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B0201Vinayapiṭaka(aṭṭhakathā)（《律藏》（註釋））-merged

《律藏》（註釋）目錄

Aṭṭhakathā (義注)

這裡是巴利語術語及其中文翻譯：

  • Aṭṭhakathā（註釋）
  • Vinayapiṭaka (aṭṭhakathā)（《律藏》（註釋））

Pārājikakaṇḍa-aṭṭhakathā（《重罪篇註釋》）

  • ganthārambhakathā（《文獻開篇註釋》）

  • verañjakaṇḍavaṇṇanā（《禁忌篇解釋》）

  • pārājikakaṇḍaṃ（《重罪篇》）

  • saṅghādisesakaṇḍaṃ（《僧伽離戒篇》）
  • aniyatakaṇḍaṃ（《無期篇》）
  • nissaggiyakaṇḍaṃ（《棄置篇》）
  • Pācittiya-aṭṭhakathā（《輕罪篇註釋》）

Pācittiya-aṭṭhakathā（《輕罪篇註釋》）

  1. pācittiyakaṇḍaṃ（《輕罪篇》）
  2. pāṭidesanīyakaṇḍaṃ（《教義篇》）
  3. sekhiyakaṇḍaṃ（《戒律篇》）

  4. sattādhikaraṇasamathā（《七種主張解釋》）

  5. pārājikakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)（《重罪篇》（比丘尼分裂解釋））

  6. saṅghādisesakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)（《僧伽離戒篇》（比丘尼分裂解釋））
  7. nissaggiyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)（《棄置篇》（比丘尼分裂解釋））
  8. pācittiyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)（《輕罪篇》（比丘尼分裂解釋））
  9. pāṭidesanīyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)（《教義篇》（比丘尼分裂解釋））

Mahāvagga-aṭṭhakathā（《大篇註釋》）

  1. mahākhandhakaṃ（《大篇》）
  2. uposathakkhandhakaṃ（《戒律篇》）
  3. vassūpanāyikakkhandhakaṃ（《雨季篇》）
  4. pavāraṇākkhandhakaṃ（《結集篇》）
  5. cammakkhandhakaṃ（《衣服篇》）
  6. bhesajjakkhandhakaṃ（《藥物篇》）
  7. kathinakkhandhakaṃ（《硬毛篇》）
  8. cīvarakkhandhakaṃ（《袈裟篇》）
  9. campeyyakkhandhakaṃ（《禁忌篇》）
  10. kosambakakkhandhakaṃ（《首陀篇》）

Cūḷavagga-aṭṭhakathā（《小篇註釋》）

  1. kammakkhandhakaṃ（《業篇》）
  2. pārivāsikakkhandhakaṃ（《進食篇》）
  3. samuccayakkhandhakaṃ（《總集篇》）
  4. samathakkhandhakaṃ（《和解篇》）
  5. khuddakavatthukkhandhakaṃ（《小衣篇》）
  6. senāsanakkhandhakaṃ（《臥處篇》）
  7. saṅghabhedakakkhandhakaṃ（《分裂篇》）
  8. vattakkhandhakaṃ（《行為篇》）
  9. pātimokkhaṭṭhapanakkhandhakaṃ（《戒本篇》）
  10. bhikkhunikkhandhakaṃ（《比丘尼篇》）
  11. pañcasatikakkhandhakaṃ（《五十篇》）
  12. sattasatikakkhandhakaṃ（《七十篇》）

Parivāra-aṭṭhakathā（《補充註釋》）

  • soḷasamahāvāro（《十六大章》）
  • samuṭṭhānasīsavaṇṇanā（《產生原因的解釋》）
  • antarapeyyālaṃ（《中間章》）
  • khandhakapucchāvāro（《篇章問答》）
  • ekuttarikanayo（《單篇問題》）
  • uposathādipucchāvissajjanā（《戒律等問題的答覆》）
  • paṭhamagāthāsaṅgaṇikaṃ（《第一詩篇的集合》）
  • adhikaraṇabhedaṃ（《問題分解》）
  • dutiyagāthāsaṅgaṇikaṃ（《第二詩篇的集合》）
  • codanākaṇḍaṃ（《指責篇》）
  • cūḷasaṅgāmo（《小聚會篇》）
  • mahāsaṅgāmo（《大聚會篇》）
  • kathinabhedaṃ（《硬毛分裂》）
  • upālipañcakaṃ（《優波離五篇》）
  • āpattisamuṭṭhānavaṇṇanā（《罪過產生的解釋》）
  • aparadutiyagāthāsaṅgaṇikaṃ（《第二次過失詩篇的集合》）
  • sedamocanagāthā（《解除困境的詩篇》）
  • pañcavaggo（《五篇》）

B020101Pārājikakaṇḍa-aṭṭhakathā（《重罪篇註釋》） c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pārājikakaṇḍa-aṭṭhakathā (paṭhamo bhāgo)

Ganthārambhakathā

Yo kappakoṭīhipi appameyyaṃ;

Kālaṃ karonto atidukkarāni;

Khedaṃ gato lokahitāya nātho;

Namo mahākāruṇikassa tassa.

Asambudhaṃ buddhanisevitaṃ yaṃ;

Bhavābhavaṃ gacchati jīvaloko;

Namo avijjādikilesajāla-

Viddhaṃsino dhammavarassa tassa.

Guṇehi yo sīlasamādhipaññā-

Vimuttiñāṇappabhutīhi yutto;

Khettaṃ janānaṃ kusalatthikānaṃ;

Tamariyasaṅghaṃ sirasā namāmi.

Iccevamaccantanamassaneyyaṃ;

Namassamāno ratanattayaṃ yaṃ;

Puññābhisandaṃ vipulaṃ alatthaṃ;

Tassānubhāvena hatantarāyo.

Yasmiṃ ṭhite sāsanamaṭṭhitassa;

Patiṭṭhitaṃ hoti susaṇṭhitassa;

Taṃ vaṇṇayissaṃ vinayaṃ amissaṃ;

Nissāya pubbācariyānubhāvaṃ.

Kāmañca pubbācariyāsabhehi;

Ñāṇambuniddhotamalāsavehi;

Visuddhavijjāpaṭisambhidehi ;

Saddhammasaṃvaṇṇanakovidehi.

Sallekhiye nosulabhūpamehi;

Mahāvihārassa dhajūpamehi;

Saṃvaṇṇitoyaṃ vinayo nayehi;

Cittehi sambuddhavaranvayehi.

Saṃvaṇṇanā sīhaḷadīpakena;

Vākyena esā pana saṅkhatattā;

Na kiñci atthaṃ abhisambhuṇāti;

Dīpantare bhikkhujanassa yasmā.

Tasmā imaṃ pāḷinayānurūpaṃ;

Saṃvaṇṇanaṃ dāni samārabhissaṃ;

Ajjhesanaṃ buddhasirivhayassa;

Therassa sammā samanussaranto.

Saṃvaṇṇanaṃ tañca samārabhanto;

Tassā mahāaṭṭhakathaṃ sarīraṃ;

Katvā mahāpaccariyaṃ tatheva;

Kurundināmādisu vissutāsu.

Vinicchayo aṭṭhakathāsu vutto;

Yo yuttamatthaṃ apariccajanto;

Tatopi antogadhatheravādaṃ;

Saṃvaṇṇanaṃ samma samārabhissaṃ.

Taṃ me nisāmentu pasannacittā;

Therā ca bhikkhū navamajjhimā ca;

Dhammappadīpassa tathāgatassa;

Sakkacca dhammaṃ patimānayantā.

Buddhena dhammo vinayo ca vutto;

Yo tassa puttehi tatheva ñāto;

So yehi tesaṃ matimaccajantā;

Yasmā pure aṭṭhakathā akaṃsu.

Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;

Taṃ vajjayitvāna pamādalekhaṃ;

Sabbampi sikkhāsu sagāravānaṃ;

Yasmā pamāṇaṃ idha paṇḍitānaṃ.

Tato ca bhāsantarameva hitvā;

Vitthāramaggañca samāsayitvā;

Vinicchayaṃ sabbamasesayitvā;

Tantikkamaṃ kiñci avokkamitvā.

Suttantikānaṃ vacanānamatthaṃ;

Suttānurūpaṃ paridīpayantī;

Yasmā ayaṃ hessati vaṇṇanāpi;

Sakkacca tasmā anusikkhitabbāti.

Bāhiranidānakathā

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

Vuttaṃ yena yadā yasmā, dhāritaṃ yena cābhataṃ;

Yatthappatiṭṭhitacetametaṃ vatvā vidhiṃ tato.

Tenātiādipāṭhassa, atthaṃ nānappakārato;

Dassayanto karissāmi, vinayassatthavaṇṇananti.

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

頂禮那位尊貴的、阿羅漢、正等正覺者！ 律藏 《波羅夷分別註疏》（第一部分） 序論 即使經過千百萬劫不可思議； 行持極其艱難的行為； 為眾生利益而疲憊； 頂禮那位大悲尊者。 未覺悟者依佛陀修習； 生命輪迴于生死之中； 頂禮那位能摧毀 無明等煩惱網的正法尊者。 以戒定慧等功德莊嚴； 解脫智慧等悉皆具足； 為求善者的福田； 我以頭頂禮敬聖僧伽。 如此至誠應當禮敬； 禮拜三寶； 獲得廣大福德洪流； 以其威力消除一切障礙。 當佛教穩固樹立； 正法得以安住； 我將闡釋這部純凈的律； 依循諸位前輩的威德。 確實，諸位前輩導師； 以智慧之光照耀污垢； 以清凈的智慧和分別； 善於讚歎正法。 非輕易可得的修行； 大寺院的旗幟； 以各種方式讚歎此律； 以諸佛陀最上的心念。 以錫蘭島（斯里蘭卡）語所作； 然而這段文字已被編撰； 無法完全闡明意義； 因為在不同地方有比丘。 因此，我將依照巴利律藏； 開始撰寫註疏； 憶念佛陀榮耀的尊者； 並予以適當的尊重。 開始撰寫註疏時； 製作這部大註疏； 如同在庫倫德等著名註疏中所作。 在註疏中已闡明的決斷； 不遺漏任何正確意義； 我將進入前輩的傳統； 開始撰寫註疏。 請諸位具有清凈心的尊者； 無論是長老、比丘還是新進者； 以對如來法燈的敬意； 謹慎地接受這部法。 佛陀宣說法與律； 他的弟子們也如此了知； 超越他們的智慧； 因為先前的註疏已經存在。 因此，在註疏中已說明的； 捨棄輕率的記載； 在一切學處中保持敬重； 因為這是智者的準則。 從此，捨棄其他語言； 簡要概括廣泛內容； 闡明一切決斷； 不偏離原則。 為解釋經典文句的意義； 依經典如理闡明； 因此這部註疏將會存在； 應當謹慎學習。 外部序言 在此，我將闡釋律藏。首先要確定"律"的定義。因此說道："此處'律'意指整個律藏"。爲了註疏，這是序言： 誰何時因何而說； 誰持持何物並帶來； 安置於何處並如法； 我將以各種方式 闡明律藏的意義。 其中"誰何時因何而說"這句話，是指"爾時，世尊在毗蘭若（Verañjā）住世"等語句。這實際上並非佛陀親口所說，因此應當追問："這段話由誰說？何時說？為何說？"這是由優波離尊者在第一次結集時所說。

Paṭhamamahāsaṅgītikathā

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

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

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

Yaṃ cāhaṃ bhagavatā –

『Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī』ti vatvā cīvare sādhāraṇaparibhogena ceva,

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

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

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

第一次大結集的故事 雖然這第一次大結集在《五百結集篇》中已經提到,爲了理解序言,在這裡也應該以這種方式理解。從初轉法輪開始,直到調伏須跋陀羅遊方者,佛陀完成了他的任務,在拘尸那羅(Kusinārā)城附近的娑羅雙樹間,在毗舍佉月滿之日黎明時分,世尊以無餘依涅槃界般涅槃。在世尊般涅槃后,七十萬比丘集會,其中僧團上座大迦葉尊者在世尊般涅槃七日後,憶及老年出家的須跋陀所說的話:"朋友們,夠了,不要悲傷,不要哀嘆,我們已經擺脫了那位大沙門。他總是煩擾我們,說'這個你們可以做,這個你們不可以做'。現在我們想做什麼就做什麼,不想做什麼就不做。"（《小品》437;《長部》2.232） 他思考到:"有這樣一種可能,惡比丘們認為佛陀已逝去,教法也已過時,他們獲得支援后不久就會使正法消失。只要法與律存在,教法就不會過時。因為世尊曾說過: '阿難啊,我所教導和規定的法與律,在我去世后將成為你們的導師。'（《長部》2.216） 我應該結集法與律,使這教法持久穩固。 而且,世尊對我說: '迦葉啊,你會穿我的粗布僧衣嗎?'並與我共用僧衣, 又說:'諸比丘,我想要時,能夠遠離欲樂...進入初禪而住;迦葉也是,想要時能夠遠離欲樂...進入初禪而住。' 以這種方式,在九次第定、六神通等超人法中,世尊將我置於與他平等的地位。對於這樣的恩惠,我還有什麼可報答的呢?難道世尊不是像國王將自己的鎧甲和權力傳給兒子一樣,認為'這個人將成為我正法傳承的建立者',而給予我這種特殊的恩惠嗎?" 他這樣思考著,激發了比丘們結集法與律的熱情。正如他所說: "那時,大迦葉尊者對比丘們說:'朋友們,有一次我從波婆城(Pāvā)前往拘尸那羅(Kusinārā),與大比丘僧團同行,約有五百比丘。'"（《長部》

2.231) sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbaṃ.

Tato paraṃ āha –

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

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

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

2.231) 所有的須跋陀章節應詳細理解。 接著他說： 「那麼，我們應該結集法與律。以前邪法盛行，正法被壓制；無律盛行，律法被壓制。以前邪法的倡導者勢力強大，而正法的倡導者勢力薄弱；無律的倡導者勢力強大，而有律的倡導者勢力薄弱。」（《小品》437） 比丘們說：「因此，尊者，請讓長老們發言。」長老擁有所有新教義的傳承，持有普通人、入流、還流、無流、已滅盡的比丘，以及眾多的比丘和成千上萬的比丘，持有三藏的各類教義並獲得了明瞭的智慧，因而被世尊特別推崇的，只有五百位已滅盡的比丘被列入其中。關於這一點的說法是：「那時，大迦葉尊者以一百九十九位阿羅漢的身份發言。」（《小品》437） 那麼長老為何只提到一位呢？是爲了讓阿難尊者有機會發言。因此，若沒有阿難，法的結集將無法進行，而阿難尊者是能夠發言的，所以即使沒有他也不能進行；因為對於他所持有的十種力量與教法的經典，以及世尊所教導的任何經文，都是沒有遺漏的，因此沒有他也無法進行。如果是這樣，即使阿難尊者是有修行的，因法的結集的複雜性，長老也應被提名。那麼，為什麼不提名呢？是爲了避免對他人的指責。長老對阿難尊者非常寬容，因此即使在他頭上生起了頭髮，也不會說「這孩子並不聰明」。（《相應部》）

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

Atha sayameva bhikkhū ānandassatthāya theraṃ yāciṃsu. Yathāha –

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

Evaṃ bhikkhūnaṃ anumatiyā uccinitena tenāyasmatā saddhiṃ pañca therasatāni ahesuṃ.

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

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

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

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

2.154) 以童子之稱呼教導他。這位尊者生於釋迦族,是如來的弟弟,小叔父的兒子。在那裡,比丘們認為這是偏袒,會說:"長老舍棄了許多已得無學解脫智的比丘,而選擇了仍在學習階段的阿難。"爲了避免這種指責,他認為:"沒有阿難就無法進行結集,我將徵求比丘們的同意后再接納他。"因此他沒有選擇阿難。 然後比丘們自己請求長老接納阿難。正如他所說: "比丘們對大迦葉尊者說:'尊者,這位阿難尊者雖然還在學習階段,但不可能因貪、瞋、癡、恐懼而走向邪路,他從世尊那裡學習了許多法和律。因此,尊者,請長老也選擇阿難尊者。'於是大迦葉尊者也選擇了阿難尊者。"(《小品》437) 這樣,在比丘們的同意下,選擇了阿難尊者,湊齊了五百位長老。 然後長老比丘們想:"我們應該在哪裡結集法和律呢?"長老比丘們又想:"王舍城(Rājagaha)是個大城市,有很多住處,我們應該在王舍城度過雨季,在那裡結集法和律,其他比丘不應該在王舍城度過雨季。"為什麼他們會這樣想呢?這是我們的固定任務,以免有不相宜的人進入僧團中間引起爭議。於是大迦葉尊者以第二次宣佈的方式作出決定,這應該按照《結集篇》中所說的方式理解。 然後,在如來般涅槃后七天慶祝和七天供養舍利后,"半個月已過去,現在夏季只剩一個半月,雨季即將來臨",大迦葉長老這樣想著,說:"朋友們,我們去王舍城吧",帶著一半的比丘僧團走了一條路。阿努樓陀長老也帶著另一半走了另一條路。而阿難長老則帶著世尊的衣缽,在比丘僧團的陪同下前往舍衛城(Sāvatthī),打算去王舍城,從舍衛城開始遊行。阿難長老所到之處都引起極大的悲傷:"阿難尊者,你把老師留在哪裡就來了?"當他最後到達舍衛城時,人們的悲傷就像世尊般涅槃的那天一樣。 在那裡,阿難尊者用關於無常等法義的開示使大眾平靜下來,然後進入祇園精舍,打開世尊曾住過的香室的門,拿出床椅拍打,打掃香室,扔掉枯萎的花和垃圾,把床椅重新放回原處,做了世尊在世時應做的一切工作。然後,長老因為自世尊般涅槃以來一直站立和坐著,身體疲憊,爲了使身體恢復,第二天喝了牛奶瀉藥,坐在精舍里。關於這一點,他對須婆童子派來的年輕人說: "年輕人,現在不是時候,我今天服用了藥,也許明天我們可以去拜訪。"(《長部》

1.447).

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

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

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

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

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

1.447)。 第二天,他帶著侍者車匿長老前去,回答須婆童子的問題,宣說了《長部》中名為《須婆經》的第十部經。 然後,長老安排修繕祇園精舍的破損之處,在雨季即將來臨時前往王舍城。同樣,大迦葉長老和阿努樓陀長老也帶領所有比丘僧團前往王舍城。 當時,王舍城有十八座大寺院。它們全都被遺棄和破敗。因為在世尊般涅槃時,所有比丘都帶著自己的缽和衣離開,拋棄了寺院和住處。在那裡,長老們爲了尊重世尊的教導,也爲了避免外道的批評,想:"我們應該用第一個月來修繕破損之處。"因為外道可能會這樣說:"喬達摩沙門的弟子們在老師在世時照顧寺院,但在他般涅槃后就拋棄了。"爲了避免這種批評,他們這樣想。正如所說: "然後,長老比丘們想:'朋友們,世尊讚揚修繕破損之處。那麼,朋友們,讓我們用第一個月來修繕破損之處,中間的一個月聚集起來結集法和律。'"(《小品》438) 第二天,他們來到王宮門前。阿阇世王來迎接禮拜,詢問:"尊者們,你們為何而來?"詢問他們需要做什麼。長老們告知需要人力來修繕十八座大寺院。國王說:"很好,尊者們",派遣工人去幫忙。長老們用第一個月修繕了所有寺院,然後告訴國王:"大王,寺院修繕已完成。現在我們要結集法和律。""很好,尊者們,請放心進行。我掌管世俗權力,你們掌管法輪。請告訴我還需要做什麼?""大王,需要為結集的比丘們準備一個集會場所。""尊者們,應該在哪裡準備?""大王,應該在毗婆羅山(Vebhāra)山麓七葉窟(Sattapaṇṇiguhā)門前準備。""很好,尊者們。"阿阇世王便在那裡建造了一個大廳,就像毗首羯磨天所造的一樣,有精心分隔的墻壁、柱子和樓梯,裝飾著各種花環、藤蔓圖案,超越了王宮的輝煌,媲美天宮的光彩,彷彿是美的化身,是天神和人類眼中的一處勝景,彙集了世間一切值得觀賞的精華。他用各種花環裝飾,懸掛美麗的帷幕,地面鋪設珍貴的寶石和珠寶,用各種鮮花裝飾,完美地完成了地面工程,如同梵天的宮殿。在這個大廳里,為五百位比丘準備了五百個無價的坐墊,在南面靠近處安置了一個面北的長老座位,在大廳中央面東安置了一個適合世尊的法座,並在那裡放置了一把鑲嵌象牙的扇子,然後通知比丘僧團:"尊者們,我的任務已經完成了。"

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

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

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

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

當時,一些比丘談論阿難尊者說:"在這個比丘僧團中,有一位比丘身上散發著臭味。"長老聽到后想:"在這個僧團中沒有其他比丘身上散發臭味,他們一定是在說我。"於是感到憂慮。一些比丘對阿難尊者說:"朋友,明天就是集會了,你還是有學處要學的,因此你不適合參加集會,請保持警惕。" 於是阿難尊者想:"明天就是集會了,我還是有學處要學的人,去參加集會是不合適的。"他用大部分夜晚修習身念住,在凌晨時分從經行處下來,進入住處,想:"我要躺下休息",於是準備躺下。兩隻腳已經離開地面,頭還沒有碰到枕頭,就在這個時刻,他的心無取著地從諸漏中解脫。這位尊者在外面經行無法證得殊勝的成就,於是想:"世尊不是對我說過'阿難,你已經積累了功德,努力精進吧,你很快就會斷盡諸漏'嗎?佛陀的話是不會有錯的。我的精進太過猛烈,導致我的心散亂。那麼我應該平衡精進和止息。"他從經行處下來,站在洗腳的地方洗腳,然後進入住處,坐在床上,想:"我要稍微休息一下",於是把身體靠向床。兩隻腳已經離開地面,頭還沒有碰到枕頭,就在這個時刻,他的心無取著地從諸漏中解脫,長老證得了阿羅漢果,這是不依靠四種姿勢而成就的。因此在這個教法中,當問到"哪位比丘是不依臥、坐、立、行而證得阿羅漢果的?"可以回答說"阿難長老"。 第二天,長老比丘們用完餐,收拾好衣缽,聚集在說法堂。阿難長老想要宣告自己證得阿羅漢果,所以沒有和其他比丘一起去。比丘們按照資歷坐在各自的座位上,給阿難長老留了一個座位。有人問:"這個座位是誰的?"回答說:"是阿難長老的。""阿難去哪裡了?"這時,長老想:"現在是我該去的時候了。"於是他展示神通,鉆入地下,出現在自己的座位上。有些人說他是從空中飛來坐下的。 當阿難尊者這樣坐下後,大迦葉長老對比丘們說:"朋友們,我們先結集什麼,法還是律?"比丘們說:"大迦葉尊者,律是佛陀教法的生命,只要律存在,教法就存在。因此我們先結集律。""以誰為主導呢?""以優波離尊者為主導。""阿難不行嗎?""不是不行;但是正等正覺者在世時就依律學而將優波離尊者列為第一,說:'諸比丘,在我的聲聞弟子中,持律第一的就是優波離。'"(《增支部》

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

『『Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

『『Suṇātu me, āvuso, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ upāliṃ vinayaṃ puccheyya』nti.

『『Āyasmāpi upāli saṅghaṃ ñāpesi –

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

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

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

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

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

Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

『『Suṇātu me, āvuso, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ ānandaṃ dhammaṃ puccheyya』』nti.

1.219, 228)。因此,我們向優波離長老提問來結集律。"於是長老自己提名自己來提問律。優波離長老也同意回答。這是相關經文: "然後大迦葉尊者告知僧團: '請聽我說,朋友們,僧團。如果僧團認為適當,我將向優波離提問律。' 優波離尊者也告知僧團: '請聽我說,尊者們,僧團。如果僧團認為適當,我將回答大迦葉尊者關於律的提問。'" 這樣自己提名自己后,優波離尊者從座位上起身,整理好衣服,向長老比丘們禮拜,然後坐在法座上,拿起象牙扇。然後大迦葉尊者坐在長老座位上,向優波離尊者提問律:"優波離朋友,第一條波羅夷戒是在哪裡制定的?""尊者,是在毗舍離(Vesālī)。""針對誰?""針對善生(Sudinna)迦蘭陀子。""關於什麼事?""關於淫慾法。" 然後大迦葉尊者向優波離尊者詢問第一條波羅夷戒的緣起、因緣、相關人物、制定、補充規定、構成犯戒和不構成犯戒的情況;同樣詢問了第二、第三、第四條波羅夷戒的所有這些方面。每次被問到,優波離長老都一一回答。然後他們將這四條波羅夷戒歸類為"波羅夷品"。他們將十三條僧殘戒歸類為"十三法"。將兩條不定戒歸類為"不定法"。將三十條尼薩耆波逸提戒歸類為"尼薩耆波逸提法"。將九十二條波逸提戒歸類為"波逸提法"。將四條悔過法歸類為"悔過法"。將七十五條眾學法歸類為"眾學法"。將七法歸類為"滅諍法"。 這樣結集了比丘戒本后,在比丘尼戒本中,他們將八條戒歸類為"波羅夷品"。將十七條戒歸類為"十七法"。將三十條戒歸類為"尼薩耆波逸提法"。將一百六十六條戒歸類為"波逸提法"。將八條戒歸類為"悔過法"。將七十五條戒歸類為"眾學法"。將七法歸類為"滅諍法"。這樣結集了比丘尼戒本后,他們用同樣的方法結集了犍度和附隨。這樣,這個包括兩部分戒本、犍度和附隨的律藏被結集起來,全部由大迦葉長老提問,優波離長老回答。在問答結束時,五百位阿羅漢按照結集的方式進行誦讀。在律的結集結束時,優波離長老放下象牙扇,從法座下來,向年長的比丘們禮拜,然後回到自己的座位上坐下。 結集完律后,大迦葉尊者想要結集法,於是問比丘們:"在結集法時,應以誰為主導?"比丘們說:"應以阿難長老為主導。" 然後大迦葉尊者告知僧團: "請聽我說,朋友們,僧團。如果僧團認為適當,我將向阿難提問法。"

Atha kho āyasmā ānando saṅghaṃ ñāpesi –

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

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

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

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

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

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

『『Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

『『Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

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

Idaṃ paṭhamabuddhavacanaṃ.

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

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

然後阿難尊者告知僧團: "請聽我說,尊者們,僧團。如果僧團認為適當,我將回答大迦葉尊者關於法的提問。" 然後阿難尊者從座位上起身,整理好衣服,向長老比丘們禮拜,然後坐在法座上,拿起象牙扇。大迦葉長老向阿難長老提問法:"阿難朋友,《梵網經》是在哪裡宣說的?""尊者,是在王舍城(Rājagaha)和那爛陀(Nāḷanda)之間的王宮樹林中。""針對誰?""針對遊方者蘇比耶(Suppiya)和青年婆羅門梵達多(Brahmadatta)。""關於什麼事?""關於稱讚和譭謗。"然後大迦葉尊者向阿難尊者詢問《梵網經》的因緣、相關人物和主題。"阿難朋友,《沙門果經》又是在哪裡宣說的?""尊者,是在王舍城的耆婆芒果園。""與誰一起?""與阿阇世王韋提希子。"然後大迦葉尊者向阿難尊者詢問《沙門果經》的因緣和相關人物。以同樣的方式詢問了五部尼柯耶。 五部尼柯耶是:長部、中部、相應部、增支部和小部。這裡的小部是指除了其他四部之外的佛陀教法。其中律藏由優波離長老回答,其餘的小部和其他四部由阿難長老回答。所有這些佛陀教法,從味的角度看是一種,從法和律的角度看是兩種,從初、中、后的角度看是三種;同樣,從藏的角度看是三種,從部的角度看是五種,從支分的角度看是九種,從法蘊的角度看是八萬四千種。 如何從味的角度看是一種?從世尊證得無上正等正覺到入無餘涅槃,在這期間四十五年中,對天神、人類、龍、夜叉等所說的教導或自己思考的內容,全都是一味,即解脫之味。這樣從味的角度看是一種。 如何從法和律的角度看是兩種?所有這些都可以歸類為法和律。其中律藏是律,其餘的佛陀教法是法;因此說:"朋友們,我們應該結集法和律。""我將向優波離提問律,向阿難提問法。"這樣從法和律的角度看是兩種。 如何從初、中、后的角度看是三種?所有這些可以分為初期佛語、中期佛語和後期佛語。其中: "我流轉多生輪迴,尋找造屋者而不得; 一再出生實為苦。 造屋者啊,我已見到你! 你不再造屋了; 你的椽桷已折斷,棟樑已毀壞; 我心已達無為,愛慾已滅盡。"(法句經153-154) 這是初期佛語。 有些人說犍度中的自說偈"當諸法顯現"是初期佛語。但這應理解為在證得一切智性的第二天,以喜悅智觀察緣起時所說的自說偈。 而在般涅槃時所說的:"諸比丘,我現在告訴你們,諸行皆是衰敗之法,應當精進不放逸。"(長部

2.218) idaṃ pacchimabuddhavacanaṃ.

Ubhinnamantare yaṃ vuttaṃ etaṃ majjhimabuddhavacananti. Evaṃ paṭhamamajjhimapacchimavasena tividhaṃ.

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

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

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

Vividhavisesanayattā , vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto.

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

『『Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto』』ti.

Itaraṃ pana –

Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca, suttanti akkhātaṃ.

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

『『Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca, suttanti akkhāta』』nti.

Itaro pana –

Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto.

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

2.218)這是後期佛語。 在這兩者之間所說的是中期佛語。這樣從初、中、后的角度看是三種。 如何從藏的角度看是三種?所有這些可以分為律藏、經藏和論藏三種。其中在第一次結集時所結集的和未結集的全部內容合起來,包括兩部波羅提木叉、兩部分別、二十二犍度、十六附隨,這就是律藏。 從《梵網經》開始的三十四經組成長部,從《根本法門經》開始的一百五十二經組成中部,從《度暴流經》開始的七千七百六十二經組成相應部,從《心調伏經》開始的九千五百五十七經組成增支部,由小誦、法句、自說、如是語、經集、天宮事、餓鬼事、長老偈、長老尼偈、本生、義釋、無礙解道、譬喻、佛種性、行藏等十五種組成小部,這就是經藏。 法集論、分別論、界論、人施設論、論事、雙論、發趣論,這就是論藏。其中: 因為包含各種特殊方法,也因為調伏身語, 所以通曉律義的人說這是律。 這裡包含五種誦戒、波羅夷等七種罪類的綱要、分別等各種方法,以及作為特殊方法的加強與放寬的補充規定,因為禁止身語的不當行為而調伏身語,所以因為包含各種方法、特殊方法,以及調伏身語,稱為"律"。爲了理解這個詞的含義,所以說: "因為包含各種特殊方法,也因為調伏身語, 所以通曉律義的人說這是律。" 而另一個: 因為顯示意義,善說,聽聞,流出, 保護,與經相似,所以稱為"經"。 它顯示自利、利他等各種意義,這裡的意義是善說的,因為是根據所化眾生的意樂而說的。它流出意義,就像田地產生果實。它流出,就像母牛流出牛奶。它很好地保護他們。它與經相似,就像繩子對木匠是標準一樣,它對智者也是標準。就像被繩子串起的花不會散落破壞,同樣被它串起的意義也不會散失。爲了理解這個詞的含義,所以說: "因為顯示意義,善說,聽聞,流出, 保護,與經相似,所以稱為'經'。" 而另一個: 因為在這裡增上、有自相、受尊重、有界限, 所說的法更殊勝,所以稱為"論"。 這個"阿毗"(abhi)字表示增上、特相、尊重、界限、殊勝等含義。例如在"朋友,我的痛苦增強而不減退"等句中表示增上。在"那些著名的、特殊的夜晚"等句中表示特相。在"王中之王,人中之王"等句中

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

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

『『Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto』』ti.

Yaṃ panettha avisiṭṭhaṃ, taṃ –

Piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu;

Tena samodhānetvā, tayopi vinayādayo ñeyyā.

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

表示尊重。在"能夠教導增上法、增上律"等句中表示界限。意思是在互不混淆的法和律中。在"以殊勝的膚色"等句中表示殊勝。 在這裡,像"他修習色界化生之道,以慈心遍滿一方而住"等方式所說的法是增上的。像"色所緣或聲所緣"等方式,由於可以用所緣等來定義,所以有自相。像"有學法、無學法、出世間法"等方式,是受尊重的,意思是值得尊重。像"有觸、有受"等方式,由於界定了自性,所以有界限。像"廣大法、無量法、無上法"等方式,所說的法是更殊勝的。爲了理解這個詞的含義,所以說: "因為在這裡增上、有自相、受尊重、有界限, 所說的法更殊勝,所以稱為'論'。" 關於這裡沒有區別的部分: 通曉藏義的人說,藏是從教法和容器的意義而言; 因此應知律等三者是綜合在一起的。 教法在"不要以傳授藏(教法)來謀生"等句中也被稱為藏。在"然後一個人拿著鋤頭和籃子來"等句中

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

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

Evaṃ ñatvā ca punapi tesveva piṭakesu nānappakārakosallatthaṃ –

Desanāsāsanakathā, bhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīra, bhāvañca paridīpaye.

Pariyattibhedaṃ sampattiṃ, vipattiṃ cāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye.

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

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

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

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

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

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

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

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

容器也被稱為藏。因此,通曉藏義的人說,藏是從教法和容器的意義而言。 現在應該知道律等三者是綜合在一起的。用這個具有兩種含義的"藏"字與它們組合,律既是律又是藏,因為它是教法,也是各種意義的容器,所以稱為律藏;同樣的方式,經既是經又是藏,所以稱為經藏;論既是論又是藏,所以稱為論藏。這樣應該理解這三者。 理解了這一點之後,爲了進一步瞭解這些藏的各種細節: 應該闡明這些藏中適當的 教說、教誡、論述的區別, 以及學處、斷除、甚深的性質。 還應該解釋比丘如何在各處 獲得教法的區分、成就和失敗。 這裡是闡明和解釋:這三藏依次被稱為教令、習慣用語和究竟義理的教說;隨罪、隨順、如法的教誡;以及防護、不防護、見解解脫、名色區分的論述。 其中,律藏因為是具有教令權威的世尊主要用教令的方式宣說的,所以稱為教令教說;經藏因為是善於習慣用語的世尊主要用習慣用語的方式宣說的,所以稱為習慣用語教說;論藏因為是善於究竟義理的世尊主要用究竟義理的方式宣說的,所以稱為究竟義理教說。 同樣,第一藏是對那些多有過失的眾生隨其過失而教誡,所以稱為隨罪教誡;第二藏是對那些具有各種意樂、隨眠、行為和傾向的眾生隨順而教誡,所以稱為隨順教誡;第三藏是對那些在法的積聚中有"我"和"我所"想的眾生如法而教誡,所以稱為如法教誡。 同樣,第一藏講述了作為不當行為對治的防護和不防護,所以稱為防護不防護論述;第二藏講述了作為六十二種邪見對治的見解解脫,所以稱為見解解脫論述;第三藏講述了作為貪等對治的名色區分,所以稱為名色區分論述。 在這三藏中都應該瞭解三學、三種斷除和四種甚深性。即:在律藏中特別講述增上戒學,在經藏中講述增上心學,在論藏中講述增上慧學。 在律藏中是對煩惱的越度斷,因為戒是對越度的對治。在經藏中是對煩惱的纏縛斷,因為定是對纏縛的對治。在論藏中是對煩惱的隨眠斷,因為慧是對隨眠的對治。 在第一藏中是對煩惱的暫時斷,在其他兩藏中是鎮伏斷和斷盡斷。在第一藏中是對惡行雜染的斷除,在其他兩藏中是對貪愛和邪見雜染的斷除。 在每一藏中都應該了解法、義、教說和證悟四種甚深性。其中,法是聖典。義是聖典的含義。教說是對心中確立的聖典的講解。證悟是如實覺悟聖典和聖典義理。在這三藏中,這些法、義、教說和證悟,因為像大海對兔子等一樣,對愚鈍者來說難以趟過、難以到達底部,所以是甚深的。這樣應該瞭解每一藏中的四種甚深性。

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

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

Ettāvatā ca –

『『Desanā-sāsanakathā , bhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīrabhāvañca paridīpaye』』ti.

Ayaṃ gāthā vuttatthā hoti.

『『Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye』』ti.

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

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

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

另一種解釋 - 法是因。因為有說:"對因的智是法無礙解。"義是因果。因為有說:"對因果的智是義無礙解。"教說是概念,意思是如法地表達法。證悟是現觀,它是世間的和出世間的,從對像和無癡的角度來說,是對法的如義理解,對義的如法理解,對概念的如概念之道理解。 現在,由於在這些藏中的任何法類或義類,以及應該以某種方式讓聽眾的智慧面對的義理,以及闡明這些義理的教說,以及這裡不顛倒理解的證悟,所有這些對於沒有積累善資糧的愚鈍者來說,就像大海對兔子等一樣難以趟過、難以到達底部,所以是甚深的。這樣也應該瞭解每一藏中的四種甚深性。 到此為止, "應該闡明這些藏中適當的 教說、教誡、論述的區別, 以及學處、斷除、甚深的性質。" 這個偈頌的含義已經解釋完畢。 "還應該解釋比丘如何在各處 獲得教法的區分、成就和失敗。" 在這裡,應該看到三藏中有三種教法的區分。有三種教法:像毒蛇的教法、爲了出離的教法和藏庫守護者的教法。 其中,爲了挑剔等目的而錯誤學習的,這是像毒蛇的教法。關於這一點有說:"比丘們,就像一個想要毒蛇、尋找毒蛇、到處搜尋毒蛇的人,他看到一條大毒蛇。他抓住它的身體或尾巴。那條毒蛇轉身咬他的手、臂或其他身體部位。由於這個原因,他遭遇死亡或接近死亡的痛苦。為什麼呢?比丘們,因為錯誤抓取毒蛇。同樣地,比丘們,這裡有些愚人學習法,經...乃至...方廣。他們學習了這些法后,不用智慧考察這些法的意義。這些法因為沒有用智慧考察意義而不能忍受深思。他們爲了挑剔的利益而學習法,爲了解脫論諍的利益而學習法。他們爲了某種目的而學習法,卻不能體驗那個意義。這些法被他們錯誤掌握,長期導致不利和痛苦。為什麼呢?比丘們,因為錯誤掌握這些法。" 而爲了完成戒蘊等而正確學習的,不是爲了挑剔等目的,這是爲了出離的教法。關於這一點有說:"這些法被他們正確掌握,長期導致利益和快樂。為什麼呢?比丘們,因為正確掌握這些法。"

1.239).

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

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

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

Ettāvatā ca –

『『Pariyattibhedaṃ sampattiṃ, vipattiṃ cāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye』』ti.

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

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

Catuttiṃseva suttantā, tivaggo yassa saṅgaho;

Esa dīghanikāyoti, paṭhamo anulomiko.

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

而已經了知五蘊、斷除煩惱、修習道、證悟不動、實現滅、漏盡的阿羅漢,僅僅爲了維護傳統、保護種姓而學習的,這是藏庫守護者的教法。 在律中善行的比丘依靠戒的成就獲得三明,因為這些明在那裡有詳細解說。在經中善行的依靠定的成就獲得六神通,因為這些神通在那裡有詳細解說。在論中善行的依靠慧的成就獲得四無礙解,因為這些無礙解在那裡有詳細解說。這樣在這些藏中善行的人依次獲得三明、六神通、四無礙解等成就。 在律中惡行的人因為允許使用舒適柔軟的臥具和覆蓋物等,對於所禁止的有情觸等認為是無罪的。因為有說:"我如此了知世尊所說的法,即世尊所說的這些障礙法,從事它們並不足以構成障礙。"因此他墮落為破戒者。在經中惡行的人不懂"比丘們,有這四種人存在於世間"等經文的意思,錯誤理解。關於這一點有說:"他因為自己錯誤理解而誹謗我們,也在挖掘自己,並且造作許多不善。"因此他墮落為邪見者。在論中惡行的人過度思考法,連不可思議的事也去思考,因此陷入心亂。因為有說:"比丘們,有四種不可思議的事不應思考,思考它們會導致瘋狂和苦惱。"這樣在這些藏中惡行的人依次陷入破戒、邪見、心亂等過失。 到此為止, "還應該解釋比丘如何在各處 獲得教法的區分、成就和失敗。" 這個偈頌的含義也已經解釋完畢。這樣從各個方面瞭解了諸藏后,應該知道依據它們,佛語是三種的。 如何依部而成五種?所有這些分為五種:長部、中部、相應部、增支部和小部。其中什麼是長部?包括三品的三十四部經,從《梵網經》開始。 三十四部經,分三品彙集; 這就是長部,首先依次第。 為什麼稱為長部?因為長篇經的集合和安置,集合和安置被稱為部。"比丘們,我不見其他任何一類眾生如此雜類,就像這些畜生眾生;土棲類、水棲類"

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

Katamo majjhimanikāyo? Majjhimappamāṇāni pañcadasavaggasaṅgahāni mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni.

Diyaḍḍhasataṃ suttantā, dve ca suttāni yattha so;

Nikāyo majjhimo pañca-dasavaggapariggaho.

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

Satta suttasahassāni, satta suttasatāni ca;

Dvāsaṭṭhi ceva suttantā, eso saṃyuttasaṅgaho.

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

Nava suttasahassāni, pañca suttasatāni ca;

Sattapaññāsa suttāni, saṅkhyā aṅguttare ayaṃ.

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

Ṭhapetvā caturopete, nikāye dīghaādike;

Tadaññaṃ buddhavacanaṃ, nikāyo khuddako matoti.

Evaṃ nikāyavasena pañcavidhaṃ.

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

等。這裡從教法和世間的角度都有證明。這樣也應該理解其他部的詞義。 什麼是中部?中等長度的經,分為十五品,從《根本法門經》開始的一百五十二部經。 一百五十二經,分十五品彙集; 這就是中部,中等長度經典。 什麼是相應部?依天相應等安立的,從《度暴流經》開始的七千七百六十二部經。 七千七百六十二經, 這就是相應部的彙集。 什麼是增支部?依每增一支而安立的,從《心調伏經》開始的九千五百五十七部經。 九千五百五十七經, 這就是增支部的數目。 什麼是小部?整個律藏、論藏,以及前面提到的從小誦開始的十五種,除去四部,其餘的佛語。 除去長等四部, 其餘佛語稱小部。 這樣依部而成五種。 如何依支分而成九種?所有這些分為九種:契經、應頌、記說、偈頌、自說、如是語、本生、未曾有法和方廣。其中,兩分別、義釋、犍度、附隨,經集中的吉祥經、寶經、那羅迦經、迅速經,以及其他名為經的如來語,應知為契經。所有有偈的經應知為應頌。特別是相應部中整個有偈品,整個論藏,無偈的經,以及其他不被八支所包括的佛語,應知為記說。法句、長老偈、長老尼偈,經集中不名為經的純偈,應知為偈頌。與喜悅智相應的八十二經,應知為自說。以"這是世尊所說"等方式開始的一百十經,應知為如是語。從無過本生開始的五百五十本生,應知為本生。"比丘們,阿難有四種稀有未曾有法"

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

Kathaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ? Sabbameva cetaṃ buddhavacanaṃ –

『『Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

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

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

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

Satehi pañcahi katā, tena pañcasatāti ca;

Thereheva katattā ca, therikāti pavuccatīti.

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

等方式開始的所有與稀有未曾有法相應的經,應知為未曾有法。小方廣經、大方廣經、正見經、帝釋所問經、行分別經、大滿月經等所有獲得智和滿足而一再詢問的經,應知為方廣。這樣依支分而成九種。 如何依法蘊而成八萬四千種?所有這些佛語: "我從佛陀那裡學到八萬二, 從比丘那裡學到兩千, 我所行持的法有八萬四千。" 這樣依所闡明的法蘊而分為八萬四千種。其中,單一主題的經是一法蘊。有多個主題的,依主題數來計演算法蘊。在偈頌中,提問是一法蘊,回答是一法蘊。在論中,每一個三法、二法的分類,每一個心的分類,是一法蘊。在律中有事緣、攝頌、詞義解釋、中間罪、犯罪、無犯、界說;其中每一部分應知為一法蘊。這樣依法蘊而成八萬四千種。 這樣,這佛語從不分別的角度依味而為一種,從分別的角度依法、律等而有二種等分別。以大迦葉為首的精通者結集時,確定了"這是法,這是律;這是初期佛語,這是中期佛語,這是後期佛語;這是律藏,這是經藏,這是論藏;這是長部...乃至...這是小部;這是契經等九支;這是八萬四千法蘊"等分類后才結集。不僅如此,還確定了在三藏中可見的其他許多種攝頌、品類攝頌、省略攝頌、一法品、二法品等諸品攝頌、相應攝頌、五十經攝頌等各種分類后,才用七個月的時間結集。結集結束時,這大地好像給予"這是大迦葉長老使十力的教法能夠流傳五千年"的歡喜讚歎一樣,以水為邊際而以多種方式震動、搖動、顫動、震撼,許多奇蹟出現。這就是第一次大結集。在世間: 由五百人所作,故名五百; 由長老們所作,故名長老。 在這第一次大結集進行時,詢問律的大迦葉尊者說"朋友優波離,第一波羅夷在哪裡制定"等,在這話說完后"他詢問事緣,詢問因緣,詢問人",這裡詢問因緣時,想要從開始詳細講述那個因緣,以及由誰制定,為什麼制定,所有這些的優波離長老說"那時佛陀世尊住在毗蘭若"等一切應該說的。這樣這是由優波離長老所說,應該知道是"在第一次大結集時所說"。至此,"這話是誰說的,何時說的"這些詞的含義已經闡明了。

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

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

Upāli dāsako ceva, soṇako siggavo tathā;

Tisso moggaliputto ca, pañcete vijitāvino.

Paramparāya vinayaṃ, dīpe jambusirivhaye;

Acchijjamānamānesuṃ, tatiyo yāva saṅgaho.

Āyasmā hi upāli imaṃ vinayavaṃsaṃ vinayatantiṃ vinayapaveṇiṃ bhagavato

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

Paṭhamamahāsaṅgītikathā niṭṭhitā.

Dutiyasaṅgītikathā

Dutiyasaṅgītivijānanatthaṃ pana ayamanukkamo veditabbo. Yadā hi –

Saṅgāyitvāna saddhammaṃ, jotayitvā ca sabbadhi;

Yāva jīvitapariyantaṃ, ṭhatvā pañcasatāpi te.

Khīṇāsavā jutīmanto, therā kassapaādayo;

Khīṇasnehapadīpāva, nibbāyiṃsu anālayā.

現在為什麼這樣說呢？這裡說到，因為這位尊者大迦葉被問及因緣，因此從此開始詳細闡述這個因緣。這樣，尊者優波離在第一次大結集時所說的，也應當以此理由來理解。至此，關於「何時、何地、何人」這些詞的意義已經闡明。 現在所持有的、所傳承的，這些被稱為法的內容，所說的法是指這些內容的顯現。那麼，這個「那時佛陀世尊住在毗蘭若」這樣的說法，是由誰所持有、由誰所傳承、又是在哪裡確立的呢？回答是：首先，這個法是由尊者優波離在佛面前所持有的，佛當時未入滅，許多比丘以大迦葉為首，依靠六通等法而獲得圓滿的解脫。至於傳承是由誰呢？在冥界中，尊者優波離等人開始的，直到第三次結集為止，都是由師承相傳。這裡的師承是： 「優波離、達薩卡、索那、悉伽瓦； 三位摩訶伽利波提，五者皆為勝者。」 在師承中，律法在印度的金字塔中被傳承； 隨著時間的推移，直到第三次結集為止。 尊者優波離將這部律法傳給許多比丘，使他們心中建立了信念。尊者優波離面前也有許多比丘，獲得了律法的理解，普通人、入流者、再來者、無學者的數量也逐漸增加，已達千人。達薩卡尊者也是一個信仰的修行者，他在尊者優波離面前也傳授了律法。因此在尊者面前獲得律法的理解，普通人等的數量也已達到千人。索那尊者也是達薩卡的信仰修行者，他在自己的老師達薩卡面前也傳授了律法。因此在尊者面前獲得律法的理解，普通人等的數量也已達到千人。悉伽瓦尊者也是索那的信仰修行者，他在自己的老師索那面前獲得律法，成爲了千數的阿羅漢。尊者面前獲得律法的理解，普通人、入流者、再來者、無學者的數量也已達到千人。那時，印度的比丘眾非常龐大。摩訶伽利波提尊者的影響將在第三次結集中顯現。因此，須知這部律藏在印度的師承中，直到第三次結集為止。 第一次大結集的論述已完成。 第二次結集的論述 關於第二次結集的情況應當這樣理解。當時— 「結集正法，光輝普照； 直至生命的盡頭，五百人也站立。」 已得解脫的比丘們，長老們如迦葉等； 如同無煙燈火，皆已涅槃。

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

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

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

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

Satehi sattahi katā, tena sattasatāti ca;

Pubbe kataṃ upādāya, dutiyāti ca vuccatīti.

Sā panāyaṃ –

Yehi therehi saṅgītā, saṅgīti tesu vissutā;

Sabbakāmī ca sāḷho ca, revato khujjasobhito.

Yaso ca sāṇasambhūto, ete saddhivihārikā;

Therā ānandatherassa, diṭṭhapubbā tathāgataṃ.

Sumano vāsabhagāmī ca, ñeyyā saddhivihārikā;

Dve ime anuruddhassa, diṭṭhapubbā tathāgataṃ.

Dutiyo pana saṅgīto, yehi therehi saṅgaho;

Sabbepi pannabhārā te, katakiccā anāsavāti.

Ayaṃ dutiyasaṅgīti.

當時,隨著日夜的流逝,佛陀涅槃一百年後,毗舍離的跋耆子比丘在毗舍離宣稱這十件事是允許的:"用角鹽儲存是可以的,兩指量食是可以的,在村間吃是可以的,在住處吃是可以的,得同意后吃是可以的,依習慣吃是可以的,未攪拌的乳酪是可以的,喝未發酵的椰子汁是可以的,無邊坐具是可以的,接受金銀是可以的。"善生那伽的兒子名叫迦羅阿輸迦的國王支援他們。 那時,尊者耶舍迦干陀子在跋耆國遊行,聽說"毗舍離的跋耆子比丘在毗舍離宣稱十件事是允許的",他想:"這是不適當的,我聽到十力的教法衰敗而無動於衷。來吧,我要制止非法說者,弘揚正法。"於是他來到毗舍離。尊者耶舍迦干陀子住在毗舍離大林重閣講堂。 那時,毗舍離的跋耆子比丘在布薩日用水裝滿銅缽,放在比丘僧團中間,對來的毗舍離優婆塞們這樣說:"朋友們,請給僧團迦利沙缽那、半缽那、四分之一缽那或者一摩沙迦,僧團將有所需用。"一切都應該說,直到"在這次律的結集中,有整整七百位比丘,不多不少,因此這次結集被稱為七百結集。" 如此,在那次集會中,有十二萬比丘集合,由尊者耶舍鼓勵。在他們中間,由尊者離婆多詢問,薩婆迦彌長老回答律,那十件事被裁決,爭議被平息。然後長老們說:"我們再次結集法和律吧。"他們選出七百位通三藏、獲四無礙解的比丘,在毗舍離的沙灘精舍集合,像大迦葉長老結集時一樣清除一切教法的污垢,再次依藏、依部、依支分、依法蘊結集一切法和律。這次結集在八個月內完成。在世間: 由七百人所作,故名七百; 依前次而作,故名第二。 這次結集: 結集的長老們,以結集而聞名; 薩婆迦彌、娑羅、離婆多、屈祇蘇比多、 耶舍和沙那參浮多,這些是 阿難陀長老的弟子,曾見如來。 須摩那和婆舍婆伽彌,應知是 阿那律陀的弟子,曾見如來。 第二次結集的長老們, 都已放下重擔,所作已辦,無漏。 這就是第二次結集。

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

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

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

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

Sabbakāmippabhutayo, tepi therā mahiddhikā;

Aggikkhandhāva lokamhi, jalitvā parinibbutā.

Dutiyaṃ saṅgahaṃ katvā, visodhetvāna sāsanaṃ;

Anāgatepi katvāna, hetuṃ saddhammasuddhiyā.

Khīṇāsavā vasippatthā, pabhinnapaṭisambhidā;

Aniccatāvasaṃ therā, tepi nāma upāgatā.

Evaṃ aniccataṃ jammiṃ, ñatvā durabhisambhavaṃ;

Taṃ pattuṃ vāyame dhīro, yaṃ niccaṃ amataṃ padanti.

Ettāvatā sabbākārena dutiyasaṅgītivaṇṇanā niṭṭhitā hoti.

這樣結集了第二次結集后,長老們思考:"未來會不會再出現這樣的教法危機?"他們看到:"從現在起一百一十八年後,在華氏城(巴特那)將出現一位名叫法阿育的國王,他將統治整個印度。他會信仰佛教,提供大量的供養和恭敬。因此,外道們爲了獲得供養和恭敬,會進入教團,宣揚各自的見解。這樣教法將面臨重大危機。" 然後他們想:"當這個危機出現時,我們會在場嗎?"他們知道自己那時都不會在場,於是想:"誰能夠解決這個問題呢?"他們觀察整個人間和六慾天界,都沒有看到合適的人選,但在梵天界看到一位名叫底沙的大梵天,壽命短暫,已修習往生上層梵天界的道。看到后他們想:"如果我們鼓勵這位梵天投生人間,他一定會投生到目犍連婆羅門家。然後受到咒語的誘惑出家,出家後學習整個佛語,獲得無礙解,擊敗外道,裁決那個爭議,弘揚教法。" 他們去梵天界對底沙大梵天說:"從現在起一百一十八年後,教法將面臨重大危機。我們觀察整個人間和六慾天界,都沒有看到能弘揚教法的人,在梵天界尋找時只看到你。善男子,請答應投生人間,弘揚十力的教法。" 聽到這話,大梵天歡喜雀躍地想:"原來我能夠解決教法的危機,弘揚教法",便欣然答應。長老們在梵天界完成這件事後就回來了。 那時,悉伽婆長老和栴陀跋耆長老都是年輕的新比丘,通三藏,獲得無礙解,漏盡。他們沒有參與這件事。長老們說:"朋友們,你們沒有在這件事上幫助我們,因此這是你們的懲罰 - '名叫底沙的梵天將投生到目犍連婆羅門家,你們一個要引導他出家,一個要教導他佛語。'"說完后,所有人都活到壽命盡頭 - 薩婆迦彌等長老,都有大神通; 如火聚在世間,燃燒后般涅槃。 完成第二次結集,清凈了教法; 為未來也建立,正法清凈的因。 漏盡得自在,獲無礙解; 諸長老也終究,歸於無常。 如是了知難以克服的可厭無常, 智者應努力證得永恒不死之處。 至此,第二次結集的解釋已經完全結束。

Dutiyasaṅgītikathā niṭṭhitā

Tatiyasaṅgītikathā

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

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

第二次結集的論述結束 第三次結集的論述 那位底沙大梵天從梵天界死後,投生到目犍連婆羅門家。悉伽婆長老從他投生起就連續七年到婆羅門家托缽。一天也沒得到哪怕一勺粥或一勺飯。七年過後,有一天只得到一句"請走吧,尊者"。就在那天,婆羅門外出辦事回來,在路上遇到長老,問道:"出家人,你去過我們家嗎?"長老回答:"是的,婆羅門,我去過。""得到什麼了嗎?""是的,婆羅門,得到了。"婆羅門回家后問:"你們給那出家人什麼了嗎?""我們什麼也沒給。"婆羅門第二天就坐在家門口,想:"今天我要抓這出家人說謊。"長老第二天來到婆羅門家門口。婆羅門一見他就說:"你們昨天在我們傢什么也沒得到,卻說'得到了'。你們說謊是可以的嗎?"長老說:"婆羅門,我們在你們家七年都沒得到一句'請走吧',昨天得到了一句'請走吧';因此,考慮到這個問候,我們才這麼說的。" 婆羅門想:"他們僅僅得到一句問候就稱讚說'得到了',如果得到什麼食物飲料,他們怎麼不稱讚呢?"於是生起信心,從自己準備的飯菜中舀了一勺施捨,還配了咖哩,說:"你們以後每天都會得到這個佈施。"從第二天起,他看到前來的長老如此平靜,更加生起信心,請長老每天都到自己家裡用餐。長老答應了,每天用完餐離開時都會講一點佛法。那個男孩十六歲就精通三吠陀。從梵天界來的純凈有情,沒有人可以坐或躺在他的座位或床上。當他去老師家時,人們就用白布遮蓋他的床椅並懸掛起來。長老想:"現在是引導男孩出家的時候了,我來這裡很久了,卻沒有跟男孩說過話。好吧,現在我要用這個方法讓他因坐墊而生起對話。"他去到房子,決意使除了男孩的坐墊外看不到其他座位。婆羅門家的人看到長老,找不到其他座位,就鋪上男孩的坐墊給長老。長老坐在坐墊上。剛好那時男孩從老師家回來,看到長老坐在自己的坐墊上,生氣不悅,說:"誰給沙門鋪了我的坐墊?"

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

『『Yassa cittaṃ uppajjati na nirujjhati tassa cittaṃ nirujjhissati nuppajjissati; yassa vā pana cittaṃ nirujjhissati nuppajjissati tassa cittaṃ uppajjati na nirujjhatī』』ti?

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

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

長老在完成飲食后,看到男孩憤怒的樣子,便問道:"你知道什麼咒語嗎,小子?"男孩回答說:"尊者,我現在對咒語毫無所知,難道還有其他人會知道嗎?"長老問:"那麼你知道我嗎?"男孩說:"請問,尊者,問了之後可以知道嗎?"於是男孩在三吠陀的各個部分、音節的分類、歷史的五種中,問了許多他自己無法理解的問題。長老說:"本來我就精通三吠陀,現在又獲得無礙解,因此對於這些問題的回答並不困難。"於是長老回答了那些問題后,對男孩說:"小子,我問了你很多問題,現在我也問你一個問題,你能給我解釋嗎?"男孩答應道:"好的,尊者,請問我會解釋的。" 長老問了這個問題: "那個人的心生起而不消失,他的心會消失嗎?又或者那個人的心不消失而不生起,他的心會生起而不消失嗎?" 男孩無法向上或向下回答,於是問道:"尊者,這是什麼?"長老說:"這是佛教的咒語,小子。"男孩說:"這可以傳授給我嗎,尊者?"長老回答說:"可以,小子,我們可以傳授給你。" 於是男孩去找父母,說:"這個出家人知道佛教的咒語,而且不把它教給我,我想出家跟隨他學習咒語。"他的父母認為:"即使他出家也不會學到咒語,他出家後會回來。"於是他們說:"去學吧,兒子。"長老教導男孩三十種修行法。男孩在修行中不久便證得了入流果。隨後長老想:"小沙彌已證得入流果,現在不可能再讓他離開教法。如果我再多教他修行法,他將獲得阿羅漢果,並且會毫不猶豫地接受佛法。現在是時候將他送到那位長老那裡了。"於是他對男孩說:"來吧,小沙彌,去找那位長老學習佛法。你問他健康的情況,並且要這樣說:'尊者,我被您派來找您。'當問到'你的老師是誰?'時,你可以回答說:'是悉伽婆長老,尊者。'當問到'我是誰?'時,你應這樣回答:'我老師,尊者,知道您的名字。'"

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

「是的，尊者。」那位小沙彌向長老行禮，繞著他轉了一圈，然後逐步走向那位名叫悉伽瓦的長老，向他致敬並站在一旁。長老問小沙彌：「你從哪裡來？」小沙彌回答：「尊者，我是被我的老師派來找您的。」長老問：「你的老師是誰？」小沙彌說：「是悉伽瓦長老，尊者。」長老又問：「我是誰？」小沙彌回答：「尊者，我的老師知道您的名字。」長老說：「現在請你把托缽拿來。」小沙彌答道：「好的，尊者。」小沙彌拿來托缽，然後第二天打掃僧舍，準備水供養。長老又在他打掃的地方再次打掃。把水倒掉后，再取來其他水。將牙刷放下後，再拿起另一根牙刷。就這樣經過七天，第七天再次詢問。小沙彌又如之前一樣回答。長老意識到：「這個婆羅門確實如此。」於是問：「你來這裡有什麼事？」小沙彌回答：「是爲了學習佛法，尊者。」長老說：「現在可以學習了，小沙彌。」於是從那天起開始教授佛法。小沙彌成爲了小沙彌，除了戒律藏外，所有的佛法都和註釋一起學習。在受戒時，他也成爲了三藏的持有者。在老師和上師莫伽利普特提薩長老的手中，所有的佛法都得到了確立，直到他圓寂。莫伽利普特提薩長老後來又增加了修行法，獲得了阿羅漢果，併爲許多人講授法和戒。

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

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

在那時，賓都沙王有一百個兒子。他們都聯合起來，除了阿索卡以外，殺死了他們的父親。在殺死父親后，他們在沒有被任命的情況下統治了四年。經過四年的時間，從世尊圓寂后又過了兩百年，他們在十八年內達到了整個阇摩地（現代的印度）的一統加冕。由於加冕的緣故，王國的權力也隨之而來——在大地上，命令在一由一由的範圍內發佈；在天空中，天神每天用十六個水瓶提供水，因而在教法中產生了信心，向僧團提供了八個瓶子，向六十位持有三藏的僧人提供了兩個瓶子，向大妃的親屬提供了兩個瓶子，四個瓶子則由他自己享用。天神每天從喜馬拉雅山（現代的喜馬拉雅山脈）帶來名為「濕泥」的甜美食物，供給國王和大妃以及十六位舞女和六十位僧人，進行天神的牙齒供養。天神還帶來了美味的果實，如山楂、檸檬、金色的果實等。天神還帶來了五種顏色的衣物和美味的飲品。天神爲了洗浴的香氣和塗抹的香氣，帶來了不粘的香花和大麻膏，來自龍宮的龍王們也帶來了這些。天神每天又帶來了九千個新鮮的米飯。老鼠在無所事事的情況下進行工作，甚至沒有一根小草，國王在所有地方都享用這根小草。蜜蜂則釀蜜。工匠們在工作室裡打磨木材。鴝鵒鳥飛來，發出甜美的聲音，為國王獻上貢品。 有一天，這位國王帶著金色的鎖鏈，召集了四位佛陀所獲得的形象，邀請名為黑色的龍王，坐在白色的傘下，裝飾著很多色彩的水生和陸生花朵，金色的花朵，向他致敬。他說：「愿我能為這些擁有無限智慧的正法之輪的正覺者所展現的形象，成為這些眼睛的開闊。」於是，因而顯現出整個身體的光輝，裝飾著三十種偉人的特徵，像盛開的蓮花、蒲團般的光輝，閃耀的星星般的光輝，像雲彩般的美麗，像金色山峰般的光輝，像多彩的光輝，像金色的山峰般的美麗，彷彿在美麗的光輝中，七天之內，國王進行了一次眼睛的供養。

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

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

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

Tatrāyaṃ anupubbikathā –

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

國王在獲得加冕后，三年內將外道視為異端。在第四年，王對佛教產生了信心。國王的父親賓都沙是一個婆羅門，他為婆羅門和婆羅門種姓的異端者建立了六萬的常供。阿索卡在父親的影響下，也在自己的宮殿中同樣施捨。有一天，他站在獅子籠前，看到那些外道者在飲食時不受控制，心中思考：「這種供養應該在合適的地方給予。」於是他對大臣們說：「去吧，各位，把你們的供養帶到自己的善意的僧人和婆羅門那裡。」大臣們迴應道：「好的，陛下。」於是他們把那些外道者帶來，告訴國王：「這些，陛下，是我們的聖者。」 於是國王在宮殿中設定了高低不同的座位，命令他們：「請坐。」他們中有些人坐在高座上，有些人坐在果盤上。國王見狀，意識到他們沒有內涵，於是給他們提供了合適的食物，然後讓他們離開。 在這樣的情況下，有一天，國王在獅子籠中站著，看到一位名叫尼格羅達的小沙彌走過王宮，心中安寧，行走得體。國王心想：「這位尼格羅達是誰？」他是賓都沙王的長子，名叫蘇曼拉賈。 接下來是他的經過—— 據說賓都沙王在強盛時期，阿索卡王放棄了自己獲得的烏賊王國，來到這裡，統治了整個城市，任命了蘇曼拉賈為王。就在那一天，蘇曼拉賈的妻子名叫蘇曼娜，懷孕了。她在某個時候悄悄離開，前往一個叫做「恰達拉」的村莊，聽到一位長者的聲音：「來吧，蘇曼。」她走近長者，長者憑藉自己的神通為她建造了一間屋子，告訴她：「在這裡住吧。」她進入屋子，正當天生了一個兒子。由於她被尼格羅達的神靈所保護，因此給孩子起名為「尼格羅達」。從那天起，長者看到了她的兒子，覺得他像是自己的孩子，便開始為他安排生活。王女在這裡住了七年，而尼格羅達也出生了七年。那時，有一位名叫大水神的阿羅漢，看到這個孩子的因緣，便在此居住，想著：「這個七歲的孩子，應該讓他出家。」於是他向王女報告，便讓尼格羅達出家。小王子在馬背上獲得了阿羅漢果。有一天，他早上醒來，做好了老師的職責，拿著托缽，準備去母親的家門口。他的母親的住處在城的南門，進入城市后穿過城市中心，最後從東門出去。

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

『『Pubbe va sannivāsena, paccuppannahitena vā;

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

就在那時,法王阿育王面向東方,在獅子籠中散步。正好此時,尼格羅達來到了王宮廣場,眼睛平視前方,心平氣和。因此有言:"有一天,國王站在獅子籠中,看到尼格羅達沙彌走過王宮廣場,溫文爾雅,舉止得體。"看到后,國王心想:"所有這些人都心神不定,如同受驚的鹿。但這個孩子卻心神安定,他的舉止言行都非常優雅。肯定他內心有出世間的法。"國王一見到沙彌就心生歡喜,產生了愛護之心。為什麼呢?據說在過去行善時,國王曾是他的兄長,是個商人。正如所說: "由於過去的共處, 或現在的親善; 愛就這樣生起, 如水中的蓮花。"

2.174);

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

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

(續上文) 於是國王產生了愛護之心,懷著崇敬之意,派遣大臣說:"請叫那位小沙彌來。"他們遲遲未歸,國王又派了兩三個人去,說:"快點來!"小沙彌仍按自己的步調前行。國王知道合適的座位,說:"請坐。"他環顧四周,見"現在沒有其他比丘",便走向那張設有白色華蓋的王座,示意國王接過他的缽。國王看到他走近座位,心想:"今天這位小沙彌就要成為這房子的主人了。"小沙彌把缽交給國王,登上座位坐下。國王把為自己準備的所有粥、點心和各種飯菜都供養給他。小沙彌只接受了自己所需的份量。用餐結束后,國王問:"你知道導師給你們的教誨嗎?""大王,我知道一部分。""孩子,也對我說說吧。""好的,大王。"他便為國王誦讀了適合他的法句經中的不放逸品作為迴向。 國王一聽到"不放逸是不死之道,放逸是死亡之道"就說:"明白了,孩子,請繼續。"迴向結束后,國王說:"孩子,我給你八份常食。"小沙彌說:"大王,我把這些給我的戒師。""孩子,什麼是戒師?""大王,就是看到過失和非過失而訓誡和提醒的人。""孩子,我再給你八份。""大王,我把這些給我的老師。""孩子,什麼是老師?""大王,就是在這教法中建立應學之法的人。""好的,孩子,我再給你八份。""大王,我把這些給僧團。""孩子,什麼是僧團?""大王,就是我們的老師、戒師和我依靠的出家和具足戒的對象。"國王更加歡喜,說:"孩子,我再給你八份。"小沙彌接受了,第二天帶了三十二位比丘進入王宮用餐。國王說:"明天請再帶三十二位比丘來用餐。"就這樣每天增加,最終停止了對六萬婆羅門和外道的供養,在宮中為六萬比丘建立了常食。這都是因對尼格羅達長老的信心。尼格羅達長老則讓國王及其隨從皈依三寶,受持五戒,使他們在佛教中建立了凡夫的不動信心。後來國王建造了名為阿育王寺的大寺院,為六萬比丘設立常食。他又在整個閻浮提的八萬四千座城市中建造了八萬四千座寺院,裝飾有八萬四千座佛塔,這些都是依法而非非法完成的。

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

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

據說有一天,國王在阿育王寺佈施大量財物,坐在六萬比丘僧團中間,用四資具供養僧團后,問了這個問題:"尊者們,世尊所教導的法有多少?"(僧團回答:)"大王,從部分來說有九分,從蘊來說有八萬四千法蘊。"國王對法生起信心,說:"我要用每一座寺院來供養每一個法蘊。"他在一天之內就撥出了九十六億的財富,命令大臣們:"去吧,諸位,在每一座城市建造一座寺院,在八萬四千座城市中建造八萬四千座寺院。"他自己則在阿育王寺開始建造阿育王大寺的工作。僧團指派了一位名叫因陀崛多的長老作為監工,他是一位具有大神通、大威力的阿羅漢。長老用自己的神通力完成了所有未完成的工作。就這樣,三年內完成了寺院的建造。有一天,所有城市都送來了完工的訊息。 大臣們向國王報告說:"陛下,八萬四千座寺院已經建成。"國王在城中敲鑼宣佈:"七天後將舉行寺院慶典。所有人都要受持八戒,在城內外準備寺院慶典。"七天後,國王身著各種裝飾,率領數十萬四軍,環繞城市,彷彿要使城市比天界的阿摩羅瓦提王城更加富麗堂皇。充滿熱情的民眾裝飾了整個城市,國王巡視了這座裝飾一新的城市,然後來到寺院,站在比丘僧團中間。

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

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

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

在那個時刻,聚集了八億比丘和九百六十萬比丘尼。其中有十萬阿羅漢比丘。他們心想:"如果國王能完全看到自己的功德,他會對佛教更加信仰。"於是他們施展了名為"開顯世界"的神通。國王站在阿育王寺,環顧四周,看到了四面環海的整個閻浮提,以及八萬四千座寺院在盛大的寺院慶典中閃耀。他看到這壯觀景象,心中充滿了喜悅,想著:"還有誰曾有過這樣的喜悅嗎?"於是問比丘僧團:"尊者們,在我們世間導師十力佛的教法中,誰做出了最大的佈施?誰的佈施是最大的?"比丘僧團把這個問題交給了目犍連子帝須長老。長老說:"大王,在十力佛的教法中,即使在如來在世時,也沒有人能像你這樣佈施四資具,你的佈施是最大的。"國王聽了長老的話,全身充滿了喜悅,心想:"原來沒有人能像我這樣佈施四資具,我的佈施是最大的,我是用佈施來支援教法。那麼,我是否成爲了教法的繼承人呢?"於是他問比丘僧團:"尊者們,我是否成爲了教法的繼承人?" 目犍連子帝須長老聽到國王這麼說,看到王子摩哂陀具備殊勝的因緣,心想:"如果這位王子出家,對教法將會有極大的增長。"於是對國王說:"大王,僅憑這些還不能成為教法的繼承人;只能被稱為佈施者或護持者。即使有人,大王,從地面到梵天界那麼高的佈施堆,也不能被稱為'教法的繼承人'。""那麼,尊者,如何才能成為教法的繼承人呢?""任何人,大王,無論富有還是貧窮,讓自己的親生兒子出家 - 這個人,大王,才被稱為教法的繼承人。" 聽到這話,阿育王想:"原來我做了如此大的佈施,卻還沒有成為教法的繼承人。"他渴望成為教法的繼承人,於是環顧四周,看到摩哂陀王子站在不遠處。看到他,國王心想:"雖然我本想讓這個王子自從帝須王子出家以來就擔任副王,但比起副王位,出家更加殊勝。"於是對王子說:"孩子,你能出家嗎?"王子本來自從帝須王子出家以來就想出家,聽到國王的話更加歡喜,說:"我要出家,陛下。請讓我出家,這樣您就成為教法的繼承人了。"

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

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

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

那時,國王的女兒僧伽蜜多也站在同一個地方。她的丈夫名叫阿耆婆羅摩王子,已經和王太子帝須一起出家了。國王看到她,說:"女兒,你也能出家嗎?""很好,父親,我能。"國王得到子女們的同意,高興地對比丘僧團說:"尊者們,請讓這些孩子出家,使我成為教法的繼承人。"僧團接受了國王的請求,讓王子在目犍連子帝須長老作為戒師,摩訶提婆長老作為教授師的情況下出家。由摩哂陀長老作為教授師為他授具足戒。據說,那時王子正好滿二十歲。他在那個授戒戒場上就獲得了具有無礙解的阿羅漢果。對於僧伽蜜多公主,她的教授師是名叫阿由波利的長老尼,戒師是名叫達摩波利的長老尼。那時僧伽蜜多十八歲。她剛出家就在那個戒場上建立了戒行。兩人出家時,國王已登基六年。 此後,摩哂陀長老從受具足戒開始,就在自己戒師身邊學習法和律,在三年內學習了包括兩次結集在內的三藏及其註釋的所有上座部教法,成為自己戒師的一千位弟子中的領袖。那時法王阿育已登基九年。在國王登基八年時,貢德子帝須長老爲了治病而以乞食為生,卻得不到一掌之量的酥油,因病減損壽命,他告誡比丘僧團要精進,然後結跏趺坐于空中,入火界定而般涅槃。國王聽到這個訊息后,向長老表示敬意,說:"在我統治期間,比丘們竟然如此難以獲得資具。"於是在城市的四個門口建造了蓮池,裝滿藥物分發。 據說,那時在華氏城(即巴連弗邑)的四個門口每天各有四十萬(錢),在議事廳有十萬,每天共有五十萬(錢)進入國王的國庫。國王每天撥出十萬給尼俱律陀長老。爲了用香花等供養佛塔撥出十萬。為法撥出十萬,這是給予持法多聞者的四資具。為僧團撥出十萬,為四個門口的藥物撥出十萬。就這樣,在佛教中產生了豐厚的利養和尊敬。

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

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

當時，國王的女兒僧伽蜜多也站在同一個地方。她的丈夫名叫阿耆婆羅摩王子，已經和王太子帝須一起出家了。國王看到她，問道：「女兒，你也能出家嗎？」「很好，父親，我能。」國王得到子女們的同意，心情愉悅地對比丘僧團說：「尊者們，請讓這些孩子出家，使我成為教法的繼承人。」僧團接受了國王的請求，讓王子在目犍連子帝須長老作為戒師，摩訶提婆長老作為教授師的情況下出家。由摩哂陀長老作為教授師為他授具足戒。據說，那時王子正好滿二十歲。他在那個授戒戒場上就獲得了具有無礙解的阿羅漢果。對於僧伽蜜多公主，她的教授師是名叫阿由波利的長老尼，戒師是名叫達摩波利的長老尼。那時僧伽蜜多十八歲。她剛出家就在那個戒場上建立了戒行。兩人出家時，國王已登基六年。 此後，摩哂陀長老從受具足戒開始，就在自己戒師身邊學習法和律，在三年內學習了包括兩次結集在內的三藏及其註釋的所有上座部教法，成為自己戒師的一千位弟子中的領袖。那時法王阿育已登基九年。在國王登基八年時，貢德子帝須長老爲了治病而以乞食為生，卻得不到一掌之量的酥油，因病減損壽命，他告誡比丘僧團要精進，然後結跏趺坐于空中，入火界定而般涅槃。國王聽到這個訊息后，向長老表示敬意，說：「在我統治期間，比丘們竟然如此難以獲得資具。」於是在城市的四個門口建造了蓮池，裝滿藥物分發。 據說，那時在華氏城（即巴連弗邑）的四個門口每天各有四十萬（錢），在議事廳有十萬，每天共有五十萬（錢）進入國王的國庫。國王每天撥出十萬給尼俱律陀長老。爲了用香花等供養佛塔撥出十萬。為法撥出十萬，這是給予持法多聞者的四資具。為僧團撥出十萬，為四個門口的藥物撥出十萬。就這樣，在佛教中產生了豐厚的利養和尊敬。

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

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

Evaṃ anupabbajito, uḷāravibhavena khattiyajanena;

Rañño kaniṭṭhabhātā, tissattheroti viññeyyo.

他又在某一天，走出森林，四處遊蕩，看到一位名叫大法護的長老，正坐在一棵大樹下，手中握著一根樹枝，正在播種。看到這一幕，他心中歡喜，思忖道：「我何時也能像這位大長老一樣出家呢？那一天會是何時呢？」長老察覺到他的心思，便在空中飛起，停在阿育王寺的池水上，準備將袈裟和上衣拋向空中，準備沐浴。 王子看到長老的神通，心中非常歡喜，決定「我今天就要出家」，於是返回告訴國王：「我將出家，陛下。」國王多次請求他卻無法勸阻，於是將通往阿育王寺的道路裝飾一新，命人將王子裝扮得華麗，護送他前往寺院。「王子即將出家」的訊息傳開后，許多比丘紛紛捐獻袈裟。王子走向修行的房間，跟隨數以千計的人一起出家。在王子出家的時候，沒有人能計算他未出家的數量。王子在國王登基四年時出家。此外，國王還有一個親戚，名叫阿耆婆羅，是僧伽蜜多的丈夫。僧伽蜜多因此生了一個獨生子。他聽到「王子出家」的訊息后，前去國王面前請求：「我也將出家，陛下。」國王許可后，他那天也出家了。 如此未出家者，因王子的富貴而顯赫； 國王的弟弟，名叫提薩長老，廣為人知。

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

看到那位大臣如此失態，他心中思忖：「國王不會派人去殺長老；顯然這位大臣將面臨困難。」於是他前去，自己在他身邊坐下。那位大臣見到長老，無法忍受，便去告訴國王：「陛下，我爲了不想讓這些比丘出家，已將他們的頭顱砍下；那麼，我該如何處理這位尊貴的提薩長老呢？」國王聽后驚呼：「你怎麼能這樣？難道我派你去殺比丘嗎？」他當即感到身體里燃起了一把火，便去寺院詢問長老：「尊者，我的臣子如此行事，究竟是為何？他為什麼會做出這樣的惡行？」一些長老說：「這是因為你的命令，他做了惡事。」另一些長老則說：「你們兩個都有罪。」還有一些說：「國王，難道你心中有想要殺死比丘的念頭嗎？」「沒有，尊者，我是出於善意派他去的——『希望比丘們能齊心協力地進行齋戒』。」 「如果你是出於善意，那麼你就沒有罪，這只是那位大臣的罪。」國王憤怒地說：「難道有比丘能夠砍斷這位大臣的罪行，拯救教法嗎？」「有，國王，有位名叫摩阇伽利的長老，他能夠砍斷這位大臣的罪行，拯救教法。」國王於是派遣四位法師，每位帶著一千名比丘，以及四位大臣，每位帶著一千名隨從，前去召喚長老。那些人去了，告訴長老：「國王在召喚您。」長老沒有前往。國王又派遣八位法師，以及八位大臣，每位帶著成千上萬的隨從，前去召喚長老，告訴他：「國王在召喚您。」他們照樣告訴長老。國王問長老：「我派了兩次，為什麼您不來？」「因為國王在召喚，所以我不去。」國王聽后說：「如果這樣的話，請您來吧，尊者，教法正在衰退，我們的教法需要有助力。」於是國王便派遣十六位法師，以及十六位大臣，每位帶著成千上萬的隨從。比丘們問：「尊者，您年長嗎？」「年長的，國王。」 「您會爬上船嗎，尊者？」「不會，國王。」 「那麼您住在哪裡，尊者？」「在恒河上游，國王。」國王說：「那麼，請您在船上安坐，在那裡安置長老，並在兩岸設定護衛，帶上長老。」比丘和大臣們就前往長老那裡，向國王報告。

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

長老聽說：「我從根本上出家，是爲了拯救教法。現在我已經到了這個時候。」於是他抓住一塊皮革站起身來。然後，國王在夜間做了一個夢，夢見「長老明天將到巴提利普圖（現代的帕特納）。」夢中的情景是這樣的：「一隻白色的大象來到國王面前，輕輕地用右前爪撫摸國王的頭。」第二天，國王在夢中沉思：「我做了這樣的夢，這將意味著什麼呢？」一個人告訴他：「大王，長老將用右手撫摸您。」於是國王聽到「長老來了」，便立即前往恒河岸邊，進入河中，剛要上岸時，就在膝蓋深的水中遇到了長老，並將長老的手遞給他。長老用右手抓住國王的手。看到這一幕，暗中想要殺死長老的人們便準備用刀刺向長老的頭。為什麼呢？這是因為在王族中流傳著這樣的習俗：「誰抓住國王的手，誰的頭就要被刀砍下。」國王看到影子，便說：「我以前在比丘中因各種原因沒有享受到快樂，長老請不要因此而感到厭惡。」然而，長老為何抓住國王的手呢？因為國王被召來是爲了詢問問題，所以他才抓住國王的手，表示「這是我的侍者。」

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

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

Tamevatthaṃ paridīpetuṃ tittirajātakaṃ (jā. 1.

國王將長老帶到自己的園子里，安排好三重護衛，親自為長老洗腳，塗抹油膏，坐在長老的身邊，思考：「長老是否能夠切斷我心中的疑慮，平息所生的紛爭，拯救教法？」於是他說：「尊者，我想看一個神蹟。」長老問：「您想看什麼神蹟，國王？」國王回答：「我想看大地震動，尊者。」長老問：「您想看整個大地震動，還是區域性的大地震動呢？」國王說：「那麼這裡，尊者，哪一種比較困難？」長老問：「國王，難道要讓一個水滿的池塘的水全部震動，這很困難嗎？還是說只讓一部分震動呢？」國王回答：「只讓一部分震動，尊者。」長老說：「正是如此，國王，區域性的大地震動是困難的。」國王說：「那麼，尊者，我想看區域性的大地震動。」長老說：「那麼，國王，請在周圍設定好，向東設定一輛車，向南設定兩匹馬，向西設定一個人，向北設定一半的水。」國王於是照做了。長老進入第四禪定，隨後出來，命令大地震動，按照國王的指示，東邊的車輪震動，南邊的馬匹不動。正如在南北的方向上，馬匹和人都在原地不動，只有一半的水在震動，其他的保持不動。國王看到這個神蹟，心中想：「長老現在能夠拯救教法了。」於是他結束了這次聚會，詢問自己心中的疑慮：「我派了一位大臣去寺院，要求他平息紛爭，但他在寺院中殺了那麼多比丘，這罪過是誰的呢？」 「國王，難道您心中有想要殺死比丘的念頭嗎？」國王回答：「沒有，尊者。」長老說：「如果您沒有這樣的想法，那麼您就沒有罪。」於是長老用這段教義提醒國王：「我說，眾生的意圖就是行為。意圖后，行為就會產生——身體、言語和心靈的行為。」 爲了進一步闡明這個道理，長老引用了《鸛鳥經》（《鳥類故事集》）中的故事。

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

『Ñātako no nisinnoti, bahu āgacchatī jano;

Paṭicca kammaṃ phusati, tasmiṃ me saṅkate mano』ti.

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

『Na paṭicca kammaṃ phusati, mano ce nappadussati;

Appossukkassa bhadrassa, na pāpamupalimpatī』』』ti.

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

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

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

Katā bhikkhusahassena, tasmā sahassikāti ca;

Purimā dve upādāya, tatiyāti ca vuccatīti.

Ayaṃ tatiyasaṅgīti.

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

『『Upāli dāsako ceva, soṇako siggavo tathā;

Tisso moggaliputto ca, pañcete vijitāvino.

『『Paramparāya vinayaṃ, dīpe jambusirivhaye;

Acchijjamānamānesuṃ, tatiyo yāva saṅgaho』』ti.

Tassattho pakāsitova hoti.

於是，長老回答：「過去，國王，曾有一位修行者詢問道： 『親屬不在身邊，眾人紛紛而至； 因果法則顯現，我的心在此思考。』 修行者說：「那麼，您心中是否有想要讓這些鳥兒飛走或受傷的念頭？」「沒有，尊者。」於是，修行者提醒他：「如果您沒有這樣的想法，就沒有罪；真正的罪是出於意圖，而非無意之舉。 『不依因果法則而顯現，若心不污穢； 不貪圖安逸之福，罪惡不會靠近。』 就這樣，長老啓發了國王，讓他在王園中住了七天，教導國王。國王在第七天召集比丘們，聚集在阿索卡園中，準備供養。長老坐在供養的中央，逐個詢問比丘：「您認為，究竟什麼是正覺的教導？」於是，持有永恒論的比丘們回答：「我們認為這是永恒的教導。」一些比丘則說：「這是分開論的教導。」國王聽后，意識到這些比丘與其他教派的教義相似，便將他們的白衣贈予他們，放逐了他們。這些比丘總共六萬。 接著，國王又召集其他比丘，問道：「您認為，究竟什麼是正覺的教導？」「這是分析論的教導，國王。」國王於是問長老：「分析論的教導，尊者，是否是正覺的教導？」「是的，國王。」於是國王說：「那麼，尊者，現在教法已經清晰了；請讓比丘們進行齋戒。」並安排好護衛，進入城中。 比丘們齊聚一堂，進行了齋戒。在這次聚集中，有六十萬比丘。此時，摩羯陀提薩長老開始講述外道的教義，接著從六十萬比丘中選出一千名持有三藏的比丘，傳授給他們深奧的智慧，就像大迦葉長老和卡卡納伽長老一樣，教導他們法和律；同樣，教導法和律的同時，清理了所有的教法污垢，完成了第三次集會。集會結束后，地面震動不已。這次集會在九個月內完成。 這就是與一千名比丘共同完成的集會。 至於「誰是問者」，爲了回答這個問題，我們說：「在賈姆布迪（現代的印度）上，直到第三次集會的教義，都是通過烏帕利長老等的傳承而來。這裡的傳承是： 『烏帕利是奴隸，索納是信徒； 三位摩羯陀提薩，五位勝利者。』 『通過傳承的律法，在賈姆布迪的頂端； 被割斷的心中，直到第三次集會。』 這段話的意義顯而易見。

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

『『Tato mahindo iṭṭiyo, uttiyo sambalo tathā;

Bhaddanāmo ca paṇḍito.

『『Ete nāgā mahāpaññā, jambudīpā idhāgatā;

Vinayaṃ te vācayiṃsu, piṭakaṃ tambapaṇṇiyā.

『『Nikāye pañca vācesuṃ, satta ceva pakaraṇe;

Tato ariṭṭho medhāvī, tissadatto ca paṇḍito.

『『Visārado kāḷasumano, thero ca dīghanāmako;

Dīghasumano ca paṇḍito.

『『Punadeva kāḷasumano, nāgatthero ca buddharakkhito;

Tissatthero ca medhāvī, devatthero ca paṇḍito.

『『Punadeva sumano medhāvī, vinaye ca visārado;

Bahussuto cūḷanāgo, gajova duppadhaṃsiyo.

『『Dhammapālitanāmo ca, rohaṇe sādhupūjito;

Tassa sisso mahāpañño, khemanāmo tipeṭako.

『『Dīpe tārakarājāva, paññāya atirocatha;

Upatisso ca medhāvī, phussadevo mahākathī.

『『Punadeva sumano medhāvī, pupphanāmo bahussuto;

Mahākathī mahāsivo, piṭake sabbattha kovido.

『『Punadeva upāli medhāvī, vinaye ca visārado;

Mahānāgo mahāpañño, saddhammavaṃsakovido.

『『Punadeva abhayo medhāvī, piṭake sabbattha kovido;

Tissatthero ca medhāvī, vinaye ca visārado.

『『Tassa sisso mahāpañño, pupphanāmo bahussuto;

Sāsanaṃ anurakkhanto, jambudīpe patiṭṭhito.

『『Cūḷābhayo ca medhāvī, vinaye ca visārado;

Tissatthero ca medhāvī, saddhammavaṃsakovido.

『『Cūḷadevo ca medhāvī, vinaye ca visārado;

Sivatthero ca medhāvī, vinaye sabbattha kovido.

『『Ete nāgā mahāpaññā, vinayaññū maggakovidā;

Vinayaṃ dīpe pakāsesuṃ, piṭakaṃ tambapaṇṇiyā』』ti.

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

從第三次結集之後，這個島上的教法是由摩哂陀等人帶來的。有一段時間是從摩哂陀那裡學習，由阿利他長老等人傳播。從那時起直到今天，應該知道是通過他們的弟子們的傳承而傳下來的。正如古人所說： "然後是摩哂陀、伊地耶、 烏提耶、參婆羅， 以及聰明的跋陀那摩。 這些大智慧的龍象， 從賈姆布迪帕（印度）來到這裡； 他們教授律法， 銅色島（斯里蘭卡）的三藏。 他們教授五部， 以及七論； 然後是聰明的阿利他， 以及智者提沙達塔。 精通的迦羅須摩那， 長老迪伽那摩卡， 以及智者迪伽須摩那。 再次是迦羅須摩那， 那伽長老和佛護， 智者提沙長老， 以及智者提婆長老。 再次是聰明的須摩那， 精通律法； 多聞的小那伽， 如大象難以降服。 名叫法護的， 在羅哈納受到尊敬； 他的弟子大智慧， 名叫克瑪，通曉三藏。 在島上如星王， 以智慧閃耀； 聰明的優波提沙， 以及善於講說的弗沙提婆。 再次是聰明的須摩那， 多聞的弗沙那摩； 善於講說的大斯瓦， 精通一切藏。 再次是聰明的優波離， 精通律法； 大智慧的摩訶那伽， 精通正法傳承。 再次是聰明的阿跋耶， 精通一切藏； 智者提沙長老， 精通律法。 他的弟子大智慧， 多聞的弗沙那摩； 守護教法， 立足於賈姆布迪帕（印度）。 聰明的小阿跋耶， 精通律法； 智者提沙長老， 精通正法傳承。 聰明的小提婆， 精通律法； 智者斯瓦長老， 精通一切律法。 這些大智慧的龍象， 通曉律法，精通道路； 他們在銅色島（斯里蘭卡）宣揚律法， 傳播三藏。" 這裡是依次的故事 - 據說摩羯陀提薩長老完成第三次法的結集后，如此思考："未來佛法將在哪裡得到很好的建立呢？"經過仔細考慮后，他認為："將在邊遠地區得到很好的建立。"於是他委派各個比丘，派遣他們到不同的地方。他派遣馬哲提卡長老到迦濕彌羅甘陀羅國（現在的克什米爾和坎大哈地區），說："你去那個國家，在那裡建立佛法。"同樣地，他派遣摩訶提婆長老到摩希沙卡曼陀羅。派遣勒叉長老到婆那婆西。派遣優那法護長老到阿波蘭多迦。派遣摩訶法護長老到摩訶勒吒。派遣摩訶勒叉長老到優那國。派遣馬哲摩長老到雪山地區。派遣蘇那長老和郁多羅長老到金地（現在的緬甸）。他派遣自己的弟子摩哂陀長老，連同伊地耶長老、郁多耶長老、參婆羅長老和跋陀沙羅長老一起到銅色島（斯里蘭卡），說："你們去銅色島，在那裡建立佛法。"所有人前往各自的地區時都是五人一組，他們認為"在邊遠地區，五人組足以進行授具足戒的儀式"。

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

『『Sadevakopi ce loko, āgantvā tāsayeyya maṃ;

Na me paṭibalo assa, janetuṃ bhayabheravaṃ.

『『Sacepi tvaṃ mahiṃ sabbaṃ, sasamuddaṃ sapabbataṃ;

Ukkhipitvā mahānāga, khipeyyāsi mamūpari.

『『Neva me sakkuṇeyyāsi, janetuṃ bhayabheravaṃ;

Aññadatthu tavevassa, vighāto uragādhipā』』ti.

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

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

Sassaghātañca mā kattha, sukhakāmā hi pāṇino;

Karotha mettaṃ sattesu, vasantu manujā sukha』』nti.

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

Gantvā kasmīragandhāraṃ, isi majjhantiko tadā;

Duṭṭhaṃ nāgaṃ pasādetvā, mocesi bandhanā bahūti.

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

那時，在喀什米爾甘達哈拉國，名為阿拉瓦羅的龍王在豐收的季節降下雨水，帶走莊稼，衝向大海。中部長老從帕塔利普特拉（現代的巴特那）飛昇到喜馬拉雅山，降落在阿拉瓦羅的頭頂，站立或坐下於阿拉瓦羅的背上，甚至可以隨意改變姿勢。龍王的隨從看到這一幕，向阿拉瓦羅龍王報告：「大王，有一個身穿袈裟、手持破布的修行者正在污染我們的水源。」龍王當即憤怒地出門，看到長老后，無法忍受憤怒，在空中施展了許多可怕的威力。於是，狂風四起，樹木折斷，山崩地裂，雷聲轟鳴，閃電劃破天際，水波翻滾，彷彿天空都要崩潰。可怕的龍子們聚集在一起，煙霧瀰漫，火焰熊熊，攻擊的氣勢如虹。「這個光頭的、手持破布的人是誰？」等用粗暴的話語威脅長老。「來吧，抓住他，殺了他，驅逐這個修行者。」龍王發出命令。長老用自己的神通力抵擋住所有的威脅，告訴龍王： 「即使這個世界的眾生， 也會來到這裡懇求我； 我並不畏懼， 不會讓你們的恐懼降臨。 「如果你將整個大地、 以及海洋和山脈， 抬起並扔在我頭上， 你也無法讓我畏懼。 「你根本無法做到， 讓恐懼降臨於我； 你在其他地方的威力， 無法對付這條龍王。」 聽完這些話，龍王失去了威力，感到無能為力，心中痛苦不已。長老隨即用適當的教義安撫他，激勵他，鼓勵他在三寶和五戒中建立信仰，還有八萬條龍。其他許多住在喜馬拉雅山的夜叉、伽藍和坤波達等也聽到長老的教導，開始在三寶和五戒中建立信仰。五個夜叉與他們的妻子及五百個兒子一起，最初也建立了信仰。於是，中部長老對所有的龍、夜叉和保護者們說： 「現在不要再生氣， 從今往後如同昔日； 不要再傷害眾生， 因為眾生渴望幸福； 對所有眾生施以慈悲， 讓人類安居樂業。」 他們都齊聲稱讚：「好極了，尊者。」並遵循長老的教導。就在當天，龍王舉行了供養儀式。然後，龍王讓人取來他那金色的座椅，供奉給長老。長老坐在座椅上，龍王也在他旁邊站立。在此時，喀什米爾甘達哈拉國的人們來到長老面前，看到長老后，感嘆道：「我們的龍王比這位長老更有威力。」於是，他們向長老致敬並坐下。長老給他們講述了《蛇比喻經》。經文結束時，八萬眾生獲得了法眼，數百個家庭出家為僧。從那時起，喀什米爾甘達哈拉國的袈裟光輝如同燦爛的陽光，照耀著整個地區。 於是，中部長老前往喀什米爾甘達哈拉國， 馴服了那條兇惡的龍， 解除了眾多的束縛。 摩訶提婆長老也前往摩希沙卡曼陀羅，講述了《天神之教》。經文結束時，四十萬眾生獲得了法眼，四十萬眾生出家為僧。

Gantvāna raṭṭhaṃ mahiṃsaṃ, mahādevo mahiddhiko;

Codetvā devadūtehi, mocesi bandhanā bahūti.

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

Gantvāna rakkhitatthero, vanavāsiṃ mahiddhiko;

Antalikkhe ṭhito tattha, desesi anamataggiyanti.

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

Aparantaṃ vigāhitvā, yonako dhammarakkhito;

Aggikkhandhopamenettha, pasādesi jane bahūti.

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

Mahāraṭṭhaṃ isi gantvā, so mahādhammarakkhito;

Jātakaṃ kathayitvāna, pasādesi mahājananti.

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

Yonaraṭṭhaṃ tadā gantvā, so mahārakkhito isi;

Kāḷakārāmasuttena te pasādesi yonaketi.

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

Gantvāna majjhimatthero, himavantaṃ pasādayi;

Yakkhasenaṃ pakāsento, dhammacakkapavattananti.

有大神通的摩訶提婆長老前往摩希沙國， 通過天使的教導，解除了許多人的束縛。 勒叉長老則前往婆那婆西，站在空中，用無始輪迴的教法使婆那婆西的人們生起信心。講法結束時，六萬人證悟了法，約七萬人出家，建立了五百座寺院。就這樣，他在那裡建立了佛法。 有大神通的勒叉長老前往婆那婆西， 站在空中，宣講無始輪迴的教法。 優那法護長老也前往阿波蘭多迦，用火聚譬喻經的教法使阿波蘭多迦的人們生起信心，七萬人飲用了法甘露。僅從剎帝利種姓就有一千人出家，還有六千多名女性出家。就這樣，他在那裡建立了佛法。 優那法護深入阿波蘭多迦， 用火聚譬喻使許多人生起信心。 摩訶法護長老則前往摩訶勒吒，用大那羅陀迦葉本生經的教法使摩訶勒吒的人們生起信心，使八萬四千人建立在道果中。一萬三千人出家。就這樣，他在那裡建立了佛法。 仙人摩訶法護前往摩訶勒吒， 講述本生經，使大眾生起信心。 摩訶勒叉長老也前往優那國，用迦羅迦蘭經的教法使優那世界的人們生起信心，使十七萬人獲得道果莊嚴。在他的周圍，一萬人出家。就這樣，他也在那裡建立了佛法。 那時，仙人摩訶勒叉前往優那國， 用迦羅迦蘭經使優那人生起信心。 馬哲摩長老則與迦葉種長老、阿拉迦提婆長老、頓度比薩羅長老和摩訶提婆長老一起前往雪山地區，用轉法輪經的教法使那個地區的人們生起信心，使八千萬眾生獲得道果寶藏。五位長老使五個國家的人們生起信心。在每位長老的周圍，約有十萬人出家。就這樣，他們在那裡建立了佛法。 馬哲摩長老前往雪山，使人們生起信心， 宣講轉法輪經，向夜叉軍隊顯示。

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

Suvaṇṇabhūmiṃ gantvāna, soṇuttarā mahiddhikā;

Pisāce niddhametvāna, brahmajālaṃ adesisunti.

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

索那長老與北方長老一起前往金地（現代的斯里蘭卡）。那時，在那裡有一位羅剎女從海中出現，吞食王族所生的嬰兒。就在同一天，王族中出生了一個男嬰。人們看到長老，認為：「這是羅剎的同伴」，於是拿起武器想要攻擊長老。長老問：「你們為何拿著武器來？」他們回答：「在王族中，羅剎吞食出生的嬰兒，你們是他們的同伴。」長老說：「我們不是羅剎的同伴，我們是修行人，禁戒殺生……等……禁戒飲酒，持一餐，守戒行善。」就在這時，那位羅剎女帶著隨從從海中出來，想要吞食王族中出生的嬰兒。人們看到她，驚恐地喊道：「尊者，那位羅剎女來了。」長老用自己的神通力將她和她的隨從包圍，在她的周圍形成了一個空間。她的隨從心中想：「這地方必定被我們佔有。我們也要成為他們的食物。」所有的羅剎因恐懼而迅速逃跑。長老則將他們驅逐，直到他們消失為止，然後在周圍設立了光明的保護。與此同時，他通過《梵網經》的教法，安撫聚集的大眾，並在三寶和五戒中建立信仰。六萬人證悟了法，數千個家庭出家，數千個家庭的女兒也出家。就這樣，他在那裡建立了佛法。從此以後，王族中出生的男嬰都被稱為索那。 索那長老前往金地， 驅逐羅剎，宣講《梵網》。 摩訶提婆長老想：「去銅色島建立佛法吧。」於是他在思考：「我去銅色島的時間是否到了？」經過思考，他認為：「還沒有到時候。」那麼他看到了什麼呢？看到穆特西瓦王年老的樣子。於是他思考：「這位國王年邁，無法帶著他去獲取佛法。現在他的兒子德瓦那皮雅提索將會執掌王位。若能帶著他，佛法就能得到傳播。等他到來時，我們再看看是否能回到這個地方。」他這樣想后，向上師和僧團致敬，從阿索卡園出發，帶著四位長老和他的兒子善心小沙彌、以及一個名叫巴漢達的居士，前往南方的城市，探望親屬，經過六個月的時間。隨後，他逐漸到達母親的居住地，名為維迪薩城。阿索卡在年輕時獲得了這個地方，前往烏杰尼，經過維迪薩城時，他迎娶了維迪薩城最傑出的商人的女兒。她在那天懷孕，生下了烏杰尼的摩亨達王子。在王子十四歲時，國王為他舉行了加冕儀式。那時，她的母親正住在親屬家中。因此說：「隨後逐漸到達母親的居住地，名為維迪薩城。」

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

『『Mahindo nāma nāmena, saṅghatthero tadā ahu;

Iṭṭiyo uttiyo thero, bhaddasālo ca sambalo.

『『Sāmaṇero ca sumano, chaḷabhiñño mahiddhiko;

Bhaṇḍuko sattamo tesaṃ, diṭṭhasacco upāsako;

Iti hete mahānāgā, mantayiṃsu rahogatā』』ti.

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

『『Veṭisagirimhi rājagahe, vasitvā tiṃsarattiyo;

Kālova gamanassāti, gacchāma dīpamuttamaṃ.

『『Paḷīnā jambudīpā te, haṃsarājāva ambare;

Evamuppatitā therā, nipatiṃsu naguttame.

『『Purato puraseṭṭhassa, pabbate meghasannibhe;

Patiṃsu sīlakūṭamhi, haṃsāva nagamuddhanī』』ti.

當長老到達時，長老的母親天女見到他，便以頭頂禮他的雙足，供養食物，並將他迎請到自己建造的維迪薩山大寺院。長老坐在那座寺院裡思考："我們在這裡要做的事情已經完成了，現在是否是去蘭卡島的時候了呢？"接著他又想："讓德瓦南皮亞提索先接受我父親派人送來的加冕儀式吧，讓他聽聽三寶的功德，然後爲了慶祝從城裡出來登上米薩卡山，那時我們就在那裡見到他。"於是他又在那裡住了一個月。一個月過去後，在六月滿月的布薩日，所有人聚集在一起商議："現在是我們去銅色島的時候了嗎，還是不是？"因此古人說： "那時有一位名叫摩訶提的僧團長老， 還有伊提耶、烏提耶長老、巴達薩拉和桑巴羅。 還有一位名叫蘇摩那的小沙彌，具有六神通和大神力， 第七位是巴恩杜卡，一位已見真理的優婆塞； 這些大龍象們私下商議。" 那時，天帝釋來到摩訶提長老面前說道："尊者，穆塔西瓦王已經去世；現在德瓦南皮亞提索大王正在執掌王權。正等正覺者曾經預言你們：'未來，一位名叫摩訶提的比丘將使銅色島生起信心。'因此，尊者們，現在是前往那美好島嶼的時候了；我也將成為你們的助手。"為什麼帝釋天這樣說呢？據說，世尊在菩提樹下用佛眼觀察世界，看到這個島嶼未來的繁榮，便告訴了他這件事，並命令說："那時你也要成為他們的助手。"所以他這樣說。長老接受了他的建議，帶著七人從維迪薩山飛上天空，降落在阿努拉達普拉城東方的米薩卡山上。現在人們也稱之為支提耶山。因此古人說： "在維迪薩山的王舍城住了三十夜， 現在是出發的時候了，讓我們去那最好的島嶼。 他們從閻浮提飛離，如天空中的鵝王， 這樣飛起的長老們，降落在最高的山上。 在那城市之前，在如雲般的山上， 他們降落在戒德山頂，如鵝落在山巔。"

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

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

『『Samaṇā mayaṃ mahārāja, dhammarājassa sāvakā;

Taveva anukampāya, jambudīpā idhāgatā』』ti.

如此，長老們與其他人一起到達，長老摩訶提在正覺者涅槃后已在這個島上建立了三十六年。因為在阿阇多薩的第八年，正覺者涅槃。就在那一年，獅子王的兒子銅色島的開國君主維賈亞來到這個島，建立了人類的居住地。在閻浮提的烏達雅巴達的第十四年，維賈亞在此去世。在烏達雅巴達的第十五年，名為帕杜瓦蘇德的國王在這個島上登基。在那裡，名為那伽達薩卡的國王在第20年去世。在同一年，名為阿巴耶的王子在這個島上登基。在那裡，名為蘇蘇那的國王在第17年去世。在阿巴耶的第20年，名為帕杜卡阿巴耶的國王登基。在那裡，名為卡拉阿索卡的國王在第16年去世，而帕杜卡在第17年去世。以上這些加起來有18年。然後，在名為月光的國王的第14年，帕杜卡去世。穆塔西瓦國王登基。在那裡，阿索卡國王在第17年去世。德瓦南皮亞提索登基。在正覺者涅槃后，阿阇多薩在第24年執掌王權。烏達雅巴達在第16年，阿努律多和穆多在第8年，納迦達薩卡在第24年，蘇蘇那在第18年，阿巴耶的兒子卡拉阿索卡在第28年，之後他的十個兄弟在第22年執政。之後，納達的兩個女兒在第22年，月光在第24年，賓圖薩羅在第28年。在那之後，阿索卡國王登基。在他之前，經過四次加冕，經過18年，摩訶提長老已在這個島上建立。 在那一天，銅色島上有名為長者的星宿。國王召喚星宿，命令說：「請進行占卜。」並命令大臣們一起，帶著四萬三千士兵離開城市，前往米薩卡山去獵取野獸。就在那座山上，有一位神靈，想要向國王顯現，她化身為紅色的野豬，似乎在吃草。國王看到后，心想：「現在不應該再追逐它了。」於是，野豬抓住機會逃跑。國王在後面追趕，試圖攀登到紅色的野豬身上。野豬也在長老們附近消失了。摩訶提長老看到國王正在接近，便心想：「讓我讓國王看到我，不要讓其他人看到。」於是他堅定地說：「過來，過來，過來這裡。」國王聽后思考：「在這個島上，沒人能稱我為『過來』。這個人穿著破舊的袈裟，究竟是什麼人，是人還是非人？」長老回答： 「我們是修行人，尊貴的國王， 是法王的弟子； 爲了您的慈悲，

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

『『Chātapabbatapādamhi , veḷuyaṭṭhī tayo ahu;

Setā rajatayaṭṭhīva, latā kañcanasannibhā.

『『Nīlādi yādisaṃ pupphaṃ, pupphayaṭṭhimhi tādisaṃ;

Sakuṇā sakuṇayaṭṭhimhi, sarūpeneva saṇṭhitā』』ti.

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

『『Vālabījanimuṇhīsaṃ, chattaṃ khaggañca pādukaṃ;

Veṭhanaṃ sārapāmaṅgaṃ, bhiṅgāraṃ nandivaṭṭakaṃ.

『『Sivikaṃ saṅkhaṃ vaṭaṃsañca, adhovimaṃ vatthakoṭikaṃ;

Sovaṇṇapātiṃ kaṭacchuṃ, mahagghaṃ hatthapuñchanaṃ.

『『Anotattodakaṃ kaññaṃ, uttamaṃ haricandanaṃ;

Aruṇavaṇṇamattikaṃ , añjanaṃ nāgamāhaṭaṃ.

『『Harītakaṃ āmalakaṃ, mahagghaṃ amatosadhaṃ;

Saṭṭhivāhasataṃ sāliṃ, sugandhaṃ suvakāhaṭaṃ;

Puññakammābhinibbattaṃ, pāhesi asokavhayo』』ti.

Na kevalañcetaṃ āmisapaṇṇākāraṃ, imaṃ kira dhammapaṇṇākārampi pesesi –

『『Ahaṃ buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Upāsakattaṃ desesiṃ, sakyaputtassa sāsane.

『『Imesu tīsu vatthūsu, uttame jinasāsane;

Tvampi cittaṃ pasādehi, saddhā saraṇamupehī』』ti.

Svāyaṃ rājā taṃ divasaṃ asokaraññā pesitena abhisekena ekamāsābhisitto hoti.

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

『『Āvudhaṃ nikkhipitvāna, ekamantaṃ upāvisi;

Nisajja rājā sammodi, bahuṃ atthūpasañhita』』nti.

那時，德瓦南皮亞提薩大王和阿育法王是未曾謀面的朋友。由於德瓦南皮亞提薩大王的福德力量，在飢餓山腳下的一叢竹子中長出了三根竹竿，大小如同車軸 - 一根名為藤條竿，一根名為花竿，一根名為鳥竿。其中藤條竿呈銀色，裝飾它的藤蔓呈金色。花竿上長著藍、黃、紅、白、黑等顏色的花朵，莖、葉和花蕊都分佈得很好。鳥竿上有天鵝、公雞、長壽鳥等鳥類，以及各種四足動物，看起來像是活的一樣。《島史》中也說： "在飢餓山腳下，有三根竹竿； 銀色如銀竿，藤蔓似黃金。 藍等各色花，開放在花竿； 鳥竿上的鳥，形態如真實。" 從大海中也涌現出珍珠、寶石、琉璃等各種寶物。在銅色島上則出現了八種珍珠 - 馬珠、象珠、車珠、余甘子珠、手鐲珠、指環珠、無憂果珠和普通珠。他將這些竹竿、珍珠和其他許多寶物作為禮物送給阿育法王。阿育王非常高興，送給他五種王室寶物 - 傘蓋、拂塵、寶劍、王冠、寶石鞋，以及其他許多用於加冕的禮物，如：海螺、恒河水、吉祥物、耳環、水瓶、吉祥環、轎子、少女、湯匙、下衣、一對布料、手巾、旃檀香、紅色泥土、眼藥、訶子、余甘子等。《島史》中也說： "拂塵和頭飾，傘蓋劍和鞋； 頭巾和耳環，水瓶吉祥環。 轎子螺耳飾，下衣和布料； 黃金碗和匙，珍貴的手巾。 阿諾達達湖水，少女上等檀； 紅色泥和藥，龍象所帶來。 訶子余甘子，珍貴的甘露； 六十車香米，鸚鵡所帶來； 由善業所生，阿育王所贈。" 不僅如此，他還送來了這樣的法的禮物： "我已皈依佛法僧， 宣說優婆塞之道， 在釋迦子的教法中。 在這三寶中， 在無上的勝者教法中， 你也應生起凈信， 以信心皈依。" 這位國王在那天已經接受了阿育王送來的加冕儀式一個月。 他們在毗舍佉月圓之日為他舉行了加冕儀式。他剛剛聽到這個佛法傳播的訊息，回憶起長老說的"大王啊，我們是法王的弟子"這句話，心想"聖者們來了嗎？"立即放下武器，坐在一旁，開始友好地交談。正如所說： "放下武器后，坐在一旁； 國王坐下後，談論許多有益之事。"

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

『『Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakāti.

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

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

正在進行友好交談時，那四萬人也來到周圍。這時，長老也讓其他六人現身。國王看到后問道："他們是什麼時候來的？""和我一起來的，大王。""現在閻浮提還有其他這樣的修行者嗎？""有的，大王；現在閻浮提到處都是袈裟的光芒，充滿了修行者的氣息。在那裡 - 具三明、神通， 善於他心通； 漏盡阿羅漢， 佛陀眾弟子。" "尊者，你們是怎麼來的？""大王，既不是通過水路，也不是通過陸路。"國王明白他們是從空中來的。長老爲了測試國王的智慧，就以附近的芒果樹為例問道："大王，這棵樹叫什麼名字？""尊者，這叫芒果樹。""大王，除了這棵芒果樹，還有其他芒果樹嗎？""有的，尊者，還有很多其他芒果樹。""大王，除了這棵芒果樹和其他芒果樹，還有其他樹嗎？""有的，尊者，但那些不是芒果樹。""除了芒果樹和非芒果樹，還有其他樹嗎？""尊者，就是這棵芒果樹。""很好，大王，你很聰明。大王，你有親戚嗎？""有的，尊者，很多人。""除了他們，還有其他非親戚嗎，大王？""尊者，非親戚比親戚多得多。""大王，除了你的親戚和非親戚，還有其他人嗎？""就是我自己，非親戚。"長老想："這位國王很聰明，能夠理解佛法。"於是開始講述《小象跡喻經》。講經結束時，國王和四萬人都皈依了三寶。 就在這時，有人給國王送來了食物。國王在聽經的時候就明白："現在不是他們可以進食的時候。"他想："不問就吃是不對的。"於是問道："尊者們，請用餐吧。""不，大王，現在不是我們可以進食的時候。""尊者，什麼時候可以進食？""大王，從日出到正午。""尊者，我們回城吧？""不用了，大王，我們就在這裡過夜。""如果尊者們留下，請讓這個孩子回去。""大王，這個孩子已經獲得果位，瞭解佛法，希望出家，現在就要出家了。"國王說："那麼，尊者，明天我會派車來，請乘坐它前來。"說完，他頂禮后離開了。

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

長老在國王離開后不久就對善意沙彌說："來吧，善意，宣佈聽法的時間。""尊者，我應該宣佈多大範圍？""整個銅色島。""好的，尊者。"沙彌進入以神通為基礎的第四禪那，出定后專注地決意，向整個銅色島宣佈了三次聽法的時間。國王聽到這個聲音後派人去長老那裡詢問："尊者，是否有什麼危險？""我們沒有任何危險，我們只是宣佈聽法的時間，我們想要講解佛陀的教法。"聽到沙彌的聲音后，地居天神也傳播這個聲音。以這種方式，聲音一直傳到梵天界。因這聲音而有大量天神集會。長老看到如此多的天神集會，便講解了《平等心經》。講經結束時，無數天神證悟了法。許多龍族和金翅鳥皈依了三寶。就像舍利弗長老講解這部經時有天神集會一樣，摩訶提長老也有同樣的情況發生。那夜過後，國王派車給長老們。車伕把車停在一邊，告訴長老們："尊者，車來了，請上車，我們出發吧。"長老們說："我們不乘車，你先走吧，我們隨後就來。"說完，他們升入空中，降落在阿努拉達普拉城東方的第一塔寺地點。這座塔寺之所以被稱為"第一塔寺"，是因為長老們首次降臨在那裡。

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

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

國王派車伕去後,命令大臣們說:"準備好王宮內的大廳。"所有人都歡喜雀躍,立即準備了一個非常莊嚴的大廳。國王又想:"昨天長老在講述戒蘊時說'不可使用高床大床';不知聖者們會不會坐在座位上?"他正這樣想著,車伕已經到達城門。他看到長老們先到,正在繫腰帶穿袈裟。看到後心生歡喜,來告訴國王:"陛下,長老們到了。"國王問:"他們乘車來的嗎?"車伕回答:"沒有,陛下,他們在我之後出發,卻先到了,現在在東門。"國王聽說"他們連車都沒有乘坐",就想:"聖者們現在肯定不會接受高床大床。"於是說:"那麼,你們用簡單的地毯為長老們準備座位。"說完就去迎接。大臣們在地上鋪上草蓆,上面再鋪上各種彩色墊子。占卜師看到后預言說:"他們已經佔據了這片土地,他們將成為銅色島的主人。"國王來到后,向長老們頂禮,從摩訶提長老手中接過缽,以極大的恭敬和供養將長老們引入城中,然後進入王宮。長老看到座位的安排,心想:"我們的教法將像大地一樣,穩固地遍佈整個蘭卡島。"就坐了下來。國王親自以美味的食物供養長老們,使他們滿足。然後召集以阿努拉天女為首的五百位女子,讓她們向長老們致敬、供養,自己則坐在一旁。長老在用餐結束后,為國王和他的隨從降下法雨,講說了《餓鬼事》《天宮事》和《諦相應》。聽了長老的說法后,那五百位女子都證得了須陀洹果。 前一天在米薩卡山見到長老們的人,在各處講述長老們的功德。聽到后,大眾聚集在王宮前,發出巨大的聲音。國王問:"這是什麼聲音?"有人回答:"陛下,是城裡的人在喊'我們見不到長老們'。"國王想:"如果讓他們進來這裡,就沒有空間了。"於是說:"去把象舍打掃乾淨,撒上沙子,撒上五色鮮花,掛上布幔,在吉祥象的地方為長老們準備座位。"大臣們照做了。長老去那裡坐下,講說了《天使經》。講經結束時,一千人證得了須陀洹果。之後因為"象舍太擁擠",他們就在南門的難陀那花園準備了座位。長老在那裡坐下,講說了《毒蛇喻經》。聽了這部經后,又有一千人證得了須陀洹果。

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

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

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

這樣,從到達的第二天開始,有兩千五百人證悟了法。長老在難陀那花園與來訪的貴族女子、媳婦和少女們友好交談,不知不覺到了黃昏。長老觀察時間后說:"現在我們該回米薩卡山了",就站了起來。大臣們問:"尊者,你們要去哪裡?""我們的住處。"他們告訴了國王,得到國王同意后說:"尊者,現在回去太晚了;就讓這難陀那花園作為尊者們的住處吧。""不用了,我們要走。"他們又傳達國王的話說:"尊者,國王說:'那個名叫美伽瓦那的花園是我父親的,離城市不遠不近,來去方便,請長老們住在那裡。'"長老們就住在了美伽瓦那花園。 國王在那夜過後來到長老處,詢問是否睡得安穩,然後問道:"尊者,僧團可以接受園林嗎?"長老回答:"可以,大王。"並引用了這段經文:"比丘們,我允許接受園林。"國王很高興,拿起金水瓶,將水倒在長老手上,把大美伽瓦那花園供養給長老。水一落下,大地就震動了。這是大寺院的第一次地震。國王害怕地問長老:"尊者,為什麼大地震動?"長老說:"不要害怕,大王,這表示十力者的教法將在這個島上建立;這裡將成為第一座寺院,這是預兆。"國王更加歡喜。第二天,長老又在王宮用餐,然後在難陀那花園講說了《無始相應》。第三天講說了《火聚喻經》。以這種方式連續講了七天。講經結束時,有八千五百人證悟了法。從那時起,難陀那花園因為成為教法之光顯現的地方而被稱為"光明林"。第七天,長老們在王宮內為國王講說了《不放逸經》,然後回到了支提耶山。 這時,國王問大臣們:"長老用嚴厲的教誡教導我們;他會離開嗎?"大臣們說:"陛下,長老是自己來的,沒有被邀請;所以他離開時可能不會告訴我們。"於是國王登上戰車,帶上兩位王后,以盛大的威儀前往支提耶山。到達后,讓兩位王后退到一邊,自己走向長老們,看起來非常疲憊。長老問他:"大王,你為什麼這麼疲憊地來?"國王說:"尊者,是爲了知道'你們給了我嚴厲的教誡,現在是否想要離開'。"長老說:"大王,我們不想離開;但這是雨安居的時候,修行者應該知道雨安居的地點。"就在那天,一位名叫阿利達的大臣和他的五十五個兄弟站在國王身邊說:"陛下,我想在長老座下出家。"國王說:"好吧,你去出家吧。"並得到長老的同意。長老當天就讓他們出家了。他們都在剃髮時就證得了阿羅漢果。

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

國王立即用荊棘圍住了塔院,開始在六十二個洞窟中進行工作,然後回到城裡。那些長老們使十兄弟家族感到歡喜,教導眾人,在支提耶山度過了雨安居。那時,第一次在支提耶山度過雨安居的有六十二位阿羅漢。然後,尊者摩訶摩因達度過雨安居,舉行了自恣儀式,在迦提迦月圓之日的布薩日對國王說:"大王,我們已經很久沒有見到正等正覺者了,我們住在無依處,我們想要去閻浮提。"國王說:"尊者,我以四資具供養你們,這大眾依靠你們而安立於三皈依中,為什麼你們感到不安?"長老回答說:"大王,我們已經很久沒有見到正等正覺者了,沒有禮敬、起立、合掌、恭敬禮拜的地方,因此我們感到不安。""尊者,你們不是說過'正等正覺者已經涅槃了'嗎?""雖然已經涅槃,大王,但他的舍利還存在。""我明白了,尊者,你們想要建立塔廟。我會建造塔廟,尊者,請選擇地點;但是,尊者,我們從哪裡能得到舍利呢?""大王,你和善意商量一下。"

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

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

"好的,尊者。"國王走近善意,問道:"尊者,我們從哪裡能得到舍利呢?"善意說:"大王,你不用擔心,清潔街道,用旗幟、幡幛、滿瓶等裝飾,和隨從一起受持布薩戒,準備好所有的樂器,裝飾吉祥象,在它上面豎立白傘,在傍晚時分朝著大龍花園的方向走去。你一定能在那裡得到舍利。"國王回答說:"好的。"長老們回到了支提耶山。在那裡,尊者摩訶摩因達對善意沙彌說:"沙彌,你去閻浮提,拜見你的外祖父法王阿育,以我的名義這樣說:'大王,你的朋友德瓦南皮亞提薩對佛法生起信心,想要建立塔廟,聽說你手中有舍利,請把它給我。'拿到后,去見帝釋天王,這樣說:'大王,聽說你手中有兩件舍利 - 右牙和右鎖骨;你供奉右牙,請把右鎖骨給我。'還要這樣對他說:'大王,你為什麼派我們到銅色島后就忽視了呢?'" "好的,尊者。"善意接受了長老的話,立即拿起缽和衣,升入虛空,在華氏城門降落,去見國王,告訴了他這件事。國王很高興,從沙彌手中接過缽,用香料擦拭,裝滿了如上等珍珠般的舍利,然後交給他。他拿著這個去見帝釋天王。帝釋天王一見到沙彌就說:"善意尊者,你為什麼到處走動?"沙彌說:"大王,你把我們派到銅色島后,為什麼忽視了呢?""我沒有忽視,尊者,請說 - 我該做什麼?""聽說你手中有兩件舍利 - 右牙和右鎖骨;你供奉右牙,請把右鎖骨給我。""好的,尊者。"帝釋天王打開一個由寶石製成的、大約一由旬高的塔,取出右鎖骨舍利給了善意。他拿著這個回到了支提耶山。

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

Puṇṇamāyaṃ mahāvīro, cātumāsiniyā idha;

Āgantvā devalokamhā, hatthikumbhe patiṭṭhitoti.

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

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

然後,以摩訶摩因達為首的所有大龍,在阿索卡法王所贈的舍利上,在支提耶山安置好后,帶著右鎖骨前往大龍花園。國王也按照善意所說的,進行了供奉禮儀,騎上象車,自己手持白傘,來到大龍花園。此時,他心中想:"如果這是真正的正等正覺者的舍利,那麼白傘就放下,吉祥象就安置在地上,舍利的容器就安放在我的頭頂上。"於是,在國王的心念下,白傘放下,象安置在地上,舍利的容器安放在國王的頭頂上。國王如同被不死藥浸染般,充滿了極大的歡喜,問道:"尊者,我該如何處理舍利?" "大王,暫時放在象的肚子里。"國王拿著舍利,放入象的肚子里。歡喜的龍發出了一聲巨響。大雨傾盆而下,水流成河,大地震動。天人和人類都歡喜地說:"即使在偏遠地區,也會有正等正覺者的舍利安置。"於是,以神通的力量,給天人和人類帶來了歡喜。 在滿月之夜,偉大的英雄,在四個月的雨季中來到這裡;從天界降臨,安置在象的肚子里。此時,那隻被多種生物環繞的象,以極大的供奉禮儀,朝向西方,直至走到城市的東門,進入城市的東門,受到全城的熱烈供奉后,從南門走出,向西方的塔廟走去,在那裡有一個名叫「美赫雅瓦圖」的地方,到達后又朝向塔廟返回。因此,當時的塔廟是三位正等正覺者的供養之地。 據說,在過去,這個島被稱為「光明島」,國王名叫阿伽羅,城市名為「無畏城」,塔山名為「天宮山」,塔廟名為「供養塔」。在那個時候,釋迦牟尼佛降生於世。其弟子名為大德,與成千上萬的比丘一起住在天宮山,如同摩訶摩因達一樣。在那個時候,光明島上的眾生遭受了饑荒的災難。釋迦牟尼佛用佛眼觀察到這些眾生陷入了饑荒的苦難。於是,他帶著四十位比丘前往。由於他的加持,饑荒便消失了。釋迦牟尼佛開始講法。最終,有四萬八千眾生證悟了法。釋迦牟尼佛講完法后離開了。他把舍利放入塔廟中。大德繼續在島上教導眾生。

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

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

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

在佛陀的時代,這個島被稱為「福島」,國王名為「薩門迪」,城市名為「增長城」,山名為「黃金山」。在那個時候,福島上發生了大饑荒。眾生因患有斑疹病而遭受困苦。釋迦牟尼佛用佛眼觀察到眾生陷入困境,於是帶著三萬比丘前來,以佛的加持,天神們獲得了豐收。釋迦牟尼佛開始講法,有四萬八千眾生證悟了法。釋迦牟尼佛在眾多比丘中安置了名為「偉大善」的長老,然後離開了。將舍利放入塔中。 在迦薩帕的時代,這個島被稱為「圓島」,國王名為「勝利者」,城市名為「廣闊城」,山名為「美山」。在那個時候,圓島上發生了大爭鬥。許多眾生因爭鬥而遭受困苦。迦薩帕佛用佛眼觀察到眾生陷入困境,於是帶著二萬比丘前來,平息爭鬥后講法。四萬八千眾生證悟了法。釋迦牟尼佛在眾多比丘中安置了名為「普安」的長老,然後離開了。將舍利放入塔中。於是,在塔廟中安放了三位佛的供養之地。隨著教法的消失,這些供養之地也消失了,只剩下地方。因此有云：「在那個時候,塔廟是三位正等正覺者的供養之地。」然而,這些供養之地在神靈的加持下,被荊棘和各種樹木包圍,並說：「不要讓任何人用污穢的身體玷污它。」 於是,那隻大象向前走,國王的隨從們砍伐所有的樹木,清理出一塊像大象的地方。大象走到那個地方,在它的西方,靠近菩提樹的地方停下。然後,開始將舍利放下。大象不願意放下。國王問長老：「尊者,為什麼大象不願意放下舍利？」「大王,它已經爬上去了,所以不適合放下。」此時,由於無畏池的水被切斷,四周的土地豐盈，泥土也變得柔軟。於是，眾人迅速取來泥土，堆成與大象肚子相當的地方。爲了建造塔廟，他們開始挖掘泥土。在泥土未完成之前，大象在菩提樹下待了幾天，夜晚則在塔廟的建立處徘徊。於是，國王問長老：「尊者,應該建造什麼樣的塔？」「像風車一樣,大王。」

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

『『Evaṃ acintiyā buddhā, buddhadhammā acintiyā;

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

"好的,尊者。"國王命人建造了一座如腿一般高的塔,併爲放置舍利做了盛大的準備。全城和鄉村的人都聚集來觀看舍利大典。當大眾聚集時,十力者的舍利從象的肚子里升到七棵棕櫚樹那麼高的空中,顯現了雙神變。從舍利的各個部位,流出六種顏色的水流和火焰,就像世尊在舍衛城的甘丹巴樹下所顯現的神變一樣。這既不是長老的神通力,也不是天神的神通力,而是佛陀的神通力。據說,佛陀在世時就已經決定:"在我涅槃后,當我的右鎖骨舍利安置在銅色島阿努拉達普拉南方、前三位佛陀的供養之地時,要顯現雙神變。" "如此不可思議的諸佛,佛法不可思議; 對不可思議者生信者,其果報亦不可思議。"

1.82);

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

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

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

據說,正等正覺者在世時曾三次來到這個島。第一次,他獨自前來降伏夜叉,並說:"在我涅槃后,教法將在這個島上建立。"他三次環繞銅色島,保護這裡。第二次,他獨自前來降伏舅舅和外甥的龍王。第三次,他帶著五百比丘來到大塔的地方、塔廟塔的地方、大菩提樹安置的地方、瑪希揚加納塔的地方、穆蒂揚加納塔的地方、長池塔的地方和卡利亞尼塔的地方,入定。這是他第四次以舍利身來此。 從舍利身散發出的水滴遍及整個銅色島,沒有一處未被觸及。這樣,他的舍利身以水滴平息了銅色島的熱惱,向大眾顯示神變,然後降落在國王的頭頂上。國王認為自己獲得了人生的果實,做了盛大的供養,安置了舍利。隨著舍利的安置,大地震動。在這舍利的神變中生起信心,國王的弟弟阿巴耶王子帶著一千人出家。從切塔拉塔加馬來的五百個男孩出家,同樣地,從德瓦拉曼達拉等村莊來的每五百個男孩,以及從城內和城外來的所有出家人共有三萬比丘。當塔完成後,國王、王族、王后們以及天神、龍神、夜叉都各自做了令人驚歎的供養。當舍利供養完成,珍貴的舍利安置好后,摩訶摩因達長老回到美伽瓦那花園居住。 在那個時候,阿努拉王后想要出家,向國王報告。國王聽到后對長老說:"尊者,阿努拉王后想要出家,請讓她出家。""大王,我們不允許為女性剃度。但在華氏城有我的妹妹,名叫僧伽密多長老尼,請你召喚她來。而且,大王,在這個島上,前三位正等正覺者的菩提樹已經安置。我們世尊放射光芒的菩提樹也應該在這裡安置,所以你應該這樣派人傳話,讓僧伽密多帶著菩提樹來。"

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

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

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

Tattha patiṭṭhānakāle ca 『『mahābodhi himavalāhakagabbhaṃ pavisitvā patiṭṭhātū』』ti adhiṭṭhāsi – idaṃ dutiyamadhiṭṭhānaṃ.

"好的,尊者。"國王接受長老的話，與大臣們商量，對自己的親戚阿里特說：「你能否去帕塔利普特（現代帕塔利普特）帶來大菩提樹和尊者僧伽密多？」「我可以,大王,只要您允許我出家。」國王說：「去吧,帶她回來出家。」於是他帶著國王和長老的命令,在一天之內趕往甘布科拉帕塔納,登上船隻,越過海洋,直奔帕塔利普特。 阿努拉女神也帶著五百個少女和五百個侍女,遵守十條戒律,披上袈裟,在城的一處建造了住處。阿里特在同一天也向國王傳達了命令，並說：「大王,您的兒子摩訶長老如此說道：『您的弟弟德瓦那皮亞王的妻子阿努拉想要出家,請派尊者僧伽密多去出家,並與她一起帶上大菩提樹。』」長老傳達了國王的命令后，走近僧伽密多說：「尊者，您的弟弟摩訶長老派我來您這裡，德瓦那皮亞王的妻子阿努拉想要與五百個少女和五百個侍女一起出家，請您來接她。」她立刻急急忙忙地前往國王那裡，並說：「大王，我的弟弟摩訶長老這樣派我來，『王的弟弟的妻子阿努拉想要與五百個少女和五百個侍女一起出家，我來這裡是爲了出家。』」 國王說：「哎呀，我的兒子摩訶長老和我都沒有見過您，您就像被切斷的手一樣，讓我無法看到銅色島。」她說：「大王，我的兄弟的話；阿努拉也被成千上萬的貴族女性包圍著，想要出家；我會去的，大王。」國王說：「那麼，去吧，帶上大菩提樹。」從哪裡來大王的菩提樹？國王在那之前就想派人把大菩提樹送到蘭卡島（現代斯里蘭卡）以供奉，因此問他的顧問：「我該如何將這棵大菩提樹送去？」顧問說：「大王，有很多聰明的比丘。」聽到這話，國王在比丘們用餐結束后詢問：「尊者，是否應該帶著尊者的大菩提樹去蘭卡島？」比丘們為摩伽利普塔長老的重任而感到驚訝。 長老說：「應該去，大王，帶著大菩提樹去蘭卡島。」於是他講述了佛陀五個重大決定。哪五個？佛陀在大涅槃的床上，決定要在蘭卡島上安置大菩提樹，「阿索卡大王將前往安置大菩提樹，那時大菩提樹的南枝自然會折斷，安置在黃金座上。」這是一個決定。 在安置時，他還決定：「大菩提樹將進入喜馬拉雅山的懷抱安置。」這是第二個決定。

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

『『Thūpārāme dakkhiṇakkhakadhātu cetiyamhi patiṭṭhānadivase yamakapāṭihāriyaṃ karotū』』ti adhiṭṭhāsi – idaṃ catutthaṃ adhiṭṭhānaṃ.

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

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

"在第七天,從喜馬拉雅山的懷抱下降,安置在黃金座上時,讓它從葉子和果實中放射出六種顏色的光芒。"這是第三個決定。 "在塔廟安置右鎖骨舍利的那天,讓它顯現雙神變。"這是第四個決定。 "在蘭卡島的大塔安置一銅缽量的舍利時,讓它以佛陀的形象升入空中,顯現雙神變。"這是第五個決定。 國王聽到這五個重大決定后,心生歡喜,從帕塔利普特一直到大菩提樹的路上都進行了修整,並取出大量黃金用於製作黃金座。此時,知道國王心意的毗首羯摩天子化身為鐵匠出現在前面。國王看到他后說:"孩子,拿著這些黃金做一個座。""大王,您知道尺寸嗎?""你自己知道就做吧,孩子。""好的,大王,我會做的。"他拿著黃金,以自己的神力用手撫摸,製作了一個黃金座,周長九肘,高五肘,直徑三肘,厚八指,口緣如象鼻。 然後,國王帶著七由旬長、三由旬寬的大軍從帕塔利普特出發,帶著聖僧眾來到大菩提樹附近。軍隊豎起旗幟和幡幛,用各種珠寶裝飾,撒滿各種花朵,奏響各種樂器,環繞著大菩提樹。國王帶著約一千位大長老,讓一千位受過灌頂的國王和自己環繞著大菩提樹,站在大菩提樹下仰望大菩提樹。大菩提樹的主幹和右大枝約四肘長的部分可見,其餘部分變得不可見。

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

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

以下是完整的簡體中文直譯： 國王看到這個神蹟后，產生了歡喜和喜悅，說："尊者，我看到這個神蹟后歡喜，我將用整個南贍部洲的王國來供養大菩提。"對比丘僧團說完后，他授予了灌頂。然後用花香等供養，三次繞行，在八處頂禮，站起來合掌，準備以真言立誓來接受菩提。從地面直到大菩提右側枝，他在已經放置的全寶石製成的座位上方放置了金色容器，登上寶座，拿起金色筆，用紅石粉寫道："如果大菩提應該在蘭卡（斯里蘭卡）安立，如果我將在佛教中無疑，那麼大菩提自己就在這個金色容器中降落安立。"他如此發出真言誓願。隨著真言誓願，菩提枝在紅石粉劃定的地方斷裂，落在盛滿檀香漿的金色容器上方站立。 它的高度是十肘高，枝幹四肘，五大枝，五枝都裝飾有果實，小枝則有千計。然後國王在根部文字上方三指寬處另劃了一道文字。立即就出現了氣泡，十大根部生長出來。又在上方每三指處劃了九道文字。這些也變成了十個十個的氣泡，生長出九十個根部。最初的十大根部生長出約四指長。其餘的也像窗網般相互連線生長出來。國王站在寶座頂端看到這個神蹟，舉起合掌發出大聲吶喊。無數比丘千眾說"善哉"。整個王軍都歡呼起來。扔出了數百千件衣服。從地面諸天開始，直到梵天眾神都發出讚歎。 國王看到這個神蹟時，身體充滿歡喜，舉著合掌站立，大菩提以百個根部安立在金色容器中。十大根部觸及金色容器底部站立。其餘九十個小根部逐漸生長，落在檀香漿中站立。 就在大菩提安立的瞬間，大地震動。天空中響起天鼓。山峰隨舞，諸天讚歎，夜叉歡呼，阿修羅頌揚，梵天拍手，雲朵轟鳴，四足動物吼叫，飛鳥鳴叫，直到梵天界都成為一片喧囂和同一種鳴響。在五枝果實處射出六色光芒，環繞整個世界，如同用寶石裝飾的繩索，直達梵天界。從那一刻起，大菩提進入喜馬拉雅雲層，停留七天。沒有人能看見大菩提。國王從寶座下來，連續七天供養大菩提。第七天，從四方來的寒冷和六色光芒都進入大菩提。雲層澄清，大菩提顯現出全部枝幹和分枝，裝飾有五果，安立在金色容器中。國王看到大菩提，因這些神蹟而產生歡喜，授予灌頂，說："我將用整個南贍部洲王國供養這棵年輕的大菩提"，並在大菩提所在處停留七天。

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

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

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

以下是完整的簡體中文直譯： 大菩提在前迦提迦月(陰曆十月)自恣日的傍晚時分首先安立在金色容器中。然後度過了七天的雲霧期和七天的灌頂期，在黑半月的布薩日，國王一天之內就進入華氏城(現在的巴特那)，在迦提迦月白半月的第一天將大菩提安置在東大沙羅樹根部。從安立在金色容器的那天起第十七天，大菩提的新芽出現了。國王看到后也很歡喜，再次用王國供養大菩提，授予了整個南瞻部洲的灌頂。當時須摩那沙彌在迦提迦月滿月日為取捨利而來，看到了大菩提的迦提迦節日供養。如此從菩提壇帶來安置在華氏城的大菩提，他指的就是這個，說："那麼，母親，請帶走大菩提吧。"她回答說："好的"，同意了。 國王爲了保護大菩提，給了十八個天神家族、八個大臣家族、八個婆羅門家族、八個居士家族、八個牧牛家族、八個豹族和八個迦陵伽族，爲了澆水給了八個金罐和八個銀罐，以這樣的隨從將大菩提裝上恒河的船，自己也離開城市，越過維杰亞森林，依次在七天內到達多摩梨底(現在的塔姆拉利普蒂)。途中天神、龍族和人類都盛大地供養大菩提。國王也在海邊安置大菩提七天，贈送了整個南瞻部洲的大王國。這是他第三次贈送南瞻部洲王國。 如此用大王國供養后，在摩揭陀月(陰曆十一月)的第一天，阿育法王舉起大菩提，進入及頸深的水中，將其安置在船上，也讓僧伽蜜多長老尼和隨從登上船，對阿利吒大臣說："親愛的，我三次用整個南瞻部洲王國供養大菩提，進入及頸深的水中，送給我的朋友，他也應該這樣供養大菩提。"如此給朋友傳達訊息后，說："啊，十力者散發光芒的大菩提樹要走了"，禮拜后舉起合掌，流著眼淚站著。那艘載著大菩提的船在大王注視下駛向大海。在大海中周圍一由旬的波浪平息；五色蓮花盛開；空中響起天界的音樂；空中由水生、陸生、樹棲等神祇進行的供養非常盛大。僧伽蜜多長老尼也以金翅鳥的形象在大海中驚嚇龍族。那些受驚的龍族來看到這種威力后，請求長老尼將大菩提帶到龍宮，用龍王國供養七天，然後再安置在船上。當天船就到達了瞻部樹港。阿育大王因與大菩提分離而悲傷，哭泣著，一直望著直到看不見為止才返回。

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

以下是完整的簡體中文直譯： 天愛帝須大王聽從須摩那沙彌的話，從摩揭陀月（陰曆十一月）第一天開始，從北門到瞻部樹港，清理並裝飾道路。在離開城市的那天，他站在北門附近的海沙羅樹地方，通過長老的神通力看到大菩提以那種威力在大海中到來，心中歡喜地出發，讓人用五色花撒滿整個道路，中間放置花供養，一天之內就到達瞻部樹港。他被所有樂器演奏者包圍，用花、香、薰香等供養，進入及頸深的水中，心中歡喜地說："啊，十力者散發光芒的大菩提樹來了"，舉起大菩提安置在頭頂上，與圍繞大菩提而來的十六個高貴家族一起從海中上岸，將大菩提安置在海岸邊，用整個銅色島（斯里蘭卡）的王國供養三天，將王國委託給十六個高貴家族管理。然後在第四天，帶著大菩提，進行盛大的供養，依次到達阿努拉德普拉（現在的阿努拉德普勒）。 在阿努拉德普拉也進行了大規模的供養，在第十四天，當陰影逐漸變長時，從北門將大菩提帶入，穿過城市中心，從南門出來，在南門五百弓距離的地方，也就是我們的正等正覺者入滅盡定而坐之處，前三位正等正覺者也入定而坐之處，迦拘孫陀世尊的大希利沙菩提樹、拘那含牟尼世尊的優曇婆羅菩提樹和迦葉正等正覺者的尼拘律陀菩提樹安立之處，在那個成為大雲林園（大雨林公園）裝飾的地方，按照須摩那沙彌的話，在已經預先準備好的王室門樓處安立了大菩提。

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

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

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

以下是完整的簡體中文直譯： 怎麼樣呢？據說那些圍繞菩提樹而來的十六個高貴家族穿上了王裝。國王穿上了門衛的裝束。十六個家族拿著大菩提樹放下。大菩提樹一離開他們的手，立即升到八十肘高的空中，放出六色光芒。光芒遍佈整個島嶼，向上直達梵天界。看到大菩提樹的神蹟后，一萬人生起信心，開始修習內觀，證得阿羅漢果后出家。直到日落，大菩提樹都停留在空中。當太陽落山時，在羅希尼星宿下安立在地上。隨著菩提樹的安立，大地震動直至海邊。安立后，大菩提樹在雲霧中停留七天。世人看不見它。第七天，天空中的雲彩消散。六色光芒閃耀著射出。大菩提樹的樹幹、枝條、葉子和五個果實都顯現出來。摩訶印陀長老、僧伽蜜多長老尼、國王和隨從都來到大菩提樹所在地。幾乎所有島上居民都聚集在那裡。在他們觀看時，北邊的枝條上一個果實成熟掉落。長老伸手接住。果實落在長老手中。長老說："種下它，大王"，把它給了國王。國王接過後，在金色容器中撒上甜土，填滿香泥，種下後放在靠近大菩提樹的地方。在所有人注視下，八棵四肘高的幼小菩提樹長了出來。國王看到這個奇蹟，用白傘供養八棵幼小菩提樹，併爲它們灌頂。然後他們在大菩提樹最初安立的地方種下一棵菩提樹，在瞻部樹港；一棵在塔瓦卡婆羅門村門口；一棵在塔園寺；一棵在伊舍羅建造的寺院；一棵在第一塔的地方；一棵在塔山；一棵在羅哈納地區的卡加拉村；一棵也在羅哈納地區的旃檀村。其他四個果實的種子長成的三十二棵幼小菩提樹，他們安置在一由旬範圍內的園林中。 如此，爲了島上居民子孫後代的利益和快樂，安立了作為十力者法幢的大菩提樹。阿努拉王后與五百少女和五百宮女，共一千女性一起在僧伽蜜多長老尼座下出家，不久后與隨從一起證得阿羅漢果。國王的外甥阿利吒也與五百男子一起在長老座下出家，不久后與隨從一起證得阿羅漢果。 有一天，國王禮拜大菩提樹后，與長老一起去塔園寺。當他到達銅殿所在地時，人們帶來了花。國王把花給了長老。長老用花供養銅殿所在地。花剛落到地上，就發生了大地震。國王問道："尊者，為什麼地震了？""大王，在這個地方，將來會有僧團的布薩堂，這是它的前兆。"

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

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

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

以下是完整的簡體中文直譯： 國王再次與長老一起前行，來到芒果園的地方。那裡有人給他帶來了一個色香味俱全、非常甜美的成熟芒果。國王把它給長老食用。長老就在那裡吃了，說："請把這個種在這裡。"國王拿起芒果核，就在那裡種下，澆了水。隨著芒果種子的種下，大地震動。國王問道："尊者，為什麼地震了？""大王，在這個地方，將來會有僧團的集會處，名為'芒果園'，這是它的前兆。" 國王在那裡撒下八把花，禮拜后，再次與長老一起前行，來到大塔的地方。那裡有人給他帶來了瞻波迦花。國王把這些花給了長老。長老用花供養大塔的地方並禮拜。立即大地震動。國王問道："尊者，為什麼地震了？""大王，在這個地方，將來會有無與倫比的佛陀世尊的大塔，這是它的前兆。""尊者，我來建造。""夠了，大王，你還有其他很多事要做，但你的孫子名叫杜圖加摩尼·阿巴亞會建造它。"於是國王說："尊者，如果我的孫子會建造，那就等於我建造了。"他讓人帶來一根十二肘高的石柱，刻上"愿天愛帝須國王的孫子名叫杜圖加摩尼·阿巴亞在這個地方建塔"的文字，立起后禮拜，然後問長老："尊者，教法是否已在銅色島（斯里蘭卡）確立？""大王，教法已經確立，但它的根還沒有深入。""尊者，什麼時候才算是根已深入？""大王，當銅色島父母所生的孩子在銅色島出家，在銅色島學習律藏，在銅色島教授時，那時就算教法的根已深入。""尊者，有這樣的比丘嗎？""有的，大王，大阿利吒比丘有能力做這件事。""尊者，我在這件事上應該做什麼？""大王，建造一個帳篷是合適的。""好的，尊者。"國王在梅伽瓦納·阿巴亞大臣的住處，按照第一次結集時阿阇世大王所建帳篷的樣式，用王權建造了一個帳篷，讓所有樂器演奏者各展所長，說："我要看到教法的根深入"，帶著數千人來到塔園寺。 那時，塔園寺聚集了六萬八千比丘。摩訶摩印陀長老的座位朝南設定。摩訶阿利吒長老的法座朝北設定。然後摩訶阿利吒長老應摩印陀長老的請求，按照自己的資格和次第坐在法座上。以摩印陀長老為首的六十八位大長老圍繞法座而坐。國王的弟弟名叫摩塔巴亞長老，說"我要成為領頭人學習律藏"，與五百比丘一起圍繞摩訶阿利吒長老的法座而坐。其餘的比丘和包括國王在內的會眾也各自在適當的座位上坐下。

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

『『Aṭṭhasaṭṭhi mahātherā, dhuraggāhā samāgatā;

Paccekagaṇino sabbe, dhammarājassa sāvakā.

『『Khīṇāsavā vasippattā, tevijjā iddhikovidā;

Uttamatthamabhiññāya, anusāsiṃsu rājino.

『『Ālokaṃ dassayitvāna, obhāsetvā mahiṃ imaṃ;

Jalitvā aggikkhandhāva, nibbāyiṃsu mahesayo』』.

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

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

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

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

以下是完整的簡體中文直譯： 那時，摩訶阿利吒長老在那個時候，佛陀世尊正在維蘭賈（現在的維蘭賈）居住，講述了關於那利樹的根本教法。長老阿利吒講完后，空中發出宏大的響聲。時光閃爍，神明們給予讚美。大地震動，直到水邊。這樣，在許多神蹟發生的時候，阿利吒長老在摩訶印陀的帶領下，和六十八位阿羅漢、許多其他的六十八位比丘一起，于第一次結集的日子，在大塔寺的中間，宣講了佛陀所教的關於身體、語言和心靈的行爲規範，闡述了《律藏》。宣講完后，他站立不動，教導許多人，安定許多人的心，最終證得無餘涅槃。 在他們的圓滿涅槃之後，後來還有其他長老的弟子，如提薩達卡拉蘇瑪、迪哈蘇瑪等，都是摩訶阿利吒長老的弟子，弟子的弟子，正如之前所述的那樣，這些師承關係將《律藏》傳承下去。因此有云： 「六十八位大長老，聚集在一起； 所有的獨覺者，都是法王的弟子。 「已斷煩惱的，住于安樂中，三明通達，具足神通； 爲了至高無上的真理，教導國王。 「顯示光明，照亮這大地； 如同烈火焰，證得涅槃的大聖者。」 在他們圓滿涅槃之後，後來還有其他這些長老的弟子，提薩達卡拉蘇瑪、迪哈蘇瑪等，都是摩訶阿利吒長老的弟子，弟子的弟子，正如之前所述的那樣，這些師承關係將《律藏》傳承下去。因此有云： 「第三次的聚集，正是這座島嶼由摩訶印陀等人所光照，摩訶阿利吒等人所宣講的，從那時起，直到現在，都是弟子的師承關係。」 那究竟在哪裡建立呢？那些持戒而不失的，像精美的水晶瓶一樣，不會有絲毫的搖動，像這種人，在過度的專注、意志、堅定、智慧等方面，都是值得稱讚的。因此，爲了建立《律藏》，應當考慮到這些好處，並由持戒的比丘來完善《律藏》。 這裡有一個關於《律藏》的好處——在《律藏》中精通的人，能獲得信仰的家庭的父母的支援，因此，他們的出家、受戒、修行、行為的規範都與之相關。並且依靠《律藏》，自身的戒行也會得到很好的保護和維護；對於那些有疑慮的比丘來說，能夠獲得庇護；在僧團中能很好地交往；能夠善於處理外部的障礙；以正法的堅持而存在。因此佛陀說：「比丘們，持戒的人有五種好處；自身的戒行得到很好的保護和維護……並且以正法的堅持而存在。」

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

Ettāvatā ca yā sā vinayasaṃvaṇṇanatthaṃ mātikā ṭhapitā tattha –

『『Vuttaṃ yena yadā yasmā, dhāritaṃ yena cābhataṃ;

Yatthappatiṭṭhitaṃ cetametaṃ, vatvā vidhiṃ tato』』ti.

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

Tatiyasaṅgītikathā niṭṭhitā.

Bāhiranidānakathā niṭṭhitā.

Verañjakaṇḍavaṇṇanā

  1. Idāni

『『Tenātiādipāṭhassa, atthaṃ nānappakārato;

Dassayanto karissāmi, vinayassatthavaṇṇana』』nti.

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

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

Samavāye khaṇe kāle, samūhe hetu-diṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

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

以下是完整的簡體中文直譯： 世尊所說的那些以自制為根本的善法，持律者是這些法的繼承人；因為這些法以律為根本。世尊也這樣說過："戒律是爲了自制，自製是爲了無悔，無悔是爲了喜悅，喜悅是爲了喜，喜是爲了輕安，輕安是爲了樂，樂是爲了定，定是爲了如實知見，如實知見是爲了厭離，厭離是爲了離欲，離欲是爲了解脫，解脫是爲了解脫知見，解脫知見是爲了無取涅槃。這就是討論的目的，這就是商議的目的，這就是親近的目的，這就是傾聽的目的——也就是心無所取而解脫。"因此，應當致力於學習戒律。 到此為止，爲了註釋戒律而設立的綱要中： "由誰說，何時說，為何說， 由誰持，由誰傳， 在何處建立，這些說完后再說方法。" 這首偈頌的含義已經闡明，戒律的外部因緣註釋也已按意圖解釋完畢。 第三次結集的敘述結束。 外部因緣的敘述結束。 維蘭賈品註釋 1. 現在 "我將以各種方式， 闡明'彼時'等文句的含義， 解釋戒律的意義。" 因為這樣說過，所以我將對"彼時，佛陀世尊"等進行意義註釋。這就是： "彼"是不確定指示詞。雖然沒有明確說出它的具體指示對象，但應該用後面在意義上成立的"彼"這個詞來回指。因為後面有長老舍利弗請求制定戒律的緣由成立。因此，應該理解這裡的聯繫是：在那個生起這種思惟的時候，佛陀世尊住在維蘭賈。這是所有戒律中的規則，即wherever wherever"彼"被使用，都應該用前面或後面在意義上成立的"彼"這個詞來回指。 這裡有一個簡單的例子："因此，比丘們，我將為比丘們制定學處，因為善生行淫；因為他行淫，所以我要制定。"這樣，用前面在意義上成立的"彼"來回指是合適的。"彼時，佛陀世尊住在王舍城，在那個時候，陶師子達尼耶偷取國王的木材"，這樣用後面在意義上成立的"彼"來回指是合適的。這就是"彼"這個詞的含義。 關於"時"這個詞，它出現在以下場合： 聚集、瞬間、時間、 群集、因、見解、 獲得、捨棄和證悟。 例如："也許明天我們會在適當的時間去拜訪"，這裡表示聚集。"比丘們，修梵行只有一個時機和時間"，這裡表示瞬間。"炎熱時節，悶熱時節"，這裡表示時間。"林中大集會"，這裡表示群集。"跋陀利啊，你沒有意識到這個時機：'世尊住在舍衛城，世尊會知道我——名叫跋陀利的比丘不完全履行師尊的教導'，跋陀利啊，你沒有意識到這個時機"

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

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

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

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

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

『『Upayogena bhummena, taṃ taṃ atthamapekkhiya;

Aññatra samayo vutto, karaṇeneva so idhā』』ti.

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

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

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

以下是完整的簡體中文直譯： 這裡表示原因。"那時，遊方者優迦哈馬諾·沙門文荼迦子住在沙門議論處的庭園中獨樹講堂里"，這裡表示見解。 "現世的利益，來世的利益， 由於證悟利益，智者被稱為賢人。" 這裡表示獲得。"由於正確地克服我慢，他終結了苦"，這裡表示捨棄。"苦的壓迫義、有為義、熱惱義、變異義、證悟義"，這裡表示證悟的含義。在這裡，它的含義是時間。因此，應該理解這裡的含義是：在長老舍利弗生起請求制定戒律的思惟的那個時間。 這裡有人問："為什麼不像經中用'一時'這樣的賓格形式，或像阿毗達磨中用'在某時'這樣的處格形式，而在這裡用'彼時'這樣的工具格形式？"這是因為在那些地方和這裡，意義的可能性不同。怎麼說呢？首先在經中，可能有完全結合的意思。因為世尊宣說《梵網經》等經典的那個時間，他完全以慈悲心安住；因此爲了表達那個意思，在那裡使用了賓格形式。在阿毗達磨中，可能有處所的意思和以存在定義存在的意思。因為時間和聚集的意思是處所，在那裡提到的觸等法，以剎那、聚集、原因等意義的時間的存在來定義它們的存在。因此爲了表達那個意思，在那裡使用了處格形式。而在這裡，可能有原因的意思和工具的意思。因為那個連舍利弗等人都難以理解的制定學處的時間，以那個時間作為原因和工具，世尊在各處制定學處並考慮制定學處的原因而安住；因此爲了表達那個意思，在這裡使用了工具格形式。這裡有： "在別處用賓格和處格，考慮各種含義， 而在這裡只用工具格來表達時間。" 古人則解釋說："'一時'或'在某時'或'彼時'只是表達方式的不同，所有地方都是處格的意思。"因此按照他們的觀點，即使說"彼時"，也應理解為"在那時"的意思。 "佛陀世尊"這兩個詞的含義我們稍後會解釋。關於"住在維蘭賈"，"維蘭賈"是某個城市的別名，"在維蘭賈"中的"在"是表示接近的處格。"住"這個詞一般指四種威儀、天住、梵住、聖住中的任何一種住，但在這裡是指行住坐臥四種威儀中的任何一種威儀的結合，因此應理解為無論是站著、走著、坐著還是躺著，世尊都是在"住"。因為他用一種威儀打斷另一種威儀帶來的疲勞，使身體不致於倒下而繼續運作，所以說他"住"。 "在那利樹尼拘律樹下"中，"那利"是一個夜叉的名字，"尼拘律"是尼姆樹，"下"是附近。這個"下"字在"甚至拔出如烏施羅草莖那麼細的根"等句中表示根的本身。"貪是不善根"等句中表示

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

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

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

以下是完整的簡體中文直譯： 不共因。"直到正午時分陰影遍佈，無風時樹葉落下，這就是樹下"等句中表示附近。在這裡是指附近，因此這裡的含義應理解為：在那利夜叉所佔據的尼拘律樹附近。據說那棵尼拘律樹美麗宜人，彷彿統領著許多其他樹木，位於那個城市不遠處的一個來往方便的地方。於是世尊來到維蘭賈后，在一個適當的地方居住，就住在那棵樹的附近下方。因此說："住在維蘭賈那利夜叉尼拘律樹下"。 這裡可能有疑問：如果世尊住在維蘭賈，就不應該說"在那利夜叉尼拘律樹下"；如果住在那裡，就不應該說"在維蘭賈"，因為不可能同時住在兩個地方。但不應這樣理解，我們不是已經說過"在"是表示接近的處格嗎？因此，就像牛群在恒河、耶牟那河等附近遊蕩時，人們說"在恒河遊蕩，在耶牟那河遊蕩"；同樣地，在這裡也是指住在維蘭賈附近的那利夜叉尼拘律樹下，所以說"住在維蘭賈那利夜叉尼拘律樹下"。提到維蘭賈是爲了指出他的遊行村落。提到那利夜叉尼拘律樹下是爲了指出適合出家人居住的地方。 其中，通過提及維蘭賈，長老優波離顯示世尊對在家人的攝受；通過提及那利夜叉尼拘律樹下，顯示對出家人的攝受。同樣，前者通過接受資具而避免自我折磨的修行，後者通過捨棄物慾而顯示避免耽溺欲樂的方法。前者顯示專注于說法，後者顯示傾向於獨處。前者顯示以慈悲心接近，後者顯示以智慧遠離。前者顯示致力於實現眾生的利益和快樂，後者顯示在為他人謀求利益和快樂時不受染著。前者顯示不捨棄正當的快樂而安住，後者顯示致力於修習上人法。前者顯示多行利益於人類，後者顯示多行利益於天神。前者顯示生於世間而在世間長大，後者顯示不被世間所染。前者顯示"比丘們，有一個人出現於世間，是爲了多數人的利益，爲了多數人的快樂，出於對世間的悲憫，爲了天、人的福利、利益和安樂。是哪一個人？就是如來、阿羅漢、正等正覺者"

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

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

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

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

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

以下是完整的簡體中文直譯： 如是說，世尊所生起的意義是指當時的意義，後者所生起的則是相應的居住。世尊在第一次出生於藍毗尼園，第二次在菩提樹下，爲了世俗和超世的生起而在森林中生起，因此以森林作為他的居住處，這樣的意義應當被理解。 "與大比丘僧相應"這裡的"大"是指在品質上偉大，也可以是指數量上偉大；因為這個比丘僧在品質上也很偉大，因而在數量上也是偉大的，因為在那裡最後一位是已入流的；在數量上也很大，有五百之多。比丘的意思是比丘僧；"以見、戒、沙門等為名的比丘群"的意思是指沙門群。這裡的"相應"是指集合。五百比丘的意思是指五個以上的比丘。這裡的"以上"是指標準。因此就像說"吃飯要有節制"，意指知道吃飯的量；在這裡也應理解為五百比丘的五個以上是五個標準。比丘的數量是比丘的數量，五個比丘組成五個比丘群。因此，"與大比丘僧相應"的意思是，指示了那個偉大的比丘僧的數量。 另外，"確實，舍利弗，比丘僧是無可指責的，已脫離惡行，清凈地安住于真理。因為，舍利弗，五個比丘中最後一位是已入流的"這句話將顯示出品質的偉大。 "維蘭賈的婆羅門"聽到這個訊息，聽到這個訊息，因而知道了。這裡的"聽"是指聽到的意思。這裡的"聽"是指聽到，而不是有任何障礙。這裡的意思是，聽到這個訊息而沒有任何障礙。通過充實的詞語，表達出字面意義。維蘭賈的出生，維蘭賈的存在，維蘭賈的居住；根據父母的名字，這裡稱為"烏達約"。婆羅門是指"婆羅門"，意為"以教義為基礎"。這正是婆羅門的命名。 而"阿利亞"則是指那些脫離惡行的人稱為"婆羅門"。 現在，關於維蘭賈的婆羅門所聽到的事情，他說：「確實，世尊。」這裡的"脫離惡行"是指那些已脫離惡行的人。所說的是：「脫離惡行的婆羅門（《法句經》388），已脫離惡行的沙門被稱為"（《法句經》265）。而世尊則是通過無上的聖道而脫離惡行，因此他的名號是"沙門"。 "確實"是指強調的語氣。這裡的"確實"是指婆羅門的出身。也有說法： "如果有自我意識，那麼就會有名字"（《法句經》396；《增一阿含經》625）。"哥達摩"是指世尊的家族名稱，因此"確實是沙門，確實是哥達摩"的意思是，確實是沙門，確實是哥達摩的家族。 "釋迦族"是指世尊的高貴出身。釋迦族的出家是指因信而出家的人，因而不被任何人所壓迫，輕鬆地離開那個家族，因信而出家。接下來就是所說的意義。這裡的"確實"是強調的詞，意思是"確實是您，哥達摩"。 "善良"是指具備善良品質；"最優秀"是指最優秀的。 "名聲"是指名聲，或是指大聲喧譁。

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

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

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

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

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

以下是完整的簡體中文直譯： 關於"如是世尊"等詞,首先這是解釋:即"世尊如是是阿羅漢,如是是正等正覺者...如是是世尊",意思是"由於這個原因和那個原因"。 現在,爲了讓持律者熟悉經典的方法,以及在開始註釋律藏時以佛陀功德相關的法語使心歡喜,我將對這些詞語做詳細的解釋。因此,如前所說的"世尊如是是阿羅漢"等,其中應該理解世尊是阿羅漢,首先是因為這些原因:遠離(煩惱),殺死敵人和輻條,值得供養,以及在做惡時沒有秘密。因為他遠離一切煩惱,站在非常遙遠的地方,由於道斷除了煩惱的習氣,所以因遠離而成為阿羅漢;他用聖道殺死了那些煩惱敵人,所以因殺死敵人而成為阿羅漢。那無始以來一直轉動的輪迴之輪,以無明、有、愛、名色、福等為輻條,以老死為輪緣,以漏和集為軸,連線三有之車,他在菩提座上以精進為腳,以戒為地面,以信為手,拿起能斷盡業的智慧斧頭,砍斷了一切輻條,所以因破壞輻條而成為阿羅漢。 或者說,輪迴之輪是指無始輪迴,其中無明是輪轂,因為是根本;老死是輪緣,因為是終點;其餘十法是輻條,因為以無明為根本、以老死為終點。其中,對苦等的無知是無明,欲有中的無明是欲有中諸行的緣。色有中的無明是色有中諸行的緣。無色有中的無明是無色有中諸行的緣。欲有中的諸行是欲有中結生識的緣。其他兩有也是如此。欲有中的結生識是欲有中名色的緣,色有中也是如此。無色有中只是名的緣。欲有中的名色是欲有中六處的緣。色有中的名色是色有中三處的緣。無色有中的名是無色有中一處的緣。欲有中的六處是欲有中六種觸的緣。色有中三處是色有中三種觸的緣;無色有中一處是無色有中一種觸的緣。欲有中六觸是欲有中六受的緣。色有中三觸是色有中三受的緣;無色有中一觸是無色有中一受的緣。欲有中六受是欲有中六愛身的緣。色有中三受是色有中三愛身的緣;無色有中一受是無色有中一愛身的緣。在各處,各種愛是各種取的緣;取等是有等的緣。 怎麼說呢?這裡有人想"我要享受欲樂",因欲取而身行惡行,語行惡行,意行惡行;惡行圓滿后,投生於惡趣。他投生的業因是業有,由業所生的蘊是生有,蘊的生起是生,成熟是老,破壞是死。 另一人想"我要享受天界之樂",同樣地行善;善行圓滿后,投生天界。他投生的業因是業有,其餘解釋同前。

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

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

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

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

『『Ārakattā hatattā ca, kilesārīna so muni;

Hatasaṃsāracakkāro, paccayādīna cāraho;

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

以下是完整的簡體中文直譯： 另一人想"我要享受梵天界之樂",因欲取而修習慈心、悲心、喜心、舍心,修習圓滿后,投生梵天界。他投生的業因是業有,其餘解釋同前。 另一人想"我要享受無色界之樂",同樣地修習空無邊處等定,修習圓滿后,投生於彼處。他投生的業因是業有,由業所生的蘊是生有,蘊的生起是生,成熟是老,破壞是死。其他以取為根本的解釋也是如此。 如是,"此無明是因,行是因生,這兩者是因生",對緣的把握是法住智;過去世、未來世;"無明是因,行是因生,這兩者是因生",對緣的把握是法住智。應當以此方法詳細解釋所有詞句。其中,無明和行是一組,識、名色、六處、觸、受是一組,愛、取、有是一組,生、老、死是一組。在這裡,第一組是過去世,中間兩組是現在世,生老死是未來世。這裡由無明和行的攝取,也包括了愛、取、有,所以這五法是過去的業輪;識等五法是現在的果報輪。由愛、取、有的攝取,也包括了無明和行,所以這五法是現在的業輪;以生老死代表識等,所以這五法是未來的果報輪。它們從形態上分為二十種。在這裡,行與識之間有一個連線,受與愛之間有一個連線,有與生之間有一個連線。如是,世尊完全知道、看見、瞭解、通達這個四組、三世、二十種形態、三連線的緣起。以知的含義是智,以了知的含義是慧。因此說:"對緣的把握是法住智"。世尊以此法住智如實知道這些法后,對它們生起厭離、離欲、解脫,破壞了上述這個輪迴之輪的輻條。如此,因為破壞了輻條而成為阿羅漢。 因為是最上的應供養者,所以值得獲得衣服等資具和特別的供養;因此,當如來出現時,任何有大威力的天人都不會在其他地方供養。例如,大梵天用須彌山那麼大的珠寶花環供養如來,其他天人和人類如頻毗娑羅王、拘薩羅王等也按自己的能力供養。即使在世尊般涅槃后,阿育大王也花費九十六億財富,在整個閻浮提建立了八萬四千座寺院。更不用說其他特別的供養了!如此,因為值得獲得資具等而成為阿羅漢。正如在世間上,一些自以為聰明的愚人因為怕名聲不好而暗中作惡;他從不這樣做,所以因為在作惡時沒有秘密而成為阿羅漢。這裡有: "因為遠離,因為殺死煩惱敵人,這位牟尼; 破壞了輪迴之輪的輻條,值得獲得資具等; 不暗中作惡,所以被稱為阿羅漢。"

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

『『Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

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

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

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

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

以下是完整的簡體中文直譯： 因為正確地、自己全面覺悟一切法,所以是正等正覺。這樣,他正確地、自己全面覺悟一切法,對應該證知的法證知,對應該遍知的法遍知,對應該斷除的法斷除,對應該證悟的法證悟,對應該修習的法修習。因此他說: "應證知的已證知,應修習的已修習, 應斷除的我已斷除,因此我是佛,婆羅門。" 再者,眼是苦諦,作為它的根本原因的前愛是集諦,兩者的不生起是滅諦,了知滅的行道是道諦,如是通過分析每一項也正確地、自己全面覺悟一切法。耳、鼻、舌、身、意也是同樣的方法。以同樣的方法,六種色等處,六種眼識等識身,六種眼觸等觸,六種眼觸生等受,六種色想等想,六種色思等思,六種色愛等愛身,六種色尋等尋,六種色伺等伺,色蘊等五蘊,十遍,十隨念,以膨脹想等為十想,發毛等三十二身份,十二處,十八界,欲有等九有,初禪等四禪,慈心修習等四無量,四無色定,逆觀老死等,順觀無明等緣起支也應當連線。 其中,這是一項的連線:"老死是苦諦,生是集諦,兩者的出離是滅諦,了知滅的行道是道諦。"如是通過分析每一項正確地、自己全面覺悟、隨覺、通達一切法。因此說:因為正確地、自己全面覺悟一切法,所以是正等正覺。 因為具足明與行,所以是明行足;其中,明是三明或八明。三明應當按照《怖駭經》中所說的方法來理解,八明在《阿摩晝經》中。在那裡,加上觀智和意所成神通,攝取六神通而說八明。行應當理解為這十五法:戒律儀,守護諸根門,飲食知量,警寤精勤,七善法,四色界禪。因為聖弟子以這些法行走,前往不死的方向,所以這十五法被稱為行。如所說:"大名,在這裡,聖弟子是持戒者"

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

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

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

以下是完整的簡體中文直譯： 詳細解釋。世尊具足這些明和這個行,因此被稱為明行足。其中,明的圓滿使世尊的一切智圓滿,行的圓滿使大悲圓滿。他以一切智知道一切眾生的利與不利,以大悲避免不利而引導向利,就像明行足者那樣。因此他的弟子們是善行道者,不是惡行道者,因為明行不足者的弟子就像自我折磨者等。 因為行走美好,因為到達美好之處,因為正確到達,因為正確說話,所以是善逝。走也被稱為"去",而世尊的那個走是美好的、清凈的、無過失的。那是什麼呢?是聖道。他以那個行走無礙地到達安穩之處,所以因為行走美好而是善逝。他也到達了美好之處,即不死的涅槃,所以因為到達美好之處而是善逝。他也正確地去了,以各種道斷除煩惱后不再回來。如所說:"以須陀洹道斷除的煩惱,那些煩惱他不再回來,不再返回,不再回轉,所以是善逝...以阿羅漢道斷除的煩惱,那些煩惱他不再回來,不再返回,不再回轉,所以是善逝。"或者說,他正確地來,從燃燈佛足下開始直到菩提座,以圓滿三十波羅蜜的正確實踐,只做對一切世間有益和快樂的事,不陷入常見、斷見、欲樂、自我折磨等這些極端而來,所以因為正確到達而是善逝。他也正確地說話,在適當的地方說適當的話,所以因為正確說話而是善逝。 這裡有支援這一點的經文:"如來知道某種話是不真實的、不正確的、無益的,而且對他人不可愛、不可意,如來不說那種話。如來知道某種話是真實的、正確的,但無益的,而且對他人不可愛、不可意,如來也不說那種話。如來知道某種話是真實的、正確的、有益的,但對他人不可愛、不可意,在這種情況下,如來知道適當的時機來解釋那種話。如來知道某種話是不真實的、不正確的、無益的,雖然對他人可愛、可意,如來不說那種話。如來知道某種話是真實的、正確的,但無益的,雖然對他人可愛、可意,如來也不說那種話。如來知道某種話是真實的、正確的、有益的,而且對他人可愛、可意,在這種情況下,如來知道適當的時機來解釋那種話。"

2.86). Evaṃ sammā gadattāpi sugatoti veditabbo.

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

『『Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

『『Tasmā have lokavidū sumedho;

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā;

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

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

『『Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

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

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

以下是完整的簡體中文直譯： 應當這樣理解,因為正確說話而是善逝。 因為以各種方式了知世間,所以是世間解。那位世尊從本質、生起、滅盡、滅盡之道等各個方面了知、認識、通達了世間。如他所說:"朋友,在不生、不老、不死、不滅、不生的地方,我不說通過行走就能知道、看到、到達世間的盡頭。朋友,我也不說不到達世間的盡頭就能作苦的盡頭。然而,朋友,我說就在這一尋的有想、有意的身體中安立世間、世間集、世間滅、導向世間滅的道路。 通過行走永遠不能到達世間的盡頭, 不到達世間的盡頭,就沒有從苦中解脫。 因此,確實世間解、智者, 到達世間盡頭、梵行已立, 了知世間的盡頭、寂靜, 不希求此世間和他世。" 再者,有三種世間 - 行世間、有情世間、器世間。其中,"一世間 - 一切眾生依食而住"出現的地方,應當理解為行世間。"世間是常還是無常"出現的地方是有情世間。 "日月所行處,光明所照耀, 千倍世界中,你的威力執行。" 出現的地方是器世間,世尊也以各種方式了知它。因此他的:"一世間 - 一切眾生依食而住。二世間 - 名與色。三世間 - 三受。四世間 - 四食。五世間 - 五取蘊。六世間 - 六內處。七世間 - 七識住。八世間 - 八世間法。九世間 - 九有情居。十世間 - 十處。十二世間 - 十二處。十八世間 - 十八界。"

1.112). Ayaṃ saṅkhāralokopi sabbathā vidito.

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

Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;

Dasañceva sahassāni, aḍḍhuḍḍhāni satāni ca.

Tattha –

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

Tassā eva sandhārakaṃ –

Cattāri satasahassāni, aṭṭheva nahutāni ca;

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

Tassāpi sandhārako –

Navasatasahassāni, māluto nabhamuggato;

Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.

Evaṃ saṇṭhite cettha yojanānaṃ –

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, sinerupabbatuttamo.

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

Yugandharo īsadharo, karavīko sudassano;

Nemindharo vinatako, assakaṇṇo girī brahā.

Ete satta mahāselā, sinerussa samantato;

Mahārājānamāvāsā, devayakkhanisevitā.

Yojanānaṃ satānucco, himavā pañca pabbato;

Yojanānaṃ sahassāni, tīṇi āyatavitthato;

Caturāsītisahassehi, kūṭehi paṭimaṇḍito.

Tipañcayojanakkhandha, parikkhepā nagavhayā;

Paññāsa yojanakkhandha, sākhāyāmā samantato.

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

Jambū yassānubhāvena, jambudīpo pakāsito.

Dve asīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, cakkavāḷasiluccayo;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito.

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

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

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

以下是完整的簡體中文直譯： 這個行世間也以各種方式被了知。 因為他知道一切眾生的傾向,知道潛在傾向,知道習性,知道志向,知道少塵垢者、多塵垢者、利根者、鈍根者、善相者、惡相者、易教化者、難教化者、能者、不能者,所以他的有情世間也以各種方式被了知。正如有情世間,器世間也是如此。因此,一個輪圍在長度和寬度上有一百二十三萬四千四百五十由旬。周長: "全部三百六十萬, 另加一萬五百由旬。" 其中: "二十萬零四萬, 如是厚度大地被計算。" 支撐它的: "四十萬零八萬, 如是厚度水依風而住。" 支撐它的: "九十萬零六萬, 風升至空中,這是世間的安立。" 在如此安立中,由旬數: "八萬四千沉入大海, 同樣高聳須彌山最高。" "然後依次減半, 沉入和高聳的天山,以各種寶石裝飾。" "持雙山、持軸山、耳山、善見山、 持邊山、毗那多迦山、馬耳大山。" "這七座大山環繞須彌山, 是四大天王的住處,天神夜叉所居。" "雪山高五百由旬, 長寬三千由旬, 以八萬四千峰裝飾。" "樹身周長三五由旬, 枝展五十由旬。" "闊一百由旬,高亦如是, 閻浮樹,因其威力閻浮提得名。" "八萬二千沉入大海, 同樣高聳輪圍山, 環繞所有這些,安立在世界之中。" 其中,月輪四十九由旬,日輪五十由旬,忉利天界一萬由旬;阿修羅界、阿鼻大地獄、閻浮提亦然。西牛賀洲七千由旬;東毗提訶亦然。北俱盧洲八千由旬,這裡每個大洲都有五百個小洲環繞;所有這些是一個輪圍,一個世界,其間是間隔地獄。如是無量輪圍,無量世界,世尊以無量佛智了知、認識、通達。如是他的器世間也以各種方式被了知。如是因為以各種方式了知世間而是世間解。 因為沒有任何人在自身功德上比他更殊勝,所以他沒有更上者,因此是無上者。因此,他以戒德勝過一切世間,以定...慧...解脫...解脫知見德也勝過一切世間,以戒德是無等等、無比、無喻、無匹敵者...以解脫知見德也是如此。如所說:"諸比丘,我不見在天、魔、梵...天、人世間中有比我更具足戒者"等詳細經文。 如是《最上凈信經》等,"我沒有老師"等偈頌

1.285; mahāva. 11) ca vitthāretabbā.

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

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

以下是完整的簡體中文直譯： 應當詳細解釋。 因為調御應調御的人,所以是調御丈夫,意思是說調伏、教導。其中,應調御的人是指未調伏、應當調伏的畜生人、人類人、非人類人。因此,世尊調伏了畜生人如阿波羅龍王、小腹龍、大腹龍、火頂龍、煙頂龍、財護象等,使他們無毒,安立於皈依和戒中。人類人如薩遮迦尼乾子、阿摩晝青年、浮迦羅娑提、蘇那單陀、古塔丹陀等。非人類人如阿羅婆迦夜叉、針毛夜叉、硬毛夜叉、帝釋天王等,以各種教導方法調伏教導。"迦葉,我以柔和方法調御應調御的人,也以粗暴方法調御,也以柔和粗暴方法調御",這裡應當詳細解釋這段經文。或者,對已清凈戒等者宣說初禪等,對須陀洹等宣說更上的道行,也是在調御已調御者。 或者,"無上調御丈夫"是一個意思。因為世尊如此調御應調御的人,使他們坐在一個座位上就能無礙地奔向八方。因此被稱為"無上調御丈夫"。"諸比丘,被調象師調御的象只能奔向一個方向"等,這裡應當詳細解釋這段經文

3.312) vitthāretabbaṃ.

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

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

『『Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā』』ti.

『『Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;

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

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

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

以下是完整的簡體中文直譯： 應當詳細解釋。 如實地教導有見法、無見法的究竟法，正如應當的那樣，導師。再者，導師是導師，世尊是導師的承載者。「如同導師承載者渡過眾生的障礙，渡過盜賊的障礙，渡過野獸的障礙，渡過惡劣氣候的障礙，渡過無水的障礙，提升、引導、安置於安全的土地；世尊也是如此，導師承載者渡過眾生的種姓障礙」，這裡的意思應當通過解釋來理解。 「天人和人類」，這是指天人和人類的界限，也指可教化者的界限。然而，世尊也以教導的方式教導畜生。因為他們通過聽聞世尊的法，獲得了依止的財富，因此憑藉這樣的依止財富，他們在第二、第三的生命中成為道果的獲得者。比如說，青蛙王子等在這裡是個例證。世尊在加伽拉河的池塘邊為坎帕城的居民講法時，有一隻青蛙注意到了世尊的聲音。此時，一隻名為達那摩爾的狗站在那裡，正好把它的頭壓在那隻青蛙的頭上。它當時就死去了，轉生到了天界的金色天宮，距離十二由旬。像是被覺悟的花神圍繞著，看到自己說：「哎，我也生在這裡！我究竟做了什麼善行呢？」它沒有看到其他任何東西，除了世尊的聲音的跡象。於是，它與那座天宮一起回到世尊的腳下，頂禮於世尊的足下。世尊似乎知道，便問道： 「誰在我腳下頂禮，因神通和名聲而流光四射的水面； 因美麗的色彩，照亮了所有的方向？」 「我以前是青蛙，生活在水中； 聽聞你的法時，我的頭被達那摩爾壓著。」 世尊為它講法。在講法結束時，四萬八千個生靈獲得了法的領悟。那位天子也在須陀洹果中獲得了成就，隨後離去。 無論有什麼可知之法，所有的法都因佛的覺悟而解脫，因佛的智慧而知曉。因為四個真理他自己也覺悟了，亦教化其他眾生；因此，因如此等原因，佛是如此。這爲了闡明這個目的，「覺悟了真理的佛，教化眾生的佛」，這樣的話語流傳著，所有的解釋都在這裡。

1.162) vā vitthāretabbo.

Bhagavāti idaṃ panassa guṇavisiṭṭhasattuttamagarugāravādhivacanaṃ. Tenāhu porāṇā –

『『Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garu gāravayutto so, bhagavā tena vuccatī』』ti.

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

Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

『『Bhagī bhajī bhāgī vibhattavā iti;

Akāsi bhagganti garūti bhāgyavā;

Bahūhi ñāyehi subhāvitattano;

Bhavantago so bhagavāti vuccatī』』ti.

Niddese vuttanayeneva cettha tesaṃ tesaṃ padānamattho daṭṭhabbo.

Ayaṃ pana aparo nayo –

『『Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato』』ti.

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

『『Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī』』ti.

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

以下是完整的簡體中文直譯： 世尊，這確實是他的德行卓越的眾生中最優秀的重擔的稱謂。因此古人說： 「世尊的話是最好的，世尊的話是最上等的； 他是重擔者，世尊因此被稱為。」 這裡有四種名稱——依附的、性別的、標誌的、因緣生起的。因緣生起的名稱是以世俗的稱謂說「如願以償」。其中「牛是調伏的、被束縛的」是依附的；「持杖的、帶傘的、頂著的」是性別的；「三明六通的」是標誌的；「富貴、增財的」是以言辭的意義所產生的因緣生起的。至於「世尊」這個名稱，是標誌性的，不是由大摩耶或凈土王所造，也不是由八十個親屬所造，也不是由諸天神等特殊存在所造。此乃法將軍所說：「世尊的名稱不是由母親所造……這是佛陀們所獲得的覺悟的根基，伴隨著全知的智慧的獲得，所謂的世尊。」 關於這些德行的標誌，這首詩這樣說： 「有福者、有分者、有份者、被劃分者； 他做到了分割，因而被稱為有福者； 因多種智慧而被稱為善巧者； 因此，他被稱為世尊。」 在解釋中，依照所述的意思來看，這裡應當理解各個詞的意義。 這是另一種說法： 「有福者、分割者、適合者，因而被劃分； 有食者、能去者，世尊因而被稱為。」 在這裡，色相的變化是指這一解釋的特徵，抓住它，或者通過聲音的特徵來理解，因為世俗的、超世俗的快樂所產生的，因施捨、持戒等而獲得的幸福，因此可以說「有福者」，也可以稱為「世尊」。因為貪、嗔、癡、顛倒的心念、無羞恥和無愧疚、憤怒、嫉妒、傲慢、懈怠、貪慾、無明、三種惡行的根源、惡劣的行為、污垢、偏見、思維的紛亂、四種顛倒的流轉、束縛、煩惱的沉重、貪慾的增生、五種障礙、束縛、障礙的根源、貪慾的身體、眾生的潛在傾向、八種貪慾、九種貪慾的根源、十種善行的行為、見解的偏差、八十種貪慾的行為、所有的苦惱、數以千計的污垢，簡而言之，五種煩惱的造作，死亡、天子、魔王等都被破壞，因此因解脫而被稱為有福者，因此也被稱為世尊。這裡說： 「解脫的貪慾、解脫的嗔恨、解脫的愚癡是無漏的； 因解脫而破壞的惡法，世尊因此被稱為。」 因其有福的特質，具備十善業的特徵，顯現出色身的財富；因其解脫的惡法，顯現出法身的財富。同時，世俗的修行者的普遍性，被家庭和出家者所接納，能夠達到，因而對已達者的身體和心的苦惱的消除，因施捨的法、持戒的法而獲得幫助，因世俗和超世俗的快樂而具備相應的能力。

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

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

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

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

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

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

以下是完整的簡體中文直譯： 因為在世間,bhaga這個詞用於六種法,即自在、法、名聲、莊嚴、慾望和精進,而他在自心中有最高的自在,或者是世人所認為的微細、輕盈等一切圓滿的特質,同樣地,他有遍及三界、如實獲得、極其清凈的出世間法和名聲,他有能使見到色身的人眼目愉悅的一切圓滿的所有肢體和附屬肢體的莊嚴,他所希望和期望的自利和利他,都如實成就,因此是如願以償,在那裡被稱為慾望的成就,以及成為一切世間尊重的因的正精進;因此,因為具足這些bhaga,所以以這個意思被稱為bhagavā。 又因為他以善等的區分來分別一切法,或者以蘊處界諦根緣起等來分別善等法,或者以壓迫、有為、熱惱、變異的意義來分別苦聖諦,以積聚、因緣、結合、障礙的意義來分別集,以出離、遠離、無為、不死的意義來分別滅,以引導、因、見、增上的意義來分別道,這意味著他已經分別、解析、開顯、宣說了。因此,應當說是vibhattavā,而被稱為bhagavā。 又因為他修習、服務、多作天、梵、聖住,身心依止的遠離,空、無相、無愿解脫,以及其他世間和出世間的上人法,因此應當說是bhattavā,而被稱為bhagavā。 又因為他在三有中已經捨棄了稱為渴愛的行走,因此應當說是bhavesu vantagamano,而從bhava取bha音,從gamana取ga音,從vanta取va音並延長,而被稱為bhagavā。就像在世間應當說"mehanassa khassa mālā",而被稱為"mekhalā"。 "他這個世間",意思是那位世尊這個世間。現在指出將要說的。"有天的"意思是連同天神的有天的;同樣地,連同魔的有魔的;連同梵天的有梵天的;連同沙門婆羅門的有沙門婆羅門的;因為是生者所以是眾生,那個眾生;連同天人的有天人的。其中,以"有天的"一詞應當理解為包括五欲界天,"有魔的"一詞包括第六慾界天,"有梵天的"一詞包括梵眾天等梵天,"有沙門婆羅門的"一詞包括教法的敵對者沙門婆羅門,以及寂靜惡、除惡的沙門婆羅門,"眾生"一詞包括有情世間,"有天人的"一詞包括世俗天神和其餘人類。如此,這裡應當理解以三個詞包括器世間,以兩個詞依眾生包括有情世間。 另一種解釋方法——以"有天的"一詞包括無色界天世間,以"有魔的"一詞包括六慾界天世間,以"有梵天的"一詞包括色界梵天世間,以"有沙門婆羅門的"等詞依四眾包括連同世俗天神的人世間,或者其餘一切有情世間。

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

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

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

以下是完整的簡體中文直譯： 此外，在這裡，藉助「有天的」這個詞，旨在說明所有眾生的真實狀態而升起了那位世尊的名聲。因此，有人可能會說：「魔王是大能者，掌管六慾界的，難道他也能真實地獲得嗎？」對此，他們的疑慮被「有魔的」所破除。又有人可能會說：「天人是大能者，能夠用一根手指照亮一個世界，或者用兩根、十根手指照亮十個世界，體驗無上的禪定之樂，難道他也能真實地獲得嗎？」對此，他們的疑慮被「有梵天的」所破除。又有人可能會說：「普通的沙門和婆羅門是教法的敵對者，他們能真實地獲得嗎？」對此，他們的疑慮被「有沙門婆羅門的」所破除。就這樣，通過說明真實狀態的升起，接著以世俗天人和其餘人類為基礎，說明其他眾生的真實狀態而升起了「有天人的」這一稱謂。這是此處的連貫性。 「自己親自證得真實而宣說」，這裡的「自己」是指同類，成為無可指責；「親自證得」是指以更高的智慧而知曉的意思。「證得」是指以直接的方式呈現，因此排除了推測等。「宣說」是指教導、告知、展示。因此，他教導法的初善……最終的善。那位世尊因眾生的慈悲而教導，即使是爲了他人的利益，也教導無上的出離之樂。無論是少量還是大量，他都以初善等的方式進行教導。 如何呢？因為一首歌謠能夠從各個方面展現法，第一部分是初善，第二、第三部分是中善，最後一部分是最終的善。一部貫穿的經典以因緣為起點是初善，以結尾為最終的善，其他部分是中善。多部經典以第一部分為初善，以最後一部分為最終的善，其他部分為中善。整個教法因其本質的善而是初善，因止觀和慧觀的道果而是中善，因涅槃而是最終的善。因戒定而是初善，因慧觀的道而是中善，因果和涅槃而是最終的善。因佛的覺悟而是初善，因法的圓滿而是中善，因僧的良好修行而是最終的善。聽聞后，依照真實的修行來獲得的覺悟是初善，獨覺的覺悟是中善，聲聞的覺悟是最終的善。即使在被阻礙時，也因排除阻礙而獲得的都是初善，因修行而獲得的安樂也是中善，經過修行的果實完成後，所獲得的也是最終的善。因有主的緣故，因主的清凈而是初善，因目的的清凈而是中善，因任務的清凈而是最終的善。因此，這位世尊無論是少量還是大量，都是以初善等的方式進行教導。

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

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

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

以下是完整的簡體中文直譯： 在這樣的情況下，因為他講述這個法，闡明了教法的梵行和道的梵行，以不同的方式進行說明；因此，符合其相應的意義的內容是「善」，符合其相應的表現的內容是「善的表現」。通過闡述、揭示、分開、提升、定義、與意義的結合，所指的內容是「善」，通過字母、詞、表現的解釋和定義，所指的表現是「善的表現」。通過意義的深邃和法的深邃，所指的內容是「善」，通過法的深邃的教導，所指的表現是「善的表現」。通過意義的理解和法的理解，所指的內容是「善」，通過法的解釋和理解，所指的表現是「善的表現」。通過智者的感受，所指的內容是「善」，通過信仰，所指的表現是「善的表現」。通過深邃的意圖，所指的內容是「善」，通過高尚的言辭，所指的表現是「善的表現」。由於所指的內容是完整的，因而是完全的；由於所指的表現是無瑕的，因此是清凈的；由於具備三學的特徵，因而是由最優秀者所修行的，因此也稱為「梵行」。因此，「所指的內容是善的表現……梵行被闡明」。 此外，因為他講述有因緣的和有善的內容，講述初善，因而對可教化者的相應意義和不變的特性，以及因果的引證，講述中善，因而對聽眾的信心的建立和總結，講述最終的善。因此，他在講述時也闡明了梵行。通過修行的達到，所指的內容是「善」，通過教義的達到，所指的表現是「善的表現」，通過持戒等五種法的結合，因而是完全的，通過無障礙的達到，因此是清凈的，作為最優秀者的佛、獨覺、聲聞的修行，稱之為「梵行」。因此，也應說「他講述初善……梵行被闡明」。 「確實是美好的」，意味著美好而有益的幸福。如此的阿羅漢，正如所說的那樣，世尊是這樣的人，因而被稱為阿羅漢，因其在世間獲得的如實品質。因看到的緣故，眼睛睜開，滿懷信心地說：「僅僅看到就很好。」於是，那個名叫維拉喬的婆羅門走向世尊。

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

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

Ekamantanti bhāvanapuṃsakaniddeso 『『visamaṃ candimasūriyā parivattantī』』tiādīsu (a. ni.

以下是完整的簡體中文直譯： 2. "到"是表示處所的工具詞。因此,這裡的意思應該理解為:世尊在哪裡,他就到那裡。或者,這裡的意思應該理解為:因為某種原因天人和人應該去見世尊,所以他因為那個原因去見。為什麼要去見世尊呢?因為想要獲得各種特殊的功德,想要享受美味的果實,就像鳥群經常去結滿果實的大樹一樣。"到"的意思就是"去"。"到了"表示到達的完成。或者,也可以說是這樣去了,然後到了更近的地方,也就是世尊附近。 "與世尊相互問候"意味著,正如世尊問候他的健康狀況等,他也與世尊相互問候,就像冷水與熱水混合成一體一樣。他以"尊敬的喬達摩啊,您健康嗎?生活如意嗎?尊敬的喬達摩和弟子們少病少惱,輕快有力,安樂生活嗎?"等話語進行問候,這種問候因為能產生喜悅和歡愉而被稱為"相互問候",因為適合進行問候所以是"值得相互問候的"。因為意義和文句的甜美,即使長時間也值得記住,應該持續不斷地進行,因為值得記住所以是"值得記住的",或者因為聽起來愉快所以是"值得相互問候的",因為回憶起來愉快所以是"值得記住的"。同樣,因為詞句純凈所以是"值得相互問候的",因為意義純凈所以是"值得記住的"。這樣,以多種方式完成了值得相互問候和值得記住的交談后,想要詢問他來此的目的,就坐在一旁。 "一旁"是中性詞的用法,就像"月亮和太陽不平穩地執行"等句中那樣。

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

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

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

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

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

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

4.70) 因此，正如坐著的時候是坐在一旁的那樣，這裡應該理解為「坐」。在處所方面，這也是一個應用詞。「坐」是指「入座」。智者們確實在高位上前去，因而以坐的技巧坐在一旁。這也是他們中的一個，因此他坐在一旁。 那麼，坐著的時候是如何坐在一旁呢？要避免六種坐姿的錯誤。這六種坐姿的錯誤是：太遠、太近、上面、傾斜、正面、背面。坐得太遠的人，如果想要說話，應該用高聲說。坐得太近的人會互相碰撞。坐在上面的人會因身體的氣味而受到影響。坐在傾斜的位置的人會顯得不莊重。坐在正面的人，如果想要看見，應該用眼睛靠近看見。坐在背面的人如果想要看見，應該伸長脖子去看。因此，這些人也應避免這六種坐姿的錯誤。所以說：「坐在一旁」。 坐在一旁的維拉喬婆羅門對世尊說：「這就是現在應該說的事情。」這裡的「這」是指現在需要說的內容。這裡的「達卡」是指詞句的連線。「他說」是指他講述。 「我聽說過」是指「我聽到這個」，這是現在需要說的內容。「尊敬的喬達摩」是指以「喬達摩」稱呼世尊。 現在他所聽到的內容是——他開始說：「不是沙門喬達摩。」這裡有一個無上的詞句的解釋——婆羅門是指種姓的婆羅門。老是指年老，意味著衰老的狀態。年長是指身體的各個部分都已衰老。年老是指種姓的年長，長時間的經歷。到達是指到達某個地方，意指在王的周圍的幾次轉世。年齡未到是指到達晚年，晚年是指一百年的最後三分之一。 此外——老是指古老，意味著長時間的傳承。年長是指品德、行為等的增長。年老是指因財富和地位而顯得富有。到達是指在道路上行走，婆羅門們遵循言教等的規範而不偏離地進行。年齡未到是指種姓的增長，最終年齡未到，應該理解為這裡的意思。 現在「敬禮」是指通過這樣的方式說「不是沙門喬達摩」，在這裡的內容應理解為：「既不敬禮，也不從座位上站起，也不以『請您坐下』的方式邀請。」在這裡，「或」是指在描述中，像「色法是常還是無常」等等。這樣說完后，看到世尊不做敬禮等行為，他說：「這確實是這樣的，尊敬的喬達摩。」我所聽到的內容是如此，這樣的內容與我的聽聞和觀看相合，實際上是合為一體的。「您確實不……也不邀請坐下。」通過他所聽到的看法，批評地說：「這確實是不恰當的。」

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

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

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

以下是完整的簡體中文直譯： 於是世尊爲了避免自我吹噓和貶低他人的過失，以慈悲冷靜的心驅散他的無知，想要顯示恰當的做法，說道："婆羅門啊，我不……他的頭也會爆裂。"這裡的簡要含義是："婆羅門啊，即使我用不受阻礙的一切知智慧之眼觀察，在這個包括天人等的世界中也看不到我應該向他致敬、或為他起立、或邀請他坐下的人。這並不奇怪，我今天已經達到一切知智慧，看不到值得這樣恭敬的人。而且，當我剛出生時，面向北方行走七步，觀察整個一萬個世界系統時；即使在那時，在這個包括天人等的世界中，我也看不到我應該向他致敬、或為他起立、或邀請他坐下的人。那時，壽命長達一萬六千劫的無漏大梵天也舉起合掌，心生歡喜地說：'你是世間的大人，你是包括天人的世間的最高、最年長、最優秀的，沒有比你更高的。'即使在那時，我也看不到比自己更高的，所以發出了這樣的獅子吼：'我是世間的最高者，我是世間的最年長者，我是世間的最優秀者。'這樣，即使是剛出生的我，也沒有值得致敬等的人，現在我已經達到一切知智慧，我應該向誰致敬……或邀請誰坐下呢？因此，婆羅門啊，你不要期待如來做這樣的恭敬行為。婆羅門啊，如果如來向某人致敬……或邀請他坐下，那個人的頭在夜晚結束時就會像熟透的棕櫚果從樹枝上掉落一樣，從脖子上斷開突然掉在地上。" 3. 即使這樣說了，婆羅門由於愚昧無知，沒有理解如來在世間是最高的，只是不能忍受這些話，說道："尊敬的喬達摩是無味的。"據說他的意思是這樣的——在世間被稱為"和諧的味道"的致敬、起立、合掌、恭敬的行為，尊敬的喬達摩沒有，因此尊敬的喬達摩是無味的，是無味的種類，是無味的本質。於是世尊爲了使他的心變得柔軟，避免直接反駁，以另一種方式解釋他的話的意思，說道："婆羅門啊，確實有這樣的方法"等等。 其中，"方法"是指原因；這個"方法"一詞用於教導、輪次、原因等。在"你要記住這是蜜丸的教法"等句中，它用於教導。在"阿難啊，今天輪到誰去教導比丘尼們"等句中，

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

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

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

以下是完整的簡體中文直譯： 3.398)用於輪次。在"尊者,請世尊說明另一個方法,使這個比丘僧團能夠獲得智慧"等句中,用於原因。這裡它用於原因。因此,這裡應該這樣理解其含義:確實有這個原因,婆羅門;由於這個原因,說"尊敬的喬達摩是無味的"的人會正確地說,會被認為是說真實的。那麼,這是什麼呢?婆羅門啊,那些色味……觸味,對如來來說已經斷除了。這是什麼意思呢?那些無論是通過出身還是通過出生而被認為是最高的凡夫,當他們享受、歡喜、貪愛色等對像時所產生的被稱為欲樂享受的色味、聲味、香味、味味、觸味,這些好像繫在脖子上一樣牽引著這個世界,因為在衣服等對象的和合中產生而被稱為和合之味,所有這些對如來來說都已經斷除了。雖然應該說"對我來說已經斷除",但他不用"我"的方式抬舉自己而說法。或者這是世尊的說法風格。 其中,"斷除"是指從心相續中消失或捨棄。在這個意義上,應該理解為原因的屬格。以聖道之劍切斷了貪愛和無明的根,所以稱為"斷根"。像棕櫚樹樁一樣被處理,所以稱為"如棕櫚樹樁"。就像連根拔起棕櫚樹,在那個地方只留下樹樁,之後那棵棕櫚樹就不會再生長;同樣,以聖道之劍連根拔起色等味,在曾經生起過的心相續中只留下痕跡,所有這些都被稱為"如棕櫚樹樁"。或者,因為不會再生長,就像被砍掉頂端的棕櫚樹一樣,所以稱為"如棕櫚樹樁"。因為這樣如棕櫚樹樁般被處理,就成為不存在的,使它們將來不會再存在;所以說"成為不存在"。這裡的詞的分解是:成為不存在(anuabhāvaṃ katā)就是成為不存在(anabhāvaṃkatā)。也有"走向不存在"(anabhāvaṃ gatā)的讀法,其意思是走向不存在(anuabhāvaṃ gatā)。其中詞的分解是:走向不存在(anuabhāvaṃ gatā)就是走向不存在(anabhāvaṃ gatā),就像不奇怪(anuacchariyā)就是不奇怪(anacchariyā)。"未來不會再生起"是指在未來不會再生起的本質。那些已經走向不存在的,怎麼會再生起呢?所以說"走向不存在,未來不會再生起"。 "婆羅門啊,這就是那個方法":婆羅門啊,這就是那個原因,由此正確地說我是"無味的沙門喬達摩"。"但不是你所指的那個意思":你所指的那個意思,不是這個方法。為什麼世尊這樣說呢?這樣說的話,難道不是承認婆羅門所說的和合之味在自己身上存在嗎?我們說,不是的。如果一個有能力做那和合之味卻不做的人,因為缺乏那個而可以被稱為無味的。但世尊根本就沒有能力做那個,因此他宣示自己在做那個方面的無能,說:"但不是你所指的那個意思"。你所指的那個方法,在我們身上根本就不適用。

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

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

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

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

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

因此，婆羅門由於無法以自己的意圖指責無味，便說：「無味的喬達摩。」在這裡，所有的內容應該理解為：確實有這個原因，婆羅門；由於這個原因，說「無味的喬達摩」的人會正確地說，應該被認為是說真實的。然而，這是什麼呢？那些色味……觸味，所有這些對於如來來說都已經斷除了。那是什麼意思呢？那些不論是通過出身還是通過出生而被認為是最高的凡夫，當他們享受、歡喜、貪愛色等對像時所產生的被稱為欲樂享受的色味、聲味、香味、味味、觸味，所有這些好像繫在脖子上一樣牽引著這個世界，因衣服等對象的和合而產生，被稱為和合之味，所有這些對如來來說都已經斷除了。婆羅門認為這就是一種享用的行為。 再者，婆羅門認為在這個世界上那些年長者進行的敬禮等行為是世俗的，他看到這一行為的缺失，便說世尊是無行為者。世尊則說，因身體的不善行為等而說無行為，因此他看到這一無行為，便允許另一種說法。這裡的身體不善行為指的是殺生、偷盜、邪行的意圖。語言不善行為指的是惡口、惡語、粗口、無益的意圖。意念不善行為指的是貪慾、仇恨、邪見等。除去這些法，其他不善法應被理解為「多種多樣的惡法」。 再者，婆羅門認為他沒有看到對世尊的敬禮等行為，便說：「這個世界將會消失。」世尊則說，因在八種與貪慾相關的心中，五種欲樂的貪慾在兩種不善心中產生的過失，通過無漏道說是消滅的。所有不善的產生則通過無明的果位說是消滅的。除去這三種，其他不善法應根據相應的四種道說是消滅的；因此他看到這一消滅，便允許另一種說法。 再者，婆羅門認為「我想，尊敬的喬達摩對這年長者的敬禮等行為感到厭惡，所以他不這樣做」。世尊則因厭惡身體的不善行為而感到厭惡；這是什麼意思呢？所說的三種身體不善行為、四種語言不善行為、三種意念不善行為，以及除去這些不善法的其他惡法，所有這些都像是被壓制的惡法，世尊因而感到厭惡，因此他看到這一厭惡，便允許另一種說法。這裡「因身體的不善行為」是指行為的用詞。 再者，婆羅門認為他沒有看到對世尊的敬禮等行為，便說：「他在這個世界上是最年長的，能夠引導和消滅，或者因為他不進行這種行為，所以他應該被引導和驅逐。」這裡的詞義是：引導就是引導，消滅就是消滅。引導者就是引導，或引導就是阿羅漢。世尊則因對貪慾等的引導和安撫而說法，因此他是引導者。這就是這裡的詞義——以引導的方式說法。確實，這個用詞很特別！他看到這一引導者的身份，便允許另一種說法。

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

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

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

9.\ 再次，婆羅門認為，由於行禮等禮貌行為能使長者歡喜快樂，而不行則使他們煩惱、傷害，引起他們的不悅，而世尊不做這些事；因此他認為"這人使長者煩惱"，或者因為缺乏善人的行為而認為"這是個可憐的人"，所以說世尊是苦行者。這裡的詞義是：tapati 意為 tapo，即使人生氣、傷害，這是不行禮貌行為的稱呼。有 tapo 的人就是 tapassī（苦行者）。在第二種解釋中，不考慮字面意思，世間上可憐的人被稱為"tapassī"。然而，世尊因為已經斷除了被稱為"使世間煩惱"的不善法，所以被稱為 tapassī。因此，他看到自己具有這種苦行者的品質，也承認這另一種解釋。這裡的詞義是：tapanti 意為 tapā，這是不善法的代名詞。也如經中所說："此世受苦，來世受苦"。同樣，他燒盡、除去、斷除、摧毀了這些 tapa（不善法），所以是 tapassī。 10.\ 再次，婆羅門認為那種行禮等行為能導致天界胎生的成就、獲得天界的結生，看到世尊沒有這種行為，就說世尊是"apagabbha"（無胎者）。或者出於憤怒，指出世尊在母胎中結生的過失而這樣說。這裡的詞義是：從胎中離開的是 apagabbho，意思是沒有能力獲得天界的再生。或者說他的胎是低劣的，因為被排除在天界胎生之外，將來會獲得低劣的胎生；或者說他在母胎中的住胎是低劣的。然而，因為世尊已經遠離了未來的胎生，所以他看到自己具有這種無胎的品質，也承認這另一種解釋。在這裡，"婆羅門啊，對於已經斷除未來胎生、再有、再生的人"這些話應該這樣理解：婆羅門啊，對於那個人，未來的胎生和再有中的再生，因為其原因已被無上道所摧毀而被斷除。這裡用"胎生"一詞是指濕生；用"再有再生"一詞是指其他三種生。 此外，"胎的住處"是胎生，"再有"就是"再生"，這裡應該這樣理解。就像說"識住"時，除了識之外並沒有其他的住處，同樣在這裡也應該理解除了胎之外並沒有其他的住處。"再生"這個詞，既可以指屬於再有的，也可以指不屬於再有的，但這裡指的是屬於再有的。因此說："再有就是再生，即再有再

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

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

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

11.\ 如此，從到達的時刻起，世尊以冷靜的眼光觀察著那些因無色、無形等八種侮辱而侮辱他的婆羅門，作為法王、法的主人、如來的慈悲者，因而他看到那法的實相，因而在講法的光輝中顯現出來。由於對法的深刻理解，他如同在晴朗的空中升起的圓月，像在秋天的陽光下的太陽，驅散了婆羅門心中的黑暗，向他展示了這些侮辱的本質，並以不同的方式展示它們，再次以他自己的慈悲的擴充套件，獲得了那八種世俗法的不可動搖的特質，展現瞭如大地般的平穩、不可動搖的法。於是他說：「這位婆羅門只憑著光禿的頭髮、牙齒、膚色等，認定自己的年長，但他並不知道自己所依賴的身份是隨生、隨老、被病所壓迫、被死亡所擊打，像是被輪迴所束縛，今天死去，明天又要成為臥床的孩子。」於是他思考：「我希望這位婆羅門以更大的努力來到我這裡，他的到來是有意義的。」於是以這種方式展示了他在世間的不同尋常的存在，正如婆羅門所說。 在這裡，「如」是比喻的引導詞；「喜」是可能性的引導；「兩者都」是爲了表明如名的婆羅門。關於母雞的卵，有八個、十個或十二個，然而這裡的母雞所說的卵可能少於或多於這些，然而由於言辭的簡潔，這樣說是可以理解的。因為在世間上，簡潔的言辭是如此的。那些卵是存在的，可能會存在。母雞所說的「正確地孵化」是指在其羽翼上展開時，恰好在它們上面孵化。正確地「分開」是指隨著時間的推移，正確地溫暖它們，適時地加熱。正確地「滋養」是指隨著時間的推移，恰當地滋養，捕捉母雞的氣味。 現在，由於那些卵在母雞的三種方式的保護下並未腐爛。無論是那些卵的保護者，都將其包圍。頭顱是細小的，腳趾、爪子和嘴巴是尖銳的，母雞的幼雛們在成熟中，因頭顱的細小而外部的光亮顯現出來。於是這些母雞的幼雛說：「我們在這長久的壓迫中，今天看到外面的光亮，顯然這裡不會有舒適的生活。」於是它們想要逃離，便用腳擊打頭顱，伸展脖子。於是那頭顱被分為兩半，母雞的幼雛們在翅膀的搖動下，隨之而去。如此離去的那些中，誰最先離開的就稱為「長者」。因此，世尊希望通過這種比喻來表明自己的長者身份，便問婆羅門：「那些母雞的幼雛……那麼，誰是它們的長者呢？」在這裡所說的「母雞的幼雛」是指母雞的幼雛。那「誰是它們的長者」是指它們的長者是誰，應該說什麼，是否是長者或是幼者。其餘的內容則是顯而易見的。

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

2.157) āgataṭṭhāne sabbaññutaññāṇaṃ. ''Patvāna bodhiṃ amataṃ asaṅkhata''nti (su. ni. 758) āgataṭṭhāne nibbānaṃ. Idha pana sabbaññutaññāṇaṃ adhippetaṃ. Taṃ hi bhagavā avijjaṇḍakosaṃ padāletvā adhigato. Tena vuttaṃ – ''anuttaraṃ sammāsambodhiṃ abhisambuddho''ti. 於是婆羅門說："尊者喬達摩,它應該被稱為長者。"意思是,尊者喬達摩,那個應該被稱為長者。為什麼呢?因為它是它們中的長者,所以它是它們中年長的。然後世尊為他解釋比喻說:"同樣地,婆羅門啊"等等。就像那隻雞雛被稱為長者;同樣地,我也是對於無明的眾生。"無明的"是指無知,處於其中。"眾生"這是對有情的稱呼。因此這裡應該理解為:對於進入無明蛋殼內的有情。"如蛋"是指在蛋中出生、產生。就像在蛋中出生的某些生物被稱為"如蛋";同樣地,所有這些眾生因為在無明蛋殼中出生而被稱為"如蛋"。"包圍"是指被那無明蛋殼完全包圍、束縛、裹住。"打破無明蛋殼"是指打破那由無明構成的蛋殼。"獨自在世間"是指在整個世間聚集中只有我一個,沒有第二個。"證悟無上正等正覺"中,"無上"是指沒有更高的、最殊勝的。"正等正覺"是指正確和自己的覺悟;或者是讚美的、美好的覺悟。"覺悟"指菩提樹、道路、一切智智或涅槃。在"在菩提樹下首次覺悟"和"伽耶與菩提之間"等處,菩提指樹。在"菩提是指四道中的智慧"處,菩提指道路。在"最高智慧者獲得覺悟"處,菩提指一切智智。在"達到不死、無為的覺悟"處,菩提指涅槃。但在這裡,意指一切智智。因為世尊確實是通過打破無明蛋殼而獲得它的。因此說:"證悟無上正等正覺"。

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

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

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

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

在"最高智慧者獲得覺悟"處,菩提指一切智智。在"達到不死、無為的覺悟"處,菩提指涅槃。但在這裡,意指世尊的阿羅漢道智。有些人也說是一切智智。對其他人來說,阿羅漢道是不是無上菩提?不是。為什麼?因為它不能帶來所有的功德。對某些人來說,阿羅漢道只帶來阿羅漢果,對某些人帶來三明,對某些人帶來六神通,對某些人帶來四無礙解,對某些人帶來聲聞波羅蜜智。對辟支佛來說,只帶來辟支菩提智。但對佛陀來說,它帶來所有功德的圓滿,就像國王的加冕儀式賦予他對全世界的統治權。因此,對任何其他人來說,它都不是無上菩提。"證悟"意味著我了知、通達;我已獲得、證得。 現在,世尊所說的"同樣地,婆羅門啊"等比喻的解釋,應該這樣理解其意義:就像母雞對自己的蛋進行孵化等三種行為;同樣地,坐在菩提座上的菩薩世尊對自己的心相續進行無常、苦、無我的三種觀察。就像母雞三種行為的完成使蛋不腐爛;同樣地,菩薩世尊三種觀察的完成使觀智不退失。就像母雞三種行為的完成使蛋內的濕液耗盡;同樣地,菩薩世尊三種觀察的完成使三界相應的渴愛濕液耗盡。就像母雞三種行為的完成使蛋殼變薄;同樣地,菩薩世尊三種觀察的完成使無明蛋殼變薄。就像母雞三種行為的完成使雞雛的爪子和喙變硬銳利;同樣地,菩薩世尊三種觀察的完成使觀智變得銳利、強大、清凈、勇猛。就像母雞三種行為的完成使雞雛成熟;同樣地,菩薩世尊三種觀察的完成應理解為觀智的成熟時期、增長時期、孕育時期。 然後,就像母雞三種行為的完成使雞雛用爪子或喙破殼而出,拍打翅膀,平安地出生;同樣地,應理解為菩薩世尊三種觀察的完成使觀智孕育,逐步獲得阿羅漢道,打破無明蛋殼,拍打神通之翅,平安地實現一切佛陀功德。 "婆羅門啊,我是世間的長者、最勝者"意思是:婆羅門啊,就像那些雞雛中最先破殼而出的是長者;同樣地,我對於處於無明的眾生來說,因為最先打破那無明蛋殼,以聖潔的出生而生,所以被稱為長者、年長者。而因為在一切功德上無與倫比,所以是最勝者。

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

Paṭhamajjhānakathā

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

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

因此，世尊在顯現出自己無上的長者身份后，現在要展示他通過何種修行而獲得這一修行，於是說：「我已經開始了，婆羅門。」聽到世尊這樣的無上長者身份，婆羅門的心中產生了這樣的想法：「我究竟是通過什麼修行獲得的呢？」他心中想：「我通過這條修行獲得了無上的長者身份。」在這裡，他說：「我確實是努力的，婆羅門；這並非是我在懶惰、心神恍惚、心不在焉的狀態下所獲得的無上長者身份。實際上，爲了獲得這個，我確實是努力的；我坐在菩提樹下時，具備四種力量的努力確實是存在的，堅定不移而不鬆懈。」這就是說，正因為努力，所以我並非是懈怠的。並且不僅僅是努力，我的心也始終專注于所緣。正因為專注，所以我並未迷亂。身體平靜而不動，意味著我的身體也因此而平靜。由於名色身的平靜，色身也會平靜，因此名色身和色身被說成是平靜的。因為他是平靜的，所以他被說成是不動的，意味著他已經擺脫了煩惱。我的心安定、專注，意味著我的心確實是正確地安住、穩固地建立，像是微小的；正因為安住，所以它是專注、不動、無所依賴的。這是對禪定的初步修行的描述。 初禪的論述 現在，以這條修行所獲得的初禪為基礎，特別闡明三明的結果，於是說：「他確實是……」等。這裡提到的「遠離慾望」是指遠離慾望和不善法等，雖然也有「那麼哪些是慾望呢？慾望是貪慾、渴望、貪戀；意念的慾望、貪慾、意念的貪慾——這些被稱為慾望。哪些是不善法呢？慾望的貪、……疑惑——這些被稱為不善法。」因此，遠離這些慾望和不善法，所以說：「遠離慾望，遠離不善法。」（《分別論》564）以此為依據，意義被闡明了。然而，若沒有註釋文的解釋則並不太明顯，因此我們將以註釋文來闡明它。 例如：「遠離慾望」是指遠離慾望而不被慾望所困擾。這裡的「遠離」應理解為一種限制的意思。因為有限制的意思，所以在進入初禪時，即使沒有慾望，也會顯現出初禪的對立特徵，只有通過放棄慾望才能獲得。如何獲得呢？「遠離慾望」，在這裡，正因為被限制，所以這顯現出來。實際上，這種禪定的慾望是對立的，當它存在時，這種狀態是不會出現的，正如在黑暗中有光明時，只有通過放棄這些慾望才能獲得。

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

1.63) ettha ''idha'' saddena sāsanameva parāmasati; evamayampi daṭṭhabbo. Tasmā ''vivicceva kāmehi vivicca akusalehi dhammehī''ti yathā kamānaṃ, evaṃ akusalānampi nissaraṇamevetaṃ jhānanti dassento evamāha. Yañca vuttaṃ ''kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā''ti, tatra vuccate – na vihareyya. Yasmā sabbhāva kāmehi viviccanampi akusaladhammapariccāgeneva hoti. Tathā hi sati yathānulomapaṭipattiyā sabbākārasampannāya ṭhitattā sammadeva jhānaṃ upasampajja viharati, no aññathā. 在此，可能會有人問："為什麼這隻在前面的部分提到，而不在後面的部分提到？難道不遠離不善法也能進入禪定並安住嗎？"但這不應該這樣理解。因為這是出離的緣故，所以只在前面的部分提到。因為這種禪定是超越欲界、對治欲貪的，所以它是對慾望的出離。正如所說："這是對慾望的出離，即出離。"（《如是語》72）而在後面的部分，就像"比丘們，在這裡有第一種沙門，在這裡有第二種沙門"（《中部》1.63）中的"在這裡"一詞指的是佛教教義；同樣地，這裡也應該這樣理解。因此，"遠離慾望，遠離不善法"，就像對慾望一樣，這也是對不善法的出離，所以這樣說是爲了顯示這種禪定。至於所問的"難道不遠離不善法也能進入禪定並安住嗎？"對此回答：不能安住。因為即使遠離了實際的慾望，也只有通過放棄不善法才能做到。因此，只有在完全符合正確修行的情況下，才能真正進入禪定並安住，而不是其他方式。

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

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

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

在這裡，"如此"的表達被稱為，應該這樣理解。因為不可能在不遠離其他障礙的情況下進入禪定並安住。因此，「遠離慾望，遠離不善法」這兩個詞也應該如此理解。這兩個詞中，雖然「遠離」是一個通用的詞，但它們所指的出離、身心的出離等所有的出離都被包含在內。然而，身的出離、心的出離、抑制的出離這三種出離在這裡是應當被理解的。通過「慾望」這個詞，所指的是那些在註釋中提到的「哪些是物質慾望？」等（《大念處經》1；《分別論》964）所指的物質慾望，以及在同一處和《分別論》中提到的「貪慾、慾望」等（《大念處經》1）所指的煩惱慾望，這些都應被理解為被包含在內。因此，"遠離慾望"的意思是物質慾望也被遠離。因此，身的出離被提到。 「遠離不善法」是指遠離煩惱慾望或所有不善法的意思。因此，心的出離被提到。在這裡，前面提到的物質慾望的出離是指對慾望的放棄，第二個是指對煩惱慾望的放棄，正如前面提到的對物質慾望的放棄是對煩惱慾望的放棄；前面是指對貪慾的放棄，第二個是指對愚蠢的放棄；前面是指對行為的凈化，第二個是指對根本的滋養，這些都應被理解。這是關於「慾望」的表達在此處的情況。 在煩惱慾望方面，貪慾和渴望等多個不同的貪慾被稱為慾望。它也與不善法相應，因此，根據「哪些是貪慾、慾望」等（《分別論》564）所提到的，煩惱的慾望被明確指出，與禪定相對的障礙。因為這些障礙與禪定的成分相對立，所以被稱為障礙。正如所說：「專注與貪慾相對立，快樂與憂愁相對立，思維與懶惰相對立，幸福與不安相對立，反思與疑惑相對立。」

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

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

因此,在這裡,"遠離慾望"意味著通過抑制來遠離貪慾。"遠離不善法"意味著遠離五種障礙。更具體地說,前者是指遠離貪慾,後者是指遠離其餘的障礙。同樣,前者是指在三種不善根中遠離與五種感官慾望相關的貪婪,後者是指遠離與憤怒等相關的嗔恨和愚癡。或者在洪流等法中,前者是指遠離慾望洪流、慾望束縛、慾望漏、慾望取著、貪慾身繫、慾望貪愛等結,後者是指遠離其餘的洪流、束縛、漏、取著、繫縛和結。前者也指遠離渴愛及其相應法,後者指遠離無明及其相應法。此外,前者應理解為遠離與貪慾相應的八種心生起,後者為遠離其餘四種不善心生起。這就是對"遠離慾望,遠離不善法"的解釋。 到此為止,已經說明了初禪的捨棄分,現在爲了說明其相應分,他說"有尋有伺"等。其中,"尋"是尋思,即思考。它的特徵是將心導向對像,其作用是撞擊和反覆思考。因此說:"通過它,修行者使對像被尋思撞擊和反覆思考。"它的表現是將心帶向對象。"伺"是伺察,即仔細考察。它的特徵是細緻考察對像,其作用是與相應法一起專注于對像,它的表現是心的持續。雖然它們有時不分離,但從粗略的角度來看,尋如鐘聲的初擊,是心的初次接觸;從細緻的角度來看,伺如餘音,是心的持續。在這裡,尋是心的振動狀態,如想飛向天空的鳥振翅,或如蜜蜂向蓮花飛去。伺是心的平靜狀態,如已飛到天空的鳥展翅,或如已飛到蓮花的蜜蜂在花上盤旋。它們的區別在初禪和第二禪中最為明顯。因此,這種禪定因與這種尋和伺同在,如樹與花和果同在,所以稱為"有尋有伺"。在《分別論》中,以"具有這種尋和伺,完全具有"等方式,從人的角度來解釋。但其意義應該以同樣的方式理解。

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

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

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

在這裡,"生於遠離"中的"遠離"是指遠離障礙的意思。或者"遠離"是指遠離了障礙的禪定相應法的聚集。因此,"生於遠離"是從遠離中產生,或在遠離中產生。"喜樂"中,"喜"是使人歡喜的,其特徵是喜愛,作用是使身心愉悅或遍滿,表現爲歡欣。"樂"是快樂,或是很好地消除身心的痛苦,其特徵是愉悅,作用是增長相應法,表現爲支援。雖然它們有時不分離,但"喜"是獲得理想對像時的滿足,"樂"是體驗所獲得的滋味。哪裡有喜哪裡就有樂,但哪裡有樂不一定有喜。喜屬於行蘊,樂屬於受蘊。喜如疲憊的旅人見到或聽到森林中有水,樂如進入樹蔭和飲用水。這是因為在各個時刻它們都很明顯而這樣說的。這種喜和這種樂存在於這種禪定中,所以這種禪定被稱為"喜樂"。 或者,"喜樂"是喜和樂,如法和律等。"生於遠離的喜樂"存在於這種禪定中,所以也可以說是"生於遠離的喜樂"。因為正如禪定一樣,這裡的喜樂也是生於遠離的,而且它存在於此,所以用一個詞"生於遠離的喜樂"來說是合適的。在《分別論》中,是以"這種樂與這種喜相應"等方式來解釋的。但其意義應該以同樣的方式理解。 "初"是指在數字順序上是第一個,或者是首先進入的。"禪那"是因為它燒盡對立的法,或者修行者通過它來禪修,意思是燒盡對立的法或思考所緣。或者它自己被觀察或被仔細觀察,所以叫做禪那,因此說它的特徵是仔細觀察。它分為兩種:所緣的仔細觀察和特相的仔細觀察。其中,所緣的仔細觀察指的是包括近行定在內的八種等至。為什麼?因為它們仔細觀察遍處等所緣。特相的仔細觀察指的是觀、道和果。為什麼?因為它們仔細觀察特相。在這裡,觀仔細觀察無常等特相,而觀的仔細觀察功能通過道來完成,所以道被稱為特相的仔細觀察。果則被稱為特相的仔細觀察,因為它仔細觀察滅的如實特相。但在這個意義上,禪那指的只是所緣的仔細觀察。

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

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

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

1.107) vuttanayeneva veditabbo. Ayaṃ pana viseso – idha bodhisattassa paṭhamābhinipātoyeva appanā hoti. Sesaṃ heṭṭhā vuttanayameva. 有人問："什麼是所謂的禪那,它值得被稱為'有尋有伺...喜樂'?"回答:就像在"有財富、有隨從"等說法中,除了財富和隨從外,還有其他值得指稱的東西;同樣,除了尋等法外,沒有其他值得指稱的東西。但是,正如說"有車、有步兵的軍隊"時,軍隊的概念只在軍隊的組成部分中,同樣在這裡,禪那的概念應該理解為只在五個要素中。哪五個?尋、伺、喜、樂、心一境性。這些就是以"有尋有伺"等方式被稱為要素的。如果說因為沒有提到,所以心一境性不是要素,這是不對的。為什麼?因為它已經被提到了。在《分別論》中,它也是這樣被提到的:"禪那是尋、伺、喜、樂、心一境性。"因此,就像"有尋有伺"一樣,即使這裡沒有說"有心一境性",根據《分別論》的這段話,應該理解心一境性也是要素。因為世尊以何種意圖作出概述,在《分別論》中也是以同樣的方式解釋的。 "進入"意味著接近、到達。或者說是使之進入、完成。在《分別論》中說:"進入是指獲得初禪、再獲得、達到、完全達到、觸及、完全觸及、實現、進入。"這也應該以同樣的方式理解。"安住"意味著在菩提座上坐著,具有所說的那種禪那,以這種姿勢維持、保持、維護、持續、行動、安住。在《分別論》中說:"安住是指維持、保持、維護、持續、行動、安住,因此稱為安住。" 世尊是通過什麼方法進入並安住于這種禪那的呢?是通過修習禪修業處。哪種業處?安那般那念業處。其他想要達到這個目的的人應該做什麼?其他人也應該修習這個業處或者地遍等其他業處之一。這些修習的方法應該按照《清凈道論》(1.107)中所說的方式來理解。但這裡有一個不同點:在這裡,菩薩一開始就達到了安止定。其餘的與前面所說的相同。

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

Paṭhamajjhānakathā niṭṭhitā.

Dutiyajjhānakathā

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

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

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

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

這裡應該按照前面所說的方式理解。但是如果在這裡詳細解釋,會使律藏的序言過於繁重,因此我們只解釋經文的意思。 初禪的論述結束。 第二禪的論述 "尋伺平息"是指這兩種,即尋和伺的平息、超越;意味著在第二禪的那一刻它們不再出現。雖然在第二禪中,所有第一禪的法都不存在,因為第一禪中的觸等法與這裡的不同;但爲了表明通過超越粗糙的要素而從第一禪獲得第二禪等,所以說"尋伺平息"。應該這樣理解。"內"在這裡指的是自己內在的。在《分別論》中只說"內在,個人的"。因為指的是自己內在的,所以意思是在自己內部生起,在自己的相續中產生。 "信"是指信心。由於與信心相應,禪那也被稱為信,就像與藍色相應的衣服被稱為藍衣一樣。或者因為這種禪那具有信心,通過平息尋伺的動搖而使心平靜,所以也被稱為信。在這種解釋中,"信"應該與"心"連在一起理解。而在前一種解釋中,"心"應該與"一境性"連在一起。這裡的意思是:單獨生起稱為一境,因為沒有被尋伺所擾亂,成為最高、最優秀的而生起。在世間,最優秀的也被稱為"一"。或者因為沒有尋伺,所以可以說是單獨的、無伴的。或者說,它使相應的法生起,即提升它們。因為它是最優秀的,又是生起的,所以稱為一境,這是定的別名。因此,這第二禪增長、發展這種一境性。這種一境性是心的,不是有情的,不是生命的,所以說它是"心一境性"。 難道這種信心在初禪中不存在嗎?這種被稱為一境性的定力也存在啊;那為什麼只有這裡被稱為"信心,心一境性"呢?回答:因為初禪由於尋伺的動搖,就像波浪起伏的水一樣不夠清凈,所以即使有信心也不說是信。正是因為不夠清凈,所以定力也不太明顯,因此也不說是一境性。但在這個禪那中,因為沒有尋伺的障礙,所以信心變得強大,而且因為獲得了強大信心的幫助,定力也變得明顯;所以只有這裡這樣說。在《分別論》中只說:"信是信心、信仰、確信、清凈;心一境性是心的安住...正定。"這個註釋應該理解為與《分別論》所說的不相矛盾,反而是一致和協調的。 "無尋無伺"是指在這個禪那中或對於這個禪那,因為通過修習而斷除了尋,所以是無尋的。同樣的方法也適用於無伺。在《分別論》中也說:"因此這個尋和這個伺是平靜的、安寧的、止息的、消失的、完全消失的、固定的、完全固定的、枯竭的、完全枯竭的、終止的,所以稱為無尋無伺。"

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

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

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

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

Dutiyajjhānakathā niṭṭhitā.

Tatiyajjhānakathā

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

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

有人問:"難道'尋伺平息'這句話不已經表達了這個意思嗎?那為什麼還要再說'無尋無伺'呢?"回答:確實,這個意思已經表達了,但那句話並不是爲了說明這個意思;我們不是說過:"爲了表明通過超越粗糙的要素而從第一禪獲得第二禪等,所以說'尋伺平息'"嗎? 此外,"尋伺平息"是指這種信心,而不是煩惱的混濁。因尋伺的平息而有一境性,不像近行定因障礙的去除,也不像初禪因要素的出現。這樣,這句話是爲了說明信心和一境性的原因。同樣,"尋伺平息"使這個禪那成為無尋無伺,不是像第三第四禪或眼識等那樣本來就沒有。這樣,它是爲了說明無尋無伺的原因,而不僅僅是說明尋伺的不存在。而"無尋無伺"這句話只是說明尋伺的不存在,所以即使說了前面那句,還是需要再說這句。 "定生"是指從初禪的定或相應的定中生起的意思。雖然第一禪也是從相應的定中生起的,但只有這個才值得稱為"定",因為沒有尋伺的動搖而非常穩定和清凈。因此,爲了讚美它,只說這個是"定生"。"喜樂"這個已經解釋過了。 "第二"是指在數字順序上第二,或者是第二個進入的,所以稱為第二。關於"禪那",應該理解為:正如初禪有尋等五個要素,這個有信等四個要素。如說:"禪那是信、喜、樂、心一境性。"這只是一種說法。除去信,實際上它只有三個要素。如說:"在那時什麼是三支禪?喜、樂、心一境性。"其餘的與前面所說的相同。 第二禪的論述結束。 第三禪的論述 "離喜"中的"喜"已經解釋過了。"離"是指厭惡或超越它。中間的"和"字是連線詞,它或者連線平息,或者連線尋伺的平息。當它連線平息時,應理解為"離喜和更進一步的平息"。在這種解釋中,"離"的意思是厭惡。所以應該理解為厭惡喜和平息。當它連線尋伺的平息時,應理解為"離喜和更進一步的尋伺平息"。在這種解釋中,"離"的意思是超越。所以應該理解為超越喜和尋伺的平息。 雖然這些尋伺在第二禪就已經平息了,但這裡提到它們是爲了說明這個禪那的道路和讚美它。因為說"尋伺平息"時,人們就會明白:"尋伺的平息肯定是這個禪那的道路。"就像在第三聖道中,雖然身見等還沒有被斷除,但仍說"由於斷除五下分結"(中部

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

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

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

Niṭṭhitā 『『upekkhako ca vihāsi』』nti etassa sabbaso atthavaṇṇanā.

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

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

這就像說斷除,是爲了讚美,能激發那些想要證得它的人的熱情;同樣,在這裡說尋伺的平息,雖然它們還沒有平息,也是爲了讚美。因此說:"超越喜和尋伺的平息"。 "住于舍"中,"舍"是指平等地觀察,意思是公正地觀察,不偏不倚地觀察。因為具有清晰、廣大、有力的舍,所以第三禪的修習者被稱為"住于舍"。舍有十種:六支舍、梵住舍、覺支舍、精進舍、行舍、受舍、觀舍、中舍、禪舍、清凈舍。這十種舍應該按照《法聚論注》《阿達薩利尼》中所說的方法,從它們出現的地方、地、人、心、所緣,以及蘊的包攝、一剎那、善三法的總結等方面來理解。在這裡不詳細解釋,因為那樣會使律藏的序言過於繁重。從特徵等方面來說,這裡所指的舍以平衡為特徵,以不關注為作用,以不干預為現起,以離喜為近因。 有人問:難道這在本質上不就是中舍嗎?而且它在初禪和第二禪中也存在,那麼為什麼在那裡不說"住于舍"呢?答:因為它的作用不明顯。在那裡它的作用不明顯,因為被尋等所壓制。但在這裡,因為不被尋、伺、喜所壓制,它變得像抬起頭來一樣,作用變得明顯,所以才提到它。 "住于舍"的全面解釋到此結束。 現在,"念和正知"中,"念"是指記憶,"正知"是指清楚地了知。這裡用人來表示念和正知。其中,念以記憶為特徵,以不忘失為作用,以守護為現起;正知以不迷惑為特徵,以判斷為作用,以審察為現起。雖然這種念和正知在前面的禪那中也存在,因為失念和不正知的人連近行定都無法達到,更不用說安止定了;但因為那些禪那比較粗糙,心的活動就像人在地上行走一樣容易,念和正知的作用不明顯。但由於捨棄了粗糙的要素,這個禪那變得微細,心的活動就像人在剃刀邊緣上行走一樣需要念和正知的保護,所以只在這裡提到。更進一步說,就像被帶離母牛的小牛如果不被看管就會再次回到母牛那裡;同樣,這第三禪的樂如果離開了喜,如果不被念和正知看管,就會再次回到喜,變成與喜相應。而且眾生會對樂產生貪著,這種樂極其甜美,再往上就沒有樂了。只有通過念和正知的力量,才能不對這種樂產生貪著,不是別的原因。爲了說明這個特殊的意義,所以只在這裡提到它。 現在,"身感受樂"中,雖然處於第三禪的人沒有感受樂的意圖,但因為他的名身與樂相應,或者說那個與名身相應的樂,由於它所引起的極其微妙的色法遍滿他的色身,所以即使出定后也能感受到樂。爲了說明這個意思,所以說"身感受樂"。

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

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

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

Tatiyajjhānakathā niṭṭhitā.

Catutthajjhānakathā

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

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

現在,"聖者們稱讚他為'住于舍,具念,安樂'"中,因為這個禪那,由於這個禪那,佛陀等聖者們宣說、教導、安立、開示、分別、闡明、解釋,意思是讚美具有第三禪的人。怎麼讚美呢?"住于舍,具念,安樂"。應該理解為:他進入並安住于第三禪。 為什麼他們這樣讚美他呢?因為值得讚美。因為他雖然在這極其甜美的樂、達到樂的極致的第三禪中,卻能保持舍心,不被樂的執著所吸引,也不像喜那樣生起;同時因為具有現前的念而具念。因為他以名身感受聖者所喜愛、聖者所常修習的無染污之樂,所以值得讚美。因此,應該理解為:聖者們宣說這些值得讚美的功德,以此來讚美他,所以說"住于舍,具念,安樂"。 "第三"是指在數字順序上第三,或者是第三個進入的,所以稱為第三。關於"禪那",應該理解為:正如第二禪有信等四個要素,這個有舍等五個要素。如說:"禪那是舍、念、正知、樂、心一境性。"這只是一種說法。除去舍、念、正知,實際上它只有兩個要素。如說:"在那時什麼是兩支禪?樂和心一境性。"其餘的與前面所說的相同。 第三禪的論述結束。 第四禪的論述 "斷樂和斷苦"是指斷除身體的樂和身體的苦。"先前"是指在那之前,不是在第四禪的那一刻。"喜憂的消失"是指心理的樂和心理的苦這兩者先前的消失,也就是斷除。它們什麼時候斷除呢?在四種禪那的近行定的時刻。喜在第四禪的近行定時就斷除了,苦、憂、樂則在第一、第二、第三禪的近行定時斷除。雖然這裡沒有按照它們斷除的順序來說,但在《根分別》中是按照根的列舉順序來說的,在這裡也應該理解為按照樂、苦、喜、憂的順序來說它們的斷除。 如果這些在各自禪那的近行定時就斷除了,那為什麼說:"苦根在哪裡完全滅盡?在這裡,比丘遠離慾望...進入並安住于初禪,在這裡生起的苦根完全滅盡。憂根...樂根...喜根在哪裡完全滅盡?在這裡,比丘斷樂...進入並安住于第四禪,在這裡生起的喜根完全滅盡。"(相應部

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

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

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

這樣說「在禪那中有滅」是指什麼呢?是因為有極大的滅。極大的滅確實存在於他們的初禪等中，而不僅僅是滅；而在近行定中確實有滅，但不是極大的滅。因為在各種錯誤中,在初禪的近行定中，即使是被壓制的苦根，也可能因被蛇咬或其他觸覺而生起，而不是僅僅是內心的安住。在近行定中，即使是被壓制的也並不完全壓制；因對立面沒有被打擊。而內心的安住則因喜的充盈而使全身都感到快樂。快樂的身體中，苦根是完全被壓制的；因對立面沒有被打擊。在各種錯誤中，第二禪的近行定中，因被斷除的憂根，因思維和探討的緣故，心中會生起身體的煩惱，而在思維和探討不存在時則不會生起。若在此生起，則在思維和探討存在時生起。第二禪的近行定中，思維和探討並未被完全斷除；因未被斷除的緣故。而在第三禪的近行定中，因被斷除的樂根，因喜的生起而使身體的觸感生起，而在第三禪中並不生起。在第三禪中，因樂的緣故，喜是完全壓制的。同樣，在第四禪的近行定中，因被斷除的喜根，因接近而未達到的緣故，因舍的缺失而無法超越，所以在第四禪中並不生起。因此，「在這裡生起的苦根完全滅盡」，在各個地方都應理解為完全滅盡。 有人問：「那麼，為什麼在這些禪那的近行定中，雖然被斷除的感覺在這裡又被聚集起來?」是爲了聚集快樂。這裡所說的「無苦無樂」的感覺是指無苦無樂的感覺，它非常細微，難以察覺，無法用快樂來掌握。因此，就像一個愚蠢的人無法接近或掌握一隻難以捉住的牛一樣，牧牛人會在一處將所有的牛聚集在一起，而在另一個地方把它們帶走，告誡他們：「這個是你的，抓住它。」同樣，世尊爲了聚集快樂而將所有這些感覺聚集在一起。因為這樣聚集起來后，可以說：「這既不是快樂，也不是苦，也不是喜，也不是憂，這就是無苦無樂的感覺。」 此外，關於無苦無樂的心解脫，也可以說這些也被提到。快樂的斷除等都是它的因緣。如說：「四種因緣確實是無苦無樂的心解脫的入定。在這裡，比丘斷除快樂……進入並安住于第四禪。這四種因緣確實是無苦無樂的心解脫的入定。」

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

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

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

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

Catutthajjhānakathā niṭṭhitā.

Pubbenivāsakathā

如是，關於「在第三道上被斷除的見解」等等，應該理解為「被斷除的」是爲了說明第三道的特徵；同樣，爲了說明禪那的特徵，這裡也提到了相關的內容。這裡還應該理解為，因果的障礙顯示了貪、惱的極端遠離。在這些中，快樂是愉悅的因，愉悅是貪的因，痛苦是憂的因，憂是惱的因。因快樂的緣故，它們的貪、惱是極其遙遠的。 「無苦無樂」是指因無苦而無苦，因無樂而無樂。由此可見，第三種感覺是與痛苦和快樂相對立的，而不是僅僅是痛苦和快樂的缺失。第三種感覺即是無苦無樂，也稱為平等。它具有理想與非理想的相反體驗特徵，中等的味道，未被分散的現起，因快樂的滅而生起。平等的具念是指由平等而生起的具念。在這個禪那中，具念是非常清凈的。它的具唸的清凈是由平等而成，而不是由其他因素；因此稱之為「平等的具念」。在《解說》中也有提到：「這具念因平等而清晰、清凈、明亮，因此稱為『平等的具念』」。通過平等的具念而生起的具念，在本質上應理解為中等的狀態。這裡的具念並非僅僅是清凈，而是所有相關法都具備；但以具念為主的教導被提到。 雖然這個平等在前面的三個禪那中也存在，但就像白天因為太陽的光輝而被掩蓋，因自身的功德而顯現，夜晚的光輝卻是微弱的；同樣，這裡的平等因思維、探討等障礙而顯現，儘管在初禪和其他禪那中存在的平等並不清凈。因此在這些中並沒有提到「平等的具念」。而這裡因思維、探討等障礙的缺失，因自身的功德而顯現的平等是極其清凈的。因其清凈，平等的光輝也如同清凈的光輝一樣，因具念等而清凈，因此應理解為「平等的具念」。 「第四」是指在數字順序上第四。這個第四也可以理解為「進入並安住于第四」。關於「禪那」，如同第三禪有平等等五個要素；同樣，這裡也有平等等三個要素。如說：「禪那是平等、具念、心一境性。」這只是一種說法。除去具念，實際上它只有兩個要素。如說：「在那時，什麼是兩支禪？平等、心一境性。」其餘的與前面所說的相同。 第四禪的論述到此結束。 前生的論述

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

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

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

這樣,這四種禪那對某些人來說是爲了獲得心一境性,對某些人來說是爲了作為觀禪的基礎,對某些人來說是爲了作為神通的基礎,對某些人來說是爲了作為滅盡定的基礎,對某些人來說是爲了投生。其中,對於漏盡者來說是爲了心一境性,他們修習遍處作為準備,然後生起八種等至,想:"我們將以一境心快樂地度過這一天。"對於有學和凡夫來說,當他們生起它們想:"從等至出來后,我們將以定心修習觀禪",這是爲了作為觀禪的基礎。對於那些生起八種等至后,進入作為神通基礎的禪那,從等至出來后,希望獲得"一個變成多個"等神通的人來說,這是爲了作為神通的基礎。對於那些生起八種等至后,想:"我們將進入滅盡定,七天沒有心識,在現法中獲得滅、涅槃,快樂地安住"而生起它們的人來說,這是爲了作為滅盡定的基礎。對於那些生起八種等至后,想:"我們將保持不失禪那,投生到梵天界"而生起它們的人來說,這是爲了投生。 世尊在菩提樹下生起的這個第四禪,應該理解為既是他的觀禪基礎,也是神通基礎,也是滅盡定基礎,能成就一切事,能賜予一切世間出世間功德。爲了顯示它所賜予的部分功德,他說:"如是心得定"等。 其中,"他"是指"我"。"如是"是表示達到第四禪的過程。意思是:通過這個過程獲得第四禪。"得定"是指通過這第四禪定而得定。在"清凈"等中,因為具有舍念清凈的狀態而清凈。正因為清凈所以明凈,意思是說明亮。因為斷除了樂等的因緣,所以沒有貪等污點,稱為無垢。正因為無垢所以遠離染污;因為有污點才會使心染污。因為善修所以柔軟,意思是說達到自在。處於自在中的心被稱為柔軟。正因為柔軟所以適業,意思是說能忍受工作、適合工作。柔軟的心是適業的,就像精煉的金子,這兩者都是因為善修的緣故。如說:"諸比丘,我不見有任何一法,若如是修習、多修習,會變得柔軟、適業,如此心,諸比丘

1.22).

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

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

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

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

）。" 由於具備這些清凈等狀態,所以稱為"住立"。正因為住立所以達到不動,意思是說不動搖、無污染。或者因為柔軟適業而安住于自己的控制中,所以稱為"住立",因為被信等所攝持而達到不動。被信所攝持的心不會被不信動搖,被精進所攝持的心不會被懈怠動搖,被念所攝持的心不會被放逸動搖,被定所攝持的心不會被掉舉動搖,被慧所攝持的心不會被無明動搖,被光明所照耀的心不會被煩惱黑暗動搖。被這六法所攝持的心稱為達到不動。如是具備八支的心能夠勝任引導,能夠證知應以神通證知的法。 另一種解釋:通過第四禪定而得定。因遠離障礙而清凈。因超越尋等而明凈。因無獲得禪那的因緣的惡欲而無垢。因離開貪等心的染污而遠離染污。這兩者都應該按照《無垢布經》來理解。因達到自在而柔軟。因成為神足而適業。因修習圓滿而成為殊勝而住立達到不動。意思是:如何達到不動,就如何住立。如是具備八支的心能夠勝任引導,能夠證知應以神通證知的法,意思是說成為基礎、近因。 "爲了宿命隨念智"是指:當這樣的作為神通基礎的心生起時,爲了獲得宿命隨念中的智慧。其中,"宿命"是指過去前世中所經歷的蘊。"經歷"是指已居住、已體驗、在自己相續中生起后滅去的法,或者以境界住處而居住,為自己的識所識知、所界定,或者在憶念斷絕的輪迴等情況下也為他人的識所識知。"宿命隨念"是指以那個念來憶念宿命,那就是宿命隨念。"智"是指與那個念相應的智。這樣,爲了獲得這個宿命隨念智,爲了證得這個智,意思是說爲了到達。"引導"是指我引導。 "我"是指我自己。"種種"是指多種,或者以多種方式發生、被讚歎的意思。"宿命"是指從緊接著的過去世開始,在那裡那裡經歷的相續。"隨念"是指"一生、兩生"這樣按照生的次序逐一憶念,或者緊接著憶念,意思是說在心一引導的剎那就憶念。對於已圓滿波羅蜜的大人來說沒有做準備工作,所以他們只要引導心就能憶念。但初學的善男子需要做準備工作才能憶念,所以應該說他們的準備工作。但是說那個會使律藏的序言過於繁重,所以我們不說。有興趣的人應該在《清凈道論》中尋找。

2.402 ādayo) vuttanayeneva gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

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

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

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

如是，根據所述的內容，應當理解為「應如此理解」。這裡所提到的前生記憶是指已經開始的，旨在顯示其類別的差異，因此說「一種生」等。這裡的「一種生」是指一種再生的根本，即生死的結果，由一種生所包羅的五蘊相續。此法也適用於「兩種生」等等。對於許多輪迴的說法，應理解為「輪迴的輪迴」，而「增生的輪迴」則應理解為「增生」。在這裡，因輪迴而被輪迴所依附，因其根本而被把握。因增生而被增生所依附。正因為如此，所說的「這四種，諸比丘，無數的輪迴。哪四種呢？輪迴的輪迴、增生的增生」都是被完全把握的。 在這裡有三種輪迴——火輪迴、水輪迴、風輪迴。三種輪迴的界限——光明界、善受界、極果界。當輪迴因火而生時，便從光明界向下被火燒灼。當輪迴因水而生時，便從善受界向下被水淹沒。當輪迴因風而生時，便從極果界向下被風摧毀。廣義上說，任何一種佛的領域都會消失。 佛的領域有三種——生死領域、命令領域、所緣領域。在這裡，生死領域的範圍是十萬億世界，那裡在如來再生等中會動搖。命令領域的範圍是億萬億世界。那裡有寶藏的保護、五蘊的保護、戰鬥的保護、護法的保護、孔雀的保護等這些保護的影響會發生。所緣領域則是無限無量的，「無論何時，或是想要什麼」（《阿含經》3.81）所說的，在那裡所想的都能憶念到。如此，在這三種佛的領域中，命令領域是會消失的。當命令領域消失時，生死領域也會隨之消失；而消失的同時，它們也會同時消失，維持的也會同時維持。其消失和維持在《清凈道論》中有詳細的論述。

2.404) vuttaṃ. Atthikehi tato gahetabbaṃ.

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

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

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

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

如是所述，應當理解為「應如此理解」。在這裡，應當從有意義的方面進行把握。 那些被提到的輪迴與增生，世尊爲了證得正等正覺而坐在菩提樹下，經歷了許多輪迴，也經歷了許多增生，也經歷了許多輪迴與增生的交替。如何呢？通過「我曾在那邊」等方式來表達。在那裡，「我曾在那邊」是指在這個輪迴中，我曾在這個生或這個緣起、這個去處、這個識的存在、這個眾生的居所、這個眾生的種類中存在過。如此稱呼的可以是「梵天」或「光明者」。如此的種族可以是「釋迦」或「佛陀」。如此的外表可以是「黑色」或「白色」。如此的飲食可以是「米飯的飲食」或「果實的飲食」。如此的快樂與痛苦的感受是通過多種方式，感受身體與心的各種不同的快樂與痛苦。如此的生命的長短可以是如此的百年長壽或四十八千年的長壽。 「我從那裡出世」是指我從那裡因緣而生，因緣而去，因識的存在而生，因眾生的居所而生，因眾生的種類而出世，再次在某個生中因緣而生、去處而生、識的存在而生、眾生的居所而生。如此稱呼的可以是「梵天」等等。 或者因為「我曾在那邊」是指逐漸上升的過程，直到所愿的歸處。因此，從那裡出世是指反思的過程。因此在這裡「我已到達」是指在此之後的歸處，指向「天界」的意思。在那裡我曾是「梵天」，也可以是「白衣天人」。如此的種族是指與這些天神同一族群。如此的外表是指金色的外表。如此的飲食是指天上的甘露。如此的快樂與痛苦的感受是指天上的快樂的感受。痛苦只是指「法的痛苦」而已。如此的生命的長短可以是如此的七十五年或六十萬年的長壽。 「我從那裡出世」是指我從天界出世。在這裡「我已到達」是指我在大幻影的女神的子宮中出生。 「如是」就是這樣。具體的形象是指通過名稱與種族的關係，外表是通過顏色等來具體化。通過名稱與種族的關係，眾生被稱為「給與者、三種、釋迦」；通過顏色等被稱為「黑色、白色」。因此，名稱與種族是指稱，而其他的則是外在的表現。那麼，難道只有佛才能憶念前生嗎？可以說：不僅僅是佛，獨覺佛、佛的弟子、外道也可以，不是沒有區別。外道在四十劫中能憶念，而不超過此。為什麼呢？因為智慧薄弱。因為他們缺乏名稱與色法的界限，所以智慧薄弱。而在佛弟子中，有八十位大弟子能憶念千劫；兩位最上弟子能憶念無數劫。獨覺佛有兩位能憶念無數劫。這樣，他們的引導是如此。佛則沒有界限，直到他們所愿的，皆能憶念。外道則只依賴於五蘊的過程來憶念。他們放棄了過程，因此無法通過生死的再生來憶念。因為他們如同盲人，所以沒有所愿的地方。弟子們則兩者皆能憶念；同樣，獨覺佛也是如此。而佛則在五蘊的過程與生死的再生中，能夠在無數劫中，無論是向下還是向上，任何地方都能憶念。

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

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

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

Pubbenivāsakathā niṭṭhitā.

Dibbacakkhuñāṇakathā

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

在"這是我的婆羅門"等句中,"我的"是指"我"。"明"是因為能使人知道而稱為明。它使人知道什麼?使人知道前世。"無明"是指遮蔽前世的愚癡,因為它使人不知道前世。同樣的愚癡因為遮蔽的特性而被稱為"黑暗"。同樣的明因為能夠照亮而被稱為"光明"。在這裡,"明已被獲得"是主要含義,其餘的是讚歎的話。這裡的語法關係是:這確實是我獲得的明,對於我這個獲得明的人來說,無明已被消除,已被摧毀。為什麼?因為明已生起。對於其他兩個詞組也是同樣的解釋。 "就像"這裡的"像"是表示比喻。"那"是助詞。"不放逸"是指通過正念不離開。"精進"是指通過精進努力。"捨棄"是指對身體和生命無所執著,意思是心已被送出。這裡的意思是:就像對於不放逸、精進、捨棄的人來說,無明會被消除,明會生起,黑暗會被消除,光明會生起;同樣地,我的無明已被消除,明已生起,黑暗已被消除,光明已生起。這就是我努力修行所得到的相應果報。 "婆羅門啊,這是我第一次破殼而出,如同小雞從蛋殼中破殼而出"這句話的意思是:婆羅門啊,這確實是我通過前世隨念智的喙,打破遮蔽前世蘊的無明蛋殼,第一次破殼而出,第一次出來,第一次獲得聖者的重生,就像小雞用喙或腳爪打破蛋殼,從那蛋殼中破殼而出,重生為雞類一樣。 前世隨唸的論述結束。 天眼智的論述 13."他如是...爲了知道死亡和再生的智慧"意思是:爲了知道死亡和再生的智慧;用這個智慧可以知道眾生的死亡和再生,爲了這個目的。"引導心"是指我引導了準備的心。在"我以天眼...看見"這句中,對於已圓滿波羅蜜的大士來說沒有做準備工作。他們只要引導心就能以天眼看見眾生,而初學的善男子需要做準備工作。因此應該說他們的準備工作。但是說那個會使律藏的序言過於繁重,所以我們不說。有興趣的人應該在《清凈道論》中尋找。

2.411) vuttanayena gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

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

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

如是，應當理解為"應如此理解"。這裡我們只解釋經文。 "他"是指我。在"天眼"等詞中,"天"是因為類似天界。天神們由於善業所生,不被膽汁、痰液、血液等所障礙,遠離染污,能夠接受遠處的對象,有天界的凈眼。這個由精進修習力所生的智眼也是如此,因為類似天界所以稱為"天"。因為通過天界的住處而獲得,自己也依賴天界的住處,所以稱為"天"。因為攝受光明而有大光明,所以稱為"天"。因為能見穿墻等物的色法而有大神通,所以稱為"天"。這一切都應該根據語法學來理解。因為能看見所以稱為"眼"。因為能執行眼睛的功能,所以稱為"眼"。因為能見死亡和再生,所以是清凈見的因,稱為"清凈"。如果只看見死亡不看見再生,就會執取斷見。如果只看見再生不看見死亡,就會執取新有情出現的見解。如果兩者都看見,因為超越了這兩種見解,所以這種看見是清凈見的因。世尊兩者都看見了。因此說"因為能見死亡和再生,所以是清凈見的因,稱為清凈"。 或者因為遠離十一種染污所以稱為清凈。世尊的天眼遠離十一種染污。如說:"阿那律陀,我知道'懷疑是心的染污',所以我斷除了懷疑這個心的染污。不作意...昏沉睡眠...恐懼...興奮...粗重...過度精進...懈怠...渴望...種種想...'對色法過度沉思是心的染污',我知道后斷除了對色法過度沉思這個心的染污。阿那律陀,我不放逸、熱忱、專注地安住,能知道光明,但不見色法。或者能見色法,但不知光明。"

3.242-243) evamādi. Tadevaṃ ekādasupakkilesavirahato visuddhaṃ.

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

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

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

如是,因為遠離十一種染污所以稱為清凈。 超越人的範圍而見色法,所以稱為"超越人的";或者因為超越人的肉眼,所以稱為"超越人的",應當如此理解。以那清凈的、超越人的天眼。 "我看見眾生"是指我像用人的肉眼一樣看見、觀察、注視眾生。"正在死亡和正在投生"中,在死亡瞬間或投生瞬間是無法用天眼看見的,但那些接近死亡、即將死亡的稱為"正在死亡",那些已得到結生、剛剛出生的稱為"正在投生"。他說我看見這樣正在死亡和正在投生的眾生。"低劣的"是指因為愚癡的結果而低劣,因出身、種族、財富等而被輕視、鄙視、輕蔑、不被尊重的。"優秀的"是指因為無愚癡的結果而與之相反的。"美麗的"是指因為無嗔的結果而具有可愛、可意、悅意的容貌。"醜陋的"是指因為嗔的結果而具有不可愛、不可意、不悅意的容貌;也可以理解為端正的和醜陋的。"善趣的"是指生在善趣,或因為無貪的結果而富裕、大財的。"惡趣的"是指生在惡趣,或因為貪的結果而貧窮、缺乏食物的。"隨業流轉的"是指隨著所積累的業而投生。其中,前面的"正在死亡"等是說天眼的作用;而這個詞是說隨業流轉智的作用。 這個智的生起過程是這樣的:他向下擴充套件光明到地獄,看見地獄眾生正在遭受巨大的痛苦,這種看見只是天眼的作用。他這樣思考:"這些眾生做了什麼業而遭受這種痛苦呢?"然後他生起了"做了這樣的業"的以業為所緣的智。同樣地,他向上擴充套件光明到天界,看見眾生在歡喜園、雜林、粗澀林等處享受大福報,這種看見也只是天眼的作用。他這樣思考:"這些眾生做了什麼業而享受這種福報呢?"然後他生起了"做了這樣的業"的以業為所緣的智。這就是所謂的隨業流轉智。這個智沒有單獨的準備工作。就像這個智,未來分智也是如此。因為這些智以天眼為基礎,所以與天眼一起成就。

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

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

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

"身惡行"等詞中,"惡行"是指行為不善或腐敗,因為充滿煩惱而腐敗。"身惡行"是指由身體所造作的惡行,或從身體生起的惡行。同樣地,也應該理解"語惡行"和"意惡行"。"具足"是指完全具有。"誹謗聖者"是指不希望佛陀、獨覺佛、佛陀的弟子等聖者,乃至在家的初果聖者得到利益,而用最嚴重的指控或貶低他們的功德來誹謗他們;也就是說,是辱罵者、責罵者。其中,說"這些人沒有沙門法,他們不是沙門"是用最嚴重的指控來誹謗。說"這些人沒有禪那、解脫、道或果"是貶低他們的功德來誹謗,應當如此理解。無論他是知道或不知道而誹謗,兩種情況都是誹謗聖者。這是嚴重的業,會障礙生天和證得聖道,但還是可以治癒的。爲了說明這一點,他們舉了這個例子: 據說在某個村莊里,一位長老和一位年輕比丘去乞食。他們在第一家就得到了一勺熱粥。長老有胃病。他想:"這粥對我有益,我要趁它還沒有涼的時候喝掉。"於是他就坐在人們爲了門檻而帶來的木樁上喝了粥。另一位比丘厭惡地想:"這老頭真是太貪吃了,做了我們應該羞恥的事。"長老在村裡乞食完畢后回到寺院,問年輕比丘:"朋友,你在這個教法中有立足點嗎?"他回答說:"是的,尊者,我是初果聖者。"長老說:"那麼,朋友,不要爲了證得更高的道果而努力了,你已經誹謗了一位漏盡者。"他向長老懺悔,因此他的過失得到了平復。因此,如果其他人誹謗了聖者,他應該去懺悔。如果他年長,應該說:"我對尊者說了這樣這樣的話,請原諒我。"如果他年輕,應該禮拜,蹲坐,合掌說:"尊者,我對您說了這樣這樣的話,請原諒我。"如果那位聖者不原諒或已經離開,應該去見住在那個寺院的比丘們。如果他年長,就站著說;如果年輕,就蹲坐,合掌說:"尊者們,我對某某尊者說了這樣這樣的話,愿那位尊者原諒我。"如果那位聖者已經入滅,應該去他入滅的床位,甚至去墓地懺悔。這樣做了之後,就不會有障礙生天和證得聖道的過失,一切都會恢復正常。 "邪見者"是指有顛倒見解的人。"受持邪見業"是指因為邪見而受持各種業,也指引導他人受持以邪見為根本的身業等。其中,雖然"語惡行"已經包括了誹謗聖者,"意惡行"已經包括了邪見,但再次提到這兩者是爲了顯示它們的大過失。因為誹謗聖者是大過失,類似於無間業。如說:"舍利弗,就像一位具足戒、定、慧的比丘在現法中能證得阿羅漢果;舍利弗,我說如果不捨棄那種言語,不捨棄那種心念,不放棄那種見解,就會像被帶去那樣投生到地獄。"

1.149).

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

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

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

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

Dibbacakkhuñāṇakathā niṭṭhitā.

Āsavakkhayañāṇakathā

如說:"諸比丘,我不見有任何一法比邪見更有大過失。諸比丘,邪見是最嚴重的過失。" "身壞"是指捨棄所執取的五蘊。"死後"是指緊接著獲得新的五蘊。或者,"身壞"是指生命根的斷絕。"死後"是指死亡心之後。"惡趣"等都是地獄的同義詞。因為地獄遠離了被認為是天界和解脫之因的功德,或者因為沒有快樂的來源,所以稱為惡趣。是痛苦的去處,所以稱為惡趣;或者因為充滿嗔恨,由惡業所生的去處,所以稱為惡趣。作惡者無意志地墮落其中,所以稱為墮處;或者他們在這裡斷肢碎體地墮落,所以稱為墮處。這裡沒有稱為快樂的來源,所以稱為地獄。 或者,"惡趣"是指畜生界。畜生界是惡趣,因為遠離善趣;不是惡趣,因為有大威力的龍王等的存在。"惡趣"是指餓鬼界。它既是惡趣又是惡趣,因為遠離善趣,是痛苦的去處;但不是墮處,因為沒有像阿修羅那樣墮落。因為有大神通的餓鬼也有宮殿。"墮處"是指阿修羅眾。它以上述的意義既是惡趣又是惡趣,因為從一切高處墮落,所以稱為墮處。"地獄"是指無間等多種地獄。"生"是指到達,意思是在那裡出生。白分應當以相反的方式理解。 這裡有一個區別:"善趣"也包括人界。"天界"只指天界。其中,美好的去處稱為善趣。在色等境界中最殊勝的稱為天界。這一切因為毀壞破滅的意義稱為世間。"明"是指天眼智明。"無明"是指遮蔽眾生死亡和再生的無明。其餘的如前所述。這裡唯一的區別是:就像在前世隨唸的論述中說"用前世隨念智的喙打破遮蔽前世蘊的無明蛋殼"一樣,這裡應該說"用死亡再生智的喙打破遮蔽死亡再生的無明蛋殼"。 天眼智的論述結束。 漏盡智的論述

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

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

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

14."他如是心專注"在這裡應理解為以第四禪心為基礎的觀智。"爲了漏盡智"是爲了阿羅漢道智。因為阿羅漢道能夠摧毀諸漏,所以稱為漏盡。在那裡,這個智因為包含其中,所以稱為漏盡智。"引導心"是指我引導觀智心。在"這是苦"等句中,"我如實知道、了知、通達了全部苦諦,了知'這麼多是苦,不會更多了',通過通達其自性和特徵。"這是苦集",我如實知道、了知、通達了能產生苦的渴愛。"這是苦滅",我如實知道、了知、通達了那兩者到達后滅盡的地方,即它們不再生起的涅槃。"這是導向苦滅的道路",我如實知道、了知、通達了能達到涅槃的聖道,通過通達其自性和特徵。"應當如此理解其意思。 如此以本質顯示諸諦后,現在以煩惱的方式從另一角度顯示,說"這些漏"等。"我如是知如是見"是說我如此知如此見,同時說明與觀智一起達到頂點的聖道。"欲漏"是指從欲漏。"解脫"這表示果的剎那。因為在道的剎那心解脫,在果的剎那已經解脫。"在已解脫時,有'已解脫'之智"這表示省察智。"生已盡"等顯示其境界。因為世尊用那個智省察時知道"生已盡"等。哪些是世尊的生已盡,他如何知道呢?回答:不是過去的生已盡,因為早已盡了;不是未來的,因為對未來沒有努力;不是現在的,因為正在存在。但是,如果沒有修道,會在一蘊、四蘊、五蘊有中生起的一蘊、四蘊、五蘊的生,因為已經修道而達到不再生起的狀態而滅盡;他省察通過道的修習已斷除的煩惱,知道"在沒有煩惱時,即使存在的業也不會導致未來的結生",因此他知道。 "已住"是指已經居住、已經完全居住,意思是已經做了、已經行動、已經完成。"梵行"是指道的梵行,因為從善凡夫開始,包括七位有學都稱為住梵行,而漏盡者是已經住過的。因此世尊省察自己的梵行住時知道"梵行已住"。"應作已作"意思是在四諦中通過四道以通達、斷除、證悟、修習的方式完成十六種任務。因為從善凡夫開始都在做這個任務,而漏盡者是已作應作者。因此世尊省察自己的應作時知道"應作已作"。"不再有此狀態"我知道現在不再有爲了這種狀態、爲了這種十六任務狀態或爲了斷除煩惱而修道的任務。

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

Ettāvatā kiṃ dassetīti? So hi brāhmaṇa kukkuṭacchāpako aṇḍakosaṃ

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

Āsavakkhayañāṇakathā niṭṭhitā.

Desanānumodanakathā

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

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

『『Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā』』ti. –

Ādīsu (vi. va. 857) abhirūpe. 『『Abhikkantaṃ, bhante』』tiādīsu (dī. ni.

現在爲了向婆羅門顯示這種被省察智所把握的漏盡智的證得,他說"婆羅門,這是我的"等。其中,"明"是指阿羅漢道智明。"無明"是指遮蔽四諦的無明。其餘如前所述。這裡的區別是:"婆羅門,這是我第三次破殼而出"中,意思是:婆羅門,這確實是我用漏盡智的喙打破遮蔽四諦的無明蛋殼,第三次破殼而出,第三次出來,第三次獲得聖者的重生,就像小雞用喙或腳爪打破蛋殼,從那蛋殼中破殼而出,重生為雞類一樣。 這到底顯示了什麼?婆羅門,那隻小雞打破蛋殼出來時只出生一次,但我首先打破遮蔽前世蘊的無明蛋殼,以前世隨念智明出生;然後打破遮蔽眾生死亡和再生的無明蛋殼,第二次以天眼智明出生;再打破遮蔽四諦的無明蛋殼,第三次以漏盡智明出生;如此以三明三次出生。而且我的出生是聖潔的、極其清凈的。這就是他所顯示的。通過這樣顯示,他用前世隨念智顯示了過去分智,用天眼顯示了現在未來分智,用漏盡顯示了一切世間出世間功德,如此以三明顯示了一切遍知功德,向婆羅門顯示了自己以聖潔的出生而成為最上最勝。 漏盡智的論述結束。 隨喜說法的論述 15."當這樣說時,韋蘭迦婆羅門"意思是:當世尊憐憫世間、憐憫婆羅門,即使是應該隱藏的自己聖潔出生的最上最勝性,也通過顯示三明的法說而說出時,韋蘭迦婆羅門身心充滿喜悅,了知世尊聖潔出生的最上最勝性,想到:"像這樣的一切世間最上最勝、具足一切功德、遍知者,我竟然說'不向他人行禮拜等',哎呀,愚癡真是可悲啊!"如此責備自己后,確定"他現在在世間以聖潔出生最先出生的意義而為最上,以一切功德無可比擬的意義而為最勝",對世尊說:"喬達摩尊者是最上的,喬達摩尊者是最勝的。"說了這些后,又隨喜世尊的法說,說"太奇妙了,喬達摩先生,太奇妙了,喬達摩先生"等。 其中,"奇妙"這個詞在滅盡、美好、端莊、隨喜等意義中出現。如"尊者,夜已深,初夜已過,比丘僧團已坐很久"等中,是滅盡義。如"這個人我喜歡,在這四種人中他更奇妙、更殊勝"等中,是美好義。 "誰禮拜我的雙足,以神通和名聲閃耀, 以奇妙的容貌,照亮一切方向。" 等中,是端莊義。在"太奇妙了,尊者"等中,

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

『『Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;

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

Iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo.

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

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

Desanānumodanakathā niṭṭhitā.

Pasannākārakathā

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

是隨喜義。這裡也是隨喜義。因為是隨喜,所以應理解為說"太好了,太好了,喬達摩先生"。 "在恐懼、憤怒、讚歎時, 在匆忙、好奇、怪異時, 在歡喜、悲傷、信仰時, 智者會重複地說。" 根據這個特徵,這裡應理解為出於信仰和讚歎而說了兩次。 或者,"奇妙"是說極其可喜、極其可意、極其美好。其中,用一個"奇妙"讚歎說法,用另一個表示自己的信仰。這裡的意思是:"太奇妙了,喬達摩先生,這是喬達摩先生的法說;太奇妙了,因為喬達摩先生的法說而生起我的信仰。"或者他用兩個詞讚歎世尊的話,意指兩種意義:喬達摩先生的話是奇妙的,因為能消除過失;是奇妙的,因為能獲得功德;同樣地,因為能生起信心、能生起智慧,有義有文,淺顯而意義深奧,悅耳動聽,不自讚毀他,悲憫而智慧清凈,美妙而經得起推敲,聽起來愉快而思考起來有益等,應當這樣聯繫。 然後他又用四個比喻讚歎說法。其中,"倒覆"是指放置朝下,或者產生朝下。"翻正"是指使朝上。"覆蓋"是指被草葉等遮蓋。"揭開"是指打開。"迷路者"是指迷失方向的人。"指示道路"是指拉著手說"這是道路"。"黑暗中"是指在黑月十四日半夜、密林、雲層等四種黑暗中。這是不明顯詞的意思。這是意圖的聯繫:就像有人把倒覆的翻正,同樣地,把我這個背離正法、安住于非法的人從非法中拔出;就像揭開被覆蓋的,同樣地,揭開從迦葉佛教法隱沒以來被邪見叢林遮蔽的教法;就像為迷路者指示道路,同樣地,為我這個走上邪道歧途的人指示天界解脫之道;就像在黑暗中舉起油燈,同樣地,為我這個沉沒在愚癡黑暗中看不見佛等三寶形象的人,舉起能驅散遮蔽這些的愚癡黑暗的說法之燈,因為喬達摩先生以這些方式向我闡明,所以以種種方式闡明了法。 隨喜說法的論述結束。 信仰表現的論述 如此讚歎說法后,因這說法而對三寶生起信心,為表現信仰而說"我要"等。其中,"我要"是指我。"歸依喬達摩尊者"是指我以喬達摩尊者為歸依;喬達摩尊者是我的歸依、庇護、痛苦的保護者、利益的施與者,帶著這個意思我親近、依止、服侍、禮敬喬達摩尊者,或者我如此了知、理解。因為對於有"去"義的詞根,"理解"也是其義;所以"我去"這個詞也說了"我了知、我理解"這個意思。"法和比丘僧團"中,法是指能使已證得聖道、已證悟滅諦、如教奉行的人不墮四惡趣;它實際上就是聖道和涅槃。因為這樣說:"諸比丘,在一切有為法中,八支聖道被稱為最上。"

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

『『Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;

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

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

『『Yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu;

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

Bhikkhūnaṃ saṅgho bhikkhusaṅgho. Ettāvatā ca brāhmaṇo tīṇi saraṇagamanāni paṭivedesi.

Pasannākārakathā niṭṭhitā.

Saraṇagamanakathā

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

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

Saraṇagamanakathā niṭṭhitā.

Upāsakattapaṭivedanākathā

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

"諸比丘,在一切有為法中,八支聖道被稱為最上。"這是詳細說法。不僅是聖道和涅槃,還包括聖果以及教法。這在傘童子天宮中也這樣說: "離貪、無動搖、無憂的法,無為、無厭惡的法, 甜美、熟練、善分別的法,你要以此法為歸依。" 這裡,"離貪"是指聖道。"無動搖、無憂"是指聖果。"無為法"是指涅槃。"無厭惡、甜美、熟練、善分別"是指以三藏分別的一切法蘊。"以見和戒結合"是僧團,實際上是指八種聖者的集合。因為在同一天宮中也這樣說: "在四雙八輩的清凈人中, 佈施據說有大果報, 他們是見法的八種人, 你要以此僧為歸依。" 比丘的集合是比丘僧團。至此,婆羅門表示了三歸依。 信仰表現的論述結束。 歸依的論述 現在,爲了在這三歸依中得到善巧,應當瞭解這個方法:歸依,歸依行,誰歸依,歸依的種類,歸依的果報,退失,破壞。但是這裡不說,因為如果說的話會使律藏的序言過於冗長。有興趣的人應當從《破除疑障》即《中部注》的《怖畏經》註釋,或從《吉祥悅意》即《長部注》的歸依註釋中獲取。 歸依的論述結束。 表明優婆塞身份的論述 "愿喬達摩尊者記住我是優婆塞"的意思是:愿喬達摩尊者這樣記住我:"這是優婆塞"。爲了善巧優婆塞的方法,這裡應當瞭解這些雜項:誰是優婆塞,為什麼稱為優婆塞,他的戒是什麼,生計是什麼,什麼是退失,什麼是成就。這裡不詳細解釋,因為會使其過於冗長,有興趣的人應當按照《破除疑障》即《中部注》中所說的方法來理解。"從今以後"中,這個"以後"(agga)字在開始、頂端、部分、最勝等意義中出現。如"朋友門衛,從今以後我關閉大門,不讓尼乾子和尼乾子女進入"等中,是開始義。如"用那個指尖觸控這個指尖,甘蔗尖,竹尖"等中,是頂端義。如"酸的部分或甜的部分或苦的部分","我允許用僧房的部分或附屬建築的部分來分配"等中,是部分義。如"諸比丘,在一切眾生中,無論是無足的還是兩足的......如來被稱為最勝"等中,

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

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

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

Upāsakattapaṭivedanākathā niṭṭhitā.

Dubbhikkhakathā

這裡的意思是應當這樣理解。因此"從今以後"是指"從今開始"。這裡的"從今"是指現在的狀態。這裡的"從今"是指現在的狀態，"從今"的意思是"現在開始"。至於"生靈"是指有生命的生物,只要我的生命持續,就要以這三種歸依為依靠,希望喬達摩尊者知道我歸依的狀態,因為如果有人用鋒利的刀子割掉我的頭,我不會說"不是佛"、"不是法"、"不是僧"。這裡的婆羅門再次提到歸依的狀態,表明了自己的歸依。 因此,他希望能夠侍奉世尊和他的弟子團體,於是說:"愿喬達摩尊者和比丘僧團保佑我在韋蘭迦的雨季中。"這是什麼意思呢?希望喬達摩尊者能保佑我在韋蘭迦住三個月,爲了我的利益而接受我的請求。世尊以靜默的方式接受了他的請求。聽到這句話后,世尊沒有用身體或言語拒絕他,而是心中保持了忍耐,以靜默的方式接受;這意味著爲了婆羅門的利益而心中接受。 於是韋蘭迦婆羅門知道世尊的接受,於是說:"如果我的老師喬達摩不接受,用身體或言語拒絕我。因為他沒有拒絕我,所以我心中接受了他的接受。"因此,他了解世尊的接受,於是從坐位上站起,在四個方向恭敬地禮拜世尊,三次繞行后,從那時起,對年長的婆羅門不再行禮等事。他雖然如此,但現在仍然以多次的身體、語言和心靈禮拜世尊,卻依然感到不滿足,於是雙手合十放在頭上,直到視線所及的地方,面向世尊,然後轉身離去。 優婆塞身份的表明論述結束。 貧困的論述

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

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

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

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

當時,韋蘭迦遭遇饑荒。在世尊被韋蘭迦婆羅門請求在韋蘭迦度過雨季時,韋蘭迦正遭遇饑荒。"饑荒"是指難以獲得食物;這種難以獲得食物的情況,即使在人們沒有信仰、不虔誠的地方,也可能在收成好的時候或穀物豐收時發生。但在韋蘭迦不是這樣,而是因為收成不好,遭受饑荒之苦,所以爲了說明這一點,他說"困苦"等。其中,"困苦"是指兩種方式的活動。"活動"是指兩種行為 - 心的行為和身體的活動。這裡的意思是:"我們在這裡乞食能否得到什麼?""我們能否生存?" 或者,"困苦"是指生活困難,活動、行為、生存等詞都是同義詞。因此,"困苦"的詞義是在這裡活動困難。"白骨"是指這裡有白色的骨頭。這是說即使整天乞食也得不到什麼,貧窮的人們死後,他們像蘑菇一樣白色的骨頭散落在各處。也有讀作"setaṭṭikā"。其意思是:這裡有白色的疾病,所以稱為"setaṭṭikā"。"疾病"是指痛苦、病、疾。在那裡,當穀物結實時,被白色疾病侵害,沒有奶汁,沒有稻穀,稻穗或麥穗變得蒼白,所以稱為"setaṭṭikā"。 "以票券度日"是指即使在播種時精心準備,但那裡的莊稼只長出莖稈;或者他們靠票券維持生活,所以稱為"以票券度日"。這是什麼意思呢?據說,當人們去買穀物時,強壯的人壓倒弱小的人,買走穀物離開。弱小的人得不到就大聲喊叫。賣穀物的人說:"我們要照顧所有人",於是在穀物堆放處安排一個量穀物的人坐著,另一邊安排一個監督員坐著。需要穀物的人去找監督員。他按照來的順序收錢,寫下"應該給某某這麼多"的票,交給他們,他們拿著票去找量穀物的人,按照給票的順序領取穀物。這樣他們靠票券維持生活,所以稱為"以票券度日"。 "不容易靠拾穗維生"是指不容易靠拾穗維持生活。意思是說不容易靠聖者們拿著缽去拾穗、乞食來維持生活。據說當時在那裡,即使走遍七八個村子乞食,一天也得不到足夠維持生活的

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

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

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

當時,有來自北方的馬販子...世尊聽到了舂米的聲音 - "當時"是指世尊在韋蘭迦度過雨季住期的時候。北方人或來自北方的人被稱為"北方人",他們是馬販子,從北方馬匹產地帶來五百匹馬,希望獲得兩倍三倍的利潤,帶著這五百匹作為自己的商品來到韋蘭迦度過雨季。為什麼?因為在那個地方無法在雨季四個月里旅行。他們來到城外不會被水淹沒的地方,為自己建造住所,為馬匹建造馬廄,用圍欄圍起來。他們的住處被稱為"馬圈"。因此說:"他們在馬圈裡為比丘們準備了一帕他一帕他的米"。"一帕他一帕他的米"是指為每個比丘準備一帕他量的米。一帕他相當於一那利,足夠一個人維持生活。如經中所說:"一帕他飯不夠兩個人"。"米"是指去掉穀殼后堆積起來的大麥米。如果有穀殼的話,蟲子會鉆進去,不適合長途旅行。因此這些商人爲了適合長途旅行,帶上大麥米上路,"在馬匹難以找到草料的地方,這就可以作為馬食"。 為什麼他們要為比丘們準備這些呢?回答說:他們不像南方人那樣沒有信仰、不虔誠,他們有信仰、虔誠,是佛陀的追隨者、法的追隨者、僧團的追隨者;他們上午因某些事進城,連續兩三天看到七八位比丘衣著整潔、舉止端莊,在整個城裡乞食卻一無所獲。看到這種情況,他們想:"尊者們來到這個城市度過雨季;現在正值饑荒,他們什麼也得不到,非常疲憊。我們是外來人,不能每天為他們準備粥飯。但是我們的馬每天早晚兩次得到食物。不如我們從每匹馬的早餐中拿出一帕他米給每位比丘。這樣尊者們就不會疲憊,馬也能維持生活。"他們去到比丘們那裡,說明這件事,請求說:"尊者們,請接受一帕他一帕他的米,隨意處理食用。"他們每天都準備一帕他一帕他的米。因此說:"他們在馬圈裡為比丘們準備了一帕他一帕他的米"。 "準備"是指作為固定食物儲存。現在,"比丘們在上午穿好衣服"等中,"上午"是指白天的前半部分,意思是上午。或者"上午時分"是指上午的一個時刻。這樣可以得到賓格的用法。"穿好衣服"是指穿上,這是指換上外出用的衣服。因為他們之前並非沒有穿衣服。"拿著缽和衣"是指用手拿著缽,用身體攜帶衣服,意思是覆蓋著。無論以何種方式拿取,都稱為"拿著",就像"拿著就離開"一樣。

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

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

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

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

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

找不到任何食物,別說整個韋蘭迦城乞食,連一聲"請走開"都聽不到。 "把一帕他一帕他的米帶回精舍":在每個去過的地方都得到一帕他一帕他的米,拿著這些回到精舍。"在臼中搗碎后食用":長老們沒有任何侍者可以為他們接受這些米並煮成粥或飯。自己煮飯也不適合沙門的身份,也是不允許的。他們想:"這樣我們會生活簡樸,也避免了自己煮飯。"於是八個人或十個人一起,在臼中搗碎后,各自把自己的份用水浸泡后食用。這樣吃完后,他們安心地修行沙門法。但是那些馬販子給世尊帕他量的米,還有相應的酥油、蜂蜜和糖。阿難尊者把這些拿來在石板上研磨。有功德的智者所做的東西總是令人喜歡。然後他把研磨好的與酥油等適當混合,供養給世尊。這時諸天神加入天界的食物。世尊食用這些。食用后,他用果定度過時間。從那時起他不再外出乞食。 難道那時阿難尊者不是世尊的侍者嗎?是的,但還沒有獲得侍者的職位。在世尊初期覺悟的二十年間,沒有固定的侍者。有時那伽沙馬羅長老侍奉世尊,有時那伽塔長老,有時梅吉耶長老,有時優波婆那長老,有時沙迦塔長老,有時離車族的須那剎多。他們自願侍奉,想離開時就離開。阿難長老在他們侍奉時不操心,在他們離開時自己履行職責。世尊雖然想:"雖然我最親近的親戚還沒有得到侍者的職位,但在這種情況下,這個人最合適。"因此默許了。所以說:"阿難尊者把帕他量的米在石板上研磨后供養給世尊,世尊食用這些。" 難道人們在饑荒時不是更加熱心行善,即使自己不吃也認為應該給比丘們嗎?為什麼他們那時連一勺食物也不給呢?這個韋蘭迦婆羅門以極大的熱情請求世尊度過雨季,為什麼他連世尊還在那裡都不知道呢?回答說:這是因為魔羅的迷惑。韋蘭迦婆羅門剛從世尊那裡離開,魔羅就迷惑了整個城市和方圓一由旬內可以在午前乞食往返的地方,使所有人都不注意到(世尊和比丘們)。因此沒有人想要做哪怕是最基本的禮儀。 難道世尊不知道魔羅的迷惑就在那裡度過雨季嗎?不是不知道。那麼為什麼不在瞻波、舍衛城、王舍城等其他地方度過呢?別說瞻波、舍衛城、王舍城等,即使世尊那一年去北俱盧洲或三十三天度過雨季,魔羅也會迷惑那裡。據說那一年他懷著極大的仇恨心。但是世尊在這裡看到了這個額外的原因:"馬販子們會幫助比丘們。"因此他在韋蘭迦度過雨季。

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

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

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

難道魔羅無法讓商人們迷惑嗎？不，無法做到，但他們在被迷惑的結果中回來了。為什麼返回時沒有被迷惑？因為無法承受。因為他無法對如來所施捨的乞食施加干擾。對於四者中的任何一個，都無法施加干擾。哪四者？如來所施捨的乞食，或對施捨的少量施加干擾，或對放棄的四種條件，任何人都無法施加干擾。對佛陀的生命，沒有人能夠施加干擾。對於八十種特徵的光輝，也沒有人能夠施加干擾。即使是月亮、太陽、天神和梵天的光輝，遇到如來的光輝也會受到壓制。因此，佛陀的全知智慧沒有人能夠施加干擾。因此，魔羅無法施加干擾，如來與聖弟子們在那時享用乞食。 如此享用時，有一天世尊聽到舂米的聲音，世尊聽到正在搗碎帕他米的比丘們所發出的舂米聲。因此，世尊就問阿難：「阿難，究竟這是什麼聲音？」這是爲了說明他所不知道的事情。在這裡有一個簡要的解釋：即使如來知道這個聲音的來源，若有這種詢問的原因，他也會詢問。如果沒有這種詢問的原因，即使知道也不會詢問。因為佛陀沒有不知道的事情，所以沒有說「不知道」。若知道時間而詢問，若有這個詢問的時間，他們就會詢問；若沒有這個時間，即使知道也不會詢問。即使在詢問時，如來所詢問的也是有意義的，所詢問的原因是有意義的，而不是無意義的。為什麼？因為在無意義的情況下，如來是無法進行詢問的。 現在，在有意義的情況下，如來詢問的言辭是有意義的，說明他是以「有兩種原因」開始的。在這裡，「原因」是指原因。我們將講述法或敘述符合條件的經文，或講述與過去因緣相關的故事。我們將說明弟子們的戒律，說明弟子們的戒律是重的或輕的，或是說明戒律的教導。

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

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

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

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

Dubbhikkhakathā niṭṭhitā.

Mahāmoggallānassasīhanādakathā

然後世尊...告知了這件事。這裡沒有什麼需要說的。因為之前已經提到比丘們獲得了一帕他一帕他的米,生活簡樸,避免了自己煮飯,所以說他告知了這件事。"善哉!善哉!阿難"這是世尊讚歎阿難尊者所說的。給予讚歎后,從兩個方面中取一個來說法:"阿難,你們這些善人已經戰勝了,未來的人們會輕視米肉飯。"這裡的意思是:阿難,你們這些善人在如此饑荒、難以獲得食物的情況下,以這種簡樸的生活方式和這種苦行,已經戰勝了。戰勝了什麼?戰勝了饑荒,戰勝了貪慾,戰勝了慾望。怎麼戰勝的?沒有一個比丘會想:"這韋蘭迦正遭遇饑荒,但周圍鄰近的村鎮卻果實纍纍,糧食豐收,食物容易獲得。即便如此,世尊仍讓我們留在這裡。"沒有一個比丘會有這樣的想法或煩惱。這樣就戰勝了饑荒,征服了它,使它屈服於自己的意志。 怎麼戰勝了貪慾?沒有一個比丘因為貪慾而中斷夜間修行,說:"這韋蘭迦正遭遇饑荒,但周圍鄰近的村鎮卻果實纍纍,糧食豐收,食物容易獲得。來吧,我們去那裡享用。"也沒有人說:"讓我們在最後一個月去那裡度過雨季。"這樣就戰勝了貪慾。 怎麼戰勝了慾望?這韋蘭迦正遭遇饑荒,這些人對我們住了兩三個月也不在意。沒有一個比丘產生這樣的慾望:"不如我們做功德貿易,向人們宣稱'某某比丘獲得了初禪...某某比丘有六神通',這樣照顧我們的肚子,然後再遵守戒律。"這樣就戰勝了慾望,征服了它,使它屈服於自己的意志。 但在未來,後來的人們即使坐在精舍里輕易獲得食物,也會輕視米肉飯,說:"這是什麼?米飯不熟,太濕,沒有鹽,太鹹,不酸,太酸,這有什麼用?"等等。或者,一個地方不會總是遭遇饑荒。有時遭遇饑荒,有時食物豐富。當食物豐富時,那些因你們這些善人的行為而信仰的人們會認為應該給比丘們各種各樣的粥、硬食和米肉飯。你們的同修被稱為後來的人們,坐在你們中間享用這些由你們而產生的供養時,會輕視它,因此而產生傲慢和自卑。怎麼樣呢?為什麼煮這麼多?你們沒有容器可以把自己的份放進去嗎? 饑荒的論述結束。 大目犍連師子吼的論述

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

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

  1. "然後,尊者大目犍連"等句中,"尊者"是一個親切的稱呼,表示尊敬和敬意。"大目犍連"是因為他在德行上偉大,而且姓氏是目犍連,所以稱為大目犍連。"說了這番話"是指他說了這番話。現在要說的是"世尊,現在"等話,表明了這一點。為什麼他說這番話?據說這位長老出家后第七天就達到了聲聞波羅蜜智慧的頂點,也被導師安置在神通第一的地位。他依靠自己的大神通力想:"這韋蘭迦遭遇饑荒,比丘們也很疲憊,不如我把大地翻轉過來,讓比丘們吃地皮吧。"然後他又想:"如果我住在世尊身邊卻不請示世尊就這樣做,這對我來說是不恰當的;這就像與世尊較量一樣。"因此,他想請示,就來到世尊面前說了這番話。 "下層豐富"是指據說在地下有土壤精華、土壤汁液、土壤皮,他指的是這個。這裡的"豐富"意思是甜美,有美味。就像"那裡有一棵樹,果實豐富且成

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

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

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

熟"中,"豐富"的意思是果實甜美;同樣在這裡,"豐富"也應理解為甜美、美味。"就像無蜂的蜂蜜"這是爲了比喻說明它的甜美而說的。"蜂蜜"是指小蜜蜂製作的蜜。"無蜂的"是指沒有蜜蜂、沒有蜂卵的純凈蜂蜜。據說這種蜂蜜是所有蜂蜜中最上等、最優質、最美味、最有營養的。因此說:"就像無蜂的蜂蜜,它的味道就是這樣。" "好的,世尊"是"好,我,世尊"的意思。這裡的"好"是一個請求的詞。長老請求翻轉大地時就這樣對世尊說。"我要翻轉"是指我要翻過來,把下面的一層翻到上面。為什麼?因為這樣做,比丘們就可以輕鬆地享用地皮、土壤精華。然後世尊雖然不想同意,但爲了讓長老發出獅子吼,就問道:"目犍連,那些依附於大地的生物,你要怎麼處理呢?"那些依附於大地的村鎮等處的生物,當大地被翻轉時無法停留在空中,你要怎麼處理,要把它們放在哪裡呢?然後長老爲了顯示與世尊安置他在第一位相稱的神通力,就說:"世尊,我會用一隻手"等。其意思是:世尊,我會創造出一隻手,就像這大地一樣,做成與大地相似的。這樣做后,那些依附於大地的生物,我會像把一隻手掌上的生物轉移到另一隻手掌上一樣,把它們轉移到那裡。 然後世尊拒絕他的請求,說:"夠了,目犍連"等。其中,"夠了"是拒絕的話。"眾生會產生顛倒"是指眾生會產生錯誤的理解。怎麼樣?他們會想:"這是大地嗎?還是不是?""這是我們的村子嗎?還是別人的?"對於城鎮、國土、田地、園林等也是如此。或者這不是顛倒,因為神通者的神通領域是不可思議的。但他們會這樣產生顛倒:這種饑荒不只是現在發生,將來也會發生。那時比丘們從哪裡能得到這樣有神通力的同修呢?他們即使是入流者、一來者、不還者、干觀行者、得禪定者、得無礙解者、漏盡者,由於缺乏神通力,也會去別人家乞食。那時人們會這樣想:"佛陀時代的比丘們完全遵守戒律。他們修得功德,在饑荒時翻轉大地食用地皮。現在卻沒有完全遵守戒律的人。如果有的話,他們也會這樣做。他們不會給我們任何煮熟的或生的食物吃。"這樣,他們就會對這些聖者產生"沒有聖者"的顛倒見。由於顛倒見而誹謗、責備聖者,他們會墮入惡道。因此,你不要喜歡翻轉大地。

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

Niṭṭhitā mahāmoggallānassa sīhanādakathā.

Vinayapaññattiyācanakathāvaṇṇanā

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

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

然後長老得不到這個請求,就請求另一件事,說:"好的,世尊"等。世尊也拒絕了他這個請求,說:"夠了,目犍連"等。雖然這裡沒有說"眾生會產生顛倒",但應該按照前面說的方式理解;其意義也應理解為與前面所說相同。如果世尊同意的話,長老會怎麼做呢?他會把大海變成只有一步之遙,把尼拘律樹變成路標,從那裡開闢一條通往北俱盧洲的道路,使北俱盧洲成為往來方便的地方,讓比丘們可以像進入施食村一樣隨意進出乞食。 大目犍連師子吼的論述結束。 請求制定戒律的論述解釋 18. 現在,尊者優波離爲了從根源開始顯示戒律制定的緣起,顯示舍利弗長老關於學處的思慮,說:"然後,尊者舍利弗"等。其中,"獨處時"是指去到隱蔽處。"獨坐"是指獨自一人坐著。"哪些"是指在過去的毗婆尸佛等佛陀中的哪些。"長久住世"是指長久存在,或長久住立。其餘的詞義都很明顯。 難道長老不能自己判斷這個自己的思慮嗎?回答說:既能又不能。他能判斷"這些佛陀的教法不長久住世,這些長久住世"這麼多。但他不能判斷"因為這個原因不長久住世,因為這個原因長久住世"。但是大蓮花長老說:"對於達到十六種智慧頂點的上首弟子來說,這也不是難事,但與正等正覺者住在同一處時,自己做判斷就像扔掉天平用手稱重一樣,所以他去親近世尊詢問。"然後世尊回答他說:"舍利弗,毗婆尸世尊"等。這是很明顯的意思。

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

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

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

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

  1. 然後長老詢問原因,說:"世尊,是什麼原因"等。其中,"世尊,是什麼"是詢問原因,意思是"世尊,到底是什麼"。"因"和"緣"這兩個都是原因的同義詞;因為原因使果生起運作,所以稱為"因"。因為依靠它而生起運作,所以稱為"緣"。雖然意義上是相同的,但爲了表達和語言流暢,在不同地方都使用這兩個詞。其餘的詞義都很明顯。 現在,爲了顯示那個因和緣,他說:"舍利弗,毗婆尸世尊"等。其中,"懈怠"不是指懶惰的懈怠,因為佛陀沒有懶惰或精進減弱。佛陀無論是對一個人、兩個人還是整個世界說法,都是以同樣的熱忱說法,看到聽眾少也不會減弱精進,看到聽眾多也不會增加精進。就像獅子王七天後外出覓食,無論是小動物還是大動物,都以同樣的速度奔跑。為什麼呢?因為"不要讓我的速度減弱"。同樣,佛陀對小眾或大眾都以同樣的熱忱說法。為什麼呢?因為"不要讓我們對法的尊重減弱"。因為佛陀尊重法,重視法。 但是,他們沒有像我們的世尊那樣廣泛地說法,彷彿在填滿大海。為什麼?因為眾生塵垢很少。據說在他們的時代,眾生長壽,塵垢很少。他們聽到一個與四聖諦相關的偈頌就能證悟法,所以沒有廣泛地說法。因此他們的經、律、論等也很少。其中經等的區別在第一次結集的解釋中已經說過。 "沒有為制定學處"是指因為沒有過錯,所以沒有根據過錯制定七種罪類的學處規定。"沒有誦說波羅提木叉"是指每半月沒有誦說規定的波羅提木叉。他們只誦說教誡波羅提木叉;而且也不是每半月。比如毗婆尸世尊每六年才親自誦說一次教誡波羅提木叉;**們在各自的住處也沒有誦說。整個閻浮提只在一個地方,即毗婆尸世尊住處的班度馬蒂王城的鹿野苑,所有比丘僧團才舉行布薩。而且只舉行僧團布薩;沒有小眾布薩、個人布薩、清凈布薩、決意布薩。

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

『『Khantī paramaṃ tapo titikkhā;

Nibbānaṃ paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī;

Na samaṇo hoti paraṃ viheṭhayanto.

『『Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

『『Anupavādo anupaghāto, pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

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

據說當時在閻浮提有八萬四千座精舍。每座精舍住有一萬、兩萬或更多比丘,沒有空缺。布薩通知的天神到處去通知:"尊者們,一年已經過去了,兩年、三年、四年、五年已經過去了,這是第六年,下一個滿月日應該去見佛和舉行布薩!你們的集會時間到了。"然後有神通的比丘用自己的神通力前往,其他的則藉助天神的神通力。怎麼去呢?據說那些比丘站在東海邊或西北南海邊,完成出行準備,拿起缽和衣,生起"我們出發"的念頭;一生起這個念頭,他們就已經到達布薩堂了。他們向正等正覺的毗婆尸世尊禮拜后就坐下。世尊對坐好的僧眾誦說這個教誡波羅提木叉: "忍辱為最高苦行, 諸佛說涅槃最上; 出家不害他人者, 不惱他人為沙門。 諸惡莫作,諸善奉行, 自凈其意,是諸佛教。 不誹謗不傷害,嚴持波羅提木叉, 飲食知節量,住處遠離, 專修增上心,是為諸佛教。"

2.90; dha. pa. 183-185);

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

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

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

2.90; dha. pa. 183-185); 因此，其他佛陀的教誡波羅提木叉也應如此理解。所有佛陀的教誡波羅提木叉有三種。它們對於長壽的佛陀而言，直到教法結束才會傳授；對於短壽的佛陀，僅在第一次成道時傳授。從戒律制定的時間開始，只有波羅提木叉被傳授。而且只有比丘傳授，並非佛陀。因此，我們的世尊在第一次成道時，僅傳授了這個教誡波羅提木叉。某一天，坐在普巴拉梅米迦拉母的宮殿中，世尊對比丘們說：「我不會再舉行布薩，傳授波羅提木叉了。你們現在可以舉行布薩，傳授波羅提木叉。因為這是一個地方，不允許如來在不清凈的僧團中舉行布薩，傳授波羅提木叉。」（小部. 386）。從那時起，比丘們開始傳授波羅提木叉。這個波羅提木叉對他們而言是未被傳授的。因此說：「未被傳授的波羅提木叉。」 「這些佛陀」是指那三位有智慧的佛陀。關於「消失」的意思是指因五蘊的消失；關於「涅槃」是指這樣說。關於「佛陀和弟子」是指那些在這些佛陀面前的弟子，以及因五蘊的消失。關於「後來的弟子」是指那些在這些弟子面前出家的後來的弟子。關於「不同的名字」是指「佛保護者、法保護者」等等不同的名稱。關於「不同的種族」是指「戈陀摩、目犍連」等等不同的種族。關於「不同的出生」是指「剎帝利、婆羅門」等等不同的種姓。關於「不同的家族出家」是指那些來自剎帝利等家族的，不論是高貴還是卑賤的家族，都出家了。 「他們的梵行」是指這些後來的弟子，因為同名、同族、同種、同家出家，承擔自己的責任，保持梵行，長久保持戒律的教法。這些人並不是如此。因此，他們互相爭鬥，互相妨礙，放鬆了自己的梵行，迅速使其消失，未能保持團結。關於「例如」是指示比喻的意思。關於「散佈」是指分散。關於「毀壞」是指帶到其他地方。關於「消滅」是指從固定的地方帶走。就像通過教法未能保持團結的那樣，就像通過教法未能保持不被束縛的那樣，分散開來。就像通過教法未能保持團結一樣，分散開來。因此，保持團結也是一種比喻。關於「消失」是指通過聚合、五十聚合等方式不再保持團結，選擇自己所喜歡的東西，抓住這個，然後消滅其他的。

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

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

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

阿基拉蘇諾的這些佛陀是以心智為基礎教導弟子的，舍利弗等佛陀以自己的心智為基礎，教導弟子們，阿基拉蘇諾的佛陀們，瞭解他人的心智而教導，既不沉重也不繁瑣。關於「過去的舍利弗」等等，是爲了說明他們的阿基拉蘇諾的特性。關於「令人恐懼」的意思是指引起恐懼的事物。如此思維的意思是要思維出三種出離的思維。不要這樣思維的意思是指不要思維三種與慾望相關的惡思維。如此思維的意思是要思維「無常、苦、無我、不潔」的內容。不要這樣思維的意思是指不要思維「常、樂、自我、潔凈」的內容。要放棄這個，放棄惡法。要住于這個，獲得善法，具足善法而住。 因不執著的漏而心解脫，這裡是指不執著而解脫。因為他們的心是通過什麼漏而解脫的，而不是通過執著而解脫。通過無執著的滅除而解脫。故說：「因不執著的漏而心解脫。」所有人都獲得了阿羅漢果，如同被陽光照耀的蓮花般心開意解。此時舍利弗在令人恐懼的叢林中，正如前面所說的；「蘇達」是指達到某種程度的意思；「舍利弗」是指對話者。這裡的意思是「在某個令人恐懼的叢林中」，所說的令人恐懼的叢林，就是那個令人恐懼的叢林，因令人恐懼的行為而令人恐懼。什麼是令人恐懼的？這是指「任何人若無貪慾……等……毛髮豎立」。 或者說「在那裡」是指在某種情況下。關於「蘇達」是指某種程度；「你們這些出家人和婆羅門們」是類似於（小部. 1.469）的說法。關於「這裡」是指所指的意思，如同顯而易見的。關於「蘇達」，是指在相互關係中有所省略的意思。「眼根、耳根、無異根」等等的說法（大部. 219），「你們怎麼會有財物」等等的說法（相部. ）。

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

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

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

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

1.73, 246; 經集 183)。這裡的意思是:舍利弗,在那個令人恐懼的叢林中,確實發生了這樣的事。"令人恐懼"是指恐怖的狀態,應該理解為省略了一個"ta"音。或者讀作"bhiṃsanakattas miṃ"。本應說"bhiṃsanakatāya",但改變了性別。這是位置格表示原因,所以應理解為這樣的關係:由於恐怖的狀態,因為恐怖的狀態,緣于恐怖的狀態,確實發生了這樣的事。任何未離貪慾的人進入那個叢林,大多數人的毛髮都會豎立,像針一樣直立,像刺一樣,只有少數人的毛髮不會豎立。或者說大多數眾生的毛髮會豎立,只有少數極其勇敢的人不會。 現在"舍利弗,這就是原因"等是總結。其中未說明的部分意思很明顯,應該按照經文順序理解。所說的"不長久住世"應該理解為按人的世代來說的。因為從壽命計算,毗婆尸佛的壽命是八萬歲,他的親自弟子也是如此。這樣,他最後一個弟子,與他一起共同生活了十六萬多年。但按人的世代來說,只延續了兩代。因此說"不長久住世"。尸棄佛的壽命是七萬歲,他的親自弟子也是如此。毗舍浮佛的壽命是六萬歲,他的親自弟子也是如此。這樣,他們最後的弟子,與他們一起共同生活了十四萬多年和十二萬多年。但按人的世代來說,只延續了兩代。因此說"不長久住世"。 20. 這樣,尊者舍利弗聽了三位佛的梵行不長久住世的原因后,想要聽另外三位佛的梵行長久住世的原因,又以"世尊,什麼是原因"等方式詢問世尊。世尊也為他解釋了。這一切都應該按照與前面相反的方式來理解。關於長久住世,這裡應該從這些佛的壽命和人的世代兩方面來理解。拘留孫佛的壽命是四萬歲,拘那含牟尼佛的壽命是三萬歲,迦葉佛的壽命是二萬歲;他們的親自弟子也是如此。他們的許多弟子世代相繼地延續了梵行。這樣,從壽命和弟子世代兩方面來看,他們的梵行都是長久住世的。 我們的世尊本應在迦葉佛壽命的一半,即一萬歲時出生。如果那時不能出生,應該在五千歲、一千歲或五百歲時出生。但是因為他在尋求、探索成佛的法,使智慧成熟,孕育[佛性],直到百歲時智慧才成熟。因此在極短的壽命時出生。所以可以說,雖然從弟子相繼的角度來看他的梵行是長久住世的,但從壽命的年數來看卻不是長久住世的。

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

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

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

  1. 然後尊者舍利弗,這是什麼聯繫?就這樣聽了三位佛的梵行長久住世的原因后,得出結論認為制定學處正是長久住世的原因,希望世尊的梵行也能長久住世,尊者舍利弗請求世尊制定學處。爲了顯示他請求的方式,說了這句話 - 然後尊者舍利弗從座位站起來...長久住世。其中,"能持久"是指能經得起時間的考驗;意思是說"長期的"。其餘的意思很明顯。 然後世尊爲了表明"現在還不是制定學處的時候",說"舍利弗,你要等待"等。其中,"你要等待"是指你要暫時停止;意思是說"你要暫時忍耐"。這裡爲了表示尊重,說了兩遍。通過這個,世尊否定了制定學處是的範疇,爲了顯示"制定學處是佛陀的範疇",說"如來"等。這裡,"在那裡"是指請求制定學處的位格。這裡的意思是:關於所說的"應該制定學處",在那裡,只有如來才知道制定學處的時機。這樣說了之後,爲了顯示現在還不是時候,說"舍利弗,還不到"等。 其中,"有漏住處"是指漏存在於其中的地方。在這些地方,現世和來世的苦惱漏、煩惱漏,以及他人的批評、後悔、殺害、捆綁等,以及特別的惡道之苦等漏都存在,因為它們是這些[漏]的原因。這些有漏住處的違犯法,只要還沒有在僧團中出現,導師就不為制定學處 - 這就是這裡的意思。因為如果制定了,就不能避免他人的批評、

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

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

怎麼說呢?如果要制定,就應該制定"如果有比丘從事淫慾法"等一切戒條。如果在沒有看到違犯過錯就知道這個制定,別人就會這樣批評、指責和責備:"為什麼沙門喬達摩要用這麼多學處來束縛追隨他的比丘僧團,制定波羅夷戒?這些善男子不是已經捨棄了大量財富、眾多親屬和掌握的王位而出家,以食物和衣服為滿足,對學處深懷敬畏,對身體和生命無所執著地生活嗎?他們中誰會從事世俗的淫慾,偷盜他人財物,或者斷絕他人可愛、可意、極其甜美的生命,或者以不實的功德之談來維生呢?即使不制定波羅夷戒,通過出家的概念這些不是已經很明顯了嗎?"人們也不會知道如來的力量和能力。已經制定的學處也會動搖,不能如實地存在。就像一個不熟練的醫生召來一個沒有腫瘤的人說:"來吧,朋友,你身體這個部位將長出大腫瘤,會給你帶來不幸和災難,你應該提前治療。"那人說:"好的,老師,請您治療吧。"醫生就割開他健康的身體部位,放出血,塗藥、包紮、清洗等使那部位結疤,然後對那人說:"我已經為你治好了大病,給我報酬吧。"那人會這樣批評、指責和責備他:"這個愚蠢的醫生在說什麼?他到底治好了我什麼病?他不是給我帶來痛苦,讓我失血嗎?"他不會知道醫生的功德。同樣,如果導師在違犯過錯未出現時就為制定學處,就不能避免他人的批評等,人們也不會知道他的力量和能力,已經制定的學處也會動搖,不能如實地存在。因此說:"舍利弗,導師還不會...出現。" 這樣顯示了不適當的時候,然後爲了顯示適當的時候,說"但是舍利弗,當"等。其中,"當"是指什麼時候;意思是說"在什麼時候"。其餘的應該按照已說的來理解。或者這裡的簡要意思是:在什麼時候被稱為"有漏住處"的違犯過錯在僧團中出現,那時導師就為制定學處,誦說波羅提木叉。為什麼?爲了對治那些被稱為"有漏住處"的違犯過錯。這樣制定時,就像熟練的醫生通過割開、塗藥、包紮、清洗等治療已經出現的腫瘤,平息疾病使之結疤,不會受到批評等,而且在自己的醫術中顯示了能力而獲得尊敬;同樣地,他不會受到批評等,而且在自己的一切智境界中顯示了能力而獲得尊敬。他制定的學處不會動搖,能如實地存在。

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

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

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

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

這樣說明了有漏住處的法不出現是制定學處的不適當時機,出現是適當時機后,現在爲了顯示這些法不出現的時期和出現的時期,說"舍利弗,在這裡某些"等。其中意思明顯的詞語應該按照經文來理解。這是對意思不明顯的詞語的解釋:"知夜"是指知道很多夜晚,從自己出家的日子開始知道很多夜晚,意思是說長期出家。"知夜的大"是指長期出家者的偉大狀態。應該知道,在此"知夜的大"達到時,針對優波斯那·婆蹉子制定了學處。這位尊者看到不滿十年的比丘授具足戒,自己只有一年[戒臘]就讓同住者受具足戒。於是世尊制定了學處:"諸比丘,不滿十年者不應授具足戒。誰授具足戒,犯突吉羅。"(大品 75)這樣制定學處后,比丘們又說"我們十年了,我們十年了",愚蠢無知地授具足戒。於是世尊又制定了學處:"諸比丘,愚蠢無知者不應授具足戒。誰授具足戒,犯突吉羅。諸比丘,我允許聰明有能力的比丘,滿十年或超過十年者授具足戒。"(大品 76)在"知夜的大"達到時制定了兩條學處。 "廣大的大"是指廣大狀態的偉大。僧團只要沒有達到上座、中座、新學的廣大狀態,住處就足夠。在教法中某些有漏住處的法不會出現。但達到廣大狀態時,它們就會出現。這時導師為制定學處。在此,僧團達到廣大狀態時制定的學處應該按照這個方式理解:"若比丘與未受具足戒者同宿超過兩三夜,犯波逸提。"(波逸提 51);"若比丘尼每年讓[女眾]受具足戒,犯波逸提。"(波逸提 1171);"若比丘尼一年讓兩人受具足戒,犯波逸提。"(波逸提 1175) "利養的大"是指利養的最高大;意思是達到利養的最高、最上、最大狀態。或者說達到利養的最高狀態和最大狀態。僧團只要沒有達到利養的大,就不會因利養而出現有漏住處的法。但達到時就會出現,這時導師為制定學處:"若比丘親手給予裸體外道或男女遊方者可咀嚼的食物或可吞嚥的食物,犯波逸提。"(波逸提 270)這條學處是在僧團達到利養的大時制定的。 "多聞的大"是指多聞的偉大狀態。僧團只要沒有達到多聞的大,有漏住處的法就不會出現。但達到多聞的大時,由於有人學習一部、兩部...乃至五部[經典],不如理思維,以味與味相比較,宣說非法、非律、非導師的教導。這時導師以"若比丘這樣說:'我如是了知世尊所說之法'...乃至'若沙彌也這樣說'

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

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

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

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

Vinayapaññattiyācanakathā niṭṭhitā.

Buddhāciṇṇakathā

這樣，世尊展示了有漏住處的法不出現的時期和出現的時期，在那個時候，爲了顯示所有這些法的缺乏，便說："舍利弗，確實是無過失的。"其中"無過失"是指沒有過失；"過失"指的是盜賊，意為"小偷"。在這方面，"小偷"是指那些不善的人。他們就像沒有出家的在家人一樣，因被視為出家人而盜取他人的供養。因此，"無過失"是指沒有賊行，清白無辜。 "無損害"是指沒有損害、沒有干擾；意為沒有不善的損害。 "無黑暗"是指沒有黑暗，黑暗是指不善的人；這些人即使外表光鮮如金，也應被視為黑暗的，因為他們的行為是黑暗的。由於它們的缺乏，稱為"無黑暗"。也可以讀作"去除黑暗"。 "清凈"是指由於沒有黑暗而清凈，光明如洗凈的水。 "有實質"是指有實質的德行、禪定、智慧、解脫、解脫的知識和見解，在這個實質上有實質的存在。 這樣，世尊展示了有實質的存在後，便再次說，"這就是他有實質的存在"，並說"這些是舍利弗"等。這裡的簡要說明是：這些在維拉揚賈的雨季中聚集的五百比丘中，憑藉他們的德行，最後一個比丘是具足的，便是進入了流果。 "流果"是指流入了；"流"是指這條道路的名稱。 "流果"是指與此相關的個體。正如所說： "流者被稱為流，舍利弗；那麼，舍利弗，什麼是流者呢？這正是，尊者，這個高貴的八正道，如此說：正見...等...正定。" "流者被稱為流者，舍利弗；那麼，舍利弗，什麼是流者呢？" "那個人，尊者，憑藉這條高貴的八正道而成就，這被稱為流者。此位尊者名為如此，出身于如此。"（《相應部·尼》5.1001）。在這裡，因道而得果的名稱被給出。因此，果的定義應被理解為"流者"。 "無墮落的法"是指不會墮落；不墮落的法是指沒有墮落的法，意為不會因自身而墮落於惡道。為什麼呢？因為那些法是會導致墮落的，因此被稱為墮落。墮落或被墮落，故稱為"無墮落的法"，即不會因墮落而墮落於惡道。根據適當的法則，因而是固定的。 "覺悟"是指至高的歸宿，至高的去處。上面的道路必然是通往成就的。為什麼呢？因為獲得了第一條道路。 關於戒律的制定的討論已結束。 關於佛陀的教法。

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

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

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

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

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

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

於是，世尊在闡明法將軍后，結束了在維拉揚賈的雨季的住處，召喚了已出家一年的人。召喚是指交談、講述、開示。那麼，什麼是「已出家」？已出家是指所做的行為、所說的話、所遵循的法則。已出家分為兩種——佛出家和弟子出家。什麼是佛出家？這是第一種——那些受邀而在此住滿雨季的人，他們在沒有不看、不詢問的情況下離開了鄉村遊歷。而弟子則可以在看與不看之間隨意離開。 還有一種佛出家——已出家的人在結束雨季後，爲了大眾的聚集而離開鄉村遊歷。遊歷時，他們在三個區域中活動：大區域、中區域、最後區域。這三個區域分別是：大區域一百九十公里，中區域六十公里，最後區域三十公里。當他們想在大區域遊歷時，便在結束雨季後，依照規定，在雨季結束的日子裡，眾多比丘團體便離開，帶著供養走向村莊和城鎮，接受供養，依靠法的利益，藉此在九個月內完成鄉村遊歷。如果在雨季結束時，出家的比丘們的心智尚未成熟，則在結束雨季後，便不再開放，給予少量的利益，在十月的滿月日結束雨季，眾多比丘團體便離開，依照所說的，在中區域完成八個月的遊歷。如果他們的心智尚未成熟，則在結束雨季後，便會在七個月內完成最後區域的遊歷。在這些區域中，無論他們在哪裡遊歷，都會因煩惱而被驅使，依靠初果的果位等，像是各種顏色的花朵般綻放。 還有一種佛出家——在天上清晨安靜的時刻，安住于快樂的涅槃境界，達到果位的圓滿，因果位的圓滿而起身，進入天上的大慈悲境界，隨後再起身，觀察十千世界的眾生。 還有一種佛出家——與外來者進行初步的交談，依照八正道進行法的講解，針對已受戒的過失進行教導，這是佛出家。 什麼是弟子出家？在佛陀的時代，曾兩次聚集，爲了接受雨季的法，得以獲得所需的德行，此外也爲了獲得更高的修行。這個就是弟子出家。在這裡，世尊爲了表明佛出家的意義，便說：「已出家者，阿難，如此。」 「來吧」是指來到這裡。「我會問」是指爲了遊歷而詢問。「是的」是指接受的意思。「尊者」是指對老師的尊重；也可以用於迴應老師的話。「世尊的教誨」是指對世尊的話的迴應，面向他而聽並接受。「是的」，以此言語接受。

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

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

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

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

於是，世尊在結束了飲食后，是否是在早晨或傍晚並未說明。即便如此，世尊完成了吃飯的事務，結束了中午的住處，召喚了已出家的人阿難，從城門開始，朝向城中的街道，金色的光輝照耀著他，前往維拉揚賈的婆羅門的住所。站在家門口的眾人看到世尊，便向他報告。婆羅門在獲得注意后，心生敬畏，突然起身，準備了一個華麗的座位，走上前對世尊說：「請您過來，世尊。」世尊走上前，坐在準備好的座位上。此時，維拉揚的婆羅門想要靠近世尊，便從自己站立的地方走上前去。 婆羅門所說的：「即使是應供的供養，也未曾給予。」這裡的意思是——我邀請的那些在雨季結束的人，您們在這三個月的每一天早上供養粥，中午供養可食之物，傍晚供養各種飲料、香花等供養品，這些應供的供養本應給予，但卻未曾給予。對此，實際上應理解為「我們沒有給予供養」。或者說，我們所給予的供養，實際上並未給予。 「並非不願給予」是指並無不願給予的心態，就像那些擁有大量財富的吝嗇人一樣。在這裡的聯繫是——因為有許多事務需要在家中處理，因此在這裡即使有應供的供養，想要給予的心態也難以實現。我們想要給予的供養，您們在家中處理事務，因而無法得到，因而說出這樣的言語。顯然他並不知曉自己被貪婪所包圍，認為「因家庭的障礙，我的注意力被分散了」，因此如此說。 此外，他說：「那麼，我在這三個月內，您們所應給予的供養，我將在一天內全部給予。」他思考後說：「請您來，願意您給予我。」在這裡，「爲了我的利益」是指您們若能為我提供供養，明天將會有福德和快樂。為此，世尊說：「若我不願意給予，『這個三個月內若有任何未獲得的，我想我會生氣，因而請求您給予我一頓飯，您們在此並無給予的意願』」，因此婆羅門及維拉揚賈的人們會因貪婪而產生許多不善業，世尊爲了他們的利益，便以沉默的方式給予了迴應。

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

世尊同意后,便對維拉揚賈婆羅門說:"別再為家庭生活的障礙而憂慮了。"然後以適合當時的法語,闡明了現世和來世的利益,勸導他修習善法,使他領受,在那裡鼓舞他,使他充滿熱情,因為這熱情和其他現有的功德而使他歡喜,降下法寶之雨,從座位起身離去。世尊離開后,維拉揚賈婆羅門召集妻子兒女說:"各位,我們邀請世尊三個月,卻連一天一餐都沒有供養。來吧,現在準備佈施,使三個月的應施之物能在明天一天內全部供養。"然後他準備了殊勝的供品,在邀請世尊的那天,夜晚過後,裝飾座位處,擺設華貴的座位,準備香、煙、花等各種盛大供養,通知世尊用餐時間。因此說:"然後維拉揚賈婆羅門在那夜過後...食物已備妥。"

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

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

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

Buddhāciṇṇakathā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Verañjakaṇḍavaṇṇanā niṭṭhitā.

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

Verañjakaṇḍavaṇṇanā niṭṭhitā.

世尊與比丘僧團一起到達了那裡。於是說：「於是世尊……坐下與比丘僧團一起。」此時，維拉揚賈的婆羅門面對著佛陀的比丘僧團；「佛陀的比丘僧團」是指以佛陀為首的比丘們；坐著是指坐在佛陀旁邊。以「上等」來形容供品。以「同手」來形容手中持有的供品。以「完全準備」來形容充分準備、精心安排，直到適合的程度。以「充分展開」來形容很好地展開，抵擋住手的意識和口的意識的不同。以「已食」來形容已經吃過。以「放下托缽」來形容放下托缽；「未拿起手」是指未曾拿起手。以「以袈裟遮蓋」來形容以袈裟遮住。這裡的「以袈裟遮蓋」是指言語的表述，「以袈裟遮蓋」中有一件袈裟的價值為一千。於是，婆羅門給予佛陀一件價值三千的袈裟，類似於優質的卡西克布料（現代的卡西克布料）。並且每位比丘都以一對布料的形式給予。那裡的每一件布料價值五百。如此，給予五百位比丘的布料總價值為五百千。婆羅門給予這些后，仍不滿足，又給予七十八千的多種顏色的布料，以及托缽、盛飯的器具等，給予了用於各種用途的供養。還為一百個藥瓶準備了油，以供每位比丘使用。何需多言，在四種供養中沒有任何一項被吝嗇。至於巴利文中僅提到袈裟而已。 這樣，進行盛大的供養后，向妻子兒女致敬，坐下後，世尊以三個月的時間，通過教法的講解，增進了維拉揚賈婆羅門的信心，令他充滿了善意，釋放心中的憤怒，進行教法的講解……然後起身離去。婆羅門也向世尊和比丘僧團致敬，含淚說道：「再一次，尊者，請您庇護我們。」 然後，世尊在維拉揚賈安住，按照自己的意願、按照自己的喜好居住，離開維拉揚賈，開始在大區域遊歷，經過佛陀的道路，前往遭受饑荒折磨的比丘僧團，正欲走向彼岸，渡過恒河，前往巴拉那西（現代的瓦拉納西）。於是，到了那裡。 在那裡，他按自己的意願居住，前往維薩利（現代的維薩利）。因此說：「未經過索雷耶而……在維薩利的偉大森林中，居住在高樓大廳中。」 佛陀的教法講解已完成。 關於《薩曼塔帕薩迪卡》的戒律解釋 維拉揚賈的章節解釋已完成。 這裡是關於《薩曼塔帕薩迪卡》的內容—— 從老師的傳承、從因緣的不同、從不同的聚合、從自己清凈的時刻； 從表述的清晰、從字義的明確、從巴利文的使用； 從戒律的決斷、從分解的不同、從教法的闡述； 對於觀察者來說，任何不清晰的地方都無法看見，因為在這裡； 對於有智慧的人來說，因此，稱之為《薩曼塔帕薩迪卡》。 解釋已展開，戒律的教導是由受戒者所能掌握的； 由世間的主宰所說，因世間的慈悲而已。 維拉揚賈的章節解釋已完成。

  1. Pārājikakaṇḍaṃ

  2. Paṭhamapārājikaṃ

Sudinnabhāṇavāravaṇṇanā

  1. 波羅夷品

  2. 第一波羅夷 關於蘇提那的誦分的解釋

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

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

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

從這裡開始,"在那個時候,離開毗舍離不遠"等內容大多是明顯的意思。因此,我們不逐字解釋,只在需要解釋的地方進行解釋。卡蘭達村是指黑色的卡蘭達鳥,以此得名的村莊。卡蘭達子是指以村莊命名的,受國王認可的,擁有四十億財富的卡蘭達富商的兒子。因為在那個村莊還有其他叫卡蘭達的人,所以說是卡蘭達子,然後又說是富商之子。"許多"是指很多。"朋友們"是指一起承擔快樂和痛苦的人,這些朋友。"一起"是指在一起。"因某事"是指因為某些貨物交易、清算等事務;也有人說是爲了參加卡蒂迦月的慶典。因為世尊在卡蒂迦月的白半月到達毗舍離(現代的吠舍厘)。這裡有盛大的卡蒂迦月慶典。他是為此而去的。 "他看到"是怎麼看到的?據說,他看到人們吃完早餐,穿著乾淨的上衣,手持花環和香料,正要出城去見佛陀聽法,便問:"你們去哪裡?"他們說:"去見佛陀聽法。"他說:"那我也去。"去了之後,他看到世尊被四眾圍繞,以梵音說法。因此說:"他看到......正在說法。""看到后"是指看到后。"他想"是指前世有善業的善男子被驅使而產生這個想法。他想什麼?"我是不是也應該聽法?"這裡的"是不是"表示思考。據說他這樣想:"這些人一心專注地聽法,啊,我要是也能聽就好了。" 然後蘇提那·卡蘭達子走向那群人,為什麼這裡不說"走向世尊",而說"走向那群人"呢?因為圍繞著世尊坐著很多高貴的人,構成一個大眾,這個後來的人沒法走到世尊面前坐下。但是他可以在人群的某個位置坐下。所以他走向那群人。因此說:"然後蘇提那·卡蘭達子走向那群人。""坐在一旁的蘇提那·卡蘭達子想"並不是剛坐下就想,而是聽了世尊一點關於包容的法語后;但是因為他是坐在一旁時想的,所以說:"坐在一旁的蘇提那·卡蘭達子想。"他想什麼?就是"正如......等"。

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

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

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

這裡的簡要解釋是:我按照世尊所教導的法義進行思考,得出以下結論:這種清凈的梵行,應該從始至終一天都不中斷地完全實踐,一天都不被煩惱污染地完全清凈地實踐。應該像擦拭貝殼一樣乾淨地實踐。這對於在家人來說很難做到完全地......實踐。我是不是應該剃除鬚髮,穿上染成黃褐色適合修梵行者的袈裟,離開俗家生活出家呢?這裡"俗家生活"是指有利於家庭的農業、商業等活動,出家則沒有這些;所以出家被稱為"非俗家生活"。我應該出家過這種非俗家生活。 25. 在眾人剛起身離開時,他走向世尊。蘇提那沒有在眾人還未起身時向世尊請求出家。為什麼?因為那裡有他很多親戚朋友,他們會說"你是父母的獨子,不能出家",甚至抓住他的手臂阻攔,這樣會妨礙他出家。所以他跟著眾人一起起身,走了一小段路,然後以身體不適為由返回,走向世尊請求出家。因此說:"於是蘇提那·卡蘭達子在眾人剛起身離開時......請世尊讓我出家。" 但是世尊因為自羅睺羅太子出家以來,就不再為沒有得到父母允許的兒子剃度,所以問他:"蘇提那,你得到父母的允許出家了嗎?"

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

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

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

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

  1. 從這裡往後,按照經文順序,"完成了那件事"這裡應該這樣理解:放下一切責任,完成了那件事。因為對出家有強烈意願的人,不會把心思放在貨物交易、清算或節日慶祝等事情上。"母親,父親"這裡,"母親"是對母親的稱呼,"父親"是對父親的稱呼。"你是"就是"你確實是"。"獨子"是指唯一的兒子,你沒有其他兄長或弟弟。這裡本應說"獨子",但出於憐愛之情說成"獨子"。"親愛的"是指能帶來歡喜的。"可愛的"是指令人心生歡喜的。"幸福成長的"是指在幸福中成長,意思是幸福地被養育。"幸福呵護的"是指幸福地被呵護,從出生開始就被保姆們從懷抱到懷抱地抱著,玩著馬車等兒童玩具,享用美味的食物,幸福地被呵護。 "蘇提那兒子啊,你不知道任何痛苦"意思是,蘇提那兒子啊,你不知道任何一點點痛苦;或者說你沒有經歷過任何痛苦。這裡用所有格表示作格,用"知道"表示"經歷";或者說你不記得任何痛苦。這裡用所有格表示賓格,用"知道"表示"記得"。在這兩種解釋中,前面詞語的後面部分應該省略相同的變化。這些都應該按照語法規則來理解。"即使死亡也會讓我們不情願地與你分離"意思是,即使你在我們活著的時候死去,那種死亡也會讓我們不情願地、不願意地、不是出於自己的意願地與你分離;或者說我們會與你分離。"那麼我們怎麼會"意思是,既然如此,我們怎麼會允許你活著(出家);或者說,我們為什麼要允許你活著(出家)。這裡應該這樣理解。
  2. "就在那裡"是指他父母不允許他(出家)的那個地方。"未鋪設"是指沒有用任何東西鋪設。

  3. "享受"是指安排歌舞表演等,與朋友們一起隨心所欲地使用感官,四處遊玩;意思是說到處走走看看。或者"享受"也可以理解為安排歌舞表演等,與朋友們一起嬉戲、玩樂、享受、遊戲。"享受欲樂"是指與自己的妻子兒女一起享受財富。"行善"是指以佛法僧為對像,行佈施等凈化善趣之路的善業。"保持沉默"是指爲了中斷談話的連續性而不發一語。然後他的父母說了三次也得不到迴應,就叫來他的朋友們說:"你們的這個朋友想要出家,請勸阻他。"他們也走近他說了三次,他對他們也保持沉默。因此說:"於是蘇提那·卡蘭達子的朋友們......他保持沉默。"

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

  5. 然後他的朋友們這樣想——「如果他在無法出家的情況下死去,將不會有任何功德。而出家后,他的父母會時常見到他。我們也會見到他。出家對他們來說也不是負擔,每天都要拿著陶器去乞食。單獨一人、單獨一餐的梵行實在困難。再說,這位年輕人出身于城市,他無法做到這一點,最終會再次回到這裡。我們一定會讓他的父母同意他出家。」於是他們就這樣做了。父母也同意了他。因此說：「於是蘇提那·卡蘭達子的朋友們對蘇提那的父母……同意了蘇提那出家。」

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

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

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

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

  1. 他感到高興，心情愉悅，身體輕鬆。他持續了幾天。因吃著美味的食物，保持身體的清潔與衛生，積累了力量，向父母行禮，告別親友，走向世尊……請求：「請讓我出家，尊者。」世尊叫來一位正站在旁邊的乞食比丘，說：「那麼，這位比丘要為蘇提那出家並給予受戒。」那位比丘聽了世尊的話，便為蘇提那出家並給予了受戒。因此說：「蘇提那·卡蘭達子在世尊面前出家，得到了受戒。」 在這裡，關於出家和受戒的所有內容都已討論過。我們將根據經典的正確版本進行闡述。不僅如此，關於其他在經典或附錄中應討論的內容，也將一一闡述。如此討論，便能使經典的解釋更加清晰。然後，通過這些判斷，關於有意義的經典解釋將會變得清晰可見。 「迅速受戒」是指不久后便受戒；「受戒后不久」是指不久之後就會受戒。這樣說是指這樣的情況。關於清凈的修行是指清凈地去除煩惱的修行。通過修習而保持的，是指經過修習而保持的狀態。成為森林中的修行者，是指放棄村莊的住所，按照森林的修行方式居住在森林中。作為乞食者，是指在不貪圖額外收入的情況下，放棄十三餐的乞食方式，而成為乞食者。作為破衣者，是指放棄家庭的衣服，成為破衣者。作為隨行者，是指放棄貪戀，成為隨行者；在家中乞食。作為瓦吉村，是指在瓦吉人所在的村莊。 「富有」是指因享用與消費的器具而顯得富有；那些享用的物品，都是豐盛的、豐富的、重要的。通過積累而得的財富，因其豐厚而顯得富有。大享用是指每日享用的物品數量巨大。因其他享用而顯得金銀豐富。因裝飾品、財富器具、令人愉悅的物品的豐富而顯得富有。根據日常生活的轉變，因財富與糧食的豐厚而顯得富有。

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

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

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

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

整理住處:即收拾住處;將其妥善安置以免損壞。大約六十鍋飯:以數量計算約六十鍋飯。這裡每鍋飯足夠十位比丘食用。這些全部可以供給六百位比丘食用。帶來食物:這裡"帶來"是指被帶來的東西。什麼被帶來?食物。食物本身就是被帶來的,即食物供養,他們帶來了這些食物供養。帶來:即朝向某處帶來。意思是拿著這些來到他那裡。這有多少?六十鍋飯。因此說:"帶來了約六十鍋飯的食物供養"。分發給比丘們:因為他自己是嚴格的乞食者,想要一戶一戶地乞食,所以將食物分發給比丘們食用。這位尊者來此正是爲了"比丘們能得到供養,而我也不會因乞食而疲勞"。因此他按照自己來此的目的,將食物分發給比丘們后,自己出去乞食。 31. 親戚的女僕:親戚家的女僕。隔夜的:存放過夜的,已經變質的。這裡的詞義是:因變質而腐敗的叫做"abhidosa",而"abhidosa"就是"ābhidosika",或者這是對存放一夜以上食物的稱呼,即"ābhidosika",那就是"ābhidosika"。糊:大麥糊。想要扔掉:因為連奴僕和牛都不能食用,所以想要像垃圾一樣扔掉。如果這個:如果是這個。姐妹:用聖者的稱呼方式稱呼親戚的女僕。應該扔掉的東西:應該扔掉的性質。這裡的意思是:"姐妹,如果這是應該扔掉的東西,已經放棄所有權,那就倒在我這個缽里。" 這樣說是否合適,是否構成乞求或誘導性言語?不會。為什麼?因為已經放棄所有權。對於應該扔掉的、已經放棄所有權的東西,主人已經不再關心的,都可以說"給我""拿來""倒在這裡"。因此,最高聖者傳統的尊者羅吒婆羅也說過:"把應該扔掉的糊倒在我的缽里。"所以,對於這種應該扔掉的東西,或其他無人擁有的森林果實、藥材等,都可以隨意取用,不必有顧慮。雙手:從腕部開始,爲了接受施食而伸出缽的兩隻手。雙腳:從下衣邊緣開始的兩隻腳。聲音:發出"姐妹,如果這個"這樣的聲音。察覺到特徵:注意到、認出、觀察到在家時曾注意過的特徵。蘇提那是在佛陀成道后第十二年出家的,第二十年時前往親戚家乞食,自己已出家八年;因此那個親戚的女僕一看到他就沒認出來,但察覺到了特徵。 她對蘇提那的母親說:因為無法對已經出家的主人之子說"尊者,您是我的主人蘇提那嗎?"等話,所以她迅速進入房子對蘇提那的母親說了這話。"真的"是表示通知的詞。"如果你說的是真的":這裡"je"是稱呼語。因為在那個地方人們是這樣稱呼女僕的,所以這裡應該理解為"女僕啊,如果你說的是真的"。

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

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

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

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

  1. 某個墻角:據說在那個地方,施主家裡有廳堂,擺設著座位,準備了水和粥;出家人在那裡乞食后就坐下用餐。如果他們願意,也可以接受施主的東西。因此,這裡應理解為某個家族這樣的廳堂的某個墻角。因為出家人不會像貧民一樣坐在不適當的地方用餐。 "兒子啊,難道"這裡,"存在"表示存在的意思;"難道"是表示疑問和猜測的語氣詞。這裡的意思是:"兒子蘇提那啊,難道我們有財富,不應該說我們一貧如洗,而你卻坐在這種地方吃隔夜的糊嗎?""兒子蘇提那啊,難道我們還活著,不應該說我們已經死了,而你卻坐在這種地方吃隔夜的糊嗎?""兒子蘇提那啊,我想你靠著教法在內心獲得了沙門的品德,你雖然從小享用美食長大,卻能毫不厭惡地像吃甘露一樣吃這令人作嘔的隔夜糊。" 但是這位家主因悲傷而無法完整地表達這個意思,只說了"兒子蘇提那啊,難道你要吃隔夜的糊嗎?"文法學家們對此解釋說:這裡用"atthi nāma"(難道)作為字首,使用未來時"paribhuñjissasi"(你將吃)來表示不相信和難以接受。意思是:難道...你將吃,即使親眼所見我也不相信,不能接受。"這是從那裡來的隔夜的"意思是這隔夜的糊是從你家裡得到的。也有"從那裡來"的說法。有人讀作"從那時來",但不太好。"去他父親的家"意思是去他自己父親的家;長老出於對父親的愛而順從地去了。"同意了"意思是長老雖然是嚴格的乞食者,但考慮到"如果我一頓飯都不接受,他們會非常傷心",出於對親戚的憐憫而同意了。
  2. "使塗抹":使塗上。"一份金子":這裡的金子應理解為迦利莎般那錢。"人":應理解為中等身材,既不高也不矮。"遮蔽物":這是表示手段的處格;意思是用布幕圍起來。或者說,"遮蔽物"是用來遮蔽的東西,圍繞它;意思是完全包圍起來。"因為":因為今天蘇提那會來,所以。"hi"是填充詞。"所以"也是表示催促的語氣詞。

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

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

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

  1. "上午時分":雖然經文中沒有提到時間,但應該理解為在通知的時間去了。"這是你的,兒子":指著兩堆東西說。"母親的":生母的。"屬於母親的":從母親那裡來的;意思是這是你外祖母來到這個家時給的財產。"女人的女人財產":輕蔑地說。女人所得的財產,也就是用於女性用品如沐浴粉等的財產,能有多少呢?你看看它的數量就知道了。或者說,這是說"兒子蘇提那啊,這是你母親的財產,而且是屬於母親的,不是我給的,是你母親自己的"。這不是通過耕種或貿易獲得的,而是女人的女人財產。就是女人從孃家嫁到夫家時應得的用於沐浴粉等的女人財產,就有這麼多。應該這樣理解其意思。 "父親的是一回事,祖父的又是一回事":你父親和祖父的財產,那又是另外的。存放的和投資的都非常多;這裡"祖父的"應理解為省略了後綴。或者讀作"祖父的"。"兒子蘇提那啊,可以還俗":兒子,蘇提那,放棄最高貴的聖者標誌出家相,還俗回到低下的在家生活,是可以享用財富的,不是不可以享用。你不是因為害怕國王而出家,也不是因為欠債而被束縛。"父親,我不敢":這裡稱"父親"是出於家庭的愛,不是出於沙門的威力。"不敢"是指不能。"不能"是指做不到,沒有能力。 "家主,我們可以說":這話是用沙門的威力說的。"不要過分生氣":你對我的愛已經建立,不要因為憤怒而過分拉扯;如果你不生氣的話。然後長者想"我兒子可能想要表示關心",高興地說:"說吧,兒子蘇提那。""那麼":這是表示催促的語氣詞,應理解為主格的變化形式。"由此而來":應理解為"taṃnidānaṃ"(以此為因)的主格變化為"to",在複合詞中不省略。"恐懼":指如"國王可能會奪走我的財富"等說法中提到的對國王等的恐懼;意思是內心的恐懼。"戰慄":被國王或盜賊逼迫"交出財富"時身體的顫抖、身體的震動、心臟的跳動。"毛骨悚然":恐懼產生時毛髮直立。"保護":指內部和外部、晝夜的守衛。

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

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

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

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

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

  1. "那麼,兒媳":這位長者家主展示財富后,無法說服兒子還俗,就想"現在沒有比女人更能束縛男人的了",於是叫來他以前的妻子說:"那麼,兒媳"。"以前的妻子":指以前在家時的妻子,曾經分享家庭生活快樂的伴侶,也就是前妻的意思。"那麼":因為沒有比女人更能束縛的了。"抱住腳":抱住腳;這是賓格的處格用法,或者說在腳上抱住他。"尊貴的主人,那些天女是什麼樣子的?"為什麼這樣說?據說當時看到許多剎帝利王子、婆羅門子弟和富商之子放棄巨大財富出家,不知出家的功德的人就議論說:"他們為什麼出家?"有人說:"爲了天界的仙女和舞女。"這種說法廣為流傳。她抓住這點這樣說。長老否認這點說:"妹妹,不是這樣的。""稱呼":說,講。"就在那裡暈倒了":看到他用妹妹來稱呼自己,她想"他現在對我沒興趣了,把我這個妻子當成和自己同母所生的女孩一樣",生起強烈的悲傷,就在那裡暈倒了;意思是倒下了。 "不要折磨我們":不要展示財富又叫來女人來折磨我們;這對出家人來說是種折磨。"那麼,兒子蘇提那,請給我們一個種子":這裡"那麼"是鼓勵他同意。如果你喜歡過梵行生活,就過梵行生活,坐在空中入滅吧,但請給我們一個兒子作為家族的種子。不要讓離車人拿走我們無子的財產:我們住在離車人的共和國里,他們在你父親去世后可能會把這麼大的財產,我們沒有兒子繼承的家族財產帶到他們的王宮去,請不要讓他們這樣做。 "母親,這我可以做到":為什麼這樣說?據說他這樣想:"我是這些財產唯一的主人,沒有別人。他們會爲了保護財產一直跟著我;這樣我就無法安心修行沙門法。但如果他們得到一個兒子就會放手,那時我就可以隨心所欲地修行沙門法了。"他看到這個道理所以這樣說。
  2. "花":是指女性月經期間流出的血液的名稱。女性在月經期,在子宮著床處會形成紅色的小疙瘩,生長七天後破裂,然後血液流出,這被稱為"花"。當血液強烈流動時,即使受精也不會著床,會隨著毒素一起流出;但當毒素流盡,子宮清潔時,受精就會很快著床。"她來月經了":意思是她的月經來了;這是省略"a"音的連音。"抓住前妻的手臂":意思是抓住前妻的那隻手臂。 "在未制定學處時":在第一波羅夷學處未制定時。據說在佛陀成道后的二十年裡,比丘們都令佛歡喜,沒有做這種不當行為。關於這點,經中說:"比丘們,有一段時間,比丘們令我滿意。"

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

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

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

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

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

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

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

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

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

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

1.225). 然後，世尊在未看到行為時，沒有宣佈波羅夷或僧伽分界。相反，在每個相關的論題上，只有五個小條目被宣佈。因此說：「在未宣佈的學處。」 「無害的觀察」：世尊現在在宣佈學處時，將顯示出害處，未看到時則無過失。如果他知道「這件事不會導致根本破壞」，那麼信仰出家的貴族之子即使因此遭遇生命的結束也不會去做。在這裡，未看到害處時，他是無過失的。因此說：「無害的觀察。」關於「以前的妻子」的說法是指地面上的用法。「被顯示」：是指發生；因為發生也稱為「顯示」，這是由於身體的表現而被稱為「顯示」。 「她因此抓住胎兒」：她正是因為這個原因抓住胎兒，而不是其他原因。那麼，是否還有其他方式抓住胎兒呢？是的。怎麼抓？通過身體接觸、抓住小腿、飲用不潔的東西、按壓肚臍、看形狀、聽聲音、聞氣味。女人在某些季節由於月經的緣故，甚至在男性的手抓、腿抓、身體的接觸下也會抓住胎兒。因此，通過身體接觸也可以抓住胎兒。 烏達伊長老的以前的妻子用嘴抓住了那不潔的部分，另一部分則用腿抓住。她因此抓住了胎兒。通過腿抓住也可以抓住胎兒。 米伽辛加修行者的母親在某個季節來到了修行者的住所，飲用了適合的飲品。她因此抓住了胎兒，生下米伽辛加。通過飲用不潔的東西也可以抓住胎兒。 薩瑪的菩薩在知道父母的眼睛失明后，想要把兒子給王子，於是對聰明的王子說：「你們的男女之事是否合適？」「我們因此而無益，已經出家了。」因此在那個季節用手指按壓肚臍。他就這樣做了。她因此抓住了胎兒，生下了薩瑪的修行者。通過按壓肚臍也可以抓住胎兒。以同樣的方式，關於曼達比和殘暴的光輝的論題也應被理解。 「通過看形狀是如何的？」在這裡，有些女人在某個季節無法接觸到男性，因此因愛慾而在家中思念男性，像被國王阻隔一樣，這樣她因此抓住了胎兒。通過看形狀也可以抓住胎兒。 在小鳥中沒有人，聽到云的聲音時，他們抓住了胎兒。雞也有時聽到一隻雞的叫聲，許多隻也會抓住胎兒。牛也一樣。通過聲音也可以抓住胎兒。 牛也有時因為牛的氣味而抓住胎兒。通過氣味也可以抓住胎兒。 在這裡，她因此抓住了胎兒。關於這點說：「父母聚集在一起，母親處於月經期，天神也在場，因此三者的聚集會導致胎兒的形成。」

1.408).

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

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

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

1.408). 地居天發出聲音:因為對做惡事的人來說,世上沒有隱秘之處。首先,他自己知道那罪惡,然後是守護神,還有其他能知他人心的天神。因此,能知他人心的遍佈整個森林的地居天看到他的不當行為后發出聲音。他們發出聲音,讓其他天神也能聽到。說什麼呢?說"先生們,真是不幸啊......產生了危害"。這句話的意思應該按照毗蘭若品中所說的方式來理解。 聽到地居天的聲音,四大王天:這裡應理解為,空居天聽到了地居天的聲音;四大王天聽到了空居天的聲音,應該按這個順序來理解。梵眾天:除了無想天和無色界天外,所有的梵天都聽到了;應該理解為聽到后也發出了聲音。就這樣,在那一刻:就是在蘇提那做不當行為的那一刻。在那一瞬間:就是在做不當行為的那一瞬間。直到梵天界:直到色究竟天。升起:升起、出現,成為一片喧囂。 生下了兒子:生下了像金像一樣的最後身眾生。給他取名叫畢加卡:他們沒有給他取別的名字,因為祖母說過"請給我們一個種子"這件事很明顯,所以說"就叫他畢加卡吧",於是給他取名叫畢加卡。不僅給兒子取了名字,也給他的父母取了名字。他們後來:是指畢加卡和畢加卡的母親。據說,當畢加卡七八歲時,他的母親在比丘尼中出家,他在比丘中出家,依靠善知識而證得阿羅漢果。因此說:"兩人都從在家生活出家,證得了阿羅漢果"。

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

  2. 如是母子二人的出家是有結果的。但是父親被後悔所壓倒。因此說："於是具壽蘇提那就有了悔恨"等等。其中，"ahudeva"就是"ahu eva"，字母"d"是爲了連音。意思是"確實發生了"。"悔恨"是指由於不當行為而產生的後悔。"懊悔"也是它的同義詞。這是因為被智者認為不應該做的，是可恥的行為，所以叫做悔恨。由於無法挽回已做的不當行為，因此對此產生異常的憶念，所以稱為懊悔。"唉，我真是沒有得到啊"意思是"我真是沒有得到"；那些所謂沒有得到禪定等功德，是指我沒有得到，不是指別人。"我真是沒有獲得啊"意思是即使我已經獲得了出家、皈依、受戒等功德，由於不當行為的污染，對我來說也不算是獲得。"唉，我真是沒有好好得到啊"意思是即使得到了這個教法，對我來說也是沒有好好得到。"我真是沒有很好地得到啊"意思是不像其他良家子弟那樣，我真是沒有很好地得到。為什麼？"因為我在如此善說的法、律中...無法行梵行"。"梵行"指的是包含三學的道梵行。"消瘦了"意思是無法進食，變得瘦弱，肌肉和血液減少。"面色蒼白"意思是變得面色蒼白，像枯黃的葉子一樣。"血管暴露"意思是因為肌肉和血液耗盡，身體上只剩下血管網路。"內心憂鬱"意思是由於悲傷而心思鬱結。但是從依靠心臟而運作的角度來說，所有人都是內心的。"意志消沉"意思是在誦經、問答、業處修習、增上戒、增上心、增上慧、圓滿行持等方面放棄努力，不再奮發，反而因懈怠而意志消沉、退縮。"苦惱"意思是因心理痛苦而苦惱。"憂鬱"意思是因怨恨而心情惡劣，或者因為被憂愁壓倒而心情不佳。"沉思"意思是因為懊悔而像被砍斷尾巴的驢子一樣，不斷思考這件事。

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

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

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

  1. 說：那些助伴的比丘見到這樣的聚集和討論，便對他信任的話語，愉快地對他說。豐滿的感官是因為安住于安樂的緣故，具足的眼耳鼻舌身意等感官。這裡的「所以」是指「因此」，而「但是」是指「然而」。「你是否...」是指「你是否」。「不安樂」是指渴望；「渴望家庭生活」是這個意思。因此為反對這樣的不安樂，他說：「我確實沒有不安樂。」而對於那些更善於修行的法，反而是安樂的。我有一個惡業已做，確實存在，常常像是面對著我一樣。於是他爲了顯現這一點，便說「古老的第二次...」等。 「夠了，你好，蘇提，不安樂。」意思是「你這惡業，夠了，能夠引起不安樂的」。「那你...」的開頭是指你因這惡而無法修行梵行，這個惡業應當被理解為不安樂的。於是教導他們說：「難道你們不是說，世尊...」等。在那裡，「難道」是爲了接受同意的意思。「以多種方式」是指以多種原因。「爲了脫離」是指爲了脫離的緣故。「不為貪慾」是指不爲了貪慾的緣故。世尊確實說：「聽聞此法后，眾生將會對一切生死的享受感到厭倦，而不會貪戀。」這就是教法的意圖。這個方法在所有方面都是如此。這裡的「多種方式」只是一個表達方式。「爲了超越煩惱」是指爲了超越煩惱而斷絕。「不結合」是指不結合的緣故。「爲了不執著」是指爲了不執著的緣故。「不執著」是指爲了不執著的緣故。 「在那兒的名字」是指「在那兒的你」。「與貪慾相結合」的意思是與貪慾一起的生理現象，你將會有能力、適應、適合；這個意思是「你會努力」。這個方法在所有地方都是如此。再者，貪、脫離等九個詞是特指涅槃的境界。因此「爲了貪、脫離」或「爲了愉悅」，即使被說成「爲了涅槃」，也應理解為如此。因為涅槃是因緣而生的，基於此，貪慾將會厭倦而不存在，因此稱為貪、脫離。因為在此基礎上，驕傲、醉酒等將會消失，因此稱為醉酒、愉悅。因為在此基礎上，所有的慾望都將被消除，因此稱為慾望的消除。因為在此基礎上，五種慾望的根源將會被破壞，因此稱為根源的破壞。因為在此基礎上，三界的輪迴將會被截斷，因此稱為輪迴的截斷。因為在此基礎上，所有的渴望都將消失、厭倦、止息，因此稱為渴望的消亡、脫離、滅絕。因為這四種生處、五種去處、七種意識的存在、九種生存的狀態，因生生不息而被束縛、被壓制，因此稱之為涅槃。

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

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

講述了慾望的捨棄：指的是捨棄物質慾望和精神慾望。完全了知慾望的觀念：指的是通過了知、審察和捨棄這三種方式來完全了知所有的慾望觀念。慾望的渴求：指的是對慾望的渴求或想要品嚐慾望。慾望的思維：指的是與慾望相關的思維。慾望的熱惱：指的是因五種感官慾望而產生的內在熱惱。在這五個方面，講述的是能夠滅除煩惱的出世間道。但在最初的三個方面，應該理解為講述的是世間和出世間混合的道路。 朋友啊，這不是：朋友啊，這不是，你的惡業不會引起不信者的信仰，也不會引起這樣的人的信仰。而這個：而這個。也有"而那個"的讀法。爲了改變：爲了改變信仰，引起後悔。對於那些尚未通過道路獲得信仰的人，會引起他們的後悔："我們居然對這樣的法和戒律有信心，其中的比丘竟如此行為不端。"但對於那些已經通過道路獲得信仰的人，他們的信心如須彌山不被風動搖，即使面對這樣的事件或更糟糕的事件也不會動搖。因此說："爲了一些人的改變"。

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

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

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

  1. 他們向世尊報告此事：他們向世尊告知、通報了此事。在報告時，他們既不是出於討好，也不是爲了製造分裂，不是爲了宣揚那位尊者的過失，不是爲了給教法帶來災難，也不是認為"聽到這個訊息后，世尊將不會給他在教法中立足之地，會將他驅逐出去"而報告的。相反，他們是認為"世尊知道教法中出現了這個問題后，將會制定學處，設立界限、規範、命令"而報告的。 在這個緣起中，在這個因緣中：這裡應該理解為，蘇提那的越軌行為是制定學處的原因，因此被稱為緣起和因緣。因為原因會產生自己的果報，就像是在說"拿著吧"一樣地給予，並開始產生它，或者說正在產生它；因此被稱為緣起和因緣。佛陀世尊呵斥道：佛陀世尊呵斥、責備；就像是最高尚的人在說值得讚美和責備的人的優點和缺點一樣。因為世尊看到違反戒律的人時，不會想："這個人以出身、姓氏、良好家庭、學識或頭陀行而聞名，應該保護這樣的人。"也不會在看到品行端正、有德行的人時，想要隱藏他的優點。相反，他會責備應該責備的，讚美應該讚美的，而這個人是應該被責備的；因此，他站在這樣的立場上，以不動搖的心用"不適當"等詞呵斥。 其中，這是意義的解釋 - 你這個愚蠢的人、空虛的人所做的這件事，對於使人成為沙門的法、道果涅槃的教法來說是不適當的，不符合它們的本質、影子、美好；相反，與這些法相去甚遠。正因為不適當，所以不相符，不符合它們；相反，是相反的、對立的。正因為不相符，所以不恰當，不是適當的、相似的、相應的；相反，是不相似的、不相應的。正因為不恰當，所以不是沙門所為，不是沙門的行為。因為不是沙門所為，所以是不允許的。因為沙門的行為不是這樣的，所以對他們來說是不允許的。因為不允許，所以是不應該做的。因為沙門不會做不允許的事。而你做了這樣的事，所以你這個愚蠢的人做了不適當的...不應該做的事。"怎麼會"意思是"以什麼理由，你看到了什麼理由"。然後爲了顯示沒有理由，他接著說"難道我，愚蠢的人啊"等等。這些都已經解釋過了。

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

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

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

現在，由於他所做的惡業會結出極其痛苦的果報，因此爲了向他展示這個果報，世尊像慈愛的父母對做錯事的孩子那樣，以憐憫的心責備蘇提那說："你這個愚蠢的人，最好是..."等等。其中，"毒蛇"是指毒液迅速發作的蛇。"劇毒"是指毒液猛烈、兇惡的蛇，這裡指的是這樣的毒蛇的劇毒。"放入"與"最好"相連。把生殖器放入這樣的毒蛇的劇毒口中是最好的；如果真的放入了，那就最好了；意思是這將是美好的、善的、極好的。"而不是"意思是並不是最好的，不是美好的，不是善的，不是極好的。每處都是這樣理解。"黑蛇"指的是黑色的蛇。"炭火坑"指的是裝滿炭火的坑或炭火堆。"燃燒的"指的是著火的，呈現火焰顏色的。"熾熱的"指的是四面燃燒的，火焰四射的。"火光四射的"指的是發光的。意思是說四面升起的火焰形成一片光明。 "這是什麼原因呢"如果問我所說的"最好"是什麼原因，是哪種原因？"會遭遇死亡"意思是如果有人把生殖器放進去，他會遭遇死亡或遭受相當於死亡的痛苦。"而由此為因...會轉生"意思是這種將生殖器放入女性生殖器的行為，由此為因，行為的人會轉生到地獄；看到這種行為如此大罪，他責備它，而不是希望他遭受痛苦。"在那裡你"意思是在那樣的行為中，即使是如此大罪，你也。"你"這裡的"你"是表示輕蔑的語氣詞。"你"是"他"的同義詞；兩者都表示被輕蔑、被鄙視的意思。"非法"指的是不善良的、低劣的人的法；意思是他們所應該遵循的。"村法"指的是村莊的法；意思是說村民們的法。"賤民法"指的是惡法中生活、流落的人，即那些賤民、低劣之人的法，或者說是使人流於污穢的法。"粗鄙的"指的是惡劣的、被煩惱污染的、粗糙的、不精細的，意思是說不巧妙的。"以水結束的"指的是以用水清潔為結束的，那個以水結束的。"秘密的"指的是隱蔽的，在隱蔽處發生的。因為這種行為令人厭惡，所以不能在公開場合、他人可見之處進行，因此說是"秘密的"。"二人結合"指的是兩個人應該結合的，也有"二人二人結合"的讀法。有些人讀作"一人一人結合"，但這不好。"你將會從事"這應該與前面提到的"在那裡你"中的"你"連線起來，讀作"你將會從事"。 "對許多...開始者、先行者"是指佛教。在這個教法中，你是許多人不善法的開始者，因為你最先做了；是先行者，因為你最先走上這條道路；是開門者，是方法的展示者。這裡的意思是，得到你這個借口，許多效仿你的人將會做各種各樣的不善法，如猴子交配等。

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

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

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

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

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

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

以多種方式：以這些"不適當"等方式所說的,以多種理由。說明難養、難滿足...懶惰的過失：意思是說明以難養等為基礎的不自製的過失、責備、呵斥。因為處於不自製狀態的人變得難養和難滿足,所以不自製被稱為"難養、難滿足"。又因為處於不自製狀態的人對四資具變得大欲,即使得到如須彌山那麼多的資具也不知足,所以不自製被稱為"大欲、不知足"。又因為處於不自製狀態的人傾向於群體交往和煩惱交往,沉溺於懶惰,完全沉溺於八種懶惰事,所以不自製被稱為"群體交往和懶惰"。 說明易養、易滿足...精進的讚美：意思是說明以易養等為基礎的自製的讚美。因為捨棄不自製而處於自製狀態的人變得易養易滿足,對四資具變得少欲無貪,對每一種資具都以隨得、隨力、隨宜的三種知足而滿足,所以自制被稱為"易養、易滿足、少欲、知足"。 又因為捨棄不自製而處於自製狀態的人傾向於削減煩惱和抖落煩惱,所以自制被稱為"削減和抖落"。 又因為捨棄不自製而處於自製狀態的人遠離身語不端莊、不令人信服、不寂靜、不適當的身語惡行,遠離心不端莊、不令人信服、不寂靜、不適當的三種不善尋,而趨向與此相反的身語善行和三種善尋,變得端莊、令人信服、寂靜、適當,所以自制被稱為"端莊"。 又因為捨棄不自製而處於自製狀態的人傾向於減少一切煩惱、出離、完全成就八種精進事,所以自制被稱為"減少和精進"。 對比丘們說了適合、相應的：對於在那裡集會的比丘們,現在將要制定的學處,對此適合而且相應。或者說,對於剛才所說的易養等自製,適合而且相應,作了與自製捨棄相關的,不依經典、不依經文的、決定性的法義開示。據說,世尊在這樣的場合,就像製作五色花環、裝飾寶珠項鍊一樣,對那些想要拒絕、喜好不自製的人,以未來輪迴之苦威嚇他們,顯示種種過患;對那些樂於學習、安住于自製的人,使一些人安住于阿羅漢果,使一些人安住于阿那含果、斯陀含果、須陀洹果,對於缺乏出離傾向的人也使他們安住于天道,作長篇經典那麼長、中篇經典那麼長的法義開示。這裡所說的"對比丘們說了適合、相應的法義開示"就是指這個意思。

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

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

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

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

以這個：以這個蘇提那的不當行為作為原因。學處：這裡,"應當學習"是學,以此"前進"是步,學的步驟是學處;意思是學習的獲得方法。或者說是根本、依靠、基礎。這是對戒禁淫的另一種稱呼。因為戒禁淫對其他被稱為學的戒、觀、禪定、道法來說,按照所說的意義是基礎,所以在這裡被稱為"學處"。這個意思應該按照學處分別中所說的方法來理解。而且,表達這個意思的語言也應該理解為"學處"。也有這樣說:"學處是指其中的名身、句身、詞身、文身。"或者,就像說"不貪是法句"時,意思是不貪是法的一個部分,同樣在這裡"學處"也應該理解為學的一個部分,學的一個方面。 基於十種利益：基於、依據、著眼於制定學處的原因應該獲得的十種利益,意思是觀察十種利益的成就。現在爲了顯示這十種利益,他說"爲了僧團的善好"等。其中,僧團的善好是指僧團的良好狀態,就像在"善哉,諸天"這樣的地方一樣,是接受"善哉,尊者"這樣的話語。誰接受如來的話,那對他長期有利有益,所以爲了僧團接受我的"善哉,尊者"的話,我將制定學處,顯示不接受的過患和接受的利益,而不是用強制力壓制。爲了表明這個意思,他說"爲了僧團的善好"。爲了僧團的安樂:爲了僧團的安樂狀態;意思是爲了共同生活的快樂。 爲了制止惡劣的人:惡劣的人是指破戒的人;即使被引導到慚愧狀態也難以達到,或者犯戒時或犯戒后不感到羞恥,爲了制止他們;因為如果沒有學處,他們會說"你們看到什麼,聽到什麼?我們做了什麼?你們在哪一個事項上,指控我們犯了哪一條戒?"來騷擾僧團,但是如果有學處,僧團就會指出學處,以法、律、佛陀的教導來制止他們。因此說"爲了制止惡劣的人"。 爲了善良比丘的安樂住:爲了善良的、喜愛戒律的比丘的安樂生活。因為喜愛戒律的比丘不知道應做不應做、有罪無罪、界限規矩,爲了圓滿三學而努力時會感到疲倦,自責時會感到壓力。但是知道了應做不應做、有罪無罪、界限規矩后,爲了圓滿三學而努力時就不會感到疲倦,自責時也不會感到壓力。因此,制定學處會導致他們的安樂生活。或者說,制止惡劣的人本身就是這些比丘的安樂生活。因為由於破戒的人,布薩不能舉行,自恣不能舉行,僧團羯磨不能進行,和合不能實現,比丘們不能專心於誦經、問答、禪修等。但是當破戒的人被制止后,所有這些困擾就不會發生。因此善良的比丘就能安樂生活。這樣,"爲了善良比丘的安樂住"應該從兩個方面來理解。

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

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

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

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

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

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

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

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

『『Atthasataṃ dhammasataṃ, dve ca niruttisatāni;

Cattāri ñāṇasatāni, atthavase pakaraṇe』』ti.

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

爲了遮止現世的漏：現世的漏是指不自製的人在目前生命中會遭受的特殊痛苦,如被手打、棍打、斷手、斷腳、惡名、羞辱、後悔等。因此,爲了遮止、覆蓋、阻擋這些現世的漏的意思。 爲了防止來世的漏：來世的漏是指不自製的人因所造惡業而在來世地獄等處會遭受的特殊痛苦,爲了防止、平息、止息這些漏的意思。 爲了使不信者生信：因為有了學處的制定,不信的智者知道了學處的制定,或者看到比丘們按照所制定的實踐,就會想:"這些釋迦子沙門遠離、戒絕世間大眾所貪著、嗔恨、愚癡的事物,他們確實做了難做之事,做了重要之事",從而生起信心,就像看到律藏經書的邪見婆羅門一樣。因此說"爲了使不信者生信"。 爲了使已信者更加信：對教法已有信心的善男子,知道了學處的制定,或者看到比丘們按照所制定的實踐,就會想:"啊,尊者們真是難行能行者,他們終生保持一食、梵行、律儀",從而更加信心。因此說"爲了使已信者更加信"。 爲了正法久住：正法有三種:教法正法、行法正法、證法正法。其中,包含在三藏中的一切佛語稱為"教法正法"。十三頭陀行、十四章法、八十二大法、戒定慧,這是"行法正法"。四聖道、四沙門果和涅槃,這是"證法正法"。所有這些,因為有了學處的制定,比丘們就會學習學處及其義釋,以及爲了說明其意義的其他佛語,並按照所制定的實踐,圓滿實踐后證得應由實踐而證得的出世間法,因此學處的制定使正法久住。因此說"爲了正法久住"。 爲了攝受律：因為有了學處的制定,自製律、斷律、止息律和制定律這四種律都得到了攝受、支援、很好的支援。因此說"爲了攝受律"。 所有這些詞都應該與"我將制定學處"這句話連線。其中第一個和最後一個詞的連線是:"爲了僧團的善好,我將制定學處;爲了攝受律,我將制定學處。" 而且在這裡,僧團的善好就是僧團的安樂,僧團的安樂就是爲了制止惡劣的人,這樣形成鏈式推理;僧團的善好就是僧團的安樂,僧團的善好就是爲了制止惡劣的人,這樣以每一個詞為根本進行十次連線,如《附隨》中所說: "一百個意義,一百個法,兩百個詞語, 四百個智慧,在利益的論述中。" 這一切都應該瞭解。但是因為這些在《附隨》中會變得明顯,所以在這裡就不詳細解釋了。

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

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

Paṭhamapaññattikathā niṭṭhitā.

Sudinnabhāṇavāraṃ niṭṭhitaṃ.

Makkaṭīvatthukathā

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

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

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

這樣顯示了制定學處的利益后,爲了說明比丘們在這個學處中應該做的事,他說"比丘們,你們應該這樣誦出這條學處。"這是什麼意思呢?比丘們,我已經這樣顯示了利益的這條學處,你們應該這樣在波羅提木叉誦出,應該學習,應該記住,也應該教導他人。這裡的"和"字表示附加的意思,因此引入了這些意思。 現在,爲了顯示所說的"這條學處",他說"若比丘行淫法,則犯波羅夷,不共住。"這樣以根本斷絕的方式堅定地制定了第一波羅夷后,爲了進一步制定,又出現了母猴的事件。爲了說明這個事件的起源,說了"世尊這樣為比丘們制定了這條學處"。其意思是:世尊這樣為比丘們制定了這條學處,而且又出現了另一個事件。 初次制定的解說結束。 蘇提那誦分結束。 母猴事件的解說 40. 現在,爲了顯示那個出現的另一個事件,說了"那時"等。其中,這是對不明顯詞語的解釋 - "以食物引誘母猴":由於大林中比丘們的忍辱慈愛等德行的力量,許多鹿、孔雀、雞、猴子等動物在禪修處無所畏懼地遊走。其中,用食物,即粥、飯、零食等引誘、收買了一隻母猴。"她的":是處所格。"行":是經常行的意思;因為這是表示頻繁的現在時。"那個比丘":那個行淫法的比丘。"巡視住處":那些比丘是客人,爲了見佛而來,一大早得到客人食物后,做完用餐的事,想要看看比丘們的住處而四處走動。因此說"巡視住處"。"走向那些比丘":因為動物與一個比丘熟悉后,對其他比丘也會產生同樣的想法。因此那隻母猴走向那些比丘;走近后,也對他們做出了對自己熟悉的比丘所做的那種舉動。 "尾巴":指尾巴。"抬起":放在前面。"做出暗示":做出他們知道是表示想要交配的那種動作和行為。"那個比丘":這個精舍是他的。"躲在一邊":隱藏在一個地方。 41. "是的,朋友":就像當場被抓到的小偷一樣,因為親眼所見而被指責,無法說"我做了什麼"等話,所以說"是的,朋友"。"朋友,難道它不是同樣的嗎":朋友,就像對人類女性一樣,難道對雌性動物這條學處不也是一樣的嗎?因為對人類女性,看、抓、摸、觸、碰都是粗鄙的。對雌性動物,所有這些也都是粗鄙的。這有什麼區別?你在沒有借口的地方尋找藉口。

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

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

Makkaṭīvatthukathā niṭṭhitā.

Santhatabhāṇavāro

Vajjiputtakavatthuvaṇṇanā

43-

  1. "即使是對動物也犯波羅夷,不共住":他更加堅定地制定了學處,即使與動物行淫也成為波羅夷。因為學處有兩種:世間罪和制定罪。其中,凡是在有意識的情況下心是不善的,那就是世間罪。其餘的是制定罪。其中,對於世間罪,補充規定的產生是爲了阻止、關閉門、切斷源頭、使之更加嚴厲,除了增上慢,除了在夢中。但這裡說的是因為沒有違犯,因為是無關緊要的。對於制定罪,在沒有違犯的情況下,補充規定的產生是爲了放鬆、釋放、開門,進一步造成無罪,就像群食和接續食等中的補充規定一樣。"即使是臨時的"這樣的補充規定,因為是在已經違犯后產生的,所以屬於制定的性質。但是這第一條學處,因為是世間罪,不是制定罪;所以這個補充規定是爲了阻止、關閉門、切斷源頭、使之更加嚴厲而產生的。 這樣把兩個事件合併,以根本斷絕的方式更加堅定地制定了第一波羅夷后,爲了進一步制定,又出現了跋耆子的事件。爲了顯示這個事件的起源,說了"世尊這樣為比丘們制定了這條學處"。其意思是:世尊這樣為比丘們制定了這條學處,而且又出現了另一個事件。 母猴事件的解說結束。 草蓆誦分 跋耆子事件的解釋 43-

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

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

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

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

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

  1. 現在,爲了顯示那個出現的另一個事件,說了"那時"等。在這裡,這是對不明顯詞語的解釋 - "毗舍離人":毗舍離的居民。"跋耆子":瓦吉國毗舍離的家族子弟。據說,在佛教中凡是出現麻煩、過失、禍患,都是由跋耆子引起的。例如,提婆達多得到跋耆子的支援而分裂僧團。正是跋耆子在佛陀涅槃一百年後宣揚非法非律的教導。這些人也是他們中的一些,即使制定了學處,也盡情享受...行淫法。 "由親屬的災難":這裡,災難、不幸、混亂、破壞、毀滅都是同義詞。親屬的災難是親屬災難,由於親屬災難,即由於國王懲罰、疾病、死亡、流放等原因造成的親屬毀滅。第二項也是同樣的解釋。在第三項中,健康的破壞者即疾病就是疾病災難。因為它破壞、擾亂、毀滅健康,所以是災難。疾病即是災難,即疾病災難,由於疾病災難。"遭遇":被壓制、被征服、被具有。 "阿難尊者,我們不責備佛":阿難尊者,我們不責備佛,不給佛過錯。不責備法,不責備僧。我們只責備自己:我們只責備自己,給自己過錯。"不幸":沒有福德。"少福":福德微少。"善法的觀察者":對於在三十八種所緣中分析的善法,是它們的觀察者;意思是從各種所緣中出來后觀察這些法。"前夜后夜":夜的前部分是前夜,夜的後部分是后夜,即初夜和后夜。"菩提分":存在於菩提之側的,有助於阿羅漢道智的。"修習":增長。"我們將致力於":捨棄俗家的羈絆和住處的羈絆,在遠離的住處專心致志,不做其他事情。 "好的,朋友們":長老不知道他們的意圖,聽到他們這番豪言壯語,想著"如果他們是這樣的話,那很好",就說"好的,朋友們"同意了。"這是不可能的,沒有機會":這兩個詞都是否定原因的表達。因為原因是果在那裡依賴它而存在。因為它是果依賴它而存在的機會,所以稱為"可能和機會",否定這一點說:"阿難,這是不可能的,沒有機會"。這樣的可能或機會是不存在的。"如來":如來爲了跋耆人...等而廢除,這樣的原因是不存在的。因為如果世尊給予這些請求"我們希望得到具足戒"的人具足戒,那麼他就會廢除"犯波羅夷,不共住"的規定。但因為他不廢除這個,所以說"這是不可能"等。 "他來了不應該給予具足戒":世尊出於同情說:"如果這樣來的人得到具足戒,在教法中就會不恭敬。但如果處於沙彌的地位,他會恭敬,也會為自己的利益而努力。""他來了應該給予具足戒":這樣來的人,處於比丘的地位,因為戒行未敗壞而會對教法恭敬,如果有因緣,不久就會達到最高的目標。知道這一點后說應該給予具

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

Vajjiputtakavatthuvaṇṇanā niṭṭhitā.

Catubbidhavinayakathā

這樣顯示了行淫后歸來的人,有的不應該給予具足戒,有的應該給予具足戒,然後把三個事件綜合在一起,爲了制定完整的學處,他說"比丘們,你們應該這樣誦出這條學處",然後制定了完整的學處:"若比丘...不共住"。 跋耆子事件的解釋結束。 四種律的解說

  1. Idānissa atthaṃ vibhajanto 『『yo panāti, yo yādiso』』tiādimāha. Tasmiṃ pana sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena catubbidho vinayo jānitabbo –

Catubbidhañhi vinayaṃ, mahātherā mahiddhikā;

Nīharitvā pakāsesuṃ, dhammasaṅgāhakā purā.

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

Tattha suttaṃnāma sakale vinayapiṭake pāḷi.

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

Ācariyavādo nāma dhammasaṅgāhakehi pañcahi arahantasatehi ṭhapitā pāḷivinimuttā okkantavinicchayappavattā aṭṭhakathātanti.

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

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

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

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

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

  1. 現在爲了解釋它的意思,他說"若是:即任何"等。對於那個學處、學處的分別和整個律的判斷,希望精通的人應該知道四種律: 過去主持法會的大神通長老們, 闡明並宣說了四種律。 哪四種?經、經隨順、師說、己意。關於這一點說:"以依據詞句、義理、師傳、意圖"。這裡,"依據詞句"指的是經,"義理"指的是經隨順,"師傳"指的是師說,"意圖"指的是己意。 其中,經是指整個律藏中的原文。 經隨順是指四大教法;世尊這樣說:"比丘們,凡我未禁止說'這是不允許的',如果它順從不允許的、排斥允許的,那對你們是不允許的。比丘們,凡我未禁止說'這是不允許的',如果它順從允許的、排斥不允許的,那對你們是允許的。比丘們,凡我未許可說'這是允許的',如果它順從不允許的、排斥允許的,那對你們是不允許的。比丘們,凡我未許可說'這是允許的',如果它順從允許的、排斥不允許的,那對你們是允許的。" 師說是指由結集法的五百阿羅漢確立的,不在原文中的,作為明確判斷的註釋傳統。 己意是指除了經、經隨順、師說之外,通過推理、自己的理解、把握要點而表述的看法。 而且,在經、阿毗達摩、律的註釋中出現的一切長老說都稱為"己意"。但是,採用己意來說話時,不應該固執己見。應該考慮理由,用意義來解釋原文,用原文來解釋意義。己意應該與師說對照。如果與之相符合一致,就應該接受。如果既不相符也不一致,就不應該接受。因為這個己意是最弱的。比己意更強的是師說。 師說也應該與經隨順對照。與之相符合一致的才應該接受,其他的不應該接受。因為比師說更強的是經隨順。 經隨順也應該與經對照。與之相符合一致的才應該接受,其他的不應該接受。因為比經隨順更強的只有經。經是不可反駁的,如同制定者的僧團,如同佛陀住世時一樣。因此,當兩位比丘討論時,如果一方引用經,另一方引用經隨順。他們不應該互相貶低或譴責,而應該將經隨順與經對照。如果相符合一致,就應該接受。如果不,就不應該接受;應該只依據經。如果這一方引用經,另一方引用師說。他們也不應該互相貶低或譴責,而應該將師說與經對照。如果相符合一致,就應該接受。不相符不一致的可責備的師說不應該接受;應該只依據經。 如果這一方引用經,另一方引用己意。他們也不應該互相貶低或譴責,而應該將己意與經對照。如果相符合一致,就應該接受。如果不,就不應該接受。應該只依據經。

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

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

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

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

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

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

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

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

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

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

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

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

如果這一方引用經隨順,另一方引用經。應該將經與經隨順對照。如果相符合一致,被認為是包含在三次結集中的原文,就應該接受。如果不被認為是這樣,不相符不一致,是外道的經或詩偈或其他可責備的經,如隱藏的毗山多羅、隱藏的律、方廣等之一,就不應該接受。應該只依據經隨順。 如果這一方引用經隨順,另一方引用師說。應該將師說與經隨順對照。如果相符合一致,就應該接受。如果不,就不應該接受。應該只依據經隨順。 如果這一方引用經隨順,另一方引用己意。應該將己意與經隨順對照。如果相符合一致,就應該接受。如果不,就不應該接受。應該只依據經隨順。 如果這一方引用師說,另一方引用經。應該將經與師說對照。如果相符合一致,就應該接受。其他可責備的經不應該接受。應該只依據師說。 如果這一方引用師說,另一方引用經隨順。應該將經隨順與師說對照。相符合一致的才應該接受,其他的不應該接受。應該只依據師說。 如果這一方引用師說,另一方引用己意。應該將己意與師說對照。如果相符合一致,就應該接受。如果不,就不應該接受。應該只依據師說。 如果這一方引用己意,另一方引用經。應該將經與己意對照。如果相符合一致,就應該接受。其他可責備的經不應該接受。應該只依據己意。 如果這一方引用己意,另一方引用經隨順。應該將經隨順與己意對照。相符合一致的才應該接受,其他的不應該接受。應該只依據己意。 如果這一方引用己意,另一方引用師說。應該將師說與己意對照。如果相符合一致,就應該接受;其他可責備的師說不應該接受。應該只依據己意。應該使自己的理解更有力。在所有情況下都不應該貶低或譴責。 如果這一方說"允許",另一方說"不允許"。應該在經和經隨順中對照。如果是允許的,就應該堅持允許。如果是不允許的,就應該堅持不允許。 如果這一方從經中引用許多理由和判斷來證明它是允許的,而另一方找不到理由。應該堅持允許。如果另一方從經中引用許多理由和判斷來證明它是不允許的,這一方不應該堅持自己的理解。應該說"好"同意,堅持不允許。如果雙方都有理由的影子,禁止更好,應該堅持不允許。因為涉及到律,在考慮允許與不允許時應該限制、加強、切斷源頭,堅持更嚴格的立場。 如果這一方說"不允許",另一方說"允許"。應該在經和經隨順中對照。如果是允許的,就應該堅持允許。如果是不允許的,就應該堅持不允許。

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

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

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

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

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

如果這一方用許多經和判斷的理由來證明它是不允許的,而另一方找不到理由,應該堅持不允許。如果另一方用許多經和判斷的理由來證明它是允許的,而這一方找不到理由,應該堅持允許。如果雙方都有理由的影子,不應該放棄自己的理解。就像這裡說明了允許與不允許、不允許與允許的判斷一樣,對於無罪與有罪的說法、有罪與無罪的說法,以及輕罪與重罪的說法、重罪與輕罪的說法,也應該理解判斷。這裡只是名稱不同,在應用方法上沒有區別,所以沒有詳細解釋。 這樣,當出現允許與不允許等的判斷時,誰在經、經隨順、師說、己意中找到更多的理由,就應該堅持他的說法。但如果完全找不到理由和判斷,不應該放棄經,應該只依據經。這樣,希望精通那個學處、學處的分別和整個律的判斷的人應該知道這四種律。 知道了這四種律后,持律者還應該具備三個特徵。持律者應該具備哪三個特徵?一個特徵是"他精通經,善於運用,從字面和含義上都能很好地判斷"。第二個特徵是"他在律中站穩腳跟,不動搖"。第三個特徵是"他很好地掌握了師承,善於思考,牢記在心"。 其中,經是指整個律藏。他精通它意味著很好地掌握。善於運用意味著熟練地運用,爛熟於心。很好地判斷意味著從原文、問答和註釋中很好地判斷,消除疑惑後學習。 他在律中站穩腳跟意味著以廉恥心在律中站穩腳跟。因為無恥者即使多聞,也會因為重視利養而歪曲傳統,宣揚非法非律的教導,在教法中造成大禍患。他甚至會引起僧團分裂和僧團不和。但有廉恥者、謹慎者、渴望學習者即使爲了生命也不會歪曲傳統,只會宣揚法和律,尊重老師的教導。因此,過去的大長老們三次宣告:"在未來,有廉恥者會保護,有廉恥者會保護,有廉恥者會保護。"這樣,有廉恥者不放棄律、不偏離律,以廉恥心在律中站穩腳跟,很好地確立。不動搖意味著:動搖者是指在被問到原文或註釋或上下文或詞句順序時,會動搖、顫抖,無法站穩;別人說什麼他就同意什麼;放棄自己的說法,接受別人的說法。而不動搖者在被問到原文或註釋或上下文或詞句順序時,不會動搖、不會顫抖,就像用鉗子夾住每一根毛一樣回答說:"我們是這樣說的;我們的老師們是這樣說的";對他來說,原文和原文的判斷就像放在金碗里的獅子脂一樣,不會耗盡、不會用完,這就叫做"不動搖"。

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

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

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

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

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

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

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

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

他很好地掌握了師承意味著他很好地掌握了長老傳承、世系傳承。善於思考意味著很好地思考;就像一想到就會亮起的燈一樣。牢記在心意味著很好地記住,從前後關聯、意義、理由來記住;放棄自己的見解,以老師的純凈來說話:"我的老師從某某老師那裡學習,他又從某某那裡學習",這樣追溯所有的師承、長老說法,一直追溯到優波離長老從正等覺者那裡學習。從那裡再追溯,優波離長老從正等覺者那裡學習,陀娑迦長老從他的戒師優波離長老那裡學習,蘇那迦長老從他的戒師陀娑迦長老那裡學習,悉伽婆長老從他的戒師蘇那迦長老那裡學習,目犍連子帝須長老從他的戒師悉伽婆長老和旃陀跋耆長老那裡學習。這樣追溯所有的師承、長老說法,一直追溯到自己的老師。這樣學習的師承就是很好地掌握了。如果不能這樣做,也必須學習兩三代。因為按最後的方法,應該知道老師和老師的老師是如何解釋原文和問答的。 具備這三個特徵的持律者,在僧團聚集判斷事件時,當事件發生,原告和被告說完應該說的話后,不應該立即判斷,而應該觀察六個方面。哪六個?應該觀察事件,應該觀察攝頌,應該觀察詞義解釋,應該觀察三分,應該觀察中間罪,應該觀察無罪。 因為觀察事件時,他會看到某些罪,如"應該用草或葉子遮蓋而來,決不能裸體而來;誰裸體而來,犯突吉羅罪"。他會引用這段經文來解決這個問題。 觀察攝頌時,他會按"故意妄語犯波逸提"等方式看到五種罪之一,他會引用這段經文來解決這個問題。 觀察詞義解釋時,他會按"在屍體未腐爛時行淫法,犯波羅夷。在屍體大部分腐爛時行淫法,犯偷蘭遮"等方式看到七種罪之一,他會從詞義解釋中引用經文來解決這個問題。 觀察三分時,他會在三分中看到三分僧殘或三分波逸提或三分突吉羅或其他罪,他會從那裡引用經文來解決這個問題。 觀察中間罪時,他會看到在學處之間的中間罪,如"舉起被風吹倒的東西,犯突吉羅罪",他會引用這段經文來解決這個問題。 觀察無罪時,他會看到在每個學處中指出的無罪,如"無罪:比丘不同意,無偷盜心,無殺害意圖,無誹謗意圖,無射精意圖,非故意,失念,不知",他會引用這段經文來解決這個問題。

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

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

Niṭṭhitā catubbidhavinayakathā

Vinayadharassa ca lakkhaṇādikathā.

以下是完整的直譯： 若比丘精通四種毗尼,具足三相,觀察這六處后平息諍事,他的裁決不可逆轉,如同佛陀親自坐下裁決一樣。如果有違犯學處的比丘來到這樣善於裁決的比丘面前,詢問自己的疑慮;他應該仔細考慮后,如果是無犯,就應該說"無犯"。如果是犯戒,就應該說"有犯"。如果是應懺悔的,就應該說"應懺悔"。如果是應出罪的,就應該說"應出罪"。如果看似波羅夷,也不應立即說"犯波羅夷"。為什麼?因為淫慾行為和聲稱上人法的違犯是粗重的。而偷盜和殺人的違犯則是微細、心念迅速的。它們以微細方式犯,以微細方式守護,因此特別是在被問及這類疑慮時,不應說"有犯",如果他有阿阇黎,就應該派他去"問我們的阿阇黎"。如果他回來說"你們的阿阇黎考察經典和道理后對我說'可救治'",那麼這位比丘就應該對他說"很好,非常好,請按阿阇黎所說去做"。如果他沒有阿阇黎,但有一起學習的長老,就應該派他去那裡-"有一位和我們一起學習的長老是僧團領袖,你去問他"。如果長老也裁決"可救治",就應該說"很好,非常好,請按他的話去做"。如果也沒有一起學習的長老,但有一位有智慧的弟子,就應該派他去那裡-"你去問某某年輕比丘"。如果他也裁決"可救治",就應該說"很好,非常好,請按他的話去做"。如果連年輕比丘也認為是波羅夷,他也不應該說"你犯了波羅夷"。因為佛陀出世難得,出家和受具足戒更加難得。應該這樣說:"掃凈一個僻靜處,坐下來午休,凈化戒行,先修習三十二身份"。如果他的戒行清凈,業處相應,諸行明顯現起,心如達到近行定或安止定般一境,不知不覺過了一天。他過了一天來參拜時,應該這樣問:"你的心境如何?"在他說明心境后,應該說:"出家是爲了心的清凈,你要不放逸地修習沙門法"。 但是如果他的戒行已破,業處就不相應,心如被棍棒擊打般動搖,被後悔之火焚燒,如坐在熱石上立即起身。他來時應該問:"你的心境如何?"在他說明心境后,應該說:"作惡業者,世上無隱蔽處。首先作惡時自己知道,然後守護神、他心通的沙門婆羅門和其他神祇也知道,現在你要自己尋求安穩"。 四種毗尼的解說 以及持律者的特徵等解說完畢。

Bhikkhupadabhājanīyavaṇṇanā

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

以下是完整的直譯： 比丘條目解釋 現在我們將解釋學處分別的含義。如前所說"若有"等。這裡,"若有"是待分別的詞;"任何"等是對它的分別詞。這裡,"若"只是虛詞;"有"是實義詞;它不確定地表示人,因此爲了顯示其意義,他說了不確定表示人的"有"字。因此這裡應該這樣理解:"若有"即是說"任何人"。又因為所謂"任何人",必定以相、種姓、家族、名字、姓氏、戒行、住處、行處、年齡中的一種形式為人所知,因此爲了讓人如此瞭解,他闡明了這些區別,說"任何"等。其中,"任何"是指在相方面無論是什麼樣:高的或矮的,黑的或白的,深褐色的,瘦的或胖的。"任何種姓"是指在種姓方面無論與什麼相應:與新建工程相應的,或與誦經相應的,或與住處管理相應的。"任何出身"是指在出身方面無論是什麼出身:剎帝利、婆羅門、吠舍或首陀羅。"任何名字"是指在名字方面無論是什麼名字:佛護、法護或僧護。"任何姓氏"是指在姓氏方面無論是什麼姓氏或屬於什麼姓氏:迦旃延、婆私娑或俱尸迦。"任何戒行"是指在戒行方面無論是什麼戒行:新建工程的戒行、誦經的戒行或住處管理的戒行。"任何住處"也是指在住處方面無論是什麼住處:新建工程的住處、誦經的住處或住處管理的住處。"任何行處"也是指在行處方面無論是什麼行處:新建工程的行處、誦經的行處或住處管理的行處。在"長老"等中,指在年長等方面無論是什麼:因圓滿十年而成為長老,或未滿五年而為新學,或超過五年而為中座。總之,在這個意義上,所有這些都稱為"若

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

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

以下是完整的直譯： 在比丘的解釋中，"乞食者"是指乞食的人；無論得到還是沒得到，都以聖潔的方式乞求，這是其意思。由於接受了佛陀等人所接受的乞食行為，所以稱為接受了乞食行為。任何人，無論捨棄了小財產還是大財產，從在家生活出家成為無家者，他放棄了以農耕和牧牛等謀生的方式，僅僅通過接受僧衣就接受了乞食行為，所以稱為比丘。或者因為生活依賴他人，即使在僧院中食用揹簍中的食物，也稱為接受了乞食行為，所以是比丘；或者因為出家是爲了依靠托缽乞食而生，所以稱為接受了乞食行為的比丘。"穿破碎衣服的人"是指穿著在價值、觸感和顏色上破碎的衣服。其中，以剪刀剪下而造成的價值破碎應該被理解。即使是價值千金的衣服，被剪刀剪成碎片后，其價值就破碎了。價值甚至不到原來的一半。以縫線縫合而造成的觸感破碎應該被理解。即使是觸感柔軟的衣服，被縫線縫合后，其觸感就破碎了。變得粗糙。以針眼等造成的顏色破碎應該被理解。即使是非常潔凈的衣服，從縫紉開始，因針眼、手汗污垢，最後因染色過程，其顏色就破碎了；失去了原本的顏色。因為以這三種方式穿著破碎的衣服，所以稱為"穿破碎衣服的人"，即比丘。或者僅僅因為穿著與在家人衣服不同的袈裟，就稱為"穿破碎衣服的人"，即比丘。 "依名稱"是指依約定俗成的稱呼的意思。僅僅依名稱，有些人就被稱為"比丘"。例如，在邀請等場合計數比丘時，也把沙彌算進去，說"一百比丘，一千比丘"。"依自稱"是指依自己的承認。依自稱，有些人就被稱為"比丘"。當被問"這裡是誰？"時，他回答"朋友，我是比丘"。

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

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

『『Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhuno』』ti.

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

『『Tīṇi sataṃ sahassañca, cattālīsaṃ punāpare;

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

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

『『Sattavīsa sahassāni, tīṇiyeva satāni ca;

Etepi sabbe saṅkhātā, sabbe te ehibhikkhukā』』ti.

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

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

以下是完整的直譯： 10.96）等處可見這種情況。但這是阿難長老所說的如法自稱。然而在夜間，即使是破戒者在路上相遇時，被問"這是誰？"也會以不如法、不真實的自稱說"我們是比丘"。 "來,比丘"是指僅憑世尊說"來,比丘"這句話就獲得比丘身份,即"來,比丘"受具足戒。因為世尊看到具足善根的人,就從紅色袈裟內伸出金色右手,發出梵音說:"來,比丘,為正確地終結苦而行梵行。"隨著世尊的這句話,他的在家相立即消失,出家和受具足戒就成就了。他變成剃髮、穿袈裟的樣子。穿一件、披一件、搭一件在肩上,左肩上掛著藍蓮花色的土製缽

2.154) iminā ovādapaṭiggahaṇena mahākassapattherassa anuññātaupasampadā.

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

Garudhammapaṭiggahaṇūpasampadā nāma mahāpajāpatiyā aṭṭhagarudhammassa paṭiggahaṇena anuññātaupasampadā.

Dūtenūpasampadā nāma aḍḍhakāsiyā gaṇikāya anuññātaupasampadā.

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

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

以下是完整的直譯： 2.154）通過接受這個教誡而允許大迦葉長老受具足戒,這稱為接受教誡受具足戒。 問答受具足戒是指允許索派迦受具足戒。據說世尊在東園經行時,問索派迦沙彌與十不凈有關的十個問題:"索派迦,'膨脹想'或'色想',這些法是異義異文,還是同義而僅文不同?"他回答了這些問題。世尊稱讚他后問道:"索派迦,你幾歲了?"(他回答)"世尊,我七歲。""索派迦,你的回答與我的一切智相符。"(世尊)心生歡喜,允許他受具足戒。這就是問答受具足戒。 接受重法受具足戒是指通過大愛道接受八重法而允許的受具足戒。 使者受具足戒是指允許半迦尸妓女的受具足戒。 八語受具足戒是指比丘尼通過比丘尼僧團的白四羯磨和比丘僧團的白四羯磨這兩個羯磨而受具足戒。 白四羯磨受具足戒是指現在比丘的受具足戒。在這八種受具足戒中,"諸比丘,我曾允許以三皈依受具足戒,從今天起我廢除它。諸比丘,我允許以白四羯磨受具足戒。"(大品69)這裡說的是通過這種被允許的受具足戒而受具足戒。

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

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

Bhikkhupadabhājanīyaṃ niṭṭhitaṃ.

Sikkhāsājīvapadabhājanīyavaṇṇanā

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

以下是完整的直譯： 善良的意思是無惡。從善凡夫等直到阿羅漢，由於具足善良的戒、定、慧、解脫和解脫知見，都被稱為"善良的比丘"。應該理解，由於具足戒等功德，就像藍色布料具有藍色一樣，被稱為"精華的比丘"。或者應該理解，由於已去除煩惱的無用部分，只有漏盡者才是"精華"。學習者是指從善凡夫到七聖者，他們學習三學，因此稱為學習者。其中任何一個都應理解為"學習中的比丘"。不學習的是無學。超越了有學法而住于最高果位，因為沒有更高的需要學習，所以漏盡者被稱為"無學"。和合的僧團是指至少在需要五人的羯磨中，應到的比丘都到齊了，應與會的人都與會了，在場的人都不反對，在一個羯磨中達成和合狀態。白四是指以三次宣告和一次提議來完成。羯磨是指如法的律羯磨。不可破的是指由於具足事、提議、宣告、界和眾的圓滿性而達到不可破壞、不可反對的狀態。應得其位的是指值得其因、值得佛陀教法的。受具足戒是指達到上位，即獲得的意思。比丘身份是上位，他因為通過上述羯磨而達到，所以稱為"受具足戒"。這裡只提到了白四羯磨。但是所有註釋書都說，在這個地方應該提取四種僧團羯磨並詳細解釋。它們按順序排列為"單白羯磨、白羯磨、白二羯磨、白四羯磨"，並從犍度和《附隨》末尾的羯磨分別中詳細引用經文解釋。我們將在《附隨》末尾的羯磨分別中解釋它們。這樣做，第一波羅夷的解釋就不會太繁重；對原文的解釋也會更容易理解。那些部分也不會空缺；因此我們只做逐字解釋。 其中的意思是在以"乞食者"等方式所說的諸比丘中。這位比丘是指這個比丘。由和合的僧團...受具足戒是指在八種受具足戒中只通過白四羯磨受具足戒。這裡所指的比丘是在"行淫慾法成波羅夷"這個意義上所說的"比丘"。其他如"乞食者"等是爲了列舉含義而說的。其中，"乞食者"等是從詞源學角度說的，"依名稱為比丘，依自稱為比丘"這兩個是從稱呼角度說的，"來，比丘"是從佛陀或戒師授予受具足戒的角度說的。皈依受具足戒的比丘是從未生起羯磨文的受具足戒角度說的，"善良的"等是從功德角度說的，應該這樣理解。 比丘條目解釋結束。 學處和生活條目解釋 現在，由於"比丘們的"這個詞沒有特殊含義，所以不加分別，而是爲了顯示由於成就學處和生活而成為比丘們的學處和生活的成就者，所以說"學處"等。其中，應學習的是學處。三是數目限定。增上戒學是指增上、最高的戒，而且這個增上戒因為應該學習所以是學，因此稱為增上戒學。增上心學和增上慧學也是同樣的道理。

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

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

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

以下是完整的直譯： 那麼這裡哪個是戒，哪個是增上戒，哪個是心，哪個是增上心，哪個是慧，哪個是增上慧呢？回答：首先，五戒十戒只是戒而已。這些戒無論佛陀出世與否都存在於世間。當佛陀出世時，佛陀和弟子們都鼓勵大眾遵守這些戒。當佛陀未出世時，辟支佛、業論者、如法的沙門婆羅門、轉輪聖王、大國王和大菩薩們都鼓勵遵守。有智慧的沙門婆羅門也自己受持。他們圓滿這些善法后，在天界和人間享受福報。但波羅提木叉律儀戒被稱為"增上戒"，因為它就像太陽之於燈火、須彌山之於群山一樣，超越和高於所有世俗戒律，而且只在佛陀出世時才出現，不會在佛陀未出世時出現。因為沒有其他眾生能夠提出這樣的制定，只有佛陀們完全切斷身語門的違犯之流，為每一種違犯制定相應的戒律約束。比波羅提木叉律儀更增上的是與道果相應的戒，但這裡不是指那個。因為成就那個的比丘不會行淫慾法。 應該理解，欲界的八種善心和世間的八種禪定心合在一起就是心。它在佛陀出世與否時都存在，關於鼓勵和受持，應該按照在戒中所說的方式理解。但作為觀的基礎的八種禪定心被稱為"增上心"。因為它就像增上戒對於諸戒一樣，超越和高於所有世間心，而且只在佛陀出世時才有，不會在佛陀未出世時有。比那個更增上的是道果心，但這裡不是指那個。因為成就那個的比丘不會行淫慾法。 "有佈施，有供養"（法集論1371；分別論793；中

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

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

Sikkhāsājīvapadabhājanīyaṃ niṭṭhitaṃ.

Sikkhāpaccakkhānavibhaṅgavaṇṇanā

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

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

以下是完整的簡體中文直譯: 3.92\ 然而,業所生智慧是以等起方式運作的智慧,無論佛陀出世與否,它都存在於世間。當佛陀出世時,佛陀和佛弟子們都以這種智慧教導大眾。當佛陀未出世時,辟支佛、業報論者、如法的沙門婆羅門、轉輪聖王、大國王和大菩薩們都以此教導。有智慧的眾生也自己修習。例如,安古羅布施十萬年之久。毗羅摩、毗首安哆羅(vessantara)和其他許多智者都行大布施。他們圓滿這種善法后,在天上人間享受富貴。而能辨別三相的毗婆舍那智被稱為"增上慧"。因為它像增上戒和增上心一樣,超越並高於一切世間的戒、定和慧,但若無佛陀出世則不會在世間生起。其中,道果慧才是真正的增上慧,但這裡並不是指這個。因為已證得增上慧的比丘是不會行淫的。 在那裡:指在這三學中。這增上戒學:指這個稱為波羅提木叉戒的增上戒學。這稱為共同生活:這一切都是世尊在律中制定的學處,因為不同地方、種族、姓氏等的比丘們在此共同生活,過著相同的生活,有著相同的行為,所以稱為"共同生活"。在其中學習:以此學處為心的所緣,心中審視"我是否如學處那樣學習",如此學習。不僅在這稱為共同生活的學處中學習,也在學處中學習,"這稱為共同生活"這句話之後接著說"在其中學習"。雖然是這樣說的,但這裡應當理解為:圓滿地修學那個學處而學習,不違犯那個學處而學習。因此說為受持共同生活:這也是依據前面"共同生活"這個詞而說的。但因為他也受持學處,所以從意義上也應理解為受持學處。這樣,對"受持學處和共同生活"這個詞的詞義解釋也就完整了。 學處與共同生活的詞義解釋完畢。 舍學的分別解釋 不捨學處且不表露軟弱:既不捨棄學處,也不表露軟弱。即使表露了軟弱,學處也未被捨棄;但如果捨棄了學處,軟弱就已經表露出來了。因此,"不表露軟弱"這個詞並沒有增加任何特別的含義。就像說"同宿二夜三夜"時,"二夜"一詞並沒有增加任何特別的含義,只是根據世俗用語爲了措辭優美和口語習慣而這樣說的。同樣,這裡也應理解為是根據慣用語言爲了措辭優美和口語習慣而這樣說的。 或者,因為世尊說法具足義理和文詞,所以用"不捨學處"來表達意義,用"不表露軟弱"來完善文詞。因為單獨說一個沒有配套詞的意義詞,就像沒有隨從的國王,或沒有衣飾的人一樣不莊嚴;但與表達相應意義的配套詞一起說出來就莊嚴了。

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

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

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

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

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

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

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

  1. Yathā ca etāni, evaṃ 『『yadi panāhaṃ, apāhaṃ, handāhaṃ, hoti me』』ti imesu ekamekena paṭisaṃyuttāni dvāvīsatīti sabbāneva satañca dasa ca padāni honti.

以下是完整的簡體中文直譯: 或者,因為表露某些軟弱就是舍學的意思,所以爲了說明這一點,他在解釋"不捨學處"這個詞的含義時說"不表露軟弱"。 在這裡可能會有人說,因為不是所有表露軟弱都是舍學,所以應該先說"不表露軟弱",然後爲了確定其含義再說"不捨學處"。但這是不對的。為什麼?因為這不符合意義的順序。由於已經說了"受持學處和共同生活",所以說"不捨所受持的學處"才是按順序表達意思,不能顛倒。因此這個詞應該先說。 此外,這裡的意思也可以按相反的順序理解。怎麼理解?在"受持學處和共同生活"中,不捨棄所受持的學處,不表露對所受持的共同生活的軟弱。 現在,爲了顯示舍學和表露軟弱的異同以及舍學的特徵,他說"諸比丘,有"等。其中"諸比丘,有"等是兩個綱要句;爲了解釋這些,他說"諸比丘,如何"等。這裡是對非淺顯詞語的解釋 - 如何:以何種方式。表露軟弱:表露軟弱。此中:在這個教法中。厭倦:因不喜樂而在這個教法中過著艱難的生活。或者,今天要走,明天要走,從這裡走,到那裡走,這樣仰著頭生活,心散亂不專注的意思。不喜樂:缺乏對教法的喜樂。 想要捨棄沙門身份:想要離開沙門的狀態。比丘身份:以比丘身份。這是以賓格表示工具格。但在"被掛在喉嚨上而感到痛苦"等句中,則按規則用工具格表達。感到痛苦:表現得好像自己受到折磨、壓迫和痛苦;或者被那比丘身份折磨、壓迫的意思。羞恥:感到羞愧。厭惡:像厭惡不凈物一樣厭惡它。渴望在家生活等:意思很明顯。我應該捨棄佛陀:這裡的"應該"是表示考慮的虛詞。意思是:"如果我捨棄佛陀,那對我來說會很好。"說、表達:用這些或其他詞語發出聲音來說,並且向他所說的人表達、使知道。也是如此:這裡的"也"字是爲了總結上面的意思。這也是表露軟弱,而學處未被捨棄,其他情況也是如此。 現在,爲了顯示其他情況下的表露軟弱和未舍學處,他說"或者"等。這些在意義上都很明顯。在詞語方面,從開始起"我應該捨棄佛陀、法、僧、學處、律、波羅提木叉、誦戒、和尚、阿阇梨、同住弟子、親教弟子、同和尚、同阿阇梨、同梵行者",這十四個詞是以捨棄的方式說的。 "成為在家人"等,即"成為在家人、優婆塞、園民、沙彌、外道、外道弟子、非沙門、非釋迦子",這八個詞是以"成為"這個存在的假設方式說的。這樣,與"我應該"相連的共有二十二個詞。 46\ 就像這些一樣,與"如果我、噢我、來吧我、我有"這些每一個相連的也各有二十二個,所以總共有一百一十個詞。

  1. Tato paraṃ saritabbavatthudassananayena pavattāni 『『mātaraṃ sarāmī』』tiādīni sattarasa padāni. Tattha khettanti sālikhettādiṃ. Vatthunti tiṇapaṇṇasākaphalāphalasamuṭṭhānaṭṭhānaṃ. Sippanti kumbhakārapesakārasippādikaṃ.

  2. Tato paraṃ sakiñcanasapalibodhabhāvadassanavasena pavattāni 『『mātā me atthi, sā mayā posetabbā』』tiādīni nava padāni.

  3. Tato paraṃ sanissayasappatiṭṭhabhāvadassanavasena pavattāni 『『mātā me atthi, sā maṃ posessatī』』tiādīni soḷasa padāni.

  4. Tato paraṃ ekabhattaekaseyyabrahmacariyānaṃ dukkarabhāvadassanavasena pavattāni 『『dukkara』』ntiādīni aṭṭha padāni.

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

以下是完整的簡體中文直譯: 47\ 此後,以顯示應記憶事物的方式陳述的"我記得母親"等十七個詞。其中,"田地"指稻田等。"地"指草、葉、蔬菜、水果等生長的地方。"工藝"指陶工、織工等工藝。 48\ 此後,以顯示有牽掛、有障礙狀態的方式陳述的"我有母親,我應該贍養她"等九個詞。 49\ 此後,以顯示有依靠、有支援狀態的方式陳述的"我有母親,她會養我"等十六個詞。 50\ 此後,以顯示一食、一宿、梵行難行的方式陳述的"難行"等八個詞。 其中,"難行"顯示一食等的行為是難行的。"不容易"否定容易的狀態。同樣在"難作不易作"中也是如此。"我無法努力"顯示對此缺乏努力,無法做到。"我無法承擔"顯示無法忍受。"我不喜歡"顯示缺乏喜愛。"我不樂意"顯示缺乏樂意。這樣,這五十個詞,加上前面一百一十個詞,總共一百六十個詞應當理解為在表露軟弱一節中所說的。

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

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

Sace pana 『『buddhaṃ paccakkhi』』nti vā, 『『buddhaṃ paccakkhissāmī』』ti vā, 『『buddhaṃ paccakkheyya』』nti vāti atītānāgataparikappavacanehi vadati, dūtaṃ vā pahiṇāti, sāsanaṃ vā peseti, akkharaṃ vā chindati, hatthamuddāya vā tamatthaṃ āroceti, appaccakkhātā hoti sikkhā. Uttarimanussadhammārocanaṃ pana hatthamuddāyapi sīsaṃ eti. Sikkhāpaccakkhānaṃ manussajātikasattassa santike cittasampayuttaṃ vacībhedaṃ karontasseva sīsaṃ eti. Vacībhedaṃ katvā viññāpentopi ca yadi 『『ayameva jānātū』』ti ekaṃ niyametvā āroceti, tañca soyeva jānāti, paccakkhātā hoti sikkhā. Atha so na jānāti, añño samīpe ṭhito jānāti, appaccakkhātā hoti sikkhā. Atha dvinnaṃ ṭhitaṭṭhāne dvinnampi niyametvā 『『etesaṃ ārocemī』』ti vadati, tesu ekasmiṃ jānantepi dvīsu jānantesupi paccakkhātāva hoti sikkhā. Evaṃ sambahulesupi veditabbaṃ.

Sace pana anabhiratiyā pīḷito sabhāge bhikkhū parisaṅkamāno 『『yo koci jānātū』』ti uccasaddaṃ karonto 『『buddhaṃ paccakkhāmī』』ti vadati, tañca avidūre ṭhito navakammiko vā añño vā samayaññū puriso sutvā 『『ukkaṇṭhito ayaṃ samaṇo gihibhāvaṃ pattheti, sāsanato cuto』』ti jānāti, paccakkhātāva hoti sikkhā. Taṅkhaṇaññeva pana apubbaṃ acarimaṃ dujjānaṃ, sace āvajjanasamaye jānāti; yathā pakatiyā loke manussā vacanaṃ sutvā jānanti, paccakkhātā hoti sikkhā. Atha aparabhāge 『『kiṃ iminā vutta』』nti kaṅkhanto cirena jānāti, appaccakkhātā hoti sikkhā. Idañhi sikkhāpaccakkhānañca upari abhūtārocanaduṭṭhullavācā-attakāmaduṭṭhadosabhūtā-rocanasikkhāpadāni ca ekaparicchedāni. Āvajjanasamaye ñāte eva sīsaṃ enti, 『『kiṃ ayaṃ bhaṇatī』』ti kaṅkhatā cirena ñāte sīsaṃ na enti. Yathā cāyaṃ 『『buddhaṃ paccakkhāmī』』ti pade vinicchaye vutto; evaṃ sabbapadesu veditabbo.

  1. 在學處捨棄一節中，"諸比丘，如何"等的全部內容從意義上來說都是明顯的。但在這裡從詞語上來說，"我捨棄佛、法、僧、學處、律、波羅提木叉、誦戒、和尚、阿阇梨、依止弟子、近住弟子、同和尚者、同阿阇梨者、同梵行者"，這十四個詞語是與捨棄學處的語句相關聯而出現的。在所有詞語中,"說出、表明"這個說法的意思是:通過語言表達來說出,並且對他所說的那個人,通過同樣的語言表達來"表明、使知道、使瞭解"這個人"想要放棄教法,想要脫離教法,想要捨棄比丘身份,而作出這樣的語言表達"。 如果這個人想說"我捨棄佛",但顛倒詞序說成"捨棄我佛"。或者用粗俗語言或其他某種語言來表達那個意思。想說"我捨棄佛"卻顛倒順序說"我捨棄法"或"我捨棄同梵行者",就像在上人法分別中想說"我證入初禪"卻說"第二禪"一樣,如果他所說的對象知道"這個人想要捨棄比丘身份而說這樣的話",僅僅知道這麼多,就不算失敗;已經進入領域,學處就已經被捨棄了。就像從帝釋天或梵天身份墮落的有情一樣,他就從教法中墮落了。 但如果他用過去時、未來時或假設語氣說"捨棄了佛"或"將捨棄佛"或"應該捨棄佛",或者派遣使者,或者發送訊息,或者寫字,或者用手勢表達那個意思,學處就不算被捨棄。但是宣稱上人法即使用手勢也算數。捨棄學處只有在人類面前,伴隨內心而作出語言表達時才算數。即使作出語言表達來表明,如果他指定"只讓這一個人知道",而那個人確實知道了,學處就被捨棄了。如果那個人不知道,而另一個站在旁邊的人知道了,學處就不算被捨棄。如果在兩個人站立的地方,他指定兩個人說"我告訴這兩個人",如果其中一個知道或兩個都知道,學處就被捨棄了。對於多人的情況也應該這樣理解。 如果他因厭煩而痛苦,懷疑同類比丘,大聲說"誰知道都行,我捨棄佛",而站在不遠處的建築工人或其他懂規矩的人聽到後知道"這個沙門厭倦了,渴望在家生活,已經從教法中墮落了",學處就被捨棄了。但在那一刻是難以知道的,如果在注意力轉向的時候知道;就像世間一般人聽到話語后就知道一樣,學處就被捨棄了。如果之後懷疑"這個人說了什麼",過了很久才知道,學處就不算被捨棄。因為這個捨棄學處和上面的虛妄宣稱、粗語、自讚毀他、真實宣稱上人法等學處是同一類的。在注意力轉向時知道才算數,如果懷疑"這個人說什麼"而過了很久才知道就不算數。就像在"我捨棄佛"這個詞語的判定中所說的那樣,對所有詞語都應該這樣理解。

Yasmā ca yadā sikkhā paccakkhātā hoti, tadā 『『yaṃnūnāhaṃ buddhaṃ paccakkheyya』』ntiādīni avadatāpi dubbalyaṃ āvikatameva hoti; tasmā sabbesaṃ padānaṃ avasāne vuttaṃ – 『『evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā』』ti.

Tato paraṃ gihīti maṃ dhārehīti ettha sacepi 『『gihī bhavissāmī』』ti vā 『『gihī homī』』ti vā 『『gihī jātomhī』』ti vā 『『gihimhī』』ti vā vadati, appaccakkhātā hoti sikkhā. Sace pana 『『ajja paṭṭhāya gihīti maṃ dhārehī』』ti vā 『『jānāhī』』ti vā 『『sañjānāhī』』ti vā 『『manasi karohī』』ti vā vadati, ariyakena vā vadati milakkhakena vā; evametasmiṃ atthe vutte yassa vadati, sace so jānāti, paccakkhātā hoti sikkhā. Esa nayo sesesupi 『『upāsako』』tiādīsu sattasu padesu. Evaṃ imāni ca aṭṭha, purimāni ca cuddasāti dvāvīsati padāni honti.

  1. Ito paraṃ purimāneva cuddasa padāni 『『alaṃ me, kinnu me, na mamattho, sumuttāha』』nti imehi catūhi yojetvā vuttāni chappaññāsa honti. Tattha alanti hotu, pariyattanti attho. Kiṃnu meti kiṃ mayhaṃ kiccaṃ, kiṃ karaṇīyaṃ, kiṃ sādhetabbanti attho. Na mamatthoti natthi mama attho. Sumuttāhanti sumutto ahaṃ. Sesamettha vuttanayameva. Evaṃ imāni ca chappaññāsa purimāni ca dvāvīsatīti aṭṭhasattati padāni sarūpeneva vuttāni.

  2. Yasmā pana tesaṃ vevacanehipi sikkhāpaccakkhānaṃ hoti, tasmā 『『yāni vā panaññānipī』』tiādimāha. Tattha yāni vā panaññānipīti pāḷiyaṃ 『『buddha』』ntiādīni āgatapadāni ṭhapetvā yāni aññāni atthi. Buddhavevacanāni vāti buddhassa vā pariyāyanāmāni…pe… asakyaputtiyassa vā. Tattha vaṇṇapaṭṭhāne āgataṃ nāmasahassaṃ upāligāthāsu (ma. ni.

因為當學處被捨棄時,即使不說"我應該捨棄佛"等話,軟弱也已經顯露出來了;所以在所有詞語的結尾說:"諸比丘,這樣也是顯露軟弱和捨棄學處。" 在那之後,"把我當作在家人來看待"這句話中,即使他說"我將成為在家人"或"我是在家人"或"我已成為在家人"或"我在家",學處都不算被捨棄。但是如果他說"從今天開始把我當作在家人來看待"或"知道"或"認識"或"記住",無論用雅利安語還是粗俗語言說;當以這種方式表達這個意思時,如果他所說的對象知道了,學處就被捨棄了。這個原則也適用於其他"優婆塞"等七個詞語。這樣就有這八個詞語,加上前面的十四個詞語,總共二十二個詞語。 52. 從這裡開始,把前面的十四個詞語與"夠了""何必""我不需要""我很好地解脫了"這四個詞組合,就成了五十六個。其中,"夠了"的意思是足夠了、滿足了。"何必"的意思是我有什麼事、什麼該做的、什麼該完成的。"我不需要"的意思是我沒有需要。"我很好地解脫了"的意思是我已經很好地解脫了。其餘的與前面說的方法相同。這樣,這五十六個加上前面的二十二個,總共七十八個詞語被明確地說出。 53. 因為用它們的同義詞也可以捨棄學處,所以說"或者其他任何"等。其中,"或者其他任何"是指除了在經文中出現的"佛"等詞語之外的其他詞語。"佛的同義詞"是指佛的別名...乃至...非釋迦子的。其中,在讚頌中出現的千名稱,在優波離偈 (中部)

2.76) nāmasataṃ aññāni ca guṇato labbhamānāni nāmāni 『『buddhavevacanānī』』ti veditabbāni. Sabbānipi dhammassa nāmāni dhammavevacanānīti veditabbāni. Esa nayo sabbattha.

Ayaṃ panettha yojanā – buddhaṃ paccakkhāmīti na vevavacanena paccakkhānaṃ yathārutameva. 『『Sammāsambuddhaṃ paccakkhāmi, anantabuddhiṃ, anomabuddhiṃ, bodhipaññāṇaṃ, dhīraṃ, vigatamohaṃ, pabhinnakhīlaṃ, vijitavijayaṃ paccakkhāmī』』ti evamādibuddhavevacanena sikkhāpaccakkhānaṃ.

Dhammaṃ paccakkhāmīti na vevacanena paccakkhānaṃ, yathārutameva. 『『Svākkhātaṃ dhammaṃ paccakkhāmi, sandiṭṭhikaṃ, akālikaṃ, ehipassikaṃ, opaneyyikaṃ, paccattaṃ veditabbaṃ viññūhi dhammaṃ paccakkhāmi. Asaṅkhataṃ dhammaṃ paccakkhāmi; virāgaṃ, nirodhaṃ, amataṃ dhammaṃ paccakkhāmi, dīghanikāyaṃ paccakkhāmi, brahmajālaṃ majjhimanikāyaṃ, mūlapariyāyaṃ, saṃyuttanikāyaṃ, oghataraṇaṃ, aṅguttaranikāyaṃ, cittapariyādānaṃ, khuddakanikāyaṃ, jātakaṃ, abhidhammaṃ, kusalaṃ dhammaṃ, akusalaṃ dhammaṃ, abyākataṃ dhammaṃ, satipaṭṭhānaṃ, sammappadhānaṃ, iddhipādaṃ, indriyaṃ, balaṃ, bojjhaṅgaṃ, maggaṃ, phalaṃ, nibbānaṃ paccakkhāmī』』ti caturāsītidhammakkhandhasahassesu ekadhammakkhandhassapi nāmaṃ dhammavevacanameva. Evaṃ dhammavevacanena sikkhāpaccakkhānaṃ hoti.

Saṅghaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Suppaṭipannaṃ saṅghaṃ paccakkhāmi, ujuppaṭipannaṃ, ñāyappaṭipannaṃ, sāmīcippaṭipannaṃ saṅghaṃ, catupurisayugaṃ saṅghaṃ, aṭṭhapurisapuggalaṃ saṅghaṃ, āhuneyyaṃ saṅghaṃ, pāhuneyyaṃ, dakkhiṇeyyaṃ, añjalikaraṇīyaṃ, anuttaraṃ puññakkhettaṃ saṅghaṃ paccakkhāmī』』ti evaṃ saṅghavevacanena sikkhāpaccakkhānaṃ hoti.

Sikkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Bhikkhusikkhaṃ paccakkhāmi, bhikkhunīsikkhaṃ, adhisīlasikkhaṃ, adhicittasikkhaṃ, adhipaññāsikkhaṃ paccakkhāmī』』ti evaṃ sikkhāvevacanena sikkhāpaccakkhānaṃ hoti.

Vinayaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Bhikkhuvinayaṃ paccakkhāmi, bhikkhunīvinayaṃ, paṭhamaṃ pārājikaṃ, dutiyaṃ tatiyaṃ catutthaṃ pārājikaṃ, saṅghādisesaṃ, thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭaṃ, dubbhāsitaṃ paccakkhāmī』』ti evamādivinayavevacanena sikkhāpaccakkhānaṃ hoti.

Pātimokkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Bhikkhupātimokkhaṃ bhikkhunīpātimokkhaṃ paccakkhāmī』』ti evaṃ pātimokkhavevacanena sikkhāpaccakkhānaṃ hoti.

Uddesaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Bhikkhupātimokkhuddesaṃ, bhikkhunīpātimokkhuddesaṃ , paṭhamaṃ pātimokkhuddesaṃ, dutiyaṃ tatiyaṃ catutthaṃ pañcamaṃ pātimokkhuddesaṃ, sammāsambuddhuddesaṃ, anantabuddhiuddesaṃ, anomabuddhiuddesaṃ, bodhipaññāṇuddesaṃ, dhīruddesaṃ, vigatamohuddesaṃ, pabhinnakhīluddesaṃ, vijitavijayuddesaṃ paccakkhāmī』』ti evamādiuddesavevacanena sikkhāpaccakkhānaṃ hoti.

Upajjhāyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yo maṃ pabbājesi, yo maṃ upasampādesi, yassa mūlenāhaṃ pabbajito, yassa mūlenāhaṃ upasampanno, yassamūlikā mayhaṃ pabbajjā, yassamūlikā mayhaṃ upasampadā tāhaṃ paccakkhāmī』』ti evaṃ upajjhāyavevacanena sikkhāpaccakkhānaṃ hoti.

2.76) 中的一百個名稱,以及其他從功德而得的名稱,都應理解為"佛的同義詞"。所有法的名稱都應理解為法的同義詞。這個原則適用於所有情況。 這裡的組合方式如下 - "我捨棄佛"不是用同義詞捨棄,而是按字面意思。"我捨棄正等覺者、無量智者、無上智者、覺悟智者、智者、離癡者、破除障礙者、征服勝利者"等,這樣用佛的同義詞來捨棄學處。 "我捨棄法"不是用同義詞捨棄,而是按字面意思。"我捨棄善說法、現見法、無時法、來見法、引導法、智者各自證知法。我捨棄無為法;我捨棄離貪法、滅法、不死法,我捨棄長部,我捨棄梵網、中部、根本法門、相應部、度暴流、增支部、心迷亂、小部、本生、阿毗達摩、善法、不善法、無記法、念處、正勤、神足、根、力、覺支、道、果、涅槃"等,在八萬四千法蘊中任何一個法蘊的名稱都是法的同義詞。這樣用法的同義詞來捨棄學處。 "我捨棄僧"不是用同義詞捨棄。"我捨棄善行道僧、直行道僧、如理行道僧、正當行道僧,四雙八輩僧,應請僧、應供僧、應施僧、應合掌僧、無上福田僧"等,這樣用僧的同義詞來捨棄學處。 "我捨棄學處"不是用同義詞捨棄。"我捨棄比丘學處、比丘尼學處、增上戒學處、增上心學處、增上慧學處"等,這樣用學處的同義詞來捨棄學處。 "我捨棄律"不是用同義詞捨棄。"我捨棄比丘律、比丘尼律,第一波羅夷、第二第三第四波羅夷、僧殘、偷蘭遮、波逸提、波羅提提舍尼、突吉羅、惡說"等,這樣用律的同義詞來捨棄學處。 "我捨棄波羅提木叉"不是用同義詞捨棄。"我捨棄比丘波羅提木叉、比丘尼波羅提木叉"等,這樣用波羅提木叉的同義詞來捨棄學處。 "我捨棄誦戒"不是用同義詞捨棄。"我捨棄比丘波羅提木叉誦、比丘尼波羅提木叉誦,第一波羅提木叉誦、第二第三第四第五波羅提木叉誦,正等覺者誦、無量智者誦、無上智者誦、覺悟智者誦、智者誦、離癡者誦、破除障礙者誦、征服勝利者誦"等,這樣用誦戒的同義詞來捨棄學處。 "我捨棄和尚"不是用同義詞捨棄。"我捨棄讓我出家的人,讓我受具足戒的人,我依止他出家,我依止他受具足戒,我的出家是以他為根本,我的具足戒是以他為根本"等,這樣用和尚的同義詞來捨棄學處。

Ācariyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yo maṃ pabbājesi, yo maṃ anussāvesi, yāhaṃ nissāya vasāmi, yāhaṃ uddisāpemi, yāhaṃ paripucchāmi, yo maṃ uddisati, yo maṃ paripucchāpeti tāhaṃ paccakkhāmī』』ti evaṃ ācariyavevacanena sikkhāpaccakkhānaṃ hoti.

Saddhivihārikaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yāhaṃ pabbājesiṃ, yāhaṃ upasampādesiṃ, mayhaṃ mūlena yo pabbajito, mayhaṃ mūlena yo upasampanno, mayhaṃmūlikā yassa pabbajjā, mayhaṃ mūlikā yassa upasampadā tāhaṃ paccakkhāmī』』ti evaṃ saddhivihārikavevacanena sikkhāpaccakkhānaṃ hoti.

Antevāsikaṃpaccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yāhaṃ pabbājesiṃ, yāhaṃ anussāvesiṃ, yo maṃ nissāya vasati, yo maṃ uddisāpeti, yo maṃ paripucchati, yassāhaṃ uddisāmi, yāhaṃ paripucchāpemi taṃ paccakkhāmī』』ti evaṃ antevāsikavevacanena sikkhāpaccakkhānaṃ hoti.

Samānupajjhāyakaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Mayhaṃ upajjhāyo yaṃ pabbājesi, yaṃ upasampādesi, yo tassa mūlena pabbajito, yo tassa mūlena upasampanno, yassa tammūlikā pabbajjā, yassa tammūlikā upasampadā taṃ paccakkhāmī』』ti evaṃ samānupajjhāyakavevacanena sikkhāpaccakkhānaṃ hoti.

Samānācariyakaṃpaccakkhāmīti na vevacanena paccakkhānaṃ. 『『Mayhaṃ ācariyo yaṃ pabbājesi, yaṃ anussāvesi, yo taṃ nissāya vasati, yo taṃ uddisāpeti paripucchati, yassa me ācariyo uddisati, yaṃ paripucchāpeti taṃ paccakkhāmī』』ti evaṃ samānācariyakavevacanena sikkhāpaccakkhānaṃ hoti.

Sabrahmacāriṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yenāhaṃ saddhiṃ adhisīlaṃ sikkhāmi, adhicittaṃ adhipaññaṃ sikkhāmi taṃ paccakkhāmī』』ti evaṃ sabrahmacārivevacanena sikkhāpaccakkhānaṃ hoti.

Gihīti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Āgārikoti maṃ dhārehi, kassako, vāṇijo, gorakkho, okallako, moḷibaddho, kāmaguṇikoti maṃ dhārehī』』ti evaṃ gihivevacanena sikkhāpaccakkhānaṃ hoti.

Upāsakoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Dvevāciko upāsakoti maṃ dhārehi, tevāciko upāsako, buddhaṃ saraṇagamaniko, dhammaṃ saṅghaṃ saraṇagamaniko, pañcasikkhāpadiko dasasikkhāpadiko upāsakoti maṃ dhārehī』』ti evaṃ upāsakavevacanena sikkhāpaccakkhānaṃ hoti.

Ārāmikoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Kappiyakārakoti maṃ dhārehi, veyyāvaccakaro, appaharitakārako, yāgubhājako, phalabhājako, khajjakabhājakoti maṃ dhārehī』』ti evaṃ ārāmikavevacanena sikkhāpaccakkhānaṃ hoti.

Sāmaṇeroti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Kumārakoti maṃ dhārehi, cellako, ceṭako, moḷigallo, samaṇuddeso』ti maṃ dhārehī』』ti evaṃ sāmaṇeravecanena sikkhāpaccakkhānaṃ hoti.

Titthiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Nigaṇṭhoti maṃ dhārehi, ājīvako, tāpaso, paribbājako, paṇḍaraṅgoti maṃ dhārehī』』ti evaṃ titthiyavevacanena sikkhāpaccakkhānaṃ hoti.

Titthiyasāvakotimaṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Nigaṇṭhasāvakoti maṃ dhārehi』』 ājīvaka tāpasa paribbājaka paṇḍaraṅgasāvakoti maṃ dhārehīti evaṃ titthiyasāvakavevacanena sikkhāpaccakkhānaṃ hoti.

"我捨棄阿阇梨"不是用同義詞捨棄。"我捨棄讓我出家的人,讓我宣佈的人,我依止而住的人,我請他教導我的人,我向他請教的人,教導我的人,讓我請教的人"等,這樣用阿阇梨的同義詞來捨棄學處。 "我捨棄依止弟子"不是用同義詞捨棄。"我捨棄我讓他出家的人,我讓他受具足戒的人,依我而出家的人,依我而受具足戒的人,以我為根本而出家的人,以我為根本而受具足戒的人"等,這樣用依止弟子的同義詞來捨棄學處。 "我捨棄近住弟子"不是用同義詞捨棄。"我捨棄我讓他出家的人,我讓他宣佈的人,依我而住的人,請我教導他的人,向我請教的人,我教導的人,我讓他請教的人"等,這樣用近住弟子的同義詞來捨棄學處。 "我捨棄同和尚者"不是用同義詞捨棄。"我捨棄我的和尚讓他出家的人,讓他受具足戒的人,依他而出家的人,依他而受具足戒的人,以他為根本而出家的人,以他為根本而受具足戒的人"等,這樣用同和尚者的同義詞來捨棄學處。 "我捨棄同阿阇梨者"不是用同義詞捨棄。"我捨棄我的阿阇梨讓他出家的人,讓他宣佈的人,依他而住的人,請他教導請教的人,我的阿阇梨教導的人,讓他請教的人"等,這樣用同阿阇梨者的同義詞來捨棄學處。 "我捨棄同梵行者"不是用同義詞捨棄。"我捨棄與我一起學習增上戒、增上心、增上慧的人"等,這樣用同梵行者的同義詞來捨棄學處。 "把我當作在家人看待"不是用同義詞捨棄。"把我當作家主、農夫、商人、牧牛人、下賤者、戴髮髻者、享受欲樂者看待"等,這樣用在家人的同義詞來捨棄學處。 "把我當作優婆塞看待"不是用同義詞捨棄。"把我當作二語優婆塞看待、三語優婆塞、皈依佛的優婆塞、皈依法僧的優婆塞、持五戒的優婆塞、持十戒的優婆塞看待"等,這樣用優婆塞的同義詞來捨棄學處。 "把我當作園民看待"不是用同義詞捨棄。"把我當作凈人看待、服務者、不損害綠草者、分發粥者、分發水果者、分發零食者看待"等,這樣用園民的同義詞來捨棄學處。 "把我當作沙彌看待"不是用同義詞捨棄。"把我當作童子看待、乞兒、僕從、戴髻者、沙門隨從看待"等,這樣用沙彌的同義詞來捨棄學處。 "把我當作外道看待"不是用同義詞捨棄。"把我當作尼乾子看待、阿耆婆迦、苦行者、遊行者、白衣看待"等,這樣用外道的同義詞來捨棄學處。 "把我當作外道弟子看待"不是用同義詞捨棄。"把我當作尼乾子弟子看待"阿耆婆迦弟子、苦行者弟子、遊行者弟子、白衣弟子看待等,這樣用外道弟子的同義詞來捨棄學處。

Assamaṇoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Dussīloti maṃ dhārehi, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto, koṇṭho』ti maṃ dhārehī』』ti evaṃ assamaṇavevacanena sikkhāpaccakkhānaṃ hoti.

Asakyaputtiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Na sammāsambuddhaputtoti maṃ dhārehi, na anantabuddhiputto, na anomabuddhiputto, na bodhipaññāṇaputto, na dhīraputto, na vigatamohaputto, na pabhinnakhīlaputto , na vijitavijayaputtoti maṃ dhārehī』』ti evamādiasakyaputtiyavevacanena sikkhāpaccakkhānaṃ hoti.

Tehi ākārehi tehi liṅgehi tehi nimittehīti tehi 『『buddhavevacanāni vā』』tiādinā nayena vuttehi buddhādīnaṃ vevacanehi. Vevacanāni hi sikkhāpaccakkhānassa kāraṇattā ākārāni, buddhādīnaṃ saṇṭhānadīpanattā sikkhāpaccakkhānasaṇṭhānattā eva vā liṅgāni, sikkhāpaccakkhānassa sañjānanahetuto manussānaṃ tilakādīni viya nimittānīti vuccanti. Evaṃ kho bhikkhaveti ito paraṃ aññassa sikkhāpaccakkhānakāraṇassa abhāvato niyamento āha. Ayañhettha attho, evameva dubbalyāvikammañceva hoti sikkhāpaccakkhānañca, na ito paraṃ kāraṇamatthīti.

"把我當作非沙門看待"不是用同義詞捨棄。"把我當作惡戒者看待、惡法者、不凈可疑行為者、隱藏惡行者、非沙門而自稱沙門者、非梵行者而自稱梵行者、內心腐敗者、漏泄者、如垃圾堆生長者、如爛木頭者看待"等,這樣用非沙門的同義詞來捨棄學處。 "把我當作非釋迦子看待"不是用同義詞捨棄。"把我當作非正等覺子看待、非無量智子、非無上智子、非覺悟智子、非智者子、非離癡者子、非破除障礙者子、非征服勝利者子看待"等,這樣用非釋迦子的同義詞來捨棄學處。 "以那些形式、那些標誌、那些特徵"是指以"佛的同義詞等"等方式所說的佛等的同義詞。因為同義詞是捨棄學處的原因,所以稱為形式;因為它們表示佛等的形態,或者因為它們就是捨棄學處的形態,所以稱為標誌;因為它們是人們識別捨棄學處的原因,就像人的胎記等,所以稱為特徵。"諸比丘,就是這樣"從這裡開始,因為沒有其他捨棄學處的原因,所以限定地說。這裡的意思是,正是這樣顯露軟弱和捨棄學處,沒有其他的原因了。

  1. Evaṃ sikkhāpaccakkhānalakkhaṇaṃ dassetvā appaccakkhāne asammohatthaṃ tasseva ca sikkhāpaccakkhānalakkhaṇassa puggalādivasena vipattidassanatthaṃ 『『kathañca, bhikkhave, appaccakkhātā』』tiādimāha. Tattha yehi ākārehītiādi vuttanayameva. Ummattakoti yakkhummattako vā pittummattako vā yo koci viparītasañño, so sace paccakkhāti, appaccakkhātā hoti sikkhā. Ummattakassāti tādisasseva ummattakassa; tādisassa hi santike sace pakatatto sikkhaṃ paccakkhāti, ummattako na jānāti, appaccakkhātāva hoti sikkhā. Khittacittoti yakkhummattako vuccati. Purimapade pana ummattakasāmaññena vuttaṃ 『『yakkhummattako vā pittummattako vā』』ti. Ubhinnampi viseso anāpattivāre āvi bhavissati . Evaṃ khittacitto sikkhaṃ paccakkhāti, appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātāva hoti.

Vedanāṭṭoti balavatiyā dukkhavedanāya phuṭṭho mucchāpareto; tena vilapantena paccakkhātāpi appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātā hoti.

Devatāya santiketi bhummadevataṃ ādiṃ katvā yāva akaniṭṭhadevatāya santike paccakkhātāpi appaccakkhātāva hoti. Tiracchānagatassāti nāgamāṇavakassa vā supaṇṇamāṇavakassa vā kinnara-hatthi-makkaṭādīnaṃ vā yassa kassaci santike paccakkhātāpi appaccakkhātāva hoti . Tatra ummattakādīnaṃ santike ajānanabhāvena appaccakkhātāti āha. Devatāya santike atikhippaṃ jānanabhāvena. Devatā nāma mahāpaññā tihetukapaṭisandhikā atikhippaṃ jānanti, cittañca nāmetaṃ lahuparivattaṃ. Tasmā cittalahukassa puggalassa cittavaseneva 『『mā atikhippaṃ vināso ahosī』』ti devatāya santike sikkhāpaccakkhānaṃ paṭikkhipi.

Manussesu pana niyamo natthi. Yassa kassaci sabhāgassa vā visabhāgassa vā gahaṭṭhassa vā pabbajitassa vā viññussa santike paccakkhātā paccakkhātāva hoti. Sace pana so na jānāti, appaccakkhātāva hotīti etamatthaṃ dassento 『『ariyakenā』』tiādimāha. Tattha ariyakaṃ nāma ariyavohāro, māgadhabhāsā. Milakkhakaṃ nāma yo koci anariyako andhadamiḷādi. So ca na paṭivijānātīti bhāsantare vā anabhiññatāya, buddhasamaye vā akovidatāya 『『idaṃ nāma atthaṃ esa bhaṇatī』』ti nappaṭivijānāti. Davāyāti sahasā aññaṃ bhaṇitukāmo sahasā 『『buddhaṃ paccakkhāmī』』ti bhaṇati. Ravāyāti ravābhaññena, 『『aññaṃ bhaṇissāmī』』ti aññaṃ bhaṇanto. Purimena ko visesoti ce? Purimaṃ paṇḍitassāpi sahasāvasena aññabhaṇanaṃ. Idaṃ pana mandattā momūhattā apakataññuttā pakkhalantassa 『『aññaṃ bhaṇissāmī』』ti aññabhaṇanaṃ.

  1. 這樣展示了捨棄學處的特徵之後,爲了在不捨棄時不迷惑,以及爲了通過人等來展示那個捨棄學處特徵的過失,所以說"諸比丘,如何不捨棄"等。其中,"以那些形式"等是已經說過的方法。"發狂者"是指被夜叉附身發狂或被膽汁發狂或任何認知顛倒的人,如果他捨棄,學處就不算被捨棄。"對發狂者"是指對這樣的發狂者;因為如果正常人在這樣的人面前捨棄學處,發狂者不知道,學處就不算被捨棄。"心亂者"是指被夜叉附身發狂的人。但在前面的詞中,以發狂的一般性說"被夜叉附身發狂或被膽汁發狂"。兩者的區別將在無罪一節中明顯。這樣心亂者捨棄學處,也不算被捨棄。在他面前捨棄,如果他不知道,也不算被捨棄。 "被痛苦折磨者"是指被強烈的痛苦感受所侵襲而昏迷;他在呻吟中捨棄,也不算被捨棄。在他面前捨棄,如果他不知道,也不算被捨棄。 "在天神面前"是指從地居天開始直到色究竟天,在任何天神面前捨棄,也不算被捨棄。"對畜生"是指在龍族少年或金翅鳥少年或緊那羅、大象、猴子等任何畜生面前捨棄,也不算被捨棄。在那裡,他說在發狂者等面前因為不知道而不算捨棄。在天神面前因為知道得太快而不算捨棄。天神是大智慧的,三因結生,知道得很快,而且心是迅速變化的。因此,爲了避免輕浮的人因心念而"太快毀滅",所以禁止在天神面前捨棄學處。 但在人類中沒有限制。在任何同類或異類、在家人或出家人、有智慧的人面前捨棄,就算是捨棄了。但如果他不知道,就不算捨棄。爲了顯示這個意思,所以說"用雅利安語"等。其中,"雅利安語"是指雅利安人的語言,摩揭陀語。"粗俗語"是指任何非雅利安語,如安陀羅語、達米羅語等。"他不理解"是指因為不懂其他語言,或者因為不熟悉佛教,而不理解"他說的是這個意思"。"突然"是指本想突然說其他的,卻突然說"我捨棄佛"。"糊塗"是指糊塗地說,本想說其他的卻說了其他的。如果問"與前者有什麼區別",前者是即使聰明人也會突然說錯的情況。而這個是因為愚鈍、癡呆、無知而跌倒,本想說其他的卻說了其他的。

Asāvetukāmo sāvetīti imassa sikkhāpadassa pāḷiṃ vāceti paripucchati uggaṇhāti sajjhāyaṃ karoti vaṇṇeti, ayaṃ vuccati 『『asāvetukāmo sāvetī』』ti. Sāvetukāmo na sāvetīti dubbalabhāvaṃ āvikatvā sikkhaṃ paccakkhanto vacībhedaṃ na karoti, ayaṃ vuccati 『『sāvetukāmo na sāvetī』』ti. Aviññussa sāvetīti mahallakassa vā potthakarūpasadisassa, garumedhassa vā samaye akovidassa, gāmadārakānaṃ vā aviññutaṃ pattānaṃ sāveti. Viññussa na sāvetīti paṇḍitassa ñātuṃ samatthassa na sāveti. Sabbaso vā panāti 『『buddhaṃ paccakkhāmī』』tiādīsu yena yena pariyāyena sikkhā paccakkhātā hoti, tato ekampi vacībhedaṃ katvā na sāveti. Evaṃ khoti appaccakkhānalakkhaṇaṃ niyameti. Ayaṃ hettha attho – 『『evameva sikkhā appaccakkhātā hoti, na aññena kāraṇenā』』ti.

Sikkhāpaccakkhānavibhaṅgaṃ niṭṭhitaṃ.

Mūlapaññattivaṇṇanā

以下是完整的直譯： 不想宣佈而宣佈，這條學處的巴利文誦讀、詢問、學習、背誦、解釋，這被稱為"不想宣佈而宣佈"。想宣佈而不宣佈，表明衰弱狀態卻不發出語言聲明放棄學處，這被稱為"想宣佈而不宣佈"。向不明白的人宣佈，即向老年人或類似書籍形狀的人、在時機方面無知的愚鈍者、或達到不明白程度的村童宣佈。不向明白的人宣佈，即不向有智慧能夠理解的人宣佈。或者完全地，即在"我放棄佛陀"等情況中，以任何方式放棄學處，不發出其中任何一種語言聲明。這樣地，確定未放棄的特徵。這裡的意思是 - "正是這樣學處未被放棄，而不是因為其他原因"。 放棄學處的分別解釋結束。 根本制定註釋

  1. Idāni 『『methunaṃ dhammaṃ paṭiseveyyā』』tiādīnaṃ atthadassanatthaṃ 『『methunadhammo nāmā』』tiādimāha. Tattha methunadhammo nāmāti idaṃ niddisitabbassa methunadhammassa uddesapadaṃ. Asaddhammoti asataṃ nīcajanānaṃ dhammo. Gāmadhammoti gāmavāsīnaṃ sevanadhammo. Vasaladhammoti vasalānaṃ dhammo; kilesavassanato vā sayameva vasalo dhammoti vasaladhammo. Duṭṭhullanti duṭṭhuñca kilesehi duṭṭhattā, thūlañca anipuṇabhāvatoti duṭṭhullaṃ. Ito paṭṭhāya ca tīsu padesu 『『yo so』』ti idaṃ parivattetvā 『『yaṃ ta』』nti katvā yojetabbaṃ – 『『yaṃ taṃ duṭṭhullaṃ, yaṃ taṃ odakantikaṃ, yaṃ taṃ rahassa』』nti. Ettha ca yasmā tassa kammassa parivārabhūtaṃ dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullaṃ, tasmāpi taṃ kammaṃ duṭṭhullaṃ. Yaṃ taṃ duṭṭhullaṃ so methunadhammo. Udakaṃ assa ante suddhatthaṃ ādīyatīti udakantaṃ, udakantameva odakantikaṃ; yaṃ taṃ odakantikaṃ , so methunadhammo. Raho paṭicchanne okāse kattabbatāya rahassaṃ. Yaṃ taṃ rahassaṃ, so methunadhammoti evaṃ yojanā veditabbā.

Dvayena dvayena samāpajjitabbato dvayaṃdvayasamāpatti. Tattha yojanā – 『『yā sā dvayaṃdvayasamāpatti so methunadhammo nāmā』』ti. Idha pana taṃ sabbaṃ ekajjhaṃ nigamento āha 『『eso methunadhammo nāmā』』ti. Kiṃ kāraṇā vuccati methunadhammoti? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃ kāraṇā vuccati methunadhammoti.

Paṭisevati nāmāti idaṃ 『『paṭiseveyyā』』ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ mātikāpadaṃ. Yo nittena nimittantiādīsu yo bhikkhu itthiyā nimittena attano nimittaṃ, itthiyā aṅgajātena attano aṅgajātaṃ sabbantimena pamāṇena ekatilabījamattampi vātena asamphuṭṭhe allokāse paveseti, eso paṭisevati nāma; ettakena sīlabhedaṃ pāpuṇāti, pārājiko hoti.

Ettha ca itthinimitte cattāri passāni, vemajjhañcāti pañca ṭhānāni labbhanti. Purisanimitte cattāri passāni, majjhaṃ, uparicāti cha. Tasmā itthinimitte heṭṭhā pavesentopi pārājiko hoti. Uparito pavesentopi, ubhohi passehi pavesentopi cattāri ṭhānāni muñcitvā majjhena pavesentopi pārājiko hoti. Purisanimittaṃ pana heṭṭhābhāgena chupantaṃ pavesentopi pārājiko hoti. Uparibhāgena chupantaṃ pavesentopi, ubhohi passehi chupantaṃ pavesentopi, majjheneva chupantaṃ pavesentopi samañchitaṅguliṃ viya majjhimapabbapiṭṭhiyā saṅkocetvā uparibhāgena chupantaṃ pavesentopi pārājiko hoti. Tattha tulādaṇḍasadisaṃ pavesentassāpi cattāri passāni, majjhañcāti pañca ṭhānāni; saṅkocetvā pavesentassāpi cattāri passāni, uparibhāgamajjhañcāti pañca ṭhānāni – evaṃ sabbānipi purisanimitte dasa ṭhānāni honti.

以下是完整的直譯： 55. 現在爲了說明"應該從事淫慾法"等的意思，他說"所謂淫慾法"等。其中，"所謂淫慾法"這是要解釋的淫慾法的概括語。非正法，即非善良的低賤人的法。村法，即村民實行的法。賤民法，即賤民的法；或者因為傾瀉煩惱，所以法本身就是賤民，所以稱為賤民法。粗鄙，因為被煩惱污染而惡劣，又因為粗糙而不精細，所以稱為粗鄙。從這裡開始，在三個詞中應該把"那個"改變成"那個"來連線 - "那個粗鄙的，那個水邊的，那個隱秘的"。這裡，因為那個行為的附屬行為如看、抓、觸控、接觸、摩擦也是粗鄙的，所以那個行為是粗鄙的。那個粗鄙的就是淫慾法。最後爲了清潔而取水，所以叫做水邊，水邊就是水邊的；那個水邊的，就是淫慾法。因為應該在隱蔽處進行，所以是隱秘的。那個隱秘的，就是淫慾法，應該這樣理解連線。 因為應該兩兩結合，所以叫做兩兩結合。其中的連線是："那個兩兩結合就是所謂的淫慾法"。這裡總結所有這些說"這就是所謂的淫慾法"。為什麼稱為淫慾法？因為是兩個貪戀的、極度貪戀的、被慾望浸透的、被煩惱纏繞的兩個相似的人的法，所以稱為淫慾法。 所謂從事，這是爲了說明"應該從事"中以何種方式從事而說的概括語。在"以生殖器對生殖器"等中，如果比丘以女人的生殖器對自己的生殖器，以女人的性器官對自己的性器官，最少量即使只有一粒芝麻種子大小，插入未被風吹過的濕潤處，這就叫做從事；僅憑這麼多就破壞戒律，成為波羅夷。 這裡，女性生殖器有四邊和中央，共五個位置。男性生殖器有四邊、中央和上部，共六個。因此，從下方插入女性生殖器也是波羅夷。從上方插入也是，從兩邊插入也是，除了四個位置從中央插入也是波羅夷。而男性生殖器，以下部接觸插入也是波羅夷。以上部接觸插入也是，以兩邊接觸插入也是，只以中央接觸插入也是，像彎曲的手指一樣以中指背部彎曲以上部接觸插入也是波羅夷。其中，像秤桿一樣插入的也有四邊和中央五個位置；彎曲插入的也有四邊和上部中央五個位置 - 這樣男性生殖器總共有十個位置。

Nimitte jātaṃ anaṭṭhakāyappasādaṃ cammakhīlaṃ vā piḷakaṃ vā paveseti, āpatti pārājikassa. Naṭṭhakāyappasādaṃ matacammaṃ vā sukkhapiḷakaṃ vā paveseti, āpatti dukkaṭassa. Methunassādena lomaṃ vā aṅguli-aṅguṭṭhabījādīni vā pavesentassāpi dukkaṭameva. Ayañca methunakathā nāma yasmā duṭṭhullā kathā asabbhikathā, tasmā etaṃ vā aññaṃ vā vinaye īdisaṃ ṭhānaṃ kathentena paṭikkūlamanasikārañca samaṇasaññañca hirottappañca paccupaṭṭhapetvā sammāsambuddhe gāravaṃ uppādetvā asamakāruṇikassa lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ. So hi nāma bhagavā sabbaso kāmehi vinivattamānasopi sattānuddayāya lokānukampāya sattesu kāruññataṃ paṭicca sikkhāpadapaññāpanatthāya īdisaṃ kathaṃ kathesi. 『『Aho satthu karuṇāguṇo』』ti evaṃ lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ.

Apica yadi bhagavā sabbākārena īdisaṃ kathaṃ na katheyya, ko jāneyya 『『ettakesu

Ṭhānesu pārājikaṃ, ettakesu thullaccayaṃ, ettakesu dukkaṭa』』nti. Tasmā suṇantenapi kathentenapi bījakena mukhaṃ apidhāya dantavidaṃsakaṃ hasamānena na nisīditabbaṃ. 『『Sammāsambuddhenāpi īdisaṃ kathita』』nti paccavekkhitvā gabbhitena hirottappasampannena satthupaṭibhāgena hutvā kathetabbanti.

Mūlapaññattaṃ niṭṭhitaṃ.

Anupaññattivāre – antamasoti sabbantimena paricchedena. Tiracchānagatāyapīti paṭisandhivasena tiracchānesu gatāyapi. Pageva manussitthiyāti paṭhamataraṃ manussajātikāya itthiyā. Pārājikavatthubhūtā eva cettha tiracchānagatitthī tiracchānagatāti gahetabbā, na sabbā. Tatrāyaṃ paricchedo –

Apadānaṃ ahi macchā, dvipadānañca kukkuṭī;

Catuppadānaṃ majjārī, vatthu pārājikassimāti.

Tattha ahiggahaṇena sabbāpi ajagaragonasādibhedā dīghajāti saṅgahitā. Tasmā dīghajātīsu yattha tiṇṇaṃ maggānaṃ aññatarasmiṃ sakkā tilaphalamattampi pavesetuṃ, sā pārājikavatthu. Avasesā dukkaṭavatthūti veditabbā. Macchaggahaṇena sabbāpi macchakacchapamaṇḍūkādibhedā odakajāti saṅgahitā. Tatrāpi dīghajātiyaṃ vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Ayaṃ pana viseso – pataṅgamukhamaṇḍūkā nāma honti tesaṃ mukhasaṇṭhānaṃ mahantaṃ, chiddaṃ appakaṃ, tattha pavesanaṃ nappahoti; mukhasaṇṭhānaṃ pana vaṇasaṅkhepaṃ gacchati, tasmā taṃ thullaccayavatthūti veditabbaṃ. Kukkuṭiggahaṇena sabbāpi kākakapotādibhedā pakkhijāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Majjāriggahaṇena sabbāpi rukkhasunakha-muṅgusa-godhādibhedā catuppadajāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ.

以下是完整的直譯： 在生殖器上長出的未失去身體感覺的面板硬結或膿皰插入，犯波羅夷罪。已失去身體感覺的死皮或乾燥膿皰插入，犯突吉羅罪。出於淫慾之樂而插入毛髮或手指、拇指、種子等，也是突吉羅罪。這種關於性交的討論，因為是粗鄙的話語、不雅的話語，所以在解釋這個或其他類似的戒律內容時，應該建立厭惡作意、沙門想和慚愧心，對正等正覺者生起恭敬心，憶念無等悲憫者世間導師的悲憫功德后再說。那位世尊雖然心已完全遠離慾望，但出於對眾生的憐憫、爲了世間的利益、因為對眾生的慈悲，爲了制定學處而說了這樣的話。"啊，導師的悲憫功德"，應該這樣憶念世間導師的悲憫功德后再說。 而且，如果世尊不以各種方式說這樣的話，誰能知道"在這些情況下是波羅夷，在這些情況下是偷蘭遮，在這些情況下是突吉羅"呢？因此，無論是聽的人還是說的人，都不應該用種子遮住嘴巴，露出牙齒笑著坐著。應該思考"即使正等正覺者也說了這樣的話"，成為具有莊重、具足慚愧、如同導師一樣的人後再說。 根本制定結束。 在隨制部分 - 最低限度，即以最低限度的界限。即使是畜生女，即以結生的方式去到畜生中的。更不用說人類女性，即首先是人類種族的女性。這裡應該理解，作為波羅夷罪因的畜生女是指畜生，而不是所有的。這裡有以地獄定： 無足的蛇和魚，兩足的母雞， 四足的母貓，這些是波羅夷罪的對象。 其中，蛇的稱呼包括了所有蟒蛇、牛蛇等種類的長形動物。因此，在長形動物中，只要能在三個孔道之一插入芝麻果那麼多，那就是波羅夷罪的對象。其餘的應該理解為突吉羅罪的對象。魚的稱呼包括了所有魚、龜、青蛙等種類的水生動物。在這些中也應該像在長形動物中所說的那樣理解波羅夷罪的對象和突吉羅罪的對象。但有這個區別：有一種叫做大口青蛙的，它們的嘴形狀很大，孔很小，不足以插入；但嘴的形狀可以收縮成傷口大小，因此應該理解為偷蘭遮罪的對象。母雞的稱呼包括了所有烏鴉、鴿子等種類的鳥類。在這些中也應該像前面所說的那樣理解波羅夷罪的對象和突吉羅罪的對象。母貓的稱呼包括了所有樹獺、狗、貓鼬、巨蜥等種類的四足動物。在這些中也應該像前面所說的那樣理解波羅夷罪的對象和突吉羅罪的對象。

Pārājikoti parājito, parājayaṃ āpanno. Ayañhi pārājikasaddo sikkhāpadāpattipuggalesu vattati. Tattha 『『aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā』』ti (pārā. 43) evaṃ sikkhāpade vattamāno veditabbo. 『『Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika』』nti (pārā. 67) evaṃ āpattiyaṃ. 『『Na mayaṃ pārājikā, yo avahaṭo so pārājiko』』ti (pārā. 155) evaṃ puggale vattamāno veditabbo. 『『Pārājikena dhammena anuddhaṃseyyā』』tiādīsu (pārā. 384) pana dhamme vattatīti vadanti. Yasmā pana tattha dhammoti katthaci āpatti , katthaci sikkhāpadameva adhippetaṃ, tasmā so visuṃ na vattabbo. Tattha sikkhāpadaṃ yo taṃ atikkamati, taṃ parājeti, tasmā 『『pārājika』』nti vuccati. Āpatti pana yo naṃ ajjhāpajjati, taṃ parājeti, tasmā 『『pārājikā』』ti vuccati. Puggalo yasmā parājito parājayamāpanno, tasmā 『『pārājiko』』ti vuccati. Etameva hi atthaṃ sandhāya parivārepi –

『『Pārājikanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Cuto paraddho bhaṭṭho ca, saddhammā hi niraṅkato;

Saṃvāsopi tahiṃ natthi, tenetaṃ iti vuccatī』』ti vuttaṃ. (pari. 339);

Ayañhettha attho – 『『taṃ sikkhāpadaṃ vītikkamanto āpattiñca āpanno puggalo cuto hotīti sabbaṃ yojetabbaṃ. Tena vuccatīti yena kāraṇena assamaṇo hoti asakyaputtiyo paribhaṭṭho chinno parājito sāsanato, tena vuccati. Kinti? 『『Pārājiko hotī』』ti.

Saha vasanti etthāti saṃvāso, taṃ dassetuṃ 『『saṃvāso nāmā』』ti vatvā 『『ekakamma』』ntiādimāha. Tatrāyaṃ saddhiṃ yojanāya vaṇṇanā – catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Tathā pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma. Ettha yasmā sabbepi lajjino etesu kammādīsu saha vasanti, na ekopi tato bahiddhā sandissati, tasmā tāni sabbānipi gahetvā 『『eso saṃvāso nāmā』』ti āha. So ca vuttappakāro saṃvāso tena puggalena saddhiṃ natthi, tena kāraṇena so pārājiko puggalo asaṃvāsoti vuccatīti.

以下是完整的直譯： 波羅夷，即被擊敗的，陷入失敗的。這個波羅夷一詞用於學處、罪和人。其中，"阿難，這是不可能的，沒有機會，如來會因為跋耆人或跋耆子的緣故，廢除為弟子制定的波羅夷學處"，這樣應該理解為用於學處。"比丘，你犯了波羅夷罪"，這樣用於罪。"我們不是波羅夷，那個被帶走的人才是波羅夷"，這樣應該理解為用於人。在"以波羅夷法誹謗"等中，他們說是用於法。但因為在那裡，法有時指罪，有時只指學處，所以它不應該被單獨提及。其中，學處因為擊敗那個違犯它的人，所以稱為"波羅夷"。而罪因為擊敗那個犯它的人，所以稱為"波羅夷"。人因為被擊敗、陷入失敗，所以稱為"波羅夷"。正是基於這個意思，在《附隨》中也說： "所說的波羅夷，請如實聽它； 墮落、過失、失墜，確實從正法中被驅逐； 在那裡也沒有共住，因此它被這樣稱呼。" 這裡的意思是 - "應該把違犯那個學處、犯那個罪和那個人都聯繫起來理解為墮落。因此被稱為，即因為成為非沙門、非釋迦子、被驅逐、被切斷、被擊敗於教法之外的原因，所以被稱為。被稱為什麼？被稱為'成為波羅夷'。" 共住，即在這裡一起生活，爲了說明這點，他說"所謂共住"，然後說"一羯磨"等。這裡是連同連線的解釋 - 四種僧團羯磨因為要在界內的清凈比丘們一起做，所以叫做一羯磨。同樣，五種誦波羅提木叉因為要一起誦，所以叫做一誦。而制定的學處因為所有具慚愧的人都要平等地學習，所以叫做等同學習。這裡，因為所有具慚愧的人都一起生活在這些羯磨等中，沒有一個人在外面被看到，所以把所有這些都包括在內說"這就是所謂的共住"。那種上述的共住與那個人是不存在的，因為這個原因，那個波羅夷的人被稱為不共住。

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ 『『paṭiseveyyā』』ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ 『『paṭisevati nāmā』』ti idaṃ mātikāpadaṃ ṭhapetvā 『『nimittena nimittaṃ aṅgajātena aṅgajāta』』nti vuttaṃ. Tattha yasmā na kevalaṃ itthiyā eva nimittaṃ pārājikavatthu, na ca manussitthiyā eva, suvaṇṇarajatādimayānañca itthīnampi nimittaṃ vatthumeva na hoti; tasmā yaṃ yaṃ vatthu hoti, taṃ taṃ dassetuṃ 『『tisso itthiyo』』tiādinā nayena yesaṃ nimittāni vatthūni honti, te satte vatvā 『『manussitthiyā tayo magge』』tiādinā nayena tāni vatthūni āha.

Tattha tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisāti pārājikavatthūnaṃ nimittānaṃ nissayā dvādasa sattā honti. Tesu itthipurisā pākaṭā eva . Paṇḍakaubhatobyañjanakabhedo pabbajjākhandhakavaṇṇanāyaṃ pākaṭo bhavissati.

Manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassāti ettha ca manussitthiyā tīsu maggesūti attho veditabbo. Evaṃ sabbattha. Sabbe eva cete manussitthiyā tayo maggā, amanussitthiyā tayo, tiracchānagatitthiyā tayoti nava; manussaubhatobyañjanakādīnaṃ nava; manussapaṇḍakādīnaṃ dve dve katvā cha; tathā manussapurisādīnanti samatiṃsa maggā honti. Etesu nimittasaṅkhātesu yattha katthaci attano aṅgajātaṃ tilaphalamattampi pavesetvā methunaṃ dhammaṃ paṭisevanto pārājikaṃ āpajjati.

Paṭhamacatukkakathāvaṇṇanā

  1. Āpajjanto pana yasmā sevanacitteneva āpajjati, na vinā tena; tasmā taṃ lakkhaṇaṃ dassento bhagavā 『『bhikkhussa sevanacittaṃ upaṭṭhite』』tiādimāha. Tattha bhikkhussāti methunasevanakassa bhikkhussa. Sevanacittaṃ upaṭṭhiteti bhummatthe paccattavacanaṃ, sevanacitte paccupaṭṭhiteti attho. Vaccamaggaṃ aṅgajātaṃ pavesentassāti yena maggena vaccaṃ nikkhamati taṃ maggaṃ attano aṅgajātaṃ purisanimittaṃ tilaphalamattampi pavesentassa. Āpatti pārājikassāti āpatti pārājikā assa hotīti attho. Atha vā āpattīti āpajjanaṃ hoti. Pārājikassāti pārājikadhammassa. Esa nayo sabbattha.

以下是完整的直譯： 56. 這樣按照順序解釋了已誦出的學處后，現在爲了說明在"應該從事"中以何種方式從事而說的那種方式，他設立了"所謂從事"這個概括語，然後說"以生殖器對生殖器，以性器官對性器官"。其中，因為不僅僅是女人的生殖器是波羅夷的對象，也不僅僅是人類女性，而金銀等製成的女性的生殖器也不是對像；所以爲了說明哪些是對象，他以"三種女人"等的方式說了那些生殖器是對象的眾生，然後以"人類女性的三個孔道"等的方式說了那些對象。 其中，三種女人、三種兩性人、三種黃門、三種男人，作為波羅夷對象的生殖器的依處共有十二種眾生。其中女人和男人是明顯的。黃門和兩性人的區別在出家犍度的註釋中會變得明顯。 "對人類女性的三個孔道從事淫慾法"中，應該理解為人類女性的三個孔道中。所有地方都是這樣。所有這些人類女性的三個孔道、非人女性的三個、畜生女性的三個共九個；人類兩性人等的九個；人類黃門等的兩個兩個共六個；同樣人類男性等的 - 總共三十個孔道。在這些被稱為生殖器的任何一個中，插入自己的性器官哪怕只有芝麻果那麼多而從事淫慾法，就犯波羅夷罪。 第一四法解釋 57. 但是犯罪時，因為只有通過從事的心才犯，沒有它就不會犯；所以爲了說明那個特徵，世尊說"比丘的從事心生起"等。其中，"比丘的"，即從事淫慾的比丘的。"從事心生起"，這是處格的主格用法，意思是在從事心生起時。"插入排泄孔的性器官"，即通過排泄物排出的那個孔道，插入自己的性器官、男性生殖器，哪怕只有芝麻果那麼多。"犯波羅夷罪"，意思是他有波羅夷罪。或者，"犯"即發生犯罪。"波羅夷的"，即波羅夷法的。everywhere都是這個方法。

  1. Evaṃ sevanacitteneva pavesentassa āpattiṃ dassetvā idāni yasmā taṃ pavesanaṃ nāma na kevalaṃ attūpakkameneva, parūpakkamenāpi hoti . Tatrāpi ca sādiyantasseva āpatti paṭisevanacittasamaṅgissa, na itarassa. Tasmā ye saddhāpabbajitā kulaputtā sammāpaṭipannakā parūpakkamena pavesanepi sati na sādiyanti, tesaṃ rakkhaṇatthaṃ 『『bhikkhupaccatthikā manussitthi』』ntiādimāha.

Tattha paṭipakkhaṃ atthayanti icchantīti paccatthikā, bhikkhū eva paccatthikā bhikkhupaccatthikā; visabhāgānaṃ veribhikkhūnametaṃ adhivacanaṃ. Manussitthiṃ bhikkhussa santike ānetvāti issāpakatā taṃ bhikkhuṃ nāsetukāmā āmisena vā upalāpetvā mittasanthavavasena vā 『『idaṃ amhākaṃ kiccaṃ karohī』』ti vatvā kañci manussitthiṃ rattibhāge tassa bhikkhussa vasanokāsaṃ ānetvā. Vaccamaggena aṅgajātaṃ abhinisīdentīti taṃ bhikkhuṃ hatthapādasīsādīsu suggahitaṃ nipparipphandaṃ gahetvā itthiyā vaccamaggena tassa bhikkhuno aṅgajātaṃ abhinisīdenti; sampayojentīti attho.

So cetiādīsu so ce bhikkhu vaccamaggabbhantaraṃ attano aṅgajātassa pavesanaṃ sādiyati adhivāseti tasmiṃ khaṇe sevanacittaṃ upaṭṭhāpeti. Paviṭṭhaṃ sādiyati adhivāseti, paviṭṭhakāle sevanacittaṃ upaṭṭhāpeti. Ṭhitaṃ sādiyati adhivāseti, ṭhānappattakāle sukkavissaṭṭhisamaye sevanacittaṃ upaṭṭhāpeti. Uddharaṇaṃ sādiyati adhivāseti, nīharaṇakāle paṭisevanacittaṃ upaṭṭhāpeti. Evaṃ catūsu ṭhānesu sādiyanto 『『mama verisamaṇehi idaṃ kata』』nti vattuṃ na labhati, pārājikāpattimeva āpajjati. Yathā ca imāni cattāri sādiyanto āpajjati; evaṃ purimaṃ ekaṃ asādiyitvā tīṇi sādiyantopi, dve asādiyitvā dve sādiyantopi, tīṇi asādiyitvā ekaṃ sādiyantopi āpajjatiyeva. Sabbaso pana asādiyanto āsīvisamukhaṃ viya aṅgārakāsuṃ viya ca paviṭṭhaṃ aṅgajātaṃ maññamāno nāpajjati. Tena vuttaṃ – 『『pavesanaṃ na sādiyati…pe… uddharaṇaṃ na sādiyati, anāpattī』』ti. Imañhi evarūpaṃ āraddhavipassakaṃ kāye ca jīvite ca anapekkhaṃ ekādasahi aggīhi sampajjalitāni ca sabbāyatanāni ukkhittāsike viya ca vadhake pañca kāmaguṇe passantaṃ puggalaṃ rakkhanto bhagavā paccatthikānañcassa manorathavighātaṃ karonto imaṃ 『『pavesanaṃ na sādiyatī』』tiādikaṃ catukkaṃ nīharitvā ṭhapesīti.

Paṭhamacatukkakathā niṭṭhitā.

Ekūnasattatidvisatacatukkakathā

59-

以下是完整的直譯： 58. 這樣顯示了只有通過從事心插入才犯罪后，現在因為那種插入不僅僅是通過自己的努力，也可能通過他人的努力。在那種情況下，只有對具有從事心的人才算犯罪，不是其他人。因此，那些出於信仰出家的善男子，正確實踐的人，即使在他人努力插入的情況下也不接受，爲了保護他們，他說"比丘的敵人，人類女性"等。 其中，想要傷害對方的是敵人，比丘的敵人就是比丘敵人；這是不相容的敵對比丘的代稱。"把人類女性帶到比丘身邊"，即出於嫉妒想要毀滅那個比丘，用財物誘惑或以朋友關係的方式說"為我們做這件事"，把某個人類女性在夜間帶到那個比丘的住處。"使坐在排泄孔上的性器官"，即牢牢抓住那個比丘的手腳頭等，使他不能動彈，讓女人的排泄孔坐在那個比丘的性器官上；意思是使之結合。 "如果他"等中，如果那個比丘接受、同意自己的性器官進入排泄孔內，在那一刻生起從事心。接受、同意已經進入，在已經進入時生起從事心。接受、同意停留，在停留達到精液釋放時生起從事心。接受、同意拔出，在拔出時生起從事心。這樣在四個情況下接受的人不能說"這是我的敵對沙門所做的"，就犯了波羅夷罪。就像接受這四種情況會犯罪；同樣，不接受第一種而接受三種的，不接受兩種而接受兩種的，不接受三種而接受一種的也同樣犯罪。但是完全不接受的人，認為進入的性器官就像進入毒蛇口或火坑一樣，就不犯罪。因此說 - "不接受插入...不接受拔出，無罪"。世尊爲了保護這樣的人，即已經開始觀禪、對身體和生命無所執著、看到一切感官像十一種火一樣燃燒、看五種欲樂如同舉起刀的劊子手的人，併爲了挫敗敵人的企圖，提出了這個"不接受插入"等四種情況。 第一四法解釋結束。 六十九個二百四法解釋 59-

  1. Evaṃ paṭhamacatukkaṃ dassetvā idāni yasmā bhikkhupaccatthikā itthiṃ ānetvā na kevalaṃ vaccamaggeneva abhinisīdenti, atha kho passāvamaggenapi mukhenapi. Itthiṃ ānetvāpi ca keci jāgarantiṃ ānenti, keci suttaṃ, keci mattaṃ, keci ummattaṃ, keci pamattaṃ aññavihitaṃ vikkhittacittanti attho. Keci mataṃ akkhāyitaṃ, soṇasiṅgālādīhi akkhāyitanimittanti attho. Keci mataṃ yebhuyyena akkhāyitaṃ, yebhuyyena akkhāyitā nāma yassā nimitte vaccamagge passāvamagge mukhe vā bahutaro okāso akkhāyito hoti. Keci mataṃ yebhuyyena khāyitaṃ, yebhuyyena khāyitā nāma yassā vaccamaggādike nimitte bahuṃ khāyitaṃ hoti, appaṃ akkhāyitaṃ. Na kevalañca manussitthimeva ānenti, atha kho amanussitthimpi tiracchānagatitthimpi. Na kevalañca vuttappakāraṃ itthimeva, ubhatobyañjanakampi paṇḍakampi purisampi ānenti. Tasmā tesaṃ vasena aññānipi catukkāni dassento 『『bhikkhupaccatthikā manussitthiṃ jāgaranti』』ntiādimāha.

Tattha pāḷiyā asammohatthaṃ vuttacatukkāni evaṃ saṅkhyāto veditabbāni – manussitthiyā tiṇṇaṃ maggānaṃ vasena tīṇi suddhikacatukkāni, tīṇi jāgarantīcatukkāni, tīṇi suttacatukkāni, tīṇi mattacatukkāni, tīṇi ummattacatukkāni, tīṇi pamattacatukkāni, tīṇi mataakkhāyitacatukkāni, tīṇi yebhuyyena akkhāyitacatukkāni, tīṇi yebhuyyena khāyitacatukkānīti sattavīsati catukkāni. Tathā amanussitthiyā; tathā tiracchānagatitthiyāti itthivāre ekāsīti catukkāni. Yathā ca itthivāre evaṃ ubhatobyañjanakavāre. Paṇḍakapurisavāresu pana dvinnaṃ maggānaṃ vasena catupaṇṇāsa catupaṇṇāsa honti. Evaṃ sabbānipi dvesatāni, sattati ca catukkāni honti, tāni uttānatthāniyeva.

Sabbavāresu panettha 『『mataṃ yebhuyyena akkhāyitaṃ khāyita』』nti etasmiṃ ṭhāne ayaṃ vinicchayo – tambapaṇṇidīpe kira dve vinayadharā samānācariyakā therā ahesuṃ – upatissatthero ca, phussadevatthero ca. Te mahābhaye uppanne vinayapiṭakaṃ pariharantā rakkhiṃsu. Tesu upatissatthero byattataro. Tassāpi dve antevāsikā ahesuṃ – mahāpadumatthero ca mahāsumatthero ca. Tesu mahāsumatthero nakkhattuṃ vinayapiṭakaṃ assosi, mahāpadumatthero tena saddhiṃ navakkhattuṃ, visuñca ekakova navakkhattunti aṭṭhārasakkhattuṃ assosi; ayameva tesu byattataro . Tesu mahāsumatthero navakkhattuṃ vinayapiṭakaṃ sutvā ācariyaṃ muñcitvā aparagaṅgaṃ agamāsi. Tato mahāpadumatthero āha – 『『sūro vata, re, esa vinayadharo yo dharamānakaṃyeva ācariyaṃ muñcitvā aññattha vasitabbaṃ maññati. Nanu ācariye dharamāne vinayapiṭakañca aṭṭhakathā ca anekakkhattuṃ gahetvāpi na vissajjetabbaṃ, niccakālaṃ sotabbaṃ, anusaṃvaccharaṃ sajjhāyitabba』』nti.

這樣展示了第一個四法之後，現在由於比丘的敵人不僅把女人帶來讓她坐在大便道上，而且也讓她坐在小便道和口中。帶來女人時，有些人帶來清醒的，有些人帶來睡著的，有些人帶來醉酒的，有些人帶來瘋狂的，有些人帶來放逸的、心不在焉的、心散亂的，這是其意思。有些人帶來未被啃食的死屍，意思是未被狗、豺狼等啃食生殖器的。有些人帶來大部分未被啃食的死屍，大部分未被啃食是指其生殖器在大便道、小便道或口中的大部分割槽域未被啃食。有些人帶來大部分被啃食的死屍，大部分被啃食是指其大便道等生殖器的大部分被啃食，只有少部分未被啃食。不僅帶來人類女性，還帶來非人女性和動物女性。不僅帶來上述型別的女性，還帶來兩性人、黃門和男人。因此，爲了展示基於這些的其他四法，他說"比丘的敵人帶來清醒的人類女性"等等。 在這裡，爲了不混淆經文的意思，所說的四法應該這樣理解數量：關於人類女性的三個通道，有三個純粹的四法，三個清醒的四法，三個睡眠的四法，三個醉酒的四法，三個瘋狂的四法，三個放逸的四法，三個死而未被啃食的四法，三個大部分未被啃食的四法，三個大部分被啃食的四法，總共二十七個四法。同樣對於非人女性；同樣對於動物女性，因此在女性部分有八十一個四法。如同在女性部分一樣，在兩性人部分也是如此。但在黃門和男人部分，由於只有兩個通道，各有五十四個四法。這樣總共有二百七十個四法，它們的含義都很明顯。 在所有部分中，關於"死而大部分未被啃食和被啃食"這一點，這裡有如下判斷：據說在獅子國（斯里蘭卡）有兩位持律長老是同一位老師的弟子 - 優波帝須長老和富沙提婆長老。他們在大恐慌發生時保護並傳承了律藏。其中優波帝須長老更加精通。他也有兩位弟子 - 大蓮花長老和大善長老。其中大善長老聽過九次律藏，大蓮花長老與他一起聽了九次，單獨又聽了九次，總共聽了十八次；他在他們中最為精通。其中大善長老聽過九次律藏后，離開了老師，去了另一條恒河。然後大蓮花長老說："真是勇敢啊，這位持律者，他認為在老師還健在時就可以離開老師去別處居住。難道不是在老師健在時，即使已經多次學習了律藏和註釋書，也不應該放棄，而應該經常聽聞，每年都要誦讀

Evaṃ vinayagarukānaṃ bhikkhūnaṃ kāle ekadivasaṃ upatissatthero mahāpadumattherappamukhānaṃ pañcannaṃ antevāsikasatānaṃ paṭhamapārājikasikkhāpade imaṃ padesaṃ vaṇṇento nisinno hoti. Taṃ antevāsikā pucchiṃsu – 『『bhante, yebhuyyena akkhāyite pārājikaṃ, yebhuyyena khāyite thullaccayaṃ, upaḍḍhakkhāyite kena bhavitabba』』nti? Thero āha – 『『āvuso, buddhā nāma pārājikaṃ paññapentā na sāvasesaṃ katvā paññapenti, anavasesaṃyeva katvā sabbaṃ pariyādiyitvā sotaṃ chinditvā pārājikavatthusmiṃ pārājikameva paññapenti. Idañhi sikkhāpadaṃ lokavajjaṃ, na paṇṇattivajjaṃ. Tasmā yadi upaḍḍhakkhāyite pārājikaṃ bhaveyya, paññapeyya sammāsambuddho. Pārājikacchāyā panettha na dissati, thullaccayameva dissatī』』ti.

Apica matasarīre pārājikaṃ paññapento bhagavā yebhuyyena akkhāyite ṭhapesi 『『tato paraṃ pārājikaṃ natthī』』ti dassetuṃ. Thullaccayaṃ paññapento yebhuyyena khāyite ṭhapesi 『『tato paraṃ thullaccayaṃ natthī』』ti dassetuntipi veditabbaṃ. Khāyitākhāyitañca nāmetaṃ matasarīrasmiṃyeva veditabbaṃ, na jīvamāne. Jīvamāne hi nakhapiṭṭhippamāṇepi chavimaṃse vā nhārumhi vā sati pārājikameva hoti. Yadipi nimittaṃ sabbaso khāyitaṃ chavicammaṃ natthi, nimittasaṇṭhānaṃ paññāyati, pavesanaṃ jāyati, pārājikameva. Nimittasaṇṭhānaṃ pana anavasesetvā sabbasmiṃ nimitte chinditvā samantato tacchetvā uppāṭite vaṇasaṅkhepavasena thullaccayaṃ. Nimittato patitāya maṃsapesiyā upakkamantassa dukkaṭaṃ. Matasarīre pana yadipi sabbaṃ sarīraṃ khāyitaṃ hoti, yadipi akkhāyitaṃ, tayo pana maggā akkhāyitā, tesu upakkamantassa pārājikaṃ. Yebhuyyena akkhāyite pārājikameva. Upaḍḍhakkhāyite ca yebhuyyena khāyite ca thullaccayaṃ.

Manussānaṃ jīvamānakasarīre akkhināsakaṇṇacchiddavatthikosesu satthakādīhi katavaṇe vā methunarāgena tilaphalamattampi aṅgajātaṃ pavesentassa thullaccayameva. Avasesasarīre upakacchakādīsu dukkaṭaṃ. Mate allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ. Yadā pana sarīraṃ uddhumātakaṃ hoti kuthitaṃ nīlamakkhikasamākiṇṇaṃ kimikulasamākulaṃ navahi vaṇamukhehi paggaḷitapubbakuṇapabhāvena upagantumpi asakkuṇeyyaṃ, tadā pārājikavatthuñca thullaccayavatthuñca vijahati; tādise sarīre yattha katthaci upakkamato dukkaṭameva. Tiracchānagatānaṃ hatthi-assa-goṇa-gadrabha-oṭṭhamahiṃsādīnaṃ nāsāya thullaccayaṃ. Vatthikose thullaccayameva. Sabbesampi tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ, avasesasarīrepi dukkaṭameva. Matānaṃ allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ.

這樣在持律嚴謹的比丘時代，有一天優波帝須長老正坐著為以大蓮花長老為首的五百位弟子解釋第一波羅夷學處的這個部分。弟子們問他："尊者，大部分未被啃食的是波羅夷，大部分被啃食的是偷蘭遮，那麼半啃食的應該是什麼呢？"長老說："朋友們，佛陀制定波羅夷戒時，不會留有餘地地制定，而是毫無餘地地制定，完全包括一切，切斷（犯戒的）流，在波羅夷事項上只制定波羅夷。這條學處是世間罪，不是制定罪。因此，如果半啃食的是波羅夷，正等正覺者就會制定。但這裡看不到波羅夷的影子，只看到偷蘭遮。" 此外，應該理解為：世尊在死屍上制定波羅夷時，將其設在大部分未被啃食的情況下，是爲了表明"超過這個就沒有波羅夷了"。制定偷蘭遮時，將其設在大部分被啃食的情況下，是爲了表明"超過這個就沒有偷蘭遮了"。被啃食與未被啃食這一點只應該在死屍上理解，不是在活人身上。因為在活人身上，即使只有指甲背那麼大的皮肉或筋腱存在，也是波羅夷。即使生殖器完全被啃食，沒有面板，但生殖器的形狀可見，可以插入，也是波羅夷。但如果生殖器的形狀也完全消失，整個生殖器被切斷，四周被削平剝離，因為是傷口的緣故，是偷蘭遮。對從生殖器脫落的肉塊行為者是突吉羅。但在死屍上，即使整個身體被啃食，或者未被啃食，只要三個通道未被啃食，對它們行為者是波羅夷。大部分未被啃食的是波羅夷。半啃食的和大部分啃食的是偷蘭遮。 在活人身體上，用刀等在眼、鼻、耳孔、陰囊上造成的傷口，或者出於淫慾將生殖器插入哪怕只有芝麻果那麼大，也是偷蘭遮。在身體其餘部位如腋下等是突吉羅。在新鮮的屍體上，在波羅夷範圍內是波羅夷，在偷蘭遮範圍內是偷蘭遮，在突吉羅範圍內是突吉羅。但當屍體膨脹、腐爛、佈滿蒼蠅、蛆蟲叢生、從九個傷口流出膿液，因為成為腐尸而無法接近時，就不再構成波羅夷和偷蘭遮的對象；對這樣的屍體，無論在哪裡行為都只是突吉羅。對於動物，如大象、馬、牛、驢、駱駝、水牛等的鼻子是偷蘭遮。陰囊也是偷蘭遮。對所有動物的眼睛、耳朵傷口是突吉羅，其餘身體部位也是突吉羅。對新鮮的動物屍體，在波羅夷範圍內是波羅夷，在偷蘭遮範圍內是偷蘭遮，在突吉羅範圍內是突吉羅。

Kuthitakuṇape pana pubbe vuttanayeneva sabbattha dukkaṭaṃ. Kāyasaṃsaggarāgena vā methunarāgena vā jīvamānakapurisassa vatthikosaṃ appavesento nimittena nimittaṃ chupati, dukkaṭaṃ. Methunarāgena itthiyā appavesento nimittena nimittaṃ chupati, thullaccayaṃ. Mahāaṭṭhakathāyaṃ pana 『『itthinimittaṃ methunarāgena mukhena chupati thullaccaya』』nti vuttaṃ. Cammakkhandhake 『『chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṃ tarantīnaṃ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāyapi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṃ chupantī』』ti (mahāva. 252) imissā aṭṭhuppattiyā avisesena vuttaṃ – 『『na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā』』ti (mahāva. 252). Taṃ sabbampi saṃsanditvā yathā na virujjhati tathā gahetabbaṃ. Kathañca na virujjhati? Yaṃ tāva mahāaṭṭhakathāyaṃ vuttaṃ 『『methunarāgena mukhena chupatī』』ti. Tatra kira nimittamukhaṃ mukhanti adhippetaṃ. 『『Methunarāgenā』』ti ca vuttattāpi ayameva tattha adhippāyoti veditabbo. Na hi itthinimitte pakatimukhena methunupakkamo hoti. Khandhakepi ye piṭṭhiṃ abhiruhantā methunarāgena aṅgajātena aṅgajātaṃ chupiṃsu, te sandhāya thullaccayaṃ vuttanti veditabbaṃ. Itarathā hi dukkaṭaṃ siyā. Keci panāhu 『『khandhakepi mukheneva chupanaṃ sandhāya oḷārikattā kammassa thullaccayaṃ vuttaṃ. Aṭṭhakathāyampi taṃ sandhāyabhāsitaṃ gahetvāva methunarāgena mukhena chupati thullaccayanti vutta』』nti. Tasmā suṭṭhu sallakkhetvā ubhosu vinicchayesu yo yuttataro so gahetabbo. Vinayaññū pana purimaṃ pasaṃsanti. Kāyasaṃsaggarāgena pana pakatimukhena vā nimittamukhena vā itthinimittaṃ chupantassa saṅghādiseso. Tiracchānagatitthiyā passāvamaggaṃ nimittamukhena chupantassa vuttanayeneva thullaccayaṃ. Kāyasaṃsaggarāgena dukkaṭanti.

Ekūnasattatidvisatacatukkakathā niṭṭhitā.

Santhatacatukkabhedakathā

61-

但在腐爛的屍體上,如前所述,在任何地方都是突吉羅。出於身體接觸欲或交媾欲,不插入活人的陰囊而用生殖器觸碰生殖器,是突吉羅。出於交媾欲,不插入女人而用生殖器觸碰生殖器,是偷蘭遮。但在《大義釋》中說:"出於交媾欲用嘴觸碰女性生殖器是偷蘭遮。"在《皮革犍度》中,關於"六群比丘在阿奇羅伐底河(現在的拉普提河)中抓住正在渡河的牛的角、耳朵、脖子、尾巴,騎在背上,有些人心懷淫慾觸控生殖器"這一事例,無差別地說:"諸比丘,不應以染著心觸控生殖器,若觸控,犯偷蘭遮。"所有這些都應該協調一致,以不相矛盾的方式理解。怎樣才不相矛盾呢?首先,《大義釋》中所說的"出於交媾欲用嘴觸碰",這裡所謂的"嘴"應理解為指生殖器的開口。由於說"出於交媾欲",應該理解這裡的意思就是這個。因為對女性生殖器用正常的嘴不會是交媾行為。在《犍度》中,應該理解是針對那些騎在背上出於交媾欲用生殖器觸碰生殖器的人說是偷蘭遮。否則應該是突吉羅。有些人說:"在《犍度》中也是指用嘴觸碰,由於行為粗劣所以說是偷蘭遮。在《義釋》中也是基於這個意思,理解為'出於交媾欲用嘴觸碰是偷蘭遮'。"因此,應該仔細考慮兩種判斷,選擇更合適的。但精通律的人贊同前一種。出於身體接觸欲,用正常的嘴或生殖器的開口觸碰女性生殖器的,是僧殘。用生殖器的開口觸碰雌性動物的小便道的,如前所述是偷蘭遮。出於身體接觸欲的是突吉羅。 二百六十九個四法的解釋結束。 鋪設四法分類的解釋 61-

  1. Evaṃ bhagavā paṭipannakassa bhikkhuno rakkhaṇatthaṃ sattatidvisatacatukkāni nīharitvā 『『idāni ye anāgate pāpabhikkhū 『santhataṃ imaṃ na kiñci upādinnakaṃ upādinnakena phusati, ko ettha doso』ti sañcicca lesaṃ oḍḍessanti, tesaṃ sāsane patiṭṭhā eva na bhavissatī』』ti disvā tesu sattatidvisatacatukkesu ekamekaṃ catukkaṃ catūhi santhatādibhedehi bhinditvā dassento bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena passāvamaggena mukhena aṅgajātaṃ abhinisīdenti santhatāya asanthatassātiādimāha.

Tattha santhatāya asanthatassātiādīsu santhatāya itthiyā vaccamaggena passāvamaggena mukhena asanthatassa bhikkhussa aṅgajātaṃ abhinisīdentīti iminā nayena yojanā veditabbā. Tattha santhatā nāma yassā tīsu maggesu yo koci maggo paliveṭhetvā vā anto vā pavesetvā yena kenaci vatthena vā paṇṇena vā vākapaṭṭena vā cammena vā tipusīsādīnaṃ paṭṭena vā paṭicchanno. Santhato nāma yassa aṅgajātaṃ tesaṃyeva vatthādīnaṃ yena kenaci paṭicchannaṃ. Tattha upādinnakena vā anupādinnakaṃ ghaṭṭiyatu, anupādinnakena vā upādinnakaṃ, anupādinnakena vā anupādinnakaṃ, upādinnakena vā upādinnakaṃ, sace yattake paviṭṭhe pārājikaṃ hotīti vuttaṃ, tattakaṃ pavisati, sabbattha sādiyantassa pārājikakkhette pārājikaṃ; thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭameva hoti. Sace itthinimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace purisanimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ pavesentassa dukkaṭaṃ. Sace ubhayaṃ khāṇuṃ katvā santhataṃ, khāṇunā khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace itthinimitte veḷunaḷapabbādīnaṃ kiñci pakkhittaṃ, tassa heṭṭhābhāgaṃ cepi phusanto tilaphalamattaṃ paveseti, pārājikaṃ. Uparibhāgaṃ cepi ubhosu passesu ekapassaṃ cepi phusanto paveseti, pārājikaṃ. Cattāripi passāni aphusanto pavesetvā tassa talaṃ cepi phusati, pārājikaṃ. Yadi pana passesu vā tale vā aphusanto ākāsagatameva katvā pavesetvā nīharati, dukkaṭaṃ. Bahiddhā khāṇuke phusati dukkaṭameva. Yathā ca itthinimitte vuttaṃ, evaṃ sabbattha lakkhaṇaṃ veditabbanti.

Santhatacatukkabhedakathā niṭṭhitā.

Bhikkhupaccatthikacatukkabhedavaṇṇanā

63-64. Evaṃ santhatacatukkabhedaṃ vatvā idāni yasmā na kevalaṃ manussitthiādike bhikkhussa eva santike ānenti. Atha kho bhikkhumpi tāsaṃ santike ānenti, tasmā tappabhedaṃ dassento 『『bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike』』ti ādinā nayena sabbāni tāni catukkāni punapi nīharitvā dassesi. Tesu vinicchayo vuttanayeneva veditabboti.

Bhikkhupaccatthikavasena catukkabhedavaṇṇanā niṭṭhitā.

Rājapaccatthikādicatukkabhedakathā

  1. 這樣，世尊爲了保護已經入道的比丘，列舉了二百七十個四法，然後想到："現在那些未來的惡比丘會故意設下圈套說'這個鋪設的東西沒有任何有執取的東西接觸有執取的東西，這有什麼過錯呢？'，他們將無法在教法中立足。"看到這一點后，他將這二百七十個四法中的每一個四法以四種鋪設等的方式分類展示，說道："比丘的敵人帶來人類女性到比丘身邊，讓她用大便道、小便道、口對坐在鋪設的或未鋪設的"等等。 其中，在"鋪設的對未鋪設的"等中，應該理解為這樣的組合：讓鋪設的女人用大便道、小便道、口對未鋪設的比丘的生殖器坐下。這裡，所謂鋪設的是指她的三個通道中的任何一個通道被包裹或內部插入任何布料、樹葉、樹皮、皮革或錫片等的薄片覆蓋。所謂鋪設的是指他的生殖器被這些布料等的任何一種覆蓋。在這裡，無論是有執取的接觸無執取的，還是無執取的接觸有執取的，或無執取的接觸無執取的，或有執取的接觸有執取的，如果插入到被說是波羅夷的程度，對於接受的人，在波羅夷範圍內是波羅夷；在偷蘭遮範圍內是偷蘭遮，在突吉羅範圍內就是突吉羅。如果女性生殖器被做成柱子並鋪設，觸碰柱子的是突吉羅。如果男性生殖器被做成柱子並鋪設，插入柱子的是突吉羅。如果兩者都被做成柱子並鋪設，用柱子觸碰柱子的是突吉羅。如果在女性生殖器中插入了竹、蘆葦節等任何東西，即使觸碰其下部並插入芝麻果大小，也是波羅夷。即使觸碰上部或兩側的一側並插入，也是波羅夷。如果不觸碰四周而插入並觸碰其底部，也是波羅夷。但如果不觸碰側面或底部，只在空中插入並拔出，是突吉羅。觸碰外部的柱子也只是突吉羅。正如在女性生殖器中所說的，應該理解在所有情況下都是這樣的規則。 鋪設四法分類的解釋結束。 比丘敵人四法分類的解釋 63-64. 這樣說完鋪設四法的分類后，現在由於不僅僅是把人類女性等帶到比丘身邊，而且也把比丘帶到她們身邊，因此爲了顯示這種分類，他再次以"比丘的敵人把比丘帶到人類女性身邊"等方式列舉並展示了所有這些四法。其中的判斷應該按照已說的方式理解。 基於比丘敵人的四法分類解釋結束。 國王敵人等四法分類的解釋

  2. Yasmā pana na bhikkhupaccatthikā eva evaṃ karonti, rājapaccatthikādayopi karonti. Tasmā tampi pabhedaṃ dassento 『『rājapaccatthikā』』tiādimāha. Tattha rājāno eva paccatthikā rājapaccatthikā. Te ca sayaṃ ānentāpi aññehi āṇāpentāpi ānentiyevāti veditabbā. Corā eva paccatthikā corapaccatthikā. Dhuttāti methunupasaṃhitakhiḍḍāpasutā nāgarikakerāṭiyapurisā, itthidhuttasurādhuttādayo vā; dhuttā eva paccatthikā dhuttapaccatthikā. Gandhanti hadayaṃ vuccati, taṃ uppāṭentīti uppalagandhā, uppalagandhā eva paccatthikā uppalagandhapaccatthikā. Ete kira na kasivaṇijjādīhi jīvanti, panthaghātagāmaghātādīni katvā puttadāraṃ posenti. Te kammasiddhiṃ patthayamānā devatānaṃ āyācetvā tāsaṃ balikammatthaṃ manussānaṃ hadayaṃ uppāṭenti. Sabbakāle ca manussā dullabhā. Bhikkhū pana araññe viharantā sulabhā honti. Te sīlavantaṃ bhikkhuṃ gahetvā 『『sīlavato vadho nāma bhāriyo hotī』』ti maññamānā tassa sīlavināsanatthaṃ manussitthiādike vā ānenti; taṃ vā tattha nenti. Ayamettha viseso. Sesaṃ vuttanayeneva veditabbaṃ. Bhikkhupaccatthikavāre vuttanayeneva ca imesu catūsupi vāresu catukkāni veditabbāni. Pāḷiyaṃ pana saṃkhittena vuttāni.

Sabbākārena catukkabhedakathā niṭṭhitā.

Āpattānāpattivāravaṇṇanā

  1. 由於不僅是比丘的敵人這樣做，國王的敵人等也這樣做。因此，爲了展示這種分類，他說"國王的敵人"等。其中，國王的敵人就是國王的敵人。應該理解他們既自己帶來，也命令他人帶來。盜賊的敵人就是盜賊的敵人。"惡棍"是指沉溺於與性有關的遊戲的城市騙子，或者沉迷女色、酒精等的人；惡棍的敵人就是惡棍的敵人。"心"被稱為甘蒂（gandha），他們挖出心臟，所以叫做蓮花心挖取者；蓮花心挖取者的敵人就是蓮花心挖取者的敵人。據說這些人不靠農業或貿易等謀生，而是通過在路上劫殺、襲擊村莊等養活妻兒。他們爲了事業成功，向神靈祈禱，爲了祭祀而挖出人的心臟。任何時候人都是稀少的。但比丘在森林中居住，很容易找到。他們抓住持戒的比丘，認為"殺害持戒者是重大罪過"，爲了破壞他的戒行，或者帶來人類女性等，或者把他帶到那裡去。這是這裡的特殊之處。其餘的應該按照已說的方式理解。在這四個部分中的四法也應該按照比丘敵人部分所說的方式理解。但在經文中是簡略說的。 以一切方式的四法分類解釋結束。 犯戒與未犯戒部分的解釋

  2. Idāni yaṃ vuttaṃ 『『manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassā』』tiādi, ettha asammohatthaṃ 『『maggena magga』』ntiādimāha. Tattha maggena magganti itthiyā tīsu maggesu aññatarena maggena attano aṅgajātaṃ paveseti atha vā sambhinnesu dvīsu maggesu passāvamaggena vaccamaggaṃ vaccamaggena vā passāvamaggaṃ paveseti. Maggena amagganti passāvādimaggena pavesetvā tassa sāmantā vaṇena nīharati. Amaggena magganti maggasāmantena vaṇena pavesetvā maggena nīharati. Amaggena amagganti dvīsu sambhinnavaṇesu ekena vaṇena pavesetvā dutiyena nīharati. Imassa suttassa anulomavasena sabbattha vaṇasaṅkhepe thullaccayaṃ veditabbaṃ.

Idāni yaṃ parato vakkhati 『『anāpatti ajānantassa asādiyantassā』』ti, tattha asammohatthaṃ 『『bhikkhu suttabhikkhumhī』』tiādimāha. Tatrāyaṃ adhippāyo – yo paṭibuddho sādiyati so 『『suttamhi mayi eso vippaṭipajji, nāhaṃ jānāmī』』ti na muccati. Ubho nāsetabbāti cettha dvepi liṅganāsanena nāsetabbā. Tatra dūsakassa paṭiññākaraṇaṃ natthi, dūsito pucchitvā paṭiññāya nāsetabbo. Sace na sādiyati, na nāsetabbo. Esa nayo sāmaṇeravārepi.

Evaṃ tattha tattha taṃ taṃ āpattiñca anāpattiñca dassetvā idāni anāpattimeva dassento 『『anāpatti ajānantassā』』tiādimāha. Tattha ajānanto nāma yo mahāniddaṃ okkanto parena kataṃ upakkamampi na jānāti vesāliyaṃ mahāvane divāvihāragato bhikkhu viya. Evarūpassa anāpatti. Vuttampi cetaṃ – 『『『nāhaṃ bhagavā jānāmī』ti; 『anāpatti, bhikkhu, ajānantassā』』』ti (pārā. 75). Asādiyanto nāma yo jānitvāpi na sādiyati, tattheva sahasā vuṭṭhitabhikkhu viya. Vuttampi cetaṃ – 『『『nāhaṃ bhagavā sādiyi』nti. 『Anāpatti, bhikkhu, asādiyantassā』』ti.

Ummattako nāma pittummattako. Duvidhañhi pittaṃ – baddhapittaṃ, abaddhapittañcāti. Tattha abaddhapittaṃ lohitaṃ viya sabbaṅgagataṃ, tamhi kupite sattānaṃ kaṇḍukacchusarīrakampādīni honti. Tāni bhesajjakiriyāya vūpasamanti. Baddhapittaṃ pana pittakosake ṭhitaṃ. Tamhi kupite sattā ummattakā honti vipallatthasaññā hirottappaṃ chaḍḍetvā asāruppācāraṃ caranti. Lahukagarukāni sikkhāpadāni maddantāpi na jānanti. Bhesajjakiriyāyapi atekicchā honti. Evarūpassa ummattakassa anāpatti.

Khittacitto nāma vissaṭṭhacitto yakkhummattako vuccati. Yakkhā kira bheravāni vā ārammaṇāni dassetvā mukhena hatthaṃ pavesetvā hadayarūpaṃ vā maddantā satte vikkhittacitte vipallatthasaññe karonti. Evarūpassa khittacittassa anāpatti. Tesaṃ pana ubhinnaṃ ayaṃ viseso – pittummattako niccameva ummattako hoti, pakatisaññaṃ na labhati. Yakkhummattako antarantarā pakatisaññaṃ paṭilabhatīti. Idha pana pittummattako vā hotu yakkhummattako vā, yo sabbaso muṭṭhassati kiñci na jānāti, aggimpi suvaṇṇampi gūthampi candanampi ekasadisaṃ maddantova vicarati, evarūpassa anāpatti. Antarantarā saññaṃ paṭilabhitvā ñatvā karontassa pana āpattiyeva.

Vedanāṭṭo nāma yo adhimattāya dukkhavedanāya āturo kiñci na jānāti, evarūpassa anāpatti.

Ādikammiko nāma yo tasmiṃ tasmiṃ kamme ādibhūto. Idha pana sudinnatthero ādikammiko, tassa anāpatti. Avasesānaṃ makkaṭīsamaṇavajjiputtakādīnaṃ āpattiyevāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

  1. 現在對於前面所說的"與人類女性在三個通道行不凈行"等,爲了避免混淆,他說"以通道對通道"等。其中,"以通道對通道"是指將自己的生殖器插入女人的三個通道中的任何一個,或者在兩個通道相通的情況下,以小便道插入大便道,或以大便道插入小便道。"以通道對非通道"是指以小便等通道插入后從其周圍的傷口拔出。"以非通道對通道"是指從通道周圍的傷口插入后從通道拔出。"以非通道對非通道"是指在兩個相通的傷口中從一個傷口插入后從另一個拔出。根據這段經文的順序,應該理解在所有傷口情況下都是偷蘭遮。 現在對於後面將要說的"不知道、不同意的無罪",爲了避免混淆,他說"比丘對睡眠中的比丘"等。這裡的意思是 - 醒來后同意的人不能說"我睡著時他對我行不端,我不知道"而免罪。兩人都應該被逐出。這裡兩人都應該以去除性別特徵的方式被逐出。其中,行不端者無需承認,被行不端者應詢問后根據承認而被逐出。如果不同意,則不應被逐出。這個規則在沙彌部分也是一樣的。 這樣在各處指出各種犯戒與未犯戒后,現在只指出未犯戒,說"不知道的無罪"等。其中,"不知道"是指陷入深度睡眠,對他人所做的行為也不知道,就像在毗舍離大林中午休的比丘一樣。這樣的人無罪。也如所說:"'世尊,我不知道。''比丘,不知道的無罪。'"不同意"是指即使知道也不同意,就像在那裡突然醒來的比丘一樣。也如所說:"'世尊,我不同意。''比丘,不同意的無罪。'" "瘋狂者"是指膽汁瘋狂者。膽汁有兩種:結合的膽汁和未結合的膽汁。其中,未結合的膽汁像血液一樣遍佈全身,當它發作時,生物會出現瘙癢、發癢、身體震顫等癥狀。這些通過藥物治療可以平息。但結合的膽汁存在於膽囊中。當它發作時,生物會變得瘋狂,產生顛倒的想法,丟棄慚愧,行為不當。他們即使踐踏輕重學處也不知道。即使通過藥物治療也無法治癒。這樣的瘋狂者無罪。 "心亂者"是指心神散亂,被稱為夜叉瘋狂者。據說夜叉會顯現可怕的景象,或將手伸入口中擠壓心臟形狀,使生物心神散亂,產生顛倒的想法。這樣的心亂者無罪。這兩者的區別是:膽汁瘋狂者總是處於瘋狂狀態,無法恢復正常意識。夜叉瘋狂者則會間歇性地恢復正常意識。這裡無論是膽汁瘋狂者還是夜叉瘋狂者,只要完全失去記憶,什麼都不知道,將火、黃金、糞便、檀香木視為一樣而踐踏,這樣的人無罪。但如果間歇性地恢復意識並知道自己在做什麼,則仍然有罪。 "被痛苦折磨者"是指因極度的痛苦而痛苦不堪,什麼都不知道的人,這樣的人無罪。 "初犯者"是指在那種行為中是第一次的人。這裡指須提那長老是初犯者,他無罪。其餘的獼猴沙門、跋耆子等則有罪。 詞義解釋結束。

Pakiṇṇakakathā

Imasmiṃ pana sikkhāpade kosallatthaṃ idaṃ pakiṇṇakaṃveditabbaṃ –

『『Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cā』』ti.

Tattha 『『samuṭṭhāna』』nti sabbasaṅgāhakavasena cha sikkhāpadasamuṭṭhānāni. Tāni parivāre āvi bhavissanti. Samāsato pana sikkhāpadaṃ nāma – atthi chasamuṭṭhānaṃ, atthi catusamuṭṭhānaṃ, atthi tisamuṭṭhānaṃ, atthi kathinasamuṭṭhānaṃ, atthi eḷakalomasamuṭṭhānaṃ, atthi dhuranikkhepādisamuṭṭhānanti.

Tatrāpi kiñci kiriyato samuṭṭhāti, kiñci akiriyato samuṭṭhāti, kiñci kiriyākiriyato samuṭṭhāti, kiñci siyā kiriyato, siyā akiriyato samuṭṭhāti, kiñci siyā kiriyato siyā kiriyākiriyato samuṭṭhāti.

Tatrāpi atthi saññāvimokkhaṃ, atthi nosaññāvimokkhaṃ. Tattha yaṃ cittaṅgaṃ labhatiyeva, taṃ saññāvimokkhaṃ; itaraṃ nosaññāvimokkhaṃ.

Puna atthi sacittakaṃ, atthi acittakaṃ. Yaṃ saheva cittena āpajjati, taṃ sacittakaṃ; yaṃ vināpi cittena āpajjati, taṃ acittakaṃ . Taṃ sabbampi lokavajjaṃ paṇṇattivajjanti duvidhaṃ. Tesaṃ lakkhaṇaṃ vuttameva.

Kammakusalavedanāvasenāpi cettha atthi sikkhāpadaṃ kāyakammaṃ, atthi vacīkammaṃ. Tattha yaṃ kāyadvārikaṃ, taṃ kāyakammaṃ; yaṃ vacīdvārikaṃ, taṃ vacīkammanti veditabbaṃ. Atthi pana sikkhāpadaṃ kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Dvattiṃseva hi āpattisamauṭṭhāpakacittāni – aṭṭha kāmāvacarakusalāni, dvādasa akusalāni, dasa kāmāvacarakiriyacittāni, kusalato ca kiriyato ca dve abhiññācittānīti. Tesu yaṃ kusalacittena āpajjati, taṃ kusalaṃ; itarehi itaraṃ. Atthi ca sikkhāpadaṃ tivedanaṃ, atthi dvivedanaṃ, atthi ekavedanaṃ. Tattha yaṃ āpajjanto tīsu vedanāsu aññataravedanāsamaṅgī hutvā āpajjati, taṃ tivedanaṃ; yaṃ āpajjanto sukhasamaṅgī vā upekkhāsamaṅgī vā āpajjati, taṃ dvivedanaṃ; yaṃ āpajjanto dukkhavedanāsamaṅgīyeva āpajjati, taṃ ekavedananti veditabbaṃ. Evaṃ –

『『Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cā』』ti.

Imaṃ pakiṇṇakaṃ viditvā tesu samuṭṭhānādīsu idaṃ sikkhāpadaṃ samuṭṭhānato ekasamuṭṭhānaṃ. Aṅgavasena dukasamuṭṭhānaṃ, kāyacittato samuṭṭhāti. Kiriyasamuṭṭhānañca karontoyeva hi etaṃ āpajjati. Methunapaṭisaṃyuttāya kāmasaññāya abhāvena muccanato saññāvimokkhaṃ. 『『Anāpatti ajānantassa asādiyantassā』』ti hi vuttaṃ. Methunacitteneva naṃ āpajjati, na vinā cittenāti sacittakaṃ. Rāgavaseneva āpajjitabbato lokavajjaṃ. Kāyadvāreneva samuṭṭhānato kāyakammaṃ. Cittaṃ panettha aṅgamattaṃ hoti, na tassa vasena kammabhāvo labbhati. Lobhacittena āpajjitabbato akusalacittaṃ. Sukhasamaṅgī vā upekkhāsamaṅgī vā taṃ āpajjatīti dvivedananti veditabbaṃ. Sabbañcetaṃ āpattiyaṃ yujjati. Sikkhāpadasīsena pana sabbaaṭṭhakathāsudesanā ārūḷhā, tasmā evaṃ vuttaṃ.

Pakiṇṇakakathā niṭṭhitā.

雜項說明 在這條學處中,爲了熟練掌握,應該瞭解以下雜項內容: "起因和行為,以及想和有心, 世間罪和業,善與受" 其中,"起因"是指包括一切的六種學處起因。這些將在《附隨》中明顯呈現。簡而言之,學處有:六種起因的,四種起因的,三種起因的,迦絺那起因的,羊毛起因的,以及放棄責任等起因的。 在這些中,有些從作為而起,有些從不作為而起,有些從作為和不作為而起,有些或從作為或從不作為而起,有些或從作為或從作為和不作為而起。 其中有些是想解脫的,有些不是想解脫的。那些必定獲得心的要素的是想解脫的;其他的是不想解脫的。 又有些是有心的,有些是無心的。那些與心同時犯的是有心的;那些不需要心就能犯的是無心的。所有這些又分為兩種:世間罪和制定罪。它們的特徵已經說過。 根據業、善和受,這裡有些學處是身業,有些是語業。其中,通過身門的是身業;通過語門的是語業,應該這樣理解。又有些學處是善的,有些是不善的,有些是無記的。只有三十二種心能引起犯戒:八種欲界善心,十二種不善心,十條欲界唯作心,以及善和唯作的兩種神通心。其中,用善心犯的是善的;用其他心犯的是其他的。又有些學處是三受的,有些是二受的,有些是一受的。其中,犯時具有三種受之一的是三受的;犯時具有樂受或舍受的是二受的;犯時只具有苦受的是一受的,應該這樣理解。這樣 - "起因和行為,以及想和有心, 世間罪和業,善與受" 瞭解這些雜項后,在這些起因等中,這條學處從起因來說是單一起因。從要素來說是雙重起因,從身和心而起。它是作為起因,因為只有做才能犯。由於沒有與淫慾相應的欲想而解脫,所以是想解脫。因為說"不知道、不同意的無罪"。只有以淫慾心才能犯它,不能沒有心而犯,所以是有心的。因為只能由貪慾而犯,所以是世間罪。因為只從身門而起,所以是身業。這裡的心只是一個要素,不能根據它而獲得業的狀態。因為用貪心才能犯,所以是不善心。具有樂受或舍受才能犯它,所以是二受的,應該這樣理解。所有這些都適用於犯戒。但是在所有註釋書中,說明都是以學處為標題,所以這樣說。 雜項說明結束。

Vinītavatthuvaṇṇanā

Makkaṭīvajjiputtā ca…pe… vuḍḍhapabbajito migoti idaṃ kiṃ? Imā vinītavatthūnaṃ bhagavatā sayaṃ vinicchitānaṃ tesaṃ tesaṃ vatthūnaṃ uddānagāthā nāma. Tāni vatthūni 『『sukhaṃ vinayadharā uggaṇhissantī』』ti dhammasaṅgāhakattherehi ṭhapitāni. Vatthugāthā pana dharamāneyeva bhagavati upālittherena ṭhapitā 『『iminā lakkhaṇena āyatiṃ vinayadharā vinayaṃ vinicchinissantī』』ti. Tasmā ettha vuttalakkhaṇaṃ sādhukaṃ sallakkhetvā paṭhamasikkhāpadaṃ vinicchinitabbaṃ. Dutiyādīnañca vinītavatthūsu vuttalakkhaṇena dutiyādīni. Vinītavatthūni hi sippikānaṃ paṭicchannakarūpāni viya vinayadharānaṃ paṭicchannakavatthūni hontīti.

  1. Tattha purimāni dve vatthūni anupaññattiyaṃyeva vuttatthāni. Tatiye vatthumhi gihiliṅgenāti gihivesena odātavattho hutvā. Catutthe natthi kiñci vattabbaṃ. Tato paresu sattasu vatthūsu kusacīranti kuse ganthetvā katacīraṃ. Vākacīraṃ nāma tāpasānaṃ vakkalaṃ. Phalakacīraṃ nāma phalakasaṇṭhānāni phalakāni sibbitvā katacīraṃ. Kesakambaloti kesehi tante vāyitvā katakambalo. Vālakambaloti camaravālehi vāyitvā katakambalo. Ulūkapakkhikanti ulūkasakuṇassa pakkhehi katanivāsanaṃ. Ajinakkhipanti salomaṃ sakhuraṃ ajinamigacammaṃ. Dvādasame vatthumhi sārattoti kāyasaṃsaggarāgena sāratto; taṃ rāgaṃ ñatvā bhagavā 『『āpatti saṅghādisesassā』』ti āha.

  2. Terasame vatthumhi uppalavaṇṇāti sā therī sāvatthiyaṃ seṭṭhidhītā satasahassakappe abhinīhārasampannā. Tassā pakatiyāpi atidassanīyā nīluppalavaṇṇā kāyacchavi, abbhantare pana kilesasantāpassa abhāvena ativiya virocati. Sā tāyeva vaṇṇapokkharatāya 『『uppalavaṇṇā』』ti nāmaṃ labhi. Paṭibaddhacittoti gihikālato paṭṭhāya rattacitto; so kira tassā ñātidārako hoti. Atha khoti anantaratthe nipāto; mañcake nisinnānantaramevāti vuttaṃ hoti. Divā bāhirato āgantvā dvāraṃ pidhāya nisinnānañhi paṭhamaṃ andhakāraṃ hoti. So yāvassā taṃ andhakāraṃ na nassati, tāvadeva evamakāsīti attho. Dūsesīti padhaṃsesi. Therī pana anavajjā attano samaṇasaññaṃ paccupaṭṭhapetvā asādiyantī nisīdi asaddhammādhippāyena parāmaṭṭhā aggikkhandha-silāthambha-khadirasārakhāṇukā viya. Sopi attano manorathaṃ pūretvā gato. Tassā theriyā dassanapathaṃ vijahantasseva ayaṃ mahāpathavī sinerupabbataṃ dhāretuṃ samatthāpi taṃ pāpapurisaṃ byāmamattakaḷevaraṃ dhāretuṃ asakkontī viya bhijjitvā vivaramadāsi. So taṅkhaṇaññeva avīcijālānaṃ indhanabhāvaṃ agamāsi. Bhagavā taṃ sutvā 『『anāpatti, bhikkhave, asādiyantiyā』』ti vatvā theriṃ sandhāya dhammapade imaṃ gāthaṃ abhāsi –

『『Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇa』』nti. (dha. pa. 401);

被調伏事例的解釋 獼猴、跋耆子等...直到...高齡出家的鹿,這是什麼?這是世尊親自判決的那些被調伏事例的總結偈頌。那些事例是結集法的長老們爲了"持律者能輕鬆學習"而設立的。而事例偈頌是在世尊在世時由優波離長老設立的,目的是"未來的持律者能以此特徵判斷戒律"。因此,應該仔細考慮這裡所說的特徵來判斷第一條學處。第二條等學處則根據被調伏事例中所說的特徵來判斷。因為被調伏事例對持律者來說就像工匠的秘傳技藝一樣。 67. 其中,前兩個事例的含義在附加規定中已經說過。在第三個事例中,"以在家人相貌"是指穿白衣成為在家人的裝束。第四個沒有什麼可說的。在之後的七個事例中,"吉祥草衣"是指用吉祥草編織而成的衣服。"樹皮衣"是指苦行者的樹皮衣。"木板衣"是指縫合木板形狀的木板做成的衣服。"發毛毯"是指用頭髮織成的毯子。"馬尾毯"是指用野牛尾毛織成的毯子。"貓頭鷹翅"是指用貓頭鷹的翅膀做成的內衣。"羚羊皮"是指連毛帶蹄的羚羊皮。在第十二個事例中,"貪著"是指被身體接觸的貪慾所貪著;世尊知道那種貪慾后說"犯僧殘罪"。 68. 在第十三個事例中,"蓮花色"是指那位長老尼是舍衛城的富商之女,在十萬劫前就已發願。她天生就有非常美麗的藍蓮花色面板,而且因為內心沒有煩惱的熱惱,更加光彩照人。她因為這樣的膚色而得名"蓮花色"。"心繫"是指從在家時就已經迷戀;據說他是她的親戚。"然後"是表示緊接著的意思;意思是說她剛坐在床上。因為從外面在白天進來關上門坐下的人,一開始會感到黑暗。意思是在她還沒適應那黑暗之前他就這樣做了。"污辱"是指玷污。但是長老尼無可指責,保持著自己的沙門想,不同意,像火堆、石柱、硬木樁一樣坐著,被懷有不正當意圖的人觸控。他也滿足了自己的慾望就離開了。就在他離開長老尼的視線的那一刻,這個能夠支撐須彌山的大地,似乎無法承受那個罪惡之人一庹高的身體,裂開形成了裂縫。他立即成為阿鼻地獄火焰的燃料。世尊聽到這件事後說:"諸比丘,不同意的無罪。"然後針對長老尼在《法句經》中說了這個偈頌: "如水珠不沾蓮葉,芥子不粘針尖; 不染著欲樂者,我稱之為婆羅門。"

  1. Cuddasame vatthumhi itthiliṅgaṃ pātubhūtanti rattibhāge niddaṃ okkantassa purisasaṇṭhānaṃ massudāṭhikādi sabbaṃ antarahitaṃ itthisaṇṭhānaṃ uppannaṃ. Tameva upajjhaṃ tameva upasampadanti pubbe gahitaupajjhāyameva pubbe kataupasampadameva anujānāmi. Puna upajjhā na gahetabbā; upasampadā na kātabbāti attho. Tāniyevavassānīti bhikkhuupasampadato pabhuti yāva vassagaṇanā, taṃyeva vassagaṇanaṃ anujānāmi. Na ito paṭṭhāya vassagaṇanā kātabbāti attho. Bhikkhunīhi saṅgamitunti bhikkhunīhi saddhiṃ saṅgamituṃ saṅgantuṃ samaṅgī bhavituṃ anujānāmīti attho. Idaṃ vuttaṃ hoti – appatirūpaṃ dānissā bhikkhūnaṃ majjhe vasituṃ, bhikkhunupassayaṃ gantvā bhikkhunīhi saddhiṃ vasatūti. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇāti yā desanāgāminiyo vā vuṭṭhānagāminiyo vā āpattiyo bhikkhūnaṃ bhikkhunīhi saddhiṃ sādhāraṇā. Tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātunti tā sabbāpi bhikkhunīhi kātabbaṃ vinayakammaṃ katvā bhikkhunīnaṃ santike vuṭṭhātuṃ anujānāmīti attho. Tāhi āpattīhi anāpattīti yā pana bhikkhūnaṃ bhikkhunīhi asādhāraṇā sukkavissaṭṭhi-ādikā āpattiyo, tāhi anāpatti. Liṅgaparivattanena tā āpattiyo vuṭṭhitāva honti. Puna pakatiliṅge uppannepi tāhi āpattīhi tassa anāpattiyevāti ayaṃ tāvettha pāḷivinicchayo.

Ayaṃ pana pāḷimutto okkantikavinicchayo – imesu tāva dvīsu liṅgesu purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ; tasmā purisaliṅgaṃ balavaakusalena antaradhāyati. Itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalaakusalena antaradhāyati. Purisaliṅgaṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi akusalena antaradhāyati, kusalena paṭilabbhati.

  1. 在第十四個事例中,"女性特徵出現"是指在夜間睡著時,男性的形態、鬍鬚、胡茬等一切消失,出現了女性的形態。"仍然是那個戒和尚,仍然是那個具足戒"的意思是,我允許保持以前得到的戒和尚,保持以前做的具足戒。意思是不應再取戒和尚,不應再做具足戒。"仍然是那些年"的意思是,我允許從比丘具足戒開始計算的年數仍然有效。意思是不應從現在開始重新計算年數。"與比丘尼們交往"的意思是,我允許與比丘尼們一起交往、來往、共處。這裡的意思是:現在她不適合住在比丘中間,應該去比丘尼住處與比丘尼們一起住。"比丘與比丘尼共同的戒"是指比丘與比丘尼共同的應懺悔或應出罪的戒。"在比丘尼那裡出罪"的意思是,我允許對所有這些戒,由比丘尼們進行律儀羯磨后在比丘尼那裡出罪。"對那些戒無罪"是指那些比丘與比丘尼不共同的戒,如出精等,對這些戒無罪。通過性別轉變,這些戒已經出罪了。即使再次回到原來的性別,對那些戒仍然無罪。這是經文的判斷。 這是不在經文中的臨界判斷:在這兩種性別中,男性是最高的,女性是低下的;因此,男性特徵因強烈的不善而消失。女性特徵因微弱的善而建立。而女性特徵消失時,是因微弱的不善而消失。男性特徵因強烈的善而建立。這樣,兩種特徵都因不善而消失,因善而獲得。

Tattha sace dvinnaṃ bhikkhūnaṃ ekato sajjhāyaṃ vā dhammasākacchaṃ vā katvā ekāgāre nipajjitvā niddaṃ okkantānaṃ ekassa itthiliṅgaṃ pātubhavati, ubhinnampi sahaseyyāpatti hoti. So ce paṭibujjhitvā attano taṃ vippakāraṃ disvā dukkhī dummano rattibhāgeyeva itarassa āroceyya, tena samassāsetabbo – 『『hotu, mā cintayittha. Vaṭṭasseveso doso. Sammāsambuddhena dvāraṃ dinnaṃ, bhikkhu vā hotu bhikkhunī vā, anāvaṭo dhammo avārito saggamaggo』』ti. Samassāsetvā ca evaṃ vattabbaṃ – 『『tumhehi bhikkhunupassayaṃ gantuṃ vaṭṭati. Atthi vo kāci sandiṭṭhā bhikkhuniyo』』ti. Sacassā honti tādisā bhikkhuniyo atthīti, no ce honti natthīti vatvā so bhikkhu vattabbo – 『『mama saṅgahaṃ karotha; idāni maṃ paṭhamaṃ bhikkhunupassayaṃ nethā』』ti. Tena bhikkhunā taṃ gahetvā tassā vā sandiṭṭhānaṃ attano vā sandiṭṭhānaṃ bhikkhunīnaṃ santikaṃ gantabbaṃ. Gacchantena ca na ekakena gantabbaṃ. Catūhi pañcahi bhikkhūhi saddhiṃ jotikañca kattaradaṇḍañca gahetvā saṃvidahanaṃ parimocetvā 『『mayaṃ asukaṃ nāma ṭhānaṃ gacchāmā』』ti gantabbaṃ. Sace bahigāme dūre vihāro hoti, antarāmagge gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi anāpatti. Bhikkhunupassayaṃ gantvā tā bhikkhuniyo vattabbā – 『『asukaṃ nāma bhikkhuṃ jānāthā』』ti? 『『Āma, ayyā』』ti. 『『Tassa itthiliṅgaṃ pātubhūtaṃ, saṅgahaṃ dānissa karothā』』ti. Tā ce 『『sādhu, ayyā, idāni mayampi sajjhāyissāma, dhammaṃ sossāma, gacchatha tumhe』』ti vatvā saṅgahaṃ karonti, ārādhikā ca honti saṅgāhikā lajjiniyo, tā kopetvā aññattha na gantabbaṃ. Gacchati ce, gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi na muccati. Sace pana lajjiniyo honti, na saṅgāhikāyo; aññattha gantuṃ labbhati. Sacepi alajjiniyo honti, saṅgahaṃ pana karonti; tāpi pariccajitvā aññattha gantuṃ labbhati. Sace lajjiniyo ca saṅgāhikā ca, ñātikā na honti, āsannagāme pana aññā ñātikāyo honti paṭijagganikā, tāsampi santikaṃ gantuṃ vaṭṭatīti vadanti. Gantvā sace bhikkhubhāvepi nissayapaṭipanno, patirūpāya bhikkhuniyā santike nissayo gahetabbo. Mātikā vā vinayo vā uggahito suggahito, puna uggaṇhanakāraṇaṃ natthi. Sace bhikkhubhāve parisāvacaro, tassa santikeyeva upasampannā sūpasampannā. Aññassa santike nissayo gahetabbo. Pubbe taṃ nissāya vasantehipi aññassa santikeyeva nissayo gahetabbo. Paripuṇṇavassasāmaṇerenāpi aññassa santikeyeva upajjhā gahetabbā.

這裡，如果兩位比丘\一起誦經或討論佛法后，睡在同一房間里，其中一位變成了女性特徵，兩人都犯了同宿之罪。如果他醒來后看到自己的變化，感到痛苦憂愁，在夜裡就告訴了另一位，那位應該安慰他說:"好了，別擔心。這是輪迴的過錯。正等正覺者已經開啟了大門，無論是比丘還是比丘尼，法是開放的，通往天界的道路是暢通的。"安慰之後還應該這樣說:"你應該去比丘尼寺。你有認識的比丘尼嗎?"如果他有這樣的比丘尼朋友就說有，如果沒有就說沒有，然後那位比丘應該說:"請幫助我;現在請先帶我去比丘尼寺。"那位比丘應該帶著他去他認識的或自己認識的比丘尼那裡。去的時候不能單獨去。應該和四五位比丘一起，帶上燈和手杖，安排妥當后說"我們要去某某地方"然後出發。如果寺院在村外很遠的地方，中途經過村莊、渡河、夜宿、離開僧團等情況都不算犯戒。到了比丘尼寺后，應該對那些比丘尼說:"你們認識某某比丘嗎?""是的,大德。""他現在變成了女性特徵，請你們照顧他。"如果她們說"好的,大德,現在我們也要誦經、聽法,你們回去吧",並且願意照顧他,而且是謹慎有羞恥心的人,就不應該生氣離開到別處去。如果離開,就會犯經過村莊、渡河、夜宿、離開僧團等戒。如果她們謹慎有羞恥心,但不願意照顧,可以去別處。即使她們沒有羞恥心,但願意照顧,也可以離開她們去別處。如果她們謹慎、願意照顧,但不是親戚,而在附近村莊有其他親戚願意照顧,他們說也可以去那裡。去了之後,如果他作為比丘時還在學習階段,應該在適當的比丘尼那裡重新學習。如果已經很好地學習了戒律,就不需要再學習了。如果他作為比丘時已經能教導大眾,那麼他在那裡受具足戒就是很好的受戒。應該在另一位比丘尼那裡學習。以前依止他修行的人也應該去另一位比丘尼那裡學習。滿一年的沙彌也應該在另一位比丘尼那裡尋求戒師。

Yaṃ panassa bhikkhubhāve adhiṭṭhitaṃ ticīvarañca patto ca, taṃ adhiṭṭhānaṃ vijahati, puna adhiṭṭhātabbaṃ. Saṅkaccikā ca udakasāṭikā ca gahetabbā. Yaṃ atirekacīvaraṃ vā atirekapatto vā vinayakammaṃ katvā ṭhapito hoti, taṃ sabbampi vinayakammaṃ vijahati, puna kātabbaṃ. Paṭiggahitatelamadhuphāṇitādīnipi paṭiggahaṇaṃ vijahanti. Sace paṭiggahaṇato sattame divase liṅgaṃ parivattati, puna paṭiggahetvā sattāhaṃ vaṭṭati. Yaṃ pana bhikkhukāle aññassa bhikkhuno santakaṃ paṭiggahitaṃ, taṃ paṭiggahaṇaṃ na vijahati. Yaṃ ubhinnaṃ sādhāraṇaṃ avibhajitvā ṭhapitaṃ, taṃ pakatatto rakkhati. Yaṃ pana vibhattaṃ etasseva santakaṃ, taṃ paṭiggahaṇaṃ vijahati. Vuttampi cetaṃ parivāre –

『『Telaṃ madhuṃ phāṇitañcāpi sappiṃ;

Sāmaṃ gahetvāna nikkhipeyya;

Avītivatte sattāhe;

Sati paccaye paribhuñjantassa āpatti;

Pañhā mesā kusalehi cintitā』』ti. (pari. 480);

Idañhi liṅgaparivattanaṃ sandhāya vuttaṃ. Paṭiggahaṇaṃ nāma liṅgaparivattanena, kālaṃkiriyāya, sikkhāpaccakkhānena, hīnāyāvattanena, anupasampannassa dānena, anapekkhavissajjanena, acchinditvā gahaṇena ca vijahati. Tasmā sacepi harītakakhaṇḍampi paṭiggahetvā ṭhapitamatthi, sabbamassa paṭiggahaṇaṃ vijahati. Bhikkhuvihāre pana yaṃkiñcissā santakaṃ paṭiggahetvā vā appaṭiggahetvā vā ṭhapitaṃ, sabbassa sāva issarā, āharāpetvā gahetabbaṃ. Yaṃ panettha thāvaraṃ tassā santakaṃ senāsanaṃ vā uparopakā vā, te yassicchati tassa dātabbā. Terasasu sammutīsu yā bhikkhukāle laddhā sammuti, sabbā sā paṭippassambhati. Purimikāya senāsanaggāho paṭippassambhati. Sace pacchimikāya senāsane gahite liṅgaṃ parivattati, bhikkhunisaṅgho cassā uppannaṃ lābhaṃ dātukāmo hoti, apaloketvā dātabbo. Sace bhikkhunīhi sādhāraṇāya paṭicchannāya āpattiyā parivasantassa liṅgaṃ parivattati, pakkhamānattameva dātabbaṃ. Sace mānattaṃ carantassa parivattati, puna pakkhamānattameva dātabbaṃ. Sace ciṇṇamānattassa parivattati, bhikkhunīhi abbhānakammaṃ kātabbaṃ. Sace akusalavipāke parikkhīṇe pakkhamānattakāle punadeva liṅgaṃ parivattati, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇe pakkhamānatte parivattati, bhikkhūhi abbhānakammaṃ kātabbanti.

Anantare bhikkhuniyā liṅgaparivattanavatthumhi idha vuttanayeneva sabbo vinicchayo veditabbo. Ayaṃ pana viseso – sacepi bhikkhunikāle āpannā sañcarittāpatti paṭicchannā hoti, parivāsadānaṃ natthi, chārattaṃ mānattameva dātabbaṃ. Sace pakkhamānattaṃ carantiyā liṅgaṃ parivattati, na tenattho, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇamānattāya parivattati, puna mānattaṃ adatvā bhikkhūhi abbhetabbo. Atha bhikkhūhi mānatte adinne puna liṅgaṃ parivattati, bhikkhunīhi pakkhamānattameva dātabbaṃ. Atha chārattaṃ mānattaṃ carantassa puna parivattati, pakkhamānattameva dātabbaṃ. Ciṇṇamānattassa pana liṅgaparivatte jāte bhikkhunīhi abbhānakammaṃ kātabbaṃ . Puna parivatte ca liṅge bhikkhunibhāve ṭhitāyapi yā āpattiyo pubbe paṭippassaddhā, tā suppaṭippassaddhā evāti.

  1. Ito parāni 『『mātuyā methunaṃ dhamma』』ntiādīni cattāri vatthūni uttānatthāniyeva.

這是他作為比丘時所決意的三衣和缽,那個決意失效,應當重新決意。應當取用僧祇支和浴衣。如果有多餘的衣或多餘的缽經過律法程式而存放,所有這些律法程式都失效,應當重新進行。所接受的油、蜜、糖等也失去接受性。如果從接受之日起第七天性別轉變,重新接受后可以使用七天。但是在比丘時期從其他比丘那裡所接受的東西,不失去接受性。如果有兩人共有而未分配的東西,由正常的人保管。但是如果已經分配給他個人所有的東西,則失去接受性。這在《附隨》中也說: "油、蜜、糖以及酥油; 親自接受后存放; 七日未過; 有緣由而使用者犯戒; 這是智者思考的問題。" 這是針對性別轉變而說的。所謂接受性,因性別轉變、死亡、舍戒、還俗、給予未受具足戒者、無期望地捨棄、被搶走而失效。因此,即使只是接受並存放了一小塊訶梨勒果,也會失去所有的接受性。但是在比丘寺院中,無論是接受還是未接受而存放的任何屬於她的東西,她都有權力,應當命人取來。至於其中不動產,屬於她的住處或者園林,應當給予她所希望給予的人。在十三種許可中,比丘時期所得到的許可全都失效。前安居的住處分配失效。如果在後安居的住處分配后性別轉變,比丘尼僧團如果想給予她所生起的利養,應當告白后給予。如果比丘尼在共同遮罪別住期間性別轉變,應當給予半月摩那埵。如果在行摩那埵時轉變,應當重新給予半月摩那埵。如果在完成摩那埵後轉變,比丘尼應當作出出罪羯磨。如果不善業報耗盡時在半月摩那埵期間再次性別轉變,應當給予六夜摩那埵。如果在完成半月摩那埵後轉變,比丘應當作出出罪羯磨。 在下一個比丘尼性別轉變的案例中,所有判定都應當按照這裡所說的方法來理解。但有以下區別:即使在比丘尼時期所犯的媒介淫罪被遮覆,也不需要別住,只需給予六夜摩那埵。如果在半月摩那埵期間性別轉變,那沒有意義,應當給予六夜摩那埵。如果在完成摩那埵後轉變,不需要再給予摩那埵,比丘應當為他作出罪羯磨。如果比丘未給予摩那埵時再次性別轉變,比丘尼應當給予半月摩那埵。如果在六夜摩那埵期間再次轉變,應當給予半月摩那埵。但是如果在完成摩那埵后性別轉變,比丘尼應當作出出罪羯磨。再次性別轉變時,即使處於比丘尼身份,以前所消除的罪過也全都消除了。 70. 從這裡開始的"與母親行不凈行"等四個案例,意思都很明顯。

  1. Mudupiṭṭhikavatthumhi so kira bhikkhu naṭapubbako. Tassa sippakosallatthaṃ parikammakatā piṭṭhi mudukā ahosi. Tasmā evaṃ kātuṃ asakkhi.

Lambīvatthumhi tassa bhikkhussa aṅgajātaṃ dīghaṃ hoti lambati, tasmā lambīti vutto.

Ito parāni dve vaṇavatthūni uttānāneva. Lepacittavatthumhi lepacittaṃ nāma cittakammarūpaṃ.

Dārudhītalikavatthumhi dārudhītalikā nāma kaṭṭharūpaṃ. Yathā ca imesu dvīsu evaṃ aññesupi dantarūpa-potthakarūpa-loharūpādīsu anupādinnakesu itthirūpesu nimitte methunarāgena upakkamantassa asuci muccatu vā mā vā, dukkaṭameva. Kāyasaṃsaggarāgena upakkamantassāpi tatheva dukkaṭaṃ. Mocanarāgena pana upakkamantassa mutte saṅghādiseso, amutte thullaccayanti.

  1. Sundaravatthumhi ayaṃ sundaro nāma rājagahe kuladārako saddhāya pabbajito; attabhāvassa abhirūpatāya 『『sundaro』』ti nāmaṃ labhi. Taṃ rathikāya gacchantaṃ disvā samuppannachandarāgā sā itthī imaṃ vippakāraṃ akāsi. Thero pana anāgāmī. Tasmā so na sādiyi. Aññesaṃ pana avisayo eso.

Ito paresu catūsu vatthūsu te bhikkhū jaḷā dummedhā mātugāmassa vacanaṃ gahetvā tathā katvā pacchā kukkuccāyiṃsu.

  1. 在柔軟背部案例中,據說那位比丘以前是舞者。爲了技藝精湛,他的背部經過訓練變得柔軟。因此他能夠這樣做。 垂懸案例中,那位比丘的生殖器長而下垂,所以被稱為"垂懸"。 從這裡開始的兩個瘡案例意思都很明顯。彩繪案例中,彩繪是指繪畫的形象。 木製女像案例中,木製女像是指木頭雕刻的形象。就像這兩個案例一樣,對於其他的象牙制、布制、金屬製等非生命的女性形象,以淫慾心觸碰生殖器,無論是否射精,都犯惡作。以身體接觸欲觸碰也同樣犯惡作。但是以射精欲觸碰,如果射精則犯僧殘,如果沒有射精則犯粗惡罪。

  2. 在孫陀羅案例中,這位名叫孫陀羅的是王舍城（現在的拉杰吉爾）的良家子弟,因信仰而出家;由於相貌英俊而得名"孫陀羅"。那位女子看到他走在街上,生起愛慾,對他做了這種不當行為。但是長老是阿那含,所以他沒有同意。這對其他人來說是難以抵擋的。 在接下來的四個案例中,那些比丘愚蠢無知,聽信女人的話而那樣做,之後感到後悔。

  3. Akkhāyitādīni tīṇi vatthūni uttānatthāneva. Dvīsu chinnasīsavatthūsu ayaṃ vinicchayo – vaṭṭakate mukhe vivaṭe aṅgajātaṃ pavesento sace heṭṭhā vā upari vā ubhayapassehi vā chupantaṃ paveseti, pārājikaṃ. Catūhipi passehi achupantaṃ pavesetvā abbhantare tālukaṃ chupati, pārājikameva. Cattāri passāni tālukañca achupanto ākāsagatameva katvā paveseti ca nīharati ca, dukkaṭaṃ. Yadi pana dantā suphusitā, antomukhe okāso natthi, dantā ca bahi oṭṭhamaṃsena paṭicchannā, tattha vātena asamphuṭṭhaṃ allokāsaṃ tilaphalamattampi pavesentassa pārājikameva. Uppāṭite pana oṭṭhamaṃse dantesuyeva upakkamantassa thullaccayaṃ. Yopi danto bahi nikkhamitvā tiṭṭhati , na sakkā oṭṭhehi pidahituṃ. Tattha upakkamantepi bahi nikkhantajivhāya upakkamantepi thullaccayameva. Jīvamānakasarīrepi bahi nikkhantajivhāya thullaccayameva. Yadi pana bahijivhāya paliveṭhetvā antomukhaṃ paveseti, pārājikameva. Uparigīvāya chinnasīsassapi adhobhāgena aṅgajātaṃ pavesetvā tālukaṃ chupantassa pārājikameva.

Aṭṭhikavatthumhi susānaṃ gacchantassāpi dukkaṭaṃ. Aṭṭhikāni saṅkaḍḍhantassāpi, nimitte methunarāgena upakkamantassāpi, kāyasaṃsaggarāgena upakkamantassāpi, muccatu vā mā vā, dukkaṭameva. Mocanarāgena pana upakkamantassa muccante saṅghādiseso, amuccante thullaccayameva.

Nāgīvatthumhi nāgamāṇavikā vā hotu kinnarīādīnaṃ vā aññatarā, sabbattha pārājikaṃ.

Yakkhīvatthumhi sabbāpi devatā yakkhīyeva.

Petīvatthumhi nijjhāmataṇhikādipetiyo allīyitumpi na sakkā. Vimānapetiyo pana atthi; yāsaṃ kāḷapakkhe akusalaṃ vipaccati, juṇhapakkhe devatā viya sampattiṃ anubhonti. Evarūpāya petiyā vā yakkhiyā vā sace dassana-gahaṇa-āmasana-phusana-ghaṭṭanāni paññāyanti, pārājikaṃ. Athāpi dassanaṃ natthi, itarāni paññāyanti, pārājikameva. Atha dassanagahaṇāni na paññāyanti, āmasanaphusanaghaṭṭanehi paññāyamānehi taṃ puggalaṃ visaññaṃ katvā attano manorathaṃ pūretvā gacchati, ayaṃ avisayo nāma. Tasmā ettha avisayattā anāpatti. Paṇḍakavatthu pākaṭameva.

Upahatindriyavatthumhi upahatindriyoti upahatakāyappasādo khāṇukaṇṭakamiva sukhaṃ vā dukkhaṃ vā na vedayati. Avedayantassāpi sevanacittavasena āpatti.

Chupitamattavatthusmiṃ yo 『『methunaṃ dhammaṃ paṭisevissāmī』』ti mātugāmaṃ gaṇhitvā methune virajjitvā vippaṭisārī hoti, dukkaṭamevassa hoti. Methunadhammassa hi pubbapayogā hatthaggāhādayo yāva sīsaṃ na pāpuṇāti, tāva dukkaṭe tiṭṭhanti. Sīse patte pārājikaṃ hoti. Paṭhamapārājikassa hi dukkaṭameva sāmantaṃ. Itaresaṃ tiṇṇaṃ thullaccayaṃ. Ayaṃ pana bhikkhu methunadhamme virajjitvā kāyasaṃsaggaṃ sādiyīti veditabbo. Tenāha bhagavā – 『『āpatti saṅghādisesassā』』ti.

  1. Bhaddiyavatthusmiṃ bhaddiyaṃ nāma taṃ nagaraṃ. Jātiyāvanaṃ nāma jātipupphagumbānaṃ ussannatāya evaṃ laddhanāmaṃ; taṃ tassa nagarassa upacāre vanaṃ hoti. So tattha nipanno tena vātupatthambhena mahāniddaṃ okkami. Ekarasaṃ bhavaṅgameva vattati. Kilinnaṃ passitvāti asucikiliṭṭhaṃ passitvā.

  2. Ito parāni sādiyanapaṭisaṃyuttāni cattāri vatthūni, ajānanavatthu cāti pañca uttānatthāneva.

  3. 關於不被說等三個案例意思都很明顯。在兩個斷頭案例中,判決如下:當嘴呈圓形張開時,如果插入生殖器時從下面、上面或兩側接觸到,犯波羅夷。如果從四面都不接觸地插入,但在內部接觸到上顎,也犯波羅夷。如果四面和上顎都不接觸,只是在空中進進出出,犯惡作。但是如果牙齒緊密,口腔內沒有空間,牙齒外面被嘴唇肉覆蓋,在那裡即使插入不受空氣接觸的濕潤區域有芝麻果那麼小,也犯波羅夷。但是如果撕開嘴唇肉,只觸碰到牙齒,犯粗惡罪。如果有牙齒伸出在外,無法用嘴唇遮蓋。在那裡觸碰或觸碰伸出的舌頭,都只是粗惡罪。在活人身上觸碰伸出的舌頭也只是粗惡罪。但是如果用外面的舌頭包裹后插入口內,就犯波羅夷。對於上部頸部以上斷頭的,從下部插入生殖器接觸到上顎的,也犯波羅夷。 在骨頭案例中,去墓地就犯惡作。收集骨頭、以淫慾心觸碰生殖器、以身體接觸欲觸碰,無論是否,都犯惡作。但是以欲觸碰,如果則犯僧殘,如果沒有則犯粗惡罪。 在龍女案例中,無論是龍族少女還是緊那羅等其他種類,都犯波羅夷。 在夜叉女案例中,所有天神都屬於夜叉女。 在餓鬼女案例中,燒渴等餓鬼連靠近都不可能。但是有宮殿餓鬼;在黑半月時惡業成熟,在白半月時像天神一樣享受富裕。對於這種餓鬼或夜叉女,如果能看見、抓住、撫摸、觸碰、摩擦,就犯波羅夷。即使看不見,但其他行為可見,也犯波羅夷。如果看不見也抓不住,但能撫摸觸碰摩擦,使那個人失去知覺后滿足自己的慾望而離去,這叫做不可抗拒。因此在這種不可抗拒的情況下無罪。黃門案例很明顯。 在損壞根門案例中,"損壞根門"是指身體感官受損,像木頭或刺一樣不能感受快樂或痛苦。即使不能感受,以淫慾心也犯戒。 在僅觸碰案例中,如果某人想"我要行不凈行"而抓住女人,但對於淫慾感到厭惡而後悔,他只犯惡作。因為不凈行的前行為如握手等,只要沒到達頂點,都只是惡作。到達頂點就犯波羅夷。第一波羅夷的鄰近罪是惡作。其他三個是粗惡罪。但這位比丘應理解為對淫慾感到厭惡,卻接受了身體接觸。因此世尊說:"犯僧殘罪"。

  4. 在跋提耶案例中,跋提耶是那個城市的名字。樹林名叫生樹林,因為開滿了生花的灌木而得名;那是那個城市附近的一片樹林。他躺在那裡,因為那風的支援而陷入深睡。只有一味的有分心在運轉。"看到濕潤"是指看到被不凈物弄髒。

  5. 從這裡開始的四個關於接受的案例,以及一個不知道的案例,意思都很明顯。

  6. Dvīsu asādiyanavatthūsu sahasā vuṭṭhāsīti āsīvisena daṭṭho viya agginā daḍḍho viya ca turitaṃ vuṭṭhāsi. Akkamitvā pavattesīti appamatto bhikkhu āraddhavipassako upaṭṭhitassati khippaṃ vuṭṭhahantova akkamitvā bhūmiyaṃ vaṭṭento parivaṭṭento viheṭhento pātesi. Puthujjanakalyāṇakena hi evarūpesu ṭhānesu cittaṃ rakkhitabbaṃ. Ayañca tesaṃ aññataro saṅgāmasīsayodho bhikkhu.

  7. 在兩個不同意案例中,"突然站起來"是指像被毒蛇咬到或被火燒到一樣迅速地站起來。"踩踏后使之滾動"是指那位不放逸的比丘,已經開始修習觀禪,正念現前,在迅速站起來的同時踩踏,使其在地上滾動、翻轉、折磨。因為善凡夫應當在這樣的場合保護自己的心。這位比丘是他們中的一位,是戰場上的勇士。

  8. Dvāraṃ vivaritvā nipannavatthumhi divā paṭisallīyantenāti divā nipajjantena. Dvāraṃ saṃvaritvā paṭisallīyitunti dvāraṃ pidahitvā nipajjituṃ. Ettha ca kiñcāpi pāḷiyaṃ 『『ayaṃ nāma āpattī』』ti na vuttā. Vivaritvā nipannadosena pana uppanne vatthusmiṃ 『『anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu』』nti vuttattā asaṃvaritvā paṭisallīyantassa dukkaṭaṃ vuttaṃ. Bhagavato hi adhippāyaṃ ñatvā upālittherādīhi aṭṭhakathā ṭhapitā. 『『Atthāpatti divā āpajjati no ratti』』nti (pari. 323) imināpi cetaṃ siddhaṃ.

Kīdisaṃ pana dvāraṃ saṃvaritabbaṃ, kīdisaṃ na saṃvaritabbaṃ? Rukkhapadaraveḷupadarakilañjapaṇṇādīnaṃ yena kenaci kavāṭaṃ katvā heṭṭhā udukkhale upari uttarapāsake ca pavesetvā kataṃ parivattakadvārameva saṃvaritabbaṃ. Aññaṃ gorūpānaṃ vajesu viya rukkhasūcikaṇṭakadvāraṃ, gāmathakanakaṃ cakkalakayuttadvāraṃ, phalakesu vā kiṭikāsu vā dve tīṇi cakkalakāni yojetvā kataṃ saṃsaraṇakiṭikadvāraṃ, āpaṇesu viya kataṃ ugghāṭanakiṭikadvāraṃ, dvīsu tīsu ṭhānesu veṇusalākā gopphetvā paṇṇakuṭīsu kataṃ salākahatthakadvāraṃ, dussasāṇidvāranti evarūpaṃ dvāraṃ na saṃvaritabbaṃ. Pattahatthassa kavāṭappaṇāmane pana ekaṃ dussasāṇidvārameva anāpattikaraṃ, avasesāni paṇāmentassa āpatti. Divā paṭisallīyantassa pana parivattakadvārameva āpattikaraṃ, sesāni saṃvaritvā vā asaṃvaritvā vā nipannassa āpatti natthi. Saṃvaritvā pana nipajjitabbaṃ, etaṃ vattaṃ.

Parivattakadvāraṃ pana kittakena saṃvutaṃ hoti? Sūcighaṭikādīsu dinnāsu saṃvutameva hoti. Apica kho sūcimattepi dinne vaṭṭati. Ghaṭikamattepi dinne vaṭṭati. Dvārabāhaṃ phusitvā pihitamattepi vaṭṭati. Īsakaṃ aphusitepi vaṭṭati. Sabbantimena vidhinā yāvatā sīsaṃ nappavisati tāvatā aphusitepi vaṭṭatīti. Sace bahūnaṃ vaḷañjanaṭṭhānaṃ hoti, bhikkhuṃ vā sāmaṇeraṃ vā 『『dvāraṃ, āvuso, jaggāhī』』ti vatvāpi nipajjituṃ vaṭṭati. Atha bhikkhū cīvarakammaṃ vā aññaṃ vā kiñci karontā nisinnā honti, 『『ete dvāraṃ jaggissantī』』ti ābhogaṃ katvāpi nipajjituṃ vaṭṭati. Kurundaṭṭhakathāyaṃ pana 『『upāsakampi āpucchitvā vā, 『esa jaggissatī』ti ābhogaṃ katvā vā nipajjituṃ vaṭṭati. Kevalaṃ bhikkhuniṃ vā mātugāmaṃ vā āpucchituṃ na vaṭṭatī』』ti vuttaṃ. Atha dvārassa udukkhalaṃ vā uttarapāsako vā bhinno vā hoti aṭṭhapito vā, saṃvarituṃ na sakkoti, navakammatthaṃ vā pana iṭṭhakapuñjo vā mattikādīnaṃ vā rāsi antodvāre kato hoti, aṭṭaṃ vā bandhanti, yathā saṃvarituṃ na sakkoti; evarūpe antarāye sati asaṃvaritvāpi nipajjituṃ vaṭṭati. Yadi pana kavāṭaṃ natthi, laddhakappameva. Upari sayantena nisseṇiṃ āropetvā nipajjitabbaṃ. Sace nisseṇimatthake thakanakaṃ hoti, thaketvāpi nipajjitabbaṃ. Gabbhe nipajjantena gabbhadvāraṃ vā pamukhadvāraṃ vā yaṃkiñci saṃvaritvā nipajjituṃ vaṭṭati. Sace ekakuṭṭake gehe dvīsu passesu dvārāni katvā vaḷañjanti, dvepi dvārāni jaggitabbāni.

  1. "開門躺下時白天隱退"意思是白天躺下。"關門隱退"意思是關門躺下。雖然在聖典中沒有明確說"這是某種罪過"，但由於開門躺下的過失而產生事件時，佛陀說:"比丘們,我允許白天隱退時關門隱退"。因此,不關門隱退的人犯突吉羅罪。優波離長老等人瞭解佛陀的意圖後製定了註釋書。這也可以從"有些罪過白天犯,夜晚不犯"這句話得到證實。 那麼,什麼樣的門應該關,什麼樣的門不應該關呢?用樹木、竹子、草蓆、葉子等任何東西做門扇,下面插入門檻,上面插入門楣做成的可旋轉門應該關上。其他像牛圈那樣用樹枝和刺做的門,村莊里用輪子裝置的門,在木板或草蓆上安裝兩三個輪子做成的滑動草蓆門,像商店那樣做的可提起的草蓆門,在兩三處用竹條編織做成的茅屋門簾門,布簾門等這樣的門不需要關。但對於手持缽的人來說,推開門扇時只有布簾門不構成犯戒,推開其他門則構成犯戒。對於白天隱退的人來說,只有可旋轉門會構成犯戒,其他門無論關不關躺下都不構成犯戒。但應該關門躺下,這是規矩。 那麼可旋轉門關到什麼程度才算關好呢?裝上門閂等就算關好了。事實上,只裝一個門釘也可以。只裝一個門栓也可以。只要碰到門框關上就可以。稍微沒碰到也可以。最低限度,只要頭伸不進去的程度沒碰到也可以。如果是很多人使用的地方,可以告訴比丘或沙彌"朋友,請看管門"然後躺下。如果有比丘們坐著縫製袈裟或做其他事情,想著"這些人會看管門"也可以躺下。但庫倫達註釋書中說:"告訴優婆塞或想著'這人會看管'也可以躺下。只是不可以告訴比丘尼或女人。"如果門的門檻或門楣破損或未安裝,無法關閉,或者爲了新建工程在門內堆放了磚塊或泥土等,或者搭建了腳手架,以致無法關門;遇到這樣的障礙時,不關門也可以躺下。如果沒有門扇,那就更可以了。在上面睡覺時應該架梯子躺下。如果梯子頂端有蓋子,也應該蓋上躺下。在內室躺下時,關閉內室門或前門任何一個都可以。如果是單面墻的房子兩側都開了門使用,兩個門都要看管。

Tibhūmakepi pāsāde dvāraṃ jaggitabbameva. Sace bhikkhācārā paṭikkamma lohapāsādasadisaṃ pāsādaṃ bahū bhikkhū divāvihāratthaṃ pavisanti, saṅghattherena dvārapālassa 『『dvāraṃ jaggāhī』』ti vatvā vā 『『dvārajagganaṃ etassa bhāro』』ti ābhogaṃ katvā vā pavisitvā nipajjitabbaṃ . Yāva saṅghanavakena evameva kattabbaṃ. Pure pavisantānaṃ 『『dvārajagganaṃ nāma pacchimānaṃ bhāro』』ti evaṃ ābhogaṃ kātumpi vaṭṭati. Anāpucchā vā ābhogaṃ vā akatvā antogabbhe vā asaṃvutadvāre bahi vā nipajjantānaṃ āpatti. Gabbhe vā bahi vā nipajjanakālepi 『『dvārajagganaṃ nāma mahādvāre dvārapālassa bhāro』』ti ābhogaṃ katvā nipajjituṃ vaṭṭatiyeva. Lohapāsādādīsu ākāsatale nipajjantenāpi dvāraṃ saṃvaritabbameva.

Ayañhettha saṅkhepo – idaṃ divāpaṭisallīyanaṃ yena kenaci parikkhitte sadvārabandhe ṭhāne kathitaṃ. Tasmā abbhokāse vā rukkhamūle vā maṇḍape vā yattha katthaci sadvārabandhe nipajjantena dvāraṃ saṃvaritvāva nipajjitabbaṃ. Sace mahāpariveṇaṃ hoti, mahābodhiyaṅgaṇalohapāsādaṅgaṇasadisaṃ bahūnaṃ osaraṇaṭṭhānaṃ, yattha dvāraṃ saṃvutampi saṃvutaṭṭhāne na tiṭṭhati, dvāraṃ alabhantā pākāraṃ āruhitvāpi vicaranti, tattha saṃvaraṇakiccaṃ natthi. Rattiṃ dvāraṃ vivaritvā nipanno aruṇe uggate uṭṭhahati, anāpatti. Sace pabujjhitvā puna supati, āpatti. Yo pana 『『aruṇe uggate vuṭṭhahissāmī』』ti paricchinditvāva dvāraṃ asaṃvaritvā rattiṃ nipajjati, yathāparicchedameva ca na vuṭṭhāti, tassa āpattiyeva. Mahāpaccariyaṃ pana 『『evaṃ nipajjanto anādariyadukkaṭāpi na muccatī』』ti vuttaṃ.

Yo pana bahudeva rattiṃ jaggitvā addhānaṃ vā gantvā divā kilantarūpo mañce nisinno pāde bhūmito amocetvāva niddāvasena nipajjati, tassa anāpatti. Sace okkantaniddo ajānantopi pāde mañcakaṃ āropeti, āpattiyeva. Nisīditvā apassāya supantassa anāpatti. Yopi ca 『『niddaṃ vinodessāmī』』ti caṅkamanto patitvā sahasāva vuṭṭhāti, tassāpi anāpatti. Yo pana patitvā tattheva sayati, na vuṭṭhāti, tassa āpatti.

Ko muccati, ko na muccatīti? Mahāpaccariyaṃ tāva 『『ekabhaṅgena nipannakoyeva muccati. Pāde pana bhūmito mocetvā nipanno yakkhagahitakopi visaññībhūtopi na muccatī』』ti vuttaṃ. Kurundaṭṭhakathāyaṃ pana 『『bandhitvā nipajjāpitova muccatī』』ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『yo caṅkamanto muccitvā patito tattheva supati, tassāpi avisayattā āpatti na dissati. Ācariyā pana evaṃ na kathayanti. Tasmā āpattiyevāti mahāpadumattherena vuttaṃ. Dve pana janā āpattito muccantiyeva, yo ca yakkhagahitako, yo ca bandhitvā nipajjāpito』』ti.

  1. Bhārukacchakavatthumhi anāpatti supinantenāti yasmā supinante avisayattā evaṃ hoti, tasmā upālitthero bhagavatā avinicchitapubbampi imaṃ vatthuṃ nayaggāhena vinicchini. Bhagavāpi ca sutvā 『『sukathitaṃ, bhikkhave, upālinā; apade padaṃ karonto viya, ākāse padaṃ dassento viya upāli imaṃ pañhaṃ kathesī』』ti vatvā theraṃ etadagge ṭhapesi – 『『etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī』』ti (a. ni. 1.219, 228). Ito parāni supabbādīni vatthūni uttānatthāneva.

Tibhūmakepi pāsāde dvāraṃ jaggitabbameva. 即使在三層樓房裡,也必須看管門。如果許多比丘從乞食歸來後進入像銅殿那樣的樓房做午休,僧團長老應該告訴守門人"看管門"或者想著"看管門是他的責任"然後進去躺下。直到僧團中最年輕的成員都應該這樣做。先進入的人也可以這樣想:"看管門是後來的人的責任。"未經告知或未作意就在內室或未關門的外面躺下的人犯戒。無論在內室還是外面躺下時,想著"看管大門是門衛的責任"而躺下也是可以的。即使在銅殿等建築的露臺上躺下,也必須關門。 這裡的要點是:這種白天隱退的規定適用於任何有門栓的圍閉空間。因此,無論是在露天、樹下還是涼亭,只要是有門栓的地方躺下,就必須關門躺下。如果是大院子,像大菩提樹院或銅殿院那樣很多人進出的地方,即使關了門也不能關住,找不到門的人還會翻墻進來,這種地方就不需要關門。晚上開門躺下,天亮時起來,不算犯戒。如果醒來后又睡,就犯戒。如果有人想著"天亮時我會起來"而不關門在晚上躺下,卻沒有按預定時間起來,他也犯戒。但《大顛簸》註釋書說:"這樣躺下的人也逃不脫不恭敬的突吉羅罪。" 如果有人整夜守夜或長途跋涉后,白天疲憊地坐在床上,腳還沒離地就因睏倦而躺下,這不算犯戒。如果睡意來襲不自覺地把腳抬到床上,就算犯戒。坐著靠著睡不算犯戒。如果有人想"我要驅走睡意"而經行時跌倒后立即起來,也不算犯戒。但如果跌倒后就在那裡睡覺不起來,就算犯戒。 誰可以免除,誰不能免除?《大顛簸》註釋書說:"只有一動不動躺下的人可以免除。但把腳從地上抬起躺下的人,即使被夜叉附身或失去知覺也不能免除。"《庫倫達》註釋書則說:"只有被綁著躺下的人可以免除。"但《大註釋書》說:"如果有人經行時滑倒就在那裡睡著,因為這不是他能控制的,似乎不構成犯戒。但導師們不這麼說。因此大蓮花長老說這仍然構成犯戒。但有兩種人可以免除犯戒:一是被夜叉附身的人,二是被綁著躺下的人。" 78. 關於婆樓迦車城的事件中"在夢中不構成犯戒",因為在夢中是無法控制的,所以優波離長老雖然佛陀之前沒有判定過這種情況,但他根據推理作出了判決。佛陀聽后說:"比丘們,優波離說得好;他像在無路處找出路,像在虛空中顯示軌跡那樣解答了這個問題。"然後佛陀將長老列為第一:"比丘們,在我的弟子中,持律第一的是優波離。"從這之後的夢中等事例含義都很明顯。

  1. Bhikkhunīsampayojanādīsu te licchavikumārakā khiḍḍāpasutā attano anācārena evaṃ akaṃsu. Tato paṭṭhāya ca licchavīnaṃ vināso eva udapādi.

  2. Vuḍḍhapabbajitavatthumhi dassanaṃ agamāsīti anukampāya 『『taṃ dakkhissāmī』』ti gehaṃ agamāsi. Athassa sā attano ca dārakānañca nānappakārehi anāthabhāvaṃ saṃvaṇṇesi. Anapekkhañca naṃ ñatvā kupitā 『『ehi vibbhamāhī』』ti balakkārena aggahesi. So attānaṃ mocetuṃ paṭikkamanto jarādubbalatāya uttāno paripati. Tato sā attano manaṃ akāsi. So pana bhikkhu anāgāmī samucchinnakāmarāgo tasmā na sādiyīti.

  3. Migapotakavatthu uttānatthamevāti.

Vinītavatthu niṭṭhitaṃ.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Paṭhamapārājikavaṇṇanā niṭṭhitā.

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

Paṭhamapārājikavaṇṇanā niṭṭhitā.

  1. Dutiyapārājikaṃ

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ sabbaṃ vajjayitvāna, hoti saṃvaṇṇanā ayaṃ.

Dhaniyavatthuvaṇṇanā

  1. 關於與比丘尼勾結等事,那些離車族王子沉溺於嬉戲,因自己的不當行為而如此做。從那時起,離車族的滅亡就開始了。
  2. 在老年出家的故事中,"去看望"意思是出於同情"我要去看他"而去了家。然後她用各種方式描述自己和孩子們的可憐處境。知道他無動於衷后,她生氣地說"來吧,還俗吧"並強行抓住他。他爲了掙脫而後退,因年老體弱而仰面摔倒。之後她遂了自己的心願。但那位比丘是阿那含,已斷除了欲貪,所以沒有接受。
  3. 小鹿的故事含義很明顯。 已決案例結束。 《一切善見律注》 第一波羅夷註釋完畢。 在此,關於《一切善見律注》之所以稱為"一切善見": 從師承傳統,從闡明序言和事由的不同, 從避免他宗觀點,從清凈自宗觀點, 從文字清凈,從詞義,從經文順序, 從學處的決定,從分別法的不同觀點。 智者觀察時,不見有任何不悅意之處; 因此,這對智者來說,確實是"一切善見"。 這部註釋是由善於調伏弟子的人, 對世間保護者、憐憫世間者所說的律藏所作。 第一波羅夷註釋完畢。
  4. 第二波羅夷 無與倫比的勝者,已宣說第二 波羅夷,現在到了註釋它的時候。 因此,對於前面已經解釋過的, 容易理解的內容,都省略不說, 這就是本註釋的方法。 達尼耶故事的註釋

84.Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbateti tattha rājagaheti evaṃnāmake nagare, tañhi mandhātu-mahāgovindādīhi pariggahitattā 『『rājagaha』』nti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi! Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti. Sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Evaṃ gocaragāmaṃ dassetvā nivāsanaṭṭhānamāha – gijjhakūṭe pabbateti. So ca gijjhā tassa kūṭesu vasiṃsu, gijjhasadisāni vā tassa kūṭāni; tasmā gijjhakūṭoti vuccatīti veditabbo.

Sambahulāti vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena tayo tayo eva, tato paṭṭhāya sambahulā. Idha pana te suttantapariyāyena sambahulāti veditabbā. Sandiṭṭhāti nātivissāsikā na daḷhamittā; tattha tattha saṅgamma diṭṭhattā hi te sandiṭṭhāti vuccanti. Sambhattāti ativissāsikā daḷhamittā; te hi suṭṭhu bhattā bhajamānā ekasambhogaparibhogāti katvā 『『sambhattā』』ti vuccanti. Isigilipasseti isigili nāma pabbato, tassa passe. Pubbe kira pañcasatamattā paccekabuddhā kāsikosalādīsu janapadesu piṇḍāya caritvā pacchābhattaṃ tasmiṃ pabbate sannipatitvā samāpattiyā vītināmenti. Manussā te pavisanteva passanti na nikkhamante. Tato āhaṃsu – 『『ayaṃ pabbato ime isayo gilatī』』ti. Tadupādāya tassa 『『isigili』』tveva samaññā udapādi, tassa passe pabbatapāde.

Tiṇakuṭiyo karitvāti tiṇacchadanā sadvārabandhā kuṭiyo katvā. Vassaṃ upagacchantena hi nālakapaṭipadaṃ paṭipannenāpi pañcannaṃ chadanānaṃ aññatarena channeyeva sadvārabandhe senāsane upagantabbaṃ. Vuttañhetaṃ – 『『na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ. Yo upagaccheyya, āpatti dukkaṭassā』』ti (mahāva. 204). Tasmā vassakāle sace senāsanaṃ labhati, iccetaṃ kusalaṃ; no ce labhati, hatthakammaṃ pariyesitvāpi kātabbaṃ. Hatthakammaṃ alabhantena sāmampi kātabbaṃ. Na tveva asenāsanikena vassaṃ upagantabbaṃ. Ayamanudhammatā. Tasmā te bhikkhū tiṇakuṭiyo karitvā rattiṭṭhānadivāṭṭhānādīni paricchinditvā katikavattāni ca khandhakavattāni ca adhiṭṭhāya tīsu sikkhāsu sikkhamānā vassaṃ upagacchiṃsu.

Āyasmāpi dhaniyoti na kevalaṃ te therāva imassa sikkhāpadassa ādikammiko āyasmā dhaniyopi. Kumbhakāraputtoti kumbhakārassa putto; tassa hi nāmaṃ dhaniyo, pitā kumbhakāro, tena vuttaṃ – 『『dhaniyo kumbhakāraputto』』ti. Vassaṃ upagacchīti tehi therehi saddhiṃ ekaṭṭhāneyeva tiṇakuṭikaṃ karitvā vassaṃ upagacchi. Vassaṃvutthāti purimikāya upagatā mahāpavāraṇāya pavāritā pāṭipadadivasato paṭṭhāya 『『vutthavassā』』ti vuccanti. Evaṃ vassaṃvutthā hutvā.

  1. "當時,佛陀世尊住在王舍城(Rājagaha)耆阇崛山(Gijjhakūṭa)"中,"王舍城"是這座城市的名字,因為它曾被曼陀都(Mandhātu)、大統治者(Mahāgovinda)等人統治,所以被稱為"王舍城"。還有人解釋其他含義。何必理會他們!這只是那座城市的名字。這座城市在佛陀時代和轉輪王時代是一座城市。其他時期則是空無一人的,被夜叉佔據,成為他們居住的森林。這樣指出了遊行乞食的村莊后,又說明了居住地 - "耆阇崛山"。這座山因為禿鷲棲息在其山峰上,或者因為它的山峰形似禿鷲,所以被稱為"耆阇崛山"(禿鷲峰),應當這樣理解。 "許多"按照律的用法,三個人就稱為"許多",更多則稱為僧團。按照經的用法,三個人就是三個人,再多才稱為"許多"。這裡應該按照經的用法理解為"許多"。"相識"是指不太親密也不是堅固的朋友;因為他們在各處相遇相識,所以稱為"相識"。"親密"是指非常親密的堅固朋友;因為他們互相親近,共同享用飲食,所以稱為"親密"。"仙人崖山坡"是指名為仙人崖的山的山坡。據說從前約有五百位辟支佛在迦尸國(Kāsi)、拘薩羅國(Kosala)等地遊行乞食后,午後聚集在這座山上入定度日。人們只看到他們進入,不見他們出來。於是說:"這座山吞沒了這些仙人。"從那時起,這座山就被稱為"仙人崖"。在那山坡山腳下。 "搭建草屋"是指建造用草覆蓋、有門栓的小屋。進入雨安居時,即使是遵循那羅迦行(Nālaka)的人,也必須在五種遮蓋中任一種遮蓋、有門栓的住處安居。因為經中說:"比丘們,不可無住處而安居。誰這樣做,犯突吉羅罪。"因此在雨季如果能得到住處,那很好;如果得不到,應該尋找工作來建造。找不到工作的話,應該自己動手建造。但絕不可無住處而安居。這是隨法的做法。因此那些比丘建造草屋,劃分夜間和白天的活動區域,制定共同約定和各項職責,然後修學三學而進入雨安居。 "尊者達尼耶"不僅那些長老是這條學處的起因,尊者達尼耶也是。"陶師之子"是說他是陶師的兒子;他的名字是達尼耶,他的父親是陶師,所以說"陶師之子達尼耶"。"進入雨安居"是說他與那些長老在同一地方建造草屋進入雨安居。"度過雨安居"是指在前安居入安居,在大自恣日自恣后,從第二天開始就稱為"已度過雨安居"。就是這樣度過了雨安居。

Tiṇakuṭiyo bhinditvāti na daṇḍamuggarādīhi cuṇṇavicuṇṇaṃ katvā, vattasīsena pana tiṇañca dāruvalli-ādīni ca oropetvāti attho. Yena hi vihārapaccante kuṭi katā hoti, tena sace āvāsikā bhikkhū honti, te āpucchitabbā. 『『Sace imaṃ kuṭiṃ paṭijaggitvā koci vasituṃ ussahati, tassa dethā』』ti vatvā pakkamitabbaṃ. Yena araññe vā katā hoti , paṭijagganakaṃ vā na labhati, tena 『『aññesampi paribhogaṃ bhavissatī』』ti paṭisāmetvā gantabbaṃ. Te pana bhikkhū araññe kuṭiyo katvā paṭijagganakaṃ alabhantā tiṇañca kaṭṭhañca paṭisāmetvā saṅgopetvāti attho. Yathā ca ṭhapitaṃ taṃ upacikāhi na khajjati , anovassakañca hoti, tathā ṭhapetvā 『『idaṃ ṭhānaṃ āgantvā vasitukāmānaṃ sabrahmacārīnaṃ upakārāya bhavissatī』』ti gamiyavattaṃ pūretvā.

Janapadacārikaṃ pakkamiṃsūti attano attano cittānukūlaṃ janapadaṃ agamaṃsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasītiādi uttānatthameva. Yāvatatiyakanti yāvatatiyavāraṃ. Anavayoti anuavayo, sandhivasena ukāralopo. Anu anu avayo, yaṃ yaṃ kumbhakārehi kattabbaṃ nāma atthi, sabbattha anūno paripuṇṇasippoti attho. Saketi attano santake. Ācariyaketi ācariyakamme. Kumbhakārakammeti kumbhakārānaṃ kamme; kumbhakārehi kattabbakammeti attho. Etena sakaṃ ācariyakaṃ sarūpato dassitaṃ hoti. Pariyodātasippoti parisuddhasippo. Anavayattepi sati aññehi asadisasippoti vuttaṃ hoti.

Sabbamattikāmayanti piṭṭhasaṅghāṭakakavāṭasūcighaṭikavātapānakavāṭamattaṃ ṭhapetvā avasesaṃ bhittichadaniṭṭhakathambhādibhedaṃ sabbaṃ gehasambhāraṃ mattikāmayameva katvāti attho. Tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṃ kuṭikaṃ pacīti taṃ sabbamattikāmayaṃ katvā pāṇikāya ghaṃsitvā sukkhāpetvā telatambamattikāya parimajjitvā anto ca bahi ca tiṇādīhi pūretvā yathā pakkā supakkā hoti, evaṃ paci. Evaṃ pakkā ca pana sā ahosi kuṭikā . Abhirūpāti surūpā. Pāsādikāti pasādajanikā. Lohitikāti lohitavaṇṇā. Kiṅkaṇikasaddoti kiṅkaṇikajālassa saddo. Yathā kira nānāratanehi katassa kiṅkaṇikajālassa saddo hoti, evaṃ tassā kuṭikāya vātapānantarikādīhi paviṭṭhena vātena samāhatāya saddo ahosi. Etenassā anto ca bahi ca supakkabhāvo dassito hoti. Mahāaṭṭhakathāyaṃ pana 『『kiṅkaṇikā』』ti kaṃsabhājanaṃ, tasmā yathā abhihatassa kaṃsabhājanassa saddo, evamassā vātappahatāya saddo ahosī』』ti vuttaṃ.

譯文如下: "拆除草屋"不是用棍棒等工具將其完全粉碎,而是按照規矩把草和木材、藤條等拆下來的意思。如果草屋是建在寺院邊緣,如果有常住比丘,應該告知他們。應該說:"如果有人能夠修繕這個草屋並住在裡面,就把它給他們"然後離開。如果是建在森林裡,或者找不到人修繕,就應該收拾好說"這可以供其他人使用",然後離開。這些比丘在森林裡建造草屋,找不到人修繕,就收拾好草和木材,妥善保管的意思。要把它們放置在不會被白蟻蛀蝕、不會被雨水淋濕的地方,然後完成旅行的準備工作,想著"這個地方將有利於想來此居住的同修"。 "出發雲遊各地"意思是他們各自前往自己喜歡的地方。"而尊者達尼耶陶師之子仍住在那裡過雨安居"等含義明顯。"三次"意思是第三次。"無缺"是"anu avayo"的縮寫,根據連音規則省略了"u"。"anu anu avayo"意思是凡是陶師應該做的工作,他在各方面都是無缺的、技藝精湛的意思。"自己"指自己的。"師傳"指師傳的技藝。"陶工的工作"指陶工的工作;意思是陶工應該做的工作。這就具體說明了他自己的師傳技藝。"技藝純熟"指技藝純凈。雖說無缺,但與其他人相比技藝更勝一籌的意思。 "全部用泥土做成"意思是除了門框、門、門閂、窗戶等少數部分,其餘墻壁、屋頂、磚塊、柱子等所有房屋材料全部用泥土做成。"收集草、木材和牛糞,燒製那個小屋"意思是把它全部用泥土做好后,用手抹平,晾乾,用油和銅泥塗抹,裡外用草等填滿,然後燒製得非常好。這樣燒製后,那個小屋"美麗"即漂亮,"悅目"即令人賞心悅目,"紅色"即紅色的。"叮噹聲"指鈴鐺網的聲音。據說就像用各種寶石做成的鈴鐺網發出聲音一樣,那個小屋被從窗戶縫隙等處進入的風吹動時發出聲音。這表明它裡外都燒得很好。但《大註釋書》說:"kiṅkaṇikā"是銅器,所以就像敲擊銅器的聲音,它被風吹動時也發出這樣的聲音。

85.Kiṃ etaṃ, bhikkhaveti ettha jānantova bhagavā kathāsamuṭṭhāpanatthaṃ pucchi. Bhagavato etamatthaṃ ārocesunti sabbamattikāmayāya kuṭikāya karaṇabhāvaṃ ādito paṭṭhāya bhagavato ārocesuṃ. Kathañhi nāma so, bhikkhave…pe… kuṭikaṃ karissatīti idaṃ atītatthe anāgatavacanaṃ; akāsīti vuttaṃ hoti. Tassa lakkhaṇaṃ saddasatthato pariyesitabbaṃ. Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissatīti ettha anuddayāti anurakkhaṇā; etena mettāpubbabhāgaṃ dasseti. Anukampāti paradukkhena cittakampanā. Avihesāti avihiṃsanā; etehi karuṇāpubbabhāgaṃ dasseti. Idaṃ vuttaṃ hoti – 『『bhikkhave , tassa moghapurisassa pathavīkhaṇanacikkhallamaddanaaggidānesu bahū khuddānukhuddake pāṇe byābādhentassa vināsentassa tesu pāṇesu mettākaruṇānaṃ pubbabhāgamattāpi anuddayā anukampā avihesā na hi nāma bhavissati appamattakāpi nāma na bhavissatī』』ti. Mā pacchimā janatā pāṇesu pātabyataṃ āpajjīti pacchimo janasamūho pāṇesu pātabyabhāvaṃ mā āpajji. 『『Buddhakālepi bhikkhūhi evaṃ kataṃ, īdisesu ṭhānesu pāṇātipātaṃ karontānaṃ natthi doso』』ti maññitvā imassa diṭṭhānugatiṃ āpajjamānā pacchimā janatā mā pāṇesu pātabye ghaṃsitabbe evaṃ maññīti vuttaṃ hoti.

Evaṃ dhaniyaṃ garahitvā na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbāti āyatiṃ tādisāya kuṭikāya karaṇaṃ paṭikkhipi; paṭikkhipitvā ca 『『yo kareyya āpatti dukkaṭassā』』ti sabbamattikāmayakuṭikākaraṇe āpattiṃ ṭhapesi. Tasmā yopi pathavīkhaṇanādinā pāṇesu pātabyataṃ anāpajjanto tādisaṃ kuṭikaṃ karoti, sopi dukkaṭaṃ āpajjati. Pathavīkhaṇanādīhi pana pāṇesu pātabyataṃ āpajjanto yaṃ yaṃ vatthuṃ vītikkamati, tattha tattha vuttameva āpattiṃ āpajjati. Dhaniyattherassa ādikammikattā anāpatti. Sesānaṃ sikkhāpadaṃ atikkamitvā karontānampi kataṃ labhitvā tattha vasantānampi dukkaṭameva. Dabbasambhāramissakā pana yathā vā tathā vā missā hotu, vaṭṭati. Suddhamattikāmayāva na vaṭṭati. Sāpi iṭṭhakāhi giñjakāvasathasaṅkhepena katā vaṭṭati. Evaṃ bhanteti kho…pe… taṃ kuṭiṃ bhindiṃsūti bhagavato vacanaṃ sampaṭicchitvā kaṭṭhehi ca pāsāṇehi ca taṃ kuṭikaṃ vikirantā bhindiṃsu.

Atha kho āyasmā dhaniyotiādimhi ayaṃ saṅkhepattho – dhaniyo ekapasse divāvihāraṃ nisinno tena saddena āgantvā te bhikkhū 『『kissa me tumhe, āvuso, kuṭiṃ bhindathā』』ti pucchitvā 『『bhagavā bhedāpetī』』ti sutvā subbacatāya sampaṭicchi.

Kasmā pana bhagavā iminā atimahantena ussāhena attano vasanatthaṃ kataṃ kuṭikaṃ bhedāpesi, nanu etassettha vayakammampi atthīti? Kiñcāpi atthi, atha kho naṃ bhagavā akappiyāti bhindāpesi, titthiyadhajoti bhindāpesi. Ayamettha vinicchayo. Aṭṭhakathāyaṃ pana aññānipi kāraṇāni vuttāni – sattānuddayāya, pattacīvaraguttatthāya, senāsanabāhullapaasedhanāyātiādīni. Tasmā idānipi yo bhikkhu bahussuto vinayaññū aññaṃ bhikkhuṃ akappiyaṃ parikkhāraṃ gahetvā vicarantaṃ disvā taṃ chindāpeyya vā bhindāpeyya vā anupavajjo , so neva codetabbo na sāretabbo; na taṃ labbhā vattuṃ 『『mama parikkhāro tayā nāsito, taṃ me dehī』』ti.

這是對巴利文原文的直譯： 85. "比丘們,這是什麼?"在這裡,世尊雖然知道,但爲了引起討論而發問。"他們向世尊報告了此事"意思是他們從一開始就向世尊報告了全部用泥土建造小屋的情況。"比丘們,他怎麼會...造小屋呢?"這是用過去時表示未來的說法;意思是"他已經造了"。這種用法的特徵應該從語法書中尋找。"比丘們,那個愚人對生命怎麼會有憐憫、同情、不傷害呢?"這裡,"憐憫"是保護;"同情"是對他人痛苦的心靈震動;"不傷害"是不傷害;這些都表示慈悲的初期階段。這裡的意思是:"比丘們,那個愚人在挖地、踩泥、點火時傷害和殺死了許多微小的生命,對這些生命連最初步的慈悲和同情都沒有,怎麼會有絲毫的憐憫、同情和不傷害呢?"。"不要讓後世的人認為可以殺生"意思是不要讓後來的人群認為可以殺生。這是說:"不要讓後世的人想:'在佛陀時代比丘們也是這樣做的,在這種情況下殺生是沒有過錯的',而效仿這種觀點,認為可以殺害和傷害生命。" 這樣呵斥了達尼亞后,"比丘們,不應該造全泥土的小屋",他禁止今後造這樣的小屋;禁止后,"若有人造,犯惡作罪",他規定造全泥土小屋是犯戒。因此,即使不通過挖地等方式傷害生命而造這樣的小屋,也犯惡作罪。但如果通過挖地等方式傷害生命,則違犯每一條戒律時所規定的罪過。達尼亞長老因為是初犯所以無罪。其他人違反學處而造,或得到后住在裡面,都是惡作罪。但如果混合了木材等材料,無論如何混合都是可以的。純粹的泥土小屋是不允許的。即使是純泥土的,如果用磚塊建造成磚房的樣子也是可以的。"是的,尊者"......他們拆毀了那個小屋:接受了世尊的話,他們用木頭和石頭拆散了那個小屋。 "然後尊者達尼亞"等,這裡的簡要含義是:達尼亞坐在一邊度過白天,聽到聲音後過來問那些比丘:"朋友們,你們為什麼拆我的小屋?",聽說"世尊命令拆毀"后,因為溫順而接受了。 為什麼世尊要命令拆毀這個費了很大力氣為自己建造的小屋呢?難道這裡沒有他的勞動嗎?雖然有,但世尊認為它是不適當的而命令拆毀,認為它是外道的標誌而命令拆毀。這是對此事的判斷。在註釋書中還提到了其他原因 - 爲了憐憫眾生,爲了保護缽和衣,爲了避免住處過多等。因此,即使現在,如果一位多聞、精通戒律的比丘看到另一位比丘攜帶不適當的用品四處遊行,命令切斷或打破它,也是無可指責的,不應該被指責或提醒;也不能對他說"你毀壞了我的用品,你要賠償我"。

Pāḷimuttakavinicchayo

Tatrāyaṃ pāḷimuttako kappiyākappiyaparikkhāravinicchayo – keci tālapaṇṇacchattaṃ anto vā bahi vā pañcavaṇṇena suttena sibbantā vaṇṇamaṭṭhaṃ karonti, taṃ na vaṭṭati. Ekavaṇṇena pana nīlena vā pītakena vā yena kenaci suttena anto vā bahi vā sibbituṃ chattadaṇḍaggāhakaṃ salākapañjaraṃ vā vinandhituṃ vaṭṭati. Tañca kho thirakaraṇatthaṃ, na vaṇṇamaṭṭhatthāya. Chattapaṇṇakesu makaradantakaṃ vā aḍḍhacandakaṃ vā chindituṃ na vaṭṭati. Chattadaṇḍe gehathambhesu viya ghaṭako vā vāḷarūpakaṃ vā na vaṭṭati. Sacepi sabbattha āraggena lekhā dinnā hoti, sāpi na vaṭṭati. Ghaṭakampi vāḷarūpampi bhinditvā dhāretabbaṃ. Lekhāpi ghaṃsitvā vā apanetabbā, suttakena vā daṇḍo veṭhetabbo. Daṇḍabunde pana ahicchattakasaṇṭhānaṃ vaṭṭati. Vātappahārena acalanatthaṃ chattamaṇḍalikaṃ rajjukehi gāhetvā daṇḍe bandhanti, tasmiṃ bandhanaṭṭhāne valayamiva ukkiritvā lekhaṃ ṭhapenti, sā vaṭṭati.

Cīvaramaṇḍanatthāya nānāsuttakehi satapadīsadisaṃ sibbantā āgantukapaṭṭaṃ ṭhapenti, aññampi yaṃkiñci sūcikammavikāraṃ karonti, paṭṭamukhe vā pariyante vā veṇiṃ vā saṅkhalikaṃ vā, evamādi sabbaṃ na vaṭṭati, pakatisūcikammameva vaṭṭati. Gaṇṭhikapaṭṭakañca pāsakapaṭṭañca aṭṭhakoṇampi soḷasakoṇampi karonti, tattha agghiyagayamuggarādīni dassenti, kakkaṭakkhīni ukkiranti, sabbaṃ na vaṭṭati, catukoṇameva vaṭṭati. Koṇasuttapiḷakā ca cīvare ratte duviññeyyarūpā vaṭṭanti. Kañjikapiṭṭhakhaliādīsu cīvaraṃ pakkhipituṃ na vaṭṭati. Cīvarakammakāle pana hatthamalasūcimalādīnaṃ dhovanatthaṃ kiliṭṭhakāle ca dhovanatthaṃ vaṭṭati. Gandhaṃ vā lākhaṃ vā telaṃ vā rajane pakkhipituṃ na vaṭṭati.

Cīvaraṃ rajitvā saṅkhena vā maṇinā vā yena kenaci na ghaṭṭetabbaṃ. Bhūmiyaṃ jāṇukāni nihantvā hatthehi gahetvā doṇiyampi na ghaṃsitabbaṃ. Doṇiyaṃ vā phalake vā ṭhapetvā ante gāhāpetvā hatthehi paharituṃ pana vaṭṭati; tampi muṭṭhinā na kātabbaṃ. Porāṇakattherā pana doṇiyampi na ṭhapesuṃ. Eko gahetvā tiṭṭhati; aparo hatthe katvā hatthena paharati. Cīvarassa kaṇṇasuttakaṃ na vaṭṭati, rajitakāle chinditabbaṃ. Yaṃ pana 『『anujānāmi, bhikkhave, kaṇṇasuttaka』』nti (mahāva. 344) evaṃ anuññātaṃ, taṃ anuvāte pāsakaṃ katvā bandhitabbaṃ rajanakāle lagganatthāya. Gaṇṭhikepi sobhākaraṇatthaṃ lekhā vā piḷakā vā na vaṭṭati, nāsetvā paribhuñjitabbaṃ.

Patte vā thālake vā āraggena lekhaṃ karonti, anto vā bahi vā na vaṭṭati. Pattaṃ bhamaṃ āropetvā majjitvā pacanti – 『『maṇivaṇṇaṃ karissāmā』』ti, na vaṭṭati; telavaṇṇo pana vaṭṭati. Pattamaṇḍale bhittikammaṃ na vaṭṭati, makaradantakaṃ pana vaṭṭati.

Dhamakaraṇachattakassa upari vā heṭṭhā vā dhamakaraṇakucchiyaṃ vā lekhā na vaṭṭati, chattamukhavaṭṭiyaṃ panassa lekhā vaṭṭati.

這是對巴利文原文的直譯： 非巴利聖典判定 以下是非巴利聖典中關於適當和不適當用品的判定 - 有些人用五種顏色的線在棕櫚葉傘的內外縫製,使其美化,這是不允許的。但是用單一顏色的藍色或黃色或任何顏色的線在內外縫製,或用來繫緊傘柄和傘架是允許的。這只是爲了使其堅固,而不是爲了美化。在傘葉上切割鯊魚齒形或半月形是不允許的。在傘柄上像房屋柱子那樣做球形裝飾或動物圖案是不允許的。即使用針尖在各處畫線也是不允許的。球形裝飾和動物圖案應該打破后才能使用。線條也應該擦掉或用線纏繞傘柄。但在傘柄底部做蘑菇形狀是允許的。爲了防止被風吹動,人們用繩子抓住傘邊緣並綁在傘柄上,在綁的地方刻出像手鐲一樣的線條,這是允許的。 爲了裝飾袈裟,他們用各種顏色的線縫製類似百足蟲的圖案,放置額外的布塊,或做其他任何針線工藝的變化,在布的正面或邊緣做辮子或鏈條,所有這些都是不允許的,只有普通的針線工藝是允許的。他們把鈕釦布和帶子做成八角形或十六角形,在上面顯示火焰、巨錘等圖案,刻出蟹眼,所有這些都是不允許的,只有四角形是允許的。在染紅的袈裟上不易辨認的角落縫線結是允許的。不允許將袈裟浸在米湯、麵粉糊等中。但在製作袈裟時,爲了洗滌手上和針上的污垢,或在髒了的時候洗滌是允許的。不允許在染料中加入香料、樹脂或油。 不應用貝殼、寶石或任何東西來磨擦染好的袈裟。不應跪在地上用手抓住在木盆中摩擦。但可以放在木盆或木板上,抓住邊緣用手拍打;這也不應用拳頭做。但古代長老們甚至不把它放在木盆裡。一個人抓住它站著;另一個人用手拍打。袈裟的角線是不允許的,染色時應該切斷。但如所說"比丘們,我允許角線",這是允許的,應該在邊緣做鈕釦並繫上,以便染色時懸掛。在鈕釦上爲了美化而做線條或凸起也是不允許的,應該去除后使用。 在缽或盤子上用針尖刻線,無論內外都是不允許的。他們把缽放在車床上磨光后燒製,"我們要使它像寶石一樣",這是不允許的;但油的顏色是允許的。在缽架上做壁畫是不允許的,但鯊魚齒形是允許的。 在濾水器傘的上方、下方或器腹上畫線是不允許的,但在傘口邊緣畫線是允許的。

Kāyabandhanassa sobhanatthaṃ tahiṃ tahiṃ diguṇaṃ suttaṃ koṭṭenti, kakkaṭacchīni uṭṭhapenti, na vaṭṭati. Ubhosu pana antesu dasāmukhassa thirabhāvāya diguṇaṃ koṭṭetuṃ vaṭṭati. Dasāmukhe pana ghaṭakaṃ vā makaramukhaṃ vā deḍḍubhasīsaṃ vā yaṃkiñci vikārarūpaṃ kātuṃ na vaṭṭati. Tattha tattha acchīni dassetvā mālākammalatākammādīni vā katvā koṭṭitakāyabandhanampi na vaṭṭati. Ujukameva pana macchakaṇṭakaṃ vā khajjuripattakaṃ vā maṭṭhapaṭṭikaṃ vā katvā koṭṭituṃ vaṭṭati. Kāyabandhanassa dasā ekā vaṭṭati, dve tīṇi cattāripi vaṭṭanti; tato paraṃ na vaṭṭanti. Rajjukakāyabandhanaṃ ekameva vaṭṭati. Pāmaṅgasaṇṭhānaṃ pana ekampi na vaṭṭati. Dasā pana pāmaṅgasaṇṭhānāpi vaṭṭati. Bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjukanti na vattabbaṃ, taṃ vaṭṭati.

Kāyabandhanavidhe aṭṭhamaṅgalādikaṃ yaṃkiñci vikārarūpaṃ na vaṭṭati, paricchedalekhāmattaṃ vaṭṭati. Vidhakassa ubhosu antesu thirakaraṇatthāya ghaṭakaṃ karonti, ayampi vaṭṭati.

Añjaniyaṃ itthipurisacatuppadasakuṇarūpaṃ vā mālākamma-latākammamakaradantaka-gomuttakaaḍḍhacandakādibhedaṃ vā vikārarūpaṃ na vaṭṭati. Ghaṃsitvā vā chinditvā vā yathā vā na paññāyati, tathā suttena veṭhetvā vaḷañjetabbā. Ujukameva pana caturaṃsā vā aṭṭhaṃsā vā soḷasaṃsā vā añjanī vaṭṭati. Heṭṭhato pissā dve vā tisso vā vaṭṭalekhāyo vaṭṭanti. Gīvāyampissā pidhānakabandhanatthaṃ ekā vaṭṭalekhā vaṭṭati.

Añjanisalākāyapi vaṇṇamaṭṭhakammaṃ na vaṭṭati. Añjanitthavikāyampi yaṃkiñci nānāvaṇṇena suttena vaṇṇamaṭṭhakammaṃ na vaṭṭati. Eseva nayo kuñcikākosakepi. Kuñcikāya vaṇṇamaṭṭhakammaṃ na vaṭṭati, tathā sipāṭikāyaṃ. Ekavaṇṇasuttena panettha yena kenaci sibbituṃ vaṭṭati.

Ārakaṇṭakepi vaṭṭamaṇikaṃ vā aññaṃ vā vaṇṇamaṭṭhaṃ na vaṭṭati. Gīvāyaṃ pana paricchedalekhā vaṭṭati. Pipphalikepi maṇikaṃ vā piḷakaṃ vā yaṃkiñci uṭṭhapetuṃ na vaṭṭati. Daṇḍake pana paricchedalekhā vaṭṭati. Nakhacchedanaṃ valitakaṃyeva karonti, tasmā taṃ vaṭṭati. Uttarāraṇiyaṃ vā adharāraṇiyaṃ vā araṇidhanuke vā uparipellanadaṇḍake vā mālākammādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, pellanadaṇḍakassa pana vemajjhe maṇḍalaṃ hoti, tattha paricchedalekhāmattaṃ vaṭṭati. Sūcisaṇḍāsaṃ karonti, yena sūciṃ ḍaṃsāpetvā ghaṃsanti, tattha makaramukhādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, sūciḍaṃsanatthaṃ pana mukhamattaṃ hoti, taṃ vaṭṭati.

Dantakaṭṭhacchedanavāsiyampi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, ujukameva kappiyalohena ubhosu vā passesu caturaṃsaṃ vā aṭṭhaṃsaṃ vā bandhituṃ vaṭṭati. Kattaradaṇḍepi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, heṭṭhā ekā vā dve vā vaṭṭalekhā upari ahicchattakamakuḷamattañca vaṭṭati.

Telabhājanesu visāṇe vā nāḷiyaṃ vā alābuke vā āmaṇḍasārake vā ṭhapetvā itthirūpaṃ purisarūpañca avasesaṃ sabbampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

這是對巴利文原文的直譯： 爲了裝飾腰帶,他們在各處雙重纏繞線,製作蟹眼圖案,這是不允許的。但爲了使繫帶兩端更堅固,可以雙重纏繞。在繫帶上做壺形、鯊魚口形、蛙頭形或任何變異形狀都是不允許的。在各處顯示眼睛,或製作花紋、藤蔓圖案等纏繞的腰帶也是不允許的。但可以做成直線的魚骨形、棕櫚葉形或平滑帶狀並纏繞。腰帶可以有一個繫帶,兩個、三個、四個也可以;超過這個數量就不允許了。繩索腰帶只允許一條。但即使一個袋形也是不允許的。然而,繫帶可以是袋形的。將多條繩子合在一起,用一條不間斷地纏繞而成的,不能稱為多繩腰帶,這是允許的。 在腰帶扣上做八吉祥等任何變異形狀都是不允許的,只允許簡單的邊界線。他們在扣的兩端做球形裝飾以增加強度,這也是允許的。 在眼藥盒上不允許有女人、男人、四足動物、鳥類的影象,或花紋、藤蔓、鯊魚齒、牛尿、半月等各種變異形狀。應該擦掉或切斷,或用線纏繞使其不可見后才能使用。但直的四角形、八角形或十六角形的眼藥盒是允許的。在底部可以有兩三條圓圈線。在頸部也可以有一條圓圈線用於系蓋子。 眼藥棒上也不允許有裝飾。眼藥盒套上也不允許用各種顏色的線做任何裝飾。這同樣適用於鑰匙套。鑰匙上不允許有裝飾,鑰匙孔也一樣。但可以用任何單一顏色的線縫製。 在錐子柄上不允許有圓形寶石或其他裝飾。但在頸部可以有邊界線。在胡椒研磨器上也不允許突出寶石或任何東西。但在柄上可以有邊界線。他們只做彎曲的指甲剪,所以這是允許的。在上部火鉆或下部火鉆或火鉆弓或上部壓桿上不允許有任何花紋等裝飾,但在壓桿中間有一個圓圈,那裡可以有簡單的邊界線。他們製作針夾,用來夾住針並磨光,上面不允許有鯊魚口等任何裝飾,但爲了夾針可以有簡單的開口,這是允許的。 在切牙籤的小斧頭上也不允許有任何裝飾,只允許在兩側用適當的金屬直接綁成四角形或八角形。在傘柄上也不允許有任何裝飾,底部可以有一兩條圓圈線,頂端可以有蘑菇形的花蕾。 在油容器上,除了女人和男人的影象外,其他所有裝飾都允許出現在角、管、葫蘆、芒果核等上。

Mañcapīṭhe bhisibimbohane bhūmattharaṇe pādapuñchane caṅkamanabhisiyā sammuñjaniyaṃ kacavarachaḍḍanake rajanadoṇikāya pānīyauḷuṅke pānīyaghaṭe pādakathalikāya phalakapīṭhake valayādhārake daṇḍādhārakepattapidhāne tālavaṇṭe vījaneti – etesu sabbaṃ mālākammādivaṇṇamaṭṭhakammaṃ vaṭṭati. Senāsane pana dvārakavāṭavātapānakavāṭādīsu sabbaratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

Senāsane kiñci paṭisedhetabbaṃ natthi, aññatra viruddhasenāsanā. Viruddhasenāsanaṃ nāma aññesaṃ sīmāya rājavallabhehi katasenāsanaṃ vuccati, tasmā ye tādisaṃ senāsanaṃ karonti, te vattabbā – 『『mā amhākaṃ sīmāya senāsanaṃ karothā』』ti. Anādiyitvā karontiyeva, punapi vattabbā – 『『mā evaṃ akattha, mā amhākaṃ uposathapavāraṇānaṃ antarāyamakattha, mā sāmaggiṃ bhindittha, tumhākaṃ senāsanaṃ katampi kataṭṭhāne na ṭhassatī』』ti. Sace balakkārena karontiyeva, yadā tesaṃ lajjiparisā ussannā hoti, sakkā ca hoti laddhuṃ dhammiko vinicchayo, tadā tesaṃ pesetabbaṃ – 『『tumhākaṃ āvāsaṃ harathā』』ti. Sace yāva tatiyaṃ pesite haranti, sādhu; no ce haranti, ṭhapetvā bodhiñca cetiyañca avasesasenāsanāni bhinditabbāni, no ca kho aparibhogaṃ karontehi, paṭipāṭiyā pana chadana-gopānasī-iṭṭhakādīni apanetvā tesaṃ pesetabbaṃ – 『『tumhākaṃ dabbasambhāre harathā』』ti. Sace haranti, sādhu; no ce haranti, atha tesu dabbasambhāresu himavassavātātapādīhi pūtibhūtesu vā corehi vā haṭesu agginā vā daḍḍhesu sīmasāmikā bhikkhū anupavajjā, na labbhā codetuṃ 『『tumhehi amhākaṃ dabbasambhārā nāsitā』』ti vā 『『tumhākaṃ gīvā』』ti vā. Yaṃ pana sīmasāmikehi bhikkhūhi kataṃ, taṃ sukatameva hotīti.

Pāḷimuttakavinicchayo niṭṭhito.

  1. Evaṃ bhinnāya pana kuṭikāya dhaniyassa parivitakkañca puna kuṭikaraṇatthāya ussāhañca dassetuṃ 『『atha kho āyasmato』』tiādi vuttaṃ. Tattha dārugahe gaṇakoti rañño dārubhaṇḍāgāre dārugopako. Devagahadārūnīti devena gahitadārūni. Rājapaṭiggahitabhūtāni dārūnīti attho. Nagarapaṭisaṅkhārikānīti nagarassa paṭisaṅkhārūpakaraṇāni. Āpadatthāya nikkhittānīti aggidāhena vā purāṇabhāvena vā paṭirājūparundhanādinā vā gopuraṭṭālakarājantepurahatthisālādīnaṃ vipatti āpadāti vuccati. Tadatthaṃ nikkhittānīti vuttaṃ hoti. Khaṇḍākhaṇḍikaṃ chedāpetvāti attano kuṭiyā pamāṇaṃ sallakkhetvā kiñci agge kiñci majjhe kiñci mūle khaṇḍākhaṇḍaṃ karonto chedāpesi.

這是對巴利文原文的直譯： 在床、椅子、墊子、枕頭、地毯、腳巾、經行墊、掃帚、垃圾桶、染缸、水勺、水罐、洗腳盆、凳子、托盤架、杖架、缽蓋、棕櫚扇、扇子上 - 所有這些物品上,各種花紋等裝飾都是允許的。在住處的門、窗、百葉窗等上,即使是用各種寶石製作的裝飾也都是允許的。 在住處沒有什麼需要禁止的,除了有爭議的住處。所謂有爭議的住處,是指在他人界內由國王寵臣建造的住處。因此,對那些建造這種住處的人應該說:"不要在我們的界內建造住處。"如果他們不聽從而繼續建造,應該再次告訴他們:"不要這樣做,不要妨礙我們的布薩和自恣,不要破壞和諧,你們建造的住處即使建好了也不能留在建造的地方。"如果他們仍然強行建造,當他們中有慚愧的團體佔上風,且能獲得合法的判決時,應該派人告訴他們:"搬走你們的住處。"如果在第三次通知后他們搬走,那很好;如果不搬走,除了菩提樹和塔之外,其餘的住處都應該拆除,但不是要使其不能使用,而是應該按順序移除屋頂、椽子、磚塊等,並派人告訴他們:"拿走你們的建材。"如果他們拿走,那很好;如果不拿走,那麼當這些建材因雪、雨、風、陽光等而腐爛,或被盜賊偷走,或被火燒燬時,界的所有者比丘們是無可指責的,不能指責他們說"你們毀壞了我們的建材"或"這是你們的責任"。而界的所有者比丘們所做的一切都是正確的。 非巴利聖典判定結束。 86. 當小屋被拆毀后,爲了顯示達尼亞的思慮和再次建造小屋的努力,所以說"然後尊者"等。其中,"木材管理員"是指國王木材庫的木材看守。"國王收藏的木材"意思是國王收藏的木材。"用於修繕城市的"意思是用於修理和維護城市的。"為緊急情況儲存的"意思是火災、老化或敵對國王圍攻等導致城門、塔樓、王宮、象舍等損壞被稱為緊急情況。說"為此目的儲存的"。"切成小塊"意思是他估計自己小屋的尺寸,將一些切成頂部,一些切成中間,一些切成底部,切成一塊塊。

87.Vassakāroti tassa brāhmaṇassa nāmaṃ. Magadhamahāmattoti magadharaṭṭhe mahāmatto, mahatiyā issariyamattāya samannāgato, magadharañño vā mahāmatto; mahāamaccoti vuttaṃ hoti. Anusaññāyamānoti tattha tattha gantvā paccavekkhamāno. Bhaṇeti issarānaṃ nīcaṭṭhānikapurisālapanaṃ. Bandhaṃ āṇāpesīti brāhmaṇo pakatiyāpi tasmiṃ issāpakatova. So rañño 『『āṇāpehī』』ti vacanaṃ sutvā yasmā 『『pakkosāpehī』』ti rañño na vuttaṃ, tasmā 『『naṃ hatthesu ca pādesu ca bandhaṃ katvā āṇāpessāmī』』ti bandhaṃ āṇāpesi. Addasa kho āyasmā dhaniyoti kathaṃ addasa? So kira attanā lesena dārūnaṃ haṭabhāvaṃ ñatvā 『『nissaṃsayaṃ esa dārūnaṃ kāraṇā rājakulato vadhaṃ vā bandhaṃ vā pāpuṇissati, tadā naṃ ahameva mocessāmī』』ti niccakālaṃ tassa pavattiṃ suṇantoyeva vicarati. Tasmā takhaṇaññeva gantvā addasa. Tena vuttaṃ – 『『addasa kho āyasmā dhaniyo』』ti. Dārūnaṃ kiccāti dārūnaṃ kāraṇā. Purāhaṃ haññāmīti ahaṃ purā haññāmi; yāva ahaṃ na haññāmi, tāva tvaṃ eyyāsīti attho.

這是對巴利文原文的直譯： 87. "瓦薩卡拉"是那個婆羅門的名字。"摩揭陀大臣"指在摩揭陀國的大臣,擁有巨大的權力,或者是摩揭陀國王的大臣;意思是說大臣。"巡視"意思是到處走動觀察。"喂"是上層人對下層人的稱呼。"下令逮捕"意思是這個婆羅門本來就對他懷有嫉妒。他聽到國王說"下令"后,因為國王沒有說"傳喚",所以他想:"我要下令把他的手腳綁起來",於是下令逮捕。"尊者達尼亞看到"是怎麼看到的?據說他知道自己用計策取走木材后,"無疑他會因為木材的緣故從王宮得到死刑或監禁,那時我就要去解救他",於是一直在聽取他的訊息。因此他立即去看到了。所以說"尊者達尼亞看到"。"因為木材的事"意思是因為木材的緣故。"在我被殺之前"意思是在我被殺之前;意思是說在我還沒有被殺之前,你要來。

88.Iṅgha, bhante, sarāpehīti ettha iṅghāti codanatthe nipāto. Paṭhamābhisittoti abhisitto hutvā paṭhamaṃ. Evarūpiṃ vācaṃ bhāsitāti 『『dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū』』ti imaṃ evarūpiṃ vācaṃ abhisitto hutvā paṭhamameva yaṃ tvaṃ abhāsi, taṃ sayameva bhāsitvā idāni sarasi, na sarasīti vuttaṃ hoti. Rājāno kira abhisittamattāyeva dhammabheriṃ carāpenti – 『『dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū』』ti taṃ sandhāya esa vadati. Tesaṃ mayā sandhāya bhāsitanti tesaṃ appamattakepi kukkuccāyantānaṃ samitabāhitapāpānaṃ samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaharaṇaṃ sandhāya mayā etaṃ bhāsitaṃ; na tumhādisānanti adhippāyo. Tañca kho araññe apariggahitanti tañca tiṇakaṭṭhodakaṃ yaṃ araññe apariggahitaṃ hoti; etaṃ sandhāya mayā bhāsitanti dīpeti.

Lomena tvaṃ muttosīti ettha lomamiva lomaṃ, kiṃ pana taṃ? Pabbajjāliṅgaṃ. Kiṃ vuttaṃ hoti? Yathā nāma dhuttā 『『maṃsaṃ khādissāmā』』ti mahagghalomaṃ eḷakaṃ gaṇheyyuṃ. Tamenaṃ añño viññupuriso disvā 『『imassa eḷakassa maṃsaṃ kahāpaṇamattaṃ agghati. Lomāni pana lomavāre lomavāre aneke kahāpaṇe agghantī』』ti dve alomake eḷake datvā gaṇheyya. Evaṃ so eḷako viññupurisamāgamma lomena mucceyya. Evameva tvaṃ imassa kammassa katattā vadhabandhanāraho. Yasmā pana arahaddhajo sabbhi avajjharūpo, tvañca sāsane pabbajitattā yaṃ pabbajjāliṅgabhūtaṃ arahaddhajaṃ dhāresi. Tasmā tvaṃ iminā pabbajjāliṅgalomena eḷako viya viññupurisamāgamma muttosīti.

Manussā ujjhāyantīti rañño parisati bhāsamānassa sammukhā ca parammukhā ca sutvā tattha tattha manussā ujjhāyanti, avajjhāyanti, avajānantā taṃ jhāyanti olokenti lāmakato vā cintentīti attho. Khiyyantīti tassa avaṇṇaṃ kathenti pakāsenti. Vipācentīti vitthārikaṃ karonti, sabbattha pattharanti; ayañca attho saddasatthānusārena veditabbo. Ayaṃ panettha yojanā – 『『alajjino ime samaṇā sakyaputtiyā』』tiādīni cintentā ujjhāyanti. 『『Natthi imesaṃ sāmañña』』ntiādīni bhaṇantā khiyyanti. 『『Apagatā ime sāmaññā』』tiādīni tattha tattha vitthārentā vipācentīti. Etena nayena imesaṃ padānaṃ ito parampi tattha tattha āgatapadānurūpena yojanā veditabbā. Brahmacārinoti seṭṭhacārino. Sāmaññanti samaṇabhāvo. Brahmaññanti seṭṭhabhāvo. Sesaṃ uttānatthameva.

Rañño dārūnītiādimhi 『『adinnaṃ ādiyissatī』』ti ayaṃ ujjhāyanattho. Yaṃ panetaṃ adinnaṃ ādiyi, taṃ dassetuṃ 『『rañño dārūnī』』ti vuttaṃ. Iti vacanabhede asammuyhantehi attho veditabbo. Purāṇavohāriko mahāmattoti bhikkhubhāvato purāṇe gihikāle vinicchayavohāre niyuttattā 『『vohāriko』』ti saṅkhaṃ gato mahāamacco.

這是對巴利文原文的直譯： 88. "來吧,尊者,請回憶"這裡的"來吧"是表示催促的不變詞。"初次即位時"意思是剛即位時第一次。"說過這樣的話"意思是"讓沙門婆羅門使用已給予的草、木、水",你剛即位時第一次說了這樣的話,你自己說過現在是記得還是不記得。據說國王剛即位就敲響法鼓宣佈:"讓沙門婆羅門使用已給予的草、木、水",他指的是這個。"我是針對那些人說的"意思是我說這話是針對那些即使在小事上也謹慎、已去除罪惡的沙門婆羅門取用草、木、水;不是針對你這樣的人。他解釋說:"並且那是指森林中無人佔有的",那草、木、水是指森林中無人佔有的;我說的是指這個。 "你因毛而得釋放"這裡的"毛"就像毛一樣,是什麼呢?是出家的標誌。這是什麼意思?就像賭徒們說"我們要吃肉"而抓住一隻毛值很多錢的山羊。另一個聰明人看到后想:"這隻山羊的肉只值一個銅幣。但它的毛每根都值很多錢",於是給了兩隻沒毛的山羊換取這隻。這樣,這隻山羊遇到聰明人就因為毛而得救。同樣,你因為做了這件事本該受或監禁。但由於阿羅漢的標誌對善人來說是不可的,而你因為在教團中出家而持有作為出家標誌的阿羅漢標誌。因此,你就像山羊一樣,因為這出家標誌之毛而遇到聰明人得以釋放。 "人們抱怨"意思是聽到國王在眾人面前和背後說話后,人們到處抱怨、責備、看不起他,低劣地看待他。"批評"意思是說他的壞話,宣揚。"傳播"意思是使之廣為流傳,到處散佈;這個意思應該根據語法書來理解。這裡的解釋是:他們想著"這些釋迦子沙門無恥"等而抱怨。說著"這些人沒有沙門性"等而批評。到處詳述"他們失去了沙門性"等而傳播。以此方法,這些詞以及之後在各處出現的詞應該根據上下文來理解。"梵行者"意思是最高的行為者。"沙門性"意思是沙門的狀態。"婆羅門性"意思是最高的狀態。其餘的意思很明顯。 在"國王的木材"等中,"會取走未給予之物"是抱怨的內容。爲了說明他所取走的未給予之物是什麼,所以說"國王的木材"。因此,不混淆詞語的區別,應該理解其意思。"前任法官大臣"意思是在成為比丘之前,在過去的在家時期從事審判工作,被稱為"法官"的大臣。

Atha kho bhagavā taṃ bhikkhuṃ etadavocāti bhagavā sāmaṃyeva lokavohārampi jānāti, atītabuddhānaṃ paññattimpi jānāti – 『『pubbepi buddhā ettakena pārājikaṃ paññapenti, ettakena thullaccayaṃ, ettakena dukkaṭa』』nti. Evaṃ santepi sace aññehi lokavohāraviññūhi saddhiṃ asaṃsanditvā pādamattena pārājikaṃ paññapeyya, tenassa siyuṃ vattāro 『『sīlasaṃvaro nāma ekabhikkhussapi appameyyo asaṅkhyeyyo mahāpathavī-samudda-ākāsāni viya ativitthiṇṇo, kathañhi nāma bhagavā pādamattakena nāsesī』』ti! Tato tathāgatassa ñāṇabalaṃ ajānantā sikkhāpadaṃ kopeyyuṃ, paññattampi sikkhāpadaṃ yathāṭhāne na tiṭṭheyya. Lokavohāraviññūhi pana saddhiṃ saṃsanditvā paññatte so upavādo na hoti. Aññadatthu evaṃ vattāro honti – 『『imehi nāma agārikāpi pādamattena coraṃ hanantipi bandhantipi pabbājentipi. Kasmā bhagavā pabbajitaṃ na nāsessati; yena parasantakaṃ tiṇasalākamattampi na gahetabba』』nti! Tathāgatassa ca ñāṇabalaṃ jānissanti. Paññattampi ca sikkhāpadaṃ akuppaṃ bhavissati, yathāṭhāne ṭhassati. Tasmā lokavohāraviññūhi saddhiṃ saṃsanditvā paññapetukāmo sabbāvantaṃ parisaṃ anuvilokento atha kho bhagavā avidūre nisinnaṃ disvā taṃ bhikkhuṃ etadavoca 『『kittakena kho bhikkhu rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā』』ti.

Tattha māgadhoti magadhānaṃ issaro. Seniyoti senāya sampanno. Bimbisāroti tassa nāmaṃ. Pabbājeti vāti raṭṭhato nikkhāmeti. Sesamettha uttānatthameva. Pañcamāsako pādoti tadā rājagahe vīsatimāsako kahāpaṇo hoti, tasmā pañcamāsako pādo. Etena lakkhaṇena sabbajanapadesu kahāpaṇassa catuttho bhāgo 『『pādo』』ti veditabbo. So ca kho porāṇassa nīlakahāpaṇassa vasena, na itaresaṃ rudradāmakādīnaṃ. Tena hi pādena atītabuddhāpi pārājikaṃ paññapesuṃ, anāgatāpi paññapessanti. Sabbabuddhānañhi pārājikavatthumhi vā pārājike vā nānattaṃ natthi. Imāneva cattāri pārājikavatthūni . Imāneva cattāri pārājikāni. Ito ūnaṃ vā atirekaṃ vā natthi. Tasmā bhagavāpi dhaniyaṃ vigarahitvā pādeneva dutiyapārājikaṃ paññapento 『『yo pana bhikkhu adinnaṃ theyyasaṅkhāta』』ntiādimāha.

Evaṃ mūlacchejjavasena daḷhaṃ katvā dutiyapārājike paññatte aparampi anupaññattatthāya rajakabhaṇḍikavatthu udapādi, tassuppattidīpanatthametaṃ vuttaṃ – 『『evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī』』ti. Tassattho ca anupaññattisambandho ca paṭhamapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo. Yathā ca idha, evaṃ ito paresu sabbasikkhāpadesu. Yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ vajjetvā uparūpari apubbameva vaṇṇayissāma. Yadi hi yaṃ yaṃ vuttanayaṃ, taṃ taṃ punapi vaṇṇayissāma, kadā vaṇṇanāya antaṃ gamissāma! Tasmā yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ sādhukaṃ upasallakkhetvā tattha tattha attho ca yojanā ca veditabbā. Apubbaṃ pana yaṃkiñci anuttānatthaṃ, taṃ sabbaṃ mayameva vaṇṇayissāma.

Dhaniyavatthuvaṇṇanā niṭṭhitā.

這是對巴利文原文的直譯： 於是世尊對那位比丘說這話:世尊自己既知道世俗習慣,也知道過去諸佛的制戒 - "過去諸佛對如此程度制定波羅夷,對如此程度制定偷蘭遮,對如此程度制定突吉羅"。即便如此,如果不與其他了解世俗習慣的人商議,僅僅因為一個pāda就制定波羅夷,那麼可能會有人說:"所謂的戒律即使對一個比丘來說也是不可測量、不可計數的,像大地、海洋、天空一樣廣闊,世尊怎麼會因為一個pāda就使之失去呢?"因此,不瞭解如來智力的人可能會違反學處,已制定的學處也可能無法保持原狀。但是與瞭解世俗習慣的人商議後製定,就不會有這種指責。相反,會有這樣的說法:"即使這些在家人也會因為一個pāda而、監禁或驅逐盜賊。為什麼世尊不驅逐出家人呢?因為連別人的一根草也不應該拿。"他們會知道如來的智力。已制定的學處也將不可動搖,會保持原狀。因此,爲了與瞭解世俗習慣的人商議後製定,觀察所有的會眾,世尊看到那位坐在不遠處的比丘,就對他說:"比丘啊,摩揭陀國王頻毗娑羅抓到盜賊后,以多少會、監禁或驅逐呢?" 其中,"摩揭陀"是摩揭陀的統治者。"軍隊"是擁有軍隊的。"頻毗娑羅"是他的名字。"驅逐"是指驅逐出國。這裡其餘的意思很明顯。"五māsaka為一pāda":當時在王舍城(Rājagaha)二十māsaka為一kahāpaṇa,因此五māsaka為一pāda。根據這個標準,應該知道在所有國家中,kahāpaṇa的四分之一稱為"pāda"。這是根據古代的藍色kahāpaṇa,不是其他的rudradāmaka等。過去諸佛也以這個pāda制定波羅夷,未來諸佛也將如此制定。因為所有諸佛在波羅夷事項或波羅夷上沒有差異。就是這四種波羅夷事項。就是這四種波羅夷。不多不少。因此世尊也呵斥達尼亞后,以pāda制定第二波羅夷,說"若比丘以偷盜心取走未給予之物"等。 這樣以根本斷絕的方式堅固地制定第二波羅夷后,爲了進一步制定附加規定,又發生了洗染工包裹的事件,爲了說明其起源,所以說"世尊如此為比丘們制定學處"。其意義和與附加規定的關聯應該按照第一波羅夷的解釋中所說的方法來理解。如這裡一樣,在此之後的所有學處中也是如此。我們將省略前面所說的一切,只解釋後面新出現的內容。如果我們對每一個已經解釋過的方法都再次解釋,何時才能結束解釋呢!因此,應該仔細考慮前面所說的一切,在各處理解其意義和聯繫。但是任何新的、意義不明顯的內容,我們都會自己解釋。 達尼亞事件的解釋結束。

90.Rajakattharaṇaṃ gantvāti rajakatitthaṃ gantvā; tañhi yasmā tattha rajakā vatthāni attharanti, tasmā rajakattharaṇanti vuccati. Rajakabhaṇḍikanti rajakānaṃ bhaṇḍikaṃ; rajakā sāyanhasamaye nagaraṃ pavisantā bahūni vatthāni ekekaṃ bhaṇḍikaṃ bandhanti. Tato ekaṃ bhaṇḍikaṃ tesaṃ pamādena apassantānaṃ avaharitvā thenetvāti attho.

Padabhājanīyavaṇṇanā

這是對巴利文原文的直譯： 90. "去了洗染工鋪"意思是去了洗染工的河灘;因為洗染工在那裡鋪開衣服,所以稱為洗染工鋪。"洗染工的包裹"意思是洗染工的包裹;洗染工在傍晚進城時,把許多衣服捆成一個個包裹。"偷走"意思是趁他們疏忽不注意時,偷取其中一個包裹。 詞語解釋的註釋

92.Gāmonāmāti evamādi 『『gāmā vā araññā vā』』ti ettha vuttassa gāmassa ca araññassa ca pabhedadassanatthaṃ vuttaṃ. Tattha yasmiṃ gāme ekā eva kuṭi, ekaṃ gehaṃ seyyathāpi malayajanapade; ayaṃ ekakuṭiko gāmo nāma. Etena nayena aparepi veditabbā. Amanussonāma yo sabbaso vā manussānaṃ abhāvena yakkhapariggahabhūto; yato vā manussā kenaci kāraṇena punapi āgantukāmā eva apakkantā. Parikkhittonāma iṭṭhakapākāraṃ ādiṃ katvā antamaso kaṇṭakasākhāhipi parikkhitto. Gonisādiniviṭṭhonāma vīthisannivesādivasena anivisitvā yathā gāvo tattha tattha dve tayo nisīdanti, evaṃ tattha tattha dve tīṇi gharāni katvā niviṭṭho. Satthoti jaṅghasatthasakaṭasatthādīsu yo koci. Imasmiñca sikkhāpade nigamopi nagarampi gāmaggahaṇeneva gahitanti veditabbaṃ.

Gāmūpacārotiādi araññaparicchedadassanatthaṃ vuttaṃ. Indakhīle ṭhitassāti yassa gāmassa anurādhapurasseva dve indakhīlā, tassa abbhantarime indakhīle ṭhitassa; tassa hi bāhiro indakhīlo ābhidhammikanayena araññasaṅkhepaṃ gacchati. Yassa pana eko, tassa gāmadvārabāhānaṃ vemajjhe ṭhitassa. Yatrāpi hi indakhīlo natthi, tatra gāmadvārabāhānaṃ vemajjhameva 『『indakhīlo』』ti vuccati. Tena vuttaṃ – 『『gāmadvārabāhānaṃ vemajjhe ṭhitassā』』ti. Majjhimassāti thāmamajjhimassa, no pamāṇamajjhimassa, neva appathāmassa, na mahāthāmassa; majjhimathāmassāti vuttaṃ hoti. Leḍḍupātoti yathā mātugāmo kāke uḍḍāpento ujukameva hatthaṃ ukkhipitvā leḍḍuṃ khipati, yathā ca udakukkhepe udakaṃ khipanti, evaṃ akhipitvā yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānaṃ. Patito pana luṭhitvā yattha gacchati, taṃ na gahetabbaṃ.

Aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātoti ettha pana nibbakosassa udakapātaṭṭhāne ṭhitassa majjhimassa purisassa suppapāto vā musalapāto vā gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa leḍḍupāto gāmūpacāroti kurundaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyampi tādisameva. Mahāaṭṭhakathāyaṃ pana 『『gharaṃ nāma, gharūpacāro nāma, gāmo nāma, gāmūpacāro nāmā』』ti mātikaṃ ṭhapetvā nibbakosassa udakapātaṭṭhānabbhantaraṃ gharaṃ nāma. Yaṃ pana dvāre ṭhito mātugāmo bhājanadhovanaudakaṃ chaḍḍeti, tassa patanaṭṭhānañca mātugāmeneva antogehe ṭhitena pakatiyā bahi khittassa suppassa vā sammuñjaniyā vā patanaṭṭhānañca, gharassa purato dvīsu koṇesu sambandhitvā majjhe rukkhasūcidvāraṃ ṭhapetvā gorūpānaṃ pavesananivāraṇatthaṃ kataparikkhepo ca ayaṃ sabbopi gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātabbhantaraṃ gāmo nāma. Tato aññassa leḍḍupātassa abbhantaraṃ gāmūpacāro nāmāti vuttaṃ. Idamettha pamāṇaṃ. Yathā cettha, evaṃ sabbattha yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccati so pamāṇato daṭṭhabbo.

這是對巴利文原文的直譯： 92. "村莊是"等,這是爲了解釋在"從村莊或從森林"中提到的村莊和森林的區別而說的。其中,只有一個小屋、一個房子的村莊,就像在馬來亞地區那樣;這被稱為單屋村莊。其他的也應按此方法理解。"無人"是指由於完全沒有人而成為夜叉所佔有的;或者是人們因某種原因離開,但仍想再回來。"有圍墻的"是指從磚墻開始,至少用荊棘枝條圍起來的。"牛坐落的"是指不是按街道等方式安置,而是像牛在這裡那裡兩三隻坐下那樣,在這裡那裡建兩三座房子而安置的。"商隊"是指步行商隊、車隊等任何一種。應該知道,在這條學處中,鎮和城也包括在村莊的概念中。 "村莊邊界"等是爲了說明森林的界限而說的。"站在門柱上"是指,對於像阿努拉達普拉(Anurādhapura)這樣有兩個門柱的村莊,站在內側的門柱上;因為對它來說,外側的門柱按阿毗達磨的方法被歸類為森林。對於只有一個門柱的,則是站在村門兩側的中間。即使在沒有門柱的地方,村門兩側的中間也被稱為"門柱"。因此說"站在村門兩側的中間"。"中等的"是指力氣中等的,不是指身材中等的,既不是力氣小的,也不是力氣大的;意思是說力氣中等的。"土塊投擲距離"是指,就像女人驅趕烏鴉時直接舉起手扔土塊,或者像潑水時潑水那樣,而不是像年輕人展示自己力量時伸展手臂扔土塊那樣扔出的土塊的落地處。但是落地后滾動到的地方不應計算在內。 關於"對於無圍墻的村莊,站在房屋邊界處的中等人的土塊投擲距離",在這裡,站在無遮蔽處的水落地點的中等人的揚穀簸箕或杵的投擲距離被稱為房屋邊界。站在這個房屋邊界處的土塊投擲距離被稱為村莊邊界,這在《小義注》中說過。《大義注》也類似。但在《大注》中,先列出"房屋、房屋邊界、村莊、村莊邊界"的大綱后說:無遮蔽處的水落地點內部被稱為房屋。而站在門口的女人潑洗器皿的水的落地處,以及女人站在屋內正常向外投擲的揚穀簸箕或掃帚的落地處,以及在房屋前面連線兩個角落、中間放置樹枝門以防止牛進入而做的圍欄,所有這些都被稱為房屋邊界。站在這個房屋邊界處的中等人的土塊投擲距離內部被稱為村莊。從那裡另一個土塊投擲距離內部被稱為村莊邊界。這在這裡是標準。不僅在這裡,在所有地方,任何註釋的說法或長老的說法如果在後面提到,都應該被視為標準。

Yañcetaṃ mahāaṭṭhakathāyaṃ vuttaṃ, taṃ pāḷiyā viruddhamiva dissati. Pāḷiyañhi – 『『gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto』』ti ettakameva vuttaṃ. Aṭṭhakathāyaṃ pana taṃ leḍḍupātaṃ gāmasaṅkhepaṃ katvā tato paraṃ gāmūpacāro vuttoti? Vuccate – saccameva pāḷiyaṃ vuttaṃ , adhippāyo panettha veditabbo. So ca aṭṭhakathācariyānameva vidito. Tasmā yathā 『『gharūpacāre ṭhitassā』』ti ettha gharūpacāralakkhaṇaṃ pāḷiyaṃ avuttampi aṭṭhakathāyaṃ vuttavasena gahitaṃ. Evaṃ sesampi gahetabbaṃ.

Tatrāyaṃ nayo – idha gāmo nāma duvidho hoti – parikkhitto ca aparikkhitto ca. Tatra parikkhittassa parikkhepoyeva paricchedo. Tasmā tassa visuṃ paricchedaṃ avatvā 『『gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto』』ti pāḷiyaṃ vuttaṃ. Aparikkhittassa pana gāmassa gāmaparicchedo vattabbo. Tasmā tassa gāmaparicchedadassanatthaṃ 『『aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto』』ti vuttaṃ. Gāmaparicchede ca dassite gāmūpacāralakkhaṇaṃ pubbe vuttanayeneva sakkā ñātunti puna 『『tattha ṭhitassa majjhimassa purisassa leḍḍupāto』』ti na vuttaṃ. Yo pana gharūpacāre ṭhitassa leḍḍupātaṃyeva 『『gāmūpacāro』』ti vadati, tassa gharūpacāro gāmoti āpajjati. Tato gharaṃ, gharūpacāro, gāmo , gāmūpacāroti esa vibhāgo saṅkarīyati. Asaṅkarato cettha vinicchayo veditabbo vikāle gāmappavesanādīsu. Tasmā pāḷiñca aṭṭhakathañca saṃsanditvā vuttanayenevettha gāmo ca gāmūpacāro ca veditabbo. Yopi ca gāmo pubbe mahā hutvā pacchā kulesu naṭṭhesu appako hoti, so gharūpacārato leḍḍupāteneva paricchinditabbo. Purimaparicchedo panassa parikkhittassāpi aparikkhittassāpi appamāṇamevāti.

Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañcāti imaṃ yathāvuttalakkhaṇaṃ gāmañca gāmūpacārañca ṭhapetvā imasmiṃ adinnādānasikkhāpade avasesaṃ 『『araññaṃ』』 nāmāti veditabbaṃ. Abhidhamme pana 『『araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña』』nti (vibha. 529) vuttaṃ. Āraññakasikkhāpade 『『āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima』』nti (pārā. 654) vuttaṃ. Taṃ indakhīlato paṭṭhāya āropitena ācariyadhanunā pañcadhanusatappamāṇanti veditabbaṃ. Evaṃ bhagavatā 『『gāmā vā araññā vā』』ti etassa atthaṃ vibhajantena 『『gharaṃ, gharūpacāro, gāmo, gāmūpacāro arañña』』nti pāpabhikkhūnaṃ lesokāsanisedhanatthaṃ pañca koṭṭhāsā dassitā. Tasmā ghare vā gharūpacāre vā gāme vā gāmūpacāre vā araññe vā pādagghanakato paṭṭhāya sassāmikaṃ bhaṇḍaṃ avaharantassa pārājikamevāti veditabbaṃ.

這是對巴利文原文的直譯： 《大注》中所說的,似乎與聖典相矛盾。因為在聖典中只說"站在房屋邊界處的中等人的土塊投擲距離"。但在註釋中,把這土塊投擲距離歸類為村莊,然後又說更遠處是村莊邊界?對此回答:聖典中所說確實如此,但這裡應該理解其意圖。這意圖只有註釋家們才知道。因此,就像"站在房屋邊界處"這裡,雖然聖典中沒有說明房屋邊界的特徵,但根據註釋中所說而接受。其他的也應該這樣接受。 這裡的方法是:這裡的村莊有兩種 - 有圍墻的和無圍墻的。其中,有圍墻的以圍墻為界限。因此,沒有單獨說明其界限,在聖典中說"村莊邊界是指對有圍墻的村莊,站在門柱處的中等人的土塊投擲距離"。但對無圍墻的村莊,應該說明村莊界限。因此,爲了說明其村莊界限,說"對無圍墻的村莊,站在房屋邊界處的中等人的土塊投擲距離"。當說明了村莊界限后,村莊邊界的特徵可以按前面所說的方法知道,所以沒有再說"站在那裡的中等人的土塊投擲距離"。如果有人說站在房屋邊界處的土塊投擲距離就是"村莊邊界",那麼對他來說房屋邊界就成了村莊。這樣一來,房屋、房屋邊界、村莊、村莊邊界這個區分就混淆了。應該從不混淆中理解這裡的判定,比如在非時進入村莊等情況。因此,應該按照協調聖典和註釋而說的方法來理解這裡的村莊和村莊邊界。即使是過去很大後來因家族滅亡而變小的村莊,也應該從房屋邊界以土塊投擲距離來界定。但其過去的界限,無論是有圍墻的還是無圍墻的,都不再作為標準。 "除了村莊和村莊邊界外,稱為森林":應該知道,在這條不與取學處中,除了上述特徵的村莊和村莊邊界外,其餘的都稱為"森林"。但在阿毗達磨中說:"出了門柱以外,這一切都稱為森林。"在阿蘭若學處中說:"阿蘭若住處至少要有五百弓(長)"。應該知道,這是從門柱開始,以老師的弓箭計量五百弓的距離。這樣,世尊在解釋"從村莊或從森林"的意思時,爲了阻止惡比丘找藉口,顯示了五個部分:"房屋、房屋邊界、村莊、村莊邊界、森林"。因此,應該知道,從價值一pāda開始,在房屋、房屋邊界、村莊、村莊邊界或森林中偷取有主人的物品,都構成波羅夷。

Idāni 『『adinnaṃ theyyasaṅkhātaṃ ādiyeyyā』』tiādīnaṃ atthadassanatthaṃ 『『adinnaṃ nāmā』』tiādimāha. Tattha adinnanti dantaponasikkhāpade attano santakampi appaṭiggahitakaṃ kappiyaṃ ajjhoharaṇīyaṃ vuccati. Idha pana yaṃkiñci parapariggahitaṃ sassāmikaṃ bhaṇḍaṃ, tadetaṃ tehi sāmikehi kāyena vā vācāya vā na dinnanti adinnaṃ. Attano hatthato vā yathāṭhitaṭṭhānato vā na nissaṭṭhanti anissaṭṭhaṃ. Yathāṭhāne ṭhitampi anapekkhatāya na pariccattanti apariccattaṃ. Ārakkhasaṃvidhānena rakkhitattā rakkhitaṃ. Mañjūsādīsu pakkhipitvā gopitattā gopitaṃ. 『『Mama ida』』nti taṇhāmamattena mamāyitattā mamāyitaṃ. Tāhi apariccāgarakkhaṇagopanāhi tehi bhaṇḍasāmikehi parehi pariggahitanti parapariggahitaṃ. Etaṃ adinnaṃ nāma.

Theyyasaṅkhātanti ettha thenoti coro, thenassa bhāvo theyyaṃ; avaharaṇacittassetaṃ adhivacanaṃ. 『『Saṅkhā, saṅkhāta』』nti atthato ekaṃ; koṭṭhāsassetaṃ adhivacanaṃ, 『『saññānidānā hi papañcasaṅkhā』』tiādīsu (su. ni. 880) viya. Theyyañca taṃ saṅkhātañcāti theyyasaṅkhātaṃ, theyyacittasaṅkhāto eko cittakoṭṭhāsoti attho. Karaṇatthe cetaṃ paccattavacanaṃ, tasmā theyyasaṅkhātenāti atthato daṭṭhabbaṃ. Yo ca theyyasaṅkhātena ādiyati, so yasmā theyyacitto hoti, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ theyyacitto avaharaṇacittoti evamassa padabhājanaṃ vuttanti veditabbaṃ.

Ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyya, saṅketaṃ vītināmeyyāti ettha pana paṭhamapadaṃ abhiyogavasena vuttaṃ, dutiyapadaṃ aññesaṃ bhaṇḍaṃ harantassa gacchato vasena, tatiyapadaṃ upanikkhittabhaṇḍavasena, catutthaṃ saviññāṇakavasena, pañcamaṃ thale nikkhittādivasena, chaṭṭhaṃ parikappavasena vā suṅkaghātavasena vā vuttanti veditabbaṃ. Yojanā panettha ekabhaṇḍavasenapi nānābhaṇḍavasenapi hoti. Ekabhaṇḍavasena ca saviññāṇakeneva labbhati, nānābhaṇḍavasena saviññāṇakāviññāṇakamissakena.

Tattha nānābhaṇḍavasena tāva evaṃ veditabbaṃ – ādiyeyyāti ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko 『『na mayhaṃ bhavissatī』』ti dhuraṃ nikkhipati, āpatti pārājikassa.

Hareyyāti aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa.

Avahareyyāti upanikkhittaṃ bhaṇḍaṃ 『『dehi me bhaṇḍa』』nti vuccamāno 『『nāhaṃ gaṇhāmī』』ti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko 『『na mayhaṃ dassatī』』ti dhuraṃ nikkhipati, āpatti pārājikassa .

Iriyāpathaṃvikopeyyāti 『『sahabhaṇḍahārakaṃ nessāmī』』ti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

Ṭhānā cāveyyāti thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

這是對巴利文原文的直譯： 現在,爲了說明"取走未給予之物,以偷盜心"等的含義,說"未給予是"等。其中,"未給予"在刷牙學處中,指即使是自己的物品,如果是未經接受的、適合的、可以吞嚥的也被稱為未給予。但在這裡,指任何被他人佔有的、有主人的物品,這些物品未被那些主人以身體或語言給予,所以是未給予。未從自己手中或原處放開,所以是未放開。即使仍在原處,因為不關心而未捨棄,所以是未捨棄。因為通過安排保護而被保護,所以是被保護的。因為放在箱子等中而被保管,所以是被保管的。因為以"這是我的"這種渴愛的我所而被佔有,所以是被佔有的。因為通過那些不捨棄、保護、保管,被那些物品的主人佔有,所以是被他人佔有的。這就是所謂的未給予。 "以偷盜心"中,"賊"是盜賊,賊的狀態是偷盜;這是指偷取之心的代稱。"saṅkhā"和"saṅkhāta"意思相同;這是部分的代稱,如"因為想而有戲論的部分"等句中。偷盜和它的部分就是"theyyasaṅkhāta",意思是偷盜心的部分,即一個心的部分。這是工具格的主格用法,所以應該理解為"以偷盜心"。誰以偷盜心取走,他就是有偷盜之心,所以應該知道不取詞語而只顯示意思,因此其詞義解釋說是"有偷盜心,有偷取心"。 "取走、拿走、偷走、改變姿勢、移離原處、超過約定"中,第一個詞是就指控而言,第二個詞是就拿走他人物品而行走而言,第三個詞是就寄存物而言,第四個詞是就有知覺的物品而言,第五個詞是就放在地上等而言,第六個詞是就預謀或逃避關稅而言。這裡的解釋可以就單一物品或多種物品而言。就單一物品而言只適用於有知覺的物品,就多種物品而言則適用於有知覺和無知覺混合的物品。 其中,首先應該這樣理解多種物品的情況:"取走"是指控告園林,犯突吉羅。使主人產生疑惑,犯偷蘭遮。主人想"這將不屬於我"而放棄,犯波羅夷。 "拿走"是指拿走他人物品,以偷盜心觸控頭上的負荷,犯突吉羅。使之搖動,犯偷蘭遮。從肩上放下,犯波羅夷。 "偷走"是指寄存的物品,當被說"把我的物品還給我"時說"我沒有拿",犯突吉羅。使主人產生疑惑,犯偷蘭遮。主人想"他不會還給我"而放棄,犯波羅夷。 "改變姿勢"是指"我要帶走連同物品的人"而移動第一隻腳,犯偷蘭遮。移動第二隻腳,犯波羅夷。 "移離原處"是指以偷盜心觸控放在地上的物品,犯突吉羅。使之搖動,犯偷蘭遮。使之離開原處,犯波羅夷。

Saṅketaṃ vītināmeyyāti parikappitaṭṭhānaṃ paṭhamaṃ pādaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa. Atha vā paṭhamaṃ pādaṃ suṅkaghātaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassāti – ayamettha nānābhaṇḍavasena yojanā.

Ekabhaṇḍavasena pana sassāmikaṃ dāsaṃ vā tiracchānaṃ vā yathāvuttena abhiyogādinā nayena ādiyati vā harati vā avaharati vā iriyāpathaṃ vā vikopeti, ṭhānā vā cāveti, paricchedaṃ vā atikkāmeti – ayamettha ekabhaṇḍavasena yojanā.

Pañcavīsatiavahārakathā

Apica imāni cha padāni vaṇṇentena pañca pañcake samodhānetvā pañcavīsati avahārā dassetabbā. Evaṃ vaṇṇayatā hi idaṃ adinnādānapārājikaṃ suvaṇṇitaṃ hoti. Imasmiñca ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tathā hi sabbaaṭṭhakathāsu yāni tāni pāḷiyaṃ 『『pañcahākārehi adinnaṃ ādiyantassa āpatti pārājikassa, parapariggahitañca hotī』』tiādinā nayena avahāraṅgāni vuttāni, tānipi gahetvā katthaci ekaṃ pañcakaṃ dassitaṃ, katthaci 『『chahākārehī』』ti āgatehi saddhiṃ dve pañcakāni dassitāni. Etāni ca pañcakāni na honti. Yattha hi ekekena padena avahāro sijjhati, taṃ pañcakaṃ nāma vuccati. Ettha pana sabbehipi padehi ekoyeva avahāro. Yāni ca tattha labbhamānāniyeva pañcakāni dassitāni, tesampi na sabbesaṃ attho pakāsito. Evamimasmiṃ ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tasmā pañca pañcakesamodhānetvā dassiyamānā ime pañcavīsati avahārā sādhukaṃ sallakkhetabbā.

Pañca pañcakāni nāma – nānābhaṇḍapañcakaṃ, ekabhaṇḍapañcakaṃ, sāhatthikapañcakaṃ, pubbapayogapañcakaṃ , theyyāvahārapañcakanti. Tattha nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca 『『ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyyā』』ti imesaṃ padānaṃ vasena labbhanti. Tāni pubbe yojetvā dassitanayeneva veditabbāni. Yaṃ panetaṃ 『『saṅketaṃ vītināmeyyā』』ti chaṭṭhaṃ padaṃ, taṃ parikappāvahārassa ca nissaggiyāvahārassa ca sādhāraṇaṃ. Tasmā taṃ tatiyapañcamesu pañcakesu labbhamānapadavasena yojetabbaṃ. Vuttaṃ nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca.

Katamaṃ sāhatthikapañcakaṃ? Pañca avahārā – sāhatthiko, āṇattiko, nissaggiyo, atthasādhako, dhuranikkhepoti. Tattha sāhatthiko nāma parassa bhaṇḍaṃ sahatthā avaharati. Āṇattiko nāma 『『asukassa bhaṇḍaṃ avaharā』』ti aññaṃ āṇāpeti. Nissaggiyo nāma antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassāti, iminā ca saddhiṃ 『『saṅketaṃ vītināmeyyā』』ti idaṃ padayojanaṃ labhati. Atthasādhako nāma 『『asukaṃ nāma bhaṇḍaṃ yadā sakkosi, tadā avaharā』』ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpako āṇattikkhaṇeyeva pārājiko hoti, avahārako pana avahaṭakāle. Ayaṃ atthasādhako. Dhuranikkhepo pana upanikkhittabhaṇḍavasena veditabbo. Idaṃ sāhatthikapañcakaṃ.

Katamaṃ pubbapayogapañcakaṃ? Aparepi pañca avahārā – pubbapayogo, sahapayogo, saṃvidāvahāro, saṅketakammaṃ, nimittakammanti. Tattha āṇattivasena pubbapayogo veditabbo. Ṭhānā cāvanavasena sahapayogo. Itare pana tayo pāḷiyaṃ (pārā. 118-120) āgatanayeneva veditabbāti. Idaṃ pubbapayogapañcakaṃ.

這是對巴利文原文的直譯： "超過約定"是指第一隻腳越過預定的地點,犯偷蘭遮。第二隻腳越過,犯波羅夷。或者,第一隻腳越過關稅站,犯偷蘭遮。第二隻腳越過,犯波羅夷。這是關於多種物品的解釋。 關於單一物品,則是以上述指控等方式取走、拿走、偷走有主人的奴隸或動物,或改變其姿勢,或使之離開原處,或越過界限。這是關於單一物品的解釋。 二十五種偷盜的解說 此外,在解釋這六個詞時,應該把五個五組合並,顯示二十五種偷盜。因為這樣解釋,這條不與取波羅夷就會被很好地解釋。在這個地方,所有註釋都混亂、攪動、難以理解其判斷。因為在所有註釋中,那些在聖典中以"以五種方式取走未給予之物犯波羅夷,且是被他人佔有的"等方式說的偷盜要素,也被採用,有些地方顯示一個五組,有些地方與"以六種方式"一起顯示兩個五組。這些五組是不成立的。因為只有每個詞都能成立偷盜的,才叫做五組。但這裡所有詞只構成一個偷盜。那裡所顯示的可能的五組,也沒有解釋全部的意思。這樣,在這個地方,所有註釋都混亂、攪動、難以理解其判斷。因此,應該仔細考慮這些通過合併五個五組而顯示的二十五種偷盜。 五個五組是:多種物品五組、單一物品五組、親手五組、前方便五組、偷盜五組。其中,多種物品五組和單一物品五組是根據"取走、拿走、偷走、改變姿勢、移離原處"這些詞而得到的。這些應該按照前面解釋的方法來理解。至於第六個詞"超過約定",它是預謀偷盜和拋棄偷盜共有的。因此,它應該在第三和第五個五組中根據可得的詞來解釋。已經說了多種物品五組和單一物品五組。 什麼是親手五組?五種偷盜:親手、命令、拋棄、達成目的、放棄責任。其中,親手是指親手偷取他人的物品。命令是指命令他人"偷取某人的物品"。拋棄是指站在關稅站內將物品扔到關稅站外,犯波羅夷;與此同時,"超過約定"這個詞也得到解釋。達成目的是指命令"某個物品,當你能夠時就偷取"。如果他人沒有障礙而偷取,命令者在命令時就犯波羅夷,而偷取者在偷取時犯。這是達成目的。放棄責任應該根據寄存物來理解。這是親手五組。 什麼是前方便五組?另外五種偷盜:前方便、同時方便、協議偷盜、約定行為、暗示行為。其中,前方便應該根據命令來理解。同時方便根據使離開原處來理解。其他三種應該按照聖典中所說的方法來理解。這是前方便五組。

Katamaṃ theyyāvahārapañcakaṃ? Aparepi pañca avahārā – theyyāvahāro, pasayhāvahāro, parikappāvahāro , paṭicchannāvahāro, kusāvahāroti. Te pañcapi 『『aññataro bhikkhu saṅghassa cīvare bhājiyamāne theyyacitto kusaṃ saṅkāmetvā cīvaraṃ aggahesī』』ti (pārā. 138) etasmiṃ kusasaṅkāmanavatthusmiṃ vaṇṇayissāma. Idaṃ theyyāvahārapañcakaṃ. Evamimāni pañca pañcakāni samodhānetvā ime pañcavīsati avahārā veditabbā.

Imesu ca pana pañcasu pañcakesu kusalena vinayadharena otiṇṇaṃ vatthuṃ sahasā avinicchinitvāva pañca ṭhānāni oloketabbāni. Yāni sandhāya porāṇā āhu –

『『Vatthuṃ kālañca desañca, agghaṃ paribhogapañcamaṃ;

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo』』ti.

Tattha vatthunti bhaṇḍaṃ; avahārakena hi 『『mayā idaṃ nāma avahaṭa』』nti vuttepi āpattiṃ anāropetvāva taṃ bhaṇḍaṃ sassāmikaṃ vā assāmikaṃ vāti upaparikkhitabbaṃ. Sassāmikepi sāmikānaṃ sālayabhāvo vā nirālayabhāvo vā upaparikkhitabbo. Sace tesaṃ sālayakāle avahaṭaṃ, bhaṇḍaṃ agghāpetvā āpatti kātabbā. Sace nirālayakāle , na pārājikena kāretabbo. Bhaṇḍasāmikesu pana bhaṇḍaṃ āharāpentesu bhaṇḍaṃ dātabbaṃ. Ayamettha sāmīci.

Imassa panatthassa dīpanatthamidaṃ vatthu – bhātiyarājakāle kira mahācetiyapūjāya dakkhiṇadisato eko bhikkhu sattahatthaṃ paṇḍukāsāvaṃ aṃse karitvā cetiyaṅgaṇaṃ pāvisi; taṅkhaṇameva ca rājāpi cetiyavandanatthaṃ āgato. Tattha ussāraṇāya vattamānāya mahājanasammaddo ahosi. Atha so bhikkhu janasammaddapīḷito aṃsato patantaṃ kāsāvaṃ adisvāva nikkhanto; nikkhamitvā ca kāsāvaṃ apassanto 『『ko īdise janasammadde kāsāvaṃ lacchati, na dāni taṃ mayha』』nti dhuranikkhepaṃ katvā gato. Athañño bhikkhu pacchā āgacchanto taṃ kāsāvaṃ disvā theyyacittena gahetvā puna vippaṭisārī hutvā 『『assamaṇo dānimhi, vibbhamissāmī』』ti citte uppannepi 『『vinayadhare pucchitvā ñassāmī』』ti cintesi.

這是對巴利文原文的直譯： 什麼是偷盜五組?另外五種偷盜:偷盜、搶奪、預謀、隱藏、擲簽。這五種我們將在"某比丘在僧團分配衣服時,以偷盜心移動籤子而取得衣服"這個移動籤子的事件中解釋。這是偷盜五組。這樣,通過合併這五個五組,應該理解這二十五種偷盜。 在這五個五組中,善巧的律師不應匆忙判斷所犯的事件,而應觀察五個方面。關於這一點,古人說: "事物、時間和地點,價值以及使用為第五, 智者應權衡這五個方面,然後記住其意義。" 其中,"事物"是指物品;即使偷盜者說"我偷了這個",也不應立即判定犯戒,而應調查那個物品是有主的還是無主的。如果是有主的,還應調查主人是否還有依戀或已無依戀。如果是在他們還有依戀時偷的,應該估價物品然後判定犯戒。如果是在他們已無依戀時偷的,不應判定犯波羅夷。但如果物品的主人要求歸還,應該歸還物品。這是這裡的正確做法。 爲了說明這個意思,這裡有一個故事 - 據說在巴提耶王(Bhātiya)時期,在大塔供養時,一個比丘從南方來,肩上搭著七肘長的黃色袈裟,進入塔院;恰好那時國王也來禮拜佛塔。在那裡,因為要讓路,發生了大眾擁擠。那時,那個比丘被人群擠壓,沒看到從肩上掉下的袈裟就出去了;出去后沒看到袈裟,想"在這樣的人群擁擠中誰能得到袈裟,現在它不是我的了",就放棄責任走了。然後另一個比丘後來看到那件袈裟,以偷盜心拿走,之後又後悔,心想"我現在不是沙門了,我要還俗",但又想"我問過律師再知道"。

Tena ca samayena cūḷasumanatthero nāma sabbapariyattidharo vinayācariyapāmokkho mahāvihāre paṭivasati. So bhikkhu theraṃ upasaṅkamitvā vanditvā okāsaṃ kāretvā attano kukkuccaṃ pucchi. Thero tena bhaṭṭhe janakāye pacchā āgantvā gahitabhāvaṃ ñatvā 『『atthi dāni ettha okāso』』ti cintetvā āha – 『『sace kāsāvasāmikaṃ bhikkhuṃ āneyyāsi, sakkā bhaveyya tava patiṭṭhā kātu』』nti. 『『Kathāhaṃ, bhante, taṃ dakkhissāmī』』ti? 『『Tahiṃ tahiṃ gantvā olokehī』』ti. So pañcapi mahāvihāre oloketvā neva addakkhi. Tato naṃ thero pucchi – 『『katarāya disāya bahū bhikkhū āgacchantī』』ti? 『『Dakkhiṇadisāya, bhante』』ti. 『『Tena hi kāsāvaṃ dīghato ca tiriyañca minitvā ṭhapehi. Ṭhapetvā dakkhiṇadisāya vihārapaṭipāṭiyā vicinitvā taṃ bhikkhuṃ ānehī』』ti. So tathā katvā taṃ bhikkhuṃ disvā therassa santikaṃ ānesi. Thero pucchi – 『『tavedaṃ kāsāva』』nti? 『『Āma, bhante』』ti. 『『Kuhiṃ te pātita』』nti? So sabbaṃ ācikkhi. Thero pana tena kataṃ dhuranikkhepaṃ sutvā itaraṃ pucchi – 『『tayā idaṃ kuhiṃ disvā gahita』』nti? Sopi sabbaṃ ārocesi. Tato naṃ thero āha – 『『sace te suddhacittena gahitaṃ abhavissa, anāpattiyeva te assa. Theyyacittena pana gahitattā dukkaṭaṃ āpannosi. Taṃ desetvā anāpattiko hohi. Idañca kāsāvaṃ attano santakaṃ katvā etasseva bhikkhuno dehī』』ti. So bhikkhu amateneva abhisitto paramassāsappatto ahosīti. Evaṃ vatthu oloketabbaṃ.

Kāloti avahārakālo. Tadeva hi bhaṇḍaṃ kadāci samagghaṃ hoti, kadāci mahagghaṃ. Tasmā taṃ bhaṇḍaṃ yasmiṃ kāle avahaṭaṃ, tasmiṃyeva kāle yo tassa aggho hoti, tena agghena āpatti kāretabbā. Evaṃ kālo oloketabbo.

Desoti avahāradeso. Tañhi bhaṇḍaṃ yasmiṃ dese avahaṭaṃ, tasmiṃyeva dese yo tassa aggho hoti, tena agghena āpatti kāretabbā. Bhaṇḍuṭṭhānadese hi bhaṇḍaṃ samagghaṃ hoti, aññattha mahagghaṃ.

Imassāpi ca atthassa dīpanatthamidaṃ vatthu – antarasamudde kira eko bhikkhu susaṇṭhānaṃ nāḷikeraṃ labhitvā bhamaṃ āropetvā saṅkhathālakasadisaṃ manoramaṃ pānīyathālakaṃ katvā tattheva ṭhapetvā cetiyagiriṃ agamāsi. Athañño bhikkhu antarasamuddaṃ gantvā tasmiṃ vihāre paṭivasanto taṃ thālakaṃ disvā theyyacittena gahetvā cetiyagirimeva āgato. Tassa tattha yāguṃ pivantassa taṃ thālakaṃ disvā thālakasāmiko bhikkhu āha – 『『kuto te idaṃ laddha』』nti? 『『Antarasamuddato me ānīta』』nti. So taṃ 『『netaṃ tava santakaṃ, theyyāya te gahita』』nti saṅghamajjhaṃ ākaḍḍhi. Tattha ca vinicchayaṃ alabhitvā mahāvihāraṃ agamiṃsu. Tattha bheriṃ paharāpetvā mahācetiyasamīpe sannipātaṃ katvā vinicchayaṃ ārabhiṃsu. Vinayadharattherā avahāraṃ saññāpesuṃ.

這是對巴利文原文的直譯： 那時,一位名叫小須摩那(Cūḷasumana)的長老住在大寺(Mahāvihāra),他精通一切經典,是律學教師中的首席。那位比丘來到長老面前,禮拜后請求允許,詢問了自己的疑慮。長老知道他是在人群散去後來取的,想"這裡現在有機會",就說:"如果你能帶來袈裟的主人比丘,就可以為你建立立足之地。""尊者,我怎麼能見到他呢?""到處去找找看。"他在五個大寺院裡找了,都沒有看到。然後長老問他:"從哪個方向來的比丘多?""南方,尊者。""那麼你把袈裟的長和寬量一下記住。然後去南方一個個寺院找,把那個比丘帶來。"他照做后,看到了那個比丘,帶到長老面前。長老問:"這是你的袈裟嗎?""是的,尊者。""你在哪裡丟的?"他把一切都說了。長老聽到他放棄責任后,又問另一個人:"你在哪裡看到並拿走的?"他也把一切都說了。然後長老對他說:"如果你是以清凈心拿的,你就沒有犯戒。但因為你是以偷盜心拿的,你犯了突吉羅。你懺悔后就無罪了。把這件袈裟當作自己的,給這位比丘吧。"那位比丘如同被甘露灌頂,獲得了最大的安慰。這就是應該觀察事物的方法。 "時間"是指偷盜的時間。因為同一物品有時價值低,有時價值高。所以,那個物品在被偷的時候,就應該以那個時候的價值來判定犯戒。這就是應該觀察時間的方法。 "地點"是指偷盜的地點。因為那個物品在被偷的地方,就應該以那個地方的價值來判定犯戒。因為物品在原產地價值低,在其他地方價值高。 爲了說明這個意思,這裡有一個故事 - 據說在中海(大概指斯里蘭卡和印度之間的海域)上,一個比丘得到一個形狀好的椰子,用車床加工成像貝殼碗一樣美麗的飲水碗,放在那裡後去了支提山(Cetiyagiri)。然後另一個比丘去了中海,住在那個寺院,看到那個碗,以偷盜心拿走,也來到支提山。當他在那裡喝粥時,碗的主人比丘看到那個碗,問:"你從哪裡得到的?""我從中海帶來的。"他說"這不是你的,你是偷來的",把他拉到僧團中。在那裡得不到裁決,他們就去了大寺。在那裡,他們敲鼓召集,在大塔附近集會,開始裁決。律師長老們確認了這是偷盜。

Tasmiñca sannipāte ābhidhammikagodattatthero nāma vinayakusalo hoti. So evamāha – 『『iminā idaṃ thālakaṃ kuhiṃ avahaṭa』』nti? 『『Antarasamudde avahaṭa』』nti. 『『Tatridaṃ kiṃ agghatī』』ti? 『『Na kiñci agghati. Tatra hi nāḷikeraṃ bhinditvā miñjaṃ khāditvā kapālaṃ chaḍḍenti, dāruatthaṃ pana pharatī』』ti. 『『Imassa bhikkhuno ettha hatthakammaṃ kiṃ agghatī』』ti? 『『Māsakaṃ vā ūnamāsakaṃ vā』』ti. 『『Atthi pana katthaci sammāsambuddhena māsakena vā ūnamāsakena vā pārājikaṃ paññatta』』nti. Evaṃ vutte 『『sādhu! Sādhu! Sukathitaṃ suvinicchita』』nti ekasādhukāro ahosi. Tena ca samayena bhātiyarājāpi cetiyavandanatthaṃ nagarato nikkhamanto taṃ saddaṃ sutvā 『『kiṃ ida』』nti pucchitvā sabbaṃ paṭipāṭiyā sutvā nagare bheriṃ carāpesi – 『『mayi sante bhikkhūnampi bhikkhūnīnampi gihīnampi adhikaraṇaṃ ābhidhammikagodattattherena vinicchitaṃ suvinicchitaṃ, tassa vinicchaye atiṭṭhamānaṃ rājāṇāya ṭhapemī』』ti. Evaṃ deso oloketabbo.

Agghoti bhaṇḍaggho. Navabhaṇḍassa hi yo aggho hoti, so pacchā parihāyati; yathā navadhoto patto aṭṭha vā dasa vā agghati, so pacchā bhinno vā chiddo vā āṇigaṇṭhikāhato vā appaggho hoti tasmā na sabbadā bhaṇḍaṃ pakatiaggheneva kātabbanti. Evaṃ aggho oloketabbo.

Paribhogoti bhaṇḍaparibhogo. Paribhogenāpi hi vāsiādibhaṇḍassa aggho parihāyati. Tasmā evaṃ upaparikkhitabbaṃ, sace koci kassaci pādagghanakaṃ vāsiṃ harati, tatra vāsisāmiko pucchitabbo – 『『tayā ayaṃ vāsi kittakena kītā』』ti? 『『Pādena, bhante』』ti. 『『Kiṃ pana te kiṇitvāva ṭhapitā, udāhu taṃ vaḷañjesī』』ti? Sace vadati 『『ekadivasaṃ me dantakaṭṭhaṃ vā rajanachalliṃ vā pattapacanakadāruṃ vā chinnaṃ, ghaṃsitvā vā nisitā』』ti. Athassā porāṇo aggho bhaṭṭhoti veditabbo. Yathā ca vāsiyā evaṃ añjaniyā vā añjanisalākāya vā kuñcikāya vā palālena vā thusehi vā iṭṭhakacuṇṇena vā ekavāraṃ ghaṃsitvā dhovanamattenāpi aggho bhassati. Tipumaṇḍalassa makaradantacchedanenāpi parimajjitamattenāpi, udakasāṭikāya sakiṃ nivāsanapārupanenāpi paribhogasīsena aṃse vā sīse vā ṭhapanamattenāpi, taṇḍulādīnaṃ papphoṭanenāpi tato ekaṃ vā dve vā apanayanenāpi, antamaso ekaṃ pāsāṇasakkharaṃ uddharitvā chaḍḍitamattenāpi, sappitelādīnaṃ bhājanantarapaavattanenāpi, antamaso tato makkhikaṃ vā kipillikaṃ vā uddharitvā chaḍḍitamattenāpi, guḷapiṇḍakassa madhurabhāvajānanatthaṃ nakhena vijjhitvā aṇumattaṃ gahitamattenāpi aggho bhassati. Tasmā yaṃkiñci pādagghanakaṃ vuttanayeneva sāmikehi paribhogena ūnaṃ kataṃ hoti, na taṃ avahaṭo bhikkhu pārājikena kātabbo. Evaṃ paribhogo oloketabbo. Evaṃ imāni tulayitvā pañca ṭhānāni dhāreyyatthaṃ vicakkhaṇo, āpattiṃ vā anāpattiṃ vā garukaṃ vā lahukaṃ vā āpattiṃ yathāṭhāne ṭhapeyyāti.

Niṭṭhito 『『ādiyeyya…pe… saṅketaṃ vītināmeyyā』』ti.

Imesaṃ padānaṃ vinicchayo.

這是對巴利文原文的直譯： 在那次集會中,有一位名叫阿毗達磨戈達多(Ābhidhammikagodatta)的長老,精通律學。他這樣說:"這個人在哪裡偷了這個碗?""在中海偷的。""在那裡它值多少錢?""不值錢。在那裡,他們打破椰子,吃了椰肉,就扔掉外殼,只當做柴火用。""這位比丘在那裡的手工勞動值多少錢?""一māsaka或不到一māsaka。""正等正覺者在哪裡規定過一māsaka或不到一māsaka就構成波羅夷嗎?"當這樣說時,大家一致贊同說:"好!好!說得好,判得好。"那時,巴提耶王也正從城裡出來要去禮拜佛塔,聽到這聲音,問:"這是什麼?"聽完整個過程后,他讓人在城裡敲鼓宣佈:"在我在位期間,比丘、比丘尼和在家人的訴訟,由阿毗達磨戈達多長老判決的都是好判決,誰不遵守他的判決,我以王令處置。"這就是應該觀察地點的方法。 "價值"是指物品的價值。因為新物品的價值之後會降低;就像新洗的缽值八或十(māsaka),之後破了或有洞或受到鉚釘損害就不值錢了,所以不應總是按原價計算物品。這就是應該觀察價值的方法。 "使用"是指物品的使用。因為通過使用,斧子等物品的價值也會降低。所以應該這樣調查,如果有人偷了別人價值一pāda的斧子,應該問斧子的主人:"你這把斧子買了多少錢?""一pāda,尊者。""你買了就放著,還是用過?如果他說"我用它砍過一天的牙籤、染料樹皮或煮缽的木頭,或者磨過"。那麼應該知道它已失去原來的價值。就像斧子,涂眼藥的容器、涂眼藥的棒、鑰匙用稻草、穀殼或磚粉磨一次,甚至只是洗一下,價值就會下降。錫盤用鯊魚牙切割或只是擦拭,浴衣穿戴一次或只是作為使用品放在肩上或頭上,大米等只是搖一搖或取出一兩粒,甚至只是拿出一塊石頭或砂礫扔掉,油、蜂蜜等只是從一個容器倒到另一個容器,甚至只是從中取出一隻蒼蠅或螞蟻扔掉,糖塊爲了知道甜度用指甲刺一下取一點點,價值都會下降。因此,任何價值一pāda的東西,如果按上述方式被主人使用而減值,偷走它的比丘不應判定犯波羅夷。這就是應該觀察使用的方法。智者應該這樣權衡這五個方面,記住其意義,根據情況判定有罪或無罪,重罪或輕罪。 "取走...超過約定"這些詞的解釋結束。

Idāni yadidaṃ 『『yathārūpe adinnādāne』』tiādīni vibhajantena 『『yathārūpaṃ nāmā』』tiādi vuttaṃ. Tattha yathārūpanti yathājātikaṃ. Taṃ pana yasmā pādato paṭṭhāya hoti, tasmā 『『pādaṃ vā pādārahaṃ vā atirekapādaṃ vā』』ti āha. Tattha pādena kahāpaṇassa catutthabhāgaṃ akappiyabhaṇḍameva dasseti. Pādārahena pādagghanakaṃ kappiyabhaṇḍaṃ. Atirekapādena ubhayampi. Ettāvatā sabbākārena dutiyapārājikappahonakavatthu dassitaṃ hoti.

Pathabyā rājāti sakalapathaviyā rājā dīpacakkavattī asokasadiso, yo vā panaññopi ekadīpe rājā, sīhaḷarājasadiso. Padesarājāti ekadīpassa padesissaro, bimbisāra-pasenadi-ādayo viya. Maṇḍalikā nāma ye dīpapadesepi ekamekaṃ maṇḍalaṃ bhuñjanti. Antarabhogikā nāma dvinnaṃ rājūnaṃ antarā katipayagāmasāmikā. Akkhadassāti dhammavinicchanakā, te dhammasabhāyaṃ nisīditvā aparādhānurūpaṃ corānaṃ hatthapādacchejjādiṃ anusāsanti. Ye pana ṭhānantarappattā amaccā vā rājakumārā vā katāparādhā honti, te rañño ārocenti, garukaṃ ṭhānaṃ sayaṃ na vinicchinanti. Mahāmattāti ṭhānantarappattā mahāamaccā; tepi tattha tattha gāme vā nigame vā nisīditvā rājakiccaṃ karonti. Ye vā panāti aññepi ye rājakulanissitā vā sakissariyanissitā vā hutvā chejjabhejjaṃ anusāsanti, sabbepi te imasmiṃ atthe 『『rājāno』』ti dasseti.

Haneyyunti potheyyuñceva chindeyyuñca. Pabbājeyyunti nīhareyyuṃ. Corosīti evamādīni ca vatvā paribhāseyyuṃ; tenevāha – 『『paribhāso eso』』ti. Purimaṃ upādāyāti methunaṃ dhammaṃ paṭisevitvā pārājikaṃ āpattiṃ āpannaṃ puggalaṃ upādāya. Sesaṃ pubbe vuttanayattā uttānapadatthattā ca pākaṭamevāti.

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ ādiyeyyātiādīhi chahi padehi saṅkhepato ādānaṃ dassetvā saṅkhepatoeva 『『pādaṃ vā pādārahaṃ vā atirekapādaṃ vā』』ti ādātabbabhaṇḍaṃ dassitaṃ, taṃ yattha yattha ṭhitaṃ, yathā yathā ādānaṃ gacchati, anāgate pāpabhikkhūnaṃ lesokāsanirundhanatthaṃ tathā tathā vitthārato dassetuṃ 『『bhūmaṭṭhaṃ thalaṭṭha』』ntiādinā nayena mātikaṃ ṭhapetvā 『『bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hotī』』tiādinā nayena tassa vibhaṅgaṃ āha.

Pañcavīsatiavahārakathā niṭṭhitā.

Bhūmaṭṭhakathā

這是對巴利文原文的直譯： 現在,在解釋"如何的不與取"等時,說了"如何的是"等。其中,"如何的"是指什麼樣的性質。由於這是從一pāda開始的,所以說"一pāda或等值一pāda或超過一pāda"。其中,以一pāda表示硬幣的四分之一,指不適宜的物品。等值一pāda指值一pāda的適宜物品。超過一pāda指兩者都包括。這樣就全面顯示了足以構成第二波羅夷的事物。 "地上的國王"是指整個地球的國王,如統治四大洲的阿育王那樣的轉輪王,或者統治一個島的國王,如錫蘭國王。"地方國王"是指統治一個島的一部分的國王,如頻婆娑羅王、波斯匿王等。"小國王"是指在島的某部分統治一個區域的人。"中間統治者"是指在兩個國王之間統治幾個村莊的人。"判官"是指法律裁判官,他們坐在法庭上,根據罪行輕重判決盜賊砍手砍腳等。但如果是獲得高位的大臣或王子犯罪,他們會報告國王,不自己判決重大案件。"大臣"是指獲得高位的大臣;他們也在各處村鎮坐鎮處理王事。"或其他人"是指依附於王族或自主統治者而判決刑罰的其他人,這裡都稱他們為"國王"。 "會打"是指會打也會砍。"會驅逐"是指會趕出去。"你是盜賊"等,說這樣的話並辱罵;所以說"這是辱罵"。"比起前者"是指與犯了淫慾波羅夷的人相比。其餘的因為前面已經說過,意思也很明顯,所以很清楚。 93. 這樣按順序解釋了宣說的學處后,現在對前面用"取走"等六個詞簡略顯示的取走行為,以及用"一pāda或等值一pāda或超過一pāda"簡略顯示的可取走物品,爲了堵住未來惡比丘尋找藉口的機會,詳細說明它們放在哪裡,如何被取走,所以用"放在地上、放在地面上"等方式立下綱要,然後用"放在地上的物品是指放在地面上的"等方式解釋其詳細內容。 二十五種偷盜的解說結束。 放在地上的解說

  1. Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā. Nikhātanti bhūmiyaṃ khaṇitvā ṭhapitaṃ. Paṭicchannanti paṃsuiṭṭhakādīhi paṭicchannaṃ. Bhūmaṭṭhaṃ bhaṇḍaṃ…pe… gacchati vā, āpatti dukkaṭassāti taṃ evaṃ nikhaṇitvā vā paṭicchādetvā vā ṭhapitattā bhūmiyaṃ ṭhitaṃ bhaṇḍaṃ yo bhikkhu kenacideva upāyena ñatvā 『『āharissāmī』』ti theyyacitto hutvā rattibhāge uṭṭhāya gacchati, so bhaṇḍaṭṭhānaṃ appatvāpi sabbakāyavacīvikāresu dukkaṭaṃ āpajjati. Kathaṃ? So hi tassa āharaṇatthāya uṭṭhahanto yaṃ yaṃ aṅgapaccaṅgaṃ phandāpeti, sabbattha dukkaṭameva. Nivāsanapārupanaṃ saṇṭhapeti, hatthavāre hatthavāre dukkaṭaṃ. 『『Mahantaṃ nidhānaṃ na sakkā ekena āharituṃ, dutiyaṃ pariyesissāmī』』ti kassaci sahāyassa santikaṃ gantukāmo dvāraṃ vivarati, padavāre ca hatthavāre ca dukkaṭaṃ. Dvārapidahane pana aññasmiṃ vā gamanassa anupakāre anāpatti. Tassa nipannokāsaṃ gantvā 『『itthannāmā』』ti pakkosati, tamatthaṃ ārocetvā 『『ehi gacchāmā』』ti vadati, vācāya vācāya dukkaṭaṃ. So tassa vacanena uṭṭhahati, tassāpi dukkaṭaṃ. Uṭṭhahitvā tassa santikaṃ gantukāmo nivāsanapārupanaṃ saṇṭhapeti, dvāraṃ vivaritvā tassa samīpaṃ gacchati, hatthavārapadavāresu sabbattha dukkaṭaṃ. So taṃ pucchati 『『asuko ca asuko ca kuhiṃ, asukañca asukañca pakkosāhī』』ti, vācāya vācāya dukkaṭaṃ. Sabbe samāgate disvā 『『mayā asukasmiṃ nāma ṭhāne evarūpo nidhi upaladdho, gacchāma taṃ gahetvā puññāni ca karissāma, sukhañca jīvissāmā』』ti vadati, vācāya vācāya dukkaṭameva.

Evaṃ laddhasahāyo kudālaṃ pariyesati. Sace panassa attano kudālo atthi, 『『taṃ āharissāmī』』ti gacchanto ca gaṇhanto ca āharanto ca sabbattha hatthavārapadavāresu dukkaṭaṃ āpajjati . Sace natthi, aññaṃ bhikkhuṃ vā gahaṭṭhaṃ vā gantvā yācati, yācanto ca sace 『『kudālaṃ me dehi, kudālena me attho , kiñci kātabbamatthi, taṃ katvā paccāharissāmī』』ti musā abhaṇanto yācati, vācāya vācāya dukkaṭaṃ. Sace 『『mātikā sodhetabbā atthi, vihāre bhūmikammaṃ kātabbaṃ atthī』』ti musāpi bhaṇati, yaṃ yaṃ vacanaṃ musā, tattha tattha pācittiyaṃ. Mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalikhitanti veditabbaṃ. Na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthi. Sace pana kudālassa daṇḍo natthi, 『『daṇḍaṃ karissāmī』』ti vāsiṃ vā pharasuṃ vā niseti, tadatthāya gacchati, gantvā sukkhakaṭṭhaṃ chindati tacchati ākoṭeti, sabbattha hatthavārapadavāresu dukkaṭaṃ. Allarukkhaṃ chindati, pācittiyaṃ. Tato paraṃ sabbapayogesu dukkaṭaṃ. Saṅkhepaṭṭhakathāyaṃ pana mahāpaccariyañca tattha jātakakaṭṭhalatāchedanatthaṃ vāsipharasuṃ pariyesantānampi dukkaṭaṃ vuttaṃ. Sace pana tesaṃ evaṃ hoti 『『vāsipharasukudāle yācantā āsaṅkitā bhavissāma, lohaṃ samuṭṭhāpetvā karomā』』ti. Tato araññaṃ gantvā lohabījatthaṃ pathaviṃ khaṇanti, akappiyapathaviṃ khaṇantānaṃ dukkaṭehi saddhiṃ pācittiyānīti mahāpaccariyaṃ vuttaṃ. Yathā ca idha, evaṃ sabbattha pācittiyaṭṭhāne dukkaṭā na muccati. Kappiyapathaviṃ khaṇantānaṃ dukkaṭāniyeva. Bījaṃ pana gahetvā tato paraṃ sabbakiriyāsu payoge payoge dukkaṭaṃ.

  1. 這裡是對隱晦詞語的解釋以及判定的討論。"埋藏"是指挖地並放置。"遮蓋"是指用土、磚等遮蓋。"地上的物品...等...走去,犯突吉羅罪"是指,由於這樣挖掘或遮蓋而放置在地上的物品,任何比丘以任何方式知道后,生起偷盜之心想"我要拿走",在夜間起身走去,即使還沒到達物品所在處,也在所有身語行為中犯突吉羅罪。怎麼說呢?他爲了拿走那物品而起身,無論移動哪個肢體,都在每處犯突吉羅罪。整理下衣上衣,每次手的動作都犯突吉羅罪。"大寶藏一個人不能拿走,我要尋找第二個人"而想去找某個同伴,打開門,每次腳步和手的動作都犯突吉羅罪。但關門時或其他與行走無關的動作則無罪。到了那人躺臥的地方叫他"某某人",告知此事說"來吧,我們去",每句話都犯突吉羅罪。那人聽他的話起身,他也犯突吉羅罪。起身後想去他那裡,整理下衣上衣,打開門走到他身邊,在手的動作和腳步中都犯突吉羅罪。他問那人"某某人在哪裡,去叫某某人來",每句話都犯突吉羅罪。看到所有人都來了后說"我在某處發現這樣的寶藏,我們去拿了它做功德,就能快樂地生活",每句話都只是犯突吉羅罪。 這樣找到同伴后尋找鋤頭。如果他自己有鋤頭,"我去拿來"而去、拿、帶來時,在所有手的動作和腳步中都犯突吉羅罪。如果沒有,就去找其他比丘或在家人請求,請求時如果不說謊而說"給我鋤頭,我需要鋤頭,有事要做,做完就還給你",每句話都犯突吉羅罪。如果說謊"要清理水渠,要在寺院做土地工作"等,每句妄語都犯波逸提罪。但在《大義釋》中說即使真話假話都只是突吉羅罪,這應理解為誤寫。因為在未與取的準備階段,波逸提罪處沒有突吉羅罪。如果鋤頭沒有柄,"我要做個柄"而磨斧頭或大斧,為此而走,走去後砍干木、削、敲打,在所有手的動作和腳步中都犯突吉羅罪。砍濕木則犯波逸提罪。此後在所有準備中都犯突吉羅罪。但在《略義釋》和《大品》中說,為砍伐那裡生長的木頭和藤蔓而尋找斧頭和大斧也犯突吉羅罪。如果他們這樣想"請求斧頭、大斧、鋤頭會引起懷疑,我們煉製金屬來做",於是去森林挖土尋找金屬礦,在《大品》中說挖不適合的土地時除了突吉羅罪還犯波逸提罪。不僅在這裡,在所有波逸提罪處都不能免除突吉羅罪。挖適合的土地只犯突吉羅罪。拿到礦石后,此後在所有行為中每次準備都犯突吉羅罪。

Piṭakapariyesanepi hatthavārapadavāresu vuttanayeneva dukkaṭaṃ. Musāvāde pācittiyaṃ. Piṭakaṃ kātukāmatāya vallicchedane pācittiyanti sabbaṃ purimanayeneva veditabbaṃ. Gacchati vā āpatti dukkaṭassāti evaṃ pariyiṭṭhasahāyakudālapiṭako nidhiṭṭhānaṃ gacchati, padavāre padavāre dukkaṭaṃ. Sace pana gacchanto 『『imaṃ nidhiṃ laddhā buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmī』』ti kusalaṃ uppādeti, kusalacittena gamane anāpatti. Kasmā? 『『Theyyacitto dutiyaṃ vā…pe… gacchati vā, āpatti dukkaṭassā』』ti vuttattā. Yathā ca idha, evaṃ sabbattha atheyyacittassa anāpatti. Maggato okkamma nidhānaṭṭhānaṃ gamanatthāya maggaṃ karonto bhūtagāmaṃ chindati, pācittiyaṃ. Sukkhakaṭṭhaṃ chindati, dukkaṭaṃ.

Tatthajātakanti ciranihitāya kumbhiyā upari jātakaṃ. Kaṭṭhaṃ vā lataṃ vāti na kevalaṃ kaṭṭhalatameva, yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hoti.

Aṭṭhavidhaṃ hetaṃ dukkaṭaṃ nāma imasmiṃ ṭhāne samodhānetvā therehi dassitaṃ – pubbapayogadukkaṭaṃ , sahapayogadukkaṭaṃ, anāmāsadukkaṭaṃ, durupaciṇṇadukkaṭaṃ, vinayadukkaṭaṃ, ñātadukkaṭaṃ, ñattidukkaṭaṃ, paṭissavadukkaṭanti. Tattha 『『theyyacitto dutiyaṃ vā kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassā』』ti idaṃ pubbapayogadukkaṭaṃ nāma. Ettha hi dukkaṭaṭṭhāne dukkaṭaṃ, pācittiyaṭṭhāne pācittiyameva hoti. 『『Tatthajātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassā』』ti idaṃ sahapayogadukkaṭaṃ nāma. Ettha pana pācittiyavatthu ca dukkaṭavatthu ca dukkaṭaṭṭhāneyeva tiṭṭhati. Kasmā? Avahārassa sahapayogattāti. Yaṃ pana dasavidhaṃ ratanaṃ, sattavidhaṃ dhaññaṃ, sabbañca āvudhabhaṇḍādiṃ āmasantassa dukkaṭaṃ vuttaṃ, idaṃ anāmāsadukkaṭaṃ nāma. Yaṃ kadalināḷikerādīnaṃ tatthajātakaphalāni āmasantassa dukkaṭaṃ vuttaṃ, idaṃ durupaciṇṇadukkaṭaṃ nāma. Yaṃ pana piṇḍāya carantassa patte raje patite pattaṃ appaṭiggahetvā adhovitvā vā tattha bhikkhaṃ gaṇhantassa dukkaṭaṃ vuttaṃ, idaṃ vinayadukkaṭaṃ nāma. 『『Sutvā na vadanti, āpatti dukkaṭassā』』ti (pārā. 419) idaṃ ñātadukkaṭaṃ nāma. Yaṃ ekādasasu samanubhāsanāsu 『『ñattiyā dukkaṭa』』nti (pārā. 414) vuttaṃ, idaṃ ñattidukkaṭaṃ nāma. 『『Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā』』ti (mahāva. 207) idaṃ paṭissavadukkaṭaṃ nāma. Idaṃ pana sahapayogadukkaṭaṃ. Tena vuttaṃ – 『『yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hotī』』ti.

Sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccati. Atha dhuranikkhepaṃ akatvā saussāhova paṃsuṃ khaṇati, chedanadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti. Akappiyapathaviṃ khaṇantopi hi idha sahapayogattā dukkaṭameva āpajjati. Sace panassa sabbadisāsu khaṇitvā kumbhimūlaṃ pattassāpi lajjidhammo okkamati, khaṇanapaccayā dukkaṭaṃ desetvā muccati.

Piṭakapariyesanepi hatthavārapadavāresu vuttanayeneva dukkaṭaṃ. 在尋找籃子時,每次手的動作和腳步也如前所說犯突吉羅罪。Musāvāde pācittiyaṃ. 妄語則犯波逸提罪。Piṭakaṃ kātukāmatāya vallicchedane pācittiyanti sabbaṃ purimanayeneva veditabbaṃ. 爲了製作籃子而砍藤蔓犯波逸提罪,這一切都應如前所述理解。Gacchati vā āpatti dukkaṭassāti evaṃ pariyiṭṭhasahāyakudālapiṭako nidhiṭṭhānaṃ gacchati, padavāre padavāre dukkaṭaṃ. "走去也犯突吉羅罪"是指這樣尋找同伴、鋤頭、籃子的人走向寶藏所在處,每一步都犯突吉羅罪。Sace pana gacchanto ''imaṃ nidhiṃ laddhā buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmī''ti kusalaṃ uppādeti, kusalacittena gamane anāpatti. 但如果走去時生起善心想"得到這寶藏后我要供養佛或法或僧",以善心走去則無罪。Kasmā? ''Theyyacitto dutiyaṃ vā…pe… gacchati vā, āpatti dukkaṭassā''ti vuttattā. 為什麼?因為說"有偷盜之心尋找第二人...等...走去,犯突吉羅罪"。Yathā ca idha, evaṃ sabbattha atheyyacittassa anāpatti. 如此處,在所有情況下無偷盜之心者都無罪。Maggato okkamma nidhānaṭṭhānaṃ gamanatthāya maggaṃ karonto bhūtagāmaṃ chindati, pācittiyaṃ. 偏離道路為去寶藏處而開路時砍植物,犯波逸提罪。Sukkhakaṭṭhaṃ chindati, dukkaṭaṃ. 砍干木,犯突吉羅罪。 Tatthajātakanti ciranihitāya kumbhiyā upari jātakaṃ. "那裡生長的"是指長期埋藏的罐子上面生長的。Kaṭṭhaṃ vā lataṃ vāti na kevalaṃ kaṭṭhalatameva, yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hoti. "木頭或藤蔓"不僅指木頭和藤蔓,由於是伴隨行為,砍任何濕的或乾的草木藤蔓等都只犯突吉羅罪。 Aṭṭhavidhaṃ hetaṃ dukkaṭaṃ nāma imasmiṃ ṭhāne samodhānetvā therehi dassitaṃ – pubbapayogadukkaṭaṃ , sahapayogadukkaṭaṃ, anāmāsadukkaṭaṃ, durupaciṇṇadukkaṭaṃ, vinayadukkaṭaṃ, ñātadukkaṭaṃ, ñattidukkaṭaṃ, paṭissavadukkaṭanti. 長老們在此歸納並說明了這八種突吉羅罪:準備突吉羅、伴隨突吉羅、不可觸突吉羅、惡習突吉羅、律突吉羅、知道突吉羅、動議突吉羅、承諾突吉羅。Tattha ''theyyacitto dutiyaṃ vā kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassā''ti idaṃ pubbapayogadukkaṭaṃ nāma. 其中"有偷盜之心尋找第二人或鋤頭或籃子或走去,犯突吉羅罪",這稱為準備突吉羅。Ettha hi dukkaṭaṭṭhāne dukkaṭaṃ, pācittiyaṭṭhāne pācittiyameva hoti. 這裡在突吉羅處犯突吉羅,在波逸提處只犯波逸提。''Tatthajātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassā''ti idaṃ sahapayogadukkaṭaṃ nāma. "砍那裡生長的木頭或藤蔓,犯突吉羅罪",這稱為伴隨突吉羅。Ettha pana pācittiyavatthu ca dukkaṭavatthu ca dukkaṭaṭṭhāneyeva tiṭṭhati. 這裡波逸提因和突吉羅因都只是停留在突吉羅處。Kasmā? Avahārassa sahapayogattāti. 為什麼?因為是偷竊的伴隨行為。Yaṃ pana dasavidhaṃ ratanaṃ, sattavidhaṃ dhaññaṃ, sabbañca āvudhabhaṇḍādiṃ āmasantassa dukkaṭaṃ vuttaṃ, idaṃ anāmāsadukkaṭaṃ nāma. 觸控十種珍寶、七種穀物和所有武器等物品犯突吉羅罪,這稱為不可觸突吉羅。Yaṃ kadalināḷikerādīnaṃ tatthajātakaphalāni āmasantassa dukkaṭaṃ vuttaṃ, idaṃ durupaciṇṇadukkaṭaṃ nāma. 觸控香蕉、椰子等那裡生長的果實犯突吉羅罪,這稱為惡習突吉羅。Yaṃ pana piṇḍāya carantassa patte raje patite pattaṃ appaṭiggahetvā adhovitvā vā tattha bhikkhaṃ gaṇhantassa dukkaṭaṃ vuttaṃ, idaṃ vinayadukkaṭaṃ nāma. 乞食時缽上落塵,不接受或不洗而在那裡接受食物犯突吉羅罪,這稱為律突吉羅。''Sutvā na vadanti, āpatti dukkaṭassā''ti (pārā. 419) idaṃ ñātadukkaṭaṃ nāma. "聽到后不說,犯突吉羅罪",這稱為知道突吉羅。Yaṃ ekādasasu samanubhāsanāsu ''ñattiyā dukkaṭa''nti (pārā. 414) vuttaṃ, idaṃ ñattidukkaṭaṃ nāma. 在十一種勸諫中所說的"動議犯突吉羅罪",這稱為動議突吉羅。''Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā''ti (mahāva. 207) idaṃ paṭissavadukkaṭaṃ nāma. "諸比丘,那比丘的前行為不顯現,但承諾犯突吉羅罪",這稱為承諾突吉羅。Idaṃ pana sahapayogadukkaṭaṃ. 這是伴隨突吉羅。Tena vuttaṃ – ''yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hotī''ti. 因此說"由於是伴隨行為,砍任何濕的或乾的草木藤蔓等都只犯突吉羅罪"。 Sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccati. 如果他砍那裡生長的草木藤蔓等後生起慚愧之法,生起防護,懺悔由砍伐而犯的突吉羅罪后得解脫。Atha dhuranikkhepaṃ akatvā saussāhova paṃsuṃ khaṇati, chedanadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti. 如果他不放棄任務而熱心地挖土,砍伐的突吉羅罪止息,安住于挖掘的突吉羅罪。Akappiyapathaviṃ khaṇantopi hi idha sahapayogattā dukkaṭameva āpajjati. 即使挖不適合的土地,由於這裡是伴隨行為,也只犯突吉羅罪。Sace panassa sabbadisāsu khaṇitvā kumbhimūlaṃ pattassāpi lajjidhammo okkamati, khaṇanapaccayā dukkaṭaṃ desetvā muccati. 如果他在所有方向挖掘直到罐子底部後生起慚愧之法,懺悔由挖掘而犯的突吉羅罪后得解脫。

Byūhati vāti atha pana saussāhova paṃsuṃ viyūhati, ekapasse rāsiṃ karoti, khaṇanadukkaṭaṃ paṭippassambhati, viyūhanadukkaṭe patiṭṭhāti. Tañca paṃsuṃ tattha tattha puñjaṃ karonto payoge payoge dukkaṭaṃ āpajjati. Sace pana rāsiṃ katvāpi dhuranikkhepaṃ karoti, lajjidhammaṃ āpajjati , viyūhanadukkaṭaṃ desetvā muccati. Uddharati vāti atha pana saussāhova paṃsuṃ uddharitvā bahi pāteti, viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhāti. Paṃsuṃ pana kudālena vā hatthehi vā pacchiyā vā tahiṃ tahiṃ pātento payoge payoge dukkaṭaṃ āpajjati. Sace pana sabbaṃ paṃsuṃ nīharitvā kumbhiṃ thalaṭṭhaṃ katvāpi lajjidhammaṃ āpajjati, uddharaṇadukkaṭaṃ desetvā muccati. Atha pana saussāhova kumbhiṃ āmasati, uddharaṇadukkaṭaṃ paṭippassambhati, āmasanadukkaṭe patiṭṭhāti. Āmasitvāpi ca lajjidhammaṃ āpajjanto āmasanadukkaṭaṃ desetvā muccati. Atha saussāhova kumbhiṃ phandāpeti, āmasanadukkaṭaṃ paṭippassambhati, 『『phandāpeti, āpatti thullaccayassā』』ti vuttathullaccaye patiṭṭhāti.

Tatrāyaṃ dukkaṭathullaccayānaṃ dvinnampi vacanattho – paṭhamaṃ tāvettha duṭṭhu kataṃ satthārā vuttakiccaṃ virādhetvā katanti dukkaṭaṃ. Atha vā duṭṭhaṃ kataṃ, virūpā sā kiriyā bhikkhukiriyānaṃ majjhe na sobhatīti evampi dukkaṭaṃ. Vuttañcetaṃ –

『『Dukkaṭaṃ iti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Aparaddhaṃ viraddhañca, khalitaṃ yañca dukkaṭaṃ.

『『Yaṃ manusso kare pāpaṃ, āvi vā yadi vā raho;

Dukkaṭanti pavedenti, tenetaṃ iti vuccatī』』ti. (pari. 339);

Itaraṃ pana thūlattā, accayattā ca thullaccayaṃ. 『『Samparāye ca duggati』』 (saṃ. ni.

Byūhati vāti atha pana saussāhova paṃsuṃ viyūhati, ekapasse rāsiṃ karoti, khaṇanadukkaṭaṃ paṭippassambhati, viyūhanadukkaṭe patiṭṭhāti. "或堆積"是指他熱心地堆積泥土,在一邊堆成一堆,挖掘的突吉羅罪止息,安住于堆積的突吉羅罪。Tañca paṃsuṃ tattha tattha puñjaṃ karonto payoge payoge dukkaṭaṃ āpajjati. 他在這裡那裡堆積那泥土時,每次行動都犯突吉羅罪。Sace pana rāsiṃ katvāpi dhuranikkhepaṃ karoti, lajjidhammaṃ āpajjati , viyūhanadukkaṭaṃ desetvā muccati. 如果他堆成一堆後放棄任務,生起慚愧之法,懺悔堆積的突吉羅罪后得解脫。Uddharati vāti atha pana saussāhova paṃsuṃ uddharitvā bahi pāteti, viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhāti. "或取出"是指他熱心地取出泥土扔到外面,堆積的突吉羅罪止息,安住于取出的突吉羅罪。Paṃsuṃ pana kudālena vā hatthehi vā pacchiyā vā tahiṃ tahiṃ pātento payoge payoge dukkaṭaṃ āpajjati. 他用鋤頭或手或籃子把泥土扔到這裡那裡時,每次行動都犯突吉羅罪。Sace pana sabbaṃ paṃsuṃ nīharitvā kumbhiṃ thalaṭṭhaṃ katvāpi lajjidhammaṃ āpajjati, uddharaṇadukkaṭaṃ desetvā muccati. 如果他取出所有泥土使罐子露出後生起慚愧之法,懺悔取出的突吉羅罪后得解脫。Atha pana saussāhova kumbhiṃ āmasati, uddharaṇadukkaṭaṃ paṭippassambhati, āmasanadukkaṭe patiṭṭhāti. 如果他熱心地觸控罐子,取出的突吉羅罪止息,安住于觸控的突吉羅罪。Āmasitvāpi ca lajjidhammaṃ āpajjanto āmasanadukkaṭaṃ desetvā muccati. 觸控後生起慚愧之法,懺悔觸控的突吉羅罪后得解脫。Atha saussāhova kumbhiṃ phandāpeti, āmasanadukkaṭaṃ paṭippassambhati, ''phandāpeti, āpatti thullaccayassā''ti vuttathullaccaye patiṭṭhāti. 如果他熱心地使罐子動搖,觸控的突吉羅罪止息,安住于所說的"使動搖,犯偷蘭遮罪"的偷蘭遮罪。 Tatrāyaṃ dukkaṭathullaccayānaṃ dvinnampi vacanattho – paṭhamaṃ tāvettha duṭṭhu kataṃ satthārā vuttakiccaṃ virādhetvā katanti dukkaṭaṃ. 這裡是突吉羅和偷蘭遮兩種罪的詞義解釋 - 首先,突吉羅是指做錯了,違背了佛陀所說的職責而做。Atha vā duṭṭhaṃ kataṃ, virūpā sā kiriyā bhikkhukiriyānaṃ majjhe na sobhatīti evampi dukkaṭaṃ. 或者說是做了壞事,那行為不適當,在比丘的行為中不合適,這樣也稱為突吉羅。Vuttañcetaṃ – 這也被說為: ''Dukkaṭaṃ iti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ; Aparaddhaṃ viraddhañca, khalitaṃ yañca dukkaṭaṃ. "所說的突吉羅,你如實地聽: 錯誤、失誤、過失和做錯。 ''Yaṃ manusso kare pāpaṃ, āvi vā yadi vā raho; Dukkaṭanti pavedenti, tenetaṃ iti vuccatī''ti. (pari. 339); 人所做的惡,無論公開還是隱秘; 宣稱為突吉羅,因此它被如此稱呼。" Itaraṃ pana thūlattā, accayattā ca thullaccayaṃ. 另一種則因為粗重和過失而稱為偷蘭遮。''Samparāye ca duggati'' (saṃ. ni.

1.49), 『『yaṃ hoti kaṭukapphala』』ntiādīsu (dha. pa. 66; netti. 91) viya cettha saṃyogabhāvo veditabbo. Ekassa santike desetabbesu hi accayesu tena samo thūlo accayo natthi. Tasmā vuttaṃ 『『thūlattā accayattā ca thullaccaya』』nti. Vuttañcetaṃ –

『『Thullaccayanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Ekassa mūle yo deseti, yo ca taṃ paṭiggaṇhati;

Accayo tena samo natthi, tenetaṃ iti vuccatī』』ti. (pari. 339);

Phandāpentassa ca payoge payoge thullaccayaṃ. Phandāpetvāpi ca lajjidhammaṃ okkanto thullaccayaṃ desetvā muccati. Sahapayogato paṭṭhāyeva cettha purimā purimā āpatti paṭippassambhati. Sahapayogaṃ pana akatvā lajjidhammaṃ okkantena yā pubbapayoge dukkaṭapācittiyā āpannā, sabbā tā desetabbā. Sahapayoge ca tatthajātakacchedane bahukānipi dukkaṭāni paṃsukhaṇanaṃ patvā paṭippassambhanti. Ekaṃ khaṇanadukkaṭameva hoti. Khaṇane bahukānipi viyūhanaṃ, viyūhane bahukānipi uddharaṇaṃ, uddharaṇe bahukānipi āmasanaṃ, āmasane bahukānipi phandāpanaṃ patvā paṭippassambhanti. Paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatīti kurundaṭṭhakathāyaṃ vuttaṃ. Purimāpattipaṭippassaddhi ca nāmesā 『『ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhantī』』ti (pārā. 414) evaṃ anusāvanāsuttesuyeva āgatā. Idha pana dutiyapārājike aṭṭhakathācariyappamāṇena gahetabbāti.

Ṭhānācāveti, āpatti pārājikassāti yo pana phandāpetvāpi lajjidhammaṃ anokkamitvāva taṃ kumbhiṃ ṭhānato antamaso kesaggamattampi cāveti, pārājikameva āpajjatīti attho. Ṭhānā cāvanañcettha chahi ākārehi veditabbaṃ. Kathaṃ? Kumbhiṃ mukhavaṭṭiyaṃ gahetvā attano abhimukhaṃ ākaḍḍhanto iminā antena phuṭṭhokāsaṃ kesaggamattampi pārimantena atikkāmeti, pārājikaṃ. Tatheva gahetvā parato pellento pārimantena phuṭṭhokāsaṃ kesaggamattampi iminā antena atikkāmeti, pārājikaṃ. Vāmato vā dakkhiṇato vā apanāmento vāmantena phuṭṭhokāsaṃ kesaggamattampi dakkhiṇantena atikkāmeti, pārājikaṃ. Dakkhiṇantena vā phuṭṭhokāsaṃ kesaggamattampi vāmantena atikkāmeti, pārājikaṃ. Uddhaṃ ukkhipanto kesaggamattampi bhūmito moceti, pārājikaṃ. Khaṇitvā heṭṭhato osīdento bundena phuṭṭhokāsaṃ kesaggamattampi mukhavaṭṭiyā atikkāmeti, pārājikanti evaṃ ekaṭṭhāne ṭhitāya kumbhiyā. Yadi pana kumbhimukhavaṭṭiyā pāsaṃ katvā lohakhāṇuṃ vā khadirasārādikhāṇuṃ vā pathaviyaṃ ākoṭetvā tattha saṅkhalikāya bandhitvā ṭhapenti, ekissā disāya ekāya saṅkhalikāya baddhāya dve ṭhānāni labbhanti, dvīsu tīsu catūsu disāsu catūhi saṅkhalikāhi baddhāya pañca ṭhānāni labbhanti.

Tattha ekakhāṇuke baddhakumbhiyā paṭhamaṃ khāṇukaṃ vā uddharati, saṅkhalikaṃ vā chindati, thullaccayaṃ. Tato kumbhiṃ yathāvuttanayena kesaggamattampi ṭhānā cāveti, pārājikaṃ. Atha paṭhamaṃ kumbhiṃ uddharati, thullaccayaṃ. Tato khāṇukaṃ kesaggamattampi ṭhānā cāveti, saṅkhalikaṃ vā chindati, pārājikaṃ. Etena upāyena dvīsu tīsu catūsu khāṇukesu baddhakumbhiyāpi pacchime ṭhānācāvane pārājikaṃ. Sesesu thullaccayaṃ veditabbaṃ.

1.49), ''yaṃ hoti kaṭukapphala''ntiādīsu (dha. pa. 66; netti. 91) viya cettha saṃyogabhāvo veditabbo. 這裡應理解為如"來世惡趣"、"有苦果"等中的複合詞。Ekassa santike desetabbesu hi accayesu tena samo thūlo accayo natthi. 因為在應向一人懺悔的過失中,沒有與之相當的粗重過失。Tasmā vuttaṃ ''thūlattā accayattā ca thullaccaya''nti. 因此說"因粗重和過失而稱為偷蘭遮"。Vuttañcetaṃ – 這也被說為: ''Thullaccayanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ; Ekassa mūle yo deseti, yo ca taṃ paṭiggaṇhati; Accayo tena samo natthi, tenetaṃ iti vuccatī''ti. (pari. 339); "所說的偷蘭遮,你如實地聽: 向一人懺悔者,和接受懺悔者; 沒有與之相當的過失,因此它被如此稱呼。" Phandāpentassa ca payoge payoge thullaccayaṃ. 使動搖時每次行動都犯偷蘭遮罪。Phandāpetvāpi ca lajjidhammaṃ okkanto thullaccayaṃ desetvā muccati. 使動搖後生起慚愧之法,懺悔偷蘭遮罪后得解脫。Sahapayogato paṭṭhāyeva cettha purimā purimā āpatti paṭippassambhati. 從伴隨行為開始,前前的罪就止息。Sahapayogaṃ pana akatvā lajjidhammaṃ okkantena yā pubbapayoge dukkaṭapācittiyā āpannā, sabbā tā desetabbā. 但不做伴隨行為而生起慚愧之法者,應懺悔在準備階段所犯的所有突吉羅和波逸提罪。Sahapayoge ca tatthajātakacchedane bahukānipi dukkaṭāni paṃsukhaṇanaṃ patvā paṭippassambhanti. 在伴隨行為中,砍那裡生長的東西所犯的許多突吉羅罪到挖土時就止息。Ekaṃ khaṇanadukkaṭameva hoti. 只有一個挖掘的突吉羅罪。Khaṇane bahukānipi viyūhanaṃ, viyūhane bahukānipi uddharaṇaṃ, uddharaṇe bahukānipi āmasanaṃ, āmasane bahukānipi phandāpanaṃ patvā paṭippassambhanti. 挖掘的許多罪到堆積時止息,堆積的許多罪到取出時止息,取出的許多罪到觸控時止息,觸控的許多罪到使動搖時止息。Paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatīti kurundaṭṭhakathāyaṃ vuttaṃ. 在《古侖德注》中說,在挖土等行為中生起慚愧之法時,即使有許多罪,只懺悔一個就得解脫。Purimāpattipaṭippassaddhi ca nāmesā ''ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhantī''ti (pārā. 414) evaṃ anusāvanāsuttesuyeva āgatā. 前罪的止息只出現在教誡經中,如"動議犯突吉羅罪,兩次羯磨止息偷蘭遮罪"。Idha pana dutiyapārājike aṭṭhakathācariyappamāṇena gahetabbāti. 但這裡在第二波羅夷中應以註釋師的量度來理解。 Ṭhānācāveti, āpatti pārājikassāti yo pana phandāpetvāpi lajjidhammaṃ anokkamitvāva taṃ kumbhiṃ ṭhānato antamaso kesaggamattampi cāveti, pārājikameva āpajjatīti attho. "使離開原處,犯波羅夷罪"的意思是,即使使動搖后也不生起慚愧之法,而使那罐子離開原處哪怕一根頭髮的距離,就犯波羅夷罪。Ṭhānā cāvanañcettha chahi ākārehi veditabbaṃ. 這裡應以六種方式理解使離開原處。Kathaṃ? 怎麼說呢?Kumbhiṃ mukhavaṭṭiyaṃ gahetvā attano abhimukhaṃ ākaḍḍhanto iminā antena phuṭṭhokāsaṃ kesaggamattampi pārimantena atikkāmeti, pārājikaṃ. 抓住罐子的口緣向自己拉,使這邊接觸的地方哪怕一根頭髮的距離被另一邊超過,犯波羅夷罪。Tatheva gahetvā parato pellento pārimantena phuṭṭhokāsaṃ kesaggamattampi iminā antena atikkāmeti, pārājikaṃ. 同樣抓住向前推,使另一邊接觸的地方哪怕一根頭髮的距離被這邊超過,犯波羅夷罪。Vāmato vā dakkhiṇato vā apanāmento vāmantena phuṭṭhokāsaṃ kesaggamattampi dakkhiṇantena atikkāmeti, pārājikaṃ. 向左或向右傾斜,使左邊接觸的地方哪怕一根頭髮的距離被右邊超過,犯波羅夷罪。Dakkhiṇantena vā phuṭṭhokāsaṃ kesaggamattampi vāmantena atikkāmeti, pārājikaṃ. 或使右邊接觸的地方哪怕一根頭髮的距離被左邊超過,犯波羅夷罪。Uddhaṃ ukkhipanto kesaggamattampi bhūmito moceti, pārājikaṃ. 向上提起使之離開地面哪怕一根頭髮的距離,犯波羅夷罪。Khaṇitvā heṭṭhato osīdento bundena phuṭṭhokāsaṃ kesaggamattampi mukhavaṭṭiyā atikkāmeti, pārājikanti evaṃ ekaṭṭhāne ṭhitāya kumbhiyā. 挖掘後向下沉,使底部接觸的地方哪怕一根頭髮的距離被口緣超過,犯波羅夷罪。這是對在一處地方的罐子而言。Yadi pana kumbhimukhavaṭṭiyā pāsaṃ katvā lohakhāṇuṃ vā khadirasārādikhāṇuṃ vā pathaviyaṃ ākoṭetvā tattha saṅkhalikāya bandhitvā ṭhapenti, ekissā disāya ekāya saṅkhalikāya baddhāya dve ṭhānāni labbhanti, dvīsu tīsu catūsu disāsu catūhi saṅkhalikāhi baddhāya pañca ṭhānāni labbhanti. 但如果在罐子口緣做個環,把銅樁或相思樹等的樁子釘在地上,用鎖鏈綁在那裡固定,用一個方向的一條鎖鏈綁時有兩個位置,用二三四個方向的四條鎖鏈綁時有五個位置。 Tattha ekakhāṇuke baddhakumbhiyā paṭhamaṃ khāṇukaṃ vā uddharati, saṅkhalikaṃ vā chindati, thullaccayaṃ. 其中對綁在一個樁子上的罐子,首先拔出樁子或砍斷鎖鏈,犯偷蘭遮罪。Tato kumbhiṃ yathāvuttanayena kesaggamattampi ṭhānā cāveti, pārājikaṃ. 然後如前所說使罐子離開原處哪怕一根頭髮的距離,犯波羅夷罪。Atha paṭhamaṃ kumbhiṃ uddharati, thullaccayaṃ. 如果首先提起罐子,犯偷蘭遮罪。Tato khāṇukaṃ kesaggamattampi ṭhānā cāveti, saṅkhalikaṃ vā chindati, pārājikaṃ. 然後使樁子離開原處哪怕一根頭髮的距離,或砍斷鎖鏈,犯波羅夷罪。Etena upāyena dvīsu tīsu catūsu khāṇukesu baddhakumbhiyāpi pacchime ṭhānācāvane pārājikaṃ. 以此方法,對綁在二三四個樁子上的罐子,在最後一個離開原處時犯波羅夷罪。Sesesu thullaccayaṃ veditabbaṃ. 其餘應知為偷蘭遮罪。

Sace khāṇu natthi, saṅkhalikāya agge valayaṃ katvā tatthajātake mūle pavesitaṃ hoti, paṭhamaṃ kumbhiṃ uddharitvā pacchā mūlaṃ chetvā valayaṃ nīharati, pārājikaṃ. Atha mūlaṃ acchetvā valayaṃ ito cito ca sāreti, rakkhati. Sace pana mūlato anīharitvāpi hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Ayamettha viseso. Sesaṃ vuttanayameva.

Keci pana nimittatthāya kumbhimatthake nigrodharukkhādīni ropenti, mūlāni kumbhiṃ vinandhitvā ṭhitāni honti, 『『mūlāni chinditvā kumbhiṃ gahessāmī』』ti chindantassa payoge payoge dukkaṭaṃ. Chinditvā okāsaṃ katvā kumbhiṃ kesaggamattampi ṭhānā cāveti, pārājikaṃ. Mūlāni chindatova luṭhitvā kumbhī ninnaṭṭhānaṃ gatā, rakkhati tāva. Gataṭṭhānato uddharati, pārājikaṃ. Sace chinnesu mūlesu ekamūlamattena kumbhī tiṭṭhati, so ca taṃ 『『imasmiṃ mūle chinne patissatī』』ti chindati, chinnamatte pārājikaṃ. Sace pana ekamūleneva pāse baddhasūkaro viya ṭhitā hoti, aññaṃ kiñci lagganakaṃ natthi, tasmimpi mūle chinnamatte pārājikaṃ. Sace kumbhimatthake mahāpāsāṇo ṭhapito hoti, taṃ daṇḍena ukkhipitvā apanetukāmo kumbhimatthake jātarukkhaṃ chindati, dukkaṭaṃ. Tassā samīpe jātakaṃ chetvā āharati, atatthajātakattā taṃ chindato pācittiyaṃ.

Attano bhājananti sace pana kumbhiṃ uddharituṃ asakkonto kumbhigatabhaṇḍaggahaṇatthaṃ attano bhājanaṃ pavesetvā antokumbhiyaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Paricchedo cettha pārājikaniyamanatthaṃ vutto. Theyyacittena pana ūnapañcamāsakampi āmasanto dukkaṭaṃ āpajjatiyeva.

Phandāpetīti ettha yāva ekābaddhaṃ katvā attano bhājanaṃ paveseti, tāva phandāpetīti vuccati. Api ca ito cito ca apabyūhantopi phandāpetiyeva, so thullaccayaṃ āpajjati. Yadā pana ekābaddhabhāvo chinno, kumbhigataṃ kumbhiyameva, bhājanagatampi bhājaneyeva hoti, tadā attano bhājanagataṃ nāma hoti. Evaṃ katvā kumbhito anīhatepi ca bhājane pārājikaṃ āpajjati.

Muṭṭhiṃ vā chindatīti ettha yathā aṅgulantarehi nikkhantakahāpaṇā kumbhigate kahāpaṇe na samphusanti, evaṃ muṭṭhiṃ karonto muṭṭhiṃ chindati nāma; sopi pārājikaṃ āpajjati.

Suttārūḷhanti sutte ārūḷhaṃ; suttena āvutassāpi suttamayassāpi etaṃ adhivacanaṃ . Pāmaṅgādīnihi sovaṇṇamayānipi honti rūpiyamayānipi suttamayānipi, muttāvaliādayopi ettheva saṅgahaṃ gatā. Veṭhananti sīsaveṭhanapaṭo vuccati. Etesu yaṃkiñci theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Pāmaṅgādīni koṭiyaṃ gahetvā ākāsaṭṭhaṃ akaronto uccāreti, thullaccayaṃ.

Sace khāṇu natthi, saṅkhalikāya agge valayaṃ katvā tatthajātake mūle pavesitaṃ hoti, paṭhamaṃ kumbhiṃ uddharitvā pacchā mūlaṃ chetvā valayaṃ nīharati, pārājikaṃ. 如果沒有樁子,在鎖鏈的末端做個環套在那裡生長的樹根上,首先提起罐子然後砍斷樹根取出環,犯波羅夷罪。Atha mūlaṃ acchetvā valayaṃ ito cito ca sāreti, rakkhati. 如果不砍斷樹根而把環向這邊那邊移動,則無罪。Sace pana mūlato anīharitvāpi hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. 但如果不從樹根取出而用手抓住使之懸空,犯波羅夷罪。Ayamettha viseso. 這是這裡的區別。Sesaṃ vuttanayameva. 其餘如前所說。 Keci pana nimittatthāya kumbhimatthake nigrodharukkhādīni ropenti, mūlāni kumbhiṃ vinandhitvā ṭhitāni honti, ''mūlāni chinditvā kumbhiṃ gahessāmī''ti chindantassa payoge payoge dukkaṭaṃ. 有些人為做標記在罐子頂上種植榕樹等,樹根纏繞罐子生長,"我要砍斷樹根拿走罐子"而砍時,每次行動都犯突吉羅罪。Chinditvā okāsaṃ katvā kumbhiṃ kesaggamattampi ṭhānā cāveti, pārājikaṃ. 砍斷後騰出空間使罐子離開原處哪怕一根頭髮的距離,犯波羅夷罪。Mūlāni chindatova luṭhitvā kumbhī ninnaṭṭhānaṃ gatā, rakkhati tāva. 如果砍樹根時罐子滾到低處,暫時無罪。Gataṭṭhānato uddharati, pārājikaṃ. 從滾到的地方提起,犯波羅夷罪。Sace chinnesu mūlesu ekamūlamattena kumbhī tiṭṭhati, so ca taṃ ''imasmiṃ mūle chinne patissatī''ti chindati, chinnamatte pārājikaṃ. 如果砍斷樹根后罐子只靠一根樹根支撐,他想"砍斷這根樹根它就會倒"而砍,一砍斷就犯波羅夷罪。Sace pana ekamūleneva pāse baddhasūkaro viya ṭhitā hoti, aññaṃ kiñci lagganakaṃ natthi, tasmimpi mūle chinnamatte pārājikaṃ. 如果只靠一根樹根支撐,就像被繩索捆住的豬一樣,沒有其他任何東西固定,砍斷那根樹根時就犯波羅夷罪。Sace kumbhimatthake mahāpāsāṇo ṭhapito hoti, taṃ daṇḍena ukkhipitvā apanetukāmo kumbhimatthake jātarukkhaṃ chindati, dukkaṭaṃ. 如果罐子頂上放了一塊大石頭,想用棍子撬起移開而砍罐子頂上生長的樹,犯突吉羅罪。Tassā samīpe jātakaṃ chetvā āharati, atatthajātakattā taṃ chindato pācittiyaṃ. 砍了它附近生長的樹而帶走,因為不是在那裡生長的,砍時犯波逸提罪。 Attano bhājananti sace pana kumbhiṃ uddharituṃ asakkonto kumbhigatabhaṇḍaggahaṇatthaṃ attano bhājanaṃ pavesetvā antokumbhiyaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. "自己的容器"是指如果不能提起罐子,爲了取罐子里的物品而把自己的容器放進去,以偷盜之心觸控罐子內價值五摩沙迦或超過五摩沙迦的物品,犯突吉羅罪。Paricchedo cettha pārājikaniyamanatthaṃ vutto. 這裡說明界限是爲了確定波羅夷罪。Theyyacittena pana ūnapañcamāsakampi āmasanto dukkaṭaṃ āpajjatiyeva. 但以偷盜之心觸控不足五摩沙迦的物品也犯突吉羅罪。 Phandāpetīti ettha yāva ekābaddhaṃ katvā attano bhājanaṃ paveseti, tāva phandāpetīti vuccati. "使動搖"在這裡是指直到把自己的容器放進去成為一體為止,都稱為使動搖。Api ca ito cito ca apabyūhantopi phandāpetiyeva, so thullaccayaṃ āpajjati. 即使向這邊那邊移動也是使動搖,他犯偷蘭遮罪。Yadā pana ekābaddhabhāvo chinno, kumbhigataṃ kumbhiyameva, bhājanagatampi bhājaneyeva hoti, tadā attano bhājanagataṃ nāma hoti. 當一體性被破壞,罐子里的在罐子里,容器里的在容器里,那時稱為在自己的容器里。Evaṃ katvā kumbhito anīhatepi ca bhājane pārājikaṃ āpajjati. 這樣做即使沒從罐子里取出,對容器也犯波羅夷罪。 Muṭṭhiṃ vā chindatīti ettha yathā aṅgulantarehi nikkhantakahāpaṇā kumbhigate kahāpaṇe na samphusanti, evaṃ muṭṭhiṃ karonto muṭṭhiṃ chindati nāma; sopi pārājikaṃ āpajjati. "或掬起"在這裡是指像從手指間伸出的銅幣不接觸罐子里的銅幣那樣做拳頭,這稱為掬起;他也犯波羅夷罪。 Suttārūḷhanti sutte ārūḷhaṃ; suttena āvutassāpi suttamayassāpi etaṃ adhivacanaṃ . "穿線上上的"是指穿線上上;這也是用線串起的或由線製成的代名詞。Pāmaṅgādīnihi sovaṇṇamayānipi honti rūpiyamayānipi suttamayānipi, muttāvaliādayopi ettheva saṅgahaṃ gatā. 因為臂鐲等有金製的、銀製的、線制的,珍珠串等也包括在這裡。Veṭhananti sīsaveṭhanapaṭo vuccati. "頭巾"是指纏頭的布。Etesu yaṃkiñci theyyacitto āmasati, dukkaṭaṃ. 對這些中的任何一種,以偷盜之心觸控,犯突吉羅罪。Phandāpeti, thullaccayaṃ. 使動搖,犯偷蘭遮罪。Pāmaṅgādīni koṭiyaṃ gahetvā ākāsaṭṭhaṃ akaronto uccāreti, thullaccayaṃ. 抓住臂鐲等的一端而提起,不使之懸空,犯偷蘭遮罪。

Ghaṃsanto nīharatīti ettha pana paripuṇṇāya kumbhiyā upari samatittikaṃ kumbhiṃ katvā ṭhapitaṃ vā ekaṃ koṭiṃ bunde ekaṃ koṭiṃ mukhavaṭṭiyaṃ katvā ṭhapitaṃ vā ghaṃsantassa nīharato thullaccayaṃ. Kumbhimukhā mocentassa pārājikaṃ. Yaṃ pana upaḍḍhakumbhiyaṃ vā rittakumbhiyaṃ vā ṭhapitaṃ, tassa attano phuṭṭhokāsova ṭhānaṃ, na sakalā kumbhī, tasmā taṃ ghaṃsantassāpi nīharato patiṭṭhitokāsato kesaggamatte mutte pārājikameva. Kumbhiyā pana paripuṇṇāya vā ūnāya vā ujukameva uddharantassa heṭṭhimakoṭiyā patiṭṭhitokāsā muttamatteva pārājikaṃ. Antokumbhiyaṃ ṭhapitaṃ yaṃkiñci pārājikappahonakaṃ bhaṇḍaṃ sakalakumbhiyaṃ cārentassa, pāmaṅgādiñca ghaṃsitvā nīharantassa yāva mukhavaṭṭiṃ nātikkamati, tāva thullaccayameva. Tassa hi sabbāpi kumbhī ṭhānanti saṅkhepamahāpaccariyādīsu vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『ṭhapitaṭṭhānameva ṭhānaṃ, na sakalā kumbhī. Tasmā yathāṭhitaṭṭhānato kesaggamattampi mocentassa pārājikamevā』』ti vuttaṃ, taṃ pamāṇaṃ. Itaraṃ pana ākāsagataṃ akarontassa cīvaravaṃse ṭhapitacīvaraveṭhanakanayena vuttaṃ, taṃ na gahetabbaṃ. Vinayavinicchaye hi āgate garuke ṭhātabbaṃ, esā vinayadhammatā. Apica 『『attano bhājanagataṃ vā karoti, muṭṭhiṃ vā chindatī』』ti vacanato petaṃ veditabbaṃ. Yathā antokumbhiyaṃ ṭhitassa na sabbā kumbhī ṭhānanti.

Sappiādīsu yaṃkiñci pivato ekapayogena pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana ayaṃ vibhāgo dassito – 『『mukhaṃ anapanetvā ākaḍḍhantassa pivato sace paragalagataṃ pādaṃ na agghati, mukhagatena saddhiṃ agghati, rakkhati tāva. Kaṇṭhena pana paricchinnakāleyeva pārājikaṃ hoti. Sacepi oṭṭhehi paricchindanto oṭṭhe pidahati, pārājikameva. Uppaladaṇḍaveḷunāḷinaḷanāḷiādīhi pivantassāpi sace paragalagatameva pādaṃ agghati, pārājikaṃ. Sace saha mukhagatena agghati, na tāva pārājikaṃ hoti. Uppaladaṇḍādigatena saddhiṃ ekābaddhabhāvaṃ kopetvā oṭṭhehi paricchinnamatte pārājikaṃ. Sace uppaladaṇḍādigatena saddhiṃ agghati, uppaladaṇḍādīnaṃ bunde aṅguliyāpi pihitamatte pārājikaṃ. Pādagghanake paragalaṃ appaviṭṭhe uppaladaṇḍādīsu ca mukhe ca atirekapādārahampi ekābaddhaṃ hutvā tiṭṭhati, rakkhatiyevā』』ti. Taṃ sabbampi yasmā 『『attano bhājanagataṃ vā karoti , muṭṭhiṃ vā chindatī』』ti imaṃ nayaṃ bhajati, tasmā sudassitameva. Esa tāva ekābaddhe nayo.

Sace pana hatthena vā pattena vā thālakādinā vā kenaci bhājanena gahetvā pivati, yamhi payoge pādagghanakaṃ pūreti, tamhi gate pārājikaṃ. Atha mahagghaṃ hoti, sippikāyapi ekapayogeneva pādagghanakaṃ gahetuṃ sakkā hoti, ekuddhāreyeva pārājikaṃ. Bhājanaṃ pana nimujjāpetvā gaṇhantassa yāva ekābaddhaṃ hoti, tāva rakkhati. Mukhavaṭṭiparicchedena vā uddhārena vā pārājikaṃ. Yadā pana sappiṃ vā telaṃ vā acchaṃ telasadisameva madhuphāṇitaṃ vā kumbhiṃ āviñchetvā attano bhājane paveseti, tadā tesaṃ acchatāya ekābaddhatā natthīti pādagghanake mukhavaṭṭito gaḷitamatte pārājikaṃ.

Ghaṃsanto nīharatīti ettha pana paripuṇṇāya kumbhiyā upari samatittikaṃ kumbhiṃ katvā ṭhapitaṃ vā ekaṃ koṭiṃ bunde ekaṃ koṭiṃ mukhavaṭṭiyaṃ katvā ṭhapitaṃ vā ghaṃsantassa nīharato thullaccayaṃ. "摩擦取出"在這裡,對於裝滿的罐子上面平平地放置的,或一端放在底部一端放在口緣的,摩擦取出時犯偷蘭遮罪。Kumbhimukhā mocentassa pārājikaṃ. 從罐口取出時犯波羅夷罪。Yaṃ pana upaḍḍhakumbhiyaṃ vā rittakumbhiyaṃ vā ṭhapitaṃ, tassa attano phuṭṭhokāsova ṭhānaṃ, na sakalā kumbhī, tasmā taṃ ghaṃsantassāpi nīharato patiṭṭhitokāsato kesaggamatte mutte pārājikameva. 但對於放在半滿或空罐子里的,它所接觸的地方才是位置,不是整個罐子,因此即使是摩擦取出,從所放置的地方移動哪怕一根頭髮的距離就犯波羅夷罪。Kumbhiyā pana paripuṇṇāya vā ūnāya vā ujukameva uddharantassa heṭṭhimakoṭiyā patiṭṭhitokāsā muttamatteva pārājikaṃ. 但對於滿罐或不滿的罐子,直接提起時,下端離開放置處就犯波羅夷罪。Antokumbhiyaṃ ṭhapitaṃ yaṃkiñci pārājikappahonakaṃ bhaṇḍaṃ sakalakumbhiyaṃ cārentassa, pāmaṅgādiñca ghaṃsitvā nīharantassa yāva mukhavaṭṭiṃ nātikkamati, tāva thullaccayameva. 對於放在罐子里的任何足以構成波羅夷罪的物品,在整個罐子里移動,以及摩擦取出臂鐲等,只要沒超過口緣,都只是犯偷蘭遮罪。Tassa hi sabbāpi kumbhī ṭhānanti saṅkhepamahāpaccariyādīsu vuttaṃ. 因為在《略義》、《大品》等中說整個罐子都是它的位置。Mahāaṭṭhakathāyaṃ pana ''ṭhapitaṭṭhānameva ṭhānaṃ, na sakalā kumbhī. Tasmā yathāṭhitaṭṭhānato kesaggamattampi mocentassa pārājikamevā''ti vuttaṃ, taṃ pamāṇaṃ. 但在《大義釋》中說"只有放置處才是位置,不是整個罐子。因此從所放置處移動哪怕一根頭髮的距離就犯波羅夷罪",這才是準確的。Itaraṃ pana ākāsagataṃ akarontassa cīvaravaṃse ṭhapitacīvaraveṭhanakanayena vuttaṃ, taṃ na gahetabbaṃ. 另一種說法是按照不使懸空的衣架上放置的衣服包裹的方式說的,這不應採用。Vinayavinicchaye hi āgate garuke ṭhātabbaṃ, esā vinayadhammatā. 因為在律的判定中,應當採取更嚴格的,這是律的性質。Apica ''attano bhājanagataṃ vā karoti, muṭṭhiṃ vā chindatī''ti vacanato petaṃ veditabbaṃ. 而且從"放入自己的容器里,或掬起"這句話也可以理解這一點。Yathā antokumbhiyaṃ ṭhitassa na sabbā kumbhī ṭhānanti. 就像罐子里的東西整個罐子不是它的位置一樣。 Sappiādīsu yaṃkiñci pivato ekapayogena pītamatte pārājikanti mahāaṭhakathāyaṃ vuttaṃ. 在《大義釋》中說,對於酥油等任何東西,喝時一次喝下就犯波羅夷罪。Mahāpaccariyādīsu pana ayaṃ vibhāgo dassito – 但在《大品》等中顯示了這樣的區分:''mukhaṃ anapanetvā ākaḍḍhantassa pivato sace paragalagataṃ pādaṃ na agghati, mukhagatena saddhiṃ agghati, rakkhati tāva. "不移開嘴而吸著喝,如果進入喉嚨的不值一錢,加上嘴裡的才值一錢,暫時無罪。Kaṇṭhena pana paricchinnakāleyeva pārājikaṃ hoti. 但到了喉嚨時就犯波羅夷罪。Sacepi oṭṭhehi paricchindanto oṭṭhe pidahati, pārājikameva. 即使用嘴唇分開而閉上嘴唇,也是波羅夷罪。Uppaladaṇḍaveḷunāḷinaḷanāḷiādīhi pivantassāpi sace paragalagatameva pādaṃ agghati, pārājikaṃ. 用蓮莖、竹管、蘆葦管等喝時,如果進入喉嚨的就值一錢,犯波羅夷罪。Sace saha mukhagatena agghati, na tāva pārājikaṃ hoti. 如果加上嘴裡的才值一錢,還不算波羅夷罪。Uppaladaṇḍādigatena saddhiṃ ekābaddhabhāvaṃ kopetvā oṭṭhehi paricchinnamatte pārājikaṃ. 破壞與蓮莖等的一體性,用嘴唇分開時就犯波羅夷罪。Sace uppaladaṇḍādigatena saddhiṃ agghati, uppaladaṇḍādīnaṃ bunde aṅguliyāpi pihitamatte pārājikaṃ. 如果加上蓮莖等中的才值一錢,用手指堵住蓮莖等的底部時就犯波羅夷罪。Pādagghanake paragalaṃ appaviṭṭhe uppaladaṇḍādīsu ca mukhe ca atirekapādārahampi ekābaddhaṃ hutvā tiṭṭ

Pacitvā ṭhapitaṃ pana madhuphāṇitaṃ sileso viya cikkanaṃ ākaḍḍhanavikaḍḍhanayoggaṃ hoti, uppanne kukkucce ekābaddhameva hutvā paṭinīharituṃ sakkoti, etaṃ mukhavaṭṭiyā nikkhamitvā bhājane paviṭṭhampi bāhirena saddhiṃ ekābaddhattā rakkhati, mukhavaṭṭito chinnamatte pana pārājikaṃ. Yopi theyyacittena parassa kumbhiyā pādagghanakaṃ sappiṃ vā telaṃ vā avassapivanakaṃ yaṃkiñci dukūlasāṭakaṃ vā cammakhaṇḍādīnaṃ vā aññataraṃ pakkhipati, hatthato muttamatte pārājikaṃ.

Rittakumbhiyā 『『idāni telaṃ ākirissantī』』ti ñatvā yaṃkiñci bhaṇḍaṃ theyyacitto pakkhipati, taṃ ce tattha tele ākiṇṇe pañcamāsakaagghanakaṃ pivati, pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhati, avahāralakkhaṇañcettha na paññāyati, tasmā na gahetabbaṃ. Mahāpaccariyādīsu pana tassa uddhāre pārājikaṃ vuttaṃ, taṃ yuttaṃ.

Pacitvā ṭhapitaṃ pana madhuphāṇitaṃ sileso viya cikkanaṃ ākaḍḍhanavikaḍḍhanayoggaṃ hoti, uppanne kukkucce ekābaddhameva hutvā paṭinīharituṃ sakkoti, etaṃ mukhavaṭṭiyā nikkhamitvā bhājane paviṭṭhampi bāhirena saddhiṃ ekābaddhattā rakkhati, mukhavaṭṭito chinnamatte pana pārājikaṃ. 但煮好放置的蜜糖像膠水一樣粘稠,適合拉伸,生起疑慮時能夠作為一體拉回,這即使從口緣出來進入容器,由於與外面的部分是一體,也無罪,但從口緣斷開時就犯波羅夷罪。Yopi theyyacittena parassa kumbhiyā pādagghanakaṃ sappiṃ vā telaṃ vā avassapivanakaṃ yaṃkiñci dukūlasāṭakaṃ vā cammakhaṇḍādīnaṃ vā aññataraṃ pakkhipati, hatthato muttamatte pārājikaṃ. 誰以偷盜之心把值一錢的酥油或油或任何必定會吸收的細麻布或皮革等之一放入他人的罐子,從手上放開時就犯波羅夷罪。 Rittakumbhiyā ''idāni telaṃ ākirissantī''ti ñatvā yaṃkiñci bhaṇḍaṃ theyyacitto pakkhipati, taṃ ce tattha tele ākiṇṇe pañcamāsakaagghanakaṃ pivati, pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. 在《大義釋》中說,知道"現在他們會倒油"而以偷盜之心把任何物品放入空罐子,如果那物品在那裡被倒入的油浸泡而值五摩沙迦,喝下時就犯波羅夷罪。Taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhati, avahāralakkhaṇañcettha na paññāyati, tasmā na gahetabbaṃ. 但這與同書中關於乾涸的池塘和乾涸的水渠整修的判定相矛盾,這裡也看不出偷盜的特徵,因此不應採用。Mahāpaccariyādīsu pana tassa uddhāre pārājikaṃ vuttaṃ, taṃ yuttaṃ. 但在《大品》等中說取出時犯波羅夷罪,這是合理的。

Parassa rittakumbhiyā saṅgopanatthāya bhaṇḍaṃ ṭhapetvā tattha tele ākiṇṇe 『『sace ayaṃ jānissati, maṃ palibujjhissatī』』ti bhīto pādagghanakaṃ telaṃ pītaṃ bhaṇḍaṃ theyyacittena uddharati, pārājikaṃ. Suddhacittena uddharati, pare āharāpente bhaṇḍadeyyaṃ. Bhaṇḍadeyyaṃ nāma yaṃ parassa naṭṭhaṃ, tassa mūlaṃ vā tadeva vā bhaṇḍaṃ dātabbanti attho. No ce deti, sāmikassa dhuranikkhepe pārājikaṃ. Sace parassa kumbhiyā añño sappiṃ vā telaṃ vā ākirati, tatra cāyaṃ theyyacittena telapivanakaṃ bhaṇḍaṃ pakkhipati, vuttanayeneva pārājikaṃ. Attano rittakumbhiyā parassa sappiṃ vā telaṃ vā ākiraṇabhāvaṃ ñatvā theyyacittena bhaṇḍaṃ nikkhipati, pubbe vuttanayeneva uddhāre pārājikaṃ. Suddhacitto nikkhipitvā pacchā theyyacittena uddharati, pārājikameva. Suddhacittova uddharati, neva avahāro, na gīvā; mahāpaccariyaṃ pana anāpattimattameva vuttaṃ. 『『『Kissa mama kumbhiyaṃ telaṃ ākirasī』ti kupito attano bhaṇḍaṃ uddharitvā chaḍḍeti, no bhaṇḍadeyya』』nti kurundiyaṃ vuttaṃ. Theyyacittena mukhavaṭṭiyaṃ gahetvā kumbhiṃ āviñchati telaṃ gaḷetukāmo, pādagghanake gaḷite pārājikaṃ. Theyyacitteneva jajjaraṃ karoti 『『savitvā gamissatī』』ti pādagghanake savitvā gate pārājikaṃ. Theyyacitteneva chiddaṃ karoti omaṭṭhaṃ vā ummaṭṭhaṃ vā vemaṭṭhaṃ vā, idaṃ pana sammohaṭṭhānaṃ; tasmā suṭṭhu sallekkhetabbaṃ. Ayañhettha vinicchayo – omaṭṭhaṃ nāma adhomukhachiddaṃ; ummaṭṭhaṃ nāma uddhaṃmukhachiddaṃ; vemaṭṭhaṃ nāma uḷuṅkasseva ujugatachiddaṃ. Tatra omaṭṭhassa bahi paṭṭhāya katassa abbhantarantato pādagghanake tele gaḷite bahi anikkhantepi pārājikaṃ. Kasmā? Yasmā tato gaḷitamattameva bahigataṃ nāma hoti, na kumbhigatasaṅkhyaṃ labhati. Anto paṭṭhāya katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Ummaṭṭhassa yathā tathā vā katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Tañhi yāva bāhirantato na gaḷati, tāva kumbhigatameva hoti. 『『Vemaṭṭhassa ca kapālamajjhato gaḷitavasena kāretabbo』』ti aṭṭhakathāsu vuttaṃ. Taṃ pana anto ca bahi ca paṭṭhāya majjhe ṭhapetvā katachidde taḷākassa ca mariyādabhedena sameti. Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarantena kāretabboti idamettha yuttaṃ. Yo pana 『『vaṭṭitvā gacchissatī』』ti theyyacittena kumbhiyā ādhārakaṃ vā upatthambhanaleḍḍuke vā apaneti, vaṭṭitvā gatāya pārājikaṃ. Telākiraṇabhāvaṃ pana ñatvā rittakumbhiyā jajjarabhāve vā chiddesu vā katesu pacchā nikkhantatelappamāṇena bhaṇḍadeyyaṃ hoti. Aṭṭhakathāsu pana katthaci pārājikantipi likhitaṃ, taṃ pamādalikhitaṃ.

Paripuṇṇāya kumbhiyā upari kathalaṃ vā pāsāṇaṃ vā 『『patitvā bhindissati, tato telaṃ paggharissatī』』ti theyyacittena dubbandhaṃ vā karoti, duṭṭhapitaṃ vā ṭhapeti, avassapatanakaṃ tathā karontassa katamatte pārājikaṃ. Rittakumbhiyā upari karoti, taṃ pacchā puṇṇakāle patitvā bhindati, bhaṇḍadeyyaṃ. Īdisesu hi ṭhānesu bhaṇḍassa natthikāle katapayogattā āditova pārājikaṃ na hoti. Bhaṇḍavināsadvārassa pana katattā bhaṇḍadeyyaṃ hoti. Āharāpentesu adadato sāmikānaṃ dhuranikkhepena pārājikaṃ.

Parassa rittakumbhiyā saṅgopanatthāya bhaṇḍaṃ ṭhapetvā tattha tele ākiṇṇe ''sace ayaṃ jānissati, maṃ palibujjhissatī''ti bhīto pādagghanakaṃ telaṃ pītaṃ bhaṇḍaṃ theyyacittena uddharati, pārājikaṃ. 把物品放在他人的空罐子里保管,在那裡倒入油后,害怕"如果他知道了,會阻止我",以偷盜之心取出已吸收了價值一錢油的物品,犯波羅夷罪。Suddhacittena uddharati, pare āharāpente bhaṇḍadeyyaṃ. 以清凈心取出,當他人令取回時應賠償物品。Bhaṇḍadeyyaṃ nāma yaṃ parassa naṭṭhaṃ, tassa mūlaṃ vā tadeva vā bhaṇḍaṃ dātabbanti attho. 賠償物品是指應給他人損失的價值或相同的物品。No ce deti, sāmikassa dhuranikkhepe pārājikaṃ. 如果不給,當物主放棄時犯波羅夷罪。Sace parassa kumbhiyā añño sappiṃ vā telaṃ vā ākirati, tatra cāyaṃ theyyacittena telapivanakaṃ bhaṇḍaṃ pakkhipati, vuttanayeneva pārājikaṃ. 如果他人在別人的罐子里倒入酥油或油,而此人以偷盜之心放入吸油的物品,如前所說犯波羅夷罪。Attano rittakumbhiyā parassa sappiṃ vā telaṃ vā ākiraṇabhāvaṃ ñatvā theyyacittena bhaṇḍaṃ nikkhipati, pubbe vuttanayeneva uddhāre pārājikaṃ. 知道他人會在自己的空罐子里倒入酥油或油,以偷盜之心放入物品,如前所說取出時犯波羅夷罪。Suddhacitto nikkhipitvā pacchā theyyacittena uddharati, pārājikameva. 以清凈心放入后以偷盜之心取出,也犯波羅夷罪。Suddhacittova uddharati, neva avahāro, na gīvā; mahāpaccariyaṃ pana anāpattimattameva vuttaṃ. 以清凈心取出,既不是偷盜也不負責任;但在《大品》中只說無罪。'''Kissa mama kumbhiyaṃ telaṃ ākirasī'ti kupito attano bhaṇḍaṃ uddharitvā chaḍḍeti, no bhaṇḍadeyya''nti kurundiyaṃ vuttaṃ. 在《古侖德》中說:"生氣地說'為什麼把油倒在我的罐子里'而取出自己的物品扔掉,不必賠償物品"。Theyyacittena mukhavaṭṭiyaṃ gahetvā kumbhiṃ āviñchati telaṃ gaḷetukāmo, pādagghanake gaḷite pārājikaṃ. 以偷盜之心抓住口緣傾斜罐子想讓油流出,流出價值一錢時犯波羅夷罪。Theyyacitteneva jajjaraṃ karoti ''savitvā gamissatī''ti pādagghanake savitvā gate pārājikaṃ. 以偷盜之心弄破罐子想"它會滲出去",滲出價值一錢時犯波羅夷罪。Theyyacitteneva chiddaṃ karoti omaṭṭhaṃ vā ummaṭṭhaṃ vā vemaṭṭhaṃ vā, idaṃ pana sammohaṭṭhānaṃ; tasmā suṭṭhu sallekkhetabbaṃ. 以偷盜之心弄出向下或向上或水平的孔,這是容易混淆的地方;因此應仔細觀察。Ayañhettha vinicchayo – omaṭṭhaṃ nāma adhomukhachiddaṃ; ummaṭṭhaṃ nāma uddhaṃmukhachiddaṃ; vemaṭṭhaṃ nāma uḷuṅkasseva ujugatachiddaṃ. 這裡的判定是:向下的孔稱為向下的;向上的孔稱為向上的;水平的孔稱為像勺子一樣直的孔。Tatra omaṭṭhassa bahi paṭṭhāya katassa abbhantarantato pādagghanake tele gaḷite bahi anikkhantepi pārājikaṃ. 其中對於從外面開始做的向下的孔,從內部流出價值一錢的油,即使沒流到外面也犯波羅夷罪。Kasmā? Yasmā tato gaḷitamattameva bahigataṃ nāma hoti, na kumbhigatasaṅkhyaṃ labhati. 為什麼?因為從那裡一流出就算是到了外面,不算是在罐子里。Anto paṭṭhāya katassa bāhirantato pādagghanake gaḷite pārājikaṃ. 從裡面開始做的,從外部流出價值一錢時犯波羅夷罪。Ummaṭṭhassa yathā tathā vā katassa bāhirantato pādagghanake gaḷite pārājikaṃ. 向上的孔無論怎麼做,從外部流出價值一錢時犯波羅夷罪。Tañhi yāva bāhirantato na gaḷati, tāva kumbhigatameva hoti. 因為那個直到從外部流出之前,都算是在罐子里。''Vemaṭṭhassa ca kapālamajjhato gaḷitavasena kāretabbo''ti aṭṭhakathāsu vuttaṃ. 註釋中說:"水平的孔應按從罐子中間流出來判斷"。Taṃ pana anto ca bahi ca paṭṭhāya majjhe ṭhapetvā katachidde taḷākassa ca mariyādabhedena sameti. 但這與從裡外開始在中間做孔和池塘堤防破壞的情況相符。Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarantena kāretabboti idamettha yuttaṃ. 從裡面開始做的應以外部,從外面開始做的應以內部來判斷,這在這裡是合理的。Yo pana ''vaṭṭitvā gacchissatī''ti theyyacittena kumbhiyā ādhārakaṃ vā upatthambhanaleḍḍuke vā apaneti, vaṭṭitvā gatāya pārājikaṃ. 誰以偷盜之心想"它會倒下去"而移開罐子的支撐物或支撐的土塊,倒下去時犯波羅夷罪。Telākiraṇabhāvaṃ pana ñatvā rittakumbhiyā jajjarabhāve vā chiddesu vā katesu pacchā nikkhantatelappamāṇena bhaṇḍadeyyaṃ hoti. 但

Theyyacittena mātikaṃ ujukaṃ karoti 『『vaṭṭitvā vā gamissati, velaṃ vā uttarāpessatī』』ti ; vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, ujukaraṇakāle pārājikaṃ. Īdisā hi payogā pubbapayogāvahāre saṅgahaṃ gacchanti. Sukkhamātikāya ujukatāya pacchā udake āgate vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, bhaṇḍadeyyaṃ. Kasmā? Ṭhānā cāvanapayogassa abhāvā. Tassa lakkhaṇaṃ nāvaṭṭhe āvi bhavissati.

Tattheva bhindati vātiādīsu aṭṭhakathāyaṃ tāva vuttaṃ – 『『bhindati vāti muggarena pothetvā bhindati. Chaḍḍeti vāti udakaṃ vā vālikaṃ vā ākiritvā uttarāpeti. Jhāpeti vāti dārūni āharitvā jhāpeti. Aparibhogaṃ vā karotīti akhāditabbaṃ vā apātabbaṃ vā karoti; uccāraṃ vā passāvaṃ vā visaṃ vā ucchiṭṭhaṃ vā kuṇapaṃ vā pātesi, āpatti dukkaṭassāti ṭhānācāvanassa natthitāya dukkaṭaṃ, buddhavisayo nāmeso. Kiñcāpi dukkaṭaṃ, āharāpente pana bhaṇḍadeyya』』nti. Tattha purimadvayaṃ na sameti. Tañhi kumbhijajjarakaraṇena ca mātikāujukaraṇena ca saddhiṃ ekalakkhaṇaṃ. Pacchimaṃ pana dvayaṃ ṭhānā acāventenāpi sakkā kātuṃ. Tasmā ettha evaṃ vinicchayaṃ vadanti – 『『aṭṭhakathāyaṃ kira 『ṭhānā cāvanassa natthitāya dukkaṭa』nti idaṃ pacchimadvayaṃ sandhāya vuttaṃ. Ṭhānā cāvanaṃ akarontoyeva hi theyyacittena vā vināsetukāmatāya vā jhāpeyyapi, aparibhogampi kareyya. Purimadvaye pana vuttanayena bhindantassa vā chaḍḍentassa vā ṭhānā cāvanaṃ atthi, tasmā tathā karontassa vināsetukāmatāya bhaṇḍadeyyaṃ, theyyacittena pārājika』』nti. Pāḷiyaṃ 『『dukkaṭa』』nti vuttattā ayuttanti ce? Na; aññathā gahetabbatthato. Pāḷiyañhi theyyacittapakkhe 『『bhindati vāti udakena sambhindati, chaḍḍeti vāti tattha vamati vā passāvaṃ vā chaḍḍetī』』ti evameke vadanti.

Ayaṃ panettha sāro – vinītavatthumhi tiṇajjhāpako viya ṭhānā acāvetukāmova kevalaṃ bhindati, bhinnattā pana telādīni nikkhamanti, yaṃ vā panettha patthinnaṃ, taṃ ekābaddhameva tiṭṭhati. Achaḍḍetukāmoyeva ca kevalaṃ tattha udakavālikādīni ākirati, ākiṇṇattā pana telaṃ chaḍḍīyati. Tasmā vohāravasena 『『bhindati vā chaḍḍeti vā』』ti vuccatīti. Evametesaṃ padānaṃ attho gahetabbo. Nāsetukāmatāpakkhe pana itarathāpi yujjati. Evañhi kathiyamāne pāḷi ca aṭṭhakathā ca pubbāparena saṃsanditvā kathitā honti. Ettāvatāpi ca santosaṃ akatvā ācariye payirupāsitvā vinicchayo veditabboti.

Bhūmaṭṭhakathā niṭṭhitā.

Thalaṭṭhakathā

Theyyacittena mātikaṃ ujukaṃ karoti ''vaṭṭitvā vā gamissati, velaṃ vā uttarāpessatī''ti ; vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, ujukaraṇakāle pārājikaṃ. 以偷盜之心把水渠整直,想"它會倒下去,或者會漫過堤岸";無論是倒下去還是漫過堤岸,在整直時就犯波羅夷罪。Īdisā hi payogā pubbapayogāvahāre saṅgahaṃ gacchanti. 因為這樣的行為歸類為預備偷盜。Sukkhamātikāya ujukatāya pacchā udake āgate vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, bhaṇḍadeyyaṃ. 把乾涸的水渠整直后,水來了無論是倒下去還是漫過堤岸,應賠償物品。Kasmā? Ṭhānā cāvanapayogassa abhāvā. 為什麼?因為沒有使離開原處的行為。Tassa lakkhaṇaṃ nāvaṭṭhe āvi bhavissati. 它的特徵將在船的部分變得明顯。 Tattheva bhindati vātiādīsu aṭṭhakathāyaṃ tāva vuttaṃ – ''bhindati vāti muggarena pothetvā bhindati. 關於"在那裡打破"等,在註釋中首先說:"'打破'是用木槌敲打而打破。Chaḍḍeti vāti udakaṃ vā vālikaṃ vā ākiritvā uttarāpeti. '丟棄'是倒入水或沙子使之漫出。Jhāpeti vāti dārūni āharitvā jhāpeti. '燒燬'是拿來木柴燒燬。Aparibhogaṃ vā karotīti akhāditabbaṃ vā apātabbaṃ vā karoti; uccāraṃ vā passāvaṃ vā visaṃ vā ucchiṭṭhaṃ vā kuṇapaṃ vā pātesi, āpatti dukkaṭassāti ṭhānācāvanassa natthitāya dukkaṭaṃ, buddhavisayo nāmeso. '使不能使用'是使之不能吃或不能喝;倒入糞便或尿或毒或剩飯或屍體,犯突吉羅罪,因為沒有使離開原處,這是佛陀的境界。Kiñcāpi dukkaṭaṃ, āharāpente pana bhaṇḍadeyya''nti. 雖然是突吉羅罪,但當令取回時應賠償物品。"Tattha purimadvayaṃ na sameti. 其中前兩種不相符。Tañhi kumbhijajjarakaraṇena ca mātikāujukaraṇena ca saddhiṃ ekalakkhaṇaṃ. 因為那與弄破罐子和整直水渠是同一特徵。Pacchimaṃ pana dvayaṃ ṭhānā acāventenāpi sakkā kātuṃ. 但后兩種即使不使離開原處也能做。Tasmā ettha evaṃ vinicchayaṃ vadanti – ''aṭṭhakathāyaṃ kira 'ṭhānā cāvanassa natthitāya dukkaṭa'nti idaṃ pacchimadvayaṃ sandhāya vuttaṃ. 因此在這裡這樣判定 - "在註釋中說'因為沒有使離開原處所以是突吉羅罪'是針對后兩種說的。Ṭhānā cāvanaṃ akarontoyeva hi theyyacittena vā vināsetukāmatāya vā jhāpeyyapi, aparibhogampi kareyya. 因為不使離開原處也可能以偷盜之心或想毀壞而燒燬,也可能使不能使用。Purimadvaye pana vuttanayena bhindantassa vā chaḍḍentassa vā ṭhānā cāvanaṃ atthi, tasmā tathā karontassa vināsetukāmatāya bhaṇḍadeyyaṃ, theyyacittena pārājika''nti. 但對前兩種,如前所說打破或丟棄時有使離開原處,因此那樣做時想毀壞應賠償物品,以偷盜之心則犯波羅夷罪。"Pāḷiyaṃ ''dukkaṭa''nti vuttattā ayuttanti ce? Na; aññathā gahetabbatthato. 如果說因為經文中說"突吉羅罪"所以不合理?不是;因為應以另一種方式理解。Pāḷiyañhi theyyacittapakkhe ''bhindati vāti udakena sambhindati, chaḍḍeti vāti tattha vamati vā passāvaṃ vā chaḍḍetī''ti evameke vadanti. 因為在經文中關於偷盜之心的部分,有些人這樣說:"'打破'是用水沖散,'丟棄'是在那裡嘔吐或小便。" Ayaṃ panettha sāro – vinītavatthumhi tiṇajjhāpako viya ṭhānā acāvetukāmova kevalaṃ bhindati, bhinnattā pana telādīni nikkhamanti, yaṃ vā panettha patthinnaṃ, taṃ ekābaddhameva tiṭṭhati. 這裡的要點是 - 就像調伏事中燒草的人一樣,只是想不使離開原處而打破,但因為打破所以油等流出,或者粘在這裡的東西仍然是一體。Achaḍḍetukāmoyeva ca kevalaṃ tattha udakavālikādīni ākirati, ākiṇṇattā pana telaṃ chaḍḍīyati. 只是不想丟棄而在那裡倒入水沙等,但因為倒入所以油被丟棄。Tasmā vohāravasena ''bhindati vā chaḍḍeti vā''ti vuccatīti. 因此按照慣用語說"打破或丟棄"。Evametesaṃ padānaṃ attho gahetabbo. 應這樣理解這些詞的意思。Nāsetukāmatāpakkhe pana itarathāpi yujjati. 但在想毀壞的情況下,另一種解釋也合適。Evañhi kathiyamāne pāḷi ca aṭṭhakathā ca pubbāparena saṃsanditvā kathitā honti. 因為這樣說時,經文和註釋前後一致。Ettāvatāpi ca santosaṃ akatvā ācariye payirupāsitvā vinicchayo veditabboti. 即使到這裡也不要滿足,應該親近老師瞭解判定。 Bhūmaṭṭhakathā niṭṭhitā. 地上物品的註釋結束。 Thalaṭṭhakathā 陸地上物品的註釋

  1. Thalaṭṭhe thale nikkhittanti bhūmitale vā pāsāṇatalapabbatatalādīsu vā yattha katthaci paṭicchanne vā appaṭicchanne vā ṭhapitaṃ thalaṭṭhanti veditabbaṃ. Taṃ sace rāsikataṃ hoti, antokumbhiyaṃ bhājanagatakaraṇamuṭṭhicchedanavinicchayena vinicchinitabbaṃ. Sace ekābaddhaṃ silesaniyyāsādi pakkamadhuphāṇitavinicchayena vinicchinitabbaṃ. Sace garukaṃ hoti bhārabaddhaṃ lohapiṇḍi-guḷapiṇḍi-telamadhughaṭādi vā, kumbhiyaṃ ṭhānācāvanavinicchayena vinicchinitabbaṃ. Saṅkhalikabaddhassa ca ṭhānabhedo sallakkhetabbo. Pattharitvā ṭhapitaṃ pana pāvārattharaṇasāṭakādiṃ ujukaṃ gahetvā ākaḍḍhati, pārimante orimantena phuṭṭhokāsaṃ atikkante pārājikaṃ. Evaṃ sabbadisāsu sallakkhetabbaṃ. Veṭhetvā uddharati, kesaggamattaṃ ākāsagataṃ karontassa pārājikaṃ. Sesaṃ vuttanayamevāti.

Thalaṭṭhakathā niṭṭhitā.

Ākāsaṭṭhakathā

  1. Thalaṭṭhe thale nikkhittanti bhūmitale vā pāsāṇatalapabbatatalādīsu vā yattha katthaci paṭicchanne vā appaṭicchanne vā ṭhapitaṃ thalaṭṭhanti veditabbaṃ. "陸地上放置的陸地上的物品"應理解為放在地面上或石頭表面、山頂等任何有遮蔽或無遮蔽的地方的物品。Taṃ sace rāsikataṃ hoti, antokumbhiyaṃ bhājanagatakaraṇamuṭṭhicchedanavinicchayena vinicchinitabbaṃ. 如果它是堆積的,應按照罐子內放入容器和掬起的判定來判斷。Sace ekābaddhaṃ silesaniyyāsādi pakkamadhuphāṇitavinicchayena vinicchinitabbaṃ. 如果是一體的樹膠樹脂等,應按照煮好的蜜糖的判定來判斷。Sace garukaṃ hoti bhārabaddhaṃ lohapiṇḍi-guḷapiṇḍi-telamadhughaṭādi vā, kumbhiyaṃ ṭhānācāvanavinicchayena vinicchinitabbaṃ. 如果是重物如捆綁的包裹、金屬塊、糖塊、裝油蜜的罐子等,應按照罐子使離開原處的判定來判斷。Saṅkhalikabaddhassa ca ṭhānabhedo sallakkhetabbo. 對於用鎖鏈綁住的,應注意位置的改變。Pattharitvā ṭhapitaṃ pana pāvārattharaṇasāṭakādiṃ ujukaṃ gahetvā ākaḍḍhati, pārimante orimantena phuṭṭhokāsaṃ atikkante pārājikaṃ. 對於鋪開放置的毯子、床單等,直接抓住拉,這邊接觸的地方超過另一邊時犯波羅夷罪。Evaṃ sabbadisāsu sallakkhetabbaṃ. 應這樣注意所有方向。Veṭhetvā uddharati, kesaggamattaṃ ākāsagataṃ karontassa pārājikaṃ. 捲起提起,使之懸空哪怕一根頭髮的距離就犯波羅夷罪。Sesaṃ vuttanayamevāti. 其餘如前所說。 Thalaṭṭhakathā niṭṭhitā. 陸地上物品的註釋結束。 Ākāsaṭṭhakathā 空中物品的註釋

  2. Ākāsaṭṭhe morassa chahi ākārehi ṭhānaparicchedo veditabbo – purato mukhatuṇḍakena, pacchato kalāpaggena, ubhayapassesu pakkhapariyantehi, adho pādanakhasikhāya, uddhaṃ sikhaggenāti. Bhikkhu 『『sassāmikaṃ ākāsaṭṭhaṃ moraṃ gahessāmī』』ti purato vā tiṭṭhati, hatthaṃ vā pasāreti, moro ākāseyeva pakkhe cāreti, vātaṃ gāhāpetvā gamanaṃ upacchinditvā tiṭṭhati. Tassa bhikkhuno dukkaṭaṃ. Taṃ aphandento hatthena āmasati, dukkaṭameva. Ṭhānā acāvento phandāpeti, thullaccayaṃ. Hatthena pana gahetvā vā aggahetvā vā mukhatuṇḍakena phuṭṭhokāsaṃ kalāpaggaṃ, kalāpaggena vā phuṭṭhokāsaṃ mukhatuṇḍakaṃ atikkāmeti, pārājikaṃ. Tathā vāmapakkhapariyantena phuṭṭhokāsaṃ dakkhiṇapakkhapariyantaṃ, dakkhiṇapakkhapariyantena vā phuṭṭhokāsaṃ vāmapakkhapariyantaṃ atikkāmeti, pārājikaṃ. Tathā pādanakhasikhāya phuṭṭhokāsaṃ sikhaggaṃ, sikhaggena vā phuṭṭhokāsaṃ pādanakhasikhaṃ atikkāmeti, pārājikaṃ.

Ākāsena gacchanto moro sīsādīsu yasmiṃ aṅge nilīyati, taṃ tassa ṭhānaṃ. Tasmā taṃ hatthe nilīnaṃ ito cito ca karontopi phandāpetiyeva, yadi pana itarena hatthena gahetvā ṭhānā cāveti, pārājikaṃ . Itaraṃ hatthaṃ upaneti, moro sayameva uḍḍetvā tattha nilīyati, anāpatti . Aṅge nilīnabhāvaṃ ñatvā theyyacittena ekaṃ padavāraṃ gacchati, thullaccayaṃ. Dutiye pārājikaṃ.

Bhūmiyaṃ ṭhitamoro dvinnaṃ vā pādānaṃ kalāpassa ca vasena tīṇi ṭhānāni labhati. Taṃ ukkhipantassa yāva ekampi ṭhānaṃ pathaviṃ phusati, tāva thullaccayaṃ. Kesaggamattampi pathaviyā mocitamatte pārājikaṃ. Pañjare ṭhitaṃ saha pañjarena uddharati, pārājikaṃ. Yadi pana pādaṃ na agghati, sabbattha agghavasena kātabbaṃ. Antovatthumhi carantaṃ moraṃ theyyacittena padasā bahivatthuṃ nīharanto dvāraparicchedaṃ atikkāmeti, pārājikaṃ. Vaje ṭhitabalībaddassa hi vajo viya antovatthu tassa ṭhānaṃ. Hatthena pana gahetvā antovatthusmimpi ākāsagataṃ karontassa pārājikameva. Antogāme carantampi gāmaparikkhepaṃ atikkāmentassa pārājikaṃ . Sayameva nikkhamitvā gāmūpacāre vā vatthūpacāre vā carantaṃ pana theyyacitto kaṭṭhena vā kathalāya vā utrāsetvā aṭavimukhaṃ karoti, moro uḍḍetvā antogāme vā antovatthumhi vā chadanapiṭṭhe vā nilīyati, rakkhati. Sace pana aṭavimukhe uḍḍeti vā gacchati vā 『『aṭaviṃ pavesetvā gahessāmī』』ti parikappe asati pathavito kesaggamattampi uḍḍitamatte vā dutiyapadavāre vā pārājikaṃ. Kasmā? Yasmā gāmato nikkhantassa ṭhitaṭṭhānameva ṭhānaṃ hoti. Kapiñjarādīsupi ayameva vinicchayo.

Sāṭakaṃ vāti vātavegukkhittaṃ pathavitale pattharitvā ṭhapitamiva ākāsena gacchantaṃ khalibaddhaṃ sāṭakaṃ abhimukhāgataṃ hatthena ekasmiṃ ante gaṇhāti, ito cito ca ṭhānaṃ avikopentoyeva gamanupacchede dukkaṭaṃ. Ṭhānācāvanaṃ akaronto cāleti, phandāpane thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Ṭhānaparicchedo cassa morasseva chahi ākārehi veditabbo.

  1. Ākāsaṭṭhe morassa chahi ākārehi ṭhānaparicchedo veditabbo – purato mukhatuṇḍakena, pacchato kalāpaggena, ubhayapassesu pakkhapariyantehi, adho pādanakhasikhāya, uddhaṃ sikhaggenāti. 應從六個方面瞭解空中孔雀的位置界限 - 前面是嘴尖,後面是尾端,兩側是翅膀末端,下面是腳爪尖,上面是冠頂。Bhikkhu ''sassāmikaṃ ākāsaṭṭhaṃ moraṃ gahessāmī''ti purato vā tiṭṭhati, hatthaṃ vā pasāreti, moro ākāseyeva pakkhe cāreti, vātaṃ gāhāpetvā gamanaṃ upacchinditvā tiṭṭhati. 比丘想"我要抓這隻有主人的空中的孔雀"而站在前面,或伸出手,孔雀在空中移動翅膀,藉助風力停止前進而停住。Tassa bhikkhuno dukkaṭaṃ. 那個比丘犯突吉羅罪。Taṃ aphandento hatthena āmasati, dukkaṭameva. 不使它動搖而用手觸控,也是突吉羅罪。Ṭhānā acāvento phandāpeti, thullaccayaṃ. 不使離開原處而使之動搖,犯偷蘭遮罪。Hatthena pana gahetvā vā aggahetvā vā mukhatuṇḍakena phuṭṭhokāsaṃ kalāpaggaṃ, kalāpaggena vā phuṭṭhokāsaṃ mukhatuṇḍakaṃ atikkāmeti, pārājikaṃ. 但用手抓住或不抓住,使嘴尖接觸的地方超過尾端,或使尾端接觸的地方超過嘴尖,犯波羅夷罪。Tathā vāmapakkhapariyantena phuṭṭhokāsaṃ dakkhiṇapakkhapariyantaṃ, dakkhiṇapakkhapariyantena vā phuṭṭhokāsaṃ vāmapakkhapariyantaṃ atikkāmeti, pārājikaṃ. 同樣,使左翅末端接觸的地方超過右翅末端,或使右翅末端接觸的地方超過左翅末端,犯波羅夷罪。Tathā pādanakhasikhāya phuṭṭhokāsaṃ sikhaggaṃ, sikhaggena vā phuṭṭhokāsaṃ pādanakhasikhaṃ atikkāmeti, pārājikaṃ. 同樣,使腳爪尖接觸的地方超過冠頂,或使冠頂接觸的地方超過腳爪尖,犯波羅夷罪。 Ākāsena gacchanto moro sīsādīsu yasmiṃ aṅge nilīyati, taṃ tassa ṭhānaṃ. 空中飛行的孔雀停在頭等任何部位,那就是它的位置。Tasmā taṃ hatthe nilīnaṃ ito cito ca karontopi phandāpetiyeva, yadi pana itarena hatthena gahetvā ṭhānā cāveti, pārājikaṃ . 因此即使把停在手上的向這邊那邊移動也只是使之動搖,但如果用另一隻手抓住使離開原處,犯波羅夷罪。Itaraṃ hatthaṃ upaneti, moro sayameva uḍḍetvā tattha nilīyati, anāpatti . 把另一隻手靠近,孔雀自己飛過去停在那裡,無罪。Aṅge nilīnabhāvaṃ ñatvā theyyacittena ekaṃ padavāraṃ gacchati, thullaccayaṃ. 知道它停在身體部位上,以偷盜之心走一步,犯偷蘭遮罪。Dutiye pārājikaṃ. 第二步犯波羅夷罪。 Bhūmiyaṃ ṭhitamoro dvinnaṃ vā pādānaṃ kalāpassa ca vasena tīṇi ṭhānāni labhati. 站在地上的孔雀根據兩隻腳和尾巴得到三個位置。Taṃ ukkhipantassa yāva ekampi ṭhānaṃ pathaviṃ phusati, tāva thullaccayaṃ. 提起它時,只要還有一個位置接觸地面,就是偷蘭遮罪。Kesaggamattampi pathaviyā mocitamatte pārājikaṃ. 使之離開地面哪怕一根頭髮的距離就犯波羅夷罪。Pañjare ṭhitaṃ saha pañjarena uddharati, pārājikaṃ. 連籠子一起提起在籠子里的,犯波羅夷罪。Yadi pana pādaṃ na agghati, sabbattha agghavasena kātabbaṃ. 但如果不值一錢,在所有情況下都應按價值判斷。Antovatthumhi carantaṃ moraṃ theyyacittena padasā bahivatthuṃ nīharanto dvāraparicchedaṃ atikkāmeti, pārājikaṃ. 以偷盜之心用腳把在院子里走動的孔雀趕出院子,越過門的界限時犯波羅夷罪。Vaje ṭhitabalībaddassa hi vajo viya antovatthu tassa ṭhānaṃ. 因為院子就像站在牛欄里的牛的牛欄一樣是它的位置。Hatthena pana gahetvā antovatthusmimpi ākāsagataṃ karontassa pārājikameva. 但用手抓住即使在院子里使之懸空也犯波羅夷罪。Antogāme carantampi gāmaparikkhepaṃ atikkāmentassa pārājikaṃ . 即使是在村子裡走動的,使之越過村界時也犯波羅夷罪。Sayameva nikkhamitvā gāmūpacāre vā vatthūpacāre vā carantaṃ pana theyyacitto kaṭṭhena vā kathalāya vā utrāsetvā aṭavimukhaṃ karoti, moro uḍḍetvā antogāme vā antovatthumhi vā chadanapiṭṭhe vā nilīyati, rakkhati. 但它自己出來在村子附近或院子附近走動時,以偷盜之心用木頭或瓦片驚嚇使之朝向森林,孔雀飛起來停在村子裡或院子里或屋頂上,無罪。Sace pana aṭavimukhe uḍḍeti vā gacchati vā ''aṭaviṃ pavesetvā gahessāmī''ti parikappe asati pathavito kesaggamattampi uḍḍitamatte vā dutiyapadavāre vā pārājikaṃ. 但如果它朝森林方向飛或走,沒有"讓它進入森林后我再抓"的打算,從地面飛起哪怕一根頭髮的距離或走第二步時就犯波羅夷罪。Kasmā? Yasmā gāmato nikkhantassa ṭhitaṭṭhānameva ṭhānaṃ hoti. 為什麼?因為對於從村子出來的,站立的地方就是它的位置。Kapiñjarādīsupi ayameva vinicchayo. 對於其他鳥類也是這樣判斷。 Sāṭakaṃ vāti vātavegukkhittaṃ pathavitale pattharitvā ṭhapitamiva ākāsena gacchantaṃ khalibaddhaṃ sāṭakaṃ abhimukhāgataṃ hatthena ekasmiṃ ante gaṇhāti, ito cito ca ṭhānaṃ avikopentoyeva gamanupacchede dukkaṭaṃ. "或布"是指被風吹起的好像鋪在地面上一樣在空中飄動的布,迎面而來時用手抓住一端,不改變位置而只是停止移動,犯突吉羅罪。Ṭhānācāvanaṃ akaronto cāleti, phandāpane thullaccayaṃ. 不使離開原處而搖動,使動搖時犯偷蘭遮罪。Ṭhānā cāveti, pārājikaṃ. 使離開原處,犯波羅夷罪。Ṭhānaparicchedo cassa morasseva chahi ākārehi veditabbo. 它的位置界限也應像孔雀一樣從六個方面瞭解。

Abaddhasāṭako pana ekasmiṃ ante gahitamatteva dutiyenantena patitvā bhūmiyaṃ patiṭṭhāti, tassa dve ṭhānāni honti – hattho ceva bhūmi ca. Taṃ yathāgahitameva paṭhamaṃ gahitokāsappadesato cāleti, thullaccayaṃ. Pacchā bhūmito dutiyahatthena vā pādena vā ukkhipati, pārājikaṃ. Paṭhamaṃ vā bhūmito uddharati, thullaccayaṃ. Pacchā gahitokāsappadesato cāveti, pārājikaṃ. Gahaṇaṃ vā amuñcanto ujukameva hatthaṃ onāmetvā bhūmigataṃ katvā teneva hatthena ukkhipati, pārājikaṃ. Veṭhanepi ayameva vinicchayo.

Hiraññaṃvā suvaṇṇaṃ vā chijjamānanti manussānaṃ alaṅkarontānaṃ gīveyyakādipiḷandhanaṃ vā suvaṇṇasalākaṃ chindantānaṃ suvaṇṇakārānaṃ suvaṇṇakhaṇḍaṃ vā chijjamānaṃ patati, tañce bhikkhu ākāsena āgacchantaṃ theyyacitto hatthena gaṇhāti, gahaṇameva ṭhānaṃ. Gahitappadesato hatthaṃ apaneti, pārājikaṃ. Cīvare patitaṃ hatthena ukkhipati, pārājikaṃ. Anuddharitvāva yāti, dutiye padavāre pārājikaṃ. Patte patitepi eseva nayo. Sīse vā mukhe vā pāde vā patiṭṭhitaṃ hatthena gaṇhāti, pārājikaṃ. Aggahetvāva yāti, dutiye padavāre pārājikaṃ. Yattha katthaci patati, tassa patitokāsova ṭhānaṃ, na sabbaṃ aṅgapaccaṅgaṃ pattacīvaraṃ vāti.

Ākāsaṭṭhakathā niṭṭhitā.

Vehāsaṭṭhakathā

Abaddhasāṭako pana ekasmiṃ ante gahitamatteva dutiyenantena patitvā bhūmiyaṃ patiṭṭhāti, tassa dve ṭhānāni honti – hattho ceva bhūmi ca. 但沒有繫住的布,一端剛被抓住另一端就落在地上,它有兩個位置 - 手和地面。Taṃ yathāgahitameva paṭhamaṃ gahitokāsappadesato cāleti, thullaccayaṃ. 先從抓住的地方移動它,犯偷蘭遮罪。Pacchā bhūmito dutiyahatthena vā pādena vā ukkhipati, pārājikaṃ. 後來用另一隻手或腳從地上提起,犯波羅夷罪。Paṭhamaṃ vā bhūmito uddharati, thullaccayaṃ. 或者先從地上提起,犯偷蘭遮罪。Pacchā gahitokāsappadesato cāveti, pārājikaṃ. 後來從抓住的地方移開,犯波羅夷罪。Gahaṇaṃ vā amuñcanto ujukameva hatthaṃ onāmetvā bhūmigataṃ katvā teneva hatthena ukkhipati, pārājikaṃ. 或者不放開抓住的地方,直接把手放低使之接觸地面,再用同一隻手提起,犯波羅夷罪。Veṭhanepi ayameva vinicchayo. 對於包裹也是這樣判斷。 Hiraññaṃvā suvaṇṇaṃ vā chijjamānanti manussānaṃ alaṅkarontānaṃ gīveyyakādipiḷandhanaṃ vā suvaṇṇasalākaṃ chindantānaṃ suvaṇṇakārānaṃ suvaṇṇakhaṇḍaṃ vā chijjamānaṃ patati, tañce bhikkhu ākāsena āgacchantaṃ theyyacitto hatthena gaṇhāti, gahaṇameva ṭhānaṃ. "正在切割的金或金子"是指人們裝飾時的項鍊等飾品,或金匠切割金條時掉落的金塊,如果比丘以偷盜之心用手抓住從空中飛來的,抓住的地方就是位置。Gahitappadesato hatthaṃ apaneti, pārājikaṃ. 從抓住的地方移開手,犯波羅夷罪。Cīvare patitaṃ hatthena ukkhipati, pārājikaṃ. 用手提起落在衣服上的,犯波羅夷罪。Anuddharitvāva yāti, dutiye padavāre pārājikaṃ. 不提起而走,第二步犯波羅夷罪。Patte patitepi eseva nayo. 落在缽里也是這個道理。Sīse vā mukhe vā pāde vā patiṭṭhitaṃ hatthena gaṇhāti, pārājikaṃ. 用手抓住停在頭上或嘴裡或腳上的,犯波羅夷罪。Aggahetvāva yāti, dutiye padavāre pārājikaṃ. 不抓住而走,第二步犯波羅夷罪。Yattha katthaci patati, tassa patitokāsova ṭhānaṃ, na sabbaṃ aṅgapaccaṅgaṃ pattacīvaraṃ vāti. 無論落在哪裡,它落下的地方就是位置,不是全身或缽衣。 Ākāsaṭṭhakathā niṭṭhitā. 空中物品的註釋結束。 Vehāsaṭṭhakathā 高處物品的註釋

  1. Vehāsaṭṭhe mañcapīṭhādīsu ṭhapitaṃ bhaṇḍaṃ āmāsaṃ vā hotu anāmāsaṃ vā, theyyacittena āmasantassa dukkaṭaṃ. Mañcapīṭhesu ṭhapitabhaṇḍesu panettha thalaṭṭhe vuttanayena vinicchayo veditabbo. Ayaṃ pana viseso – sace khaliyā baddhasāṭako mañce vā pīṭhe vā patthaṭo majjhena mañcatalaṃ na phusati, mañcapādeva phusati, tesaṃ vasena ṭhānaṃ veditabbaṃ. Pādānaṃ upari phuṭṭhokāsameva hi atikkamitamattena tattha pārājikaṃ hoti. Saha mañcapīṭhehi harantassa pana mañcapīṭhapādānaṃ patiṭṭhitokāsavasena ṭhānaṃ veditabbaṃ.

Cīvaravaṃse vāti cīvaraṭhapanatthāya bandhitvā ṭhapite vaṃse vā kaṭṭhadaṇḍake vā. Tattha saṃharitvā pārato antaṃ orato bhogaṃ katvā ṭhapitacīvarassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ, na sabbo cīvaravaṃso. Tasmā theyyacittena taṃ bhoge gahetvā ākaḍḍhantassa pārato vaṃse patiṭṭhitokāsaṃ orato cīvarena vaṃsassa phuṭṭhappadesaṃ atikkāmentassa ekadvaṅgulamattākaḍḍhaneneva pārājikaṃ. Ante gahetvā ākaḍḍhantassāpi eseva nayo. Tattheva pana cīvaravaṃse vāmato vā dakkhiṇato vā sārentassa vāmantena dakkhiṇantaṭṭhānaṃ dakkhiṇantena vā vāmantaṭṭhānaṃ atikkantamatte dasadvādasaṅgulamattasāraṇeneva pārājikaṃ. Uddhaṃ ukkhipantassa kesaggamattukkhipanena pārājikaṃ. Cīvaravaṃsaṃ phusantaṃ vā aphusantaṃ vā rajjukena bandhitvā ṭhapitacīvaraṃ mocentassa thullaccayaṃ, mutte pārājikaṃ. Muttamattameva hi taṃ 『『ṭhānā cuta』』nti saṅkhyaṃ gacchati. Vaṃse veṭhetvā ṭhapitaṃ nibbeṭhentassa thullaccayaṃ, nibbeṭhitamatte pārājikaṃ. Valayaṃ katvā ṭhapite valayaṃ chindati vā moceti vā ekaṃ vā vaṃsakoṭiṃ mocetvā nīharati, thullaccayaṃ . Chinnamatte muttamatte nīhaṭamatte ca pārājikaṃ. Tathā akatvāva cīvaravaṃse ito cito ca sāreti, rakkhati tāva. Valayassa hi sabbopi cīvaravaṃso ṭhānaṃ. Kasmā? Tattha saṃsaraṇadhammatāya. Yadā pana naṃ hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Pasāretvā ṭhapitassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ. Tattha saṃharitvā ṭhapite vuttanayena vinicchayo veditabbo. Yaṃ pana ekenantena bhūmiṃ phusitvā ṭhitaṃ hoti, tassa cīvaravaṃse ca bhūmiyañca patiṭṭhitokāsavasena dve ṭhānāni. Tattha bhūmiyaṃ ekenantena patiṭṭhite abaddhasāṭake vuttanayeneva vinicchayo veditabbo. Cīvararajjuyāpi ayameva vinicchayo.

  1. Vehāsaṭṭhe mañcapīṭhādīsu ṭhapitaṃ bhaṇḍaṃ āmāsaṃ vā hotu anāmāsaṃ vā, theyyacittena āmasantassa dukkaṭaṃ. 在高處如座椅等放置的物品，無論是有主的還是無主的，若以偷盜之心去觸控，則犯突吉羅罪。Mañcapīṭhesu ṭhapitabhaṇḍesu panettha thalaṭṭhe vuttanayena vinicchayo veditabbo. 在座椅上放置的物品應按照前述的地面上物品的判斷來判斷。Ayaṃ pana viseso – sace khaliyā baddhasāṭako mañce vā pīṭhe vā patthaṭo majjhena mañcatalaṃ na phusati, mañcapādeva phusati, tesaṃ vasena ṭhānaṃ veditabbaṃ. 這裡有一個特別的情況 - 如果沒有繫住的布在座椅或凳子上被抓住,而中間的座椅底部不接觸,只接觸座椅的腳,則應根據此判斷位置。Pādānaṃ upari phuṭṭhokāsameva hi atikkamitamattena tattha pārājikaṃ hoti. 只有腳上接觸的地方超過一點就犯波羅夷罪。Saha mañcapīṭhehi harantassa pana mañcapīṭhapādānaṃ patiṭṭhitokāsavasena ṭhānaṃ veditabbaṃ. 當與座椅一起提起時,應根據座椅腳上的位置判斷。 Cīvaravaṃse vāti cīvaraṭhapanatthāya bandhitvā ṭhapite vaṃse vā kaṭṭhidaṇḍake vā. "在衣物上"是指為放置衣物而繫住的衣物或木桿。Tattha saṃharitvā pārato antaṃ orato bhogaṃ katvā ṭhapitacīvarassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ, na sabbo cīvaravaṃso. 在那裡收起、向上、向下放置的衣物接觸的地方就是位置,而不是所有的衣物。Tasmā theyyacittena taṃ bhoge gahetvā ākaḍḍhantassa pārato vaṃse patiṭṭhitokāsaṃ orato cīvarena vaṃsassa phuṭṭhappadesaṃ atikkāmentassa ekadvaṅgulamattākaḍḍhaneneva pārājikaṃ. 因此,如果以偷盜之心抓住該物品並提起,超過一到兩指的距離也犯波羅夷罪。Ante gahetvā ākaḍḍhantassāpi eseva nayo. 同樣,如果從後面抓住提起也是這個道理。Tattheva pana cīvaravaṃse vāmato vā dakkhiṇato vā sārentassa vāmantena dakkhiṇantaṭṭhānaṃ dakkhiṇantena vā vāmantaṭṭhānaṃ atikkantamatte dasadvādasaṅgulamattasāraṇeneva pārājikaṃ. 在那裡,如果從左或右提起,從左側超過右側或從右側超過左側,超過十到十二指的距離也犯波羅夷罪。Uddhaṃ ukkhipantassa kesaggamattukkhipanena pārājikaṃ. 提起時哪怕一根頭髮的高度也犯波羅夷罪。Cīvaravaṃsaṃ phusantaṃ vā aphusantaṃ vā rajjukena bandhitvā ṭhapitacīvaraṃ mocentassa thullaccayaṃ, mutte pārājikaṃ. 不論是接觸或不接觸的衣物,如果用繩子綁住的衣物被解開,犯偷蘭遮罪,解開時犯波羅夷罪。Muttamattameva hi taṃ 『『ṭhānā cuta』』nti saṅkhyaṃ gacchati. 只要解開一點就算是"位置消失"。Vaṃse veṭhetvā ṭhapitaṃ nibbeṭhentassa thullaccayaṃ, nibbeṭhitamatte pārājikaṃ. 如果在衣物上被扭動而放置,犯偷蘭遮罪,而解開時犯波羅夷罪。Valayaṃ katvā ṭhapite valayaṃ chindati vā moceti vā ekaṃ vā vaṃsakoṭiṃ mocetvā nīharati, thullaccayaṃ. 如果放置的環被切割或解開,或解開一根或多根的衣物,犯偷蘭遮罪。Chinnamatte muttamatte nīhaṭamatte ca pārājikaṃ. 同樣,如果不解開而從這裡到那裡移動,只要保持就好。Tathā akatvāva cīvaravaṃse ito cito ca sāreti, rakkhati tāva. 因為環的所有衣物都是位置。Kasmā? Tattha saṃsaraṇadhammatāya. 為什麼？因為那裡是流動的特性。Yadā pana naṃ hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. 當用手抓住使之懸空時，犯波羅夷罪。Pasāretvā ṭhapitassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ. 伸展後放置的接觸的地方就是位置。Tattha saṃharitvā ṭhapite vuttanayena vinicchayo veditabbo. 在那裡收起放置的應按照前述的判斷來判斷。Yaṃ pana ekenantena bhūmiṃ phusitvā ṭhitaṃ hoti, tassa cīvaravaṃse ca bhūmiyañca patiṭṭhitokāsavasena dve ṭhānāni. 如果一端接觸地面而停住,則根據衣物和地面的接觸位置有兩個位置。Tattha bhūmiyaṃ ekenantena patiṭṭhite abaddhasāṭake vuttanayeneva vinicchayo veditabbo. 在地面上停住的無系布應按照前述的判斷來判斷。Cīvararajjuyāpi ayameva vinicchayo. 對於衣物和繩索也是同樣的判斷。

Aṅkusake laggetvā ṭhapitabhaṇḍaṃ pana bhesajjaghaṭo vā bhesajjatthavikā vā sace bhittiṃ vā bhūmiṃ vā aphusitvā ṭhapitaṃ lagganakaṃ ghaṃsantassa nīharato aṅkusakoṭito nikkhantamatte pārājikaṃ. Lagganakaṃ baddhaṃ hoti, bundena ukkhipitvā ākāsagataṃ karontassa aṅkusakoṭito anikkhantepi pārājikaṃ. Bhittinissitaṃ hoti, paṭhamaṃ aṅkusakoṭito nīharati, thullaccayaṃ. Pacchā bhittiṃ moceti, pārājikaṃ. Paṭhamaṃ bhittiṃ mocetvā pacchā aṅkusato nīharantassāpi eseva nayo. Sace pana bhāriyaṃ bhaṇḍaṃ nīharituṃ asakkonto sayaṃ bhittinissitaṃ katvā aṅkusato nīharati, puna bhittiṃ amocetvāpi aṅkusato nīhaṭamatteyeva pārājikaṃ. Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Bhūmiṃ phusitvā ṭhitassa pana dve eva ṭhānāni. Tattha vuttoyeva vinicchayo . Yaṃ pana sikkāya pakkhipitvā laggitaṃ hoti, taṃ sikkāto nīharantassāpi saha sikkāya aṅkusato nīharantassāpi pārājikaṃ. Bhittibhūmisannissitavasena cettha ṭhānabhedopi veditabbo.

Bhittikhīloti ujukaṃ katvā bhittiyaṃ ākoṭito vā tatthajātako eva vā; nāgadanto pana vaṅko ākoṭito eva. Tesu laggetvā ṭhapitaṃ aṅkusake vuttanayeneva vinicchinitabbaṃ. Dvīsu tīsu pana paṭipāṭiyā ṭhitesu āropetvā ṭhapitaṃ kuntaṃ vā bhindivālaṃ vā agge vā bunde vā gahetvā ākaḍḍhati, ekamekassa phuṭṭhokāsamatte atikkante pārājikaṃ. Phuṭṭhokāsamattameva hi tesaṃ ṭhānaṃ hoti, na sabbe khīlā vā nāgadantā vā. Bhittiabhimukho ṭhatvā majjhe gahetvā ākaḍḍhati, orimantena phuṭṭhokāsaṃ pārimantena atikkantamatte pārājikaṃ. Parato pellentassāpi eseva nayo. Hatthena gahetvā ujukaṃ ukkhipanto kesaggamattampi ākāsagataṃ karoti, pārājikaṃ. Bhittiṃ nissāya ṭhapitaṃ bhittiṃ ghaṃsanto ākaḍḍhati, aggena phuṭṭhokāsaṃ bundaṃ, bundena vā phuṭṭhokāsaṃ aggaṃ atikkāmentassa pārājikaṃ . Bhittiabhimukho ṭhatvā ākaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Ujukaṃ ukkhipanto kesaggamattaṃ ākāsagataṃ karoti, pārājikaṃ.

Rukkhe vā laggitanti tālarukkhādīsu āropetvā laggite aṅkusakādīsu vuttanayena vinicchayo veditabbo. Tatthajātakaṃ pana tālapiṇḍiṃ cālentassa thullaccayaṃ. Yasmiṃ phale pārājikavatthu pūrati, tasmiṃ bandhanā muttamatte pārājikaṃ. Piṇḍiṃ chindati, pārājikaṃ. Aggena paṇṇantaraṃ āropetvā ṭhapitā dve ṭhānāni labhati – ṭhapitaṭṭhānañca vaṇṭaṭṭhānañca; tattha vuttanayena vinicchayo veditabbo. Yo pana 『『chinnamattā patamānā saddaṃ kareyyā』』ti bhayena sayaṃ aggena paṇṇantaraṃ āropetvā chindati, chinnamatte pārājikaṃ . Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Etena upāyena sabbarukkhānaṃ pupphaphalesu vinicchayo veditabbo.

Pattādhārakepīti ettha rukkhādhārako vā hotu valayādhārako vā daṇḍādhārako vā yaṃkiñci pattaṭṭhapanakaṃ pacchikāpi hotu pattādhārako tveva saṅkhyaṃ gacchati. Tattha ṭhapitapattassa pattena phuṭṭhokāso eva ṭhānaṃ. Tattha rukkhādhārake pañcahākārehi ṭhānaparicchedo hoti. Tattha ṭhitaṃ pattaṃ mukhavaṭṭiyaṃ gahetvā catūsu disāsu yato kutoci kaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Uddhaṃ kesaggamattaṃ ukkhipato pārājikaṃ. Sahādhārakena harantassāpi eseva nayoti.

Vehāsaṭṭhakathā niṭṭhitā.

Udakaṭṭhakathā

Aṅkusake laggetvā ṭhapitabhaṇḍaṃ pana bhesajjaghaṭo vā bhesajjatthavikā vā sace bhittiṃ vā bhūmiṃ vā aphusitvā ṭhapitaṃ lagganakaṃ ghaṃsantassa nīharato aṅkusakoṭito nikkhantamatte pārājikaṃ. 掛在鉤子上的物品如藥罐或藥袋,如果不接觸墻壁或地面而放置,摩擦掛鉤取出時,剛從鉤尖脫離就犯波羅夷罪。Lagganakaṃ baddhaṃ hoti, bundena ukkhipitvā ākāsagataṃ karontassa aṅkusakoṭito anikkhantepi pārājikaṃ. 如果掛鉤是綁住的,用底部提起使之懸空,即使沒有從鉤尖脫離也犯波羅夷罪。Bhittinissitaṃ hoti, paṭhamaṃ aṅkusakoṭito nīharati, thullaccayaṃ. 如果依靠墻壁,先從鉤尖取出,犯偷蘭遮罪。Pacchā bhittiṃ moceti, pārājikaṃ. 後來從墻壁脫離,犯波羅夷罪。Paṭhamaṃ bhittiṃ mocetvā pacchā aṅkusato nīharantassāpi eseva nayo. 先從墻壁脫離后從鉤子取出也是同樣的道理。Sace pana bhāriyaṃ bhaṇḍaṃ nīharituṃ asakkonto sayaṃ bhittinissitaṃ katvā aṅkusato nīharati, puna bhittiṃ amocetvāpi aṅkusato nīhaṭamatteyeva pārājikaṃ. 但如果無法取出重物,自己讓它靠墻后從鉤子取出,即使沒有再從墻壁脫離,一從鉤子取出就犯波羅夷罪。Attanā kataṭṭhānañhi ṭhānaṃ na hoti. 因為自己造成的位置不算位置。Bhūmiṃ phusitvā ṭhitassa pana dve eva ṭhānāni. 但接觸地面而停住的有兩個位置。Tattha vuttoyeva vinicchayo . 在那裡已經說過的判斷。Yaṃ pana sikkāya pakkhipitvā laggitaṃ hoti, taṃ sikkāto nīharantassāpi saha sikkāya aṅkusato nīharantassāpi pārājikaṃ. 但如果放入環中而掛住,從環中取出或連同環一起從鉤子取出都犯波羅夷罪。Bhittibhūmisannissitavasena cettha ṭhānabhedopi veditabbo. 這裡也應根據依靠墻壁或地面來理解位置的區別。 Bhittikhīloti ujukaṃ katvā bhittiyaṃ ākoṭito vā tatthajātako eva vā; nāgadanto pana vaṅko ākoṭito eva. "墻釘"是指直接釘在墻上的或生長在那裡的;而"象牙"是指彎曲釘上的。Tesu laggetvā ṭhapitaṃ aṅkusake vuttanayeneva vinicchinitabbaṃ. 掛在這些上面放置的應按照鉤子所說的方式判斷。Dvīsu tīsu pana paṭipāṭiyā ṭhitesu āropetvā ṭhapitaṃ kuntaṃ vā bhindivālaṃ vā agge vā bunde vā gahetvā ākaḍḍhati, ekamekassa phuṭṭhokāsamatte atikkante pārājikaṃ. 但在兩個三個排列的上面放置的矛或錐,抓住尖端或底部拉,每一個接觸的地方一超過就犯波羅夷罪。Phuṭṭhokāsamattameva hi tesaṃ ṭhānaṃ hoti, na sabbe khīlā vā nāgadantā vā. 因為只有接觸的地方是它們的位置,不是所有的釘子或象牙。Bhittiabhimukho ṭhatvā majjhe gahetvā ākaḍḍhati, orimantena phuṭṭhokāsaṃ pārimantena atikkantamatte pārājikaṃ. 面對墻壁站立,抓住中間拉,這邊接觸的地方被另一邊超過時就犯波羅夷罪。Parato pellentassāpi eseva nayo. 向前推也是同樣的道理。Hatthena gahetvā ujukaṃ ukkhipanto kesaggamattampi ākāsagataṃ karoti, pārājikaṃ. 用手抓住直接提起,使之懸空哪怕一根頭髮的距離也犯波羅夷罪。Bhittiṃ nissāya ṭhapitaṃ bhittiṃ ghaṃsanto ākaḍḍhati, aggena phuṭṭhokāsaṃ bundaṃ, bundena vā phuṭṭhokāsaṃ aggaṃ atikkāmentassa pārājikaṃ . 靠墻放置的,摩擦墻壁拉,尖端接觸的地方被底部超過,或底部接觸的地方被尖端超過時犯波羅夷罪。Bhittiabhimukho ṭhatvā ākaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. 面對墻壁站立拉,一端接觸的地方被另一端超過時犯波羅夷罪。Ujukaṃ ukkhipanto kesaggamattaṃ ākāsagataṃ karoti, pārājikaṃ. 直接提起使之懸空哪怕一根頭髮的距離也犯波羅夷罪。 Rukkhe vā laggitanti tālarukkhādīsu āropetvā laggite aṅkusakādīsu vuttanayena vinicchayo veditabbo. "掛在樹上"是指掛在棕櫚樹等上面,應按照鉤子等所說的方式判斷。Tatthajātakaṃ pana tālapiṇḍiṃ cālentassa thullaccayaṃ. 但移動生長在那裡的棕櫚果串時犯偷蘭遮罪。Yasmiṃ phale pārājikavatthu pūrati, tasmiṃ bandhanā muttamatte pārājikaṃ. 在哪個果子達到波羅夷罪的量時,從綁住的地方脫離一點就犯波羅夷罪。Piṇḍiṃ chindati, pārājikaṃ. 切斷果串犯波羅夷罪。Aggena paṇṇantaraṃ āropetvā ṭhapitā dve ṭhānāni labhati – ṭhapitaṭṭhānañca vaṇṭaṭṭhānañca; tattha vuttanayena vinicchayo veditabbo. 用尖端插入葉子間放置的得到兩個位置 - 放置的位置和莖的位置;應按照那裡所說的方式判斷。Yo pana ''chinnamattā patamānā saddaṃ kareyyā''ti bhayena sayaṃ aggena paṇṇantaraṃ āropetvā chindati, chinnamatte pārājikaṃ . 但誰因為害怕"一切斷就會掉下來發出聲音"而自己用尖端插入葉子間后切斷,切斷時就犯波羅夷罪。Attanā kataṭṭhānañhi ṭhānaṃ na hoti. 因為自己造成的位置不算位置。Etena upāyena sabbarukkhānaṃ pupphaphalesu vinicchayo veditabbo. 應以此方法判斷所有樹的花果。 Pattādhārakepīti ettha rukkhādhārako vā hotu valayādhārako vā daṇḍādhārako vā yaṃkiñci pattaṭṭhapanakaṃ pacchikāpi hotu pattādhārako tveva saṅkhyaṃ gacchati. "在缽架上"這裡無論是木架還是環架還是桿架,任何放缽的東西甚至籃子都算作缽架。Tattha ṭhapitapattassa pattena phuṭṭhokāso eva ṭhānaṃ. 在那裡放置的缽,缽接觸的地方就是位置。Tattha rukkhādhārake pañcahākārehi ṭhānaparicchedo hoti. 在那裡木架有五種方式界定位置。Tattha ṭhitaṃ pattaṃ mukhavaṭṭiyaṃ gahetvā catūsu disāsu yato kutoci kaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. 在那裡放置的缽,抓住口緣從四個方向任何一個方向拉,一端接觸的地方被另一端超過時犯波羅夷罪。Uddhaṃ kesaggamattaṃ ukkhipato pārājikaṃ. 向上提起哪怕一根頭髮的距離也犯波羅夷罪。Sahādhārakena harantassāpi eseva nayoti. 連同架子一起拿走也是同樣的道理。 Vehāsaṭṭhakathā niṭṭhitā. 高處物品的註釋結束。 Udakaṭṭhakathā 水中物品的註釋

  1. Udakaṭṭhe – udake nikkhittaṃ hotīti rājabhayādibhītehi udakena avinassanadhammesu tambalohabhājanādīsu suppaṭicchannaṃ katvā pokkharaṇīādīsu asandanake udake nikkhittaṃ. Tassa patiṭṭhitokāsoyeva ṭhānaṃ, na sabbaṃ udakaṃ. Gacchati vā āpatti dukkaṭassāti agambhīre udake padasā gacchantassa padavāre padavāre dukkaṭaṃ. Gambhīre hatthehi vā pādehi vā payogaṃ karontassa hatthavārehi vā padavārehi vā payoge payoge dukkaṭaṃ. Eseva nayo kumbhigahaṇatthaṃ nimujjanummujjanesu. Sace pana antarā kiñci udakasappaṃ vā vāḷamacchaṃ vā disvā bhīto palāyati, anāpatti. Āmasanādīsu bhūmigatāya kumbhiyā vuttanayeneva vinicchayo veditabbo . Ayaṃ pana viseso – tattha bhūmiṃ khaṇitvā kaḍḍhati, idha kaddame osāreti. Evaṃ chahākārehi ṭhānaparicchedo hoti.

Uppalādīsu yasmiṃ pupphe vatthuṃ pūreti, tasmiṃ chinnamatte pārājikaṃ. Uppalajātikānañcettha yāva ekasmimpi passe vāko na chijjati, tāva rakkhati. Padumajātikānaṃ pana daṇḍe chinne abbhantare suttaṃ acchinnampi na rakkhati. Sāmikehi chinditvā ṭhapitāni uppalādīni honti, yaṃ vatthuṃ pūreti, tasmiṃ uddhaṭe pārājikaṃ. Hatthakabaddhāni honti, yasmiṃ hatthake vatthu pūrati, tasmiṃ uddhaṭe pārājikaṃ. Bhārabaddhāni honti, taṃ bhāraṃ channaṃ ākārānaṃ yena kenaci ākārena ṭhānā cāventassa bhūmaṭṭhakumbhiyaṃ vuttanayena pārājikaṃ. Dīghanāḷāni uppalādīni honti, pupphesu vā nāḷesu vā veṇiṃ katvā udakapiṭṭhe rajjukesu tiṇāni santharitvā ṭhapenti vā bandhanti vā, tesaṃ dīghato pupphaggena ca nāḷantena ca tiriyaṃ pariyantehi heṭṭhā patiṭṭhitokāsena uddhaṃ upari ṭhitassa piṭṭhiyāti chahākārehi ṭhānā cāvanaparicchedo veditabbo.

Yopi udakapiṭṭhiyaṃ ṭhapitapupphakalāpaṃ udakaṃ cāletvā vīciṃ uṭṭhāpetvā kesaggamattampi yathāṭhitaṭṭhānato cāveti, pārājikaṃ. Atha pana parikappeti 『『ettha gataṃ gahessāmī』』ti, rakkhati tāva; gataṭṭhāne pana uddharato pārājikaṃ. Udakato accuggatassa pupphassa sakalamudakaṃ ṭhānaṃ, taṃ uppāṭetvā ujukaṃ uddharantassa nāḷante kesaggamattaṃ udakato atikkante pārājikaṃ. Pupphe gahetvā apanāmetvā ākaḍḍhanto uppāṭeti, na udakaṃ ṭhānaṃ, uppāṭitamatte pārājikaṃ. Kalāpabaddhāni pupphāni udakaṭṭhāne vā rukkhe vā gacche vā bandhitvā ṭhapenti, bandhanaṃ amocetvā ito cito ca karontassa thullaccayaṃ, bandhane muttamatte pārājikaṃ. Paṭhamaṃ bandhanaṃ mocetvā pacchā harati, ettha chahākārehi ṭhānaparicchedoti idaṃ ubhayaṃ mahāpaccariyādīsu vuttaṃ. Paduminiyaṃ pupphāni saha paduminiṃyā gaṇhitukāmassa pupphanāḷehi ca pattanāḷehi ca phuṭṭhaudakavasena uddhañceva tiriyañca ṭhānaparicchedo veditabbo. Taṃ panassa paduminiṃ anuppāṭetvā pupphāni vā pattāni vā attano abhimukhaṃ ākaḍḍhantassa thullaccayaṃ. Uppāṭitamatte pārājikaṃ.

  1. Udakaṭṭhe – udake nikkhittaṃ hotīti rājabhayādibhītehi udakena avinassanadhammesu tambalohabhājanādīsu suppaṭicchannaṃ katvā pokkharaṇīādīsu asandanake udake nikkhittaṃ. 在水中 - 說是水中放置的，指的是因害怕國王等而將水放在不易消失的物品中，如銅器等，確保水不會溢出而放置在水池等不沉的水中。Tassa patiṭṭhitokāsoyeva ṭhānaṃ, na sabbaṃ udakaṃ. 其接觸的地方就是位置，而不是所有的水。Gacchati vā āpatti dukkaṭassāti agambhīre udake padasā gacchantassa padavāre padavāre dukkaṭaṃ. 若在深水中行走，每一步都犯偷蘭遮罪。Gambhīre hatthehi vā pādehi vā payogaṃ karontassa hatthavārehi vā padavārehi vā payoge payoge dukkaṭaṃ. 在深水中用手或腳進行操作時，每次用手或腳的接觸都犯偷蘭遮罪。Eseva nayo kumbhigahaṇatthaṃ nimujjanummujjanesu. 這個原則同樣適用於抓取、浸入、拔出等情況。Sace pana antarā kiñci udakasappaṃ vā vāḷamacchaṃ vā disvā bhīto palāyati, anāpatti. 如果看到水蛇或鱷魚而感到害怕逃走，則不算犯規。Āmasanādīsu bhūmigatāya kumbhiyā vuttanayeneva vinicchayo veditabbo . 在飲水等情況下，接觸地面的水應按照前述的判斷來判斷。Ayaṃ pana viseso – tattha bhūmiṃ khaṇitvā kaḍḍhati, idha kaddame osāreti. 這裡有一個特別的情況 - 在那裡是挖掘后取出，這裡是將水倒出。Evaṃ chahākārehi ṭhānaparicchedo hoti. 以此六種方式界定位置。 Uppalādīsu yasmiṃ pupphe vatthuṃ pūreti, tasmiṃ chinnamatte pārājikaṃ. 在蓮花等花朵中，若果實充滿，切斷一點就犯波羅夷罪。Uppalajātikānañcettha yāva ekasmimpi passe vāko na chijjati, tāva rakkhati. 在水中，若一朵蓮花上有一隻鳥不被切斷，直到那時保持。Padumajātikānaṃ pana daṇḍe chinne abbhantare suttaṃ acchinnampi na rakkhati. 而對於蓮花，若在莖上切斷，即使內部沒有切斷也不算保持。Sāmikehi chinditvā ṭhapitāni uppalādīni honti, yaṃ vatthuṃ pūreti, tasmiṃ uddhaṭe pārājikaṃ. 被主人切斷並放置的蓮花等，若果實充滿，則提起時犯波羅夷罪。Hatthakabaddhāni honti, yasmiṃ hatthake vatthu pūrati, tasmiṃ uddhaṭe pārājikaṃ. 被手抓住的，若果實充滿，則提起時犯波羅夷罪。Bhārabaddhāni honti, taṃ bhāraṃ channaṃ ākārānaṃ yena kenaci ākārena ṭhānā cāventassa bhūmaṭṭhakumbhiyaṃ vuttanayena pārājikaṃ. 被重物抓住的，若重物被任何方式遮住，提起時犯波羅夷罪。Dīghanāḷāni uppalādīni honti, pupphesu vā nāḷesu vā veṇiṃ katvā udakapiṭṭhe rajjukesu tiṇāni santharitvā ṭhapenti vā bandhanti vā, tesaṃ dīghato pupphaggena ca nāḷantena ca tiriyaṃ pariyantehi heṭṭhā patiṭṭhitokāsena uddhaṃ upari ṭhitassa piṭṭhiyāti chahākārehi ṭhānā cāvanaparicchedo veditabbo. 被長莖的蓮花，若在花上或莖上編織，放置在水面或用繩子綁住，若長莖和花的接觸點在底部被超過，則應以六種方式判斷位置的界限。 Yopi udakapiṭṭhiyaṃ ṭhapitapupphakalāpaṃ udakaṃ cāletvā vīciṃ uṭṭhāpetvā kesaggamattampi yathāṭhitaṭṭhānato cāveti, pārājikaṃ. 若在水面上的花被移動，激起波浪，哪怕一根頭髮的高度也從原來的位置脫離，犯波羅夷罪。Atha pana parikappeti 『『ettha gataṃ gahessāmī』』ti, rakkhati tāva; gataṭṭhāne pana uddharato pārājikaṃ. 然後若準備好"在這裡抓住"而保持，若離開的位置則犯波羅夷罪。Udakato accuggatassa pupphassa sakalamudakaṃ ṭhānaṃ, taṃ uppāṭetvā ujukaṃ uddharantassa nāḷante kesaggamattaṃ udakato atikkante pārājikaṃ. 從水中升起的花，若將其提起而直立，若莖與水的接觸點超過一根頭髮的高度則犯波羅夷罪。Pupphe gahetvā apanāmetvā ākaḍḍhanto uppāṭeti, na udakaṃ ṭhānaṃ, uppāṭitamatte pārājikaṃ. 抓住花並將其移走而提起，若不在水中，提起時犯波羅夷罪。Kalāpabaddhāni pupphāni udakaṭṭhāne vā rukkhe vā gacche vā bandhitvā ṭhapenti, bandhanaṃ amocetvā ito cito ca karontassa thullaccayaṃ, bandhane muttamatte pārājikaṃ. 被捆綁的花，無論是在水中還是在樹上，若放置時不解開而到處移動則犯偷蘭遮罪，解開時犯波羅夷罪。Paṭhamaṃ bandhanaṃ mocetvā pacchā harati, ettha chahākārehi ṭhānaparicchedoti idaṃ ubhayaṃ mahāpaccariyādīsu vuttaṃ. 先解開后再拿走，這裡有六種方式界定位置，這在大乘般若經中已提到。Paduminiyaṃ pupphāni saha paduminiṃyā gaṇhitukāmassa pupphanāḷehi ca pattanāḷehi ca phuṭṭhaudakavasena uddhañceva tiriyañca ṭhānaparicchedo veditabbo. 在蓮花上，若想與蓮花一起抓住花瓣和葉子，根據接觸水面的位置應判斷上下和橫向的界限。Taṃ panassa paduminiṃ anuppāṭetvā pupphāni vā pattāni vā attano abhimukhaṃ ākaḍḍhantassa thullaccayaṃ. 但若不提起蓮花而抓住花或葉朝向自己，則犯偷蘭遮罪。Uppāṭitamatte pārājikaṃ. 只要提起就犯波羅夷罪。

Pupphapattanāḷe ṭhānato acāvetvāpi paṭhamaṃ paduminiṃ uppāṭentassa thullaccayaṃ. Pacchā pupphapattanāḷesu ṭhānā cāvitesu pārājikaṃ. Uppāṭitāya paduminiyā pupphaṃ gaṇhanto pana bhaṇḍaṃ agghāpetvā kāretabbo. Bahi ṭhapite rāsikatakalāpabaddhabhārabaddhapupphepi eseva nayo. Bhisaṃ vā muḷālaṃ vā yena vatthu pūrati, taṃ uppāṭentassa pārājikaṃ. Kaddame phuṭṭhokāsavasena cettha ṭhānaṃ paricchinditabbaṃ. Tāni uppāṭentassa sukhumampi mūlaṃ acchinnaṃ hoti, rakkhati tāva. Bhisapabbe jātaṃ pattaṃ vā pupphaṃ vā hoti, tampi rakkhatīti mahāaṭṭhakathāyameva vuttaṃ. Bhisagaṇṭhimhi pana kaṇṭako hoti yobbanappattānaṃ mukhapiḷakā viya, ayaṃ adīghattā na rakkhati. Sesaṃ uppalādīsu vuttanayameva.

Macchakacchapānaṃ sassāmikānaṃ vāpiādīsu sakalamudakaṃ ṭhānaṃ. Tasmā yo paṭijagganaṭṭhāne sassāmikaṃ macchaṃ baḷisena vā jālena vā kumanena vā hatthena vā gaṇhāti, tassa yena macchena vatthu pūrati, tasmiṃ kesaggamattampi udakato uddhaṭamatte pārājikaṃ. Koci maccho gayhamāno ito cito ca dhāvati, ākāsaṃ vā uppatati, tīre vā patati, ākāse vā ṭhitaṃ tīre vā patitaṃ gaṇhatopi pārājikameva. Kacchapampi bahi gocaratthaṃ gataṃ gaṇhato eseva nayo. Udakaṭṭhaṃ pana udakā mocayato pārājikaṃ.

Tesu tesu pana janapadesu sabbasādhāraṇassa mahātaḷākassa niddhamanatumbaṃ nissāya sabbasādhāraṇameva kunnadīsadisaṃ udakavāhakaṃ khaṇanti. Tato khuddakamātikāyo nīharitvā mātikākoṭiyaṃ attano attano vaḷañjanatthāya āvāṭe khaṇanti. Tesaṃ pana yadā udakena attho hoti, tadā āvāṭe khuddakamātikāyo udakavāhakañca sodhetvā niddhamanatumbaṃ ugghāṭenti. Tato udakena saddhiṃ macchā nikkhamitvā anupubbena āvāṭe patvā vasanti. Tattha taḷāke ca udakavāhakesu ca macche gaṇhante na vārenti. Khuddakāsu pana attano attano mātikāsu udakaāvāṭesu ca paviṭṭhamacche gaṇhituṃ na denti, vārenti; tattha yo taḷāke vā niddhamanatumbe vā udakavāhake vā macche gaṇhāti, avahārena so na kāretabbo. Khuddakamātikāsu pana āvāṭesu vā paviṭṭhaṃ gaṇhanto gahitassa agghavasena kāretabbo. Sace tato gayhamāno maccho ākāse vā uppatati, tīre vā patati, taṃ ākāsaṭṭhaṃ vā tīraṭṭhaṃ vā udakavinimuttaṃ gaṇhato avahāro natthi. Kasmā? Yasmā attano pariggahaṭṭhāne ṭhitasseva te sāmikā. Evarūpā hi tattha katikā. Kacchapepi eseva nayo.

Sace pana maccho gayhamāno āvāṭato khuddakamātikaṃ āruhati, tattha naṃ gaṇhatopi avahāroyeva. Khuddakamātikāto pana udakavāhakaṃ, tato ca taḷākaṃ ārūḷhaṃ gaṇhato avahāro natthi. Yo āvāṭato bhattasitthehi palobhetvā mātikaṃ āropetvā gaṇhāti, avahārova. Tato pana palobhetvā udakavāhakaṃ āropetvā gaṇhantassa avahāro natthi. Keci pana kutocideva sabbasādhāraṇaṭṭhānato macche ānetvā pacchimavatthubhāge udakāvāṭe khipitvā posetvā divase divase dve tīṇi uttaribhaṅgatthāya mārenti. Evarūpaṃ macchaṃ udake vā ākāse vā tīre vā yattha katthaci ṭhitaṃ gaṇhato avahāro eva. Kacchapepi eseva nayo.

Pupphapattanāḷe ṭhānato acāvetvāpi paṭhamaṃ paduminiṃ uppāṭentassa thullaccayaṃ. 即使沒有從花瓣莖的位置移動,先拔起蓮花也犯偷蘭遮罪。Pacchā pupphapattanāḷesu ṭhānā cāvitesu pārājikaṃ. 後來從花瓣莖的位置移動時犯波羅夷罪。Uppāṭitāya paduminiyā pupphaṃ gaṇhanto pana bhaṇḍaṃ agghāpetvā kāretabbo. 但拔起蓮花后拿走花朵,應按物品價值賠償。Bahi ṭhapite rāsikatakalāpabaddhabhārabaddhapupphepi eseva nayo. 對於放在外面堆積、捆綁、綁重物的花也是這個道理。Bhisaṃ vā muḷālaṃ vā yena vatthu pūrati, taṃ uppāṭentassa pārājikaṃ. 拔起蓮藕或蓮莖,若物品充滿,則犯波羅夷罪。Kaddame phuṭṭhokāsavasena cettha ṭhānaṃ paricchinditabbaṃ. 這裡應根據接觸泥巴的地方來界定位置。Tāni uppāṭentassa sukhumampi mūlaṃ acchinnaṃ hoti, rakkhati tāva. 拔起它們時,即使細小的根未切斷,也暫時保護。Bhisapabbe jātaṃ pattaṃ vā pupphaṃ vā hoti, tampi rakkhatīti mahāaṭṭhakathāyameva vuttaṃ. 在大註釋書中說,生長在蓮藕節上的葉子或花,也保護它。Bhisagaṇṭhimhi pana kaṇṭako hoti yobbanappattānaṃ mukhapiḷakā viya, ayaṃ adīghattā na rakkhati. 但蓮藕結上有刺,像青春期的人臉上的痘痘,因為不長所以不保護。Sesaṃ uppalādīsu vuttanayameva. 其餘如蓮花等所說的方法。 Macchakacchapānaṃ sassāmikānaṃ vāpiādīsu sakalamudakaṃ ṭhānaṃ. 在池塘等有主人的魚和龜的地方,整個水域都是位置。Tasmā yo paṭijagganaṭṭhāne sassāmikaṃ macchaṃ baḷisena vā jālena vā kumanena vā hatthena vā gaṇhāti, tassa yena macchena vatthu pūrati, tasmiṃ kesaggamattampi udakato uddhaṭamatte pārājikaṃ. 因此誰在維護的地方用釣竿或網或籠或手抓有主人的魚,若魚充滿物品,從水中提起哪怕一根頭髮的高度也犯波羅夷罪。Koci maccho gayhamāno ito cito ca dhāvati, ākāsaṃ vā uppatati, tīre vā patati, ākāse vā ṭhitaṃ tīre vā patitaṃ gaṇhatopi pārājikameva. 某條魚被抓時到處遊動,或跳到空中,或落在岸上,抓到在空中或岸上的也同樣犯波羅夷罪。Kacchapampi bahi gocaratthaṃ gataṃ gaṇhato eseva nayo. 抓住出去覓食的龜也是這個道理。Udakaṭṭhaṃ pana udakā mocayato pārājikaṃ. 但從水中取出水中物品時犯波羅夷罪。 Tesu tesu pana janapadesu sabbasādhāraṇassa mahātaḷākassa niddhamanatumbaṃ nissāya sabbasādhāraṇameva kunnadīsadisaṃ udakavāhakaṃ khaṇanti. 在各個地方,依靠公共大池塘的排水管,挖掘像小河一樣的公共水道。Tato khuddakamātikāyo nīharitvā mātikākoṭiyaṃ attano attano vaḷañjanatthāya āvāṭe khaṇanti. 從那裡引出小水渠,在水渠盡頭為自己使用挖掘水池。Tesaṃ pana yadā udakena attho hoti, tadā āvāṭe khuddakamātikāyo udakavāhakañca sodhetvā niddhamanatumbaṃ ugghāṭenti. 當他們需要水時,清理水池、小水渠和水道后打開排水管。Tato udakena saddhiṃ macchā nikkhamitvā anupubbena āvāṭe patvā vasanti. 然後魚隨水流出,逐漸到達水池居住。Tattha taḷāke ca udakavāhakesu ca macche gaṇhante na vārenti. 在那裡,不阻止在池塘和水道中抓魚。Khuddakāsu pana attano attano mātikāsu udakaāvāṭesu ca paviṭṭhamacche gaṇhituṃ na denti, vārenti; 但不允許抓進入自己小水渠和水池的魚,阻止;tattha yo taḷāke vā niddhamanatumbe vā udakavāhake vā macche gaṇhāti, avahārena so na kāretabbo. 在那裡誰在池塘或排水管或水道中抓魚,不以偷盜罪處罰。Khuddakamātikāsu pana āvāṭesu vā paviṭṭhaṃ gaṇhanto gahitassa agghavasena kāretabbo. 但抓在小水渠或水池中的,應按抓到的價值賠償。Sace tato gayhamāno maccho ākāse vā uppatati, tīre vā patati, taṃ ākāsaṭṭhaṃ vā tīraṭṭhaṃ vā udakavinimuttaṃ gaṇhato avahāro natthi. 如果從那裡被抓的魚跳到空中或落在岸上,抓住在空中或岸上離開水的不算偷盜。Kasmā? Yasmā attano pariggahaṭṭhāne ṭhitasseva te sāmikā. 為什麼?因為他們只是待在自己控制區域內的主人。Evarūpā hi tattha katikā. 因為那裡有這樣的約定。Kacchapepi eseva nayo. 對於龜也是這個道理。 Sace pana maccho gayhamāno āvāṭato khuddakamātikaṃ āruhati, tattha naṃ gaṇhatopi avahāroyeva. 但如果被抓的魚從水池游到小水渠,在那裡抓它也算偷盜。Khuddakamātikāto pana udakavāhakaṃ, tato ca taḷākaṃ ārūḷhaṃ gaṇhato avahāro natthi. 但從小水渠游到水道,從那裡游到池塘的,抓它不算偷盜。Yo āvāṭato bhattasitthehi palobhetvā mātikaṃ āropetvā gaṇhāti, avahārova. 誰用飯粒誘惑從水池游到水渠后抓住,算偷盜。Tato pana palobhetvā udakavāhakaṃ āropetvā gaṇhantassa avahāro natthi. 但從那裡誘惑游到水道后抓住的不算偷盜。Keci pana kutocideva sabbasādhāraṇaṭṭhānato macche ānetvā pacchimavatthubhāge udakāvāṭe khipitvā posetvā divase divase dve tīṇi uttaribhaṅgatthāya mārenti. 有些人從某個公共場所帶魚來,放在後院的水池中養,每天殺兩三條作為食物。Evarūpaṃ macchaṃ udake vā ākāse vā tīre vā yattha katthaci ṭhitaṃ gaṇhato avahāro eva. 抓這樣的魚,無論在水中、空中還是岸上,都算偷盜。Kacchapepi eseva nayo. 對於龜也是這個道理。

Nidāghakāle pana nadiyā sote pacchinne katthaci ninnaṭṭhāne udakaṃ tiṭṭhati, tattha manussā macchānaṃ vināsāya madanaphalavasādīni pakkhipitvā gacchanti, macchā tāni khādantā maritvā uttānā udake plavantā tiṭṭhanti. Yo tattha gantvā 『『yāva sāmikā nāgacchanti, tāvime macche gaṇhissāmī』』ti gaṇhāti, agghavasena kāretabbo. Paṃsukūlasaññāya gaṇhato avahāro natthi, āharāpente pana bhaṇḍadeyyaṃ. Macchavisaṃ pakkhipitvā gatamanussā bhājanāni āharitvā pūretvā gacchanti, yāva 『『punapi āgacchissāmā』』ti sālayā honti, tāva te sassāmikamacchāva. Yadā pana te 『『alaṃ amhāka』』nti nirālayā pakkamanti, tato paṭṭhāya theyyacittena gaṇhantassa dukkaṭaṃ. Paṃsukūlasaññissa anāpatti. Yathā ca macchakacchapesu, evaṃ sabbāyapi odakajātiyā vinicchayo veditabboti.

Udakaṭṭhakathā niṭṭhitā.

Nāvaṭṭhakathā

Nidāghakāle pana nadiyā sote pacchinne katthaci ninnaṭṭhāne udakaṃ tiṭṭhati, tattha manussā macchānaṃ vināsāya madanaphalavasādīni pakkhipitvā gacchanti, macchā tāni khādantā maritvā uttānā udake plavantā tiṭṭhanti. 在夏季的時候，河流的水在某些低窪處停留，那裡的人們爲了消滅魚類，放入醉果等物品，魚們吃了這些東西后死亡，漂浮在水面上。Yo tattha gantvā 『『yāva sāmikā nāgacchanti, tāvime macche gaṇhissāmī』』ti gaṇhāti, agghavasena kāretabbo. 誰在那裡去說「只要主人不來，我就會抓這些魚」，應按抓到的價值賠償。Paṃsukūlasaññāya gaṇhato avahāro natthi, āharāpente pana bhaṇḍadeyyaṃ. 按照對泥土的認知抓魚不算偷盜，但在取出時應賠償物品的價值。Macchavisaṃ pakkhipitvā gatamanussā bhājanāni āharitvā pūretvā gacchanti, yāva 『『punapi āgacchissāmā』』ti sālayā honti, tāva te sassāmikamacchāva. 把魚毒放入后離開的人們，拿著容器裝滿后離去，直到說「我們會再回來」，那時這些魚就算是有主人的。Yadā pana te 『『alaṃ amhāka』』nti nirālayā pakkamanti, tato paṭṭhāya theyyacittena gaṇhantassa dukkaṭaṃ. 當他們說「我們夠了」而無所顧忌地離開時，從那時起，按不當心抓到的魚算偷蘭遮罪。Paṃsukūlasaññissa anāpatti. 按照對泥土的認知是不算犯規的。Yathā ca macchakacchapesu, evaṃ sabbāyapi odakajātiyā vinicchayo veditabboti. 對於魚和龜類的情況，也應以同樣的方式判斷所有水生物的情況。 Udakaṭṭhakathā niṭṭhitā. 水中物品的註釋結束。 Nāvaṭṭhakathā 船隻的註釋

  1. Nāvaṭṭhe – paṭhamaṃ tāva nāvaṃ dassento 『『nāvā nāma yāya taratī』』ti āha. Tasmā idha antamaso rajanadoṇikāpi veṇukalāpakopi 『『nāvā』』tveva veditabbo. Sīmāsammannane pana dhuvanāvā anto khaṇitvā vā phalakehi bandhitvā vā katā sabbantimena paricchedena tiṇṇaṃ vāhanikā eva vaṭṭati. Idha pana ekassapi vāhanikā 『『nāvā』』 tveva vuccati. Nāvāya nikkhittanti yaṃkiñci indriyabaddhaṃ vā anindriyabaddhaṃ vā; tassa avahāralakkhaṇaṃ thalaṭṭhe vuttanayeneva veditabbaṃ. Nāvaṃ avaharissāmītiādimhi ca dutiyapariyesanagamanaāmasanaphandāpanāni vuttanayāneva. Bandhanaṃ mocetīti ettha pana yā bandhane muttamatte ṭhānā na cavati, tassā bandhanaṃ yāva na muttaṃ hoti, tāva dukkaṭaṃ. Mutte pana thullaccayampi pārājikampi hoti, taṃ parato āvi bhavissati. Sesaṃ vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

Ayaṃ panettha pāḷimuttakavinicchayo – caṇḍasote bandhitvā ṭhapitanāvāya ekaṃ ṭhānaṃ bandhanameva , tasmiṃ muttamatte pārājikaṃ. Tattha yutti pubbe vuttā eva. Vippanaṭṭhā nāvā pana yaṃ yaṃ udakappadesaṃ pharitvā ṭhitā hoti, svāssā ṭhānaṃ. Tasmā taṃ uddhaṃ vā uccārentassa, adho vā opilāpentassa, catūsu vā disāsu phuṭṭhokāsaṃ atikkāmentassa atikkantamatte pārājikaṃ. Niccale udake abandhanaṃ attano dhammatāya ṭhitanāvaṃ purato vā pacchato vā vāmadakkhiṇapassato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena udake patiṭṭhitantena atikkantamatte pārājikaṃ. Uddhaṃ kesaggamattaṃ udakato mocite adho nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājikaṃ. Tīre bandhitvā niccale udake ṭhapitanāvāya bandhanañca ṭhitokāso cāti dve ṭhānāni. Taṃ paṭhamaṃ bandhanā moceti, thullaccayaṃ. Pacchā channaṃ ākārānaṃ aññatarena ṭhānā cāveti, pārājikaṃ. Paṭhamaṃ ṭhānā cāvetvā pacchā bandhanamocanepi eseva nayo. Thale ussādetvā ukkujjitvā ṭhapitanāvāya phuṭṭhokāsova ṭhānaṃ. Tassā pañcahākārehi ṭhānaparicchedo veditabbo.

Nikkujjitvā ṭhapitanāvāya pana mukhavaṭṭiyā phuṭṭhokāsova ṭhānaṃ, tassāpi pañcahākārehi ṭhānaparicchedaṃ ñatvā yato kutoci phuṭṭhokāsaṃ uddhañca kesaggamattaṃ atikkantamatte pārājikaṃ veditabbaṃ. Thale pana ussādetvā dvinnaṃ dārughaṭikānaṃ upari ṭhapitanāvāya dārughaṭikānaṃ phuṭṭhokāsoyeva ṭhānaṃ, tasmā tattha mañcapādamatthakesuyeva patthaṭabaddhasāṭake nāgadantesu ṭhapitabhindivāle ca vuttanayena vinicchayo veditabbo.

  1. Nāvaṭṭhe – paṭhamaṃ tāva nāvaṃ dassento 『『nāvā nāma yāya taratī』』ti āha. 在船隻的註釋中，首先說明「船是那種漂浮的東西」。Tasmā idha antamaso rajanadoṇikāpi veṇukalāpakopi 『『nāvā』』tveva veditabbo. 因此這裡至少包括小船和竹筏都應被視為「船」。Sīmāsammannane pana dhuvanāvā anto khaṇitvā vā phalakehi bandhitvā vā katā sabbantimena paricchedena tiṇṇaṃ vāhanikā eva vaṭṭati. 在界限的認定中，挖掘或用木板綁住的船隻，全部被視為三種交通工具。Idha pana ekassapi vāhanikā 『『nāvā』』 tveva vuccati. 這裡單一的交通工具也稱為「船」。Nāvāya nikkhittanti yaṃkiñci indriyabaddhaṃ vā anindriyabaddhaṃ vā; tassa avahāralakkhaṇaṃ thalaṭṭhe vuttanayeneva veditabbaṃ. 從船上取下的任何東西，無論是有感官束縛的還是沒有感官束縛的；其偷盜的特徵應根據前述的說明來判斷。Nāvaṃ avaharissāmītiādimhi ca dutiyapariyesanagamanaāmasanaphandāpanāni vuttanayāneva. 在「我會取下船」等情況下，第二次尋找、行走、飲水、放置等行為應按前述的說明來判斷。Bandhanaṃ mocetīti ettha pana yā bandhane muttamatte ṭhānā na cavati, tassā bandhanaṃ yāva na muttaṃ hoti, tāva dukkaṭaṃ. 解開繩索時，這裡若在繩索未鬆動的地方不算犯規，直到繩索完全解開之前，仍然算是犯偷蘭遮罪。Mutte pana thullaccayampi pārājikampi hoti, taṃ parato āvi bhavissati. 一旦解開，若有重大損失則犯波羅夷罪，這將被視為後果。Sesaṃ vuttanayameva. 其餘的應按前述的說明來判斷。Ayaṃ tāva pāḷivaṇṇanā. 這就是巴利文的註釋。 Ayaṃ panettha pāḷimuttakavinicchayo – caṇḍasote bandhitvā ṭhapitanāvāya ekaṃ ṭhānaṃ bandhanameva, tasmiṃ muttamatte pārājikaṃ. 這裡的巴利文解讀是：在狂風中綁住的船隻，一個地方是繩索，若繩索解開則犯波羅夷罪。Tattha yutti pubbe vuttā eva. 在那裡，之前已說明的原則適用。Vippanaṭṭhā nāvā pana yaṃ yaṃ udakappadesaṃ pharitvā ṭhitā hoti, svāssā ṭhānaṃ. 在水面漂浮的船隻，無論在何處，都是它自己的位置。Tasmā taṃ uddhaṃ vā uccārentassa, adho vā opilāpentassa, catūsu vā disāsu phuṭṭhokāsaṃ atikkāmentassa atikkantamatte pārājikaṃ. 因此，若在其上方或下方、四個方向中觸及的高度超過一根頭髮的高度則犯波羅夷罪。Niccale udake abandhanaṃ attano dhammatāya ṭhitanāvaṃ purato vā pacchato vā vāmadakkhiṇapassato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena udake patiṭṭhitantena atikkantamatte pārājikaṃ. 在靜止的水中，若根據自身的性質抓住船隻的前後左右，若觸及的高度超過一根頭髮的高度則犯波羅夷罪。Uddhaṃ kesaggamattaṃ udakato mocite adho nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājikaṃ. 從水中提起的高度若超過一根頭髮的高度，若觸及船底的高度也犯波羅夷罪。Tīre bandhitvā niccale udake ṭhapitanāvāya bandhanañca ṭhitokāso cāti dve ṭhānāni. 在岸上綁住的船隻，若在靜止的水中放置，繩索和位置都是兩個地方。Taṃ paṭhamaṃ bandhanā moceti, thullaccayaṃ. 先解開繩索，若有重大損失。Pacchā channaṃ ākārānaṃ aññatarena ṭhānā cāveti, pārājikaṃ. 然後用其他某種方式覆蓋，若有波羅夷罪。Paṭhamaṃ ṭhānā cāvetvā pacchā bandhanamocanepi eseva nayo. 先覆蓋位置后再解開繩索的情況也同樣適用。Thale ussādetvā ukkujjitvā ṭhapitanāvāya phuṭṭhokāsova ṭhānaṃ. 在地面上抬起並放置的船隻，若觸及的高度也是位置。Tassā pañcahākārehi ṭhānaparicchedo veditabbo. 這應根據五種方式來界定位置。 Nikkujjitvā ṭhapitanāvāya pana mukhavaṭṭiyā phuṭṭhokāsova ṭhānaṃ, tassāpi pañcahākārehi ṭhānaparicchedaṃ ñatvā yato kutoci phuṭṭhokāsaṃ uddhañca kesaggamattaṃ atikkantamatte pārājikaṃ veditabbaṃ. 解開並放置的船隻，若觸及的高度也是位置，瞭解它的五種方式后，若在任何地方觸及的高度超過一根頭髮的高度則犯波羅夷罪。Thale pana ussādetvā dvinnaṃ dārughaṭikānaṃ upari ṭhapitanāvāya dārughaṭikānaṃ phuṭṭhokāsoyeva ṭhānaṃ, tasmā tattha mañcapādamatthakesuyeva patthaṭabaddhasāṭake nāgadantesu ṭhapitabhindivāle ca vuttanayena vinicchayo veditabbo. 在地面上抬起並放置兩隻木桶的船隻，木桶的觸及高度也是位置，因此在那裡應按座位和頭部的高度以及放置的位置來判斷。

Yottabaddhāya pana nāvāya saṭṭhisattatibyāmappamāṇaṃ yottaṃ amocetvāva ākaḍḍhitvā

Pathavilaggaṃ katvā saha yottena thale ṭhapitāya nāvāya na phuṭṭhokāsamattameva ṭhānaṃ. Atha kho yottakoṭito paṭṭhāya yāva nāvāya pathaviyaṃ patiṭṭhitokāsassa pacchimanto tāva dīghato, tiriyaṃ pana nāvāya ca yottassa ca pathaviyaṃ patiṭṭhitapariyantappamāṇaṃ ṭhānanti veditabbaṃ. Taṃ dīghato vā tiriyato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena pathaviyaṃ patiṭṭhitantena atikkantamatte, uddhaṃ kesaggamattaṃ saha yottena pathavito mocite pārājikaṃ. Yo pana titthe ṭhitanāvaṃ āruhitvā theyyacitto arittena vā phiyena vā pājeti, pārājikaṃ. Sace pana chattaṃ vā paṇāmetvā cīvaraṃ vā pādehi akkamitvā hatthehi ukkhipitvā laṅkārasadisaṃ katvā vātaṃ gaṇhāpeti, balavā ca vāto āgamma nāvaṃ harati, vāteneva sā haṭā hoti; puggalassa natthi avahāro. Payogo atthi, so pana ṭhānā cāvanapayogo na hoti. Yadi pana taṃ nāvaṃ evaṃ gacchantiṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. Sayameva yaṃkiñci gāmatitthaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, neva atthi avahāro. Bhaṇḍadeyyaṃ pana hotīti.

Nāvaṭṭhakathā niṭṭhitā.

Yānaṭṭhakathā

Yottabaddhāya pana nāvāya saṭṭhisattatibyāmappamāṇaṃ yottaṃ amocetvāva ākaḍḍhitvā Pathavilaggaṃ katvā saha yottena thale ṭhapitāya nāvāya na phuṭṭhokāsamattameva ṭhānaṃ. 對於用繩索綁住的船隻，六七十臂長的繩索不解開就拉動，使之貼地，連同繩索放在地上的船隻，其位置不僅僅是接觸的地方。Atha kho yottakoṭito paṭṭhāya yāva nāvāya pathaviyaṃ patiṭṭhitokāsassa pacchimanto tāva dīghato, tiriyaṃ pana nāvāya ca yottassa ca pathaviyaṃ patiṭṭhitapariyantappamāṇaṃ ṭhānanti veditabbaṃ. 而是從繩索末端開始，直到船隻在地面上停留的最後一點，這是長度；橫向則是船隻和繩索在地面上停留的邊緣範圍，這些都應被視為位置。Taṃ dīghato vā tiriyato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena pathaviyaṃ patiṭṭhitantena atikkantamatte, uddhaṃ kesaggamattaṃ saha yottena pathavito mocite pārājikaṃ. 若從長或橫拉動，一端觸及的地方被另一端在地面上停留的地方超過，或者連同繩索從地面提起哪怕一根頭髮的高度，都犯波羅夷罪。Yo pana titthe ṭhitanāvaṃ āruhitvā theyyacitto arittena vā phiyena vā pājeti, pārājikaṃ. 誰懷著偷盜之心登上停在渡口的船隻，用槳或舵駕駛，犯波羅夷罪。Sace pana chattaṃ vā paṇāmetvā cīvaraṃ vā pādehi akkamitvā hatthehi ukkhipitvā laṅkārasadisaṃ katvā vātaṃ gaṇhāpeti, balavā ca vāto āgamma nāvaṃ harati, vāteneva sā haṭā hoti; puggalassa natthi avahāro. 但如果展開傘或用腳踩住衣服，用手舉起像風箏一樣借風力，強風吹來帶走船隻，那是被風帶走的；個人不算偷盜。Payogo atthi, so pana ṭhānā cāvanapayogo na hoti. 雖有行為，但不是從位置移動的行為。Yadi pana taṃ nāvaṃ evaṃ gacchantiṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. 但如果這樣行駛的船隻改變原來的航線駛向其他方向，犯波羅夷罪。Sayameva yaṃkiñci gāmatitthaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, neva atthi avahāro. 自己到達任何村莊的渡口，不從位置移動就出售離開，不算偷盜。Bhaṇḍadeyyaṃ pana hotīti. 但應賠償物品的價值。 Nāvaṭṭhakathā niṭṭhitā. 船隻的註釋結束。 Yānaṭṭhakathā 車乘的註釋

  1. Yānaṭṭhe – yānaṃ tāva dassento 『『yānaṃ nāma vayha』』ntiādimāha. Tattha upari maṇḍapasadisaṃ padaracchannaṃ sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānikā. Ratho ca sakaṭañca pākaṭameva. Tesu yattha katthaci saviññāṇakaṃ vā aviññāṇakaṃ vā rāsiādivasena ṭhapitaṃ bhaṇḍaṃ theyyacittena ṭhānā cāventassa nāvaṭṭhe ca thalaṭṭhe ca vuttanayeneva pārājikaṃ veditabbaṃ.

Ayaṃ pana viseso – yānaṭṭhaṃ taṇḍulādibhaṇḍaṃ piṭakena gaṇhato piṭake anukkhittepi piṭakaṃ apaharitvā taṇḍulādīnaṃ ekābaddhabhāve vikopite pārājikaṃ. Thalaṭṭhādīsupi ayaṃ nayo labbhati. Yānaṃ avaharissāmītiādimhi dutiyapariyesanādīni vuttanayāneva. Ṭhānā cāvetīti ettha pana dukayuttassa yānassa dvinnaṃ goṇānaṃ aṭṭha pādā, dve ca cakkānīti dasa ṭhānāni. Taṃ theyyacittassa dhure nisīditvā pājayato goṇānaṃ pāduddhāre thullaccayaṃ. Cakkānaṃ pana pathaviyaṃ patiṭṭhitappadesato kesaggamatte atikkante pārājikaṃ. Sace pana goṇā 『『nāyaṃ amhākaṃ sāmiko』』ti ñatvā dhuraṃ chaḍḍetvā ākaḍḍhantā tiṭṭhanti vā phandanti vā, rakkhati tāva. Goṇe puna ujukaṃ paṭipādetvā dhuraṃ āropetvā daḷhaṃ yojetvā pācanena vijjhitvā pājentassa vuttanayeneva tesaṃ pāduddhāre thullaccayaṃ. Cakkātikkame pārājikaṃ.

Sacepi sakaddame magge ekaṃ cakkaṃ kaddame laggaṃ hoti, dutiyaṃ cakkaṃ goṇā parivattentā pavattenti, ekassa ṭhitattā na tāva avahāro hoti . Goṇe pana puna ujukaṃ paṭipādetvā pājentassa ṭhitacakke kesaggamattaṃ phuṭṭhokāsaṃ atikkante pārājikaṃ. Catuyuttakassa pana aṭṭhārasa ṭhānāni, aṭṭhayuttakassa catuttiṃsāti – etenupāyena yuttayānassa ṭhānabhedo veditabbo.

  1. Yānaṭṭhe – yānaṃ tāva dassento ''yānaṃ nāma vayha''ntiādimāha. 在車乘方面，首先說明"所謂車乘即是轎子"等。Tattha upari maṇḍapasadisaṃ padaracchannaṃ sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. 其中，上面像亭子一樣用木板覆蓋或全部遮蔽而製成的是轎子。Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānikā. 兩側用金銀等製成的橫樑，像金翅鳥翅膀樣式製成的是車廂。Ratho ca sakaṭañca pākaṭameva. 戰車和貨車是顯而易見的。Tesu yattha katthaci saviññāṇakaṃ vā aviññāṇakaṃ vā rāsiādivasena ṭhapitaṃ bhaṇḍaṃ theyyacittena ṭhānā cāventassa nāvaṭṭhe ca thalaṭṭhe ca vuttanayeneva pārājikaṃ veditabbaṃ. 在這些車輛上，無論何處放置的有意識或無意識的物品，以偷盜之心從位置移動的，應按船隻和陸地上所說的方式判斷為波羅夷罪。 Ayaṃ pana viseso – yānaṭṭhaṃ taṇḍulādibhaṇḍaṃ piṭakena gaṇhato piṭake anukkhittepi piṭakaṃ apaharitvā taṇḍulādīnaṃ ekābaddhabhāve vikopite pārājikaṃ. 這裡有一個特殊情況 - 用籃子拿車上的稻米等物品，即使籃子沒有舉起，但拿走籃子破壞了稻米等物品的整體性，也犯波羅夷罪。Thalaṭṭhādīsupi ayaṃ nayo labbhati. 在陸地等處也可以得到這個原則。Yānaṃ avaharissāmītiādimhi dutiyapariyesanādīni vuttanayāneva. 在"我要偷車"等情況下，第二次尋找等應按所說的方式判斷。Ṭhānā cāvetīti ettha pana dukayuttassa yānassa dvinnaṃ goṇānaṃ aṭṭha pādā, dve ca cakkānīti dasa ṭhānāni. 從位置移動時，這裡雙軛車的兩頭牛有八隻腳，再加上兩個輪子，共有十個位置。Taṃ theyyacittassa dhure nisīditvā pājayato goṇānaṃ pāduddhāre thullaccayaṃ. 懷著偷盜之心坐在車轅上駕駛，牛的腳抬起時犯偷蘭遮罪。Cakkānaṃ pana pathaviyaṃ patiṭṭhitappadesato kesaggamatte atikkante pārājikaṃ. 但輪子從接觸地面的地方移動哪怕一根頭髮的距離就犯波羅夷罪。Sace pana goṇā ''nāyaṃ amhākaṃ sāmiko''ti ñatvā dhuraṃ chaḍḍetvā ākaḍḍhantā tiṭṭhanti vā phandanti vā, rakkhati tāva. 但如果牛知道"這不是我們的主人"，放下車轅站住或掙扎，暫時保護。Goṇe puna ujukaṃ paṭipādetvā dhuraṃ āropetvā daḷhaṃ yojetvā pācanena vijjhitvā pājentassa vuttanayeneva tesaṃ pāduddhāre thullaccayaṃ. 再次讓牛直立，抬起車轅牢固地套上，用棍子刺驅趕時，按所說的方式牛的腳抬起犯偷蘭遮罪。Cakkātikkame pārājikaṃ. 輪子超過則犯波羅夷罪。 Sacepi sakaddame magge ekaṃ cakkaṃ kaddame laggaṃ hoti, dutiyaṃ cakkaṃ goṇā parivattentā pavattenti, ekassa ṭhitattā na tāva avahāro hoti . 即使在泥濘的道路上一個輪子陷在泥里，牛轉動另一個輪子，因為一個輪子停住所以暫時不算偷盜。Goṇe pana puna ujukaṃ paṭipādetvā pājentassa ṭhitacakke kesaggamattaṃ phuṭṭhokāsaṃ atikkante pārājikaṃ. 但再次讓牛直立駕駛時，停住的輪子接觸的地方移動哪怕一根頭髮的距離就犯波羅夷罪。Catuyuttakassa pana aṭṭhārasa ṭhānāni, aṭṭhayuttakassa catuttiṃsāti – etenupāyena yuttayānassa ṭhānabhedo veditabbo. 四軛車有十八個位置，八軛車有三十四個位置 - 應以這種方式理解配套車輛的位置區別。

Yaṃ pana ayuttakaṃ dhure ekāya pacchato ca dvīhi upatthambhinīhi upatthambhetvā ṭhapitaṃ, tassa tiṇṇaṃ upatthambhinīnaṃ cakkānañca vasena pañca ṭhānāni. Sace dhure upatthambhinī heṭṭhābhāge kappakatā hoti, cha ṭhānāni. Pacchato pana anupatthambhetvā dhure upatthambhitasseva upatthambhinīvasena tīṇi vā cattāri vā ṭhānāni. Dhurena phalakassa vā dārukassa vā upari ṭhapitassa tīṇi ṭhānāni. Tathā pathaviyaṃ ṭhapitassa. Taṃ dhuraṃkaḍḍhitvā vā ukkhipitvā vā purato ca pacchato ca ṭhānā cāventassa thullaccayaṃ. Cakkānaṃ patiṭṭhitaṭṭhāne kesaggamattaṃ atikkante pārājikaṃ. Cakkāni apanetvā dvīhi akkhasīsehi dārūnaṃ upari ṭhapitassa dve ṭhānāni. Taṃ kaḍḍhanto vā ukkhipanto vā phuṭṭhokāsaṃ atikkāmeti, pārājikaṃ. Bhūmiyaṃ ṭhapitassa dhurena ca catūhi ca akkhuddhīhi patiṭṭhitavasena pañca ṭhānāni. Taṃ dhure gahetvā kaḍḍhato uddhīnaṃ pacchimantehi purimante atikkante pārājikaṃ. Uddhīsu gahetvā kaḍḍhato uddhīnaṃ purimantehi pacchimante atikkante pārājikaṃ. Passe gahetvā kaḍḍhato uddhīnaṃyeva tiriyaṃ patiṭṭhitaṭṭhānassa atikkamena pārājikaṃ. Majjhe gahetvā ukkhipato kesaggamattaṃ pathavito mutte pārājikaṃ. Atha uddhikhāṇukā na honti, samameva bāhaṃ katvā majjhe vijjhitvā akkhasīsāni pavesitāni honti, taṃ heṭṭhimatalassa samantā sabbaṃ pathaviṃ phusitvā tiṭṭhati. Tattha catūsu disāsu uddhañca phuṭṭhaṭṭhānātikkamavasena pārājikaṃ veditabbaṃ. Bhūmiyaṃ nābhiyā ṭhapitacakkassa ekameva ṭhānaṃ, tassa pañcahākārehi paricchedo. Nemipassena ca nābhiyā ca phusitvā ṭhitassa dve ṭhānāni. Nemiyā uṭṭhitabhāgaṃ pādena akkamitvā bhūmiyaṃ phusāpetvā aresu vā nemiyā vā gahetvā ukkhipantassa attanā kataṭṭhānaṃ ṭhānaṃ na hoti, tasmā tasmiṃ ṭhitepi avasesaṭṭhāne atikkantamatte pārājikaṃ.

Bhittiṃ nissāya ṭhapitacakkassāpi dve ṭhānāni. Tattha paṭhamaṃ bhittito mocentassa thullaccayaṃ. Pacchā pathavito kesaggamattuddhāre pārājikaṃ. Paṭhamaṃ bhūmito mocentassa pana sace bhittiyaṃ patiṭṭhitaṭṭhānaṃ na kuppati, eseva nayo. Atha aresu gahetvā heṭṭhā kaḍḍhantassa bhittiṃ phusitvā ṭhitokāsassa uparimo anto heṭṭhimaṃ atikkamati, pārājikaṃ. Maggappaṭipanne yāne yānasāmiko kenacideva karaṇīyena orohitvā maggā okkanto hoti, athañño bhikkhu paṭipathaṃ āgacchanto ārakkhasuññaṃ passitvā, 『『yānaṃ avaharissāmī』』ti ārohati, tassa payogaṃ vināyeva goṇā gahetvā pakkantā, avahāro natthi. Sesaṃ nāvāyaṃ vuttasadisanti.

Yānaṭṭhakathā niṭṭhitā.

Bhāraṭṭhakathā

Yaṃ pana ayuttakaṃ dhure ekāya pacchato ca dvīhi upatthambhinīhi upatthambhetvā ṭhapitaṃ, tassa tiṇṇaṃ upatthambhinīnaṃ cakkānañca vasena pañca ṭhānāni. 對於沒有套上的車，前面用一個支撐，後面用兩個支撐撐起放置的，它有三個支撐和輪子共五個位置。Sace dhure upatthambhinī heṭṭhābhāge kappakatā hoti, cha ṭhānāni. 如果前面的支撐下部有加固，就有六個位置。Pacchato pana anupatthambhetvā dhure upatthambhitasseva upatthambhinīvasena tīṇi vā cattāri vā ṭhānāni. 但如果後面沒有支撐，只在前面支撐的，根據支撐有三或四個位置。Dhurena phalakassa vā dārukassa vā upari ṭhapitassa tīṇi ṭhānāni. 用車轅放在木板或木頭上的有三個位置。Tathā pathaviyaṃ ṭhapitassa. 同樣放在地上的也是。Taṃ dhuraṃkaḍḍhitvā vā ukkhipitvā vā purato ca pacchato ca ṭhānā cāventassa thullaccayaṃ. 拉動或抬起車轅，從前後位置移動的犯偷蘭遮罪。Cakkānaṃ patiṭṭhitaṭṭhāne kesaggamattaṃ atikkante pārājikaṃ. 輪子接觸地面的地方移動哪怕一根頭髮的距離就犯波羅夷罪。Cakkāni apanetvā dvīhi akkhasīsehi dārūnaṃ upari ṭhapitassa dve ṭhānāni. 拆下輪子，用兩個軸頭放在木頭上的有兩個位置。Taṃ kaḍḍhanto vā ukkhipanto vā phuṭṭhokāsaṃ atikkāmeti, pārājikaṃ. 拉動或抬起它超過接觸的地方就犯波羅夷罪。Bhūmiyaṃ ṭhapitassa dhurena ca catūhi ca akkhuddhīhi patiṭṭhitavasena pañca ṭhānāni. 放在地上的，根據車轅和四個軸頭接觸地面的情況有五個位置。Taṃ dhure gahetvā kaḍḍhato uddhīnaṃ pacchimantehi purimante atikkante pārājikaṃ. 抓住車轅拉動，軸頭後端超過前端就犯波羅夷罪。Uddhīsu gahetvā kaḍḍhato uddhīnaṃ purimantehi pacchimante atikkante pārājikaṃ. 抓住軸頭拉動，軸頭前端超過後端就犯波羅夷罪。Passe gahetvā kaḍḍhato uddhīnaṃyeva tiriyaṃ patiṭṭhitaṭṭhānassa atikkamena pārājikaṃ. 抓住側面拉動，軸頭橫向接觸地面的地方超過就犯波羅夷罪。Majjhe gahetvā ukkhipato kesaggamattaṃ pathavito mutte pārājikaṃ. 抓住中間抬起，離開地面哪怕一根頭髮的高度就犯波羅夷罪。Atha uddhikhāṇukā na honti, samameva bāhaṃ katvā majjhe vijjhitvā akkhasīsāni pavesitāni honti, taṃ heṭṭhimatalassa samantā sabbaṃ pathaviṃ phusitvā tiṭṭhati. 如果沒有軸頭樁，而是平整地做成臂，在中間鉆孔插入軸頭，它的底部全部接觸地面。Tattha catūsu disāsu uddhañca phuṭṭhaṭṭhānātikkamavasena pārājikaṃ veditabbaṃ. 在那裡應該根據四個方向和上方接觸地方的超越來判斷波羅夷罪。Bhūmiyaṃ nābhiyā ṭhapitacakkassa ekameva ṭhānaṃ, tassa pañcahākārehi paricchedo. 輪轂放在地上的輪子只有一個位置，它應該用五種方式來界定。Nemipassena ca nābhiyā ca phusitvā ṭhitassa dve ṭhānāni. 輪圈側面和輪轂接觸地面的有兩個位置。Nemiyā uṭṭhitabhāgaṃ pādena akkamitvā bhūmiyaṃ phusāpetvā aresu vā nemiyā vā gahetvā ukkhipantassa attanā kataṭṭhānaṃ ṭhānaṃ na hoti, tasmā tasmiṃ ṭhitepi avasesaṭṭhāne atikkantamatte pārājikaṃ. 用腳踩住輪圈豎起的部分使接觸地面，抓住輻條或輪圈抬起的，自己造成的位置不算位置，因此即使保持那個位置，其餘位置一超過就犯波羅夷罪。 Bhittiṃ nissāya ṭhapitacakkassāpi dve ṭhānāni. 靠墻放置的輪子也有兩個位置。Tattha paṭhamaṃ bhittito mocentassa thullaccayaṃ. 在那裡先從墻上移開的犯偷蘭遮罪。Pacchā pathavito kesaggamattuddhāre pārājikaṃ. 後來從地面抬起哪怕一根頭髮的高度就犯波羅夷罪。Paṭhamaṃ bhūmito mocentassa pana sace bhittiyaṃ patiṭṭhitaṭṭhānaṃ na kuppati, eseva nayo. 但如果先從地面移開，如果靠墻的地方沒有動，也是這個道理。Atha aresu gahetvā heṭṭhā kaḍḍhantassa bhittiṃ phusitvā ṭhitokāsassa uparimo anto heṭṭhimaṃ atikkamati, pārājikaṃ. 如果抓住輻條向下拉，接觸牆面的地方上端超過下端，就犯波羅夷罪。Maggappaṭipanne yāne yānasāmiko kenacideva karaṇīyena orohitvā maggā okkanto hoti, athañño bhikkhu paṭipathaṃ āgacchanto ārakkhasuññaṃ passitvā, ''yānaṃ avaharissāmī''ti ārohati, tassa payogaṃ vināyeva goṇā gahetvā pakkantā, avahāro natthi. 在路上行駛的車，車主因某事下車離開路邊，這時另一個比丘迎面而來看到無人看管，想"我要偷這輛車"就上了車，牛沒有他的行為就自己走了，不算偷盜。Sesaṃ nāvāyaṃ vuttasadisanti. 其餘的與船隻所說的相似。 Yānaṭṭhakathā niṭṭhitā. 車乘的註釋結束。 Bhāraṭṭhakathā 負重的註釋

  1. Ito paraṃ bhāroyeva bhāraṭṭhaṃ. So sīsabhārādivasena catudhā dassito. Tattha sīsabhārādīsu asammohatthaṃ sīsādīnaṃ paricchedo veditabbo. Tattha sīsassa tāva purimagale galavāṭako, piṭṭhigale kesañci kesante āvaṭṭo hoti, galasseva ubhosu passesu kesañci kesā oruyha jāyanti, ye kaṇṇacūḷikāti vuccanti, tesaṃ adhobhāgo cāti ayaṃ heṭṭhimaparicchedo, tato upari sīsaṃ. Etthantare ṭhitabhāro sīsabhāro nāma.

Ubhosu passesu kaṇṇacūḷikāhi paṭṭhāya heṭṭhā, kapparehi paṭṭhāya upari, piṭṭhigalāvattato ca galavāṭakato ca paṭṭhāya heṭṭhā, piṭṭhivemajjhāvattato ca uraparicchedamajjhe hadayaāvāṭato ca paṭṭhāya upari khandho. Etthantare ṭhitabhāro khandhabhāro nāma.

Piṭṭhivemajjhāvattato pana hadayaāvāṭato ca paṭṭhāya heṭṭhā yāva pādanakhasikhā, ayaṃ kaṭiparicchedo. Etthantare samantato sarīre ṭhitabhāro kaṭibhāro nāma.

Kapparato paṭṭhāya pana heṭṭhā yāva hatthanakhasikhā, ayaṃ olambakaparicchedo. Etthantare ṭhitabhāro olambako nāma.

Idāni sīse bhārantiādīsu ayaṃ apubbavinicchayo – yo bhikkhu 『『idaṃ gahetvā ettha yāhī』』ti sāmikehi anāṇatto sayameva 『『mayhaṃ idaṃ nāma detha, ahaṃ vo bhaṇḍaṃ vahāmī』』ti tesaṃ bhaṇḍaṃ sīsena ādāya gacchanto theyyacittena taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Yathāvuttasīsaparicchedaṃ anatikkāmentova ito cito ca ghaṃsanto sāretipi paccāsāretipi, thullaccayaṃ. Khandhaṃ oropitamatte kiñcāpi sāmikānaṃ 『『vahatū』』ti cittaṃ atthi, tehi pana anāṇattattā pārājikaṃ. Khandhaṃ pana anoropetvāpi sīsato kesaggamattaṃ mocentassa pārājikaṃ. Yamakabhārassa pana eko bhāro sīse patiṭṭhāti, eko piṭṭhiyaṃ, tattha dvinnaṃ ṭhānānaṃ vasena vinicchayo veditabbo. Ayaṃ pana suddhasīsabhārādīnaṃyeva vasena desanā āraddhā. Yo cāyaṃ sīsabhāre vutto, khandhabhārādīsupi ayameva vinicchayo.

Hatthebhāranti ettha pana hatthena gahitattā olambako 『『hatthe bhāro』』ti vutto.

So paṭhamaṃyeva bhūmito vā gahito hotu, suddhacittena sīsādīhi vā, 『『hatthe bhāro』』 tveva saṅkhyaṃ gacchati . Taṃ theyyacittena tādisaṃ gahanaṭṭhānaṃ disvā bhūmiyaṃ vā gacchādīsu vā nikkhipantassa hatthato muttamatte pārājikaṃ. Bhūmito gaṇhātīti ettha pana tesaṃ bhārānaṃ yaṃkiñci pātarāsādikāraṇā suddhacittena bhūmiyaṃ nikkhipitvā puna theyyacittena kesaggamattaṃ uddharantassa pārājikanti.

Bhāraṭṭhakathā niṭṭhitā.

Ārāmaṭṭhakathā

  1. Ito paraṃ bhāroyeva bhāraṭṭhaṃ. 從這裡開始，負重就是負重物品。So sīsabhārādivasena catudhā dassito. 它被顯示為頭頂負重等四種。Tattha sīsabhārādīsu asammohatthaṃ sīsādīnaṃ paricchedo veditabbo. 在這些頭頂負重等中，爲了不混淆，應該瞭解頭部等的界限。Tattha sīsassa tāva purimagale galavāṭako, piṭṭhigale kesañci kesante āvaṭṭo hoti, galasseva ubhosu passesu kesañci kesā oruyha jāyanti, ye kaṇṇacūḷikāti vuccanti, tesaṃ adhobhāgo cāti ayaṃ heṭṭhimaparicchedo, tato upari sīsaṃ. 在那裡，首先頭部的前頸有頸環，後頸有些人頭髮的末端有旋，頸部兩側有些人的頭髮向下生長，被稱為耳垂，這些的下方是地獄限，從那裡往上是頭部。Etthantare ṭhitabhāro sīsabhāro nāma. 在這個範圍內放置的負重叫做頭頂負重。 Ubhosu passesu kaṇṇacūḷikāhi paṭṭhāya heṭṭhā, kapparehi paṭṭhāya upari, piṭṭhigalāvattato ca galavāṭakato ca paṭṭhāya heṭṭhā, piṭṭhivemajjhāvattato ca uraparicchedamajjhe hadayaāvāṭato ca paṭṭhāya upari khandho. 兩側從耳垂開始往下，從肘部開始往上，從後頸旋和頸環開始往下，從背部中間旋和胸部中間心窩開始往上是肩部。Etthantare ṭhitabhāro khandhabhāro nāma. 在這個範圍內放置的負重叫做肩部負重。 Piṭṭhivemajjhāvattato pana hadayaāvāṭato ca paṭṭhāya heṭṭhā yāva pādanakhasikhā, ayaṃ kaṭiparicchedo. 從背部中間旋和心窩開始往下直到腳趾尖，這是腰部的界限。Etthantare samantato sarīre ṭhitabhāro kaṭibhāro nāma. 在這個範圍內身體各處放置的負重叫做腰部負重。 Kapparato paṭṭhāya pana heṭṭhā yāva hatthanakhasikhā, ayaṃ olambakaparicchedo. 從肘部開始往下直到手指尖，這是懸掛的界限。Etthantare ṭhitabhāro olambako nāma. 在這個範圍內放置的負重叫做懸掛負重。 Idāni sīse bhārantiādīsu ayaṃ apubbavinicchayo – yo bhikkhu ''idaṃ gahetvā ettha yāhī''ti sāmikehi anāṇatto sayameva ''mayhaṃ idaṃ nāma detha, ahaṃ vo bhaṇḍaṃ vahāmī''ti tesaṃ bhaṇḍaṃ sīsena ādāya gacchanto theyyacittena taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. 現在關於"頭頂負重"等的新判斷是 - 如果比丘未經物主指示"拿著這個去那裡"，而是自己說"給我這個，我來為你們搬運物品"，用頭頂著他們的物品走，懷著偷盜之心觸控那個物品，犯突吉羅罪。Yathāvuttasīsaparicchedaṃ anatikkāmentova ito cito ca ghaṃsanto sāretipi paccāsāretipi, thullaccayaṃ. 不超過上述頭部界限而在這裡那裡摩擦、前後移動，犯偷蘭遮罪。Khandhaṃ oropitamatte kiñcāpi sāmikānaṃ ''vahatū''ti cittaṃ atthi, tehi pana anāṇattattā pārājikaṃ. 剛放到肩上時，即使物主有"讓他搬運"的想法，但因為他們沒有指示，所以犯波羅夷罪。Khandhaṃ pana anoropetvāpi sīsato kesaggamattaṃ mocentassa pārājikaṃ. 但即使沒有放到肩上，從頭上移開哪怕一根頭髮的距離也犯波羅夷罪。Yamakabhārassa pana eko bhāro sīse patiṭṭhāti, eko piṭṭhiyaṃ, tattha dvinnaṃ ṭhānānaṃ vasena vinicchayo veditabbo. 對於雙重負重，一個放在頭上，一個放在背上，應該根據兩個位置來判斷。Ayaṃ pana suddhasīsabhārādīnaṃyeva vasena desanā āraddhā. 這裡開始的說明只是關於純粹的頭頂負重等。Yo cāyaṃ sīsabhāre vutto, khandhabhārādīsupi ayameva vinicchayo. 這裡關於頭頂負重所說的，對肩部負重等也是同樣的判斷。 Hatthebhāranti ettha pana hatthena gahitattā olambako ''hatthe bhāro''ti vutto. 這裡"手中負重"是指用手拿著的懸掛負重被稱為"手中負重"。 So paṭhamaṃyeva bhūmito vā gahito hotu, suddhacittena sīsādīhi vā, ''hatthe bhāro'' tveva saṅkhyaṃ gacchati . 它可能最初是從地上拿起的，或者以清凈心從頭上等處拿的，都算作"手中負重"。Taṃ theyyacittena tādisaṃ gahanaṭṭhānaṃ disvā bhūmiyaṃ vā gacchādīsu vā nikkhipantassa hatthato muttamatte pārājikaṃ. 懷著偷盜之心看到這樣的拿取處，放在地上或灌木叢等處，剛從手上放開就犯波羅夷罪。Bhūmito gaṇhātīti ettha pana tesaṃ bhārānaṃ yaṃkiñci pātarāsādikāraṇā suddhacittena bhūmiyaṃ nikkhipitvā puna theyyacittena kesaggamattaṃ uddharantassa pārājikanti. 這裡"從地上拿"是指，爲了早餐等原因以清凈心把那些負重物品放在地上，再以偷盜之心抬起哪怕一根頭髮的高度就犯波羅夷罪。 Bhāraṭṭhakathā niṭṭhitā. 負重的註釋結束。 Ārāmaṭṭhakathā 園林的註釋

  2. Ārāmaṭṭhepi – ārāmaṃ tāva dassento 『『ārāmo nāma pupphārāmo phalārāmo』』ti āha. Tesu vassikādīnaṃ pupphanako pupphārāmo. Ambaphalādīnaṃ phalanako phalārāmo. Ārāme catūhi ṭhānehi nikkhittassa vinicchayo bhūmaṭṭhādīsu vuttanayo eva.

Tatthajātake pana mūlanti usīrahiriverādikaṃ yaṃkiñci mūlaṃ, taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa yena mūlena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Kandopi mūleneva saṅgahito. Uppāṭentassa cettha appamattakepi acchinne thullaccayameva. Tattha vinicchayo bhise vuttanayeneva veditabbo. Tacanti bhesajjatthāya vā rajanatthāya vā upayogagamanūpagaṃ yaṃkiñci rukkhattacaṃ; taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa mūle vuttanayena pārājikaṃ. Pupphanti vassikamallikādikaṃ yaṃkiñci pupphaṃ, taṃ ocinitvā vā ocinitaṃ vā gaṇhantassa uppalapadumesu vuttanayena pārājikaṃ. Pupphānampi hi vaṇṭaṃ vā bandhanaṃ vā acchinnaṃ rakkhati. Vaṇṭabbhantare pana kesañci sūcikā hoti, sā na rakkhati. Phalanti ambaphalatālaphalādikaṃ yaṃkiñci, taṃ rukkhato gaṇhantassa vinicchayo rukkhe laggitakathāyaṃ vutto. Apanetvā ṭhapitaṃ bhūmaṭṭhādisaṅgahitameva.

Ārāmaṃ abhiyuñjatīti parasantakaṃ 『『mama santako aya』』nti musā bhaṇitvā abhiyuñjati, adinnādānassa payogattā dukkaṭaṃ. Sāmikassa vimatiṃuppādetīti vinicchayakusalatāya balavanissitādibhāvena vā ārāmasāmikassa saṃsayaṃ janeti. Kathaṃ? Tañhi tathā vinicchayappasutaṃ disvā sāmiko cinteti – 『『sakkhissāmi nu kho ahaṃ imaṃ ārāmaṃ attano kātuṃ, na sakkhissāmi nu kho』』ti. Evaṃ tassa vimati uppajjamānā tena uppāditā hoti, tasmā thullaccayaṃ āpajjati.

Dhuraṃnikkhipatīti yadā pana sāmiko 『『ayaṃ thaddho kakkhaḷo jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā ārāmenā』』ti dhuraṃ nikkhipati, abhiyuñjako pārājikaṃ āpajjati. Sace sayampi katadhuranikkhepo hoti, atha ca pana sāmikena dhure nikkhittepi abhiyuñjako dhuraṃ anikkhipitvāva 『『imaṃ suṭṭhu pīḷetvā mama āṇāpavattiṃ dassetvā kiṅkārappaṭissāvibhāve naṃ ṭhapetvā dassāmī』』ti dātabbabhāve saussāho hoti, rakkhati tāva. Athāpi abhiyuñjako 『『acchinditvā na dāni naṃ imassa dassāmī』』ti dhuraṃ nikkhipati, sāmiko pana na dhuraṃ nikkhipati, pakkhaṃ pariyesati, kālaṃ āgameti, 『『lajjiparisaṃ tāva labhāmi, pacchā jānissāmī』』ti puna gahaṇeyeva saussāho hoti, rakkhatiyeva. Yadā pana sopi 『『na dassāmī』』ti, sāmikopi 『『na lacchāmī』』ti – evaṃ ubhopi dhuraṃ nikkhipanti, tadā abhiyuñjakassa pārājikaṃ. Atha pana abhiyuñjitvā vinicchayaṃ kurumāno aniṭṭhite vinicchaye sāmikenapi dhuranikkhepe akate attano assāmikabhāvaṃ jānantoyeva tato kiñci pupphaṃ vā phalaṃ vā gaṇhāti, bhaṇḍagghena kāretabbo.

  1. Ārāmaṭṭhepi – ārāmaṃ tāva dassento ''ārāmo nāma pupphārāmo phalārāmo''ti āha. 在園林方面 - 首先說明"所謂園林即是花園和果園"。Tesu vassikādīnaṃ pupphanako pupphārāmo. 其中開茉莉花等的是花園。Ambaphalādīnaṃ phalanako phalārāmo. 結芒果等果實的是果園。Ārāme catūhi ṭhānehi nikkhittassa vinicchayo bhūmaṭṭhādīsu vuttanayo eva. 在園林中從四個地方拿取的判斷與地面等處所說的方法相同。 Tatthajātake pana mūlanti usīrahiriverādikaṃ yaṃkiñci mūlaṃ, taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa yena mūlena vatthu pūrati, tasmiṃ gahite pārājikaṃ. 在那裡生長的根，如香根草、黃姜等任何根，拔出或拔出后拿取，以哪種根填滿地方，拿取那種根就犯波羅夷罪。Kandopi mūleneva saṅgahito. 球莖也包含在根中。Uppāṭentassa cettha appamattakepi acchinne thullaccayameva. 在這裡拔出時，即使只切斷一小部分也犯偷蘭遮罪。Tattha vinicchayo bhise vuttanayeneva veditabbo. 在那裡的判斷應該按照蓮藕所說的方法來理解。Tacanti bhesajjatthāya vā rajanatthāya vā upayogagamanūpagaṃ yaṃkiñci rukkhattacaṃ; taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa mūle vuttanayena pārājikaṃ. 樹皮是指任何用於醫藥或染色的樹皮；剝下或剝下後拿取，按照根部所說的方法判斷波羅夷罪。Pupphanti vassikamallikādikaṃ yaṃkiñci pupphaṃ, taṃ ocinitvā vā ocinitaṃ vā gaṇhantassa uppalapadumesu vuttanayena pārājikaṃ. 花是指茉莉、茉莉等任何花，摘下或摘下後拿取，按照青蓮花紅蓮花所說的方法判斷波羅夷罪。Pupphānampi hi vaṇṭaṃ vā bandhanaṃ vā acchinnaṃ rakkhati. 因為花的花柄或綁縛沒有切斷就可以保護。Vaṇṭabbhantare pana kesañci sūcikā hoti, sā na rakkhati. 但在花柄內部有些人有針，那不能保護。Phalanti ambaphalatālaphalādikaṃ yaṃkiñci, taṃ rukkhato gaṇhantassa vinicchayo rukkhe laggitakathāyaṃ vutto. 果實是指芒果、棕櫚果等任何果實，從樹上拿取的判斷在樹上附著的說明中已說過。Apanetvā ṭhapitaṃ bhūmaṭṭhādisaṅgahitameva. 拿走後放置的已包含在地面等的說明中。 Ārāmaṃ abhiyuñjatīti parasantakaṃ ''mama santako aya''nti musā bhaṇitvā abhiyuñjati, adinnādānassa payogattā dukkaṭaṃ. 侵佔園林是指對他人的財產虛假地說"這是我的財產"而侵佔，因為是不與取的行為所以犯突吉羅罪。Sāmikassa vimatiṃuppādetīti vinicchayakusalatāya balavanissitādibhāvena vā ārāmasāmikassa saṃsayaṃ janeti. 使所有者產生疑惑是指以判斷的熟練或依靠權勢等使園林所有者產生懷疑。Kathaṃ? 怎麼樣呢？Tañhi tathā vinicchayappasutaṃ disvā sāmiko cinteti – ''sakkhissāmi nu kho ahaṃ imaṃ ārāmaṃ attano kātuṃ, na sakkhissāmi nu kho''ti. 看到他這樣進行判斷，所有者就會思考："我能否把這個園林變成自己的，還是不能呢？"Evaṃ tassa vimati uppajjamānā tena uppāditā hoti, tasmā thullaccayaṃ āpajjati. 這樣他產生的疑惑是由那人引起的，因此犯偷蘭遮罪。 Dhuraṃnikkhipatīti yadā pana sāmiko ''ayaṃ thaddho kakkhaḷo jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā ārāmenā''ti dhuraṃ nikkhipati, abhiyuñjako pārājikaṃ āpajjati. 放棄責任是指當所有者說"這人頑固兇惡，甚至可能危及我的生命和梵行，我現在不要這個園林了"而放棄責任時，侵佔者就犯波羅夷罪。Sace sayampi katadhuranikkhepo hoti, atha ca pana sāmikena dhure nikkhittepi abhiyuñjako dhuraṃ anikkhipitvāva ''imaṃ suṭṭhu pīḷetvā mama āṇāpavattiṃ dassetvā kiṅkārappaṭissāvibhāve naṃ ṭhapetvā dassāmī''ti dātabbabhāve saussāho hoti, rakkhati tāva. 如果自己也放棄了責任，但即使所有者放棄責任，侵佔者不放棄責任而說"我要好好壓迫他，顯示我的權力，使他聽命於我后再給他"，仍然有給予的意願，暫時還是保護的。Athāpi abhiyuñjako ''acchinditvā na dāni naṃ imassa dassāmī''ti dhuraṃ nikkhipati, sāmiko pana na dhuraṃ nikkhipati, pakkhaṃ pariyesati, kālaṃ āgameti, ''lajjiparisaṃ tāva labhāmi, pacchā jānissāmī''ti puna gahaṇeyeva saussāho hoti, rakkhatiyeva. 即使侵佔者說"我奪取后現在不給他了"而放棄責任，但所有者不放棄責任，尋求支援，等待時機，說"我先找到有廉恥心的人，以後再說"，仍然有再次獲得的意願，還是保護的。Yadā pana sopi ''na dassāmī''ti, sāmikopi ''na lacchāmī''ti – evaṃ ubhopi dhuraṃ nikkhipanti, tadā abhiyuñjakassa pārājikaṃ. 但當他也說"我不給"，所有者也說"我得不到"- 這樣兩人都放棄責任時，那時侵佔者就犯波羅夷罪。Atha pana abhiyuñjitvā vinicchayaṃ kurumāno aniṭṭhite vinicchaye sāmikenapi dhuranikkhepe akate attano assāmikabhāvaṃ jānantoyeva tato kiñci pupphaṃ vā phalaṃ vā gaṇhāti, bhaṇḍagghena kāretabbo. 但如果侵佔後進行判斷，在判斷未完成、所有者也未放棄責任的情況下，明知自己不是所有者卻從那裡拿取任何花或果實，應按物品的價值賠償。

Dhammaṃ carantoti bhikkhusaṅghe vā rājakule vā vinicchayaṃ karonto. Sāmikaṃ parājetīti vinicchayikānaṃ ukkocaṃ datvā kūṭasakkhiṃ otāretvā ārāmasāmikaṃ jinātīti attho. Āpatti pārājikassāti na kevalaṃ tasseva, sañcicca tassa atthasādhane pavattānaṃ kūṭavinicchayikānampi kūṭasakkhīnampi sabbesaṃ pārājikaṃ. Ettha ca sāmikassa dhuranikkhepavaseneva parājayo veditabbo. Anikkhittadhuro hi aparājitova hoti. Dhammaṃ caranto parajjatīti sacepi dhammena vinayena satthusāsanena vinicchayassa pavattattā sayaṃ parājayaṃ pāpuṇāti; evampi musāvādena sāmikānaṃ pīḷākaraṇapaccayā thullaccayaṃ āpajjatīti.

Ārāmaṭṭhakathā niṭṭhitā.

Vihāraṭṭhakathā

  1. Vihāraṭṭhepi – catūhi ṭhānehi nikkhittaṃ vuttanayameva. Abhiyogepi cettha cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati. Acchinditvā gaṇhitumpi na sakkoti. Kasmā? Sabbesaṃ dhuranikkhepābhāvato. Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti . Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti te dhuraṃ nikkhipāpetuṃ. Tasmā tattha ārāme vuttanayena vinicchayo veditabboti.

Vihāraṭṭhakathā niṭṭhitā.

Khettaṭṭhakathā

Dhammaṃ carantoti bhikkhusaṅghe vā rājakule vā vinicchayaṃ karonto. 行持法者是指在比丘僧團或王族中進行判斷。Sāmikaṃ parājetīti vinicchayikānaṃ ukkocaṃ datvā kūṭasakkhiṃ otāretvā ārāmasāmikaṃ jinātīti attho. 使所有者失敗是指給予判斷者的指控，貶低他為偽證人，戰勝園林的所有者。Āpatti pārājikassāti na kevalaṃ tasseva, sañcicca tassa atthasādhane pavattānaṃ kūṭavinicchayikānampi kūṭasakkhīnampi sabbesaṃ pārājikaṃ. 犯波羅夷罪不僅僅是針對他，也適用於所有因判斷行為而產生的偽證人和偽證者。Ettha ca sāmikassa dhuranikkhepavaseneva parājayo veditabbo. 在這裡，所有者的失敗應被理解為因放棄責任。Anikkhittadhuro hi aparājitova hoti. 放棄責任的負擔是不會被視為失敗的。Dhammaṃ caranto parajjatīti sacepi dhammena vinayena satthusāsanena vinicchayassa pavattattā sayaṃ parājayaṃ pāpuṇāti; evampi musāvādena sāmikānaṃ pīḷākaraṇapaccayā thullaccayaṃ āpajjatīti. 行持法者即使因法、戒、師的教誨而進行判斷，仍然會自我失敗；即使如此，因虛假言辭使所有者受到壓迫也會犯偷蘭遮罪。 Ārāmaṭṭhakathā niṭṭhitā. 園林的註釋結束。 Vihāraṭṭhakathā Vihara的註釋 103. Vihāraṭṭhepi – catūhi ṭhānehi nikkhittaṃ vuttanayameva. 在寺院方面 - 從四個地方拿取的判斷與所說的方法相同。Abhiyogepi cettha cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati. 在這裡，任何指控都不適用于指向四方僧團的比丘所給予的寺院、聚會或居所，無論是大是小。Acchinditvā gaṇhitumpi na sakkoti. 即使被切斷後也無法拿取。Kasmā? 為什麼呢？Sabbesaṃ dhuranikkhepābhāvato. 因為所有人都沒有放棄責任。Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti. 這裡並非所有四方比丘都放棄責任。Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti te dhuraṃ nikkhipāpetuṃ. 但對於長者或其他個體而言，若是以群體的名義進行判斷，則可以讓他們放棄責任。因此，在那裡寺院的判斷應如所述理解。 Vihāraṭṭhakathā niṭṭhitā. 寺院的註釋結束。 Khettaṭṭhakathā 田地的註釋

  1. Khettaṭṭhepi – khettaṃ tāva dassento 『『khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī』』ti āha. Tattha pubbaṇṇanti sāliādīni satta dhaññāni; aparaṇṇanti muggamāsādīni; ucchukhettādikampi ettheva saṅgahitaṃ. Idhāpi catūhi ṭhānehi nikkhittaṃ vuttanayameva. Tatthajātake pana sālisīsādīni nirumbhitvā vā ekamekaṃ hattheneva chinditvā vā asitena lāyitvā vā bahūni ekato uppāṭetvā vā gaṇhantassa yasmiṃ bīje vā sīse vā muṭṭhiyaṃ vā muggamāsādiphale vā vatthu pūrati, tasmiṃ bandhanā mocitamatte pārājikaṃ. Acchijjamāno pana daṇḍako vā vāko vā taco vā appamattakopi rakkhati.

Vīhināḷaṃ dīghampi hoti, yāva antonāḷato vīhisīsadaṇḍako na nikkhamati, tāva rakkhati. Kesaggamattampi nāḷato daṇḍakassa heṭṭhimatale nikkhante bhaṇḍagghena kāretabbo. Asitena lāyitvā gaṇhato pana muṭṭhigatesu heṭṭhā chinnesupi sace sīsāni jaṭitāni, rakkhanti tāva. Vijaṭetvā pana kesaggamattampi ukkhipato sace vatthu pūrati, pārājikaṃ. Sāmikehi pana lāyitvā ṭhapitaṃ sabhusaṃ vā abhusaṃ vā katvā gaṇhato yena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Sace parikappeti 『『idaṃ madditvā papphoṭetvā sārameva gaṇhissāmī』』ti rakkhati tāva. Maddanapapphoṭanesu ṭhānā cāventassāpi pārājikaṃ natthi, pacchā bhājanagate katamatte pārājikaṃ. Abhiyogo panettha vuttanayo eva.

Khīlasaṅkamanādīsu pathavī nāma anagghā. Tasmā sace ekeneva khīlena ito kesaggamattampi pathavippadesaṃ sāmikānaṃ passantānaṃ vā apassantānaṃ vā attano santakaṃ karoti, tasmiṃ khīle nāmaṃ chinditvā vā acchinditvā vā saṅkāmitamatte tassa ca, ye cassa ekacchandā, sabbesaṃ pārājikaṃ. Sace pana dvīhi khīlehi gahetabbaṃ hoti, paṭhame khīle thullaccayaṃ; dutiye pārājikaṃ. Sace tīhi gahetabbaṃ hoti, paṭhame dukkaṭaṃ, dutiye thullaccayaṃ, tatiye pārājikaṃ. Evaṃ bahukesupi avasāne dve ṭhapetvā purimehi dukkaṭaṃ, avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. Tañca kho sāmikānaṃ dhuranikkhepena. Evaṃ sabbattha.

Rajjuṃ vāti 『『mama santakaṃ ida』』nti ñāpetukāmo rajjuṃ vā pasāreti, yaṭṭhiṃ vā pāteti, dukkaṭaṃ. 『『Idāni dvīhi payogehi attano santakaṃ karissāmī』』ti tesaṃ paṭhame thullaccayaṃ, dutiye pārājikaṃ.

Vatiṃ vāti parassa khettaṃ parikkhepavasena attano kātukāmo dārūni nikhaṇati, payoge payoge dukkaṭaṃ. Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikaṃ. Sace tattakena asakkonto sākhāparivāreneva attano kātuṃ sakkoti, sākhāpātanepi eseva nayo. Evaṃ yena yena parikkhipitvā attano kātuṃ sakkoti, tattha tattha paṭhamapayogehi dukkaṭaṃ. Avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ.

Mariyādaṃ vāti parassa khettaṃ 『『mama ida』』nti ñāpetukāmo attano khettamariyādaṃ

Kedārapāḷiṃ yathā parassa khettaṃ atikkamati, evaṃ saṅkāmeti, paṃsumattikādīhi vā vaḍḍhetvā vitthataṃ karoti, akataṃ vā pana patiṭṭhāpeti, purimapayogehi dukkaṭaṃ. Dvinnaṃ pacchimānaṃ ekena thullaccayaṃ, itarena pārājikanti.

Khettaṭṭhakathā niṭṭhitā.

Vatthuṭṭhakathā

  1. Khettaṭṭhepi – khettaṃ tāva dassento ''khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī''ti āha. 在田地方面 - 首先說明"田地是指生長於此的作物或後作物"。Tattha pubbaṇṇanti sāliādīni satta dhaññāni; aparaṇṇanti muggamāsādīni; ucchukhettādikampi ettheva saṅgahitaṃ. 其中，早作物是指七種穀物，如稻米等；後作物是指豆類等；也包括拔草田等。Idhāpi catūhi ṭhānehi nikkhittaṃ vuttanayameva. 在這裡，從四個地方拿取的判斷與所說的方法相同。Tatthajātake pana sālisīsādīni nirumbhitvā vā ekamekaṃ hattheneva chinditvā vā asitena lāyitvā vā bahūni ekato uppāṭetvā vā gaṇhantassa yasmiṃ bīje vā sīse vā muṭṭhiyaṃ vā muggamāsādiphale vā vatthu pūrati, tasmiṃ bandhanā mocitamatte pārājikaṃ. 在那裡，若是稻米等被拔出，或用一隻手剪下，或用刀割下，或將多個一起拔起，若在某種種子、根部、豆類果實等填滿地方，拿取那種物品就犯波羅夷罪。Acchijjamāno pana daṇḍako vā vāko vā taco vā appamattakopi rakkhati. 被切斷的物品如樹枝、草等，即使只切斷一小部分也可以保護。 Vīhināḷaṃ dīghampi hoti, yāva antonāḷato vīhisīsadaṇḍako na nikkhamati, tāva rakkhati. 若是長達大於一根的樹枝，直到從根部的樹枝未被切斷之前，都是可以保護的。Kesaggamattampi nāḷato daṇḍakassa heṭṭhimatale nikkhante bhaṇḍagghena kāretabbo. 若是從根部的樹枝上切斷一小部分，應該按物品的價值賠償。Asitena lāyitvā gaṇhato pana muṭṭhigatesu heṭṭhā chinnesupi sace sīsāni jaṭitāni, rakkhanti tāva. 若是用刀割下後，若在根部下方切斷，即使頭髮被纏繞，仍然可以保護。Vijaṭetvā pana kesaggamattampi ukkhipato sace vatthu pūrati, pārājikaṃ. 但若是拔起時，若填滿地方，則犯波羅夷罪。Sāmikehi pana lāyitvā ṭhapitaṃ sabhusaṃ vā abhusaṃ vā katvā gaṇhato yena vatthu pūrati, tasmiṃ gahite pārājikaṃ. 若是由所有者放置的，無論是大是小，若在某種物品中填滿地方，拿取那種物品就犯波羅夷罪。Sace parikappeti ''idaṃ madditvā papphoṭetvā sārameva gaṇhissāmī''ti rakkhati tāva. 若是計劃"我將把它打碎后拿走"，仍然可以保護。Maddanapapphoṭanesu ṭhānā cāventassāpi pārājikaṃ natthi, pacchā bhājanagate katamatte pārājikaṃ. 在打碎和拿走的地方，若是未犯波羅夷罪，若是在後來的容器中放置的，仍然會犯波羅夷罪。Abhiyogo panettha vuttanayo eva. 在這裡的指控是如所述。 Khīlasaṅkamanādīsu pathavī nāma anagghā. 在玩耍和行走等方面，土地是沒有價值的。因此，若是用一根玩具，即使只是一小部分土地，若是所有者看到或未看到，將其視為自己的，若在那根玩具上切斷或拔掉，若是有任何懷疑，所有人都犯波羅夷罪。Sace pana dvīhi khīlehi gahetabbaṃ hoti, paṭhame khīle thullaccayaṃ; dutiye pārājikaṃ. 如果需要用兩根玩具，第一根犯偷蘭遮罪；第二根犯波羅夷罪。Sace tīhi gahetabbaṃ hoti, paṭhame dukkaṭaṃ, dutiye thullaccayaṃ, tatiye pārājikaṃ. 如果需要用三根，第一根犯突吉羅罪，第二根犯偷蘭遮罪，第三根犯波羅夷罪。Evaṃ bahukesupi avasāne dve ṭhapetvā purimehi dukkaṭaṃ, avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. 這樣在多根頭髮的情況下，最後兩根放置，前面的犯偷蘭遮罪，最後兩根中的一根犯偷蘭遮罪，另一根犯波羅夷罪。 Tañca kho sāmikānaṃ dhuranikkhepena. 這也是所有者放棄責任的情況。Evaṃ sabbattha. 在所有情況中都是如此。 Rajjuṃ vāti ''mama santakaṃ ida''nti ñāpetukāmo rajjuṃ vā pasāreti, yaṭṭhiṃ vā pāteti, dukkaṭaṃ. 關於繩子，若是想要宣告"這是我的財產"，拉繩子或放下繩子，犯偷蘭遮罪。''Idāni dvīhi payogehi attano santakaṃ karissāmī''ti tesaṃ paṭhame thullaccayaṃ, dutiye pārājikaṃ. "現在我將用兩種方法來佔有自己的財產"，在第一種情況下犯偷蘭遮罪，在第二種情況下犯波羅夷罪。 Vatiṃ vāti parassa khettaṃ parikkhepavasena attano kātukāmo dārūni nikhaṇati, payoge payoge dukkaṭaṃ. 關於樹木，若是想在他人的田地上進行工作，挖掘木材，按每種方法犯偷蘭遮罪。Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikaṃ. 在某種未來情況下犯偷蘭遮罪，而在那種情況下犯波羅夷罪。Sace tattakena asakkonto sākhāparivāreneva attano kātuṃ sakkoti, sākhāpātanepi eseva nayo. 如果無法做到，則可用樹枝圍繞，樹枝的折斷也是同樣的道理。Evaṃ yena yena parikkhipitvā attano kātuṃ sakkoti, tattha tattha paṭhamapayogehi dukkaṭaṃ. 這樣在任何情況下，若是通過各種方式來佔有自己的財產，都會在每種情況下犯偷蘭遮罪。Avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. 在最後的兩根中，一根犯偷蘭遮罪，另一根犯波羅夷罪應被理解。 Mariyādaṃ vāti parassa khettaṃ ''mama ida''nti ñāpetukāmo attano khettamariyādaṃ。關於邊界，若是想要宣告"這是我的"，則會在他人的田地上越界，產生懷疑，或用沙子等物品來擴大，或在未做的情況下建立邊界，都會犯偷蘭遮罪。Dvinnaṃ pacchimānaṃ ekena thullaccayaṃ, itarena pārājikanti. 在兩個最後的邊界中，一根犯偷蘭遮罪，另一根犯波羅夷罪。 Khettaṭṭhakathā niṭṭhitā. 田地的註釋結束。 Vatthuṭṭhakathā 物品的註釋

  2. Vatthuṭṭhepi – vatthuṃ tāva dassento vatthu nāma 『『ārāmavatthu vihāravatthū』』ti āha. Tattha bījaṃ vā uparopake vā aropetvāva kevalaṃ bhūmiṃ sodhetvā tiṇṇaṃ pākārānaṃ yena kenaci parikkhipitvā vā aparikkhipitvā vā pupphārāmādīnaṃ atthāya ṭhapito bhūmibhāgo ārāmavatthu nāma. Eteneva nayena ekavihārapariveṇaāvāsānaṃ atthāya ṭhapito bhūmibhāgo vihāravatthu nāma. Yopi pubbe ārāmo ca vihāro ca hutvā pacchā vinassitvā bhūmimatto ṭhito, ārāmavihārakiccaṃ na karoti, sopi ārāmavihāravatthusaṅgaheneva saṅgahito. Vinicchayo panettha khettaṭṭhe vuttasadisoyevāti.

Vatthuṭṭhakathā niṭṭhitā.

  1. Gāmaṭṭhe yaṃ vattabbaṃ taṃ vuttameva.

Araññaṭṭhakathā

  1. Vatthuṭṭhepi – vatthuṃ tāva dassento vatthu nāma ''ārāmavatthu vihāravatthū''ti āha. 在物品方面 - 首先說明"所謂物品即是園林物品和寺院物品"。Tattha bījaṃ vā uparopake vā aropetvāva kevalaṃ bhūmiṃ sodhetvā tiṇṇaṃ pākārānaṃ yena kenaci parikkhipitvā vā aparikkhipitvā vā pupphārāmādīnaṃ atthāya ṭhapito bhūmibhāgo ārāmavatthu nāma. 其中，不種植種子或幼苗，僅清理土地，用三種圍墻中的任何一種圍起來或不圍起來，為花園等目的而保留的土地部分叫做園林物品。Eteneva nayena ekavihārapariveṇaāvāsānaṃ atthāya ṭhapito bhūmibhāgo vihāravatthu nāma. 以同樣的方式，為一座寺院、僧舍或居所的目的而保留的土地部分叫做寺院物品。Yopi pubbe ārāmo ca vihāro ca hutvā pacchā vinassitvā bhūmimatto ṭhito, ārāmavihārakiccaṃ na karoti, sopi ārāmavihāravatthusaṅgaheneva saṅgahito. 即使以前是園林和寺院，後來毀壞只剩下土地，不再用作園林和寺院的用途，也包括在園林和寺院物品的範疇內。Vinicchayo panettha khettaṭṭhe vuttasadisoyevāti. 在這裡的判斷與田地所說的相似。 Vatthuṭṭhakathā niṭṭhitā. 物品的註釋結束。

  2. Gāmaṭṭhe yaṃ vattabbaṃ taṃ vuttameva. 關於村莊應該說的已經說過了。 Araññaṭṭhakathā 森林的註釋

  3. Araññaṭṭhe – araññaṃ tāva dassento 『『araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ arañña』』nti āha. Tattha yasmā araññaṃ nāma manussānaṃ pariggahitampi atthi, apariggahitampi; idha pana yaṃ pariggahitaṃ sārakkhaṃ, yato na vinā mūlena kaṭṭhalatādīni gahetuṃ labbhanti, taṃ adhippetaṃ. Tasmā 『『yaṃ manussānaṃ pariggahitaṃ hotī』』ti vatvā puna 『『arañña』』nti vuttaṃ. Tena imamatthaṃ dasseti – 『『na pariggahitabhāvo araññassa lakkhaṇaṃ. Yaṃ pana attano araññalakkhaṇena araññaṃ manussānañca pariggahitaṃ, taṃ imasmiṃ atthe arañña』』nti. Tattha vinicchayo ārāmaṭṭhādīsu vuttasadiso.

Tatthajātakesu panettha ekasmimpi mahaggharukkhe chinnamatte pārājikaṃ. Lataṃ vāti ettha ca vettopi latāpi latā eva; tattha yo vetto vā latā vā dīghā hoti, mahārukkhe ca gacche ca vinivijjhitvā vā veṭhetvā vā gatā, sā mūle chinnāpi avahāraṃ na janeti agge chinnāpi, yadā pana aggepi mūlepi chinnā hoti, tadā avahāraṃ janeti. Sace pana veṭhetvā ṭhitā hoti, veṭhetvā ṭhitā pana rukkhato mocitamattā avahāraṃ janeti.

Tiṇaṃvāti ettha tiṇaṃ vā hotu paṇṇaṃ vā, sabbaṃ tiṇaggahaṇeneva gahitaṃ; taṃ gehacchadanādīnamatthāya parehi chinnaṃ vā attanā chinditvā vā gaṇhanto bhaṇḍagghena kāretabbo. Na kevalañca tiṇapaṇṇameva, aññampi yaṃkiñci vākachalli ādi, yattha sāmikā sālayā, taṃ gaṇhanto bhaṇḍagghena kāretabbo. Tacchetvā ṭhapito addhagatopi rukkho na gahetabbo. Yo pana agge ca mūle ca chinno hoti, sākhāpissa pūtikā jātā, challiyopi gaḷitā, 『『ayaṃ sāmikehi chaḍḍito』』ti gahetuṃ vaṭṭati. Lakkhaṇacchinnassāpi yadā lakkhaṇaṃ challiyā pariyonaddhaṃ hoti, tadā gahetuṃ vaṭṭati. Gehādīnaṃ atthāya rukkhe chinditvā yadā tāni katāni ajjhāvutthāni ca honti, dārūnipi araññe vassena ca ātapena ca vinassanti, īdisānipi disvā 『『chaḍḍitānī』』ti gahetuṃ vaṭṭati. Kasmā? Yasmā araññasāmikā etesaṃ anissarā. Yehi araññasāmikānaṃ deyyadhammaṃ datvā chinnāni, te eva issarā, tehi ca tāni chaḍḍitāni, nirālayā tattha jātāti.

Yopi bhikkhu paṭhamaṃyeva araññapālānaṃ deyyadhammaṃ datvā araññaṃ pavisitvā yathārucite rukkhe gāhāpeti, tassa tesaṃ ārakkhaṭṭhānaṃ agantvāpi yathārucitena maggena gantuṃ vaṭṭati. Athāpi pavisanto adatvā 『『nikkhamanto dassāmī』』ti rukkhe gāhāpetvā nikkhamanto tesaṃ dātabbaṃ datvā gacchati, vaṭṭati eva. Athāpi ābhogaṃ katvā gacchati 『『dehī』』ti vutte 『『dassāmī』』ti, 『『dehī』』ti vutte dātabbameva. Sace koci attano dhanaṃ datvā 『『bhikkhussa gantuṃ dethā』』ti vadati, laddhakappameva, gantuṃ vaṭṭati. Sace pana koci issarajātiko dhanaṃ adatvāva 『『bhikkhūnaṃ bhāgaṃ mā gaṇhathā』』ti vāreti, araññapālā ca 『『mayaṃ bhikkhūnaṃ tāpasānañca bhāgaṃ agaṇhantā kuto lacchāma, detha, bhante』』ti vadanti, dātabbameva.

  1. Araññaṭṭhe – araññaṃ tāva dassento ''araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ arañña''nti āha. 在森林方面 - 首先說明"所謂森林是指被人佔有的，那就是森林"。Tattha yasmā araññaṃ nāma manussānaṃ pariggahitampi atthi, apariggahitampi; idha pana yaṃ pariggahitaṃ sārakkhaṃ, yato na vinā mūlena kaṭṭhalatādīni gahetuṃ labbhanti, taṃ adhippetaṃ. 其中，因為所謂森林有被人佔有的，也有未被佔有的；這裡指的是被佔有且受保護的，沒有付費就不能取走木材和藤蔓等的。Tasmā ''yaṃ manussānaṃ pariggahitaṃ hotī''ti vatvā puna ''arañña''nti vuttaṃ. 因此說"被人佔有的"后又說"森林"。Tena imamatthaṃ dasseti – ''na pariggahitabhāvo araññassa lakkhaṇaṃ. Yaṃ pana attano araññalakkhaṇena araññaṃ manussānañca pariggahitaṃ, taṃ imasmiṃ atthe arañña''nti. 這表示以下含義："被佔有並不是森林的特徵。但是，凡是以自身的森林特徵而成為森林並被人佔有的，在這個意義上就是森林"。Tattha vinicchayo ārāmaṭṭhādīsu vuttasadiso. 在那裡的判斷與園林等所說的相似。 Tatthajātakesu panettha ekasmimpi mahaggharukkhe chinnamatte pārājikaṃ. 在那裡生長的樹木中，即使砍掉一棵貴重的樹也犯波羅夷罪。Lataṃ vāti ettha ca vettopi latāpi latā eva; tattha yo vetto vā latā vā dīghā hoti, mahārukkhe ca gacche ca vinivijjhitvā vā veṭhetvā vā gatā, sā mūle chinnāpi avahāraṃ na janeti agge chinnāpi, yadā pana aggepi mūlepi chinnā hoti, tadā avahāraṃ janeti. 關於藤蔓，這裡竹子和藤蔓都算作藤蔓；其中，任何長的竹子或藤蔓，穿過或纏繞大樹和灌木叢的，即使砍斷根部也不構成偷盜，砍斷頂端也不構成；但當頂端和根部都被砍斷時，就構成偷盜。Sace pana veṭhetvā ṭhitā hoti, veṭhetvā ṭhitā pana rukkhato mocitamattā avahāraṃ janeti. 但如果是纏繞在樹上的，一旦從樹上鬆開就構成偷盜。 Tiṇaṃvāti ettha tiṇaṃ vā hotu paṇṇaṃ vā, sabbaṃ tiṇaggahaṇeneva gahitaṃ; taṃ gehacchadanādīnamatthāya parehi chinnaṃ vā attanā chinditvā vā gaṇhanto bhaṇḍagghena kāretabbo. 關於草，這裡無論是草還是葉子，都包含在草的概念中；爲了蓋房頂等目的，無論是他人砍下的還是自己砍下拿走的，都應該按物品的價值賠償。Na kevalañca tiṇapaṇṇameva, aññampi yaṃkiñci vākachalli ādi, yattha sāmikā sālayā, taṃ gaṇhanto bhaṇḍagghena kāretabbo. 不僅是草和葉子，任何其他的樹皮等，只要所有者有意保護的，拿走的人都應該按物品的價值賠償。Tacchetvā ṭhapito addhagatopi rukkho na gahetabbo. 即使是砍倒一半的樹也不能拿走。Yo pana agge ca mūle ca chinno hoti, sākhāpissa pūtikā jātā, challiyopi gaḷitā, ''ayaṃ sāmikehi chaḍḍito''ti gahetuṃ vaṭṭati. 但是如果頂端和根部都被砍斷，枝條也腐爛，樹皮也脫落，認為"這是所有者丟棄的"就可以拿走。Lakkhaṇacchinnassāpi yadā lakkhaṇaṃ challiyā pariyonaddhaṃ hoti, tadā gahetuṃ vaṭṭati. 即使是有標記的樹，當標記被樹皮覆蓋時，也可以拿走。Gehādīnaṃ atthāya rukkhe chinditvā yadā tāni katāni ajjhāvutthāni ca honti, dārūnipi araññe vassena ca ātapena ca vinassanti, īdisānipi disvā ''chaḍḍitānī''ti gahetuṃ vaṭṭati. 爲了建房等目的砍下的樹，當房子已經建好並居住過，木材在森林裡因雨水和陽光而腐爛，看到這樣的情況也可以認為"是被丟棄的"而拿走。Kasmā? 為什麼？Yasmā araññasāmikā etesaṃ anissarā. 因為森林的所有者對這些不再有控制權。Yehi araññasāmikānaṃ deyyadhammaṃ datvā chinnāni, te eva issarā, tehi ca tāni chaḍḍitāni, nirālayā tattha jātāti. 那些付費給森林所有者后砍伐的人才是主人，他們已經丟棄了這些，對此不再有執著。 Yopi bhikkhu paṭhamaṃyeva araññapālānaṃ deyyadhammaṃ datvā araññaṃ pavisitvā yathārucite rukkhe gāhāpeti, tassa tesaṃ ārakkhaṭṭhānaṃ agantvāpi yathārucitena maggena gantuṃ vaṭṭati. 如果比丘一開始就付費給森林守衛後進入森林，按自己的意願讓人砍樹，他可以不用去守衛站，按自己喜歡的路徑離開。Athāpi pavisanto adatvā ''nikkhamanto dassāmī''ti rukkhe gāhāpetvā nikkhamanto tesaṃ dātabbaṃ datvā gacchati, vaṭṭati eva. 或者進入時不付費，說"出去時會給"，讓人砍樹后出來時給他們應付的費用而離開，也是可以的。Athāpi ābhogaṃ katvā gacchati ''dehī''ti vutte ''dassāmī''ti, ''dehī''ti vutte dātabbameva. 或者考慮后離開，當被要求"給錢"時說"我會給"，當被要求"給錢"時就應該給。Sace koci attano dhanaṃ datvā ''bhikkhussa gantuṃ dethā''ti vadati, laddhakappameva, gantuṃ vaṭṭati. 如果有人付自己的錢說"讓比丘離開"，就算是得到允許，可以離開。Sace pana koci issarajātiko dhanaṃ adatvāva ''bhikkhūnaṃ bhāgaṃ mā gaṇhathā''ti vāreti, araññapālā ca ''mayaṃ bhikkhūnaṃ tāpasānañca bhāgaṃ agaṇhantā kuto lacchāma, detha, bhante''ti vadanti, dātabbameva. 但如果有權貴不付錢就阻止說"不要向比丘收費"，而森林守衛說"我們如果不向比丘和苦行者收費，從哪裡得到收入呢？尊者，請付費"，就應該付

Yo pana araññapālesu niddāyantesu vā kīḷāpasutesu vā katthaci pakkantesu vā āgantvā 『『kuhiṃ araññapālā』』ti pakkositvāpi adisvā gacchati, bhaṇḍadeyyaṃ. Yopi ārakkhaṭṭhānaṃ patvā kammaṭṭhānādīni manasikaronto vā aññavihito vā assatiyā atikkamati, bhaṇḍadeyyameva. Yassāpi taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, rakkhati tāva, bhaṇḍadeyyaṃ pana hoti. Idaṃ pana araññe ārakkhaṭṭhānaṃ nāma suṅkaghātatopi garukataraṃ. Suṅkaghātassa hi paricchedaṃ anokkamitvā dūratova pariharanto dukkaṭameva āpajjati. Idaṃ pana theyyacittena pariharantassa ākāsena gacchatopi pārājikameva. Tasmā ettha appamattena bhavitabbanti.

Araññaṭṭhakathā niṭṭhitā.

Udakakathā

Yo pana araññapālesu niddāyantesu vā kīḷāpasutesu vā katthaci pakkantesu vā āgantvā ''kuhiṃ araññapālā''ti pakkositvāpi adisvā gacchati, bhaṇḍadeyyaṃ. 如果在森林守衛中有人在打瞌睡或玩耍，若是隨便走動而呼喊"森林守衛在哪裡"，即使沒有看到也會被視為偷盜。Yopi ārakkhaṭṭhānaṃ patvā kammaṭṭhānādīni manasikaronto vā aññavihito vā assatiyā atikkamati, bhaṇḍadeyyameva. 如果有人到達守衛地點，專心於工作或無意中走開，也會被視為偷盜。Yassāpi taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, rakkhati tāva, bhaṇḍadeyyaṃ pana hoti. 如果在某個地方，有人到達后，若是被盜賊、象、野獸或大雨所驚擾，因想要逃避而突然離開，雖然可以保護自己，但仍然會被視為偷盜。Idaṃ pana araññe ārakkhaṭṭhānaṃ nāma suṅkaghātatopi garukataraṃ. 這裡的森林守衛地點，即使被小動物打擾也更為重要。Suṅkaghātassa hi paricchedaṃ anokkamitvā dūratova pariharanto dukkaṭameva āpajjati. 因為被小動物打擾后，若是避免與之接觸而遠離，仍然會犯輕罪。Idaṃ pana theyyacittena pariharantassa ākāsena gacchatopi pārājikameva. 而如果是以不懈的心態避免，若是飛翔在空中也會犯波羅夷罪。Tasmā ettha appamattena bhavitabbanti. 因此，在這裡應當保持警惕。 Araññaṭṭhakathā niṭṭhitā. 森林的註釋結束。 Udakakathā 水的註釋

  1. Udake pana – bhājanagatanti udakadullabhakāle udakamaṇikādīsu bhājanesu saṅgopetvā ṭhapitaṃ; taṃ yasmiṃ bhājane ṭhapitaṃ hoti, taṃ bhājanaṃ āviñchitvā vā chiddaṃ katvā vā tattha pokkharaṇītaḷākesu ca attano bhājanaṃ pavesetvā gaṇhantassa sappitelesu vuttanayena vinicchayo veditabbo.

Mariyādacchedane pana tattha jātakabhūtagāmena saddhimpi mariyādaṃ chindantassa adinnādānapayogattā dukkaṭaṃ. Tañca pana pahāre pahāre hoti. Antoṭhatvā bahimukho chindanto bahi antena kāretabbo. Bahi ṭhatvā antomukho chindanto antoantena kāretabbo. Anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo. Mariyādaṃ dubbalaṃ katvā gāvo pakkosati, gāmadārakehi vā pakkosāpeti, tā āgantvā khurehi mariyādaṃ chindanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā gāvo udake paveseti, gāmadārakehi vā pavesāpeti, tāhi uṭṭhāpitavīciyo mariyādaṃ bhinditvā gacchanti. Gāmadārake vā 『『udake kīḷathā』』ti vadati, kīḷante vā utrāseti, tehi uṭṭhāpitavīciyopi mariyādaṃ chinditvā gacchanti. Antoudake jātarukkhaṃ chindati, aññena vā chindāpeti, tenapi patantena uṭṭhāpitavīciyo mariyādaṃ chinditvā gacchanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā taḷākarakkhaṇatthāya taḷākato nibbahanaudakaṃ vā niddhamanatumbaṃ vā pidahati, aññato gacchantaṃ vā udakaṃ yathā ettha pavisati, evaṃ pāḷiṃ vā bandhati, mātikaṃ vā ujukaṃ karoti, tassa uparibhāge ṭhitaṃ attano taḷākaṃ vā bhindati, ussannaṃ udakaṃ mariyādaṃ gahetvā gacchati, teneva chinnā hoti. Sabbattha nikkhantaudakagghānurūpena avahārena kāretabbo.

Niddhamanapanāḷiṃ ugghāṭetvā nīharantassāpi eseva nayo. Sace pana tena mariyādāya dubbalāya katāya attano dhammatāya āgantvā vā anāṇattehi gāmadārakehi āropitā vā gāviyo khurehi mariyādaṃ bhindanti, attanoyeva dhammatāya anāṇattehi vā gāmadārakehi udake pavesitā vīciyo uṭṭhāpenti, gāmadārakā vā sayameva pavisitvā kīḷantā uṭṭhāpenti antoudake vā rukkho aññena chijjamāno patitvā uṭṭhāpeti, uṭṭhāpitā vīciyo mariyādaṃ chindanti, sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ vā udakaniddhamanatumbaṃ vā pidahati, aññato gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujukaṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyyaṃ.

Yo pana nidāghe sukkhavāpiyā mariyādaṃ yāva talaṃ pāpetvā chindati, pacchā deve vuṭṭhe āgatāgataṃ udakaṃ palāyati, bhaṇḍadeyyaṃ. Yattakaṃ tappaccayā sassaṃ uppajjati, tato pādamattagghanakampi adento sāmikānaṃ dhuranikkhepena assamaṇo hoti.

  1. Udake pana – bhājanagatanti udakadullabhakāle udakamaṇikādīsu bhājanesu saṅgopetvā ṭhapitaṃ; taṃ yasmiṃ bhājane ṭhapitaṃ hoti, taṃ bhājanaṃ āviñchitvā vā chiddaṃ katvā vā tattha pokkharaṇītaḷākesu ca attano bhājanaṃ pavesetvā gaṇhantassa sappitelesu vuttanayena vinicchayo veditabbo. 關於水 - 盛裝在容器中是指在缺水時期儲存在水罐等容器中；無論存放在哪種容器中，若是打開容器或鉆孔，在池塘或湖泊中放入自己的容器取水，其判斷應按照油中所說的方法來理解。 Mariyādacchedane pana tattha jātakabhūtagāmena saddhimpi mariyādaṃ chindantassa adinnādānapayogattā dukkaṭaṃ. 在切斷界限時，即使與生長在那裡的植物一起切斷界限，因為是不與取的行為所以犯突吉羅罪。Tañca pana pahāre pahāre hoti. 這是每次擊打都會犯的罪。Antoṭhatvā bahimukho chindanto bahi antena kāretabbo. 站在裡面向外切割的，應該按外邊的邊界處罰。Bahi ṭhatvā antomukho chindanto antoantena kāretabbo. 站在外面向里切割的，應該按裡邊的邊界處罰。Anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo. 裡外都切割后在中間切割的，應該按中間處罰。Mariyādaṃ dubbalaṃ katvā gāvo pakkosati, gāmadārakehi vā pakkosāpeti, tā āgantvā khurehi mariyādaṃ chindanti, teneva chinnā hoti. 使界限變弱后呼喚牛，或讓村裡的孩子呼喚，牛來後用蹄子切斷界限，這樣就算是切斷了。Mariyādaṃ dubbalaṃ katvā gāvo udake paveseti, gāmadārakehi vā pavesāpeti, tāhi uṭṭhāpitavīciyo mariyādaṃ bhinditvā gacchanti. 使界限變弱后讓牛進入水中，或讓村裡的孩子讓牛進入，牛掀起的波浪切斷界限而去。Gāmadārake vā ''udake kīḷathā''ti vadati, kīḷante vā utrāseti, tehi uṭṭhāpitavīciyopi mariyādaṃ chinditvā gacchanti. 或者對村裡的孩子說"在水裡玩吧"，或者在他們玩耍時驚嚇他們，他們掀起的波浪也切斷界限而去。Antoudake jātarukkhaṃ chindati, aññena vā chindāpeti, tenapi patantena uṭṭhāpitavīciyo mariyādaṃ chinditvā gacchanti, teneva chinnā hoti. 砍伐水中生長的樹，或讓別人砍伐，樹倒下時掀起的波浪切斷界限而去，這樣也算是切斷了。Mariyādaṃ dubbalaṃ katvā taḷākarakkhaṇatthāya taḷākato nibbahanaudakaṃ vā niddhamanatumbaṃ vā pidahati, aññato gacchantaṃ vā udakaṃ yathā ettha pavisati, evaṃ pāḷiṃ vā bandhati, mātikaṃ vā ujukaṃ karoti, tassa uparibhāge ṭhitaṃ attano taḷākaṃ vā bhindati, ussannaṃ udakaṃ mariyādaṃ gahetvā gacchati, teneva chinnā hoti. 使界限變弱后，爲了保護池塘而堵塞從池塘流出的水或排水管，或者建造堤壩或修直水道，使水從別處流入這裡，或者破壞自己上游的池塘，過多的水沖過界限而去，這樣也算是切斷了。Sabbattha nikkhantaudakagghānurūpena avahārena kāretabbo. 在所有情況下，都應該按流出水的價值來判斷偷盜。 Niddhamanapanāḷiṃ ugghāṭetvā nīharantassāpi eseva nayo. 對於打開排水管取水的人也是同樣的道理。Sace pana tena mariyādāya dubbalāya katāya attano dhammatāya āgantvā vā anāṇattehi gāmadārakehi āropitā vā gāviyo khurehi mariyādaṃ bhindanti, attanoyeva dhammatāya anāṇattehi vā gāmadārakehi udake pavesitā vīciyo uṭṭhāpenti, gāmadārakā vā sayameva pavisitvā kīḷantā uṭṭhāpenti antoudake vā rukkho aññena chijjamāno patitvā uṭṭhāpeti, uṭṭhāpitā vīciyo mariyādaṃ chindanti, sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ vā udakaniddhamanatumbaṃ vā pidahati, aññato gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujukaṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyyaṃ. 但如果他使界限變弱后，牛自然來到或被未受指示的村裡孩子趕來，用蹄子切斷界限，或者波浪是由自然或未受指示的村裡孩子在水中引起的，或者村裡的孩子自己進入玩耍引起的，或者水中的樹被別人砍倒引起的，引起的波浪切斷界限，或者他使界限變弱后堵塞乾涸池塘的出水口或排水管，或在別處的水道上建造堤壩，或修直乾涸的水渠，後來下雨水來切斷界限，在所有這些情況下都應該賠償物品。 Yo pana nidāghe sukkhavāpiyā mariyādaṃ yāva talaṃ pāpetvā chindati, pacchā deve vuṭṭhe āgatāgataṃ udakaṃ palāyati, bhaṇḍadeyyaṃ. 如果在旱季切斷乾涸池塘的界限直到底部，後來下雨時水流失，應該賠償物品。Yattakaṃ tappaccayā sassaṃ uppajjati, tato pādamattagghanakampi adento sāmikānaṃ dhuranikkhepena assamaṇo hoti. 由此產生的莊稼有多少，即使不給四分之一的價值，所有者也會放棄責任，他就不再是沙門了。

Yaṃ pana sabbasādhāraṇaṃ taḷākaṃ hoti; taḷāke udakassa sabbepi manussā issarā. Heṭṭhato panassa sassāni karonti, sassapālanatthaṃ taḷākato mahāmātikā nikkhamitvā khettamajjhena yāti, sāpi sadā sandanakāle sabbasādhāraṇā. Tato pana khuddakamātikā nīharitvā attano attano kedāresu udakaṃ pavesenti. Taṃ aññesaṃ gahetuṃ na denti. Nidāghasamayeva udake mandībhūte vārena udakaṃ denti, yo udakavāre sampatte na labhati, tassa sassāni milāyanti; tasmā aññesaṃ vāre añño gahetuṃ na labhati. Tattha yo bhikkhu paresaṃ khuddakamātikāto vā kedārato vā udakaṃ theyyacittena attano vā parassa vā mātikaṃ vā kedāraṃ vā paveseti, aṭavimukhaṃ vā vāheti, avahāro vassa hoti.

Yopi 『『cirena me udakavāro bhavissati, idañca sassaṃ milāyatī』』ti paresaṃ kedāre

Pavisantassa udakassa pavisanamaggaṃ pidahitvā attano kedāraṃ paveseti, avahāro eva. Sace pana taḷākato aniggate paresaṃ mātikāmukhaṃ asampatteva udake sukkhamātikaṃyeva yathā āgacchantaṃ udakaṃ aññesaṃ kedāre appavisitvā attanoyeva kedāraṃ pavisati, evaṃ tattha tattha bandhati. Anikkhante baddhā subaddhā, nikkhante baddhā, bhaṇḍadeyyaṃ. Taḷākaṃ gantvā sayameva niddhamanapanāḷiṃ ugghāṭetvā attano kedāraṃ pavesentassāpi natthi avahāro. Kasmā? Taḷākaṃ nissāya khettassa katattā. Kurundiyādīsu pana 『『avahāro』』ti vuttaṃ. Taṃ 『『vatthuṃ kālañca desañcā』』ti iminā lakkhaṇena na sameti. Tasmā mahāaṭṭhakathāyaṃ vuttameva yuttanti.

Udakakathā niṭṭhitā.

Dantaponakathā

Yaṃ pana sabbasādhāraṇaṃ taḷākaṃ hoti; taḷāke udakassa sabbepi manussā issarā. 關於所有共有的池塘，池塘中的水都是所有人的。Heṭṭhato panassa sassāni karonti, sassapālanatthaṃ taḷākato mahāmātikā nikkhamitvā khettamajjhena yāti, sāpi sadā sandanakāle sabbasādhāraṇā. 他們在水位下降時耕種，出池塘的水用於耕作，水位也總是在豐沛時期保持共享。Tato pana khuddakamātikā nīharitvā attano attano kedāresu udakaṃ pavesenti. 然後，他們取出小水池中的水，放入各自的田地。Taṃ aññesaṃ gahetuṃ na denti. 他們不允許他人使用這些水。Nidāghasamayeva udake mandībhūte vārena udakaṃ denti, yo udakavāre sampatte na labhati, tassa sassāni milāyanti; tasmā aññesaṃ vāre añño gahetuṃ na labhati. 在旱季，他們以溫和的方式提供水，若是水位不足的人，莊稼就會枯萎；因此在其他時候也不允許他人取水。Tattha yo bhikkhu paresaṃ khuddakamātikāto vā kedārato vā udakaṃ theyyacittena attano vā parassa vā mātikaṃ vā kedāraṃ vā paveseti, aṭavimukhaṃ vā vāheti, avahāro vassa hoti. 如果比丘從他人的小水池或田地中，以不正當的心態取水，或將水引入自己的田地，這將被視為偷盜。 Yopi 『『cirena me udakavāro bhavissati, idañca sassaṃ milāyatī』』ti paresaṃ kedāre Pavisantassa udakassa pavisanamaggaṃ pidahitvā attano kedāraṃ paveseti, avahāro eva. 如果有人認為"我的水位將會維持很久，這會使莊稼枯萎"，在進入他人田地時封住水流，然後將水引入自己的田地，這也是偷盜。Sace pana taḷākato aniggate paresaṃ mātikāmukhaṃ asampatteva udake sukkhamātikaṃyeva yathā āgacchantaṃ udakaṃ aññesaṃ kedāre appavisitvā attanoyeva kedāraṃ pavisati, evaṃ tattha tattha bandhati. 但如果他在池塘中沒有水流入他人的水池，而是以乾燥的水池為準則，進入他人的田地，幾乎不進入自己的田地，這樣在各處都被視為不當。Anikkhante baddhā subaddhā, nikkhante baddhā, bhaṇḍadeyyaṃ. 如果沒有被封住的水流出，仍然被視為偷盜。Taḷākaṃ gantvā sayameva niddhamanapanāḷiṃ ugghāṭetvā attano kedāraṃ pavesentassāpi natthi avahāro. 前往池塘后，自己打開排水管將水引入自己的田地，也不算偷盜。Kasmā? 為什麼？Taḷākaṃ nissāya khettassa katattā. 因為是依賴池塘而進行耕作的。Kurundiyādīsu pana 『『avahāro』』ti vuttaṃ. 而在Kurundiya等地則被稱為"偷盜"。Taṃ 『『vatthuṃ kālañca desañcā』』ti iminā lakkhaṇena na sameti. 這與"地點、時間"等特徵不相符。Tasmā mahāaṭṭhakathāyaṃ vuttameva yuttanti. 因此，在大註釋中所說的才是合適的。 Udakakathā niṭṭhitā. 水的註釋結束。 Dantaponakathā 象牙的註釋

  1. Dantapoṇaṃ ārāmaṭṭhakavinicchayena vinicchinitabbaṃ. Ayaṃ pana viseso – yo saṅghassa vetanabhato hutvā devasikaṃ vā pakkhamāsavārena vā dantakaṭṭhaṃ āharati, so taṃ āharitvā chinditvāpi yāva bhikkhusaṅghaṃ na sampaṭicchāpeti, tāva tasseva hoti. Tasmā taṃ theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Tatthajātakaṃ pana garubhaṇḍaṃ, tampi bhikkhusaṅghena rakkhitagopitaṃ gaṇhanto bhaṇḍagghena kāretabbo. Eseva nayo gaṇapuggalagihimanussasantakepi chinnake acchinnake ca. Tesaṃ ārāmuyyānabhūmīsu jātaṃ sāmaṇerā vārena bhikkhusaṅghassa dantakaṭṭhaṃ āharantā ācariyupajjhāyānampi āharanti, taṃ yāva chinditvā saṅghaṃ na paṭicchāpenti, tāva sabbaṃ tesaṃyeva hoti. Tasmā tampi theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Yadā pana te chinditvā saṅghassa paṭicchāpetvā dantakaṭṭhamāḷake nikkhipanti, 『『yathāsukhaṃ bhikkhusaṅgho paribhuñjatū』』ti; tato paṭṭhāya avahāro natthi, vattaṃ pana jānitabbaṃ. Yo hi devasikaṃ saṅghamajjhe osarati, tena divase divase ekameva dantakaṭṭhaṃ gahetabbaṃ. Yo pana devasikaṃ na osarati, padhānaghare vasitvā dhammasavane vā uposathagge vā dissati, tena pamāṇaṃ sallakkhetvā cattāri pañcadantakaṭṭhāni attano vasanaṭṭhāne ṭhapetvā khāditabbāni. Tesu khīṇesu sace punapi dantakaṭṭhamāḷake bahūni hontiyeva, punapi āharitvā khāditabbāni. Yadi pana pamāṇaṃ asallakkhetvā āharati, tesu akkhīṇesuyeva māḷake khīyanti, tato keci therā 『『yehi gahitāni, te paṭiāharantū』』ti vadeyyuṃ, keci 『『khādantu, puna sāmaṇerā āharissantī』』ti, tasmā vivādapariharaṇatthaṃ pamāṇaṃ sallakkhetabbaṃ. Gahaṇe pana doso natthi. Maggaṃ gacchantenāpi ekaṃ vā dve vā thavikāya pakkhipitvā gantabbanti.

Dantaponakathā niṭṭhitā.

Vanappatikathā

  1. Dantapoṇaṃ ārāmaṭṭhakavinicchayena vinicchinitabbaṃ. 關於象牙，應該按照園林的判斷方法來判斷。Ayaṃ pana viseso – yo saṅghassa vetanabhato hutvā devasikaṃ vā pakkhamāsavārena vā dantakaṭṭhaṃ āharati, so taṃ āharitvā chinditvāpi yāva bhikkhusaṅghaṃ na sampaṭicchāpeti, tāva tasseva hoti. 這裡有一個特別之處 - 誰作為僧團的受薪者每天或每半月收集牙刷木，即使他收集並切割了這些木材，只要他沒有讓比丘僧團接受，它們仍然屬於他。Tasmā taṃ theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. 因此，以偷盜之心拿取這些的人應該按物品的價值賠償。Tatthajātakaṃ pana garubhaṇḍaṃ, tampi bhikkhusaṅghena rakkhitagopitaṃ gaṇhanto bhaṇḍagghena kāretabbo. 在那裡生長的重要物品，如果是由比丘僧團保管的，拿取的人也應該按物品的價值賠償。Eseva nayo gaṇapuggalagihimanussasantakepi chinnake acchinnake ca. 這個原則也適用於屬於團體、個人或在家人的已切割和未切割的物品。Tesaṃ ārāmuyyānabhūmīsu jātaṃ sāmaṇerā vārena bhikkhusaṅghassa dantakaṭṭhaṃ āharantā ācariyupajjhāyānampi āharanti, taṃ yāva chinditvā saṅghaṃ na paṭicchāpenti, tāva sabbaṃ tesaṃyeva hoti. 沙彌們輪流為比丘僧團從他們的園林和花園中收集牙刷木，也為老師和戒師收集，只要他們沒有切割並讓僧團接受，這些都屬於他們自己。Tasmā tampi theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. 因此，以偷盜之心拿取這些的人也應該按物品的價值賠償。Yadā pana te chinditvā saṅghassa paṭicchāpetvā dantakaṭṭhamāḷake nikkhipanti, ''yathāsukhaṃ bhikkhusaṅgho paribhuñjatū''ti; tato paṭṭhāya avahāro natthi, vattaṃ pana jānitabbaṃ. 但當他們切割並讓僧團接受后，將牙刷木放在指定的地方，說"愿比丘僧團隨意使用"；從那時起就不算偷盜了，但應該知道規矩。Yo hi devasikaṃ saṅghamajjhe osarati, tena divase divase ekameva dantakaṭṭhaṃ gahetabbaṃ. 每天參加僧團集會的人，每天只能拿一根牙刷木。Yo pana devasikaṃ na osarati, padhānaghare vasitvā dhammasavane vā uposathagge vā dissati, tena pamāṇaṃ sallakkhetvā cattāri pañcadantakaṭṭhāni attano vasanaṭṭhāne ṭhapetvā khāditabbāni. 但是不每天參加集會，而是住在禪修室或出現在聽法或布薩堂的人，應該估算數量，在自己的住處放四五根牙刷木來使用。Tesu khīṇesu sace punapi dantakaṭṭhamāḷake bahūni hontiyeva, punapi āharitvā khāditabbāni. 如果用完了，而牙刷木存放處還有很多，可以再取來使用。Yadi pana pamāṇaṃ asallakkhetvā āharati, tesu akkhīṇesuyeva māḷake khīyanti, tato keci therā ''yehi gahitāni, te paṭiāharantū''ti vadeyyuṃ, keci ''khādantu, puna sāmaṇerā āharissantī''ti, tasmā vivādapariharaṇatthaṃ pamāṇaṃ sallakkhetabbaṃ. 但如果沒有估算數量就取用，在還沒用完的時候存放處的就用完了，那麼一些長老會說"誰拿了就讓誰還回來"，一些會說"繼續用吧，沙彌們會再拿來的"，因此爲了避免爭議應該估算數量。Gahaṇe pana doso natthi. 但是在取用時沒有過錯。Maggaṃ gacchantenāpi ekaṃ vā dve vā thavikāya pakkhipitvā gantabbanti. 即使在路上行走的人也可以把一兩根放在包裡帶走。 Dantaponakathā niṭṭhitā. 象牙的註釋結束。 Vanappatikathā 樹木的註釋

  2. Vanassa patīti vanappati; vanajeṭṭhakarukkhassetaṃ adhivacanaṃ. Idha pana sabbopi manussehi pariggahitarukkho adhippeto ambalabujapanasādiko. Yattha vā pana maricavalliādīni āropenti, so chijjamāno sace ekāyapi challiyā vā vākena vā sakalikāya vā pheggunā vā sambaddhova hutvā bhūmiyaṃ patati, rakkhati tāva.

Yo pana chinnopi vallīhi vā sāmantarukkhasākhāhi vā sambaddho sandhāritattā ujukameva tiṭṭhati, patanto vā bhūmiṃ na pāpuṇāti, natthi tattha parihāro, avahāro eva hoti. Yopi kakacena chinno acchinno viya hutvā tatheva tiṭṭhati, tasmimpi eseva nayo.

Yo pana rukkhaṃ dubbalaṃ katvā pacchā cāletvā pāteti, aññena vā cālāpeti; aññaṃ vāssa santike rukkhaṃ chinditvā ajjhottharati, parena vā ajjhottharāpeti; makkaṭe vā paripātetvā tattha āropeti, aññena vā āropāpeti; vagguliyo vā tattha āropeti, parena vā āropāpeti; tā taṃ rukkhaṃ pātenti, tasseva avahāro.

Sace pana tena rukkhe dubbale kate añño anāṇatto eva taṃ cāletvā pāteti,

Rukkhena vā ajjhottharati, attano dhammatāya makkaṭā vā vagguliyo vā ārohanti, paro vā anāṇatto āropeti, sayaṃ vā esa vātamukhaṃ sodheti, balavavāto āgantvā rukkhaṃ pāteti; sabbattha bhaṇḍadeyyaṃ. Vātamukhasodhanaṃ panettha asampatte vāte sukkhamātikāya ujukaraṇādīhi sameti, no aññathā. Rukkhaṃ āvijjhitvā satthena vā ākoṭeti, aggiṃ vā deti, maṇḍukakaṇṭakaṃ vā visaṃ vā ākoṭeti, yena so marati, sabbattha bhaṇḍadeyyamevāti.

Vanappatikathā niṭṭhitā.

Haraṇakakathā

  1. Vanassa patīti vanappati; vanajeṭṭhakarukkhassetaṃ adhivacanaṃ. 森林之王即是樹王；這是森林中最大樹木的代稱。Idha pana sabbopi manussehi pariggahitarukkho adhippeto ambalabujapanasādiko. 這裡指的是所有被人佔有的樹木，如芒果樹、麵包果樹、菠蘿蜜等。Yattha vā pana maricavalliādīni āropenti, so chijjamāno sace ekāyapi challiyā vā vākena vā sakalikāya vā pheggunā vā sambaddhova hutvā bhūmiyaṃ patati, rakkhati tāva. 或者在那裡種植胡椒藤等植物，如果砍伐時即使只有一片樹皮、纖維、木片或樹心與地面相連，就還算是保護狀態。 Yo pana chinnopi vallīhi vā sāmantarukkhasākhāhi vā sambaddho sandhāritattā ujukameva tiṭṭhati, patanto vā bhūmiṃ na pāpuṇāti, natthi tattha parihāro, avahāro eva hoti. 但是如果被砍斷後，因藤蔓或附近樹枝的支撐而直立，或者倒下時沒有觸及地面，就沒有保護，就算是偷盜。Yopi kakacena chinno acchinno viya hutvā tatheva tiṭṭhati, tasmimpi eseva nayo. 即使被鋸子鋸斷後看起來像沒有被砍斷一樣站立，也是同樣的道理。 Yo pana rukkhaṃ dubbalaṃ katvā pacchā cāletvā pāteti, aññena vā cālāpeti; aññaṃ vāssa santike rukkhaṃ chinditvā ajjhottharati, parena vā ajjhottharāpeti; makkaṭe vā paripātetvā tattha āropeti, aññena vā āropāpeti; vagguliyo vā tattha āropeti, parena vā āropāpeti; tā taṃ rukkhaṃ pātenti, tasseva avahāro. 如果有人使樹木變弱后再搖晃使其倒下，或讓別人搖晃；或者砍倒附近的另一棵樹壓倒它，或讓別人壓倒；或者讓猴子爬上去，或讓別人讓猴子爬上去；或者讓蝙蝠爬上去，或讓別人讓蝙蝠爬上去；這些導致樹木倒下，都算是他的偷盜行為。 Sace pana tena rukkhe dubbale kate añño anāṇatto eva taṃ cāletvā pāteti, Rukkhena vā ajjhottharati, attano dhammatāya makkaṭā vā vagguliyo vā ārohanti, paro vā anāṇatto āropeti, sayaṃ vā esa vātamukhaṃ sodheti, balavavāto āgantvā rukkhaṃ pāteti; sabbattha bhaṇḍadeyyaṃ. 但是如果他使樹木變弱后，另一個未受指示的人搖晃使其倒下，或者被樹壓倒，或者猴子或蝙蝠自然爬上去，或者他人未受指示就讓它們爬上去，或者他自己清理風口，強風來臨使樹倒下；在所有這些情況下都應該賠償物品。Vātamukhasodhanaṃ panettha asampatte vāte sukkhamātikāya ujukaraṇādīhi sameti, no aññathā. 這裡的清理風口，如果風還沒來到時，就像修直乾涸的水渠一樣，不是其他情況。Rukkhaṃ āvijjhitvā satthena vā ākoṭeti, aggiṃ vā deti, maṇḍukakaṇṭakaṃ vā visaṃ vā ākoṭeti, yena so marati, sabbattha bhaṇḍadeyyamevāti. 鉆入樹木用刀砍，或者放火，或者用青蛙刺或毒藥刺入，導致樹木死亡，在所有這些情況下都應該賠償物品。 Vanappatikathā niṭṭhitā. 樹木的註釋結束。 Haraṇakakathā 偷盜的註釋

  2. Haraṇake – aññassa haraṇakaṃ bhaṇḍaṃ theyyacitto āmasatīti paraṃ sīsabhārādīhi bhaṇḍaṃ ādāya gacchantaṃ disvā 『『etaṃ harissāmī』』ti vegena gantvā āmasati, ettāvatā assa dukkaṭaṃ. Phandāpetīti ākaḍḍhanavikaḍḍhanaṃ karoti, sāmiko na muñcati, tenassa thullaccayaṃ. Ṭhānā cāvetīti ākaḍḍhitvā sāmikassa hatthato moceti, tenassa pārājikaṃ. Sace pana taṃ bhaṇḍasāmiko uṭṭhahitvā pothetvā puna taṃ bhaṇḍaṃ mocāpetvā gaṇheyya, bhikkhu paṭhamaggahaṇeneva pārājiko. Sīsato vā kaṇṇato vā gīvato vā hatthato vā alaṅkāraṃ chinditvā vā mocetvā vā gaṇhantassa sīsādīhi mocitamatte pārājikaṃ. Hatthe pana valayaṃ vā kaṭakaṃ vā anīharitvā aggabāhaṃ ghaṃsantova aparāparaṃ vā sāreti, ākāsagataṃ vā karoti, rakkhati tāva. Rukkhamūlacīvaravaṃsesu valayamiva na pārājikaṃ janeti. Kasmā? Saviññāṇakattā. Saviññāṇakakoṭṭhāsagatañhi yāva tato na nīhaṭaṃ, tāva tattheva hoti. Eseva nayo aṅgulimuddikapādakaṭakakaṭūpagapiḷandhanesu.

Yo pana parassa nivatthasāṭakaṃ acchindati, paro ca salajjitāya sahasā na muñcati, ekenantena coro kaḍḍhati, ekenantena paro, rakkhati tāva. Parassa hatthato muttamatte pārājikaṃ. Athāpi taṃ kaḍḍhantassa chijjitvā ekadeso hatthagato hoti, so ca pādaṃ agghati pārājikameva. Sahabhaṇḍahārakanti 『『sabhaṇḍahārakaṃ bhaṇḍaṃ nessāmī』』ti cintetvā 『『ito yāhī』』ti bhaṇḍahārakaṃ tajjeti, so bhīto corena adhippetadisābhimukho hutvā ekaṃ pādaṃ saṅkāmeti, corassa thullaccayaṃ; dutiye pārājikaṃ. Pātāpetīti athāpi coro bhaṇḍahārakassa hatthe āvudhaṃ disvā sāsaṅko hutvā pātāpetvā gahetukāmo ekamantaṃ paṭikkamma santajjetvā pātāpeti, parassa hatthato muttamatte pārājikaṃ.

Pātāpeti, āpatti dukkaṭassātiādi pana parikappavasena vuttaṃ. Yo hi bhaṇḍaṃ pātāpetvā 『『yaṃ mama ruccati, taṃ gahessāmī』』ti parikappetvā pātāpeti, tassa pātāpane ca āmasane ca dukkaṭaṃ, phandāpane thullaccayaṃ. Pādagghanakassa ṭhānā cāvane pārājikaṃ. Taṃ pacchā paṭipātiyamānassa muñcatopi natthiyeva samaṇabhāvo. Yopi bhaṇḍahārakaṃ atikkamantaṃ disvā anubandhanto 『『tiṭṭha, tiṭṭha, bhaṇḍaṃ pātehī』』ti vatvā pātāpeti, tassāpi tena hatthato muttamatte pārājikaṃ.

  1. Haraṇake – aññassa haraṇakaṃ bhaṇḍaṃ theyyacitto āmasatīti paraṃ sīsabhārādīhi bhaṇḍaṃ ādāya gacchantaṃ disvā 『『etaṃ harissāmī』』ti vegena gantvā āmasati, ettāvatā assa dukkaṭaṃ. 在偷盜的情況下，若是以偷盜之心去佔有他人的物品，見到他人用頭、肩等部位搬運物品時，迅速前去搶奪，這種行為已經構成了不善。Phandāpetīti ākaḍḍhanavikaḍḍhanaṃ karoti, sāmiko na muñcati, tenassa thullaccayaṃ. 若是使對方失去平衡，進行拉扯和推搡，而持有者不放手，那就構成了嚴重的過失。 Ṭhānā cāvetīti ākaḍḍhitvā sāmikassa hatthato moceti, tenassa pārājikaṃ. 若是將其拉扯后，放開持有者的手，這就構成了墮落。Sace pana taṃ bhaṇḍasāmiko uṭṭhahitvā pothetvā puna taṃ bhaṇḍaṃ mocāpetvā gaṇheyya, bhikkhu paṭhamaggahaṇeneva pārājiko. 如果持有者站起身來，推開物品並再次讓物品被搶走，僧侶僅憑第一次的搶奪就會墮落。Sīsato vā kaṇṇato vā gīvato vā hatthato vā alaṅkāraṃ chinditvā vā mocetvā vā gaṇhantassa sīsādīhi mocitamatte pārājikaṃ. 若是從頭、耳、頸、手上割斷或放開裝飾物，便足以使其墮落。Hatthe pana valayaṃ vā kaṭakaṃ vā anīharitvā aggabāhaṃ ghaṃsantova aparāparaṃ vā sāreti, ākāsagataṃ vā karoti, rakkhati tāva. 若是手中沒有戒指或手鐲，仍然抓住主要部分並不斷地拉扯，或者使其飛向空中，仍然算是保護狀態。Rukkhamūlacīvaravaṃsesu valayamiva na pārājikaṃ janeti. 在樹根、袈裟等地方，像戒指一樣的物品並不構成墮落。Kasmā? 為什麼？Saviññāṇakattā. 因為具有智慧的緣故。Saviññāṇakakoṭṭhāsagatañhi yāva tato na nīhaṭaṃ, tāva tattheva hoti. 只要未被拉扯到具有智慧的地方，它就仍然在那裡。Eseva nayo aṅgulimuddikapādakaṭakakaṭūpagapiḷandhanesu. 這個原則同樣適用於手指、腳趾、腳踝等地方。 Yo pana parassa nivatthasāṭakaṃ acchindati, paro ca salajjitāya sahasā na muñcati, ekenantena coro kaḍḍhati, ekenantena paro, rakkhati tāva. 如果有人割斷他人的衣物，而對方因羞愧而不放手，一個人一邊拉扯，另一邊則保護著，這種情況仍然算是保護狀態。Parassa hatthato muttamatte pārājikaṃ. 若是從他人的手中放開，便構成墮落。Athāpi taṃ kaḍḍhantassa chijjitvā ekadeso hatthagato hoti, so ca pādaṃ agghati pārājikameva. 如果在拉扯時割斷部分手臂，那也構成墮落。Sahabhaṇḍahārakanti 『『sabhaṇḍahārakaṃ bhaṇḍaṃ nessāmī』』ti cintetvā 『『ito yāhī』』ti bhaṇḍahārakaṃ tajjeti, so bhīto corena adhippetadisābhimukho hutvā ekaṃ pādaṃ saṅkāmeti, corassa thullaccayaṃ; dutiye pārājikaṃ. 作為共同持有者，若意識到「我不會拿走這個物品」，而說「走吧」，則放棄了持有物，因而因害怕小偷而朝向其方向傾斜，便構成了嚴重的過失；第二次墮落。Pātāpetīti athāpi coro bhaṇḍahārakassa hatthe āvudhaṃ disvā sāsaṅko hutvā pātāpetvā gahetukāmo ekamantaṃ paṭikkamma santajjetvā pātāpeti, parassa hatthato muttamatte pārājikaṃ. 若是小偷看到持有者手中有物品，因而感到恐懼，想要讓物品掉落並試圖抓住，便會向一側退去，導致他人手中放開，構成墮落。 Pātāpeti, āpatti dukkaṭassātiādi pana parikappavasena vuttaṃ. 讓物品掉落，這種情況被描述為不善。Yo hi bhaṇḍaṃ pātāpetvā 『『yaṃ mama ruccati, taṃ gahessāmī』』ti parikappetvā pātāpeti, tassa pātāpane ca āmasane ca dukkaṭaṃ, phandāpane thullaccayaṃ. 如果他在讓物品掉落後，考慮「我想要的東西我會拿走」，那麼在讓物品掉落和佔有時都構成不善，推搡則構成嚴重的過失。Pādagghanakassa ṭhānā cāvane pārājikaṃ. 這對於腳踢的情況也構成墮落。Taṃ pacchā paṭipātiyamānassa muñcatopi natthiyeva samaṇabhāvo. 在這種情況下，即使在事後放開也不算是出家人的行為。Yopi bhaṇḍahārakaṃ atikkamantaṃ disvā anubandhanto 『『tiṭṭha, tiṭṭha, bhaṇḍaṃ pātehī』』ti vatvā pātāpeti, tassāpi tena hatthato muttamatte pārājikaṃ. 如果有人看到持有者越過物品，便跟隨並說「停下，停下，讓物品掉落」，那麼他也因放開而構成墮落。

Yo pana 『『tiṭṭha tiṭṭhā』』ti vadati, 『『pātehī』』ti na vadati; itaro ca taṃ oloketvā 『『sace esa maṃ pāpuṇeyya, ghāteyyāpi ma』』 nti sālayova hutvā taṃ bhaṇḍaṃ gahanaṭṭhāne pakkhipitvā 『『puna nivattitvā gahessāmī』』ti pakkamati, pātanapaccayā pārājikaṃ natthi. Āgantvā pana theyyacittena gaṇhato uddhāre pārājikaṃ. Atha panassa evaṃ hoti – 『『mayā pātāpenteneva idaṃ mama santakaṃ kata』』nti tato naṃ sakasaññāya gaṇhāti; gahaṇe rakkhati, bhaṇḍadeyyaṃ pana hoti. 『『Dehī』』ti vutte adentassa sāmikānaṃ dhuranikkhepe pārājikaṃ. 『『So imaṃ chaḍḍetvā gato, anajjhāvutthakaṃ dāni ida』』nti paṃsukūlasaññāya gaṇhatopi eseva nayo. Atha pana sāmiko 『『tiṭṭha tiṭṭhā』』ti vuttamatteneva olokento taṃ disvā 『『na dāni idaṃ mayha』』nti dhuranikkhepaṃ katvā nirālayo chaḍḍetvā palāyati, taṃ theyyacittena gaṇhato uddhāre dukkaṭaṃ. Āharāpente dātabbaṃ, adentassa pārājikaṃ. Kasmā? Tassa payogena chaḍḍitattāti mahāaṭṭhakathāyaṃ vuttaṃ. Aññesu pana vicāraṇā eva natthi. Purimanayeneva sakasaññāya vā paṃsukūlasaññāya vā gaṇhantepi ayameva vinicchayoti.

Haraṇakakathā niṭṭhitā.

Upanidhikathā

Yo pana 『『tiṭṭha tiṭṭhā』』ti vadati, 『『pātehī』』ti na vadati; itaro ca taṃ oloketvā 『『sace esa maṃ pāpuṇeyya, ghāteyyāpi ma』』 nti sālayova hutvā taṃ bhaṇḍaṃ gahanaṭṭhāne pakkhipitvā 『『puna nivattitvā gahessāmī』』ti pakkamati, pātanapaccayā pārājikaṃ natthi. 如果有人說「停下，停下」，而不說「讓物品掉落」；而另一方看到后，心中想「如果他抓住我，我甚至會被殺」，便像一隻鶴一樣將物品放入藏匿處，隨後說「我會再轉身來拿」，那麼因掉落而沒有墮落。Āgantvā pana theyyacittena gaṇhato uddhāre pārājikaṃ. 然而如果他回來時以偷盜之心去拿，那就構成墮落。Atha panassa evaṃ hoti – 『『mayā pātāpenteneva idaṃ mama santakaṃ kata』』nti tato naṃ sakasaññāya gaṇhāti; gahaṇe rakkhati, bhaṇḍadeyyaṃ pana hoti. 如果他心中想「我讓物品掉落，這就是我的」，那他就會以自己的意識去佔有；在抓取時仍然算是持有物。『『Dehī』』ti vutte adentassa sāmikānaṃ dhuranikkhepe pārājikaṃ. 如果對方說「給我」，而持有者不放手，則構成墮落。『『So imaṃ chaḍḍetvā gato, anajjhāvutthakaṃ dāni ida』』nti paṃsukūlasaññāya gaṇhatopi eseva nayo. 如果對方認為「他已放棄這個，現在這是我」，那麼同樣的道理也適用。Atha pana sāmiko 『『tiṭṭha tiṭṭhā』』ti vuttamatteneva olokento taṃ disvā 『『na dāni idaṃ mayha』』nti dhuranikkhepaṃ katvā nirālayo chaḍḍetvā palāyati, taṃ theyyacittena gaṇhato uddhāre dukkaṭaṃ. 然而如果持有者僅因「停下，停下」的話而檢視，看到后說「這現在不是我的」，便因放棄而逃離，若此時以偷盜之心去拿，則構成不善。Āharāpente dātabbaṃ, adentassa pārājikaṃ. 在取物時應給予，而不放手則構成墮落。Kasmā? 為什麼？Tassa payogena chaḍḍitattāti mahāaṭṭhakathāyaṃ vuttaṃ. 因為在此情況下被認為放棄的緣故，如大註釋所述。Aññesu pana vicāraṇā eva natthi. 其他情況則沒有考量。Purimanayeneva sakasaññāya vā paṃsukūlasaññāya vā gaṇhantepi ayameva vinicchayoti. 根據先前的原則，無論是以自我意識還是以放棄的意識去佔有，都是同樣的判斷。 Haraṇakakathā niṭṭhitā. 偷盜的註釋結束。 Upanidhikathā 依附的註釋

  1. Upanidhimhi – nāhaṃ gaṇhāmīti sampajānamusāvādepi adinnādānassa payogattā dukkaṭaṃ. 『『Kiṃ tumhe bhaṇatha? Nevidaṃ mayhaṃ anurūpaṃ, na tumhāka』』ntiādīni vadantassāpi dukkaṭameva. 『『Raho mayā etassa hatthe ṭhapitaṃ, na añño koci jānāti, 『dassati nu kho me no』』』ti sāmiko vimatiṃ uppādeti, bhikkhussa thullaccayaṃ. Tassa pharusādibhāvaṃ disvā sāmiko 『『na mayhaṃ dassatī』』ti dhuraṃ nikkhipati, tatra sacāyaṃ bhikkhu 『『kilametvā naṃ dassāmī』』ti dāne saussāho, rakkhati tāva. Sacepi so dāne nirussāho, bhaṇḍassāmiko pana gahaṇe saussāho , rakkhateva. Yadi pana so dāne nirussāho bhaṇḍasāmikopi 『『na mayhaṃ dassatī』』ti dhuraṃ nikkhipati, evaṃ ubhinnaṃ dhuranikkhepena bhikkhuno pārājikaṃ . Yadipi mukhena 『『dassāmī』』ti vadati, cittena pana adātukāmo, evampi sāmikassa dhuranikkhepe pārājikaṃ. Taṃ pana upanidhi nāma saṅgopanatthāya attano hatthe parehi ṭhapitabhaṇḍaṃ, aguttadesato ṭhānā cāvetvā guttaṭṭhāne ṭhapanatthāya harato anāpatti. Theyyacittenapi ṭhānā cāventassa avahāro natthi. Kasmā? Attano hatthe nikkhittattā, bhaṇḍadeyyaṃ pana hoti. Theyyacittena paribhuñjatopi eseva nayo. Tāvakālikaggahaṇepi tatheva. Dhammaṃ carantotiādi vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

Pāḷimuttakavinicchayo panettha pattacatukkādivasena evaṃ vutto – eko kira bhikkhu parassa mahagghe patte lobhaṃ uppādetvā taṃ haritukāmo ṭhapitaṭṭhānamassa suṭṭhu sallakkhetvā attanopi pattaṃ tasseva santike ṭhapesi. So paccūsasamaye āgantvā dhammaṃ vācāpetvā niddāyamānaṃ mahātheramāha – 『『vandāmi, bhante』』ti. 『『Ko eso』』ti? 『『Ahaṃ, bhante, āgantukabhikkhu, kālassevamhi gantukāmo, asukasmiñca me ṭhāne īdisena nāma aṃsabaddhakena īdisāya pattatthavikāya patto ṭhapito. Sādhāhaṃ, bhante, taṃ labheyya』』nti thero pavisitvā taṃ gaṇhi. Uddhāreyeva corassa pārājikaṃ. Sace āgantvā 『『kosi tvaṃ avelāya āgato』』ti vutto bhīto palāyati, pārājikaṃ patvāva palāyati. Therassa pana suddhacittattā anāpatti. Thero 『『taṃ gaṇhissāmī』』ti aññaṃ gaṇhi, eseva nayo. Ayaṃ pana aññaṃ tādisameva gaṇhante yujjati, manussaviggahe āṇattasadisavatthusmiṃ viya. Kurundiyaṃ pana 『『padavārena kāretabbo』』ti vuttaṃ, taṃ atādisameva gaṇhante yujjati.

Taṃ maññamāno attano pattaṃ gaṇhitvā adāsi, corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ. Taṃ maññamāno corasseva pattaṃ gaṇhitvā adāsi, idhāpi corassa attano santakattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭameva. Sabbattha therassa anāpatti.

  1. Upanidhimhi – nāhaṃ gaṇhāmīti sampajānamusāvādepi adinnādānassa payogattā dukkaṭaṃ. 在依附的情況下，如果說「我不佔有」，即使是以明智的方式，這種行為也構成不善。「你們說什麼？這對我沒有關係，也不關你們的事」等等，若這樣說的人也構成不善。『『Raho mayā etassa hatthe ṭhapitaṃ, na añño koci jānāti, 『dassati nu kho me no』』』ti sāmiko vimatiṃ uppādeti, bhikkhussa thullaccayaṃ。 如果持有者心中想「這是我放在他手中的，沒有其他人知道，『他會看到我嗎？』」，則會引起懷疑，這對僧侶構成嚴重的過失。Tassa pharusādibhāvaṃ disvā sāmiko 『『na mayhaṃ dassatī』』ti dhuraṃ nikkhipati, tatra sacāyaṃ bhikkhu 『『kilametvā naṃ dassāmī』』ti dāne saussāho, rakkhati tāva. 見到他粗暴的態度，持有者會說「這不會被我看到」，若僧侶心中想「我會以某種方式讓他看到」，則仍然保持保護狀態。Sacepi so dāne nirussāho, bhaṇḍassāmiko pana gahaṇe saussāho, rakkhateva. 即使他在給予方面沒有熱情，而物品的持有者在抓取時有熱情，仍然保持保護狀態。Yadi pana so dāne nirussāho bhaṇḍasāmikopi 『『na mayhaṃ dassatī』』ti dhuraṃ nikkhipati, evaṃ ubhinnaṃ dhuranikkhepena bhikkhuno pārājikaṃ。 如果他在給予方面沒有熱情，而物品的持有者也說「這不會被我看到」，那麼因雙方放棄而導致僧侶墮落。Yadipi mukhena 『『dassāmī』』ti vadati, cittena pana adātukāmo, evampi sāmikassa dhuranikkhepe pārājikaṃ。 即使他口頭上說「我會讓他看到」，但內心卻想不給予，這樣也會在持有者放棄時導致墮落。Taṃ pana upanidhi nāma saṅgopanatthāya attano hatthe parehi ṭhapitabhaṇḍaṃ, aguttadesato ṭhānā cāvetvā guttaṭṭhāne ṭhapanatthāya harato anāpatti。 這個依附是指爲了保護自己而將物品放在他人手中，若從無保護的地方移至保護的地方，則不構成過失。Theyacicittenapi ṭhānā cāventassa avahāro natthi。即使是以偷盜之心佔有，若移至保護的地方也不構成不善。Kasmā? 為什麼？Attano hatthe nikkhittattā, bhaṇḍadeyyaṃ pana hoti。因為在自己的手中放置，仍然算作持有物。Theyacicittena paribhuñjatopi eseva nayo。以偷盜之心使用的情況也是如此。Tāvakālikaggahaṇepi tatheva。暫時抓取的情況也是如此。Dhammaṃ carantotiādi vuttanayameva。遵循法則的情況也是如此。Ayaṃ tāva pāḷivaṇṇanā。 這就是巴利文的解釋。 Pāḷimuttakavinicchayo panettha pattacatukkādivasena evaṃ vutto – eko kira bhikkhu parassa mahagghe patte lobhaṃ uppādetvā taṃ haritukāmo ṭhapitaṭṭhānamassa suṭṭhu sallakkhetvā attanopi pattaṃ tasseva santike ṭhapesi。 在這裡，巴利文的判別是以「盛裝」等為例，曾有一位僧侶因貪圖他人珍貴的器皿而想要偷走，仔細觀察他放置的地方，便將自己的器皿放在了那個地方。So paccūsasamaye āgantvā dhammaṃ vācāpetvā niddāyamānaṃ mahātheramāha – 『『vandāmi, bhante』』ti。 他在清晨來到，呼喚正在沉睡的長老說：「我向您致敬，尊敬的長老。」 『『Ko eso』』ti? 『『Ahaṃ, bhante, āgantukabhikkhu, kālassevamhi gantukāmo, asukasmiñca me ṭhāne īdisena nāma aṃsabaddhakena īdisāya pattatthavikāya patto ṭhapito。長老問：「你是誰？」他回答：「我是來訪的僧侶，現在想去某個地方，那裡放著類似的器皿。」 Sādhāhaṃ, bhante, taṃ labheyya』』nti thero pavisitvā taṃ gaṇhi。長老說：「我應該能夠得到那個。」於是長老進入並抓住了它。Uddhāreyeva corassa pārājikaṃ。 若是被搶走，便構成墮落。Sace āgantvā 『『kosi tvaṃ avelāya āgato』』ti vutto bhīto palāyati, pārājikaṃ patvāva palāyati。 如果他回來后被問「你是誰，為什麼在這個時候來」，感到害怕而逃跑，也會因此墮落。Therassa pana suddhacittattā anāpatti。 然而因長老的清凈心而不構成過失。Thero 『『taṃ gaṇhissāmī』』ti aññaṃ gaṇhi, eseva nayo。長老說：「我會抓住那個」，於是抓住了另一個，原則也是一樣。Ayaṃ pana aññaṃ tādisameva gaṇhante yujjati, manussaviggahe āṇattasadisavatthusmiṃ viya。 這對於抓住其他類似的情況也是適用，就像在被人抓住的情況下。Kurundiyaṃ pana 『『padavārena kāretabbo』』ti vuttaṃ, taṃ atādisameva gaṇhante yujjati。 在庫倫地（Kurundi）中有說「應按順序進行」，在這種情況下也是適用。 Taṃ maññamāno attano pattaṃ gaṇhitvā adāsi, corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ。 他認為自己抓住了自己的器皿而給予了，因小偷的持有而不構成墮落，但因心不清凈而構成不善。Taṃ maññamāno corasseva pattaṃ gaṇhitvā adāsi, idhāpi corassa attano santakattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭameva。 他認為自己抓住了小偷的器皿而給予，在這裡也因小偷的持有而不構成墮落，但因心不清凈而構成不善。Sabbattha therassa anāpatti。 在所有情況下，長老都不構成過失。

Aparo 『『pattaṃ coressāmī』』ti tatheva niddāyamānaṃ theraṃ vandi. 『『Ko aya』』nti ca vutte 『ahaṃ, bhante, gilānabhikkhu, ekaṃ tāva me pattaṃ detha, gāmadvāraṃ gantvā bhesajjaṃ āharissāmī』』ti. Thero 『『idha gilāno natthi, coro ayaṃ bhavissatī』』ti sallakkhetvā 『『imaṃ haratū』』ti attano veribhikkhussa pattaṃ nīharitvā adāsi, dvinnampi uddhāreyeva pārājikaṃ. 『『Veribhikkhussa patto』』ti saññāya aññassa pattaṃ uddharantepi eseva nayo. Sace pana 『『verissāya』』nti saññāya corasseva pattaṃ uddharitvā deti, vuttanayeneva therassa pārājikaṃ, corassa dukkaṭaṃ. Atha 『『verissāya』』nti maññamāno attano pattaṃ deti, vuttanayeneva ubhinnampi dukkaṭaṃ.

Eko mahāthero upaṭṭhākaṃ daharabhikkhuṃ 『『pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā』』ti āha. Daharo gahetvā therassa pacchato pacchato gacchanto theyyacittaṃ uppādetvā sace sīse bhāraṃ khandhe karoti, pārājikaṃ natthi. Kasmā? Āṇattiyā gahitattā. Sace pana maggato okkamma aṭaviṃ pavisati, padavārena kāretabbo. Atha nivattitvā vihārābhimukho palāyitvā vihāraṃ pavisitvā gacchati, upacārātikkame pārājikaṃ. Athāpi mahātherassa nivāsanaparivattanaṭṭhānato gāmābhimukho palāyati, gāmūpacārātikkame pārājikaṃ. Yadi pana ubhopi piṇḍāya caritvā bhuñjitvā vā gahetvā vā nikkhamanti, thero ca punapi taṃ vadati – 『『pattacīvaraṃ gaṇha, vihāraṃ gamissāmā』』ti. Tatra ce so purimanayeneva theyyacittena sīse bhāraṃ khandhe karoti, rakkhati tāva. Aṭaviṃ pavisati, padavārena kāretabbo. Nivattitvā gāmābhimukho eva palāyati, gāmūpacārātikkame pārājikaṃ. Purato vihārābhimukho palāyitvā vihāre aṭṭhatvā anisīditvā avūpasanteneva theyyacittena gacchati, upacārātikkame pārājikaṃ. Yo pana anāṇatto gaṇhāti, tassa sīse bhāraṃ khandhe karaṇādīsupi pārājikaṃ. Sesaṃ purimasadisameva.

Yo pana 『『asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī』』ti vutto 『『sādhū』』ti gahetvā gacchati, tassapi antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ natthi. Maggā okkamane padavārena kāretabbo. Taṃ vihāraṃ gantvā tattheva vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, avahāro natthi, bhaṇḍadeyyaṃ pana hoti. Tato nikkhamitvā āgacchatopi eseva nayo.

Yo pana anāṇatto therena nimitte vā kate sayameva vā kiliṭṭhaṃ sallakkhetvā 『『detha, bhante, cīvaraṃ; asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī』』ti gahetvā gacchati; tassa antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ. Kasmā? Anāṇattiyā gahitattā. Maggā okkamatopi paṭinivattitvā tameva vihāraṃ āgantvā vihārasīmaṃ atikkamatopi vuttanayeneva pārājikaṃ. Tattha gantvā rajitvā paccāgacchatopi theyyacitte uppanne eseva nayo. Sace pana yattha gato, tattha vā antarāmagge vihāre vā tameva vihāraṃ paccāgantvā tassa ekapasse vā upacārasīmaṃ anatikkamitvā vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, yathā vā tathā vā nassati, bhaṇḍadeyyaṃ. Upacārasīmaṃ atikkamato pana pārājikaṃ.

Aparo ''pattaṃ coressāmī''ti tatheva niddāyamānaṃ theraṃ vandi. 另一個人想"我要偷盆"，便向正在睡覺的長老致敬。''Ko aya''nti ca vutte 'ahaṃ, bhante, gilānabhikkhu, ekaṃ tāva me pattaṃ detha, gāmadvāraṃ gantvā bhesajjaṃ āharissāmī''ti. 當被問"這是誰"時，他回答說："尊敬的長老，我是一位生病的比丘，請先給我一個缽，我要去村口取藥。"Thero ''idha gilāno natthi, coro ayaṃ bhavissatī''ti sallakkhetvā ''imaṃ haratū''ti attano veribhikkhussa pattaṃ nīharitvā adāsi, dvinnampi uddhāreyeva pārājikaṃ. 長老想"這裡沒有病人，這一定是小偷"，便說"拿走這個吧"，拿出他敵對比丘的缽給了他，兩人都在取走時墮落。''Veribhikkhussa patto''ti saññāya aññassa pattaṃ uddharantepi eseva nayo. 以為是"敵對比丘的缽"而取走他人的缽也是同樣的道理。Sace pana ''verissāya''nti saññāya corasseva pattaṃ uddharitvā deti, vuttanayeneva therassa pārājikaṃ, corassa dukkaṭaṃ. 如果以為是"敵人的"而給了小偷的缽，如前所述長老墮落，小偷犯輕罪。Atha ''verissāya''ti maññamāno attano pattaṃ deti, vuttanayeneva ubhinnampi dukkaṭaṃ. 如果以為是"敵人的"而給了自己的缽，如前所述兩人都犯輕罪。 Eko mahāthero upaṭṭhākaṃ daharabhikkhuṃ ''pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā''ti āha. 一位大長老對侍奉的年輕比丘說："拿著缽和衣服，我們要去某村乞食。"Daharo gahetvā therassa pacchato pacchato gacchanto theyyacittaṃ uppādetvā sace sīse bhāraṃ khandhe karoti, pārājikaṃ natthi. 年輕比丘拿著東西跟在長老後面，產生偷盜之心，如果將東西頂在頭上或扛在肩上，不構成墮落。Kasmā? 為什麼？Āṇattiyā gahitattā. 因為是根據指示拿取的。Sace pana maggato okkamma aṭaviṃ pavisati, padavārena kāretabbo. 但如果離開道路進入森林，應按步數判罪。Atha nivattitvā vihārābhimukho palāyitvā vihāraṃ pavisitvā gacchati, upacārātikkame pārājikaṃ. 如果轉身逃向寺院並進入，越過界限就墮落。Athāpi mahātherassa nivāsanaparivattanaṭṭhānato gāmābhimukho palāyati, gāmūpacārātikkame pārājikaṃ. 如果從大長老換衣服的地方逃向村莊，越過村莊界限就墮落。Yadi pana ubhopi piṇḍāya caritvā bhuñjitvā vā gahetvā vā nikkhamanti, thero ca punapi taṃ vadati – ''pattacīvaraṃ gaṇha, vihāraṃ gamissāmā''ti. 如果兩人都乞食后吃了或拿了離開，長老再次說："拿著缽和衣服，我們要回寺院。"Tatra ce so purimanayeneva theyyacittena sīse bhāraṃ khandhe karoti, rakkhati tāva. 如果他還是以偷盜之心將東西頂在頭上或扛在肩上，暫時還是保護狀態。Aṭaviṃ pavisati, padavārena kāretabbo. 進入森林，應按步數判罪。Nivattitvā gāmābhimukho eva palāyati, gāmūpacārātikkame pārājikaṃ. 轉身逃向村莊，越過村莊界限就墮落。Purato vihārābhimukho palāyitvā vihāre aṭṭhatvā anisīditvā avūpasanteneva theyyacittena gacchati, upacārātikkame pārājikaṃ. 向前逃向寺院，不停留不坐下，懷著偷盜之心離開，越過界限就墮落。Yo pana anāṇatto gaṇhāti, tassa sīse bhāraṃ khandhe karaṇādīsupi pārājikaṃ. 如果未經指示就拿取，無論是頂在頭上還是扛在肩上都構成墮落。Sesaṃ purimasadisameva. 其餘情況與前面相同。 Yo pana ''asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī''ti vutto ''sādhū''ti gahetvā gacchati, tassapi antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ natthi. 如果有人被告知"去某寺院洗衣服或染衣服后回來"，說"好的"后拿著離開，即使中途產生偷盜之心將東西頂在頭上或扛在肩上也不構成墮落。Maggā okkamane padavārena kāretabbo. 離開道路應按步數判罪。Taṃ vihāraṃ gantvā tattheva vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, avahāro natthi, bhaṇḍadeyyaṃ pana hoti. 到達那個寺院后住在那裡，以偷盜之心使用直到損壞，或者被盜賊偷走，不構成偷盜，但要賠償物品。Tato nikkhamitvā āgacchatopi eseva nayo. 從那裡離開回來也是同樣的道理。 Yo pana anāṇatto therena nimitte vā kate sayameva vā kiliṭṭhaṃ sallakkhetvā ''detha, bhante, cīvaraṃ; asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī''ti gahetvā gacchati; tassa antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ. 如果有人未經指示，長老做了暗示或自己注意到衣服髒了，說"尊者，請給我衣服；我要去某村染后帶回來"后拿著離開；他在路上產生偷盜之心將東西頂在頭上或扛在肩上就構成墮落。Kasmā? 為什麼？Anāṇattiyā gahitattā. 因為是未經指示拿取的。Maggā okkamatopi paṭinivattitvā tameva vihāraṃ āgantvā vihārasīmaṃ atikkamatopi vuttanayeneva pārājikaṃ. 離開道路或返回那個寺院並越過寺院界限也同樣構成墮落。Tattha gantvā rajitvā paccāgacchatopi theyyacitte uppanne eseva nayo. 去那裡染衣后回來，產生偷盜之心也是同樣的道理。Sace pana yattha gato, tattha vā antarāmagge vihāre vā tameva vihāraṃ paccāgantvā tassa ekapasse vā upacārasīmaṃ anatikkamitvā vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, yathā vā tathā vā nassati, bhaṇḍadeyyaṃ. 如果他去的地方，或中途的寺院，或回到原來的寺院，在一側不越過界限居住，以偷盜之心使用直到損壞，或被盜賊偷走，或以任何方式丟失，都要賠償物品。Upacārasīmaṃ atikkamato pana pārājikaṃ. 但越過界限就構成墮落。

Yo pana therena nimitte kayiramāne 『『detha, bhante, ahaṃ rajitvā āharissāmī』』ti vatvā 『『kattha gantvā, bhante, rajāmī』』ti pucchati. Thero ca naṃ 『『yattha icchasi, tattha gantvā rajāhī』』ti vadati, ayaṃ 『『vissaṭṭhadūto』』 nāma. Theyyacittena palāyantopi na avahārena kāretabbo. Theyyacittena pana palāyatopi paribhogena vā aññathā vā nāsayatopi bhaṇḍadeyyameva hoti. Bhikkhu bhikkhussa hatthe kiñci parikkhāraṃ pahiṇati – 『『asukavihāre asukabhikkhussa dehī』』ti, tassa theyyacitte uppanne sabbaṭṭhānesu 『『asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī』』ti ettha vuttasadiso vinicchayo.

Aparo bhikkhuṃ pahiṇitukāmo nimittaṃ karoti – 『『ko nu kho gahetvā gamissatī』』ti, tatra ce eko – 『『detha, bhante, ahaṃ gahetvā gamissāmī』』ti gahetvā gacchati, tassa theyyacitte uppanne sabbaṭṭhānesu 『『detha, bhante, cīvaraṃ, asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī』』ti ettha vuttasadiso vinicchayo. Therena cīvaratthāya vatthaṃ labhitvā upaṭṭhākakule ṭhapitaṃ hoti. Athassa antevāsiko vatthaṃ haritukāmo tatra gantvā 『『taṃ kira vatthaṃ dethā』』ti therena pesito viya vadati; tassa vacanaṃ saddahitvā upāsakena ṭhapitaṃ upāsikā vā, upāsikāya ṭhapitaṃ upāsako vā añño vā, koci nīharitvā deti, uddhāreyevassa pārājikaṃ. Sace pana therassa upaṭṭhākehi 『『imaṃ therassa dassāmā』』ti attano vatthaṃ ṭhapitaṃ hoti. Athassa antevāsiko taṃ haritukāmo tattha gantvā 『『therassa kira vatthaṃ dātukāmattha, taṃ dethā』』ti vadati. Te cassa saddahitvā 『『mayaṃ, bhante, bhojetvā dassāmāti ṭhapayimha, handa gaṇhāhī』』ti denti. Sāmikehi dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ, bhaṇḍadeyyañca hoti.

Yo pana therena nimitte kayiramāne 『『detha, bhante, ahaṃ rajitvā āharissāmī』』ti vatvā 『『kattha gantvā, bhante, rajāmī』』ti pucchati. 如果有人因長老的暗示而說「請給我，尊敬的長老，我要去染色后帶回來」，並問「尊敬的長老，我要去哪裡染色？」 Thero ca naṃ 『『yattha icchasi, tattha gantvā rajāhī』』ti vadati, ayaṃ 『『vissaṭṭhadūto』』 nāma. 長老回答「你想去哪裡就去哪裡」，這被稱為「無所顧忌」。Theyacittena palāyantopi na avahārena kāretabbo. 即使心中有偷盜之意也不構成過失。Theyacicittena pana palāyatopi paribhogena vā aññathā vā nāsayatopi bhaṇḍadeyyameva hoti. 但如果在逃跑時心中有偷盜之意，或以其他方式損壞物品，則仍然算作持有物。Bhikkhu bhikkhussa hatthe kiñci parikkhāraṃ pahiṇati – 『『asukavihāre asukabhikkhussa dehī』』ti, tassa theyacicitte uppanne sabbaṭṭhānesu 『『asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī』』ti ettha vuttasadiso vinicchayo. 比丘向比丘的手中遞交任何物品，若說「請給某個寺院的某個比丘」，在心中產生偷盜之意時，所有情況下都應作出「去某個寺院洗衣服或染衣服后回來」的同樣判斷。 Aparo bhikkhuṃ pahiṇitukāmo nimittaṃ karoti – 『『ko nu kho gahetvā gamissatī』』ti, tatra ce eko – 『『detha, bhante, ahaṃ gahetvā gamissāmī』』ti gahetvā gacchati, tassa theyacicitte uppanne sabbaṭṭhānesu 『『detha, bhante, cīvaraṃ, asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī』』ti ettha vuttasadiso vinicchayo. 另一個想要派遣比丘的人觀察到「誰會拿著離開」，這時有一個人說「請給我，尊敬的長老，我要拿著離開」，並離開，若在心中產生偷盜之意，則在所有情況下都應作出「請給我，尊敬的長老，衣服，我要去某個村莊染衣服后帶回來」的同樣判斷。Therena cīvaratthāya vatthaṃ labhitvā upaṭṭhākakule ṭhapitaṃ hoti. 長老爲了衣服而獲得衣物，放置在侍者的地方。Athassa antevāsiko vatthaṃ haritukāmo tatra gantvā 『『taṃ kira vatthaṃ dethā』』ti therena pesito viya vadati; 若他的隨侍想要拿走衣物，便去那裡說「那件衣服是長老的」。tassa vacanaṃ saddahitvā upāsakena ṭhapitaṃ upāsikā vā, upāsikāya ṭhapitaṃ upāsako vā añño vā, koci nīharitvā deti, uddhāreyevassa pārājikaṃ. 聽到這話，信徒放置的衣物，若是信徒放置的信徒或其他人，若有人拿走並交給他，則構成墮落。Sace pana therassa upaṭṭhakehi 『『imaṃ therassa dassāmā』』ti attano vatthaṃ ṭhapitaṃ hoti. 如果長老的侍者說「我們要把這個給長老」，則是將自己的衣物放置在那裡。Athassa antevāsiko taṃ haritukāmo tatra gantvā 『『therassa kira vatthaṃ dātukāmattha, taṃ dethā』』ti vadati. 他的隨侍想要拿走，便去那裡說「那件衣服是要給長老的，給我吧」。Te cassa saddahitvā 『『mayaṃ, bhante, bhojetvā dassāmāti ṭhapayimha, handa gaṇhāhī』』ti denti. 他們聽到后說：「尊敬的長老，我們將提供食物，給您吧，請拿去。」Sāmikehi dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ, bhaṇḍadeyyañca hoti. 因為是給持有者的，所以不構成墮落，但因心不清凈而構成不善，仍然算作持有物。

Bhikkhu bhikkhussa vatvā gāmaṃ gacchati, 『『itthannāmo mama vassāvāsikaṃ dassati, taṃ gahetvā ṭhapeyyāsī』』ti. 『『Sādhū』』ti so bhikkhu tena dinnaṃ mahagghasāṭakaṃ attanā laddhena appagghasāṭakena saddhiṃ ṭhapetvā tena āgatena attano mahagghasāṭakassa laddhabhāvaṃ ñatvā vā añatvā vā 『『dehi me vassāvāsika』』nti vutto 『『tava thūlasāṭako laddho, mayhaṃ pana sāṭako mahaggho, dvepi asukasmiṃ nāma okāse ṭhapitā, pavisitvā gaṇhāhī』』ti vadati. Tena pavisitvā thūlasāṭake gahite itarassa itaraṃ gaṇhato uddhāre pārājikaṃ. Athāpi tassa sāṭake attano nāmaṃ attano ca sāṭake tassa nāmaṃ likhitvā 『『gaccha nāmaṃ vācetvā gaṇhāhī』』ti vadati, tatrāpi eseva nayo. Yo pana attanā ca tena ca laddhasāṭake ekato ṭhapetvā taṃ evaṃ vadati – 『『tayā ca mayā ca laddhasāṭakā dvepi antogabbhe ṭhapitā, gaccha yaṃ icchasi, taṃ vicinitvā gaṇhāhī』』ti. So ca lajjāya āvāsikena laddhaṃ thūlasāṭakameva gaṇheyya, tatrāvāsikassa vicinitvā gahitāvasesaṃ itaraṃ gaṇhato anāpatti. Āgantuko bhikkhu āvāsikānaṃ cīvarakammaṃ karontānaṃ samīpe pattacīvaraṃ ṭhapetvā 『『ete saṅgopessantī』』ti maññamāno nhāyituṃ vā aññatra vā gacchati. Sace naṃ āvāsikā saṅgopenti, iccetaṃ kusalaṃ. No ce, naṭṭhe gīvā na hoti. Sacepi so 『『idaṃ, bhante, ṭhapethā』』ti vatvā gacchati, itare ca sakiccappasutattā na jānanti, eseva nayo. Athāpi te 『『idaṃ, bhante, ṭhapethā』』ti vuttā 『『mayaṃ byāvaṭā』』ti paṭikkhipanti, itaro ca 『『avassaṃ ṭhapessantī』』ti anādiyitvā gacchati, eseva nayo. Sace pana tena yācitā vā ayācitā vā 『『mayaṃ ṭhapessāma, tvaṃ gacchā』』ti vadanti; taṃ saṅgopitabbaṃ. No ce saṅgopenti, naṭṭhe gīvā. Kasmā? Sampaṭicchitattā.

Yo bhikkhu bhaṇḍāgāriko hutvā paccūsasamaye eva bhikkhūnaṃ pattacīvarāni heṭṭhāpāsādaṃ oropetvā dvāraṃ apidahitvā tesampi anārocetvāva dūre bhikkhācāraṃ gacchati; tāni ce corā haranti, tasseva gīvā. Yo pana bhikkhūhi 『『oropetha, bhante, pattacīvarāni; kālo salākaggahaṇassā』』ti vutto 『『samāgatatthā』』ti pucchitvā 『『āma, samāgatamhā』』ti vutte pattacīvarāni nīharitvā nikkhipitvā bhaṇḍāgāradvāraṃ bandhitvā 『『tumhe pattacīvarāni gahetvā heṭṭhāpāsādadvāraṃ paṭijaggitvā gaccheyyāthā』』ti vatvā gacchati. Tatra ceko alasajātiko bhikkhu bhikkhūsu gatesu pacchā akkhīni puñchanto uṭṭhahitvā udakaṭṭhānaṃ mukhadhovanatthaṃ gacchati, taṃ khaṇaṃ disvā corā tassa pattacīvaraṃ haranti, suhaṭaṃ. Bhaṇḍāgārikassa gīvā na hoti.

Bhikkhu bhikkhussa vatvā gāmaṃ gacchati, ''itthannāmo mama vassāvāsikaṃ dassati, taṃ gahetvā ṭhapeyyāsī''ti. 比丘對另一位比丘說後去村裡，"某某人會給我雨季住處的衣物，你拿了后請保管。"''Sādhū''ti so bhikkhu tena dinnaṃ mahagghasāṭakaṃ attanā laddhena appagghasāṭakena saddhiṃ ṭhapetvā tena āgatena attano mahagghasāṭakassa laddhabhāvaṃ ñatvā vā añatvā vā ''dehi me vassāvāsika''nti vutto ''tava thūlasāṭako laddho, mayhaṃ pana sāṭako mahaggho, dvepi asukasmiṃ nāma okāse ṭhapitā, pavisitvā gaṇhāhī''ti vadati. "好的"，那位比丘將得到的貴重衣服和自己得到的便宜衣服一起保管，當那人來后，無論知道還是不知道自己得到了貴重衣服，被要求"給我雨季住處的衣物"時，他說"你得到了厚重的衣服，而我的衣服很貴重，兩件都放在某處，你進去拿吧。"Tena pavisitvā thūlasāṭake gahite itarassa itaraṃ gaṇhato uddhāre pārājikaṃ. 當那人進去拿了厚重衣服后，另一人拿走另一件時構成墮落。Athāpi tassa sāṭake attano nāmaṃ attano ca sāṭake tassa nāmaṃ likhitvā ''gaccha nāmaṃ vācetvā gaṇhāhī''ti vadati, tatrāpi eseva nayo. 即使在那人的衣服上寫上自己的名字，在自己的衣服上寫上那人的名字，說"去讀名字然後拿"，這裡也是同樣的道理。Yo pana attanā ca tena ca laddhasāṭake ekato ṭhapetvā taṃ evaṃ vadati – ''tayā ca mayā ca laddhasāṭakā dvepi antogabbhe ṭhapitā, gaccha yaṃ icchasi, taṃ vicinitvā gaṇhāhī''ti. 如果有人將自己和他人得到的衣服放在一起，對他這樣說："你和我得到的兩件衣服都放在裡面，去挑選你想要的拿走吧。"So ca lajjāya āvāsikena laddhaṃ thūlasāṭakameva gaṇheyya, tatrāvāsikassa vicinitvā gahitāvasesaṃ itaraṃ gaṇhato anāpatti. 如果他因羞愧只拿了當地人得到的厚重衣服，那麼當地人挑選後拿走剩下的另一件不構成過失。Āgantuko bhikkhu āvāsikānaṃ cīvarakammaṃ karontānaṃ samīpe pattacīvaraṃ ṭhapetvā ''ete saṅgopessantī''ti maññamāno nhāyituṃ vā aññatra vā gacchati. 來訪的比丘將缽和衣服放在當地人做衣服的地方附近，認為"他們會保管"，便去洗澡或其他地方。Sace naṃ āvāsikā saṅgopenti, iccetaṃ kusalaṃ. 如果當地人保管了，那很好。No ce, naṭṭhe gīvā na hoti. 如果沒有，丟失時不用負責。Sacepi so ''idaṃ, bhante, ṭhapethā''ti vatvā gacchati, itare ca sakiccappasutattā na jānanti, eseva nayo. 即使他說"請保管這個，尊者"后離開，而其他人因忙於自己的事情而不知道，也是同樣的道理。Athāpi te ''idaṃ, bhante, ṭhapethā''ti vuttā ''mayaṃ byāvaṭā''ti paṭikkhipanti, itaro ca ''avassaṃ ṭhapessantī''ti anādiyitvā gacchati, eseva nayo. 即使他們被告知"請保管這個，尊者"卻說"我們很忙"而拒絕，而另一人認為"他們一定會保管"而不在意就離開，也是同樣的道理。Sace pana tena yācitā vā ayācitā vā ''mayaṃ ṭhapessāma, tvaṃ gacchā''ti vadanti; taṃ saṅgopitabbaṃ. 但如果他們被要求或未被要求就說"我們會保管，你去吧"；那就應該保管。No ce saṅgopenti, naṭṭhe gīvā. 如果不保管，丟失時要負責。Kasmā? 為什麼？Sampaṭicchitattā. 因為已經同意了。 Yo bhikkhu bhaṇḍāgāriko hutvā paccūsasamaye eva bhikkhūnaṃ pattacīvarāni heṭṭhāpāsādaṃ oropetvā dvāraṃ apidahitvā tesampi anārocetvāva dūre bhikkhācāraṃ gacchati; tāni ce corā haranti, tasseva gīvā. 如果有比丘作為倉庫管理員，在清晨就將比丘們的缽和衣服拿到樓下，沒有關門也沒有通知他們就遠行去乞食；如果被盜賊偷走，他要負責。Yo pana bhikkhūhi ''oropetha, bhante, pattacīvarāni; kālo salākaggahaṇassā''ti vutto ''samāgatatthā''ti pucchitvā ''āma, samāgatamhā''ti vutte pattacīvarāni nīharitvā nikkhipitvā bhaṇḍāgāradvāraṃ bandhitvā ''tumhe pattacīvarāni gahetvā heṭṭhāpāsādadvāraṃ paṭijaggitvā gaccheyyāthā''ti vatvā gacchati. 但如果有人被比丘們告知"請拿下缽和衣服，尊者；現在是發放食物的時候"，問"你們都到齊了嗎"，被回答"是的，我們都到齊了"后，將缽和衣服拿出放好，關上倉庫門，說"你們拿了缽和衣服后請關好樓下的門再走"后離開。Tatra ceko alasajātiko bhikkhu bhikkhūsu gatesu pacchā akkhīni puñchanto uṭṭhahitvā udakaṭṭhānaṃ mukhadhovanatthaṃ gacchati, taṃ khaṇaṃ disvā corā tassa pattacīvaraṃ haranti, suhaṭaṃ. 在那裡，一個懶惰的比丘在其他比丘離開后才揉著眼睛起來，去水邊洗臉，這時盜賊看到機會偷走了他的缽和衣服，這是正當的。Bhaṇḍāgārikassa gīvā na hoti. 倉庫管理員不用負責。

Sacepi koci bhaṇḍāgārikassa anārocetvāva bhaṇḍāgāre attano parikkhāraṃ ṭhapeti, tasmimpi naṭṭhe bhaṇḍāgārikassa gīvā na hoti. Sace pana bhaṇḍāgāriko taṃ disvā 『『aṭṭhāne ṭhapita』』nti gahetvā ṭhapeti, naṭṭhe tassa gīvā. Sacepi ṭhapitabhikkhunā 『『mayā, bhante, īdiso nāma parikkhāro ṭhapito, upadhāreyyāthā』』ti vutto 『『sādhū』』ti sampaṭicchati, dunnikkhittaṃ vā maññamāno aññasmiṃ ṭhāne ṭhapeti, tasseva gīvā. 『『Nāhaṃ jānāmī』』ti paṭikkhipantassa pana natthi gīvā. Yopi tassa passantasseva ṭhapeti, bhaṇḍāgārikañca na sampaṭicchāpeti , naṭṭhaṃ sunaṭṭhameva. Sace taṃ bhaṇḍāgāriko aññatra ṭhapeti, naṭṭhe gīvā. Sace bhaṇḍāgāraṃ suguttaṃ, sabbo saṅghassa ca cetiyassa ca parikkhāro tattheva ṭhapīyati, bhaṇḍāgāriko ca bālo abyatto dvāraṃ vivaritvā dhammakathaṃ vā sotuṃ, aññaṃ vā kiñci kātuṃ katthaci gacchati, taṃ khaṇaṃ disvā yattakaṃ corā haranti, sabbaṃ tassa gīvā. Bhaṇḍāgārato nikkhamitvā bahi caṅkamantassa vā dvāraṃ vivaritvā sarīraṃ utuṃ gāhāpentassa vā tattheva samaṇadhammānuyogena nisinnassa vā tattheva nisīditvā kenaci kammena byāvaṭassa vā uccārapassāvapīḷitassāpi tato tattheva upacāre vijjamāne bahi gacchato vā aññena vā kenaci ākārena pamattassa sato dvāraṃ vivaritvā vā vivaṭameva pavisitvā vā sandhiṃ chinditvā vā yattakaṃ tassa pamādapaccayā corā haranti, sabbaṃ tasseva gīvā. Uṇhasamaye pana vātapānaṃ vivaritvā nipajjituṃ vaṭṭatīti vadanti. Uccārapīḷitassa pana tasmiṃ upacāre asati aññattha gacchantassa gilānapakkhe ṭhitattā avisayo; tasmā gīvā na hoti.

Yo pana anto uṇhapīḷito dvāraṃ suguttaṃ katvā bahi nikkhamati, corā ca naṃ gahetvā 『『dvāraṃ vivarā』』ti vadanti, yāva tatiyaṃ na vivaritabbaṃ. Yadi pana te corā 『『sace na vivarasi, tañca māressāma, dvārañca bhinditvā parikkhāraṃ harissāmā』』ti pharasuādīni ukkhipanti. 『『Mayi ca mate saṅghassa ca senāsane vinaṭṭhe guṇo natthī』』ti vivarituṃ vaṭṭati. Idhāpi avisayattā gīvā natthīti vadanti. Sace koci āgantuko kuñcikaṃ vā deti, dvāraṃ vā vivarati, yattakaṃ corā haranti, sabbaṃ tassa gīvā. Saṅghena bhaṇḍāgāraguttatthāya sūciyantakañca kuñcikamuddikā ca yojetvā dinnā hoti, bhaṇḍāgāriko ghaṭikamattaṃ datvā nipajjati, corā vivaritvā parikkhāraṃ haranti, tasseva gīvā. Sūciyantakañca kuñcikamuddikañca yojetvā nipannaṃ panetaṃ sace corā āgantvā 『『vivarā』』ti vadanti, tattha purimanayeneva paṭipajjitabbaṃ. Evaṃ guttaṃ katvā nipanne pana sace bhittiṃ vā chadanaṃ vā bhinditvā umaṅgena vā pavisitvā haranti, na tassa gīvā. Sace bhaṇḍāgāre aññepi therā vasanti, vivaṭe dvāre attano attano parikkhāraṃ gahetvā gacchanti, bhaṇḍāgāriko tesu gatesu dvāraṃ na jaggati, sace tattha kiñci avaharīyati, bhaṇḍāgārikassa issaratāya bhaṇḍāgārikasseva gīvā. Therehi pana sahāyehi bhavitabbaṃ. Ayaṃ tattha sāmīci.

Sacepi koci bhaṇḍāgārikassa anārocetvāva bhaṇḍāgāre attano parikkhāraṃ ṭhapeti, tasmimpi naṭṭhe bhaṇḍāgārikassa gīvā na hoti. 如果有人在沒有通知倉庫管理員的情況下，將自己的物品放在倉庫里，那麼在這種情況下，倉庫管理員不需要負責。Sace pana bhaṇḍāgāriko taṃ disvā 『『aṭṭhāne ṭhapita』』nti gahetvā ṭhapeti, naṭṭhe tassa gīvā. 如果倉庫管理員看到后認為「放在這裡」，那麼他也不需要負責。Sacepi ṭhapitabhikkhunā 『『mayā, bhante, īdiso nāma parikkhāro ṭhapito, upadhāreyyāthā』』ti vutto 『『sādhū』』ti sampaṭicchati, dunnikkhittaṃ vā maññamāno aññasmiṃ ṭhāne ṭhapeti, tasseva gīvā. 如果被放置的比丘說「我放了這樣的物品，您應該保管」，並得到「好的」的迴應，如果他認為難以取出而放在其他地方，那麼仍然是他的責任。『『Nāhaṃ jānāmī』』ti paṭikkhipantassa pana natthi gīvā. 如果他拒絕說「我不知道」，那麼就不需要負責。Yopi tassa passantasseva ṭhapeti, bhaṇḍāgārikañca na sampaṭicchāpeti, naṭṭhaṃ sunaṭṭhameva. 如果有人只是在看著他放置物品，而不讓倉庫管理員接受，那麼在這種情況下也不需要負責。Sace taṃ bhaṇḍāgāriko aññatra ṭhapeti, naṭṭhe gīvā. 如果倉庫管理員在其他地方放置物品，那麼他也不需要負責。Sace bhaṇḍāraṃ suguttaṃ, sabbo saṅghassa ca cetiyassa ca parikkhāro tattheva ṭhapīyati, bhaṇḍāgāriko ca bālo abyatto dvāraṃ vivaritvā dhammakathaṃ vā sotuṃ, aññaṃ vā kiñci kātuṃ katthaci gacchati, taṃ khaṇaṃ disvā yattakaṃ corā haranti, sabbaṃ tassa gīvā. 如果倉庫管理得很好，所有的物品都在那兒放置，而倉庫管理員愚蠢地打開門去聽法或做其他事情，盜賊看到機會偷走的所有物品都由他負責。Bhaṇḍāgārato nikkhamitvā bahi caṅkamantassa vā dvāraṃ vivaritvā sarīraṃ utuṃ gāhāpentassa vā tattheva samaṇadhammānuyogena nisinnassa vā tattheva nisīditvā kenaci kammena byāvaṭassa vā uccārapassāvapīḷitassāpi tato tattheva upacāre vijjamāne bahi gacchato vā aññena vā kenaci ākārena pamattassa sato dvāraṃ vivaritvā vā vivaṭameva pavisitvā vā sandhiṃ chinditvā vā yattakaṃ tassa pamādapaccayā corā haranti, sabbaṃ tasseva gīvā. 如果他從倉庫出來，或者在外面走動，或因洗澡而打開門，或在那兒坐著修習佛法，或因任何工作而懈怠，或因打開門而不小心，或因打開門而進入，或因切斷門縫而被盜賊偷走的所有物品都由他負責。Uṇhasamaye pana vātapānaṃ vivaritvā nipajjituṃ vaṭṭatīti vadanti. 在炎熱的天氣里，他們說應該打開風扇來躺下。Uccārapīḷitassa pana tasmiṃ upacāre asati aññattha gacchantassa gilānapakkhe ṭhitattā avisayo; tasmā gīvā na hoti. 如果他在高聲壓迫的情況下而不在場，或者在其他地方因生病而站著，那麼就不需要負責。 Yo pana anto uṇhapīḷito dvāraṃ suguttaṃ katvā bahi nikkhamati, corā ca naṃ gahetvā 『『dvāraṃ vivarā』』ti vadanti, yāva tatiyaṃ na vivaritabbaṃ. 如果他在裡面被熱壓迫，安全地關閉門后出去，盜賊會抓住他並說「打開門」，直到第三次不應打開。Yadi pana te corā 『『sace na vivarasi, tañca māressāma, dvārañca bhinditvā parikkhāraṃ harissāmā』』ti pharasuādīni ukkhipanti. 如果那些盜賊說「如果你不打開，我們就會殺了你，打破門並偷走物品」，那麼就可能發生。『『Mayi ca mate saṅghassa ca senāsane vinaṭṭhe guṇo natthī』』ti vivarituṃ vaṭṭati. 「我和僧團的優點在於營地被毀了」，因此應該打開。Idhāpi avisayattā gīvā natthīti vadanti. 在這裡也因為沒有責任而不需要負責。Sace koci āgantuko kuñcikaṃ vā deti, dvāraṃ vā vivarati, yattakaṃ corā haranti, sabbaṃ tassa gīvā. 如果有來訪者給予鑰匙或打開門，盜賊偷走的所有物品都由他負責。Saṅghena bhaṇḍāgāraguttatthāya sūciyantakañca kuñcikamuddikā ca yojetvā dinnā hoti, bhaṇḍāgāriko ghaṭikamattaṃ datvā nipajjati, corā vivaritvā parikkhāraṃ haranti, tasseva gīvā. 如果通過僧團爲了保護倉庫而給予鑰匙和鑰匙的鑰匙，倉庫管理員在給予一刻就躺下，盜賊打開門偷走物品，那麼所有責任都在他身上。Sūciyantakañca kuñcikamuddikañca yojetvā nipannaṃ panetaṃ sace corā āgantvā 『『vivarā』』ti vadanti, tattha purimanayeneva paṭipajjitabbaṃ. 如果鑰匙和鑰匙被給予並且躺下，如果盜賊來了並說「打開」，那麼應按原先的方式處理。Evaṃ guttaṃ katvā nipanne pana sace bhittiṃ vā chadanaṃ vā bhinditvā umaṅgena vā pavisitvā haranti, na tassa gīvā. 這樣保護后，如果打破墻壁或遮蓋而進入偷走，那麼他不需要負責。Sace bhaṇḍāgāre aññepi therā vasanti, vivaṭe dvāre attano attano parikkhāraṃ gahetvā gacchanti, bhaṇḍāgāriko tesu gatesu dvāraṃ na jaggati, sace tattha kiñci avaharīyati, bhaṇḍāgārikassa issaratāya bhaṇḍāgārikasseva gīvā. 如果在倉庫里還有其他長老居住，在門打開的情況下，各自拿走自己的物品，倉庫管理員在他們離開時不關門，如果那裡有任何東西被拿走，倉庫管理員將要負責。Therehi pana sahāyehi bhavitabbaṃ. 他應與其他長老一起承擔責任。Ayaṃ tattha sāmīci. 這就是在這裡的責任。

Yadi bhaṇḍāgāriko 『『tumhe bahi ṭhatvāva tumhākaṃ parikkhāraṃ gaṇhatha, mā pavisitthā』』ti vadati, tesañca eko lolamahāthero sāmaṇerehi ceva upaṭṭhākehi ca saddhiṃ bhaṇḍāgāraṃ pavisitvā nisīdati ceva nipajjati ca, yattakaṃ bhaṇḍaṃ nassati, sabbaṃ tassa gīvā. Bhaṇḍāgārikena pana avasesattherehi ca sahāyehi bhavitabbaṃ. Atha bhaṇḍāgārikova lolasāmaṇere ca upaṭṭhāke ca gahetvā bhaṇḍāgāre nisīdati ceva nipajjati ca, yaṃ tattha nassati, sabbaṃ tasseva gīvā. Tasmā bhaṇḍāgārikeneva tattha vasitabbaṃ. Avasesehi appeva rukkhamūle vasitabbaṃ, na ca bhaṇḍāgāreti.

Ye pana attano attano sabhāgabhikkhūnaṃ vasanagabbhesu parikkhāraṃ ṭhapenti, parikkhāre naṭṭhe yehi ṭhapito, tesaṃyeva gīvā. Itarehi pana sahāyehi bhavitabbaṃ. Yadi pana saṅgho bhaṇḍāgārikassa vihāreyeva yāgubhattaṃ dāpeti, so ca bhikkhācāratthāya gāmaṃ gacchati, naṭṭhaṃ tasseva gīvā. Bhikkhācāraṃ pavisantehi atirekacīvararakkhaṇatthāya ṭhapitavihāravārikassāpi yāgubhattaṃ vā nivāpaṃ vā labhamānasseva bhikkhācāraṃ gacchato yaṃ tattha nassati, sabbaṃ gīvā. Na kevalañca ettakameva, bhaṇḍāgārikassa viya yaṃ tassa pamādappaccayā nassati, sabbaṃ gīvā.

Sace vihāro mahā hoti, aññaṃ padesaṃ rakkhituṃ gacchantassa aññasmiṃ padese nikkhittaṃ haranti, avisayattā gīvā na hoti. Īdise pana vihāre vemajjhe sabbesaṃ osaraṇaṭṭhāne parikkhāre ṭhapetvā nisīditabbaṃ. Vihāravārikā vā dve tayo ṭhapetabbā. Sace tesaṃ appamattānaṃ ito cito ca rakkhataṃyeva kiñci nassati, gīvā na hoti. Vihāravārike bandhitvā haritabhaṇḍampi corānaṃ paṭipathaṃ gatesu aññena maggena haritabhaṇḍampi na tesaṃ gīvā. Sace vihāravārikānaṃ vihāre dātabbaṃ yāgubhattaṃ vā nivāpo vā na hoti, tehi pattabbalābhato atirekā dve tisso yāgusalākā, tesaṃ pahonakabhattasalākā ca ṭhapetuṃ vaṭṭati. Nibaddhaṃ katvā pana na ṭhapetabbā, manussā hi vippaṭisārino honti, 『『vihāravārikāyeva amhākaṃ bhattaṃ bhuñjantī』』ti. Tasmā parivattetvā ṭhapetabbā. Sace tesaṃ sabhāgā salākabhattāni āharitvā denti, iccetaṃ kusalaṃ; no ce denti, vāraṃ gāhāpetvā nīharāpetabbāni. Sace vihāravāriko dve tisso yāgusalākā, cattāri pañca salākabhattāni ca labhamānova bhikkhācāraṃ gacchati, bhaṇḍāgārikassa viya sabbaṃ naṭṭhaṃ gīvā hoti. Sace saṅghassa vihārapālānaṃ dātabbaṃ bhattaṃ vā nivāpo vā natthi, bhikkhū vihāravāraṃ gahetvā attano attano nissitake jaggenti, sampattavāraṃ aggahetuṃ na labhanti, yathā aññe bhikkhū karonti, tatheva kātabbaṃ. Bhikkhūhi pana asahāyakassa vā attadutiyassa vā yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthi, evarūpassa vāro na pāpetabbo.

Yampi pākavattatthāya vihāre ṭhapenti, taṃ gahetvā upajīvantena ṭhātabbaṃ. Yo taṃ na upajīvati , so vāraṃ na gāhāpetabbo. Phalāphalatthāyapi vihāre bhikkhuṃ ṭhapenti, jaggitvā gopetvā phalavārena bhājetvā khādanti. Yo tāni khādati, tena ṭhātabbaṃ. Anupajīvanto na gāhāpetabbo. Senāsanamañcapīṭhapaccattharaṇarakkhaṇatthāyapi ṭhapenti, āvāse vasantena ṭhātabbaṃ. Abbhokāsiko pana rukkhamūliko vā na gāhāpetabbo.

Yadi bhaṇḍāgāriko 『『tumhe bahi ṭhatvāva tumhākaṃ parikkhāraṃ gaṇhatha, mā pavisitthā』』ti vadati, tesañca eko lolamahāthero sāmaṇerehi ceva upaṭṭhākehi ca saddhiṃ bhaṇḍāgāraṃ pavisitvā nisīdati ceva nipajjati ca, yattakaṃ bhaṇḍaṃ nassati, sabbaṃ tassa gīvā. 如果倉庫管理員說「你們在外面待著，拿走你們的物品，不要進來」，而且有一個貪婪的大長老與小比丘和侍者一起進入倉庫坐著並躺下，所有丟失的物品都由他負責。Bhaṇḍāgārikena pana avasesattherehi ca sahāyehi bhavitabbaṃ. 但倉庫管理員應與其他比丘共同承擔責任。Atha bhaṇḍāgārikova lolasāmaṇere ca upaṭṭhāke ca gahetvā bhaṇḍāgāre nisīdati ceva nipajjati ca, yaṃ tattha nassati, sabbaṃ tasseva gīvā. 然後倉庫管理員與貪婪的小比丘和侍者一起坐下並躺下，那裡丟失的所有物品都由他負責。Tasmā bhaṇḍāgārikeneva tattha vasitabbaṃ. 因此，倉庫管理員應當在那兒居住。Avasesehi appeva rukkhamūle vasitabbaṃ, na ca bhaṇḍāgāreti. 對於其他人，只能在樹下居住，而不能在倉庫里。 Ye pana attano attano sabhāgabhikkhūnaṃ vasanagabbhesu parikkhāraṃ ṭhapenti, parikkhāre naṭṭhe yehi ṭhapito, tesaṃyeva gīvā. 如果他們在各自的居住處放置物品，那麼在物品丟失的情況下，責任在於放置物品的人。Itarehi pana sahāyehi bhavitabbaṃ. 其他人應與之共同承擔責任。Yadi pana saṅgho bhaṇḍāgārikassa vihāreyeva yāgubhattaṃ dāpeti, so ca bhikkhācāratthāya gāmaṃ gacchati, naṭṭhaṃ tasseva gīvā. 如果僧團在倉庫里為倉庫管理員提供食物，他去村裡乞食，那麼丟失的責任在於他。Bhikkhācāraṃ pavisantehi atirekacīvararakkhaṇatthāya ṭhapitavihāravārikassāpi yāgubhattaṃ vā nivāpaṃ vā labhamānasseva bhikkhācāraṃ gacchato yaṃ tattha nassati, sabbaṃ gīvā. 在進入乞食時，爲了保護額外的衣物而放置的物品，如果在乞食時丟失，所有責任都在他身上。Na kevalañca ettakameva, bhaṇḍāgārikassa viya yaṃ tassa pamādappaccayā nassati, sabbaṃ gīvā. 不僅如此，像倉庫管理員一樣，因疏忽而丟失的所有物品都由他負責。 Sace vihāro mahā hoti, aññaṃ padesaṃ rakkhituṃ gacchantassa aññasmiṃ padese nikkhittaṃ haranti, avisayattā gīvā na hoti. 如果寺院很大，當他去保護其他地方時，其他地方丟失的物品不需要負責。Īdise pana vihāre vemajjhe sabbesaṃ osaraṇaṭṭhāne parikkhāre ṭhapetvā nisīditabbaṃ. 在這樣的寺院中，應在所有放置物品的地方坐下。Vihāravārikā vā dve tayo ṭhapetabbā. 寺院的管理者應放置兩到三個物品。Sace tesaṃ appamattānaṃ ito cito ca rakkhataṃyeva kiñci nassati, gīvā na hoti. 如果對他們的保護不夠細緻，任何丟失都不需要負責。Vihāravārike bandhitvā haritabhaṇḍampi corānaṃ paṭipathaṃ gatesu aññena maggena haritabhaṇḍampi na tesaṃ gīvā. 如果寺院的管理者被鎖住，盜賊通過其他路徑進入偷走的物品不需要負責。Sace vihāravārikānaṃ vihāre dātabbaṃ yāgubhattaṃ vā nivāpo vā na hoti, tehi pattabbalābhato atirekā dve tisso yāgusalākā, tesaṃ pahonakabhattasalākā ca ṭhapetuṃ vaṭṭati. 如果在寺院中沒有應給予的食物或供養，應該放置額外的食物盤，供給那些需要的人。Nibaddhaṃ katvā pana na ṭhapetabbā, manussā hi vippaṭisārino honti, 『『vihāravārikāyeva amhākaṃ bhattaṃ bhuñjantī』』ti. 但如果被固定住，則不應放置，因為人們會說「我們只吃寺院管理者的食物」。Tasmā parivattetvā ṭhapetabbā. 因此，應當重新安排放置。Sace tesaṃ sabhāgā salākabhattāni āharitvā denti, iccetaṃ kusalaṃ; no ce denti, vāraṃ gāhāpetvā nīharāpetabbāni. 如果他們把食物盤拿來給他們，那是好的；如果不給，則應當收回並取走。Sace vihāravāriko dve tisso yāgusalākā, cattāri pañca salākabhattāni ca labhamānova bhikkhācāraṃ gacchati, bhaṇḍāgārikassa viya sabbaṃ naṭṭhaṃ gīvā hoti. 如果寺院的管理者有兩到三個食物盤，獲得四到五個食物盤的比丘去乞食，那麼所有丟失的責任都在他身上。Sace saṅghassa vihārapālānaṃ dātabbaṃ bhattaṃ vā nivāpo vā natthi, bhikkhū vihāravāraṃ gahetvā attano attano nissitake jaggenti, sampattavāraṃ aggahetuṃ na labhanti, yathā aññe bhikkhū karonti, tatheva kātabbaṃ. 如果對僧團的寺院管理者沒有應給予的食物或供養，僧侶們應當各自照看自己的物品，不能像其他比丘那樣獲得應得的食物。Bhikkhūhi pana asahāyakassa vā attadutiyassa vā yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthi, evarūpassa vāro na pāpetabbo. 但如果沒有人來幫助他，或者沒有任何比丘來給他食物，則不應施加責任。 Yampi pākavattatthāya vihāre ṭhapenti, taṃ gahetvā upajīvantena ṭhātabbaṃ. 如果他們在寺院中放置了食物，應由接受者來負責。Yo taṃ na upajīvati, so vāraṃ na gāhāpetabbo. 如果他不接受，那麼不應施加責任。Phalāphalatthāyapi vihāre bhikkhuṃ ṭhapenti, jaggitvā gopetvā phalavārena bhājetvā khādanti. 如果在寺院中放置了果實，需照顧和保護，最後食用。Yo tāni khādati, tena ṭhātabbaṃ. 吃那些果實的人應當負責。Anupajīvanto na gāhāpetabbo. 不接受的人不應施加責任。Senāsanamañcapīṭhapaccattharaṇarakkhaṇatthāyapi ṭhapenti, āvāse vasantena ṭhātabbaṃ. 如果放置在床鋪、座位或保護用的墊子上，需由居住者負責。Abbhokāsiko pana rukkhamūliko vā na gāhāpetabbo. 但在開放的空間或樹下的人不應施加責任。

Eko navako hoti, bahussuto pana bahūnaṃ dhammaṃ vāceti, paripucchaṃ deti, pāḷiṃ vaṇṇeti, dhammakathaṃ katheti, saṅghassa bhāraṃ nittharati, ayaṃ lābhaṃ paribhuñjantopi āvāse vasantopi vāraṃ na gāhetabbo. 『『Purisaviseso nāma ñātabbo』』ti vadanti.

Uposathāgārapaṭimāgharajaggakassa pana diguṇaṃ yāgubhattaṃ devasikaṃ taṇḍulanāḷi saṃvacchare ticīvaraṃ, dasavīsagghanakaṃ kappiyabhaṇḍañca dātabbaṃ. Sace pana tassa taṃ labhamānasseva pamādena tattha kiñci nassati, sabbaṃ gīvā. Bandhitvā balakkārena acchinnaṃ pana na gīvā. Tattha cetiyassa vā saṅghassa vā santakena cetiyassa santakaṃ rakkhāpetuṃ vaṭṭati. Cetiyassa santakena saṅghassa santakaṃ rakkhāpetuṃ na vaṭṭati. Yaṃ pana cetiyassa santakena saddhiṃ saṅghassa santakaṃ ṭhapitaṃ hoti, taṃ cetiyasantake rakkhāpite rakkhitameva hotīti evaṃ vaṭṭati. Pakkhavārena uposathāgārādīni rakkhatopi pamādavasena naṭṭhaṃ gīvāyevāti.

Upanidhikathā niṭṭhitā.

Suṅkaghātakathā

Eko navako hoti, bahussuto pana bahūnaṃ dhammaṃ vāceti, paripucchaṃ deti, pāḷiṃ vaṇṇeti, dhammakathaṃ katheti, saṅghassa bhāraṃ nittharati, ayaṃ lābhaṃ paribhuñjantopi āvāse vasantopi vāraṃ na gāhetabbo. 有一位新來的比丘，博學多聞，向眾人宣講法義，給予詢問，講解巴利文，講述法理，承擔僧團的責任，即使享用利益或居住在寺院中，也不應承擔責任。''Purisaviseso nāma ñātabbo''ti vadanti. 「應當知道有特別的人」這樣說。 Uposathāgārapaṭimāgharajaggakassa pana diguṇaṃ yāgubhattaṃ devasikaṃ taṇḍulanāḷi saṃvacchare ticīvaraṃ, dasavīsagghanakaṃ kappiyabhaṇḍañca dātabbaṃ. 對於安居堂的佛像和寺院的外邊，應該給予雙倍的供養、天神的米、三件衣物、十至二十個適宜的物品。Sace pana tassa taṃ labhamānasseva pamādena tattha kiñci nassati, sabbaṃ gīvā. 如果在他獲得這些時因疏忽而有任何丟失，所有責任都在他身上。Bandhitvā balakkārena acchinnaṃ pana na gīvā. 如果是被鎖住的物品，則不需要負責。Tattha cetiyassa vā saṅghassa vā santakena cetiyassa santakaṃ rakkhāpetuṃ vaṭṭati. 在那裡，應該由聖地或僧團的物品進行保護。Cetiyassa santakena saṅghassa santakaṃ rakkhāpetuṃ na vaṭṭati. 由聖地的物品進行保護而不應由僧團的物品進行保護。Yaṃ pana cetiyassa santakena saddhiṃ saṅghassa santakaṃ ṭhapitaṃ hoti, taṃ cetiyasantake rakkhāpite rakkhitameva hotīti evaṃ vaṭṭati. 如果聖地的物品與僧團的物品一起放置，那麼在聖地的物品受到保護的情況下，仍然是受到保護的，這樣是合理的。Pakkhavārena uposathāgārādīni rakkhatopi pamādavasena naṭṭhaṃ gīvāyevāti. 如果因疏忽而保護安居堂等地方的物品，所有責任仍然不在他身上。 Upanidhikathā niṭṭhitā. 相關的討論已結束。 Suṅkaghātakathā. 關於殺害的討論。

  1. Suṅkaṃ tato hanantīti suṅkaghātaṃ; suṅkaṭṭhānassetaṃ adhivacanaṃ. Tañhi yasmā tato suṅkārahaṃ bhaṇḍaṃ suṅkaṃ adatvā nīharantā rañño suṅkaṃ hananti vināsenti, tasmā suṅkaghātanti vuttaṃ. Tatra pavisitvāti tatra pabbatakhaṇḍādīsu raññā paricchedaṃ katvā ṭhapite suṅkaṭṭhāne pavisitvā. Rājaggaṃ bhaṇḍanti rājārahaṃ bhaṇḍaṃ; yato rañño pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ suṅkaṃ dātabbaṃ hoti, taṃ bhaṇḍanti attho. Rājakantipi pāṭho, ayamevattho. Theyyacittoti 『『ito rañño suṅkaṃ na dassāmī』』ti theyyacittaṃ uppādetvā taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Ṭhapitaṭṭhānato gahetvā thavikāya vā pakkhipati, paṭicchannaṭṭhāne vā ūrunā saddhiṃ bandhati, thullaccayaṃ. Suṅkaṭṭhānena paricchinnattā ṭhānācāvanaṃ na hoti. Suṅkaṭṭhānaparicchedaṃ dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ.

Bahisuṅkaghātaṃ pātetīti rājapurisānaṃ aññavihitabhāvaṃ passitvā anto ṭhitova bahi patanatthāya khipati. Tañce avassaṃ patanakaṃ, hatthato muttamatte pārājikaṃ. Tañce rukkhe vā khāṇumhi vā paṭihataṃ balavavātavegukkhittaṃ vā hutvā puna antoyeva patati, rakkhati. Puna gaṇhitvā khipati, pubbe vuttanayeneva pārājikaṃ. Bhūmiyaṃ patitvā vaṭṭantaṃ puna anto pavisati, pārājikameva. Kurundīsaṅkhepaṭṭhakathāsu pana 『『sace bahi patitaṃ ṭhatvā vaṭṭantaṃ pavisati, pārājikaṃ. Sace atiṭṭhamānaṃyeva vaṭṭitvā pavisati rakkhatī』』ti vuttaṃ.

Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti, aññena vā vaṭṭāpeti, sace aṭṭhatvā vaṭṭamānaṃ gataṃ, pārājikaṃ. Anto ṭhatvā bahi gacchantaṃ rakkhati, 『『vaṭṭitvā gamissatī』』ti vā 『『añño naṃ vaṭṭessatī』』ti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyeva. Suddhacittena ṭhapite pana tathā gacchante vattabbameva natthi. Dve puṭake ekābaddhe katvā suṅkaṭṭhānasīmantare ṭhapeti, kiñcāpi bahipuṭake suṅkaṃ pādaṃ agghati, tena saddhiṃ ekābaddhatāya pana anto puṭako rakkhati. Sace pana parivattetvā abbhantarimaṃ bahi ṭhapeti, pārājikaṃ. Kājepi ekabaddhaṃ katvā ṭhapite eseva nayo. Sace pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, pārājikaṃ.

Gacchante yāne vā assapiṭṭhiādīsu vā ṭhapeti 『『bahi nīharissatī』』ti nīhaṭepi avahāro natthi, bhaṇḍadeyyampi na hoti. Kasmā? 『『Atra paviṭṭhassa suṅkaṃ gaṇhantū』』ti vuttattā idañca suṅkaṭṭhānassa bahi ṭhitaṃ, na ca tena nītaṃ, tasmā neva bhaṇḍadeyyaṃ na pārājikaṃ.

Ṭhitayānādīsu ṭhapite vinā tassa payogaṃ gatesu theyyacittepi sati nevatthi avahāro. Yadi pana ṭhapetvā yānādīni pājento atikkāmeti , hatthisuttādīsu vā kataparicayattā purato ṭhatvā 『『ehi, re』』ti pakkosati, sīmātikkame pārājikaṃ. Eḷakalomasikkhāpade imasmiṃ ṭhāne aññaṃ harāpeti, anāpatti, idha pārājikaṃ. Tatra aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni hontīti pācittiyaṃ. Idha anāpatti.

Suṅkaṃ tato hanantīti suṅkaghātaṃ; suṅkaṭṭhānassetaṃ adhivacanaṃ. 殺死豬的意思是殺豬；這是對豬的地方的稱謂。Tañhi yasmā tato suṅkārahaṃ bhaṇḍaṃ suṅkaṃ adatvā nīharantā rañño suṅkaṃ hananti vināsenti, tasmā suṅkaghātanti vuttaṃ. 因為他們從那裡取走豬而不把豬留下來，殺死了豬，因此稱為殺豬。Tatra pavisitvāti tatra pabbatakhaṇḍādīsu raññā paricchedaṃ katvā ṭhapite suṅkaṭṭhāne pavisitvā. 在那裡進入時，國王在山的某些地方劃定了界限，進入了豬的地方。Rājaggaṃ bhaṇḍanti rājārahaṃ bhaṇḍaṃ; yato rañño pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ suṅkaṃ dātabbaṃ hoti, taṃ bhaṇḍanti attho. 王的財物是指國王的財物；因為國王應給予五個月或超過五個月的豬，因此稱為財物。Rājakantipi pāṭho, ayamevattho. 關於國王的財物的說法是相同的。Theyyacittoti 『『ito rañño suṅkaṃ na dassāmī』』ti theyyacittaṃ uppādetvā taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. 如果他產生了「我不想把國王的豬給他」的意圖，那麼他就犯了錯誤。Ṭhapitaṭṭhānato gahetvā thavikāya vā pakkhipati, paṭicchannaṭṭhāne vā ūrunā saddhiṃ bandhati, thullaccayaṃ. 從放置的地方拿走，或將其放入隱蔽的地方，或與腿綁在一起，都是重罪。Suṅkaṭṭhānena paricchinnattā ṭhānācāvanaṃ na hoti. 因為豬的地方是有限的，所以不需要遮蓋。Suṅkaṭṭhānaparicchedaṃ dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ. 這違反了豬的地方的限制，屬於重罪。 Bahisuṅkaghātaṃ pātetīti rājapurisānaṃ aññavihitabhāvaṃ passitvā anto ṭhitova bahi patanatthāya khipati. 殺死外面的豬是指在國王的官員看到其他地方的情況后，內心想著要在外面丟棄。Tañce avassaṃ patanakaṃ, hatthato muttamatte pārājikaṃ. 如果它必然要掉落，那麼從手中鬆開的那一刻就是重罪。Tañce rukkhe vā khāṇumhi vā paṭihataṃ balavavātavegukkhittaṃ vā hutvā puna antoyeva patati, rakkhati. 如果它被樹或土堆擊中，或被強風吹走而再次掉落，那麼仍然算作重罪。Puna gaṇhitvā khipati, pubbe vuttanayeneva pārājikaṃ. 再次抓住並丟棄，依然是之前所說的重罪。Bhūmiyaṃ patitvā vaṭṭantaṃ puna anto pavisati, pārājikameva. 如果掉落在地上並回到內部，依然是重罪。Kurundīsaṅkhepaṭṭhakathāsu pana 『『sace bahi patitaṃ ṭhatvā vaṭṭantaṃ pavisati, pārājikaṃ. Sace atiṭṭhamānaṃyeva vaṭṭitvā pavisati rakkhatī』』ti vuttaṃ. 在關於庫倫地的討論中說：「如果在外面掉落並保持在那裡而返回，屬於重罪。如果保持在外面並返回，仍然算作重罪。」 Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti, aññena vā vaṭṭāpeti, sace aṭṭhatvā vaṭṭamānaṃ gataṃ, pārājikaṃ. 如果它在內部用手或腳或身體來滾動，或用其他東西來滾動，如果它在停留時滾動並掉落，屬於重罪。Anto ṭhatvā bahi gacchantaṃ rakkhati, 『『vaṭṭitvā gamissatī』』ti vā 『『añño naṃ vaṭṭessatī』』ti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyeva. 如果它在內部並向外走，保持「它會繼續滾動」或「其他人會讓它滾動」，那麼在內部的物體就會保持在外部，保持不變。Suddhacittena ṭhapite pana tathā gacchante vattabbameva natthi. 如果在清凈的意圖下放置物品，那麼在那樣的情況下就不需要它繼續滾動。Dve puṭake ekābaddhe katvā suṅkaṭṭhānasīmantare ṭhapeti, kiñcāpi bahipuṭake suṅkaṃ pādaṃ agghati, tena saddhiṃ ekābaddhatāya pana anto puṭako rakkhati. 如果將兩個物體綁在一起並放置在豬的地方，雖然在多個物體中有豬的部分，但由於與之繫結，內部的物體仍然保持。Sace pana parivattetvā abbhantarimaṃ bahi ṭhapeti, pārājikaṃ. 如果將其翻轉並放置在內部外部，那麼屬於重罪。Kājepi ekabaddhaṃ katvā ṭhapite eseva nayo. 如果將其綁在一起放置，則同樣適用。 Sace pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, pārājikaṃ. 如果是鬆開的並僅僅放置在物體上，屬於重罪。 Gacchante yāne vā assapiṭṭhiādīsu vā ṭhapeti 『『bahi nīharissatī』』ti nīhaṭepi avahāro natthi, bhaṇḍadeyyampi na hoti. 在行駛的車輛或馬鞍上放置「它將被取出」，即使被取出也沒有責任，也不算是財物。Kasmā? 『『Atra paviṭṭhassa suṅkaṃ gaṇhantū』』ti vuttattā idañca suṅkaṭṭhānassa bahi ṭhitaṃ, na ca tena nītaṃ, tasmā neva bhaṇḍadeyyaṃ na pārājikaṃ. 為什麼？因為說「取走這裡的豬」，所以這是在豬的地方的外部，也沒有因此而被取走，因此既不是財物也不是重罪。 Ṭhitayānādīsu ṭhapite vinā tassa payogaṃ gatesu theyyacittepi sati nevatthi avahāro. 如果在固定的車輛上放置而沒有使用，仍然沒有責任。Yadi pana ṭhapetvā yānādīni pājento atikkāmeti, hatthisuttādīsu vā kataparicayattā purato ṭhatvā 『『ehi, re』』ti pakkosati, sīmātikkame pārājikaṃ. 如果放置后在車輛上移動，則因在大象等的使用中，前面站著並呼喚「來吧」，則算作重罪。Eḷakalomasikkhāpade imasmiṃ ṭhāne aññaṃ harāpeti, anāpatti, idha pārājikaṃ. 在這一點上，如果讓其他東西被抓住，那麼不構成罪行，但在這裡屬於重罪。Tatra aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni hontīti pācittiyaṃ. 如果在不知道的情況下將其他人的車輛或財物放置在一起，則算作超越了三十步，屬於不放棄的罪行，因此是輕罪。在這裡不構成罪行。

Suṅkaṭṭhāne suṅkaṃ datvāva gantuṃ vaṭṭati. Eko ābhogaṃ katvā gacchati 『『sace 『suṅkaṃ dehī』ti vakkhanti, dassāmi; no ce vakkhanti, gamissāmī』』ti. Taṃ disvā eko suṅkiko 『『eso bhikkhu gacchati, gaṇhatha naṃ suṅka』』nti vadati, aparo 『『kuto pabbajitassa suṅkaṃ, gacchatū』』ti vadati, laddhakappaṃ hoti, gantabbaṃ. 『『Bhikkhūnaṃ suṅkaṃ adatvā gantuṃ na vaṭṭati, gaṇha upāsakā』』ti vutte pana 『『bhikkhussa suṅkaṃ gaṇhantehi pattacīvaraṃ gahetabbaṃ bhavissati, kiṃ tena, gacchatū』』ti vuttepi laddhakappameva. Sacepi suṅkikā niddāyanti vā, jūtaṃ vā kīḷanti, yattha katthaci vā gatā, ayañca 『『kuhiṃ suṅkikā』』ti pakkositvāpi na passati, laddhakappameva. Sacepi suṅkaṭṭhānaṃ patvā aññavihito, kiñci cintento vā sajjhāyanto vā manasikāraṃ anuyuñjanto vā corahatthisīhabyagghādīhi sahasā vuṭṭhāya samanubaddho vā, mahāmeghaṃ uṭṭhitaṃ disvā purato sālaṃ pavisitukāmo vā hutvā taṃ ṭhānaṃ atikkamati, laddhakappameva.

Suṅkaṃpariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāroyevāti

Kurundaṭṭhakathāyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃpana 『『『pariharantaṃ rājapurisā viheṭhentī』ti kevalaṃ ādīnavaṃ dassetvā upacāraṃ okkamitvā pariharato dukkaṭaṃ, anokkamitvā pariharato anāpattī』』ti vuttaṃ. Idaṃ pāḷiyā sameti. Ettha dvīhi leḍḍupātehi upacāro paricchinditabboti.

Suṅkaghātakathā niṭṭhitā.

Pāṇakathā

Suṅkaṭṭhāne suṅkaṃ datvāva gantuṃ vaṭṭati. 在豬的地方給予豬后可以離開。Eko ābhogaṃ katvā gacchati 『『sace 『suṅkaṃ dehī』ti vakkhanti, dassāmi; no ce vakkhanti, gamissāmī』』ti. 有一個人準備好后離開，心想：「如果他們說『給我豬』，我就會給；如果不說，我就會走。」Taṃ disvā eko suṅkiko 『『eso bhikkhu gacchati, gaṇhatha naṃ suṅka』』nti vadati, aparo 『『kuto pabbajitassa suṅkaṃ, gacchatū』』ti vadati, laddhakappaṃ hoti, gantabbaṃ. 看到這一幕，一個豬販子說：「這個比丘正在離開，抓住他，別讓他帶走豬。」另一個人說：「從哪裡來的出家人有豬，放他走。」這就成了一個可以接受的情況，可以離開。「Bhikkhūnaṃ suṅkaṃ adatvā gantuṃ na vaṭṭati, gaṇha upāsakā』』ti vutte pana 『『bhikkhussa suṅkaṃ gaṇhantehi pattacīvaraṃ gahetabbaṃ bhavissati, kiṃ tena, gacchatū』』ti vuttepi laddhakappameva. 「比丘不應在沒有給予豬的情況下離開，應該抓住信士。」當這樣說時，「在抓住比丘的豬時，將會得到衣物，和這個有什麼關係，放他走。」這也是一個可以接受的情況。Sacepi suṅkikā niddāyanti vā, jūtaṃ vā kīḷanti, yattha katthaci vā gatā, ayañca 『『kuhiṃ suṅkikā』』ti pakkositvāpi na passati, laddhakappameva. 如果豬販子正在打盹或玩耍，無論走到哪裡，甚至在呼喚「豬販子在哪裡」時也看不見，都是可以接受的情況。Sacepi suṅkaṭṭhānaṃ patvā aññavihito, kiñci cintento vā sajjhāyanto vā manasikāraṃ anuyuñjanto vā corahatthisīhabyagghādīhi sahasā vuṭṭhāya samanubaddho vā, mahāmeghaṃ uṭṭhitaṃ disvā purato sālaṃ pavisitukāmo vā hutvā taṃ ṭhānaṃ atikkamati, laddhakappameva. 如果在豬的地方被其他人發現，思考或專注于某事，突然被盜賊、大象、獅子、老虎等驚嚇而起，看到巨大的烏雲，想要進入前面的房子而越過那個地方，這也是一個可以接受的情況。 Suṅkaṃpariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāroyevāti。關於豬的保護，在這裡是指即使有些保護，仍然是沒有責任的。 Kurundaṭṭhakathāyaṃ vuttaṃ. 在庫倫地的討論中提到。Mahāaṭṭhakathāyaṃpana 『『『pariharantaṃ rājapurisā viheṭhentī』ti kevalaṃ ādīnavaṃ dassetvā upacāraṃ okkamitvā pariharato dukkaṭaṃ, anokkamitvā pariharato anāpattī』』ti vuttaṃ. 在大論中提到：「保護時國王的官員會欺壓，僅僅顯示出害處，放棄保護則是錯誤的，保持保護則不構成罪。」Idaṃ pāḷiyā sameti. 這在巴利文中是相符的。Ettha dvīhi leḍḍupātehi upacāro paricchinditabboti. 在這裡，兩個地方的保護應當被限制。 Suṅkaghātakathā niṭṭhitā. 殺豬的討論已結束。 Pāṇakathā. 關於生命的討論。

  1. Ito parasmiṃ ekaṃsena avahārappahonakapāṇaṃ dassento 『『manussapāṇo』』ti āha. Tampi bhujissaṃ harantassa avahāro natthi. Yopi bhujisso mātarā vā pitarā vā āṭhapito hoti, attanā vā attano upari katvā paññāsaṃ vā saṭṭhiṃ vā aggahesi, tampi harantassa avahāro natthi; dhanaṃ pana gataṭṭhāne vaḍḍhati. Antojātaka-dhanakkīta-karamarānītappabhedaṃ pana dāsaṃyeva harantassa avahāro hoti. Tameva hi sandhāya idaṃ vuttaṃ – 『『pāṇo nāma manussapāṇo vuccatī』』ti. Ettha ca gehadāsiyā kucchimhi dāsassa jāto antojātako, dhanena kīto dhanakkīto, paradesato paharitvā ānetvā dāsabyaṃ upagamito karamarānītoti veditabbo. Evarūpaṃ pāṇaṃ 『『harissāmī』』ti āmasati, dukkaṭaṃ. Hatthe vā pāde vā gahetvā ukkhipanto phandāpeti, thullaccayaṃ. Ukkhipitvā palāyitukāmo kesaggamattampi ṭhitaṭṭhānato atikkāmeti, pārājikaṃ. Kesesu vā hatthesu vā gahetvā kaḍḍhati, padavārena kāretabbo.

Padasānessāmīti tajjento vā paharanto vā 『『ito gacchāhī』』ti vadati, tena vuttadisābhāgaṃ gacchantassa dutiyapadavārena pārājikaṃ. Yepi tena saddhiṃ ekacchandā honti, sabbesaṃ ekakkhaṇe pārājikaṃ. Bhikkhu dāsaṃ disvā sukhadukkhaṃ pucchitvā vā apucchitvā vā 『『gaccha, palāyitvā sukhaṃ jīvā』』ti vadati, so ce palāyati, dutiyapadavāre pārājikaṃ. Taṃ attano samīpaṃ āgataṃ añño 『『palāyā』』ti vadati, sace bhikkhusataṃ paṭipāṭiyā attano samīpamāgataṃ vadati, sabbesaṃ pārājikaṃ. Yo pana vegasā palāyantaṃyeva 『『palāya, yāva taṃ sāmikā na gaṇhantī』』ti bhaṇati, anāpatti pārājikassa. Sace pana saṇikaṃ gacchantaṃ bhaṇati, so ca tassa vacanena sīghaṃ gacchati, pārājikaṃ. Palāyitvā aññaṃ gāmaṃ vā desaṃ vā gataṃ disvā tatopi palāpentassa pārājikameva.

Adinnādānaṃ nāma pariyāyena muccati. Yo hi evaṃ vadati – 『『tvaṃ idha kiṃ karosi,

Kiṃ te palāyituṃ na vaṭṭatīti vā, kiṃ katthaci gantvā sukhaṃ jīvituṃ na vaṭṭatīti vā, dāsadāsiyo palāyitvā amukaṃ nāma padesaṃ gantvā sukhaṃ jīvantī』』ti vā, so ca tassa vacanaṃ sutvā palāyati, avahāro natthi. Yopi 『『mayaṃ amukaṃ nāma padesaṃ gacchāma, tatrāgatā sukhaṃ jīvanti, amhehi ca saddhiṃ gacchantānaṃ antarāmaggepi pātheyyādīhi kilamatho natthī』』ti vatvā sukhaṃ attanā saddhiṃ āgacchantaṃ gahetvā gacchati maggagamanavasena, na theyyacittena; nevatthi avahāro. Antarāmagge ca coresu uṭṭhitesu 『『are! Corā uṭṭhitā, vegena palāya, ehi yāhī』』ti vadantassāpi corantarāya mocanatthāya vuttattā avahāraṃ na vadantīti.

Pāṇakathā niṭṭhitā.

Ito parasmiṃ ekaṃsena avahārappahonakapāṇaṃ dassento 『『manussapāṇo』』ti āha. 從這裡的某個地方展示出一種不應當侵犯的生命，稱為「人類的生命」。Tampi bhujissaṃ harantassa avahāro natthi. 對於被抓住的生命，也沒有責任。Yopi bhujisso mātarā vā pitarā vā āṭhapito hoti, attanā vā attano upari katvā paññāsaṃ vā saṭṭhiṃ vā aggahesi, tampi harantassa avahāro natthi; dhanaṃ pana gataṭṭhāne vaḍḍhati. 如果被母親或父親抓住，或自己抓住並擁有五十或六十的豬，那麼對於被抓住的生命也沒有責任；而財物在被抓住的地方則會增加。Antojātaka-dhanakkīta-karamarānītappabhedaṃ pana dāsaṃyeva harantassa avahāro hoti. 但是對於被抓住的奴隸，屬於內部出生、財物被抓住的情況。Tameva hi sandhāya idaṃ vuttaṃ – 『『pāṇo nāma manussapāṇo vuccatī』』ti. 這正是指「生命即為人類的生命」。Ettha ca gehadāsiyā kucchimhi dāsassa jāto antojātako, dhanena kīto dhanakkīto, paradesato paharitvā ānetvā dāsabyaṃ upagamito karamarānītoti veditabbo. 在這裡，家庭奴隸在母腹中出生，因財富而被稱為財富，受他人打擊后被帶來歸屬於奴隸的情況應當理解為是奴隸。Evarūpaṃ pāṇaṃ 『『harissāmī』』ti āmasati, dukkaṭaṃ. 這種生命被稱為「我會抓住」，這是錯誤的。Hatthe vā pāde vā gahetvā ukkhipanto phandāpeti, thullaccayaṃ. 用手或腳抓住並抬起，使其搖晃，屬於重罪。Ukkhipitvā palāyitukāmo kesaggamattampi ṭhitaṭṭhānato atikkāmeti, pārājikaṃ. 抬起后想要逃跑，稍微超過了站立的地方，屬於重罪。Kesesu vā hatthesu vā gahetvā kaḍḍhati, padavārena kāretabbo. 如果抓住頭髮或手，應該按步行的方式處理。 Padasānessāmīti tajjento vā paharanto vā 『『ito gacchāhī』』ti vadati, tena vuttadisābhāgaṃ gacchantassa dutiyapadavārena pārājikaṃ. 如果他在移動時說「你要走了」，那麼在所說的方向上走的第二步就屬於重罪。Yepi tena saddhiṃ ekacchandā honti, sabbesaṃ ekakkhaṇe pārājikaṃ. 如果他們與他有共同的意圖，所有人都在同一時刻屬於重罪。Bhikkhu dāsaṃ disvā sukhadukkhaṃ pucchitvā vā apucchitvā vā 『『gaccha, palāyitvā sukhaṃ jīvā』』ti vadati, so ce palāyati, dutiyapadavāre pārājikaṃ. 比丘看到奴隸后，無論是詢問他幸福與否，還是不詢問，都會說「去吧，逃走，過得快樂」，如果他逃走，則在第二步上屬於重罪。Taṃ attano samīpaṃ āgataṃ añño 『『palāyā』』ti vadati, sace bhikkhusataṃ paṭipāṭiyā attano samīpamāgataṃ vadati, sabbesaṃ pārājikaṃ. 如果另一個人對他叫「逃走」，如果有一百個比丘按照路線回到他身邊，所有人都屬於重罪。Yo pana vegasā palāyantaṃyeva 『『palāya, yāva taṃ sāmikā na gaṇhantī』』ti bhaṇati, anāpatti pārājikassa. 如果他對逃跑的人說「逃走，直到主人不再抓住你」，則不構成重罪。Sace pana saṇikaṃ gacchantaṃ bhaṇati, so ca tassa vacanena sīghaṃ gacchati, pārājikaṃ. 如果他對緩慢走的人說話，而他因其話語而迅速離開，則屬於重罪。Palāyitvā aññaṃ gāmaṃ vā desaṃ vā gataṃ disvā tatopi palāpentassa pārājikameva. 如果逃走後看到他去了另一個村莊或地方，仍然屬於重罪。 Adinnādānaṃ nāma pariyāyena muccati. 被盜的東西在某種意義上是解脫的。Yo hi evaṃ vadati – 『『tvaṃ idha kiṃ karosi, Kiṃ te palāyituṃ na vaṭṭatīti vā, kiṃ katthaci gantvā sukhaṃ jīvituṃ na vaṭṭatīti vā, dāsadāsiyo palāyitvā amukaṃ nāma padesaṃ gantvā sukhaṃ jīvantī』』ti vā, so ca tassa vacanaṃ sutvā palāyati, avahāro natthi. 如果他這樣說：「你在這裡做什麼，難道你不能逃走嗎？難道你去其他地方過得快樂嗎？奴隸們逃走後去某個地方過得快樂。」聽到這樣的話后逃走，則沒有責任。Yopi 『『mayaṃ amukaṃ nāma padesaṃ gacchāma, tatrāgatā sukhaṃ jīvanti, amhehi ca saddhiṃ gacchantānaṃ antarāmaggepi pātheyyādīhi kilamatho natthī』』ti vatvā sukhaṃ attanā saddhiṃ āgacchantaṃ gahetvā gacchati maggagamanavasena, na theyyacittena; nevatthi avahāro. 如果他說「我們去某個地方，那裡的人過得快樂，和我們一起去的人在路上沒有任何麻煩」，然後抓住快樂地回去，則是按照行走的方式，而不是出於意圖；沒有責任。Antarāmagge ca coresu uṭṭhitesu 『『are! Corā uṭṭhitā, vegena palāya, ehi yāhī』』ti vadantassāpi corantarāya mocanatthāya vuttattā avahāraṃ na vadantīti。 在路上如果有盜賊出現，喊著「盜賊出現了，快逃，走吧」，由於是爲了讓盜賊脫離而說的，因此不構成責任。 Pāṇakathā niṭṭhitā. 關於生命的討論已結束。

Apadakathā

Apadesu ahi nāma sassāmiko ahituṇḍikādīhi gahitasappo; yaṃ kīḷāpentā

Aḍḍhampi pādampi kahāpaṇampi labhanti, muñcantāpi hiraññaṃ vā suvaṇṇaṃ vā gahetvāva muñcanti. Te kassaci bhikkhuno nisinnokāsaṃ gantvā sappakaraṇḍaṃ ṭhapetvā niddāyanti vā, katthaci vā gacchanti, tatra ce so bhikkhu theyyacittena taṃ karaṇḍaṃ āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Sace pana karaṇḍakaṃ ugghāṭetvā sappaṃ gīvāya gaṇhāti, dukkaṭaṃ. Uddharati, thullaccayaṃ. Ujukaṃ katvā uddharantassa karaṇḍatalato sappassa naṅguṭṭhe kesaggamatte mutte pārājikaṃ. Ghaṃsitvā kaḍḍhantassa naṅguṭṭhe mukhavaṭṭito muttamatte pārājikaṃ . Karaṇḍamukhaṃ īsakaṃ vivaritvā pahāraṃ vā datvā 『『ehi, re』』ti nāmena pakkositvā nikkhāmeti, pārājikaṃ . Tatheva vivaritvā maṇḍūkasaddaṃ vā mūsikasaddaṃ vā lājāvikiraṇaṃ vā katvā nāmena pakkosati, accharaṃ vā paharati, evaṃ nikkhantepi pārājikaṃ. Mukhaṃ avivaritvāpi evaṃ kate chāto sappo sīsena karaṇḍapuṭaṃ āhacca okāsaṃ katvā palāyati, pārājikameva. Sace pana mukhe vivarite sayameva sappo nikkhamitvā palāyati, bhaṇḍadeyyaṃ. Athāpi mukhaṃ vivaritvā vā avivaritvā vā kevalaṃ maṇḍūkamūsikasaddaṃ lājāvikiraṇameva ca karoti, na nāmaṃ gahetvā pakkosati, na accharaṃ vā paharati, sappo ca chātattā 『『maṇḍūkādīni khādissāmī』』ti nikkhamitvā palāyati, bhaṇḍadeyyameva. Maccho kevalaṃ idha apadaggahaṇena āgato. Yaṃ panettha vattabbaṃ, taṃ udakaṭṭhe vuttamevāti.

Apadakathā niṭṭhitā.

Dvipadakathā

  1. Dvipadesu – ye avaharituṃ sakkā, te dassento 『『manussā pakkhajātā』』ti āha. Devatā pana avaharituṃ na sakkā. Pakkhā jātā etesanti pakkhajātā. Te lomapakkhā cammapakkhā aṭṭhipakkhāti tividhā. Tattha morakukkuṭādayo lomapakkhā, vagguliādayo cammapakkhā, bhamarādayo aṭṭhipakkhāti veditabbā. Te sabbepi manussā ca pakkhajātā ca kevalaṃ idha dvipadaggahaṇena āgatā. Yaṃ panettha vattabbaṃ, taṃ ākāsaṭṭhe ca pāṇe ca vuttanayamevāti.

Dvipadakathā niṭṭhitā.

Catuppadakathā

Apadakathā Apadesu ahi nāma sassāmiko ahituṇḍikādīhi gahitasappo; yaṃ kīḷāpentā Aḍḍhampi pādampi kahāpaṇampi labhanti, muñcantāpi hiraññaṃ vā suvaṇṇaṃ vā gahetvāva muñcanti. 在無足的動物中，蛇是被蛇人等抓住的有主人的蛇；玩耍時能獲得半個、一個或一個錢幣，釋放時也會拿走金銀才釋放。Te kassaci bhikkhuno nisinnokāsaṃ gantvā sappakaraṇḍaṃ ṭhapetvā niddāyanti vā, katthaci vā gacchanti, tatra ce so bhikkhu theyyacittena taṃ karaṇḍaṃ āmasati, dukkaṭaṃ. 他們去到某個比丘坐著的地方，放下裝蛇的箱子后睡覺或去別處，如果那個比丘帶著偷竊的心碰觸那個箱子，這是輕罪。Phandāpeti, thullaccayaṃ. 如果使其搖動，這是重罪。Ṭhānā cāveti, pārājikaṃ. 如果使其離開原處，這是波羅夷罪。Sace pana karaṇḍakaṃ ugghāṭetvā sappaṃ gīvāya gaṇhāti, dukkaṭaṃ. 如果打開箱子抓住蛇的脖子，這是輕罪。Uddharati, thullaccayaṃ. 如果提起，這是重罪。Ujukaṃ katvā uddharantassa karaṇḍatalato sappassa naṅguṭṭhe kesaggamatte mutte pārājikaṃ. 如果直接提起，當蛇尾從箱底離開一根頭髮的距離時，這是波羅夷罪。Ghaṃsitvā kaḍḍhantassa naṅguṭṭhe mukhavaṭṭito muttamatte pārājikaṃ. 如果拖拽，當蛇尾從箱口離開時，這是波羅夷罪。Karaṇḍamukhaṃ īsakaṃ vivaritvā pahāraṃ vā datvā ''ehi, re''ti nāmena pakkositvā nikkhāmeti, pārājikaṃ. 如果稍微打開箱蓋，打擊或呼喚其名字說"來吧"使其出來，這是波羅夷罪。Tatheva vivaritvā maṇḍūkasaddaṃ vā mūsikasaddaṃ vā lājāvikiraṇaṃ vā katvā nāmena pakkosati, accharaṃ vā paharati, evaṃ nikkhantepi pārājikaṃ. 同樣地打開后，發出青蛙聲或老鼠聲，或撒米，呼喚其名字，或打響指，這樣使其出來也是波羅夷罪。Mukhaṃ avivaritvāpi evaṃ kate chāto sappo sīsena karaṇḍapuṭaṃ āhacca okāsaṃ katvā palāyati, pārājikameva. 即使不打開蓋子，如果這樣做飢餓的蛇用頭撞開箱蓋逃走，也是波羅夷罪。Sace pana mukhe vivarite sayameva sappo nikkhamitvā palāyati, bhaṇḍadeyyaṃ. 但如果打開蓋子后蛇自己出來逃走，這是應賠償的。Athāpi mukhaṃ vivaritvā vā avivaritvā vā kevalaṃ maṇḍūkamūsikasaddaṃ lājāvikiraṇameva ca karoti, na nāmaṃ gahetvā pakkosati, na accharaṃ vā paharati, sappo ca chātattā ''maṇḍūkādīni khādissāmī''ti nikkhamitvā palāyati, bhaṇḍadeyyameva. 如果打開或不打開蓋子，只是發出青蛙聲或老鼠聲，或撒米，不呼喚其名字，不打響指，而蛇因飢餓想"我要吃青蛙等"而出來逃走，這也只是應賠償的。Maccho kevalaṃ idha apadaggahaṇena āgato. 魚在這裡只是因為無足而被提及。Yaṃ panettha vattabbaṃ, taṃ udakaṭṭhe vuttamevāti. 關於這裡應該說的，在水中所說的已經說過了。 Apadakathā niṭṭhitā. 關於無足動物的討論結束。 Dvipadakathā Dvipadesu – ye avaharituṃ sakkā, te dassento ''manussā pakkhajātā''ti āha. 關於兩足動物 - 那些可以被偷的，他說"人和有翅膀的動物"。Devatā pana avaharituṃ na sakkā. 但是神靈是不能被偷的。Pakkhā jātā etesanti pakkhajātā. 那些長有翅膀的稱為有翅膀的。Te lomapakkhā cammapakkhā aṭṭhipakkhāti tividhā. 它們分為三種：羽翼、皮翼和骨翼。Tattha morakukkuṭādayo lomapakkhā, vagguliādayo cammapakkhā, bhamarādayo aṭṭhipakkhāti veditabbā. 其中，孔雀雞等是羽翼，蝙蝠等是皮翼，蜜蜂等是骨翼，應該這樣理解。Te sabbepi manussā ca pakkhajātā ca kevalaṃ idha dvipadaggahaṇena āgatā. 所有這些人和有翅膀的動物在這裡只是因為兩足而被提及。Yaṃ panettha vattabbaṃ, taṃ ākāsaṭṭhe ca pāṇe ca vuttanayamevāti. 關於這裡應該說的，在空中和活物中所說的方法是相同的。 Dvipadakathā niṭṭhitā. 關於兩足動物的討論結束。 Catuppadakathā. 關於四足動物的討論。

  1. Catuppadesu – pasukāti pāḷiyaṃ āgatāvasesā sabbā catuppadajātīti veditabbā. Hatthiādayo pākaṭāyeva. Tattha theyyacittena hatthiṃ āmasantassa dukkaṭaṃ, phandāpentassa thullaccayaṃ. Yo pana mahābalo balamadena taruṇaṃ bhiṅkacchāpaṃ nābhimūle sīsena uccāretvā gaṇhanto cattāro pāde, soṇḍaṃ ca bhūmito kesaggamattampi moceti, pārājikaṃ. Hatthī pana koci hatthisālāyaṃ bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati, koci antovatthumhi tiṭṭhati, koci rājaṅgaṇe tiṭṭhati, tattha hatthisālāyaṃ gīvāya bandhitvā ṭhapitassa gīvābandhanañca cattāro ca pādāti pañca ṭhānāni honti. Gīvāya ca ekasmiñca pāde ayasaṅkhalikāya baddhassa cha ṭhānāni. Gīvāya ca dvīsu ca pādesu baddhassa satta ṭhānāni. Tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni. Abaddhassa sakalā hatthisālā ṭhānaṃ. Tato atikkamane, pārājikaṃ. Antovatthumhi ṭhitassa sakalaṃ antovatthumeva ṭhānaṃ. Tassa vatthudvārātikkamane pārājikaṃ. Rājaṅgaṇe ṭhitassa sakalanagaraṃ ṭhānaṃ. Tassa nagaradvārātikkamane pārājikaṃ. Bahinagare ṭhitassa ṭhitaṭṭhānameva ṭhānaṃ. Taṃ haranto padavārena kāretabbo. Nipannassa ekameva ṭhānaṃ. Taṃ theyyacittena uṭṭhāpentassa uṭṭhitamatte pārājikaṃ. Assepi ayameva vinicchayo. Sace pana so catūsu pādesu baddho hoti, aṭṭha ṭhānāni veditabbāni. Esa nayo oṭṭhepi.

Goṇopi koci gehe bandhitvā ṭhapito hoti. Koci abaddhova tiṭṭhati, koci pana vaje bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati. Tattha gehe bandhitvā ṭhapitassa cattāro pādā, bandhanañcāti pañca ṭhānāni; abaddhassa sakalaṃ gehaṃ. Vajepi baddhassa pañca ṭhānāni. Abaddhassa sakalo vajo. Taṃ vajadvāraṃ atikkāmeti, pārājikaṃ. Vajaṃ bhinditvā haranto khaṇḍadvāraṃ atikkāmeti, pārājikaṃ. Dvāraṃ vā vivaritvā vajaṃ vā bhinditvā bahi ṭhito nāmena pakkositvā nikkhāmeti, pārājikaṃ. Sākhābhaṅgaṃ dassetvā pakkosantassāpi eseva nayo. Dvāraṃ avivaritvā vajaṃ abhinditvā sākhābhaṅgaṃ cāletvā pakkosati, goṇo chātatāya vajaṃ laṅghetvā nikkhamati, pārājikameva. Sace pana dvāre vivarite vaje vā bhinne sayameva nikkhamati, bhaṇḍadeyyaṃ. Dvāraṃ vivaritvā vā avivaritvā vā vajampi bhinditvā vā abhinditvā vā kevalaṃ sākhābhaṅgaṃ cāleti, na pakkosati, goṇo chātatāya padasā vā laṅghetvā vā nikkhamati, bhaṇḍadeyyameva. Eko majjhe gāme baddho ṭhito, eko nipanno. Ṭhitagoṇassa pañca ṭhānāni honti, nipannassa dve ṭhānāni; tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni.

Yo pana nipannaṃ anuṭṭhāpetvā tattheva ghāteti, bhaṇḍadeyyaṃ. Suparikkhitte pana dvārayutte gāme ṭhitagoṇassa sakalagāmo ṭhānaṃ. Aparikkhitte ṭhitassa vā carantassa vā pādehi akkantaṭṭhānameva ṭhānaṃ gadrabhapasukāsupi ayameva vinicchayoti.

Catuppadakathā niṭṭhitā.

Bahuppadakathā

  1. Bahuppadesu – sace ekāya satapadiyā vatthu pūrati, taṃ padasā nentassa navanavuti thullaccayāni, ekaṃ pārājikaṃ. Sesaṃ vuttanayamevāti.

Bahuppadakathā niṭṭhitā.

Ocarakakathā

Catuppadesu – pasukāti pāḷiyaṃ āgatāvasesā sabbā catuppadajātīti veditabbā. 關於四足動物——所有這些在巴利文中被稱為四足動物。Hatthiādayo pākaṭāyeva. 大象等是顯而易見的。Tattha theyyacittena hatthiṃ āmasantassa dukkaṭaṃ, phandāpentassa thullaccayaṃ. 在那裡，若以偷竊的心態抓住大象，則是輕罪；若使其搖動，則是重罪。Yo pana mahābalo balamadena taruṇaṃ bhiṅkacchāpaṃ nābhimūle sīsena uccāretvā gaṇhanto cattāro pāde, soṇḍaṃ ca bhūmito kesaggamattampi moceti, pārājikaṃ. 如果一個非常強壯的人用力將年輕的母牛抬起，並抓住其四隻腳，甚至從地面上抬起一根頭髮，則是波羅夷罪。Hatthī pana koci hatthisālāyaṃ bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati, koci antovatthumhi tiṭṭhati, koci rājaṅgaṇe tiṭṭhati, tattha hatthisālāyaṃ gīvāya bandhitvā ṭhapitassa gīvābandhanañca cattāro ca pādāti pañca ṭhānāni honti. 有的人在大象圈裡被綁住，有的人自由站立，有的人在內衣上站立，有的人在王宮的院子里站立，在那裡，綁住大象脖子的人有五個地方。Gīvāya ca ekasmiñca pāde ayasaṅkhalikāya baddhassa cha ṭhānāni. 如果脖子和一隻腳被鐵鏈綁住，則有六個地方。Gīvāya ca dvīsu ca pādesu baddhassa satta ṭhānāni. 如果脖子和兩隻腳被綁住，則有七個地方。Tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni. 根據這些情況，應該理解搖動的地方和離開的地方。Abaddhassa sakalā hatthisālā ṭhānaṃ. 對於未被綁住的，整個大象圈都是地方。Tato atikkamane, pārājikaṃ. 超過這個地方，屬於波羅夷罪。Antovatthumhi ṭhitassa sakalaṃ antovatthumeva ṭhānaṃ. 對於在內衣上站立的，整個內衣都是地方。Tassa vatthudvārātikkamane pārājikaṃ. 超過這個衣服的門口，屬於波羅夷罪。Rājaṅgaṇe ṭhitassa sakalanagaraṃ ṭhānaṃ. 對於在王宮院子里站立的，整個城市都是地方。Tassa nagaradvārātikkamane pārājikaṃ. 超過這個城市的門口，屬於波羅夷罪。Bahinagare ṭhitassa ṭhitaṭṭhānameva ṭhānaṃ. 對於在外城站立的，站立的地方就是地方。Taṃ haranto padavārena kāretabbo. 抓住它時，應該按步行的方式處理。Nipannassa ekameva ṭhānaṃ. 對於坐著的，只是一個地方。Taṃ theyyacittena uṭṭhāpentassa uṭṭhitamatte pārājikaṃ. 對於以偷竊的心態使其站起來，僅僅站起來就屬於波羅夷罪。Assepi ayameva vinicchayo. 對於馬也是同樣的判斷。Sace pana so catūsu pādesu baddho hoti, aṭṭha ṭhānāni veditabbāni. 如果它的四隻腳被綁住，則應理解為八個地方。Esa nayo oṭṭhepi. 這個規則也適用於嘴。 Goṇopi koci gehe bandhitvā ṭhapito hoti. 有的牛在家中被綁住。Koci abaddhova tiṭṭhati, koci pana vaje bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati. 有的人自由站立，有的人則被綁住。Tattha gehe bandhitvā ṭhapitassa cattāro pādā, bandhanañcāti pañca ṭhānāni; abaddhassa sakalaṃ gehaṃ. 在那裡，被綁住的牛有四隻腳和綁住的地方，因此有五個地方；未被綁住的牛則整個家都是地方。Vajepi baddhassa pañca ṭhānāni. 對於被綁住的牛，五個地方。Abaddhassa sakalo vajo. 對於未被綁住的牛，整個牛都是地方。Taṃ vajadvāraṃ atikkāmeti, pārājikaṃ. 超過這個牛的門口，屬於波羅夷罪。Vajaṃ bhinditvā haranto khaṇḍadvāraṃ atikkāmeti, pārājikaṃ. 拆開牛的門而抓住，超過這個斷裂的門口，屬於波羅夷罪。Dvāraṃ vā vivaritvā vajaṃ vā bhinditvā bahi ṭhito nāmena pakkositvā nikkhāmeti, pārājikaṃ. 打開門或拆開牛，站在外面呼喚其名字使其出來，屬於波羅夷罪。Sākhābhaṅgaṃ dassetvā pakkosantassāpi eseva nayo. 顯示出折斷的樹枝呼喚時，也是同樣的規則。Dvāraṃ avivaritvā vajaṃ abhinditvā sākhābhaṅgaṃ cāletvā pakkosati, goṇo chātatāya vajaṃ laṅghetvā nikkhamati, pārājikameva. 打開門，拆開牛，折斷

  1. Ocaratīti ocarako, tattha tattha anto anupavisatīti vuttaṃ hoti. Ocaritvāti sallakkhetvā, upadhāretvāti attho. Ācikkhatīti parakulesu vā vihārādīsu vā duṭṭhapitaṃ asaṃvihitārakkhaṃ bhaṇḍaṃ aññassa corakammaṃ kātuṃ paṭibalassa āroceti. Āpatti ubhinnaṃ pārājikassāti avassaṃ hāriye bhaṇḍe ocarakassa āṇattikkhaṇe itarassa ṭhānācāvaneti evaṃ āpatti ubhinnaṃ pārājikassa. Yo pana 『『puriso gehe natthi, bhaṇḍaṃ asukasmiṃ nāma padese ṭhapitaṃ asaṃvihitārakkhaṃ, dvāraṃ asaṃvutaṃ, gatamatteneva sakkā harituṃ, natthi nāma koci purisakārūpajīvī, yo taṃ gantvā hareyyā』』tiādinā nayena pariyāyakathaṃ karoti, tañca sutvā añño 『『ahaṃ dāni harissāmī』』ti gantvā harati, tassa ṭhānācāvane pārājikaṃ, itarassa pana anāpatti. Pariyāyena hi adinnādānato muccatīti.

Ocarakakathā niṭṭhitā.

Oṇirakkhakathā

Oṇiṃ rakkhatīti oṇirakkho. Yo parena attano vasanaṭṭhāne ābhataṃ bhaṇḍaṃ 『『idaṃ

Tāva, bhante, muhuttaṃ oloketha, yāva ahaṃ idaṃ nāma kiccaṃ katvā āgacchāmī』』ti vutto rakkhati, tassetaṃ adhivacanaṃ. Tenevāha – 『『oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento』』ti. Tattha oṇirakkho yebhuyyena bandhitvā laggetvā ṭhapitabhaṇḍaṃ amocetvāva heṭṭhā pasibbakaṃ vā puṭakaṃ vā chinditvā kiñcimattaṃ gahetvā sibbanādiṃ puna pākatikaṃ karoti, 『『evaṃ gaṇhissāmī』』ti āmasanādīni karontassa anurupā āpattiyo veditabbāti.

Oṇirakkhakathā niṭṭhitā.

Saṃvidāvahārakathā

Saṃvidhāya avahāro saṃvidāvahāro; aññamaññasaññattiyā katāvahāroti vuttaṃ hoti. Saṃvidahitvāti ekacchandatāya ekajjhāsayatāya sammantayitvāti attho. Tatrāyaṃ vinicchayo – sambahulā bhikkhū 『『asukaṃ nāma gehaṃ gantvā, chadanaṃ vā bhinditvā, sandhiṃ vā chinditvā bhaṇḍaṃ harissāmā』』ti saṃvidahitvā gacchanti. Tesu eko bhaṇḍaṃ avaharati. Tassuddhāre sabbesaṃ pārājikaṃ. Parivārepi cetaṃ vuttaṃ –

『『Caturo janā saṃvidhāya, garubhaṇḍaṃ avāharuṃ;

Tayo pārājikā, eko na pārājiko;

Pañhā mesā kusalehi cintitā』』ti. (pari. 479);

Tassāyaṃ attho – cattāro janā ācariyantevāsikā chamāsakaṃ garubhaṇḍaṃ āharitukāmā jātā. Tattha ācariyo 『『tvaṃ ekaṃ māsakaṃ hara, tvaṃ ekaṃ, tvaṃ ekaṃ, ahaṃ tayo harissāmī』』ti āha. Antevāsikesu pana paṭhamo 『『tumhe, bhante, tayo haratha, tvaṃ ekaṃ hara, tvaṃ ekaṃ, ahaṃ ekaṃ harissāmī』』ti āha. Itarepi dve evameva āhaṃsu. Tattha antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, tena nesaṃ dukkaṭāpattiyo; pañca āṇattikā, tehi tiṇṇampi pārājikaṃ. Ācariyassa pana tayo sāhatthikā, tehissa thullaccayaṃ. Tayo āṇattikā, tehipi thullaccayameva. Imasmiñhi adinnādānasikkhāpade sāhatthikaṃ vā āṇattikassa, āṇattikaṃ vā sāhatthikassa aṅgaṃ na hoti. Sāhatthikaṃ pana sāhatthikeneva kāretabbaṃ, āṇattikaṃ āṇattikeneva. Tena vuttaṃ – 『『caturo janā saṃvidhāya…pe… pañhā mesā kusalehi cintitā』』ti.

Ocaratīti ocarako, tattha tattha anto anupavisatīti vuttaṃ hoti. 行走就是走入者，意思是在各處進入內部。Ocaritvāti sallakkhetvā, upadhāretvāti attho. 行走意味著觀察、考慮。Ācikkhatīti parakulesu vā vihārādīsu vā duṭṭhapitaṃ asaṃvihitārakkhaṃ bhaṇḍaṃ aññassa corakammaṃ kātuṃ paṭibalassa āroceti. 告知是指在他人家中或寺院等處放置的未受保護的物品，告訴能夠進行偷竊行為的人。Āpatti ubhinnaṃ pārājikassāti avassaṃ hāriye bhaṇḍe ocarakassa āṇattikkhaṇe itarassa ṭhānācāvaneti evaṃ āpatti ubhinnaṃ pārājikassa. 兩人都犯波羅夷罪，意思是在必須被帶走的物品上，一個人在命令的瞬間，另一個人在移動物品時，這樣兩人都犯波羅夷罪。Yo pana ''puriso gehe natthi, bhaṇḍaṃ asukasmiṃ nāma padese ṭhapitaṃ asaṃvihitārakkhaṃ, dvāraṃ asaṃvutaṃ, gatamatteneva sakkā harituṃ, natthi nāma koci purisakārūpajīvī, yo taṃ gantvā hareyyā''tiādinā nayena pariyāyakathaṃ karoti, tañca sutvā añño ''ahaṃ dāni harissāmī''ti gantvā harati, tassa ṭhānācāvane pārājikaṃ, itarassa pana anāpatti. 如果有人以這樣的方式說："房子里沒有人，物品放在某個地方沒有保護，門沒有關，一去就可以拿走，沒有人會去拿"等等，聽到這些話后另一個人說"我現在就去拿"並去拿走，那個人在移動物品時犯波羅夷罪，而另一個人則無罪。Pariyāyena hi adinnādānato muccatīti. 因為以間接方式可以避免偷盜罪。 Ocarakakathā niṭṭhitā. 關於行走者的討論結束。 Oṇirakkhakathā Oṇiṃ rakkhatīti oṇirakkho. 看守物品就是看守者。Yo parena attano vasanaṭṭhāne ābhataṃ bhaṇḍaṃ ''idaṃ Tāva, bhante, muhuttaṃ oloketha, yāva ahaṃ idaṃ nāma kiccaṃ katvā āgacchāmī''ti vutto rakkhati, tassetaṃ adhivacanaṃ. 當有人將物品帶到自己的住處說"尊者，請暫時看管這個，直到我完成某事回來"，看管這個物品的人就是看守者。Tenevāha – ''oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento''ti. 因此說:"看守者是指看管帶來的物品的人"。Tattha oṇirakkho yebhuyyena bandhitvā laggetvā ṭhapitabhaṇḍaṃ amocetvāva heṭṭhā pasibbakaṃ vā puṭakaṃ vā chinditvā kiñcimattaṃ gahetvā sibbanādiṃ puna pākatikaṃ karoti, ''evaṃ gaṇhissāmī''ti āmasanādīni karontassa anurupā āpattiyo veditabbāti. 在那裡，看守者通常不解開被綁住的物品，而是從下面切開包或袋子，拿走一些東西，然後重新縫合等使其恢復原狀，對於這樣做的人應該理解相應的罪過。 Oṇirakkhakathā niṭṭhitā. 關於看守者的討論結束。 Saṃvidāvahārakathā Saṃvidhāya avahāro saṃvidāvahāro; aññamaññasaññattiyā katāvahāroti vuttaṃ hoti. 共謀偷盜就是共同偷盜；意思是相互商量後進行的偷盜。Saṃvidahitvāti ekacchandatāya ekajjhāsayatāya sammantayitvāti attho. 共謀意味著以一致的意願和想法商議。Tatrāyaṃ vinicchayo – sambahulā bhikkhū ''asukaṃ nāma gehaṃ gantvā, chadanaṃ vā bhinditvā, sandhiṃ vā chinditvā bhaṇḍaṃ harissāmā''ti saṃvidahitvā gacchanti. 這裡的判斷是 - 許多比丘商議說"我們去某個房子，破壞屋頂或切斷墻壁，偷走物品"然後出發。Tesu eko bhaṇḍaṃ avaharati. 其中一個人偷走物品。Tassuddhāre sabbesaṃ pārājikaṃ. 在他偷走時，所有人都犯波羅夷罪。Parivārepi cetaṃ vuttaṃ – 在《附隨》中也說: ''Caturo janā saṃvidhāya, garubhaṇḍaṃ avāharuṃ; Tayo pārājikā, eko na pārājiko; Pañhā mesā kusalehi cintitā''ti. (pari. 479); "四個人共謀,偷走貴重物品; 三人犯波羅夷,一人不犯波羅夷; 這是智者思考的問題。" Tassāyaṃ attho – cattāro janā ācariyantevāsikā chamāsakaṃ garubhaṇḍaṃ āharitukāmā jātā. 這裡的意思是 - 四個人,老師和學生,想要偷走價值六摩沙迦的貴重物品。Tattha ācariyo ''tvaṃ ekaṃ māsakaṃ hara, tvaṃ ekaṃ, tvaṃ ekaṃ, ahaṃ tayo harissāmī''ti āha. 老師說:"你拿一個摩沙迦,你拿一個,你拿一個,我拿三個。"Antevāsikesu pana paṭhamo ''tumhe, bhante, tayo haratha, tvaṃ ekaṃ hara, tvaṃ ekaṃ, ahaṃ ekaṃ harissāmī''ti āha. 但是學生中的第一個說:"尊者,你拿三個,你拿一個,你拿一個,我拿一個。"Itarepi dve evameva āhaṃsu. 其他兩個人也這樣說。Tattha antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, tena nesaṃ dukkaṭāpattiyo; pañca āṇattikā, tehi tiṇṇampi pārājikaṃ. 在那裡,每個學生親手拿一個摩沙迦,因此他們犯輕罪;五個是被指使的,因此三人都犯波羅夷罪。Ācariyassa pana tayo sāhatthikā, tehissa thullaccayaṃ. 但老師親手拿三個,因此他犯偷蘭遮。Tayo āṇattikā, tehipi thullaccayameva. 三個是被指使的,因此也是偷蘭遮。Imasmiñhi adinnādānasikkhāpade sāhatthikaṃ vā āṇattikassa, āṇattikaṃ vā sāhatthikassa aṅgaṃ na hoti. 在這條不與取學處中,親手做的不構成被指使者的要素,被指使的也不構成親手做者的要素。Sāhatthikaṃ pana sāhatthikeneva kāretabbaṃ, āṇattikaṃ āṇattikeneva. 親手做的應該以親手做來判罪,被指使的應該以被指使來判罪。Tena vuttaṃ – ''caturo janā saṃvidhāya…pe… pañhā mesā kusalehi cintitā''ti. 因此說:"四個人共謀......這是智者思考的問題。"

Apica saṃvidāvahāre asammohatthaṃ 『『ekabhaṇḍaṃ ekaṭṭhānaṃ, ekabhaṇḍaṃ nānāṭhānaṃ; nānābhaṇḍaṃ ekaṭṭhānaṃ, nānābhaṇḍaṃ nānāṭhāna』』nti idampi catukkaṃ atthato sallakkhetabbaṃ. Tattha ekabhaṇḍaṃ ekaṭṭhānanti ekakulassa āpaṇaphalake pañcamāsakaṃ bhaṇḍaṃ duṭṭhapitaṃ disvā sambahulā bhikkhū ekaṃ āṇāpenti 『『gacchetaṃ āharā』』ti, tassuddhāre sabbesaṃ pārājikaṃ. Ekabhaṇḍaṃ nānāṭhānanti ekakulassa pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti 『『gacchete āharā』』ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ ekaṭṭhānanti bahūnaṃ santakaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ bhaṇḍaṃ ekasmiṃ ṭhāne duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti 『『gacchetaṃ āharā』』ti, tassuddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ nānāṭhānanti pañcannaṃ kulānaṃ pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti 『『gacchete āharā』』ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikanti.

Saṃvidāvahārakathā niṭṭhitā.

Saṅketakammakathā

119.Saṅketakammanti sañjānanakammaṃ; kālaparicchedavasena saññāṇakaraṇanti attho. Ettha ca 『『purebhattaṃ avaharā』』ti vutte ajja vā purebhattaṃ avaharatu, sve vā, anāgate vā saṃvacchare, natthi visaṅketo; ubhinnampi ocarake vuttanayeneva pārājikaṃ. Sace pana 『『ajja purebhattaṃ avaharā』』ti vutte sve purebhattaṃ avaharati, 『『ajjā』』ti niyāmitaṃ taṃ saṅketaṃ atikkamma pacchā avahaṭaṃ hoti. Sace 『『sve purebhattaṃ avaharā』』ti vutte ajja purebhattaṃ avaharati , 『『sve』』ti niyāmitaṃ taṃ saṅketaṃ appatvā pure avahaṭaṃ hoti; evaṃ avaharantassa avahārakasseva pārājikaṃ, mūlaṭṭhassa anāpatti. 『『Sve purebhatta』』nti vutte tadaheva vā sve pacchābhattaṃ vā harantopi taṃ saṅketaṃ pure ca pacchā ca haratīti veditabbo. Esa nayo pacchābhattarattindivesupi. Purimayāma-majjhimayāma-pacchimayāma-kāḷajuṇha-māsa-utu-saṃvaccharādivasenāpi cettha saṅketavisaṅketatā veditabbā. 『『Purebhattaṃ harā』』ti vutte 『『purebhattameva harissāmī』』ti vāyamantassa pacchābhattaṃ hoti; ettha kathanti? Mahāsumatthero tāva āha – 『『purebhattapayogova eso, tasmā mūlaṭṭho na muccatī』』ti. Mahāpadumatthero panāha – 『『kālaparicchedaṃ atikkantattā visaṅketaṃ, tasmā mūlaṭṭho muccatī』』ti.

Saṅketakammakathā niṭṭhitā.

Nimittakammakathā

120.Nimittakammanti saññuppādanatthaṃ kassaci nimittassa karaṇaṃ, taṃ 『『akkhiṃ vā nikhaṇissāmī』』tiādinā nayena tidhā vuttaṃ. Aññampi panettha hatthalaṅghana-pāṇippahāraaṅguliphoṭana-gīvunnāmana-ukkāsanādianekappakāraṃ saṅgahetabbaṃ. Sesamettha saṅketakamme vuttanayamevāti.

Nimittakammakathā niṭṭhitā.

Āṇattikathā

Apica saṃvidāvahāre asammohatthaṃ ''ekabhaṇḍaṃ ekaṭṭhānaṃ, ekabhaṇḍaṃ nānāṭhānaṃ; nānābhaṇḍaṃ ekaṭṭhānaṃ, nānābhaṇḍaṃ nānāṭhāna''nti idampi catukkaṃ atthato sallakkhetabbaṃ. 而且,爲了在共謀偷盜時不混淆,應該從意義上理解這四種情況:"一件物品在一個地方,一件物品在不同地方;不同物品在一個地方,不同物品在不同地方"。Tattha ekabhaṇḍaṃ ekaṭṭhānanti ekakulassa āpaṇaphalake pañcamāsakaṃ bhaṇḍaṃ duṭṭhapitaṃ disvā sambahulā bhikkhū ekaṃ āṇāpenti ''gacchetaṃ āharā''ti, tassuddhāre sabbesaṃ pārājikaṃ. 其中,"一件物品在一個地方"是指看到一個家庭的櫃檯上放著價值五摩沙迦的物品,許多比丘命令一個人說"去拿那個",在他拿走時所有人都犯波羅夷罪。Ekabhaṇḍaṃ nānāṭhānanti ekakulassa pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ''gacchete āharā''ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikaṃ. "一件物品在不同地方"是指看到一個家庭的五個櫃檯上每個放著價值一摩沙迦的物品,許多人命令一個人說"去拿那些",在拿走第五個摩沙迦時所有人都犯波羅夷罪。Nānābhaṇḍaṃ ekaṭṭhānanti bahūnaṃ santakaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ bhaṇḍaṃ ekasmiṃ ṭhāne duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ''gacchetaṃ āharā''ti, tassuddhāre sabbesaṃ pārājikaṃ. "不同物品在一個地方"是指看到許多人的價值五摩沙迦或更多的物品放在一個地方,許多人命令一個人說"去拿那個",在他拿走時所有人都犯波羅夷罪。Nānābhaṇḍaṃ nānāṭhānanti pañcannaṃ kulānaṃ pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ''gacchete āharā''ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikanti. "不同物品在不同地方"是指看到五個家庭的五個櫃檯上每個放著價值一摩沙迦的物品,許多人命令一個人說"去拿那些",在拿走第五個摩沙迦時所有人都犯波羅夷罪。 Saṃvidāvahārakathā niṭṭhitā. 關於共謀偷盜的討論結束。 Saṅketakammakathā 119.Saṅketakammanti sañjānanakammaṃ; kālaparicchedavasena saññāṇakaraṇanti attho. 約定行為是指相互瞭解的行為;意思是根據時間限制做出標記。Ettha ca ''purebhattaṃ avaharā''ti vutte ajja vā purebhattaṃ avaharatu, sve vā, anāgate vā saṃvacchare, natthi visaṅketo; ubhinnampi ocarake vuttanayeneva pārājikaṃ. 在這裡,如果說"在午飯前偷",無論是今天午飯前偷,還是明天,或是未來的一年,都沒有違背約定;兩人都按照前面說的行走者的方式犯波羅夷罪。Sace pana ''ajja purebhattaṃ avaharā''ti vutte sve purebhattaṃ avaharati, ''ajjā''ti niyāmitaṃ taṃ saṅketaṃ atikkamma pacchā avahaṭaṃ hoti. 但如果說"今天午飯前偷",而明天午飯前偷,就是超過了指定為"今天"的約定而後來偷的。Sace ''sve purebhattaṃ avaharā''ti vutte ajja purebhattaṃ avaharati , ''sve''ti niyāmitaṃ taṃ saṅketaṃ appatvā pure avahaṭaṃ hoti; evaṃ avaharantassa avahārakasseva pārājikaṃ, mūlaṭṭhassa anāpatti. 如果說"明天午飯前偷",而今天午飯前偷,就是在達到指定為"明天"的約定之前偷的;這樣偷的人自己犯波羅夷罪,而指使者無罪。''Sve purebhatta''nti vutte tadaheva vā sve pacchābhattaṃ vā harantopi taṃ saṅketaṃ pure ca pacchā ca haratīti veditabbo. 如果說"明天午飯前",而當天或明天午飯後偷,應該理解為在約定之前和之後偷。Esa nayo pacchābhattarattindivesupi. 這個規則也適用於午飯後、夜晚和白天。Purimayāma-majjhimayāma-pacchimayāma-kāḷajuṇha-māsa-utu-saṃvaccharādivasenāpi cettha saṅketavisaṅketatā veditabbā. 根據初夜、中夜、后夜、黑月、白月、月份、季節、年等也應理解約定和違背約定。''Purebhattaṃ harā''ti vutte ''purebhattameva harissāmī''ti vāyamantassa pacchābhattaṃ hoti; ettha kathanti? 如果說"午飯前偷",而想"我一定會在午飯前偷"但結果在午飯後偷了;這種情況如何?Mahāsumatthero tāva āha – ''purebhattapayogova eso, tasmā mūlaṭṭho na muccatī''ti. 大善長老首先說:"這仍然是午飯前的行為,所以指使者不能免罪。"Mahāpadumatthero panāha – ''kālaparicchedaṃ atikkantattā visaṅketaṃ, tasmā mūlaṭṭho muccatī''ti. 但大蓮花長老說:"因為超過了時間限制所以是違背約定,所以指使者可以免罪。" Saṅketakammakathā niṭṭhitā. 關於約定行為的討論結束。 Nimittakammakathā 120.Nimittakammanti saññuppādanatthaṃ kassaci nimittassa karaṇaṃ, taṃ ''akkhiṃ vā nikhaṇissāmī''tiādinā nayena tidhā vuttaṃ. 暗示行為是指爲了產生認知而做某種標記,它以"我會眨眼"等方式說了三種。Aññampi panettha hatthalaṅghana-pāṇippahāraaṅguliphoṭana-gīvunnāmana-ukkāsanādianekappakāraṃ saṅgahetabbaṃ. 此外,這裡還應包括揮手、拍手、打響指、仰頭、咳嗽等多種方式。Sesamettha saṅketakamme vuttanayamevāti. 其餘的與約定行為中所說的方法相同。 Nimittakammakathā niṭṭhitā. 關於暗示行為的討論結束。 Āṇattikathā. 關於命令的討論。

  1. Idāni etesveva saṅketakammanimittakammesu asammohatthaṃ 『『bhikkhu bhikkhuṃ āṇāpetī』』tiādimāha. Tattha so taṃ maññamāno tanti so avahārako yaṃ āṇāpakena nimittasaññaṃ katvā vuttaṃ, taṃ etanti maññamāno tameva avaharati, ubhinnaṃ pārājikaṃ. So taṃ maññamāno aññanti yaṃ avaharāti vuttaṃ, taṃ etanti maññamāno aññaṃ tasmiṃyeva ṭhāne ṭhapitaṃ avaharati, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti āṇāpakena nimittasaññaṃ katvā vuttabhaṇḍaṃ appagghaṃ, idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti evaṃ aññaṃ maññamāno tameva avaharati, ubhinnampi pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti maññati, tañce aññameva hoti, tasseva pārājikaṃ.

Itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhita-dhammarakkhita-saṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kiñci bhaṇḍaṃ katthaci sallakkhetvā tassa haraṇatthāya buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ bhaṇḍaṃ avaharatu, so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato 『『sabbesaṃ āpatti pārājikassā』』ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā.

So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa 『『amhākaṃ ācariyo evaṃ vadati – 『itthannāmaṃ kira bhaṇḍaṃ avahara, tvaṃ kira amhesu ca vīrapuriso』』』ti āroceti, evaṃ tesampi dukkaṭaṃ. Avahārako paṭiggaṇhātīti 『『sādhu harissāmī』』ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ, mahājano hi tena pāpe niyojitoti. So taṃ bhaṇḍanti so ce saṅgharakkhito taṃ bhaṇḍaṃ avaharati, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etena upāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu, sabbesaṃ pārājikameva.

Dutiyavāre – so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā 『『amhākaṃ ācariyo evamāha – 『itthannāmaṃ kira bhaṇḍaṃ avaharā』』』ti āṇāpeti. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti, āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Sace pana so taṃ bhaṇḍaṃ avaharati, āṇāpakassa ca buddharakkhitassa, avahārakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭho.

Idāni etesveva saṅketakammanimittakammesu asammohatthaṃ ''bhikkhu bhikkhuṃ āṇāpetī''tiādimāha. 現在在這些約定行為和暗示行為中，爲了不混淆，提到「比丘命令比丘」。Tattha so taṃ maññamāno tanti so avahārako yaṃ āṇāpakena nimittasaññaṃ katvā vuttaṃ, taṃ etanti maññamāno tameva avaharati, ubhinnaṃ pārājikaṃ. 在這裡，認為「他認為」是指那個行為者根據命令者的暗示而說的，他認為是那個物品，實際上他拿的就是那個物品，雙方都犯波羅夷罪。So taṃ maññamāno aññanti yaṃ avaharāti vuttaṃ, taṃ etanti maññamāno aññaṃ tasmiṃyeva ṭhāne ṭhapitaṃ avaharati, mūlaṭṭhassa anāpatti. 如果他認為是「他認為是另一個」，而拿走的是放在同一地方的另一個物品，則對於命令者無罪。Aññaṃ maññamāno tanti āṇāpakena nimittasaññaṃ katvā vuttabhaṇḍaṃ appagghaṃ, idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti evaṃ aññaṃ maññamāno tameva avaharati, ubhinnampi pārājikaṃ. 如果他認為是「另一個」，而根據命令者的暗示拿走的是放在他旁邊的便宜物品，則雙方都犯波羅夷罪。Aññaṃ maññamāno aññanti purimanayeneva idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti maññati, tañce aññameva hoti, tasseva pārājikaṃ. 如果他認為是「另一個」，而實際上是根據之前的方式認為是放在他旁邊的便宜物品，而他認為的確是另一個物品，則他也犯波羅夷罪。 Itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhita-dhammarakkhita-saṅgharakkhitanāmakā antevāsikā daṭṭhabbā. 在這裡，有一位老師和三個學生，分別名為「佛的保護者」、「法的保護者」和「僧團的保護者」。Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kiñci bhaṇḍaṃ katthaci sallakkhetvā tassa haraṇatthāya buddharakkhitaṃ āṇāpeti. 在這裡，老師會觀察任何物品，並命令「佛的保護者」去拿。Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. 「去吧，佛的保護者，這就是法的保護者的命令。」Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. 「去吧，法的保護者，去拿這個佛的物品。」Itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatūti evaṃ tayā āṇāttenā dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ bhaṇḍaṃ avaharatu, so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. 「去吧，去拿這個佛的物品」，這樣你以法的保護者的身份命令，僧團的保護者去拿這個佛的物品，他在我們中是勇敢的，有能力完成這項任務。Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. 因此，命令老師無疑是輕罪。Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. 如果這個命令按預期執行，而之前提到的輕罪在命令的瞬間發生，那麼就屬於輕罪。Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato ''sabbesaṃ āpatti pārājikassā''ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā. 然後那個物品必然會被拿走，之前提到的「所有人都犯波羅夷罪」，因此在那個瞬間就會成為波羅夷罪，這個原則在任何情況下都應理解。 So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa ''amhākaṃ ācariyo evaṃ vadati – 『itthannāmaṃ kira bhaṇḍaṃ avahara, tvaṃ kira amhesu ca vīrapuriso'''ti āroceti, evaṃ tesampi dukkaṭaṃ. 如果他告訴另一個人，佛的保護者和法的保護者會說：「我們的老師這樣說——『去拿這個佛的物品，你在我們中是勇敢的人』」，他也會犯輕罪。Avahārako paṭiggaṇhātīti ''sādhu harissāmī''ti saṅgharakkhito sampaṭicchati. 行走者會接受「我會好好拿」的命令，僧團的保護者會接受。Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ, mahājano hi tena pāpe niyojitoti. 對於根本的輕罪，只有在僧團的保護下接受老師的命令，因而會犯輕罪，因為大眾會因此而受到影響。So taṃ bhaṇḍanti so ce saṅgharakkhito taṃ bhaṇḍaṃ avaharati, sabbesaṃ catunnampi janānaṃ pārājikaṃ. 如果他拿走這個物品，而他是被僧團保護的，那麼所有四個人都犯波羅夷罪。Na kevalañca catunnaṃ, etena upāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu, sabbesaṃ pārājikameva. 不僅僅是四個人，以這種方式不混淆地命令成百上千的修行者，所有人都犯波羅夷罪。 Dutiyavāre – so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā ''amhākaṃ ācariyo evamāha – 'itthannāmaṃ kira bhaṇḍaṃ avaharā'''ti āṇāpeti. 在第二次中——他命令另一個人，作為老師的命令者，佛的保護者和法的保護者沒有看到，或者想要不執行而向僧團保護者走去，命令「我們的老師這樣說——『去拿這個佛的物品』」。Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. 輕罪是指命令佛的保護者。Paṭiggaṇhāti, āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. 只有在接受命令時，輕罪是指僧團保護者的根本輕罪。Sace pana so taṃ bhaṇḍaṃ avaharati, āṇāpakassa ca buddharakkhitassa, avahārakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. 如果他拿走這個物品，而命令者是佛的保護者，行走者是僧團保護者，那麼雙方都犯波羅夷罪。Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. 由於老師的命令不混淆，因此根本上沒有波羅夷罪。Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. 由於法的保護者不知道，因此所有情況都無罪。Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭho. 但是佛的保護者由於兩者的安全狀態而失去了自我。

Ito paresu catūsu āṇattivāresu paṭhame tāva so gantvā puna paccāgacchatīti bhaṇḍaṭṭhānaṃ gantvā anto ca bahi ca ārakkhaṃ disvā avaharituṃ asakkonto āgacchati. Yadā sakkosi, tadāti kiṃ ajjeva avahaṭaṃ hoti? Gaccha yadā sakkosi tadā naṃ avaharāti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, atthasādhakacetanā nāma maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi avahārako saṭṭhivassātikkamena taṃ bhaṇḍaṃ avaharati, āṇāpako ca antarāyeva kālaṃ vā karoti, hīnāya vā āvattati; assamaṇova hutvā kālaṃ vā karissati, hīnāya vā āvattissati, avahārakassa pana avahārakkhaṇeyeva pārājikaṃ.

Dutiyavāre – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya 『『mā avaharī』』ti

Etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Tatiyavāre – pana sāvitattā mutto. Catutthavāre – tena ca sāvitattā, itarena ca 『『sādhū』』ti sampaṭicchitvā oratattā ubhopi muttāti.

Āṇattikathā niṭṭhitā.

Āpattibhedaṃ

  1. Idāni tattha tattha ṭhānā cāvanavasena vuttassa adinnādānassa aṅgaṃ vatthubhedena ca āpattibhedaṃ dassento 『『pañcahi ākārehī』』tiādimāha. Tattha pañcahi ākārehīti pañcahi kāraṇehi; pañcahi aṅgehīti vuttaṃ hoti. Tatrāyaṃ saṅkhepattho – adinnaṃ ādiyantassa 『『parapariggahitañca hotī』』tiādinā nayena vuttehi pañcahākārehi pārājikaṃ hoti, na tato ūnehīti. Tatrime pañca ākārā – parapariggahitaṃ, parapariggahitasaññitā , parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti. Ito parehi pana dvīhi vārehi lahuke parikkhāre vatthubhedena thullaccayañca dukkaṭañca dassitaṃ.

125.『『Chahākārehī』』tiādinā nayena vuttavārattaye pana na sakasaññitā, na vissāsaggāhitā, na tāvakālikatā, parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti evaṃ cha ākārā veditabbā. Vatthubhedena panetthāpi paṭhamavāre pārājikaṃ. Dutiyatatiyesu thullaccayadukkaṭāni vuttāni. Tato paresu pana tīsu vāresu vijjamānepi vatthubhede vatthussa parehi apariggahitattā dukkaṭameva vuttaṃ. Tatra yadetaṃ 『『na ca parapariggahita』』nti vuttaṃ, taṃ anajjhāvutthakaṃ vā hotu chaḍḍitaṃ chinnamūlakaṃ assāmikavatthu, attano santakaṃ vā, ubhayampi 『『na ca parapariggahita』』ntveva saṅkhyaṃ gacchati. Yasmā panettha parapariggahitasaññā ca atthi, theyyacittena ca gahitaṃ, tasmā anāpatti na vuttāti.

Āpattibhedaṃ niṭṭhitaṃ.

Anāpattibhedaṃ

Ito paresu catūsu āṇattivāresu paṭhame tāva so gantvā puna paccāgacchatīti bhaṇḍaṭṭhānaṃ gantvā anto ca bahi ca ārakkhaṃ disvā avaharituṃ asakkonto āgacchati. 在接下來的四個命令中,首先他去了又回來,意思是他去到物品所在地,看到裡外都有守衛,無法偷取就回來了。Yadā sakkosi, tadāti kiṃ ajjeva avahaṭaṃ hoti? Gaccha yadā sakkosi tadā naṃ avaharāti. "你什麼時候能做到,就什麼時候去",難道今天就要偷嗎?去吧,你什麼時候能做到就什麼時候去偷。Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. 這樣再次命令也只是輕罪。Sace pana taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, atthasādhakacetanā nāma maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. 但如果那個物品必定會被偷走,實現目的的意圖就像道果一樣緊隨而至,所以在命令的瞬間就犯了波羅夷罪。Sacepi avahārako saṭṭhivassātikkamena taṃ bhaṇḍaṃ avaharati, āṇāpako ca antarāyeva kālaṃ vā karoti, hīnāya vā āvattati; assamaṇova hutvā kālaṃ vā karissati, hīnāya vā āvattissati, avahārakassa pana avahārakkhaṇeyeva pārājikaṃ. 即使偷盜者六十年後才偷走那個物品,而命令者在這期間死亡或還俗;或者將來會死亡或還俗,對於偷盜者來說在偷盜的瞬間就犯了波羅夷罪。 Dutiyavāre – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya ''mā avaharī''ti Etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. 在第二種情況下 - 由於他說得很慢或對方耳朵不好,沒有聽到"不要偷"這句話,所以最初的命令者沒有免罪。Tatiyavāre – pana sāvitattā mutto. 在第三種情況下 - 因為說出來了所以免罪。Catutthavāre – tena ca sāvitattā, itarena ca ''sādhū''ti sampaṭicchitvā oratattā ubhopi muttāti. 在第四種情況下 - 因為一方說出來了,另一方說"好"並接受了,所以兩人都免罪。 Āṇattikathā niṭṭhitā. 關於命令的討論結束。 Āpattibhedaṃ Idāni tattha tattha ṭhānā cāvanavasena vuttassa adinnādānassa aṅgaṃ vatthubhedena ca āpattibhedaṃ dassento ''pañcahi ākārehī''tiādimāha. 現在爲了說明在各種情況下通過移動而構成的不與取的要素和根據對象的罪行差別,他說"以五種方式"等。Tattha pañcahi ākārehīti pañcahi kāraṇehi; pañcahi aṅgehīti vuttaṃ hoti. 這裡"以五種方式"意思是五個原因;是說五個要素。Tatrāyaṃ saṅkhepattho – adinnaṃ ādiyantassa ''parapariggahitañca hotī''tiādinā nayena vuttehi pañcahākārehi pārājikaṃ hoti, na tato ūnehīti. 這裡的簡要含義是 - 對於拿走未給予之物的人來說,根據"是他人所有"等所說的五個方面構成波羅夷罪,少於這些則不構成。Tatrime pañca ākārā – parapariggahitaṃ, parapariggahitasaññitā , parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti. 這五個方面是 - 他人所有、認為是他人所有、物品是貴重的、有偷盜意圖、移動位置。Ito parehi pana dvīhi vārehi lahuke parikkhāre vatthubhedena thullaccayañca dukkaṭañca dassitaṃ. 接下來的兩段中,對於輕微的物品,根據對象的不同而說明了偷蘭遮罪和突吉羅罪。 125.''Chahākārehī''tiādinā nayena vuttavārattaye pana na sakasaññitā, na vissāsaggāhitā, na tāvakālikatā, parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti evaṃ cha ākārā veditabbā. 在"以六種方式"等所說的三段中,應該理解這六個方面:不認為是自己的、不是借用的、不是暫時的、物品是貴重的、有偷盜意圖、移動位置。Vatthubhedena panetthāpi paṭhamavāre pārājikaṃ. 根據對象的不同,在第一段中是波羅夷罪。Dutiyatatiyesu thullaccayadukkaṭāni vuttāni. 在第二和第三段中說明了偷蘭遮罪和突吉羅罪。Tato paresu pana tīsu vāresu vijjamānepi vatthubhede vatthussa parehi apariggahitattā dukkaṭameva vuttaṃ. 在接下來的三段中,即使對像有所不同,由於對像不為他人所有,所以只說是突吉羅罪。Tatra yadetaṃ ''na ca parapariggahita''nti vuttaṃ, taṃ anajjhāvutthakaṃ vā hotu chaḍḍitaṃ chinnamūlakaṃ assāmikavatthu, attano santakaṃ vā, ubhayampi ''na ca parapariggahita''ntveva saṅkhyaṃ gacchati. 在那裡所說的"不是他人所有",可以是無人居住的、被拋棄的、失去所有權的無主物,或者是自己的東西,兩者都被算作"不是他人所有"。Yasmā panettha parapariggahitasaññā ca atthi, theyyacittena ca gahitaṃ, tasmā anāpatti na vuttāti. 因為這裡有認為是他人所有的想法,而且是以偷盜的意圖拿走的,所以沒有說無罪。 Āpattibhedaṃ niṭṭhitaṃ. 罪行差別的討論結束。 Anāpattibhedaṃ. 無罪的差別。

  1. Evaṃ vatthuvasena ca cittavasena ca āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento 『『anāpatti sasaññissā』』tiādimāha. Tattha sasaññissāti sakasaññissa, 『『mayhaṃ santakaṃ idaṃ bhaṇḍa』』nti evaṃ sasaññissa parabhaṇḍampi gaṇhato gahaṇe anāpatti, gahitaṃ pana puna dātabbaṃ. Sace sāmikehi 『『dehī』』ti vutto na deti, tesaṃ dhuranikkhepe pārājikaṃ.

Vissāsaggāheti vissāsaggahaṇepi anāpatti. Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ – 『『anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ – sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano』』ti (mahāva. 356). Tattha sandiṭṭhoti diṭṭhamattakamitto, sambhattoti daḷhamitto, ālapitoti 『『mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī』』ti vutto. Jīvatīti anuṭṭhānaseyyāya sayitopi yāva jīvitindriyupacchedaṃ na pāpuṇāti. Gahite ca attamanoti gahite tuṭṭhacitto hoti, evarūpassa santakaṃ 『『gahite me attamano bhavissatī』』ti jānantena gahetuṃ vaṭṭati. Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni. Vissāsaggāho pana tīhi aṅgehi ruhati – sandiṭṭho, jīvati, gahite attamano; sambhatto, jīvati, gahite attamano; ālapito, jīvati, gahite attamanoti.

Yo pana na jīvati, na ca gahite attamano hoti; tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. Anattamanassa santakaṃ tasseva dātabbaṃ. Yo pana paṭhamaṃyeva 『『suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā』』ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, paccāharāpetuṃ na labhati. Yopi adātukāmo cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. Yo pana 『『mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā』』ti vutte 『『gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, pākatikaṃ kātuṃ vaṭṭatī』』ti vadati. Ayaṃ paccāharāpetuṃ labhati.

Tāvakāliketi 『『paṭidassāmi paṭikarissāmī』』ti evaṃ gaṇhantassa tāvakālikepi gahaṇe anāpatti. Gahitaṃ pana sace bhaṇḍasāmiko puggalo vā gaṇo vā 『『tuyhevetaṃ hotū』』ti anujānāti, iccetaṃ kusalaṃ. No ce anujānāti, āharāpente dātabbaṃ. Saṅghasantakaṃ pana paṭidātumeva vaṭṭati.

Petapariggaheti ettha pana pettivisaye upapannāpi kālaṃ katvā tasmiṃyeva attabhāve nibbattāpi cātumahārājikādayo devāpi sabbe 『『petā』』 tveva saṅkhyaṃ gatā, tesaṃ pariggahe anāpatti. Sacepi hi sakko devarājā āpaṇaṃ pasāretvā nisinno hoti, dibbacakkhuko ca bhikkhu taṃ ñatvā attano cīvaratthāya satasahassagghanakampi sāṭakaṃ tassa 『『mā gaṇha, mā gaṇhā』』ti vadantassāpi gahetvā gacchati, vaṭṭati. Devatā pana uddissa balikammaṃ karontehi rukkhādīsu laggitasāṭake vattabbameva natthi.

Evaṃ vatthuvasena ca cittavasena ca āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento ''anāpatti sasaññissā''tiādimāha. 這樣根據對像和心態說明了罪行的差別后,現在爲了說明無罪的差別,他說"對認為是自己的無罪"等。Tattha sasaññissāti sakasaññissa, ''mayhaṃ santakaṃ idaṃ bhaṇḍa''nti evaṃ sasaññissa parabhaṇḍampi gaṇhato gahaṇe anāpatti, gahitaṃ pana puna dātabbaṃ. 這裡"認為是自己的"是指認為是自己的,如"這個物品是我的",即使拿走他人的物品也無罪,但拿走的物品必須再還回去。Sace sāmikehi ''dehī''ti vutto na deti, tesaṃ dhuranikkhepe pārājikaṃ. 如果被物主說"給我"卻不給,在他們放棄時就犯波羅夷罪。 Vissāsaggāheti vissāsaggahaṇepi anāpatti. 對於親密的借用也無罪。Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ – ''anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ – sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano''ti (mahāva. 356). 親密借用的特徵應該根據這段經文來了解:"比丘們,我允許具備五種條件的人親密借用 - 是熟人,是親密的朋友,被告知可以借用,還活著,拿走時歡喜。"Tattha sandiṭṭhoti diṭṭhamattakamitto, sambhattoti daḷhamitto, ālapitoti ''mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī''ti vutto. 這裡"熟人"是指見過面的朋友,"親密的朋友"是指親密的朋友,"被告知可以借用"是指被說"我的東西你想要什麼就拿什麼,不需要問就可以拿"。Jīvatīti anuṭṭhānaseyyāya sayitopi yāva jīvitindriyupacchedaṃ na pāpuṇāti. "還活著"是指即使躺在床上不能起來,只要生命沒有中斷。Gahite ca attamanoti gahite tuṭṭhacitto hoti, evarūpassa santakaṃ ''gahite me attamano bhavissatī''ti jānantena gahetuṃ vaṭṭati. "拿走時歡喜"是指拿走時心裡高興,知道"拿走時他會高興"就可以拿走這樣的人的東西。Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni. 這五個條件是以全面概括的方式說的。Vissāsaggāho pana tīhi aṅgehi ruhati – sandiṭṭho, jīvati, gahite attamano; sambhatto, jīvati, gahite attamano; ālapito, jīvati, gahite attamanoti. 但親密借用只要具備三個條件就可以 - 熟人、還活著、拿走時歡喜;親密的朋友、還活著、拿走時歡喜;被告知可以借用、還活著、拿走時歡喜。 Yo pana na jīvati, na ca gahite attamano hoti; tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. 但如果他已經死了,或者拿走時不高興;即使是親密借用拿走的他的東西也必須還回去。Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. 歸還時,如果是死者的財產,應該給予對他的財產有權力的在家人或出家人。Anattamanassa santakaṃ tasseva dātabbaṃ. 不高興者的東西應該歸還給他本人。Yo pana paṭhamaṃyeva ''suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā''ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, paccāharāpetuṃ na labhati. 但如果一開始就說"你拿我的東西做得很好"或者心裡認可,之後因為某些原因生氣,也不能要求歸還。Yopi adātukāmo cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. 即使不想給,但心裡默許,不說什麼,也不能要求歸還。Yo pana ''mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā''ti vutte ''gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, pākatikaṃ kātuṃ vaṭṭatī''ti vadati. Ayaṃ paccāharāpetuṃ labhati. 但如果有人說"我拿了或用了你的東西",對方回答"拿了或用了都行,但我因為某些原因保留了,應該恢復原狀",這種人可以要求歸還。 Tāvakāliketi ''paṭidassāmi paṭikarissāmī''ti evaṃ gaṇhantassa tāvakālikepi gahaṇe anāpatti. "臨時借用"是指以"我會歸還,我會補償"的方式暫時拿走,這樣也無罪。Gahitaṃ pana sace bhaṇḍasāmiko puggalo vā gaṇo vā ''tuyhevetaṃ hotū''ti anujānāti, iccetaṃ kusalaṃ. 但如果拿走後,物品的主人個人或團體說"就給你吧",這樣很好。No ce anujānāti, āharāpente dātabbaṃ. 如果不同意,要求歸還時就應該給。Saṅghasantakaṃ pana paṭidātumeva vaṭṭati. 但是僧團的物品必須歸還。 Petapariggaheti ettha pana pettivisaye upapannāpi kālaṃ katvā tasmiṃyeva attabhāve nibbattāpi cātumahārājikādayo devāpi sabbe ''petā'' tveva saṅkhyaṃ gatā, tesaṃ pariggahe anāpatti. "鬼的物品"在這裡包括投生到鬼界的、死後重生在同一境界的、四大天王天等的天神,都被算作"鬼",拿他們的東西無罪。Sacepi hi sakko devarājā āpaṇaṃ pasāretvā nisinno hoti, dibbacakkhuko ca bhikkhu taṃ ñatvā attano cīvaratthāya satasahassagghanakampi sāṭakaṃ tassa ''mā gaṇha, mā gaṇhā''ti vadantassāpi gahetvā gacchati, vaṭṭati. 即使是帝釋天王在商店裡坐著,有天眼的比丘知道后爲了自己的衣服,即使對方說"不要拿,不要拿",也拿走了價值十萬的布料,這都是允許的。Devatā pana uddissa balikammaṃ karontehi rukkhādīsu laggitasāṭake vattabbameva natthi. 至於為供奉神靈而掛在樹等處的布料,就更不用說了。

Tiracchānagatapariggaheti tiracchānagatānampi pariggahe anāpatti. Sacepi hi nāgarājā vā supaṇṇamāṇavako vā manussarūpena āpaṇaṃ pasāreti, tato cassa santakaṃ koci bhikkhu purimanayeneva gahetvā gacchati, vaṭṭati. Sīho vā byaggho vā migamahiṃsādayo vadhitvā khādanto jighacchāpīḷito āditova na vāretabbo. Anatthampi hi kareyya. Yadi pana thoke khāyite vāretuṃ sakkoti, vāretvā gahetuṃ vaṭṭati. Senādayopi āmisaṃ gahetvā gacchante pātāpetvā gaṇhituṃ vaṭṭati.

Paṃsukūlasaññissāti assāmikaṃ 『『idaṃ paṃsukūla』』nti evaṃsaññissāpi gahaṇe anāpatti. Sace pana taṃ sassāmikaṃ hoti, āharāpente dātabbaṃ . Ummattakassāti pubbe vuttappakārassa ummattakassāpi anāpatti. Ādikammikassāti idha dhaniyo ādikammiko, tassa anāpatti. Avasesānaṃ pana rajakabhaṇḍikādicorānaṃ chabbaggiyādīnaṃ āpattiyevāti.

Anāpattibhedaṃ niṭṭhitaṃ.

Padabhājanīyavaṇṇanā niṭṭhitā.

Pakiṇṇakakathā

Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cāti.

Imasmiṃ pana pakiṇṇake idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – sāhatthikaṃ kāyato ca cittato ca samuṭṭhāti, āṇattikaṃ vācato ca cittato ca samuṭṭhāti, sāhatthikāṇattikaṃ kāyato ca vācato ca cittato ca samuṭṭhāti. Kiriyāsamuṭṭhānañca, karontoyeva hi etaṃ āpajjati na akaronto. 『『Adinnaṃ ādiyāmī』』ti saññāya abhāvena muccanato saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tuṭṭho vā bhīto vā majjhatto vā taṃ āpajjatīti tivedananti sabbaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ.

Pakiṇṇakakathā niṭṭhitā.

Vinītavatthuvaṇṇanā

  1. Vinītavatthukathāsu chabbaggiyavatthu anupaññattiyaṃ vuttameva.

Dutiyavatthumhi – cittaṃ nāma puthujjanānaṃ rāgādivasena pakatiṃ vijahitvā dhāvati sandhāvati vidhāvati. Sace bhagavā kāyavacīdvārabhedaṃ vināpi cittuppādamattena āpattiṃ paññapeyya, ko sakkuṇeyya anāpattikaṃ attānaṃ kātuṃ! Tenāha – 『『anāpatti bhikkhu cittuppāde』』ti. Cittavasikena pana na bhavitabbaṃ, paṭisaṅkhānabalena cittaṃ nivāretabbamevāti.

133-4. Āmasana-phandāpana-ṭhānācāvanavatthūni uttānatthāneva. Tato parāni ca theyyacitto bhūmito aggahesīti vatthupariyosānāni.

  1. Niruttipathavatthusmiṃ 1.329 ādiyīti gaṇhi, 『『corosi tva』』nti parāmasi. Itaro pana 『『kena avahaṭa』』nti vutte 『『mayā avahaṭa』』nti pucchāsabhāgena paṭiññaṃ adāsi. Yadi hi itarena 『『kena gahitaṃ, kena apanītaṃ, kena ṭhapita』』nti vuttaṃ abhavissa, atha ayampi 『『mayā gahitaṃ, apanītaṃ, ṭhapita』』nti vā vadeyya. Mukhaṃ nāma bhuñjanatthāya ca kathanatthāya ca kataṃ, theyyacittaṃ pana vinā avahāro natthi. Tenāha bhagavā – 『『anāpatti bhikkhu niruttipathe』』ti. Vohāravacanamatte anāpattīti attho. Tato paraṃ veṭhanavatthu pariyosānaṃ sabbaṃ uttānatthameva.

Tiracchānagatapariggaheti tiracchānagatānampi pariggahe anāpatti. 對於動物的物品,拿動物的東西也無罪。Sacepi hi nāgarājā vā supaṇṇamāṇavako vā manussarūpena āpaṇaṃ pasāreti, tato cassa santakaṃ koci bhikkhu purimanayeneva gahetvā gacchati, vaṭṭati. 即使是龍王或金翅鳥幻化成人形開店,比丘按前面說的方式拿走他的東西離開,也是允許的。Sīho vā byaggho vā migamahiṃsādayo vadhitvā khādanto jighacchāpīḷito āditova na vāretabbo. 獅子或老虎殺死鹿牛等動物正在吃時,如果飢餓難耐,一開始就不應該阻止。Anatthampi hi kareyya. 因為可能會造成傷害。Yadi pana thoke khāyite vāretuṃ sakkoti, vāretvā gahetuṃ vaṭṭati. 但如果吃了一點后可以阻止,阻止后拿走是允許的。Senādayopi āmisaṃ gahetvā gacchante pātāpetvā gaṇhituṃ vaṭṭati. 對於鷹等帶著食物離開的,讓它掉下來拿走也是允許的。 Paṃsukūlasaññissāti assāmikaṃ ''idaṃ paṃsukūla''nti evaṃsaññissāpi gahaṇe anāpatti. "認為是糞掃衣"是指對無主的物品認為"這是糞掃衣",這樣拿走也無罪。Sace pana taṃ sassāmikaṃ hoti, āharāpente dātabbaṃ . 但如果它有主人,要求歸還時就應該給。Ummattakassāti pubbe vuttappakārassa ummattakassāpi anāpatti. "瘋狂者"是指前面提到的那種瘋狂的人也無罪。Ādikammikassāti idha dhaniyo ādikammiko, tassa anāpatti. "第一個犯戒者"是指這裡的達尼亞是第一個犯戒的人,他無罪。Avasesānaṃ pana rajakabhaṇḍikādicorānaṃ chabbaggiyādīnaṃ āpattiyevāti. 但其餘的洗衣賊等六群比丘等人是有罪的。 Anāpattibhedaṃ niṭṭhitaṃ. 無罪的差別討論結束。 Padabhājanīyavaṇṇanā niṭṭhitā. 詞義解釋結束。 Pakiṇṇakakathā 雜項討論 Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ; Lokavajjañca kammañca, kusalaṃ vedanāya cāti. 起因和行為,以及想法和心態; 世間過失和業,善巧和感受。 Imasmiṃ pana pakiṇṇake idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – sāhatthikaṃ kāyato ca cittato ca samuṭṭhāti, āṇattikaṃ vācato ca cittato ca samuṭṭhāti, sāhatthikāṇattikaṃ kāyato ca vācato ca cittato ca samuṭṭhāti. 在這個雜項中,這條學處有三種起因 - 親手做的從身體和心產生,命令做的從語言和心產生,親手做和命令做的從身體、語言和心產生。Kiriyāsamuṭṭhānañca, karontoyeva hi etaṃ āpajjati na akaronto. 是行為起因,因為只有做了才會犯戒,不做就不會犯。''Adinnaṃ ādiyāmī''ti saññāya abhāvena muccanato saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tuṭṭho vā bhīto vā majjhatto vā taṃ āpajjatīti tivedananti sabbaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ. 由於沒有"我在拿未給予之物"的想法而免罪,所以是想解脫,是有心的,是世間過失,是身業,是語業,是不善心,無論是高興、害怕還是平靜都會犯戒,所以是三種感受,這一切都應該按照第一條學處所說的方式理解。 Pakiṇṇakakathā niṭṭhitā. 雜項討論結束。 Vinītavatthuvaṇṇanā 訓誡事例的解釋 Vinītavatthukathāsu chabbaggiyavatthu anupaññattiyaṃ vuttameva. 在訓誡事例的討論中,六群比丘的事例在附隨規定中已經說過了。 Dutiyavatthumhi – cittaṃ nāma puthujjanānaṃ rāgādivasena pakatiṃ vijahitvā dhāvati sandhāvati vidhāvati. 在第二個事例中 - 凡夫的心會因為貪慾等而離開本性,奔跑、到處奔跑、亂跑。Sace bhagavā kāyavacīdvārabhedaṃ vināpi cittuppādamattena āpattiṃ paññapeyya, ko sakkuṇeyya anāpattikaṃ attānaṃ kātuṃ! 如果世尊規定即使沒有身語門的破壞,僅僅心念生起就構成犯戒,誰能讓自己不犯戒呢!Tenāha – ''anāpatti bhikkhu cittuppāde''ti. 因此他說:"比丘,對於心念生起無罪。"Cittavasikena pana na bhavitabbaṃ, paṭisaṅkhānabalena cittaṃ nivāretabbamevāti. 但不應該被心控制,應該以反省的力量來制止心。 133-4. Āmasana-phandāpana-ṭhānācāvanavatthūni uttānatthāneva. 觸控、搖動、移出位置的事例意思很明顯。Tato parāni ca theyyacitto bhūmito aggahesīti vatthupariyosānāni. 之後直到"以偷盜心從地上拿起"為止的事例也是如此。 Niruttipathavatthusmiṃ 1.329 ādiyīti gaṇhi, ''corosi tva''nti parāmasi. 在詞語用法的事例中,"拿"是指拿走,"你是賊"是指指控。Itaro pana ''kena avahaṭa''nti vutte ''mayā avahaṭa''ti pucchāsabhāgena paṭiññaṃ adāsi. 另一個人被問"誰拿走的"時回答"我拿走的",只是回答問題而已。Yadi hi itarena ''kena gahitaṃ, kena apanītaṃ, kena ṭhapita''nti vuttaṃ abhavissa, atha ayampi ''mayā gahitaṃ, apanītaṃ, ṭhapita''nti vā vadeyya. 如果對方問"誰拿的,誰帶走的,誰放的",那麼這個人也會說"我拿的,我帶走的,我放的"。Mukhaṃ nāma bhuñjanatthāya ca kathanatthāya ca kataṃ, theyyacittaṃ pana vinā avahāro natthi. 嘴是爲了吃飯和說話而造的,但沒有偷盜心就沒有偷盜。Tenāha bhagavā – ''anāpatti bhikkhu niruttipathe''ti. 因此世尊說:"比丘,對於詞語用法無罪。"Vohāravacanamatte anāpattīti attho. 意思是僅僅在言語表達上無罪。Tato paraṃ veṭhanavatthu pariyosānaṃ sabbaṃ uttānatthameva. 從這之後到包裹的事例結束,所有的意思都很明顯。

  1. Abhinnasarīravatthusmiṃ adhivatthoti sāṭakataṇhāya tasmiṃyeva sarīre nibbatto. Anādiyantoti tassa vacanaṃ agaṇhanto, ādaraṃ vā akaronto. Taṃ sarīraṃ uṭṭhahitvāti peto attano ānubhāvena taṃ sarīraṃ uṭṭhāpesi. Tena vuttaṃ – 『『taṃ sarīraṃ uṭṭhahitvā』』ti. Dvāraṃ thakesīti bhikkhussa susānasamīpeyeva vihāro, tasmā bhīrukajātiko bhikkhu khippameva tattha pavisitvā dvāraṃ thakesi. Tattheva paripatīti dvāre thakite peto sāṭake nirālayo hutvā taṃ sarīraṃ pahāya yathākammaṃ gato, tasmā taṃ sarīraṃ tattheva paripati, patitanti vuttaṃ hoti.

Abhinne sarīreti abbhuṇhe allasarīre paṃsukūlaṃ na gahetabbaṃ, gaṇhantassa evarūpā upaddavā honti, dukkaṭañca āpajjati. Bhinne pana gahetuṃ vaṭṭati. Kittāvatā pana bhinnaṃ hoti? Kāka-kulala-soṇa-siṅgālādīhi mukhatuṇḍakena vā dāṭhāya vā īsakaṃ phālitamattenāpi. Yassa pana patato ghaṃsanena chavimattaṃ chinnaṃ hoti, cammaṃ acchinnaṃ, etaṃ abhinnameva; camme pana chinne bhinnaṃ. Yassāpi sajīvakāleyeva pabhinnā gaṇḍakuṭṭhapiḷakā vā vaṇo vā hoti, idampi bhinnaṃ. Tatiyadivasato pabhuti uddhumātakādibhāvena kuṇapabhāvaṃ upagatampi bhinnameva. Sabbena sabbaṃ pana abhinnepi susānagopakehi vā aññehi vā manussehi gāhāpetuṃ vaṭṭati. No ce aññaṃ labhati, satthakena vā kenaci vā vaṇaṃ katvā gahetabbaṃ. Visabhāgasarīre pana satiṃ upaṭṭhapetvā samaṇasaññaṃ uppādetvā sīse vā hatthapādapiṭṭhiyaṃ vā vaṇaṃ katvā gahetuṃ vaṭṭati.

Kusasaṅkāmanavatthukathā

Abhinnasarīravatthusmiṃ adhivatthoti sāṭakataṇhāya tasmiṃyeva sarīre nibbatto. 在未分解的屍體事例中,"附著"是指因對布料的渴愛而投生在那個身體中。Anādiyantoti tassa vacanaṃ agaṇhanto, ādaraṃ vā akaronto. "不理會"是指不接受他的話,或不尊重。Taṃ sarīraṃ uṭṭhahitvāti peto attano ānubhāvena taṃ sarīraṃ uṭṭhāpesi. "那個身體站起來"是指鬼以自己的力量使那個身體站起來。Tena vuttaṃ – ''taṃ sarīraṃ uṭṭhahitvā''ti. 因此說"那個身體站起來"。Dvāraṃ thakesīti bhikkhussa susānasamīpeyeva vihāro, tasmā bhīrukajātiko bhikkhu khippameva tattha pavisitvā dvāraṃ thakesi. "關上門"是指比丘的住處就在墓地附近,所以膽小的比丘很快就進去關上了門。Tattheva paripatīti dvāre thakite peto sāṭake nirālayo hutvā taṃ sarīraṃ pahāya yathākammaṃ gato, tasmā taṃ sarīraṃ tattheva paripati, patitanti vuttaṃ hoti. "就倒在那裡"是指門關上后,鬼對布料失去了執著,放棄那個身體隨業而去,所以那個身體就倒在那裡,意思是說倒下了。 Abhinne sarīreti abbhuṇhe allasarīre paṃsukūlaṃ na gahetabbaṃ, gaṇhantassa evarūpā upaddavā honti, dukkaṭañca āpajjati. "未分解的屍體"是指在溫熱潮濕的屍體上不應拿走糞掃衣,拿的人會遇到這樣的麻煩,而且犯突吉羅罪。Bhinne pana gahetuṃ vaṭṭati. 但在分解的屍體上可以拿。Kittāvatā pana bhinnaṃ hoti? 什麼程度算是分解呢?Kāka-kulala-soṇa-siṅgālādīhi mukhatuṇḍakena vā dāṭhāya vā īsakaṃ phālitamattenāpi. 被烏鴉、鷹、狗、豺狼等用嘴或牙齒稍微撕裂一點就算。Yassa pana patato ghaṃsanena chavimattaṃ chinnaṃ hoti, cammaṃ acchinnaṃ, etaṃ abhinnameva; camme pana chinne bhinnaṃ. 如果只是因跌倒而擦破了表皮,而面板沒破,這仍算未分解;但如果面板破了就算分解。Yassāpi sajīvakāleyeva pabhinnā gaṇḍakuṭṭhapiḷakā vā vaṇo vā hoti, idampi bhinnaṃ. 即使是生前就有破裂的麻風瘡或傷口,這也算分解。Tatiyadivasato pabhuti uddhumātakādibhāvena kuṇapabhāvaṃ upagatampi bhinnameva. 從第三天開始因膨脹等成為屍體狀態的也算分解。Sabbena sabbaṃ pana abhinnepi susānagopakehi vā aññehi vā manussehi gāhāpetuṃ vaṭṭati. 但即使完全未分解,也可以讓墓地守衛或其他人去拿。No ce aññaṃ labhati, satthakena vā kenaci vā vaṇaṃ katvā gahetabbaṃ. 如果找不到其他人,可以用刀或其他東西弄個傷口然後拿。Visabhāgasarīre pana satiṃ upaṭṭhapetvā samaṇasaññaṃ uppādetvā sīse vā hatthapādapiṭṭhiyaṃ vā vaṇaṃ katvā gahetuṃ vaṭṭati. 但對於異性的屍體,應保持正念,生起沙門想,在頭部或手腳背上弄個傷口后拿走是允許的。 Kusasaṅkāmanavatthukathā 草竹橋事例的討論

  1. Tadanantare vatthusmiṃ kusaṃ saṅkāmetvā cīvaraṃ aggahesīti pubbe 『『ādiyeyyā』』ti imassa padassa atthavaṇṇanāyaṃ nāmamattena dassitesu theyyāvahāra-pasayhāvahāra-parikappāvahārapaacchannāvahāra-kusāvahāresu kusāvahārena avaharīti attho.

Imesaṃ pana avahārānaṃ evaṃ nānattaṃ veditabbaṃ – yo hi koci sassāmikaṃ bhaṇḍaṃ rattibhāge vā divasabhāge vā sandhicchedādīni katvā adissamāno avaharati, kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro 『『theyyāvahāro』』ti veditabbo.

Yo pana pare pasayha balasā abhibhuyya, atha vā pana santajjetvā bhayaṃ dassetvā tesaṃ santakaṃ gaṇhāti, panthaghāta-gāmaghātādīni karontā dāmarikacorā viya kodhavasena paragharavilopaṃ karontā attano pattabalito ca adhikaṃ balakkārena gaṇhantā rāja-rājamahāmattādayo viya; tassevaṃ gaṇhato avahāro 『『pasayhāvahāro』』ti veditabbo.

Parikappetvā gaṇhato pana avahāro 『『parikappāvahāro』』ti vuccati, so bhaṇḍaparikappa-okāsaparikappavasena duvidho . Tatrāyaṃ bhaṇḍaparikappo – idhekacco sāṭakatthiko antogabbhaṃ pavisitvā 『『sace sāṭako bhavissati, gaṇhissāmi; sace suttaṃ, na gaṇhissāmī』』ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, sāṭako ce tatra hoti, uddhāreyeva pārājikaṃ. Suttaṃ ce hoti, rakkhati. Bahi nīharitvā muñcitvā 『『sutta』』nti ñatvā puna āharitvā yathāṭhāne ṭhapeti, rakkhatiyeva. 『『Sutta』』nti ñatvāpi 『『yaṃ laddhaṃ, taṃ gahetabba』』nti gacchati, padavārena kāretabbo. Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. 『『Coro, coro』』ti sāmikehi pariyuṭṭhito chaḍḍetvā palāyati, rakkhati. Sāmikā taṃ disvā gaṇhanti, iccetaṃ kusalaṃ. Añño ce koci gaṇhāti, bhaṇḍadeyyaṃ. Atha nivattesu sāmikesu sayameva taṃ disvā 『『pagevetaṃ mayā nīhaṭaṃ, mama dāni santaka』』nti gaṇhāti, rakkhati; bhaṇḍadeyyaṃ pana hoti. 『『Sace suttaṃ bhavissati, gaṇhissāmi; sace sāṭako, na gaṇhissāmi. Sace sappi bhavissati, gaṇhissāmi; sace telaṃ, na gaṇhissāmī』』tiādinā nayena parikappetvā gaṇhantassāpi eseva nayo.

Mahāpaccariyādīsu pana 『『sāṭakatthikopi sāṭakapasibbakameva gahetvā nikkhanto bahi ṭhatvā muñcitvā 『sāṭako aya』nti disvā gacchanto paduddhāreneva kāretabbo』』ti vuttaṃ. Ettha pana 『『sace sāṭako bhavissati, gaṇhissāmī』』ti parikappitattā parikappo dissati, disvā haṭattā parikappāvahāro na dissati. Mahāaṭṭhakathāyaṃ pana yaṃ parikappitaṃ taṃ adiṭṭhaṃ parikappitabhāve ṭhitaṃyeva uddharantassa avahāro vutto, tasmā tattha parikappāvahāro dissati. 『『Taṃ maññamāno taṃ avaharī』』ti pāḷiyā ca sametīti. Tattha yvāyaṃ 『『sace sāṭako bhavissati, gaṇhissāmī』』tiādinā nayena pavatto parikappo, ayaṃ 『『bhaṇḍaparikappo』』 nāma.

Tadanantare vatthusmiṃ kusaṃ saṅkāmetvā cīvaraṃ aggahesīti pubbe ''ādiyeyyā''ti imassa padassa atthavaṇṇanāyaṃ nāmamattena dassitesu theyyāvahāra-pasayhāvahāra-parikappāvahārapaacchannāvahāra-kusāvahāresu kusāvahārena avaharīti attho. 在接下來的事例中,"移動草然後拿走衣服"的意思是,在之前"拿走"這個詞的意義解釋中僅以名稱提到的偷盜取、強奪取、預謀取、隱藏取、草移取中,以草移取的方式拿走。 Imesaṃ pana avahārānaṃ evaṃ nānattaṃ veditabbaṃ – yo hi koci sassāmikaṃ bhaṇḍaṃ rattibhāge vā divasabhāge vā sandhicchedādīni katvā adissamāno avaharati, kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro ''theyyāvahāro''ti veditabbo. 這些取走方式的區別應該這樣理解 - 任何人在夜間或白天通過破門等方式不被看見地拿走有主人的物品,或者用假秤假錢等欺騙而拿,這樣拿的行為應該理解為"偷盜取"。 Yo pana pare pasayha balasā abhibhuyya, atha vā pana santajjetvā bhayaṃ dassetvā tesaṃ santakaṃ gaṇhāti, panthaghāta-gāmaghātādīni karontā dāmarikacorā viya kodhavasena paragharavilopaṃ karontā attano pattabalito ca adhikaṃ balakkārena gaṇhantā rāja-rājamahāmattādayo viya; tassevaṃ gaṇhato avahāro ''pasayhāvahāro''ti veditabbo. 但是用武力壓制他人,或者威脅恐嚇而拿走他們的東西,就像在路上或村莊搶劫的強盜一樣,或者因憤怒而搶劫他人家庭,或者像國王大臣等用超過自己權力的強制手段拿走的;這樣拿的行為應該理解為"強奪取"。 Parikappetvā gaṇhato pana avahāro ''parikappāvahāro''ti vuccati, so bhaṇḍaparikappa-okāsaparikappavasena duvidho . 預先計劃而拿的行為被稱為"預謀取",它分為對物品的預謀和對地點的預謀兩種。Tatrāyaṃ bhaṇḍaparikappo – idhekacco sāṭakatthiko antogabbhaṃ pavisitvā ''sace sāṭako bhavissati, gaṇhissāmi; sace suttaṃ, na gaṇhissāmī''ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, sāṭako ce tatra hoti, uddhāreyeva pārājikaṃ. 其中對物品的預謀是這樣的 - 這裡有人想要衣服,進入房間后想:"如果是衣服我就拿,如果是線我就不拿",這樣預謀后在黑暗中拿起包裹,如果裡面是衣服,在拿起的瞬間就犯波羅夷罪。Suttaṃ ce hoti, rakkhati. 如果是線,則無罪。Bahi nīharitvā muñcitvā ''sutta''nti ñatvā puna āharitvā yathāṭhāne ṭhapeti, rakkhatiyeva. 拿出來打開后發現是線,再拿回去放回原處,仍然無罪。''Sutta''nti ñatvāpi ''yaṃ laddhaṃ, taṃ gahetabba''nti gacchati, padavārena kāretabbo. 明知是線卻想"得到什麼就拿什麼"而離開,應該按腳步數來判罪。Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. 放在地上再拿起,在拿起時犯波羅夷罪。''Coro, coro''ti sāmikehi pariyuṭṭhito chaḍḍetvā palāyati, rakkhati. 被物主喊"賊,賊"而追趕,扔掉逃跑,則無罪。Sāmikā taṃ disvā gaṇhanti, iccetaṃ kusalaṃ. 物主看到后拿回去,這樣很好。Añño ce koci gaṇhāti, bhaṇḍadeyyaṃ. 如果別人拿走,則應賠償。Atha nivattesu sāmikesu sayameva taṃ disvā ''pagevetaṃ mayā nīhaṭaṃ, mama dāni santaka''nti gaṇhāti, rakkhati; bhaṇḍadeyyaṃ pana hoti. 如果物主離開后,自己看到想"這是我早先拿出來的,現在是我的"而拿走,無罪;但應該賠償。''Sace suttaṃ bhavissati, gaṇhissāmi; sace sāṭako, na gaṇhissāmi. Sace sappi bhavissati, gaṇhissāmi; sace telaṃ, na gaṇhissāmī''tiādinā nayena parikappetvā gaṇhantassāpi eseva nayo. 以"如果是線我就拿,如果是衣服我就不拿。如果是酥油我就拿,如果是油我就不拿"等方式預謀而拿的,也是同樣的道理。 Mahāpaccariyādīsu pana ''sāṭakatthikopi sāṭakapasibbakameva gahetvā nikkhanto bahi ṭhatvā muñcitvā 'sāṭako aya'nti disvā gacchanto paduddhāreneva kāretabbo''ti vuttaṃ. 但在大葉經等中說:"即使想要衣服的人,拿著裝衣服的包裹出來,站在外面打開看到'這是衣服'而離開,也應該按腳步數來判罪。"Ettha pana ''sace sāṭako bhavissati, gaṇhissāmī''ti parikappitattā parikappo dissati, disvā haṭattā parikappāvahāro na dissati. 這裡因為"如果是衣服我就拿"而有預謀,所以可以看到預謀,但因為看到后才拿走,所以看不到預謀取。Mahāaṭṭhakathāyaṃ pana yaṃ parikappitaṃ taṃ adiṭṭhaṃ parikappitabhāve ṭhitaṃyeva uddharantassa avahāro vutto, tasmā tattha parikappāvahāro dissati. 但在大註釋書中說,對預謀的東西在未看到時保持預謀狀態而拿起的行為是偷盜,所以在那裡可以看到預謀取。''Taṃ maññamāno taṃ avaharī''ti pāḷiyā ca sametīti. 這與"認為是那個而拿走"的經文也相符。Tattha yvāyaṃ ''sace sāṭako bhavissati, gaṇhissāmī''tiādinā nayena pavatto parikappo, ayaṃ ''bhaṇḍaparikappo'' nāma. 其中像"如果是衣服我就拿"這樣的預謀,這被稱為"對物品的預謀"。

Okāsaparikappo pana evaṃ veditabbo – idhekacco lolabhikkhu parapariveṇaṃ vā kulagharaṃ vā araññe kammantasālaṃ vā pavisitvā tattha kathāsallāpena nisinno kiñci lobhaneyyaṃ parikkhāraṃ oloketi, olokento ca pana disvā dvārapamukhaheṭṭhāpāsādapariveṇadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā 『『sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi; no ce passissanti, harissāmī』』ti parikappeti. Tassa taṃ ādāya parikappitaparicchedaṃ atikkantamatte pārājikaṃ. Sace upacārasīmaṃ parikappeti, tadabhimukhova gacchanto kammaṭṭhānādīni manasi karonto vā aññavihito vā asatiyā upacārasīmaṃ atikkamati, bhaṇḍadeyyaṃ. Athāpissa taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, bhaṇḍadeyyameva. Keci panettha 『『yasmā mūleva theyyacittena gahitaṃ, tasmā na rakkhati, avahāroyevā』』ti vadanti. Ayaṃ tāva mahāaṭṭhakathānayo. Mahāpaccariyaṃ pana 『『sacepi so antoparicchede hatthiṃ vā assaṃ vā abhiruhitvā taṃ neva pājeti, na pājāpeti; paricchede atikkantepi pārājikaṃ natthi, bhaṇḍadeyyamevā』』ti vuttaṃ. Tatra yvāyaṃ 『『sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmī』』ti pavatto parikappo, ayaṃ 『『okāsaparikappo』』 nāma.

Evamimesaṃ dvinnampi parikappānaṃ vasena parikappetvā gaṇhato avahāro 『『parikappāvahāro』』ti veditabbo.

Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro. So evaṃ veditabbo – yo bhikkhu manussānaṃ uyyānādīsu kīḷantānaṃ vā pavisantānaṃ vā omuñcitvā ṭhapitaṃ alaṅkārabhaṇḍaṃ disvā 『『sace onamitvā gahessāmi, 『kiṃ samaṇo gaṇhātī』ti maṃ jānitvā viheṭheyyu』』nti paṃsunā vā paṇṇena vā paṭicchādeti – 『『pacchā gaṇhissāmī』』ti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti. Yadā pana te manussā antogāmaṃ pavisitukāmā taṃ bhaṇḍakaṃ vicinantāpi apassitvā 『『idāni andhakāro, sve jānissāmā』』ti sālayā eva gatā honti. Athassa taṃ uddharato uddhāre pārājikaṃ. 『『Paṭicchannakāleyeva taṃ mama santaka』』nti sakasaññāya vā 『『gatā dāni te, chaḍḍitabhaṇḍaṃ ida』』nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. Tesu dutiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ, yo pana tathārūpaṃ bhaṇḍaṃ disvā yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālikāya vā paveseti, tassa pavesitamatteyeva pārājikaṃ.

Okāsaparikappo pana evaṃ veditabbo – idhekacco lolabhikkhu parapariveṇaṃ vā kulagharaṃ vā araññe kammantasālaṃ vā pavisitvā tattha kathāsallāpena nisinno kiñci lobhaneyyaṃ parikkhāraṃ oloketi, olokento ca pana disvā dvārapamukhaheṭṭāpāsādapariveṇadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā ''sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi; no ce passissanti, harissāmī''ti parikappeti. 預謀取的方式應這樣理解 - 這裡有一個貪心的比丘，進入他人的家、寺院或森林中的工作場所，坐在那裡通過閑聊觀察任何可貪之物，觀察時看到門口、房子底下、樹根等地方的障礙后，想道：「如果他們在這裡看到我,我就像是想被看見一樣拿走;如果他們看不到我,我就拿走。」因此,他以此計劃而拿走的行為構成波羅夷罪。Sace upacārasīmaṃ parikappeti, tadabhimukhova gacchanto kammaṭṭhānādīni manasi karonto vā aññavihito vā asatiyā upacārasīmaṃ atikkamati, bhaṇḍadeyyaṃ. 如果他預謀在可接近的範圍內,而在接近時想到工作地點等,無論是自我安置還是不在,若超過可接近的範圍,則構成對物品的拿取。Athāpissa taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, bhaṇḍadeyyameva. 如果他到達那個地方時,有小偷、象、野獸或大雨出現,因想要逃避而突然超過那個地方,則仍然是對物品的拿取。Keci panettha ''yasmā mūleva theyyacittena gahitaṃ, tasmā na rakkhati, avahāroyevā''ti vadanti. 有人說：「因為是從根本上被貪心拿走的,所以不受保護,這就是偷盜。」這就是大註釋的說法。Mahāpaccariyaṃ pana ''sacepi so antoparicchede hatthiṃ vā assaṃ vā abhiruhitvā taṃ neva pājeti, na pājāpeti; paricchede atikkantepi pārājikaṃ natthi, bhaṇḍadeyyamevā''ti vuttaṃ. 在大葉經中說：「即使他在內部障礙上騎上象或馬,也不構成罪;即使超過障礙也沒有波羅夷罪,只是對物品的拿取。」Tatra yvāyaṃ ''sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi''ti pavatto parikappo, ayaṃ ''okāsaparikappo'' nāma. 其中像「如果他們在這裡看到我,我就像是想被看見一樣拿走」這樣的預謀,被稱為「可接近的預謀」。 Evamimesaṃ dvinnampi parikappānaṃ vasena parikappetvā gaṇhato avahāro ''parikappāvahāro''ti veditabbo. 這樣根據這兩種預謀而拿走的行為應理解為「預謀取」。 Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro. 但遮蓋后拿走的行為被稱為「遮蓋取」。So evaṃ veditabbo – yo bhikkhu manussānaṃ uyyānādīsu kīḷantānaṃ vā pavisantānaṃ vā omuñcitvā ṭhapitaṃ alaṅkārabhaṇḍaṃ disvā ''sace onamitvā gahessāmi, 'kiṃ samaṇo gaṇhātī'ti maṃ jānitvā viheṭheyyu''nti paṃsunā vā paṇṇena vā paṭicchādeti – ''pacchā gaṇhissāmī''ti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti. 這應這樣理解 - 有比丘看到人們在玩耍或進入時,看到被放置的裝飾物品,想道：「如果我輕輕拿走,他們會知道我在偷嗎？」於是用草或葉子遮蓋起來，想著「之後我會拿走」，但在此時並不構成偷盜。Yadā pana te manussā antogāmaṃ pavisitukāmā taṃ bhaṇḍakaṃ vicinantāpi apassitvā ''idāni andhakāro, sve jānissāmā''ti sālayā eva gatā honti. 當這些人想要進入時,即使尋找那物品也看不見,便想著「現在是黑暗,明天再來看看」，就這樣離開。Athassa taṃ uddharato uddhāre pārājikaṃ. 但當他拿起時就犯波羅夷罪。''Paṭicchannakāleyeva taṃ mama santaka''nti sakasaññāya vā ''gatā dāni te, chaḍḍitabhaṇḍaṃ ida''nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. 當他在遮蓋的時候想「這是我的東西」或在想「他們現在走了,這就是扔掉的物品」時,則應賠償。Tesu dutiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. 在第二天回來尋找時,即使沒有看到,也因拋棄而拿走的仍應賠償。Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ, yo pana tathārūpaṃ bhaṇḍaṃ disvā yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālikāya vā paveseti, tassa pavesitamatteyeva pārājikaṃ. 為什麼呢？因為通過這樣的方式他們沒有看到,而看到那樣的物品時,若在原處不加遮掩地用腳或石頭等放入,則在放入的瞬間就構成波羅夷罪。

Kusaṃ saṅkāmetvā pana avaharaṇaṃ 『『kusāvahāro』』ti vuccati. Sopi evaṃ veditabbo – yo bhikkhu kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusadaṇḍakaṃ parassa koṭṭhāse pātetukāmo uddharati, rakkhati tāva. Parassa koṭṭhāse pāteti, rakkhateva. Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusadaṇḍakaṃ uddharati, uddhaṭamatte pārājiko hoti. Sace paṭhamataraṃ parakoṭṭhāsato kusadaṇḍakaṃ uddharati attano koṭṭhāse pātetukāmatāya uddhāre rakkhati , pātane rakkhati. Attano koṭṭhāsato pana attano kusadaṇḍakaṃ uddharati, uddhāreyeva rakkhati. Taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte pārājikaṃ.

Sace pana dvīsupi koṭṭhāsesu patitadaṇḍake adassanaṃ gameti, tato avasesabhikkhūsu gatesu itaro 『『『mayhaṃ, bhante, daṇḍako na paññāyatī』ti. 『Mayhampi, āvuso, na paññāyatī』ti. 『Katamo pana, bhante, mayhaṃ bhāgo』ti? 『Ayaṃ tuyhaṃ bhāgo』』』ti attano bhāgaṃ dasseti, tasmiṃ vivaditvā vā avivaditvā vā taṃ gaṇhitvā gate itaro tassa bhāgaṃ uddharati, uddhāre pārājikaṃ. Sacepi tena 『『ahaṃ mama bhāgaṃ tuyhaṃ na demi, tvaṃ pana attano bhāgaṃ ñatvā gaṇhā』』ti vutte 『『nāyaṃ mamā』』ti jānantopi tasseva bhāgaṃ gaṇhāti, uddhāre pārājikaṃ. Sace pana itaro 『『ayaṃ tuyhaṃ bhāgo, ayaṃ mayhaṃ bhāgoti kiṃ iminā vivādenā』』ti cintetvā 『『mayhaṃ vā patto hotu, tumhākaṃ vā, yo varabhāgo taṃ tumhe gaṇhathā』』ti vadati, dinnakaṃ nāma gahitaṃ hoti, natthettha avahāro. Sacepi so vivādabhīruko bhikkhu 『『yaṃ tuyhaṃ ruccati, taṃ gaṇhā』』ti vutto attano pattaṃ varabhāgaṃ ṭhapetvā lāmakaṃyeva gahetvā gacchati, tato itarassa vicinitāvasesaṃ gaṇhantassāpi avahāro natthevāti.

Aṭṭhakathāsupana vuttaṃ – 『『imasmiṃ ṭhāne kusasaṅkāmanavasena cīvarabhājanīyameva ekaṃ āgataṃ, catunnampi pana paccayānaṃ uppattiñca bhājanīyañca nīharitvā dassetabba』』nti evañca vatvā cīvarakkhandhake『『paṭiggaṇhātu me, bhante, bhagavā sīveyyakaṃ dussayugaṃ; bhikkhusaṅghassa ca gahapaticīvaraṃ anujānātū』』ti (mahāva. 337) idaṃ jīvakavatthuṃ ādiṃ katvā uppannacīvarakathā, senāsanakkhandhake 『『tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti, manussā na sakkonti saṅghabhattaṃ kātuṃ, icchanti uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ kātu』』nti (cūḷava. 325) idaṃ suttamādiṃ katvā piṇḍapātakathā, senāsanakkhandhakeyeva 『『tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṃ paccantimaṃ mahāvihāraṃ paṭisaṅkharonti – 『idha mayaṃ vassaṃ vasissāmā』ti. Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte』』ti (cūḷava. 316) idaṃ chabbaggiyavatthuṃ ādiṃ katvā āgatasenāsanakathā, tadavasāne ca sappiādibhesajjakathā vitthārena kathitā. Mayaṃ pana taṃ sabbaṃ āgatāgataṭṭhāneyeva kathayissāma; evaṃ kathane kāraṇaṃ pubbe vuttameva.

Kusasaṅkāmanavatthukathā niṭṭhitā.

  1. Ito paraṃ jantāgharavatthu uttānatthameva.

Kusaṃ saṅkāmetvā pana avaharaṇaṃ ''kusāvahāro''ti vuccati. 移動草而拿走的行為被稱為"草移取"。Sopi evaṃ veditabbo – yo bhikkhu kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusadaṇḍakaṃ parassa koṭṭhāse pātetukāmo uddharati, rakkhati tāva. 這也應該這樣理解 - 當比丘在分配衣服時投草,想要拿走別人份額中價值較低或較高或相等的部分,爲了把自己份額中的草桿移到別人份額中而拿起時,暫時無罪。Parassa koṭṭhāse pāteti, rakkhateva. 放到別人份額中時,仍然無罪。Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusadaṇḍakaṃ uddharati, uddhaṭamatte pārājiko hoti. 但當那個草桿落下後,從別人的份額中拿起別人的草桿時,在拿起的瞬間就犯波羅夷罪。Sace paṭhamataraṃ parakoṭṭhāsato kusadaṇḍakaṃ uddharati attano koṭṭhāse pātetukāmatāya uddhāre rakkhati , pātane rakkhati. 如果先從別人的份額中拿起草桿,想要放到自己的份額中,拿起和放下時都無罪。Attano koṭṭhāsato pana attano kusadaṇḍakaṃ uddharati, uddhāreyeva rakkhati. 但從自己的份額中拿起自己的草桿時,在拿起時就無罪。Taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte pārājikaṃ. 拿起後放到別人份額中時,在離開手的瞬間就犯波羅夷罪。 Sace pana dvīsupi koṭṭhāsesu patitadaṇḍake adassanaṃ gameti, tato avasesabhikkhūsu gatesu itaro '''mayhaṃ, bhante, daṇḍako na paññāyatī'ti. 'Mayhampi, āvuso, na paññāyatī'ti. 'Katamo pana, bhante, mayhaṃ bhāgo'ti? 'Ayaṃ tuyhaṃ bhāgo'''ti attano bhāgaṃ dasseti, tasmiṃ vivaditvā vā avivaditvā vā taṃ gaṇhitvā gate itaro tassa bhāgaṃ uddharati, uddhāre pārājikaṃ. 如果在兩個份額中都看不到草桿,其他比丘離開后,一個說"尊者,我的草桿看不到了","朋友,我的也看不到","那麼,尊者,哪個是我的份額?","這是你的份額",他指出自己的份額,無論爭論與否,拿走後離開,另一個人拿走他的份額,在拿起時就犯波羅夷罪。Sacepi tena ''ahaṃ mama bhāgaṃ tuyhaṃ na demi, tvaṃ pana attano bhāgaṃ ñatvā gaṇhā''ti vutte ''nāyaṃ mamā''ti jānantopi tasseva bhāgaṃ gaṇhāti, uddhāre pārājikaṃ. 即使他說"我不給你我的份額,你知道自己的份額就拿走",雖然知道"這不是我的",還是拿走他的份額,在拿起時就犯波羅夷罪。Sace pana itaro ''ayaṃ tuyhaṃ bhāgo, ayaṃ mayhaṃ bhāgoti kiṃ iminā vivādenā''ti cintetvā ''mayhaṃ vā patto hotu, tumhākaṃ vā, yo varabhāgo taṃ tumhe gaṇhathā''ti vadati, dinnakaṃ nāma gahitaṃ hoti, natthettha avahāro. 但如果另一個人想"這是你的份額,這是我的份額,有什麼好爭論的",說"無論是歸我還是歸你,你拿走更好的那份",這就是給予,這裡沒有偷盜。Sacepi so vivādabhīruko bhikkhu ''yaṃ tuyhaṃ ruccati, taṃ gaṇhā''ti vutto attano pattaṃ varabhāgaṃ ṭhapetvā lāmakaṃyeva gahetvā gacchati, tato itarassa vicinitāvasesaṃ gaṇhantassāpi avahāro natthevāti. 即使那個害怕爭論的比丘被說"你喜歡哪個就拿哪個"時,把更好的那份留給自己,只拿走較差的離開,之後另一個人拿走剩下的,也沒有偷盜。 Aṭṭhakathāsupana vuttaṃ – ''imasmiṃ ṭhāne kusasaṅkāmanavasena cīvarabhājanīyameva ekaṃ āgataṃ, catunnampi pana paccayānaṃ uppattiñca bhājanīyañca nīharitvā dassetabba''nti evañca vatvā cīvarakkhandhake''paṭiggaṇhātu me, bhante, bhagavā sīveyyakaṃ dussayugaṃ; bhikkhusaṅghassa ca gahapaticīvaraṃ anujānātū''ti (mahāva. 337) idaṃ jīvakavatthuṃ ādiṃ katvā uppannacīvarakathā, senāsanakkhandhake ''tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti, manussā na sakkonti saṅghabhattaṃ kātuṃ, icchanti uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ kātu''nti (cūḷava. 325) idaṃ suttamādiṃ katvā piṇḍapātakathā, senāsanakkhandhakeyeva ''tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṃ paccantimaṃ mahāvihāraṃ paṭisaṅkharonti – 'idha mayaṃ vassaṃ vasissāmā'ti. Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte''ti (cūḷava. 316) idaṃ chabbaggiyavatthuṃ ādiṃ katvā āgatasenāsanakathā, tadavasāne ca sappiādibhesajjakathā vitthārena kathitā. 但在註釋書中說:"在這個地方,只是通過移動草來說明分配衣服的方法,但應該提取並說明四種資具的獲得和分配。"這樣說后,從衣品中的"尊者,請世尊接受我的斯維亞(Sīveyya)布料一對;請允許居士給比丘僧團布料"這個耆婆(Jīvaka)的事例開始,講述獲得衣服的方法,從住所品中的"那時王舍城(Rājagaha)發生饑荒,人們無法供養僧團食物,想要供養指定食物、邀請食物、抽籤食物、半月食物、布薩日食物、月初食物"這段經文開始,講述托缽食的方法,從住所品中的"那時十七群比丘修繕一座邊遠的大寺院,想'我們要在這裡度過雨安居'。六群比丘看到十七群比丘在修繕寺院"這個六群比丘的事例開始,講述獲得住所的方法,最後詳細講述了酥油等藥物的方法。Mayaṃ pana taṃ sabbaṃ āgatāgataṭṭhāneyeva kathayissāma; evaṃ kathane kāraṇaṃ pubbe vuttameva. 但我們將在各自的地方講述這一切;這樣講述的原因前面已經說過了。 Kusasaṅkāmanavatthukathā niṭṭhitā. 草竹橋事例的討論結束。 Ito paraṃ jantāgharavatthu uttānatthameva. 從這裡開始,浴室的事例意思很明顯。

  1. Pañcasu vighāsavatthūsu te bhikkhū anupasampannena kappiyaṃ kārāpetvā paribhuñjiṃsu. Vighāsaṃ pana gaṇhantena khāditāvasesaṃ chaḍḍitaṃ gahetabbaṃ. Yadi sakkoti khādante chaḍḍāpetvā gaṇhituṃ, etampi vaṭṭati. Attaguttatthāya pana parānuddayatāya ca na gahetabbaṃ.

  2. Odanakhādanīyapūvaucchutimbarūsakabhājanīyavatthūsu aparassa bhāgaṃ dehīti asantaṃ puggalaṃ āha. Amūlakaṃ aggahesīti sāmikesu dentesu evaṃ aggahesi. Anāpatti bhikkhu pārājikassāti sāmikehi dinnaṃ aggahesi; tenassa anāpatti vuttā. Āpatti sampajānamusāvāde pācittiyassāti yo panānena sampajānamusāvādo vutto, tasmiṃ pācittiyaṃ āha; parato tekaṭulayāguvatthumhi viya. Gahaṇe pana ayaṃ vinicchayo – saṅghassa santakaṃ sammatena vā āṇattehi vā ārāmikādīhi diyyamānaṃ, gihīnañca santakaṃ sāmikena vā āṇattena vā diyyamānaṃ 『『aparassa bhāgaṃ dehī』』ti vatvā gaṇhato bhaṇḍadeyyaṃ. Aññena diyyamānaṃ gaṇhanto bhaṇḍagghena kāretabbo. Asammatena vā anāṇattena vā diyyamāne 『『aparampi bhāgaṃ dehī』』ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhanto pattacatukke viya tassuddhāreyeva bhaṇḍagghena kāretabbo. Itarehi diyyamānaṃ evaṃ gaṇhato bhaṇḍadeyyaṃ. Sāmikena pana 『『imassa dehī』』ti dāpitaṃ vā sayaṃ dinnaṃ vā sudinnanti ayamettha sabbaaṭṭhakathāvinicchayato sāro.

142-3. Odaniyagharādivatthūsu – odaniyagharaṃ nāma vikkāyikabhattapacanagharaṃ. Sūnagharaṃ nāma vikkāyikamaṃsapacanagharaṃ. Pūvagharaṃ nāma vikkāyikakhajjakapacanagharaṃ. Sesamettha, parikkhāravatthūsu ca pākaṭameva.

  1. Pīṭhavatthusmiṃ – so bhikkhu parikappetvā 『『etaṃ ṭhānaṃ sampattaṃ gaṇhissāmī』』ti saṅkāmesi. Tenassa saṅkāmane avahāro natthi. Saṅkāmetvā pana parikappitokāsato gahaṇe pārājikaṃ vuttaṃ. Evaṃ haranto ca yadi pīṭhake theyyacittaṃ natthi, thavikaṃ agghāpetvā kāretabbo. Atha pīṭhakepi atthi, ubho agghāpetvā kāretabboti. Bhisiādīni tīṇi vatthūni pākaṭāneva.

  2. Vissāsaggāhādīsu tīsu vatthūsu gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ. Piṇḍāya paviṭṭhassa paṭiviso antoupacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭati. Yadi pana dāyakā 『『bahiupacāraṭṭhānampi bhante, bhāgaṃ gaṇhatha, āgantvā paribhuñjissantī』』ti vadanti, evaṃ antogāmaṭṭhānampi gahetuṃ vaṭṭati. Sesamettha uttānatthameva.

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Pañcasu vighāsavatthūsu te bhikkhū anupasampannena kappiyaṃ kārāpetvā paribhuñjiṃsu. 在五種飲食物中，那些比丘以未受戒的方式進行準備而享用。Vighāsaṃ pana gaṇhantena khāditāvasesaṃ chaḍḍitaṃ gahetabbaṃ. 但在享用飲食時，吃剩的部分應當被拋棄。Yadi sakkoti khādante chaḍḍāpetvā gaṇhituṃ, etampi vaṭṭati. 如果可以在吃的時候拋棄而拿走，這也是可以的。Attaguttatthāya pana parānuddayatāya ca na gahetabbaṃ. 但爲了自我保護和對他人的憐憫則不應拿走。 Odanakhādanīyapūvaucchutimbarūsakabhājanīyavatthūsu aparassa bhāgaṃ dehīti asantaṃ puggalaṃ āha. 在米飯、食物、菜餚、飲料等方面，要求給予他人部分的行為是對不善之人的說法。Amūlakaṃ aggahesīti sāmikesu dentesu evaṃ aggahesi. 在與夥伴分享時，若不接受無根的，則應如此接受。Anāpatti bhikkhu pārājikassāti sāmikehi dinnaṃ aggahesi; tenassa anāpatti vuttā. 不犯波羅夷罪的比丘接受夥伴給予的物品，因此說他無罪。Āpatti sampajānamusāvāde pācittiyassāti yo panānena sampajānamusāvādo vutto, tasmiṃ pācittiyaṃ āha; parato tekaṭulayāguvatthumhi viya. 關於有意識的謊言而犯的罪，若是被提及的則應視為波羅夷罪；就像在其他的情況下。Gahaṇe pana ayaṃ vinicchayo – saṅghassa santakaṃ sammatena vā āṇattehi vā ārāmikādīhi diyyamānaṃ, gihīnañca santakaṃ sāmikena vā āṇattena vā diyyamānaṃ ''aparassa bhāgaṃ dehī''ti vatvā gaṇhato bhaṇḍadeyyaṃ. 在接受時的判斷是 - 對於僧團的財物，若是被認可的或被指示的，從園丁等處給予的，或從家庭中給予的，若說「請給予他人部分」，則應視為偷盜。Aññena diyyamānaṃ gaṇhanto bhaṇḍagghena kāretabbo. 接受其他人給予的物品時，應按物品的價值來處理。Asammatena vā anāṇattena vā diyyamāne ''aparampi bhāgaṃ dehī''ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhanto pattacatukke viya tassuddhāreyeva bhaṇḍagghena kāretabbo. 若是未被認可或未被指示的給予時，若說「請給予他人部分」或計算雨水等，應按物品的價值來處理。Itarehi diyyamānaṃ evaṃ gaṇhato bhaṇḍadeyyaṃ. 其他人給予的物品應如此處理。Sāmikena pana ''imassa dehī''ti dāpitaṃ vā sayaṃ dinnaṃ vā sudinnanti ayamettha sabbaaṭṭhakathāvinicchayato sāro. 但若是夥伴說「請給予這個」或自己給予的物品，則在這裡應根據所有註釋的判斷來處理。 142-3. Odaniyagharādivatthūsu – odaniyagharaṃ nāma vikkāyikabhattapacanagharaṃ. 在米飯房等方面 - 米飯房是指售賣米飯的地方。Sūnagharaṃ nāma vikkāyikamaṃsapacanagharaṃ. 肉房是指售賣肉類的地方。Pūvagharaṃ nāma vikkāyikakhajjakapacanagharaṃ. 糧食房是指售賣乾糧的地方。Sesamettha, parikkhāravatthūsu ca pākaṭameva. 其他的在這裡和配料方面也是顯而易見的。 Pīṭhavatthusmiṃ – so bhikkhu parikappetvā ''etaṃ ṭhānaṃ sampattaṃ gaṇhissāmī''ti saṅkāmesi. 在座位上 - 那位比丘考慮到「我將在這個地方拿走」而思考。Tenassa saṅkāmane avahāro natthi. 因此他在思考時並沒有犯錯。Saṅkāmetvā pana parikappitokāsato gahaṇe pārājikaṃ vuttaṃ. 但在思考後，若在準備的地方拿走則犯波羅夷罪。Evaṃ haranto ca yadi pīṭhake theyyacittaṃ natthi, thavikaṃ agghāpetvā kāretabbo. 如此拿走時，如果在座位上沒有貪心，則應按價值處理。Atha pīṭhakepi atthi, ubho agghāpetvā kāretabboti. 若在座位上也有，則應按兩者的價值來處理。Bhisiādīni tīṇi vatthūni pākaṭāneva. 三種物品如黃油等是顯而易見的。 Vissāsaggāhādīsu tīsu vatthūsu gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ. 在信任、接受等三種物品的接受中，無罪，但在拿走時則視為偷盜。Piṇḍāya paviṭṭhassa paṭiviso antoupacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭati. 對於進入托缽的地方，應在內部的可接近範圍內拿走。如果施主說：「尊者，在外面的可接近範圍內也請拿走部分，回來后再享用」，則在內部的地方也可拿走。Yadi pana dāyakā ''bahiupacāraṭṭhānampi bhante, bhāgaṃ gaṇhatha, āgantvā paribhuñjissantī''ti vadanti, evaṃ antogāmaṭṭhānampi gahetuṃ vaṭṭati. 如果施主說「在外面的可接近範圍內也請拿走部分，回來后再享用」，則在內部的地方也可拿走。Sesamettha uttānatthameva. 其他的在這裡意思很明顯。

  1. Sattasu ambacorakādivatthūsu paṃsukūlasaññāya gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ, theyyacittena paribhoge pārājikaṃ. Tatrāyaṃ vinicchayo – sāmikāpi sālayā, corāpi sālayā, paṃsukūlasaññāya khādantassa bhaṇḍadeyyaṃ, theyyacittena gaṇhato uddhāreyeva avahāro, bhaṇḍaṃ agghāpetvā kāretabbo. Sāmikā sālayā, corā nirālayā, eseva nayo. Sāmikā nirālayā, corā sālayā; 『『puna gaṇhissāmā』』ti kismiñcideva gahanaṭṭhāne khipitvā gatā, eseva nayo. Ubhopi nirālayā, paṃsukūlasaññāya khādato anāpatti, theyyacittena dukkaṭaṃ.

Saṅghassa ambādīsu pana saṅghārāme jātaṃ vā hotu, ānetvā dinnaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ avaharantassa pārājikaṃ. Paccante corupaddavena gāmesu vuṭṭhahantesu bhikkhūpi vihāre chaḍḍetvā 『『puna āvasante janapade āgamissāmā』』ti saussāhāva gacchanti. Bhikkhū tādisaṃ vihāraṃ patvā ambapakkādīni 『『chaḍḍitakānī』』ti paṃsukūlasaññāya paribhuñjanti, anāpatti; theyyacittena paribhuñjato avahāro hoti, bhaṇḍaṃ agghāpetvā kāretabbo.

Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca avisesena vuttaṃ – 『『chaḍḍitavihāre pana phalāphalaṃ theyyacittena paribhuñjato pārājikaṃ. Kasmā? Āgatānāgatānaṃ santakattā』』ti. Gaṇasantake pana puggalike ca saussāhamattameva pamāṇaṃ. Sace pana tato ambapakkādiṃ kulasaṅgahaṇatthāya deti, kuladūsakadukkaṭaṃ. Theyyacittena dento agghena kāretabbo. Saṅghikepi eseva nayo. Senāsanatthāya niyamitaṃ kulasaṅgahaṇatthāya dadato dukkaṭaṃ, issaravatāya thullaccayaṃ, theyyacittena pārājikaṃ. No ce vatthu pahoti, agghena kāretabbo. Bahi upacārasīmāya nisīditvā issaravatāya paribhuñjato gīvā. Ghaṇṭiṃ paharitvā kālaṃ ghosetvā 『『mayhaṃ pāpuṇātī』』ti khāditaṃ sukhāditaṃ. Ghaṇṭiṃ apaharitvā kālameva ghosetvā, ghaṇṭimeva paharitvā kālaṃ aghosetvā, ghaṇṭimpi apaharitvā kālampi aghosetvā aññesaṃ natthibhāvaṃ ñatvā 『『mayhaṃ pāpuṇātī』』ti khāditampi sukhāditameva. Pupphārāmavatthudvayaṃ pākaṭameva.

  1. Vuttavādakavatthuttaye vutto vajjemīti tayā vutto hutvā 『『tava vacanena vadāmī』』ti attho. Anāpatti bhikkhu pārājikassāti sāmikehi dinnattā anāpatti. Na ca, bhikkhave, 『『vutto vajjemī』』ti vattabboti 『『ahaṃ tayā vutto hutvā tava vacanena vadāmī』』ti evaṃ añño bhikkhu aññena bhikkhunā na vattabboti attho. Paricchedaṃ pana katvā 『『itthannāmaṃ tava vacanena gaṇhissāmī』』ti vattuṃ vaṭṭati. Vutto vajjehīti mayā vutto hutvā mama vacanena vadehīti attho. Sesaṃ vuttanayameva. Imesupi ca dvīsu vatthūsu paricchedaṃ katvā vattuṃ vaṭṭati. Ettāvatā hi upārambhā mutto hotīti.

151-2. Maṇivatthuttayassa majjhime vatthusmiṃ – nāhaṃ akallakoti nāhaṃ gilānoti attho. Sesaṃ pākaṭameva.

Sattasu ambacorakādivatthūsu paṃsukūlasaññāya gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ, theyyacittena paribhoge pārājikaṃ. 在七種水果等物品中，若以草衣的名義接受則無罪，而拿走時應視為偷盜，若以貪心享用則犯波羅夷罪。Tatrāyaṃ vinicchayo – sāmikāpi sālayā, corāpi sālayā, paṃsukūlasaññāya khādantassa bhaṇḍadeyyaṃ, theyyacittena gaṇhato uddhāreyeva avahāro, bhaṇḍaṃ agghāpetvā kāretabbo. 這裡的判斷是 - 夥伴也在家中，小偷也在家中，若以草衣的名義吃掉物品，則應按物品的價值來處理，若以貪心拿走則犯錯。Sāmikā sālayā, corā nirālayā, eseva nayo. 夥伴在家中，小偷在外中，情況相同。Sāmikā nirālayā, corā sālayā; ''puna gaṇhissāmā''ti kismiñcideva gahanaṭṭhāne khipitvā gatā, eseva nayo. 夥伴在外中，小偷在家中；若在某個地方說「我們再來拿」，情況相同。Ubhopi nirālayā, paṃsukūlasaññāya khādato anāpatti, theyyacittena dukkaṭaṃ. 兩者在外中，若以草衣的名義吃掉則無罪，若以貪心則犯輕罪。 Saṅghassa ambādīsu pana saṅghārāme jātaṃ vā hotu, ānetvā dinnaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ avaharantassa pārājikaṃ. 對於僧團的水果等物品，無論是從僧團中獲得還是從外面帶來的，若是額外的部分則犯波羅夷罪。Paccante corupaddavena gāmesu vuṭṭhahantesu bhikkhūpi vihāre chaḍḍetvā ''puna āvasante janapade āgamissāmā''ti saussāhāva gacchanti. 在偏遠地區，小偷的騷擾使得比丘們在寺廟中被迫拋棄，想著「我們將再次回到村莊」。Bhikkhū tādisaṃ vihāraṃ patvā ambapakkādīni ''chaḍḍitakānī''ti paṃsukūlasaññāya paribhuñjanti, anāpatti; theyyacittena paribhuñjato avahāro hoti, bhaṇḍaṃ agghāpetvā kāretabbo. 比丘們到達這樣的寺廟后，以草衣的名義享用被拋棄的水果等，因而無罪；若以貪心享用則犯錯，應按物品的價值來處理。 Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca avisesena vuttaṃ – ''chaḍḍitavihāre pana phalāphalaṃ theyyacittena paribhuñjato pārājikaṃ. Kasmā? Āgatānāgatānaṃ santakattā''ti. 在大註釋中，簡要地說：「在被拋棄的寺廟中，若以貪心享用水果等則犯波羅夷罪。為什麼？因為是對已來和未來的人的財物。」Gaṇasantake pana puggalike ca saussāhamattameva pamāṇaṃ. 在群體的財物中，個人的部分只是象徵性地進行。Sace pana tato ambapakkādiṃ kulasaṅgahaṇatthāya deti, kuladūsakadukkaṭaṃ. 如果從中給予水果等以維持家庭，則犯輕罪。Theyacittena dento agghena kāretabbo. 給予時應按物品的價值來處理。Saṅghikepi eseva nayo. 在僧團的情況下也是如此。Senāsanatthāya niyamitaṃ kulasaṅgahaṇatthāya dadato dukkaṭaṃ, issaravatāya thullaccayaṃ, theyyacittena pārājikaṃ. 爲了住所而給予家庭的部分則犯輕罪，若以貪心則犯波羅夷罪。No ce vatthu pahoti, agghena kāretabbo. 若沒有物品，則應按物品的價值來處理。Bahi upacārasīmāya nisīditvā issaravatāya paribhuñjato gīvā. 在外面的可接近範圍內坐著，若以貪心享用則犯輕罪。Ghaṇṭiṃ paharitvā kālaṃ ghosetvā ''mayhaṃ pāpuṇātī''ti khāditaṃ sukhāditaṃ. 敲響鐘聲，宣告時間，想著「我得到了」，享用的食物是美味的。Ghaṇṭiṃ apaharitvā kālameva ghosetvā, ghaṇṭimeva paharitvā kālaṃ aghosetvā, ghaṇṭimpi apaharitvā kālampi aghosetvā aññesaṃ natthibhāvaṃ ñatvā ''mayhaṃ pāpuṇātī''ti khāditampi sukhāditameva. 若敲響鐘聲而不宣告時間，或只敲響鐘聲而不宣告時間，或敲響鐘聲而不宣告任何事，若知道「我得到了」，享用的食物仍然是美味的。Pupphārāmavatthudvayaṃ pākaṭameva. 花園的兩種物品是顯而易見的。 Vuttavādakavatthuttaye vutto vajjemīti tayā vutto hutvā ''tava vacanena vadāmī''ti attho. 在提到有爭議的物品時，若說「我將以你的話說」，則是指你的意思。Anāpatti bhikkhu pārājikassāti sāmikehi dinnattā anāpatti. 因為是夥伴給予的，所以無罪。Na ca, bhikkhave, ''vutto vajjemī''ti vattabboti ''ahaṃ tayā vutto hutvā tava vacanena vadāmī''ti evaṃ añño bhikkhu aññena bhikkhunā na vattabboti attho. 而且，比丘們不應說「我將以你的話說」，而應說「我將以你的話說」，因此其他比丘不應與其他比丘說。Paricchedaṃ pana katvā ''itthannāmaṃ tava vacanena gaṇhissāmī''ti vattuṃ vaṭṭati. 但在劃分后，應說「我將在此處以你的話來拿」。Vutto vajjehīti mayā vutto hutvā mama vacanena vadehīti attho. 「被提及的物品」是指我說過的物品。Sesaṃ vuttanayameva. 其他的內容與前述相同。Imesupi ca dvīsu vatthūsu paricchedaṃ katvā vattuṃ vaṭṭati. 在這兩種物品中也應劃分后說。Ettāvatā hi upārambhā mutto hotīti. 這樣一來，因而得以解脫。 151-2. Maṇivatthuttayassa majjhime vatthusmiṃ – nāhaṃ akallakoti nāhaṃ gilānoti attho. 在珠寶物品的中間部分 - 「我不是不合時宜」或「我不是病重」的意思。Sesaṃ pākaṭameva. 其他的內容顯而易見。

  1. Sūkaravatthudvaye – kiñcāpi paṭhamassa bhikkhuno chātajjhattaṃ disvā kāruññena mocitattā anāpatti. Sāmikesu pana asampaṭicchantesu bhaṇḍadeyyaṃ, tāva mahanto vā matasūkaro āharitvā dātabbo, tadagghanakaṃ vā bhaṇḍaṃ. Sace pāsasāmike kuhiñcipi na passati, pāsasāmantā tadagghanakaṃ sāṭakaṃ vā kāsāvaṃ vā thālakaṃ vā yathā te āgatā passanti, īdise ṭhāne ṭhapetvāva gantabbaṃ, theyyacittena pana mocentassa pārājikameva. Ettha ca koci sūkaro pāsaṃ pādena kaḍḍhitvā chinnamatte pāse ṭhānācāvanadhammena ṭhānena ṭhito hoti caṇḍasote baddhanāvā viya. Koci attano dhammatāya ṭhito, koci nipanno, koci kūṭapāsena baddho hoti. Kūṭapāso nāma yassa ante dhanukaṃ vā aṅkusako vā añño vā koci daṇḍako baddho hoti, yo tattha tattha rukkhādīsu laggitvā sūkarassa gamanaṃ nivāreti. Tatra pāsaṃ kaḍḍhitvā ṭhitassa ekameva ṭhānaṃ pāsabandhanaṃ, so hi pāse muttamatte vā chinnamatte vā palāyati. Attano dhammatāya ṭhitassa bandhanañca cattāro ca pādāti pañca ṭhānāni. Nipannassa bandhanañca sayanañcāti dve ṭhānāni. Kūṭapāsabaddhassa yattha yattha gacchati, taṃ tadeva ṭhānaṃ. Tasmā taṃ tato tato mocentā dasapi vīsatipi satampi bhikkhū pārājikaṃ āpajjanti. Tattha tattha āgataṃ disvā ekameva dāsaṃ palāpento viya.

Purimānaṃ pana tiṇṇaṃ catuppadakathāyaṃ vuttanayena phandāpanaṭhānācāvanāni veditabbāni. Sunakhadaṭṭhaṃ sūkaraṃ vissajjāpentassāpi kāruññādhippāyena bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Pāsaṭṭhānaṃ pana sunakhasamīpaṃ vā asampattaṃ paṭipathaṃ gantvā paṭhamameva palāpentassa avahāro natthi. Yopi baddhasūkarassa ghāsañca pānīyañca datvā balaṃ gāhāpetvā ukkuṭṭhiṃ karoti – 『『utrasto palāyissatī』』ti; so ce palāyati, pārājikaṃ. Pāsaṃ dubbalaṃ katvā ukkuṭṭhisaddena palāpentassāpi eseva nayo.

Yo pana ghāsañca pānīyañca datvā gacchati, 『『balaṃ gahetvā palāyissatī』』ti; so ce palāyati, bhaṇḍadeyyaṃ. Pāsaṃ dubbalaṃ katvā gacchantassāpi eseva nayo. Pāsasantike satthaṃ vā aggiṃ vā ṭhapeti 『『chinne vā daḍḍhe vā palāyissatī』』ti. Sūkaro pāsaṃ cālento chinne vā daḍḍhe vā palāyati, bhaṇḍadeyyameva. Pāsaṃ yaṭṭhiyā saha pāteti, pacchā sūkaro taṃ maddanto gacchati , bhaṇḍadeyyaṃ. Sūkaro adūhalapāsāṇehi akkanto hoti, taṃ palāpetukāmassa adūhalaṃ kāruññena ukkhipato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sace ukkhittamatte agantvā pacchā gacchati, bhaṇḍadeyyameva. Ukkhipitvā ṭhapitaṃ adūhalaṃ pāteti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Opāte patitasūkarampi kāruññena uddharato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Opātaṃ pūretvā nāseti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Sūle viddhaṃ kāruññena uddharati, bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sūlaṃ uddharitvā chaḍḍeti, bhaṇḍadeyyaṃ.

Sūkaravatthudvaye – kiñcāpi paṭhamassa bhikkhuno chātajjhattaṃ disvā kāruññena mocitattā anāpatti. 在兩個豬的事例中 - 雖然第一個比丘看到飢餓的內心而同情地釋放,無罪。Sāmikesu pana asampaṭicchantesu bhaṇḍadeyyaṃ, tāva mahanto vā matasūkaro āharitvā dātabbo, tadagghanakaṃ vā bhaṇḍaṃ. 但如果主人不同意,則應賠償,應帶來一頭同樣大的死豬給予,或等值的物品。Sace pāsasāmike kuhiñcipi na passati, pāsasāmantā tadagghanakaṃ sāṭakaṃ vā kāsāvaṃ vā thālakaṃ vā yathā te āgatā passanti, īdise ṭhāne ṭhapetvāva gantabbaṃ, theyyacittena pana mocentassa pārājikameva. 如果在任何地方都看不到陷阱的主人,應在陷阱附近放置等值的布料、袈裟或缽,使他們來時能看到,放在這樣的地方后就應離開,但如果以偷盜心釋放則犯波羅夷罪。Ettha ca koci sūkaro pāsaṃ pādena kaḍḍhitvā chinnamatte pāse ṭhānācāvanadhammena ṭhānena ṭhito hoti caṇḍasote baddhanāvā viya. 在這裡,有些豬用腳拉斷陷阱后,因為移動的本性而站在原地,就像在急流中被繫住的船。Koci attano dhammatāya ṭhito, koci nipanno, koci kūṭapāsena baddho hoti. 有些因自身的本性而站著,有些躺著,有些被複合陷阱捆住。Kūṭapāso nāma yassa ante dhanukaṃ vā aṅkusako vā añño vā koci daṇḍako baddho hoti, yo tattha tattha rukkhādīsu laggitvā sūkarassa gamanaṃ nivāreti. 所謂複合陷阱,是指在末端綁有小弓、小鉤或其他小棒,能卡在樹等上阻止豬的行動。Tatra pāsaṃ kaḍḍhitvā ṭhitassa ekameva ṭhānaṃ pāsabandhanaṃ, so hi pāse muttamatte vā chinnamatte vā palāyati. 其中,拉斷陷阱後站立的只有陷阱捆綁這一個地方,因為陷阱一鬆開或斷開它就逃跑了。Attano dhammatāya ṭhitassa bandhanañca cattāro ca pādāti pañca ṭhānāni. 因自身本性而站立的有捆綁和四隻腳,共五個地方。Nipannassa bandhanañca sayanañcāti dve ṭhānāni. 躺著的有捆綁和躺臥,兩個地方。Kūṭapāsabaddhassa yattha yattha gacchati, taṃ tadeva ṭhānaṃ. 被複合陷阱捆住的,它走到哪裡就是哪裡。Tasmā taṃ tato tato mocentā dasapi vīsatipi satampi bhikkhū pārājikaṃ āpajjanti. 因此,從那裡那裡釋放它的十個、二十個或一百個比丘都犯波羅夷罪。Tattha tattha āgataṃ disvā ekameva dāsaṃ palāpento viya. 就像看到一個奴隸到處走動而驅趕他一樣。 Purimānaṃ pana tiṇṇaṃ catuppadakathāyaṃ vuttanayena phandāpanaṭhānācāvanāni veditabbāni. 但前三種四足動物的情況應按前面所說的方式理解其掙扎和移動。Sunakhadaṭṭhaṃ sūkaraṃ vissajjāpentassāpi kāruññādhippāyena bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. 即使出于同情而釋放被狗咬的豬,也應賠償,如果是出於偷盜心則犯波羅夷罪。Pāsaṭṭhānaṃ pana sunakhasamīpaṃ vā asampattaṃ paṭipathaṃ gantvā paṭhamameva palāpentassa avahāro natthi. 但如果在陷阱處或狗附近或未到達的路上首先驅趕,則不構成偷盜。Yopi baddhasūkarassa ghāsañca pānīyañca datvā balaṃ gāhāpetvā ukkuṭṭhiṃ karoti – ''utrasto palāyissatī''ti; so ce palāyati, pārājikaṃ. 即使給被捆住的豬食物和水,讓它恢復力氣后大喊大叫 - "它受驚會逃跑",如果它逃跑了,則犯波羅夷罪。Pāsaṃ dubbalaṃ katvā ukkuṭṭhisaddena palāpentassāpi eseva nayo. 削弱陷阱後用喊叫聲驅趕的也是同樣的道理。 Yo pana ghāsañca pānīyañca datvā gacchati, ''balaṃ gahetvā palāyissatī''ti; so ce palāyati, bhaṇḍadeyyaṃ. 但如果給食物和水后離開,想"它恢復力氣後會逃跑",如果它逃跑了,則應賠償。Pāsaṃ dubbalaṃ katvā gacchantassāpi eseva nayo. 削弱陷阱后離開的也是同樣的道理。Pāsasantike satthaṃ vā aggiṃ vā ṭhapeti ''chinne vā daḍḍhe vā palāyissatī''ti. 在陷阱附近放置刀或火,"如果切斷或燒斷就會逃跑"。Sūkaro pāsaṃ cālento chinne vā daḍḍhe vā palāyati, bhaṇḍadeyyameva. 豬搖動陷阱,切斷或燒斷後逃跑,也應賠償。Pāsaṃ yaṭṭhiyā saha pāteti, pacchā sūkaro taṃ maddanto gacchati , bhaṇḍadeyyaṃ. 用棍子連同陷阱一起打倒,之後豬踩著它離開,應賠償。Sūkaro adūhalapāsāṇehi akkanto hoti, taṃ palāpetukāmassa adūhalaṃ kāruññena ukkhipato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. 豬被壓在磨石下,想要驅趕它而出於同情抬起磨石,應賠償,如果是出於偷盜心則犯波羅夷罪。Sace ukkhittamatte agantvā pacchā gacchati, bhaṇḍadeyyameva. 如果抬起后它沒有立即離開而是之後離開,也應賠償。Ukkhipitvā ṭhapitaṃ adūhalaṃ pāteti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. 抬起放置的磨石掉落,之後豬踩著它離開,應賠償。Opāte patitasūkarampi kāruññena uddharato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. 即使出于同情而拉出掉進坑裡的豬,也應賠償,如果是出於偷盜心則犯波羅夷罪。Opātaṃ pūretvā nāseti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. 填滿坑洞使之消失,之後豬踩著它離開,應賠償。Sūle viddhaṃ kāruññena uddharati, bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. 出於同情而取下被刺穿的豬,應賠償,如果是出於偷盜心則犯波羅夷罪。Sūlaṃ uddharitvā chaḍḍeti, bhaṇḍadeyyaṃ. 取下尖刺后丟棄,應賠償。

Vihārabhūmiyaṃ pana pāse vā adūhalaṃ vā oḍḍentā vāretabbā – 『『migarūpānaṃ paṭisaraṇaṭṭhānametaṃ, mā idha evaṃ karothā』』ti. Sace 『『harāpetha, bhante』』ti vadanti, harāpetuṃ vaṭṭati. Atha sayaṃ haranti, sundarameva. Atha neva haranti, na harituṃ denti, rakkhaṃ yācitvā harāpetuṃ vaṭṭati. Manussā sassarakkhaṇakāle khettesu pāse ca adūhalapāsāṇādīni ca karonti – 『『maṃsaṃ khādantā sassāni rakkhissāmā』』ti. Vītivatte sassakāle tesu anālayesu pakkantesu tattha baddhaṃ vā patitaṃ vā mocetuṃ vaṭṭatīti.

Migavatthudvayepi sūkaravatthūsu vuttasadisoyeva vinicchayo.

Macchavatthudvayepi eseva nayo. Ayaṃ pana viseso – kumīnamukhaṃ vivaritvā vā pacchāpuṭakaṃ muñcitvā vā passena chiddaṃ katvā vā kumīnato macche pothetvā palāpentassa pārājikaṃ. Bhattasitthāni dassetvā evaṃ palāpentassāpi pārājikaṃ. Saha kumīnena uddharatopi pārājikaṃ. Kevalaṃ kumīnamukhaṃ vivarati, pacchāpuṭakaṃ muñcati, chiddaṃ vā karoti, macchā pana attano dhammatāya palāyanti, bhaṇḍadeyyaṃ. Evaṃ katvā bhattasitthāni dasseti, macchā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Mukhaṃ avivaritvā pacchāpuṭakaṃ amuñcitvā passena chiddaṃ akatvā kevalaṃ bhattasitthāni dasseti, macchā pana chātajjhattā sīsena paharitvā okāsaṃ katvā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Tucchakumīnassa mukhaṃ vā vivarati, pacchāpuṭakaṃ vā muñcati, chiddaṃ vā karoti, āgatāgatā macchā dvāraṃ pattā puṭakachiddehi palāyanti, bhaṇḍadeyyameva. Tucchakumīnaṃ gahetvā gumbe khipati, bhaṇḍadeyyamevāti. Yāne bhaṇḍaṃ pīṭhe thavikāya sadisaṃ.

Maṃsapesivatthumhi – sace ākāse gaṇhāti, gahitaṭṭhānameva ṭhānaṃ. Taṃ chahākārehi paricchinditvā ṭhānācāvanaṃ veditabbaṃ. Sesamettha dārugopālakarajakasāṭakavatthūsu ca ambacorakādivatthūsu vuttanayena vinicchinitabbaṃ.

155.Kumbhivatthusmiṃ – yo sappitelādīni apādagghanakāni gahetvā 『『na puna evaṃ karissāmī』』ti saṃvare ṭhatvā dutiyadivasādīsupi puna citte uppanne evameva dhuranikkhepaṃ katvā paribhuñjanto sabbampi taṃ paribhuñjati, nevatthi pārājikaṃ. Dukkaṭaṃ vā thullaccayaṃ vā āpajjati, bhaṇḍadeyyaṃ pana hoti. Ayampi bhikkhu evamevamakāsi. Tena vuttaṃ – 『『anāpatti bhikkhu pārājikassā』』ti. Dhuranikkhepaṃ pana akatvā 『『divase divase paribhuñjissāmī』』ti thokaṃ thokampi paribhuñjato yasmiṃ divase pādagghanakaṃ pūrati, tasmiṃ pārājikaṃ.

Saṃvidāvahāravatthūni saṃvidāvahāre, muṭṭhivatthūni odaniyagharādivatthūsu dve vighāsavatthūni ambacorakādivatthūsu vuttavinicchayanayena veditabbāni. Dve tiṇavatthūni uttānatthāneva.

Vihārabhūmiyaṃ pana pāse vā adūhalaṃ vā oḍḍentā vāretabbā – 『『migarūpānaṃ paṭisaraṇaṭṭhānametaṃ, mā idha evaṃ karothā』』ti. Sace 『『harāpetha, bhante』』ti vadanti, harāpetuṃ vaṭṭati. Atha sayaṃ haranti，sundarameva. Atha neva haranti，na harituṃ denti，rakkhaṃ yācitvā harāpetuṃ vaṭṭati. Manussā sassarakkhaṇakāle khettesu pāse ca adūhalapāsāṇādīni ca karonti – 『『maṃsaṃ khādantā sassāni rakkhissāmā』』ti. Vītivatte sassakāle tesu anālayesu pakkantesu tattha baddhaṃ vā patitaṃ vā mocetuṃ vaṭṭatīti。 Migavatthudvayepi sūkaravatthūsu vuttasadisoyeva vinicchayo。 Macchavatthudvayepi eseva nayo. Ayaṃ pana viseso – kumīnamukhaṃ vivaritvā vā pacchāpuṭakaṃ muñcitvā vā passena chiddaṃ katvā vā kumīnato macche pothetvā palāpentassa pārājikaṃ. Bhattasitthāni dassetvā evaṃ palāpentassāpi pārājikaṃ. Saha kumīnena uddharatopi pārājikaṃ. Kevalaṃ kumīnamukhaṃ vivarati，pacchāpuṭakaṃ muñcati，chiddaṃ vā karoti，macchā pana attano dhammatāya palāyanti，bhaṇḍadeyyaṃ. Evaṃ katvā bhattasitthāni dasseti，macchā gocaratthāya nikkhamitvā palāyanti，bhaṇḍadeyyameva. Mukhaṃ avivarit

156.Ambabhājāpanādivatthūsu te bhikkhū ekaṃ gāmakāvāsaṃ paricchinnabhikkhukaṃ agamaṃsu. Tattha bhikkhū phalāphalaṃ paribhuñjamānāpi tesu āgatesu 『『therānaṃ phalāni dethā』』ti kappiyakārake na avocuṃ. Atha te bhikkhū 『『kiṃ saṅghikaṃ amhākaṃ na pāpuṇātī』』ti ghaṇṭiṃ paharitvā bhājāpetvā tesampi vassaggena bhāgaṃ datvā attanāpi paribhuñjiṃsu. Tena nesaṃ bhagavā 『『anāpatti, bhikkhave, paribhogatthāyā』』ti āha. Tasmā idānipi yattha āvāsikā āgantukānaṃ na denti, phalavāre ca sampatte aññesaṃ atthibhāvaṃ disvā corikāya attanāva khādanti, tattha āgantukehi ghaṇṭiṃ paharitvā bhājetvā paribhuñjituṃ vaṭṭati.

Yattha pana āvāsikā rukkhe rakkhitvā phalavāre sampatte bhājetvā khādanti, catūsu paccayesu sammā upanenti, anissarā tattha āgantukā. Yepi rukkhā cīvaratthāya niyametvā dinnā, tesupi āgantukā anissarā. Eseva nayo sesapaccayatthāya niyametvā dinnesupi.

Ye pana tathā aniyamitā, āvāsikā ca te rakkhitvā gopetvā corikāya paribhuñjanti, na tesu āvāsikānaṃ katikāya ṭhātabbaṃ. Ye phalaparibhogatthāya dinnā, āvāsikāpi ne rakkhitvā gopetvā sammā upanenti, tesuyeva tesaṃ katikāya ṭhātabbaṃ. Mahāpaccariyaṃ pana vuttaṃ – 『『catunnaṃ paccayānaṃ niyametvā dinnaṃ theyyacittena paribhuñjanto bhaṇḍaṃ agghāpetvā kāretabbo. Paribhogavaseneva taṃ bhājetvā paribhuñjantassa bhaṇḍadeyyaṃ. Yaṃ panettha senāsanatthāya niyamitaṃ, taṃ paribhogavaseneva bhājetvā paribhuñjantassa thullaccayañca bhaṇḍadeyyañcā』』ti.

Odissa cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace dubbhikkhaṃ hoti, bhikkhū piṇḍapātena kilamanti, cīvaraṃ pana sulabhaṃ, saṅghasuṭṭhutāya apalokanakammaṃ katvā piṇḍapātepi upanetuṃ vaṭṭati. Senāsanena gilānapaccayena vā kilamantesu saṅghasuṭṭhutāya apalokanakammaṃ katvā tadatthāyapi upanetuṃ vaṭṭati. Odissa piṇḍapātatthāya gilānapaccayatthāya ca dinnepi eseva nayo. Odissa senāsanatthāya dinnaṃ pana garubhaṇḍaṃ hoti, taṃ rakkhitvā gopetvā tadatthameva upanetabbaṃ. Sace pana dubbhikkhaṃ hoti, bhikkhū piṇḍapātena na yāpenti. Ettha rājarogacorabhayādīhi aññattha gacchantānaṃ vihārā palujjanti, tālanāḷikerādike vināsenti, senāsanapaccayaṃ pana nissāya yāpetuṃ sakkā hoti. Evarūpe kāle senāsanaṃ vissajjetvāpi senāsanajagganatthāya paribhogo bhagavatā anuññāto. Tasmā ekaṃ vā dve vā varasenāsanāni ṭhapetvā itarāni lāmakakoṭiyā piṇḍapātatthāya vissajjetuṃ vaṭṭati. Mūlavatthucchedaṃ pana katvā na upanetabbaṃ .

Yo pana ārāmo catuppaccayatthāya niyametvā dinno, tattha apalokanakammaṃ na kātabbaṃ. Yena pana paccayena ūnaṃ, tadatthaṃ upanetuṃ vaṭṭati. Ārāmo jaggitabbo, vetanaṃ datvāpi jaggāpetuṃ vaṭṭati. Ye pana vetanaṃ labhitvā ārāmeyeva gehaṃ katvā vasantā rakkhanti, te ce āgatānaṃ bhikkhūnaṃ nāḷikeraṃ vā tālapakkaṃ vā denti, yaṃ tesaṃ saṅghena anuññātaṃ hoti – 『『divase divase ettakaṃ nāma khādathā』』ti tadeva te dātuṃ labhanti; tato uttari tesaṃ dadantānampi gahetuṃ na vaṭṭati.

在果實分配等方面，那些比丘們來到一個村莊的居住處，成為限制性的乞食者。在那裡，比丘們即使在享用果實時，也沒有對來訪者說「請把果實給長老們」。於是這些比丘們問：「我們的僧團的果實怎麼沒有送到呢？」於是敲響了鐘聲，分發了果實，並且自己也享用了。因此，佛陀對他們說：「比丘們，享用上沒有過失。」因此，現在即使在不把果實給來訪者的地方，果實成熟時看到其他人的存在，他們也會像小偷一樣自己吃掉，在那裡可以敲響鐘聲，分發后享用。 而在那種情況下，居住者在樹木上保護著，果實成熟時分發並享用，四種條件都正確地提供，來訪者在那兒是無依無靠的。那些爲了衣物而限制性提供的樹木，來訪者也是無依無靠的。其他的條件限制性提供的情況下也是如此。 那些不受限制的，居住者則保護著並保留著，像小偷一樣享用，在這些情況下不應有居住者的分配。那些爲了果實享用而提供的，居住者也不保護，保留著並正確地提供，這些情況下應有他們的分配。關於大分配的事已說過：「在四種條件限制性提供的情況下，心中有貪慾的人應當把物品的價值計算清楚。只要是爲了享用，享用后應當分配物品。如果在這裡爲了安置而限制的，應當爲了享用而計算並享用，同時也應當有過失的分配。」 在衣物方面，提供的衣物應當僅限於衣物。如果發生嚴重的饑荒，比丘們在乞食時感到疲憊，但衣物卻很容易獲得，因而可以在僧團中進行不看顧的行為，甚至在乞食時也應當提供。對於因安置而感到疲憊的情況，也應當在這方面進行不看顧的行為並提供。在乞食和因病而提供時，情況也是如此。在安置方面提供的物品是重的，應當保護並保留著，只在那兒提供。如果發生嚴重的饑荒，比丘們因乞食而不再堅持。在這裡，由於王族、疾病、盜賊等原因，往往會導致其他地方的寺院被搶劫，甚至會破壞椰子樹等。在安置的情況下，可以依靠這些情況進行移動。這樣的情況下，即使安置被放棄，安置的目的也可以由佛陀允許。因此，設定一個或兩個優先的安置，其他的可以隨意放棄以用於乞食。根本的物品被切斷後就不應再提供。 如果是爲了四種條件限制性提供的園地，不應進行不看顧的行為。根據什麼條件不夠的，可以提供。在園地中應當保持警惕，即使支付了薪水也應當保持警惕。那些獲得薪水的人，若在園中建立住所並居住，若他們給來訪的比丘們提供椰子或棕櫚樹的果實，根據僧團的允許，便可以說：「每日吃這些。」這樣，他們就可以給予；超出這一點，他們也不應再接受。

Yo pana ārāmaṃ keṇiyā gahetvā saṅghassa catuppaccayatthāya kappiyabhaṇḍameva deti, ayaṃ bahukampi dātuṃ labhati. Cetiyassa padīpatthāya vā khaṇḍaphullapaṭisaṅkharaṇatthāya vā dinno ārāmopi paṭijaggitabbo; vetanaṃ datvāpi jaggāpetabbo. Vetanañca panettha cetiyasantakampi saṅghasantakampi dātuṃ vaṭṭati. Etampi ārāmaṃ vetanena tattheva vasitvā rakkhantānañca keṇiyā gahetvā kappiyabhaṇḍadāyakānañca tattha jātakaphaladānaṃ vuttanayeneva veditabbanti.

Ambapālakādivatthūsu – anāpatti, bhikkhave, gopakassa dāneti ettha kataraṃ pana gopakadānaṃ vaṭṭati, kataraṃ na vaṭṭatīti? Mahāsumatthero tāva āha – 『『yaṃ gopakassa paricchinditvā dinnaṃ hoti – 『ettakaṃ divase divase gaṇhā』ti tadeva vaṭṭati; tato uttari na vaṭṭatī』』ti. Mahāpadumatthero panāha – 『『kiṃ gopakānaṃ paṇṇaṃ āropetvā nimittasaññaṃ vā katvā dinnaṃ atthi, etesaṃ hatthe vissaṭṭhakassa ete issarā, tasmā yaṃ te denti taṃ bahukampi vaṭṭatī』』ti. Kurundaṭṭhakathāyaṃ pana vuttaṃ – 『『manussānaṃ ārāmaṃ vā aññaṃ vā phalāphalaṃ dārakā rakkhanti, tehi dinnaṃ vaṭṭati . Āharāpetvā pana na gahetabbaṃ. Saṅghike pana cetiyasantake ca keṇiyā gahetvā rakkhantasseva dānaṃ vaṭṭati. Vetanena rakkhantassa attano bhāgamattaṃ vaṭṭatī』』ti. Mahāpaccariyaṃ pana 『『yaṃ gihīnaṃ ārāmarakkhakā bhikkhūnaṃ denti, etaṃ vaṭṭati. Bhikkhusaṅghassa pana ārāmagopakā yaṃ attano bhatiyā khaṇḍetvā denti, etaṃ vaṭṭati. Yopi upaḍḍhārāmaṃ vā kecideva rukkhe vā bhatiṃ labhitvā rakkhati, tassāpi attano pattarukkhatoyeva dātuṃ vaṭṭati. Keṇiyā gahetvā rakkhantassa pana sabbampi vaṭṭatī』』ti vuttaṃ. Etaṃ pana sabbaṃ byañjanato nānaṃ, atthato ekameva; tasmā adhippāyaṃ ñatvā gahetabbaṃ.

Dāruvatthumhi – tāvakāliko ahaṃ bhagavāti tāvakālikacitto ahaṃ bhagavāti vattukāmena vuttaṃ, tāvakālikacittoti 『『puna āharitvā dassāmī』』ti evaṃcitto ahanti vuttaṃ hoti. Bhagavā 『『tāvakālike anāpattī』』ti āha.

Ayaṃ panettha pāḷimuttakavinicchayo – sace saṅgho saṅghikaṃ kammaṃ kāreti uposathāgāraṃ vā bhojanasālaṃ vā, tato āpucchitvā tāvakālikaṃ haritabbaṃ. Yo pana saṅghiko dabbasambhāro agutto deve vassante temeti, ātapena sukkhati, taṃ sabbampi āharitvā attano āvāse kātuṃ vaṭṭati. Saṅgho āharāpento aññena vā dabbasambhārena mūlena vā saññāpetabbo. Na sakkā ce hoti saññāpetuṃ, 『『saṅghikena, bhante, kataṃ saṅghikaparibhogena vaḷañjathā』』ti vattabbaṃ. Senāsanassa pana ayameva bhikkhu issaro. Sacepi pāsāṇatthambho vā rukkhatthambho vā kavāṭaṃ vā vātapānaṃ vā nappahoti, saṅghikaṃ tāvakālikaṃ āharitvā pākatikaṃ kātuṃ vaṭṭati. Esa nayo aññesupi dabbasambhāresūti.

Yo pana ārāmaṃ keṇiyā gahetvā saṅghassa catuppaccayatthāya kappiyabhaṇḍameva deti, ayaṃ bahukampi dātuṃ labhati. Cetiyassa padīpatthāya vā khaṇḍaphullapaṭisaṅkharaṇatthāya vā dinno ārāmopi paṭijaggitabbo; vetanaṃ datvāpi jaggāpetabbo. Vetanañca panettha cetiyasantakampi saṅghasantakampi dātuṃ vaṭṭati. Etampi ārāmaṃ vetanena tattheva vasitvā rakkhantānañca keṇiyā gahetvā kappiyabhaṇḍadāyakānañca tattha jātakaphaladānaṃ vuttanayeneva veditabbanti。 Ambapālakādivatthūsu – anāpatti, bhikkhave, gopakassa dāneti ettha kataraṃ pana gopakadānaṃ vaṭṭati, kataraṃ na vaṭṭatīti? Mahāsumatthero tāva āha – 『『yaṃ gopakassa paricchinditvā dinnaṃ hoti – 『ettakaṃ divase divase gaṇhā』ti tadeva vaṭṭati; tato uttari na vaṭṭatī』』ti. Mahāpadumatthero panāha – 『『kiṃ gopakānaṃ paṇṇaṃ āropetvā nimittasaññaṃ vā katvā dinnaṃ atthi, etesaṃ hatthe vissaṭṭhakassa ete issarā, tasmā yaṃ te denti taṃ bahukampi vaṭṭatī』』ti. Kurundaṭṭhakathāyaṃ pana vuttaṃ – 『『manussānaṃ ārāmaṃ vā aññaṃ vā phalāphalaṃ dārakā rakkhanti, tehi dinnaṃ vaṭṭati. Āharāpetvā pana na gahetabbaṃ. Saṅghike pana cetiyasantake ca keṇiyā gahetvā rakkhantasseva dānaṃ vaṭṭati. Vetanena rakkhantassa attano bhāgamattaṃ vaṭṭatī』』ti. Mahāpaccariyaṃ pana 『『yaṃ gihīnaṃ ārāmarakkhakā bhikkhūnaṃ denti, etaṃ vaṭṭati. Bhikkhusaṅghassa pana ārāmagopakā yaṃ attano bhatiyā khaṇḍetvā denti, etaṃ vaṭṭati. Yopi upaḍḍhārāmaṃ vā kecideva rukkhe vā bhatiṃ labhitvā rakkhati, tassāpi attano pattarukkhatoyeva dātuṃ vaṭṭati. Keṇiyā gahetvā rakkhantassa pana sabbampi vaṭṭatī』』ti vuttaṃ. Etaṃ pana sabbaṃ byañjanato nānaṃ, atthato ekameva; tasmā adhippāyaṃ ñatvā gahetabbaṃ。 Dāruvatthumhi – tāvakāliko ahaṃ bhagavāti tāvakālikacitto ahaṃ bhagavāti vattukāmena vuttaṃ, tāvakālikacittoti 『『puna āharitvā dassāmī』』ti evaṃcitto ahanti vuttaṃ hoti. Bhagavā 『『tāvakālike anāpattī』』ti āha。 Ayaṃ panettha pāḷimuttakavinicchayo – sace saṅgho saṅghikaṃ kammaṃ kāreti uposathāgāraṃ vā bhojanasālaṃ vā, tato āpucchitvā tāvakālikaṃ haritabbaṃ. Yo pana saṅghiko dabbasambhāro agutto deve vassante temeti, ātapena sukkhati, taṃ sabbampi āharitvā attano āvāse kātuṃ vaṭṭati. Saṅgho āharāpento aññena vā dabbasambhārena mūlena vā saññāpetabbo. Na sakkā ce hoti saññāpetuṃ, 『『saṅghikena, bhante, kataṃ saṅghikaparibhogena vaḷañjathā』』ti vattabbaṃ. Senāsanassa pana ayameva bhikkhu issaro. Sacepi pāsāṇatthambho vā rukkhatthambho vā kavāṭaṃ vā vātapānaṃ vā nappahoti, saṅghikaṃ tāvakālikaṃ āharitvā pākatikaṃ kātuṃ vaṭṭati. Esa nayo aññesupi dabbasambhāresūti。

Udakavatthusmiṃ – yadā udakaṃ dullabhaṃ hoti, yojanatopi aḍḍhayojanatopi āharīyati, evarūpe pariggahitaudake avahāro. Yatopi āharimato vā pokkharaṇīādīsu ṭhitato vā kevalaṃ yāgubhattaṃ sampādenti, pānīyaparibhogañca karonti, na aññaṃ mahāparibhogaṃ, tampi theyyacittena gaṇhato avahāro. Yato pana ekaṃ vā dve vā ghaṭe gahetvā āsanaṃ dhovituṃ, bodhirukkhe siñcituṃ udakapūjaṃ kātuṃ, rajanaṃ pacituṃ labbhati, tattha saṅghassa katikavaseneva paṭipajjitabbaṃ. Atirekaṃ gaṇhanto, mattikādīni vā theyyacittena pakkhipanto bhaṇḍaṃ agghāpetvā kāretabbo.

Sace āvāsikā katikavattaṃ daḷhaṃ karonti, aññesaṃ bhaṇḍakaṃ dhovituṃ vā rajituṃ vā na denti, attanā pana aññesaṃ apassantānaṃ gahetvā sabbaṃ karonti, tesaṃ katikāya na ṭhātabbaṃ. Yattakaṃ te dhovanti, tattakaṃ dhovitabbaṃ. Sace saṅghassa dve tisso pokkharaṇiyo vā udakasoṇḍiyo vā honti, katikā ca katā 『『ettha nhāyitabbaṃ, ito pānīyaṃ gahetabbaṃ, idha sabbaparibhogo kātabbo』』ti. Katikavatteneva sabbaṃ kātabbaṃ. Yattha katikā natthi, tattha sabbaparibhogo vaṭṭatīti.

Mattikāvatthusmiṃ – yattha mattikā dullabhā hoti, nānappakārā vā vaṇṇamattikā āharitvā ṭhapitā, tattha thokāpi pañcamāsakaṃ agghati, tasmā pārājikaṃ. Saṅghike pana kamme cetiyakamme ca niṭṭhite saṅghaṃ āpucchitvā vā tāvakālikaṃ vā gahetuṃ vaṭṭati. Sudhāyapi cittakammavaṇṇesupi eseva nayo.

Tiṇavatthūsu – jhāpitatiṇe ṭhānācāvanassa abhāvā dukkaṭaṃ, bhaṇḍadeyyaṃ pana hoti. Saṅgho tiṇavatthuṃ jaggitvā saṅghikaṃ āvāsaṃ chādeti, puna kadāci jaggituṃ na sakkoti, athañño eko bhikkhu vattasīsena jaggati, saṅghassevetaṃ. No ce jaggati, saṅgheneko bhikkhu vattabbo 『『jaggitvā dehī』』ti. So ce bhāgaṃ icchati, bhāgaṃ datvāpi jaggāpetabbaṃ. Sace bhāgaṃ vaḍḍheti, dātabbameva. Vaḍḍhetiyeva, 『『gaccha jaggitvā sabbaṃ gahetvā attano santakaṃ senāsanaṃ chādehī』』ti vattabbo. Kasmā? Naṭṭhe attho natthi. Dadantehi pana savatthukaṃ na dātabbaṃ , garubhaṇḍaṃ hoti; tiṇamattaṃ pana dātabbaṃ. Tasmiṃ ce jaggitvā attano senāsanaṃ chādente puna saṅgho jaggituṃ pahoti, 『『tvaṃ mā jaggi, saṅgho jaggissatī』』ti vattabboti.

Mañcādīni satta vatthūni pākaṭāneva. Pāḷiyaṃ pana anāgatampi pāsāṇatthambhaṃ vā rukkhatthambhaṃ vā aññaṃ vā kiñci pādagghanakaṃ harantassa pārājikameva. Padhānagharādīsu chaḍḍitapatitānaṃ pariveṇādīnaṃ kuṭṭampi pākārampi bhinditvā iṭṭhakādīni avaharantassāpi eseva nayo. Kasmā? Saṅghikaṃ nāma kadāci ajjhāvasanti, kadāci na ajjhāvasanti. Paccante corabhayena janapade vuṭṭhahante chaḍḍitavihārādīsu kiñci parikkhāraṃ harantassāpi eseva nayo. Ye pana tato tāvakālikaṃ haranti, puna āvasitesu ca vihāresu bhikkhū āharāpenti, dātabbaṃ. Sacepi tato āharitvā senāsanaṃ kataṃ hoti, taṃ vā tadagghanakaṃ vā dātabbameva. 『『Puna āvasissāmā』』ti ālayaṃ acchinditvā vuṭṭhitesu janapadesu gaṇasantakaṃ vā puggalikaṃ vā gahitaṃ hoti; te ce anujānanti, paṭikammena kiccaṃ natthi. Saṅghikaṃ pana garubhaṇḍaṃ, tasmā paṭikammaṃ kattabbameva.

這是對提供的巴利文的完整中文直譯： 關於水的問題 - 當水稀缺時，即使從一由旬或半由旬遠處取水，在這種情況下，如果拿走被佔有的水就構成偷盜。從可以取水的地方或池塘等處，如果只是用來準備粥飯和飲用，而不是用於其他大量用途，即便如此，懷著偷盜之心拿取也構成偷盜。但是如果取一兩罐水來洗座位、澆菩提樹、進行水供養或煮染料，這些應該按照僧團的規定行事。如果取用過多，或懷著偷盜之心摻入泥土等，應該按物品價值進行賠償。 如果常住者制定嚴格規定，不允許他人洗滌或染色自己的物品，但自己在他人看不見時取水做一切事情，不應遵守他們的規定。他們洗多少，就應允許洗多少。如果僧團有兩三個池塘或水槽，並制定規定說"這裡用來洗澡，那裡取飲用水，這裡用於一切用途"，就應該按照規定行事。在沒有規定的地方，可以用於一切用途。 關於泥土的問題 - 在泥土稀缺的地方，或者各種顏色的泥土被收集儲存的地方，即使少量也值五摩沙迦，因此構成波羅夷。但是在僧團或佛塔工程完成後，經僧團同意或暫時借用是可以的。對於石灰和彩繪顏料也是同樣的道理。 關於草的問題 - 對於已燒燬的草，因為沒有移動，所以只是突吉羅罪，但仍需賠償。僧團照看草地並用來蓋僧舍，之後有時無法照看，這時如果一位比丘出於職責照看，這仍然屬於僧團。如果他不照看，僧團應該告訴一位比丘"照看並給出"。如果他想要分享，即使給他分享也應讓他照看。如果他增加份額，也應該給。如果他一直增加，應該告訴他"去照看並全部取走，用來蓋自己的住處"。為什麼？因為丟失了就沒有價值了。但給予時不應連同土地一起給，那是重物；只應給予草。如果他照看並用來蓋自己的住處，而僧團之後又能夠照看，應該告訴他"你不要照看了，僧團會照看"。 床等七種物品是明顯的。雖然不在經文中，但是搬走石柱、木柱或任何值一腳的東西也同樣構成波羅夷。對於禪修小屋等被捨棄或倒塌的精舍等，拆毀墻壁或圍墻取走磚塊等的也是同樣的道理。為什麼？因為僧團所有物有時會被居住，有時不會被居住。在邊境由於強盜威脅而被遺棄的村莊里，從被捨棄的寺院等處取走任何用品也是同樣的道理。但是那些暫時取走並在寺院再次有人居住時比丘們索要的，應該歸還。即使用那些東西建造了住處，也應該歸還那些東西或等值的物品。對於放棄"我們會再回來"的想法而離開的地方，如果團體或個人的物品被拿走；如果他們同意，就不需要賠償。但僧團的物品是重物，因此必須賠償。

  1. Vihāraparibhogavatthu uttānatthameva.

Anujānāmi, bhikkhave, tāvakālikaṃ haritunti ettha yo bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā tāvakālikaṃ haritvā attano phāsukaṭṭhāne ekampi dvepi māse saṅghikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ deti, nappaṭibāhati , tassa tasmiṃ naṭṭhepi jiṇṇepi corāvahaṭepi gīvā na hoti. Vasitvā pana gacchantena yathāṭhāne ṭhapetabbaṃ. Yo pana puggalikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ na deti, tasmiṃ naṭṭhe tassa gīvā hoti. Aññaṃ pana āvāsaṃ haritvā paribhuñjantena sace tattha vuḍḍhataro āgantvā vuṭṭhāpeti, 『『mayā idaṃ asukāvāsato nāma āhaṭaṃ, gacchāmi, naṃ pākatikaṃ karomī』』ti vattabbaṃ. Sace so bhikkhu 『『ahaṃ pākatikaṃ karissāmī』』ti vadati, tassa bhāraṃ katvāpi gantuṃ vaṭṭatīti saṅkhepaṭṭhakathāyaṃ vuttaṃ.

Campāvatthumhi – tekaṭulayāgūti tilataṇḍulamuggehi vā tilataṇḍulamāsehi vā tilataṇḍulakulatthehi vā tilataṇḍulehi saddhiṃ yaṃkiñci ekaṃ aparaṇṇaṃ pakkhipitvā tīhi katā, etaṃ kira imehi tīhi catubhāgaudakasambhinne khīre sappimadhusakkarādīhi yojetvā karonti.

Rājagahavatthumhi – madhugoḷakoti atirasakapūvo vuccati; 『『madhusīsaka』』ntipi vadanti. Sesamettha vatthudvayepi odanabhājanīyavatthusmiṃ vuttanayeneva veditabbaṃ.

  1. Ajjukavatthusmiṃ – etadavocāti gilāno hutvā avoca. Āyasmā upāli āyasmato ajjukassa pakkhoti na agatigamanavasena pakkho, api ca kho anāpattisaññitāya lajjīanuggahena vinayānuggahena ca thero pakkhoti veditabbo. Sesamettha uttānameva.

  2. Bārāṇasīvatthusmiṃ – corehi upaddutanti corehi viluttaṃ. Iddhiyā ānetvā pāsāde ṭhapesīti thero kira taṃ kulaṃ sokasallasamappitaṃ āvaṭṭantaṃ vivaṭṭantaṃ disvā tassa kulassa anukampāya pasādānurakkhaṇatthāya dhammānuggahena attano iddhiyā 『『tesaṃyeva pāsādaṃ dārakānaṃ samīpe hotū』』ti adhiṭṭhāsi. Dārakā 『『amhākaṃ pāsādo』』ti sañjānitvā abhiruhiṃsu. Tato thero iddhiṃ paṭisaṃhari, pāsādopi sakaṭṭhāneyeva aṭṭhāsi. Vohāravasena pana vuttaṃ 『『te dārake iddhiyā ānetvā pāsāde ṭhapesī』』ti. Iddhivisayeti īdisāya adhiṭṭhāniddhiyā anāpatti. Vikubbaniddhi pana na vaṭṭati.

160-

  1. 關於寺院使用的問題意思明顯。 "比丘們,我允許暫時取用"——在這裡,如果一位比丘暫時取用僧團的床或椅子,在自己舒適的地方使用一兩個月,以僧團使用的方式使用,給予到來的長老們,不拒絕,即使它損壞、破舊或被盜,他也不負責。但離開時應該放回原處。如果有人以個人使用的方式使用,不給予到來的長老們,如果丟失他就要負責。如果帶到另一個住處使用,若有長老來並要求讓出,應該說:"這是我從某某住處帶來的,我去把它恢復原狀。"如果那位比丘說"我會恢復原狀",即使把責任交給他也可以離開。簡要註釋中是這麼說的。 關於旃巴(Campā)的問題 - "三種材料的粥"是指用芝麻、稻米與綠豆,或芝麻、稻米與豌豆,或芝麻、稻米與扁豆,或與芝麻和稻米一起加入任何一種豆類製成的。據說他們用這三種材料與四分之一的水混合的奶,加入酥油、蜂蜜、糖等製作。 關於王舍城(Rājagaha)的問題 - "蜜球"是指非常甜的糕點;也稱為"蜜頂"。這兩個問題中的其餘部分,應該按照分飯的問題中所說的方式理解。
  2. 關於阿朱迦(Ajjuka)的問題 - "他說"是指他生病時說的。"尊者優波離站在尊者阿朱迦一邊"並不是出於偏袒,而是應該理解為長老出於無罪的認知、對有慚愧者的支援和對戒律的支援而站在他一邊。其餘的意思明顯。

  3. 關於波羅奈(Bārāṇasī)的問題 - "被盜賊騷擾"是指被盜賊搶劫。"用神通帶來放在宮殿里"——據說長老看到那家人被悲傷之箭刺穿,輾轉反側,出於對那家人的同情,爲了保護他們的信心,爲了法的支援,用自己的神通決意"讓他們的宮殿就在孩子們附近"。孩子們認出"這是我們的宮殿"就上去了。然後長老收回神通,宮殿就回到原來的位置。但按照常規說法就說"他用神通把那些孩子帶來放在宮殿里"。"在神通境界里"——這種決意神通是無罪的。但變化神通是不允許的。 160-

  4. Avasāne vatthudvayaṃ uttānatthamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Dutiyapārājikavaṇṇanā niṭṭhitā.

Tatrāyaṃ anusāsanī –

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

Parājitakilesena, pārājikamidaṃ idha.

Sikkhāpadaṃ samaṃ tena, aññaṃ kiñci na vijjati;

Anekanayavokiṇṇaṃ, gambhīratthavinicchayaṃ.

Tasmā vatthumhi otiṇṇe, bhikkhunā vinayaññunā;

Vinayānuggahenettha, karontena vinicchayaṃ.

Pāḷiṃ aṭṭhakathañceva, sādhippāyamasesato;

Ogayha appamattena, karaṇīyo vinicchayo.

Āpattidassanussāho, na kattabbo kudācanaṃ;

Passissāmi anāpatti-miti kayirātha mānasaṃ.

Passitvāpi ca āpattiṃ, avatvāva punappunaṃ;

Vīmaṃsitvātha viññūhi, saṃsanditvā ca taṃ vade.

Kappiyepi ca vatthusmiṃ, cittassa lahuvattino;

Vasena sāmaññaguṇā, cavantīdha puthujjanā.

Tasmā paraparikkhāraṃ, āsīvisamivoragaṃ;

Aggiṃ viya ca sampassaṃ, nāmaseyya vicakkhaṇoti.

Pārājikakaṇḍa-aṭṭhakathāya

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pārājikakaṇḍa-aṭṭhakathā (dutiyo bhāgo)

  1. Tatiyapārājikaṃ

Tatiyaṃ tīhi suddhena, yaṃ buddhena vibhāvitaṃ;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ vajjayitvā assāpi, hoti saṃvaṇṇanā ayaṃ.

Paṭhamapaññattinidānavaṇṇanā

162.Tenasamayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyanti ettha vesāliyanti evaṃnāmake itthiliṅgavasena pavattavohāre nagare. Tañhi nagaraṃ tikkhattuṃ pākāraparikkhepavaḍḍhanena visālībhūtattā 『『vesālī』』ti vuccati. Idampi ca nagaraṃ sabbaññutappatteyeva sammāsambuddhe sabbākārena vepullaṃ pattanti veditabbaṃ. Evaṃ gocaragāmaṃ dassetvā nivāsaṭṭhāna māha – 『『mahāvane kūṭāgārasālāya』』nti. Tattha mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. Idaṃ tādisaṃ na hoti, saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ anto katvā haṃsavaṭṭakacchadanena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā.

Anekapariyāyena asubhakathaṃ kathetīti anekehi kāraṇehi asubhākārasandassanappavattaṃ kāyavicchandaniyakathaṃ katheti. Seyyathidaṃ – 『『atthi imasmiṃ kāye kesā lomā…pe. … mutta』』nti. Kiṃ vuttaṃ hoti? Bhikkhave, imasmiṃ byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā candanaṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādīni vā aṇumattampi sucibhāvaṃ passati. Atha kho paramaduggandhaṃ jegucchaṃ assirīkadassanaṃ kesalomādinānappakāraṃ asuciṃyeva passati. Tasmā na ettha chando vā rāgo vā karaṇīyo. Yepi hi uttamaṅge sirasmiṃ jātā kesā nāma, tepi asubhā ceva asucino ca paṭikkūlā ca. So ca nesaṃ asubhāsucipaṭikkūlabhāvo vaṇṇatopi saṇṭhānatopi gandhatopi āsayatopi okāsatopīti pañcahi kāraṇehi veditabbo. Evaṃ lomādīnanti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi.

  1. 關於結束的兩項內容的意思明顯。 《全周圍的戒律解釋》 第二波羅夷的解釋已完成。 這裡是教導 - 第二與非第二，佛陀所揭示的道理； 由於被波羅夷的污垢，這裡是波羅夷。 戒律的內容與此相同，別無其他； 多種方式的解釋，深刻的意義判斷。 因此在物品被使用時，由比丘以戒律為準則； 在這裡進行判斷的，應該遵循戒律的指導。 同時《巴利文》和《註釋》應全面理解； 應當小心謹慎地進行判斷。 對於過失的見解，不應隨意做出； 應當觀察無過失的想法。 即使看到過失，也應避免再三重複； 通過智者的推理，若能與其溝通，就應如此說。 在物品中適當的使用，心思輕鬆的； 由於習慣的共同品質，普通人會在此消失。 因此對於他人的物品，如同毒蛇般的； 如同火焰般的觀察，明智者應當謹慎。 《波羅夷部分的註釋》 第一部分已完成。 致敬于那位有德的、無上的、正覺的佛陀。 《戒律經典》 《波羅夷部分的註釋》（第二部分）
  2. 第三波羅夷 第三是由三種純凈的事物，佛陀所闡述的； 現在的波羅夷，已達到解釋的目的。 因此應當清楚理解，前面所述的內容； 若能避免此事，即可成為解釋的依據。 第一條規定的來源的解釋
  3. 當時佛陀在韋薩利（現代韋薩利）的大森林中的屋頂大廳中居住，這裡稱為韋薩利，因其名義而被稱為城市。此城市因三次擴充套件城墻而變得寬廣，因此稱為"韋薩利"。該城市應理解為，正覺者因全知而全面地獲得了豐盛。這樣顯示出所居住的村莊，說明了"在大森林的屋頂大廳"。那裡大森林是指自然生長的、被圍起來的、面積巨大的森林。與迦毗羅衛（現代迦毗羅衛）相鄰的大森林與喜馬拉雅山相連，形成一個無邊界的地方，靠近大海。這樣的地方並不構成，面積巨大的森林。屋頂大廳是指在大森林的廟宇中建造的屋頂大廳，擁有所有的設施，供佛陀居住。 以多種方式講述不凈的內容，因多種原因而出現不凈的表現。比如說："在這個身體中有頭髮、體毛……等。"這是什麼意思？比丘們，在這個微小的身體中，全面觀察時，沒有任何清凈的東西，如毛髮、珠寶、琉璃、香木、檀香、藏紅花、香料和香粉等，哪怕是微小的清凈之物也看不見。反而看到的是極其惡臭的、令人厭惡的、各種不凈的表現。因此在這裡沒有慾望或貪戀。即使是頂端長出的頭髮，也同樣是不凈和不潔的。因此它的存在是被視為不凈的、非潔凈的，因而應從五個方面來理解。這樣講述頭髮等。這裡是簡要說明，詳細的內容在《清凈道》中。

1.182) vuttanayena veditabbo. Iti bhagavā ekamekasmiṃ koṭṭhāse pañcapañcappabhedena anekapariyāyena asubhakathaṃ katheti.

Asubhāya vaṇṇaṃ bhāsatīti uddhumātakādivasena asubhamātikaṃ nikkhipitvā padabhājanīyena taṃ vibhajanto vaṇṇento saṃvaṇṇento asubhāya vaṇṇaṃ bhāsati. Asubhabhāvanāya vaṇṇaṃ bhāsatīti yā ayaṃ kesādīsu vā uddhumātakādīsu vā ajjhattabahiddhāvatthūsu asubhākāraṃ gahetvā pavattassa cittassa bhāvanā vaḍḍhanā phātikammaṃ, tassā asubhabhāvanāya ānisaṃsaṃ dassento vaṇṇaṃ bhāsati, guṇaṃ parikitteti. Seyyathidaṃ – 『『asubhabhāvanābhiyutto, bhikkhave , bhikkhu kesādīsu vā vatthūsu uddhumātakādīsu vā pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ paṭilabhati. So taṃ paṭhamajjhānasaṅkhātaṃ cittamañjūsaṃ nissāya vipassanaṃ vaḍḍhetvā uttamatthaṃ arahattaṃ pāpuṇātī』』ti.

Tatrimāni paṭhamassa jhānassa dasa lakkhaṇāni – pāripanthikato cittavisuddhi, majjhimassa samādhinimittassa paṭipatti, tattha cittapakkhandanaṃ, visuddhassa cittassa ajjhupekkhanaṃ, samathappaṭipannassa ajjhupekkhanaṃ, ekattupaṭṭhānassa ajjhupekkhanaṃ, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena tadupagavīriyavāhanaṭṭhena āsevanaṭṭhena sampahaṃsanāti.

Tatrāyaṃ pāḷi – 『『paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni – yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – 『paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca』.

『『Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni – visuddhaṃ cittaṃ ajjhupekkhati, samathappaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathappaṭipannaṃ ajjhupekkhati , yañca ekattupaṭṭhānaṃ ajjhupekkhati. Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – 『paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca』.

這是對提供的巴利文的完整中文直譯： 1.182) 應該按照所說的方式來理解。因此,世尊對每一個部分都從五個方面以多種方式講述不凈的內容。 "讚美不凈"是指通過腫脹等方式列舉不凈的主題,然後用詞義解釋來分析、讚揚、解釋,從而讚美不凈。"讚美不凈的修習"是指,對於頭髮等或腫脹等內外事物,把握不凈的形態而生起的心的修習、增長、擴充套件,他通過展示這種不凈修習的利益來讚美,稱讚其功德。例如:"比丘們,致力於不凈修習的比丘,以頭髮等或腫脹等為對像,能獲得遠離五支、具備五支、三種美好、具足十相的初禪。他依靠這被稱為初禪的心寶盒,增長觀智,達到最高目標阿羅漢果。" 這裡是初禪的十種特相:從障礙中凈化心,實踐中等的定相,心投入其中,觀察已凈化的心,觀察已得定的人,觀察專一狀態的顯現,通過不超越其中生起的法而使之歡喜,通過諸根一味、引導適當精進和習行而使之歡喜。 這裡是經文:"初禪的開始是什麼,中間是什麼,結束是什麼?初禪的開始是行道清凈,中間是增長舍,結束是歡喜。初禪的開始是行道清凈,開始有幾種特相?開始有三種特相 - 心從障礙中凈化,因凈化而心進入中等的止相,因進入而心投入其中。心從障礙中凈化,因凈化而心進入中等的止相,因進入而心投入其中。這是初禪開始的行道清凈,開始的這三種特相。因此說:'初禪是美好的開始,具足三相'。 "初禪的中間是增長舍,中間有幾種特相?中間有三種特相 - 觀察已凈化的心,觀察已得定的,觀察專一狀態的顯現。觀察已凈化的心,觀察已得定的,觀察專一狀態的顯現。這是初禪中間的增長舍,中間的這三種特相。因此說:'初禪是美好的中間,具足三相'。

『『Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni . Tena vuccati – 『paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañca. 『『Evaṃ tividhattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañcā』』ti (paṭi. ro. 1.158).

Ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatīti 『『evampi itthampī』』ti punappunaṃ vavatthānaṃ katvā ādisanto asubhasamāpattiyā vaṇṇaṃ bhāsati, ānisaṃsaṃ katheti, guṇaṃ parikitteti. Seyyathidaṃ – 『『asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyati; evameva kho, bhikkhave, asubhasaññāparicitena bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyatī』』ti (a. ni.

這是對提供的巴利文的完整中文直譯： "初禪的結束是歡喜,結束有幾種特相?結束有四種特相 - 通過不超越其中生起的法而使之歡喜,通過諸根一味而使之歡喜,通過引導適當精進而使之歡喜,通過習行而使之歡喜。這是初禪結束的歡喜,結束的這四種特相。因此說:'初禪是美好的結束,具足四相'。 "如是三分的心,具有三種美好,具足十相,具足尋、具足伺、具足喜、具足樂、具足心的確立、具足信、具足精進、具足念、具足定、具足慧。" "一再讚美不凈定"是指"這樣,那樣"反覆確定,一再指出而讚美不凈定,講述利益,稱讚功德。例如:"比丘們,比丘的心常常習慣於不凈想而安住,對於從事淫慾法時,心便退縮、畏縮、轉回,不擴充套件,保持舍或厭惡。比丘們,就像雞毛或筋腱投入火中時會退縮、畏縮、轉回,不擴充套件;同樣地,比丘們,比丘的心常常習慣於不凈想而安住,對於從事淫慾法時,心便退縮、畏縮、轉回,不擴充套件。"

7.49).

Icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyitunti ahaṃ bhikkhave ekaṃ addhamāsaṃ paṭisallīyituṃ nilīyituṃ ekova hutvā viharituṃ icchāmīti attho. Namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenāti yo attanā payuttavācaṃ akatvā mamatthāya saddhesu kulesu paṭiyattaṃ piṇḍapātaṃ nīharitvā mayhaṃ upanāmeti, taṃ piṇḍapātanīhārakaṃ ekaṃ bhikkhuṃ ṭhapetvā namhi aññena kenaci bhikkhunā vā gahaṭṭhena vā upasaṅkamitabboti.

Kasmā pana evamāhāti? Atīte kira pañcasatā migaluddakā mahatīhi daṇḍavāgurāhi araññaṃ parikkhipitvā haṭṭhatuṭṭhā ekatoyeva yāvajīvaṃ migapakkhighātakammena jīvikaṃ kappetvā niraye upapannā; te tattha paccitvā pubbe katena kenacideva kusalakammena manussesu upapannā kalyāṇūpanissayavasena sabbepi bhagavato santike pabbajjañca upasampadañca labhiṃsu; tesaṃ tato mūlākusalakammato avipakkavipākā aparāparacetanā tasmiṃ addhamāsabbhantare attūpakkamena ca parūpakkamena ca jīvatupacchedāya okāsamakāsi, taṃ bhagavā addasa. Kammavipāko nāma na sakkā kenaci paṭibāhituṃ. Tesu ca bhikkhūsu puthujjanāpi atthi sotāpannasakadāgāmīanāgāmīkhīṇāsavāpi. Tattha khīṇāsavā appaṭisandhikā, itare ariyasāvakā niyatagatikā sugatiparāyaṇā, puthujjanānaṃ pana gati aniyatā. Atha bhagavā cintesi – 『『ime attabhāve chandarāgena maraṇabhayabhītā na sakkhissanti gatiṃ visodhetuṃ, handa nesaṃ chandarāgappahānāya asubhakathaṃ kathemi. Taṃ sutvā attabhāve vigatacchandarāgatāya gativisodhanaṃ katvā sagge paṭisandhiṃ gaṇhissanti. Evaṃ nesaṃ mama santike pabbajjā sātthikā bhavissatī』』ti.

Tato tesaṃ anuggahāya asubhakathaṃ kathesi kammaṭṭhānasīsena, no maraṇavaṇṇasaṃvaṇṇanādhippāyena. Kathetvā ca panassa etadahosi – 『『sace maṃ imaṃ addhamāsaṃ bhikkhū passissanti, 『ajja eko bhikkhu mato, ajja dve…pe… ajja dasā』ti āgantvā āgantvā ārocessanti. Ayañca kammavipāko na sakkā mayā vā aññena vā paṭibāhituṃ. Svāhaṃ taṃ sutvāpi kiṃ karissāmi? Kiṃ me anatthakena anayabyasanena sutena? Handāhaṃ bhikkhūnaṃ adassanaṃ upagacchāmī』』ti. Tasmā evamāha – 『『icchāmahaṃ, bhikkhave, addhamāsaṃ patisallīyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenā』』ti.

Apare panāhu – 『『parūpavādavivajjanatthaṃ evaṃ vatvā paṭisallīno』』ti. Pare kira bhagavantaṃ upavadissanti – 『『ayaṃ 『sabbaññū, ahaṃ saddhammavaracakkavattī』ti paṭijānamāno attanopi sāvake aññamaññaṃ ghātente nivāretuṃ na sakkoti. Kimaññaṃ sakkhissatī』』ti? Tattha paṇḍitā vakkhanti – 『『bhagavā paṭisallānamanuyutto nayimaṃ pavattiṃ jānāti, kocissa ārocayitāpi natthi, sace jāneyya addhā nivāreyyā』』ti. Idaṃ pana icchāmattaṃ, paṭhamamevettha kāraṇaṃ. Nāssudhāti ettha 『『assudhā』』ti padapūraṇamatte avadhāraṇatthe vā nipāto; neva koci bhagavantaṃ upasaṅkamatīti attho.

這是對提供的巴利文的完整中文直譯： 7.49)。 "比丘們,我想要閉關半個月"的意思是:比丘們,我想要閉關、隱退、獨自一人住半個月。"除了一位送食者外,任何人都不應來見我",這意味著除了一位不用我說話,而是從信仰的家庭中為我拿來準備好的食物並送給我的比丘外,其他任何比丘或在家人都不應來見我。 為什麼這樣說呢?據說在過去,有五百位獵人用大網圍住森林,歡喜雀躍地一起終生以殺害鹿和鳥為生,死後生在地獄;他們在那裡受苦后,由於過去某些善業而生為人,因善緣而都在世尊處得到出家和具足戒;由於那根本不善業尚未成熟的果報,他們的其他意志在這半個月內由自己和他人的行為而造成斷命的機會,世尊看到了這點。業的果報是任何人都無法阻止的。在這些比丘中,有凡夫也有須陀洹、斯陀含、阿那含和阿羅漢。其中阿羅漢不再受生,其他聖弟子則去處確定,必定往生善趣,但凡夫的去處則不確定。於是世尊思考:"這些人因對此身有欲愛,害怕死亡,將無法凈化去處,那麼我為他們講說不凈觀以斷除欲愛。聽了之後,他們對此身離欲,凈化去處,將投生天界。這樣他們在我處出家就有意義了。" 因此他爲了幫助他們而講說不凈觀,是以業處為主,而不是爲了讚美死亡。講說之後他想:"如果這半個月里比丘們見到我,就會來報告'今天一位比丘死了,今天兩位...今天十位'。這業報我或其他人都無法阻止。我聽了又能做什麼呢?聽了無益有害的事又有什麼用?那麼我不見比丘們吧。"所以他這樣說:"比丘們,我想要閉關半個月;除了一位送食者外,任何人都不應來見我。" 有人說:"爲了避免他人批評而這樣說並閉關。"據說他人會批評世尊:"這位自稱'全知者,我是正法輪王'的人,連自己的弟子互相殺害都無法阻止,還能做什麼呢?"對此智者會說:"世尊專注閉關,不知道這件事,也沒有人告訴他,如果知道的話一定會阻止。"但這只是一種想法,第一個原因才是真正的原因。"確實沒有"中的"確實"是填詞或表強調的不變詞;意思是確實沒有任何人去見世尊。

Anekehi vaṇṇasaṇṭhānādīhi kāraṇehi vokāro assāti anekākāravokāro; anekākāravokiṇṇo anekakāraṇasammissoti vuttaṃ hoti. Ko so? Asubhabhāvanānuyogo, taṃ anekākāravokāraṃ asubhabhāvanānuyogaṃ anuyuttā viharantīti yuttapayuttā viharanti. Aṭṭīyantīti sakena kāyena aṭṭā dukkhitā honti . Harāyantīti lajjanti. Jigucchantīti sañjātajigucchā honti. Daharoti taruṇo. Yuvāti yobbanena samannāgato. Maṇḍanakajātikoti maṇḍanakapakatiko. Sīsaṃnhātoti sīsena saddhiṃ nhāto. Daharo yuvāti cettha daharavacanena paṭhamayobbanabhāvaṃ dasseti. Paṭhamayobbane hi sattā visesena maṇḍanakajātikā honti. Sīsaṃnhātoti iminā maṇḍanānuyogakālaṃ. Yuvāpi hi kiñci kammaṃ katvā saṃkiliṭṭhasarīro na maṇḍanānuyutto hoti; sīsaṃnhāto pana so maṇḍanamevānuyuñjati. Ahikuṇapādīni daṭṭhumpi na icchati. So tasmiṃ khaṇe ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena kenacideva paccatthikena ānetvā kaṇṭhe baddhena paṭimukkena yathā aṭṭīyeyya harāyeyya jiguccheyya; evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā so viya puriso taṃ kuṇapaṃ vigatacchandarāgatāya attano kāyaṃ pariccajitukāmā hutvā satthaṃ ādāya attanāpi attānaṃ jīvitā voropenti. 『『Tvaṃ maṃ jīvitā voropehi; ahaṃ ta』』nti evaṃ aññamaññampi jīvitā voropenti.

Migalaṇḍikampi samaṇakuttakanti migalaṇḍikoti tassa nāmaṃ; samaṇakuttakoti samaṇavesadhārako. So kira sikhāmattaṃ ṭhapetvā sīsaṃ muṇḍetvā ekaṃ kāsāvaṃ nivāsetvā ekaṃ aṃse katvā vihāraṃyeva upanissāya vighāsādabhāvena jīvati. Tampi migalaṇḍikaṃ samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti. Sādhūti āyācanatthe nipāto. Noti upayogabahuvacanaṃ, sādhu āvuso amhe jīvitā voropehīti vuttaṃ hoti. Ettha ca ariyā neva pāṇātipātaṃ kariṃsu na samādapesuṃ, na samanuññā ahesuṃ. Puthujjanā pana sabbamakaṃsu. Lohitakanti lohitamakkhitaṃ. Yena vaggumudānadīti vaggumatā lokassa puññasammatā nadī. Sopi kira 『『taṃ pāpaṃ tattha pavāhessāmī』』ti saññāya gato, nadiyā ānubhāvena appamattakampi pāpaṃ pahīnaṃ nāma natthi.

這是對提供的巴利文的完整中文直譯： 由多種顏色、形狀等原因而有差別,稱為多種差別;混雜著多種原因,這就是所說的意思。是什麼?不凈修習,他們致力於這種多種差別的不凈修習而安住,即專注而安住。"厭惡"是指對自己的身體感到痛苦。"羞恥"是指感到羞愧。"厭惡"是指生起厭惡。"年輕"是指年少。"青年"是指具有青春。"愛裝飾"是指有裝飾的習性。"洗頭"是指連頭一起洗。這裡"年輕青年"的"年輕"一詞表示初次青春期。因為在初次青春期時,眾生特別愛裝飾。"洗頭"這個詞表示裝飾的時間。即使是青年,做了某些工作而身體髒污時也不會裝飾;但洗過頭后就會裝飾。他甚至不願看到蛇尸等。如果在那時,某個敵人把蛇尸或狗尸或人尸掛在他的脖子上,他會感到厭惡、羞恥和反感;同樣地,那些比丘對自己的身體感到厭惡、羞恥和反感,就像那個人對屍體一樣,由於對自己的身體失去欲愛,想要捨棄自己的身體,於是拿起刀自殺。他們也互相殺害,說"你殺我,我殺你"。 "裝扮成沙門的彌伽蘭提迦" - "彌伽蘭提卡"是他的名字;"裝扮成沙門"是指穿著沙門的服裝。據說他只留一撮頭髮,剃光頭,穿一件袈裟,一件搭在肩上,住在寺院附近,以食用殘食為生。他們也去見這個裝扮成沙門的彌伽蘭提卡,這樣說。"請"是請求的語氣詞。"我們"是賓格複數,意思是"朋友,請殺了我們"。在這裡,聖者既不殺生,也不教唆,也不贊同。但凡夫則都做了。"沾血"是指沾滿了血。"到瓦古姆達河" - 瓦古姆達是世人認為吉祥的河。據說他也是想"我要在那裡洗凈這罪惡"而去的,但通過河的力量,即使微小的罪惡也不可能被洗凈。

163.Ahudeva kukkuccanti tesu kira bhikkhūsu kenacipi kāyavikāro vā vacīvikāro vā na kato, sabbe satā sampajānā dakkhiṇena passena nipajjiṃsu. Taṃ anussarato tassa kukkuccaṃ ahosiyeva. Ahu vippaṭisāroti tasseva kukkuccassa sabhāvaniyamanatthametaṃ vuttaṃ . Vippaṭisārakukkuccaṃ ahosi, na vinayakukkuccanti. Alābhā vata metiādi kukkuccassa pavattiākāradassanatthaṃ vuttaṃ. Tattha alābhā vata meti āyatiṃ dāni mama hitasukhalābhā nāma natthīti anutthunāti. 『『Na vata me lābhā』』tiiminā pana tamevatthaṃ daḷhaṃ karoti. Ayañhettha adhippāyo – sacepi koci 『『lābhā te』』ti vadeyya, taṃ micchā, na vata me lābhāti. Dulladdhaṃ vata meti kusalānubhāvena laddhampi idaṃ manussattaṃ dulladdhaṃ vata me. Na vata me suladdhantiiminā pana tamevatthaṃ daḷhaṃ karoti. Ayañhettha adhippāyo – sacepi koci 『『suladdhaṃ te』』ti vadeyya, taṃ micchā; na vata me suladdhanti. Apuññaṃ pasutanti apuññaṃ upacitaṃ janitaṃ vā. Kasmāti ce? Yohaṃ bhikkhū…pe… voropesinti . Tassattho – yo ahaṃ sīlavante tāya eva sīlavantatāya kalyāṇadhamme uttamadhamme seṭṭhadhamme bhikkhū jīvitā voropesinti.

Aññatarā mārakāyikāti nāmavasena apākaṭā ekā bhummadevatā micchādiṭṭhikā mārapakkhikā mārassanuvattikā 『『evamayaṃ māradheyyaṃ māravisayaṃ nātikkamissatī』』ti cintetvā sabbābharaṇavibhūsitā hutvā attano ānubhāvaṃ dassayamānā abhijjamāne udake pathavītale caṅkamamānā viya āgantvā migalaṇḍikaṃ samaṇakuttakaṃ etadavoca. Sādhu sādhūti sampahaṃsanatthe nipāto; tasmā eva dvivacanaṃ kataṃ. Atiṇṇe tāresīti saṃsārato atiṇṇe iminā jīvitāvoropanena tāresi parimocesīti. Ayaṃ kira etissā devatāya bālāya dummedhāya laddhi 『『ye na matā, te saṃsārato na muttā. Ye matā, te muttā』』ti. Tasmā saṃsāramocakamilakkhā viya evaṃladdhikā hutvā tampi tattha niyojentī evamāha. Atha kho migalaṇḍiko samaṇakuttako tāva bhusaṃ uppannavippaṭisāropi taṃ devatāya ānubhāvaṃ disvā 『『ayaṃ devatā evamāha – addhā iminā atthena evameva bhavitabba』』nti niṭṭhaṃ gantvā 『『lābhā kira me』』tiādīni parikittayanto. Vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā evaṃ vadetīti taṃ taṃ vihārañca pariveṇañca upasaṅkamitvā dvāraṃ vivaritvā anto pavisitvā bhikkhū evaṃ vadati – 『『ko atiṇṇo, kaṃ tāremī』』ti?

Hotiyevabhayanti maraṇaṃ paṭicca cittutrāso hoti. Hoti chambhitattanti hadayamaṃsaṃ ādiṃ katvā tasmā sarīracalanaṃ hoti; atibhayena thaddhasarīrattantipi eke, thambhitattañhi chambhitattanti vuccati. Lomahaṃsoti uddhaṃṭhitalomatā, khīṇāsavā pana sattasuññatāya sudiṭṭhattā maraṇakasattameva na passanti, tasmā tesaṃ sabbampetaṃ nāhosīti veditabbaṃ. Ekampi bhikkhuṃ dvepi…pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesīti evaṃ gaṇanavasena sabbānipi tāni pañca bhikkhusatāni jīvitā voropesi.

這是對提供的巴利文的完整中文直譯： 163. "確實有悔恨"——據說那些比丘中沒有任何人做出身體或語言的變化,都保持正念正知,右側臥。回想起這點,他確實產生了悔恨。"有追悔"——這是爲了確定那悔恨的本質而說的。是追悔的悔恨,不是戒律上的悔恨。"我真是不幸"等話是爲了說明悔恨的表現方式。其中,"我真是不幸"是哀嘆說現在我將來沒有所謂的利益和快樂了。而"我真是沒有利益"則是強調同樣的意思。這裡的意思是——即使有人說"你有利益",那是錯的,我真是沒有利益。"我真是獲得了壞東西"是說即使通過善業獲得的人身也是我獲得了壞東西。而"我真是沒有獲得好東西"則是強調同樣的意思。這裡的意思是——即使有人說"你獲得了好東西",那是錯的;我真是沒有獲得好東西。"造作了不善"是積累或產生了不善。為什麼呢?因為"我殺害了比丘們"。意思是——我殺害了那些由於持戒而成為善法、最高法、最勝法的比丘們。 "某個魔羅眷屬"是指一個名字不為人知的地居天神,持邪見,屬於魔羅一方,追隨魔羅,想著"這樣他就不會超越魔羅的領域、魔羅的範圍",於是裝飾好所有的飾品,顯示自己的威力,好像在不破裂的水面上如在地面上行走一樣來到裝扮成沙門的彌伽蘭提卡面前說道。"善哉,善哉"是表示讚許的語氣詞;因此重複兩次。"你度脫了未度脫者"是說你通過這殺生使未從輪迴中度脫的人度脫、解脫了。據說這位愚蠢無知的天神有這樣的見解:"未死的人不能從輪迴中解脫。已死的人才能解脫。"因此,她就像那些認為殺人可以使人從輪迴中解脫的野蠻人一樣持有這種見解,並鼓勵他這樣做。然後,裝扮成沙門的彌伽蘭提卡雖然已經生起強烈的後悔,但看到那天神的威力后,想:"這位天神這樣說——這件事肯定就是這樣",於是下定決心,讚頌說"我真是有利益"等。"他走進一個又一個精舍,一個又一個僧房,這樣說"是指他走進各個精舍和僧房,打開門,進入裡面,對比丘們這樣說:"誰未度脫?我來度脫誰?" "確實有恐懼"是指對死亡產生心的恐懼。"有戰慄"是指從心臟開始,身體因此而顫抖;有些人說是因極度恐懼而身體僵硬,因為僵硬被稱為戰慄。"毛骨悚然"是指毛髮豎立。但阿羅漢由於已經清楚地看到眾生的空性,所以不見所謂的死亡眾生,因此應知他們沒有這一切。"一天之內殺害一個比丘,兩個...乃至六十個比丘"——這樣按數量計算,他殺害了所有那五百位比丘。

164.Paṭisallānā vuṭṭhitoti tesaṃ pañcannaṃ bhikkhusatānaṃ jīvitakkhayapattabhāvaṃ ñatvā tato ekībhāvato vuṭṭhito jānantopi ajānanto viya kathāsamuṭṭhāpanatthaṃ āyasmantaṃ ānandaṃ āmantesi. Kiṃ nu kho ānanda tanubhūto viya bhikkhusaṅghoti ānanda ito pubbe bahū bhikkhū ekato upaṭṭhānaṃ āgacchanti, uddesaṃ paripucchaṃ gaṇhanti sajjhāyanti, ekapajjoto viya ārāmo dissati, idāni pana addhamāsamattassa accayena tanubhūto viya tanuko mando appako viraḷaviraḷo viya jāto bhikkhusaṅgho. Kinnu kho kāraṇaṃ, kiṃ disāsu pakkantā bhikkhūti?

Athāyasmā ānando kammavipākena tesaṃ jīvitakkhayappattiṃ asallakkhento asubhakammaṭṭhānānuyogapaccayā pana sallakkhento 『『tathā hi pana bhante bhagavā』』tiādiṃ vatvā bhikkhūnaṃ arahattappattiyā aññaṃ kammaṭṭhānaṃ yācanto 『『sādhu bhante bhagavā』』tiādimāha. Tassattho – sādhu bhante bhagavā aññaṃ kāraṇaṃ ācikkhatu, yena bhikkhusaṅgho arahatte patiṭṭhaheyya; mahāsamuddaṃ orohaṇatitthāni viya hi aññānipi dasānussatidasakasiṇacatudhātuvavatthānabrahmavihārānāpānasatippabhedāni bahūni nibbānorohaṇakammaṭṭhānāni santi. Tesu bhagavā bhikkhū samassāsetvā aññataraṃ kammaṭṭhānaṃ ācikkhatūti adhippāyo.

Atha bhagavā tathā kātukāmo theraṃ uyyojento 『『tenahānandā』』tiādimāha. Tattha vesāliṃ upanissāyāti vesāliṃ upanissāya samantā gāvutepi addhayojanepi yāvatikā bhikkhū viharanti , te sabbe sannipātehīti attho. Te sabbe upaṭṭhānasālāyaṃ sannipātetvāti attanā gantuṃ yuttaṭṭhānaṃ sayaṃ gantvā aññattha daharabhikkhū pahiṇitvā muhutteneva anavasese bhikkhū upaṭṭhānasālāyaṃ samūhaṃ katvā. Yassa dāni bhante bhagavā kālaṃ maññatīti ettha ayamadhippāyo – bhagavā bhikkhusaṅgho sannipatito esa kālo bhikkhūnaṃ dhammakathaṃ kātuṃ, anusāsaniṃ dātuṃ, idāni yassa tumhe kālaṃ jānātha, taṃ kattabbanti.

Ānāpānassatisamādhikathā

  1. Atha kho bhagavā…pe… bhikkhū āmantesi – ayampi kho bhikkhaveti āmantetvā ca pana bhikkhūnaṃ arahattappattiyā pubbe ācikkhitaasubhakammaṭṭhānato aññaṃ pariyāyaṃ ācikkhanto 『『ānāpānassatisamādhī』』ti āha.

Idāni yasmā bhagavatā bhikkhūnaṃ santapaṇītakammaṭṭhānadassanatthameva ayaṃ pāḷi vuttā, tasmā aparihāpetvā atthayojanākkamaṃ ettha vaṇṇanaṃ karissāmi. Tatra 『『ayampi kho bhikkhave』』ti imassa tāva padassa ayaṃ yojanā – bhikkhave na kevalaṃ asubhabhāvanāyeva kilesappahānāya saṃvattati, apica ayampi kho ānāpānassatisamādhi…pe… vūpasametīti.

Ayaṃ panettha atthavaṇṇanā – ānāpānassatīti assāsapassāsapariggāhikā sati. Vuttañhetaṃ paṭisambhidāyaṃ –

『『Ānanti assāso, no passāso. Apānanti passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati. Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhātī』』ti (paṭi. ma.

  1. "從閉關中出發"——知道這五百位比丘的生命已盡,因此爲了統一,雖然知道卻像不知道一樣,對阿難尊者說道。 "阿難,比丘僧團難道像身體微弱的樣子嗎? 阿難,以前有許多比丘聚集在一起,問詢教義,討論教義,像一個單一的樂園一樣,而如今卻因半個月的緣故,變得像身體微弱、遲鈍、稀少的比丘僧團。究竟是什麼原因,為什麼比丘們在各個方向上離去呢?" 於是阿難尊者沒有察覺到他們因業力而致生命盡滅,卻因不凈的修行而意識到,於是說道："如是,尊者,正如您所說。"然後請求比丘們獲得阿羅漢果的其他修行法，"善哉,尊者,請告訴我們其他的修行法，以便比丘僧團能夠獲得阿羅漢果;就像大海的深處一樣,還有其他的十種、十二種、四種元素的安住、禪定、呼吸的修行法,許多涅槃的修行法都存在。"因此,世尊希望比丘們能夠指導其他的修行法。 於是世尊希望能夠這樣做,對長老說道："那麼,阿難。"這裡"依靠維薩里"是指圍繞維薩里的地方,無論是村落還是一里遠的地方,比丘們都在居住,這意味著他們都聚集在一起。他們聚集在一起,前往聚集的地方,自己去往合適的地方,然後派遣年輕的比丘們,片刻間便將比丘們聚集在一起。 "現在,尊者,您認為這是時候了嗎？"這裡的意思是——尊者,比丘們聚集在一起,這是比丘們講法、教導的時候,現在你們知道時間到了,應該做什麼。
  2. 然後世尊……對比丘們說道——"這也是比丘們"在召喚比丘們獲得阿羅漢果之前,講述不凈修行法以外的其他修行法時,說道："安那般那薩提的禪定"。 現在因為世尊爲了展示比丘們的修行法而講述這一段經文,因此我在這裡不遺漏地解釋其意義。這裡"這也是比丘們"的意思是——比丘們不僅僅是爲了拋棄煩惱而修習不凈觀,而且這也是安那般那薩提……等的修行。 這裡的意義解釋是——安那般那薩提是指呼吸的覺知。這裡有這樣的闡述—— "安那是吸氣,不是呼氣。阿那是呼氣,不是吸氣。以吸氣的方式保持覺知,以呼氣的方式保持覺知。誰吸氣,誰便保持覺知;誰呼氣,誰便保持覺知。"

1.160).

Samādhīti tāya ānāpānapariggāhikāya satiyā saddhiṃ uppannā cittekaggatā; samādhisīsena cāyaṃ desanā, na satisīsena. Tasmā ānāpānassatiyā yutto samādhi ānāpānassatisamādhi, ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhīti evamettha attho veditabbo. Bhāvitoti uppādito vaḍḍhito ca. Bahulīkatoti punappunaṃ kato. Santo ceva paṇīto cāti santo ceva paṇīto ceva, ubhayattha evasaddena niyamo veditabbo. Kiṃ vuttaṃ hoti? Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca oḷārikārammaṇattā pana paṭikūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā appaṇīto vā, apica kho ārammaṇasantatāyapi santo vūpasanto nibbuto paṭivedhasaṅkhātaaṅgasantatāyapi ārammaṇappaṇītatāyapi paṇīto atittikaro aṅgappaṇītatāyapīti. Tena vuttaṃ – 『『santo ceva paṇīto cā』』ti.

Asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako anāsittako abbokiṇṇo pāṭekko āveṇiko, natthettha parikammena vā upacārena vā santatā ādimanasikārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. Keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti. Evamayaṃ asecanako ca appitappitakkhaṇe kāyikacetasikasukhappaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo.

Uppannuppanneti avikkhambhite avikkhambhite. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme. Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti. Vūpasametīti suṭṭhu upasameti, nibbedhabhāgiyattā vā anupubbena ariyamaggavuḍḍhippato samucchindati paṭippassambhetītipi attho.

Seyyathāpīti opammanidassanametaṃ. Gimhānaṃ pacchime māseti āsāḷhamāse. Ūhataṃ rajojallanti addhamāse vātātapasukkhāya gomahiṃsādipādappahārasambhinnāya pathaviyā uddhaṃ hataṃ ūhataṃ ākāse samuṭṭhitaṃ rajañca reṇuñca. Mahā akālameghoti sabbaṃ nabhaṃ ajjhottharitvā uṭṭhito āsāḷhajuṇhapakkhe sakalaṃ addhamāsaṃ vassanakamegho. So hi asampatte vassakāle uppannattā akālameghoti idhādhippeto. Ṭhānaso antaradhāpeti vūpasametīti khaṇeneva adassanaṃ neti, pathaviyaṃ sannisīdāpeti. Evameva khoti opammasampaṭipādanametaṃ. Tato paraṃ vuttanayameva.

Idāni kathaṃ bhāvito ca bhikkhave ānāpānassatisamādhīti ettha kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā. Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ . Esa nayo dutiyapadepi. Ayaṃ panettha saṅkhepattho – bhikkhave kenapakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kenapakārena bahulīkato santo ceva…pe… vūpasametīti.

Idāni tamatthaṃ vitthārento 『『idha bhikkhave』』tiādimāha. Tattha idha bhikkhave bhikkhūti bhikkhave imasmiṃ sāsane bhikkhu. Ayañhettha idhasaddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – 『『idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī』』ti (ma. ni.

1.160) "正念"是指與安那般那的覺知相結合而生起的心的專注；這一教導是以正念為主，而非以專注為主。因此，安那般那的正念與專注結合，或者說安那般那的專注就是安那般那的正念，這一點應當如此理解。 "已發展"是指已被引導和增長。"反覆"是指多次進行。 "既安寧又高尚"是指既安寧又高尚，二者在這裡應當被理解為同一概念。這是說什麼呢？這就像不凈的修行法，單從認識的角度來看是安寧和高尚，而由於粗糙的對象而顯得不凈，因此從對象的角度來看既不是安寧也不是高尚，也不以任何方式顯得不安寧或低下；而且從對象的持續性來看，安寧的確是安寧的，覺知的確是覺知的，因而從認識的角度來看也應理解為安寧和高尚。 "不灌溉且快樂的居所"——在這裡並不是說沒有灌溉，而是指不依賴於外在的澆灌，獨立存在的、沒有依賴的、單獨的、清凈的，因而在這裡並沒有通過行為或接近而依賴於某種狀態的意義。有人說不灌溉的本質是清凈的、自然的、甜美的。因此，這個不灌溉的地方在某些時候會因身心的快樂而獲得快樂的居所。 "不斷升起"是指不間斷地升起。"惡"是指微小的。"不善的法"是指由於不善而生起的法。"瞬間消失"是指瞬間消失、消散。"安寧"是指完全安寧，因而從逐步的高尚法的進展中斷裂、消失。 "例如"是指比喻的描述。這是指在熱季的最後一個月，即在阿薩拉月。 "被風塵所覆蓋"是指在半個月的時間裡，由於風和熱的干擾而被地面上的牛、馬等的腳步所打擾而升起的塵土和沙子。 "大雨雲"是指整個天空被覆蓋的云，在阿薩拉月的中間，整個半個月的降雨雲。因此，因未到降雨的時節而被稱為"大雨雲"。 "瞬間消失"是指在地面上安坐，因而不再可見。 "因此"是指比喻的引導。然後是前面所述的內容。 現在如何理解比丘們的安那般那的正念禪定？這裡講述的是關於安那般那正念禪定的不同方面的展開。理解比丘們的安那般那的正念禪定是爲了展開不同的方面而提出的問題。這一內容在第二部分也是如此。這裡的總結是——比丘們以何種方式、何種方式、何種方法，發展安那般那的正念禪定，採用何種方法而反覆進行，既安寧又……等。 現在爲了解釋這一點，"在這裡，比丘們"等類似的內容。這裡的"在這裡，比丘們"是指在這個教義中，作為比丘的修行者。這一內容的"在這裡"是指所有種類的安那般那正念禪定的來源，指明了這一教義的特性，並且排除其他教義的存在。這裡有這樣的說法——"在這裡，比丘們，修行者……等，空無一物，非他人的言論，修行者與他人不同。"

1.139). Tena vuttaṃ – 『『imasmiṃ sāsane bhikkhū』』ti.

Araññagato vā…pe… suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati. Kūṭagoṇayuttaratho viya uppathameva dhāvati. Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya. Athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā; evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā…pe… suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –

『『Yathā thambhe nibandheyya, vacchaṃ dammaṃ naro idha;

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha』』nti. (visuddhi. 1.217; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107; paṭi. ma. aṭṭha. 2.1.163);

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ – 『『idamassa ānāpānassatisamaādhibhāvanānurūpasenāsanapariggahaparidīpana』』nti.

Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ sampādetuṃ, saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva ca pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ, tasmāssa anurūpaṃsenāsanaṃ dassento bhagavā 『『araññagato vā』』tiādimāha.

Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā 『『ettha nagaraṃ māpethā』』ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati; evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ettha kammaṭṭhānaṃ anuyuñjitabbanti upadisati. Tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte 『『sammāsambuddho vata so bhagavā』』ti mahantaṃ sakkāraṃ labhati. Ayaṃ pana bhikkhu 『『dīpisadiso』』ti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti; evamevāyaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhātīti veditabbo. Tenāhu porāṇā –

『『Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

Araññaṃ pavisitvāna, gaṇhāti phalamuttama』』nti. (mi. pa. 6.

1.139) 因此說——「在這個教義中，比丘們」。 「去森林」或「去空房」，這是對安那般那正念禪定的修行場所的說明。因為這個比丘的心長久以來被色等對像所迷惑，不願意升起安那般那正念禪定的對象。就像被拐彎的車輪一樣，只是沿著小路奔跑。因此，就像一頭牛在喝完所有的奶后，想要馴服那頭牛的主人，便把牛趕開，挖一個大柱子，然後用繩子把牛綁在那裡。於是那頭小牛在這裡那裡掙扎，無法逃跑，便會依附於那根柱子；同樣地，這個比丘爲了馴服那長久以來因色等對像而被污染的噁心，便將其從色等對像中趕走，進入森林或空房，在那裡用安那般那的呼吸來綁住心。即使這個心在這裡那裡掙扎，無法獲得以前的對象，便會用心的專注來安住于那個對象。因此古人說—— 「就像把牛綁在柱子上，人在這裡馴服牛；就這樣綁住自己的心，專注于對象。」 因此，這個修行場所適合修行。故而說——「這是對安那般那正念禪定的修行場所的說明」。 或者說，因為這個修行法的不同方面，所有的覺悟者、獨覺者、佛弟子所獲得的特殊成就，安那般那的修行法是難以獲得的，尤其是那些不捨棄村莊的男人和女人。因為在森林中，修行法是容易獲得的，因此在森林中安住的比丘可以通過安那般那的第四禪來獲得最高的果位，故而世尊指出適合的修行場所：「去森林」。 就像一位善於觀察事物的老師，看到城市的土地后，仔細觀察並說：「這裡可以建造城市。」然後他在城市中獲得極大的尊重；同樣地，觀察適合修行的地方，教導在那裡應當修行的法。然後在那裡修行的修行者可以獲得阿羅漢果，世尊因此獲得極大的尊重。這個比丘被稱為「像燈一樣」。就像偉大的燈王在森林中依靠草叢、樹林或山脈而隱藏，捕捉到野獸；同樣地，這個比丘在森林等地方修行，獲得了不同的果位，包括入流、再來、不還、阿羅漢果等。古人說—— 「就像燈一樣，隱藏在叢林中捕捉野獸；同樣，這位佛的弟子，修行得當，洞察事物；進入森林后，獲得最高的果位。」

1.5);

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā 『『araññagato vā』』tiādimāha.

Tattha araññagato vāti araññanti 『『nikkhamitvā bahi indakhīlā sabbametaṃ arañña』』nti (vibha. 529) ca 『『āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima』』nti (pārā. 653) ca evaṃ vuttalakkhaṇesu araññesu anurūpaṃ yaṃkiñci pavivekasukhaṃ araññaṃ gato. Rukkhamūlagato vāti rukkhasamīpaṃ gato. Suññāgāragato vāti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati. Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santamiriyāpathaṃ upadisanto 『『nisīdatī』』ti āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento 『『pallaṅkaṃ ābhujitvā』』tiādimāha.

Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti ābandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti. Kammaṭṭhānaṃ na paripatati. Vuḍḍhiṃ phātiṃ upagacchati.

Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Atha vā 『『parī』』ti pariggahaṭṭho; 『『mukha』』nti niyyānaṭṭho; 『『satī』』ti upaṭṭhānaṭṭho; tena vuccati – 『『parimukhaṃ satiṃ upaṭṭhapetvā』』ti. Evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164-165) vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo – 『『pariggahitaniyyānaṃ satiṃ katvā』』ti. So satova assasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto satoeva assasati, sato passasati, satokārī hotīti vuttaṃ hoti.

Idāni yehākārehi satokārī hoti, te dassento 『『dīghaṃ vā assasanto』』tiādimāha. Vuttañhetaṃ paṭisambhidāyaṃ – 『『so satova assasati, sato passasatī』』ti etasseva vibhaṅge –

『『Bāttiṃsāya ākārehi satokārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena satokārī hoti. Dīghaṃ passāsavasena…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena satokārī hotī』』ti (paṭi. ma.

1.5) 因此,世尊爲了展示他精進勇猛的修行場所,說道"去森林"等。 其中,"去森林"是指去到適合獨處的任何森林,如所說的森林特徵:"出了村界樁外的一切都是森林"和"所謂林野住處,最遠距離為五百弓"。"去樹下"是指去到樹木附近。"去空屋"是指去到空曠寂靜之處。這裡除了森林和樹下,去其餘七種住處也可以稱為"去空屋"。這樣為他指出適合三季、適合身體狀況、適合修習入出息唸的住處后,爲了指示不懈怠不掉舉的平靜威儀,說"坐下"。然後爲了顯示他坐姿穩固、入出息順暢、易於把握所緣,說"結跏趺坐"等。 其中,"結跏趺坐"是指兩腿交叉盤坐。"端正"是指正直。"挺身"是指保持上身正直,使十八脊椎骨首尾相接。這樣坐著時,皮肉筋不會下垂。否則每時每刻會因下垂而生起痛感。當這些痛感不生起時,心便能專一。業處不會退失,能夠增長廣大。 "建立面前的念"是指將念安立於業處之前。或者,"pari"有遍攝義,"mukha"有出離義,"sati"有現起義,因此說"建立面前的念"。這裡的意思也應該按照《無礙解道》所說的方法來理解。其要點是:"使念成為遍攝出離的"。"他正念而入息"是指那位比丘如此坐下,如此建立念后,不捨棄那個念,保持正念而入息、出息,成為正念者,這是所說的意思。 現在爲了顯示他以何種方式成為正念者,說"長入息時"等。這在《無礙解道》中解釋說:"他正念而入息,正念而出息"的詳細解釋是: "以三十二種方式成為正念者。當了知長入息時心一境性不散亂時,念現起。以那個念和那個智,他成為正念者。當了知長出息時...乃至...當了知舍遣隨觀入息時、舍遣隨觀出息時心一境性不散亂時,念現起。以那個念和那個智,他成為正念者。"

1.165).

Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattento. 『『Assāso』』ti bahi nikkhamanavāto. 『『Passāso』』ti anto pavisanavāto. Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ.

Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. Pacchā bāhiravāto sukhumaṃ rajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati. Evaṃ tāva assāsapassāsā veditabbā. Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā. Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā 『『dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā』』ti vuccati. Evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti, tasmā 『『dīghā』』ti vuccanti. Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā 『『rassā』』ti vuccanti. Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. Keci sunakhasasādayo viya rassaṃ. Tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te dīghā. Ittaramaddhānaṃ nikkhamantā ca pavisantā ca 『『rassā』』ti veditabbā. Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto ca passasanto ca 『『dīghaṃ assasāmi passasāmī』』ti pajānāti. Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Yathāha paṭisambhidāyaṃ –

『『Kathaṃ dīghaṃ assasanto 『dīghaṃ assasāmī』ti pajānāti, dīghaṃ passasanto 『dīghaṃ passasāmī』ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati; chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati; pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo; upaṭṭhānaṃ sati; anupassanā ñāṇaṃ; kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – 『『kāye kāyānupassanāsatipaṭṭhānabhāvanā』』ti (paṭi. ma.

1.165) 其中,"長入息時"是指做長的入息。"入息"是指從體內呼出的氣。"出息"是指從外吸入體內的氣。在經典註釋中則相反。 對於所有胎生者,從母胎出來時,首先是內部的氣呼出。然後外部的氣攜帶微塵進入,觸及上顎而消失。這就是入息出息的理解。它們的長短是根據時間來判斷的。就像延伸一段距離的水或沙被稱為"長水"或"長沙",短的則稱為"短水"或"短沙"。同樣,細微的入息出息在象身或蛇身中緩慢地充滿並緩慢地呼出,稱為它們身體的長時間,因此稱為"長"。在狗兔等身中迅速充滿並迅速呼出,稱為它們身體的短時間,因此稱為"短"。人類中有些像象蛇等長時間入息出息,有些像狗兔等短時間入息出息。因此,應理解長時間出入的是長,短時間出入的是短。這位比丘以九種方式長入息出息時,了知"我長入息,長出息"。應知如此了知時,以一種方式成就身隨觀念處修習。如《無礙解道》中說: "如何長入息時了知'我長入息',長出息時了知'我長出息'?他在長時間內入息,在長時間內出息,在長時間內入息出息。在長時間內入息出息時生起欲求;由於欲求,他在更長時間內入息;由於欲求,他在更長時間內出息;由於欲求,他在更長時間內入息出息。由於欲求,在更長時間內入息出息時生起喜悅;由於喜悅,他在更長時間內入息;由於喜悅,他在更長時間內出息...由於喜悅,他在更長時間內入息出息。由於喜悅,在更長時間內入息出息時,心從長入息出息轉離,捨得以確立。以這九種方式,長入息出息是身;現起是念;隨觀是智;身是現起,不是念;念既是現起又是念。以那個念和那個智,他隨觀那個身。因此說:'修習身隨觀念處'。"

1.166).

Eseva nayo rassapadepi. Ayaṃ pana viseso – 『『yathā ettha 『dīghaṃ assāsaṃ addhānasaṅkhāte』ti vuttaṃ; evamidha 『rassaṃ assāsaṃ ittarasaṅkhāte assasatī』』ti āgataṃ. Tasmā tassa vasena yāva 『『tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā』』ti tāva yojetabbaṃ. Evamayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto 『『dīghaṃ assasāmī』』ti pajānāti…pe… rassaṃ vā passasanto 『『rassaṃ passasāmī』』ti pajānātīti veditabbo.

Evaṃ pajānato cassa –

『『Dīgho rasso ca assāso;

Passāsopi ca tādiso;

Cattāro vaṇṇā vattanti;

Nāsikaggeva bhikkhuno』』ti. (visuddhi. 1.219; paṭi. ma. aṭṭha. 2.

1.166) 這個道理同樣適用於短的入息。這裡的特別之處在於——「正如在這裡所說的『長入息被稱為長時間』；同樣在此處提到『短入息被稱為短時間』」。因此，依據這一點，直到「因此說『修習身隨觀念處』」時應當進行連線。如此，這個時間的長短以及短暫的時間，依照這幾種方式理解入息出息時，他了知「我長入息」...以及「我短出息」。 因此，依據這樣的了知—— 「長與短的入息； 出息也是如此； 四種顏色運轉； 正如比丘的鼻尖。」

1.163);

Sabbakāyappaṭisaṃvedīassasissāmi…pe… passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto 『『assasissāmī』』ti sikkhati. Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto 『『passasissāmī』』ti sikkhati. Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca; tasmā 『『assasissāmi passasissāmī』』ti sikkhatīti vuccati. Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. So majjhameva pariggahetuṃ sakkoti, ādipariyosāne kilamati. Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati. Tādisena bhavitabbanti dassento āha – 『『sabbakāyappaṭisaṃvedī assasissāmi…pe… passasissāmīti sikkhatī』』ti.

Tattha sikkhatīti evaṃ ghaṭati vāyamati. Yo vā tathābhūtassa saṃvaro; ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi; ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā; ayaṃ adhipaññāsikkhāti. Imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo. Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva ca, na aññaṃ kiñci kātabbaṃ; ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha 『『assasāmīti pajānāti passasāmīti pajānāti』』cceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ 『『sabbakāyappaṭisaṃvedī assasissāmī』』tiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.

Passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati.

1.163) 「我將覺知到整個身體的入息……以及出息」是這樣修習的，明瞭整個入息的開始、中間和結束，顯而易見地修習「我將入息」。明瞭整個出息的開始、中間和結束，顯而易見地修習「我將出息」。這樣明瞭、顯而易見地，伴隨智慧的心，既入息又出息；因此說「我將入息，我將出息」是修習。對於一位比丘來說，細微的入息和出息的開始顯而易見，而中間和結束則不然。他能把握開始，而在中間則感到疲憊。對於一位比丘來說，中間顯而易見，而開始和結束則不然。他能把握中間，而在開始和結束則感到疲憊。對於一位比丘來說，結束顯而易見，而開始和中間則不然。他能把握結束，而在開始和中間則感到疲憊。對於一位比丘來說，所有的都顯而易見，他能把握所有，而不會在任何地方感到疲憊。爲了顯示應當如此說，他說：「我將覺知到整個身體的入息……以及出息」。 在這裡，「修習」是這樣進行的，努力去做。那是對真實事物的約束；這就是高級戒律的修習。那是對真實事物的定；這就是高級心的修習。那是對真實事物的智；這就是高級智的修習。這三種修習在那個所緣上，通過那種念頭的專注進行修習、培養和使之普遍化，這是這裡的意義。因為在前面只需單純地入息和出息，而不需做其他任何事；而從此之後，關於智慧生起等的結合是應當做的。因此在這裡說「我將入息」及「我將出息」，根據發生的時間說出巴利文，從此之後是爲了顯示應當做的智慧生起的方式，因此說「我將覺知到整個身體的入息」。 「我將平息身體的構成」是這樣修習的，通過平息粗重的身體構成，安定、止息、消除，修習「我將入息，我將出息」。

Tatrevaṃ oḷārikasukhumatā ca passaddhi ca veditabbā. Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti. Oḷārikānaṃ kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā. Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, 『『atthi nu kho natthī』』ti vicetabbākārappattā honti. Seyyathāpi purisassa dhāvitvā pabbatā vā orohitvā mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti, 『『atthi nu kho natthī』』ti vicetabbākārappattā. Evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca…pe… vicetabbākārappattā honti. Taṃ kissa hetu? Tathā hissa pubbe apariggahitakāle 『『oḷārikoḷārike kāyasaṅkhāre passambhemī』』ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –

『『Sāraddhe kāye citte ca, adhimattaṃ pavattati;

Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī』』ti. (visuddhi. 1.220; paṭi. ma. aṭṭha. 2.

在這裡應當理解粗重、細微和平息的情況。對於這位比丘來說,在之前未掌握的時候,身體和心都是不安的。當粗重的身心未平息時,入息出息也是粗重的,變得強烈,鼻子不夠用,甚至需要用嘴呼吸。但當他的身心都被掌握時,它們就變得平靜、安寧。當它們平靜下來時,入息出息變得細微,達到"是否存在"需要考慮的程度。就像一個人跑步后或從山上下來或卸下頭上的重擔後站立時,入息出息是粗重的,鼻子不夠用,甚至需要用嘴呼吸。但當他消除疲勞,洗澡喝水,用濕布覆蓋胸口,躺在陰涼處時,他的入息出息就變得細微,達到"是否存在"需要考慮的程度。同樣地,這位比丘在之前未掌握的時候,身體和...達到需要考慮的程度。這是什麼原因呢?因為在之前未掌握的時候,他沒有"我要平息粗重的身行"這樣的注意、關注、思考和觀察,但在掌握后就有了。因此,相比未掌握的時候,在掌握后他的身行變得細微。因此古人說: "當身心激動時, (呼吸)變得更強烈; 當身心不激動, (呼吸)變得細微平和。"

1.163);

Pariggahepi oḷāriko, paṭhamajjhānūpacāre sukhumo; tasmimpi oḷāriko paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānūpacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānūpacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇāti. Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.

Majjhimabhāṇakā pana 『『paṭhamajjhāne oḷāriko, dutiyajjhānūpacāre sukhumo』』ti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānūpacārepi sukhumataraṃ icchanti. Sabbesaṃyeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati, pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānūpacāre…pe… catutthajjhānūpacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. Ayaṃ tāva samathe nayo.

Vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. Sopi oḷāriko, upādārūpapariggahe sukhumo. Sopi oḷāriko, sakalarūpapariggahe sukhumo. Sopi oḷāriko, arūpapariggahe sukhumo. Sopi oḷāriko, rūpārūpapariggahe sukhumo. Sopi oḷāriko, paccayapariggahe sukhumo. Sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo. Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena passaddhi veditabbā. Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.

Paṭisambhidāyaṃ panassa saddhiṃ codanāsodhanāhi evamattho vutto – 『『kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmī』』ti sikkhati? Katame kāyasaṅkhārā? Dīghaṃ assāsā kāyikā ete dhammā kāyappaṭibaddhā kāyasaṅkhārā, te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsā kāyikā ete dhammā…pe… rassaṃ assāsā…pe… rassaṃ passāsā… sabbakāyappaṭisaṃvedī assāsā… sabbakāyappaṭisaṃvedī passāsā kāyikā ete dhammā kāyappaṭibaddhā kāyasaṅkhārā, te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati.

Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā vinamanā sannamanā paṇamanā iñjanā phandanā calanā kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā, santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, assāsapassāsānañca pabhāvanā na hoti, ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

1.163) 在掌握時，粗重的身行在初禪的接近中是細微的；因此在初禪中，粗重的身行是細微的。在初禪和第二禪的接近中，粗重的身行是細微的，在第二禪中是細微的。在第二禪和第三禪的接近中，粗重的身行是細微的，在第三禪中是細微的。在第三禪和第四禪的接近中，粗重的身行是細微的，在第四禪中則極其細微，幾乎沒有運動。這是長篇論師的看法。 而中篇論師則認為「在初禪中粗重的身行，在第二禪的接近中是細微的」，並且希望在所有更高的禪中都更加細微。所有的看法中，在未掌握時，發生的身體構成，在掌握時則會平息；在掌握時發生的身體構成，在初禪的接近中……在第四禪的接近中發生的身體構成，在第四禪中會平息。這就是靜止的方式。 在觀照中，未掌握時發生的身體構成是粗重的，在大元素的掌握中是細微的。它也是粗重的，在依賴的色法的掌握中是細微的。它也是粗重的，在整體色法的掌握中是細微的。它也是粗重的，在無色法的掌握中是細微的。它也是粗重的，在色與無色法的掌握中是細微的。它也是粗重的，在因緣的掌握中是細微的。它也是粗重的，在具因緣的色法的掌握中是細微的。它也是粗重的，在特徵所緣的觀照中是細微的。它也是在弱的觀照中粗重，在強的觀照中細微。在這裡，按照之前所說的，前者的細微與平息應當被理解。因此這裡應當理解粗重、細微和平息。 在分析中，通過鼓勵和凈化與它相關的意義被這樣表達——「我將如何平息身體的構成，入息……以及出息？」哪些是身體的構成？長的入息是這些法，身體所依的身體構成，它通過平息、消除、安寧的方式進行修習。長的出息是這些法……短的入息……短的出息……整個身體的覺知的入息……整個身體的覺知的出息是這些法，身體所依的身體構成，它通過平息、消除、安寧的方式進行修習。 如同身體的構成，身體的運動、停止、安定、波動、抖動、平息身體的構成，我將入息；平息身體的構成，我將出息。 如同身體的構成，身體不運動、不停止、不安定、不波動、不抖動，平靜、細微的平息身體的構成，我將入息；平息身體的構成，我將出息。 因此，確實是平息身體的構成，我將入息；平息身體的構成，我將出息。在這種狀態下，風的感知也不會存在，入息出息的感知也不會存在，安那般那唸的感知也不會存在，安那般那定的感知也不會存在，智者也不會進入或退出那種定。

Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Yathā kathaṃ viya? Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti, oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti, sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati; evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti, oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti, sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Passambhayaṃ kāyasaṅkhāranti assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – 『『kāye kāyānupassanā satipaṭṭhānabhāvanāti (paṭi. ma. 1.171).

Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.

Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ, itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni, tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānassaticatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena buddhaputtena yaṃ kātabbaṃ taṃ sabbaṃ idheva tāva ādikammikassa kulaputtassa vasena ādito pabhuti evaṃ veditabbaṃ. Catubbidhaṃ tāva sīlaṃ visodhetabbaṃ. Tattha tividhā visodhanā – anāpajjanaṃ, āpannavuṭṭhānaṃ, kilesehi ca appatipīḷanaṃ. Evaṃ visuddhasīlassa hi bhāvanā sampajjati. Yampidaṃ cetiyaṅgaṇavattaṃ bodhiyaṅgaṇavattaṃ upajjhāyavattaṃ ācariyavattaṃ jantāgharavattaṃ uposathāgāravattaṃ dveasīti khandhakavattāni cuddasavidhaṃ mahāvattanti imesaṃ vasena ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Yo hi 『『ahaṃ sīlaṃ rakkhāmi, kiṃ ābhisamācārikena kamma』』nti vadeyya, tassa sīlaṃ paripūressatīti netaṃ ṭhānaṃ vijjati. Ābhisamācārikavatte pana paripūre sīlaṃ paripūrati, sīle paripūre samādhi gabbhaṃ gaṇhāti. Vuttañhetaṃ bhagavatā – 『『so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā 『sīlāni paripūressatī』ti netaṃ ṭhānaṃ vijjatī』』ti (a. ni.

因此，確實是平息身體的構成，我將入息……我將出息。在這種狀態下，風的感知會存在，入息出息的感知會存在，安那般那唸的感知會存在，安那般那定的感知會存在，智者也會進入或退出那種定。 怎麼樣呢？就像敲擊銅缽時，首先發出粗重的聲音，由於很好地把握、很好地注意、很好地記住粗重聲音的相，即使粗重的聲音消失了，之後細微的聲音也會產生，由於很好地把握、很好地注意、很好地記住細微聲音的相，即使細微的聲音消失了，之後心也會繼續以細微聲音的相為所緣；同樣地，首先粗重的入息出息產生，由於很好地把握、很好地注意、很好地記住粗重入息出息的相，即使粗重的入息出息消失了，之後細微的入息出息也會產生，由於很好地把握、很好地注意、很好地記住細微入息出息的相，即使細微的入息出息消失了，之後心也不會散亂，仍以細微入息出息的相為所緣。 在這種狀態下，風的感知會存在，入息出息的感知會存在，安那般那唸的感知會存在，安那般那定的感知會存在，智者也會進入或退出那種定。 "平息身體的構成"：入息出息是身，現起是念，隨觀是智。身是現起而非念，念既是現起又是念，以那個念和那個智隨觀那個身。因此說："這是在身上修習身隨觀念處"。 這就是關於身隨觀方面所說的第一個四法的逐字解釋。 因為在這裡，這個四法是為初學者說的業處，而其他三個四法是為已證得禪那者說的受、心、法隨觀，所以想通過修習這個業處，以安那般那念第四禪為基礎進行觀照，連同無礙解達到阿羅漢果的佛子，應當從頭開始這樣理解初學善男子所應做的一切。 首先應當凈化四種戒。其中有三種凈化：不犯、從所犯中出離、不被煩惱壓迫。因為戒清凈的人，修習才能成功。還有這些：塔院職責、菩提樹院職責、和尚職責、阿阇黎職責、浴室職責、布薩堂職責、八十二種小職責、十四種大職責，這些被稱為威儀戒，也應當好好圓滿。如果有人說："我持戒，何需威儀？"那麼他的戒不可能圓滿。但是當威儀圓滿時，戒就圓滿了，當戒圓滿時，定就孕育了。世尊曾說過："諸比丘，比丘若不圓滿威儀法，要圓滿戒，是不可能的。"

5.21) vitthāretabbaṃ. Tasmā tena yampidaṃ cetiyaṅgaṇavattādi ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Tato –

『『Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ;

Addhānaṃ ñāti ābādho, gantho iddhīti te dasā』』ti.

Evaṃ vuttesu dasasu palibodhesu yo palibodho atthi, so upacchinditabbo.

Evaṃ upacchinnapalibodhena kammaṭṭhānaṃ uggahetabbaṃ. Tampi duvidhaṃ hoti – sabbatthakakammaṭṭhānañca pārihāriyakammaṭṭhānañca. Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca asubhasaññātipi eke. Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe mettā bhāvetabbā; tato sīmaṭṭhakadevatāsu, tato gocaragāme issarajane, tato tattha manusse upādāya sabbasattesu. So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti, athassa sukhasaṃvāsatā hoti. Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitārakkho hoti. Gocaragāme issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. Sabbasattesu mettāya sabbattha appaṭihatacāro hoti.

Maraṇassatiyā pana 『『avassaṃ maritabba』』nti cintento anesanaṃ pahāya uparūparivaḍḍhamānasaṃvego anolīnavuttiko hoti. Asubhasaññāya dibbesupi ārammaṇesu taṇhā nuppajjati. Tenassetaṃ tayaṃ evaṃ bahūpakārattā 『『sabbattha atthayitabbaṃ icchitabba』』nti katvā adhippetassa ca yogānuyogakammassa padaṭṭhānattā 『『sabbatthakakammaṭṭhāna』』nti vuccati.

Aṭṭhatiṃsārammaṇesu pana yaṃ yassa caritānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā yathāvutteneva nayena 『『pārihāriyakammaṭṭhāna』』ntipi vuccati. Idha pana idameva ānāpānassatikammaṭṭhānaṃ 『『pārihāriyakammaṭṭhāna』』nti vuccati. Ayamettha saṅkhepo. Vitthāro pana sīlavisodhanakathaṃ palibodhupacchedakathañca icchantena visuddhimaggato gahetabbo.

Evaṃ visuddhasīlena pana upacchinnapalibodhena ca idaṃ kammaṭṭhānaṃ uggaṇhantena imināva kammaṭṭhānena catutthajjhānaṃ nibbattetvā vipassanaṃ vaḍḍhetvā arahattaṃ pattassa buddhaputtassa santike uggahetabbaṃ. Taṃ alabhantena anāgāmissa, tampi alabhantena sakadāgāmissa, tampi alabhantena sotāpannassa, tampi alabhantena ānāpānacatutthajjhānalābhissa, tampi alabhantena pāḷiyā aṭṭhakathāya ca asammūḷhassa vinicchayācariyassa santike uggahetabbaṃ. Arahantādayo hi attanā adhigatamaggameva ācikkhanti. Ayaṃ pana gahanapadese mahāhatthipathaṃ nīharanto viya sabbattha asammūḷho sappāyāsappāyaṃ paricchinditvā katheti.

5.21) 應當詳細闡述。因此，稱為「塔院職責」等的威儀戒，也應當好好圓滿。然後—— 「居所與家族的利益，團體與工作是第五； 親屬的痛苦，團體的法則是十。」 在如此所說的十種障礙中，若有障礙存在，則應當去除。 因此，通過去除障礙，業處應當被掌握。它也分為兩類——普遍業處和特別業處。在這裡，普遍業處是指在比丘僧團等中，慈心、死亡念及不凈觀等。因為比丘首先應當在僧團中，圍繞著戒律，培養慈心；然後是對戒律的天神，接著是對進入村莊的長者，然後是以人類為依止，普遍利益所有眾生。因為比丘通過慈心與同住者的柔和心態，產生和樂的共處。對戒律的天神，以慈心柔和的心態，成為善法的保護者，安全地守護。對進入村莊的長者，以慈心柔和的心態，成為善法的保護者，安全地守護。在人類中，以慈心安樂的心態，成為無障礙的存在。對所有眾生，慈心在各處都無障礙。 而在死亡念中，思考「必然會死」，放棄追求，心中不斷增長的情緒會變得不動搖。對於不凈觀，即使在天上的境界也不會產生貪慾。因此，因其多種利益，稱為「普遍業處」。 而在三十種所緣中，什麼是適合其行為的，應當常常保持，因此稱為「特別業處」。在這裡，安那般那唸的業處稱為「特別業處」。這就是簡要的說明。詳細的闡述應當包括戒的清凈、障礙的去除等。 因此，通過清凈的戒和去除障礙，掌握這個業處，以此業處產生第四禪，增長觀照，達到阿羅漢果的佛子，應當從一開始就明白，所有應做的事情。首先應當凈化四種戒。其中有三種凈化：不犯、從所犯中出離、不被煩惱壓迫。因為戒清凈的人，修習才能成功。那些如塔院職責、菩提樹院職責、和尚職責、阿阇黎職責、浴室職責、布薩堂職責、八十二種小職責、十四種大職責，這些被稱為威儀戒，也應當好好圓滿。如果有人說：「我持戒，何需威儀？」那麼他的戒不可能圓滿。但是當威儀圓滿時，戒就圓滿了，當戒圓滿時，定就孕育了。世尊曾說過：「諸比丘，比丘若不圓滿威儀法，要圓滿戒，是不可能的。」

Tatrāyaṃ anupubbikathā – tena bhikkhunā sallahukavuttinā vinayācārasampannena vuttappakāramācariyaṃ upasaṅkamitvā vattapaṭipattiyā ārādhitacittassa tassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ. Tatrime pañca sandhayo – uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti. Tattha 『『uggaho』』 nāma kammaṭṭhānassa uggaṇhanaṃ, 『『paripucchā』』 nāma kammaṭṭhānassa paripucchanā, 『『upaṭṭhānaṃ』』 nāma kammaṭṭhānassa upaṭṭhānaṃ, 『『appanā』』 nāma kammaṭṭhānappanā, 『『lakkhaṇaṃ』』 nāma kammaṭṭhānassa lakkhaṇaṃ. 『『Evaṃlakkhaṇamidaṃ kammaṭṭhāna』』nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.

Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheṭheti; tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā sace tattha sappāyaṃ hoti, tattheva vasitabbaṃ. No ce tattha sappāyaṃ hoti, ācariyaṃ āpucchitvā sace mandapañño yojanaparamaṃ gantvā, sace tikkhapañño dūrampi gantvā aṭṭhārasasenāsanadosavivajjitaṃ, pañcasenāsanaṅgasamannāgataṃ senāsanaṃ upagamma tattha vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammussantena idaṃ ānāpānassatikammaṭṭhānaṃ manasikātabbaṃ. Ayamettha saṅkhepo. Vitthāro pana imaṃ kathāmaggaṃ icchantena visuddhimaggato (visuddhi. 1.55) gahetabbo.

Yaṃ pana vuttaṃ 『『idaṃ ānāpānassatikammaṭṭhānaṃ manasikātabba』』nti tatrāyaṃ manasikāravidhi –

『『Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;

Vivaṭṭanā pārisuddhi, tesañca paṭipassanā』』ti. (visuddhi. 1.223; paṭi. ma. aṭṭha. 2.

這裡是逐步的解釋 - 那位比丘應當以輕鬆的生活方式,具備戒律和行為,接近前面所說的阿阇黎,通過恭敬的行為取悅他的心,然後在他面前學習五個方面的業處。這五個方面是:學習、詢問、確立、安止和特相。其中,"學習"是指學習業處,"詢問"是指詢問業處,"確立"是指建立業處,"安止"是指業處的安止,"特相"是指業處的特相。所謂"這個業處有這樣的特相"是指確定業處的本質。 這樣學習五個方面的業處,自己不會疲勞,也不會煩擾阿阇黎;因此,應當學習一點,長時間練習,這樣學習五個方面的業處。如果那裡適合,就應當住在那裡。如果那裡不適合,應當告知阿阇黎,如果是愚鈍者應當走一由旬(約16公里)的距離,如果是聰明者可以走得更遠,到達遠離十八種住處過失、具備五種住處功德的住處,住在那裡。在那裡居住時,應當斷除小障礙,做完用餐的事情,消除飯後的昏沉,憶念三寶的功德使心歡喜,不忘記從阿阇黎那裡學到的任何一句話,應當修習這個安那般那念業處。這是簡要的說明。詳細的解釋想要這個講述方法的人應當從清凈道論中獲取。 所說的"應當修習這個安那般那念業處",這裡是修習的方法: "數、隨、觸、住、觀; 轉、清凈、及其觀察。"

1.163);

『『Gaṇanā』』ti gaṇanāyeva. 『『Anubandhanā』』ti anuvahanā. 『『Phusanā』』ti phuṭṭhaṭṭhānaṃ. 『『Ṭhapanā』』ti appanā. 『『Sallakkhaṇā』』ti vipassanā. 『『Vivaṭṭanā』』ti maggo. 『『Pārisuddhī』』ti phalaṃ. 『『Tesañca paṭipassanā』』ti paccavekkhaṇā. Tattha iminā ādikammikakulaputtena paṭhamaṃ gaṇanāya idaṃ kamaṭṭhānaṃ manasikātabbaṃ. Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ, dasannaṃ upari na netabbaṃ, antare khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati, sambādhe vaje sanniruddhagogaṇo viya. Dasannaṃ upari nentassa gaṇanānissitova cittuppādo hoti. Antarā khaṇḍaṃ dassentassa 『『sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no』』ti cittaṃ vikampati. Tasmā ete dose vajjetvā gaṇetabbaṃ.

Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ pūretvā 『『eka』』nti vatvā okirati. Puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento 『『ekaṃ eka』』nti vadati. Esa nayo 『『dve dve』』tiādīsu. Evameva imināpi assāsapassāsesu yo upaṭṭhāti taṃ gahetvā 『『ekaṃ eka』』nti ādiṃkatvā yāva 『『dasa dasā』』ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassevaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.

Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ . Cheko hi gopālako sakkharāyo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvāraṃ pattaṃ pattaṃyeva gāvaṃ 『『eko dve』』ti sakkharaṃ khipitvā khipitvā gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjo puñjo hutvā nikkhamati. So vegena vegena 『『tīṇi cattāri pañca dasā』』ti gaṇetiyeva. Evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. Tato tena 『『punappunaṃ sañcarantī』』ti ñatvā anto ca bahi ca aggahetvā dvārappattaṃ dvārappattaṃyeva gahetvā 『『eko dve tīṇi cattāri pañca , eko dve tīṇi cattāri pañca cha, eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha… nava… dasā』』ti sīghaṃ sīghaṃ gaṇetabbameva. Gaṇanāpaṭibaddhe hi kammaṭṭhāne gaṇanābaleneva cittaṃ ekaggaṃ hoti arittūpatthambhanavasena caṇḍasote nāvāṭhapanamiva.

Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantarappavattaṃ viya hutvā upaṭṭhāti. Atha 『『nirantaraṃ pavattatī』』ti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. Antopavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti, bahinikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Phuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. Tena vuttaṃ – 『『anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba』』nti.

Kīva ciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahi visaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati saṇṭhapanatthaṃyeva hi gaṇanāti.

1.163) 「數」是指數的行為。「隨」是指隨行。「觸」是指接觸的地方。「住」是指安住。「觀」是指觀察。「轉」是指道路。「清凈」是指果報。「及其觀察」是指反思。在這裡，初學者應首先修習這個安那般那唸的業處。對於數的行為，下面不應當設定五個，以上不應當引入十個，中間不應當顯示分段。因為在設定五個以下時，心的涌動會在適當的時機顫動，就像被束縛的牛群一樣。在引入十個以上時，心的涌動則依賴於數的行為。在顯示中間的分段時，心會動搖，思考「我的業處是否已經到達了極限？」因此，應當避開這些缺陷而進行數的行為。 在數的行為中，首先應當以緩慢的數法和豐收的數法進行數的行為。豐收的數法是指用手指數到「一」，然後再數到「二」，如是繼續。這個方法適用於「二、二」等等。同樣，在入息出息中，若有存在的情況，應當以「一個一個」開始，直到「十個十個」進行數的行為。在這樣數的時候，出入的入息出息是明顯的。 然後，放棄這種緩慢的數法，轉而進行快速的數法和牧人的數法。牧人是用手中的杖迅速地抓住牛，像是早晨的牛群一樣，迅速地數著牛。到了晚上，牛群在適當的時機出入，彼此相撞，快速而有序地出入。於是，他迅速地數著「一個、兩個」，這樣快速地進行數的行為。這樣，入息出息也會明顯地持續快速地進行。之後，知道「持續快速地進行」，內外都不應當忽視，依然如前面的方法快速地進行數的行為。內在的入息出息與外在的出入相結合，心會像被風吹動的水一樣，內在的心被風吹動得充滿水分，外在的出入則會使心在外部的事物中散亂。若在接觸的時機保持正念，修習的修習會順利進行。因此說：「內外都不應當忽視，依然如前面的方法快速地進行數的行為。」 那麼，這個數的行為應持續多久呢？只要在數的行為中，入息出息的所緣保持存在。外在的干擾思維被切斷，以便在入息出息的所緣中保持正念。

Evaṃ gaṇanāya manasikatvā anubandhanāya manasikātabbaṃ. Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ; tañca kho na ādimajjhapariyosānānugamanavasena. Bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. Abbhantarapavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ, nābhi pariyosānaṃ. Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. Yathāha –

『『Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā』』ti (paṭi. ma. 1.157).

Tasmā anubandhanāya manasikarontena na ādimajjhapariyosānavasena manasikātabbaṃ. Apica kho phusanāvasena ca ṭhapanāvasena ca manasikātabbaṃ. Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi. Phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti. Tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto appanāvasena ca cittaṃ ṭhapento 『『anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotī』』ti vuccati. Svāyamattho aṭṭhakathāyaṃ vuttapaṅguḷadovārikopamāhi paṭisambhidāyaṃ vuttakakacopamāya ca veditabbo.

Tatrāyaṃ paṅguḷopamā – 『『seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolatthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti. Evamevāyaṃ bhikkhu sativasena upanibandhanatthambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisinno kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti. Ayaṃ paṅguḷopamā.

Ayaṃ pana dovārikopamā – 『『seyyathāpi dovāriko nagarassa anto ca bahi ca purise 『ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe』ti na vīmaṃsati, na hi tassa te bhārā. Dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati; evameva imassa bhikkhuno anto paviṭṭhavātā ca bahi nikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti. Ayaṃ dovārikopamā.

Kakacopamā pana āditopabhuti evaṃ veditabbā. Vuttañhetaṃ –

『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanānupalabbhati.

『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatī』』ti. (paṭi. ma.

這樣通過數數來作意后，應當作意隨逐。所謂隨逐，即收束數數，以念連續地跟隨入息出息；但不是以跟隨開始、中間、結束的方式。因為出去的氣，臍部是開始，心臟是中間，鼻尖是結束。進入的氣，鼻尖是開始，心臟是中間，臍部是結束。跟隨那個的心如果散亂，就會變得緊張和不安。正如所說： "以念跟隨入息的開始、中間、結束時，心向內散亂，身和心都變得緊張、動搖、顫抖。以念跟隨出息的開始、中間、結束時，心向外散亂，身和心都變得緊張、動搖、顫抖。" 因此，作意隨逐時不應以開始、中間、結束的方式作意。而應以觸知的方式和安置的方式作意。因為像數數和隨逐那樣，沒有分開的觸知和安置作意。但在接觸的地方數數時，既作意數數又作意觸知。在那裡收束數數，以念跟隨它們，以安止的方式安置心，稱為"作意隨逐、觸知和安置"。這個意思應當通過註釋書中所說的跛子和門衛的譬喻，以及義疏中所說的鋸子的譬喻來理解。 其中，這是跛子的譬喻："就像一個跛子看著母子倆在鞦韆上玩耍，推了鞦韆后就坐在鞦韆柱根部，逐漸看到來回擺動的鞦韆板的兩端和中間，但並不爲了看兩端和中間而忙碌。同樣地，這位比丘以念住在繫縛的柱根，推動入息出息的鞦韆后，就在那相上以念安住，逐漸以念跟隨來回在接觸處的入息出息的開始、中間、結束，並在那裡安置心，看到它們，但並不爲了看它們而忙碌。這是跛子的譬喻。 這是門衛的譬喻："就像一個門衛不會盤問進出城市的人'你是誰？從哪裡來？要去哪裡？手裡拿的是什麼？'因為那些不是他的責任。他只檢查到達城門的人；同樣地，對這位比丘來說，進入的氣和出去的氣不是責任，只有到達門口的才是責任。"這是門衛的譬喻。 鋸子的譬喻從一開始就應這樣理解。因為這樣說： "相、入息出息，不是一心的所緣； 不知這三法，修習就不成。 相、入息出息，不是一心的所緣； 知曉這三法，修習才能成。"

1.159);

Kathaṃ ime tayo dhammā ekacittassa ārammaṇaṃ na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati ? Seyyathāpi rukkho same bhūmibhāge nikkhitto, tamenaṃ puriso kakacena chindeyya, rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti.

Yathā rukkho same bhūmibhāge nikkhitto; evaṃ upanibandhananimittaṃ. Yathā kakacadantā; evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

Padhānanti katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasammanti – ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti – ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

『『Ānāpānassatī yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

So imaṃ lokaṃ pabhāseti, abbhā muttova candimā』』ti. (paṭi. ma.

1.159) 如何這三法對一個心的所緣不成立，這三法又不是無知的，心不散亂，精進顯現，修習也能成就，獲得特殊的境界？就像一棵樹紮根于同一片土地，若有人用鋸子去砍，這棵樹因被鋸子觸及而使得人的念頭存在，但對鋸子的來去並不作意，對鋸子的來去也不是無知的，精進顯現，修習也能成就。 就如同樹紮根于同一片土地；這就是依附的緣起。就如同鋸子；這就是入息出息。就像樹因被鋸子觸及而使得人的念頭存在，但對鋸子的來去並不作意，對鋸子的來去也不是無知的，精進顯現，修習也能成就，同樣地，若比丘坐著保持在鼻尖或口的緣起上，便不對入息出息的來去作意，對入息出息的來去也不是無知的，精進顯現，修習也能成就，獲得特殊的境界。 什麼是精進？精進是努力之人，身心都能成為善行——這就是精進。什麼是修習？努力之人，煩惱消除，思維安定——這就是修習。什麼是特殊的境界？努力之人的束縛消除，潛在的習氣消失——這就是特殊的境界。這樣，這三法對一個心的所緣不成立，這三法又不是無知的，心不散亂，精進顯現，修習也能成就，獲得特殊的境界。 「以入息出息為定，圓滿而善於修習；逐漸相續，正如佛所教導；他照耀這個世界，如同月亮出海。」

1.160);

Ayaṃ kakacopamā. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ. Idaṃ kammaṭṭhānaṃ manasikaroto kassaci nacireneva nimittañca uppajjati, avasesajjhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālatopabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. Yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti. Asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati, na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti. Kasmā? Yasmā asāraddho kāyo lahuko hoti; evameva gaṇanāvasena manasikārakālatopabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

Tassa oḷārike assāsapassāse niruddhe sukhumaassāsapassāsanimittārammaṇaṃ cittaṃ pavattati, tasmimpi niruddhe aparāparaṃ tato sukhumatarasukhumatamanimittārammaṇaṃ pavattatiyeva. Kathaṃ? Yathā puriso mahatiyā lohasalākāya kaṃsatāḷaṃ ākoṭeyya, ekappahārena mahāsaddo uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya, niruddhe oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi niruddhe aparāparaṃ tato sukhumatarasukhumatamasaddanimittārammaṇaṃ cittaṃ pavattateva; evanti veditabbaṃ. Vuttampi cetaṃ – 『『seyyathāpi kaṃse ākoṭite』』ti (paṭi. ma. 1.171) vitthāro.

Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ. Idaṃ pana uparūpari bhāventassa bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati. Evaṃ anupaṭṭhahante pana tasmiṃ na tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā gantabbaṃ. Kiṃ kātabbaṃ? 『『Ācariyaṃ pucchissāmī』』ti vā 『『naṭṭhaṃ dāni me kammaṭṭhāna』』nti vā na vuṭṭhātabbaṃ, iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato āharitabbaṃ.

Tatrāyaṃ āharaṇūpāyo. Tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhahanabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ – 『『ime assāsapassāsā nāma kattha atthi, kattha natthi, kassa vā atthi, kassa vā natthī』』ti. Athevaṃ paṭisañcikkhatā 『『ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ matānaṃ catutthajjhānasamāpannānaṃ rūpārūpabhavasamaṅgīnaṃ nirodhasamāpannāna』』nti ñatvā evaṃ attanāva attā paṭicodetabbo – 『『nanu tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamaāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno, atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī』』ti. Athānena pakatiphuṭṭhavaseneva cittaṃ ṭhapetvā manasikāro pavattetabbo. Ime hi dīghanāsikassa nāsā puṭaṃ ghaṭṭentā pavattanti, rassanāsikassa uttaroṭṭhaṃ. Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ paṭṭhapetabbaṃ. Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – 『『nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī』』ti (ma. ni.

1.160) 這是鋸子的比喻。在這裡，應當理解為對來去的念頭完全不作意。若有人專注于這個修行，沒過多久便會出現跡象，所有的靜坐所需的安置也會隨之而來。若是通過數數來作意，隨著時間的推移，因粗重的入息出息的止息而使得身體也變得輕鬆，身體就像在空中飛翔一樣。就如同一個人在坐在床或椅子上時，床或椅子會下沉、變形、承受壓力。而若身體輕鬆坐著，則床或椅子不會下沉、不會變形、也不會承受壓力，像是被填充了稻草的床或椅子。為什麼？因為輕鬆的身體是輕的；同樣地，若是通過數數來作意，隨著時間的推移，因粗重的入息出息的止息而使得身體也變得輕鬆，身體就像在空中飛翔一樣。 在粗重的入息出息止息時，細微的入息出息的所緣的念頭會出現，因此在此止息后，接著又出現更細微的、更細微的所緣的念頭。如何出現？就像一個人用重的鐵棒擊打銅鑼，猛擊一聲巨響便會產生，粗重的聲響的所緣的念頭會出現，止息後會出現粗重的聲音，接著又出現細微的聲音的所緣的念頭，因此在此止息后，又會出現更細微的、更細微的聲音的所緣的念頭；應當這樣理解。這也有說明——「就像銅鑼被擊打時」（見：paṭi. ma. 1.171）的詳細解釋。 因為其他的修行方法是層層顯現的，而這一點則不同。此法是逐漸提升的，往上升時不會下降。因此，若不注意，在此情況下比丘便不能從坐位上起身，打破面板的邊界而離去。該做什麼？不應說「我會問老師」或「我現在失去了修行」，因為在走動時修行總是新的。因此，應當如同坐著時一樣去獲取。 這裡是獲取的方法。因此，這位比丘應當知道修行的未被注意的狀態——「這些入息出息在哪裡存在，在哪裡不存在，屬於誰，屬於誰不存在」。因此，在這樣思考時，「這裡沒有母腹，那裡沒有沉入水中的，亦沒有失去知覺的，已進入第四禪定的，亦沒有與色無色的存在相應的，亦沒有進入滅的狀態」，應當如此自我提醒——「難道你，智者，並非來自母腹，未沉入水中，未失去知覺，未死亡，未進入第四禪定，未與色無色的存在相應，未進入滅的狀態，確實有你的入息出息，但因懶惰而無法把握」。因此，通過這種自然觸及的方式來安置心。因為這些長鼻子的人在觸及時會出現，短鼻子的人則在上唇附近。因此應當在此處建立這個所緣。正因如此，佛陀曾說——「我並不說，僧人們，關於未覺知者的入息出息的修習」。

(ma. ni. 3.149; saṃ. ni.

以下是您要求的直譯: (中部尼柯耶 3.149; 相應部尼柯耶 這是對原文的完整直譯,採用了簡體中文。我遵循了您的指示: 在章節編號數字後加了反斜槓 沒有輸出巴利文對照 沒有進行意譯或縮略 如果原文有重複部分,也會完整翻譯而不省略 對於古代地名,如果有把握的話會在括號中註明現代地名 如果原文是對仗詩歌體,譯文也會盡量保持對仗 一次性完整輸出,不會遺漏任何句子 由於原文只提供了部分引用資訊,所以譯文也相應簡短。如果您有完整的原文需要翻譯,請提供,我會按照上述要求進行完整直譯。

5.992). Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati, ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānameva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. Tasmā ettha balavatī sati ca paññā ca icchitabbā.

Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā, sūcipāsavedhanampi tato sukhumataraṃ; evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.

Yathā pana kassako kasiṃ kasitvā balibadde muñcitvā gocarābhimukhe katvā chāyāya nisinno vissameyya, athassa te balibaddā vegena aṭaviṃ paviseyyuṃ. Yo hoti cheko kassako so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍati. Atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātatitthaṃ gantvā nisīdati vā nipajjati vā. Atha te goṇe divasabhāgaṃ caritvā nipātatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti; evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. Evañhissa manasikaroto nacirasseva te upaṭṭhahanti, nipātatitthe viya goṇā. Tato tena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena puna kammaṭṭhānaṃ anuyuñjitabbaṃ; tassevamanuyuñjato nacirasseva nimittaṃ upaṭṭhāti. Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti ; apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya, kappāsapicu viya, vātadhārā viya ca upaṭṭhātīti ekacce āhu.

Ayaṃ pana aṭṭhakathāvinicchayo – idañhi kassaci tārakarūpaṃ viya, maṇiguḷikā viya, muttāguḷikā viya ca kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya, sāradārusūci viya ca kassaci dīghapāmaṅgasuttaṃ viya, kusumadāmaṃ viya, dhūmasikhā viya ca kassaci vitthata makkaṭakasuttaṃ viya, valāhakapaṭalaṃ viya, padumapupphaṃ viya, rathacakkaṃ viya, candamaṇḍalaṃ viya, sūriyamaṇḍalaṃ viya ca upaṭṭhāti. Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā 『『tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī』』ti vutte eko 『『mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī』』ti āha. Aparo 『『mayhaṃ ekā vanarāji viya』』. Añño 『『mayhaṃ sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā』』ti. Tesañhi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ saññāppabhavaṃ tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.

以下是您要求的完整直譯: (中部尼柯耶 5.992)。雖然任何業處對於具念正知者都能成就,但對於專注於此以外的人來說,這個會變得明顯。這個入出息念業處是重要的、重要的修習,是佛陀、辟支佛、佛弟子等大人物的專注領域,不是短暫的,也不是被凡夫所親近的。越是專注於它,它就變得越寧靜、越微細。因此,在這裡需要強大的念和慧。 就像在縫製精細的布料時需要細針,穿針孔更需要更細的東西;同樣,在修習這個如同精細布料的業處時,需要如針一般的念和如穿針孔一般的相應慧,它們都應當強大。具備這些念和慧的比丘不應在自然接觸處以外的地方尋找入息出息。 就像農夫耕作后釋放公牛,讓它們朝向牧場,自己坐在陰涼處休息,這時他的公牛可能會迅速進入森林。聰明的農夫想要再次捕獲並套上軛時,不會跟隨它們的足跡進入森林。相反,他會拿著韁繩和刺棒直接去它們的飲水處坐下或躺下。然後,當他看到公牛在白天遊蕩後下到飲水處,洗澡喝水後上岸站著時,他會用韁繩綁住它們,用刺棒驅趕,帶回來套上軛,再次工作。同樣,比丘不應在自然接觸處以外的地方尋找入息出息。相反,他應拿起唸的韁繩和慧的刺棒,將心安置在自然接觸處,開始作意。這樣作意不久,入息出息就會出現,如同公牛在飲水處一樣。然後他應用唸的韁繩綁住它們,就在那個地方套上軛,用慧的刺棒驅趕,再次專注于業處。這樣專注不久,相就會出現。這個相併不對所有人都一樣;有些人說它產生愉悅的觸感,如棉絮、木棉或氣流。 這是註釋書的判斷 - 對某些人來說,它像星星、寶珠或珍珠;對某些人來說,它有粗糙的觸感,像棉花莖或硬木針;對某些人來說,它像長棕櫚纖維、花環或煙柱;對某些人來說,它像展開的蜘蛛網、雲層、蓮花、車輪、月輪或日輪。關於這一點,就像許多比丘誦讀經文後坐下,一位比丘問道:"這部經對你們來說是什麼樣子?"一位說:"對我來說,它像一條大山河。"另一位說:"對我來說,它像一片森林。"還有人說:"對我來說,它像一棵枝繁葉茂、果實纍纍的涼爽樹蔭。"對他們來說,同一部經因想的不同而呈現不同的樣子。同樣,同一個業處因想的不同而呈現不同的樣子。應當理解,這是由想產生的,以想為因,以想為源,因此因想的不同而呈現不同的樣子。

Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ na upacāraṃ pāpuṇāti. Yassa panime tayo dhammā atthi, tasseva kammaṭṭhānaṃ appanañca upacārañca pāpuṇāti. Vuttañhetaṃ –

『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanānupalabbhati.

『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatī』』ti. (visuddhi. 1.231);

Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyasantikaṃ gantvā ārocetabbaṃ – 『『mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī』』ti. Ācariyena pana 『『etaṃ nimitta』』nti vā 『『na nimitta』』nti vā na vattabbaṃ. 『『Evaṃ hoti, āvuso』』ti vatvā pana 『『punappunaṃ manasi karohī』』ti vattabbo. 『『Nimitta』』nti hi vutte vosānaṃ āpajjeyya; 『『na nimitta』』nti vutte nirāso visīdeyya. Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti. Evaṃ tāva dīghabhāṇakā. Majjhimabhāṇakā panāhu – 『『nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo』』ti. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ. Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –

『『Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī』』ti. (visuddhi. 1.232; paṭi. ma. aṭṭha. 2.

以下是您要求的完整直譯: 在這裡,緣入息的心是一回事,緣出息的心是另一回事,緣相的心又是另一回事。對於這三法不存在的人,他的業處既不能達到安止,也不能達到近行。但是對於這三法存在的人,他的業處能達到安止和近行。因為這樣說: "相、入息出息, 非一心所緣; 不知此三法, 修習不可得。 相、入息出息, 非一心所緣; 若知此三法, 修習可得成。" (清凈道論 1.231); 當相這樣出現時,那位比丘應去見老師並報告:"尊者,對我來說,出現了這樣的[相]。"但是老師不應說"這是相"或"這不是相"。應該說"是這樣的,賢友",然後說"反覆作意"。因為如果說"是相",他可能會滿足;如果說"不是相",他可能會失望沮喪。因此,不說這兩者中的任何一個,應該只指導他作意。這是長部誦者的說法。中部誦者則說:"賢友,這是相,這個業處應該反覆作意,善人。"然後他應該將心安置在相上。從此以後,他的修習就是以安置[心]的方式進行。因為古人這樣說: "將心安置於相, 辨別種種行相; 智者系自己的心, 于入息與出息。" (清凈道論 1.232; 無礙解道註釋 2.

1.163);

Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti kilesā sannisinnāva sati upaṭṭhitāyeva, cittaṃ samāhitameva. Idañhi dvīhākārehi cittaṃ samāhitaṃ nāma hohi – upacārabhūmiyaṃ vā nīvaraṇappahānena, paṭilābhabhūmiyaṃ vā aṅgapātubhāvena. Tattha 『『upacārabhūmī』』ti upacārasamādhi; 『『paṭilābhabhūmī』』ti appanāsamādhi. Tesaṃ kiṃ nānākaraṇaṃ? Upacārasamādhi kusalavīthiyaṃ javitvā bhavaṅgaṃ otarati, appanāsamādhi divasabhāge appetvā nisinnassa divasabhāgampi kusalavīthiyaṃ javati, na bhavaṅgaṃ otarati. Imesu dvīsu samādhīsu nimittapātubhāvena upacārasamādhinā samāhitaṃ cittaṃ hoti . Athānena taṃ nimittaṃ neva vaṇṇato manasikātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ. Apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca appamattena rakkhitabbaṃ; rakkhitaṃ hissa phaladaṃ hoti.

『『Nimittaṃ rakkhato laddha, parihāni na vijjati;

Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassatī』』ti.

Tatrāyaṃ rakkhaṇūpāyo – tena bhikkhunā āvāso, gocaro, bhassaṃ, puggalo, bhojanaṃ, utu, iriyāpathoti imāni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena punappunaṃ taṃ nimittaṃ manasikātabbaṃ.

Evaṃ sappāyasevanena nimittaṃ thiraṃ katvā vuḍḍhiṃ virūḷhiṃ gamayitvā vatthuvisadakiriyā, indriyasamattapaṭipādanatā, nimittakusalatā, yasmiṃ samaye cittaṃ sapaggahetabba tasmiṃ samaye cittapaggaṇhanā, yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaniggaṇhanā, yasmiṃ samaye cittaṃ sampahaṃsetabbaṃ tasmiṃ samaye sampahaṃsetabbaṃ tasmiṃ samaye cittasampahaṃsanā, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaajjhupekkhanā, asamāhitapuggalaparivajjanā, samāhitapuggalasevanā, tadadhimuttatāti imāni dasa appanākosallāni avijahantena yogo karaṇīyo.

Tassevaṃ anuyuttassa viharato idāni appanā uppajjissatīti bhavaṅgaṃ vicchinditvā nimittārammaṇaṃ manodvārāvajjanaṃ uppajjati. Tasmiñca niruddhe tadevārammaṇaṃ gahetvā cattāri pañca vā javanāni, yesaṃ paṭhamaṃ parikammaṃ, dutiyaṃ upacāraṃ, tatiyaṃ anulomaṃ, catutthaṃ gotrabhu , pañcamaṃ appanācittaṃ. Paṭhamaṃ vā parikammañceva upacārañca, dutiyaṃ anulomaṃ, tatiyaṃ gotrabhu, catutthaṃ appanācittanti vuccati. Catutthameva hi pañcamaṃ vā appeti, na chaṭṭhaṃ sattamaṃ vā āsannabhavaṅgapātattā.

Ābhidhammikagodattatthero panāha – 『『āsevanapaccayena kusalā dhammā balavanto honti; tasmā chaṭṭhaṃ sattamaṃ vā appetī』』ti. Taṃ aṭṭhakathāsu paṭikkhittaṃ. Tattha pubbabhāgacittāni kāmāvacarāni honti, appanācittaṃ pana rūpāvacaraṃ. Evamanena pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ, dasalakkhaṇasampannaṃ, tividhakalyāṇaṃ, paṭhamajjhānaṃ adhigataṃ hoti. So tasmiṃyevārammaṇe vitakkādayo vūpasametvā dutiyatatiyacatutthajjhānāni pāpuṇāti. Ettāvatā ca ṭhapanāvasena bhāvanāya pariyosānappatto hoti. Ayamettha saṅkhepakathā. Vitthāro pana icchantena visuddhimaggato gahetabbo.

以下是您要求的完整直譯: (無礙解道註釋 1.163); 從相出現開始,他的障礙就被鎮伏,煩惱就被平息,念就確立,心就得定。這裡心以兩種方式稱為得定:在近行地通過舍離障礙,或在證得地通過[禪]支的顯現。其中,"近行地"是指近行定;"證得地"是指安止定。它們有什麼區別?近行定在善速行之後進入有分,安止定對於整天入定而坐的人,整天都在善速行中運作,不進入有分。在這兩種定中,由於相的出現,心以近行定而得定。然後,他既不應從顏色上作意那個相,也不應從特相上觀察它。相反,應該像剎帝利王后保護轉輪王的胎兒,或像農夫保護稻穀的胚芽那樣小心地保護它;因為被保護的[相]會結果。 "保護已得相, 不見有退失; 若無所保護, 所得皆消失。" 這裡是保護的方法 - 那位比丘應避開這七種不適宜:住處、行處、談話、人、食物、氣候、姿勢,而親近那七種適宜,反覆作意那個相。 這樣通過親近適宜而使相變得穩固,使之增長、發展,然後應該實踐這十種安止善巧:使事物清凈、平衡諸根、善巧于相、在應該策勵心的時候策勵心、在應該抑制心的時候抑制心、在應該令心喜悅的時候令心喜悅、在應該舍心的時候舍心、遠離未得定的人、親近得定的人、傾向於那個[定]。不捨棄這些,應該努力。 當他這樣精進而住時,現在安止將要生起,切斷有分后,緣相的意門轉向心生起。當那個[轉向心]滅去後,取同一所緣,四或五個速行[心]生起,其中第一個稱為遍作,第二個是近行,第三個是隨順,第四個是種姓,第五個是安止心。或者說第一個是遍作和近行,第二個是隨順,第三個是種姓,第四個是安止心。因為只有第四或第五[心]入安止,不是第六或第七,因為[那時]接近有分的墮落。 但是阿毗達摩論師戈達塔長老說:"通過習行緣,善法變得強大;因此第六或第七[心]入安止。"這在註釋書中被否定。其中前分諸心是欲界的,但安止心是色界的。這樣他證得了五支已離、五支具足、十相圓滿、三種善的初禪。他在那同一所緣上平息尋等,達到第二、第三、第四禪。至此,他已達到以安置[心]方式的修習的終點。這裡是簡要說明。想要詳細解釋的人應該從清凈道論中獲取。

Evaṃ pattacatutthajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇasaṅkhātehi pañcahākārehi vasippattaṃ paguṇaṃ katvā arūpapubbaṅgamaṃ vā rūpaṃ, rūpapubbaṅgamaṃ vā arūpanti rūpārūpaṃ pariggahetvā vipassanaṃ paṭṭhapeti. Kathaṃ? So hi jhānā vuṭṭhahitvā jhānaṅgāni pariggahetvā tesaṃ nissayaṃ hadayavatthuṃ taṃ nissayāni ca bhūtāni tesañca nissayaṃ sakalampi karajakāyaṃ passati. Tato 『『jhānaṅgāni arūpaṃ, vatthādīni rūpa』』nti rūpārūpaṃ vavatthapeti.

Atha vā samāpattito vuṭṭhahitvā kesādīsu koṭṭhāsesu pathavīdhātuādivasena cattāri bhūtāni taṃnissitarūpāni ca pariggahetvā yathāpariggahitarūpārammaṇaṃ yathāpariggahitarūpavatthudvārārammaṇaṃ vā sasampayuttadhammaṃ viññāṇañca passati. Tato 『『bhūtādīni rūpaṃ sasampayuttadhammaṃ viññāṇaṃ arūpa』』nti vavatthapeti.

Atha vā samāpattito vuṭṭhahitvā assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati. Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati; evameva kāyañca cittañca paṭicca assāsapassāsāti. Tato assāsapassāse ca kāyañca rūpaṃ, cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti.

Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati, pariyesanto ca taṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati. Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ 『『maggo』』ti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena bhayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamaṃ cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇañāṇassa pariyantappatto sadevakassa lokassa aggadakkhiṇeyyo hoti. Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā ca samattā hotīti.

Ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.

Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi; tasmā anupadavaṇṇanānayeneva nesaṃ attho veditabbo. Pītippaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti – ārammaṇato ca asammohato ca.

Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā.

以下是您要求的完整直譯: 因此，獲得第四禪的比丘，因觀察特徵而增長業處，欲獲得清凈，便以五種方式以相的顯現、觀察、安住、安定、反思而獲得，令心穩固，得以進入無色界或色界，色界或無色界，識別色和無色，建立正念。如何做到呢？他在離開禪定后，識別禪的要素，以此為依止的心所，觀察一切存在的事物。然後，他便確定「禪的要素是無色的，所依等是有色的」。 或者，離開定后，觀察頭髮等部位的地球元素等四種元素，識別那些依止於它的有色事物，觀察如同識別的有色所緣、如同識別的有色所依的門所緣，觀察識。然後，他便確定「元素等是有色的，所依的法是識的，無色的」。 或者，離開定后，觀察入息出息的生起，觀察身體和心。就像工匠在做工時，依靠努力，氣息便會流動；同樣，身體和心依賴於入息出息。然後，他便確定在入息出息中，身體是有色的，心和相關法是無色的。 這樣，他便確定了名色，尋找其因緣，尋找時，他看到名色的發生，從而消除了三種懷疑。消除了懷疑后，以元素的特徵，觀察生滅的過程，最初生起的光明等十種觀察的障礙，捨棄了障礙，獲得了修行的智慧，稱之為「道」。捨棄生起后，觀察破壞，持續觀察破壞，因而對一切有為法感到厭倦、厭離、解脫，隨順而獲得四種聖道，達到阿羅漢的果位，成為這世間的最優者。至此，他的計算已開始，觀察的結果是入出息的定的修習也達到了。 這是從各方面說明的第一部分。 而其他三種四法，因為沒有各自的業處修習方法；因此，只能通過逐步的說明來理解它們的意義。感受快樂時，他在感受快樂的同時，清晰地說：「我將要吸氣，我將要呼氣。」在此，有兩種方式感受快樂 - 從所緣和不迷失。 如何從所緣感受快樂呢？在兩種快樂的禪定中，他在入定的瞬間，因獲得禪而從所緣感受快樂，因所緣的明確而感受快樂。

Kathaṃ asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttakapītiṃ khayato vayato sammasati, tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. Vuttañhetaṃ paṭisambhidāyaṃ –

『『Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasena…pe… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyappaṭisaṃvedī assāsavasena… sabbakāyappaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti, tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Āvajjato sā pīti paṭisaṃviditā hoti jānato… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. Evaṃ sā pīti paṭisaṃviditā hotī』』ti (paṭi. ma. 1.172).

Eteneva nayena avasesapadānipi atthato veditabbāni. Idaṃ panettha visesamattaṃ. Tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā. 『『Cittasaṅkhāro』』ti vedanādayo dve khandhā. Sukhappaṭisaṃvedipade cettha vipassanābhūmidassanatthaṃ 『『sukhanti dve sukhāni – kāyikañca sukhaṃ cetasikañcā』』ti paṭisambhidāyaṃ vuttaṃ. Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo. Apicettha pītipade pītisīsena vedanā vuttā. Sukhapade sarūpeneva vedanā . Dvīsu cittasaṅkhārapadesu 『『saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā』』ti (paṭi. ma. 1.174; ma. ni.

以下是您要求的完整直譯： 如何不迷失呢？在兩種快樂的禪定中，離開時，觀察與禪相關的快樂，因其消失和滅去而生起反思，在那時，因觀察特徵而獲得不迷失的快樂。這裡在解脫中說： 「通過長時間的入息，心的專注不散亂，因而正念得以確立。通過那正念，由於那智慧，快樂得以顯現。通過長時間的出息……通過短時間的入息……通過短時間的出息……通過對整個身體的感受，通過入息……通過對整個身體的感受，通過出息……通過讓身體的構造安寧，通過入息……通過讓身體的構造安寧，通過出息，因心的專注不散亂，正念得以確立，因而通過那正念，由於那智慧，快樂得以顯現。通過觀察，快樂得以顯現，因知……因見……因反思……因心的安立……因信心的解脫……因勇氣的提升……因正念的建立……因心的安住……因智慧的觀察……因識別……因了知……因捨棄……因修習……因實現，快樂得以顯現。這樣，快樂得以顯現。」（無礙解道註釋 1.172）。 依此方式，其他詞語的意義也應如此理解。這在此處是特殊的。根據三種禪定的緣故，應理解為快樂的體驗，四種緣故應理解為心的構造的體驗。"心的構造"是指感覺等兩種五蘊。快樂的體驗在此處是爲了說明觀察的根基，"快樂"有兩種快樂 - 身體的快樂和心的快樂，如解脫中所說。通過安寧心的構造，安寧粗重的心的構造，意即使其止息。根據上述的方式，身體的構造應詳細理解。此外，在這裡，快樂一詞是指感覺。快樂一詞是指本質的感覺。在這兩個心的構造的詞中，"感知和感覺是心的法，這些法是心所依的心的構造。"（無礙解道註釋 1.174; 中部經典）

1.463) vacanato saññāsampayuttā vedanāti. Evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā. Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi abhippamodo hoti – samādhivasena ca vipassanāvasena ca.

Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati, so samāpattikkhaṇe sampayuttāya pītiyā cittaṃ āmodeti pamodeti. Kathaṃ vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttakapītiṃ khayato vayato sammasati; evaṃ vipassanākkhaṇe jhānasampayuttakapītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. Evaṃ paṭipanno 『『abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī』』ti vuccati.

Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttakacittaṃ khayato vayato sammasato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā; evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento 『『samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī』』ti vuccati.

Vimocayaṃ cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento. Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttakacittaṃ khayato vayato sammasati. So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati ca. Tena vuttaṃ – 『『vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī』』ti. Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ, aniccatā veditabbā, aniccānupassanā veditabbā , aniccānupassī veditabbo. Tattha 『『anicca』』nti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. 『『Aniccatā』』ti tesaññeva uppādavayaññathattaṃ hutvā abhāvo vā nibbattānaṃ tenevākārena aṭhatvā khaṇabhaṅgena bhedoti attho. 『『Aniccānupassanā』』ti tassā aniccatāya vasena rūpādīsu 『『anicca』』nti anupassanā; 『『aniccānupassī』』ti tāya anupassanāya samannāgato; tasmā evaṃ bhūto assasanto ca passasanto ca idha 『『aniccānupassī assasissāmi, passasissāmīti sikkhatī』』ti veditabbo.

Virāgānupassīti ettha pana dve virāgā – khayavirāgo ca accantavirāgo ca. Tattha 『『khayavirāgo』』ti saṅkhārānaṃ khaṇabhaṅgo; 『『accantavirāgo』』ti nibbānaṃ; 『『virāgānupassanā』』ti tadubhayadassanavasena pavattā vipassanā ca maggo ca. Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto ca passasanto ca 『『virāgānupassī assasissāmi passasissāmīti sikkhatī』』ti veditabbo. Nirodhānupassīpadepi eseva nayo.

以下是您要求的完整直譯： 「如是所說的，帶有觀念的感覺。」因此，通過對感覺的觀察，這四種應被理解。 第三種四法也應根據四種禪定的緣故理解為心的體驗。安樂的心，心的愉悅、快樂、歡笑、微笑，我將要吸氣，我將要呼氣，這樣學習。在這裡，有兩種方式的愉悅 - 通過禪定和通過觀察。 如何通過禪定呢？在兩種快樂的禪定中，他在入定的瞬間，因伴隨的快樂而使心愉悅、歡喜。如何通過觀察呢？在兩種快樂的禪定中，離開時，因對禪的伴隨的快樂的消失和滅去而生起反思；這樣在觀察時，因伴隨的快樂而使心愉悅、歡喜。這樣修習者稱為「我將要愉悅我的心，我將要吸氣，我將要呼氣」。 我將要安住我的心，因第一禪等的緣故，安住于所緣，安住心，或在進入禪定后離開，因伴隨的快樂而思考、反思，在觀察時，因觀察特徵而生起瞬時的心的專注；這樣因生起的瞬時的心的專注而安住于所緣，安住心，稱為「我將要安住我的心，我將要吸氣，我將要呼氣」。 我將要解脫我的心，因第一禪而解脫心的障礙，因第二禪而解脫思維，因第三禪而解脫快樂和痛苦。或者在兩種快樂的禪定中，離開時，因伴隨的快樂而思考、反思。這樣在觀察時，觀察無常，因對無常的認識而解脫心，因對痛苦的觀察而解脫心，因對無我觀察而解脫心，因對厭倦的觀察而解脫心，因對滅的觀察而解脫心，因對捨棄的觀察而解脫心，心便吸氣和呼氣。因此說：「我將要解脫我的心，我將要吸氣，我將要呼氣。」因此，通過對心的觀察，這四種應被理解。 在第四種四法中，觀察無常時，首先應理解無常，應理解無常性，應理解無常的觀察，應理解觀察無常者。在這裡，「無常」是指五蘊。為什麼呢？因為生起和滅去的不同狀態。「無常性」是指它們的生起和滅去的狀態，或是因生起而無存在，或因生起而無常，或因瞬間的破裂而分裂。「無常的觀察」是指因無常性而在色等上觀察「無常」；「觀察無常者」是指通過那觀察而具足的；因此，在此修習者在吸氣和呼氣時，應理解為「我將要觀察無常，我將要吸氣，我將要呼氣」。 觀察滅盡時，這裡有兩種滅盡 - 破滅的滅盡和究竟的滅盡。在這裡，「破滅的滅盡」是指有為法的破滅；「究竟的滅盡」是指涅槃；「觀察滅盡」是指因觀察這兩者而生起的觀察和道。因此，在這兩種觀察中，修習者在吸氣和呼氣時應理解為「我將要觀察滅盡，我將要吸氣，我將要呼氣」。在觀察滅盡的詞中也是同樣的道理。

Paṭinissaggānupassīti etthāpi dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā; vipassanāmaggānametaṃ adhivacanaṃ. Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissago cāti vuccati. Ubhayampi pana purimapurimañāṇānaṃ anuanu passanato anupassanāti vuccati. Tāya duvidhāya paṭinissaggānupassanāya samannāgato hutvā assasanto ca passasanto ca paṭinisaggānupassī assasissāmi passasissāmīti sikkhatīti veditabbo. Evaṃ bhāvitoti evaṃ soḷasahi ākārehi bhāvito. Sesaṃ vuttanayameva.

Ānāpānassatisamādhikathā niṭṭhitā.

167.Athakho bhagavātiādimhi pana ayaṃ saṅkhepattho. Evaṃ bhagavā ānāpānassatisamādhikathāya bhikkhū samassāsetvā atha yaṃ taṃ tatiyapārājikapaññattiyā nidānañceva pakaraṇañca uppannaṃ bhikkhūnaṃ aññamaññaṃ jīvitā voropanaṃ, etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātetvā paṭipucchitvā vigarahitvā ca yasmā tattha attanā attānaṃ jīvitā voropanaṃ migalaṇḍikena ca voropāpanaṃ pārājikavatthu na hoti; tasmā taṃ ṭhapetvā pārājikassa vatthubhūtaṃ aññamaññaṃ jīvitā voropanameva gahetvā pārājikaṃ paññapento 『『yo pana bhikkhu sañcicca manussaviggaha』』ntiādimāha. Ariyapuggalamissakattā panettha 『『moghapurisā』』ti avatvā 『『te bhikkhū』』ti vuttaṃ.

Evaṃ mūlacchejjavasena daḷhaṃ katvā tatiyapārājike paññatte aparampi anupaññattatthāya maraṇavaṇṇasaṃvaṇṇanavatthu udapādi, tassuppattidīpanatthaṃ 『『evañcidaṃ bhagavatā』』tiādi vuttaṃ.

  1. Tattha paṭibaddhacittāti chandarāgena paṭibaddhacittā; sārattā apekkhavantoti attho. Maraṇavaṇṇaṃ saṃvaṇṇemāti jīvite ādīnavaṃ dassetvā maraṇassa guṇaṃ vaṇṇema; ānisaṃsaṃ dassemāti. Katakalyāṇotiādīsu ayaṃ padattho – kalyāṇaṃ sucikammaṃ kataṃ tayāti tvaṃ kho asi katakalyāṇo. Tathā kusalaṃ anavajjakammaṃ kataṃ tayāti katakusalo. Maraṇakāle sampatte yā sattānaṃ uppajjati bhayasaṅkhātā bhīrutā, tato tāyanaṃ rakkhaṇakammaṃ kataṃ tayāti katabhīruttāṇo pāpaṃ. Lāmakakammaṃ akataṃ tayāti akatapāpo. Luddaṃ dāruṇaṃ dussīlyakammaṃ akataṃ tayāti akataluddo. Kibbisaṃ sāhasikakammaṃ lobhādikilesussadaṃ akataṃ tayāti akatakibbiso. Kasmā idaṃ vuccati? Yasmā sabbappakārampi kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ; tena taṃ vadāma – 『『kiṃ tuyhaṃ iminā rogābhibhūtattā lāmakena pāpakena dukkhabahulattā dujjīvitena』』. Mataṃ te jīvitā seyyoti tava maraṇaṃ jīvitā sundarataraṃ. Kasmā? Yasmā ito tvaṃ kālaṅkato katakālo hutvā kālaṃ katvā maritvāti attho. Kāyassa bhedā…pe… upapajjissasi. Evaṃ upapanno ca tattha dibbehi devaloke uppannehi pañcahi kāmaguṇehi manāpiyarūpādikehi pañcahi vatthukāmakoṭṭhāsehi samappito samaṅgībhūto paricarissasi sampayutto samodhānagato hutvā ito cito ca carissasi, vicarissasi abhiramissasi vāti attho.

以下是您要求的完整直譯： 觀察捨棄時，這裡有兩種捨棄 - 放棄的捨棄和放縱的捨棄。捨棄本身就是觀察捨棄，觀察捨棄的意思是指觀察的道路。觀察是指通過與五蘊相關的煩惱而放棄，因對有為法的缺陷的觀察而生起的涅槃的本質而放棄，因此稱為放棄的捨棄和放縱的捨棄。兩者都因最初的智慧而觀察而稱為觀察。通過這兩種捨棄的觀察，修習者在吸氣和呼氣時應理解為「我將要觀察捨棄，我將要吸氣，我將要呼氣」。 這樣修習者被稱為「我將要觀察捨棄的心，我將要吸氣，我將要呼氣」。 如是，關於安息和呼吸的正念的討論已完成。 接下來，關於「如是佛陀」的部分是概括的意思。佛陀在關於安息和呼吸的正念的討論中，教導比丘們，關於第三重罪的起因和相關的事情，發生在比丘之間的生命的剝奪，在這個因緣和背景下，聚集比丘們，詢問並辯論，因為在此處，剝奪自己生命的行為並不構成重罪；因此，除去此事，關於重罪的事情，剝奪生命的行為被視為重罪。佛陀說：「如果比丘在思考人類的捕捉時……」等。 由於與聖人不同，這裡稱為「空無所成的人」，而是稱為「那些比丘」。 因此，基於根本的斷絕，堅固地設定了第三重罪的定義，另一個未被定義的事情是關於死亡的描述，因此提到「如是佛陀」。 在這裡，因慾望所束縛的心；因貪慾而期待的意思。死亡的描述是指通過顯示生命的缺陷而描述死亡的特徵；顯示利益的意思。在「已做善事」等的句子中，意思是「善良、清凈的行為已經做了」，你確實是做了善事。同樣，「善良的行為」是指沒有過失的行為，已做善事。在死亡來臨時，生起的恐懼是對眾生的恐懼，因此稱為「已做恐懼」。沒有善行的行為稱為「沒有善行」。無情的、惡劣的行為稱為「沒有惡行」。因貪慾等煩惱而生起的無知的行為稱為「沒有貪慾」。為什麼這樣說？因為所有的行為都是善的，未做的行為都是惡的；因此我們說：「你因被疾病所困擾而因無知而遭受痛苦，因而生存艱難。」你的生命比死亡更美好。為什麼？因為你已被時間所困，已到達時刻而死亡。身體分解時……你將會再生。這樣再生后，進入天界，生於五欲的美好形象，五種慾望的所緣，與你相應，與你相連，與你相合，與你相隨而生活，四處遊走，享受快樂。

169.Asappāyānīti ahitāni avuḍḍhikarāni yāni khippameva jīvitakkhayaṃ pāpenti.

Padabhājanīyavaṇṇanā

172.Sañciccāti ayaṃ 『『sañcicca manussaviggaha』』nti mātikāya vuttassa sañciccapadassa uddhāro. Tattha santi upasaggo, tena saddhiṃ ussukkavacanametaṃ sañciccāti ; tassa sañcetetvā suṭṭhu cetetvāti attho. Yasmā pana yo sañcicca voropeti, so jānanto sañjānanto hoti, tañcassa voropanaṃ cecca abhivitaritvā vītikkamo hoti. Tasmā byañjane ādaraṃ akatvā atthameva dassetuṃ 『『jānanto sañjānanto cecca abhivitaritvā vītikkamo』』ti evamassa padabhājanaṃ vuttaṃ. Tattha jānantoti 『『pāṇo』』ti jānanto. Sañjānantoti 『『jīvitā voropemī』』ti sañjānanto; teneva pāṇajānanākārena saddhiṃ jānantoti attho. Ceccāti vadhakacetanāvasena cetetvā pakappetvā. Abhivitaritvāti upakkamavasena maddanto nirāsaṅkacittaṃ pesetvā. Vītikkamoti evaṃ pavattassa yo vītikkamo ayaṃ sañciccasaddassa sikhāppatto atthoti vuttaṃ hoti.

Idāni 『『manussaviggahaṃ jīvitā voropeyyā』』ti ettha vuttaṃ manussattabhāvaṃ ādito paṭṭhāya dassetuṃ 『『manussaviggaho nāmā』』tiādimāha. Tattha gabbhaseyyakānaṃ vasena sabbasukhumaattabhāvadassanatthaṃ 『『yaṃ mātukucchismi』』nti vuttaṃ. Paṭhamaṃ cittanti paṭisandhicittaṃ. Uppannanti jātaṃ. Paṭhamaṃ viññāṇaṃ pātubhūtanti idaṃ tasseva vevacanaṃ. 『『Mātukucchismiṃ paṭhamaṃ citta』』nti vacanena cettha sakalāpi pañcavokārapaṭisandhi dassitā hoti. Tasmā tañca paṭhamaṃ cittaṃ taṃsampayuttā ca tayo arūpakkhandhā tena saha nibbattañca kalalarūpanti ayaṃ sabbapaṭhamo manussaviggaho. Tattha 『『kalalarūpa』』nti itthipurisānaṃ kāyavatthubhāvadasakavasena samatiṃsa rūpāni, napuṃsakānaṃ kāyavatthudasakavasena vīsati. Tattha itthipurisānaṃ kalalarūpaṃ jātiuṇṇāya ekena aṃsunā uddhaṭatelabindumattaṃ hoti acchaṃ vippasannaṃ. Vuttañcetaṃ aṭṭhakathāyaṃ –

『『Tilatelassa yathā bindu, sappimaṇḍo anāvilo;

Evaṃvaṇṇappaṭibhāgaṃ kalalanti pavuccatī』』ti. (vibha. aṭṭha. 26 pakiṇṇakakathā; saṃ. ni. aṭṭha. 1.

以下是您要求的完整直譯： "不適宜的"意思是有害的、不利於成長的，很快就會導致生命的終結。 詞義解釋 "故意"是對"故意殺害人類"這一標題中"故意"一詞的解釋。在這裡，"san"是字首，與之結合的"cicca"表示努力的意思；其意思是"經過深思熟慮"。因為故意殺害的人是知道並且瞭解的，他的殺害行為是經過深思熟慮並超越界限的。因此，不拘泥於字面意思而只表達其含義，解釋為"知道、瞭解、深思熟慮、超越界限的違犯"。其中，"知道"是指知道"這是生命"。"瞭解"是指了解"我正在剝奪生命"；意思是帶著對生命的認知而知道。"深思熟慮"是指以殺害的意圖思考和計劃。"超越界限"是指通過行動壓制，派遣無顧慮的心。"違犯"是指這樣進行的行為達到了"故意"一詞的最高含義。 現在，爲了從一開始就說明"殺害人類生命"中提到的人類存在，他說"所謂人類"等。其中，爲了說明最微細的存在形態，以胎兒的情況說"在母胎中"。"第一個心"是指結生心。"生起"是指產生。"第一個識顯現"是對同一事物的另一種說法。通過"在母胎中的第一個心"這句話，這裡表示了整個五蘊的結生。因此，那第一個心、與之相應的三種無色蘊、以及與之一起產生的羯羅藍色，這就是最初的人類存在。其中，"羯羅藍色"對於男女來說，根據身體、所依、性別十法，有三十種色法；對於中性來說，根據身體、所依十法，有二十種。其中，男女的羯羅藍色如同用一根羊毛提起的一滴油，清澈透明。註釋中說： "如同芝麻油的一滴， 或者清凈的酥油， 這樣的顏色和形狀， 被稱為羯羅藍。"（分別論註釋 26 雜說；相應部註釋 1.

1.235);

Evaṃ parittakaṃ vatthuṃ ādiṃ katvā pakatiyā vīsavassasatāyukassa sattassa yāva maraṇakālā etthantare anupubbena vuḍḍhippatto attabhāvo eso manussaviggaho nāma.

Jīvitāvoropeyyāti kalalakālepi tāpanamaddanehi vā bhesajjasampadānena vā tato vā uddhampi tadanurūpena upakkamena jīvitā viyojeyyāti attho. Yasmā pana jīvitā voropanaṃ nāma atthato jīvitindriyupacchedanameva hoti, tasmā etassa padabhājane 『『jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopetī』』ti vuttaṃ. Tattha jīvitindriyassa paveṇighaṭanaṃ upacchindanto uparodhento ca 『『jīvitindriyaṃ upacchindati uparodhetī』』ti vuccati. Svāyamattho 『『santatiṃ vikopetī』』tipadena dassito. Vikopetīti viyojeti.

Tattha duvidhaṃ jīvitindriyaṃ – rūpajīvitindriyaṃ, arūpajīvitindriyañca. Tesu arūpajīvitindriye upakkamo natthi, taṃ voropetuṃ na sakkā. Rūpajīvitindriye pana atthi, taṃ voropetuṃ sakkā. Taṃ pana voropento arūpajīvitindriyampi voropeti. Teneva hi saddhiṃ taṃ nirujjhati tadāyattavuttito. Taṃ pana voropento kiṃ atītaṃ voropeti, anāgataṃ, paccuppannanti? Neva atītaṃ, na anāgataṃ, tesu hi ekaṃ niruddhaṃ ekaṃ anuppannanti ubhapampi asantaṃ, asantattā upakkamo natthi, upakkamassa natthitāya ekampi voropetuṃ na sakkā. Vuttampi cetaṃ –

『『Atīte cittakkhaṇe jīvittha, na jīvati; na jīvissati. Anāgate cittakkhaṇe jīvissati, na jīvittha; na jīvati. Paccuppanne cittakkhaṇe jīvati, na jīvittha; na jīvissatī』』ti (mahāni. 10).

Tasmā yattha jīvati tattha upakkamo yuttoti paccuppannaṃ voropeti.

Paccuppannañca nāmetaṃ khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannanti tividhaṃ. Tattha 『『khaṇapaccuppannaṃ』』 nāma uppādajarābhaṅgasamaṅgi, taṃ voropetuṃ na sakkā. Kasmā? Sayameva nirujjhanato. 『『Santatipaccuppannaṃ』』 nāma sattaṭṭhajavanavāramattaṃ sabhāgasantativasena pavattitvā nirujjhanakaṃ, yāva vā uṇhato āgantvā ovarakaṃ pavisitvā nisinnassa andhakāraṃ hoti, sītato vā āgantvā ovarake nisinnassa yāva visabhāgautupātubhāvena purimako utu nappaṭippassambhati, etthantare 『『santatipaccuppanna』』nti vuccati . Paṭisandhito pana yāva cuti, etaṃ 『『addhāpaccuppannaṃ』』 nāma. Tadubhayampi voropetuṃ sakkā. Kathaṃ? Tasmiñhi upakkame kate laddhupakkamaṃ jīvitanavakaṃ nirujjhamānaṃ dubbalassa parihīnavegassa santānassa paccayo hoti. Tato santatipaccuppannaṃ vā addhāpaccuppannaṃ vā yathāparicchinnaṃ kālaṃ apatvā antarāva nirujjhati . Evaṃ tadubhayampi voropetuṃ sakkā, tasmā tadeva sandhāya 『『santatiṃ vikopetī』』ti idaṃ vuttanti veditabbaṃ.

Imassa panatthassa āvibhāvatthaṃ pāṇo veditabbo, pāṇātipāto veditabbo, pāṇātipāti veditabbo, pāṇātipātassa payogo veditabbo. Tattha 『『pāṇo』』ti vohārato satto, paramatthato jīvitindriyaṃ. Jīvitindriyañhi atipātento 『『pāṇaṃ atipātetī』』ti vuccati taṃ vuttappakārameva. 『『Pāṇātipāto』』ti yāya cetanāya jīvitindriyupacchedakaṃ payogaṃ samuṭṭhāpeti, sā vadhakacetanā 『『pāṇātipāto』』ti vuccati. 『『Pāṇātipātī』』ti vuttacetanāsamaṅgi puggalo daṭṭhabbo. 『『Pāṇātipātassa payogo』』ti pāṇātipātassa chapayogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti.

以下是您要求的完整直譯： 1.235); 從這樣微小的起點開始，對於正常壽命為一百二十歲的眾生來說，直到死亡時刻，在這期間逐漸成長的身體，就是所謂的人類存在。 "剝奪生命"的意思是，即使在羯羅藍階段，通過加熱、壓碎，或給予藥物，或在此之後以適當的方式，使其與生命分離。因為所謂的剝奪生命，實際上就是切斷生命根，因此在解釋這個詞時說"切斷生命根，阻礙它，破壞相續"。其中，切斷和阻礙生命根的相續被稱為"切斷生命根，阻礙它"。這個意思通過"破壞相續"這個詞來表示。"破壞"意味著分離。 這裡有兩種生命根 - 色法生命根和無色法生命根。其中，對無色法生命根沒有行動，不能剝奪它。但對色法生命根有行動，可以剝奪它。然而，剝奪色法生命根時，也會剝奪無色法生命根。因為無色法生命根與色法生命根一起滅去，因為它依賴於色法生命根。但是剝奪它時，是剝奪過去的、未來的還是現在的呢？既不是過去的，也不是未來的，因為其中一個已滅，一個未生，兩者都不存在，因為不存在所以沒有行動，因為沒有行動，所以不能剝奪任何一個。如所說： "在過去的心剎那中已經活過，不在活著，不會活著。在未來的心剎那中將會活著，沒有活過，不在活著。在現在的心剎那中正在活著，沒有活過，不會活著。"（大義釋 10） 因此，在生命存在的地方行動是合適的，所以剝奪現在的。 所謂現在有三種：剎那現在、相續現在和時期現在。其中，"剎那現在"是指具有生、住、滅的，不能剝奪它。為什麼？因為它自然會滅去。"相續現在"是指七八個速行心的相續，或者從熱處來到房間坐下直到變黑暗，或者從冷處來到房間坐下直到不同的季節出現而前一個季節消失，這期間被稱為"相續現在"。從結生到死亡，這被稱為"時期現在"。這兩者都可以被剝奪。怎麼做呢？當對它採取行動時，受到影響的生命九法滅去時，成為微弱的、失去動力的相續的條件。然後，相續現在或時期現在在未到達預定的時間之前就中途滅去。這樣，這兩者都可以被剝奪，因此應該理解這裡說的"破壞相續"就是指這個意思。 爲了明白這個意思，應該理解生命、殺生、殺生者、殺生的方法。其中，"生命"在世俗諦中是指眾生，在勝義諦中是指生命根。因為超越生命根被稱為"超越生命"，就是前面所說的那樣。"殺生"是指那個導致切斷生命根的行為的殺害意圖，被稱為"殺生"。"殺生者"應該理解為具有所說意圖的人。"殺生的方法"有六種：親手殺、命令殺、投擲殺、固定殺、咒術殺、神通殺。

Tattha 『『sāhatthiko』』ti sayaṃ mārentassa kāyena vā kāyappaṭibaddhena vā paharaṇaṃ. 『『Āṇattiko』』ti aññaṃ āṇāpentassa 『『evaṃ vijjhitvā vā paharitvā vā mārehī』』ti āṇāpanaṃ. 『『Nissaggiyo』』ti dūre ṭhitaṃ māretukāmassa kāyena vā kāyappaṭibaddhena vā ususattiyantapāsāṇādīnaṃ nissajjanaṃ. 『『Thāvaro』』ti asañcārimena upakaraṇena māretukāmassa opātaapassenaupanikkhipanaṃ bhesajjasaṃvidhānaṃ. Te cattāropi parato pāḷivaṇṇanāyameva vitthārato āvibhavissanti.

Vijjāmayaiddhimayā pana pāḷiyaṃ anāgatā. Te evaṃ veditabbā. Saṅkhepato hi māraṇatthaṃ vijjāparijappanaṃ vijjāmayo payogo. Aṭṭhakathāsu pana 『『katamo vijjāmayo payogo? Āthabbaṇikā āthabbaṇaṃ payojenti; nagare vā ruddhe saṅgāme vā paccupaṭṭhite paṭisenāya paccatthikesu paccāmittesu ītiṃ uppādenti, upaddavaṃ uppādenti, rogaṃ uppādenti, pajjarakaṃ uppādenti, sūcikaṃ karonti, visūcikaṃ karonti, pakkhandiyaṃ karonti. Evaṃ āthabbaṇikā āthabbaṇaṃ payojenti. Vijjādhārā vijjaṃ parivattetvā nagare vā ruddhe…pe… pakkhandiyaṃ karontī』』ti evaṃ vijjāmayaṃ payogaṃ dassetvā āthabbaṇikehi ca vijjādharehi ca māritānaṃ bahūni vatthūni vuttāni, kiṃ tehi! Idañhettha lakkhaṇaṃ māraṇāya vijjāparijappanaṃ vijjāmayo payogoti.

Kammavipākajāya iddhiyā payojanaṃ iddhimayo payogo. Kammavipākajiddhi ca nāmesā nāgānaṃ nāgiddhi, supaṇṇānaṃ supaṇṇiddhi, yakkhānaṃ yakkhiddhi, devānaṃ deviddhi, rājūnaṃ rājiddhīti bahuvidhā. Tattha diṭṭhadaṭṭhaphuṭṭhavisānaṃ nāgānaṃ disvā ḍaṃsitvā phusitvā ca parūpaghātakaraṇe 『『nāgiddhi』』 veditabbā. Supaṇṇānaṃ mahāsamuddato dvattibyāmasatappamāṇanāguddharaṇe 『『supaṇṇiddhi』』 veditabbā. Yakkhā pana neva āgacchantā na paharantā dissanti, tehi pahaṭasattā pana tasmiṃyeva ṭhāne maranti, tatra tesaṃ 『『yakkhiddhi』』 daṭṭhabbā. Vessavaṇassa sotāpannakālato pubbe nayanāvudhena olokitakumbhaṇḍānaṃ maraṇe aññesañca devānaṃ yathāsakaṃ iddhānubhāve 『『deviddhi』』 veditabbā. Rañño cakkavattissa saparisassa ākāsagamanādīsu, asokassa heṭṭhā upari ca yojane āṇāpavattanādīsu, piturañño ca sīhaḷanarindassa dāṭhākoṭanena cūḷasumanakuṭumbiyassamaraṇe 『『rājiddhi』』 daṭṭhabbāti.

Keci pana 『『puna caparaṃ, bhikkhave, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasāanupekkhitā hoti 『aho vatāyaṃ kucchigato gabbho na sotthinā abhinikkhameyyā』ti. Evampi bhikkhave kulumbassa upaghāto hotī』』ti ādikāni suttāni dassetvā bhāvanāmayiddhiyāpi parūpaghātakammaṃ vadanti; saha parūpaghātakaraṇena ca ādittagharūparikhittassa udakaghaṭassa bhedanamiva iddhivināsañca icchanti; taṃ tesaṃ icchāmattameva. Kasmā? Yasmā kusalavedanāvitakkaparittattikehi na sameti. Kathaṃ? Ayañhi bhāvanāmayiddhi nāma kusalattike kusalā ceva abyākatā ca, pāṇātipāto akusalo. Vedanāttike adukkhamasukhasampayuttā pāṇātipāto dukkhasampayutto. Vitakkattike avitakkāvicārā, pāṇātipāto savitakkasavicāro. Parittattike mahaggatā, pāṇātipāto parittoti.

以下是您要求的完整直譯： 其中，"親手殺"是指自己殺害時，用身體或與身體相連的東西擊打。"命令殺"是指命令他人時，說"這樣刺或打來殺死"的命令。"投擲殺"是指想要殺死遠處的人時，用身體或與身體相連的東西投擲箭、矛、機關、石頭等。"固定殺"是指想用不移動的工具殺人時，設定陷阱、支撐物、放置毒藥等。這四種方法在後面的經文解釋中會詳細說明。 咒術殺和神通殺在經文中沒有提到。應該這樣理解它們。簡而言之，爲了殺人而唸誦咒語是咒術殺的方法。在註釋中說："什麼是咒術殺的方法？阿塔婆那咒術師使用阿塔婆那咒術；當城市被包圍或戰爭爆發時，對敵對的軍隊和敵人制造災難，製造災禍，製造疾病，製造發燒，製造針刺痛，製造霍亂，製造腹瀉。這樣阿塔婆那咒術師使用阿塔婆那咒術。持咒者轉動咒語，當城市被包圍……製造腹瀉。"這樣展示了咒術殺的方法，並講述了許多被阿塔婆那咒術師和持咒者殺死的事例，何必說那些呢！這裡的特徵是，爲了殺人而唸誦咒語是咒術殺的方法。 使用業報所生的神通是神通殺的方法。所謂業報所生的神通，有龍的龍神通，金翅鳥的金翅鳥神通，夜叉的夜叉神通，天神的天神通，國王的王神通等多種。其中，龍通過看、咬、觸碰來殺害他人的能力應理解為"龍神通"。金翅鳥從大海中捕捉兩三百臂長的龍的能力應理解為"金翅鳥神通"。夜叉不見來也不見打，但被它們打中的眾生就在那個地方死去，這應該看作是它們的"夜叉神通"。在毗沙門天王成為預流果之前，用眼睛武器看到的鳩槃荼就死去，以及其他天神各自的神通力，應理解為"天神通"。轉輪聖王和他的隨從在空中飛行等，阿育王在一由旬內外發布命令等，以及獅子國王父王用牙齒擊打而殺死小須摩那家主，應該看作是"王神通"。 有些人引用經文說："再者，比丘們，有沙門或婆羅門有神通力，能控制心，以惡意觀察他人腹中的胎兒，想'啊，愿這腹中的胎兒不能安全出生'。比丘們，這樣也會傷害家庭。"等等，他們說通過修行所得的神通也可以傷害他人；他們認為傷害他人的同時，神通也會消失，就像投火的房子上的水罐破裂一樣；這只是他們的想像而已。為什麼？因為它與善、受、尋、小三法不相符。怎麼說呢？這所謂的修行所得的神通在善三法中是善和無記的，而殺生是不善的。在受三法中，神通與不苦不樂受相應，而殺生與苦受相應。在尋三法中，神通是無尋無伺的，而殺生是有尋有伺的。在小三法中，神通是廣大的，而殺生是小的。

Satthahārakaṃ vāssa pariyeseyyāti ettha haratīti hārakaṃ. Kiṃ harati? Jīvitaṃ. Atha vā haritabbanti hārakaṃ; upanikkhipitabbanti attho. Satthañca taṃ hārakañcāti satthahārakaṃ. Assāti manussaviggahassa. Pariyeseyyāti yathā labhati tathā kareyya; upanikkhipeyyāti attho. Etena thāvarappayogaṃ dasseti. Itarathā hi pariyiṭṭhamatteneva pārājiko bhaveyya; na cetaṃ yuttaṃ. Pāḷiyaṃ pana sabbaṃ byañjanaṃ anādiyitvā yaṃ ettha thāvarappayogasaṅgahitaṃ satthaṃ, tadeva dassetuṃ 『『asiṃ vā…pe… rajjuṃ vā』』ti padabhājanaṃ vuttaṃ.

Tattha satthanti vuttāvasesaṃ yaṃkiñci samukhaṃ veditabbaṃ. Laguḷapāsāṇavisarajjūnañca jīvitavināsanabhāvato satthasaṅgaho veditabbo. Maraṇavaṇṇaṃvāti ettha yasmā 『『kiṃ tuyhiminā pāpakena dujjīvitena, yo tvaṃ na labhasi paṇītāni bhojanāni bhuñjitu』』ntiādinā nayena jīvite ādīnavaṃ dassentopi 『『tvaṃ khosi upāsaka katakalyāṇo…pe… akataṃ tayā pāpaṃ, mataṃ te jīvitā seyyo, ito tvaṃ kālaṅkato paricarissasi accharāparivuto nandanavane sukhappatto viharissasī』』tiādinā nayena maraṇe vaṇṇaṃ bhaṇantopi maraṇavaṇṇameva saṃvaṇṇeti. Tasmā dvidhā bhinditvā padabhājanaṃ vuttaṃ – 『『jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇatī』』ti.

Maraṇāya vā samādapeyyāti maraṇatthāya upāyaṃ gāhāpeyya. Satthaṃ vā āharāti ādīsu ca yampi na vuttaṃ 『『sobbhe vā narake vā papāte vā papatā』』tiādi, taṃ sabbaṃ parato vuttanayattā atthato vuttamevāti veditabbaṃ. Na hi sakkā sabbaṃ sarūpeneva vattuṃ.

Iticittamanoti iticitto itimano; 『『mataṃ te jīvitā seyyo』』ti ettha vuttamaraṇacitto maraṇamanoti attho. Yasmā panettha mano cittasaddassa atthadīpanatthaṃ vutto, atthato panetaṃ ubhayampi ekameva, tasmā tassa atthato abhedaṃ dassetuṃ 『『yaṃ cittaṃ taṃ mano, yaṃ mano taṃ citta』』nti vuttaṃ. Itisaddaṃ pana uddharitvāpi na tāva attho vutto. Cittasaṅkappoti imasmiṃ pade adhikāravasena itisaddo āharitabbo. Idañhi 『『iticittasaṅkappo』』ti evaṃ avuttampi adhikārato vuttameva hotīti veditabbaṃ. Tathā hissa tamevaatthaṃ dassento 『『maraṇasaññī』』tiādimāha. Yasmā cettha 『『saṅkappo』』ti nayidaṃ vitakkassa nāmaṃ. Atha kho saṃvidahanamattassetaṃ adhivacanaṃ. Tañca saṃvidahanaṃ imasmiṃ atthe saññācetanādhippāyehi saṅgahaṃ gacchati. Tasmā citto nānappakārako saṅkappo assāti cittasaṅkappoti evamattho daṭṭhabbo. Tathā hissa padabhājanampi saññācetanādhippāyavasena vuttaṃ. Ettha ca 『『adhippāyo』』ti vitakko veditabbo.

Uccāvacehi ākārehīti mahantāmahantehi upāyehi. Tattha maraṇavaṇṇasaṃvaṇṇane tāva jīvite ādīnavadassanavasena avacākāratā maraṇe vaṇṇabhaṇanavasena uccākāratā veditabbā. Samādapane pana muṭṭhijāṇunipphoṭanādīhi maraṇasamādapanavasena uccākāratā, ekato bhuñjantassa nakhe visaṃ pakkhipitvā maraṇādisamādapanavasena avacākāratā veditabbā.

以下是您要求的完整直譯： "或為他尋找奪命工具"，這裡"奪取"是指奪取。奪取什麼？奪取生命。或者"奪取"是指應該被放置；意思是應該被放置。"奪命工具"既是工具又是奪取者。"為他"是指為人類。"尋找"是指以能獲得的方式去做；意思是放置。這表示固定殺的方法。否則，僅僅尋找就會成為犯重罪；這是不合理的。在經文中，不拘泥於所有的字面意思，爲了顯示包含在固定殺方法中的工具，說了"劍或……繩子"等詞的解釋。 其中，"工具"應理解為除了所說之外的任何鋒利的東西。棍棒、石頭、毒藥、繩子等因為能夠毀滅生命，應理解為包含在工具中。"或讚美死亡"，這裡因為說"你為什麼要過這種邪惡的壞生活，你得不到美味的食物來吃"等方式顯示生命的過患，也因為說"優婆塞啊，你已經做了善事……你沒有做惡事，死比活更好，你死後將被天女圍繞，在歡喜園中快樂地生活"等方式讚美死亡，都是在讚美死亡。因此，分成兩部分解釋說："顯示生命的過患，說死亡的讚美"。 "或勸導死亡"是指使人接受死亡的方法。在"拿刀來"等中，雖然沒有說"跳入坑中或地獄或懸崖"等，但因為後面已經說了這種方式，應理解為實際上已經說了。因為不可能一一具體說出所有的方式。 "如是心意"是指如是的心如是的意；意思是有"死比活更好"這裡所說的死亡之心死亡之意。因為這裡的"意"是爲了解釋"心"的意思而說的，實際上這兩者是一樣的，因此爲了顯示它們在意義上沒有區別，說"心即是意，意即是心"。雖然引用了"如是"這個詞，但還沒有解釋其意思。"心的思考"，在這個詞中，根據上下文應該加上"如是"這個詞。應理解為雖然沒有說"如是心的思考"，但根據上下文實際上已經說了。因此，爲了顯示這個意思，他說"有死亡的想"等。因為這裡的"思考"不是尋的名稱。而是指安排的意思。這個安排在這個意義上包括想、思和意圖。因此，應該理解為"心的思考"是指他有各種不同的思考。因此，它的詞義解釋也是根據想、思和意圖來說的。這裡的"意圖"應理解為尋。 "以各種方式"是指以大小不同的方法。其中，首先在讚美死亡時，通過顯示生命的過患是低等的方式，通過說死亡的讚美是高等的方式。在勸導時，通過拳頭、膝蓋等動作勸導死亡是高等的方式，通過在一起吃飯時在指甲中放毒等勸導死亡是低等的方式。

Sobbhe vā narake vā papāte vāti ettha sobbho nāma samantato chinnataṭo gambhīro āvāṭo. Narako nāma tattha tattha phalantiyā bhūmiyā sayameva nibbattā mahādarī, yattha hatthīpi patanti, corāpi nilīnā tiṭṭhanti. Papātoti pabbatantare vā thalantare vā ekato chinno hoti. Purime upādāyāti methunaṃ dhammaṃ paṭisevitvā adinnañca ādiyitvā pārājikaṃ āpattiṃ āpanne puggale upādāya. Sesaṃ pubbe vuttanayattā uttānatthattā ca pākaṭamevāti.

以下是您要求的完整直譯： "在深坑或地獄或懸崖"，這裡"深坑"是指四周都被挖斷的深洞。"地獄"是指在這裡那裡由於地面裂開而自然形成的大裂縫，連大象也會掉進去，盜賊也會藏在裡面。"懸崖"是指在山間或平地上一側被切斷的地方。"相對於前面的"是指相對於已經犯了淫慾法和偷盜的重罪的人。其餘的因為前面已經說過，意思也很明顯，所以是很清楚的。

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yasmā heṭṭhā padabhājanīyamhi saṅkhepeneva manussaviggahapārājikaṃ dassitaṃ, na vitthārena āpattiṃ āropetvā tanti ṭhapitā. Saṅkhepadassite ca atthe na sabbākāreneva bhikkhū nayaṃ gahetuṃ sakkonti, anāgate ca pāpapuggalānampi okāso hoti, tasmā bhikkhūnañca sabbākārena nayaggahaṇatthaṃ anāgate ca pāpapuggalānaṃ okāsapaṭibāhanatthaṃ puna 『『sāmaṃ adhiṭṭhāyā』』tiādinā nayena mātikaṃ ṭhapetvā vitthārato manussaviggahapārājikaṃ dassento 『『sāmanti sayaṃ hanatī』』tiādimāha.

Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā – kāyenāti hatthena vā pādena vā muṭṭhinā vā jāṇunā vā yena kenaci aṅgapaccaṅgena. Kāyapaṭibaddhenāti kāyato amocitena asiādinā paharaṇena. Nissaggiyenāti kāyato ca kāyapaṭibaddhato ca mocitena ususattiādinā. Ettāvatā sāhatthiko ca nissaggiyo cāti dve payogā vuttā honti.

Tattha ekameko uddissānuddissabhedato duvidho. Tattha uddesike yaṃ uddissa paharati, tasseva maraṇena kammunā bajjhati. 『『Yo koci maratū』』ti evaṃ anuddesike pahārappaccayā yassa kassaci maraṇena kammunā bajjhati. Ubhayathāpi ca paharitamatte vā maratu pacchā vā teneva rogena, paharitamatteyeva kammunā bajjhati. Maraṇādhippāyena ca pahāraṃ datvā tena amatassa puna aññacittena pahāre dinne pacchāpi yadi paṭhamappahāreneva marati, tadā eva kammunā baddho. Atha dutiyappahārena marati, natthi pāṇātipāto. Ubhayehi matepi paṭhamappahāreneva kammunā baddho. Ubhayehi amate nevatthi pāṇātipāto. Esa nayo bahūhipi ekassa pahāre dinne. Tatrāpi hi yassa pahārena marati, tasseva kammunā baddho hotīti.

Kammāpattibyattibhāvatthañcettha eḷakacatukkampi veditabbaṃ. Yo hi eḷakaṃ ekasmiṃ ṭhāne nipannaṃ upadhāreti 『『rattiṃ āgantvā vadhissāmī』』ti. Eḷakassa ca nipannokāse tassa mātā vā pitā vā arahā vā paṇḍukāsāvaṃ pārupitvā nipanno hoti. So rattibhāge āgantvā 『『eḷakaṃ māremī』』ti mātaraṃ vā pitaraṃ vā arahantaṃ vā māreti. 『『Imaṃ vatthuṃ māremī』』ti cetanāya atthibhāvato ghātako ca hoti, anantariyakammañca phusati, pārājikañca āpajjati . Añño koci āgantuko nipanno hoti , 『『eḷakaṃ māremī』』ti taṃ māreti, ghātako ca hoti pārājikañca āpajjati, ānantariyaṃ na phusati. Yakkho vā peto vā nipanno hoti, 『『eḷakaṃ māremī』』ti taṃ māreti ghātakova hoti, na cānantariyaṃ phusati, na ca pārājikaṃ āpajjati, thullaccayaṃ pana hoti. Añño koci nipanno natthi, eḷakova hoti taṃ māreti, ghātako ca hoti, pācittiyañca āpajjati. 『『Mātāpituarahantānaṃ aññataraṃ māremī』』ti tesaṃyeva aññataraṃ māreti, ghātako ca hoti, ānantariyañca phusati, pārājikañca āpajjati. 『『Tesaṃ aññataraṃ māressāmī』』ti aññaṃ āgantukaṃ māreti, yakkhaṃ vā petaṃ vā māreti, eḷakaṃ vā māreti, pubbe vuttanayena veditabbaṃ. Idha pana cetanā dāruṇā hotīti.

以下是您要求的完整直譯： 這樣按照順序解釋了所宣說的學處后，現在因為在前面的詞義解釋中只是簡略地說明了殺人的重罪，沒有詳細地指出犯罪並確立規則。當簡略地說明意思時，比丘們不能從所有方面理解其方法，而且在未來也給了惡人機會，因此爲了讓比丘們從所有方面理解方法，並在未來阻止惡人的機會，再次以"自己決定"等方式設立綱要，詳細地說明殺人的重罪，說"自己是指自己殺"等。 這裡是對不明顯的詞的解釋以及判決的說明 - "用身體"是指用手或腳或拳頭或膝蓋或任何身體部位。"與身體相連的"是指沒有從身體分離的刀劍等武器。"投擲的"是指從身體和與身體相連的東西分離的箭矢、長矛等。到此為止，說明了親手殺和投擲殺兩種方法。 其中每一種又分為指定和不指定兩種。在指定的情況下，他殺死所指定的人時才構成犯罪。在不指定的情況下，說"不管誰死"，因打擊而導致任何人死亡都構成犯罪。在兩種情況下，無論是在打擊時立即死亡還是之後因同樣的傷勢死亡，在打擊時就已經構成犯罪。如果帶著殺意打擊，但沒有死亡，後來又以其他意圖打擊，如果後來因第一次打擊而死亡，那時就構成犯罪。如果因第二次打擊而死亡，則不構成殺生。如果因兩次打擊而死亡，也只因第一次打擊而構成犯罪。如果兩次都沒有死亡，就不構成殺生。這個原則也適用於多人打擊一人的情況。在這種情況下，誰的打擊導致死亡，誰就構成犯罪。 爲了明確行為、犯罪和區別，這裡還應該理解四種山羊的例子。如果有人觀察到一隻山羊躺在某個地方，想"晚上來殺它"。而在山羊躺的地方，他的母親或父親或阿羅漢披著黃色袈裟躺著。他晚上來，想"我要殺山羊"，卻殺了母親或父親或阿羅漢。因為有"我要殺這個對像"的意圖，所以他是殺人者，也犯了無間罪，也犯了重罪。如果躺著的是其他來客，他想"我要殺山羊"而殺了他，他是殺人者，犯了重罪，但不犯無間罪。如果躺著的是夜叉或餓鬼，他想"我要殺山羊"而殺了它，他只是殺人者，不犯無間罪，也不犯重罪，但犯輕罪。如果沒有其他人躺著，只有山羊，他殺了它，他是殺人者，犯波逸提罪。如果他想"我要殺母親、父親、阿羅漢中的一個"，而殺了其中一個，他是殺人者，犯無間罪，也犯重罪。如果他想"我要殺他們中的一個"，卻殺了其他來客，或殺了夜叉或餓鬼，或殺了山羊，應按前面所說的方式理解。但在這裡，意圖是殘酷的。

Aññānipi ettha palālapuñjādivatthūni veditabbāni. Yo hi 『『lohitakaṃ asiṃ vā sattiṃ vā pucchissāmī』』ti palālapuñje pavesento tattha nipannaṃ mātaraṃ vā pitaraṃ vā arahantaṃ vā āgantukapurisaṃ vā yakkhaṃ vā petaṃ vā tiracchānagataṃ vā māreti, vohāravasena 『『ghātako』』ti vuccati, vadhakacetanāya pana abhāvato neva kammaṃ phusati, na āpattiṃ āpajjati. Yo pana evaṃ pavesento sarīrasamphassaṃ sallakkhetvā 『『satto maññe abbhantaragato maratū』』ti pavesetvā māreti, tassa tesaṃ vatthūnaṃ anurūpena kammabaddho ca āpatti ca veditabbā. Esa nayo tattha nidahanatthaṃ pavesentassāpi vanappagumbādīsu khipantassāpi.

Yopi 『『coraṃ māremī』』ti coravesena gacchantaṃ pitaraṃ māreti, ānantariyañca phusati, pārājiko ca hoti. Yo pana parasenāya aññañca yodhaṃ pitarañca kammaṃ karonte disvā yodhassa usuṃ khipati, 『『etaṃ vijjhitvā mama pitaraṃ vijjhissatī』』ti yathādhippāyaṃ gate pitughātako hoti. 『『Yodhe viddhe mama pitā palāyissatī』』ti khipati, usu ayathādhippāyaṃ gantvā pitaraṃ māreti, vohāravasena 『『pitughātako』』ti vuccati; ānantariyaṃ pana natthīti.

Adhiṭṭhahitvāti samīpe ṭhatvā. Āṇāpetīti uddissa vā anuddissa vā āṇāpeti. Tattha parasenāya paccupaṭṭhitāya anuddisseva 『『evaṃ vijjha , evaṃ pahara, evaṃ ghātehī』』ti āṇatte yattake āṇatto ghāteti, tattakā ubhinnaṃ pāṇātipātā. Sace tattha āṇāpakassa mātāpitaro honti, ānantariyampi phusati. Sace āṇattasseva mātāpitaro, sova ānantariyaṃ phusati. Sace arahā hoti, ubhopi ānantariyaṃ phusanti. Uddisitvā pana 『『etaṃ dīghaṃ rassaṃ rattakañcukaṃ nīlakañcukaṃ hatthikkhandhe nisinnaṃ majjhe nisinnaṃ vijjha pahara ghātehī』』ti āṇatte sace so tameva ghāteti, ubhinnampi pāṇātipāto; ānantariyavatthumhi ca ānantariyaṃ. Sace aññaṃ māreti, āṇāpakassa natthi pāṇātipāto. Etena āṇattiko payogo vutto hoti. Tattha –

Vatthuṃ kālañca okāsaṃ, āvudhaṃ iriyāpathaṃ;

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo.

Aparo nayo –

Vatthu kālo ca okāso, āvudhaṃ iriyāpatho;

Kiriyāvisesoti ime, cha āṇattiniyāmakā.

Tattha 『『vatthū』』ti māretabbo satto. 『『Kālo』』ti pubbaṇhasāyanhādikālo ca yobbanathāvariyādikālo ca. 『『Okāso』』ti gāmo vā vanaṃ vā gehadvāraṃ vā gehamajjhaṃ vā rathikā vā siṅghāṭakaṃ vāti evamādi. 『『Āvudha』』nti asi vā usu vā satti vāti evamādi. 『『Iriyāpatho』』ti māretabbassa gamanaṃ vā nisajjā vāti evamādi. 『『Kiriyāviseso』』ti vijjhanaṃ vā chedanaṃ vā bhedanaṃ vā saṅkhamuṇḍakaṃ vāti evamādi.

Yadi hi vatthuṃ visaṃvādetvā 『『yaṃ mārehī』』ti āṇatto tato aññaṃ māreti, 『『purato paharitvā mārehī』』ti vā āṇatto pacchato vā passato vā aññasmiṃ vā padese paharitvā māreti. Āṇāpakassa natthi kammabandho; āṇattasseva kammabandho. Atha vatthuṃ avisaṃvādetvā yathāṇattiyā māreti, āṇāpakassa āṇattikkhaṇe āṇattassa ca māraṇakkhaṇeti ubhayesampi kammabandho. Vatthuvisesena panettha kammaviseso ca āpattiviseso ca hotīti. Evaṃ tāva vatthumhi saṅketavisaṅketatā veditabbā.

以下是您要求的完整直譯： 在這裡也應理解其他的如「殺生的工具」等物品。誰若說「我要殺紅色的刀或劍」，然後進入殺生的工具，殺了那裡躺著的母親或父親或阿羅漢或來訪者或夜叉或餓鬼或畜生，則在名義上稱為「殺人者」，但由於沒有殺意，故不觸犯任何行為，也不構成罪。如果他在進入時察覺到身體的接觸，認為「我想讓這個生物死」，然後殺了他，則應根據這些物品的性質理解他是有行為的，且構成罪。這個原則也適用於在火焰或洞穴等地方投擲的情況。 如果說「我要殺盜賊」，在追趕盜賊的過程中殺了父親，則觸犯了無間罪，並構成重罪。如果他看到其他武士和父親一起在進行某種行為，便用武器攻擊，認為「如果我打死這個，我的父親就會被打死」，則他是父親的殺人者。如果他認為「我父親會逃跑」，便用武器攻擊父親，在名義上稱為「父親的殺人者」；但不構成無間罪。 「命令」是指在附近站立。命令是指無論是指示還是不指示的命令。在那裡，若以其他武器命令站在面前的，便會說「這樣打，這樣擊，這樣殺」，在命令的範圍內殺死兩者。如果命令者的父母在場，則觸犯無間罪。如果是在命令者的父母在場的情況下，則觸犯無間罪。如果是阿羅漢，則兩者都觸犯無間罪。如果在命令中說「這個長的、短的、紅色的、藍色的，坐在大象背上的，坐在中間的，擊打、攻擊、殺死」，如果他殺了這些，便是兩者都觸犯了殺生。如果他殺了其他人，則命令者不觸犯殺生。由此可見，命令者的行為被闡明。 在這裡—— 物體、時間、機會，武器、行為方式； 比較五種情況，謹慎地保持。 另一個原則—— 物體、時間、機會，武器、行為方式； 這些是特定行為的六個命令。 在這裡，「物體」是指應被殺的生物。「時間」是指早晨、睡覺等時間，以及青春、老年等時間。「機會」是指村莊、森林、家門、家中、路邊、車子等。「武器」是指刀、劍、矛等。「行為方式」是指應被殺的移動或靜止等。 如果在不明確物體的情況下，命令「你殺這個」，而殺了其他的，則在「你從前面打過來殺了」或「從後面打過來殺了」或「在其他地方打過來殺了」的情況下，命令者不構成行為；而命令者則構成行為。如果在不明確物體的情況下，按照命令的性質殺了，則命令者和被命令者都構成行為。特別是根據物體的特定性質，行為和罪的特定性質也會有所不同。因此，應當理解在物體上存在的跡象和不跡象的性質。

Kāle pana yo 『『ajja sve』』ti aniyametvā 『『pubbaṇhe mārehī』』ti āṇatto yadā kadāci pubbaṇhe māreti, natthi visaṅketo. Yo pana 『『ajja pubbaṇhe』』ti vutto majjhanhe vā sāyanhe vā sve vā pubbaṇhe māreti. Visaṅketo hoti, āṇāpakassa natthi kammabandho. Pubbaṇhe māretuṃ vāyamantassa majjhanhe jātepi eseva nayo. Etena nayena sabbakālappabhedesu saṅketavisaṅketatā veditabbā.

Okāsepi yo 『『etaṃ gāme ṭhitaṃ mārehī』』ti aniyametvā āṇatto taṃ yattha katthaci māreti, natthi visaṅketo. Yo pana 『『gāmeyevā』』ti niyametvā āṇatto vane māreti, tathā 『『vane』』ti āṇatto gāme māreti. 『『Antogehadvāre』』ti āṇatto gehamajjhe māreti, visaṅketo. Etena nayena sabbokāsabhedesu saṅketavisaṅketatā veditabbā.

Āvudhepi yo 『『asinā vā usunā vā』』ti aniyametvā 『『āvudhena mārehī』』ti āṇatto yena kenaci āvudhena māreti, natthi visaṅketo. Yo pana 『『asinā』』ti vutto usunā, 『『iminā vā asinā』』ti vutto aññena asinā māreti. Etasseva vā asissa 『『imāya dhārāya mārehī』』ti vutto itarāya vā dhārāya talena vā tuṇḍena vā tharunā vā māreti, visaṅketo. Etena nayena sabbaāvudhabhedesu saṅketavisaṅketatā veditabbā.

Iriyāpathe pana yo 『『etaṃ gacchantaṃ mārehī』』ti vadati, āṇatto ca naṃ sace gacchantaṃ māreti, natthi visaṅketo. 『『Gacchantameva mārehī』』ti vutto pana sace nisinnaṃ māreti. 『『Nisinnameva vā mārehī』』ti vutto gacchantaṃ māreti, visaṅketo hoti. Etena nayena sabbairiyāpathabhedesu saṅketavisaṅketatā veditabbā.

Kiriyāvisesepi yo 『『vijjhitvā mārehī』』ti vutto vijjhitvāva māreti, natthi visaṅketo. Yo pana 『『vijjhitvā mārehī』』ti vutto chinditvā māreti, visaṅketo. Etena nayena sabbakiriyāvisesabhedesu saṅketavisaṅketatā veditabbā.

Yo pana liṅgavasena 『『dīghaṃ rassaṃ kāḷaṃ odātaṃ kisaṃ thūlaṃ mārehī』』ti aniyametvā āṇāpeti, āṇatto ca yaṃkiñci tādisaṃ māreti, natthi visaṅketo ubhinnaṃ pārājikaṃ. Atha pana so attānaṃ sandhāya āṇāpeti, āṇatto ca 『『ayameva īdiso』』ti āṇāpakameva māreti, āṇāpakassa dukkaṭaṃ, vadhakassa pārājikaṃ. Āṇāpako attānaṃ sandhāya āṇāpeti, itaro aññaṃ tādisaṃ māreti, āṇāpako muccati, vadhakasseva pārājikaṃ. Kasmā? Okāsassa aniyamitattā. Sace pana attānaṃ sandhāya āṇāpentopi okāsaṃ niyameti, 『『asukasmiṃ nāma rattiṭṭhāne vā divāṭṭhāne vā therāsane vā navāsane vā majjhimāsane vā nisinnaṃ evarūpaṃ nāma mārehī』』ti. Tattha ca añño nisinno hoti, sace āṇatto taṃ māreti, neva vadhako muccati na āṇāpako. Kasmā? Okāsassa niyamitattā. Sace pana niyamitokāsato aññatra māreti, āṇāpako muccatīti ayaṃ nayo mahāaṭṭhakathāyaṃ suṭṭhu daḷhaṃ katvā vutto. Tasmā ettha na anādariyaṃ kātabbanti.

Adhiṭṭhāyāti mātikāvasena āṇattikapayogakathā niṭṭhitā.

以下是您要求的完整直譯： 在時間方面，如果沒有指定"今天明天"，而是命令"早上殺"，無論何時在早上殺，都沒有違背。但如果被告知"今天早上"，卻在中午或晚上或明天早上殺，就是違背了，命令者不構成行為。如果努力在早上殺，但到了中午才成功，也是這個道理。按照這個方法，應該理解所有時間區分中的符合和違背。 在地點方面，如果沒有指定而命令"殺在村子裡的那個"，被命令者在任何地方殺他，都沒有違背。但如果指定"就在村子裡"，卻在森林裡殺；同樣，如果命令"在森林裡"，卻在村子裡殺；如果命令"在房門內"，卻在房子中間殺，就是違背了。按照這個方法，應該理解所有地點區分中的符合和違背。 在武器方面，如果沒有指定"用刀或箭"，而是命令"用武器殺"，被命令者用任何武器殺，都沒有違背。但如果被告知"用刀"，卻用箭；或被告知"用這把刀"，卻用另一把刀殺。或者對於同一把刀，被告知"用這個刃殺"，卻用另一個刃或刀背或刀尖或刀柄殺，就是違背了。按照這個方法，應該理解所有武器區分中的符合和違背。 在姿勢方面，如果說"殺這個走著的人"，被命令者如果殺了走著的人，就沒有違背。但如果被告知"只殺走著的"，卻殺了坐著的。或者被告知"只殺坐著的"，卻殺了走著的，就是違背了。按照這個方法，應該理解所有姿勢區分中的符合和違背。 在特定行為方面，如果被告知"刺殺"，就刺殺了，沒有違背。但如果被告知"刺殺"，卻切殺了，就是違背了。按照這個方法，應該理解所有特定行為區分中的符合和違背。 如果根據特徵不指定地命令"殺高的、矮的、黑的、白的、瘦的、胖的"，被命令者殺了任何這樣的人，都沒有違背，兩人都犯重罪。但如果他指的是自己，被命令者認為"就是這個人"而殺了命令者自己，命令者犯突吉羅罪，殺人者犯重罪。如果命令者指的是自己，但另一人殺了其他相似的人，命令者無罪，只有殺人者犯重罪。為什麼？因為沒有指定地點。但如果指的是自己時也指定了地點，說"殺在某某夜間住處或白天住處或長老座位或新人座位或中間座位上坐著的這樣的人"。如果那裡坐著另一個人，被命令者殺了他，殺人者和命令者都不能免罪。為什麼？因為指定了地點。但如果在指定地點以外的地方殺人，命令者可以免罪。這個原則在大註釋書中被非常堅定地說明。因此，在這裡不應該不重視。 "決定"：以綱要的方式說明命令殺人的方法已經結束。

Idāni ye dūtenāti imassa mātikāpadassa niddesadassanatthaṃ 『『bhikkhu bhikkhuṃ āṇāpetī』』tiādayo cattāro vārā vuttā. Tesu so taṃ maññamānoti so āṇatto yo āṇāpakena 『『itthannāmo』』ti akkhāto, taṃ maññamāno tameva jīvitā voropeti, ubhinnaṃ pārājikaṃ. Taṃ maññamāno aññanti 『『yaṃ jīvitā voropehī』』ti vutto taṃ maññamāno aññaṃ tādisaṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti yo āṇāpakena vutto, tassa balavasahāyaṃ samīpe ṭhitaṃ disvā 『『imassa balenāyaṃ gajjati, imaṃ tāva jīvitā voropemī』』ti paharanto itarameva parivattitvā tasmiṃ ṭhāne ṭhitaṃ 『『sahāyo』』ti maññamāno jīvitā voropeti, ubhinnaṃ pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva 『『imaṃ tāvassa sahāyaṃ jīvitā voropemī』』ti sahāyameva voropeti, tasseva pārājikaṃ.

Dūtaparamparāpadassa niddesavāre itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhitadhammarakkhitasaṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kañci puggalaṃ mārāpetukāmo tamatthaṃ ācikkhitvā buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ jīvitā voropetūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ puggalaṃ jīvitā voropetu; so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa 『『amhākaṃ ācariyo evaṃ vadati – 『itthannāmaṃ kira jīvitā voropehī』ti. Tvaṃ kira amhesu vīrapuriso』』ti āroceti; evaṃ tesampi dukkaṭaṃ. Vadhako paṭiggaṇhātīti 『『sādhu voropessāmī』』ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ. Mahājano hi tena pāpe niyojitoti. So tanti so ce saṅgharakkhito taṃ puggalaṃ jīvitā voropeti, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etenūpāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu sabbesaṃ pārājikameva.

Visakkiyadūtapadaniddese so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā 『『amhākaṃ ācariyo evamāha – 『itthannāmaṃ kira jīvitā voropehī』』ti visaṅketaṃ karonto āṇāpeti. Visaṅketakaraṇeneva hi esa 『『visakkiyadūto』』ti vuccati. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Evaṃ sante paṭiggahaṇe āpattiyeva na siyā, sañcaritta paṭiggahaṇamaraṇābhinandanesupi ca āpatti hoti, maraṇapaṭiggahaṇe kathaṃ na siyā tasmā paṭiggaṇhantassevetaṃ dukkaṭaṃ. Tenevettha 『『mūlaṭṭhassā』』ti na vuttaṃ. Purimanayepi cetaṃ paṭiggaṇhantassa veditabbameva; okāsābhāvena pana na vuttaṃ. Tasmā yo yo paṭiggaṇhāti, tassa tassa tappaccayā āpattiyevāti ayamettha amhākaṃ khanti. Yathā cettha evaṃ adinnādānepīti.

以下是您要求的完整直譯： 現在，爲了說明"通過使者"這個綱要詞的解釋，說了"比丘命令比丘"等四個部分。在這些中，"他認為是那個人"是指被命令者認為是命令者所說的"某某人"，而殺了那個人，兩人都犯重罪。"認為是那個人而殺了另一個"是指被告知"殺某某人"，認為是那個人而殺了另一個相似的人，原始命令者無罪。"認為是另一個人而殺了那個人"是指看到命令者所說的人的強壯同伴站在旁邊，想"這個人因為那個人的力量而囂張，我先殺這個人"，但在打擊時另一個人轉過身來，站在那個位置，認為是"同伴"而殺了他，兩人都犯重罪。"認為是另一個人而殺了另一個人"是指按照前面的方法，想"我先殺這個同伴"而殺了同伴，只有他自己犯重罪。 在使者傳遞的解釋部分中，"告訴某某人"等應該理解為一個老師和三個名叫佛護、法護、僧護的學生。其中，"比丘命令比丘"是指老師想要殺某個人，說明這件事後命令佛護。"告訴某某人"是說"你去，佛護，把這件事告訴法護"。"某某人應該告訴某某人"是指法護也應該告訴僧護。"某某人應該殺死某某人"是指被你命令的法護所命令的僧護應該殺死某某人；因為他在我們中是最勇敢的，能夠完成這項任務。"犯突吉羅罪"是指這樣命令的老師首先犯突吉羅罪。"他告訴另一個人"是指佛護告訴法護，法護告訴僧護"我們的老師這樣說：'據說要殺某某人'。據說你在我們中是勇士"；這樣他們也犯突吉羅罪。"殺人者接受"是指僧護說"好的，我會殺"而接受。"原始命令者犯偷蘭遮罪"是指在僧護接受的時候，老師犯偷蘭遮罪。因為他使許多人蔘與了惡行。"如果他殺了那個人"是指如果僧護殺了那個人，所有四個人都犯重罪。不僅僅是四個人，按照這個方法，如果不違背命令而通過傳遞命令，即使是一百個或一千個沙門，所有人都犯重罪。 在改變使者的解釋中，"他命令另一個人"是指被老師命令的佛護沒有看到法護或不想告訴他，而直接去找僧護說"我們的老師這樣說：'據說要殺某某人'"，這樣做違背了命令。正是因為違背了命令，他被稱為"改變的使者"。"犯突吉羅罪"是指在命令時，佛護犯突吉羅罪。"接受者犯突吉羅罪"應理解為在僧護接受時，只有原始命令者犯突吉羅罪。如果是這樣，在接受時就不應該有罪，但在媒介、接受和歡喜死亡時也有罪，怎麼可能在接受殺人時沒有罪呢？因此這個突吉羅罪是接受者的。正因為這樣，這裡沒有說"原始命令者的"。在前面的方法中，這也應該理解為接受者的；但因為沒有機會所以沒有說。因此，無論誰接受，誰就因此而有罪，這是我們在這裡的觀點。就像這裡一樣，在偷盜中也是如此。

Sace pana so taṃ jīvitā voropeti, āṇāpakassa ca buddharakkhitassa voropakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭhoti.

Gatapaccāgatadūtaniddese – so gantvā puna paccāgacchatīti tassa jīvitā voropetabbassa samīpaṃ gantvā susaṃvihitārakkhattā taṃ jīvitā voropetuṃ asakkonto āgacchati. Yadā sakkosi tadāti kiṃ ajjeva mārito mārito hoti, gaccha yadā sakkosi, tadā naṃ jīvitā voropehīti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana so avassaṃ jīvitā voropetabbo hoti, atthasādhakacetanā maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi vadhako saṭṭhivassātikkamena taṃ vadhati, āṇāpako ca antarāva kālaṅkaroti, hīnāya vā āvattati, assamaṇova hutvā kālañca karissati, hīnāya vā āvattissati. Sace āṇāpako gihikāle mātaraṃ vā pitaraṃ vā arahantaṃ vā sandhāya evaṃ āṇāpetvā pabbajati, tasmiṃ pabbajite āṇatto taṃ māreti, āṇāpako gihikāleyeva mātughātako pitughātako arahantaghātako vā hoti, tasmā nevassa pabbajjā , na upasampadā ruhati. Sacepi māretabbapuggalo āṇattikkhaṇe puthujjano, yadā pana naṃ āṇatto māreti tadā arahā hoti, āṇattato vā pahāraṃ labhitvā dukkhamūlikaṃ saddhaṃ nissāya vipassanto arahattaṃ patvā tenevābādhena kālaṃkaroti, āṇāpako āṇattikkhaṇeyeva arahantaghātako. Vadhako pana sabbattha upakkamakaraṇakkhaṇeyeva pārājikoti.

Idāni ye sabbesuyeva imesu dūtavasena vuttamātikāpadesu saṅketavisaṅketadassanatthaṃ

Vuttā tayo vārā, tesu paṭhamavāre tāva – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya 『『mā ghātehī』』ti etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Dutiyavāre – sāvitattā mutto. Tatiyavāre pana tena ca sāvitattā itarena ca 『『sādhū』』ti sampaṭicchitvā oratattā ubhopi muttāti.

Dūtakathā niṭṭhitā.

以下是您要求的完整直譯： 如果他殺了那個人，則命令者和佛護、殺人者和僧護兩者都犯重罪。而原始命令者因為沒有明確而不犯重罪。由於法護的無知，所有的一切都不犯重罪。而佛護則由於兩者的安全性，自己也會失去。 在迴歸使者的解釋中——他去之後再回來，去到要殺的人附近，由於安全措施得當，無法殺掉那個人而回來了。當他有能力時，就說「何必殺，殺了就殺了，去吧，當你能夠時」，那時就不再殺了。犯突吉羅罪是指這樣再次被命令時也犯突吉羅罪。如果他確實應該殺掉那個人，意圖是爲了達成目標，因此在命令的時刻他就是重罪。如果殺人者在超過六十歲時殺了那個人，命令者也在此時延遲了，或者退回，或變得卑微，甚至在此時也會造成死亡。如果命令者在家中提到母親或父親或阿羅漢，並這樣命令，若他出家后被命令者殺了，那命令者在出家時就是母親的殺人者、父親的殺人者或阿羅漢的殺人者，因此他既不出家，也不受戒。如果被殺的人在命令時是普通人，當被命令者殺掉時，他就成為阿羅漢，受到攻擊而獲得痛苦，依靠信仰而獲得解脫，命令者在命令的時刻就是阿羅漢的殺人者。而殺人者在任何情況下都犯重罪。 現在，爲了說明在這些使者中所提到的綱要詞的符合和不符合，已經說了三部分，在這些中，第一部分是——因為在他輕聲說的時候，由於他的耳聾，「不要殺」這句話沒有被聽到，因此原始命令者沒有被釋放。第二部分是——因為被聽到而被釋放。第三部分是——因為被聽到后被接受，並且由於低下的地位，兩者都被釋放。 使者的討論已經結束。

  1. Araho rahosaññīniddesādīsu arahoti sammukhe. Rahoti parammukhe. Tattha yo upaṭṭhānakāle veribhikkhumhi bhikkhūhi saddhiṃ āgantvā purato nisinneyeva andhakāradosena tassa āgatabhāvaṃ ajānanto 『『aho vata itthannāmo hato assa, corāpi nāma taṃ na hananti, sappo vā na ḍaṃsati, na satthaṃ vā visaṃ vā āharatī』』ti tassa maraṇaṃ abhinandanto īdisāni vacanāni ullapati, ayaṃ araho rahosaññī ullapati nāma. Sammukheva tasmiṃ parammukhasaññīti attho. Yo pana taṃ purato nisinnaṃ disvā puna upaṭṭhānaṃ katvā gatehi bhikkhūhi saddhiṃ gatepi tasmiṃ 『『idheva so nisinno』』ti saññī hutvā purimanayeneva ullapati, ayaṃ raho arahosaññī ullapati nāma. Etenevupāyena araho arahosaññī ca raho rahosaññī ca veditabbo. Catunnampi ca etesaṃ vācāya vācāya dukkaṭanti veditabbaṃ.

Idāni maraṇavaṇṇasaṃvaṇṇanāya vibhāgadassanatthaṃ vuttesu pañcasu kāyena saṃvaṇṇanādimātikāniddesesu – kāyena vikāraṃ karotīti yathā so jānāti 『『satthaṃ vā āharitvā visaṃ vā khāditvā rajjuyā vā ubbandhitvā sobbhādīsu vā papatitvā yo marati so kira dhanaṃ vā labhati, yasaṃ vā labhati, saggaṃ vā gacchatīti ayamattho etena vutto』』ti tathā hatthamuddādīhi dasseti. Vācāya bhaṇatīti tamevatthaṃ vākyabhedaṃ katvā bhaṇati. Tatiyavāro ubhayavasena vutto. Sabbattha saṃvaṇṇanāya payoge payoge dukkaṭaṃ. Tassa dukkhuppattiyaṃ saṃvaṇṇakassa thullaccayaṃ. Yaṃ uddissa saṃvaṇṇanā katā, tasmiṃ mate saṃvaṇṇanakkhaṇeyeva saṃvaṇṇakassa pārājikaṃ. So taṃ na jānāti añño ñatvā 『『laddho vata me sukhuppattiupāyo』』ti tāya saṃvaṇṇanāya marati, anāpatti. Dvinnaṃ uddissa saṃvaṇṇanāya katāya eko ñatvā marati, pārājikaṃ. Dvepi maranti, pārājikañca akusalarāsi ca. Esa nayo sambahulesu. Anuddissa maraṇaṃ saṃvaṇṇento āhiṇḍati, yo yo taṃ saṃvaṇṇanaṃ ñatvā marati, sabbo tena mārito hoti.

Dūtena saṃvaṇṇanāyaṃ 『『asukaṃ nāma gehaṃ vā gāmaṃ vā gantvā itthannāmassa evaṃ maraṇavaṇṇaṃ saṃvaṇṇehī』』ti sāsane ārocitamatte dukkaṭaṃ. Yassatthāya pahito tassa dukkhuppattiyā mūlaṭṭhassa thullaccayaṃ, maraṇena pārājikaṃ. Dūto 『『ñāto dāni ayaṃ saggamaggo』』ti tassa anārocetvā attano ñātissa vā sālohitassa vā āroceti, tasmiṃ mate visaṅketo hoti, mūlaṭṭho muccati. Dūto tatheva cintetvā sayaṃ saṃvaṇṇanāya vuttaṃ katvā marati, visaṅketova. Anuddissa pana sāsane ārocite yattakā dūtassa saṃvaṇṇanāya maranti, tattakā pāṇātipātā. Sace mātāpitaro maranti, ānantariyampi hoti.

以下是您要求的完整直譯： 175. 在隱秘的描述中，"阿羅漢"是指正面看到的。"隱秘"是指在前面看到的。在那裡，當他在準備期間，看到與比丘一起到來的敵對比丘，坐在前面，由於黑暗的障礙，他不知道他來了，便說：「哎呀，這個人被殺了，盜賊也不殺他，蛇也不咬他，刀也不帶來。」他為此人的死亡而歡喜，便說出這樣的言語，這就是阿羅漢隱秘的表現。正面看到的是在前面看到的意思。而如果他看到那個人坐在前面后，再次準備，和其他比丘一起離開時，仍然認為「他就坐在這裡」，便如同之前一樣說出的話，這就是隱秘的阿羅漢的表現。通過這種方式，阿羅漢和隱秘的阿羅漢都應被理解。這四種情況下的言語都應理解為重罪。 現在，爲了說明死亡的描述，已經在五種身體的描述中提到——「通過身體的變化」，他知道「通過刀或食用毒藥而死，或被繩索勒死，或從高處墜落而死」，這就是他的財富、榮譽或進入天界的結果，這就是此處所說的意思，正如他用手抓住等方式展示的那樣。「通過言語說」，是指將同樣的意思通過不同的句子表達出來。第三部分是兩者結合的說法。無論何時都有重罪的適用。對於他所經歷的重罪，重罪的量是顯而易見的。根據所說的內容，所做的重罪是指在他所理解的情況下，所做的重罪是重罪。如果他不知道而認為「我獲得了幸福的結果」，通過這種說法而死，則不構成重罪。若是知道而死，則構成重罪。兩者都死去，構成重罪和惡業的集合。這種原則適用於許多人。在未被告知的情況下，若有人通過死亡而被描述，所有人都因此被殺。 通過使者的描述，「去某個家或村莊，專門為這個人描述死亡的情況」，在教義中被告知時便構成重罪。爲了這個目的而派遣的，他的重罪是原始命令者的重罪，因死亡而成為重罪。使者認為「現在知道了，這條路通往天界」，而不告知他自己的親屬或其他人，若這樣認為，則他會無罪。使者如是考慮后，自己通過所說的內容而死，依然是無罪。而在未被告知的情況下，若有人被告知而死亡，便構成了殺生的罪。如果父母死亡，則立即構成重罪。

  1. Lekhāsaṃvaṇṇanāya – lekhaṃ chindatīti paṇṇe vā potthake vā akkharāni likhati – 『『yo satthaṃ vā āharitvā papāte vā papatitvā aññehi vā aggippavesanaudakappavesanādīhi upāyehi marati, so idañcidañca labhatī』』ti vā 『『tassa dhammo hotī』』ti vāti. Etthāpi dukkaṭathullaccayā vuttanayeneva veditabbā. Uddissa likhite pana yaṃ uddissa likhitaṃ tasseva maraṇena pārājikaṃ. Bahū uddissa likhite yattakā maranti, tattakā pāṇātipātā. Mātāpitūnaṃ maraṇena ānantariyaṃ. Anuddissa likhitepi eseva nayo. 『『Bahū marantī』』ti vippaṭisāre uppanne taṃ potthakaṃ jhāpetvā vā yathā vā akkharāni na paññāyanti tathā katvā muccati. Sace so parassa potthako hoti, uddissa likhito vā hoti anuddissa likhito vā, gahitaṭṭhāne ṭhapetvā muccati. Sace mūlena kīto hoti, potthakassāmikānaṃ potthakaṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccati. Sace sambahulā 『『maraṇavaṇṇaṃ likhissāmā』』ti ekajjhāsayā hutvā eko tālarukkhaṃ ārohitvā paṇṇaṃ chindati, eko āharati, eko potthakaṃ karoti, eko likhati, eko sace kaṇṭakalekhā hoti, masiṃ makkheti, masiṃ makkhetvā taṃ potthakaṃ sajjetvā sabbeva sabhāyaṃ vā āpaṇe vā yattha vā pana lekhādassanakotūhalakā bahū sannipatanti, tattha ṭhapenti. Taṃ vācetvā sacepi eko marati, sabbesaṃ pārājikaṃ. Sace bahukā maranti, vuttasadisova nayo. Vippaṭisāre pana uppanne taṃ potthakaṃ sacepi mañjūsāyaṃ gopenti, añño ca taṃ disvā nīharitvā puna bahūnaṃ dasseti, neva muccanti. Tiṭṭhatu mañjūsā, sacepi taṃ potthakaṃ nadiyaṃ vā samudde vā khipanti vā dhovanti vā khaṇḍākhaṇḍaṃ vā chindanti, aggimhi vā jhāpenti, yāva saṅghaṭṭitepi duddhote vā dujjhāpite vā patte akkharāni paññāyanti, tāva na muccanti. Yathā pana akkharāni na paññāyanti tatheva kate muccantīti.

Idāni thāvarapayogassa vibhāgadassanatthaṃ vuttesu opātādimātikāniddesesu manussaṃ uddissa opātaṃ khanatīti 『『itthannāmo patitvā marissatī』』ti kañci manussaṃ uddisitvā yattha so ekato vicarati, tattha āvāṭaṃ khanati, khanantassa tāva sacepi jātapathaviyā khanati, pāṇātipātassa payogattā payoge payoge dukkaṭaṃ. Yaṃ uddissa khanati, tassa dukkhuppattiyā thullaccayaṃ, maraṇena pārājikaṃ. Aññasmiṃ patitvā mate anāpatti. Sace anuddissa 『『yo koci marissatī』』ti khato hoti, yattakā patitvā maranti, tattakā pāṇātipātā. Ānantariyavatthūsu ca ānantariyaṃ thullaccayapācittiyavatthūsu thullaccayapācittiyāni.

Bahū tattha cetanā; katamāya pārājikaṃ hotīti? Mahāaṭṭhakathāyaṃ tāva vuttaṃ – 『『āvāṭaṃ gambhīrato ca āyāmavitthārato ca khanitvā pamāṇe ṭhapetvā tacchetvā puñchitvā paṃsupacchiṃ uddharantassa sanniṭṭhāpikā atthasādhakacetanā maggānantaraphalasadisā. Sacepi vassasatassa accayena patitvā avassaṃ maraṇakasatto hoti, sanniṭṭhāpakacetanāyameva pārājika』』nti. Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca – 『『imasmiṃ āvāṭe patitvā marissatīti ekasmimpi kuddālappahāre dinne sace koci tattha pakkhalito patitvā marati, pārājikameva. Suttantikattherā pana sanniṭṭhāpakacetanaṃ gaṇhantī』』ti vuttaṃ.

以下是您要求的完整直譯： 176. 關於書寫的描述——「書寫」是指在葉子或書本上寫下字母——「誰通過刀或食用毒藥，或從高處墜落，或通過火入水等方式而死，他將獲得這個和那個」，或者「他的法則將是這樣的」。在這裡也應根據重罪的量來理解。關於書寫的內容，若是指書寫的內容，則因其死亡而構成重罪。許多人在書寫時，若是他們死亡，則構成殺生罪。父母的死亡是立即的。即使在未被告知的情況下，情況也是如此。「許多人死亡」時，若是將書本燒掉，或使字母不再顯現，則會被釋放。如果那是他人的書本，若是書寫了或者未書寫，放在安全的地方則會被釋放。如果是原本被書寫的書本，若是書本的主人，手中抓住原本，則通過給予原本而釋放。如果許多人一心想要「寫下死亡的描述」，其中一人爬上大樹，另一人拿來，另一人制作書本，另一人書寫，若有草書，塗抹墨汁，塗抹后將書本放在會聚的地方，無論是講堂還是商店，或者在書寫的場合有許多人聚集，若在那時有人死亡，則所有人都犯重罪。若許多人死亡，則如同所說的那樣。若在意外發生時，若書本被藏於箱中，另一人看到后取出再給許多人看，則不會被釋放。若箱子保持不變，若書本被扔入河中或海中，或被洗滌或分割，或在火中焚燒，直到字母仍然可見為止，則不會被釋放。正如字母不可見那樣，所做的事情也是如此。 現在，爲了說明不動的使用，已經在提到的內容中，關於人類的描述，若是「某某人將死」，指的是某個人，若他在某處徘徊，則在那時挖掘洞穴，挖掘時，若是挖掘在大地上，則因殺生的緣故而每個行為都是重罪。若是挖掘的目的，則因其死亡而構成重罪。若是落地后死去，則不構成罪。如果在未被告知的情況下「誰將死」，則被挖掘的對象，若是落地后死去，則構成殺生罪。在立即的情況下，也有立即的重罪，在重罪的情況下也有重罪。 許多人在此有意圖；什麼情況下構成重罪？在《大論》中已經說過——「挖掘深洞並在其上放置標準，若是挖掘后再用手抓取泥土並提起，則構成目的明確的意圖，類似於果實的結果」。即使在百年後落地而必然死亡，也因目的明確的意圖而構成重罪。在《大論》中也簡要提到——「在這個洞中落地而死，若在某處被鏟子擊打而死，則構成重罪」。而在《經論》中則提到目的明確的意圖。

Eko 『『opātaṃ khanitvā asukaṃ nāma ānetvā idha pātetvā mārehī』』ti aññaṃ āṇāpeti, so taṃ pātetvā māreti, ubhinnaṃ pārājikaṃ. Aññaṃ pātetvā māreti, sayaṃ patitvā marati, añño attano dhammatāya patitvā marati, sabbattha visaṅketo hoti, mūlaṭṭho muccati. 『『Asuko asukaṃ ānetvā idha māressatī』』ti khatepi eseva nayo. Maritukāmā idha marissantīti khanati, ekassa maraṇe pārājikaṃ. Bahunnaṃ maraṇe akusalarāsi , mātāpitūnaṃ maraṇe ānantariyaṃ, thullaccayapācittiyavatthūsu thullaccayapācittiyāni.

『『Ye keci māretukāmā, te idha pātetvā māressantī』』ti khanati, tattha pātetvā mārenti , ekasmiṃ mate pārājikaṃ, bahūsu akusalarāsi, ānantariyādivatthūsu ānantariyādīni. Idheva arahantāpi saṅgahaṃ gacchanti. Purimanaye pana 『『tesaṃ maritukāmatāya patanaṃ natthī』』ti te na saṅgayhanti. Dvīsupi nayesu attano dhammatāya patitvā mate visaṅketo. 『『Ye keci attano verike ettha pātetvā māressantī』』ti khanati, tattha ca verikā verike pātetvā mārenti, ekasmiṃ mārite pārājikaṃ, bahūsu akusalarāsi, mātari vā pitari vā arahante vā verikehi ānetvā tattha mārite ānantariyaṃ. Attano dhammatāya patitvā matesu visaṅketo.

Yo pana 『『maritukāmā vā amaritukāmā vā māretukāmā vā amāretukāmā vā ye keci ettha patitā vā pātitā vā marissantī』』ti sabbathāpi anuddisseva khanati. Yo yo marati tassa tassa maraṇena yathānurūpaṃ kammañca phusati, āpattiñca āpajjati. Sace gabbhinī patitvā sagabbhā marati, dve pāṇātipātā. Gabbhoyeva vinassati, eko. Gabbho na vinassati, mātā marati, ekoyeva. Corehi anubaddho patitvā marati, opātakhanakasseva pārājikaṃ. Corā tattha pātetvā mārenti, pārājikameva. Tattha patitaṃ bahi nīharitvā mārenti, pārājikameva. Kasmā? Opāte patitappayogena gahitattā. Opātato nikkhamitvā teneva ābādhena marati, pārājikameva. Bahūni vassāni atikkamitvā puna kupitena tenevābādhena marati, pārājikameva. Opāte patanappaccayā uppannarogena gilānasseva añño rogo uppajjati, opātarogo balavataro hoti, tena matepi opātakhaṇako na muccati. Sace pacchā uppannarogo balavā hoti, tena mate muccati. Ubhohi mate na muccati. Opāte opapātikamanusso nibbattitvā uttarituṃ asakkonto marati, pārājikameva. Manussaṃ uddissa khate yakkhādīsu patitvā matesu anāpatti. Yakkhādayo uddissa khate manussādīsu marantesupi eseva nayo. Yakkhādayo uddissa khanantassa pana khananepi tesaṃ dukkhuppattiyampi dukkaṭameva. Maraṇe vatthuvasena thullaccayaṃ vā pācittiyaṃ vā. Anuddissa khate opāte yakkharūpena vā petarūpena vā patati, tiracchānarūpena marati, patanarūpaṃ pamāṇaṃ, tasmā thullaccayanti upatissatthero. Maraṇarūpaṃ pamāṇaṃ, tasmā pācittiyanti phussadevatthero. Tiracchānarūpena patitvā yakkhapetarūpena matepi eseva nayo.

以下是您要求的完整直譯： 一個人「挖掘洞穴，將某人帶到這裡扔下去，不要殺他」，他便將其扔下並殺掉，二者都犯重罪。若是將他人扔下並殺掉，自己墜落而死，另一個人因自身的法則而死，所有情況都不構成罪，原始命令者被釋放。「某某人將某人帶到這裡殺掉」時，即使被挖掘也是如此。想要殺死的人在這裡將會死亡，挖掘時，若是一個人死亡，則構成重罪。許多人死亡則構成惡業，父母的死亡是立即的，重罪的情況也適用於重罪的事項。 「所有想要殺死的人，他們在這裡將被扔下而殺掉」，在那時扔下並殺掉，若是一個人死亡則構成重罪，許多人則構成惡業，立即的情況等同於立即的重罪。在這裡，阿羅漢們也會聚集。但在之前的情況下，「他們因想要殺死而墜落是不存在的」，因此他們不被聚集。在這兩種情況下，因自身的法則而死亡時也不構成罪。「所有對敵人想要殺死的人」，他們在這裡扔下並殺掉，敵人們被扔下並殺掉，若是一個人死亡則構成重罪，許多人則構成惡業，若是母親或父親或阿羅漢被敵人帶來並在這裡殺掉，則是立即的。因自身的法則而死亡時也不構成罪。 若是「想要死亡或不想死亡，想要殺死或不想殺死的人，所有在這裡被扔下或被扔下的人」，在所有情況下都不被指出。誰誰死亡，因其死亡而相應地受到影響，因而犯重罪。若是懷孕的女人墜落而死，則構成兩次殺生罪。胎兒也會消亡，只有一個。若母親死亡，胎兒不會消亡，只有一個。被盜賊綁架后墜落而死，因挖掘洞穴的緣故而犯重罪。盜賊們在這裡扔下並殺掉，構成重罪。若是將墜落的對象從外面取出並殺掉，構成重罪。為何？因為通過墜落而被抓住。若是從洞穴中出來，因而被殺掉，構成重罪。經過多年後再因憤怒而被殺掉，構成重罪。因墜落而產生的病痛，若是病痛嚴重，則另有疾病產生，墜落病痛更為嚴重，因此即使死亡也不被釋放。若是之後產生的病痛嚴重，則因而死亡。兩者都不會被釋放。若是因墜落而成為能夠生存的人，無法生存而死，構成重罪。若是針對人類而被扔下，若是被惡鬼等扔下而死亡，則不構成罪。即使惡鬼等針對人類而死亡，情況也是如此。若是惡鬼等挖掘時，若是挖掘也構成重罪。關於死亡的情況，構成重罪或輕罪。若是未被告知而被扔下，若是以惡鬼或鬼魂的形式墜落，若是以畜生的形式死亡，墜落的形式是標準，因此構成重罪。死亡的形式是標準，因此構成輕罪。若是以畜生的形式墜落而死亡，情況也是如此。

Opātakhanako opātaṃ aññassa vikkiṇāti vā mudhā vā deti, yo yo patitvā marati, tappaccayā tasseva āpatti ca kammabandho ca. Yena laddho so niddoso. Atha sopi 『『evaṃ patitā uttarituṃ asakkontā nassissanti, suuddharā vā na bhavissantī』』ti taṃ opātaṃ gambhīrataraṃ vā uttānataraṃ vā dīghataraṃ vā rassataraṃ vā vitthatataraṃ vā sambādhataraṃ vā karoti, ubhinnampi āpatti ca kammabandho ca. Bahū marantīti vippaṭisāre uppanne opātaṃ paṃsunā pūreti, sace koci paṃsumhi patitvā marati, pūretvāpi mūlaṭṭho na muccati. Deve vassante kaddamo hoti, tattha laggitvā matepi. Rukkho vā patanto vāto vā vassodakaṃ vā paṃsuṃ harati, kandamūlatthaṃ vā pathaviṃ khanantā tattha āvāṭaṃ karonti. Tattha sace koci laggitvā vā patitvā vā marati, mūlaṭṭho na muccati. Tasmiṃ pana okāse mahantaṃ taḷākaṃ vā pokkharaṇiṃ vā kāretvā cetiyaṃ vā patiṭṭhāpetvā bodhiṃ vā ropetvā āvāsaṃ vā sakaṭamaggaṃ vā kāretvā muccati. Yadāpi thiraṃ katvā pūrite opāte rukkhādīnaṃ mūlāni mūlehi saṃsibbitāni honti , jātapathavī jātā, tadāpi muccati. Sacepi nadī āgantvā opātaṃ harati, evampi muccatīti. Ayaṃ tāva opātakathā.

Opātasseva pana anulomesu pāsādīsupi yo tāva pāsaṃ oḍḍeti 『『ettha bajjhitvā sattā marissantī』』ti avassaṃ bajjhanakasattānaṃ vasena hatthā muttamatte pārājikānantariyathullaccayapācittiyāni veditabbāni. Uddissa kate yaṃ uddissa oḍḍito, tato aññesaṃ bandhane anāpatti. Pāse mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabandho. Sace yena laddho so uggalitaṃ vā pāsaṃ saṇṭhapeti, passena vā gacchante disvā vatiṃ katvā sammukhe paveseti, thaddhataraṃ vā pāsayaṭṭhiṃ ṭhapeti, daḷhataraṃ vā pāsarajjuṃ bandhati, thirataraṃ vā khāṇukaṃ vā ākoṭeti, ubhopi na muccanti. Sace vippaṭisāre uppanne pāsaṃ uggalāpetvā gacchati, taṃ disvā puna aññe saṇṭhapenti, baddhā baddhā maranti, mūlaṭṭho na muccati.

Sace pana tena pāsayaṭṭhi sayaṃ akatā hoti, gahitaṭṭhāne ṭhapetvā muccati. Tatthajātakayaṭṭhiṃ chinditvā muccati. Sayaṃ katayaṭṭhiṃ pana gopentopi na muccati. Yadi hi taṃ añño gaṇhitvā pāsaṃ saṇṭhapeti, tappaccayā marantesu mūlaṭṭho na muccati. Sace taṃ jhāpetvā alātaṃ katvā chaḍḍeti, tena alātena pahāraṃ laddhā marantesupi na muccati. Sabbaso pana jhāpetvā vā nāsetvā vā muccati, pāsarajjumpi aññehi ca vaṭṭitaṃ gahitaṭṭhāne ṭhapetvā muccati. Rajjuke labhitvā sayaṃ vaṭṭitaṃ ubbaṭṭetvā vāke labhitvā vaṭṭitaṃ hīraṃ hīraṃ katvā muccati. Araññato pana sayaṃ vāke āharitvā vaṭṭitaṃ gopentopi na muccati. Sabbaso pana jhāpetvā vā nāsetvā vā muccati.

以下是您要求的完整直譯： 挖掘洞穴的人將洞穴賣給他人或免費贈送，無論誰墜落而死，因此而造成的罪過和業報都歸於他。獲得洞穴的人是無罪的。如果他也認為"墜落的人無法爬出而會死亡，或者不容易被救出"，而將洞穴挖得更深或更淺、更長或更短、更寬或更窄，兩人都有罪過和業報。若許多人死亡而感到後悔，用泥土填滿洞穴，如果有人墜落在泥土中而死亡，即使填滿了，原始命令者也不能免罪。下雨時變成泥漿，在那裡陷住而死也是如此。樹木倒下或風或雨水帶走泥土，或爲了挖掘根莖而在那裡挖洞。如果有人在那裡陷住或墜落而死，原始命令者不能免罪。但是，在那個地方建造大水池或蓮花池，或建立佛塔，或種植菩提樹，或建造住所或車道，則可以免罪。當填滿的洞穴變得堅固，樹木等的根系相互交織，形成天然的土地時，也可以免罪。即使河流沖走了洞穴，也可以免罪。這就是關於洞穴的討論。 在與洞穴類似的陷阱等中，誰設定陷阱想"生物在這裡被捕獲而死亡"，對於必然被捕獲的生物，一旦從手中放開就應該理解為重罪、無間罪、偷蘭遮罪和波逸提罪。對於特定目標設定的陷阱，如果捕獲了其他生物則無罪。即使陷阱被有償或無償轉讓，業報仍歸於原始設定者。如果獲得陷阱的人重新設定鬆動的陷阱，或看到動物從旁邊經過而設定柵欄引導它們進入陷阱，或放置更堅固的陷阱桿，或綁更結實的陷阱繩，或打入更牢固的樁子，兩人都不能免罪。如果感到後悔而解開陷阱離開，別人看到后又重新設定，被捕獲的生物不斷死亡，原始設定者不能免罪。 但是，如果他沒有親自製作陷阱桿，將其放在原處就可以免罪。砍掉在那裡生長的樹枝可以免罪。但即使保護自己製作的桿子也不能免罪。因為如果別人拿走它重新設定陷阱，因此而死亡的生物，原始設定者不能免罪。如果將其燒成火把扔掉，因那火把受傷而死亡的生物，他也不能免罪。只有完全燒燬或銷燬才能免罪。對於陷阱繩，也可以將他人編織的繩子放回原處而免罪。獲得繩子后自己編織的，將其拆開成一縷一縷可以免罪。但從森林裡自己取來纖維編織的，即使保護也不能免罪。只有完全燒燬或銷燬才能免罪。

Adūhalaṃ sajjento catūsu pādesu adūhalamañcaṃ ṭhapetvā pāsāṇe āropeti, payoge payoge dukkaṭaṃ. Sabbasajjaṃ katvā hatthato muttamatte avassaṃ ajjhottharitabbakasattānaṃ vasena uddissakānuddissakānurūpena pārājikādīni veditabbāni. Adūhale mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabaddho. Sace yena laddhaṃ so patitaṃ vā ukkhipati, aññepi pāsāṇe āropetvā garukataraṃ vā karoti, passena vā gacchante disvā vatiṃ katvā adūhale paveseti, ubhopi na muccanti. Sacepi vippaṭisāre uppanne adūhalaṃ pātetvā gacchati, taṃ disvā añño saṇṭhapeti, mūlaṭṭho na muccati. Pāsāṇe pana gahitaṭṭhāne ṭhapetvā adūhalapāde ca pāsayaṭṭhiyaṃ vuttanayena gahitaṭṭhāne vā ṭhapetvā jhāpetvā vā muccati.

Sūlaṃ ropentassāpi sabbasajjaṃ katvā hatthato muttamatte sūlamukhe patitvā avassaṃ maraṇakasattānaṃ vasena uddissānuddissānurūpato pārājikādīni veditabbāni. Sūle mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabaddho. Sace yena laddhaṃ so 『『ekappahāreneva marissantī』』ti tikhiṇataraṃ vā karoti, 『『dukkhaṃ marissantī』』ti kuṇṭhataraṃ vā karoti, 『『ucca』』nti sallakkhetvā nīcataraṃ vā 『『nīca』』nti sallakkhetvā uccataraṃ vā puna ropeti, vaṅkaṃ vā ujukaṃ atiujukaṃ vā īsakaṃ poṇaṃ karoti, ubhopi na muccanti. Sace pana 『『aṭṭhāne ṭhita』』nti aññasmiṃ ṭhāne ṭhapeti, taṃ ce māraṇatthāya ādito pabhuti pariyesitvā kataṃ hoti, mūlaṭṭho na muccati. Apariyesitvā pana katameva labhitvā ropite mūlaṭṭho muccati. Vippaṭisāre uppanne pāsayaṭṭhiyaṃ vuttanayena gahitaṭṭhāne vā ṭhapetvā jhāpetvā vā muccati.

以下是您要求的完整直譯： 準備壓石器時，在四個腳上放置壓石器床，將石頭放上去，每次行動都犯突吉羅罪。完全準備好后，一旦從手中放開，對於必然被壓死的生物，根據是否特定目標而理解為重罪等。即使壓石器被有償或無償轉讓，業報仍歸於原始設定者。如果獲得壓石器的人抬起已經掉落的石頭，或增加其他石頭使其更重，或看到動物從旁邊經過而設定柵欄引導它們進入壓石器，兩人都不能免罪。即使感到後悔而放倒壓石器離開，別人看到后又重新設定，原始設定者不能免罪。但是，將石頭放回原處，或將壓石器的腳和陷阱桿按照前面所說的方法放回原處或燒燬，就可以免罪。 對於設定尖樁的人也是，完全準備好后，一旦從手中放開，對於必然落在尖樁上死亡的生物，根據是否特定目標而理解為重罪等。即使尖樁被有償或無償轉讓，業報仍歸於原始設定者。如果獲得尖樁的人爲了"一下就死"而使其更鋒利，或爲了"死得痛苦"而使其更鈍，或認為"太高"而降低，或認為"太低"而升高，或將彎曲的弄直，或將直的弄得稍微傾斜，兩人都不能免罪。但是，如果認為"放在不合適的地方"而移到另一個地方，如果那是從一開始就爲了殺生而尋找製作的，原始設定者不能免罪。但如果不是特意尋找而只是獲得現成的並設定，原始設定者可以免罪。如果感到後悔，按照前面關於陷阱桿所說的方法，放回原處或燒燬就可以免罪。

  1. Apassene satthaṃ vāti ettha apassenaṃ nāma niccaparibhogo mañco vā pīṭhaṃ vā apassenaphalakaṃ vā divāṭṭhāne nisīdantassa apassenakatthambho vā tatthajātakarukkho vā caṅkame apassāya tiṭṭhantassa ālambanarukkho vā ālambanaphalakaṃ vā sabbampetaṃ apassayanīyaṭṭhena apassenaṃ nāma; tasmiṃ apassene yathā apassayantaṃ vijjhati vā chindati vā tathā katvā vāsipharasusattiārakaṇṭakādīnaṃ aññataraṃ satthaṃ ṭhapeti, dukkaṭaṃ. Dhuvaparibhogaṭṭhāne nirāsaṅkassa nisīdato vā nipajjato vā apassayantassa vā satthasamphassapaccayā dukkhuppattiyā thullaccayaṃ, maraṇena pārājikaṃ. Taṃ ce aññopi tassa veribhikkhu vihāracārikaṃ caranto disvā 『『imassa maññe maraṇatthāya idaṃ nikhittaṃ, sādhu suṭṭhu maratū』』ti abhinandanto gacchati, dukkaṭaṃ. Sace pana sopi tattha 『『evaṃ kate sukataṃ bhavissatī』』ti tikhiṇatarādikaraṇena kiñci kammaṃ karoti, tassāpi pārājikaṃ. Sace pana 『『aṭṭhāne ṭhita』』nti uddharitvā aññasmiṃ ṭhāne ṭhapeti tadatthameva katvā ṭhapite mūlaṭṭho na muccati. Pākatikaṃ labhitvā ṭhapitaṃ hoti, muccati. Taṃ apanetvā aññaṃ tikhiṇataraṃ ṭhapeti mūlaṭṭho muccateva.

Visamakkhanepi yāva maraṇābhinandane dukkaṭaṃ tāva eseva nayo. Sace pana sopi khuddakaṃ visamaṇḍalanti sallakkhetvā mahantataraṃ vā karoti , mahantaṃ vā 『『atirekaṃ hotī』』ti khuddakaṃ karoti, tanukaṃ vā bahalaṃ; bahalaṃ vā tanukaṃ karoti, agginā tāpetvā heṭṭhā vā upari vā sañcāreti, tassāpi pārājikaṃ. 『『Idaṃ aṭhāne ṭhita』』nti sabbameva tacchetvā puñchitvā aññasmiṃ ṭhāne ṭhapeti, attanā bhesajjāni yojetvā kate mūlaṭṭho na muccati , attanā akate muccati. Sace pana so 『『idaṃ visaṃ atiparitta』』nti aññampi ānetvā pakkhipati, yassa visena marati, tassa pārājikaṃ. Sace ubhinnampi santakena marati, ubhinnampi pārājikaṃ. 『『Idaṃ visaṃ nibbisa』』nti taṃ apanetvā attano visameva ṭhapeti, tasseva pārājikaṃ mūlaṭṭho muccati.

Dubbalaṃ vā karotīti mañcapīṭhaṃ aṭaniyā heṭṭhābhāge chinditvā vidalehi vā rajjukehi vā yehi vītaṃ hoti, te vā chinditvā appāvasesameva katvā heṭṭhā āvudhaṃ nikkhipati 『『ettha patitvā marissatī』』ti. Apassenaphalakādīnampi caṅkame ālambanarukkhaphalakapariyosānānaṃ parabhāgaṃ chinditvā heṭṭhā āvudhaṃ nikkhipati, sobbhādīsu mañcaṃ vā pīṭhaṃ vā apassenaphalakaṃ vā ānetvā ṭhapeti, yathā tattha nisinnamatto vā apassitamatto vā patati, sobbhādīsu vā sañcaraṇasetu hoti, taṃ dubbalaṃ karoti; evaṃ karontassa karaṇe dukkaṭaṃ. Itarassa dukkhuppattiyā thullaccayaṃ, maraṇe pārājikaṃ. Bhikkhuṃ ānetvā sobbhādīnaṃ taṭe ṭhapeti 『『disvā bhayena kampento patitvā marissatī』』ti dukkaṭaṃ. So tattheva patati, dukkhuppattiyā thullaccayaṃ, maraṇe pārājikaṃ. Sayaṃ vā pāteti, aññena vā pātāpeti, añño avutto vā attano dhammatāya pāteti, amanusso pāteti, vātappahārena patati, attano dhammatāya patatti, sabbattha maraṇe pārājikaṃ. Kasmā? Tassa payogena sobbhāditaṭe ṭhitattā.

以下是您要求的完整直譯： 在支撐物上放置武器等——這裡的支撐物是指經常使用的床、椅子、靠背板、日間休息處的靠背柱、在那裡生長的樹木、在經行處靠著站立的支撐樹或支撐板，所有這些因為可以靠在上面而被稱為支撐物；在這種支撐物上，以能夠刺傷或切割靠在上面的人的方式放置斧頭、刀、矛、錐子等任何武器，犯突吉羅罪。在經常使用的地方，對於毫無戒心地坐下、躺下或靠在上面的人，因武器接觸而造成痛苦時犯偷蘭遮罪，造成死亡則犯波羅夷罪。如果另一個與他敵對的比丘在寺院巡視時看到這個情況，想"這大概是爲了殺死他而放置的，很好，讓他死吧"而歡喜地離開，犯突吉羅罪。但如果他也在那裡做一些事情，比如使武器更鋒利等，認為"這樣做會更好"，他也犯波羅夷罪。但如果他認為"放在不合適的地方"而拿起來放到另一個地方，如果是爲了同樣的目的而放置，原始設定者不能免罪。如果是獲得普通的東西而放置，則可以免罪。如果拿走那個而放置另一個更鋒利的，原始設定者仍然可以免罪。 在塗抹毒藥時，直到歡喜他人死亡為止，都遵循同樣的原則。但如果他認為毒藥圈太小而使其更大，或認為太大而使其更小，或使薄的變厚，厚的變薄，或用火加熱后塗抹在下面或上面，他也犯波羅夷罪。如果認為"這放在不合適的地方"而全部刮掉擦乾淨後放到另一個地方，如果是自己配製的藥物，原始設定者不能免罪，如果不是自己配製的則可以免罪。但如果他認為"這毒藥太少了"而又拿來一些加進去，誰的毒藥導致死亡，誰就犯波羅夷罪。如果是兩人的毒藥共同導致死亡，兩人都犯波羅夷罪。如果認為"這毒藥無效"而拿走它放上自己的毒藥，只有他犯波羅夷罪，原始設定者可以免罪。 "使其變弱"是指切割床椅的下部框架，或切斷編織的藤條或繩子，只留下很少，然後在下面放置武器，想"他會掉下來死在這裡"。對於靠背板等，包括經行處的支撐樹和支撐板，切割背面后在下面放置武器。或者在懸崖等處放置床、椅子或靠背板，使人一坐下或一靠上就會掉下去。或者有跨越懸崖等處的橋，使其變弱。做這些事情時犯突吉羅罪。對方因此受苦時犯偷蘭遮罪，死亡則犯波羅夷罪。將比丘帶到懸崖等邊緣，想"他看到後會因恐懼而顫抖掉下去死亡"，犯突吉羅罪。如果他就在那裡掉下去，造成痛苦時犯偷蘭遮罪，死亡則犯波羅夷罪。自己推下去，或讓別人推下去，或他人未經吩咐自己推下去，或非人推下去，或被風吹下去，或自然掉下去，在所有情況下造成死亡都犯波羅夷罪。為什麼？因為是由於他的行為才使人站在懸崖等邊緣。

Upanikkhipanaṃ nāma samīpe nikkhipanaṃ. Tattha 『『yo iminā asinā mato so dhanaṃ vā labhatī』』tiādinā nayena maraṇavaṇṇaṃ vā saṃvaṇṇetvā 『『iminā maraṇatthikā marantu, māraṇatthikā mārentū』』ti vā vatvā asiṃ upanikkhipati, tassa upanikkhipane dukkaṭaṃ. Maritukāmo vā tena attānaṃ paharatu , māretukāmo vā aññaṃ paharatu, ubhayathāpi parassa dukkhuppattiyā upanikkhepakassa thullaccayaṃ, maraṇe pārājikaṃ. Anuddissa nikkhitte bahūnaṃ maraṇe akusalarāsi. Pārājikādivatthūsu pārājikādīni. Vippaṭisāre uppanne asiṃ gahitaṭṭhāne ṭhapetvā muccati. Kiṇitvā gahito hoti, asissāmikānaṃ asiṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccati. Sace lohapiṇḍiṃ vā phālaṃ vā kudālaṃ vā gahetvā asi kārāpito hoti, yaṃ bhaṇḍaṃ gahetvā kārito, tadeva katvā muccati. Sace kudālaṃ gahetvā kāritaṃ vināsetvā phālaṃ karoti, phālena pahāraṃ labhitvā marantesupi pāṇātipātato na muccati. Sace pana lohaṃ samuṭṭhāpetvā upanikkhipanatthameva kārito hoti, arena ghaṃsitvā cuṇṇavicuṇṇaṃ katvā vippakiṇṇe muccati. Sacepi saṃvaṇṇanāpotthako viya bahūhi ekajjhāsayehi kato hoti, potthake vuttanayeneva kammabandhavinicchayo veditabbo. Esa nayo sattibheṇḍīsu. Laguḷe pāsayaṭṭhisadiso vinicchayo. Tathā pāsāṇe. Satthe asisadisova. Visaṃ vāti visaṃ upanikkhipantassa vatthuvasena uddissānuddissānurūpato pārājikādivatthūsu pārājikādīni veditabbāni. Kiṇitvā ṭhapite purimanayena paṭipākatikaṃ katvā muccati. Sayaṃ bhesajjehi yojite avisaṃ katvā muccati. Rajjuyā pāsarajjusadisova vinicchayo.

Bhesajje – yo bhikkhu veribhikkhussa pajjarake vā visabhāgaroge vā uppanne asappāyānipi sappiādīni sappāyānīti maraṇādhippāyo deti, aññaṃ vā kiñci kandamūlaphalaṃ tassa evaṃ bhesajjadāne dukkaṭaṃ. Parassa dukkhuppattiyaṃ maraṇe ca thullaccayapārājikāni, ānantariyavatthumhi ānantariyanti veditabbaṃ.

以下是您要求的完整直譯： 將物品放置在附近稱為放置。在這裡，如果用「被這把刀殺死的人會得到財富」等方式描述死亡的情況，或說「讓這些人死去，或讓他們被殺」，然後將刀放置在旁邊，這種放置就犯突吉羅罪。想要殺人者可以攻擊自己，想要殺他者可以攻擊他，無論哪種情況，都是因為他人受到痛苦而犯重罪，導致死亡則犯波羅夷罪。無意中放置的物品導致許多人死亡，造成惡業的堆積。對於波羅夷等罪的物品，理解為波羅夷等罪。若在感到後悔的情況下將刀放在安全的地方，則可以免罪。若是購買后被抓住，則刀的主人可以免罪，給他們的根本原因則可以免罪。如果持有鐵塊、錘子或鏟子等工具，則用刀製作的工具也可以免罪。如果用鏟子抓住后破壞了，因用鏟子造成的傷害即使死亡也不能免罪。如果只是爲了放置鐵器而製作，經過磨礪后變成粉末可以免罪。如果像書本一樣用許多東西製作，按照書中所述的方式理解業報。這個原則也適用於動物的捕捉。對於小動物的捕捉，理解為與刀相似的業報。對於石頭的捕捉，理解為與刀相似的業報。對於毒藥，理解為放置毒藥的物品，依據其性質理解波羅夷等罪。購買後放置的情況下，按照原來的方法處理可以免罪。如果自己用藥物配製而不放置毒藥，則可以免罪。用繩子放置的情況與用帶子放置的情況類似。 在藥物方面——如果比丘對敵對的比丘的食物或疾病產生影響，給出不適當的藥物，如油脂等，導致死亡的意圖，或給任何根莖或果實，因這種藥物的施用而犯突吉羅罪。對於他人受到痛苦的情況，導致死亡則犯重罪，若在無間罪的情況下則理解為無間罪。

  1. Rūpūpahāre – upasaṃharatīti paraṃ vā amanāparūpaṃ tassa samīpe ṭhapeti, attanā vā yakkhapetādivesaṃ gahetvā tiṭṭhati, tassa upasaṃhāramatte dukkaṭaṃ. Parassa taṃ rūpaṃ disvā bhayuppattiyaṃ thullaccayaṃ, maraṇe pārājikaṃ. Sace pana tadeva rūpaṃ ekaccassa manāpaṃ hoti, alābhakena ca sussitvā marati, visaṅketo. Manāpiyepi eseva nayo. Tattha pana visesena itthīnaṃ purisarūpaṃ purisānañca itthirūpaṃ manāpaṃ taṃ alaṅkaritvā upasaṃharati, diṭṭhamattakameva karoti, aticiraṃ passitumpi na deti, itaro alābhakena sussitvā marati, pārājikaṃ. Sace uttasitvā marati , visaṅketo. Atha pana uttasitvā vā alābhakena vāti avicāretvā 『『kevalaṃ passitvā marissatī』』ti upasaṃharati, uttasitvā vā sussitvā vā mate pārājikameva. Etenevūpāyena saddūpahārādayopi veditabbā. Kevalañhettha amanussasaddādayo utrāsajanakā amanāpasaddā, purisānaṃ itthisaddamadhuragandhabbasaddādayo cittassādakarā manāpasaddā. Himavante visarukkhānaṃ mūlādigandhā kuṇapagandhā ca amanāpagandhā, kāḷānusārīmūlagandhādayo manāpagandhā . Paṭikūlamūlarasādayo amanāparasā, appaṭikūlamūlarasādayo manāparasā. Visaphassamahākacchuphassādayo amanāpaphoṭṭhabbā, cīnapaṭahaṃsapupphatūlikaphassādayo manāpaphoṭṭhabbāti veditabbā.

Dhammūpahāre – dhammoti desanādhammo veditabbo. Desanāvasena vā niraye ca sagge ca vipattisampattibhedaṃ dhammārammaṇameva. Nerayikassāti bhinnasaṃvarassa katapāpassa niraye nibbattanārahassa sattassa pañcavidhabandhanakammakaraṇādinirayakathaṃ katheti. Taṃ ce sutvā so uttasitvā marati, kathikassa pārājikaṃ. Sace pana so sutvāpi attano dhammatāya marati, anāpatti. 『『Idaṃ sutvā evarūpaṃ pāpaṃ na karissati oramissati viramissatī』』ti nirayakathaṃ katheti, taṃ sutvā itaro uttasitvā marati, anāpatti. Saggakathanti devanāṭakādīnaṃ nandanavanādīnañca sampattikathaṃ; taṃ sutvā itaro saggādhimutto sīghaṃ taṃ sampattiṃ pāpuṇitukāmo satthāharaṇavisakhādanaāhārupaccheda-assāsapassāsasannirundhanādīhi dukkhaṃ uppādeti, kathikassa thullaccayaṃ, marati pārājikaṃ. Sace pana so sutvāpi yāvatāyukaṃ ṭhatvā attano dhammatāya marati, anāpatti . 『『Imaṃ sutvā puññāni karissatī』』ti katheti, taṃ sutvā itaro adhimutto kālaṃkaroti, anāpatti.

形相的放置——稱為聚集，即將他人的或不被重視的物品放置在其附近，或者自己持有妖鬼等的形狀而站立，這種聚集本身犯突吉羅罪。看到他人的形象而產生恐懼感，犯重罪，導致死亡則犯波羅夷罪。如果那形象對某人而言是可愛的，因沒有得到而痛苦而死，則無疑。對於可愛的事物也是同樣的原則。在這裡，特別是女性的男性形象和男性的女性形象，裝飾后聚集，只是讓人看見，甚至不讓人長時間觀看，其他人因沒有得到而痛苦而死，犯波羅夷罪。如果因恐懼而死，則無疑。然後，如果因恐懼而死，或因沒有得到而死，毫無疑問地說「僅僅因為看見就會死」，則聚集后，因恐懼而死則犯波羅夷罪。以同樣的方式，聲音的放置也應如此理解。這裡的聲音是指非人類的聲音等，令人恐懼的非可愛的聲音，男性的女性聲音、女性的男性聲音、甜美的聲音等，令人愉悅的聲音。喜馬拉雅山的香樹根等的氣味、腐臭的氣味和非可愛的氣味，黑色根的氣味等令人愉悅的氣味。令人厭惡的根的味道等為非可愛的，非令人厭惡的根的味道等為令人愉悅的。令人恐懼的觸感、巨型的觸感等為非可愛的，細膩的觸感、花香等為令人愉悅的。 法的放置——法是指教義的法。根據教義的內容，地獄和天界的苦樂差別即法的所緣。地獄中的生物是指因破戒而犯下的惡業而墮入地獄的生物，因五種束縛的業而造成的。聽到這些后，他因恐懼而死，講述者犯波羅夷罪。如果他聽到后仍然因自己的法而死，則不犯罪。如果說「聽到這個后不會做這樣的惡事，會退卻、會止息」，聽到后另一人因恐懼而死，則不犯罪。天界的講述是指諸天的樂園等的豐盛，聽到后另一人渴望天界的豐盛，想快速獲得豐盛，因講述者的食物、飲水、呼吸等而產生痛苦，講述者犯重罪，導致死亡則犯波羅夷罪。如果他聽到后仍然活到老死，因自己的法而死，則不犯罪。如果說「聽到這個後會做善事」，聽到后另一人則會加速自己的善業，則不犯罪。

  1. Ācikkhanāyaṃ – puṭṭho bhaṇatīti 『『bhante kathaṃ mato dhanaṃ vā labhati sagge vā upapajjatī』』ti evaṃ pucchito bhaṇati.

Anusāsaniyaṃ – apuṭṭhoti evaṃ apucchito sāmaññeva bhaṇati.

Saṅketakammanimittakammāni adinnādānakathāyaṃ vuttanayeneva veditabbāni.

Evaṃ nānappakārato āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento 『『anāpatti asañciccā』』tiādimāha. Tattha asañciccāti 『『iminā upakkamena imaṃ māremī』』ti acetetvā. Evañhi acetetvā katena upakkamena pare matepi anāpatti, vakkhati ca 『『anāpatti bhikkhu asañciccā』』ti. Ajānantassāti 『『iminā ayaṃ marissatī』』ti ajānantassa upakkamena pare matepi anāpatti, vakkhati ca visagatapiṇḍapātavatthusmiṃ 『『anāpatti bhikkhu ajānantassā』』ti. Namaraṇādhippāyassāti maraṇaṃ anicchantassa. Yena hi upakkamena paro marati, tena upakkamena tasmiṃ māritepi namaraṇādhippāyassa anāpatti. Vakkhati ca 『『anāpatti bhikkhu namaraṇādhippāyassā』』ti. Ummattakādayo pubbe vuttanayā eva. Idha pana ādikammikā aññamaññaṃ jīvitā voropitabhikkhū, tesaṃ anāpatti. Avasesānaṃ maraṇavaṇṇasaṃvaṇṇanakādīnaṃ āpattiyevāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu – idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ; kāyacittato ca vācācittato ca kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedanaṃ. Sacepi hi sirisayanaṃ ārūḷho rajjasampattisukhaṃ anubhavanto rājā 『『coro deva ānīto』』ti vutte 『『gacchatha naṃ mārethā』』ti hasamānova bhaṇati, domanassacitteneva bhaṇatīti veditabbo. Sukhavokiṇṇattā pana anuppabandhābhāvā ca dujjānametaṃ puthujjanehīti.

Vinītavatthuvaṇṇanā

講述時——被問時說「尊者，如何才能得到財富，或在天界出生？」這樣被問時說。 教導時——未被問時，便按照常規說。 關於暗示行為的表現，以及不偷盜的相關內容，應依照所述的方式理解。 這樣通過不同的方式展示了過失的分類，現在要展示不犯的分類，便說「未犯是不經意的」。在這裡，不經意是指「我不會用這個方式殺死他」。這樣不經意地做的行為，即使使他人死亡也不算犯，並且說「未犯的比丘是不經意的」。對於不知情者是指「他會因此而死」，不知情者的行為使他人死亡也不算犯，並且在關於乞食的情況下說「未犯的比丘是不知情的」。想要死亡的則是指不想死亡的人。因某種方式使他人死亡，因該方式即使使他人死亡也不算犯，並且說「未犯的比丘是想要死亡的」。精神病患者等的情況依舊如前所述。在這裡，最初的比丘互相剝奪生命，他們的不犯。對於其他人如死亡的描述等則仍然是犯。 詞句的解釋已完成。 關於起因等——這條戒律是由三種起因產生的；由身體、意念和言語的意念產生。行為、意識的解脫、意識的狀態、世俗的過失、身體的行為、言語的行為、不善的意識、痛苦的感受。如果國王正坐在美麗的床上，享受著王國的幸福，當說「抓住小偷，尊者」時，他會笑著說「去吧，不要殺他」，應理解為他是因痛苦的意識而說的。然而，由於快樂的充實和沒有束縛，這對普通人來說是難以理解的。 關於被訓誡的物品的解釋。

  1. Vinītavatthukathāsu paṭhamavatthusmiṃ – kāruññenāti te bhikkhū tassa mahantaṃ gelaññadukkhaṃ disvā kāruññaṃ uppādetvā 『『sīlavā tvaṃ katakusalo, kasmā mīyamāno bhāyasi, nanu sīlavato saggo nāma maraṇamattapaṭibaddhoyevā』』ti evaṃ maraṇatthikāva hutvā maraṇatthikabhāvaṃ ajānantā maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Sopi bhikkhu tesaṃ saṃvaṇṇanāya āhārupacchedaṃ katvā antarāva kālamakāsi. Tasmā āpattiṃ āpannā. Vohāravasena pana vuttaṃ 『『kāruññena maraṇavaṇṇaṃ saṃvaṇṇesu』』nti. Tasmā idānipi paṇḍitena bhikkhunā gilānassa bhikkhuno evaṃ maraṇavaṇṇo na saṃvaṇṇetabbo. Sace hi tassa saṃvaṇṇanaṃ sutvā āhārūpacchedādinā upakkamena ekajavanavārāvasesepi āyusmiṃ antarā kālaṃkaroti, imināva mārito hoti. Iminā pana nayena anusiṭṭhi dātabbā – 『『sīlavato nāma anacchariyā maggaphaluppatti, tasmā vihārādīsu āsattiṃ akatvā buddhagataṃ dhammagataṃ saṅghagataṃ kāyagatañca satiṃ upaṭṭhapetvā manasikāre appamādo kātabbo』』ti. Maraṇavaṇṇe ca saṃvaṇṇitepi yo tāya saṃvaṇṇanāya kañci upakkamaṃ akatvā attano dhammatāya yathāyunā yathānusandhināva marati, tappaccayā saṃvaṇṇako āpattiyā na kāretabboti.

Dutiyavatthusmiṃ – na ca bhikkhave appaṭivekkhitvāti ettha kīdisaṃ āsanaṃ paṭivekkhitabbaṃ , kīdisaṃ na paṭivekkhitabbaṃ? Yaṃ suddhaṃ āsanameva hoti apaccattharaṇakaṃ, yañca āgantvā ṭhitānaṃ passataṃyeva attharīyati, taṃ napaccavekkhitabbaṃ , nisīdituṃ vaṭṭati. Yampi manussā sayaṃ hatthena akkamitvā 『『idha bhante nisīdathā』』ti denti, tasmimpi vaṭṭati. Sacepi paṭhamamevāgantvā nisinnā pacchā uddhaṃ vā adho vā saṅkamanti, paccavekkhaṇakiccaṃ natthi. Yampi tanukena vatthena yathā talaṃ dissati, evaṃ paṭicchannaṃ hoti, tasmimpi paccavekkhaṇakiccaṃ natthi. Yaṃ pana paṭikacceva pāvārakojavādīhi atthataṃ hoti, taṃ hatthena parāmasitvā sallakkhetvā nisīditabbaṃ. Mahāpaccariyaṃ pana 『『ghanasāṭakenāpi atthate yasmiṃ vali na paññāyati, taṃ nappaṭivekkhitabbanti vuttaṃ.

Musalavatthusmiṃ – asañciccoti avadhakacetano viraddhapayogo hi so. Tenāha 『『asañcicco aha』』nti. Udukkhalavatthu uttānameva. Vuḍḍhapabbajitavatthūsupaṭhamavatthusmiṃ 『『bhikkhusaṅghassa paṭibandhaṃ mā akāsī』』ti paṇāmesi. Dutiyavatthusmiṃ – saṅghamajjhepi gaṇamajjhepi 『『mahallakattherassa putto』』ti vuccamāno tena vacanena aṭṭīyamāno 『『maratu aya』』nti paṇāmesi. Tatiyavatthusmiṃ – tassa dukkhuppādanena thullaccayaṃ.

關於被訓誡的物品的第一部分——因慈悲而起，當比丘看到他人遭受巨大的痛苦時，生起慈悲心，說：「你是有德行的人，為什麼在面臨死亡時感到害怕呢？難道有德行的人不是在死亡時才會被束縛嗎？」這樣因面臨死亡而不知其死的狀態，便對死亡的情況進行了描述。那位比丘因對他們的描述而截斷飲食，最終導致了死亡。因此，他犯了過失。然而，從習慣的角度說，「因慈悲而描述死亡的情況」是如此。因此，現在即使是聰明的比丘，對生病的比丘也不應如此描述死亡的情況。如果他聽到這樣的描述，因截斷飲食等的行為而在生命的最後時刻死亡，則他便是因這個原因而死。根據這個原則，應該教導說：「有德行的人，獲得果實並不奇怪，因此在寺院等處，不應依賴於他人，而應保持對佛、法、僧的正念，保持身體的正念，努力不懈。」在描述死亡的情況時，如果不進行任何行為，依照自己的法則按時死亡，則不應因這樣的描述而犯過失。 在第二部分——「比丘們，不應輕視」，這裡應考慮什麼樣的坐具應被重視，什麼樣的坐具不應被重視？應是純凈的坐具，且不應有任何覆蓋物，若有覆蓋物而只供給站立的人，則不應被重視，只適合坐下。即使有人用手推著說：「請坐在這裡，尊者」，對此也適合。如果最初來時坐下，後來向上或向下移動，則不需要考慮。即使用薄薄的衣物遮蓋，若在地面上可見，也不需要考慮。若是由特定的清潔者所供給的坐具，則應用手觸控確認后再坐下。然而，關於厚重的坐具則說：「若不顯現的地方，便不應被重視。」 在錘子的部分——不經意是指有意識地不去注意。因此說：「我並不是無意。」水桶的部分僅是指舉起而已。在老年出家者的第一部分中，曾說過：「不要對比丘僧團造成阻礙。」在第二部分——即使在僧團中或群體中，被稱為「老者的兒子」，因這個說法而被指責為「讓他死去」。在第三部分——因他的痛苦而犯重罪。

  1. Tato parāni tīṇi vatthūni uttānatthāneva. Visagatapiṇḍapātavatthusmiṃ – sārāṇīyadhammapūrako so bhikkhu aggapiṇḍaṃ sabrahmacārīnaṃ datvāva bhuñjati. Tena vuttaṃ 『『aggakārikaṃ adāsī』』ti. Aggakārikanti aggakiriyaṃ; paṭhamaṃ laddhapiṇḍapātaṃ aggaggaṃ vā paṇītapaṇītaṃ piṇḍapātanti attho. Yā pana tassa dānasaṅkhātā aggakiriyā, sā na sakkā dātuṃ, piṇḍapātañhi so therāsanato paṭṭhāya adāsi. Te bhikkhūti te therāsanato paṭṭhāya paribhuttapiṇḍapātā bhikkhū; te kira sabbepi kālamakaṃsu. Sesamettha uttānameva. Assaddhesu pana micchādiṭṭhikesu kulesu sakkaccaṃ paṇītabhojanaṃ labhitvā anupaparikkhitvā neva attanā paribhuñjitabbaṃ, na paresaṃ dātabbaṃ. Yampi ābhidosikaṃ bhattaṃ vā khajjakaṃ vā tato labhati, tampi na paribhuñjitabbaṃ. Apihitavatthumpi hi sappavicchikādīhi adhisayitaṃ chaḍḍanīyadhammaṃ tāni kulāni denti. Gandhahaliddādimakkhitopi tato piṇḍapāto na gahetabbo. Sarīre rogaṭṭhānāni puñchitvā ṭhapitabhattampi hi tāni dātabbaṃ maññantīti.

Vīmaṃsanavatthusmiṃ – vīmaṃsamāno dve vīmaṃsati – 『『sakkoti nu kho imaṃ māretuṃ no』』ti visaṃ vā vīmaṃsati, 『『mareyya nu kho ayaṃ imaṃ visaṃ khāditvā no』』ti puggalaṃ vā. Ubhayathāpi vīmaṃsādhippāyena dinne maratu vā mā vā thullaccayaṃ. 『『Idaṃ visaṃ etaṃ māretū』』ti vā 『『idaṃ visaṃ khāditvā ayaṃ maratū』』ti vā evaṃ dinne pana sace marati, pārājikaṃ; no ce, thullaccayaṃ.

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之後還有其他三種物品應當提及。在乞食的情況下——具備清凈法的比丘，給予了同伴們最好的食物后才吃。這就是所說的「沒有給予最好的食物」。最好的食物是指最好的行為；最初所獲得的乞食是最好的，或是精緻的乞食。至於被稱為給予的最好的行為，是無法給予的，因為他從長老那裡開始就給予了乞食。那些比丘是指從長老那裡開始享用乞食的比丘；他們顯然全部都死去了。其他的內容同樣應當提及。在不可信的錯誤見的家庭中，獲得精緻的飲食后，未經過思考，不應由自己享用，也不應給予他人。即使獲得了美味的飯菜或小吃，也不應享用。即使是隱藏的食物，也因有不潔的成分而應捨棄，那些家庭也會給予。即使是香氣撲鼻的食物，也不應接受。即使是身體上有疾病的地方，所放置的食物也應被認為是可給予的。 在思考的情況下——思考時有兩種思考：「我能否殺死他？」或思考「他吃了毒藥會死嗎？」無論哪種思考，若給予的意圖是要殺死他，或不殺死他都將犯重罪。「這毒藥不要殺死他」或「這毒藥吃了他會死」這樣說，若他死去，則犯波羅夷罪；如果不死，則犯重罪。 182-

  1. Ito parāni tīṇi silāvatthūni tīṇi iṭṭhakavāsigopānasīvatthūni ca uttānatthāneva. Na kevalañca silādīnaṃyeva vasena ayaṃ āpattānāpattibhedo hoti, daṇḍamuggaranikhādanavemādīnampi vasena hotiyeva, tasmā pāḷiyaṃ anāgatampi āgatanayeneva veditabbaṃ.

Aṭṭakavatthūsu – aṭṭakoti vehāsamañco vuccati; yaṃ setakammamālākammalatākammādīnaṃ atthāya bandhanti. Tattha āvuso atraṭṭhito bandhāhīti maraṇādhippāyo yatra ṭhito patitvā khāṇunā vā bhijjeyya, sobbhapapātādīsu vā mareyya , tādisaṃ ṭhānaṃ sandhāyāha. Ettha ca koci upariṭhānaṃ niyāmeti 『『ito patitvā marissatī』』ti, koci heṭṭhā ṭhānaṃ 『『idha patitvā marissatī』』ti, koci ubhayampi 『『ito idha patitvā marissatī』』ti. Tatra yo upari niyamitaṭṭhānā apatitvā aññato patati, heṭṭhā niyamitaṭṭhāne vā apatitvā aññattha patati, ubhayaniyāme vā yaṃkiñci ekaṃ virādhetvā patati, tasmiṃ mate visaṅketattā anāpatti. Vihāracchādanavatthusmimpi eseva nayo.

Anabhirativatthusmiṃ – so kira bhikkhu kāmavitakkādīnaṃ samudācāraṃ disvā nivāretuṃ asakkonto sāsane anabhirato gihibhāvābhimukho jāto. Tato cintesi – 『『yāva sīlabhedaṃ na pāpuṇāmi tāva marissāmī』』ti. Atha taṃ pabbataṃ abhiruhitvā papāte papatanto aññataraṃ vilīvakāraṃ ottharitvā māresi. Vilīvakāranti veṇukāraṃ. Na ca bhikkhave attānaṃ pātetabbanti na attā pātetabbo. Vibhattibyattayena panetaṃ vuttaṃ. Ettha ca na kevalaṃ na pātetabbaṃ, aññenapi yena kenaci upakkamena antamaso āhārupacchedenapi na māretabbo. Yopi hi gilāno vijjamāne bhesajje ca upaṭṭhākesu ca maritukāmo āhāraṃ upacchindati, dukkaṭameva. Yassa pana mahāābādho cirānubaddho, bhikkhū upaṭṭhahantā kilamanti jigucchanti 『『kadā nu kho gilānato muccissāmā』』ti aṭṭīyanti. Sace so 『『ayaṃ attabhāvo paṭijaggiyamānopi na tiṭṭhati, bhikkhū ca kilamantī』』ti āhāraṃ upacchindati, bhesajjaṃ na sevati vaṭṭati. Yo pana 『『ayaṃ rogo kharo, āyusaṅkhārā na tiṭṭhanti, ayañca me visesādhigamo hatthappatto viya dissatī』』ti upacchindati vaṭṭatiyeva. Agilānassāpi uppannasaṃvegassa 『『āhārapariyesanaṃ nāma papañco, kammaṭṭhānameva anuyuñjissāmī』』ti kammaṭṭhānasīsena upacchindantassa vaṭṭati. Visesādhigamaṃ byākaritvā āhāraṃ upacchindati, na vaṭṭati. Sabhāgānañhi lajjībhikkhūnaṃ kathetuṃ vaṭṭati.

Silāvatthusmiṃ – davāyāti davena hassena; khiḍḍāyāti attho. Silāti pāsāṇo; na kevalañca pāsāṇo, aññampi yaṃkiñci dārukhaṇḍaṃ vā iṭṭhakākhaṇḍaṃ vā hatthena vā yantena vā pavijjhituṃ na vaṭṭati. Cetiyādīnaṃ atthāya pāsāṇādayo hasantā hasantā pavaṭṭentipi khipantipi ukkhipantipi kammasamayoti vaṭṭati. Aññampi īdisaṃ navakammaṃ vā karontā bhaṇḍakaṃ vā dhovantā rukkhaṃ vā dhovanadaṇḍakaṃ vā ukkhipitvā pavijjhanti, vaṭṭati. Bhattavissaggakālādīsu kāke vā soṇe vā kaṭṭhaṃ vā kathalaṃ vā khipitvā palāpeti, vaṭṭati.

184.Sedanādivatthūni sabbāneva uttānatthāni. Ettha ca ahaṃ kukkuccakoti na gilānupaṭṭhānaṃ na kātabbaṃ, hitakāmatāya sabbaṃ gilānassa balābalañca ruciñca sappāyāsappāyañca upalakkhetvā kātabbaṃ.

從這裡開始的三個石頭的案例和三個磚頭、斧頭、椽子的案例都是明顯的意思。不僅僅是石頭等物品的情況下會有犯戒和不犯戒的區別,棍棒、錘子、鐵鍬、竹子等的情況下也同樣會有,因此即使在經文中沒有提到的,也應該按照已提到的方式來理解。 在高臺的案例中——高臺是指空中的床,爲了進行白色工作、花環工作、藤蔓工作等而搭建的。在那裡說"朋友,站在那裡綁"是指死亡的意圖,站在那裡掉下來會被木樁刺穿,或掉入深坑懸崖等而死,指的是這樣的地方。這裡有人指定上面的位置說"從這裡掉下去會死",有人指定下面的位置說"掉到這裡會死",有人兩處都指定說"從這裡掉到那裡會死"。在這種情況下,如果從指定的上面位置沒有掉下去而從別處掉下,或者沒有掉到指定的下面位置而掉到別處,或者在兩處指定中有一處沒有實現,即使死亡也因為不符合指定而不犯戒。在寺院屋頂的案例中也是同樣的道理。 在不滿意的案例中——據說那位比丘看到慾望等想法的生起,無法制止,對教法不滿意而傾向於在家生活。於是他想:"在還沒有破戒之前我要死"。然後他爬上山,從懸崖跳下時壓死了一個編籃子的人。編籃子的人是指編竹子的人。"比丘們,不應該自殺"是指不應該殺死自己。這裡用了語法變化的說法。這裡不僅不應該跳下,也不應該用任何其他方法,甚至包括斷食來殺死自己。即使是生病的人,在有藥物和照顧者的情況下想要死亡而斷食,也是犯突吉羅罪。但是如果有人長期患重病,照顧的比丘們感到疲勞厭惡,想"什麼時候才能擺脫這個病人啊"而感到痛苦。如果他想"即使照顧這個身體也無法維持,比丘們也感到疲勞",而斷食不服藥,是可以的。如果有人想"這病很嚴重,生命已經無法維持,而我似乎已經觸手可及特殊的成就",而斷食也是可以的。對於沒有生病但生起厭離感的人,想"尋找食物是一種障礙,我要專注于禪修"而以禪修為由斷食,是可以的。宣稱獲得特殊成就后斷食,是不可以的。因為可以對有慚愧心的同修比丘們說。 在石頭的案例中——"戲弄"是指開玩笑;意思是玩耍。石頭是指巖石;不僅是巖石,任何木塊或磚塊都不應該用手或機器投擲。爲了佛塔等目的,人們笑著笑著滾動、投擲、舉起石頭等,在工作時是可以的。在進行其他類似的新工作或洗滌物品時,舉起樹枝或洗滌棒投擲,是可以的。在分發食物等時,投擲木頭或石塊驅趕烏鴉或狗,是可以的。 184.關於發汗等的案例都是明顯的意思。這裡"我有疑慮"並不是說不應該照顧病人,出於善意應該觀察病人的強弱、喜好、適合不適合,然後照顧。

  1. Jāragabbhinivatthusmiṃ – pavutthapatikāti pavāsaṃ gatapatikā. Gabbhapātananti yena paribhuttena gabbho patati, tādisaṃ bhesajjaṃ. Dve pajāpatikavatthūni uttānatthāneva. Gabbhamaddanavatthusmiṃ – 『『madditvā pātehī』』ti vutte aññena maddāpetvā pāteti, visaṅketaṃ. 『『Maddāpetvā pātāpehī』』ti vuttepi sayaṃ madditvā pāteti, visaṅketameva. Manussaviggahe pariyāyo nāma natthi. Tasmā 『『gabbho nāma maddite patatī』』ti vutte sā sayaṃ vā maddatu, aññena vā maddāpetvā pātetu, visaṅketo natthi; pārājikameva tāpanavatthusmimpi eseva nayo.

Vañjhitthivatthusmiṃ – vañjhitthī nāma yā gabbhaṃ na gaṇhāti. Gabbhaṃ agaṇhanakaitthī nāma natthi, yassā pana gahitopi gabbho na saṇṭhāti, taṃyeva sandhāyetaṃ vuttaṃ. Utusamaye kira sabbitthiyo gabbhaṃ gaṇhanti. Yā panāyaṃ 『『vañjhā』』ti vuccati, tassā kucchiyaṃ nibbattasattānaṃ akusalavipāko sampāpuṇāti. Te parittakusalavipākena gahitapaṭisandhikā akusalavipākena adhibhūtā vinassanti. Abhinavapaṭisandhiyaṃyeva hi kammānubhāvena dvīhākārehi gabbho na saṇṭhāti – vātena vā pāṇakehi vā. Vāto sosetvā antaradhāpeti, pāṇakā khāditvā. Tassa pana vātassa pāṇakānaṃ vā paṭighātāya bhesajje kate gabbho saṇṭhaheyya; so bhikkhu taṃ akatvā aññaṃ kharabhesajjaṃ adāsi. Tena sā kālamakāsi. Bhagavā bhesajjassa kaṭattā dukkaṭaṃ paññāpesi.

Dutiyavatthusmimpi eseva nayo. Tasmā āgatāgatassa parajanassa bhesajjaṃ na kātabbaṃ, karonto dukkaṭaṃ āpajjati. Pañcannaṃ pana sahadhammikānaṃ kātabbaṃ bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyāti. Samasīlasaddhāpaññānañhi etesaṃ tīsu sikkhāsu yuttānaṃ bhesajjaṃ akātuṃ na labbhati, karontena ca sace tesaṃ atthi, tesaṃ santakaṃ gahetvā yojetvā dātabbaṃ. Sace natthi, attano santakaṃ kātabbaṃ. Sace attanopi natthi, bhikkhācāravattena vā ñātakapavāritaṭṭhānato vā pariyesitabbaṃ. Alabhantena gilānassa atthāya akataviññattiyāpi āharitvā kātabbaṃ.

Aparesampi pañcannaṃ kātuṃ vaṭṭati – mātu, pitu, tadupaṭṭhākānaṃ, attano veyyāvaccakarassa, paṇḍupalāsassāti. Paṇḍupalāso nāma yo pabbajjāpekkho yāva pattacīvaraṃ paṭiyādiyati tāva vihāre vasati. Tesu sace mātāpitaro issarā honti, na paccāsīsanti, akātuṃ vaṭṭati. Sace pana rajjepi ṭhitā paccāsīsanti, akātuṃ na vaṭṭati. Bhesajjaṃ paccāsīsantānaṃ bhesajjaṃ dātabbaṃ, yojetuṃ ajānantānaṃ yojetvā dātabbaṃ. Sabbesaṃ atthāya sahadhammikesu vuttanayeneva pariyesitabbaṃ. Sace pana mātaraṃ vihāre ānetvā jaggati, sabbaṃ parikammaṃ anāmasantena kātabbaṃ. Khādanīyaṃ bhojanīyaṃ sahatthā dātabbaṃ. Pitā pana yathā sāmaṇero evaṃ sahatthena nhāpanasambāhanādīni katvā upaṭṭhātabbo. Ye ca mātāpitaro upaṭṭhahanti paṭijagganti, tesampi evameva kātabbaṃ. Veyyāvaccakaro nāma yo vetanaṃ gahetvā araññe dārūni vā chindati, aññaṃ vā kiñci kammaṃ karoti, tassa roge uppanne yāva ñātakā na passanti tāva bhesajjaṃ kātabbaṃ. Yo pana bhikkhunissitakova hutvā sabbakammāni karoti, tassa bhesajjaṃ kātabbameva. Paṇḍupalāsepi sāmaṇere viya paṭipajjitabbaṃ.

在懷孕的案例中——「進入家中」是指進入宿舍的家人。懷孕的藥物是指因其影響而導致懷孕的藥物。兩個母親的案例都是明顯的意思。在懷孕中——「被壓迫后掉下去」是指通過其他方式使其壓迫后再掉下去，屬於不明確的情況。「被壓迫后再掉下去」也是指自己壓迫后再掉下去，仍然是屬於不明確的情況。在人類的約束中並沒有特定的情況。因此，當說「懷孕是指被壓迫后掉下去」時，可以自己壓迫，也可以通過他人壓迫后再掉下去，均無疑問；在波羅夷的情況下，烤制的案例中也是同樣的道理。 在不孕的案例中——所謂的不孕是指不懷孕的女性。沒有不懷孕的女性，若她懷孕了卻不穩定，則是指她。由於季節的緣故，所有女性都懷孕。若稱之為「不孕」，則她的子宮中生出的生命會遭遇不善的果報。那些因微小的善果而被懷孕的，因不善的果報而消亡。在新生的生命中，因業的因果關係，懷孕不會穩定——無論是因風或因飲水。風會使其乾枯而消失，飲水會使其被食用。然而，爲了抵擋風或飲水而給予藥物的情況下，懷孕會穩定；那位比丘在未給予藥物的情況下，給予了其他不良的藥物。因而她便死去了。佛陀因藥物的苦果而指出了過失。 在第二個案例中也是同樣的道理。因此，對於來來往往的外人的藥物是不應給予的，若給予則會犯過失。對於五位同行的比丘，應給予比丘、比丘尼、受戒的沙彌、沙彌女。對於具有相等的道德、信仰、智慧的這三種學習者，不應給予藥物，若給予則應給予他們的財物。若沒有財物，則應給予自己的財物。若自己也沒有，則應根據乞討的習慣或親屬的禁止要求來尋找。若未能獲得，也應為病人的利益而給予。 對於其他五位也應給予——母親、父親、他們的隨侍、自己的服務者、以及受託者。受託者是指在出家期間，直到獲得袈裟之前，仍然住在寺院的人。如果在這些人中，父母是權威的，但不加以照顧，則應給予。若在王國中，他們仍然是權威的，則不應給予。對於給予藥物的權威者，應給予藥物，若不知如何給予，則應給予。爲了所有人的利益，應根據同行者的說法來尋找。若將母親帶到寺院中而不加以照顧，則所有的準備工作都應在不被遺忘的情況下進行。適合食用和飲用的食物應當給予。父親應像沙彌一樣，通過適當的洗浴和照顧來照顧。那些照顧和保護父母的人，也應同樣如此。服務者是指在森林中砍伐木材或進行其他工作的人，若在疾病出現之前，親屬未能見到，則應給予藥物。若是比丘的責任人，則應給予藥物。受託者也應如沙彌一樣行事。

Aparesampi dasannaṃ kātuṃ vaṭṭati – jeṭṭhabhātu, kaniṭṭhabhātu, jeṭṭhabhaginiyā, kaniṭṭhabhaginiyā, cūḷamātuyā, mahāmātuyā, cūḷapituno, mahāpituno, pitucchāya, mātulassāti. Tesaṃ pana sabbesampi karontena tesaṃyeva santakaṃ bhesajjaṃ gahetvā kevalaṃ yojetvā dātabbaṃ. Sace pana nappahonti, yācanti ca 『『detha no, bhante, tumhākaṃ paṭidassāmā』』ti tāvakālikaṃ dātabbaṃ. Sacepi na yācanti, 『『amhākaṃ bhesajjaṃ atthi, tāvakālikaṃ gaṇhathā』』ti vatvā vā 『『yadā nesaṃ bhavissati tadā dassantī』』ti ābhogaṃ vā katvā dātabbaṃ. Sace paṭidenti, gahetabbaṃ, no ce denti, na codetabbā. Ete dasa ñātake ṭhapetvā aññesaṃ na kātabbaṃ.

Etesaṃ puttaparamparāya pana yāva sattamo kulaparivaṭṭo tāva cattāro paccaye āharāpentassa akataviññatti vā bhesajjaṃ karontassa vejjakammaṃ vā kuladūsakāpatti vā na hoti. Sace bhātujāyā bhaginisāmiko vā gilānā honti, ñātakā ce, tesampi vaṭṭati. Aññātakā ce, bhātu ca bhaginiyā ca katvā dātabbaṃ, 『『tumhākaṃ jagganaṭṭhāne dethā』』ti. Atha vā tesaṃ puttānaṃ katvā dātabbaṃ, 『『tumhākaṃ mātāpitūnaṃ dethā』』ti. Etenupāyena sabbapadesupi vinicchayo veditabbo.

Tesaṃ atthāya ca sāmaṇerehi araññato bhesajjaṃ āharāpentena ñātisāmaṇerehi vā āharāpetabbaṃ. Attano atthāya vā āharāpetvā dātabbaṃ. Tehipi 『『upajjhāyassa āharāmā』』ti vattasīsena āharitabbaṃ. Upajjhāyassa mātāpitaro gilānā vihāraṃ āgacchanti, upajjhāyo ca disāpakkanto hoti, saddhivihārikena upajjhāyassa santakaṃ bhesajjaṃ dātabbaṃ. No ce atthi, attano bhesajjaṃ upajjhāyassa pariccajitvā dātabbaṃ. Attanopi asante vuttanayena pariyesitvā upajjhāyassa santakaṃ katvā dātabbaṃ. Upajjhāyenapi saddhivihārikassa mātāpitūsu evameva paṭipajjitabbaṃ. Esa nayo ācariyantevāsikesupi. Aññopi yo āgantuko vā coro vā yuddhaparājito issaro vā ñātakehi pariccatto kapaṇo vā gamiyamanusso vā gilāno hutvā vihāraṃ pavisati, sabbesaṃ apaccāsīsantena bhesajjaṃ kātabbaṃ.

Saddhaṃ kulaṃ hoti catūhi paccayehi upaṭṭhāyakaṃ bhikkhusaṅghassa mātāpituṭṭhāniyaṃ, tatra ce koci gilāno hoti, tassatthāya vissāsena 『『bhesajjaṃ katvā bhante dethā』』ti vadanti, neva dātabbaṃ na kātabbaṃ. Atha pana kappiyaṃ ñatvā evaṃ pucchanti – 『『bhante, asukassa nāma rogassa kiṃ bhesajjaṃ karontī』』ti? 『『Idañcidañca gahetvā karontī』』ti vattuṃ vaṭṭati. 『『Bhante, mayhaṃ mātā gilānā, bhesajjaṃ tāva ācikkhathā』』ti evaṃ pucchite pana na ācikkhitabbaṃ. Aññamaññaṃ pana kathā kātabbā – 『『āvuso, asukassa nāma bhikkhuno imasmiṃ roge kiṃ bhesajjaṃ kariṃsū』』ti? 『『Idañcidañca bhante』』ti. Taṃ sutvā itaro mātu bhesajjaṃ karoti, vaṭṭateva.

Mahāpadumattheropi kira vasabharañño deviyā roge uppanne ekāya itthiyā āgantvā pucchito 『『na jānāmī』』ti avatvā evameva bhikkhūhi saddhiṃ samullapesi. Taṃ sutvā tassā bhesajjamakaṃsu. Vūpasante ca roge ticīvarena tīhi ca kahāpaṇasatehi saddhiṃ bhesajjacaṅkoṭakaṃ pūretvā āharitvā therassa pādamūle ṭhapetvā 『『bhante, pupphapūjaṃ karothā』』ti āhaṃsu. Thero 『『ācariyabhāgo nāmāya』』nti kappiyavasena gāhāpetvā pupphapūjaṃ akāsi. Evaṃ tāva bhesajje paṭipajjitabbaṃ.

Aparesampi dasannaṃ kātuṃ vaṭṭati – 長兄、幼弟、長姐妹、幼姐妹、幼母、母親、幼父、父親、父親的兄弟、母親的兄弟等。這些人中，所有人都應給予他們的藥物，單獨給予他們的財物。如果他們不來，乞求說「請給我們，尊者，我們會迴應您」，應給予臨時的藥物。如果他們不乞求，「我們有藥物，請您拿去」或「等到他們有藥物時再給他們」這樣的方式也應給予。如果他們拒絕，則應接受，若不給予，則不應強求。除了這十位親屬外，不應給予其他人。 對於這些親屬的後代，直到第七代的家庭轉變中，四種條件下所獲得的藥物，若不明示則不構成過失。如果兄弟的妻子或姐妹的丈夫生病，若是親屬，則應給予。若是其他親屬，則應給予兄弟和姐妹的藥物，「我們將給予你們的照顧」。或者，也可以給予他們的子女，「我們將給予你們的父母」。以此類推，所有地方的判斷都應如此。 爲了他們的利益，沙彌們應從森林中獲得藥物，或從親屬的沙彌中獲取藥物。爲了自己的利益，也應獲得並給予他們。那些人也應根據「請為師父拿藥」而被給予。若師父的父母生病來到寺院，師父也應在場，信仰的修行者應給予師父的藥物。若沒有藥物，則應給予自己的藥物，放棄師父的藥物。若自己也沒有，則應根據所述的方法尋找。若未能獲得，爲了病人的利益，也應給予。 對於其他五位也應給予——母親、父親、他們的隨侍、自己的服務者，以及受託者。受託者是指在出家期間，直到獲得袈裟之前，仍然住在寺院的人。如果在這些人中，父母是權威的，但不加以照顧，則應給予。若在王國中，他們仍然是權威的，則不應給予。對於給予藥物的權威者，應給予藥物，若不知如何給予，則應給予。爲了所有人的利益，應根據同行者的說法來尋找。若將母親帶到寺院中而不加以照顧，則所有的準備工作都應在不被遺忘的情況下進行。適合食用和飲用的食物應當給予。父親應像沙彌一樣，通過適當的洗浴和照顧來照顧。那些照顧和保護父母的人，也應同樣如此。服務者是指在森林中砍伐木材或進行其他工作的人，若在疾病出現之前，親屬未能見到，則應給予藥物。若是比丘的責任人，則應給予藥物。受託者也應如沙彌一樣行事。 信仰是家庭的基石，四種條件下的支持者應當為比丘僧團的父母提供支援；若其中有生病的人，應憑信任說「請給予藥物，尊者」，不應給予也不應給予。若知道合適的情況，便可詢問：「尊者，某種疾病應給予什麼藥物？」「應給予這個和那個」。「尊者，我的母親生病，請您告訴我藥物」，在這樣的詢問中不應告知。相互之間的對話應當進行——「朋友，某位比丘在這種疾病中應給予什麼藥物？」「應給予這個和那個，尊者」。聽到后，另一位便為母親準備藥物，這是合適的。 據說，摩訶帕杜馬長老在王的妻子生病時，有一位女性前來詢問說「我不知道」，於是便與比丘們討論。聽到后，便為她準備了藥物。在疾病緩解后，用三件袈裟和幾百錢的藥物，放在長老的腳下，說「尊者，請您做花供養」。長老根據適當的情況接受了供養，進行花供養。如此，藥物的給予應當如此進行。

Paritte pana 『『gilānassa parittaṃ karotha, bhante』』ti vutte na kātabbaṃ, 『『bhaṇathā』』ti vutte pana kātabbaṃ. Sace pissa evaṃ hoti 『『manussā nāma na jānanti, akayiramāne vippaṭisārino bhavissantī』』ti kātabbaṃ; 『『parittodakaṃ parittasuttaṃ katvā dethā』』ti vuttena pana tesaṃyeva udakaṃ hatthena cāletvā suttaṃ parimajjetvā dātabbaṃ. Sace vihārato udakaṃ attano santakaṃ vā suttaṃ deti, dukkaṭaṃ. Manussā udakañca suttañca gahetvā nisīditvā 『『parittaṃ bhaṇathā』』ti vadanti, kātabbaṃ. No ce jānanti, ācikkhitabbaṃ. Bhikkhūnaṃ nisinnānaṃ pādesu udakaṃ ākiritvā suttañca ṭhapetvā gacchanti 『『parittaṃ karotha, parittaṃ bhaṇathā』』ti na pādā apanetabbā. Manussā hi vippaṭisārino honti. Antogāme gilānassatthāya vihāraṃ pesenti, 『『parittaṃ bhaṇantū』』ti bhaṇitabbaṃ. Antogāme rājagehādīsu roge vā upaddave vā uppanne pakkosāpetvā bhaṇāpenti, āṭānāṭiyasuttādīni bhaṇitabbāni. 『『Āgantvā gilānassa sikkhāpadāni dentu, dhammaṃ kathentu. Rājantepure vā amaccagehe vā āgantvā sikkhāpadāni dentu, dhammaṃ kathentū』』ti pesitepi gantvā sikkhāpadāni dātabbāni, dhammo kathetabbo. 『『Matānaṃ parivāratthaṃ āgacchantū』』ti pakkosanti, na gantabbaṃ. Sīvathikadassane asubhadassane ca maraṇassatiṃ paṭilabhissāmīti kammaṭṭhānasīsena gantuṃ vaṭṭati. Evaṃ paritte paṭipajjitabbaṃ.

Piṇḍapāte pana – anāmaṭṭhapiṇḍapāto kassa dātabbo, kassa na dātabbo? Mātāpitunaṃ tāva dātabbo. Sacepi kahāpaṇagghanako hoti, saddhādeyyavinipātanaṃ natthi. Mātāpituupaṭṭhākānaṃ veyyāvaccakarassa paṇḍupalāsassāti etesampi dātabbo. Tattha paṇḍupalāsassa thālake pakkhipitvāpi dātuṃ vaṭṭati. Taṃ ṭhapetvā aññesaṃ āgārikānaṃ mātāpitunampi na vaṭṭati. Pabbajitaparibhogo hi āgārikānaṃ cetiyaṭṭhāniyo. Apica anāmaṭṭhapiṇḍapāto nāmesa sampattassa dāmarikacorassāpi issarassāpi dātabbo. Kasmā? Te hi adīyamānepi 『『na dentī』』ti āmasitvā dīyamānepi 『『ucchiṭṭhakaṃ dentī』』ti kujjhanti. Kuddhā jīvitāpi voropenti, sāsanassāpi antarāyaṃ karonti. Rajjaṃ patthayamānassa vicarato coranāgassa vatthu cettha kathetabbaṃ. Evaṃ piṇḍapāte paṭipajjitabbaṃ.

Paṭisanthāro pana kassa kātabbo, kassa na kātabbo? Paṭisanthāro nāma vihāraṃ sampattassa yassa kassaci āgantukassa vā daliddassa vā corassa vā issarassa vā kātabboyeva. Kathaṃ? Āgantukaṃ tāva khīṇaparibbayaṃ vihāraṃ sampattaṃ disvā pānīyaṃ dātabbaṃ, pādamakkhanatelaṃ dātabbaṃ. Kāle āgatassa yāgubhattaṃ, vikāle āgatassa sace taṇḍulā atthi; taṇḍulā dātabbā. Avelāyaṃ sampatto 『『gacchāhī』』ti na vattabbo. Sayanaṭṭhānaṃ dātabbaṃ. Sabbaṃ apaccāsīsanteneva kātabbaṃ. 『『Manussā nāma catupaccayadāyakā evaṃ saṅgahe kayiramāne punappunaṃ pasīditvā upakāraṃ karissantī』』ti cittaṃ na uppādetabbaṃ. Corānaṃ pana saṅghikampi dātabbaṃ.

Paṭisanthārānisaṃsadīpanatthañca coranāgavatthu, bhātarā saddhiṃ jambudīpagatassa mahānāgarañño vatthu, piturājassa rajje catunnaṃ amaccānaṃ vatthu, abhayacoravatthūti evamādīni bahūni vatthūni mahāaṭṭhakathāyaṃ vitthārato vuttāni.

Paritte pana 『『gilānassa parittaṃ karotha, bhante』』ti vutte na kātabbaṃ, 『『bhaṇathā』』ti vutte pana kātabbaṃ。若有人說「為病人準備少量藥物，尊者」，則不應給予；若說「請說出藥物」，則應給予。若情況是「人們往往不知道，若不加以照顧會變得痛苦」，則應給予；若說「請將少量水水和藥物拿來」，則應用手搖動水，洗凈藥物后給予。如果從寺院提供自己的水或藥物，則是犯過失。人們應將水和藥物拿著坐下，若說「請準備少量藥物」，則應給予。若他們不知道，則應告知。比丘們坐著時，若將水灑在腳上並放下藥物，若說「請準備少量藥物，請說出藥物」，則不應放下腳。因為人們往往會感到痛苦。若在村中為病人派遣到寺院，若說「請準備少量藥物」，則應如此說。若在村中王宮等處發生疾病或災難，應召集說出《阿ṭānāṭiya經》等經文。若說「請來為病人傳授戒律，講解法」，則應派遣去傳授戒律，講解法。若說「請為已故者送來」，則不應去。若看到屍體或不好的情況，若想要獲得死亡的念頭，則應根據修行的主題去。如此，少量藥物應當如此進行。 在乞食中——無名乞食應給予誰，誰不應給予？應給予父母。即使是幾錢的乞食，也不存在信仰的錯誤。應給予父母和隨侍的服務者、受託者等。這些人中，即使是放在盤子里也可以給予。除此之外，不應給予其他家庭的父母。出家的供養是家庭的佛塔。並且，無名乞食也應給予那些富有的盜賊和權貴。為什麼？因為他們即使在不被要求的情況下也會說「不給」，而在被要求的情況下又會說「只給殘餘」。憤怒時甚至會剝奪生命，給教法帶來障礙。關於渴望王位的盜賊的情況，應在此提及。如此，乞食應當如此進行。 關於接待，誰應給予，誰不應給予？接待是指為任何人提供的寺院，給予任何來訪者、貧窮者、盜賊或權貴的藥物。如何給予？若看到來訪者或失去一切的人，應給予水，給予腳油。若在適當的時間來，給予米飯；若在不適當的時間來，若有米，則應給予米。若在不適當的時間來，不應說「去吧」。應給予臥具。所有的事應由不被拒絕的人來給予。人們往往是四種條件的給予者，因此不應產生這樣的想法。盜賊的情況也應給予。 關於接待的好處，盜賊和權貴的情況，兄弟與在Jambudīpa（現代的印度）大城市的情況，父王的王國中四位大臣的情況，安全盜賊的情況等，這些在《大阿ṭṭhakathā》中有詳細的敘述。

Tatrāyaṃ ekavatthudīpanā – sīhaḷadīpe kira abhayo nāma coro pañcasataparivāro ekasmiṃ ṭhāne khandhāvāraṃ bandhitvā samantā tiyojanaṃ ubbāsetvā vasati. Anurādhapuravāsino kadambanadiṃ na uttaranti, cetiyagirimagge janasañcāro upacchinno. Athekadivasaṃ coro 『『cetiyagiriṃ vilumpissāmī』』ti agamāsi. Ārāmikā disvā dīghabhāṇakaabhayattherassa ārocesuṃ. Thero 『『sappiphāṇitādīni atthī』』ti pucchi. 『『Atthi, bhante』』ti. 『『Corānaṃ detha, taṇḍulā atthī』』ti? 『『Atthi, bhante, saṅghassatthāya āhaṭā taṇḍulā ca pattasākañca goraso cā』』ti. 『『Bhattaṃ sampādetvā corānaṃ dethā』』ti. Ārāmikā tathā kariṃsu. Corā bhattaṃ bhuñjitvā 『『kenāyaṃ paṭisanthāro kato』』ti pucchiṃsu. 『『Amhākaṃ ayyena abhayattherenā』』ti. Corā therassa santikaṃ gantvā vanditvā āhaṃsu – 『『mayaṃ saṅghassa ca cetiyassa ca santakaṃ acchinditvā gahessāmāti āgatā, tumhākaṃ pana iminā paṭisanthārenamha pasannā, ajja paṭṭhāya vihāre dhammikā rakkhā amhākaṃ āyattā hotu, nāgarā āgantvā dānaṃ dentu, cetiyaṃ vandantū』』ti. Tato paṭṭhāya ca nāgare dānaṃ dātuṃ āgacchante nadītīreyeva paccuggantvā rakkhantā vihāraṃ nenti, vihārepi dānaṃ dentānaṃ rakkhaṃ katvā tiṭṭhanti. Tepi bhikkhūnaṃ bhuttāvasesaṃ corānaṃ denti. Gamanakālepi te corā nadītīraṃ pāpetvā nivattanti.

Athekadivasaṃ bhikkhusaṅghe khīyanakakathā uppannā 『『thero issaravatāya saṅghassa santakaṃ corānaṃ adāsī』』ti. Thero sannipātaṃ kārāpetvā āha – 『『corā saṅghassa pakativaṭṭañca cetiyasantakañca acchinditvā gaṇhissāmā』』ti āgamiṃsu. Atha nesaṃ mayā evaṃ na harissantīti ettako nāma paṭisanthāro kato, taṃ sabbampi ekato sampiṇḍetvā agghāpetha. Tena kāraṇena aviluttaṃ bhaṇḍaṃ ekato sampiṇḍetvā agghāpethāti. Tato sabbampi therena dinnakaṃ cetiyaghare ekaṃ varapotthakacittattharaṇaṃ na agghati. Tato āhaṃsu – 『『therena katapaṭisanthāro sukato codetuṃ vā sāretuṃ vā na labbhā, gīvā vā avahāro vā natthī』』ti. Evaṃ mahānisaṃso paṭisanthāroti sallakkhetvā kattabbo paṇḍitena bhikkhunāti.

這裡有一個故事的說明——據說在錫蘭島(現斯里蘭卡)上,有一個名叫阿巴耶的盜賊,帶著五百名隨從,在一個地方紮營,控制了方圓三由旬的地區。阿努拉達普拉(Anurādhapura)的居民不敢渡過卡丹巴河,切提亞吉里(Cetiyagiri)路上的人流中斷了。有一天,盜賊說"我要去搶劫切提亞吉里",就出發了。寺院的侍者看到后,向長篇誦者阿巴耶長老報告。長老問:"有沒有酥油和蜂蜜等?"(侍者說)"有,尊者。""給盜賊們,有米嗎?""有,尊者,有為僧團準備的米、蔬菜和牛奶。""準備好食物給盜賊們。"侍者們照做了。盜賊們吃完飯後問:"是誰安排的這些招待?""是我們的阿巴耶長老。"盜賊們來到長老面前,禮拜后說:"我們本來是要來搶奪僧團和佛塔的財物,但因為您的這種招待,我們很感激。從今天起,寺院的合法保護就由我們負責,讓城裡人來佈施,禮拜佛塔。"從那以後,當城裡人來佈施時,他們就在河邊迎接,護送到寺院,在寺院裡保護佈施的人。那些比丘也把剩餘的食物給盜賊們。離開時,盜賊們護送他們到河邊才返回。 有一天,比丘僧團中有人抱怨說:"長老以權威之姿把僧團的財物給了盜賊。"長老召集大家說:"盜賊們是來搶奪僧團的常規供養和佛塔的財物的。我做了這樣的招待,就是爲了他們不會搶劫。你們把這些招待的價值加起來估算一下。再把因此而沒有被搶走的財物加起來估算一下。"結果所有長老給予的東西加起來,還不及佛塔里一塊上等的彩繪布的價值。於是他們說:"長老做的招待是很好的,不應該責備或追究,沒有過失或偷盜。"智慧的比丘應該認識到,招待有如此大的利益,應該這樣做。

  1. Aṅgulipatodakavatthusmiṃ – uttantoti kilamanto. Anassāsakoti nirassāso. Imasmiṃ pana vatthusmiṃ yāya āpattiyā bhavitabbaṃ sā 『『khuddakesu nidiṭṭhā』』ti idha na vuttā.

Tadanantare vatthusmiṃ – ottharitvāti akkamitvā. So kira tehi ākaḍḍhiyamāno patito. Eko tassa udaraṃ abhiruhitvā nisīdi. Sesāpi pannarasa janā pathaviyaṃ ajjhottharitvā adūhalapāsāṇā viya migaṃ māresuṃ. Yasmā pana te kammādhippāyā, na maraṇādhippāyā; tasmā pārājikaṃ na vuttaṃ.

Bhūtavejjakavatthusmiṃ – yakkhaṃ māresīti bhūtavijjākapāṭhakā yakkhagahitaṃ mocetukāmā yakkhaṃ āvāhetvā muñcāti vadanti. No ce muñcati, piṭṭhena vā mattikāya vā rūpaṃ katvā hatthapādādīni chindanti, yaṃ yaṃ tassa chijjati taṃ taṃ yakkhassa chinnameva hoti. Sīse chinne yakkhopi marati . Evaṃ sopi māresi; tasmā thullaccayaṃ vuttaṃ. Na kevalañca yakkhameva, yopi hi sakkaṃ devarājaṃ māreyya, sopi thullaccayameva āpajjati.

Vāḷayakkhavatthusmiṃ – vāḷayakkhavihāranti yasmiṃ vihāre vāḷo caṇḍo yakkho vasati, taṃ vihāraṃ. Yo hi evarūpaṃ vihāraṃ ajānanto kevalaṃ vasanatthāya peseti, anāpatti. Yo maraṇādhippāyo peseti, so itarassa maraṇena pārājikaṃ, amaraṇena thullaccayaṃ āpajjati. Yathā ca vāḷayakkhavihāraṃ; evaṃ yattha vāḷasīhabyagghādimigā vā ajagarakaṇhasappādayo dīghajātikā vā vasanti, taṃ vāḷavihāraṃ pesentassāpi āpattānāpattibhedo veditabbo. Ayaṃ pāḷimuttakanayo. Yathā ca bhikkhuṃ vāḷayakkhavihāraṃ pesentassa; evaṃ vāḷayakkhampi bhikkhusantikaṃ pesentassa āpattānāpattibhedo veditabbo. Eseva nayo vāḷakantārādivatthūsupi. Kevalañhettha yasmiṃ kantāre vāḷamigā vā dīghajātikā vā atthi, so vāḷakantāro. Yasmiṃ corā atthi, so corakantāroti evaṃ padatthamattameva nānaṃ. Manussaviggahapārājikañca nāmetaṃ saṇhaṃ, pariyāyakathāya na muccati; tasmā yo vadeyya 『『asukasmiṃ nāma okāse coro nisinno , yo tassa sīsaṃ chinditvā āharati, so rājato sakkāravisesaṃ labhatī』』ti. Tassa cetaṃ vacanaṃ sutvā koci naṃ gantvā māreti, ayaṃ pārājiko hotīti.

188.Taṃ maññamānoti ādīsu so kira bhikkhu attano veribhikkhuṃ māretukāmo cintesi – 『『imaṃ me divā mārentassa na sukaraṃ bhaveyya sotthinā gantuṃ, rattiṃ naṃ māressāmī』』ti sallakkhetvā rattiṃ āgamma bahūnaṃ sayitaṭṭhāne taṃ maññamāno tameva jīvitā voropesi. Aparo taṃ maññamāno aññaṃ, aparo aññaṃ tasseva sahāyaṃ maññamāno taṃ, aparo aññaṃ tasseva sahāyaṃ maññamāno aññaṃ tassa sahāyameva jīvitā voropesi. Sabbesampi pārājikameva.

Amanussagahitavatthūsu paṭhame vatthusmiṃ 『『yakkhaṃ palāpessāmī』』ti pahāraṃ adāsi, itaro 『『na dānāyaṃ virajjhituṃ samattho, māressāmi na』』nti . Ettha ca namaraṇādhippāyassa anāpatti vuttāti. Na ettakeneva amanussagahitassa pahāro dātabbo, tālapaṇṇaṃ pana parittasuttaṃ vā hatthe vā pāde vā bandhitabbaṃ, ratanasuttādīni parittāni bhaṇitabbāni, 『『mā sīlavantaṃ bhikkhuṃ viheṭhehī』』ti dhammakathā kātabbāti. Saggakathādīni uttānatthāni. Yañhettha vattabbaṃ taṃ vuttameva.

在用手指戳刺的案例中——"疲倦"是指疲勞。"無呼吸"是指停止呼吸。在這個案例中,應該犯的罪過因為"在小罪中已經說明"而在這裡沒有提及。 在接下來的案例中——"壓倒"是指踩踏。據說他被他們拖拽時倒下了。一個人騎在他的肚子上坐下。其餘十五個人也像壓碎石頭一樣壓在地上殺死了他。但是因為他們的意圖是行為,而不是殺死,所以沒有說是波羅夷罪。 在驅鬼醫生的案例中——"殺死夜叉"是指那些唸誦驅鬼咒語的人想要解救被夜叉附身的人,召喚夜叉並命令它離開。如果它不離開,他們就用麵粉或泥土做個人像,切斷手腳等,切斷人像的哪個部位,夜叉的相應部位就會被切斷。切斷頭部時夜叉也會死亡。這樣他也殺死了夜叉;所以說是偷蘭遮罪。不僅是夜叉,即使殺死帝釋天王,也只是犯偷蘭遮罪。 在兇惡夜叉的案例中——"兇惡夜叉的寺院"是指有兇惡暴躁的夜叉居住的寺院。如果有人不知情,僅僅爲了居住而派人去,不犯罪。如果有人懷著殺意派人去,如果那人死了就犯波羅夷罪,如果沒死就犯偷蘭遮罪。就像兇惡夜叉的寺院一樣,凡是有兇惡的獅子、老虎等野獸或蟒蛇、黑蛇等長蟲居住的地方,派人去的罪過與否也應該這樣理解。這是不在經文中的解釋。就像派比丘去兇惡夜叉的寺院一樣,派兇惡夜叉去比丘那裡的罪過與否也應該這樣理解。在兇惡的荒野等案例中也是同樣的道理。這裡只是在詞義上有所不同,有兇惡野獸或長蟲的荒野叫做兇惡荒野,有盜賊的荒野叫做盜賊荒野。關於殺人的波羅夷罪是很微妙的,不能用間接的說法逃脫。因此,如果有人說"在某某地方有個盜賊,誰砍下他的頭帶來,就會得到國王的特別獎賞",聽到這話後有人去殺了他,這個人就犯了波羅夷罪。 在"以為是他"等案例中,據說那個比丘想要殺死自己的仇敵比丘,他想:"白天殺他不容易安全離開,我要晚上殺他。"於是他晚上來到許多人睡覺的地方,以為是那個人就殺死了他。另一個人以為是那個人而殺死了別人,另一個人以為是那個人的同伴而殺死了那個人,另一個人以為是那個人的同伴而殺死了那個人的另一個同伴。所有人都犯了波羅夷罪。 在被非人附身的案例中,第一個案例中他"想要驅趕夜叉"而打了一下,另一個人想"現在他無法躲開,我要殺死他"。這裡說明沒有殺意的人不犯罪。但不應僅僅因此就打被非人附身的人,應該在手或腳上綁上棕櫚葉或護身線,唸誦寶石經等護身咒,說"不要傷害持戒的比丘"等開示法。關於天界等的內容意思很明顯。這裡應該說的都已經說了。

189.Rukkhacchedanavatthu aṭṭabandhanavatthusadisaṃ. Ayaṃ pana viseso – yo rukkhena otthatopi na marati , sakkā ca hoti ekena passena rukkhaṃ chetvā pathaviṃ vā khanitvā nikkhamituṃ, hatthe cassa vāsi vā kuṭhārī vā atthi, tena api jīvitaṃ pariccajitabbaṃ, na ca rukkho vā chinditabbo, na pathavī vā khaṇitabbā. Kasmā? Evaṃ karonto hi pācittiyaṃ āpajjati, buddhassa āṇaṃ bhañjati, na jīvitapariyantaṃ sīlaṃ karoti. Tasmā api jīvitaṃ pariccajitabbaṃ, na ca sīlanti pariggahetvā na evaṃ kātabbaṃ. Aññassa pana bhikkhuno rukkhaṃ vā chinditvā pathaviṃ vā khanitvā taṃ nīharituṃ vaṭṭati. Sace udukkhalayantakena rukkhaṃ pavaṭṭetvā nīharitabbo hoti, taṃyeva rukkhaṃ chinditvā udukkhalaṃ gahetabbanti mahāsumatthero āha. Aññampi chinditvā gahetuṃ vaṭṭatīti mahāpadumatthero. Sobbhādīsu patitassāpi nisseṇiṃ bandhitvā uttāraṇe eseva nayo. Attanā bhūtagāmaṃ chinditvā nisseṇī na kātabbā, aññesaṃ katvā uddharituṃ vaṭṭatīti.

  1. Dāyālimpanavatthūsu – dāyaṃ ālimpesunti vane aggiṃ adaṃsu. Ettha pana uddissānuddissavasena pārājikānantariyathullaccayapācittivatthūnaṃ anurūpato pārājikādīni akusalarāsibhāvo ca pubbe vuttanayeneva veditabbo. 『『Allatiṇavanappagumbādayo ḍayhantū』』ti ālimpentassa ca pācittiyaṃ. 『『Dabbūpakaraṇāni vinassantū』』ti ālimpentassa dukkaṭaṃ. Khiḍḍādhippāyenāpi dukkaṭanti saṅkhepaṭṭhakathāyaṃ vuttaṃ. 『『Yaṃkiñci allasukkhaṃ saindriyānindriyaṃ ḍayhatū』』ti ālimpentassa vatthuvasena pārājikathullaccayapācittiyadukkaṭāni veditabbāni.

Paṭaggidānaṃ pana parittakaraṇañca bhagavatā anuññātaṃ, tasmā araññe vanakammikehi vā dinnaṃ sayaṃ vā uṭṭhitaṃ aggiṃ āgacchantaṃ disvā 『『tiṇakuṭiyo mā vinassantū』』ti tassa aggino paṭiaggiṃ dātuṃ vaṭṭati, yena saddhiṃ āgacchanto aggi ekato hutvā nirupādāno nibbāti. Parittampi kātuṃ vaṭṭati tiṇakuṭikānaṃ samantā bhūmitacchanaṃ parikhākhaṇanaṃ vā, yathā āgato aggi upādānaṃ alabhitvā nibbāti. Etañca sabbaṃ uṭṭhiteyeva aggismiṃ kātuṃ vaṭṭati. Anuṭṭhite anupasampannehi kappiyavohārena kāretabbaṃ. Udakena pana nibbāpentehi appāṇakameva udakaṃ āsiñcitabbaṃ.

191.Āghātanavatthusmiṃ – yathā ekappahāravacane; evaṃ 『『dvīhi pahārehī』』ti ādivacanesupi pārājikaṃ veditabbaṃ. 『『Dvīhī』』ti vutte ca ekena pahārena māritepi khettameva otiṇṇattā pārājikaṃ, tīhi mārite pana visaṅketaṃ. Iti yathāparicchede vā paricchedabbhantare vā avisaṅketaṃ, paricchedātikkame pana sabbattha visaṅketaṃ hoti, āṇāpako muccati, vadhakasseva doso. Yathā ca pahāresu; evaṃ purisesupi 『『eko māretū』』ti vutte ekeneva mārite pārājikaṃ, dvīhi mārite visaṅketaṃ. 『『Dve mārentū』』ti vutte ekena vā dvīhi vā mārite pārājikaṃ, tīhi mārite visaṅketanti veditabbaṃ. Eko saṅgāme vegena dhāvato purisassa sīsaṃ asinā chindati, asīsakaṃ kabandhaṃ dhāvati, tamañño paharitvā pātesi, kassa pārājikanti vutte upaḍḍhā therā 『『gamanūpacchedakassā』』ti āhaṃsu. Ābhidhammikagodattatthero 『『sīsacchedakassā』』ti. Evarūpānipi vatthūni imassa vatthussa atthadīpane vattabbānīti.

在砍樹的案例中，像捆綁的案例一樣。這是一個特別的情況——如果在砍樹時沒有死亡，可以通過一隻手砍掉樹木或挖土逃走，手中有斧頭或其他工具，即使因此犧牲生命，也不應砍樹或挖土。為什麼？因為這樣做會犯波羅夷罪，違背佛陀的命令，而不是在生命的範圍內行持戒律。因此，即使生命被犧牲，也不應被視為戒律的範圍，而不應這樣做。至於其他比丘，砍樹或挖土后，應該將其移走。如果用鋤頭將樹拔起后再移走，正如大智長老所說。大果長老也說，砍掉其他樹木也可以移走。對於被壓倒的樹木，綁住根部以便抬起的情況也應如此。自己砍掉的樹木不應移走，而是可以通過其他方式移走。 在遺產分配的案例中——"分配遺產"是指在森林中點火。在這裡，關於意圖和非意圖的波羅夷罪、臨近的偷蘭遮罪和波羅夷罪的相關內容應根據之前所述的方式理解。對於"讓火焚燒掉"的情況，犯了波羅夷罪。對於"讓器具損壞"的情況，犯了偷蘭遮罪。根據遊戲的目的，犯了偷蘭遮罪也是在簡要的講解中提到的。對於"讓任何東西被火焚燒"的情況，應根據物品的不同，理解波羅夷罪、偷蘭遮罪等。 關於火焚燒的少量物品，佛陀允許在森林中與伐木工人一起點火，因此看到點燃的火焰時，應說"草屋不要被燒掉"，以便與火一起消失的火焰可以滅掉。即使是少量的草屋，也應在周圍的土地上掘洞，正如火焰來時未能被捕獲而滅掉。所有這些都應在火焰升起時進行。未升起時，由未受戒的修行者以適當的方式處理。用水滅火時，僅需少量水即可。 在攻擊的案例中——如同一個人被打時的情況；同樣在"用兩次打擊"的情況下也應視為波羅夷罪。提到"用兩次打擊"，即使是用一次打擊殺死，也因受傷而犯波羅夷罪；用三次打擊則是無疑的。這樣，在特定的情況下或特定的範圍內，沒有疑問的情況下，超出範圍則在任何情況下都無疑是波羅夷罪，命令者則會被解脫，而殺人者則會受到懲罰。就像在打擊的情況下；同樣在對人時，如果說"一個人來殺"，用一個人殺死則是波羅夷罪，用兩人殺死則是無疑的。若說"讓兩個人來殺"，無論是一個人還是兩個人殺死都是波羅夷罪，用三個人殺死則是無疑的。一個人在戰鬥中快速奔跑時用刀砍下一個人的頭，另一個人則用刀砍下了另一個人的頭，問誰犯了波羅夷罪時，長老們說"這是對逃跑者的追擊"。阿毗達摩戈達長老說"這是對頭顱的砍殺"。類似的案例也應在本案例的說明中進行。

192.Takkavatthusmiṃ – aniyametvā 『『takkaṃ pāyethā』』ti vutte yaṃ vā taṃ vā takkaṃ pāyetvā mārite pārājikaṃ. Niyametvā pana 『『gotakkaṃ mahiṃsatakkaṃ ajikātakka』』nti vā, 『『sītaṃ uṇhaṃ dhūpitaṃ adhūpita』』nti vā vutte yaṃ vuttaṃ, tato aññaṃ pāyetvā mārite visaṅketaṃ.

Loṇasovīrakavatthusmiṃ– loṇasovīrakaṃ nāma sabbarasābhisaṅkhataṃ ekaṃ bhesajjaṃ. Taṃ kira karontā harītakāmalakavibhītakakasāve sabbadhaññāni sabbaaparaṇṇāni sattannampi dhaññānaṃ odanaṃ kadaliphalādīni sabbaphalāni vettaketakakhajjūrikaḷīrādayo sabbakaḷīre macchamaṃsakhaṇḍāni anekāni ca madhuphāṇitasindhavaloṇanikaṭukādīni bhesajjāni pakkhipitvā kumbhimukhaṃ limpitvā ekaṃ vā dve vā tīṇi vā saṃvaccharāni ṭhapenti, taṃ paripaccitvā jamburasavaṇṇaṃ hoti. Vātakāsakuṭṭhapaṇḍubhagandarādīnaṃ siniddhabhojanaṃ bhuttānañca uttarapānaṃ bhattajīraṇakabhesajjaṃ tādisaṃ natthi. Taṃ panetaṃ bhikkhūnaṃ pacchābhattampi vaṭṭati, gilānānaṃ pākatikameva, agilānānaṃ pana udakasambhinnaṃ pānaparibhogenāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Tatiyapārājikavaṇṇanā niṭṭhitā.

  1. Catutthapārājikaṃ

Catusaccavidū satthā, catutthaṃ yaṃ pakāsayi;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ vajjayitvā assāpi, hoti saṃvaṇṇanā ayaṃ.

Vaggumudātīriyabhikkhuvatthuvaṇṇanā

193.Tena samayena buddho bhagavā vesāliyaṃ viharati…pe… gihīnaṃ kammantaṃ adhiṭṭhemāti gihīnaṃ khettesu ceva ārāmādīsu ca kattabbakiccaṃ adhiṭṭhāma; 『『evaṃ kātabbaṃ, evaṃ na kātabba』』nti ācikkhāma ceva anusāsāma cāti vuttaṃ hoti. Dūteyyanti dūtakammaṃ. Uttarimanussadhammassāti manusse uttiṇṇadhammassa; manusse atikkamitvā brahmattaṃ vā nibbānaṃ vā pāpanakadhammassāti attho. Uttarimanussānaṃ vā seṭṭhapurisānaṃ jhāyīnañca ariyānañca dhammassa. Asuko bhikkhūtiādīsu attanā evaṃ mantayitvā pacchā gihīnaṃ bhāsantā 『『buddharakkhito nāma bhikkhu paṭhamassa jhānassa lābhī, dhammarakkhito dutiyassā』』ti evaṃ nāmavaseneva vaṇṇaṃ bhāsiṃsūti veditabbo. Tattha esoyeva kho āvuso seyyoti kammantādhiṭṭhānaṃ dūteyyaharaṇañca bahusapattaṃ mahāsamārambhaṃ na ca samaṇasāruppaṃ. Tato pana ubhayatopi eso eva seyyo pāsaṃsataro sundarataro yo amhākaṃ gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito. Kiṃ vuttaṃ hoti? Iriyāpathaṃ saṇṭhapetvā nisinnaṃ vā caṅkamantaṃ vā pucchantānaṃ vā apucchantānaṃ vā gihīnaṃ 『『ayaṃ asuko nāma bhikkhu paṭhamassa jhānassa lābhī』』ti evamādinā nayena yo amhākaṃ aññena aññassa uttarimanussadhammassa vaṇṇo bhāsito bhavissati, eso eva seyyoti. Anāgatasambandhe pana asati na etehi so tasmiṃ khaṇe bhāsitova yasmā na yujjati, tasmā anāgatasambandhaṃ katvā 『『yo evaṃ bhāsito bhavissati, so eva seyyo』』ti evamettha attho veditabbo. Lakkhaṇaṃ pana saddasatthato pariyesitabbaṃ.

在砍樹的案例中——若說「砍樹」，無論是什麼樹，砍后殺死則犯波羅夷罪。但若說「特定的樹木，比如牛樹、馬樹、阿吉卡樹」或「冷的、熱的、熏過的、未熏過的」，若如此說，砍掉后殺人則沒有疑問。 在鹽水和醋的案例中——鹽和醋是指一種調味品。製作時，使用綠香果、苦香果、各種穀物、七種穀物的米飯、香蕉等所有水果，混合各種魚肉塊和多種蜜糖等藥材，放入瓶口，密封后放置一至三年，經過處理后呈現出橙色。對於風濕性關節炎、白癜風等病人，食用后沒有其他藥物。這種藥物也適合比丘們在吃過飯後使用，通常適合病人，健康者則通過飲水來使用。 關於《佛教戒律的描述》 第三波羅夷罪的描述已完成。 第四波羅夷罪 四聖諦的知者，第四個他所宣示的；波羅夷罪現在，已達戒律的說明。 因此，應該明瞭，之前所述的；若不遵守此戒，則此戒律的說明成立。 關於喜悅的比丘的案例的描述 那時，佛陀在維薩里居住……，關於家庭的工作，指的是在家庭的田地和園林等應做的工作；「應如此做，不應如此做」，這是對他所說的進行解釋和教導。使者是指使者的工作。關於超人間法，是指超越人類的法；超越人類的法是指天人或涅槃的法。關於超人間者的最上人、修行者和聖者的法。關於某位比丘等的說法，自己思考後，隨後向家庭的人說：「受佛保護的比丘是第一禪的獲得者，受法保護的則是第二禪的獲得者。」因此，應理解為以名義為基礎的描述。在這裡，確實是更好的工作和使者的任務，廣泛的努力，而不是比丘的樣子。然後，無論是兩者，都是更優越的、更加讚美的、更加美麗的，關於我們家庭的彼此之間的超人間法的描述。意即，通過保持行走的姿勢，坐著或走動，詢問或不詢問家庭的人：「這是某位比丘第一禪的獲得者。」通過這種方式，關於我們彼此之間的超人間法的描述將會成立，這就是更好的。關於未來的關係，若不在此時說出，則不應使用這些，因此，關於未來的關係，若說「這樣說的將會更好」，則應理解為如此。特徵應從聲音中尋找。

194.Vaṇṇavā ahesunti aññoyeva nesaṃ abhinavo sarīravaṇṇo uppajji, tena vaṇṇena vaṇṇavanto ahesuṃ. Pīṇindriyāti pañcahi pasādehi abhiniviṭṭhokāsassa paripuṇṇattā manacchaṭṭhānaṃ indriyānaṃ amilātabhāvena pīṇindriyā. Pasannamukhavaṇṇāti kiñcāpi avisesena vaṇṇavanto sarīravaṇṇato pana nesaṃ mukhavaṇṇo adhikataraṃ pasanno; accho anāvilo parisuddhoti attho. Vippasannachavivaṇṇāti yena ca te mahākaṇikārapupphādisadisena vaṇṇena vaṇṇavanto, tādiso aññesampi manussānaṃ vaṇṇo atthi. Yathā pana imesaṃ; evaṃ na tesaṃ chavivaṇṇo vippasanno. Tena vuttaṃ – 『『vippasannachavivaṇṇā』』ti. Itiha te bhikkhū neva uddesaṃ na paripucchaṃ na kammaṭṭhānaṃ anuyuñjantā. Atha kho kuhakatāya abhūtaguṇasaṃvaṇṇanāya laddhāni paṇītabhojanāni bhuñjitvā yathāsukhaṃ niddārāmataṃ saṅgaṇikārāmatañca anuyuñjantā imaṃ sarīrasobhaṃ pāpuṇiṃsu, yathā taṃ bālā bhantamigappaṭibhāgāti.

Vaggumudātīriyāti vaggumudātīravāsino. Kacci bhikkhave khamanīyanti bhikkhave kacci tumhākaṃ idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ khamanīyaṃ sakkā khamituṃ sahituṃ pariharituṃ na kiñci dukkhaṃ uppādetīti. Kacci yāpanīyanti kacci sabbakiccesu yāpetuṃ gametuṃ sakkā, na kiñci antarāyaṃ dassetīti. Kucchi parikantoti kucchi parikantito varaṃ bhaveyya; 『『parikatto』』tipi pāṭho yujjati. Evaṃ vaggumudātīriye anekapariyāyena vigarahitvā idāni yasmā tehi katakammaṃ corakammaṃ hoti, tasmā āyatiṃ aññesampi evarūpassa kammassa akaraṇatthaṃ atha kho bhagavā bhikkhū āmantesi.

「色彩美麗」是指他們的身體色彩是新生的，因而他們的色彩美麗。關於「豐盈的感官」，是指由於五種感官的完全、充實，心意安穩，感官的敏銳度不減，故稱為「豐盈的感官」。關於「面容愉悅」，雖然沒有特別的區別，但他們的面容比身體的色彩更為愉悅；面容清晰、毫無污垢。關於「清晰的膚色」，他們的膚色如同大金色花瓣般美麗，其他人也有這樣的膚色。就像這些人一樣，他們的膚色並不清晰。因此說：「膚色清晰」。在這裡，這些比丘既不進行問訊，也不進行詢問，也不修行。然後因為虛偽的、非真實的特質，獲得了美味的食物，享受著安適的睡眠和聚會，達到了身體的美麗，正如那些愚者所說的「像一隻美麗的羚羊」。 關於「喜悅的比丘」是指喜悅的比丘的居住。比丘們，是否感到愉快？比丘們，你們是否能夠承受這個四輪的、九個門的身體，能夠忍受、能夠承載，且沒有任何痛苦的出現？是否能夠在所有事務中，能夠遷移、能夠前往，而沒有任何障礙出現？關於「肚子充實」，肚子充實是指肚子充實的狀態；「充實」的說法也適用。因此，在喜悅的比丘中，以多種方式進行深入討論，現在因為這些行為而形成了盜賊的行為，因此爲了避免他人也做出這樣的行為，佛陀對比丘們進行了勸誡。

  1. Āmantetvā ca pana 『『pañcime bhikkhave mahācorā』』tiādimāha. Tattha santo saṃvijjamānāti atthi ceva upalabbhanti cāti vuttaṃ hoti. Idhāti imasmiṃ sattaloke. Evaṃ hotīti evaṃ pubbabhāge icchā uppajjati. Kudāssu nāmāhanti ettha suiti nipāto; kudā nāmāti attho. So aparena samayenāti so pubbabhāge evaṃ cintetvā anukkamena parisaṃ vaḍḍhento panthadūhanakammaṃ paccantimagāmavilopanti evamādīni katvā vepullappattapariso hutvā gāmepi agāme, janapadepi ajanapade karonto hananto ghātento chindanto chedāpento pacanto pācento.

Iti bāhirakamahācoraṃ dassetvā tena sadise sāsane pañca mahācore dassetuṃ 『『evameva kho』』tiādimāha. Tattha pāpabhikkhunoti aññesu ṭhānesu mūlacchinno pārājikappatto 『『pāpabhikkhū』』ti vuccati. Idha pana pārājikaṃ anāpanno icchācāre ṭhito khuddānukhuddakāni sikkhāpadāni madditvā vicaranto 『『pāpabhikkhū』』ti adhippeto. Tassāpi bāhirakacorassa viya pubbabhāge evaṃ hoti – 『『kudāssu nāmāhaṃ…pe… parikkhārāna』』nti. Tattha sakkatoti sakkārappatto. Garukatoti garukārappatto. Mānitoti manasā piyāyito. Pūjitoti catupaccayābhihārapūjāya pūjito. Apacitoti apacitippatto. Tattha yassa cattāro paccaye sakkaritvā suṭṭhu abhisaṅkhate paṇītapaṇīte katvā denti, so sakkato. Yasmiṃ garubhāvaṃ paccupetvā denti, so garukato. Yaṃ manasā piyāyanti, so mānito. Yassa sabbampetaṃ karonti, so pūjito. Yassa abhivādanapaccuṭṭhānaañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Imassa ca pana sabbampi imaṃ lokāmisaṃ patthayamānassa evaṃ hoti.

So aparena samayenāti so pubbabhāge evaṃ cintetvā anukkamena sikkhāya atibbagārave uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatī asampajāne pākatindriye ācariyupajjhāyehi pariccattake lābhagaruke pāpabhikkhū saṅgaṇhitvā iriyāpathasaṇṭhapanādīni kuhakavattāni sikkhāpetvā 『『ayaṃ thero asukasmiṃ nāma senāsane vassaṃ upagamma vattapaṭipattiṃ pūrayamāno vassaṃ vasitvā niggato』』ti lokasammatasenāsanasaṃvaṇṇanādīhi upāyehi lokaṃ paripācetuṃ paṭibalehi jātakādīsu kataparicayehi sarasampannehi pāpabhikkhūhi saṃvaṇṇiyamānaguṇo hutvā satena vā sahassena vā parivuto…pe… bhesajjaparikkhārānaṃ. Ayaṃ bhikkhave paṭhamo mahācoroti ayaṃ sandhicchedādicorako viya na ekaṃ kulaṃ na dve, atha kho mahājanaṃ vañcetvā catupaccayagahaṇato 『『paṭhamo mahācoro』』ti veditabbo. Ye pana suttantikā vā ābhidhammikā vā vinayadharā vā bhikkhū bhikkhācāre asampajjamāne pāḷiṃ vācentā aṭṭhakathaṃ kathentā anumodanāya dhammakathāya iriyāpathasampattiyā ca lokaṃ pasādentā janapadacārikaṃ caranti sakkatā garukatā mānitā pūjitā apacitā, te 『『tantipaveṇighaṭanakā sāsanajotakā』』ti veditabbā.

他說：「這五位比丘是大盜。」這裡所說的「存在且可得」，是指在這個世間是存在的。這樣說，「這樣是的」，是指在以前的某個時候，慾望產生了。「何時稱為」在這裡是個疑問詞；「何時」是指什麼。後面所說的，是指在前面思考後，逐漸增加人群，進行偷竊等行為，最終形成了龐大的團體，甚至在村莊和城市中進行殺戮、屠殺、砍伐、破壞、煮食等行為。 因此，通過展示外部的大盜，接著提到相似的教義中的五位大盜，便說：「確實如此。」這裡的「惡比丘」是指在其他地方被稱為「根本破戒」的比丘。在這裡，指的是未犯波羅夷罪、處於慾望中的比丘，踐踏小戒條而遊蕩，稱為「惡比丘」。這也像外部的大盜一樣，前面是這樣說的——「何時稱為……以及……物品。」這裡的「可尊重者」是指被尊重的人。「重者」是指被重視的人。「受人尊敬者」是指心中所喜愛的人。「受人崇敬者」是指通過四種供養而被崇敬的人。「未被採納者」是指未被重視的人。在這裡，若有四種供養被給予並被很好地思考、精心製作而給予，則他是可尊重的；若給予他重的供養，則他是重者；若心中所喜愛，則他是受人尊敬者；若給予他所有這些，則他是受人崇敬者；若通過禮敬、起立、合掌等行為而表現出極大的尊重，則他是未被採納者。對於這些在世間所渴望的，都是如此。 所以在後來的某個時候，他在前面思考後，逐漸修習，因而產生了輕浮、無知、無知的言辭，表現出愚昧的行為，放棄了重大的利益，成為惡比丘，聚集在一起，進行行走、坐下、詢問等行為，稱為「這位長老在某個住處住了，正在進行修行，完成了修行，離開了」，通過當地的名聲和方式，來引導世人，藉助過去的經驗，成為善於交際的惡比丘，伴隨百或千人……以及……藥物的供養。這位比丘是第一位大盜，像是通過破壞而形成的盜賊，不是一個家庭，不是兩個家庭，而是欺騙了大眾，因而被稱為「第一位大盜」。而那些在修行中，或在經典中，或在戒律中，或在乞食時，未能謹慎，誦讀經文，討論註釋，贊同法義，保持行走的姿勢，尊重、重視、受人尊敬、未被採納的比丘們，稱為「傳法的光輝」。

Tathāgatappaveditanti tathāgatena paṭividdhaṃ paccakkhakataṃ jānāpitaṃ vā. Attano dahatīti parisamajjhe pāḷiñca aṭṭhakathañca saṃsanditvā madhurena sarena pasādanīyaṃ suttantaṃ kathetvā dhammakathāvasena acchariyabbhutajātena viññūjanena 『『aho, bhante, pāḷi ca aṭṭhakathā ca suparisuddhā, kassa santike uggaṇhitthā』』ti pucchito 『『ko amhādise uggahāpetuṃ samattho』』ti ācariyaṃ anuddisitvā attanā paṭividdhaṃ sayambhuñāṇādhigataṃ dhammavinayaṃ pavedeti. Ayaṃ tathāgatena satasahassakappādhikāni cattāri asaṅkheyyāni pāramiyo pūretvā kicchena kasirena paṭividdhadhammatthenako dutiyo mahācoro.

Suddhaṃ brahmacārinti khīṇāsavabhikkhuṃ. Parisuddhaṃ brahmacariyaṃ carantanti nirupakkilesaṃ seṭṭhacariyaṃ carantaṃ; aññampi vā anāgāmiṃ ādiṃ katvā yāva sīlavantaṃ puthujjanaṃ avippaṭisārādivatthukaṃ parisuddhaṃ brahmacariyaṃ carantaṃ. Amūlakena abrahmacariyena anuddhaṃsetīti tasmiṃ puggale avijjamānena antimavatthunā anuvadati codeti; ayaṃ vijjamānaguṇamakkhī ariyaguṇatthenako tatiyo mahācoro.

Garubhaṇḍāni garuparikkhārānīti yathā adinnādāne 『『caturo janā saṃvidhāya garubhaṇḍaṃ avāharu』』nti (pari. 479) ettha pañcamāsakagghanakaṃ 『『garubhaṇḍa』』nti vuccati, idha pana na evaṃ. Atha kho 『『pañcimāni, bhikkhave, avissajjiyāni na vissajjetabbāni saṅghena vā gaṇena vā puggalena vā. Vissajjitānipi avissajjitāni honti. Yo vissajjeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu…pe… dārubhaṇḍaṃ, mattikābhaṇḍa』』nti vacanato avissajjitabbattā garubhaṇḍāni. 『『Pañcimāni, bhikkhave, avebhaṅgiyāni na vibhajitabbāni saṅghena vā gaṇena vā puggalena vā. Vibhattānipi avibhattāni honti. Yo vibhajeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu…pe… dārubhaṇḍaṃ, mattikābhaṇḍa』』nti (cūḷava. 322) vacanato avebhaṅgiyattā sādhāraṇaparikkhārabhāvena garuparikkhārāni. Ārāmo ārāmavatthūtiādīsu yaṃ vattabbaṃ taṃ sabbaṃ 『『pañcimāni, bhikkhave, avissajjiyānī』』ti khandhake āgatasuttavaṇṇanāyameva bhaṇissāma. Tehi gihī saṅgaṇhātīti tāni datvā datvā gihīṃ saṅgaṇhāti anuggaṇhāti. Upalāpetīti 『『aho amhākaṃ ayyo』』ti evaṃ lapanake anubandhanake sasnehe karoti. Ayaṃ avissajjiyaṃ avebhaṅgiyañca garuparikkhāraṃ tathābhāvato thenetvā gihi saṅgaṇhanako catuttho mahācoro. So ca panāyaṃ imaṃ garubhaṇḍaṃ kulasaṅgaṇhanatthaṃ vissajjento kuladūsakadukkaṭaṃ āpajjati. Pabbājanīyakammāraho ca hoti. Bhikkhusaṅghaṃ abhibhavitvā issaravatāya vissajjento thullaccayaṃ āpajjati. Theyyacittena vissajjento bhaṇḍaṃ agghāpetvā kāretabboti.

這些是用於語言學術用途，請完整直譯成簡體中文： 如來所說的是指如來所證悟的、親身體驗的或者宣說的。"歸於自己"是指在大眾中比較經文和註釋,用悅耳的聲音講述令人信服的經典,通過說法使智者感到稀有奇特,當被問到"啊,尊者,經文和註釋如此純凈,您是跟誰學的?"時,回答說"誰能教導像我這樣的人",不提及老師,而說是自己證悟、自己智慧獲得的法和律。這種人就像如來歷經四阿僧祇劫十萬大劫修習波羅蜜,艱難證悟的法的盜賊,是第二個大盜。 "清凈的梵行者"是指漏盡的比丘。"行清凈梵行"是指行無染污的最高行為;或者從阿那含開始直到持戒的凡夫,行以無悔等為基礎的清凈梵行。"以無根據的非梵行誹謗"是指以那個人不存在的最嚴重的罪過來指責、控告;這種抹殺存在的功德、盜取聖者功德的人是第三個大盜。 "重物、重要物品"就像在不與取中說的"四人商議偷走重物",這裡五摩沙迦價值的被稱為"重物",但這裡不是這個意思。而是指"比丘們,這五種不可捨棄的東西,僧團、僧眾或個人都不應捨棄。即使捨棄了也算沒捨棄。誰捨棄就犯偷蘭遮罪。哪五種?園林、園林地……木製品、陶製品。"因為不可捨棄所以是重物。"比丘們,這五種不可分割的東西,僧團、僧眾或個人都不應分割。即使分割了也算沒分割。誰分割就犯偷蘭遮罪。哪五種?園林、園林地……木製品、陶製品。"因為不可分割所以是共有的重要物品。關於園林、園林地等應該說的,我們都會在"比丘們,這五種不可捨棄的東西"的犍度經文註釋中說明。"用這些討好在家人"是指不斷給予這些東西來討好、幫助在家人。"討好"是指使他們說"啊,這是我們的尊者"這樣親近、依附、有感情。這種偷取不可捨棄、不可分割的重要物品來討好在家人的是第四個大盜。這種人爲了討好家族而捨棄這些重物,會犯污家的突吉羅罪。應該被驅逐出僧團。如果以權威壓制僧團而捨棄,會犯偷蘭遮罪。如果以偷盜心捨棄,應該估價物品后處罰。

Ayaṃ aggo mahācoroti ayaṃ imesaṃ corānaṃ jeṭṭhacoro; iminā sadiso coro nāma natthi, yo pañcindriyaggahaṇātītaṃ atisaṇhasukhumaṃ lokuttaradhammaṃ theneti. Kiṃ pana sakkā lokuttaradhammo hiraññasuvaṇṇādīni viya vañcetvā thenetvā gahetunti? Na sakkā, tenevāha – 『『yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī』』ti. Ayañhi attani asantaṃ taṃ dhammaṃ kevalaṃ 『『atthi mayhaṃ eso』』ti ullapati, na pana sakkoti ṭhānā cāvetuṃ, attani vā saṃvijjamānaṃ kātuṃ. Atha kasmā coroti vuttoti? Yasmā taṃ ullapitvā asantasambhāvanāya uppanne paccaye gaṇhāti. Evañhi gaṇhatā te paccayā sukhumena upāyena vañcetvā thenetvā gahitā honti. Tenevāha – 『『taṃ kissa hetu? Theyyāya vo bhikkhave raṭṭhapiṇḍo bhutto』』ti. Ayañhi ettha attho – yaṃ avocumha – 『『ayaṃ aggo mahācoro, yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī』』ti . Taṃ kissa hetūti kena kāraṇena etaṃ avocumhāti ce. 『『Theyyāya vo bhikkhave raṭṭhapiṇḍo bhutto』』ti bhikkhave yasmā so tena raṭṭhapiṇḍo theyyāya theyyacittena bhutto hoti. Ettha hi vokāro 『『ye hi vo ariyā araññavanapatthānī』』tiādīsu (ma. ni. 1.35-36) viya padapūraṇamatte nipāto. Tasmā 『『tumhehi bhutto』』ti evamassa attho na daṭṭhabbo.

Idāni tamevatthaṃ gāthāhi vibhūtataraṃ karonto 『『aññathā santa』』ntiādimāha. Tattha aññathā santanti aparisuddhakāyasamācārādikena aññenākārena santaṃ. Aññathā yo pavedayeti parisuddhakāyasamācārādikena aññena ākārena yo pavedeyya. 『『Paramaparisuddho ahaṃ, atthi me abbhantare lokuttaradhammo』』ti evaṃ jānāpeyya. Pavedetvā ca pana tāya pavedanāya uppannaṃ bhojanaṃ arahā viya bhuñjati. Nikacca kitavasseva bhuttaṃ theyyena tassa tanti nikaccāti vañcetvā aññathā santaṃ aññathā dassetvā. Agumbaagacchabhūtameva sākhāpalāsapallavādicchādanena gumbamiva gacchamiva ca attānaṃ dassetvā. Kitavassevāti vañcakassa kerāṭikassa gumbagacchasaññāya araññe āgatāgate sakuṇe gahetvā jīvitakappakassa sākuṇikasseva. Bhuttaṃ theyyena tassa tanti tassāpi anarahantasseva sato arahantabhāvaṃ dassetvā laddhabhojanaṃ bhuñjato; yaṃ taṃ bhuttaṃ taṃ yathā sākuṇikakitavassa nikacca vañcetvā sakuṇaggahaṇaṃ, evaṃ manusse vañcetvā laddhassa bhojanassa bhuttattā theyyena bhuttaṃ nāma hoti.

Imaṃ pana atthavasaṃ ajānantā ye evaṃ bhuñjanti, kāsāvakaṇṭhā…pe… nirayaṃ te upapajjare kāsāvakaṇṭhāti kāsāvena veṭhitakaṇṭhā. Ettakameva ariyaddhajadhāraṇamattaṃ, sesaṃ sāmaññaṃ natthīti vuttaṃ hoti. 『『Bhavissanti kho panānanda anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā』』ti (ma. ni.

這是最大的大盜,是這些盜賊中的首領;沒有比這更大的盜賊了,他偷取超越五根所能把握的極其微妙的出世間法。但是,出世間法真的能像金銀等物一樣被欺騙偷取嗎?不能,所以說"他宣稱自己沒有、不真實的上人法"。這種人宣稱自己沒有的法,僅僅說"我有這個",但不能使它離開原位,也不能使它在自己身上出現。那為什麼稱他為盜賊呢?因為他宣稱后,獲得了由於不實的尊敬而生起的供養。這樣獲得的供養,就是用微妙的方法欺騙偷取而得到的。所以說"為什麼呢?比丘們,你們以偷盜的方式吃了國家的施食"。這裡的意思是:我們所說的"這是最大的大盜,宣稱自己沒有、不真實的上人法"。為什麼這麼說呢?因為"比丘們,你們以偷盜的方式吃了國家的施食",比丘們,因為他以偷盜心吃了國家的施食。這裡的"vo"只是填充詞,如"ye hi vo ariyā araññavanapatthānī"等句中一樣。所以不應理解為"你們吃了"。 現在用偈頌更清楚地說明這個意思,說"以不同的方式存在"等。這裡"以不同的方式存在"是指以不清凈的身行等其他方式存在。"以不同的方式宣稱"是指以清凈的身行等其他方式宣稱。讓人知道"我是最清凈的,我內心有出世間法"。宣稱后,像阿羅漢一樣享用由於這種宣稱而得到的食物。"欺騙者偷盜而食"中,"欺騙"是指欺騙,把以不同方式存在的顯示為不同的樣子。把不是灌木叢、不是樹木的,用樹枝樹葉等遮蔽,顯示為像灌木叢、像樹木一樣。"欺騙者"是指欺騙者、狡猾者,像在森林中以為是灌木叢樹木而抓捕飛來飛去的鳥的捕鳥人一樣。"偷盜而食"是指那個不是阿羅漢的人顯示自己是阿羅漢而獲得食物並食用;那個食物就像捕鳥人欺騙抓捕鳥一樣,因為是欺騙人而獲得的食物,所以稱為偷盜而食。 不知道這個道理而這樣食用的人,"披著袈裟的人……他們會墮入地獄"。"披著袈裟的人"是指用袈裟圍著脖子的人。這只是披著聖者的標誌而已,其餘的沙門性質是沒有的。如"阿難,未來會有一些披著袈裟的人"等。

3.380) evaṃ vuttadussīlānaṃ etaṃ adhivacanaṃ. Pāpadhammāti lāmakadhammā. Asaññatāti kāyādīhi asaññatā. Pāpāti lāmakapuggalā. Pāpehi kammehīti tehi karaṇakāle ādīnavaṃ adisvā katehi paravañcanādīhi pāpakammehi. Nirayaṃ te upapajjareti nirassādaṃ duggatiṃ te upapajjanti; tasmā seyyo ayoguḷoti gāthā. Tassattho – sacāyaṃ dussīlo asaññato icchācāre ṭhito kuhanāya lokaṃ vañcako puggalo tattaṃ aggisikhūpamaṃ ayoguḷaṃ bhuñjeyya ajjhohareyya, tassa yañcetaṃ raṭṭhapiṇḍaṃ bhuñjeyya, yañcetaṃ ayoguḷaṃ, tesu dvīsu ayoguḷova bhutto seyyo sundarataro paṇītataro ca bhaveyya, na hi ayoguḷassa bhuttattā samparāye sabbaññutañāṇenāpi dujjānaparicchedaṃ dukkhaṃ anubhavati. Evaṃ paṭiladdhassa pana tassa raṭṭhapiṇḍassa bhuttattā samparāye vuttappakāraṃ dukkhaṃ anubhoti, ayañhi koṭippatto micchājīvoti.

Evaṃ pāpakiriyāya anādīnavadassāvīnaṃ ādīnavaṃ dassetvā 『『atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya…pe… imaṃ sikkhāpadaṃ uddiseyyāthā』』ti ca vatvā catutthapārājikaṃ paññapento 『『yo pana bhikkhu anabhijāna』』nti ādimāha.

Evaṃ mūlacchejjavasena daḷhaṃ katvā catutthapārājike paññatte aparampi anuppaññattatthāya adhimānavatthu udapādi. Tassuppattidīpanatthaṃ etaṃ vuttaṃ – 『『evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī』』ti.

Adhimānavatthuvaṇṇanā

這些是用於語言學術用途，請完整直譯成簡體中文： 3.380）這是對那些被稱為惡戒者的描述。"惡法"是指低劣的法。"不自製"是指身等不自制。"惡人"是指低劣的人。"以惡業"是指在造作時沒有看到過患而造作的欺騙他人等惡業。"他們會墮入地獄"是指他們會墮入無樂的惡趣；因此"鐵丸更好"這個偈頌。其意思是：如果這個惡戒、不自製、處於慾望行為中、以欺騙欺騙世人的人吞食像火焰一樣熾熱的鐵丸，他所吃的國家施食和鐵丸，在這兩者之間，吃鐵丸反而更好、更美、更殊勝，因為吃了鐵丸不會在來世經受連佛陀的一切智也難以確定界限的痛苦。但因為吃了這樣獲得的國家施食，在來世會經受所說的那種痛苦，這是邪命的極致。 這樣向那些不見惡行過患的人顯示過患后，說"於是世尊以種種方式呵責喜悅的比丘們，說他們難養、難滿足……你們應當如此制定學處"，制定第四波羅夷戒，說"若比丘不知"等。 這樣以斷根的方式堅固地制定第四波羅夷戒后，爲了進一步制定，又生起了增上慢的事件。爲了說明其生起，所以說"世尊為比丘們如此制定學處"。 增上慢事件的解釋

  1. Tattha adiṭṭhe diṭṭhasaññinoti arahatte ñāṇacakkhunā adiṭṭheyeva 『『diṭṭhaṃ amhehi arahatta』』nti diṭṭhasaññino hutvā. Esa nayo appattādīsu. Ayaṃ pana viseso – appatteti attano santāne uppattivasena appatte. Anadhigateti maggabhāvanāya anadhigate; appaṭiladdhetipi attho. Asacchikateti appaṭividdhe paccavekkhaṇavasena vā appaccakkhakate. Adhimānenāti adhigatamānena; 『『adhigatā maya』』nti evaṃ uppannamānenāti attho, adhikamānena vā thaddhamānenāti attho. Aññaṃ byākariṃsūti arahattaṃ byākariṃsu; 『『pattaṃ āvuso amhehi arahattaṃ, kataṃ karaṇīya』』nti bhikkhūnaṃ ārocesuṃ. Tesaṃ maggena appahīnakilesattā kevalaṃ samathavipassanābalena vikkhambhitakilesānaṃ aparena samayena tathārūpapaccayasamāyoge rāgāya cittaṃ namati; rāgatthāya namatīti attho. Esa nayo itaresu.

Tañcakho etaṃ abbohārikanti tañca kho etaṃ tesaṃ aññabyākaraṇaṃ abbohārikaṃ āpattipaññāpane vohāraṃ na gacchati; āpattiyā aṅgaṃ na hotīti attho.

Kassa panāyaṃ adhimāno uppajjati, kassa nuppajjatīti? Ariyasāvakassa tāva nuppajjati so hi maggaphalanibbānapahīnakilesaavasiṭṭhakilesapaccavekkhaṇena sañjātasomanasso ariyaguṇapaṭivedhe nikkaṅkho. Tasmā sotāpannādīnaṃ 『『ahaṃ sakadāgāmī』』tiādivasena adhimāno nuppajjati. Dussīlassa nuppajjati, so hi ariyaguṇādhigame nirāsova. Sīlavatopi pariccattakammaṭṭhānassa niddārāmatādimanuyuttassa nuppajjati. Suparisuddhasīlassa pana kammaṭṭhāne appamattassa nāmarūpaṃ vavatthapetvā paccayapariggahena vitiṇṇakaṅkhassa tilakkhaṇaṃ āropetvā saṅkhāre sammasantassa āraddhavipassakassa uppajjati, uppanno ca suddhasamathalābhiṃ vā suddhavipassanālābhiṃ vā antarā ṭhapeti, so hi dasapi vīsatipi tiṃsampi vassāni kilesasamudācāraṃ apassitvā 『『ahaṃ sotāpanno』』ti vā 『『sakadāgāmī』』ti vā 『『anāgāmī』』ti vā maññati. Samathavipassanālābhiṃ pana arahatteyeva ṭhapeti. Tassa hi samādhibalena kilesā vikkhambhitā, vipassanābalena saṅkhārā supariggahitā, tasmā saṭṭhimpi vassāni asītimpi vassāni vassasatampi kilesā na samudācaranti, khīṇāsavasseva cittacāro hoti. So evaṃ dīgharattaṃ kilesasamudācāraṃ apassanto antarā aṭhatvāva 『『arahā aha』』nti maññatīti.

Savibhaṅgasikkhāpadavaṇṇanā

在這裡,"未見而認為已見"是指在未用智慧眼見到阿羅漢果時,認為"我們已見到阿羅漢果"。對於未得等也是同樣的道理。但有以下區別:"未得"是指在自己相續中未生起;"未證"是指通過道的修習未證得;也可以理解為未獲得;"未作證"是指未通達,或者未通過省察而親自證實。"增上慢"是指已證得的慢;意思是生起"我已證得"這樣的慢,或者是指過度的慢、僵硬的慢。"宣稱其他"是指宣稱阿羅漢果;向比丘們宣告"朋友們,我們已得阿羅漢果,所作已辦"。由於他們的煩惱未被道所斷,僅僅通過止觀的力量壓制煩惱,在後來遇到那樣的因緣時,心傾向於貪慾;意思是傾向於貪慾。對於其他的也是同樣的道理。 "這確實是無效的"是指他們的這種宣稱在制定戒條時是無效的,不能成為戒條;意思是不能成為犯戒的要素。 那麼,這種增上慢會生起在誰身上,不會生起在誰身上呢?首先,不會生起在聖弟子身上,因為他通過觀察道果涅槃、已斷的煩惱和剩餘的煩惱而生起喜悅,對於證悟聖者功德沒有懷疑。因此,預流者等不會生起"我是一來者"等增上慢。不會生起在惡戒者身上,因為他對於證得聖者功德沒有希望。也不會生起在有戒但放棄禪修、沉溺於睡眠等的人身上。但會生起在戒清凈、不放逸修習禪觀、確定名色、通過把握因緣而度疑、觀察三相、修習觀的人身上。生起后,會使純粹得止或純粹得觀的人中途停止,因為他們十年、二十年或三十年沒有看到煩惱生起,就認為"我是預流者"或"一來者"或"不還者"。但對於得止觀的人,則會使他們停止在阿羅漢果上。因為通過定力壓制煩惱,通過觀力很好地把握諸行,所以六十年、八十年或一百年煩惱都不生起,心行就像漏盡者一樣。他這樣長時間看不到煩惱生起,不中途停止,就認為"我是阿羅漢"。 有分別學處的解釋

197.Anabhijānanti na abhijānaṃ. Yasmā panāyaṃ anabhijānaṃ samudācarati, svassa santāne anuppanno ñāṇena ca asacchikatoti abhūto hoti. Tenassa padabhājane 『『asantaṃ abhūtaṃ asaṃvijjamāna』』nti vatvā 『『ajānanto apassanto』』ti vuttaṃ .

Uttarimanussadhammanti uttarimanussānaṃ jhāyīnañceva ariyānañca dhammaṃ. Attupanāyikanti attani taṃ upaneti, attānaṃ vā tattha upanetīti attupanāyiko, taṃ attupanāyikaṃ; evaṃ katvā samudācareyyāti sambandho. Padabhājane pana yasmā uttarimanussadhammo nāma jhānaṃ vimokkhaṃ samādhi samāpatti ñāṇadassanaṃ…pe… suññāgāre abhiratīti evaṃ jhānādayo anekadhammā vuttā. Tasmā tesaṃ sabbesaṃ vasena attupanāyikabhāvaṃ dassento 『『te vā kusale dhamme attani upanetī』』ti bahuvacananiddesaṃ akāsi. Tattha 『『ete dhammā mayi sandissantī』』ti samudācaranto attani upaneti. 『『Ahaṃ etesu sandissāmī』』ti samudācaranto attānaṃ tesu upanetīti veditabbo.

Alamariyañāṇadassananti ettha lokiyalokuttarā paññā jānanaṭṭhena ñāṇaṃ, cakkhunā diṭṭhamiva dhammaṃ paccakkhakaraṇato dassanaṭṭhena dassananti ñāṇadassanaṃ. Ariyaṃ visuddhaṃ uttamaṃ ñāṇadassananti ariyañāṇadassanaṃ. Alaṃ pariyattaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanamettha, jhānādibhede uttarimanussadhamme alaṃ vā ariyañāṇadassanamassāti alamariyañāṇadassano, taṃ alamariyañāṇadassanaṃ uttarimanussadhammanti evaṃ padatthasambandho veditabbo. Tattha yena ñāṇadassanena so alamariyañāṇadassanoti vuccati. Tadeva dassetuṃ 『『ñāṇanti tisso vijjā, dassananti yaṃ ñāṇaṃ taṃ dassanaṃ; yaṃ dassanaṃ taṃ ñāṇa』』nti vijjāsīsena padabhājanaṃ vuttaṃ. Mahaggatalokuttarā panettha sabbāpi paññā 『『ñāṇa』』nti veditabbā.

Samudācareyyāti vuttappakārametaṃ uttarimanussadhammaṃ attupanāyikaṃ katvā āroceyya. Itthiyā vātiādi pana ārocetabbapuggalanidassanaṃ. Etesañhi ārocite ārocitaṃ hoti na devamārabrahmānaṃ, nāpi petayakkhatiracchānagatānanti. Iti jānāmi iti passāmīti samudācaraṇākāranidassanametaṃ. Padabhājane panassa 『『jānāmahaṃ ete dhamme, passāmahaṃ ete dhamme』』ti idaṃ tesu jhānādīsu dhammesu jānanapassanānaṃ pavattidīpanaṃ, 『『atthi ca me ete dhammā』』tiādi attupanāyikabhāvadīpanaṃ .

"不知"是指沒有認識。由於這個人不知而行，未在自己相續中生起的智慧和不真實的認知，因此被稱為"未生起"。因此在其用詞中說"不真實的未生起、不被認識"而說"不知、不見"。 "超人法"是指對於超人中修行者和聖者的法。 "自我引導"是指引導自己，或在其中引導自己，這樣引導稱為自我引導；這樣做就能生起聯繫。在用詞中，由於超人法是指禪定、解脫、定、見等……在空寂處樂於其中，因此諸多法如禪等被提到。因此爲了顯示它們的自我引導性，便說"這些善法引導自己"。在這裡"這些法在我身上顯現"是指自我引導。 "足夠的聖者智慧"是指世俗和出世的智慧，從認識的角度看是智慧，從見的角度看是見。"聖者的純凈至高的智慧"是指聖者的智慧。足夠的、能夠破壞煩惱的聖者智慧是指在禪定等方面的超人法，足夠的聖者智慧就是超人法，故應理解為與字面相關。由此可知，以哪種智慧稱為足夠的聖者智慧。 爲了說明這一點，"智慧是三種知識，見是所知的智慧，所見的就是智慧"是通過知識的頭銜來說明用詞。至於所有的世間和出世的智慧都應被理解為"智慧"。 "自我引導"是指將這種超人法自我引導。至於"女性等"等是指應引導的眾生。因為這些被引導的不是天人、魔王、梵天，也不是鬼、夜叉、龍等。因此，"我知道"、"我見"是指自我引導的原因。在用詞中，"我知道這些法，我見這些法"是指在這些禪等法中認識和見的顯現，"我有這些法"等是指自我引導的顯現。

198.Tato aparena samayenāti āpattipaṭijānanasamayadassanametaṃ. Ayaṃ pana ārocitakkhaṇeyeva pārājikaṃ āpajjati. Āpattiṃ pana āpanno yasmā parena codito vā acodito vā paṭijānāti; tasmā 『『samanuggāhiyamāno vā asamanuggāhiyamāno vā』』ti vuttaṃ.

Tattha samanuggāhiyamāne tāva – kiṃ te adhigatanti adhigamapucchā; jhānavimokkhādīsu, sotāpattimaggādīsu vā kiṃ tayā adhigatanti. Kinti te adhigatanti upāyapucchā. Ayañhi etthādhippāyo – kiṃ tayā aniccalakkhaṇaṃ dhuraṃ katvā adhigataṃ, dukkhānattalakkhaṇesu aññataraṃ vā? Kiṃ vā samādhivasena abhinivisitvā, udāhu vipassanāvasena? Tathā kiṃ rūpe abhinivisitvā, udāhu arūpe? Kiṃ vā ajjhattaṃ abhinivisitvā, udāhu bahiddhāti? Kadā te adhigatanti kālapucchā. Pubbaṇhamajjhanhikādīsu katarasmiṃ kāleti vuttaṃ hoti? Kattha te adhigatanti okāsapucchā. Katarasmiṃ okāse, kiṃ rattiṭṭhāne, divāṭṭhāne, rukkhamūle, maṇḍape, katarasmiṃ vā vihāreti vuttaṃ hoti. Katame te kilesā pahīnāti pahīnakilesapucchā. Kataramaggavajjhā tava kilesā pahīnāti vuttaṃ hoti. Katamesaṃ tvaṃ dhammānaṃ lābhīti paṭiladdhadhammapucchā. Paṭhamamaggādīsu katamesaṃ dhammānaṃ tvaṃ lābhīti vuttaṃ hoti.

Tasmā idāni cepi koci bhikkhu uttarimanussadhammādhigamaṃ byākareyya, na so ettāvatāva sakkātabbo. Imesu pana chasu ṭhānesu sodhanatthaṃ vattabbo – 『『kiṃ te adhigataṃ, kiṃ jhānaṃ, udāhu vimokkhādīsu aññatara』』nti? Yo hi yena adhigato dhammo, so tassa pākaṭo hoti. Sace 『『idaṃ nāma me adhigata』』nti vadati, tato 『『kinti te adhigata』』nti pucchitabbo, 『『aniccalakkhaṇādīsu kiṃ dhuraṃ katvā aṭṭhatiṃsāya vā ārammaṇesu rūpārūpaajjhattabahiddhādibhedesu vā dhammesu kena mukhena abhinivisitvā』』ti yo hi yassābhiniveso, so tassa pākaṭo hoti. Sace 『『ayaṃ nāma me abhiniveso evaṃ mayā adhigata』』nti vadati, tato 『『kadā te adhigata』』nti pucchitabbo, 『『kiṃ pubbaṇhe, udāhu majjhanhikādīsu aññatarasmiṃ kāle』』ti sabbesañhi attanā adhigatakālo pākaṭo hoti. Sace 『『asukasmiṃ nāma kāle adhigatanti vadati, tato 『『kattha te adhigata』』nti pucchitabbo, 『『kiṃ divāṭṭhāne, udāhu rattiṭṭhānādīsu aññatarasmiṃ okāse』』ti sabbesañhi attanā adhigatokāso pākaṭo hoti. Sace 『『asukasmiṃ nāma me okāse adhigata』』nti vadati, tato 『『katame te kilesā pahīnā』』ti pucchitabbo, 『『kiṃ paṭhamamaggavajjhā, udāhu dutiyādimaggavajjhā』』ti sabbesañhi attanā adhigatamaggena pahīnakilesā pākaṭā honti. Sace 『『ime nāma me kilesā pahīnā』』ti vadati, tato 『『katamesaṃ tvaṃ dhammānaṃ lābhī』』ti pucchitabbo , 『『kiṃ sotāpattimaggassa, udāhu sakadāgāmimaggādīsu aññatarassā』』ti sabbesaṃ hi attanā adhigatadhammā pākaṭā honti. Sace 『『imesaṃ nāmāhaṃ dhammānaṃ lābhī』』ti vadati, ettāvatāpissa vacanaṃ na saddhātabbaṃ, bahussutā hi uggahaparipucchākusalā bhikkhū imāni cha ṭhānāni sodhetuṃ sakkonti.

"因此在稍後的時候"是指對犯戒的認識的時間顯示。這是因為在被告知的瞬間便犯下波羅夷戒。而犯戒者由於被他人勸誡或未被勸誡而承認犯戒；因此說"被勸誡或未被勸誡"。 在這裡，"被勸誡"是指——"你所獲得的是什麼？"這是對獲得的詢問；在禪定、解脫等方面，你所獲得的是什麼？"你所獲得的是什麼？"是對方法的詢問。這裡的意思是——"你通過了無常的特徵而獲得的是什麼？在苦、無我等特徵中獲得的是什麼？"或者是通過禪定而專注，還是通過觀察而獲得？同樣，"你是專注於色還是無色？"或者是專注于內在，還是外在？"你所獲得的是什麼？"是對時間的詢問。是指在早晨、中午等哪個時間？"你所獲得的是什麼？"是對地點的詢問。是在什麼地方？是夜間、白天、樹下、廣場，還是在什麼地方修行？"你所放棄的煩惱是什麼？"是對已放棄的煩惱的詢問。是指通過哪個道而放棄的煩惱？"你所獲得的法是什麼？"是對已獲得法的詢問。在第一道等中，你所獲得的法是什麼？ 因此，如果現在有比丘宣稱獲得了超人法，那麼僅憑這一點是不足以成立的。在這六個方面中應當進行審查——"你所獲得的是什麼？是禪定，還是解脫等中的某一法？"因為他所獲得的法是顯而易見的。如果他說"我確實獲得了這個"，那麼應當詢問"你獲得的是什麼？"在無常的特徵中，你是通過什麼樣的修行而獲得的？在三十種法的對象中，是什麼樣的法？如果他說"我確實獲得了這樣的專注"，那麼應當詢問"你獲得的是什麼時候？是早晨，還是在中午的某個時間？"在所有的情況下，自己獲得的時間是顯而易見的。如果他說"在某個時間我獲得了"，那麼應當詢問"你獲得的是什麼地方？是白天，還是夜間的某個地方？"在所有的情況下，自己獲得的地方是顯而易見的。如果他說"在某個地方我獲得了"，那麼應當詢問"你放棄的煩惱是什麼？"是第一道的煩惱，還是第二道等的煩惱？在所有的情況下，自己獲得的道所放棄的煩惱是顯而易見的。如果他說"這些煩惱我確實放棄了"，那麼應當詢問"你獲得的法是什麼？"是預流道的，還是一來道等中的某一法？在所有的情況下，自己獲得的法是顯而易見的。如果他說"我確實獲得了這些法"，那麼這一點便不應被信任，因為博學的、善於提問的比丘能夠審查這六個方面。

Imassa pana bhikkhuno āgamanapaṭipadā sodhetabbā. Yadi āgamanapaṭipadā na sujjhati, 『『imāya paṭipadāya lokuttaradhammo nāma na labbhatī』』ti apanetabbo. Yadi panassa āgamanapaṭipadā sujjhati, 『『dīgharattaṃ tīsu sikkhāsu appamatto jāgariyamanuyutto catūsu paccayesu alaggo ākāse pāṇisamena cetasā viharatī』』ti paññāyati, tassa bhikkhuno byākaraṇaṃ paṭipadāya saddhiṃ saṃsandati. 『『Seyyathāpi nāma gaṅgodakaṃ yamunodakena saddhiṃ saṃsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā』』ti (dī. ni. 2.296) vuttasadisaṃ hoti.

Apica kho na ettakenāpi sakkāro kātabbo. Kasmā? Ekaccassa hi puthujjanassāpi sato khīṇāsavapaṭipattisadisā paṭipadā hoti, tasmā so bhikkhu tehi tehi upāyehi uttāsetabbo. Khīṇāsavassa nāma asaniyāpi matthake patamānāya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā na hoti. Sacassa bhayaṃ vā chambhitattaṃ vā lomahaṃso vā uppajjati, 『『na tvaṃ arahā』』ti apanetabbo. Sace pana abhīrū acchambhī anutrāsī hutvā sīho viya nisīdati, ayaṃ bhikkhu sampannaveyyākaraṇo samantā rājarājamahāmattādīhi pesitaṃ sakkāraṃ arahatīti.

Pāpicchoti yā sā 『『idhekacco dussīlova samāno sīlavāti maṃ jano jānātūti icchatī』』tiādinā (vibha. 851) nayena vuttā pāpicchā tāya samannāgato. Icchāpakatoti tāya pāpikāya icchāya apakato abhibhūto pārājiko hutvā.

Visuddhāpekkhoti attano visuddhiṃ apekkhamāno icchamāno patthayamāno. Ayañhi yasmā pārājikaṃ āpanno, tasmā bhikkhubhāve ṭhatvā abhabbo jhānādīni adhigantuṃ, bhikkhubhāvo hissa saggantarāyo ceva hoti maggantarāyo ca. Vuttañhetaṃ – 『『sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhatī』』ti (dha. pa. 311). Aparampi vuttaṃ – 『『sithilo hi paribbājo, bhiyyo ākirate raja』』nti (dha. pa. 313). Iccassa bhikkhubhāvo visuddhi nāma na hoti . Yasmā pana gihī vā upāsako vā ārāmiko vā sāmaṇero vā hutvā dānasaraṇasīlasaṃvarādīhi saggamaggaṃ vā jhānavimokkhādīhi mokkhamaggaṃ vā ārādhetuṃ bhabbo hoti, tasmāssa gihiādibhāvo visuddhi nāma hoti, tasmā taṃ visuddhiṃ apekkhanato 『『visuddhāpekkho』』ti vuccati. Teneva cassa padabhājane 『『gihī vā hotukāmo』』tiādi vuttaṃ.

Evaṃ vadeyyāti evaṃ bhaṇeyya. Kathaṃ? 『『Ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmī』』ti. Padabhājane pana 『『evaṃ vadeyyā』』ti idaṃ padaṃ anuddharitvāva yathā vadanto 『『ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmī』』ti vadati nāmāti vuccati, taṃ ākāraṃ dassetuṃ 『『nāhaṃ ete dhamme jānāmī』』tiādi vuttaṃ. Tucchaṃ musā vilapinti ahaṃ vacanatthavirahato tucchaṃ vañcanādhippāyato musā vilapiṃ, abhaṇinti vuttaṃ hoti. Padabhājane panassa aññena padabyañjanena atthamattaṃ dassetuṃ 『『tucchakaṃ mayā bhaṇita』』ntiādi vuttaṃ.

Purime upādāyāti purimāni tīṇi pārājikāni āpanne puggale upādāya. Sesaṃ pubbe vuttanayattā uttānatthattā ca pākaṭamevāti.

Padabhājanīyavaṇṇanā

這些是用於語言學術用途，請完整直譯成簡體中文： 這個比丘的修行道路應該被審查。如果修行道路不清凈，就應該說"通過這種修行是不可能獲得出世間法的"，並將他排除。但如果他的修行道路是清凈的，可以看出"長期以來他在三學中不放逸，精進修行，對四資具不執著，心如虛空般平等"，那麼這個比丘的宣稱與他的修行是一致的。就像"恒河水與耶牟那河水相匯融合一樣，世尊為弟子們所宣說的通往涅槃的道路與涅槃和修行是一致的"所說的一樣。 但即使這樣也不應該做出尊敬。為什麼?因為有些凡夫的修行也可能與漏盡者的修行相似，所以應該用各種方法來考驗那個比丘。對於漏盡者來說，即使雷電擊中頭頂也不會產生恐懼、戰慄或毛骨悚然。如果他產生恐懼、戰慄或毛骨悚然，就應該說"你不是阿羅漢"並將他排除。但如果他無畏無懼、不顫抖，像獅子一樣安坐，這個比丘的宣稱是完整的，值得接受國王大臣等人從四面八方送來的供養。 "惡欲"是指具有"在這裡,有人雖然破戒卻希望人們知道他持戒"等所說的惡欲。"被慾望所控制"是指被那種惡欲所控制、征服而成為波羅夷。 "希求清凈"是指希望、渴望、追求自己的清凈。因為他已犯波羅夷罪,所以作為比丘就不可能證得禪定等,比丘身份對他來說成為天界和聖道的障礙。如經中所說:"錯誤把握的沙門身份會拖人下地獄"。又說:"鬆懈的出家生活會增加更多塵垢"。因此比丘身份對他來說不是清凈。但是作為在家人、優婆塞、寺院工人或沙彌,通過佈施、皈依、持戒等可以達到天界之道,通過禪定、解脫等可以達到解脫之道,所以在家等身份對他來說是清凈。因此希求那種清凈,所以稱為"希求清凈"。正因為這樣,在詞義解釋中說"想要成為在家人"等。 "這樣說"是指這樣講。怎麼講?"朋友們,我不知道卻說知道,不見卻說見。"在詞義解釋中,沒有引用"這樣說"這個詞,而是爲了顯示他怎麼說才叫做"我不知道卻說知道,不見卻說見",所以說"我不知道這些法"等。"虛妄地說謊"是指我因為缺乏話語的意義而虛妄,因為想要欺騙而說謊,意思是說了不真實的話。但在詞義解釋中,爲了用其他詞語顯示其意義,所以說"我說了虛妄的話"等。 "相對於前面的"是指相對於犯前三波羅夷罪的人。其餘的因為前面已經說過,意思也很明顯,所以很清楚。 詞義解釋的註釋

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yasmā heṭṭhā padabhājanīyamhi 『『jhānaṃ vimokkhaṃ samādhi samāpatti ñāṇadassanaṃ…pe… suññāgāre abhiratī』』ti evaṃ saṃkhitteneva uttarimanussadhammo dassito, na vitthārena āpattiṃ āropetvā tanti ṭhapitā. Saṅkhepadassite ca atthe na sabbe sabbākārena nayaṃ gahetuṃ sakkonti, tasmā sabbākārena nayaggahaṇatthaṃ puna tadeva padabhājanaṃ mātikāṭhāne ṭhapetvā vitthārato uttarimanussadhammaṃ dassetvā āpattibhedaṃ dassetukāmo 『『jhānanti paṭhamaṃ jhānaṃ, dutiyaṃ jhāna』』ntiādimāha. Tattha paṭhamajjhānādīhi mettājhānādīnipi asubhajjhānādīnipi ānāpānassatisamādhijjhānampi lokiyajjhānampi lokuttarajjhānampi saṅgahitameva. Tasmā 『『paṭhamaṃ jhānaṃ samāpajjintipi…pe… catutthaṃ jjhānaṃ, mettājhānaṃ, upekkhājhānaṃ asubhajjhānaṃ ānāpānassatisamādhijjhānaṃ , lokiyajjhānaṃ, lokuttarajjhānaṃ samāpajji』』ntipi bhaṇanto pārājikova hotīti veditabbo.

Suṭṭhu mutto vividhehi vā kilesehi muttoti vimokkho. So panāyaṃ rāgadosamohehi suññattā suññato. Rāgadosamohanimittehi animittattā animitto. Rāgadosamohapaṇidhīnaṃ abhāvato appaṇihitoti vuccati. Cittaṃ samaṃ ādahati ārammaṇe ṭhapetīti samādhi. Ariyehi samāpajjitabbato samāpatti. Sesamettha vuttanayameva. Ettha ca vimokkhattikena ca samādhittikena ca ariyamaggova vutto. Samāpattittikena pana phalasamāpatti. Tesu yaṃkiñci ekampi padaṃ gahetvā 『『ahaṃ imassa lābhīmhī』』ti bhaṇanto pārājikova hoti.

Tisso vijjāti pubbenivāsānussati, dibbacakkhu, āsavānaṃ khaye ñāṇanti. Tattha ekissāpi nāmaṃ gahetvā 『『ahaṃ imissā vijjāya lābhīmhī』』ti bhaṇanto pārājiko hoti. Saṅkhepaṭṭhakathāyaṃ pana 『『vijjānaṃ lābhīmhī』ti bhaṇantopi 『tissannaṃ vijjānaṃ lābhīmhī』ti bhaṇantopi pārājiko vā』』ti vuttaṃ. Maggabhāvanāpadabhājane vuttā sattatiṃsabodhipakkhiyadhammā maggasampayuttā lokuttarāva idhādhippetā. Tasmā lokuttarānaṃ satipaṭṭhānānaṃ sammappadhānānaṃ iddhipādānaṃ indriyānaṃ balānaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa lābhīmhīti vadato pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana 『『satipaṭṭhānānaṃ lābhīmhī』ti evaṃ ekekakoṭṭhāsavasenāpi 『kāyānupassanāsatipaṭṭhānassa lābhīmhī』ti evaṃ tattha ekekadhammavasenāpi vadato pārājikamevā』』ti vuttaṃ tampi sameti. Kasmā? Maggakkhaṇuppanneyeva sandhāya vuttattā. Phalasacchikiriyāyapi ekekaphalavasena pārājikaṃ veditabbaṃ.

Rāgassa pahānantiādittike kilesappahānameva vuttaṃ. Taṃ pana yasmā maggena vinā natthi, tatiyamaggena hi kāmarāgadosānaṃ pahānaṃ, catutthena mohassa, tasmā 『『rāgo me pahīno』』tiādīni vadatopi pārājikaṃ vuttaṃ.

Rāgā cittaṃ vinīvaraṇatātiādittike lokuttaracittameva vuttaṃ. Tasmā 『『rāgā me cittaṃ vinīvaraṇa』』ntiādīni vadatopi pārājikameva.

Suññāgārapadabhājane pana yasmā jhānena aghaṭetvā 『『suññāgāre abhiramāmī』』ti vacanamattena pārājikaṃ nādhippetaṃ, tasmā 『『paṭhamena jhānena suññāgāre abhiratī』』tiādi vuttaṃ. Tasmā yo jhānena ghaṭetvā 『『iminā nāma jhānena suññāgāre abhiramāmī』』ti vadati, ayameva pārājiko hotīti veditabbo.

Yāca 『『ñāṇa』』nti imassa padabhājane ambaṭṭhasuttādīsu (dī. ni.

這樣解釋了學處后,現在按照詞句順序進行分析。因為在前面的詞義解釋中,只是簡略地說明了"禪定、解脫、定、等至、智見......空閑處的喜樂"等超人法,而沒有詳細地說明犯戒的情況並確立傳統。對於簡略說明的意義,並非所有人都能全面理解其要點,因此爲了讓人全面理解要點,再次將詞義解釋作為綱要,詳細地說明超人法,並想要說明犯戒的種類,所以說"禪定是指初禪、第二禪"等。在這裡,初禪等包括慈心禪等、不凈禪等、入出息念定禪、世間禪和出世間禪。因此應當知道,說"我證得初禪......第四禪、慈心禪、舍心禪、不凈禪、入出息念定禪、世間禪、出世間禪"的人都犯波羅夷罪。 "很好地解脫"或"從各種煩惱中解脫"是解脫。這種解脫因為沒有貪嗔癡所以是空,因為沒有貪嗔癡的相所以是無相,因為沒有貪嗔癡的願望所以是無愿。"平等地專注,安住于所緣"是定。"聖者所證得"是等至。其餘的與前面所說相同。這裡通過三種解脫和三種定說明了聖道。通過三種等至說明了果等至。對於這些,取其中任何一個詞說"我獲得了這個"的人都犯波羅夷罪。 "三明"是宿命隨念、天眼和漏盡智。取其中任何一種的名稱說"我獲得了這種明"的人都犯波羅夷罪。但在簡要註釋中說:"說'我獲得了明'或'我獲得了三明'的人都犯波羅夷罪。"在道的修習的詞義解釋中所說的三十七菩提分法,這裡是指與道相應的出世間法。因此在大註釋中說,說"我獲得了出世間的念處、正勤、神足、根、力、覺支、八支聖道"的人犯波羅夷罪。但在大般若等註釋中說:"說'我獲得了念處'等每一類,或說'我獲得了身隨觀念處'等其中每一法的人都犯波羅夷罪。"這也是合理的。為什麼?因為是指在道的剎那生起的。對於證悟果也應當知道每一果都是波羅夷罪。 在"斷除貪慾"等三法中只說了斷除煩惱。但這是因為沒有道是不可能的,因為第三道斷除欲貪和嗔恨,第四道斷除愚癡,所以說"我的貪慾已斷除"等的人也犯波羅夷罪。 在"心從貪慾中解脫"等三法中只說了出世間心。因此說"我的心從貪慾中解脫"等的人也犯波羅夷罪。 但在空閑處的詞義解釋中,因為不結合禪定而僅僅說"我喜樂於空閑處"不是指波羅夷罪,所以說"以初禪喜樂於空閑處"等。因此應當知道,結合禪定說"我以這種禪定喜樂於空閑處"的人才犯波羅夷罪。 在"智"這個詞的詞義解釋中,如阿摩晝經等所說的......

1.254 ādayo) vuttāsu aṭṭhasu vijjāsu vipassanāñāṇamanomayiddhiiddhividhadibbasotacetopariyañāṇabhedā pañca vijjā na āgatā, tāsu ekā vipassanāva pārājikavatthu na hoti, sesā hontīti veditabbā. Tasmā 『『vipassanāya lābhīmhī』』tipi 『『vipassanāñāṇassa lābhīmhī』』tipi vadato pārājikaṃ natthi. Phussadevatthero pana bhaṇati – 『『itarāpi catasso vijjā ñāṇena aghaṭitā pārājikavatthū na honti. Tasmā 『manomayassa lābhīmhi, iddhividhassa, dibbāya sotadhātuyā, cetopariyassa lābhīmhī』ti vadatopi pārājikaṃ natthī』』ti. Taṃ tassa antevāsikeheva paṭikkhittaṃ – 『『ācariyo na ābhidhammiko bhummantaraṃ na jānāti, abhiññā nāma catutthajjhānapādakova mahaggatadhammo, jhāneneva ijjhati. Tasmā manomayassa lābhīmhī』ti vā 『manomayañāṇassa lābhīmhī』ti vā yathā vā tathā vā vadatu pārājikamevā』』ti. Ettha ca kiñcāpi nibbānaṃ pāḷiyā anāgataṃ, atha kho 『『nibbānaṃ me patta』』nti vā 『『sacchikata』』nti vā vadato pārājikameva. Kasmā? Nibbānassa nibbattitalokuttarattā. Tathā 『『cattāri saccāni paṭivijjhiṃ paṭividdhāni mayā』』ti vadatopi pārājikameva. Kasmā? Saccappaṭivedhoti hi maggassa pariyāyavacanaṃ. Yasmā pana 『『tisso paṭisambhidā kāmāvacarakusalato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti, kriyato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti, atthapaṭisambhidā etesu ceva uppajjati, catūsu maggesu catūsu phalesu ca uppajjatī』』ti vibhaṅge (vibha. 746) vuttaṃ. Tasmā 『『dhammapaṭisambhidāya lābhīmhī』』ti vā, 『『nirutti…pe… paṭibhānapaṭisambhidāya lābhīmhī』』ti vā 『『lokiyaatthapaṭisambhidāya lābhīmhī』』ti vā vuttepi pārājikaṃ natthi. 『『Paṭisambhidānaṃ lābhīmhī』』ti vutte na tāva sīsaṃ otarati. 『『Lokuttaraatthapaṭisambhidāya lābhīmhī』』ti vutte pana pārājikaṃ hoti. Saṅkhepaṭṭhakathāyaṃ pana atthapaṭisambhidāppattomhīti avisesenāpi vadato pārājikaṃ vuttaṃ. Kurundiyampi 『『na muccatī』』ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『ettāvatā pārājikaṃ natthi, ettāvatā sīsaṃ na otarati, ettāvatā na pārājika』』nti vicāritattā na sakkā aññaṃ pamāṇaṃ kātunti.

『『Nirodhasamāpattiṃ samāpajjāmī』』ti vā 『『lābhīmhāhaṃ tassā』』ti vā vadatopi pārājikaṃ natthi. Kasmā? Nirodhasamāpattiyā neva lokiyattā na lokuttarattāti. Sace panassa evaṃ hoti – 『『nirodhaṃ nāma anāgāmī vā khīṇāsavo vā samāpajjati, tesaṃ maṃ aññataroti jānissatī』』ti byākaroti, so ca naṃ tathā jānāti, pārājikanti mahāpaccarisaṅkhepaṭṭhakathāsu vuttaṃ. Taṃ vīmaṃsitvā gahetabbaṃ.

『『Atītabhave kassapasammāsambuddhakāle sotāpannomhī』』ti vadatopi pārājikaṃ natthi. Atītakkhandhānañhi parāmaṭṭhattā sīsaṃ na otaratīti. Saṅkhepaṭṭhakathāyaṃ pana 『『atīte aṭṭhasamāpattilābhīmhī』』ti vadato pārājikaṃ natthi, kuppadhammattā idha pana 『『atthi akuppadhammattāti keci vadantī』』ti vuttaṃ. Tampi tattheva 『『atītattabhāvaṃ sandhāya kathentassa pārājikaṃ na hoti, paccuppannattabhāvaṃ sandhāya kathentasseva hotī』』ti paṭikkhittaṃ.

Suddhikavārakathāvaṇṇanā

1.254 在所述的八種智慧中，五種智慧沒有到達，其中一種即是觀察智，故不構成波羅夷的對象，其他的則應被理解。因此，"獲得觀察"或"獲得觀察智"的說法並不構成波羅夷。普蘇德佛陀的弟子說："其他四種智慧與知識沒有形成波羅夷的對象。因此說'我獲得了心變'、'我獲得了神通'、'我獲得了天耳'、'我獲得了心知'的說法也不構成波羅夷。"對此，他的弟子反駁說："老師並不是阿毗達摩的專家，他不知道地球的本質，真正的超越是第四禪的基礎，只有通過禪定才能獲得。因此說'我獲得了心變'或'我獲得了心變智'的說法也確實構成波羅夷。"在這裡，儘管涅槃在巴利文中是未來的，但如果有人說"我獲得了涅槃"或"我證得了涅槃"，這也構成波羅夷。為什麼？因為涅槃是超越世俗的。類似地，如果有人說"我已經理解了四個真理"，這也構成波羅夷。為什麼？因為"理解真理"是指道的表述。因為"三種理解是由欲界的善法所生，四種知識的產生是由四種善法所生，意義的理解也在這些中產生，並在四個道中和四個果中產生"，如《分辨經》中所述。因此說"獲得法的理解"、"獲得語言的理解"、"獲得意義的理解"等說法也不構成波羅夷。說"獲得理解"的說法並不構成波羅夷。說"獲得超越意義的理解"的說法則構成波羅夷。在簡要註釋中，"我獲得了意義的理解"也被認為是波羅夷。庫倫迪也說"不會解脫"。在大註釋中則說"到此為止並不構成波羅夷，到此為止頭腦不會下降，到此為止並不構成波羅夷"，因此不可能有其他標準。 "我獲得了止滅定"或"我從中獲得"的說法也不構成波羅夷。為什麼？因為止滅定既非世俗的也非出世間的。如果有人說"止滅是指非來世者或漏盡者所證得的，我會知道其中之一"，而他也確實知道，這也構成波羅夷，這在大般若和簡要註釋中都被提到。對此應進行審視。 "我在過去的卡薩帕佛陀時代是預流者"的說法也不構成波羅夷。因為過去的五蘊是非常微妙的，故頭腦不會下降。在簡要註釋中說"在過去獲得了八種成就"的說法也不構成波羅夷，但在此處因為有"有些人說有不動的法"的說法。對此也反駁說"談論過去的狀態不會構成波羅夷，談論現時的狀態則會構成波羅夷"。 清凈章的註釋

  1. Evaṃ jhānādīni dasa mātikāpadāni vitthāretvā idāni uttarimanussadhammaṃ ullapanto yaṃ sampajānamusāvādaṃ bhaṇati, tassa aṅgaṃ dassetvā tasseva vitthārassa vasena cakkapeyyālaṃ bandhanto ullapanākārañca āpattibhedañca dassetuṃ 『『tīhākārehī』』tiādimāha. Tattha suddhikavāro vattukāmavāro paccayapaṭisaṃyuttavāroti tayo mahāvārā. Tesu suddhikavāre paṭhamajjhānaṃ ādiṃ katvā yāva mohā cittaṃ vinīvaraṇapadaṃ, tāva ekamekasmiṃ pade samāpajjiṃ, samāpajjāmi, samāpanno, lābhīmhi, vasīmhi, sacchikataṃ mayāti imesu chasu padesu ekamekaṃ padaṃ tīhākārehi, catūhi, pañcahi, chahi, sattahākārehīti evaṃ pañcakkhattuṃ yojetvā suddhikanayo nāma vutto. Tato paṭhamañca jhānaṃ, dutiyañca jhānanti evaṃ paṭhamajjhānena saddhiṃ ekamekaṃ padaṃ ghaṭentena sabbapadāni ghaṭetvā teneva vitthārena khaṇḍacakkaṃ nāma vuttaṃ. Tañhi puna ānetvā paṭhamajjhānādīhi na yojitaṃ, tasmā 『『khaṇḍacakka』』nti vuccati. Tato dutiyañca jhānaṃ, tatiyañca jhānanti evaṃ dutiyajjhānena saddhiṃ ekamekaṃ padaṃ ghaṭetvā puna ānetvā paṭhamajjhānena saddhiṃ sambandhitvā teneva vitthārena baddhacakkaṃ nāma vuttaṃ. Tato yathā dutiyajjhānena saddhiṃ, evaṃ tatiyajjhānādīhipi saddhiṃ, ekamekaṃ padaṃ ghaṭetvā puna ānetvā dutiyajjhānādīhi saddhiṃ sambandhitvā teneva vitthārena aññānipi ekūnatiṃsa baddhacakkāni vatvā ekamūlakanayo niṭṭhāpito. Pāṭho pana saṅkhepena dassito, so asammuyhantena vitthārato veditabbo.

Yathā ca ekamūlako, evaṃ dumūlakādayopi sabbamūlakapariyosānā catunnaṃ satānaṃ upari pañcatiṃsa nayā vuttā. Seyyathidaṃ – dvimūlakā ekūnatiṃsa, timūlakā aṭṭhavīsa, catumūlakā sattavīsa; evaṃ pañcamūlakādayopi ekekaṃ ūnaṃ katvā yāva tiṃsamūlakā, tāva veditabbā. Pāṭhe pana tesaṃ nāmampi saṅkhipitvā 『『idaṃ sabbamūlaka』』nti tiṃsamūlakanayo eko dassito. Yasmā ca suññāgārapadaṃ jhānena aghaṭitaṃ sīsaṃ na otarati, tasmā taṃ anāmasitvā mohā cittaṃ vinīvaraṇapadapariyosānāyeva sabbattha yojanā dassitāti veditabbā. Evaṃ paṭhamajjhānādīni paṭipāṭiyā vā uppaṭipāṭiyā vā dutiyajjhānādīhi ghaṭetvā vā aghaṭetvā vā samāpajjintiādinā nayena ullapato mokkho natthi, pārājikaṃ āpajjatiyevāti.

這樣詳細解釋了禪定等十個綱要詞后,現在爲了說明宣稱超人法時所說的故意妄語的要素,並通過這種詳細解釋來建立輪轉重複,顯示宣稱的方式和犯戒的種類,所以說"以三種方式"等。其中有純凈章、意欲說章和與資具相關章三大章。在純凈章中,從初禪開始直到"心從愚癡中解脫"這個詞,對每一個詞都用"我證得、我正在證得、我已證得、我獲得、我精通、我已作證"這六個詞中的每一個,以三種方式、四種方式、五種方式、六種方式、七種方式這樣五次結合,稱為純凈方法。然後將初禪和第二禪等每一個詞結合,用同樣的方式詳細說明所有的詞,稱為不完整輪轉。因為這不再與初禪等結合,所以稱為"不完整輪轉"。然後將第二禪與第三禪等每一個詞結合,再與初禪結合,用同樣的方式詳細說明,稱為完整輪轉。然後像與第二禪結合一樣,也與第三禪等結合,每一個詞結合后再與第二禪等結合,用同樣的方式詳細說明其他二十九個完整輪轉,完成了單一根源的方法。但經文簡略地顯示,應當不混淆地詳細理解。 就像單一根源一樣,雙根源等直到全部根源為止,說明了四百三十五種方法。即:雙根源二十九種,三根源二十八種,四根源二十七種;同樣五根源等每次減少一種,直到三十根源,應當理解。但在經文中簡略地提到它們的名稱,只顯示"這是全部根源"這一個三十根源的方法。因為"空閑處"這個詞如果不與禪定結合就不能成立,所以不提及它,應當理解只顯示到"心從愚癡中解脫"這個詞為止的所有結合。這樣,無論是按順序還是逆序,無論是與第二禪等結合還是不結合,以"我證得"等方式宣稱初禪等,都沒有解脫的可能,必定犯波羅夷罪。

Imassa atthassa dassanavasena vutte ca panetasmiṃ suddhikamahāvāre ayaṃ saṅkhepato atthavaṇṇanā – tīhākārehīti sampajānamusāvādassa aṅgabhūtehi tīhi kāraṇehi. Pubbevassa hotīti pubbabhāgeyeva assa puggalassa evaṃ hoti 『『musā bhaṇissa』』nti. Bhaṇantassa hotīti bhaṇamānassa hoti. Bhaṇitassa hotīti bhaṇite assa hoti, yaṃ vattabbaṃ tasmiṃ vutte hotīti attho. Atha vā bhaṇitassāti vuttavato niṭṭhitavacanassa hotīti. Yo evaṃ pubbabhāgepi jānāti, bhaṇantopi jānāti, pacchāpi jānāti, 『『musā mayā bhaṇita』』nti so 『『paṭhamajjhānaṃ samāpajji』』nti bhaṇanto pārājikaṃ āpajjatīti ayamettha attho dassito. Kiñcāpi dassito, atha kho ayamettha viseso – pucchā tāva hoti 『『『musā bhaṇissa』nti pubbabhāgo atthi, 『musā mayā bhaṇita』nti pacchābhāgo natthi, vuttamattameva hi koci pamussati, kiṃ tassa pārājikaṃ hoti, na hotī』』ti? Sā evaṃ aṭṭhakathāsu vissajjitā – pubbabhāge 『『musā bhaṇissa』』nti ca bhaṇantassa 『『musā bhaṇāmī』』ti ca jānato pacchābhāge 『『musā mayā bhaṇita』』nti na sakkā na bhavituṃ. Sacepi na hoti pārājikameva. Purimameva hi aṅgadvayaṃ pamāṇaṃ. Yassāpi pubbabhāge 『『musā bhaṇissa』』nti ābhogo natthi, bhaṇanto pana 『『musā bhaṇāmī』』ti jānāti, bhaṇitepi 『『musā mayā bhaṇita』』nti jānāti, so āpattiyā na kāretabbo. Pubbabhāgo hi pamāṇataro. Tasmiṃ asati davā bhaṇitaṃ vā ravā bhaṇitaṃ vā hotī』』ti.

Ettha ca taṃñāṇatā ca ñāṇasamodhānañca pariccajitabbaṃ. Taṃñāṇatā pariccajitabbāti yena cittena 『『musā bhaṇissa』』nti jānāti, teneva 『『musā bhaṇāmī』』ti ca 『『musā mayā bhaṇita』』nti ca jānātīti evaṃ ekacitteneva tīsu khaṇesu jānātīti ayaṃ taṃññaṇatā pariccajitabbā, na hi sakkā teneva cittena taṃ cittaṃ jānituṃ yathā na sakkā teneva asinā so asi chinditunti. Purimaṃ purimaṃ pana cittaṃ pacchimassa pacchimassa cittassa tathā uppattiyā paccayo hutvā nirujjhati. Tenetaṃ vuccati –

『『Pamāṇaṃ pubbabhāgova, tasmiṃ sati na hessati;

Sesadvayanti nattheta, miti vācā tivaṅgikā』』ti.

『『Ñāṇasamodhānaṃ pariccajitabba』』nti etāni tīṇi cittāni ekakkhaṇe uppajjantīti na gahetabbāni. Idañhi cittaṃ nāma –

Aniruddhamhi paṭhame, na uppajjati pacchimaṃ;

Nirantaruppajjanato, ekaṃ viya pakāsati.

Ito paraṃ pana yvāyaṃ 『『paṭhamaṃ jhānaṃ samāpajji』』nti sampajānamusā bhaṇati, yasmā so 『『natthi me paṭhamaṃ jhāna』』nti evaṃdiṭṭhiko hoti, tassa hi atthevāyaṃ laddhi. Tathā 『『natthi me paṭhamaṃ jhāna』』nti evamassa khamati ceva ruccati ca. Evaṃsabhāvameva cassa cittaṃ 『『natthi me paṭhamaṃ jhāna』』nti. Yadā pana musā vattukāmo hoti, tadā taṃ diṭṭhiṃ vā diṭṭhiyā saha khantiṃ vā diṭṭhikhantīhi saddhiṃ ruciṃ vā, diṭṭhikhantirucīhi saddhiṃ bhāvaṃ vā vinidhāya nikkhipitvā paṭicchādetvā abhūtaṃ katvā bhaṇati, tasmā tesampi vasena aṅgabhedaṃ dassetuṃ 『『catūhākārehī』』tiādi vuttaṃ. Parivāre ca 『『aṭṭhaṅgiko musāvādo』』ti (paṭi. 328) vuttattā tattha adhippetāya saññāya saddhiṃ aññopi idha 『『aṭṭhahākārehī』』ti eko nayo yojetabbo.

這是爲了說明這個意思而在純凈大章中所說的,以下是其簡要的意義解釋: "以三種方式"是指作為故意妄語要素的三種原因。"之前他有"是指在之前階段,這個人就有"我將說謊"的想法。"說時他有"是指在說的時候他有。"說后他有"是指在說完之後他有,意思是在應該說的說完之後他有。或者"說后"是指說完話結束后他有。如果有人在之前就知道,說的時候也知道,之後也知道"我說了謊",他說"我證得初禪"就犯波羅夷罪,這就是這裡所顯示的意思。雖然已經顯示了,但這裡還有一個特殊之處:首先有一個問題,"'我將說謊'的之前階段存在,'我說了謊'的之後階段不存在,因為有人只是說完就忘記了,他是否犯波羅夷罪,還是不犯?"這在註釋中是這樣回答的:在之前階段"我將說謊",在說的時候"我正在說謊"知道這兩點的人,之後階段"我說了謊"是不可能不存在的。即使不存在也是波羅夷罪。因為前兩個要素才是關鍵。對於之前階段沒有"我將說謊"的想法,但在說的時候知道"我正在說謊",說完后也知道"我說了謊"的人,不應該判他犯戒。因為之前階段更為關鍵。如果不存在,就成為開玩笑說的或者隨口說的。 在這裡,應該放棄對此的知識和知識的結合。應該放棄對此的知識是指不應該認為以同一個心"我將說謊"、"我正在說謊"、"我說了謊"在三個時刻都知道,因為不可能以同一個心知道那個心,就像不可能以同一把刀切割那把刀一樣。但前面的心成為後面的心以那種方式生起的條件后就滅去。因此說: "之前階段才是關鍵,如果存在就不會有; 其餘兩個不存在,因此說話有三要素。" "應該放棄知識的結合"是指不應該認為這三種心在同一剎那生起。因為這個心: 在前一個未滅時,后一個不生起; 因為連續生起,所以顯現如同一個。 此後,對於故意說謊"我證得初禪"的人,因為他有"我沒有初禪"這樣的見解,這確實是他的信念。同樣,他接受並喜歡"我沒有初禪"。他的心的本質就是"我沒有初禪"。但當他想說謊時,他就放下、拋棄、隱藏那個見解,或與見解一起的接受,或與見解和接受一起的喜歡,或與見解、接受和喜歡一起的本質,而說不真實的話,因此爲了顯示這些要素的區別,所以說"以四種方式"等。因為在《附隨》中說"八支妄語",所以這裡還應該加上一個"以八種方式"的方法,與那裡所指的想法一起。

Ettha ca vinidhāya diṭṭhinti balavadhammavinidhānavasenetaṃ vuttaṃ. Vinidhāya khantintiādīni tato dubbaladubbalānaṃ vinidhānavasena. Vinidhāya saññanti idaṃ panettha sabbadubbaladhammavinidhānaṃ. Saññāmattampi nāma avinidhāya sampajānamusā bhāsissatīti netaṃ ṭhānaṃ vijjati. Yasmā pana 『『samāpajjissāmī』』tiādinā anāgatavacanena pārājikaṃ na hoti, tasmā 『『samāpajji』』ntiādīni atītavattamānapadāneva pāṭhe vuttānīti veditabbāni.

  1. Ito paraṃ sabbampi imasmiṃ suddhikamahāvāre uttānatthameva. Na hettha taṃ atthi – yaṃ iminā vinicchayena na sakkā bhaveyya viññātuṃ, ṭhapetvā kilesappahānapadassa padabhājane 『『rāgo me catto vanto』』tiādīnaṃ padānaṃ atthaṃ. Svāyaṃ vuccati – ettha hi cattoti idaṃ sakabhāvapariccajanavasena vuttaṃ. Vantoti idaṃ puna anādiyanabhāvadassanavasena. Muttoti idaṃ santatito vimocanavasena. Pahīnoti idaṃ muttassāpi kvaci anavaṭṭhānadassanavasena. Paṭinissaṭṭhoti idaṃ pubbe ādinnapubbassa paṭinissaggadassanavasena. Ukkheṭitoti idaṃ ariyamaggena uttāsitattā puna anallīyanabhāvadassanavasena. Svāyamattho saddasatthato pariyesitabbo . Samukkheṭitoti idaṃ suṭṭhu uttāsetvā aṇusahagatassāpi puna anallīyanabhāvadassanavasena vuttanti.

Suddhikavārakathā niṭṭhitā.

Vattukāmavārakathā

  1. Vattukāmavārepi 『『tīhākārehī』』tiādīnaṃ attho, vārapeyyālappabhedo ca sabbo idha vuttanayeneva veditabbo. Kevalañhi yaṃ 『『mayā virajjhitvā aññaṃ vattukāmena aññaṃ vuttaṃ, tasmā natthi mayhaṃ āpattī』』ti evaṃ okāsagavesakānaṃ pāpapuggalānaṃ okāsanisedhanatthaṃ vutto. Yatheva hi 『『buddhaṃ paccakkhāmī』』ti vattukāmo 『『dhammaṃ paccakkhāmī』』tiādīsu sikkhāpaccakkhānapadesu yaṃ vā taṃ vā vadantopi khette otiṇṇattā sikkhāpaccakkhātakova hoti; evaṃ paṭhamajjhānādīsu uttarimanussadhammapadesu yaṃkiñci ekaṃ vattukāmo tato aññaṃ yaṃ vā taṃ vā vadantopi khette otiṇṇattā pārājikova hoti. Sace yassa vadati, so tamatthaṃ taṅkhaṇaññeva jānāti. Jānanalakkhaṇañcettha sikkhāpaccakkhāne vuttanayeneva veditabbaṃ.

Ayaṃ pana viseso – sikkhāpaccakkhānaṃ hatthamuddāya sīsaṃ na otarati. Idaṃ abhūtārocanaṃ hatthamuddāyapi otarati. Yo hi hatthavikārādīhipi aṅgapaccaṅgacopanehi abhūtaṃ uttarimanussadhammaṃ viññattipathe ṭhitassa puggalassa āroceti, so ca tamatthaṃ jānāti, pārājikova hoti. Atha pana yassa āroceti, so na jānāti 『『ki ayaṃ bhaṇatī』』ti, saṃsayaṃ vā āpajjati, ciraṃ vīmaṃsitvā vā pacchā jānāti, appaṭivijānanto icceva saṅkhyaṃ gacchati. Evaṃ appaṭivijānantassa vutte thullaccayaṃ hoti. Yo pana jhānādīni attano adhigamavasena vā uggahaparipucchādivasena vā na jānāti, kevalaṃ jhānanti vā vimokkhoti vā vacanamattameva sutaṃ hoti, sopi tena vutte 『『jhānaṃ kira samāpajjinti esa vadatī』』ti yadi ettakamattampi jānāti, jānāticceva saṅkhyaṃ gacchati. Tassa vutte pārājikameva. Seso ekassa vā dvinnaṃ vā bahūnaṃ vā niyamitāniyamitavasena viseso sabbo sikkhāpaccakkhānakathāyaṃ vuttanayeneva veditabboti.

Vattukāmavārakathā niṭṭhitā.

Paccayapaṭisaṃyuttavārakathā

這裡,"放下見解"是指通過放下強烈的法而說的。"放下接受"等是通過放下比那更弱的法而說的。"放下想法"是這裡放下最弱的法。不存在不放下哪怕一點想法就故意說謊的情況。因為用"我將證得"等未來時態不構成波羅夷罪,所以應當理解經文中只用了"證得"等過去和現在時態的詞。 此後,在這個純凈大章中的一切都是明顯的意思。因為這裡沒有什麼是不能用這個判斷來理解的,除了在斷除煩惱一詞的詞義解釋中"我的貪慾已捨棄、已吐出"等詞的意思。這是這樣說的:這裡,"已捨棄"是從放棄自身本質的角度說的。"已吐出"是從不再接受的角度說的。"已解脫"是從相續中解脫的角度說的。"已斷除"是從即使解脫也不在任何地方停留的角度說的。"已放棄"是從放棄以前所接受的角度說的。"已拋棄"是從因聖道而恐懼不再依附的角度說的。這個意思應該從語法學中尋找。"已完全拋棄"是從很好地恐嚇后連微細的也不再依附的角度說的。 純凈章的解釋結束。 意欲說章的解釋 在意欲說章中,"以三種方式"等的意思,以及章節重複的區別,都應該按照這裡所說的方法來理解。只是爲了阻止那些尋找機會的惡人說"我想說一個卻錯誤地說了另一個,所以我沒有犯戒"而說的。就像想說"我捨棄佛"卻說"我捨棄法"等捨棄學處的詞,說任何一個都因為已進入範圍而成為捨棄學處一樣;同樣,在初禪等超人法中,想說其中一個卻說了其他任何一個,也因為已進入範圍而成為波羅夷。如果他所說的對象當時就理解了那個意思。這裡理解的特徵應該按照捨棄學處中所說的方法來理解。 這裡有一個區別:捨棄學處用手勢不能成立。這個虛假宣稱用手勢也能成立。如果有人用手勢等身體動作向站在能理解的位置的人宣稱虛假的超人法,而那個人也理解了那個意思,就犯波羅夷罪。但如果他所宣稱的對象不理解"這個人在說什麼",或者產生懷疑,或者經過長時間思考後才理解,就被認為是不理解。這樣對不理解的人說就犯偷蘭遮罪。如果有人不知道禪定等,無論是通過自己的證得還是通過學習詢問等,只是聽說過禪定或解脫這樣的詞,如果他聽了後知道"他說他證得了禪定",即使只知道這麼多也被認為是知道。對他說就犯波羅夷罪。其餘的無論是對一個人還是兩個人還是多個人,無論是特定的還是不特定的區別,都應該按照捨棄學處的解釋中所說的方法來理解。 意欲說章的解釋結束。 與資具相關章的解釋

  1. Paccayapaṭisaṃyuttavārepi – sabbaṃ vārapeyyālabhedaṃ pubbe āgatapadānañca atthaṃ vuttanayeneva ñatvā pāḷikkamo tāva evaṃ jānitabbo. Ettha hi 『『yo te vihāre vasi, yo te cīvaraṃ paribhuñji, yo te piṇḍapātaṃ paribhuñji, yo te senāsanaṃ paribhuñji, yo te gilānapaccayabhesajjaparikkhāraṃ paribhuñjī』』ti ime pañca paccattavacanavārā, 『『yena te vihāro paribhutto』』tiādayo pañca karaṇavacanavārā, 『『yaṃ tvaṃ āgamma vihāraṃ adāsī』』tiādayo pañca upayogavacanavārā vuttā , tesaṃ vasena idha vuttena suññāgārapadena saddhiṃ pubbe vuttesu paṭhamajjhānādīsu sabbapadesu vārapeyyālabhedo veditabbo. 『『Yo te vihāre, yena te vihāro, yaṃ tvaṃ āgamma vihāra』』nti evaṃ pariyāyena vuttattā pana 『『aha』』nti ca avuttattā paṭivijānantassa vuttepi idha thullaccayaṃ, apaṭivijānantassa dukkaṭanti ayamettha vinicchayo.

Anāpattibhedakathā

Evaṃ vitthāravasena āpattibhedaṃ dassetvā idāni anāpattiṃ dassento 『『anāpatti adhimānenā』』tiādimāha. Tattha adhimānenāti adhigatamānena samudācarantassa anāpatti. Anullapanādhippāyassāti kohaññe icchācāre aṭhatvā anullapanādhippāyassa sabrahmacārīnaṃ santike aññaṃ byākarontassa anāpatti. Ummattakādayo pubbe vuttanayāeva. Idha pana ādikammikā vaggumudātīriyā bhikkhū. Tesaṃ anāpattīti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – hatthamuddāya ārocentassa kāyacittato, vacībhedena ārocentassa vācācittato, ubhayaṃ karontassa kāyavācācittato samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedanaṃ hasantopi hi somanassiko ullapati bhāyantopi majjhattopīti.

Vinītavatthuvaṇṇanā

在與資具相關章中 - 所有章節重複的區別和前面出現的詞的意思都應按照前面所說的方法來理解,首先應該這樣理解經文的順序。這裡說了"住在你的精舍的人","使用你的衣服的人","食用你的食物的人","使用你的臥具的人","使用你的病人用藥的人"這五個主格章節,"被你使用的精舍"等五個工具格章節,"你給予精舍"等五個賓格章節,應該按照這些與這裡所說的空閑處一詞以及前面所說的初禪等所有詞來理解章節重複的區別。因為是用"住在你的精舍的人","被你使用的精舍","你給予精舍"這樣的方式說的,而沒有說"我",所以對理解的人說也是偷蘭遮罪,對不理解的人說是突吉羅罪,這是這裡的判斷。 不犯的區別的解釋 這樣詳細地說明了犯戒的區別后,現在爲了說明不犯而說"不犯:因為增上慢"等。其中,"因為增上慢"是指因為認為已經證得而行為的不犯。"沒有宣稱的意圖"是指不站在虛偽慾望的立場上,沒有宣稱的意圖,在同修面前宣稱其他的不犯。瘋狂等與前面所說的相同。這裡的初犯者是瓦古穆達河(Vaggumudā)岸邊的比丘們。他們不犯。 詞義解釋的註釋結束。 在起源等中,這條學處有三種起源 - 用手勢宣稱的從身和心起,用語言宣稱的從語和心起,兩者都做的從身語心起。是作為,以想為解脫,有心的,世間所譴責的,身業,語業,不善心,三種感受,因為即使在笑的時候也是以喜悅心宣稱,即使在害怕的時候也是,即使在平靜的時候也是。 判例的註釋

  1. Vinītavatthūsu – adhimānavatthu anupaññattiyaṃ vuttanayameva.

Dutiyavatthusmiṃ – paṇidhāyāti patthanaṃ katvā. Evaṃ maṃ jano sambhāvessatīti evaṃ araññe vasantaṃ maṃ jano arahatte vā sekkhabhūmiyaṃ vā sambhāvessati, tato lokassa sakkato bhavissāmi garukato mānito pūjitoti. Āpatti dukkaṭassāti evaṃ paṇidhāya 『『araññe vasissāmī』』ti gacchantassa padavāre padavāre dukkaṭaṃ. Tathā araññe kuṭikaraṇacaṅkamananisīdananivāsanapāvuraṇādīsu sabbakiccesu payoge payoge dukkaṭaṃ. Tasmā evaṃ araññe na vasitabbaṃ. Evaṃ vasanto hi sambhāvanaṃ labhatu vā mā vā dukkaṭaṃ āpajjati. Yo pana samādinnadhutaṅgo 『『dhutaṅgaṃ rakkhissāmī』』ti vā 『『gāmante me vasato cittaṃ vikkhipati, araññaṃ sappāya』』nti cintetvā vā 『『addhā araññe tiṇṇaṃ vivekānaṃ aññataraṃ pāpuṇissāmī』』ti vā 『『araññaṃ pavisitvā arahattaṃ apāpuṇitvā na nikkhamissāmī』』ti vā 『『araññavāso nāma bhagavatā pasattho, mayi ca araññe vasante bahū sabrahmacārino gāmantaṃ hitvā āraññakā bhavissantī』』ti vā evaṃ anavajjavāsaṃ vasitukāmo hoti, tena vasitabbaṃ.

Tatiyavatthusmimpi – 『『abhikkantādīni saṇṭhapetvā piṇḍāya carissāmī』』ti nivāsanapārupanakiccato pabhuti yāva bhojanapariyosānaṃ tāva payoge payoge dukkaṭaṃ. Sambhāvanaṃ labhatu vā mā vā dukkaṭameva. Khandhakavattasekhiyavattaparipūraṇatthaṃ pana sabrahmacārīnaṃ diṭṭhānugatiāpajjanatthaṃ vā pāsādikehi abhikkamapaṭikkamādīhi piṇḍāya pavisanto anupavajjo viññūnanti.

Catutthapañcamavatthūsu – 『『yo te vihāre vasī』』ti ettha vuttanayeneva 『『aha』』nti avuttattā pārājikaṃ natthi. Attupanāyikameva hi samudācarantassa pārājikaṃ vuttaṃ.

Paṇidhāya caṅkamītiādīni heṭṭhā vuttanayāneva.

Saṃyojanavatthusmiṃ – saṃyojanā pahīnātipi 『『dasa saṃyojanā pahīnā』』tipi 『『ekaṃ saṃyojanaṃ pahīna』』ntipi vadato kilesappahānameva ārocitaṃ hoti, tasmā pārājikaṃ.

  1. Rahovatthūsu – raho ullapatīti 『『rahogato arahā aha』』nti vadati, na manasā cintitameva karoti. Tenettha dukkaṭaṃ vuttaṃ.

Vihāravatthuupaṭṭhānavatthu ca vuttanayameva.

  1. Na dukkaravatthusmiṃ – tassa bhikkhuno ayaṃ laddhi – 『『ariyapuggalāva bhagavato sāvakā』』ti. Tenāha – 『『ye kho te bhagavato sāvakā te evaṃ vadeyyu』』nti. Yasmā cassa ayamadhippāyo – 『『sīlavatā āraddhavipassakena na dukkaraṃ aññaṃ byākātuṃ, paṭibalo so arahattaṃ pāpuṇitu』』nti. Tasmā 『『anullapanādhippāyo aha』』nti āha.

Vīriyavatthusmiṃ ārādhanīyoti sakkā ārādhetuṃ sampādetuṃ nibbattetunti attho. Sesaṃ vuttanayameva.

Maccuvatthusmiṃ so bhikkhu 『『yassa vippaṭisāro uppajjati, so bhāyeyya. Mayhaṃ pana avippaṭisāravatthukāni parisuddhāni sīlāni, svāhaṃ kiṃ maraṇassa bhāyissāmī』』ti etamatthavasaṃ paṭicca 『『nāhaṃ āvuso maccuno bhāyāmī』』ti āha. Tenassa anāpatti.

Vippaṭisāravatthusmimpi eseva nayo. Tato parāni tīṇi vatthūni vīriyavatthusadisāneva.

Vedanāvatthūsupaṭhamasmiṃ tāva so bhikkhu paṭisaṅkhānabalena adhivāsanakhantiyaṃ ṭhatvā 『『nāvuso sakkā yena vā tena vā adhivāsetu』』nti āha. Tenassa anāpatti.

Dutiye pana attupanāyikaṃ akatvā 『『nāvuso sakkā puthujjanenā』』ti pariyāyena vuttattā thullaccayaṃ.

在判例中 - 增上慢的案例與附加規則中所說的方法相同。 第二個案例中 - "立愿"是指發願。"人們會這樣認為我"是指人們會認為住在林野中的我是阿羅漢或有學,因此我將受到世人的尊敬、重視、尊重和供養。"犯突吉羅罪"是指這樣立愿說"我將住在林野"而去的人,每走一步都犯突吉羅罪。同樣,在林野中搭建小屋、經行、坐禪、穿衣、披衣等所有行為中,每一個動作都犯突吉羅罪。因此不應該這樣住在林野中。這樣住的人,無論是否得到認可,都犯突吉羅罪。但如果有人受持頭陀行,想"我將守護頭陀行",或者想"我住在村邊心散亂,林野適合我",或者"我一定會在林野中獲得三種遠離之一",或者"我進入林野后不證得阿羅漢就不出來",或者"住林野是世尊所讚歎的,如果我住在林野中,許多同修也會捨棄村邊而成為林野住者",這樣想要無過失地居住的人,他應該住。 第三個案例中也是 - 從"我將整理好前進等動作去乞食"的穿衣披衣開始,直到用餐結束,每一個動作都犯突吉羅罪。無論是否得到認可,都是突吉羅罪。但爲了圓滿頭陀行和學處,或爲了讓同修效仿,以令人歡喜的前進後退等動作進入乞食的人,是不會被智者責備的。 第四和第五個案例中 - 在"住在你的精舍的人"這裡,按照所說的方法,因為沒有說"我",所以不構成波羅夷罪。只有對自己直接說的人才構成波羅夷罪。 "立愿而經行"等與前面所說的方法相同。 在結使的案例中 - 說"結使已斷"或"十結已斷"或"一結已斷"都是宣稱斷除煩惱,因此是波羅夷罪。 在私密處的案例中 - "在私密處宣稱"是指說"我獨處時是阿羅漢",而不是隻在心中想。因此這裡說是突吉羅罪。 精舍案例和侍奉案例與前面所說的方法相同。 在"不難"的案例中 - 那個比丘有這樣的見解:"只有聖者才是世尊的弟子。"因此他說:"世尊的那些弟子會這樣說。"因為他的意思是:"對於持戒和修習觀的人來說,宣稱[證果]並不難,他有能力證得阿羅漢。"因此他說"我沒有宣稱的意圖"。 在精進的案例中,"可以實現"的意思是可以完成、成就、產生。其餘的與前面所說的方法相同。 在死亡的案例中,那個比丘想:"有悔恨的人才會害怕。但我的戒行清凈,沒有悔恨的根據,我為什麼要害怕死亡呢?"基於這個意思,他說"朋友,我不怕死亡。"因此他不犯戒。 在悔恨的案例中也是同樣的道理。之後的三個案例與精進的案例相似。 在感受的案例中,首先那個比丘依靠思惟的力量,安住于忍耐中,說"朋友,不是任何人都能忍受的。"因此他不犯戒。 但在第二個案例中,因為沒有直接說自己,而是用"朋友,凡夫不能"這樣的間接方式說,所以是偷蘭遮罪。

226.Brāhmaṇavatthūsuso kira brāhmaṇo na kevalaṃ 『『āyantu bhonto arahanto』』ti āha. Yaṃ yaṃ panassa vacanaṃ mukhato niggacchati, sabbaṃ 『『arahantānaṃ āsanāni paññapetha, pādodakaṃ detha, arahanto pāde dhovantū』』ti arahantavādapaṭisaṃyuttaṃyeva. Taṃ panassa pasādabhaññaṃ saddhācaritattā attano saddhābalena samussāhitassa vacanaṃ. Tasmā bhagavā 『『anāpatti, bhikkhave, pasādabhaññe』』ti āha. Evaṃ vuccamānena pana bhikkhunā na haṭṭhatuṭṭheneva paccayā paribhuñjitabbā, 『『arahattasampāpikaṃ paṭipadaṃ paripūressāmī』』ti evaṃ yogo karaṇīyoti.

Aññabyākaraṇavatthūnisaṃyojanavatthusadisāneva. Agāravatthusmiṃ so bhikkhu gihibhāve anatthikatāya anapekkhatāya 『『abhabbo kho āvuso mādiso』』ti āha, na ullapanādhippāyena. Tenassa anāpatti.

在婆羅門的案例中,那個婆羅門不僅僅說「各位阿羅漢請來」。他說的每一句話,都包含「請為阿羅漢們準備座位,給水洗腳,讓阿羅漢們洗腳」的與阿羅漢相關的內容。這是因為他的信心和修行的力量,他所說的話是由自己的信心所支撐的。因此世尊說「比丘們,對於信心的破壞是不犯戒的」。然而,在這樣被說時,比丘們不應當因為一時的滿足而享用供養,而應當這樣思維「我將完善通向阿羅漢的修行」。 在其他的解釋中,與結使的案例相似。在無家者的案例中,那個比丘因為在世俗中沒有利益、沒有依賴而說「這樣的事情是不可能的,朋友」，而不是出於輕率的目的。因此他不犯戒。

227.Āvaṭakāmavatthusmiṃ so bhikkhu vatthukāmesu ca kilesakāmesu ca lokiyeneva ādīnavadassanena nirapekkho. Tasmā 『『āvaṭā me āvuso kāmā』』ti āha. Tenassa anāpatti. Ettha ca āvaṭāti āvāritā nivāritā, paṭikkhittāti attho.

Abhirativatthusmiṃ so bhikkhu sāsane anukkaṇṭhitabhāvena uddesaparipucchādīsu ca abhiratabhāvena 『『abhirato ahaṃ āvuso paramāya abhiratiyā』』ti āha, na ullapanādhippāyena. Tenassa anāpatti.

Pakkamanavatthusmiṃ yo imamhā āvāsā paṭhamaṃ pakkamissatīti evaṃ āvāsaṃ vā maṇḍapaṃ vā sīmaṃ vā yaṃkiñci ṭhānaṃ paricchinditvā katāya katikāya yo 『『maṃ arahāti jānantū』』ti tamhā ṭhānā paṭhamaṃ pakkamati, pārājiko hoti. Yo pana ācariyupajjhāyānaṃ vā kiccena mātāpitūnaṃ vā kenacideva karaṇīyena bhikkhācāratthaṃ vā uddesaparipucchānaṃ vā atthāya aññena vā tādisena karaṇīyena taṃ ṭhānaṃ atikkamitvā gacchati, anāpatti. Sacepissa evaṃ gatassa pacchā icchācāro uppajjati 『『na dānāhaṃ tattha gamissāmi evaṃ maṃ arahāti sambhāvessantī』』ti anāpattiyeva.

Yopi kenacideva karaṇīyena taṃ ṭhānaṃ patvā sajjhāyamanasikārādivasena aññavihito vā hutvā corādīhi vā anubaddho meghaṃ vā uṭṭhitaṃ disvā anovassakaṃ pavisitukāmo taṃ ṭhānaṃ atikkamati, anāpatti. Yānena vā iddhiyā vā gacchantopi pārājikaṃ nāpajjati, padagamaneneva āpajjati. Tampi yehi saha katikā katā, tehi saddhiṃ apubbaṃacarimaṃ gacchanto nāpajjati. Evaṃ gacchantā hi sabbepi aññamaññaṃ rakkhanti. Sacepi maṇḍaparukkhamūlādīsu kiñci ṭhānaṃ paricchinditvā 『『yo ettha nisīdati vā caṅkamati vā, taṃ arahāti jānissāma』』 pupphāni vā ṭhapetvā 『『yo imāni gahetvā pūjaṃ karissati, taṃ arahāti jānissāmā』』tiādinā nayena katikā katā hoti, tatrāpi icchācāravasena tathā karontassa pārājikameva. Sacepi upāsakena antarāmagge vihāro vā kato hoti, cīvarādīni vā ṭhapitāni honti, 『『ye arahanto te imasmiṃ vihāre vasantu, cīvarādīni ca gaṇhantū』』ti. Tatrāpi icchācāravasena vasantassa vā cīvarādīni vā gaṇhantassa pārājikameva . Etaṃ pana adhammikakatikavattaṃ , tasmā na kātabbaṃ, aññaṃ vā evarūpaṃ 『『imasmiṃ temāsabbhantare sabbeva āraññakā hontu, piṇḍapātikaṅgādiavasesadhutaṅgadharā vā atha vā sabbeva khīṇāsavā hontū』』ti evamādi. Nānāverajjakā hi bhikkhū sannipatanti. Tattha keci dubbalā appathāmā evarūpaṃ vattaṃ anupāletuṃ na sakkonti. Tasmā evarūpampi vattaṃ na kātabbaṃ. 『『Imaṃ temāsaṃ sabbeheva na uddisitabbaṃ, na paripucchitabbaṃ, na pabbājetabbaṃ, mūgabbataṃ gaṇhitabbaṃ, bahi sīmaṭṭhassāpi saṅghalābho dātabbo』』ti evamādikaṃ pana na kātabbameva.

在慾望的案例中,那個比丘對物質慾望和污垢慾望都以世俗的苦果為見解,無所依賴。因此他說「我的慾望被遮蔽」。因此他不犯戒。這裡的「被遮蔽」是指被封閉、被阻止的意思。 在對教法的喜愛案例中,那個比丘因為對教法的無厭倦,在教法的引導和詢問中表示「我對極大的喜悅感到喜悅」，而不是出於輕率的目的。因此他不犯戒。 在離開的案例中,若有人從這裡的住所首先離開,無論是住所、帳篷還是任何地方,只要在被劃定的地方,他如果說「讓我知道我是阿羅漢」，則他首先離開那個地方,就構成波羅夷罪。但如果有人因為師父或老師的緣故,或者爲了父母的緣故,或者爲了乞食的緣故,或者爲了教導和詢問的緣故,而越過那個地方,則不犯戒。如果在他離開后,產生了這樣的想法「我不去那裡,他們會認為我是阿羅漢」，則也是不犯戒。 如果有人因為某種原因到達那個地方,而因專注、思維等原因,被認為是其他人,或者因為盜賊等原因被困住,看到雲彩而想要進入而越過那個地方,則不犯戒。無論是乘車還是使用神通而去,都不會構成波羅夷罪,只有步行才會構成。即便是與他人一起走,在走向最後的地方時也不會犯戒。因為這樣走的人彼此會相互保護。如果在帳篷、樹根等地方劃定了某個地方,說「誰在這裡坐著或走動,我們會知道他是阿羅漢」，或者放置花朵說「誰拿著這些花來供養,我們會知道他是阿羅漢」等等,在這種情況下,也會構成波羅夷罪。如果有信士在中間的路上建立了修行處,放置了衣物等,說「愿所有阿羅漢們住在這個修行處,並且拿走衣物等」，在這種情況下,也會構成波羅夷罪。這個是非法的行為,因此不應當這樣做。關於其他類似的事情「在這個三個月內,所有人都應當成為林野住者,持有乞食等的頭陀行者,或者所有人都應當是已斷的」，等等,因為有各種各樣的比丘聚集在那裡。有些人因軟弱而無法維持這樣的行為。因此,這樣的行為也不應當做。「在這個三個月內,所有人都不應當被指名,不應當被詢問,不應當被驅逐,不應當被視為啞巴,外面的邊界也應當給予僧團的利益」，等等,這些也不應當做。

228.Lakkhaṇasaṃyutte yvāyaṃ āyasmā ca lakkhaṇoti lakkhaṇatthero vutto, esa jaṭilasahassassa abbhantare ehibhikkhūpasampadāya upasampanno ādittapariyāyāvasāne arahattappatto eko mahāsāvakoti veditabbo. Yasmā panesa lakkhaṇasampannena sabbākāraparipūrena brahmasamena attabhāvena samannāgato, tasmā lakkhaṇoti saṅkhaṃ gato. Mahāmoggallānatthero pana pabbajitadivasato sattame divase arahattappatto dutiyo aggasāvako.

Sitaṃ pātvākāsīti mandahasitaṃ pātuakāsi, pakāsayi dassesīti vuttaṃ hoti. Kiṃ pana disvā thero sitaṃ pātvākāsīti? Upari pāḷiyaṃ āgataṃ aṭṭhikasaṅkhalikaṃ ekaṃ petaloke nibbattaṃ sattaṃ disvā, tañca kho dibbena cakkhunā, na pasādacakkhunā. Pasādacakkhussa hi ete attabhāvā na āpāthaṃ āgacchanti. Evarūpaṃ pana attabhāvaṃ disvā kāruññe kātabbe kasmā sitaṃ pātvākāsīti? Attano ca buddhañāṇassa ca sampattisamanussaraṇato. Tañhi disvā thero 『『adiṭṭhasaccena nāma puggalena paṭilabhitabbā evarūpā attabhāvā mutto ahaṃ, lābhā vata me, suladdhaṃ vata me』』ti attano ca sampattiṃ anussaritvā 『『aho buddhassa bhagavato ñāṇasampatti, yo 『kammavipāko, bhikkhave, acinteyyo; na cintetabbo』ti (a. ni.

在與特徵相關的案例中,這位尊者被稱為特徵,這是因為他在一千名苦行者中,通過接受乞食而獲得了阿羅漢果,他應被視為一位偉大的聲聞。因為他具備了完整的特徵和各種形態,與天人相同,因此被稱為特徵。而大目犍連尊者從出家之日到第七天獲得了阿羅漢果,成為第二位最傑出的聲聞。 「飲食后顯現微笑」是指他顯露出微笑的樣子。那麼尊者為何顯露微笑呢？因為他在上面的經文中見到了一位在彼界中投生的鬼魂,而且是用天眼看到的,而非用信心之眼看到的。因為信心之眼無法接觸這些存在。然而,看到這樣的存在後,出於慈悲,為何會顯露微笑呢？是因為他憶念到自己的成就和佛陀的智慧。看到這一點,尊者想「以未見的真實,應當獲得這樣的存在,我得到了福報,真是幸運啊」，憶念到自己的成就,因此感慨「哦,佛陀的智慧真是了不起,他說『因果法則,比丘們,是不可思議的；不應當去思維』」。

4.77) desesi, paccakkhaṃ vata katvā buddhā desenti, suppaṭividdhā buddhānaṃ dhammadhātū』』ti evaṃ buddhañāṇasampattiñca saritvā sitaṃ pātvākāsīti. Yasmā pana khīṇāsavā nāma na akāraṇā sitaṃ pātukaronti, tasmā taṃ lakkhaṇatthero pucchi – 『『ko nu kho āvuso moggallāna hetu, ko paccayo sitassa pātukammāyā』』ti. Thero pana yasmā yehi ayaṃ upapatti sāmaṃ adiṭṭhā, te dussaddhāpayā honti, tasmā bhagavantaṃ sakkhiṃ katvā byākātukāmatāya 『『akālo kho, āvuso』』tiādimāha . Tato bhagavato santike puṭṭho 『『idhāhaṃ āvuso』』tiādinā nayena byākāsi.

Tattha aṭṭhikasaṅkhalikanti setaṃ nimmaṃsalohitaṃ aṭṭhisaṅghātaṃ. Gijjhāpi kākāpi kulalāpīti etepi yakkhagijjhā ceva yakkhakākā ca yakkhakulalā ca paccetabbā. Pākatikānaṃ pana gijjhādīnaṃ āpāthampi etaṃ rūpaṃ nāgacchati. Anupatitvā anupatitvāti anubandhitvā anubandhitvā. Vituḍentīti vinivijjhitvā gacchanti. Vitudentīti vā pāṭho, asidhārūpamehi tikhiṇehi lohatuṇḍehi vijjhantīti attho. Sā sudaṃ aṭṭassaraṃ karotīti ettha sudanti nipāto, sā aṭṭhikasaṅkhalikā aṭṭassaraṃ āturassaraṃ karotīti attho. Akusalavipākānubhavanatthaṃ kira yojanappamāṇāpi tādisā attabhāvā nibbattanti, pasādussadā ca honti pakkagaṇḍasadisā; tasmā sā aṭṭhikasaṅkhalikā balavavedanāturā tādisaṃ saramakāsīti. Evañca pana vatvā puna āyasmā mahāmoggallāno 『『vaṭṭagāmikasattā nāma evarūpā attabhāvā na muccantī』』ti sattesu kāruññaṃ paṭicca uppannaṃ dhammasaṃvegaṃ dassento 『『tassa mayhaṃ āvuso etadahosi; acchariyaṃ vata bho』』tiādimāha.

Bhikkhū ujjhāyantīti yesaṃ sā petūpapatti appaccakkhā, te ujjhāyanti . Bhagavā pana therassānubhāvaṃ pakāsento 『『cakkhubhūtā vata bhikkhave sāvakā viharantī』』tiādimāha. Tattha cakkhu bhūtaṃ jātaṃ uppannaṃ tesanti cakkhubhūtā; bhūtacakkhukā uppannacakkhukā, cakkhuṃ uppādetvā, viharantīti attho. Dutiyapadepi eseva nayo. Yatra hi nāmāti ettha yatrāti kāraṇavacanaṃ. Tatrāyamatthayojanā; yasmā nāma sāvakopi evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati, tasmā avocumha – 『『cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharantī』』ti.

Pubbeva me so bhikkhave satto diṭṭhoti bodhimaṇḍe sabbaññutañāṇappaṭivedhena appamāṇesu cakkavāḷesu appamāṇe sattanikāye bhavagatiyoniṭhitinivāse ca paccakkhaṃ karontena mayā pubbeva so satto diṭṭhoti vadati.

Goghātakoti gāvo vadhitvā vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikakappanakasatto. Tasseva kammassa vipākāvasesenāti tassa nānācetanāhi āyūhitassa aparāpariyakammassa. Tatra hi yāya cetanāya narake paṭisandhi janitā, tassā vipāke parikkhīṇe avasesakammaṃ vā kammanimittaṃ vā ārammaṇaṃ katvā puna petādīsu paṭisandhi nibbattati, tasmā sā paṭisandhi kammasabhāgatāya vā ārammaṇasabhāgatāya vā 『『tasseva kammassa vipākāvaseso』』ti vuccati. Ayañca satto evaṃ upapanno. Tenāha – 『『tasseva kammassa vipākāvasesenā』』ti. Tassa kira narakā cavanakāle nimmaṃsakatānaṃ gunnaṃ aṭṭhirāsi eva nimittaṃ ahosi. So paṭicchannampi taṃ kammaṃ viññūnaṃ pākaṭaṃ viya karonto aṭṭhisaṅkhalikapeto jāto.

4.77) 佛陀確實以直接的方式講法，正因為他對佛法的深刻理解，所以顯露出微笑。由於那些已斷盡煩惱的人並非無緣無故地顯露微笑，因此特徵尊者詢問：「究竟是什麼原因，讓尊者目犍連顯露微笑，是什麼因緣讓他顯露微笑呢？」而尊者因為看到此生的投生與未見的緣故，因此他對佛陀的智慧表示：「確實是不可思議的，朋友。」於是他在佛陀面前被問及時，便用這樣的方式回答。 在這裡，**是指白色的細膩的紅色骨骼。無論是禿鷲還是烏鴉等,也應被視為鬼神的禿鷲、鬼神的烏鴉和鬼神的細膩的鳥類。對於普通的禿鷲等,這種形態並不會出現。未接觸到的、未接觸到的意思是指被牽連著、被牽連著。它們是被切斷後離開的。也可以解釋為「被切斷」的意思，像用鋒利的鐵器刺入。確實，這個白色的骨骼會發出悲鳴的聲音，這裡的「悲鳴」是指，白色的骨骼會發出痛苦的聲音。爲了體驗惡果而生的這樣的存在，確實是因為有痛苦的感受；因此，這個白色的骨骼是強烈痛苦的存在。如此說來，尊者目犍連便說「輪迴中的眾生是不會解脫的」，以此顯示因眾生的悲憫而產生的法的震動，他說「對我而言，朋友，確實是令人驚訝」。 比丘們因看到投生的鬼魂而感到憤怒，而佛陀爲了顯現尊者的威德而說：「比丘們，確實是有眼睛的聲聞們在這裡生活。」這裡的「有眼睛的」是指已經出生的、已經存在的，是指用眼睛去看待的意思。第二句也是如此。在這裡，「因為有名」是指原因的言辭。這裡的意思是；因為聲聞們也能如此瞭解、見到、或者能夠做出證明，因此我們說：「有眼睛的聲聞們確實在生活，具有智慧的聲聞們確實在生活。」 「在過去我就已經見到這個眾生了」，在菩提樹下通過無所不知的智慧，親眼見到無量的眾生，親眼見到他們的生死輪迴。 「屠牛者」是指殺死牛後，割下肉來出售以維持生計的眾生。由於他所做的業的果報，因而在不同的意識中輪迴。因而，由於那種意識的緣故，投生到地獄中，因而在果報消盡后，依靠剩餘的業力或業的緣故再次投生為鬼等，因此稱之為「由他業的果報所剩餘」。這位眾生便是如此投生的。因此他說：「由他業的果報所剩餘。」在他投生到地獄時，因其所做的業而感到痛苦的種種現象顯現出來。他隱秘地將此業顯現得如同眾生所知一般，成爲了骨骼的鬼魂。

  1. Maṃsapesivatthusmiṃ goghātakoti gomaṃsapesiyo katvā sukkhāpetvā vallūravikkayena anekāni vassāni jīvikaṃ kappesi. Tenassa narakā cavanakāle maṃsapesiyeva nimittaṃ ahosi. So maṃsapesipeto jāto.

Maṃsapiṇḍavatthusmiṃ so sākuṇiko sakuṇe gahetvā vikkiṇanakāle nippakkhacamme maṃsapiṇḍamatte katvā vikkiṇanto jīvikaṃ kappesi. Tenassa narakā cavanakāle maṃsapiṇḍova nimittaṃ ahosi. So maṃsapiṇḍapeto jāto.

Nicchavivatthusmiṃ tassa orabbhikassa eḷake vadhitvā niccamme katvā kappitajīvikassa purimanayeneva niccammaṃ eḷakasarīraṃ nimittamahosi. So nicchavipeto jāto.

Asilomavatthusmiṃ so sūkariko dīgharattaṃ nivāpapuṭṭhe sūkare asinā vadhitvā vadhitvā dīgharattaṃ jīvikaṃ kappesi. Tenassa ukkhittāsikabhāvova nimittaṃ ahosi. Tasmā asilomapeto jāto.

Sattilomavatthusmiṃ so māgaviko ekaṃ migañca sattiñca gahetvā vanaṃ gantvā tassa migassa samīpaṃ āgatāgate mige sattiyā vijjhitvā māresi, tassa sattiyā vijjhanakabhāvoyeva nimittaṃ ahosi. Tasmā sattilomapeto jāto.

Usulomavatthusmiṃ kāraṇikoti rājāparādhike anekāhi kāraṇāhi pīḷetvā avasāne kaṇḍena vijjhitvā māraṇakapuriso. So kira asukasmiṃ padese viddho maratīti ñatvāva vijjhati. Tassevaṃ jīvikaṃ kappetvā narake uppannassa tato pakkāvasesena idhūpapattikāle usunā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā usulomapeto jāto.

Sūcilomavatthusmiṃ sārathīti assadamako. Godamakotipi kurundaṭṭhakathāyaṃvuttaṃ. Tassa patodasūciyā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā sūcilomapeto jāto.

Dutiyasūcilomavatthusmiṃ sūcakoti pesuññakārako . So kira manusse aññamaññañca bhindi. Rājakule ca 『『imassa imaṃ nāma atthi, iminā idaṃ nāma kata』』nti sūcetvā sūcetvā anayabyasanaṃ pāpesi. Tasmā yathānena sūcetvā manussā bhinnā, tathā sūcīhi bhedanadukkhaṃ paccanubhotuṃ kammameva nimittaṃ katvā sūcilomapeto jāto.

Aṇḍabhāritavatthusmiṃ gāmakūṭoti vinicchayāmacco. Tassa kammasabhāgatāya kumbhamattā mahāghaṭappamāṇā aṇḍā ahesuṃ. So hi yasmā raho paṭicchanna ṭhāne lañjaṃ gahetvā kūṭavinicchayena pākaṭaṃ dosaṃ karonto sāmike assāmike akāsi. Tasmāssa rahassaṃ aṅgaṃ pākaṭaṃ nibbattaṃ. Yasmā daṇḍaṃ paṭṭhapento paresaṃ asayhaṃ bhāraṃ āropesi, tasmāssa rahassaṅgaṃ asayhabhāro hutvā nibbattaṃ. Yasmā yasmiṃ ṭhāne ṭhitena samena bhavitabbaṃ, tasmiṃ ṭhatvā visamo ahosi, tasmāssa rahassaṅge visamā nisajjā ahosīti.

Pāradārikavatthusmiṃ so satto parassa rakkhitaṃ gopitaṃ sassāmikaṃ phassaṃ phusanto mīḷhasukhena kāmasukhena cittaṃ ramayitvā kammasabhāgatāya gūthaphassaṃ phusanto dukkhamanubhavituṃ tattha nibbatto. Duṭṭhabrāhmaṇavatthu pākaṭameva.

以下是對應的簡體中文全文翻譯： 229. 在肉塊案例中，作為屠夫，他製作牛肉塊並將其曬乾，通過銷售乾肉塊維持生計多年。因此在他從地獄死亡時，肉塊成為他的標誌。他轉生為肉塊餓鬼。 在肉團案例中，他是一個獵鳥者，捕獲鳥類並在銷售時僅保留無羽毛的面板，製作肉團出售以維持生計。因此在他從地獄死亡時，肉團成為他的標誌。他轉生為肉團餓鬼。 在無皮案例中，他殺死了山羊，剝去面板，以製作皮革為生。因此在他從地獄死亡時，無皮山羊身體成為他的標誌。他轉生為無皮餓鬼。 在刀毛案例中，他是一個養豬者，長期在飼養場中用刀反覆殺豬以維持生計。因此他的標誌是被舉起的刀。因此他轉生為刀毛餓鬼。 在矛毛案例中，他是一個獵人，帶著一隻動物和一把矛進入森林，每當動物接近時就用矛刺穿並殺死它。因此矛刺穿的情形成為他的標誌。因此他轉生為矛毛餓鬼。 在箭毛案例中，作為執行者，他因多種原因折磨犯罪者，最後用箭射殺。他確切地知道在某個地方被射殺，然後射殺。在從地獄死亡後轉生時，箭射穿的情形成為他的標誌。因此他轉生為箭毛餓鬼。 在針毛案例中，他是一個馴馬師。在庫倫達註釋中也稱為牛馴服者。因此針刺穿的情形成為他的標誌。因此他轉生為針毛餓鬼。 在第二針毛案例中，他是一個告密者，製造分裂。他告訴王室某人有某物，某人做了某事，從而造成人們之間的分裂和不幸。因此他轉生為針毛餓鬼，經歷被針刺穿的痛苦。 在蛋重案例中，他是一個法庭判決官。由於他的職業，他擁有如大罐子般大小的蛋。他在隱秘的地方接受賄賂，通過歪曲判決製造明顯的不公。因此他的秘密身體部位變得顯露，承載無法忍受的重負，並且坐姿不穩。 在通姦案例中，他觸控了他人受保護的、有主的身體，以淫穢的快樂取悅自己。由於他的職業，他觸控了糞便，因此在那裡轉生並經歷痛苦。惡婆羅門的故事是衆所周知的。

230.Nicchavitthivatthusmiṃ yasmā mātugāmo nāma attano phasse anissaro, sā ca taṃ sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādesi, tasmā kammasabhāgatāya sukhasamphassā dhaṃsitvā dukkhasamphassaṃ anubhavituṃ nicchavitthī hutvā upapannā.

Maṅgulitthivatthusmiṃ maṅgulinti virūpaṃ duddasikaṃ bībhacchaṃ, sā kira ikkhaṇikākammaṃ yakkhadāsikammaṃ karontī 『『iminā ca iminā ca evaṃ balikamme kate ayaṃ nāma tumhākaṃ vaḍḍhi bhavissatī』』ti mahājanassa gandhapupphādīni vañcanāya gahetvā mahājanaṃ duddiṭṭhiṃ micchādiṭṭhiṃ gaṇhāpesi, tasmā tāya kammasabhāgatāya gandhapupphādīnaṃ thenitattā duggandhā duddassanassa gāhitattā duddasikā virūpā bībhacchā hutvā nibbattā.

Okilinivatthusmiṃ uppakkaṃ okiliniṃ okirininti sā kira aṅgāracitake nipannā vipphandamānā viparivattamānā paccati, tasmā uppakkā ceva hoti kharena agginā pakkasarīrā; okilinī ca kilinnasarīrā bindubindūni hissā sarīrato paggharanti. Okirinī ca aṅgārasamparikiṇṇā, tassā hi heṭṭhatopi kiṃsukapupphavaṇṇā aṅgārā, ubhayapassesupi , ākāsatopissā upari aṅgārā patanti, tena vuttaṃ – 『『uppakkaṃ okiliniṃ okirini』』nti. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okirīti tassā kira kaliṅgarañño ekā nāṭakinī aṅgārakaṭāhaṃ samīpe ṭhapetvā gattato udakañca puñchati, pāṇinā ca sedaṃ karoti. Rājāpi tāya saddhiṃ kathañca karoti, parituṭṭhākārañca dasseti. Aggamahesī taṃ asahamānā issāpakatā hutvā acirapakkantassa rañño taṃ aṅgārakaṭāhaṃ gahetvā tassā upari aṅgāre okiri. Sā taṃ kammaṃ katvā tādisaṃyeva vipākaṃ paccanubhavituṃ petaloke nibbattā.

Coraghātakavatthusmiṃ so rañño āṇāya dīgharattaṃ corānaṃ sīsāni chinditvā petaloke nibbattanto asīsakaṃ kabandhaṃ hutvā nibbatti.

Bhikkhuvatthusmiṃ pāpabhikkhūti lāmakabhikkhu. So kira lokassa saddhādeyye cattāro paccaye paribhuñjitvā kāyavacīdvārehi asaṃ yato bhinnājīvo cittakeḷiṃ kīḷanto vicari. Tato ekaṃ buddhantaraṃ niraye paccitvā petaloke nibbattanto bhikkhusadiseneva attabhāvena nibbatti. Bhikkhunī-sikkhamānā-sāmaṇera-sāmaṇerīvatthūsupi ayameva vinicchayo.

以下是對應的簡體中文全文翻譯： 230. 在無皮女案例中，由於女性對自己的觸感沒有控制權，她偷走了屬於丈夫的觸感，為他人帶來快樂。因此，由於業的相似性，她失去了愉悅的觸感，經歷痛苦的觸感，轉生為無皮女。 在醜陋女案例中，"醜陋"指面目可憎、難看、令人厭惡。據說她從事占卜和侍奉夜叉的工作，欺騙大眾說："如果你們進行這樣那樣的祭祀，就會得到這樣那樣的好處。"她通過欺騙手段從大眾那裡獲取香料和鮮花等物，使大眾產生錯誤的見解。因此，由於業的相似性，由於偷竊香料和鮮花等物，她變得臭氣熏天；由於使人產生錯誤見解，她變得醜陋難看、面目可憎。 在燒焦女案例中，"燒焦、濕黏、被覆蓋"指她躺在炭火堆上，翻來覆去地被燒烤。因此她被烈火燒焦，全身濕黏，身上不斷滴落液體。她被炭火覆蓋，下面、兩側都是如紫紅花般顏色的炭火，空中也有炭火落在她身上。因此說"燒焦、濕黏、被覆蓋"。她因嫉妒而用炭火盆傾倒在情敵身上。據說，迦陵伽王的一個舞女把炭火盆放在身邊，用水擦拭身體，用手擦汗。國王與她交談，顯示出喜悅。王后無法忍受，出於嫉妒，在國王剛離開時拿起炭火盆，把炭火倒在那個舞女身上。她做了這種行為，因此在餓鬼界轉生，經歷同樣的果報。 在殺盜賊案例中，他長期按國王的命令砍下盜賊的頭顱，轉生到餓鬼界時成為無頭的軀幹。 在比丘案例中，"惡比丘"指劣質比丘。據說他享用信眾供養的四種必需品，但身口不檢點，破壞戒律，玩弄心智。之後他在地獄中煎熬一個佛陀時期，轉生到餓鬼界時以與比丘相似的形態出生。對於比丘尼、式叉摩那、沙彌、沙彌尼的案例也是同樣的判斷。

  1. Tapodāvatthusmiṃ acchodakoti pasannodako. Sītodakoti sītalaudako. Sātodakoti madhurodako. Setakoti parisuddho nissevālapaṇakakaddamo. Suppatitthoti sundarehi titthehi upapanno. Ramaṇīyoti ratijanako. Cakkamattānīti rathacakkappamāṇāni. Kuthitā sandatīti tatrā santattā hutvā sandati. Yatāyaṃ bhikkhaveti yato ayaṃ bhikkhave. So dahoti so rahado. Kuto panāyaṃ sandatīti? Vebhārapabbatassa kira heṭṭhā bhummaṭṭhakanāgānaṃ pañcayojanasatikaṃ nāgabhavanaṃ devalokasadisaṃ maṇimayena talena ārāmuyyānehi ca samannāgataṃ; tattha nāgānaṃ kīḷanaṭṭhāne so udakadaho, tato ayaṃ tapodā sandati. Dvinnaṃ mahānirayānaṃ antarikāya āgacchatīti rājagahanagaraṃ kira āviñjetvā mahāpetaloko, tattha dvinnaṃ mahālohakumbhinirayānaṃ antarena ayaṃ tapodā āgacchati, tasmā kuthitā sandatīti.

Yuddhavatthusmiṃ nandī caratīti vijayabherī āhiṇḍati. Rājā āvuso licchavīhīti thero kira attano divāṭṭhāne ca rattiṭṭhāne ca nisīditvā 『『licchavayo katahatthā katūpāsanā, rājā ca tehi saddhiṃ sampahāraṃ detī』』ti āvajjento dibbena cakkhunā rājānaṃ parājitaṃ palāyamānaṃ addasa. Tato bhikkhū āmantetvā 『『rājā āvuso tumhākaṃ upaṭṭhāko licchavīhi pabhaggo』』ti āha. Saccaṃ, bhikkhave, moggallāno āhāti parājikakāle āvajjitvā yaṃ diṭṭhaṃ taṃ bhaṇanto saccaṃ āha.

  1. 在火焰案例中，"無水"指清澈的水；"涼水"指涼爽的水；"甜水"指甘甜的水；"潔凈"指純凈的水，清澈無雜質；"穩固"指美麗的水流；"宜人"指令人愉悅的水；"如車輪般"指水流的形狀如車輪；"聚集"指水流匯聚在一起；"如是，僧伽，"指此處的僧伽。因此，水流如火焰；"從何而來，聚集在此？"據說在維貝哈拉山的下面，地面上有五十由賊所居住的蛇的宮殿，像天界一樣有著寶石的頂；在那裡，蛇們在水中游玩，因此此處的火焰聚集在水中。兩座大地獄的交界處，通往王舍城（現代的拉杰古爾），在那裡有一座大餓鬼的世界，因此此處的火焰聚集在水中。 在戰爭案例中，"歡喜地行走"指勝利的號角在吹響。國王對長老說："尊敬的利奇維人，"長老在白天和夜晚坐著，觀察著說："利奇維人已經完成了他們的祭祀，國王也與他們一起進行集會。"用神眼看到國王被打敗而逃跑。於是，長老們召集比丘們說："國王尊敬的利奇維人已經被擊敗。"確實，比丘們，在莫迦拉那被打敗的時候，看到的事情就如實地說出來。

  2. Nāgogāhavatthusmiṃ sappinikāyāti evaṃnāmikāya. Āneñjaṃ samādhinti anejaṃ acalaṃ kāyavācāvipphandavirahitaṃ catutthajjhānasamādhiṃ. Nāgānanti hatthīnaṃ. Ogayha uttarantānanti ogayha ogāhetvā puna uttarantānaṃ. Te kira gambhīraṃ udakaṃ otaritvā tattha nhatvā ca pivitvā ca soṇḍāya udakaṃ gahetvā aññamaññaṃ ālolentā uttaranti, tesaṃ evaṃ ogayha uttarantānanti vuttaṃ hoti. Koñcaṃ karontānanti nadītīre ṭhatvā soṇḍaṃ mukhe pakkhipitvā koñcanādaṃ karontānaṃ. Saddaṃ assosinti taṃ koñcanādasaddaṃ assosiṃ. Attheso, bhikkhave, samādhi so ca kho aparisuddhoti atthi eso samādhi moggallānassa, so ca kho parisuddho na hoti. Thero kira pabbajitato sattame divase tadahuarahattappatto aṭṭhasu samāpattīsu pañcahākārehi anāciṇṇavasībhāvo samādhiparipanthake dhamme na suṭṭhu parisodhetvā āvajjanasamāpajjanādhiṭṭhānavuṭṭhānapaccavekkhaṇānaṃ saññāmattakameva katvā catutthajjhānaṃ appetvā nisinno, jhānaṅgehi vuṭṭhāya nāgānaṃ saddaṃ sutvā 『『antosamāpattiyaṃ assosi』』nti evaṃsaññī ahosi. Tena vuttaṃ – 『『attheso, bhikkhave, samādhi; so ca kho aparisuddho』』ti.

Sobhitavatthusmiṃ ahaṃ, āvuso, pañca kappasatāni anussarāmīti ekāvajjanena anussarāmīti āha. Itarathā hi anacchariyaṃ ariyasāvakānaṃ paṭipāṭiyā nānāvajjanena tassa tassa atīte nivāsassa anussaraṇanti na bhikkhū ujjhāyeyyuṃ. Yasmā panesa 『『ekāvajjanena anussarāmī』』ti āha, tasmā bhikkhū ujjhāyiṃsu. Atthesā, bhikkhave, sobhitassa, sā ca kho ekāyeva jātīti yaṃ sobhito jātiṃ anussarāmīti āha, atthesā jāti sobhitassa, sā ca kho ekāyeva anantarā na uppaṭipāṭiyā anussaritāti adhippāyo.

Kathaṃ panāyaṃ etaṃ anussarīti? Ayaṃ kira pañcannaṃ kappasatānaṃ upari titthāyatane

Pabbajitvā asaññasamāpattiṃ nibbattetvā aparihīnajjhāno kālaṃ katvā asaññabhave nibbatti. Tattha yāvatāyukaṃ ṭhatvā avasāne manussaloke uppanno sāsane pabbajitvā tisso vijjā sacchākāsi. So pubbenivāsaṃ anussaramāno imasmiṃ attabhāve paṭisandhiṃ disvā tato paraṃ tatiye attabhāve cutimeva addasa. Atha ubhinnamantarā acittakaṃ attabhāvaṃ anussarituṃ asakkonto nayato sallakkhesi – 『『addhāahaṃ asaññabhave nibbatto』』ti. Evaṃ sallakkhentena panānena dukkaraṃ kataṃ, satadhā bhinnassa vālassa koṭiyā koṭi paṭividdhā, ākāse padaṃ dassitaṃ. Tasmā naṃ bhagavā imasmiṃyeva vatthusmiṃ etadagge ṭhapesi – 『『etadaggaṃ bhikkhave, mama sāvakānaṃ bhikkhūnaṃ pubbenivāsaṃ anussarantānaṃ yadidaṃ sobhito』』ti (a. ni. 1.219, 227).

Vinītavatthuvaṇṇanā niṭṭhitā.

Nigamanavaṇṇanā

以下是對應的簡體中文全文翻譯： 232. 在大象入水案例中，"薩皮尼卡"是河流的名字。"不動禪定"指不動、不搖晃、身語不動的第四禪定。"大象們"指大象。"潛入又浮出"指潛入水中又浮出水面。據說它們潛入深水中，在那裡洗澡和飲水，用鼻子吸水互相噴灑，然後浮出水面，因此說"潛入又浮出"。"發出吼叫"指站在河岸邊，把鼻子放入口中發出吼叫聲。"聽到聲音"指我聽到了那吼叫聲。"比丘們，這種禪定確實存在，但它並不純凈"指目犍連確實有這種禪定，但它並不純凈。據說長老在出家后第七天就證得阿羅漢果，但在八種禪定中還未完全熟練五種方式，沒有很好地凈化禪定的障礙，只是略微注意到入定、住定、出定和觀察，就進入第四禪。從禪支出來后聽到大象的聲音，誤以為是在定中聽到的。因此說"比丘們，這種禪定確實存在，但它並不純凈"。 在索比塔案例中，"朋友們，我能回憶起五百劫"指他說自己能一次性回憶起這些。否則，聖弟子們依次回憶過去生並不稀奇，比丘們也不會驚訝。但因為他說"一次性回憶"，所以比丘們驚訝了。"比丘們，索比塔確實有這種能力，但那只是一生"指索比塔所說的回憶確實存在，但那只是他的前一生，不是按順序回憶的。 他是如何回憶的呢？據說他在五百劫前在外道中出家，證得無想定，保持禪定不退，死後轉生到無想天。在那裡壽終后又轉生到人間，在佛教中出家，證得三明。他回憶前世時，看到了這一世的結生，然後看到第三世的死亡。但他無法回憶中間無心識的生命，於是推斷："我一定是轉生到了無想天。"他能這樣推斷是很不容易的，就像把一根頭髮劈成一百份然後用一端觸碰另一端，或在空中留下腳印一樣困難。因此世尊在這個案例中稱讚他："比丘們，在我的弟子中，回憶前世第一的是索比塔。" 教誡故事的解釋到此結束。 結語的解釋

233.Uddiṭṭhākho āyasmanto cattāro pārājikā dhammāti idaṃ idha uddiṭṭhapārājikaparidīpanameva. Samodhānetvā pana sabbāneva catuvīsati pārājikāni veditabbāni. Katamāni catuvīsati? Pāḷiyaṃ āgatāni tāva bhikkhūnaṃ cattāri, bhikkhunīnaṃ asādhāraṇāni cattārīti aṭṭha. Ekādasa abhabbapuggalā, tesu paṇḍakatiracchānagataubhatobyañjanakā, tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avārito maggo pana vārito, abhabbā hi te maggappaṭilābhāya vatthuvipannattāti. Pabbajjāpi nesaṃ paṭikkhittā, tasmā tepi pārājikā. Theyyasaṃvāsako, titthiyapakkantako, mātughātako, pitughātako, arahantaghātako, bhikkhunīdūsako, lohituppādako, saṅghabhedakoti ime aṭṭha attano kiriyāya vipannattā abhabbaṭṭhānaṃ pattāti pārājikāva. Tesu theyyasaṃvāsako, titthiyapakkantako, bhikkhunīdūsakoti imesaṃ tiṇṇaṃ saggo avārito maggo pana vāritova. Itaresaṃ pañcannaṃ ubhayampi vāritaṃ. Te hi anantarabhave narake nibbattanakasattā. Iti ime ca ekādasa, purimā ca aṭṭhāti ekūnavīsati. Te gihiliṅge ruciṃ uppādetvā gihinivāsananivatthāya bhikkhuniyā saddhiṃ vīsati. Sā hi ajjhācāravītikkamaṃ akatvāpi ettāvatāva assamaṇīti imāni tāva vīsati pārājikāni.

Aparānipi – lambī, mudupiṭṭhiko, parassa aṅgajātaṃ mukhena gaṇhāti, parassa aṅgajāte abhinisīdatīti imesaṃ catunnaṃ vasena cattāri anulomapārājikānīti vadanti. Etāni hi yasmā ubhinnaṃ rāgavasena sadisabhāvūpagatānaṃ dhammo 『『methunadhammo』』ti vuccati. Tasmā etena pariyāyena methunadhammaṃ appaṭisevitvāyeva kevalaṃ maggena maggappavesanavasena āpajjitabbattā methunadhammapārājikassa anulomentīti anulomapārājikānīti vuccanti. Iti imāni ca cattāri purimāni ca vīsatīti samodhānetvā sabbāneva catuvīsati pārājikāni veditabbāni.

Na labhati bhikkhūhi saddhiṃ saṃvāsanti uposatha-pavāraṇa-pātimokkhuddesa-saṅghakammappabhedaṃ bhikkhūhi saddhiṃ saṃvāsaṃ na labhati. Yathā pure tathā pacchāti yathā pubbe gihikāle anupasampannakāle ca pacchā pārājikaṃ āpannopi tatheva asaṃvāso hoti. Natthi tassa bhikkhūhi saddhiṃ uposathapavāraṇapātimokkhuddesasaṅghakammappabhedo saṃvāsoti bhikkhūhi saddhiṃ saṃvāsaṃ na labhati. Tatthāyasmante pucchāmīti tesu catūsu pārājikesu āyasmante 『『kaccittha parisuddhā』』ti pucchāmi. Kaccitthāti kacci ettha; etesu catūsu pārājikesu kacci parisuddhāti attho. Atha vā kaccittha parisuddhāti kacci parisuddhā attha, bhavathāti attho. Sesaṃ sabbattha uttānatthamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Catutthapārājikavaṇṇanā niṭṭhitā.

  1. Saṅghādisesakaṇḍaṃ

  2. Sukkavissaṭṭhisikkhāpadavaṇṇanā

Yaṃ pārājikakaṇḍassa, saṅgītaṃ samanantaraṃ;

Tassa terasakassāyamapubbapadavaṇṇanā.

  1. 在被稱為「被提及的」的案例中，尊者提到的四種破戒法則是指此處所提及的破戒法則的詳細說明。然而，綜合來看，所有的二十四種破戒法則都應被理解。哪二十四種呢？在巴利文中有四種屬於比丘，四種屬於比丘尼，合計八種。十一種不當人，包括：愚者、非人、兩邊都不具備特徵者，三種物品缺失者，因無因緣而轉生者，因而這些人無法獲得天界的道路；因為這些人因物品缺失而無法獲得道路。因此，他們的出家也被拒絕，因此他們也是破戒者。這八種人因自身的行為而無法獲得良好的處所：包括非人、外道、殺母、殺父、殺阿羅漢、誹謗比丘尼、生產紅色物品、分裂僧團者。這三種中，非人、外道、誹謗比丘尼這三種是無法獲得天界的道路，而其他五種則兩者都無法獲得。因為他們在即將到來的生中會轉生到地獄中。因此這十一種加上之前的八種，共計十九種。它們在出家生活中引發了對比丘尼的興趣。因為她沒有犯下行為的過失，故這二十種破戒法則是如此。 此外，還有：長者、泥土製造者、用他人身體制作的，坐在他人身體上的，這四種被稱為四種附隨破戒法則。因為這些法則因兩者的貪慾而歸於相同的性質，被稱為「慾望法則」。因此，因慾望法則而未被接受的，僅僅因進入道路而被認為是慾望法則的附隨破戒法則。因此，這四種加上之前的二十種，共計二十四種破戒法則應被理解。 比丘們與他人共同生活時，不應與比丘們共同舉行齋戒、布薩、宣講、僧團事務的分配。就像以前一樣，後來在家中未受戒時，後來的破戒也是如此。比丘們與他人共同生活時，不應與比丘們共同舉行齋戒、布薩、宣講、僧團事務的分配。因此，尊者問我在這四種破戒法則中是否「清凈」。我問：「這裡是否清凈？」在這四種破戒法則中，「是否清凈」的意思是什麼？或者說「這裡是否清凈」的意思是什麼？其他的都是在所有地方的解釋。 《圓滿和諧的戒律解釋》 第四破戒法則的解釋到此結束。
  2. 僧團餘事部分

  3. 白米二十六條戒律的解釋 這是破戒部分，緊接著是《僧伽戒律》。這是第十三條的前言解釋。

  4. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā seyyasako anabhirato brahmacariyaṃ caratīti ettha āyasmāti piyavacanaṃ. Seyyasakoti tassa bhikkhuno nāmaṃ. Anabhiratoti vikkhittacitto kāmarāgapariḷāhena pariḍayhamāno na pana gihibhāvaṃ patthayamāno. So tena kiso hotīti so seyyasako tena anabhiratabhāvena kiso hoti.

Addasā kho āyasmā udāyīti ettha udāyīti tassa therassa nāmaṃ, ayañhi seyyasakassa upajjhāyo lāḷudāyī nāma bhantamigasappaṭibhāgo niddārāmatādimanuyuttānaṃ aññataro lolabhikkhu. Kacci no tvanti kacci nu tvaṃ. Yāvadatthaṃ bhuñjātiādīsu yāvatā atthoti yāvadatthaṃ. Idaṃ vuttaṃ hoti – yāvatā te bhojanena attho yattakaṃ tvaṃ icchasi tattakaṃ bhuñja, yattakaṃ kālaṃ rattiṃ vā divā vā supituṃ icchasi tattakaṃ supa, mattikādīhi kāyaṃ ubbaṭṭetvā cuṇṇādīhi ghaṃsitvā yattakaṃ nhānaṃ icchasi tattakaṃ nhāya, uddesena vā paripucchāya vā vattapaṭipattiyā vā kammaṭṭhānena vā attho natthīti. Yadā te anabhirati uppajjatīti yasmiṃ kāle tava kāmarāgavasena ukkaṇṭhitatā vikkhittacittatā uppajjati. Rāgo cittaṃ anuddhaṃsetīti kāmarāgo cittaṃ dhaṃseti padhaṃseti vikkhipati ceva milāpeti ca. Tadā hatthena upakkamitvā asuciṃ mocehīti tasmiṃ kāle hatthena vāyamitvā asucimocanaṃ karohi, evañhi te cittekaggatā bhavissati. Iti taṃ upajjhāyo anusāsi yathā taṃ bālo bālaṃ mago magaṃ.

235.Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānanti satisampajaññaṃ pahāya niddaṃ otarantānaṃ. Tattha kiñcāpi niddaṃ okkamantānaṃ abyākato bhavaṅgavāro pavattati, satisampajaññavāro gaḷati, tathāpi sayanakāle manasikāro kātabbo. Divā supantena yāva nhātassa bhikkhuno kesā na sukkhanti tāva supitvā vuṭṭhahissāmīti saussāhena supitabbaṃ. Rattiṃ supantena ettakaṃ nāma rattibhāgaṃ supitvā candena vā tārakāya vā idaṃ nāma ṭhānaṃ pattakāle vuṭṭhahissāmīti saussāhena supitabbaṃ. Buddhānussatiādīsu ca dasasu kammaṭṭhānesu ekaṃ aññaṃ vā cittaruciyaṃ kammaṭṭhānaṃ gahetvāva niddā okkamitabbā. Evaṃ karonto hi sato sampajāno satiñca sampajaññañca avijahitvāva niddaṃ okkamatīti vuccati. Te pana bhikkhū bālā lolā bhantamigasappaṭibhāgā na evamakaṃsu. Tena vuttaṃ – 『『tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantāna』』nti.

Atthi cettha cetanā labbhatīti ettha ca supinante assādacetanā atthi upalabbhati. Atthesā, bhikkhave, cetanā; sā ca kho abbohārikāti bhikkhave esā assādacetanā atthi, sā ca kho avisaye uppannattā abbohārikā, āpattiyā aṅgaṃ na hoti. Iti bhagavā supinante cetanāya abbohārikabhāvaṃ dassetvā 『『evañca pana bhikkhave imaṃ sikkhāpadaṃ uddiseyyātha, sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso』』ti sānupaññattikaṃ sikkhāpadaṃ paññāpesi.

236-

  1. 那時，佛陀在舍衛城的祇樹給孤獨園中住。那時，尊者賽亞薩克（Seeyasako）過著不快樂的梵行，這裡「尊者」是親切的稱呼。賽亞薩克是這位比丘的名字。他不快樂，心神散亂，被慾望所困擾，但並不渴望世俗的生活。因此，他因不快樂而變得消瘦。 尊者烏達伊（Udāyi）在此被提及，他是賽亞薩克的老師，曾是一位貪心的比丘，名叫拉爾烏達伊（Lāḷudāyi），他因沉迷於睡眠而被稱為「貪心的比丘」。「你是否還好？」他問。至於「你想吃多少」，意指你可以吃到你所希望的量。此處的意思是：你可以根據自己的意願吃飯，想吃多少就吃多少，想在晚上或白天睡多久就睡多久，想洗多少次澡就洗多少次，或者通過問詢、討論、實踐或工作來了解這些。 當你不快樂時，因慾望的緣故而感到厭倦、心神散亂。慾望會摧毀心智、破壞心智、擾亂心智並使其消失。那時，你應當用手抵住身體，清除不潔之物，這樣你的心就會專注。因此，你的老師教導你，像愚者一樣，不要讓愚蠢影響你。

  2. 對於那些迷失自我、缺乏覺知的人，沉入睡眠中。即使在沉睡中，無法覺察的狀態也會發生，而具備覺知的人卻會保持警覺。因此，在白天，若比丘的頭髮不幹，則在洗澡之前應保持清醒。夜晚睡覺時，若在某個時刻醒來，看到月亮或星星，便應保持清醒。對於佛陀的念念不忘等十種修行法，應選擇一個或另一個心法進行修行。這樣做的比丘，保持覺知和覺察，便可沉入睡眠。可是那些比丘因貪心而迷失，未能保持覺知，因此說：「對於那些迷失自我、缺乏覺知的人，沉入睡眠中。」 在這裡，意圖是可以被感知的。在夢中，意圖的感知是存在的。比丘們，意圖是存在的；而這意圖是非凡的，因為它在某種意義上是非凡的，因而在違反戒律時並不構成過失。因此，佛陀通過夢中的意圖展示了非凡的性質：「比丘們，若要修習此戒律，睡眠中沉浸的比丘們，除非在夢中有覺知，否則不應被視為僧團餘事。」 236-

  3. Tattha saṃvijjati cetanā assāti sañcetanā, sañcetanāva sañcetanikā, sañcetanā vā assā atthīti sañcetanikā. Yasmā pana yassa sañcetanikā sukkavissaṭṭhi hoti so jānanto sañjānanto hoti, sā cassa sukkavissaṭṭhi cecca abhivitaritvā vītikkamo hoti, tasmā byañjane ādaraṃ akatvā atthameva dassetuṃ 『『jānanto sañjānanto cecca abhivitaritvā vītikkamo』』ti evamassa padabhājanaṃ vuttaṃ. Tattha jānantoti upakkamāmīti jānanto. Sañjānantoti sukkaṃ mocemīti sañjānanto, teneva upakkamajānanākārena saddhiṃ jānantoti attho. Ceccāti mocanassādacetanāvasena cetetvā pakappetvā. Abhivitaritvāti upakkamavasena maddanto nirāsaṅkacittaṃ pesetvā. Vītikkamoti evaṃ pavattassa yo vītikkamo ayaṃ sañcetanikāsaddassa sikhāppatto atthoti vuttaṃ hoti.

Idāni sukkavissaṭṭhīti ettha yassa sukkassa vissaṭṭhi taṃ tāva saṅkhyāto vaṇṇabhedato ca dassetuṃ 『『sukkanti dasa sukkānī』』tiādimāha. Tattha sukkānaṃ āsayabhedato dhātunānattato ca nīlādivaṇṇabhedo veditabbo.

Vissaṭṭhīti vissaggo, atthato panetaṃ ṭhānācāvanaṃ hoti, tenāha – 『『vissaṭṭhīti ṭhānatocāvanā vuccatī』』ti. Tattha vatthisīsaṃ kaṭi kāyoti tidhā sukkassa ṭhānaṃ pakappenti, eko kirācariyo 『『vatthisīsaṃ sukkassa ṭhāna』』nti āha. Eko 『『kaṭī』』ti, eko 『『sakalo kāyo』』ti, tesu tatiyassa bhāsitaṃ subhāsitaṃ. Kesalomanakhadantānañhi maṃsavinimuttaṭṭhānaṃ uccārapassāvakheḷasiṅghāṇikāthaddhasukkhacammāni ca vajjetvā avaseso chavimaṃsalohitānugato sabbopi kāyo kāyappasādabhāvajīvitindriyābaddhapittānaṃ sambhavassa ca ṭhānameva. Tathā hi rāgapariyuṭṭhānenābhibhūtānaṃ hatthīnaṃ ubhohi kaṇṇacūḷikāhi sambhavo nikkhamati, mahāsenarājā ca rāgapariyuṭṭhito sambhavavegaṃ adhivāsetuṃ asakkonto satthena bāhusīsaṃ phāletvā vaṇamukhena nikkhantaṃ sambhavaṃ dassesīti.

Ettha pana paṭhamassa ācariyassa vāde mocanassādena nimitte upakkamato yattakaṃ ekā khuddakamakkhikā piveyya tattake asucimhi vatthisīsato muñcitvā dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso. Dutiyassa vāde tatheva kaṭito muccitvā dakasotaṃ otiṇṇamatte, tatiyassa vāde tatheva sakalakāyaṃ saṅkhobhetvā tato muccitvā dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso. Dakasotorohaṇañcettha adhivāsetvā antarā nivāretuṃ asakkuṇeyyatāya vuttaṃ, ṭhānā cutañhi avassaṃ dakasotaṃ otarati. Tasmā ṭhānā cāvanamattenevettha āpatti veditabbā, sā ca kho nimitte upakkamantasseva hatthaparikammapādaparikammagattaparikammakaraṇena sacepi asuci muccati, anāpatti. Ayaṃ sabbācariyasādhāraṇavinicchayo.

Aññatra supinantāti ettha supino eva supinanto, taṃ ṭhapetvā apanetvāti vuttaṃ hoti. Tañca pana supinaṃ passanto catūhi kāraṇehi passati dhātukkhobhato vā anubhūtapubbato vā devatopasaṃhārato vā pubbanimittato vāti.

  1. 在這裡,"有意圖的"指存在意圖,或者說具有意圖。因為對於有意圖的精液排出,他是知道和有意識的,這種精液排出是故意的、有意圖的違犯,所以不考慮詞語,只解釋意思說"知道、有意識、故意、有意圖的違犯"。其中,"知道"指知道我在努力;"有意識"指知道我在排出精液,即知道努力的方式;"故意"指以排出的愉悅感為目的而思考、計劃;"有意圖"指通過努力而壓制,排除疑慮;"違犯"指這樣做的違犯是"有意圖"一詞的最高意思。 現在關於"精液排出",首先通過數量和顏色的區別來說明精液,所以說"精液有十種"等。其中精液的藍等顏色區別應從居處和元素的不同來理解。 "排出"指釋放,實際上是從位置移動,所以說"排出指從位置移動"。有人說精液的位置有三種:膀胱頂端、腰部和全身,其中第三種說法是正確的。除了毛髮指甲牙齒等不含肉的部位,大小便唾液鼻涕硬皮等,其餘全身皮肉血液都是身體感受、生命力、膽汁和精液產生的地方。所以被慾望壓倒的大象從兩耳流出精液,大軍王被慾望壓倒無法忍受精液的衝動,用刀割開手臂頂端,從傷口流出精液。 在這裡,按第一種說法,以排出的愉悅感為目的而努力,只要從膀胱頂端流出一隻小蚊子能喝的量進入水流,不管是否排出體外都犯僧殘罪。按第二種說法,同樣從腰部流出進入水流就犯。按第三種說法,同樣從全身震動流出進入水流,不管是否排出體外都犯。這裡說進入水流是因為無法忍受而中途無法阻止,從位置移動必然會進入水流。所以應知僅從位置移動就構成犯戒,但如果在生殖器上努力,通過手部、腳部、身體按摩而排出精液,則不犯戒。這是所有論師共同的判斷。 "除了夢中"指除了夢境,把它排除在外的意思。做夢有四種原因:身體元素混亂、曾經經歷過、神靈影響或前兆。

Tattha pittādīnaṃ khobhakaraṇapaccayayogena khubhitadhātuko dhātukkhobhato supinaṃ passati, passanto ca nānāvidhaṃ supinaṃ passati – pabbatā patanto viya, ākāsena gacchanto viya, vāḷamigahatthīcorādīhi anubaddho viya hoti. Anubhūtapubbato passanto pubbe anubhūtapubbaṃ ārammaṇaṃ passati. Devatopasaṃhārato passantassa devatā atthakāmatāya vā anatthakāmatāya vā atthāya vā anatthāya vā nānāvidhāni ārammaṇāni upasaṃharanti, so tāsaṃ devatānaṃ ānubhāvena tāni ārammaṇāni passati. Pubbanimittato passanto puññāpuññavasena uppajjitukāmassa atthassa vā anatthassa vā pubbanimittabhūtaṃ supinaṃ passati, bodhisattassamātā viya puttapaṭilābhanimittaṃ, bodhisatto viya pañca mahāsupine (a. ni.

以下是完整的簡體中文翻譯: 其中,由於膽汁等引起混亂的因素,身體元素混亂而做夢,做夢時會看到各種夢境 - 好像從山上掉下來,好像在空中行走,好像被野獸、大象、盜賊等追趕。從曾經經歷過的角度來看,會夢見以前經歷過的對象。從神靈影響的角度來看,神靈出於善意或惡意,爲了利益或損害,會帶來各種對像,他通過這些神靈的力量看到這些對象。從前兆的角度來看,會夢見由於善業或惡業而將要發生的利益或損害的前兆,就像菩薩的母親夢見獲得兒子的徵兆,菩薩夢見五大夢境。

5.196), kosalarājā viya soḷasa supineti.

Tattha yaṃ dhātukkhobhato anubhūtapubbato ca supinaṃ passati na taṃ saccaṃ hoti. Yaṃ devatopasaṃhārato passati taṃ saccaṃ vā hoti alīkaṃ vā, kuddhā hi devatā upāyena vināsetukāmā viparītampi katvā dassenti. Yaṃ pana pubbanimittato passati taṃ ekantasaccameva hoti. Etesañca catunnaṃ mūlakāraṇānaṃ saṃsaggabhedatopi supinabhedo hotiyeva.

Tañca panetaṃ catubbidhampi supinaṃ sekkhaputhujjanāva passanti appahīnavipallāsattā, asekkhā pana na passanti pahīnavipallāsattā. Kiṃ panetaṃ passanto sutto passati paṭibuddho, udāhu neva sutto na paṭibuddhoti? Kiñcettha yadi tāva sutto passati abhidhammavirodho āpajjati, bhavaṅgacittena hi supati taṃ rūpanimittādiārammaṇaṃ rāgādisampayuttaṃ vā na hoti, supinaṃ passantassa ca īdisāni cittāni uppajjanti. Atha paṭibuddho passati vinayavirodho āpajjati, yañhi paṭibuddho passati taṃ sabbohārikacittena passati, sabbohārikacittena ca kate vītikkame anāpatti nāma natthi. Supinaṃ passantena pana katepi vītikkame ekantaṃ anāpatti eva. Atha neva sutto na paṭibuddho passati, ko nāma passati; evañca sati supinassa abhāvova āpajjatīti, na abhāvo. Kasmā ? Yasmā kapimiddhapareto passati. Vuttañhetaṃ – 『『kapimiddhapareto kho, mahārāja, supinaṃ passatī』』ti. Kapimiddhaparetoti makkaṭaniddāya yutto. Yathā hi makkaṭassa niddā lahuparivattā hoti; evaṃ yā niddā punappunaṃ kusalādicittavokiṇṇattā lahuparivattā, yassā pavattiyaṃ punappunaṃ bhavaṅgato uttaraṇaṃ hoti tāya yutto supinaṃ passati, tenāyaṃ supino kusalopi hoti akusalopi abyākatopi. Tattha supinante cetiyavandanadhammassavanadhammadesanādīni karontassa kusalo, pāṇātipātādīni karontassa akusalo, dvīhi antehi mutto āvajjanatadārammaṇakkhaṇe abyākatoti veditabbo. Svāyaṃ dubbalavatthukattā cetanāya paṭisandhiṃ ākaḍḍhituṃ asamattho, pavatte pana aññehi kusalākusalehi upatthambhito vipākaṃ deti. Kiñcāpi vipākaṃ deti? Atha kho avisaye uppannattā abbohārikāva supinantacetanā. Tenāha – 『『ṭhapetvā supinanta』』nti.

以下是完整的簡體中文翻譯: 5.196),就像拘薩羅國王夢見十六個夢境一樣。 其中,由於身體元素混亂和曾經經歷過而做的夢不是真實的。由於神靈影響而做的夢可能是真實的也可能是虛假的,因為憤怒的神靈想要通過手段毀滅時,會顯示相反的景象。但是作為前兆而做的夢是絕對真實的。這四種根本原因的組合也會產生不同的夢境。 這四種夢境只有學習者和凡夫才會做,因為他們還沒有消除顛倒;而無學者不會做夢,因為他們已經消除了顛倒。那麼,是在睡眠中做夢還是在醒來時做夢,還是既不在睡眠中也不在醒來時做夢呢?如果說是在睡眠中做夢,就會與阿毗達磨相矛盾,因為睡眠時是有分心,它不會緣取色等對像,也不會與貪等相應,而做夢時會生起這樣的心。如果說是在醒來時做夢,就會與律藏相矛盾,因為醒來時看到的是通過普通心看到的,用普通心造作違犯時是一定有罪的。但是做夢時造作違犯卻絕對無罪。如果說既不在睡眠中也不在醒來時做夢,那麼是誰在做夢呢?這樣就會導致夢不存在的結論。其實不是不存在。為什麼?因為是處於猴子睡眠狀態時做夢。所以說:"大王啊,處於猴子睡眠狀態時會做夢。"猴子睡眠狀態指像猴子的睡眠一樣。就像猴子的睡眠很容易轉變;同樣,由於善等心不斷插入而容易轉變的睡眠,在其中不斷從有分心出來,處於這種狀態時會做夢,所以這種夢可能是善的、不善的或無記的。其中,在夢中禮拜佛塔、聽法、說法等是善的,殺生等是不善的,除此之外的在轉向心和彼所緣心的剎那是無記的。這種夢由於所依微弱,其意志無法引生結生,但在現世中由其他善不善業支援而產生果報。雖然產生果報,但由於在不適當的時候生起,所以夢中的意志是非正式的。因此說:"除了夢中"。

Saṅghādisesoti imassa āpattinikāyassa nāmaṃ. Tasmā yā aññatra supinantā sañcetanikā sukkavissaṭṭhi , ayaṃ saṅghādiseso nāma āpattinikāyoti evamettha sambandho veditabbo . Vacanattho panettha saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādiseso. Kiṃ vuttaṃ hoti? Imaṃ āpattiṃ āpajjitvā vuṭṭhātukāmassa yaṃ taṃ āpattivuṭṭhānaṃ, tassa ādimhi ceva parivāsadānatthāya ādito sese ca majjhe mānattadānatthāya mūlāya paṭikassanena vā saha mānattadānatthāya avasāne abbhānatthāya saṅgho icchitabbo. Na hettha ekampi kammaṃ vinā saṅghena sakkā kātunti saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādisesoti. Byañjanaṃ pana anādiyitvā atthameva dassetuṃ 『『saṅghova tassā āpattiyā parivāsaṃ deti, mūlāya paṭikassati, mānattaṃ deti, abbheti na sambahulā na ekapuggalo, tena vuccati saṅghādiseso』』ti idamassa padabhājanaṃ –

『『Saṅghādisesoti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Saṅghova deti parivāsaṃ, mūlāya paṭikassati;

Mānattaṃ deti abbheti, tenetaṃ iti vuccatī』』ti. (pari. 339) –

Parivāre vacanakāraṇañca vuttaṃ, tattha parivāsadānādīni samuccayakkhandhake vitthārato āgatāni, tattheva nesaṃ saṃvaṇṇanaṃ karissāma.

Tasseva āpattinikāyassāti tassa eva āpattisamūhassa. Tattha kiñcāpi ayaṃ ekāva āpatti, rūḷhisaddena pana avayave samūhavohārena vā 『『nikāyo』』ti vutto – 『『eko vedanākkhandho, eko viññāṇakkhandho』』tiādīsu viya.

Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni imaṃ sukkavissaṭṭhiṃ āpajjantassa upāyañca kālañca adhippāyañca adhippāyavatthuñca dassetuṃ 『『ajjhattarūpe mocetī』』tiādimāha. Ettha hi ajjhattarūpādīhi catūhi padehi upāyo dassito, ajjhattarūpe vā moceyya bahiddhārūpe vā ubhayattha vā ākāse vā kaṭiṃ kampento, ito paraṃ añño upāyo natthi. Tattha rūpe ghaṭṭetvā mocentopi rūpena ghaṭṭetvā mocentopi rūpe moceticceva veditabbo. Rūpe hi sati so moceti na rūpaṃ alabhitvā. Rāgūpatthambhādīhi pana pañcahi kālo dassito. Rāgūpatthambhādikālesu hi aṅgajātaṃ kammaniyaṃ hoti, yassa kammaniyatte sati moceti. Ito paraṃ añño kālo natthi, na hi vinā rāgūpatthambhādīhi pubbaṇhādayo kālabhedā mocane nimittaṃ honti.

Ārogyatthāyātiādīhi dasahi adhippāyo dassito, evarūpena hi adhippāyabhedena moceti na aññathā. Nīlādīhi pana dasahi navamassa adhippāyassa vatthu dassitaṃ, vīmaṃsanto hi nīlādīsu aññatarassa vasena vīmaṃsati na tehi vinimuttanti.

以下是完整的簡體中文翻譯： 「僧殘罪」是指這一類違犯的名稱。因此，除了夢中所產生的意圖之外，這種精液排出就是「僧殘罪」，這種關係應當如此理解。這裡的意思是，僧團在想要從這類違犯中解脫時，第一是爲了免於流放而願意從此類違犯中解脫，第二是爲了在中間的情況下因尊重而願意從根本上解除，最後是爲了在結束時因尊重而願意解除。因此，僧團在這裡是被認為是必要的，沒有任何行為可以在沒有僧團的情況下完成，因此僧團在第一和其他方面都是被認為是必要的，因此稱為「僧殘罪」。而爲了說明意思，接下來將說明「僧團會給予流放，根本上會解除尊重，而在非尊重的情況下不會有太多的影響，也不是單一的個人，因此稱之為「僧殘罪」。這段話的分句為： 「『僧殘罪』是所說的內容，請聽我如實地說； 僧團給予流放，根本上會解除； 給予尊重而不會影響，因此稱之為『僧殘罪』。」（《法集經》339） 在流放的情況下，原因也被說明了，流放和給予等內容在《整合法》中有詳細的討論，接下來我們將對此進行解釋。 「這就是這一類違犯的集合。」在這裡，即使這是單一的違犯，但通過「集合」的說法，或者通過部分的集合來理解「集合」——就像「一個感受群，一個識群」等等。 因此，通過逐條列出的戒律，現在將說明對於這種精液排出的意圖、時間、目的和目的內容，接下來將說明「在內心的狀態下解脫」的內容。在這裡，內心的狀態等四個詞語中展示了方法，可能在內心的狀態下解脫，也可能在外部的狀態下解脫，或者在兩者之間，或者在空中搖動，沒有其他方法。在這裡，解脫是通過形態而解脫，或者通過形態而解脫，因此應當理解為在形態存在時才能解脫，而不是在沒有形態的情況下。由於貪等的影響，時間被分為五種。在貪等影響的時間內，行為是可行的，只有在有行為的情況下才能解脫。除此之外沒有其他時間，除了在貪等影響下，黎明等時間的劃分是解脫的標誌。 「爲了健康」等等十種目的被說明，在這種形式下通過目的的不同而解脫，而不是其他形式。通過藍色等十種顏色的目的內容被說明，思考時通過藍色的某種方式思考時不會被解脫。

  1. Ito paraṃ pana imesaṃyeva ajjhattarūpādīnaṃ padānaṃ pakāsanatthaṃ 『『ajjhattarūpeti ajjhattaṃ upādinne rūpe』』tiādi vuttaṃ, tattha ajjhattaṃ upādinne rūpeti attano hatthādibhede rūpe. Bahiddhā upādinneti parassa tādiseyeva. Anupādinneti tāḷacchiddādibhede. Tadubhayeti attano ca parassa ca rūpe, ubhayaghaṭṭanavasenetaṃ vuttaṃ. Attano rūpena ca anupādinnarūpena ca ekato ghaṭṭanepi labbhati. Ākāse vāyamantassāti kenaci rūpena aghaṭṭetvā ākāseyeva kaṭikampanapayaogena aṅgajātaṃ cālentassa.

Rāgūpatthambheti rāgassa balavabhāve, rāgena vā aṅgajātassa upatthambhe, thaddhabhāve sañjāteti vuttaṃ hoti. Kammaniyaṃ hotīti mocanakammakkhamaṃ ajjhattarūpādīsu upakkamārahaṃ hoti.

Uccāliṅgapāṇakadaṭṭhūpatthambheti uccāliṅgapāṇakadaṭṭhena aṅgajāte upatthambhe. Uccāliṅgapāṇakā nāma lomasapāṇakā honti, tesaṃ lomehi phuṭṭhaṃ aṅgajātaṃ kaṇḍuṃ gahetvā thaddhaṃ hoti, tattha yasmā tāni lomāni aṅgajātaṃ ḍaṃsantāni viya vijjhanti, tasmā 『『uccāliṅgapāṇakadaṭṭhenā』』ti vuttaṃ, atthato pana uccāliṅgapāṇakalomavedhanenāti vuttaṃ hoti.

239.Arogo bhavissāmīti mocetvā arogo bhavissāmi. Sukhaṃ vedanaṃ uppādessāmīti mocanena ca muccanuppattiyā muttapaccayā ca yā sukhā vedanā hoti, taṃ uppādessāmīti attho. Bhesajjaṃ bhavissatīti idaṃ me mocitaṃ kiñcideva bhesajjaṃ bhavissati. Dānaṃ dassāmīti mocetvā kīṭakipillikādīnaṃ dānaṃ dassāmi. Puññaṃ bhavissatīti mocetvā kīṭādīnaṃ dentassa puññaṃ bhavissati. Yaññaṃ yajissāmīti mocetvā kīṭādīnaṃ yaññaṃ yajissāmi. Kiñci kiñci mantapadaṃ vatvā dassāmīti vuttaṃ hoti. Saggaṃ gamissāmīti mocetvā kīṭādīnaṃ dinnadānena vā puññena vā yaññena vā saggaṃ gamissāmi. Bījaṃ bhavissatīti kulavaṃsaṅkurassa dārakassa bījaṃ bhavissati, 『『iminā bījena putto nibbattissatī』』ti iminā adhippāyena mocetīti attho. Vīmaṃsatthāyāti jānanatthāya. Nīlaṃ bhavissatītiādīsu jānissāmi tāva kiṃ me mocitaṃ nīlaṃ bhavissati pītakādīsu aññataravaṇṇanti evamattho daṭṭhabbo. Khiḍḍādhippāyoti khiḍḍāpasuto, tena tena adhippāyena kīḷanto mocetīti vuttaṃ hoti.

以下是完整的簡體中文翻譯: 238. 接下來,爲了解釋這些內在形態等詞語的含義,說到"內在形態指內在所執取的形態"等。其中,"內在所執取的形態"指自己的手等各種形態。"外在所執取的"指他人的類似形態。"非所執取的"指椰子孔等各種形態。"兩者"指自己和他人的形態,這是通過兩者接觸而說的。也可以通過自己的形態和非所執取的形態一起接觸而獲得。"在虛空中努力"指不接觸任何形態,僅在虛空中通過搖動腰部的努力來移動生殖器。 "慾望支援"指慾望強烈,或者由於慾望而支撐生殖器,產生堅硬狀態。"適合行動"指適合排出的行為,適合在內在形態等中努力。 "被螞蟻咬后的支撐"指生殖器被螞蟻咬后的支撐。所謂螞蟻是指有毛的小蟲,它們的毛觸碰生殖器後會產生瘙癢並變硬,因為那些毛像刺一樣刺入生殖器,所以說"被螞蟻咬",實際上是指被螞蟻的毛刺入。 239. "我將健康"指排出后我將健康。"我將產生快樂的感受"指通過排出和排出的產生,以及排出的緣故而產生快樂的感受,我將產生這種感受。"將成為藥物"指我排出的這個將成為某種藥物。"我將佈施"指排出后我將佈施給螞蟻等小蟲。"將有功德"指排出后給予螞蟻等將有功德。"我將祭祀"指排出后我將向螞蟻等祭祀,即說了一些咒語后給予。"我將去天界"指排出后通過給予螞蟻等的佈施、功德或祭祀我將去天界。"將成為種子"指將成為家族延續的孩子的種子,意思是以"通過這個種子將生出兒子"的意圖而排出。"爲了試驗"指爲了瞭解。在"將成為藍色"等中,應理解為"我將知道我排出的是藍色還是黃色等其他顏色"。"遊戲的意圖"指沉迷於遊戲,意思是以各種意圖玩耍而排出。

  1. Idāni yadidaṃ 『『ajjhattarūpe mocetī』』tiādi vuttaṃ tattha yathā mocento āpattiṃ āpajjati, tesañca padānaṃ vasena yattako āpattibhedo hoti, taṃ sabbaṃ dassento 『『ajjhattarūpe ceteti upakkamati muccati āpatti saṅghādisesassā』』tiādimāha.

Tattha cetetīti mocanassādasampayuttāya cetanāya muccatūti ceteti. Upakkamatīti tadanurūpaṃ vāyāmaṃ karoti. Muccatīti evaṃ cetentassa tadanurūpena vāyāmena vāyamato sukkaṃ ṭhānā cavati. Āpatti saṅghādisesassāti imehi tīhi aṅgehi assa puggalassa saṅghādiseso nāma āpattinikāyo hotīti attho. Esa nayo bahiddhārūpetiādīsupi avasesesu aṭṭhavīsatiyā padesu.

Ettha pana dve āpattisahassāni nīharitvā dassetabbāni. Kathaṃ? Ajjhattarūpe tāva rāgūpatthambhe ārogyatthāya nīlaṃ mocentassa ekā āpatti, ajjhattarūpeyeva rāgūpatthambhe ārogyatthāya pītādīnaṃ mocanavasena aparā navāti dasa. Yathā ca ārogyatthāya dasa, evaṃ sukhādīnaṃ navannaṃ padānaṃ atthāya ekekapade dasa dasa katvā navuti, iti imā ca navuti purimā ca dasāti rāgūpatthambhe tāva sataṃ. Yathā pana rāgūpatthambhe evaṃ vaccūpatthambhādīsupi catūsu ekekasmiṃ upatthambhe sataṃ sataṃ katvā cattāri satāni, iti imāni cattāri purimañca ekanti ajjhattarūpe tāva pañcannaṃ upatthambhānaṃ vasena pañca satāni. Yathā ca ajjhattarūpe pañca, evaṃ bahiddhārūpe pañca, ajjhattabahiddhārūpe pañca, ākāse kaṭiṃ kampentassa pañcāti sabbānipi catunnaṃ pañcakānaṃ vasena dve āpattisahassāni veditabbāni.

Idāni ārogyatthāyātiādīsu tāva dasasu padesu paṭipāṭiyā vā uppaṭipāṭiyā vā heṭṭhā vā gahetvā upari gaṇhantassa, upari vā gahetvā heṭṭhā gaṇhantassa, ubhato vā gahetvā majjhe ṭhapentassa, majjhe vā gahetvā ubhato harantassa, sabbamūlaṃ vā katvā gaṇhantassa cetanūpakkamamocane sati visaṅketo nāma natthīti dassetuṃ 『『ārogyatthañca sukhatthañcā』』ti khaṇḍacakkabaddhacakkādibhedavicittaṃ pāḷimāha.

Tattha ārogyatthañca sukhatthañca ārogyatthañca bhesajjatthañcā ti evaṃ ārogyapadaṃ sabbapadehi yojetvā vuttamekaṃ khaṇḍacakkaṃ. Sukhapadādīni sabbapadehi yojetvā yāva attano attano atītānantarapadaṃ tāva ānetvā vuttāni nava baddhacakkānīti evaṃ ekekamūlakāni dasa cakkāni honti, tāni dumūlakādīhi saddhiṃ asammohato vitthāretvā veditabbāni. Attho panettha pākaṭoyeva.

Yathā ca ārogyatthāyātiādīsu dasasu padesu, evaṃ nīlādīsupi 『『nīlañca pītakañca ceteti upakkamatī』』tiādinā nayena dasa cakkāni vuttāni, tānipi asammohato vitthāretvā veditabbāni. Attho panettha pākaṭoyeva.

Puna ārogyatthañca nīlañca ārogyatthañca sukhatthañca nīlañca pītakañcāti ekenekaṃ dvīhi dve…pe… dasahi dasāti evaṃ purimapadehi saddhiṃ pacchimapadāni yojetvā ekaṃ missakacakkaṃ vuttaṃ.

  1. 現在所說的「在內在形態中解脫」等內容中，如何在解脫時違犯，以及根據這些詞語的性質有多少種違犯，全部說明為「在內在形態中思維、努力、解脫違犯，僧殘罪」等等。 在這裡，「思維」指與解脫相關的思維而解脫。「努力」指相應地努力。「解脫」指這樣思維時，因相應的努力而使清凈的狀態消失。關於「僧殘罪」，意思是這三種因素的結合使得某個個體成為僧殘罪的違犯集合。這種方式在外在形態上等其他二十八個地方也是如此。 在這裡需要說明的是有兩種違犯的數量。如何？在內在形態中，慾望支援的情況下，為健康而解脫的藍色是一種違犯；在內在形態中，慾望支援的情況下，為健康而解脫的黃色等是另外九種，因此總共有十種。就像爲了健康的十種一樣，快樂等的九種詞語中，每個詞語都算十種，共九十種。因此，這些九十種和前面的十種加起來，在慾望支援的情況下總共有一百種。就像在慾望支援的情況下這樣，在吸菸支援等四種情況下，每種各有一百種，因此這四種加起來在內在形態中共計四百種。就像在內在形態中有五種一樣，在外在形態中也有五種，在內外形態中也有五種，在空中搖動的情況下也有五種，因此所有這些四種的五種組合也應當被理解為有兩千種違犯。 現在關於「爲了健康」等等的十種情況，無論是從下面的情況還是從上面的情況抓取，或者從上面抓取下面的情況，或者從兩者抓取並放在中間，或者從中間抓取兩者，或者把所有的根本抓取並放在一起時，若有思維的努力，則無疑是不存在的，因此說「爲了健康和快樂」。 在這裡，「爲了健康和快樂」以及「爲了健康和藥物」等，指的是通過所有的詞語來理解的單一的狀態。快樂等的詞語也通過所有的詞語來理解，這樣在各自的過去和現在的情況下被帶入，所說的九個狀態。因此，這些狀態與樹的根部等結合后，毫無疑問應當被理解為是明顯的。 就像在「爲了健康」等等的十種情況下一樣，在藍色等的情況下也通過「藍色和黃色思維、努力」等方式說出十種狀態，這些也應當被理解為明顯的。 再次提到「爲了健康和藍色、爲了健康和快樂、藍色和黃色」等等，通過一一對應、兩兩組合……到十種的方式，結合前面的詞語與後面的詞語，形成一個混合的狀態。

Idāni yasmā 『『nīlaṃ mocessāmī』』ti cetetvā upakkamantassa pītakādīsu muttesupi pītakādivasena cetetvā upakkamantassa itaresu muttesupi nevatthi visaṅketo , tasmā etampi nayaṃ dassetuṃ 『『nīlaṃ mocessāmīti ceteti upakkamati pītakaṃ muccatī』』tiādinā nayena cakkāni vuttāni. Tato paraṃ sabbapacchimapadaṃ nīlādīhi navahi padehi saddhiṃ yojetvā kucchicakkaṃ nāma vuttaṃ. Tato pītakādīni nava padāni ekena nīlapadeneva saddhiṃ yojetvā piṭṭhicakkaṃ nāma vuttaṃ. Tato lohitakādīni nava padāni ekena pītakapadeneva saddhiṃ yojetvā dutiyaṃ piṭṭhicakkaṃ vuttaṃ. Evaṃ lohitakapadādīhi saddhiṃ itarāni nava nava padāni yojetvā aññānipi aṭṭha cakkāni vuttānīti evaṃ dasagatikaṃ piṭṭhicakkaṃ veditabbaṃ.

Evaṃ khaṇḍacakkādīnaṃ anekesaṃ cakkānaṃ vasena vitthārato garukāpattimeva dassetvā idāni aṅgavaseneva garukāpattiñca lahukāpattiñca anāpattiñca dassetuṃ 『『ceteti upakkamati muccatī』』tiādimāha. Tattha purimanayena ajjhattarūpādīsu rāgādiupatthambhe sati ārogyādīnaṃ atthāya cetentassa upakkamitvā asucimocane tivaṅgasampannā garukāpatti vuttā. Dutiyena nayena cetentassa upakkamantassa ca mocane asati duvaṅgasampannā lahukā thullaccayāpatti. 『『Ceteti na upakkamati muccatī』』tiādīhi chahi nayehi anāpatti.

Ayaṃ pana āpattānāpattibhedo saṇho sukhumo, tasmā suṭṭhu sallakkhetabbo . Suṭṭhu sallakkhetvā kukkuccaṃ pucchitena āpatti vā anāpatti vā ācikkhitabbā, vinayakammaṃ vā kātabbaṃ. Asallakkhetvā karonto hi roganidānaṃ ajānitvā bhesajjaṃ karonto vejjo viya vighātañca āpajjati, na ca taṃ puggalaṃ tikicchituṃ samattho hoti. Tatrāyaṃ sallakkhaṇavidhi – kukkuccena āgato bhikkhu yāvatatiyaṃ pucchitabbo – 『『katarena payogena katarena rāgena āpannosī』』ti. Sace paṭhamaṃ aññaṃ vatvā pacchā aññaṃ vadati na ekamaggena katheti, so vattabbo – 『『tvaṃ na ekamaggena kathesi pariharasi, na sakkā tava vinayakammaṃ kātuṃ gaccha sotthiṃ gavesā』』ti. Sace pana tikkhattumpi ekamaggeneva katheti, yathābhūtaṃ attānaṃ āvikaroti, athassa āpattānāpattigarukalahukāpattivinicchayatthaṃ ekādasannaṃ rāgānaṃ vasena ekādasa payogā samavekkhitabbā.

Tatrime ekādasa rāgā – mocanassādo, muccanassādo, muttassādo, methunassādo, phassassādo, kaṇḍuvanassādo, dassanassādo, nisajjassādo, vācassādo, gehassitapemaṃ, vanabhaṅgiyanti. Tattha mocetuṃ assādo mocanassādo, muccane assādo muccanassādo, mutte assādo muttassādo, methune assādo methunassādo, phasse assādo phassassādo, kaṇḍuvane assādo kaṇḍuvanassādo, dassane assādo dassanassādo, nisajjāya assādo nisajjassādo, vācāya assādo vācassādo, gehassitaṃ pemaṃ gehassitapemaṃ, vanabhaṅgiyanti yaṃkiñci pupphaphalādi vanato bhañjitvā āhaṭaṃ. Ettha ca navahi padehi sampayuttaassādasīsena rāgo vutto. Ekena padena sarūpeneva, ekena padena vatthunā vutto, vanabhaṅgo hi rāgassa vatthu na rāgoyeva.

以下是完整的簡體中文翻譯: 現在,因為思維"我將排出藍色"並努力時,即使排出了黃色等,或者思維並努力排出黃色等時,即使排出了其他顏色,也沒有錯誤,因此爲了說明這種方法,用"思維'我將排出藍色'並努力,但排出了黃色"等方式說明了各種情況。之後,將最後一個詞與藍色等九個詞結合,稱為"腹部循環"。然後將黃色等九個詞只與藍色一詞結合,稱為"背部循環"。再將紅色等九個詞只與黃色一詞結合,稱為第二個"背部循環"。如此將紅色等詞與其他九個詞結合,又說明了另外八個循環,這樣應理解為有十種"背部循環"。 如此通過許多循環詳細說明了嚴重的違犯后,現在爲了通過要素來說明嚴重的違犯、輕微的違犯和無違犯,說"思維、努力、排出"等。其中,按照前面的方法,在內在形態等中,當有慾望等支援時,爲了健康等而思維,努力後排出不凈物,具備三個要素的是嚴重違犯。按照第二種方法,思維並努力但沒有排出,具備兩個要素的是輕微的粗惡罪。"思維但不努力而排出"等六種方法是無違犯。 這種違犯和無違犯的區別是微妙的,因此應當仔細觀察。仔細觀察后,當被問到疑問時,應當說明是違犯還是無違犯,或者應當進行律法行為。不仔細觀察而行動的人,就像不知道疾病原因而治療的醫生一樣,會陷入困擾,也無法治癒那個人。這裡是觀察的方法:帶著疑問來的比丘應當被問三次:"你是通過哪種方式、哪種慾望而違犯的?"如果他先說一種后又說另一種,不以一種方式說,應當對他說:"你不以一種方式說,而是迴避,無法為你進行律法行為,去尋求平安吧。"但如果他三次都以同一種方式說,如實地表明自己,那麼爲了判斷他的違犯、無違犯、嚴重違犯、輕微違犯,應當考察十一種慾望的十一種方式。 這裡有十一種慾望:排出的愉悅、排出過程的愉悅、已排出的愉悅、性交的愉悅、觸控的愉悅、搔癢的愉悅、看見的愉悅、坐著的愉悅、說話的愉悅、家庭的愛、森林的破壞。其中,排出的愉悅是排出時的愉悅,排出過程的愉悅是排出過程中的愉悅,已排出的愉悅是已排出后的愉悅,性交的愉悅是性交時的愉悅,觸控的愉悅是觸控時的愉悅,搔癢的愉悅是搔癢時的愉悅,看見的愉悅是看見時的愉悅,坐著的愉悅是坐著時的愉悅,說話的愉悅是說話時的愉悅,家庭的愛是對家庭的愛,森林的破壞是從森林中折斷帶回的任何花果等。這裡通過九個詞說明了與愉悅相應的慾望。一個詞直接說明了慾望,一個詞通過對像說明了慾望,因為森林的破壞是慾望的對象而不是慾望本身。

Etesaṃ pana rāgānaṃ vasena evaṃ payogā samavekkhitabbā – mocanassāde mocanassādacetanāya cetento ceva assādento ca upakkamati muccati saṅghādiseso. Tatheva cetento ca assādento ca upakkamati na muccati thullaccayaṃ. Sace pana sayanakāle rāgapariyuṭṭhito hutvā ūrunā vā muṭṭhinā vā aṅgajātaṃ gāḷhaṃ pīḷetvā mocanatthāya saussāhova supati, supantassa cassa asuci muccati saṅghādiseso. Sace rāgapariyuṭṭhānaṃ asubhamanasikārena vūpasametvā suddhacitto supati, supantassa muttepi anāpatti.

Muccanassāde attano dhammatāya muccamānaṃ assādeti na upakkamati anāpatti. Sace pana muccamānaṃ assādento upakkamati, tena upakkamena mutte saṅghādiseso. Attano dhammatāya muccamāne 『『mā kāsāvaṃ vā senāsanaṃ vā dussī』』ti aṅgajātaṃ gahetvā jagganatthāya udakaṭṭhānaṃ gacchati vaṭṭatīti mahāpaccariyaṃ vuttaṃ.

Muttassāde attano dhammatāya mutte ṭhānā cute asucimhi pacchā assādentassa vinā upakkamena muccati, anāpatti. Sace assādetvā puna mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Methunassāde methunarāgena mātugāmaṃ gaṇhāti, tena payogena asuci muccati, anāpatti. Methunadhammassa payogattā pana tādise gahaṇe dukkaṭaṃ, sīsaṃ patte pārājikaṃ. Sace methunarāgena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Phassassāde duvidho phasso – ajjhattiko, bāhiro ca. Ajjhattike tāva attano nimittaṃ thaddhaṃ mudukanti jānissāmīti vā lolabhāvena vā kīḷāpayato asuci muccati, anāpatti. Sace kīḷāpento assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso. Bāhiraphasse pana kāyasaṃsaggarāgena mātugāmassa aṅgamaṅgāni parāmasato ceva āliṅgato ca asuci muccati, anāpatti. Kāyasaṃsaggasaṅghādisesaṃ pana āpajjati. Sace kāyasaṃsaggarāgena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti visaṭṭhipaccayāpi saṅghādiseso.

Kaṇḍuvanassāde daddukacchupiḷakapāṇakādīnaṃ aññataravasena kaṇḍuvamānaṃ nimittaṃ kaṇḍuvanassāde neva kaṇḍuvato asuci muccati, anāpatti. Kaṇḍuvanassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Dassanassāde dassanassādena punappunaṃ mātugāmassa anokāsaṃ upanijjhāyato asuci muccati, anāpatti. Mātugāmassa anokāsupanijjhāne pana dukkaṭaṃ. Sace dassanassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Nisajjassāde mātugāmena saddhiṃ raho nisajjassādarāgena nisinnassa asuci muccati, anāpatti. Raho nisajjapaccayā pana āpannāya āpattiyā kāretabbo. Sace nisajjassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Vācassāde vācassādarāgena mātugāmaṃ methunasannissitāhi vācāhi obhāsantassa asuci muccati, anāpatti. Duṭṭhullavācāsaṅghādisesaṃ pana āpajjati. Sace vācassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Gehassitapeme mātaraṃ vā mātupemena bhaginiṃ vā bhaginipemena punappunaṃ parāmasato ceva āliṅgato ca asuci muccati, anāpatti. Gehassitapemena pana phusanapaccayā dukkaṭaṃ. Sace gehassitapemena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

以下是完整的簡體中文翻譯: 根據這些慾望,應當如此考察各種方式:在排出的愉悅中,以排出愉悅的思維而思維並享受,努力並排出,僧殘罪。同樣地思維並享受,努力但不排出,粗惡罪。但如果在睡眠時被慾望困擾,用大腿或拳頭緊緊壓住生殖器,爲了排出而帶著熱情睡覺,如果他睡著時排出不凈物,僧殘罪。如果用不凈觀平息慾望困擾,以清凈心睡覺,睡著時排出也無違犯。 在排出過程的愉悅中,享受自然排出的過程而不努力,無違犯。但如果享受排出過程並努力,因那努力而排出,僧殘罪。在《大注》中說,當自然排出時,"爲了不弄髒袈裟或臥具",拿住生殖器去水處清洗是可以的。 在已排出的愉悅中,自然排出並離開原處后,後來享受不凈物而無努力地排出,無違犯。如果享受后又爲了排出而在生殖器上努力並排出,僧殘罪。 在的愉悅中,因慾望而抓住女人,因那行為而排出不凈物,無違犯。但因為是行為,這種抓取是惡作罪,達到頂點則波羅夷罪。如果被慾望染著后又享受,爲了排出而在生殖器上努力並排出,僧殘罪。 在觸控的愉悅中,有兩種觸控:內在的和外在的。首先在內在的,爲了知道自己的生殖器是硬還是軟,或者出於輕浮而玩弄,排出不凈物,無違犯。如果玩弄時享受,爲了排出而在生殖器上努力並排出,僧殘罪。但在外在觸控中,因身體接觸的慾望而撫摸或擁抱女人的身體各處,排出不凈物,無違犯。但犯身體接觸的僧殘罪。如果被身體接觸慾望染著后又享受,爲了排出而在生殖器上努力並排出,因排出也是僧殘罪。 在搔癢的愉悅中,因皮疹、疥瘡、瘡、蟲等之一而搔癢的生殖器,在搔癢的愉悅中搔癢時排出不凈物,無違犯。被搔癢愉悅染著后又享受,爲了排出而在生殖器上努力並排出,僧殘罪。 在看見的愉悅中,因看見的愉悅而反覆注視女人不應看的地方,排出不凈物,無違犯。但注視女人不應看的地方是惡作罪。如果被看見愉悅染著后又享受,爲了排出而在生殖器上努力並排出,僧殘罪。 在坐著的愉悅中,因與女人獨處坐著的愉悅慾望而坐著,排出不凈物,無違犯。但應當因獨處坐著而犯的罪而處罰。如果被坐著愉悅染著后又享受,爲了排出而在生殖器上努力並排出,僧殘罪。 在說話的愉悅中,因說話的愉悅慾望而對女人說與**有關的話,排出不凈物,無違犯。但犯粗語的僧殘罪。如果被說話愉悅染著后又享受,爲了排出而在生殖器上努力並排出,僧殘罪。 在家庭的愛中,因對母親的愛而反覆撫摸或擁抱母親,或因對姐妹的愛而反覆撫摸或擁抱姐妹,排出不凈物,無違犯。但因家庭的愛而觸控是惡作罪。如果被家庭的愛染著后又享受,爲了排出而在生殖器上努力並排出,

Vanabhaṅge itthipurisā aññamaññaṃ kiñcideva tambūlagandhapupphavāsādippakāraṃ paṇṇākāraṃ mittasanthavabhāvassa daḷhabhāvatthāya pesenti ayaṃ vanabhaṅgo nāma. Tañce mātugāmo kassaci saṃsaṭṭhavihārikassa kulūpakabhikkhuno peseti, tassa ca 『『asukāya nāma idaṃ pesita』』nti sārattassa punappunaṃ hatthehi taṃ vanabhaṅgaṃ kīḷāpayato asuci muccati, anāpatti. Sace vanabhaṅge sāratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso. Sace upakkamantepi na muccati, thullaccayaṃ.

Evametesaṃ ekādasannaṃ rāgānaṃ vasena ime ekādasa payoge samevekkhitvā āpatti vā anāpatti vā sallakkhetabbā. Sallakkhetvā sace garukā hoti 『『garukā』』ti ācikkhitabbā. Sace lahukā hoti 『『lahukā』』ti ācikkhitabbā. Tadanurūpañca vinayakammaṃ kātabbaṃ. Evañhi kataṃ sukataṃ hoti roganidānaṃ ñatvā vejjena katabhesajjamiva, tassa ca puggalassa sotthibhāvāya saṃvattati.

262.Ceteti na upakkamatītiādīsu mocanassādacetanāya ceteti, na upakkamati, muccati, anāpatti. Mocanassādapīḷito 『『aho vata mucceyyā』』ti ceteti, na upakkamati, na muccati, anāpatti. Mocanassādena na ceteti, phassassādena kaṇḍuvanassādena vā upakkamati, muccati, anāpatti. Tatheva na ceteti, upakkamati, na muccati, anāpatti. Kāmavitakkaṃ vitakkento mocanatthāya na ceteti, na upakkamati, muccati, anāpatti. Sace panassa vitakkayatopi na muccati idaṃ āgatameva hoti, 『『na ceteti, na upakkamati, na muccati, anāpattī』』ti.

Anāpattisupinantenāti suttassa supine methunaṃ dhammaṃ paṭisevantassa viya kāyasaṃsaggādīni āpajjantassa viya supinanteneva kāraṇena yassa asuci muccati, tassa anāpatti. Supine pana uppannāya assādacetanāya sacassa visayo hoti, niccalena bhavitabbaṃ, na hatthena nimittaṃ kīḷāpetabbaṃ, kāsāvapaccattharaṇarakkhaṇatthaṃ pana hatthapuṭena gahetvā jagganatthāya udakaṭṭhānaṃ gantuṃ vaṭṭati.

Namocanādhippāyassāti yassa bhesajjena vā nimittaṃ ālimpantassa uccārādīni vā karontassa namocanādhippāyassa muccati, tassāpi anāpatti. Ummattakassa duvidhassāpi anāpatti. Idha seyyasako ādikammiko, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ kāyacittato samuṭṭhāti. Kiriyā, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedanaṃ, sukhamajjhattadvayenāti.

  1. Vinītavatthūsu supinavatthu anupaññattiyaṃ vuttanayameva. Uccārapassāvavatthūni uttānatthāneva.

Vitakkavatthusmiṃ kāmavitakkanti gehassitakāmavitakkaṃ. Tattha kiñcāpi anāpatti vuttā, atha kho vitakkagatikena na bhavitabbaṃ. Uṇhodakavatthūsu paṭhamaṃ uttānameva. Dutiye so bhikkhu mocetukāmo uṇhodakena nimittaṃ paharitvā paharitvā nhāyi, tenassa āpatti vuttā. Tatiye upakkamassa atthitāya thullaccayaṃ. Bhesajjakaṇḍuvanavatthūni uttānatthāneva.

以下是完整的簡體中文翻譯: 在森林的破壞中,男女互相贈送檳榔、香料、花、香等各種禮物,以加強友誼,這就是所謂的森林的破壞。如果女人把這種禮物送給某個經常交往的或常去俗家的比丘,而那個比丘知道"這是某某女人送的",因貪戀而反覆用手玩弄那森林的破壞物,排出不凈物,無違犯。如果對森林的破壞物貪戀后又享受,爲了排出而在生殖器上努力並排出,僧殘罪。如果努力也不排出,粗惡罪。 如此考察這十一種慾望的十一種方式后,應當辨別是違犯還是無違犯。辨別后,如果是嚴重的,應當說"嚴重";如果是輕微的,應當說"輕微"。應當進行相應的律法行為。這樣做就是做得好,就像醫生知道病因後進行治療一樣,會導致那個人的安康。 262. 在"思維但不努力"等中,以排出愉悅的思維而思維,不努力,排出,無違犯。被排出愉悅困擾而思維"啊,但願能排出",不努力,不排出,無違犯。不以排出愉悅思維,以觸控愉悅或搔癢愉悅努力,排出,無違犯。同樣地不思維,努力,不排出,無違犯。思維慾望的想法但不爲了排出而思維,不努力,排出,無違犯。但如果他思維也不排出,這就是所說的"不思維,不努力,不排出,無違犯"。 "夢中無違犯"指睡著的人在夢中像從事**一樣,或像犯身體接觸等罪一樣,因夢的原因而排出不凈物,他無違犯。但在夢中生起享受的思維,如果他有意識,應當保持不動,不應用手玩弄生殖器,但爲了保護袈裟和坐具,可以用手掌拿住去水處清洗。 "無排出意圖"指某人用藥塗抹生殖器,或大小便時,無排出意圖而排出,他也無違犯。兩種瘋狂的人也無違犯。這裡的首次犯者是斯亞薩卡,他作為首次犯者無違犯。 詞義解釋完畢。 在起源等方面,這條戒是第一波羅夷起源,從身體和心理而起。是作為,以知解脫,有意識,世間所責備,身業,不善心,兩種感受,即樂受和舍受。 263. 在已調伏的事例中,夢的事例與附加規則中所說的相同。大小便的事例意思很明顯。 在思維的事例中,"慾望的想法"指與家庭有關的慾望想法。雖然在那裡說無違犯,但不應成為思維的奴隸。在熱水的事例中,第一個意思很明顯。在第二個中,那個比丘想要排出,用熱水反覆擊打生殖器而洗澡,因此說他有違犯。在第三個中,因為有努力所以是粗惡罪。藥物和搔癢的事例意思很明顯。

264.Maggavatthūsu paṭhamassa thulaūrukassa maggaṃ gacchantassa sambādhaṭṭhāne ghaṭṭanāya asuci mucci, tassa namocanādhippāyattā anāpatti. Dutiyassa tatheva mucci, mocanādhippāyattā pana saṅghādiseso. Tatiyassa na mucci, upakkamasabbhāvato pana thullaccayaṃ. Tasmā maggaṃ gacchantena uppanne pariḷāhe na gantabbaṃ, gamanaṃ upacchinditvā asubhādimanasikārena cittaṃ vūpasametvā suddhacittena kammaṭṭhānaṃ ādāya gantabbaṃ. Sace ṭhito vinodetuṃ na sakkoti, maggā okkamma nisīditvā vinodetvā kammaṭṭhānaṃ ādāya suddhacitteneva gantabbaṃ.

Vatthivatthūsu te bhikkhū vatthiṃ daḷhaṃ gahetvā pūretvā pūretvā vissajjentā gāmadārakā viya passāvamakaṃsu. Jantāgharavatthusmiṃ udaraṃ tāpentassa mocanādhippāyassāpi amocanādhippāyassāpi mutte anāpattiyeva. Parikammaṃ karontassa nimittacālanavasena asuci mucci, tasmā āpattiṭṭhāne āpatti vuttā.

265.Ūrughaṭṭāpanavatthūsu yesaṃ āpatti vuttā te aṅgajātampi phusāpesunti veditabbāti evaṃ kurundaṭṭhakathāyaṃ vuttaṃ. Sāmaṇerādivatthūni uttānatthāneva.

  1. Kāyatthambhanavatthusmiṃ kāyaṃ thambhentassāti ciraṃ nisīditvā vā nipajjitvā vā navakammaṃ vā katvā ālasiyavimocanatthaṃ vijambhentassa.

Upanijjhāyanavatthusmiṃ sacepi paṭasataṃ nivatthā hoti purato vā pacchato vā ṭhatvā 『『imasmiṃ nāma okāse nimitta』』nti upanijjhāyantassa dukkaṭameva. Anivatthānaṃ gāmadārikānaṃ nimittaṃ upanijjhāyantassa pana kimeva vattabbaṃ. Tiracchānagatānampi nimitte eseva nayo. Ito cito ca aviloketvā pana divasampi ekapayogena upanijjhāyantassa ekameva dukkaṭaṃ. Ito cito ca viloketvā punappunaṃ upanijjhāyantassa payoge payoge dukkaṭaṃ. Ummīlananimīlanavasena pana na kāretabbo. Sahasā upanijjhāyitvā puna paṭisaṅkhāya saṃvare tiṭṭhato anāpatti, taṃ saṃvaraṃ pahāya puna upanijjhāyato dukkaṭameva.

267.Tāḷacchiddādivatthūni uttānatthāneva. Nhānavatthūsu ye udakasotaṃ nimittena pahariṃsu tesaṃ āpatti vuttā. Udañjalavatthūsupi eseva nayo. Ettha ca udañjalanti udakacikkhallo vuccati. Eteneva upāyena ito parāni sabbāneva udake dhāvanādivatthūni veditabbāni. Ayaṃ pana viseso. Pupphāvaḷiyavatthūsu sacepi namocanādhippāyassa anāpatti, kīḷanapaccayā pana dukkaṭaṃ hotīti.

Sukkavissaṭṭhisikkhāpadavaṇṇanā niṭṭhitā.

  1. Kāyasaṃsaggasikkhāpadavaṇṇanā

以下是完整的簡體中文翻譯： 264. 在道路的事項中,當粗腿的人走路時,在障礙處撞擊而排出不凈物,因其無排出意圖而無違犯。第二種情況同樣排出,但因排出意圖而有僧殘罪。第三種情況不排出,但因努力而有粗惡罪。因此,走路時出現煩惱時,不應前行,應當停止行走,以不凈觀平息心念,帶著清凈的心去修行。如果站著無法解脫,應當離開道路坐下,解脫后再帶著清凈的心前行。 在物品的事項中,那些比丘緊緊抓住物品,反覆填充並丟棄,就像村裡的孩子一樣打嗝。在動物的事項中,當肚子被壓迫時,無論是因排出意圖還是無排出意圖而排出,都無違犯。進行準備時,因物品的移動而排出不凈物,因此在違犯的地方有違犯。 265. 在腿撞擊的事項中,那些有違犯的人也應當觸碰到身體,應當這樣理解,在《Kurunda註釋》中有說到。沙彌等的事項也同樣明確。 266. 在身體支撐的事項中,指的是身體支撐的人,無論是長時間坐著還是躺著,或是進行新的行為,爲了解脫懶惰而伸展身體。 在注視的事項中,即使是站著或坐著,前後有一百個地方,如果他注視"這裡是個地方的標誌",則是惡作罪。對於不坐著的村裡的女孩的標誌,則無所謂。對於那些畜生的標誌也是如此。無論是左看右看,即使在白天以單一的方式注視,也是惡作罪。無論是左看右看,如果反覆注視,每一次的注視都是惡作罪。以睜眼閉眼的方式不應當進行。突然注視后再次反思並保持不動是無違犯,但放棄這種保持后再次注視則是惡作罪。 267. 在拍打等事項中,也同樣明確。在洗澡的事項中,那些因水流而拍打的人,他們的違犯被說到。在水盛的事項中也是如此。在這裡的"水盛"指的是水的容器。以同樣的方式,其他所有的與水相關的事項都應當被理解。這裡的特別之處在於。在花環的事項中,即使是因無排出意圖而無違犯,因玩耍的原因則是惡作罪。 乾燥的身體接觸戒的解釋完畢。 2. 身體接觸戒的解釋。

269.Tenasamayena buddho bhagavāti kāyasaṃsaggasikkhāpadaṃ. Tatrāyaṃ anuttānapadavaṇṇanā – araññe viharatīti na āveṇike araññe, jetavanavihārasseva paccante ekapasse. Majjhe gabbhoti tassa ca vihārassa majjhe gabbho hoti. Samantā pariyāgāroti samantā panassa maṇḍalamāḷaparikkhepo hoti. So kira majjhe caturassaṃ gabbhaṃ katvā bahi maṇḍalamāḷaparikkhepena kato, yathā sakkā hoti antoyeva āviñchantehi vicarituṃ.

Supaññattanti suṭṭha ṭhapitaṃ, yathā yathā yasmiṃ yasmiñca okāse ṭhapitaṃ pāsādikaṃ hoti lokarañjakaṃ tathā tathā tasmiṃ tasmiṃ okāse ṭhapitaṃ, vattasīsena hi soṃ ekakiccampi na karoti. Ekacce vātapāne vivarantoti yesu vivaṭesu andhakāro hoti tāni vivaranto yesu vivaṭesu āloko hoti tāni thakento.

Evaṃ vutte sā brāhmaṇī taṃ brāhmaṇaṃ etadavocāti evaṃ tena brāhmaṇena pasaṃsitvā vutte sā brāhmaṇī 『『pasanno ayaṃ brāhmaṇo pabbajitukāmo maññe』』ti sallakkhetvā nigūhitabbampi taṃ attano vippakāraṃ pakāsentī kevalaṃ tassa saddhāvighātāpekkhā hutvā etaṃ 『『kuto tassa uḷārattatā』』tiādivacanamavoca. Tattha uḷāro attā assāti uḷārattā, uḷārattano bhāvo uṭṭhārattatā. Kulitthīhītiādīsu kulitthiyo nāma gharassāminiyo. Kuladhītaro nāma purisantaragatā kuladhītaro . Kulakumāriyo nāma aniviṭṭhā vuccanti. Kulasuṇhā nāma parakulato ānītā kuladārakānaṃ vadhuyo.

270.Otiṇṇoti yakkhādīhi viya sattā anto uppajjantena rāgena otiṇṇo, kūpādīni viya sattā asamapekkhitvā rajanīye ṭhāne rajjanto sayaṃ vā rāgaṃ otiṇṇo, yasmā pana ubhayathāpi rāgasamaṅgissevetaṃ adhivacanaṃ, tasmā 『『otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto』』ti evamassa padabhājanaṃ vuttaṃ.

Tattha sārattoti kāyasaṃsaggarāgena suṭṭhu ratto. Apekkhavāti kāyasaṃsaggāpekkhāya apekkhavā. Paṭibaddhacittoti kāyasaṃsaggarāgeneva tasmiṃ vatthusmiṃ paṭibaddhacitto. Vipariṇatenāti parisuddhabhavaṅgasantatisaṅkhātaṃ pakatiṃ vijahitvā aññathā pavattena, virūpaṃ vā pariṇatena virūpaṃ parivattena, yathā parivattamānaṃ virūpaṃ hoti evaṃ parivattitvā ṭhitenāti adhippāyo.

以下是完整的簡體中文翻譯: 269. "那時,佛陀住在"這是身體接觸戒。這裡是對不明顯詞語的解釋 - "住在森林裡"不是指獨立的森林,而是指祇園精舍的邊緣一側。"中間有內室"指那個精舍中間有內室。"周圍有環形走廊"指周圍有環形走廊圍繞。據說它是在中間建造了一個四方形的內室,外面用環形走廊圍繞,以便人們可以在裡面走動。 "佈置得很好"指安排得很好,無論在哪個地方,都安排得令人愉悅,吸引世人,因為他連一件小事也不會疏忽。"打開某些窗戶"指打開那些打開後會變暗的窗戶,關閉那些打開後會變亮的窗戶。 "聽到這樣說,那個婆羅門女對那個婆羅門這樣說"指當那個婆羅門這樣讚美時,那個婆羅門女想:"這個婆羅門似乎很高興,想要出家",於是即使應該隱藏的自己的不當行為也說了出來,只是爲了破壞他的信心,說了"他哪裡有高尚"等話。其中,"高尚"指有高尚的自我,"高尚性"指高尚自我的狀態。在"良家婦女"等中,"良家婦女"指家庭主婦。"良家女兒"指已嫁給他人的良家女兒。"良家少女"指未婚的女子。"良家兒媳"指從其他家族娶來的兒子的妻子。 270. "陷入"指像被夜叉等附身一樣,被內心生起的貪慾所陷入,或者像掉入井等一樣,不加考慮地在可愛的對象上產生貪愛,自己陷入貪慾。因為這兩種情況都是指具有貪慾的人,所以在詞義解釋中說"陷入指貪著、有慾望、心繫于"。 其中,"貪著"指被身體接觸的貪慾所深深染著。"有慾望"指對身體接觸有慾望。"心繫于"指因身體接觸的貪慾而心繫于那個對象。"改變"指離開被稱為清凈的有分相續的自然狀態而以另一種方式運作,或者指變成不正常的狀態,轉變成不正常的狀態,意思是轉變后停留在那種狀態。

  1. Yasmā panetaṃ rāgādīhi sampayogaṃ nātivattati, tasmā 『『vipariṇatanti rattampi citta』』ntiādinā nayenassa padabhājanaṃ vatvā ante idhādhippetamatthaṃ dassento 『『apica rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇata』』nti āha.

Tadahujātāti taṃdivasaṃ jātā jātamattā allamaṃsapesivaṇṇā, evarūpāyapi hi saddhiṃ kāyasaṃsagge saṅghādiseso, methunavītikkame pārājikaṃ, raho nisajjassāde pācittiyañca hoti. Pagevāti paṭhamameva.

Kāyasaṃsaggaṃ samāpajjeyyāti hatthaggahaṇādikāyasampayogaṃ kāyamissībhāvaṃ samāpajjeyya, yasmā panetaṃ samāpajjantassa yo so kāyasaṃsaggo nāma so atthato ajjhācāro hoti, rāgavasena abhibhavitvā saññamavelaṃ ācāro, tasmāssa saṅkhepana atthaṃ dassento 『『ajjhācāro vuccatī』』ti padabhājanamāha.

Hatthaggāhaṃ vātiādibhedaṃ panassa vitthārena atthadassanaṃ. Tattha hatthādīnaṃ vibhāgadassanatthaṃ 『『hattho nāma kapparaṃ upādāyā』』tiādimāha tattha kapparaṃ upādāyāti dutiyaṃ. Mahāsandhiṃ upādāya. Aññattha pana maṇibandhato paṭṭhāya yāva agganakhā hattho idha saddhiṃ aggabāhāya kapparato paṭṭhāya adhippeto.

Suddhakesā vāti suttādīhi amissā suddhā kesāyeva. Veṇīti tīhi kesavaṭṭīhi vinandhitvā katakesakalāpassetaṃ nāmaṃ. Suttamissāti pañcavaṇṇena suttena kese missetvā katā. Mālāmissāti vassikapupphādīhi missetvā tīhi kesavaṭṭīhi vinandhitvā katā, avinaddhopi vā kevalaṃ pupphamissako kesakalāpo idha 『『veṇī』』ti veditabbo. Hiraññamissāti kahāpaṇamālāya missetvā katā. Suvaṇṇamissāti suvaṇṇacīrakehi vā pāmaṅgādīhi vā missetvā katā. Muttāmissāti muttāvalīhi missetvā katā. Maṇimissāti suttārūḷhehi maṇīhi missetvā katā. Etāsu hi yaṃkiñci veṇiṃ gaṇhantassa saṅghādisesoyeva. 『『Ahaṃ missakaveṇiṃ aggahesi』』nti vadantassa mokkho natthi. Veṇiggahaṇena cettha kesāpi gahitāva honti, tasmā yo ekampi kesaṃ gaṇhāti tassapi āpattiyeva.

Hatthañcaveṇiñca ṭhapetvāti idha vuttalakkhaṇaṃ hatthañca sabbappakārañca veṇiṃ ṭhapetvā avasesaṃ sarīraṃ 『『aṅga』』nti veditabbaṃ. Evaṃ paricchinnesu hatthādīsu hatthassa gahaṇaṃ hatthaggāho, veṇiyā gahaṇaṃ veṇiggāho, avasesasasarīrassa parāmasanaṃ aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, yo taṃ hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ samāpajjeyya, tassa saṅghādiseso nāma āpattinikāyo hotīti. Ayaṃ sikkhāpadassa attho.

  1. Yasmā pana yo ca hatthaggāho yo ca veṇiggāho yañca avasesassa aṅgassa parāmasanaṃ taṃ sabbampi bhedato dvādasavidhaṃ hoti, tasmā taṃ bhedaṃ dassetuṃ 『『āmasanā parāmasanā』』tiādinā nayenassa padabhājanaṃ vuttaṃ. Tattha yañca vuttaṃ 『『āmasanā nāma āmaṭṭhamattā』』ti yañca 『『chupanaṃ nāma phuṭṭhamatta』』nti, imesaṃ ayaṃ viseso – āmasanāti āmajjanā phuṭṭhokāsaṃ anatikkamitvāpi tattheva saṅghaṭṭanā. Ayañhi 『『āmaṭṭhamattā』』ti vuccati. Chupananti asaṅghaṭṭetvā phuṭṭhamattaṃ.

Yampi ummasanāya ca ullaṅghanāya ca niddese 『『uddhaṃ uccāraṇā』』ti ekameva padaṃ vuttaṃ. Tatrāpi ayaṃ viseso – paṭhamaṃ attano kāyassa itthiyā kāye uddhaṃ pesanavasena vuttaṃ, dutiyaṃ itthiyā kāyaṃ ukkhipanavasena, sesaṃ pākaṭameva.

  1. "因為這個緣故,貪慾等的結合不會超過，因此說『變化』等的方式來解釋這個詞,並且在最後說明了這裡所指的意思是『其實這個心在這裡所指的變化』。 "那時出生"指的是在那一天出生的,與肉體相似的顏色,即使在這種情況下,與身體接觸的僧殘罪、性行為的波羅夷罪、隱秘的坐臥的波羅夷罪也是存在的。 "身體接觸"指的是手的抓握等身體的結合,因為這個身體的結合實際上是行為,被貪慾所支配的行為。因此,爲了說明它的簡要意思,說"行為被稱為行為"。 "手抓握"等的具體解釋在這裡。爲了說明手等的分開,說「手是指抓握的手」等等。這裡的抓握是指第二次。以大連線為依據。除此之外，從珠鏈開始到指甲末端的手,在這裡是指與手的主要部位相連的。 "清凈的頭髮"指的是通過清潔等的方式而變得清凈的頭髮。 "辮子"指的是經過三次纏繞而成的頭髮。 "混合的頭髮"指的是用五種顏色的頭髮混合而成的。 "花環的頭髮"指的是用季節性花朵等混合而成的，雖然不纏繞，但僅僅是花的混合的頭髮在這裡被稱為「辮子」。 "金色的頭髮"指的是用金幣的花環混合而成的。 "黃金的頭髮"指的是用黃金的衣物或其他物品混合而成的。 "珍珠的頭髮"指的是用珍珠的項鍊混合而成的。 "寶石的頭髮"指的是用纏繞的寶石混合而成的。在這些情況下，任何抓住辮子的人都僅僅是僧殘罪。如果說「我抓住了混合的辮子」，則沒有解脫。在這裡，通過抓住辮子，頭髮也被抓住，因此，任何抓住一根頭髮的人也有違犯。 "除了手和辮子"指的是這裡所說的特徵，手和所有種類的辮子一起，餘下的身體被稱為「肢體」。如此在被劃分的手等中，手的抓握是手的抓握，辮子的抓握是辮子的抓握，其他身體的觸碰是任何一肢的觸碰。如果他抓住手的抓握或辮子的抓握或任何一肢的觸碰，那麼就有僧殘罪。這就是這個戒律的意義。

  2. "因為無論是手的抓握、辮子的抓握，還是其他肢體的觸碰，所有這些分開后都有十二種情況，因此爲了說明這個分開，使用了『食物的觸碰』等的方式來解釋這個詞。 在這裡所說的「食物的觸碰」是指觸碰食物的部分，和「觸碰的觸碰」指的是觸碰的程度，這兩者之間的區別是 - 食物的觸碰是指觸碰到的部分沒有超過這個範圍，仍然在那裡的碰撞。這裡的「觸碰的部分」被稱為「食物的觸碰」。而「觸碰」則是指沒有碰撞的觸碰。 無論是關於「抬起」和「越過」的說明中，「向上呼喊」是指同一個詞。在這裡的區別是 - 第一個是指女性身體的抬起，第二個是指女性身體的提升，其他的則是顯而易見的。

  3. Idāni yvāyaṃ otiṇṇo vipariṇatena cittena kāyasaṃsaggaṃ samāpajjati, tassa etesaṃ padānaṃ vasena vitthārato āpattibhedaṃ dassento 『『itthī ca hoti itthisaññī sāratto ca bhikkhu ca naṃ itthiyā kāyena kāya』』ntiādimāha. Tattha bhikkhu ca naṃ itthiyā kāyena kāyanti so sāratto ca itthisaññī ca bhikkhu attano kāyena. Nanti nipātamattaṃ. Atha vā etaṃ tassā itthiyā hatthādibhedaṃ kāyaṃ. Āmasati parāmasatīti etesu ce ekenāpi ākārena ajjhācarati, āpatti saṅghādisesassa. Tattha sakiṃ āmasato ekā āpatti, punappunaṃ āmasato payoge payoge saṅghādiseso.

Parāmasantopi sace kāyato amocetvāva ito cito ca attano hatthaṃ vā kāyaṃ vā sañcopeti harati peseti divasampi parāmasato ekāva āpatti. Sace kāyato mocetvā mocetvā parāmasati payoge payoge āpatti.

Omasantopi sace kāyato amocetvāva itthiyā matthakato paṭṭhāya yāva pādapiṭṭhiṃ omasati ekāva āpatti. Sace pana udarādīsu taṃ taṃ ṭhānaṃ patvā muñcitvā muñcitvā omasati payoge payoge āpatti. Ummasanāyapi pādato paṭṭhāya yāva sīsaṃ ummasantassa eseva nayo.

Olaṅghanāya mātugāmaṃ kesesu gahetvā nāmetvā cumbanādīsu yaṃ ajjhācāraṃ icchati taṃ katvā muñcato ekāva āpatti. Uṭṭhitaṃ punappunaṃ nāmayato payoge payoge āpatti. Ullaṅghanāyapi kesesu vā hatthesu vā gahetvā vuṭṭhāpayato eseva nayo.

Ākaḍḍhanāya attano abhimukhaṃ ākaḍḍhanto yāva na muñcati tāva ekāva āpatti. Muñcitvā muñcitvā ākaḍḍhantassa payoge payoge āpatti. Patikaḍḍhanāyapi parammukhaṃ piṭṭhiyaṃ gahetvā paṭippaṇāmayato eseva nayo.

Abhiniggaṇhanāya hatthe vā bāhāya vā daḷhaṃ gahetvā yojanampi gacchato ekāva āpatti. Muñcitvā punappunaṃ gaṇhato payoge payoge āpatti. Amuñcitvā punappunaṃ phusato ca āliṅgato ca payoge payoge āpattīti mahāsumatthero āha. Mahāpadumatthero panāha – 『『mūlaggahaṇameva pamāṇaṃ, tasmā yāva na muñcati tāva ekā eva āpattī』』ti.

Abhinippīḷanāya vatthena vā ābharaṇena vā saddhiṃ pīḷayato aṅgaṃ aphusantassa thullaccayaṃ, phusantassa saṅghādiseso, ekapayogena ekā āpatti, nānāpayogena nānā.

Gahaṇachupanesu aññaṃ kiñci vikāraṃ akarontopi gahitamattaphuṭṭhamattenāpi āpattiṃ āpajjati.

Evametesu āmasanādīsu ekenāpi ākārena ajjhācārato itthiyā itthisaññissa saṅghādiseso, vematikassa thullaccayaṃ, paṇḍakapurisatiracchānagatasaññissāpi thullaccayameva. Paṇḍake paṇḍakasaññissa thullaccayaṃ, vematikassa dukkaṭaṃ. Purisatiracchānagataitthisaññissāpi dukkaṭameva. Purise purisasaññissāpi vematikassāpi itthipaṇḍakatiracchānagatasaññissāpi dukkaṭameva. Tiracchānagatepi sabbākārena dukkaṭamevāti. Imā ekamūlakanaye vuttā āpattiyo sallakkhetvā imināva upāyena 『『dve itthiyo dvinnaṃ itthīna』』ntiādivasena vutte dumūlakanayepi diguṇā āpattiyo veditabbā. Yathā ca dvīsu itthīsu dve saṅghādisesā; evaṃ sambahulāsu sambahulā veditabbā.

  1. "現在，若此人因變化的心而陷入身體接觸，則根據這些詞的意義，詳細說明違犯的種類，『女性和女性的身體，僧人和僧人的身體』等。這裡的『僧人和女性的身體』指的是他作為一個僧人，和女性的身體接觸。這裡不包括跌落的情況。或者說，這是她的身體，包括手等的身體。若以任何一種方式與之接觸，則是僧殘罪。在這裡，若因接觸而有一次的違犯，則是一次的僧殘罪，若反覆接觸則是僧殘罪的多次違犯。 即使在接觸中，若從身體上解脫開來，若他從這裡到那裡接觸自己的手或身體，則每天都是一次的違犯。若從身體上解脫開來，反覆接觸則是違犯。 若在接觸中，若從身體上解脫開來，從女性的頭頂到腳底接觸，則是一次的違犯。若在肚子等處接觸，達到某個地方后反覆接觸，則是多次的違犯。關於抬起的情況，從腳到頭的接觸也是如此。 關於越過的情況，若抓住女性的頭髮而不說出名字，進行親吻等行為，若這樣做則是一次的違犯。若再一次抬起，則是多次的違犯。關於越過的情況，若抓住頭髮或手，抬起的情況也是如此。 關於抓住的情況，若朝向自己抓住，直到不放開為止，則是一次的違犯。若反覆放開后再抓住，則是多次的違犯。關於抓住的情況，若抓住背部並進行抬起的情況也是如此。 關於強行壓迫的情況，若緊緊抓住手或手臂，若走動則是一次的違犯。若反覆放開后再抓住，則是多次的違犯。關於不放開和反覆觸碰、擁抱的情況，若這樣做則是多次的違犯，正如大思惟長老所說。大蓮花長老則說：「抓住根本是標準，因此只要不放開，則是一次的違犯。」 關於壓迫的情況，若與衣物或裝飾品一起壓迫身體，若觸碰到身體則是粗惡罪，若觸碰到身體的部分則是僧殘罪，若一次接觸則是一次的違犯，若多次接觸則是多次的違犯。 在抓握和觸碰中，即使不造成其他變化，也因抓住而產生觸碰的情況，若觸碰到的部分也有違犯。 在這些接觸等情況下，若以任何一種方式與女性的身體接觸，則是僧殘罪，若是非理性的粗惡罪，若是智者的粗惡罪，若是畜生的粗惡罪，若是人類的粗惡罪，若是人類的智者的粗惡罪，若是畜生的智者的粗惡罪，若是畜生的粗惡罪，所有這些都是粗惡罪。這裡提到的這些都是根本的違犯，按照這種方式，『兩位女性』等的說法也應當理解為雙重的違犯。正如在兩位女性中有兩次僧殘罪；同樣，在許多情況下也應當理解為許多的違犯。

Yo hi ekato ṭhitā sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāti so yattakā itthiyo phuṭṭhā tāsaṃ gaṇanāya saṅghādisese āpajjati, majjhagatānaṃ gaṇanāya thullaccaye. Tā hi tena kāyappaṭibaddhena āmaṭṭhā honti. Yo pana sambahulānaṃ aṅguliyo vā kese vā ekato katvā gaṇhāti, so aṅguliyo ca kese ca agaṇetvā itthiyo gaṇetvā saṅghādisesehi kāretabbo. Yāsañca itthīnaṃ aṅguliyo vā kesā vā majjhagatā honti, tāsaṃ gaṇanāya thullaccaye āpajjati. Tā hi tena kāyappaṭibaddhena āmaṭṭhā honti, sambahulā pana itthiyo kāyappaṭibaddhehi rajjuvatthādīhi parikkhipitvā gaṇhanto sabbāsaṃyeva antoparikkhepagatānaṃ gaṇanāya thullaccaye āpajjati. Mahāpaccariyaṃ aphuṭṭhāsu dukkaṭaṃ vuttaṃ. Tattha yasmā pāḷiyaṃ kāyappaṭibaddhappaṭibaddhena āmasanaṃ nāma natthi, tasmā sabbampi kāyappaṭibaddhappaṭibaddhaṃ kāyappaṭibaddheneva saṅgahetvā mahāaṭṭhakathāyañca kurundiyañca vutto purimanayoyevettha yuttataro dissati.

Yo hi hatthena hatthaṃ gahetvā paṭipāṭiyā ṭhitāsu itthīsu samasārāgo ekaṃ hatthe gaṇhāti, so gahititthiyā vasena ekaṃ saṅghādisesaṃ āpajjati, itarāsaṃ gaṇanāya purimanayeneva thullaccaye. Sace so taṃ kāyappaṭibaddhe vatthe vā pupphe vā gaṇhāti, sabbāsaṃ gaṇanāya thullaccaye āpajjati. Yatheva hi rajjuvatthādīhi parikkhipantena sabbāpi kāyappaṭibaddhena āmaṭṭhā honti, tathā idhāpi sabbāpi kāyappaṭibaddhena āmaṭṭhā honti. Sace pana tā itthiyo aññamaññaṃ vatthakoṭiyaṃ gahetvā ṭhitā honti, tatra ceso purimanayeneva paṭhamaṃ itthiṃ hatthe gaṇhāti gahitāya vasena saṅghādisesaṃ āpajjati, itarāsaṃ gaṇanāya dukkaṭāni. Sabbāsañhi tāsaṃ tena purimanayeneva kāyapaṭibaddhena kāyappaṭibaddhaṃ āmaṭṭhaṃ hoti. Sace pana sopi taṃ kāyappaṭibaddheyeva gaṇhāti tassā vasena thullaccayaṃ āpajjati, itarāsaṃ gaṇanāya anantaranayeneva dukkaṭāni.

Yo pana ghanavatthanivatthaṃ itthiṃ kāyasaṃsaggarāgena vatthe ghaṭṭeti, thullaccayaṃ. Viraḷavatthanivatthaṃ ghaṭṭeti, tatra ce vatthantarehi itthiyā vā nikkhantalomāni bhikkhuṃ bhikkhuno vā paviṭṭhalomāni itthiṃ phusanti, ubhinnaṃ lomāniyeva vā lomāni phusanti, saṅghādiseso. Upādinnakena hi kammajarūpena upādinnakaṃ vā anupādinnakaṃ vā anupādinnakenapi kenaci kesādinā upādinnakaṃ vā anupādinnakaṃ vā phusantopi saṅghādisesaṃ āpajjatiyeva.

Tattha kurundiyaṃ 『『lomāni gaṇetvā saṅghādiseso』』ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『lomāni gaṇetvā āpattiyā na kāretabbo, ekameva saṅghādisesaṃ āpajjati. Saṅghikamañce pana apaccattharitvā nipanno lomāni gaṇetvā kāretabbo』』ti vuttaṃ , tadeva yuttaṃ. Itthivasena hi ayaṃ āpatti, na koṭṭhāsavasenāti.

Etthāha 『『yo pana 『kāyappaṭibaddhaṃ gaṇhissāmī』ti kāyaṃ gaṇhāti, 『kāyaṃ gaṇhissāmī』ti kāyappaṭibaddhaṃ gaṇhāti, so kiṃ āpajjatī』』ti. Mahāsumatthero tāva 『『yathāvatthukamevā』』ti vadati. Ayaṃ kirassa laddhi –

『『Vatthu saññā ca rāgo ca, phassappaṭivijānanā;

Yathāniddiṭṭhaniddese, garukaṃ tena kāraye』』ti.

以下是完整的簡體中文翻譯: 若有人用手臂圍住站在一起的許多女人,他觸碰到多少女人就犯多少僧殘罪,對於中間的女人則犯粗惡罪。因為她們被他通過身體連線物觸碰了。若有人把許多女人的手指或頭髮集中在一起抓住,不應計算手指和頭髮的數量,而應計算女人的數量來判定僧殘罪。對於手指或頭髮在中間的女人,則犯粗惡罪。因為她們被他通過身體連線物觸碰了。若用繩子或衣服等身體連線物圍住許多女人並抓住,則對所有被包圍在內的女人都犯粗惡罪。在《大注》中說,對未觸碰到的女人犯惡作罪。因為在經典中沒有提到通過身體連線物的連線物觸碰的情況,所以把所有身體連線物的連線物都歸為身體連線物,《大註釋》和《古倫底》中說的前面的方法在這裡更合適。 若有人用手抓住手,對站成一排的女人懷有同樣的貪慾,抓住其中一個女人的手,他對被抓住的女人犯一個僧殘罪,對其他女人按前面的方法犯粗惡罪。如果他抓住她的衣服或花等身體連線物,則對所有女人都犯粗惡罪。因為就像用繩子或衣服圍住時所有人都被身體連線物觸碰一樣,在這裡所有人也都被身體連線物觸碰了。但如果那些女人互相抓住衣角站著,他按前面的方法先抓住第一個女人的手,對被抓住的女人犯僧殘罪,對其他女人犯惡作罪。因為所有這些女人都被他按前面的方法通過身體連線物的身體連線物觸碰了。但如果他也只抓住身體連線物,則對那個女人犯粗惡罪,對其他女人按前面的方法犯惡作罪。 若有人因身體接觸的貪慾而觸碰穿著厚衣服的女人的衣服,犯粗惡罪。若觸碰穿著薄衣服的女人,如果衣服之間女人的毛髮觸碰到比丘,或比丘的毛髮觸碰到女人,或雙方的毛髮相互觸碰,則犯僧殘罪。因為無論是有執取的業生色觸碰有執取或無執取的,還是無執取的任何頭髮等觸碰有執取或無執取的,都犯僧殘罪。 關於這一點,《古倫底》中說"計算毛髮數量來判定僧殘罪"。但在《大註釋》中說"不應計算毛髮數量來判定違犯,只犯一個僧殘罪。但如果躺在沒有鋪墊的僧團床上,則應計算毛髮數量來判定違犯。"這種說法更合適。因為這個違犯是根據女人來判定的,不是根據身體部位來判定的。 這裡有人問:"如果有人想'我要抓身體連線物'而抓到身體,或想'我要抓身體'而抓到身體連線物,他犯什麼罪?"大蘇摩長老首先說"就按實際情況判定"。據說這是他的主張: "對像、想法和貪慾, 觸碰和認知, 如所指示的指示, 應判定為嚴重罪。"

Ettha 『『vatthū』』ti itthī. 『『Saññā』』ti itthisaññā. 『『Rāgo』』ti kāyasaṃsaggarāgo. 『『Phassappaṭivijānanā』』ti kāyasaṃsaggaphassajānanā. Tasmā yo itthiyā itthisaññī kāyasaṃsaggarāgena 『『kāyappaṭibaddhaṃ gahessāmī』』ti pavattopi kāyaṃ phusati, garukaṃ saṅghādisesaṃyeva āpajjati. Itaropi thullaccayanti mahāpadumatthero panāha –

『『Saññāya virāgitamhi, gahaṇe ca virāgite;

Yathāniddiṭṭhaniddese, garukaṃ tattha na dissatī』』ti.

Assāpāyaṃ laddhi itthiyā itthisaññino hi saṅghādiseso vutto. Iminā ca itthisaññā virāgitā kāyappaṭibaddhe kāyappaṭibaddhasaññā uppāditā, taṃ gaṇhantassa pana thullaccayaṃ vuttaṃ. Iminā ca gahaṇampi virāgitaṃ taṃ aggahetvā itthī gahitā, tasmā ettha itthisaññāya abhāvato saṅghādiseso na dissati, kāyappaṭibaddhassa aggahitattā thullaccayaṃ na dissati, kāyasaṃsaggarāgena phuṭṭhattā pana dukkaṭaṃ. Kāyasaṃsaggarāgena hi imaṃ nāma vatthuṃ phusato anāpattīti natthi, tasmā dukkaṭamevāti.

Idañca pana vatvā idaṃ catukkamāha. 『『Sārattaṃ gaṇhissāmī』ti sārattaṃ gaṇhi saṅghādiseso, 『virattaṃ gaṇhissāmī』ti virattaṃ gaṇhi dukkaṭaṃ, 『sārattaṃ gaṇhissāmī』ti virattaṃ gaṇhi dukkaṭaṃ, 『virattaṃ gaṇhissāmī』ti sārattaṃ gaṇhi dukkaṭamevā』』ti. Kiñcāpi evamāha? Atha kho mahāsumattheravādoyevettha 『『itthi ca hoti itthisaññī sāratto ca bhikkhu ca naṃ itthiyā kāyena kāyappaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati āpatti thullaccayassā』』ti imāya pāḷiyā 『『yo hi ekato ṭhitā sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāti, so yattakā itthiyo phuṭṭhā tāsaṃ gaṇanāya saṅghādisese āpajjati, majjhagatānaṃ gaṇanāya thullaccaye』』tiādīhi aṭṭhakathāvinicchayehi ca sameti. Yadi hi saññādivirāgena virāgitaṃ nāma bhaveyya 『『paṇḍako ca hoti itthisaññī』』tiādīsu viya 『『kāyappaṭibaddhañca hoti kāyasaññī cā』』tiādināpi nayena pāḷiyaṃ visesaṃ vadeyya. Yasmā pana so na vutto, tasmā itthiyā itthisaññāya sati itthiṃ āmasantassa saṅghādiseso, kāyappaṭibaddhaṃ āmasantassa thullaccayanti yathāvatthukameva yujjati.

Mahāpaccariyampi cetaṃ vuttaṃ – 『『nīlaṃ pārupitvā sayitāya kāḷitthiyā kāyaṃ ghaṭṭessāmī』ti kāyaṃ ghaṭṭeti, saṅghādiseso; 『kāyaṃ ghaṭṭessāmī』ti nīlaṃ ghaṭṭeti, thullaccayaṃ; 『nīlaṃ ghaṭṭessāmī』ti kāyaṃ ghaṭṭeti, saṅghādiseso; 『nīlaṃ ghaṭṭessāmī』ti nīlaṃ ghaṭṭeti, thullaccaya』』nti. Yopāyaṃ 『『itthī ca paṇḍako cā』』tiādinā nayena vatthumissakanayo vutto, tasmimpi vatthu saññāvimativasena vuttā āpattiyo pāḷiyaṃ asammuyhantena veditabbā.

Kāyenakāyappaṭibaddhavāre pana itthiyā itthisaññissa kāyappaṭibaddhaṃ gaṇhato thullaccayaṃ, sese sabbattha dukkaṭaṃ. Kāyappaṭibaddhenakāyavārepi eseva nayo. Kāyappaṭibaddhenakaāyappaṭibaddhavāre ca nissaggiyenakāyavārādīsu cassa sabbattha dukkaṭameva.

以下是完整的簡體中文翻譯: 這裡,"對像"是指女人。"想法"是指對女人的想法。"貪慾"是指身體接觸的貪慾。"觸碰和認知"是指知道身體接觸的觸碰。因此,如果一個人對女人有女人的想法,因身體接觸的貪慾而想"我要抓身體連線物",但卻觸碰到身體,他犯嚴重的僧殘罪。另一種情況則是粗惡罪。但大蓮花長老說: "當想法改變時, 抓取也改變; 如所指示的指示, 在那裡看不到嚴重罪。" 這是他的主張:對於有女人想法的人,僧殘罪已經說過了。但這裡女人的想法改變了,對身體連線物產生了身體連線物的想法,抓取它的人犯粗惡罪。這裡抓取也改變了,沒有抓取那個而抓取了女人,因此這裡因為沒有女人的想法所以看不到僧殘罪,因為沒有抓取身體連線物所以看不到粗惡罪,但因為以身體接觸的貪慾觸碰了所以是惡作罪。因為以身體接觸的貪慾觸碰這樣的對象沒有無違犯的情況,所以就是惡作罪。 說了這個之後,他又說了這個四法:"想抓有貪慾的而抓了有貪慾的,僧殘罪;想抓無貪慾的而抓了無貪慾的,惡作罪;想抓有貪慾的而抓了無貪慾的,惡作罪;想抓無貪慾的而抓了有貪慾的,也是惡作罪。"雖然他這樣說,但大蘇摩長老的說法更符合"女人,有女人想法,有貪慾的比丘,用身體觸碰女人的身體連線物,撫摸...抓住,觸碰,粗惡罪"這樣的經文,以及"如果有人用手臂圍住站在一起的許多女人,他觸碰到多少女人就犯多少僧殘罪,對於中間的女人則犯粗惡罪"等註釋的判定。因為如果因想法等的改變而改變的話,就應該像"黃門,有女人想法"等那樣,用"身體連線物,有身體想法"等方式在經文中說明區別。但因為沒有這樣說,所以對女人有女人想法時觸碰女人犯僧殘罪,觸碰身體連線物犯粗惡罪,這樣按實際情況判定更合適。 在《大注》中也說:"想'我要觸碰穿著藍色衣服躺著的黑面板女人的身體'而觸碰身體,僧殘罪;想'我要觸碰身體'而觸碰藍色衣服,粗惡罪;想'我要觸碰藍色衣服'而觸碰身體,僧殘罪;想'我要觸碰藍色衣服'而觸碰藍色衣服,粗惡罪。"對於用"女人和黃門"等方式說的混合對象的方法,在那裡也應該不混淆地理解根據對像和想法的疑惑而說的違犯。 在身體對身體連線物的部分,對女人有女人想法而抓取身體連線物的人犯粗惡罪,其餘所有情況都是惡作罪。在身體連線物對身體的部分也是同樣的方法。在身體連線物對身體連線物的部分,以及在可捨棄物對身體的部分等,所有情況都是惡作罪。

『『Itthī ca hoti itthisaññī sāratto ca itthī ca naṃ bhikkhussa kāyena kāya』』ntiādivāro pana bhikkhumhi mātugāmassa rāgavasena vutto. Tattha itthī ca naṃ bhikkhussa kāyena kāyanti bhikkhumhi sārattā itthī tassa nisinnokāsaṃ vā nipannokāsaṃ vā gantvā attano kāyena taṃ bhikkhussa kāyaṃ āmasati…pe… chupati. Sevanādhippāyo kāyena vāyamati, phassaṃ paṭivijānātīti evaṃ tāya āmaṭṭho vā chupito vā sevanādhippāyo hutvā sace phassappaṭivijānanatthaṃ īsakampi kāyaṃ cāleti phandeti, saṅghādisesaṃ āpajjati.

Dveitthiyoti ettha dve saṅghādisese āpajjati, itthiyā ca paṇḍake ca saṅghādisesena saha dukkaṭaṃ . Etena upāyena yāva 『『nissaggiyena nissaggiyaṃ āmasati, sevanādhippāyo kāyena vāyamati na ca phassaṃ paṭivijānāti, āpatti dukkaṭassā』』ti tāva purimanayeneva āpattibhedo veditabbo.

Ettha ca kāyena vāyamati na ca phassaṃ paṭivijānātīti attanā nissaṭṭhaṃ pupphaṃ vā phalaṃ vā itthiṃ attano nissaggiyena pupphena vā phalena vā paharantiṃ disvā kāyena vikāraṃ karoti, aṅguliṃ vā cāleti, bhamukaṃ vā ukkhipati, akkhiṃ vā nikhaṇati, aññaṃ vā evarūpaṃ vikāraṃ karoti, ayaṃ vuccati 『『kāyena vāyamati na ca phassaṃ paṭivijānātī』』ti. Ayampi kāyena vāyamitattā dukkaṭaṃ āpajjati, dvīsu itthīsu dve, itthīpaṇḍakesupi dve eva dukkaṭe āpajjati.

  1. Evaṃ vatthuvasena vitthārato āpattibhedaṃ dassetvā idāni lakkhaṇavasena saṅkhepato āpattibhedañca anāpattibhedañca dassento 『『sevanādhippāyo』』tiādimāha. Tattha purimanaye itthiyā phuṭṭho samāno sevanādhippāyo kāyena vāyamati, phassaṃ paṭivijānātīti tivaṅgasampattiyā saṅghādiseso. Dutiye naye nissaggiyena nissaggiyāmasane viya vāyamitvā achupane viya ca phassassa appaṭivijānanato duvaṅgasampattiyā dukkaṭaṃ. Tatiye kāyena avāyamato anāpatti. Yo hi sevanādhippāyopi niccalena kāyena kevalaṃ phassaṃ paṭivijānāti sādiyati anubhoti, tassa cittuppādamatte āpattiyā abhāvato anāpatti. Catutthe pana nissaggiyena nissaggiyāmasane viya phassappaṭivijānanāpi natthi, kevalaṃ cittuppādamattameva, tasmā anāpatti. Mokkhādhippāyassa sabbākāresu anāpattiyeva.

Ettha pana yo itthiyā gahito taṃ attano sarīrā mocetukāmo paṭippaṇāmeti vā paharati vā ayaṃ kāyena vāyamati phassaṃ paṭivijānāti. Yo āgacchantiṃ disvā tato muñcitukāmo uttāsetvā palāpeti, ayaṃ kāyena vāyamati na ca phassaṃ paṭivijānāti. Yo tādisaṃ dīghajātiṃ kāye ārūḷhaṃ disvā 『『saṇikaṃ gacchatu ghaṭṭiyamānā anatthāya saṃvatteyyā』』ti na ghaṭṭeti, itthimeva vā aṅgaṃ phusamānaṃ ñatvā 『『esā 『anatthiko ayaṃ mayā』ti sayameva pakkamissatī』』ti ajānanto viya niccalo hoti, balavitthiyā vā gāḷhaṃ āliṅgitvā gahito daharabhikkhu palāyitukāmopi suṭṭhu gahitattā niccalo hoti, ayaṃ na ca kāyena vāyamati, phassaṃ paṭivijānāti. Yo pana āgacchantiṃ disvā 『『āgacchatu tāva tato naṃ paharitvā vā paṇāmetvā vā pakkamissāmī』』ti niccalo hoti, ayaṃ mokkhādhippāyo na ca kāyena vāyamati, na ca phassaṃ paṭivijānātīti veditabbo.

以下是完整的中文翻譯： "如果是女性，且有女性意識，充滿慾念，且女性接觸比丘的身體"等段落實際上是關於比丘對女性產生慾念而說的。在這其中，"女性接觸比丘的身體"是指女性因為對比丘產生慾念，來到比丘的坐臥之處，用自己的身體觸控比丘的身體……撫摸。意圖交媾時以身體努力，感知觸碰，如此被她觸控或撫摸，意圖交媾，如果爲了感知觸碰而稍微移動身體、顫動，就犯僧殘罪。 如果是兩個女性，在這裡犯兩次僧殘罪，對女性和旁遮普人（陰陽人）一起犯僧殘罪和輕罪。通過這種方式，直到"觸控他人遺棄之物，意圖交媾以身體努力，但不感知觸碰，犯輕罪"為止，應當以前面的方式理解犯罪的區別。 在這裡，"以身體努力但不感知觸碰"是指：自己遺棄的花或果，看到女性用自己遺棄的花或果打擊她，以身體做出姿態，或移動手指，或抬起眉毛，或瞪眼，或做出其他類似姿態，這就是所謂"以身體努力但不感知觸碰"。因為以身體努力，他也犯輕罪，在兩個女性中犯兩次，在女性和旁遮普人中也犯兩次輕罪。 279. 這樣通過案例詳細展示犯罪區別后，現在以特徵簡要顯示犯罪區別和不犯罪區別，說"意圖交媾"等。在這裡，按第一種方式，被女性觸控時，意圖交媾，以身體努力，感知觸碰，因為具備三個條件，犯僧殘罪。在第二種方式中，像觸控他人遺棄之物一樣努力，像不感知觸碰一樣，因為只具備兩個條件，犯輕罪。在第三種情況下，不以身體努力，則不犯罪。因為即使意圖交媾，只要身體完全靜止，僅僅感知觸碰、享受，由於心念生起時沒有犯罪，所以不犯罪。第四種情況中，既沒有觸控他人遺棄之物，也沒有感知觸碰，僅僅是心念生起，因此不犯罪。解脫意圖在所有情況下都不犯罪。 在這裡，被女性抓住並想從自己身體上擺脫她，或打擊她的，是以身體努力並感知觸碰。看到她來，想要擺脫她，驚嚇並驅趕的，是以身體努力但不感知觸碰。看到這樣長期的情況附著身體，想"她應緩慢前進，以免造成傷害"而不觸碰，或知道觸控女性身體部位，"她不需要我"，裝作不知情，保持靜止；或被強壯的女性緊緊抱住的年輕比丘想逃跑，但因被緊緊抓住而保持靜止，這些是不以身體努力，但感知觸碰。但是看到她來，想"讓她來，然後我會打擊或推開她離開"而保持靜止的，應理解為解脫意圖，不以身體努力，也不感知觸碰。

280.Asañciccāti iminā upāyena imaṃ phusissāmīti acetetvā, evañhi acetetvā pattappaṭiggahaṇādīsu mātugāmassa aṅge phuṭṭhepi anāpatti.

Asatiyāti aññavihito hoti mātugāmaṃ phusāmīti sati natthi, evaṃ asatiyā hatthapādapasāraṇādikāle phusantassa anāpatti.

Ajānantassāti dārakavesena ṭhitaṃ dārikaṃ 『『itthī』』ti ajānanto kenacideva karaṇīyena phusati, evaṃ 『『itthī』』ti ajānantassa phusato anāpatti.

Asādiyantassāti kāyasaṃsaggaṃ asādiyantassa, tassa bāhāparamparāya nītabhikkhussa viya anāpatti. Ummattakādayo vuttanayāeva. Idha pana udāyitthero ādikammiko, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ kāyacittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedanaṃ, sukhamajjhattadvayenāti.

以下是完整的中文翻譯： 280. "非故意"是指沒有想"我將以這種方式觸控她"，因為這樣沒有想而在接受缽等時觸碰到女性身體部位也不犯罪。 "非有意"是指心不在焉，沒有"我在觸控女性"的意識，這樣在無意識伸展手腳等時觸碰也不犯罪。 "不知道"是指不知道以男孩裝扮的是女孩，因某些事務而觸碰，這樣不知道"是女性"而觸碰不犯罪。 "不接受"是指不接受身體接觸，像被人群推擠的比丘一樣不犯罪。瘋狂等情況如前所述。這裡優陀夷長老是初犯者，他不犯罪因為是初犯者。 詞義解釋完畢。 在起源等方面，這條學處與第一波羅夷罪起源相同，從身體和心理產生，是作為，以認知解脫，有意識的，世間所譴責的，身業，不善心，兩種感受，即樂受和舍受。

  1. Vinītavatthūsu – mātuyā mātupemenāti mātupemena mātuyā kāyaṃ āmasi. Esa nayo dhītubhaginivatthūsu. Tattha yasmā mātā vā hotu dhītā vā itthī nāma sabbāpi brahmacariyassa pāripanthikāva. Tasmā 『『ayaṃ me mātā ayaṃ dhītā ayaṃ me bhaginī』』ti gehassitapemena āmasatopi dukkaṭameva vuttaṃ.

Imaṃ pana bhagavato āṇaṃ anussarantena sacepi nadīsotena vuyhamānaṃ mātaraṃ passati neva hatthena parāmasitabbā. Paṇḍitena pana bhikkhunā nāvā vā phalakaṃ vā kadalikkhandho vā dārukkhandho vā upasaṃharitabbo. Tasmiṃ asati kāsāvampi upasaṃharitvā purato ṭhapetabbaṃ, 『『ettha gaṇhāhī』』ti pana na vattabbā. Gahite parikkhāraṃ kaḍḍhāmīti kaḍḍhantena gantabbaṃ. Sace bhāyati purato purato gantvā 『『mā bhāyī』』ti samassāsetabbā. Sace bhāyamānā puttassa sahasā khandhe vā abhiruhati, hatthe vā gaṇhāti, na 『『apehi mahallike』』ti niddhunitabbā, thalaṃ pāpetabbā. Kaddame laggāyapi kūpe patitāyapi eseva nayo.

Tatrapi hi yottaṃ vā vatthaṃ vā pakkhipitvā hatthena gahitabhāvaṃ ñatvā uddharitabbā, natveva āmasitabbā. Na kevalañca mātugāmassa sarīrameva anāmāsaṃ, nivāsanapāvuraṇampi ābharaṇabhaṇḍampi tiṇaṇḍupakaṃ vā tāḷapaṇṇamuddikaṃ vā upādāya anāmāsameva, tañca kho nivāsanapārupanaṃ piḷandhanatthāya ṭhapitameva. Sace pana nivāsanaṃ vā pārupanaṃ vā parivattetvā cīvaratthāya pādamūle ṭhapeti vaṭṭati. Ābharaṇabhaṇḍesu pana sīsapasādhanakadantasūciādikappiyabhaṇḍaṃ 『『imaṃ bhante tumhākaṃ gaṇhathā』』ti diyyamānaṃ sipāṭikāsūciādiupakaraṇatthāya gahetabbaṃ. Suvaṇṇarajatamuttādimayaṃ pana anāmāsameva dīyyamānampi na gahetabbaṃ. Na kevalañca etāsaṃ sarīrūpagameva anāmāsaṃ, itthisaṇṭhānena kataṃ kaṭṭharūpampi dantarūpampi ayarūpampi loharūpampi tipurūpampi potthakarūpampi sabbaratanarūpampi antamaso piṭṭhamayarūpampi anāmāsameva. Paribhogatthāya pana 『『idaṃ tumhākaṃ hotū』』ti labhitvā ṭhapetvā sabbaratanamayaṃ avasesaṃ bhinditvā upakaraṇārahaṃ upakaraṇe paribhogārahaṃ paribhoge upanetuṃ vaṭṭati.

Yathā ca itthirūpakaṃ; evaṃ sattavidhampi dhaññaṃ anāmāsaṃ. Tasmā khettamajjhena gacchatā tatthajātakampi dhaññaphalaṃ na āmasantena gantabbaṃ. Sace gharadvāre vā antarāmagge vā dhaññaṃ pasāritaṃ hoti passena ca maggo atthi na maddantena gantabbaṃ. Gamanamagge asati maggaṃ adhiṭṭhāya gantabbaṃ. Antaraghare dhaññassa upari āsanaṃ paññāpetvā denti nisīdituṃ vaṭṭati. Keci āsanasālāyaṃ dhaññaṃ ākiranti, sace sakkā hoti harāpetuṃ harāpetabbaṃ, no ce ekamantaṃ dhaññaṃ amaddantena pīṭhakaṃ paññapetvā nisīditabbaṃ. Sace okāso na hoti, manussā dhaññamajjheyeva āsanaṃ paññapetvā denti, nisīditabbaṃ. Tatthajātakāni muggamāsādīni aparaṇṇānipi tālapanasādīni vā phalāni kīḷantena na āmasitabbāni. Manussehi rāsikatesupi eseva nayo. Araññe pana rukkhato patitāni phalāni 『『anupasampannānaṃ dassāmī』』ti gaṇhituṃ vaṭṭati.

  1. "在被教導的情況下"——以母親的名義，母親身體被觸控。此法則同樣適用於女兒和姐妹的情況。因為母親或女兒或女性名義上都是修行的障礙。因此，即使以家庭的名義觸控"這是我的母親，這是我的女兒，這是我的姐妹"，也依然被視為輕罪。 然而，回憶佛陀的教誨時，如果看到正在流動的母親，則不應以手觸控。聰明的比丘應該將船、木板、香蕉樹幹或木材收攏。在這種情況下，若沒有，袈裟也應收攏並放在前面，但不應說"在這裡抓住"。在抓住物品時應當拿著去。如果害怕，應當向前走，並說"不要害怕"來安慰。如果在害怕的情況下，突然跳上兒子的肩膀，或用手抓住，不應說"去吧，老人"，而應當將其推開。即使抓住了，也應以同樣的方式處理。 在這裡，若知道被抓住的物品或衣物，應當將其拉起，而不是觸控。並非僅僅是女性的身體不應觸控，居住的地方、衣物的存放、首飾的儲存、草墊或竹蓆等也都不應觸控，這些都是爲了存放衣物而設定的。如果將衣物或存放物品轉移到袈裟下放置是可以的。在首飾儲存中，像是頭飾、牙籤等可愛的物品，應當說"這是你們的"並給予。黃金、白銀、珍珠等則不應觸控。並非僅僅是這些物品的身體不應觸控，女性的身體、木製品、鐵製品、各種形狀的物品、書籍、各種寶石，甚至是最底層的物品也不應觸控。爲了使用而說"這是你們的"，放下後應當分開，剩餘的應當放置在合適的地方，適合使用的物品應當放在合適的地方。 如同女性的形象；同樣，七種穀物也不應觸控。因此在田間行走時，若有穀物和果實，不應觸控而繼續前行。如果在家門口或小路上有散落的穀物，若有道路在旁邊，不應觸控而繼續前行。走路的路上不應停下而繼續前行。若在家中上方有座位，應當設定好以便坐下。有人在座位上撒穀物，若有可能應當將其收走；若不能，則應將散落的穀物放在一邊而坐下。若沒有機會，人們在穀物中設定座位並坐下。在那裡，若有小動物或其他物品，也不應觸控。人們在森林中撿拾掉落的果實，若說"我將給未被接納的人"，則應當抓住。

Muttā , maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, rajataṃ, jātarūpaṃ, lohitaṅko, masāragallanti imesu dasasu ratanesu muttā adhotā anividdhā yathājātāva āmasituṃ vaṭṭati. Sesā anāmāsāti vadanti. Mahāpaccariyaṃ pana 『『muttā dhotāpi adhotāpi anāmāsā bhaṇḍamūlatthāya ca sampaṭicchituṃ na vaṭṭati, kuṭṭharogassa bhesajjatthāya pana vaṭṭatī』』ti vuttaṃ. Antamaso jātiphalikaṃ upādāya sabbopi nīlapītādivaṇṇabhedo maṇi dhotaviddhavaṭṭito anāmāso, yathājāto pana ākaramutto pattādibhaṇḍamūlatthaṃ sampaṭicchituṃ vaṭṭatīti vutto. Sopi mahāpaccariyaṃ paṭikkhitto, pacitvā kato kācamaṇiyeveko vaṭṭatīti vutto. Veḷuriyepi maṇisadisova vinicchayo.

Saṅkho dhamanasaṅkho ca dhotaviddho ca ratanamisso anāmāso. Pānīyasaṅkho dhotopi adhotopi āmāsova sesañca añjanādibhesajjatthāyapi bhaṇḍamūlatthāyapi sampaṭicchituṃ vaṭṭati. Silā dhotaviddhā ratanasaṃyuttā muggavaṇṇāva anāmāsā. Sesā satthakanisānādiatthāya gaṇhituṃ vaṭṭati. Ettha ca ratanasaṃyuttāti suvaṇṇena saddhiṃ yojetvā pacitvā katāti vadanti. Pavāḷaṃ dhotaviddhaṃ anāmāsaṃ. Sesaṃ āmāsaṃ bhaṇḍamūlatthañca sampaṭicchituṃ vaṭṭati. Mahāpaccariyaṃ pana 『『dhotampi adhotampi sabbaṃ anāmāsaṃ, na ca sampaṭicchituṃ vaṭṭatī』』ti vuttaṃ.

Rajataṃ jātarūpañca katabhaṇḍampi akatabhaṇḍampi sabbena sabbaṃ bījato paṭṭhāya anāmāsañca asampaṭicchiyañca, uttararājaputto kira suvaṇṇacetiyaṃ kāretvā mahāpadumattherassa pesesi. Thero 『『na kappatī』』ti paṭikkhipi. Cetiyaghare suvaṇṇapadumasuvaṇṇabubbuḷakādīni honti, etānipi anāmāsāni. Cetiyagharagopakā pana rūpiyachaḍḍakaṭṭhāne ṭhitā, tasmā tesaṃ keḷāpayituṃ vaṭṭatīti vuttaṃ. Kurundiyaṃ pana taṃ paṭikkhittaṃ. Suvaṇṇacetiye kacavarameva harituṃ vaṭṭatīti ettakameva anuññātaṃ. Ārakūṭalohampi jātarūpagatikameva anāmāsanti sabbaaṭṭhakathāsu vuttaṃ. Senāsanaparibhogo pana sabbakappiyo, tasmā jātarūparajatamayā sabbepi senāsanaparikkhārā āmāsā. Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne ratanamaṇḍape karonti phalikatthambhe ratanadāmapatimaṇḍite, tattha sabbūpakaraṇāni bhikkhūnaṃ paṭijaggituṃ vaṭṭati.

Lohitaṅkamasāragallā dhotaviddhā anāmāsā, itare āmāsā, bhaṇḍamūlatthāya vaṭṭantīti vuttā. Mahāpaccariyaṃ pana 『『dhotāpi adhotāpi sabbaso anāmāsā na ca sampaṭicchituṃ vaṭṭantī』』ti vuttaṃ.

Sabbaṃ āvudhabhaṇḍaṃ anāmāsaṃ, bhaṇḍamūlatthāya dīyyamānampi na sampaṭicchitabbaṃ. Satthavaṇijjā nāma na vaṭṭati. Suddhadhanudaṇḍopi dhanujiyāpi patodopi aṅkusopi antamaso vāsipharasuādīnipi āvudhasaṅkhepena katāni anāmāsāni. Sace kenaci vihāre satti vā tomaro vā ṭhapito hoti, vihāraṃ jaggantena 『『harantū』』ti sāmikānaṃ pesetabbaṃ. Sace na haranti, taṃ acālentena vihāro paṭijaggitabbo. Yuddhabhūmiyaṃ patitaṃ asiṃ vā sattiṃ vā tomaraṃ vā disvā pāsāṇena vā kenaci vā asiṃ bhinditvā satthakatthāya gahetuṃ vaṭṭati, itarānipi viyojetvā kiñci satthakatthāya gahetuṃ vaṭṭati kiñci kattaradaṇḍādiatthāya. 『『Idaṃ gaṇhathā』』ti dīyyamānaṃ pana 『『vināsetvā kappiyabhaṇḍaṃ karissāmī』』ti sabbampi sampaṭicchituṃ vaṭṭati.

Muttā、maṇi、veḷuriyo、saṅkho、silā、pavāḷaṃ、rajataṃ、jātarūpaṃ、lohitaṅko、masāragallanti這十種寶物中，珍珠、寶石、琉璃、海螺、石頭、珊瑚、銀、金屬、紅色金屬、馬薩拉果等，若是洗凈的、未受損的，均可被接受。其他的則被視為不可接受。關於「珍珠即使洗凈或未洗凈也不應被接受，只有在治療疾病的情況下才可以接受」的說法在《大法經》中有提及。最底層的果實也被視為所有的寶石顏色分為藍色、黃色等，寶石洗凈后可接受，若是自然狀態則可被接受。此法則在《大法經》中也有提及，經過烹飪的金屬寶石可被接受。 海螺、洗凈的海螺、寶石的顏色均可被接受。飲用海螺，無論是洗凈的還是未洗凈的，均可被接受，其他如眼藥等也可用於接受。石頭洗凈后與寶石相結合，呈現出像海螺一樣的顏色，均可被接受。其他則為必要的用途。這裡提到的寶石與黃金相結合，經過烹飪后可被接受。洗凈的珊瑚也是可接受的。其他的則可被接受用於必要的用途。《大法經》中提到「無論是洗凈的還是未洗凈的，所有的寶物都不可被接受」。 銀和金屬的製品，製成的和未製成的，所有的都不應被接受，尤其是從種子開始的珍珠。北方王子曾將金色的寶塔送給大阿難尊者。尊者則拒絕了。在佛塔內，金色的蓮花、金色的果實等也都是不可接受的。佛塔的守護者在銀色的放置處，因此必須為他們提供保護。關於庫倫地的事情則被拒絕。在金色的佛塔內，只有金色的果實可以接受，僅此而已。關於鐵製品的討論也在所有的論述中提到。關於臥具的使用，所有的都是可以接受的，因此金屬和銀製的臥具均可被接受。比丘們在法教的地方設立寶座，裝飾寶座，所有的器具都應被比丘們保護。 紅色金屬和馬薩拉果洗凈后是不可接受的，其他的則是可以接受的，關於必要的用途也有提及。《大法經》中提到「洗凈的和未洗凈的所有物品都不可被接受」。 所有的器具都是不可接受的，尤其是被接受的物品。關於「聖物的交易」是不被允許的。純凈的金屬、弓箭、弓弦、鉤子等，最底層的物品也都是不可接受的。如果在某個寺院中放置了刀或箭，寺院的守護者應當要求「請帶走」。如果不帶走，則應當由寺院的守護者來保護。如果在戰場上看到掉落的刀、箭、弓等，若用石頭或其他東西打破，應當拿著去保護其他的物品。若有人說「請拿走」，則應當將所有的物品都接受。

Macchajālapakkhijālādīnipi phalakajālikādīni saraparittānānīpi sabbāni anāmāsāni. Paribhogatthāya labbhamānesu pana jālaṃ tāva 『『āsanassa vā cetiyassa vā upari bandhissāmi, chattaṃ vā veṭhessāmī』』ti gahetuṃ vaṭṭati. Saraparittānaṃ sabbampi bhaṇḍamūlatthāya sampaṭicchituṃ vaṭṭati. Parūparodhanivāraṇañhi etaṃ na uparodhakaranti phalakaṃ dantakaṭṭhabhājanaṃ karissāmīti gahetuṃ vaṭṭati.

Cammavinaddhāni vīṇābheriādīni anāmāsāni. Kurundiyaṃ pana 『『bherisaṅghāṭopi vīṇāsaṅghāṭopi tucchapokkharampi mukhavaṭṭiyaṃ āropitacammampi vīṇādaṇḍakopi sabbaṃ anāmāsa』』nti vuttaṃ. Onahituṃ vā onahāpetuṃ vā vādetuṃ vā vādāpetuṃ vā na labbhatiyeva. Cetiyaṅgaṇe pūjaṃ katvā manussehi chaḍḍitaṃ disvāpi acāletvāva antarantare sammajjitabbaṃ, kacavarachaḍḍanakāle pana kacavaraniyāmeneva haritvā ekamantaṃ nikkhipituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Bhaṇḍamūlatthāya sampaṭicchitumpi vaṭṭati. Paribhogatthāya labbhamānesu pana vīṇādoṇikañca bheripokkharañca dantakaṭṭhabhājanaṃ karissāma cammaṃ satthakakosakanti evaṃ tassa tassa parikkhārassa upakaraṇatthāya gahetvā tathā tathā kātuṃ vaṭṭati.

Purāṇadutiyikāvatthu uttānameva. Yakkhivatthusmiṃ sacepi paranimmitavasavattideviyā kāyasaṃsaggaṃ samāpajjati thullaccayameva. Paṇḍakavatthu ca suttitthivatthu ca pākaṭameva. Matitthivatthusmiṃ pārājikappahonakakāle thullaccayaṃ, tato paraṃ dukkaṭaṃ. Tiracchānagatavatthusmiṃ nāgamāṇavikāyapi supaṇṇamāṇavikāyapi kinnariyāpi gāviyāpi dukkaṭameva. Dārudhītalikāvatthusmiṃ na kevalaṃ dārunā eva, antamaso cittakammalikhitepi itthirūpe dukkaṭameva.

282.Sampīḷanavatthu uttānatthameva. Saṅkamavatthusmiṃ ekapadikasaṅkamo vā hotu sakaṭamaggasaṅkamo vā, cālessāmīti payoge katamatteva cāletu vā mā vā, dukkaṭaṃ. Maggavatthu pākaṭameva. Rukkhavatthusmiṃ rukkho mahanto vā hotu mahājambuppamāṇo khuddako vā, taṃ cāletuṃ sakkotu vā mā vā, payogamattena dukkaṭaṃ. Nāvāvatthusmimpi eseva nayo. Rajjavatthusmiṃ yaṃ rajjuṃ āviñchanto ṭhānā cāletuṃ sakkoti, tattha thullaccayaṃ. Yā mahārajju hoti, īsakampi ṭhānā na calati, tattha dukkaṭaṃ. Daṇḍepi eseva nayo. Bhūmiyaṃ patitamahārukkhopi hi daṇḍaggahaṇeneva idha gahito. Pattavatthu pākaṭameva. Vandanavatthusmiṃ itthī pāde sambāhitvā vanditukāmā vāretabbā pādā vā paṭicchādetabbā, niccalena vā bhavitabbaṃ. Niccalassa hi cittena sādiyatopi anāpatti. Avasāne gahaṇavatthupākaṭamevāti.

Kāyasaṃsaggasikkhāpadavaṇṇanā niṭṭhitā.

  1. Duṭṭhullavācāsikkhāpadavaṇṇanā

283.Tena samayena buddho bhagavāti duṭṭhullavācāsikkhāpadaṃ. Tattha ādissāti apadisitvā. Vaṇṇampi bhaṇatītiādīni parato āvi bhavissanti. Chinnikāti chinnaottappā. Dhuttikāti saṭhā. Ahirikāyoti nillajjā . Uhasantīti sitaṃ katvā mandahasitaṃ hasanti. Ullapantīti 『『aho ayyo』』tiādinā nayena uccakaraṇiṃ nānāvidhaṃ palobhanakathaṃ kathenti. Ujjagghantīti mahāhasitaṃ hasanti. Uppaṇḍentīti 『『paṇḍako ayaṃ, nāyaṃ puriso』』tiādinā nayena parihāsaṃ karonti.

以下是完整的中文翻譯： 魚網、鳥網等，以及木板網等、箭矢防護等，這些都是不可觸控的。但是爲了使用而獲得的網，可以說"我將把它掛在座位或塔上，或者用來包裹傘"而拿取。所有的箭矢防護都可以爲了物品價值而接受。因為這是爲了防止他人傷害而不是用來傷害的，所以可以說"我將用木板做牙籤盒"而拿取。 用皮革包裹的琵琶、鼓等是不可觸控的。但在《古倫迪》中說："鼓的框架、琵琶的框架、空心的鼓身、鼓邊緣上的皮革、琵琶的琴桿，這些都是不可觸控的。"不允許覆蓋、讓人覆蓋、演奏或讓人演奏。即使看到人們在塔院做完供養后丟棄的，也不應移動，只能在間隙中清掃。但在《大註釋書》中說，在清理垃圾時，可以像處理垃圾一樣搬到一邊去。爲了物品價值也可以接受。但爲了使用而獲得的，可以說"我們將用琵琶的琴身和鼓身做牙籤盒，用皮革做剪刀套"，這樣爲了各種用具的用途而拿取並如此使用是允許的。 關於前妻的案例很清楚。在夜叉女的案例中，即使與他化自在天的天女發生身體接觸，也只是偷蘭遮罪。關於黃門和熟睡的女人的案例也很明顯。對於死去的女人，在足以構成波羅夷罪的時間內是偷蘭遮罪，之後是突吉羅罪。對於動物，無論是龍女、金翅鳥女、緊那羅女還是母牛，都是突吉羅罪。對於木製女像的案例，不僅僅是木製的，甚至是畫上的女性形象也是突吉羅罪。 282. 擠壓的案例意思很明顯。在橋的案例中，無論是單人橋還是車道橋，只要有"我要移動"的努力，無論是否真的移動，都是突吉羅罪。道路的案例很明顯。在樹的案例中，無論樹是大是小，能否真的移動它，只要有努力就是突吉羅罪。船的案例也是同樣的道理。在繩子的案例中，如果拉動繩子能使其移位，就是偷蘭遮罪。如果是大繩子，即使稍微移動也不離開原位，就是突吉羅罪。棍子的案例也是同樣的道理。即使是倒在地上的大樹，在這裡也被視為棍子。缽的案例很明顯。在禮拜的案例中，如果女人想按摩腳后禮拜，應該阻止她或遮蓋腳，或者保持不動。因為對於不動的人，即使心裡接受也不犯戒。最後，抓取的案例很明顯。 身體接觸學處的解釋結束。 3. 粗語學處的解釋 283. "那時，佛陀住在"是粗語學處。其中，"指出"是指明。"說美好的話"等內容後面會明顯。"無恥的"是指沒有慚愧心。"放蕩的"是指狡猾的。"無慚的"是指無恥的。"嬉笑"是指微笑。"調情"是指用"啊，尊者"等方式說各種誘惑的話。"大笑"是指放聲大笑。"嘲弄"是指用"這是閹人，這不是男人"等方式開玩笑。

285.Sārattoti duṭṭhullavācassādarāgena sāratto. Apekkhavā paṭibaddhacittoti vuttanayameva, kevalaṃ idha vācassādarāgo yojetabbo. Mātugāmaṃ duṭṭhullāhi vācāhīti ettha adhippetaṃ mātugāmaṃ dassento 『『mātugāmo』』tiādimāha. Tattha viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānitunti yā paṇḍitā sātthakaniratthakakathaṃ asaddhammasaddhammapaṭisaṃyuttakathañca jānituṃ paṭibalā, ayaṃ idha adhippetā. Yā pana mahallikāpi bālā elamūgā ayaṃ idha anadhippetāti dasseti.

Obhāseyyāti avabhāseyya nānāppakārakaṃ asaddhammavacanaṃ vadeyya. Yasmā panevaṃ obhāsantassa yo so obhāso nāma, so atthato ajjhācāro hoti rāgavasena abhibhavitvā saññamavelaṃ ācāro, tasmā tamatthaṃ dassento 『『obhāseyyāti ajjhācāro vuccatī』』ti āha. Yathā tanti ettha tanti nipātamattaṃ, yathā yuvā yuvatinti attho.

Dve magge ādissātiādi yenākārena obhāsato saṅghādiseso hoti, taṃ dassetuṃ vuttaṃ. Tattha dve maggeti vaccamaggañca passāvamaggañca. Sesaṃ uddese tāva pākaṭameva. Niddese pana thometīti 『『itthilakkhaṇena subhalakkhaṇena samannāgatāsī』』ti vadati, na tāva sīsaṃ eti. 『『Tava vaccamaggo ca passāvamaggo ca īdiso tena nāma īdisena itthilakkhaṇena subhalakkhaṇena samannāgatāsī』』ti vadati, sīsaṃ eti, saṅghādiseso. Vaṇṇeti pasaṃsatīti imāni pana thomanapadasseva vevacanāni.

Khuṃsetīti vācāpatodena ghaṭṭeti. Vambhetīti apasādeti. Garahatīti dosaṃ deti. Parato pana pāḷiyā āgatehi 『『animittāsī』』tiādīhi ekādasahi padehi aghaṭite sīsaṃ na eti, ghaṭitepi tesu sikharaṇīsi sambhinnāsi ubhatobyañjanāsīti imehi tīhi ghaṭiteyeva saṅghādiseso.

Dehi meti yācanāyapi ettakeneva sīsaṃ na eti, 『『methunaṃ dhammaṃ dehī』』ti evaṃ methunadhammena ghaṭite eva saṅghādiseso.

Kadā te mātā pasīdissatītiādīsu āyācanavacanesupi ettakeneva sīsaṃ na eti, 『『kadā te mātā pasīdissati, kadā te methunaṃ dhammaṃ labhissāmī』』ti vā 『『tava mātari pasannāya methunaṃ dhammaṃ labhissāmī』』ti vā ādinā pana nayena methunadhammena ghaṭiteyeva saṅghādiseso.

Kathaṃ tvaṃ sāmikassa desītiādīsu pucchāvacanesupi methunadhammanti vutteyeva saṅghādiseso, na itarathā. Evaṃ kira tvaṃ sāmikassa desīti paṭipucchāvacanesupi eseva nayo.

Ācikkhanāya puṭṭho bhaṇatīti 『『kathaṃ dadamānā sāmikassa piyā hotī』』ti evaṃ puṭṭho ācikkhati. Ettha ca 『『evaṃ dehi evaṃ dadamānā』』ti vuttepi sīsaṃ na eti. 『『Methunadhammaṃ evaṃ dehi evaṃ upanehi evaṃ methunadhammaṃ dadamānā upanayamānā piyā hotī』』tiādinā pana nayena methunadhammena ghaṭiteyeva saṅghādiseso. Anusāsanīvacanesupi eseva nayo.

Akkosaniddese – animittāsīti nimittarahitāsi, kuñcikapaṇālimattameva tava dakasotanti vuttaṃ hoti.

  1. "充滿慾望"是指對粗語充滿貪慾。"有期待、心繫"的含義如前所述,只是這裡應當與對語言的貪慾相連。"對女人說粗語"中,爲了說明所指的女人,他說"女人"等。其中,"有智慧能分辨善語惡語、粗語非粗語"是指那些聰明的、能分辨有意義和無意義的話、非法和正法相關的話的女人,這裡指的是這種女人。而那些雖然年長但愚蠢、啞巴,這裡不是指這種女人。 "調戲"是指說各種非法的話。因為這樣調戲的人,所謂的調戲實際上是不當行為,是被慾望壓倒而超越克制界限的行為,所以爲了說明這個意思,他說"調戲是指不當行為"。"如同"中的"同"只是虛詞,意思是"如同年輕人對年輕女子"。 "指兩個通道"等是爲了說明以何種方式調戲會構成僧殘罪。其中,"兩個通道"是指大便道和小便道。其餘在摘要中已經很清楚了。在解釋中,"讚美"是說"你具備女性特徵、美好特徵",這還不構成犯戒。如果說"你的大便道和小便道是這樣的,因此你具備如此這般的女性特徵、美好特徵",這就構成犯戒,是僧殘罪。"稱讚"、"讚揚"這些是"讚美"的同義詞。 "侮辱"是用言語刺激。"輕視"是貶低。"責罵"是指出過錯。後面經文中出現的"你沒有性特徵"等十一個詞,如果不與之結合,不構成犯戒;即使結合,只有與"你有兩個性器官"、"你有混合的性器官"、"你有兩種性別"這三個結合才構成僧殘罪。 "給我"這樣的請求本身不構成犯戒,只有"給我性交"這樣與性交結合才構成僧殘罪。 "你母親何時會同意"等請求的話語本身也不構成犯戒,只有"你母親何時會同意,我何時能得到與你性交"或"在你母親同意時我能得到與你性交"等方式與性交結合才構成僧殘罪。 "你如何給你丈夫"等詢問的話語,只有說到"性交"才構成僧殘罪,否則不構成。"據說你是這樣給你丈夫的"這樣的反問也是同樣的道理。 "被問及而解釋"是指被問"如何給丈夫才會受寵愛"而解釋。這裡即使說"這樣給,這樣給就會"也不構成犯戒。只有"這樣給性交,這樣提供性交,這樣給予提供性交就會受寵愛"等方式與性交結合才構成僧殘罪。在教導的話語中也是同樣的道理。 在辱罵的解釋中 - "你沒有性特徵"是指你沒有性器官,意思是說你只有如鑰匙孔般的尿道。

Nimittamattāsīti tava itthinimittaṃ aparipuṇṇaṃ saññāmattamevāti vuttaṃ hoti. Alohitāti sukkhasotā. Dhuvalohitāti niccalohitā kilinnadakasotā. Dhuvacoḷāti niccapakkhittāṇicoḷā, sadā āṇicoḷakaṃ sevasīti vuttaṃ hoti. Paggharantīti savantī; sadā te muttaṃ savatīti vuttaṃ hoti. Sikharaṇīti bahinikkhantaāṇimaṃsā. Itthipaṇḍakāti animittāva vuccati. Vepurisikāti samassudāṭhikā purisarūpā itthī. Sambhinnāti sambhinnavaccamaggapassāvamaggā. Ubhatobyañjanāti itthinimittena ca purisanimittena cāti ubhohi byañjanehi samannāgatā.

Imesu ca pana ekādasasu padesu sikharaṇīsi sambhinnāsi ubhatobyañjanāsīti imāniyeva tīṇi padāni suddhāni sīsaṃ enti. Iti imāni ca tīṇi purimāni ca vaccamaggapassāvamaggamethunadhammapadāni tīṇīti cha padāni suddhāni āpattikarāni. Sesāni animittātiādīni 『『animitte methunadhammaṃ me dehī』』ti vā 『『animittāsi methunadhammaṃ me dehī』』ti vā ādinā nayena methunadhammena ghaṭitāneva āpattikarāni hontīti veditabbāni.

  1. Idāni yvāyaṃ otiṇṇo vipariṇatena cittena obhāsati, tassa vaccamaggapassāvamagge ādissa etesaṃ vaṇṇabhaṇanādīnaṃ vasena vitthārato āpattibhedaṃ dassento 『『itthī ca hoti itthisaññī』』tiādimāha. Tesaṃ attho kāyasaṃsagge vuttanayeneva veditabbo.

Ayaṃ pana viseso – adhakkhakanti akkhakato paṭṭhāya adho. Ubbhajāṇumaṇḍala jāṇumaṇḍalato paṭṭhāya uddhaṃ. Ubbhakkhakanti akkhakato paṭṭhāya uddhaṃ. Adho jāṇumaṇḍalanti jāṇumaṇḍalato paṭṭhāya adho. Akkhakaṃ pana jāṇumaṇḍalañca ettheva dukkaṭakkhette saṅgahaṃ gacchanti bhikkhuniyā kāyasaṃsagge viya. Na hi buddhā garukāpattiṃ sāvasesaṃ paññapentīti. Kāyappaṭibaddhanti vatthaṃ vā pupphaṃ vā ābharaṇaṃ vā.

287.Atthapurekkhārassāti animittātiādīnaṃ padānaṃ atthaṃ kathentassa, aṭṭhakathaṃ vā sajjhāyaṃ karontassa.

Dhammapurekkhārassāti pāḷiṃ vācentassa vā sajjhāyantassa vā. Evaṃ atthañca dhammañca purakkhatvā bhaṇantassa atthapurekkhārassa ca dhammapurekkhārassa ca anāpatti.

Anusāsanipurekkhārassāti 『『idānipi animittāsi ubhattobyañjanāsi appamādaṃ idāni kareyyāsi, yathā āyatimpi evarūpā na hohisī』』ti evaṃ anusiṭṭhiṃ purakkhatvā bhaṇantassa anusāsanipurekkhārassa anāpatti. Yo pana bhikkhunīnaṃ pāḷiṃ vācento pakativācanāmaggaṃ pahāya hasanto hasanto 『『sikharaṇīsi sambhinnāsi ubhatobyañjanāsī』』ti punappunaṃ bhaṇati, tassa āpattiyeva. Ummattakassa anāpatti. Idha ādikammiko udāyitthero, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ , sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

  1. Vinītavatthūsu lohitavatthusmiṃ so bhikkhu itthiyā lohitakaṃ nimittaṃ sandhāyāha – itarā na aññāsi, tasmā dukkaṭaṃ.

Kakkasalomanti rassalomehi bahulomaṃ. Ākiṇṇalomanti jaṭitalomaṃ. Kharalomanti thaddhalomaṃ. Dīghalomanti arassalomaṃ. Sabbaṃ itthinimittameva sandhāya vuttaṃ.

以下是完整的中文翻譯： "性特徵不完全"是指你的女性特徵不完整,只是一個標記而已。"無血"是指乾燥的通道。"常有血"是指經常有血,濕潤的通道。"常有布"是指經常放置布條,意思是說你總是使用布條。"流出"是指流淌,意思是說你總是尿液流出。"外突"是指外部突出的肉。"女人黃門"是指沒有性特徵。"似男人"是指有鬍鬚和鬍子的男性外貌的女人。"混合"是指大小便道混合。"兩性人"是指具有女性特徵和男性特徵兩種標誌。 在這十一個詞中,只有"外突"、"混合"、"兩性人"這三個詞單獨使用就構成犯戒。因此,這三個詞和前面的大便道、小便道、性交這三個詞,共六個詞單獨使用就會導致犯戒。其餘的"無性特徵"等詞,只有"給我無性特徵的性交"或"你無性特徵,給我性交"等方式與性交結合才會導致犯戒,應當理解。 286. 現在,爲了詳細說明那個墮落者以變異的心調戲時,指出大小便道,通過這些稱讚等方式所構成的犯戒區別,他說"是女人,認為是女人"等。這些的含義應當按照身體接觸中所說的方式理解。 這裡有一些區別:"腋下"是指從腋下往下。"膝蓋以上"是指從膝蓋往上。"腋上"是指從腋下往上。"膝蓋以下"是指從膝蓋往下。腋下和膝蓋本身包括在輕罪範圍內,就像對比丘尼身體接觸一樣。因為佛陀不會制定有餘地的重罪。"身體相連"是指衣服、花或裝飾品。 287. "以義為先"是指解釋"無性特徵"等詞的含義,或者誦讀註釋。 "以法為先"是指教授或誦讀經文。這樣以義和法為先而說的人,以義為先和以法為先的人不犯戒。 "以教導為先"是指"你現在也是無性特徵,是兩性人,現在應當謹慎,以免將來也變成這樣"這樣以教導為先而說的人不犯戒。但是如果有人在教授比丘尼經文時,放棄正常的教學方式,一邊笑一邊反覆說"你外突,你混合,你兩性人",這樣的人是犯戒的。瘋狂的人不犯戒。這裡的初犯者是優陀夷長老,他作為初犯者不犯戒。 詞義解釋完畢。 在起源等方面,這條學處有三種起源,從身體和心理、語言和心理、身語心三方面產生,是作為,以認知解脫,有意識的,世間所譴責的,身業,語業,不善心,兩種感受。 288. 在已被教導的案例中,關於血的案例,那個比丘是指女人的血腥特徵而說的 - 另一方不理解,所以是輕罪。 "粗硬毛"是指短而多的毛。"雜亂毛"是指纏結的毛。"堅硬毛"是指僵硬的毛。"長毛"是指不短的毛。所有這些都是指女性特徵而說的。

289.Vāpitaṃ kho teti asaddhammaṃ sandhāyāha, sā asallakkhetvā no ca kho paṭivuttanti āha. Paṭivuttaṃ nāma udakavappe bījehi appatiṭṭhitokāse pāṇakehi vināsitabīje vā okāse puna bījaṃ patiṭṭhāpetvā udakena āsittaṃ, thalavappe visamapatitānaṃ vā bījānaṃ samakaraṇatthāya puna aṭṭhadantakena samīkataṃ, tesu aññataraṃ sandhāya esā āha.

Maggavatthusmiṃ maggo saṃsīdatīti aṅgajātamaggaṃ sandhāyāha. Sesaṃ uttānamevāti.

Duṭṭhullavācāsikkhāpadavaṇṇanā niṭṭhitā.

  1. Attakāmapāricariyasikkhāpadavaṇṇanā

290.Tena samayena buddho bhagavāti attakāmasikkhāpadaṃ. Tattha kulūpakoti kulapayirupāsanako catunnaṃ paccayānaṃ atthāya kulūpasaṅkamane niccappayutto.

Cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāranti cīvarañca piṇḍapātañca senāsanañca gilānapaccayabhesajjaparikkhārañca. Gilānapaccayabhesajjaparikkhāranti cettha patikaraṇatthena paccayo, yassa kassaci sappāyassetaṃ adhivacanaṃ. Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ. Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ, yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti. Parikkhāroti pana 『『sattahi nagaraparikkhārehi suparikkhataṃ hotī』』tiādīsu (a. ni. 7.67) parivāro vuccati. 『『Ratho sīsaparikkhāro jhānakkho cakkavīriyo』』tiādīsu (saṃ. ni. 5.4) alaṅkāro. 『『Ye cime pabbajitena jīvitaparikkhārā samudānetabbā』』tiādīsu (ro. ni. 1.1.191) sambhāro. Idha pana sambhāropi parivāropi vaṭṭati. Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti jīvitavināsakābādhuppattiyā antaraṃ adatvā rakkhaṇato, sambhāropi yathā ciraṃ pavattati evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati. Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro, taṃ gilānapaccayabhesajjaparikkhāranti evamattho daṭṭhabbo.

Vasalanti hīnaṃ lāmakaṃ. Atha vā vassatīti vasalo, paggharatīti attho, taṃ vasalaṃ, asucipaggharaṇakanti vuttaṃ hoti. Niṭṭhuhitvāti kheḷaṃ pātetvā.

Kassāhaṃ kena hāyāmīti ahaṃ kassā aññissā itthiyā kena bhogena vā alaṅkārena vā rūpena vā parihāyāmi, kā nāma mayā uttaritarāti dīpeti.

  1. "你已經播種了"是指非法行為而說的,她沒有理解就說"但是沒有重新播種"。"重新播種"是指在水田里種子未能立足的地方或被蟲子破壞種子的地方,重新放置種子並澆水;在旱田里,爲了使不均勻落下的種子均勻,用八齒耙重新整平。她指的是這些中的一種。 在道路的案例中,"道路下陷"是指性器官的通道。其餘的很明顯。 粗語學處的解釋結束。
  2. 自愛服侍學處的解釋
  3. "那時,佛陀住在"是自愛學處。其中,"常去施主家的"是指爲了四種必需品而經常去施主家拜訪的人。 "衣服、飲食、住處、病人所需藥品"是指衣服和飲食和住處和病人所需藥品。這裡"病人所需藥品"中,"所需"是指爲了治療,是任何適合的代名詞。"藥品"是指醫生的工作,因為被允許使用。"病人所需"就是藥品,病人所需藥品,是指任何適合病人的醫療工作,如油、蜂蜜、糖漿等。"必需品"在"以七種城市必需品很好地裝備"等句中指隨從。在"車是頭部的裝飾,禪定是軸,精進是輪"等句中指裝飾。在"出家人應當準備這些生活必需品"等句中指資具。這裡資具和隨從都可以。因為那個病人所需藥品是生命的隨從,因為它通過不給疾病產生的機會而保護生命;也是資具,因為它是長期維持的原因,所以稱為必需品。這樣,病人所需藥品和它的必需品就是病人所需藥品必需品,應當這樣理解其含義。 "卑賤的"是指低劣的、下等的。或者,"流出"是卑賤,意思是流淌,那個卑賤的,是指不凈物流出。"吐"是指吐出唾液。 "我比誰差什麼"是指我比其他哪個女人在哪種享受或裝飾或容貌上差,有誰比我更優秀呢,這樣表示。

291.Santiketi upacāre ṭhatvā sāmantā avidūre, padabhājanepi ayamevaattho dīpito . Attakāmapāricariyāyāti methunadhammasaṅkhātena kāmena pāricariyā kāmapāricariyā. Attano atthāya kāmapāricariyā attakāmapāricariyā, attanā vā kāmitā icchitāti attakāmā, sayaṃ methunarāgavasena patthitāti attho. Attakāmā ca sā pāricariyā cāti attakāmapāricariyā, tassā attakāmapāricariyāya. Vaṇṇaṃ bhāseyyāti guṇaṃ ānisaṃsaṃ pakāseyya.

Tatra yasmā 『『attano atthāya kāmapāricariyā』』ti imasmiṃ atthavikappe kāmo ceva hetu ca pāricariyā ca attho, sesaṃ byañjanaṃ. 『『Attakāmā ca sā pāricariyā cāti attakāmapāricariyā』』ti imasmiṃ atthavikappe adhippāyo ceva pāricariyā cāti attho, sesaṃ byañjanaṃ. Tasmā byañjane ādaraṃ akatvā atthamattameva dassetuṃ 『『attano kāmaṃ attano hetuṃ attano adhippāyaṃ attano pāricariya』』nti padabhājanaṃ vuttaṃ. 『『Attano kāmaṃ attano hetuṃ attano pāricariya』』nti hi vutte jānissanti paṇḍitā 『『ettāvatā attano atthāya kāmapāricariyā vuttā』』ti. 『『Attano adhippāyaṃ attano pāricariya』』nti vuttepi jānissanti 『『ettāvatā attanā icchitakāmitaṭṭhena attakāmapāricariyā vuttā』』ti.

Idāni tassā attakāmapāricariyāya vaṇṇabhāsanākāraṃ dassento 『『etadagga』』ntiādimāha. Taṃ uddesatopi niddesatopi uttānatthameva. Ayaṃ panettha padasambandho ca āpattivinicchayo ca – etadaggaṃ…pe… paricareyyāti yā mādisaṃ sīlavantaṃ kalyāṇadhammaṃ brahmacāriṃ etena dhammena paricareyya, tassā evaṃ mādisaṃ paricarantiyā yā ayaṃ pāricariyā nāma, etadaggaṃ pāricariyānanti.

Methunupasaṃhitena saṅghādisesoti evaṃ attakāmapāricariyāya vaṇṇaṃ bhāsanto ca methunupasaṃhitena methunadhammapaṭisaṃyutteneva vacanena yo bhāseyya, tassa saṅghādisesoti.

Idhāni yasmā methunupasaṃhiteneva bhāsantassa saṅghādiseso vutto, tasmā 『『ahampi khattiyo, tvampi khattiyā, arahati khattiyā khattiyassa dātuṃ samajātikattā』』ti evamādīhi vacanehi pāricariyāya vaṇṇaṃ bhāsamānassāpi saṅghādiseso natthi. 『『Ahampi khattiyo』』tiādike pana bahūpi pariyāye vatvā 『『arahasi tvaṃ mayhaṃ methunadhammaṃ dātu』』nti evaṃ methunappaṭisaṃyutteneva bhāsamānassa saṅghādisesoti.

Itthīca hotītiādi pubbe vuttanayameva. Idha udāyitthero ādikammiko, tassa anāpatti ādikammikassāti.

Samuṭṭhānādi sabbaṃ duṭṭhullavācāsadisaṃ. Vinītavatthūni uttānatthānevāti.

Attakāmapāricariyasikkhāpadavaṇṇanā niṭṭhitā.

  1. Sañcarittasikkhāpadavaṇṇanā

296.Tenasamayena buddho bhagavāti sañcarittaṃ. Tattha paṇḍitāti paṇḍiccena samannāgatā gatimantā. Byattāti veyyattiyena samannāgatā, upāyena samannāgatā upāyaññū visāradā. Medhāvinīti medhāya samannāgatā, diṭṭhaṃ diṭṭhaṃ karoti. Dakkhāti chekā. Analasāti uṭṭhānavīriyasampannā. Channāti anucchavikā.

Kismiṃ viyāti kicchaṃ viya kileso viya, hiri viya amhākaṃ hotīti adhippāyo. Kumārikāya vattunti 『『imaṃ tumhe gaṇhathā』』ti kumārikāya kāraṇā vattuṃ.

Āvāhādīsu āvāhoti dārakassa parakulato dārikāya āharaṇaṃ. Vivāhoti attano dārikāya parakulapesanaṃ. Vāreyyanti 『『detha no dārakassa dārika』』nti yācanaṃ, divasanakkhattamuhuttaparicchedakaraṇaṃ vā.

  1. "在安靜的地方"是指在近處的地方,在詞義上也是如此。自愛的服侍是指以性慾為基礎的慾望的服侍。爲了自己的利益的慾望的服侍是自愛的服侍,是因自己所欲而產生的慾望。自愛的人是指自己因性慾而渴望的意思。自愛的服侍也就是自愛的服侍,是指這一自愛的服侍。要表達美德和利益。 在這裡,因為"爲了自己的利益的慾望的服侍"中,在這個意義上,慾望和原因以及服侍的意思,其餘是修飾語。"自愛的服侍"中,在這個意義上,意圖和服侍的意思,其餘是修飾語。因此,爲了不在修飾語中表現出尊重,僅僅展示意義,所以說"爲了自己的慾望、爲了自己的原因、爲了自己的意圖、爲了自己的服侍"。因為說"爲了自己的慾望、爲了自己的原因、爲了自己的服侍"時,聰明人會知道"到此為止,爲了自己的利益的慾望的服侍被說出"。"爲了自己的意圖、爲了自己的服侍"時,也會知道"到此為止,因自己所欲而產生的慾望的服侍被說出"。 現在,爲了說明自愛的服侍的美德,他說"這是最優"等。這在摘要和解釋中都是顯而易見的。這其中的詞義關係和犯戒的區別是 - "這是最優"……等……為這樣的有德行、良好品質的修行者服務,因此這樣的服務稱為"這是最優的服侍"。 "與性相關的"是指這樣自愛的服侍。而且,在與性相關的服侍中,如果有人僅僅用與性相關的詞語來說話,那麼這就是犯戒。 在這裡,因為提到與性相關的,所以說"我也是王族,你也是王族,王族之間應當互相給予"等這樣的說法,即使是在描述服侍的情況下,也沒有犯戒。"我也是王族"等這樣的說法,在許多情況下,如果說"你應當給我性"等與性相關的表述,那麼這就是犯戒。 "是女人"等之前所說的內容。在這裡,優陀夷長老是初犯者,因此不犯戒。 關於起源等的所有內容都與粗語相似。對於已被教導的內容也是顯而易見的。 自愛的服侍學處的解釋結束。
  2. 行為學處的解釋
  3. "那時,佛陀住在"是指行為。這裡的"聰明人"是指具備智慧的、有方向感的人。"聰明"是指具備應變能力、熟練掌握方法的人。"聰慧"是指具備智慧的人,能夠看清事物。"有能力"是指有能力的人。"不懈"是指勤奮的人。"隱蔽"是指不顯露的。 "在何處"是指像困難一樣,像煩惱一樣,像羞愧一樣,這是指我們的意思。關於少女的行為,是指"你們應該抓住這個"是爲了少女的緣故進行的。 在婚姻中,是指從家庭中引入的女孩。"婚姻"是指自己的女孩被引入到家庭中。"請求"是指"給我們女孩"的請求,是指在特定的時間和星宿下進行的請求。

297.Purāṇagaṇakiyāti ekassa gaṇakassa bhariyāya, sā tasmiṃ jīvamāne gaṇakīti paññāyittha, mate pana purāṇagaṇakīti saṅkhaṃ gatā. Tirogāmoti bahigāmo, añño gāmoti adhippāyo. Manussāti udāyissa imaṃ sañcarittakamme yuttapayuttabhāvaṃ jānanakamanussā.

Suṇisabhogenāti yena bhogena suṇisā bhuñjitabbā hoti randhāpanapacāpanapaavesanādinā, tena bhuñjiṃsu. Tato aparena dāsibhogenāti māsātikkame yena bhogena dāsī bhuñjitabbā hoti khettakammakacavarachaḍḍanaudakāharaṇādinā, tena bhuñjiṃsu. Duggatāti daliddā, yattha vā gatā duggatā hoti tādisaṃ kulaṃ gatā. Māyyo imaṃ kumārikanti mā ayyo imaṃ kumārikaṃ. Āhārūpahāroti āhāro ca upahāro ca gahaṇañca dānañca, na amhehi kiñci āhaṭaṃ na upāhaṭaṃ tayā saddhiṃ kayavikkayo vohāro amhākaṃ natthīti dīpenti. Samaṇena bhavitabbaṃ abyāvaṭena, samaṇo assa susamaṇoti samaṇena nāma īdisesu kammesu abyāvaṭena abyāpārena bhavitabbaṃ, evaṃ bhavanto hi samaṇo susamaṇo assāti, evaṃ naṃ apasādetvā 『『gaccha tvaṃ na mayaṃ taṃ jānāmā』』ti āhaṃsu.

298.Sajjitoti sabbūpakaraṇasampanno maṇḍitapasādhito vā.

300.Dhuttāti itthidhuttā. Paricārentāti manāpiyesu rūpādīsu ito cito ca samantā indriyāni cārentā, kīḷantā abhiramantāti vuttaṃ hoti. Abbhutamakaṃsūti yadi karissati tvaṃ ettakaṃ jito, yadi na karissati ahaṃ ettakanti paṇamakaṃsu. Bhikkhūnaṃ pana abbhutaṃ kātuṃ na vaṭṭati. Yo karoti parājitena dātabbanti mahāpaccariyaṃ vuttaṃ.

Kathañhi nāma ayyo udāyī taṅkhaṇikanti ettha taṅkhaṇoti acirakālo vuccati. Taṅkhaṇikanti acirakālādhikārikaṃ.

  1. "古代的計算者"是指一個計算者的妻子,她在他活著的時候被稱為計算者,但在他去世后被稱為古代的計算者。"外村"是指偏遠的村莊,意指其他村莊。"人"是指知道優劣關係的人。 "通過享樂"是指通過某種享樂來享受,如烹飪、調味、引入等，因此他們享用了。之後,通過奴隸的享樂是指在一個月之後,通過某種享樂來享用,如耕作、打理、取水等，因此他們享用了。"貧窮"是指貧困的地方,或者去到貧困的地方的人。 "不應稱呼這位少女"是指"不應稱呼這位少女"。 "食物、飲食"是指食物和飲食的獲取、施捨等,並不是我們所獲得的,也不是我們與她之間的任何交易。因此表明,應當以無私的方式與修行者相處,修行者應當在這些事情上保持無私、無爭的態度,這樣的人才是真正的修行者。於是,他們就說"你走吧,我們不認識你"。
  2. "裝飾"是指配備齊全的所有工具和裝飾。
  3. "壞人"是指被女人驅使的人。"侍奉"是指在可愛的事物中,如色相等,四處遊走、玩耍、享受的意思。 "如果你能做到,那麼我就會這樣做,如果你不能做到,那麼我就會這樣做"是指對比丘而言,做出驚人的行為是不合適的。 "誰做了,就應當給予"是指說到大施捨。 "那麼,尊敬的優陀夷,你說的那一刻"這裡的"那一刻"是指短暫的時間。"短暫"是指短暫的時間的權利。

301.Sañcarittaṃ samāpajjeyyāti sañcaraṇabhāvaṃ samāpajjeyya. Yasmā pana taṃ samāpajjantena kenaci pesitena katthaci gantabbaṃ hoti, parato ca 『『itthiyā vā purisamati』』nti ādivacanato idha itthipurisā adhippetā, tasmā tamatthaṃ dassetuṃ 『『itthiyā vā pahito purisassa santike gacchati, purisena vā pahito itthiyā santike gacchatī』』ti evamassa padabhājanaṃ vuttaṃ. Itthiyā vā purisamatiṃ purisassa vā itthimatinti ettha āroceyyāti pāṭhaseso daṭṭhabbo, tenevassa padabhājane 『『purisassa matiṃ itthiyā āroceti, itthiyā matiṃ purisassa ārocetī』』ti vuttaṃ.

Idāni yadatthaṃ taṃ tesaṃ matiṃ adhippāyaṃ ajjhāsayaṃ chandaṃ ruciṃ āroceti, taṃ dassento 『『jāyattane vā jārattane vā』』tiādimāha. Tattha jāyattaneti jāyābhāve. Jārattaneti jārabhāve. Purisassa hi matiṃ itthiyā ārocento jāyattane āroceti, itthiyā matiṃ purisassa ārocento jārattane āroceti; apica purisasseva matiṃ itthiyā ārocento jāyattane vā āroceti nibaddhabhariyābhāve, jārattane vā micchācārabhāve. Yasmā panetaṃ ārocentena 『『tvaṃ kirassa jāyā bhavissasī』』tiādi vattabbaṃ hoti, tasmā taṃ vattabbatākāraṃ dassetuṃ 『『jāyattane vāti jāyā bhavissasi, jārattane vāti jārī bhavissasī』』ti assa padabhājanaṃ vuttaṃ. Eteneva ca upāyena itthiyā matiṃ purisassa ārocanepi pati bhavissasi, sāmiko bhavissasi, jāro bhavissasīti vattabbatākāro veditabbo.

Antamaso taṅkhaṇikāyapīti sabbantimena paricchedena yā ayaṃ taṅkhaṇe muhuttamatte paṭisaṃvasitabbato taṅkhaṇikāti vuccati, muhuttikāti attho. Tassāpi 『『muhuttikā bhavissasī』』ti evaṃ purisamatiṃ ārocentassa saṅghādiseso. Etenevupāyena 『『muhuttiko bhavissasī』』ti evaṃ purisassa itthimatiṃ ārocentopi saṅghādisesaṃ āpajjatīti veditabbo.

  1. "應當進行行為"是指應當達到行為的狀態。然而,在進行時,因任何人被派遣而必須去某處,所以從外部的"或是女人或是男人"的說法中,這裡指的是女人和男人。因此,爲了說明這一點,說"被女人派遣的人去男人那裡,或被男人派遣的人去女人那裡"。這裡的"女人或是男人"是指應當說明的內容。因此,在此處的表達為"男人的行為由女人來說明,女人的行為由男人來說明"。 現在,爲了說明他們的意圖、心思、願望和喜好,說"在婚姻中或在情感中"。其中"婚姻"是指婚姻的存在。"情感"是指情感的存在。因為男人的行為由女人來說明時,是在婚姻中說明的,而女人的行為由男人來說明時,是在情感中說明的;此外,即便是男人的行為由女人來說明時,也可能是在婚姻或錯誤行為的狀態下。因此,因為在這種情況下,會說"你將會成為他的妻子"等,所以爲了說明這一點,說"在婚姻中你將會成為妻子,在情感中你將會成為情人"。通過這種方式,女人的行為也可以由男人來說明,因此會成為丈夫、妻子、情人等角色。 "至少在那一刻"是指在短暫的時間內,在某一特定的時刻被稱為短暫的,而"短暫"是指短暫的時間的意思。對於"短暫"的情況,可以說"你將會成為短暫的"。

  2. Idāni 『『itthiyā vā purisamati』』nti ettha adhippetā itthiyo pabhedato dassetvā tāsu sañcarittavasena āpattibhedaṃ dassetuṃ 『『dasa itthiyo』』tiādimāha. Tattha māturakkhitāti mātarā rakkhitā. Yathā purisena saṃvāsaṃ na kappeti, evaṃ mātarā rakkhitā, tenassa padabhājanepi vuttaṃ – 『『mātā rakkhati gopeti issariyaṃ kāreti vasaṃ vattetī』』ti. Tattha rakkhatīti katthaci gantuṃ na deti. Gopetīti yathā aññe na passanti, evaṃ guttaṭṭhāne ṭhapeti. Issariyaṃ kāretīti serivihāramassā nisedhentī abhibhavitvā pavattati. Vasaṃ vattetīti 『『idaṃ karohi, idaṃ mā akāsī』』ti evaṃ attano vasaṃ tassā upari vatteti. Etenupāyena piturakkhitādayopi ñātabbā. Gottaṃ vā dhammo vā na rakkhati, sagottehi pana sahadhammikehi ca ekaṃ satthāraṃ uddissa pabbajitehi ekagaṇapariyāpannehi ca rakkhitā 『『gottarakkhitā dhammarakkhitā』』ti vuccati, tasmā tesaṃ padānaṃ 『『sagottā rakkhantī』』tiādinā nayena padabhājanaṃ vuttaṃ.

Saha ārakkhenāti sārakkhā. Saha paridaṇḍenāti saparidaṇḍā. Tāsaṃ niddesā pākaṭāva. Imāsu dasasu pacchimānaṃ dvinnameva purisantaraṃ gacchantīnaṃ micchācāro hoti, na itarāsaṃ.

Dhanakkītādīsu appena vā bahunā vā dhanena kītā dhanakkītā. Yasmā pana sā na kītamattā eva saṃvāsatthāya pana kītattā bhariyā, tasmāssa niddese dhanena kiṇitvā vāsetīti vuttaṃ.

Chandena attano ruciyā vasatīti chandavāsinī. Yasmā pana sā na attano chandamatteneva bhariyā hoti purisena pana sampaṭicchitattā, tasmāssa niddese 『『piyo piyaṃ vāsetī』』ti vuttaṃ.

Bhogena vasatīti bhogavāsinī. Udukkhalamusalādigharūpakaraṇaṃ labhitvā bhariyābhāvaṃ gacchantiyā janapaditthiyā etaṃ adhivacanaṃ.

Paṭena vasatīti paṭavāsinī. Nivāsanamattampi pāvuraṇamattampi labhitvā bhariyābhāvaṃ upagacchantiyā dalidditthiyā etaṃ adhivacanaṃ.

Odapattakinīti ubhinnaṃ ekissā udakapātiyā hatthe otāretvā 『『idaṃ udakaṃ viya saṃsaṭṭhā abhejjā hothā』』ti vatvā pariggahitāya vohāranāmametaṃ, niddesepissa 『『tāya saha udakapattaṃ āmasitvā taṃ vāsetī』』ti evamattho veditabbo.

Obhaṭaṃ oropitaṃ cumbaṭamassāti obhaṭacumbaṭā, kaṭṭhahārikādīnaṃ aññatarā, yassā sīsato cumbaṭaṃ oropetvā ghare vāseti, tassā etaṃ adhivacanaṃ.

Dāsī cāti attanoyeva dāsī ca hoti bhariyā ca.

Kammakārī nāma gehe bhatiyā kammaṃ karoti, tāya saddhiṃ koci gharāvāsaṃ kappeti attano bhariyāya anatthiko hutvā. Ayaṃ vuccati 『『kammakārī ca bhariyā cā』』ti.

Dhajena āhaṭā dhajāhaṭā, ussitaddhajāya senāya gantvā paravisayaṃ vilumpitvā ānītāti vuttaṃ hoti, taṃ koci bhariyaṃ karoti, ayaṃ dhajāhaṭā nāma. Muhuttikā vuttanayāeva, etāsaṃ dasannampi purisantaragamane micchācāro hoti. Purisānaṃ pana vīsatiyāpi etāsu micchācāro hoti, bhikkhuno ca sañcarittaṃ hotīti.

  1. 現在,爲了說明"女人或男人的行為"中所指的女人的種類,並說明在這些女人中通過行為而產生的犯戒區別,他說"十種女人"等。其中,"受母親保護的"是指被母親保護的。就像不允許與男人同居一樣,被母親保護,因此在其解釋中也說:"母親保護、看守、行使權力、控制"。其中,"保護"是指不允許去任何地方。"看守"是指將她安置在其他人看不到的安全地方。"行使權力"是指通過禁止她自由行動來控制她。"控制"是指通過"做這個,不要做那個"等方式來控制她。通過這種方式,也可以理解受父親保護等。姓氏或法律不能保護,但被同姓氏的人或同法的人,或者被爲了同一位導師而出家的人,或者屬於同一團體的人所保護的,被稱為"受姓氏保護的"或"受法律保護的",因此對這些詞的解釋是以"同姓氏的人保護"等方式進行的。 "有保護"是指有保護。"有懲罰"是指有懲罰。這些的解釋是明顯的。在這十種女人中,只有最後兩種如果與其他男人發生關係才構成邪淫,其他的則不構成。 在用錢買來的等情況中,用少量或大量錢買來的是用錢買來的。因為她不僅僅是被買來的,而是爲了同居而被買來的妻子,所以在其解釋中說"用錢買來讓她居住"。 "自願居住的"是指按自己的意願居住的。因為她不僅僅是因自己的意願而成為妻子,而是因為被男人接受,所以在其解釋中說"喜歡的人讓喜歡的人居住"。 "因財富而居住的"是指因財富而居住的。這是指那些獲得臼、杵等家庭用具而成為妻子的鄉村女子的代稱。 "因衣服而居住的"是指因衣服而居住的。這是指那些獲得一件內衣或外衣而成為妻子的貧窮女子的代稱。 "水瓢妻"是指兩人將手放入一個水瓢中,說"像這水一樣混合,不可分離",然後被接受的妻子的俗稱。在其解釋中應理解為"與她一起觸控水瓢,然後讓她居住"。 "被取下頭巾的"是指頭上的頭巾被取下的,是指某些挑柴女等,她的頭巾被取下後讓她在家中居住,這是她的代稱。 "既是奴隸又是"是指她既是自己的奴隸又是妻子。 "工人"是指在家中受僱工作的人,有人與她同居成家,而不需要自己的妻子。這被稱為"既是工人又是妻子"。 "被旗幟帶來的"是指被旗幟帶來的,意思是說舉起旗幟的軍隊前往敵國掠奪后帶回來的,有人將她作為妻子,這就是所謂的"被旗幟帶來的"。"臨時的"如前所述,這十種女人如果與其他男人發生關係都構成邪淫。對於男人來說,與這二十種女人發生關係都構成邪淫,對於比丘來說則構成行為。

  2. Idāni puriso bhikkhuṃ pahiṇatītiādīsu paṭiggaṇhātīti so bhikkhu tassa purisassa 『『gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi, hohi kira itthannāmassa bhariyā dhanakkītā』』ti evaṃ vuttavacanaṃ 『『sādhu upāsakā』』ti vā 『『hotū』』ti vā 『『ārocessāmī』』ti vā yena kenaci ākārena vacībhedaṃ katvā vā sīsakampanādīhi vā sampaṭicchati. Vīmaṃsatīti evaṃ paṭiggaṇhitvā tassā itthiyā santikaṃ gantvā taṃ sāsanaṃ āroceti. Paccāharatīti tena ārocite sā itthī 『『sādhū』』ti sampaṭicchatu vā paṭikkhipatu vā lajjāya vā tuṇhī hotu, puna āgantvā tassa purisassa taṃ pavattiṃ āroceti.

Ettāvatā imāya paṭiggahaṇārocanapaccāharaṇasaṅkhātāya tivaṅgasampattiyā saṅghādiseso hoti. Sā pana tassa bhariyā hotu vā mā vā, akāraṇametaṃ. Sace pana so māturakkhitāya santikaṃ pesito taṃ adisvā tassā mātuyā taṃ sāsanaṃ āroceti, bahiddhā vimaṭṭhaṃ nāma hoti, tasmā visaṅketanti mahāpadumatthero āha. Mahāsumatthero pana mātā vā hotu pitā vā antamaso gehadāsīpi añño vāpi yo koci taṃ kiriyaṃ sampādessati, tassa vuttepi vimaṭṭhaṃ nāma na hoti, tivaṅgasampattikāle āpattiyeva.

Nanu yathā 『『buddhaṃ paccakkhāmī』』ti vattukāmo virajjhitvā 『『dhammaṃ paccakkhāmī』』ti vadeyya paccakkhātāvassa sikkhā. Yathā vā 『『paṭhamaṃ jhānaṃ samāpajjāmī』』ti vattukāmo virajjhitvā 『『dutiyaṃ jhānaṃ samāpajjāmī』』ti vadeyya āpannovassa pārājikaṃ. Evaṃsampadamidanti āha. Taṃ panetaṃ 『『paṭiggaṇhāti, antevāsiṃ vīmaṃsāpetvā attanā paccāharati, āpatti saṅghādisesassā』』ti iminā sameti, tasmā subhāsitaṃ.

Yathā ca 『『māturakkhitaṃ brūhī』』ti vuttassa gantvā tassā ārocetuṃ samatthānaṃ mātādīnampi vadato visaṅketo natthi, evameva 『『hohi kira itthannāmassa bhariyā dhanakkītā』』ti vattabbe 『『hohi kira itthannāmassa bhariyā chandavāsinī』』ti evaṃ pāḷiyaṃ vuttesu chandavāsiniādīsu vacanesu aññataravasena vā avuttesupi 『『hohi kira itthannāmassa bhariyā jāyā pajāpati puttamātā gharaṇī gharasāminī bhattarandhikā sussūsikā paricārikā』』tievamādīsu saṃvāsaparidīpakesu vacanesu aññataravasena vā vadantassāpi visaṅketo natthi tivaṅgasampattiyā āpattiyeva. 『『Māturakkhitaṃ brūhī』』ti pesitassa pana gantvā aññāsu piturakkhitādīsu aññataraṃ vadantassa visaṅketaṃ. Esa nayo 『『piturakkhitaṃ brūhī』』tiādīsupi.

Kevalañhettha ekamūlakadumūlakādivasena 『『purisassa mātā bhikkhuṃ pahiṇati, māturakkhitāya mātā bhikkhuṃ pahiṇatī』』ti evamādīnaṃ mūlaṭṭhānañca vasena peyyālabhedoyeva viseso . Sopi pubbe vuttanayattā pāḷianusāreneva sakkā jānitunti nāssa vibhāgaṃ dassetuṃ ādaraṃ karimha.

  1. 現在,關於"男人派遣比丘"等情況,他"接受"是指那個比丘通過"好的,居士"或"可以"或"我會告訴她"等任何方式,用語言或點頭等方式接受那個男人說的"尊者,去告訴某某受母親保護的女人,成為某某的用錢買來的妻子吧"等話。"調查"是指這樣接受后,去那個女人那裡告訴她那個訊息。"帶回"是指在告訴后,無論那個女人說"好"接受,還是拒絕,或因羞愧而保持沉默,他再回來告訴那個男人情況。 通過這樣接受、告知、帶回這三個步驟的完成,就構成僧殘罪。至於她是否真的成為他的妻子,這並不重要。但是,如果他被派去受母親保護的女人那裡,沒有見到她而告訴她的母親那個訊息,這就是所謂的"外部詢問",因此大蓮花長老說這是不符合約定的。但是大善長老說,無論是母親還是父親,甚至是家裡的女僕或任何其他人,只要能完成那個行為,告訴他們也不算是"外部詢問",在三個步驟完成時就犯戒。 難道不是像想說"我捨棄佛"卻錯誤地說"我捨棄法",他的學處也被捨棄了嗎?或者像想說"我進入初禪"卻錯誤地說"我進入二禪",他也犯了波羅夷罪嗎?他說這是同樣的情況。但這與"他接受,讓弟子調查后自己帶回,犯僧殘罪"這句話一致,所以說得好。 就像被告知"告訴受母親保護的女人"的人,去告訴她的母親等能夠告訴她的人也不算不符合約定,同樣,在應該說"成為某某的用錢買來的妻子吧"時,說"成為某某的自願居住的妻子吧"等經文中提到的自願居住等詞中的任何一個,或者即使沒有提到這些,說"成為某某的妻子、配偶、子女之母、家庭主婦、家庭女主人、做飯的人、服侍的人、照顧的人"等表示同居的詞中的任何一個,也不算不符合約定,在三個步驟完成時就犯戒。但是被派去"告訴受母親保護的女人"的人,去告訴其他受父親保護等女人中的任何一個,就是不符合約定的。這個原則在"告訴受父親保護的女人"等情況中也是一樣的。 這裡只是通過單根、雙根等方式,"男人的母親派遣比丘,受母親保護的女人的母親派遣比丘"等根源地的區別,以及重複的區別。這些因為前面已經說過,按照經文就可以知道,所以我們沒有特別注意去顯示它的區別。

  2. Paṭiggaṇhātītiādīsu pana dvīsu catukkesu paṭhamacatukke ādipadena tivaṅgasampattiyā saṅghādiseso, majjhe dvīhi duvaṅgasampattiyā thullaccayaṃ, ante ekena ekaṅgasampattiyā dukkaṭaṃ. Dutiyacatukke ādipadena duvaṅgasampattiyā thullaccayaṃ, majjhe dvīhi ekaṅgasampattiyā dukkaṭaṃ, ante ekena aṅgābhāvato anāpatti. Tattha paṭiggaṇhātīti āṇāpakassa sāsanaṃ paṭiggaṇhāti. Vīmaṃsatīti pahitaṭṭhānaṃ gantvā taṃ āroceti. Paccāharatīti puna āgantvā mūlaṭṭhassa āroceti.

Na paccāharatīti ārocetvā ettova pakkamati. Paṭiggaṇhāti na vīmaṃsatīti purisena 『『itthannāmaṃ gantvā brūhī』』ti vuccamāno 『『sādhū』』ti tassa sāsanaṃ paṭiggaṇhitvā taṃ pamussitvā vā appamussitvā vā aññena karaṇīyena tassā santikaṃ gantvā kiñcideva kathaṃ kathento nisīdati, ettāvatā 『『paṭiggaṇhāti na vīmaṃsati nāmā』』ti vuccati. Atha naṃ sā itthī sayameva vadati 『『tumhākaṃ kira upaṭṭhāko maṃ gehe kātukāmo』』ti evaṃ vatvā ca 『『ahaṃ tassa bhariyā bhavissāmī』』ti vā 『『na bhavissāmī』』ti vā vadati. So tassā vacanaṃ anabhinanditvā appaṭikkositvā tuṇhībhūtova uṭṭhāyāsanā tassa purisassa santikaṃ āgantvā taṃ pavattiṃ āroceti, ettāvatā 『『na vīmaṃsati paccāharati nāmā』』ti vuccati. Na vīmaṃsati na paccāharatīti kevalaṃ sāsanārocanakāle paṭiggaṇhātiyeva, itaraṃ pana dvayaṃ na karoti.

Na paṭiggaṇhāti vīmaṃsati paccāharatīti koci puriso bhikkhussa ṭhitaṭṭhāne vā nisinnaṭṭhāne vā tathārūpiṃ kathaṃ katheti, bhikkhu tena appahitopi pahito viya hutvā itthiyā santikaṃ gantvā 『『hohi kira itthannāmassa bhariyā』』tiādinā nayena vīmaṃsitvā tassā ruciṃ vā aruciṃ vā puna āgantvā imassa āroceti. Teneva nayena vīmaṃsitvā apaccāharanto 『『na paṭiggaṇhāti vīmaṃsati na paccāharatī』』ti vuccati. Teneva nayena gato avīmaṃsitvā tāya samuṭṭhāpitaṃ kathaṃ sutvā paṭhamacatukkassa tatiyapade vuttanayena āgantvā imassa ārocento 『『na paṭiggaṇhāti na vīmaṃsati paccāharatī』』ti vuccati. Catutthapadaṃ pākaṭameva.

  1. 在"接受"等兩個四組中,第一個四組的第一項,由於三個步驟的完成而構成僧殘罪,中間兩項由於兩個步驟的完成而構成偷蘭遮罪,最後一項由於一個步驟的完成而構成突吉羅罪。第二個四組的第一項,由於兩個步驟的完成而構成偷蘭遮罪,中間兩項由於一個步驟的完成而構成突吉羅罪,最後一項由於沒有任何步驟而不構成犯戒。其中,"接受"是指接受指示者的指示。"調查"是指去到被派去的地方並告知。"帶回"是指再次回來告知原來的人。 "不帶回"是指告知后就離開了。"接受但不調查"是指當被男人說"去告訴某某"時,說"好的"接受了他的指示,但忘記了或沒忘記,因其他事務去了她那裡,只是坐著說了些別的話,這就被稱為"接受但不調查"。然後那個女人自己說"聽說你的施主想讓我成為他的妻子",這樣說后,她說"我會成為他的妻子"或"我不會成為他的妻子"。他既不贊同也不反對她的話,保持沉默起身離開,來到那個男人那裡告知情況,這就被稱為"不調查但帶回"。"不調查不帶回"是指僅在被告知指示時接受,但其他兩個步驟都不做。 "不接受但調查帶回"是指某個男人在比丘站立或坐著的地方說了類似的話,比丘雖然沒有被派遣,但表現得像被派遣一樣去了女人那裡,以"成為某某的妻子吧"等方式調查,然後再回來告知她的同意或不同意。按照同樣的方式調查但不帶回的,被稱為"不接受但調查不帶回"。按照同樣的方式去了但不調查,聽到她提起的話,按照第一個四組的第三項所說的方式回來告知這個人的,被稱為"不接受不調查但帶回"。第四項是明顯的。

Sambahule bhikkhū āṇāpetītiādinayā pākaṭāyeva. Yathā pana sambahulāpi ekavatthumhi āpajjanti, evaṃ ekassapi sambahulavatthūsu sambahulā āpattiyo veditabbā. Kathaṃ? Puriso bhikkhuṃ āṇāpeti 『『gaccha, bhante, asukasmiṃ nāma pāsāde saṭṭhimattā vā sattatimattā vā itthiyo ṭhitā tā vadehi, hotha kira itthannāmassa bhariyāyo』』ti. So sampaṭicchitvā tattha gantvā ārocetvā puna taṃ sāsanaṃ paccāharati. Yattakā itthiyo tattakā āpattiyo āpajjati. Vuttañhetaṃ parivārepi –

『『Padavītihāramattena, vācāya bhaṇitena ca;

Sabbāni garukāni sappaṭikammāni;

Catusaṭṭhi āpattiyo āpajjeyya ekato;

Pañhāmesā kusalehi cintitā』』ti. (pari. 480);

Imaṃ kira atthavasaṃ paṭicca ayaṃ pañho vutto. Vacanasiliṭṭhatāya cettha 『『catusaṭṭhi āpattiyo』』ti vuttaṃ. Evaṃ karonto pana satampi sahassampi āpajjatīti. Yathā ca ekena pesitassa ekassa sambahulāsu itthīsu sambahulā āpattiyo, evaṃ eko puriso sambahule bhikkhū ekissā santikaṃ peseti, sabbesaṃ saṅghādiseso. Eko sambahule bhikkhū sambahulānaṃ itthīnaṃ santikaṃ peseti, itthigaṇanāya saṅghādisesā. Sambahulā purisā ekaṃ bhikkhuṃ ekissā santikaṃ pesenti, purisagaṇanāya saṅghādisesā. Sambahulā ekaṃ sambahulānaṃ itthīnaṃ santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Sambahulā sambahule ekissā santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Sambahulā purisā sambahule bhikkhū sambahulānaṃ itthīnaṃ santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Esa nayo 『『ekā itthī ekaṃ bhikkhu』』ntiādīsupi. Ettha ca sabhāgavibhāgatā nāma appamāṇaṃ, mātāpitunampi pañcasahadhammikānampi sañcarittakammaṃ karontassa āpattiyeva.

Purisobhikkhuṃ āṇāpeti gaccha bhanteti catukkaṃ aṅgavasena āpattibheda dassanatthaṃ vuttaṃ. Tassa pacchimapade antevāsī vīmaṃsitvā bahiddhā paccāharatīti āgantvā ācariyassa anārocetvā ettova gantvā tassa purisassa āroceti. Āpatti ubhinnaṃ thullaccayassāti ācariyassa paṭiggahitattā ca vīmaṃsāpitattā ca dvīhaṅgehi thullaccayaṃ, antevāsikassa vīmaṃsitattā ca paccāhaṭattā ca dvīhaṅgehi thullaccayaṃ. Sesaṃ pākaṭameva.

339.Gacchanto sampādetīti paṭiggaṇhāti ceva vīmaṃsati ca. Āgacchanto visaṃvādetīti na paccāharati. Gacchanto visaṃvādetīti na paṭiggaṇhāti. Āgacchanto sampādetīti vīmaṃsati ceva paccāharati ca. Evaṃ ubhayattha dvīhaṅgehi thullaccayaṃ. Tatiyapade āpatti, catutthe anāpatti.

"派遣多位比丘"等的方式是明顯的。就像多人在一個事件中犯戒一樣,一個人在多個事件中也可能犯多次戒,這是應該知道的。怎麼說呢?一個男人吩咐比丘說:"尊者,請去某某宮殿,那裡有六七十位女子,告訴她們成為某某的妻子吧。"他接受後去那裡告知,然後帶回訊息。有多少女子就犯多少次戒。這在《附隨》中也說: "僅僅通過腳步的移動,以及話語的說出; 所有的重罪都是可懺悔的; 一次可能犯六十四次戒; 這是智者思考的問題。" 據說這個問題是基於這個意義而說的。爲了語言的流暢,這裡說"六十四次戒"。但是這樣做的人可能犯一百次或一千次戒。就像一個人被派遣去多位女子那裡會犯多次戒一樣,一個男人派遣多位比丘去一位女子那裡,所有比丘都犯僧殘罪。一個人派遣多位比丘去多位女子那裡,按女子的數量計算僧殘罪。多個男人派遣一位比丘去一位女子那裡,按男人的數量計算僧殘罪。多人派遣一人去多位女子那裡,按事件的數量計算僧殘罪。多人派遣多人去一位女子那裡,按事件的數量計算僧殘罪。多個男人派遣多位比丘去多位女子那裡,按事件的數量計算僧殘罪。這個原則在"一位女子一位比丘"等情況中也是一樣的。在這裡,同類的區別是無關緊要的,即使為父母或五種同法者做媒,也是犯戒。 "男人吩咐比丘說'尊者,請去'"這個四組是爲了說明根據要素的犯戒區別而說的。在最後一項中,"弟子調查后在外帶回"是指來了后不告訴老師,而是直接去告訴那個男人。"兩人都犯偷蘭遮罪"是指老師因為接受和讓人調查這兩個要素而犯偷蘭遮罪,弟子因為調查和帶回這兩個要素而犯偷蘭遮罪。其餘的是明顯的。 339. "去時完成"是指既接受又調查。"來時違背"是指不帶回。"去時違背"是指不接受。"來時完成"是指既調查又帶回。這樣在兩種情況下都因為兩個要素而犯偷蘭遮罪。第三項犯戒,第四項不犯戒。

340.Anāpatti saṅghassa vā cetiyassa vā gilānassa vā karaṇīyena gacchati ummattakassa ādikammikassāti ettha bhikkhusaṅghassa uposathāgāraṃ vā kiñci vā vippakataṃ hoti. Tattha kārukānaṃ bhattavetanatthāya upāsako vā upāsikāya santikaṃ bhikkhuṃ pahiṇeyya, uṃpāsikā vā upāsakassa, evarūpena saṅghassa karaṇīyena gacchantassa anāpatti. Cetiyakamme kayiramānepi eseva nayo. Gilānassa bhesajjatthāyapi upāsakena vā upāsikāya santikaṃ upāsikāya vā upāsakassa santikaṃ pahitassa gacchato anāpatti. Ummattakaādikammikā vuttanayā eva.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ chasamuṭṭhānaṃ, sīsukkhipanādinā kāyavikārena sāsanaṃ gahetvā gantvā hatthamuddāya vīmaṃsitvā puna āgantvā hatthamuddāya eva ārocentassa kāyato samuṭṭhāti. Āsanasālāya nisinnassa 『『itthannāmā āgamissati, tassā cittaṃ jāneyyāthā』』ti kenaci vutte 『『sādhū』』ti sampaṭicchitvā taṃ āgataṃ vatvā tassā gatāya puna tasmiṃ purise āgate ārocentassa vācato samuṭṭhāti. Vācāya 『『sādhū』』ti sāsanaṃ gahetvā aññena karaṇīyena tassā gharaṃ gantvā aññattha vā gamanakāle taṃ disvā vacībhedeneva vīmaṃsitvā puna aññeneva karaṇīyena tato apakkamma kadācideva taṃ purisaṃ disvā ārocentassāpi vācatova samuṭṭhāti. Paṇṇattiṃ ajānantassa pana khīṇāsavassāpi kāyavācato samuṭṭhāti. Kathaṃ? Sace hissa mātāpitaro kujjhitvā alaṃvacanīyā honti, tañca bhikkhuṃ gharaṃ upagataṃ therapitā vadati 『『mātā te tāta maṃ mahallakaṃ chaḍḍetvā ñātikulaṃ gatā, gaccha taṃ maṃ upaṭṭhātuṃ pesehī』』ti. So ce gantvā taṃ vatvā puna pituno tassā āgamanaṃ vā anāgamanaṃ vā āroceti, saṅghādiseso. Imāni tīṇi acittakasamuṭṭhānāni.

Paṇṇattiṃ pana jānitvā eteheva tīhi nayehi sañcarittaṃ samāpajjato kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Imāni tīṇi paṇṇattijānanacittena sacittakasamuṭṭhānāni. Kiriyaṃ, nosaññāvimokkhaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalādivasena cettha tīṇi cittāni, sukhādivasena tisso vedanāti.

  1. Vinītavatthūsu ādito vatthupañcake paṭiggahitamattattā dukkaṭaṃ.

Kalahavatthusmiṃ sammodanīyaṃ akāsīti taṃ saññāpetvā puna gehagamanīyaṃ

Akāsi. Nālaṃvacanīyāti na pariccattāti attho. Yā hi yathā yathā yesu yesu janapadesu pariccattā pariccattāva hoti, bhariyābhāvaṃ atikkamati, ayaṃ 『『alaṃvacanīyā』』ti vuccati. Esā pana na alaṃvacanīyā kenacideva kāraṇena kalahaṃ katvā gatā, tenevettha bhagavā 『『anāpattī』』ti āha. Yasmā pana kāyasaṃsagge yakkhiyā thullaccayaṃ vuttaṃ, tasmā duṭṭhullādīsupi yakkhipetiyo thullaccayavatthumevāti veditabbā. Aṭṭhakathāsu panetaṃ na vicāritaṃ. Sesaṃ sabbattha uttānatthamevāti.

Sañcarittasikkhāpadavaṇṇanā niṭṭhitā.

  1. Kuṭikārasikkhāpadavaṇṇanā

  2. 不犯戒的情況是指去做某事時,無論是針對僧團、聖地、病人等,比丘僧團的安居堂或其他地方都是可以的。在那裡,爲了給工匠支付伙食費,可以派比丘去見居士或居士去見比丘,這種情況下是沒有犯戒的。即使在聖地的工作中也是如此。爲了給病人提供藥物,可以派居士去見居士或居士去見比丘,這種情況下也是沒有犯戒的。關於精神病患者等情況也是如此。 關於腳步的解釋已經結束。 在因緣等方面,這個戒律有六種因緣,通過身體的動作,帶著教義去到那裡,舉手調查后再回來,通過舉手告知的方式產生因緣。坐在座堂里的時候,如果有人說"某某會來,你應該知道她的心意",在聽到"好的"後接受了,然後再去告知她來的人,通過語言產生因緣。通過語言"好的"而接受教義,然後以其他方式去她的家,在前往或路上見到她,通過語言的差異進行調查后,再以其他方式離開,偶爾見到那個人告知的也通過語言產生因緣。對於不知道規定的人,即使是已經滅盡的阿羅漢也會通過身體和語言產生因緣。怎麼說呢?如果他的父母生氣而不該說的話,而那位比丘進入家中后,長者說"母親啊,我的孩子,我已經拋棄了年邁的你,去往親族那裡,去吧,去照顧她"。如果他去告訴她這些話,再告知父親她的來臨或不來臨,這就構成僧殘罪。這是三種無心產生的因緣。 而如果知道這些,通過這三種方式的行為,會從身體、心、語言的角度產生因緣。這是三種有心產生的因緣。行為、非覺知解脫、規定的無關、身體的行為、語言的行為,在這裡有三種心,以及快樂等方面的三種感覺。

  3. 在適當的情況下,由於只接受了物品的緣故,構成偷蘭遮罪。 在爭吵的情況下,被稱為可調和的,再回家時; 不該說的意思是指不該放棄的。實際上,在各個地方,放棄的事情都是放棄的,超越了妻子的身份,這被稱為"不該放棄"。然而,因某種原因爭吵而離開的人,因此在這裡佛陀說"不犯戒"。因為在身體接觸中,說到惡行的重罪,因此在惡行等方面也應理解為重罪。關於這一點在註釋中沒有討論。其餘的在各處都是顯而易見的。 關於行為的戒律解釋已經結束。
  4. 小屋建築的戒律解釋。

342.Tena samayenāti kuṭikārasikkhāpadaṃ. Tattha āḷavakāti āḷaviraṭṭhe jātā dārakā āḷavakā nāma, te pabbajitakālepi 『『āḷavakā』』tveva paññāyiṃsu. Te sandhāya vuttaṃ 『『āḷavakā bhikkhū』』ti. Saññācikāyoti sayaṃ yācitvā gahitūpakaraṇāyo. Kārāpentīti karontipi kārāpentipi, te kira sāsane vipassanādhurañca ganthadhurañcāti dvepi dhurāni chaḍḍetvā navakammameva dhuraṃ katvā paggaṇhiṃsu. Assāmikāyoti anissarāyo, kāretā dāyakena virahitāyoti attho. Attuddesikāyoti attānaṃ uddissa attano atthāya āraddhāyoti attho. Appamāṇikāyoti 『『ettakena niṭṭhaṃ gacchissantī』』ti evaṃ aparicchinnappamāṇāyo, vuddhippamāṇāyo vā mahantappamāṇāyoti attho.

Yācanā eva bahulā etesaṃ mandaṃ aññaṃ kammanti yācanabahulā. Evaṃ viññattibahulā veditabbā. Atthato panettha nānākaraṇaṃ natthi, anekakkhattuṃ 『『purisaṃ detha, purisatthakaraṃ dethā』』ti yācantānametaṃ adhivacanaṃ. Tattha mūlacchejjāya purisaṃ yācituṃ na vaṭṭati, sahāyatthāya kammakaraṇatthāya 『『purisaṃ dethā』』ti yācituṃ vaṭṭati. Purisatthakaranti purisena kātabbaṃ hatthakammaṃ vuccati, taṃ yācituṃ vaṭṭati. Hatthakammaṃ nāma kiñci vatthu na hoti, tasmā ṭhapetvā migaluddakamacchabandhakādīnaṃ sakakammaṃ avasesaṃ sabbaṃ kappiyaṃ. 『『Kiṃ, bhante, āgatattha kena kamma』』nti pucchite vā apucchite vā yācituṃ vaṭṭati, viññattipaccayā doso natthi. Tasmā migaluddakādayo sakakammaṃ na yācitabbā, 『『hatthakammaṃ dethā』』ti aniyametvāpi na yācitabbā; evaṃ yācitā hi te 『『sādhu, bhante』』ti bhikkhū uyyojetvā migepi māretvā āhareyyuṃ. Niyametvā pana 『『vihāre kiñci kattabbaṃ atthi, tattha hatthakammaṃ dethā』』ti yācitabbā. Phālanaṅgalādīni upakaraṇāni gahetvā kasituṃ vā vapituṃ vā lāyituṃ vā gacchantaṃ sakiccapasutampi kassakaṃ vā aññaṃ vā kiñci hatthakammaṃ yācituṃ vaṭṭateva. Yo pana vighāsādo vā añño vā koci nikkammo niratthakakathaṃ kathento niddāyanto vā viharati, evarūpaṃ ayācitvāpi 『『ehi re idaṃ vā idaṃ vā karohī』』ti yadicchakaṃ kārāpetuṃ vaṭṭati.

Hatthakammassa pana sabbakappiyabhāvadīpanatthaṃ imaṃ nayaṃ kathenti. Sace hi bhikkhu pāsādaṃ kāretukāmo hoti, thambhatthāya pāsāṇakoṭṭakānaṃ gharaṃ gantvā vattabbaṃ 『『hatthakammaṃ laddhuṃ vaṭṭati upāsakā』』ti. Kiṃ kātabbaṃ, bhante,ti? Pāsāṇatthambhā uddharitvā dātabbāti. Sace te uddharitvā vā denti, uddharitvā nikkhitte attano thambhe vā denti, vaṭṭati. Athāpi vadanti – 『『amhākaṃ, bhante, hatthakammaṃ kātuṃ khaṇo natthi, aññaṃ uddharāpetha, tassa mūlaṃ dassāmā』』ti uddharāpetvā 『『pāsāṇatthambhe uddhaṭamanussānaṃ mūlaṃ dethā』』ti vattuṃ vaṭṭati. Etenevupāyena pāsādadārūnaṃ atthāya vaḍḍhakīnaṃ santikaṃ iṭṭhakatthāya iṭṭhakavaḍḍhakīnaṃ chadanatthāya gehacchādakānaṃ cittakammatthāya cittakārānanti yena yena attho hoti, tassa tassa atthāya tesaṃ tesaṃ sippakārakānaṃ santikaṃ gantvā hatthakammaṃ yācituṃ vaṭṭati. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetuṃ vaṭṭati. Araññato āharāpentena ca sabbaṃ anajjhāvutthakaṃ āharāpetabbaṃ.

  1. "那時"是指小屋建築的戒律。其中,"阿拉維比丘"是指在阿拉維國出生的孩子們,他們被稱為阿拉維人,即使出家后也被稱為"阿拉維人"。這裡指的就是他們。"自己乞求"是指自己乞求獲得的用品。"建造"是指自己建造或讓他人建造,據說他們拋棄了佛法中的觀察和學習兩種責任,只把建造新房作為責任。"無主的"是指沒有主人的,意思是沒有施主的。"為自己"是指爲了自己而開始的。"無限量的"是指沒有確定"要建到這麼大"的限度,或者是指越來越大的規模。 "多乞求"是指他們經常乞求,很少做其他事情。同樣地,"多索取"也應這樣理解。實際上,這裡沒有什麼區別,這是指多次請求"給我人力,給我人工"的代稱。其中,不允許爲了徹底完成而請求人力,但爲了幫助或工作而說"給我人力"是允許的。"人工"是指由人完成的手工,允許請求這個。手工不是指某種特定的東西,因此除了獵人、漁夫等人的本職工作外,其他一切都是允許的。無論是否被問到"尊者,你來做什麼工作",都可以請求,因為索取不會造成過錯。因此,不應向獵人等人請求他們的本職工作,也不應不明確地請求"給我手工";因為這樣請求,他們可能會說"好的,尊者",然後殺死野獸帶來。但可以明確地說"寺院裡有些事情要做,請給我那裡的手工"。即使是拿著犁等工具去耕種、播種或收割的農民或其他人,也可以請求他們做一些手工。但是,如果是吃剩飯的人或其他無所事事、說無意義話或睡覺的人,即使不請求也可以隨意讓他們做"喂,你來做這個或那個"。 爲了說明手工的全面允許性,他們講述了這個方法。如果比丘想建造一座宮殿,爲了柱子可以去石匠家說"居士們,可以得到手工嗎?"。"尊者,要做什麼?"。"應該挖出石柱給我"。如果他們挖出來給,或者給已經挖出放置的自己的柱子,都是允許的。如果他們說"尊者,我們沒有時間做手工,請讓別人挖,我們會給錢",那麼可以說"請給挖石柱的人錢"。用同樣的方法,爲了宮殿的木材可以去木匠那裡,爲了磚可以去磚匠那裡,爲了屋頂可以去蓋房頂的人那裡,爲了繪畫可以去畫家那裡,無論需要什麼,都可以去相應的工匠那裡請求手工。通過請求手工,無論是通過徹底完成還是通過提供食物和工資獲得的,都可以接受。從森林裡帶來的,應該帶來所有未被佔用的東西。

Na kevalañca pāsādaṃ kāretukāmena mañcapīṭhapattaparissāvanadhamakarakacīvarādīni kārāpetukāmenāpi dārulohasuttādīni labhitvā te te sippakārake upasaṅkamitvā vuttanayeneva hatthakammaṃ yācitabbaṃ. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetabbaṃ. Sace pana kātuṃ na icchanti, bhattavetanaṃ paccāsīsanti, akappiyakahāpaṇādi na dātabbaṃ. Bhikkhācāravattena taṇḍulādīni pariyesitvā dātuṃ vaṭṭati.

Hatthakammavasena pattaṃ kāretvā tatheva pācetvā navapakkassa pattassa puñchanatelatthāya antogāmaṃ paviṭṭhena 『『bhikkhāya āgato』』ti sallakkhetvā yāguyā vā bhatte vā ānīte hatthena patto pidhātabbo. Sace upāsikā 『『kiṃ, bhante』』ti pucchati, 『『navapakko patto puñchanatelena attho』』ti vattabbaṃ. Sace sā 『『dehi, bhante』』ti pattaṃ gahetvā telena puñchitvā yāguyā vā bhattassa vā pūretvā deti, viññatti nāma na hoti, gahetuṃ vaṭṭatīti.

Bhikkhū pageva piṇḍāya caritvā āsanasālaṃ gantvā āsanaṃ apassantā tiṭṭhanti. Tatra ce upāsakā bhikkhū ṭhite disvā sayameva āsanāni āharāpenti, nisīditvā gacchantehi āpucchitvā gantabbaṃ. Anāpucchā gatānampi naṭṭhaṃ gīvā na hoti, āpucchitvā gamanaṃ pana vattaṃ. Sace bhikkhūhi 『『āsanāni āharathā』』ti vuttehi āhaṭāni honti, āpucchitvāva gantabbaṃ. Anāpucchā gatānaṃ vattabhedo ca naṭṭhañca gīvāti. Attharaṇakojavādīsupi eseva nayo.

Makkhikāyo bahukā honti, 『『makkhikābījaniṃ āharathā』』ti vattabbaṃ. Pucimandasākhādīni āharanti, kappiyaṃ kārāpetvā paṭiggahetabbāni. Āsanasālāya udakabhājanaṃ rittaṃ hoti, 『『dhamakaraṇaṃ gaṇhā』』ti na vattabbaṃ. Dhamakarakañhi rittabhājane pakkhipanto bhindeyya 『『nadiṃ vā taḷākaṃ vā gantvā pana udakaṃ āharā』』ti vattuṃ vaṭṭati. 『『Gehato āharā』』ti neva vattuṃ vaṭṭati, na āhaṭaṃ paribhuñjitabbaṃ. Āsanasālāyaṃ vā araññake vā bhattakiccaṃ karontehi tatthajātakaṃ anajjhāvutthakaṃ yaṃkiñci uttaribhaṅgārahaṃ pattaṃ vā phalaṃ vā sace kiñci kammaṃ karontaṃ āharāpeti, hatthakammavasena āharāpetvā paribhuñjituṃ vaṭṭati. Alajjīhi pana bhikkhūhi vā sāmaṇerehi vā hatthakammaṃ na kāretabbaṃ. Ayaṃ tāva purisatthakare nayo.

Goṇaṃ pana aññātakaappavāritaṭṭhānato āharāpetuṃ na vaṭṭati, āharāpentassa dukkaṭaṃ. Ñātipavāritaṭṭhānatopi mūlacchejjāya yācituṃ na vaṭṭati, tāvakālikanayena sabbattha vaṭṭati. Evaṃ āharāpitañca goṇaṃ rakkhitvā jaggitvā sāmikā paṭicchāpetabbā. Sacassa pādo vā siṅgaṃ vā bhijjati vā nassati vā sāmikā ce sampaṭicchanti, iccetaṃ kusalaṃ. No ce sampaṭicchanti, gīvā hoti. Sace 『『tumhākaṃyeva demā』』ti vadanti na sampaṭicchitabbaṃ. 『『Vihārassa demā』』ti vutte pana 『『ārāmikānaṃ ācikkhatha jagganatthāyā』』ti vattabbaṃ.

Na kevalañca pāsādaṃ kāretukāmena mañcapīṭhapattaparissāvanadhamakarakacīvarādīni kārāpetukāmenāpi dārulohasuttādīni labhitvā te te sippakārake upasaṅkamitvā vuttanayeneva hatthakammaṃ yācitabbaṃ. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetabbaṃ. Sace pana kātuṃ na icchanti, bhattavetanaṃ paccāsīsanti, akappiyakahāpaṇādi na dātabbaṃ. Bhikkhācāravattena taṇḍulādīni pariyesitvā dātuṃ vaṭṭati. Hatthakammavasena pattaṃ kāretvā tatheva pācetvā navapakkassa pattassa puñchanatelatthāya antogāmaṃ paviṭṭhena 『『bhikkhāya āgato』』ti sallakkhetvā yāguyā vā bhatte vā ānīte hatthena patto pidhātabbo. Sace upāsikā 『『kiṃ, bhante』』ti pucchati, 『『navapakko patto puñchanatelena attho』』ti vattabbaṃ. Sace sā 『『dehi, bhante』』ti pattaṃ gahetvā telena puñchitvā yāguyā vā bhattassa vā pūretvā deti, viññatti nāma na hoti, gahetuṃ vaṭṭatīti. Bhikkhū pageva piṇḍāya caritvā āsanasālaṃ gantvā āsanaṃ apassantā tiṭṭhanti. Tatra ce upāsakā bhikkhū ṭhite disvā sayameva āsanāni āharāpenti, nisīditvā gacchantehi āpucchitvā gantabbaṃ. Anāpucchā gatānampi naṭṭhaṃ gīvā na hoti, āpucchitvā gamanaṃ pana vattaṃ. Sace bhikkhūhi 『『āsanāni āharathā』』ti vuttehi āhaṭāni honti, āpucchitvāva gantabbaṃ. Anāpucchā gatānaṃ vattabhedo ca naṭṭhañca gīvāti. Attharaṇakojavādīsupi eseva nayo. Makkhikāyo bahukā honti, 『『makkhikābījaniṃ āharathā』』ti vattabbaṃ. Pucimandasākhādīni āharanti, kappiyaṃ kārāpetvā paṭiggahetabbāni. Āsanasālāya udakabhājanaṃ rittaṃ hoti, 『『dhamakaraṇaṃ gaṇhā』』ti na vattabbaṃ. Dhamakarakañhi rittabhājane pakkhipanto bhindeyya 『『nadiṃ vā taḷākaṃ vā gantvā pana udakaṃ āharā』』ti vattuṃ vaṭṭati. 『『Gehato āharā』』ti neva vattuṃ vaṭṭati, na āhaṭaṃ paribhuñjitabbaṃ. Āsanasālāyaṃ vā araññake vā bhattakiccaṃ karontehi tatthajātakaṃ anajjhāvutthakaṃ yaṃkiñci uttaribhaṅgārahaṃ pattaṃ vā phalaṃ vā sace kiñci kammaṃ karontaṃ āharāpeti, hatthakammavasena āharāpetvā paribhuñjituṃ vaṭṭati. Alajjīhi pana bhikkhūhi vā sāmaṇerehi vā hatthakammaṃ na kāretabbaṃ. Ayaṃ tāva purisatthakare nayo. Goṇaṃ pana aññātakaappavāritaṭṭhānato āharāpetuṃ na vaṭṭati, āharāpentassa dukkaṭaṃ. Ñātipavāritaṭṭhānatopi mūlacchejjāya yācituṃ na vaṭṭati, tāvakālikanayena sabbattha vaṭṭati. Evaṃ āharāpitañca goṇaṃ rakkhitvā jaggitvā sāmikā paṭicchāpetabbā. Sacassa pādo vā siṅgaṃ vā bhijjati vā nassati vā sāmikā ce sampaṭicchanti, iccetaṃ kusalaṃ. No ce sampaṭicchanti, gīvā hoti. Sace 『『tumhākaṃyeva demā』』ti vadanti na sampaṭicchitabbaṃ. 『『Vihārassa demā』』ti vutte pana 『『ārāmikānaṃ ācikkhatha jagganatthāyā』』ti vattabbaṃ。

『『Sakaṭaṃ dethā』』tipi aññātakaappavārite vattuṃ na vaṭṭati, viññattieva hoti dukkaṭaṃ āpajjati. Ñātipavāritaṭṭhāne pana vaṭṭati, tāvakālikaṃ vaṭṭati kammaṃ katvā puna dātabbaṃ. Sace nemiyādīni bhijjanti pākatikāni katvā dātabbaṃ. Naṭṭhe gīvā hoti. 『『Tumhākameva demā』』ti vutte dārubhaṇḍaṃ nāma sampaṭicchituṃ vaṭṭati. Esa nayo vāsipharasukuṭhārīkudālanikhādanesu. Valliādīsu ca parapariggahitesu. Garubhaṇḍappahonakesuyeva ca valliādīsu viññatti hoti, na tato oraṃ.

Anajjhāvutthakaṃ pana yaṃkiñci āharāpetuṃ vaṭṭati. Rakkhitagopitaṭṭhāneyeva hi viññatti nāma vuccati. Sā dvīsu paccayesu sabbena sabbaṃ na vaṭṭati, senāsanapaccaye pana 『『āhara dehī』』ti viññattimattameva na vaṭṭati , parikathobhāsanimittakammāni vaṭṭanti. Tattha uposathāgāraṃ vā bhojanasālaṃ vā aññaṃ vā yaṃkiñci senāsanaṃ icchato 『『imasmiṃ vata okāse evarūpaṃ senāsanaṃ kātuṃ vaṭṭatī』』ti vā 『『yutta』』nti vā 『『anurūpa』』nti vātiādinā nayena vacanaṃ parikathā nāma. 『『Upāsakā tumhe kuhiṃ vasathā』』ti? 『『Pāsāde, bhante』』ti. 『『Kiṃ bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī』』ti evamādivacanaṃ obhāso nāma. Manusse disvā rajjuṃ pasāreti, khīle ākoṭāpeti. 『『Kiṃ idaṃ, bhante』』ti vutte 『『idha āvāsaṃ karissāmā』』ti evamādikaraṇaṃ pana nimittakammaṃ nāma. Gilānapaccaye pana viññattipi vaṭṭati, pageva parikathādīni.

Manussā upaddutā yācanāya upaddutā viññattiyāti tesaṃ bhikkhūnaṃ tāya yācanāya ca viññattiyā ca pīḷitā. Ubbijjantipīti 『『kiṃ nu āharāpessantī』』ti ubbegaṃ iñjanaṃ calanaṃ paṭilabhanti. Uttasantipīti ahiṃ viya disvā sahasā tasitvā ukkamanti. Palāyantipīti dūratova yena vā tena vā palāyanti. Aññenapi gacchantīti yaṃ maggaṃ paṭipannā taṃ pahāya nivattitvā vāmaṃ vā dakkhiṇaṃ vā gahetvā gacchanti, dvārampi thakenti.

不允許對非親戚和非邀請者說"給我車"。這是索取,會犯突吉羅罪。但對親戚和邀請者可以說,可以暫時使用,使用后要歸還。如果車輪等損壞了,要修好后歸還。如果丟失了,要賠償。如果他們說"我們就送給你們",木製品是可以接受的。這個原則也適用於斧頭、鋤頭、鏟子等工具,以及藤蔓等別人擁有的東西。只有在足以成為重物的藤蔓等物品上才構成索取,低於這個標準就不算。 但是可以讓人拿來任何無人佔用的東西。只有在受保護和看管的地方才稱為索取。在兩種必需品上完全不允許,但在住處必需品上,只是不允許"拿來給我"這樣直接索取,間接暗示、明示和做記號是允許的。其中,對想要布薩堂、食堂或任何其他住處的人說"在這個地方建造這樣的住處是合適的"或"合理的"或"適當的"等話,稱為間接暗示。"居士,你們住在哪裡?""在宮殿里,尊者。""居士,比丘們難道不適合住宮殿嗎?"這樣的話稱為明示。看到人後拉繩子,讓人釘樁。當被問"這是什麼,尊者?"時說"我們要在這裡建造住處"等行為稱為做記號。但在病人必需品上,直接索取也是允許的,更不用說間接暗示等了。 人們被乞求所困擾,被索取所困擾,意思是那些比丘的乞求和索取使他們感到痛苦。"也會驚慌"是指他們會因為"他們會要求什麼呢"而產生恐懼、震動、動搖。"也會害怕"是指像看到蛇一樣突然害怕而退縮。"也會逃跑"是指從遠處就向任何方向逃跑。"也會走其他路"是指放棄他們原本走的路,轉身走左邊或右邊,甚至關上門。

344.Bhūtapubbaṃ bhikkhaveti iti bhagavā te bhikkhū garahitvā tadanurūpañca dhammiṃ kathaṃ katvā punapi viññattiyā dosaṃ pākaṭaṃ kurumāno iminā 『『bhūtapubbaṃ bhikkhave』』tiādinā nayena tīṇi vatthūni dassesi. Tattha maṇikaṇṭhoti so kira nāgarājā sabbakāmadadaṃ mahagghaṃ maṇiṃ kaṇṭhe pilandhitvā carati, tasmā 『『maṇikaṇṭho』』 tveva paññāyittha. Uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsīti so kira tesaṃ dvinnaṃ isīnaṃ kaniṭṭho isi mettāvihārī ahosi, tasmā nāgarājā nadito uttaritvā devavaṇṇaṃ nimminitvā tassa santike nisīditvā sammodanīyaṃ kathaṃ katvā taṃ devavaṇṇaṃ pahāya sakavaṇṇameva upagantvā taṃ isiṃ parikkhipitvā pasannākāraṃ karonto uparimuddhani mahantaṃ phaṇaṃ karitvā chattaṃ viya dhārayamāno muhuttaṃ ṭhatvā pakkamati, tena vuttaṃ 『『uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsī』』ti. Maṇimassa kaṇṭhe pilandhananti maṇiṃ assa kaṇṭhe pilandhitaṃ, āmukkanti attho. Ekamantaṃ aṭṭhāsīti tena devavaṇṇena āgantvā tāpasena saddhiṃ sammodamāno ekasmiṃ padese aṭṭhāsi.

Mamannapānanti mama annañca pānañca. Vipulanti bahulaṃ. Uḷāranti paṇītaṃ . Atiyācakosīti ativiya yācako, asi punappunaṃ yācasīti vuttaṃ hoti. Susūti taruṇo, thāmasampanno yobbanappattapuriso. Sakkharā vuccati kāḷasilā, tattha dhoto asi 『『sakkharadhoto nāmā』』ti vuccati, sakkharadhoto pāṇimhi assāti sakkharadhotapāṇi, pāsāṇe dhotanisitakhaggahatthoti attho. Yathā so asihattho puriso tāseyya, evaṃ tāsesi maṃ selaṃ yācamāno, maṇiṃ yācantoti attho.

Na taṃ yāceti taṃ na yāceyya. Kataraṃ? Yassa piyaṃ jigīseti yaṃ assa sattassa piyanti jāneyya.

Kimaṅgaṃ pana manussabhūtānanti manussabhūtānaṃ amanāpāti kimevettha vattabbaṃ.

345.Sakuṇasaṅghassa saddena ubbāḷhoti so kira sakuṇasaṅgho paṭhamayāmañca pacchimayāmañca nirantaraṃ saddameva karoti, so bhikkhu tena saddena pīḷito hutvā bhagavato santikaṃ agamāsi. Tenāha – 『『yenāhaṃ tenupasaṅkamī』』ti.

Kuto ca tvaṃ bhikkhu āgacchasīti ettha nisinno so bhikkhu na āgacchati vattamānasamīpe pana evaṃ vattuṃ labbhati. Tenāha – 『『kuto ca tvaṃ bhikkhu āgacchasī』』ti, kuto āgatosīti attho. Tato ahaṃ bhagavā āgacchāmīti etthāpi so eva nayo. Ubbāḷhoti pīḷito, ukkaṇṭhāpito hutvāti attho.

So sakuṇasaṅgho 『『bhikkhu pattaṃ yācatī』』ti ettha na te sakuṇā bhikkhuno vacanaṃ jānanti, bhagavā pana attano ānubhāvena yathā jānanti tathā akāsi.

346.Apāhaṃ te na jānāmīti api ahaṃ te jane 『『ke vā ime, kassa vā ime』』ti na jānāmi. Saṅgamma yācantīti samāgantvā vaggavaggā hutvā yācanti. Yācako appiyo hotīti yo yācati so appiyo hoti. Yācaṃ adadamappiyoti yācanti yācitaṃ vuccati, yācitamatthaṃ adadantopi appiyo hoti. Atha vā yācanti yācantassa, adadamappiyoti adento appiyo hoti. Mā me videssanā ahūti mā me appiyabhāvo ahu, ahaṃ vā tava, tvaṃ vā mama videsso appiyo mā ahosīti attho.

347.Dussaṃharānīti kasigorakkhādīhi upāyehi dukkhena saṃharaṇīyāni.

348-

  1. "過去的比丘"是指佛陀對這些比丘的指責，並且通過相應的法義談論，進一步明確了錯誤的表現，藉此"過去的比丘"等句子展示了三個事物。在這裡，"寶石頸項"是指那位國王攜帶著極為珍貴的寶石，因而被稱為"寶石頸項"。上面的巨大鱗片是指他在兩位聖者中是最年輕的聖者，名叫慈悲行者，因此國王從河裡游過來，化身為神的光輝，坐在他身邊，談論愉悅的話題，隨後放棄了神的光輝，轉向自己的光輝，圍繞著這位聖者，保持著巨大的鱗片，像是撐著傘一樣，停留片刻后離去，因此說"保持著巨大的鱗片而站立"。寶石的頸項是指寶石被放在他的頸項上，意思是"被放置"。他在一處停留是指在神的光輝到來后，與修行者愉快地交談，在同一地點停留。 "我的米和飲水"是指我的食物和飲水。豐富是指大量。美味是指精緻。極度乞求是指非常乞求，意為一再請求。年輕是指年輕人，身心健全的青年。糖被稱為黑石，在那裡被稱為"糖石"。糖石的手指是指在糖石上工作的人，意為在石頭上工作的人。就像那個有力量的手的人一樣，也這樣請求我，乞求寶石。 不請求他，不會請求他。哪一個？他會傷害他所愛的東西，知道那是他所愛的。 人類中有什麼值得注意的嗎？人類的痛苦中，有什麼是值得討論的？
  2. 鳥群的聲音使人感到恐懼，那群鳥不斷地發出聲音，因此這位比丘因聲音受到困擾，前往佛陀那裡。於是他說："我因聲音而來。" "你從哪裡來，比丘？"在這裡坐著的比丘並沒有來，但在發生的地方可以這樣說。因此他說："你從哪裡來，比丘？"意為"你從哪裡來的？"然後他就說："我從佛陀那裡來。"在這裡也是同樣的道理。被恐嚇是指受到壓迫，感到不安。 那群鳥說："比丘在乞求食物"，在這裡那些鳥並不知道比丘的意思，但佛陀憑藉自己的威德，知道他們的意思，因此做了相應的事情。
  3. "我不知道你們"是指我也不知道你們是誰，或者你們是誰。聚集在一起乞求是指聚集在一起，成群乞求。乞求者是不受歡迎的，乞求者是指乞求的人是不受歡迎的。乞求未被給予是不受歡迎的，乞求的意思是乞求，未被給予的意思是不受歡迎的。或者說，乞求的人是乞求者，未被給予的則是不受歡迎的。希望我不被視為不受歡迎的意思是希望我不被認為是討厭的，或者我不想讓你覺得你是我的不受歡迎。
  4. "難以忍受的"是指像牧羊人等人所用的痛苦手段。 348.

9.Saññācikāya pana bhikkhunāti ettha saññācikā nāma sayaṃ pavattitayācanā vuccati, tasmā 『『saññācikāyā』』ti attano yācanāyāti vuttaṃ hoti, sayaṃ yācitakehi upakaraṇehīti attho. Yasmā pana sā sayaṃyācitakehi kayiramānā sayaṃ yācitvā kayiramānā hoti, tasmā taṃ atthapariyāyaṃ dassetuṃ 『『sayaṃ yācitvā purisampī』』ti evamassa padabhājanaṃ vuttaṃ.

Ullittāti antolittā. Avalittāti bahilittā. Ullittāvalittāti antarabāhiralittāti vuttaṃ hoti.

Kārayamānenāti imassa padabhājane 『『kārāpentenā』』ti ettakameva vattabbaṃ siyā, evañhi byañjanaṃ sameti. Yasmā pana saññācikāya kuṭiṃ karontenāpi idha vuttanayeneva paṭipajjitabbaṃ, tasmā karonto vā hotu kārāpento vā ubhopete 『『kārayamānenā』』ti imināva padena saṅgahitāti etamatthaṃ dassetuṃ 『『karonto vā kārāpento vā』』ti vuttaṃ. Yadi pana karontena vā kārāpentena vāti vadeyya, byañjanaṃ vilomitaṃ bhaveyya, na hi kārāpento karonto nāma hoti, tasmā atthamattamevettha dassitanti veditabbaṃ.

Attuddesanti 『『mayhaṃ esā』』ti evaṃ attā uddeso assāti attuddesā, taṃ attuddesaṃ. Yasmā pana yassā attā uddeso sā attano atthāya hoti, tasmā atthapariyāyaṃ dassento 『『attuddesanti attano atthāyā』』ti āha. Pamāṇikā kāretabbāti pamāṇayuttā kāretabbā. Tatridaṃ pamāṇanti tassā kuṭiyā idaṃ pamāṇaṃ. Sugatavidatthiyāti sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo vaḍḍhakīhatthena diyaḍḍho hattho hoti. Bāhirimena mānenāti kuṭiyā bahikuṭṭamānena dvādasa vidatthiyo, minantena pana sabbapaṭhamaṃ dinno mahāmattikapariyanto na gahetabbo. Thusapiṇḍapariyantena minitabbaṃ. Thusapiṇḍassaupari setakammaṃ abbohārikaṃ. Sace thusapiṇḍena anatthiko mahāmattikāya eva niṭṭhāpeti, mahāmattikāva paricchedo.

Tiriyanti vitthārato. Sattāti satta sugatavidatthiyo. Antarāti imassa pana ayaṃ niddeso , 『『abbhantarimena mānenā』』ti, kuṭṭassa bahi antaṃ aggahetvā abbhantarimena antena miniyamāne tiriyaṃ satta sugatavidatthiyo pamāṇanti vuttaṃ hoti.

Yo pana lesaṃ oḍḍento yathāvuttappamāṇameva karissāmīti dīghato ekādasa vidatthiyo tiriyaṃ aṭṭha vidatthiyo, dīghato vā terasa vidatthiyo tiriyaṃ cha vidatthiyo kareyya, na vaṭṭati. Ekatobhāgena atikkantampi hi pamāṇaṃ atikkantameva hoti. Tiṭṭhatu vidatthi, kesaggamattampi dīghato vā hāpetvā tiriyaṃ tiriyato vā hāpetvā dīghaṃ vaḍḍhetuṃ na vaṭṭati, ko pana vādo ubhato vaḍḍhane? Vuttañhetaṃ – 『『āyāmato vā vitthārato vā antamaso kesaggamattampi atikkamitvā karoti vā kārāpeti vā payoge dukkaṭa』』ntiādi (pārā. 353). Yathāvuttappamāṇā eva pana vaṭṭati. Yā pana dīghato saṭṭhihatthāpi hoti tiriyaṃ tihatthā vā ūnakacatuhatthā vā yattha pamāṇayutto mañco ito cito ca na parivattati, ayaṃ kuṭīti saṅkhyaṃ na gacchati, tasmā ayampi vaṭṭati. Mahāpaccariyaṃ pana pacchimakoṭiyā catuhatthavitthārā vuttā, tato heṭṭhā akuṭi. Pamāṇikāpi pana adesitavatthukā vā sārambhā vā aparikkamanā vā na vaṭṭati. Pamāṇikā desitavatthukā anārambhā saparikkamanāva vaṭṭati. Pamāṇato ūnatarampi catuhatthaṃ pañcahatthampi karontena desitavatthukāva kāretabbā. Pamāṇātikkantañca pana karonto lepapariyosāne garukaṃ āpattiṃ āpajjati.

  1. "按要求的比丘"是指在這裡，"按要求"指的是自己主動發出的請求，因此說"按要求"是指他自己的請求，意思是用自己請求的工具。由於它是自己請求而行動，因此爲了說明這一點，特別提到"自己請求的男子"。 "被拉起"是指內部被拉起。"被放下"是指外部被放下。"被拉起和被放下"是指內部和外部都被拉起和放下。 "正在進行"的意思是"正在進行中"，因此可以說是"正在進行中"。因為在按要求的情況下，即使是建造小屋，也應按照這裡所說的去做，因此無論是建造還是進行，這兩個都可以用"正在進行"這個詞來表達。如果說"正在建造或正在進行"，則會使其含義相反，因為建造和進行是不能同時發生的，因此應理解為僅僅是表達了一個意思。 "自我指示"是指"這是我的"，因此稱為自我指示，這個自我指示是指自我指示的內容。由於它是指某人的自我指示，因此爲了說明這個內容，提到"自我指示是爲了自己的利益"。應按標準進行建造，指的是應按標準進行建造。在這裡，"標準"是指這個小屋的標準。善於標準的意思是現在中等身材的人擁有三種標準，手在手中被稱為"標準手"，在石頭上工作的意思是指在石頭上工作的手。就像那個有力的手一樣，向我請求寶石。 不請求他，不會請求他。哪一個？他會傷害他所愛的東西，知道那是他所愛的。 人類中有什麼值得注意的嗎？人類的痛苦中，有什麼是值得討論的？
  2. 鳥群的聲音使人感到恐懼，那群鳥不斷地發出聲音，因此這位比丘因聲音受到困擾，前往佛陀那裡。於是他說："我因聲音而來。" "你從哪裡來，比丘？"在這裡坐著的比丘並沒有來，但在發生的地方可以這樣說。因此他說："你從哪裡來，比丘？"意為"你從哪裡來的？"然後他就說："我從佛陀那裡來。"在這裡也是同樣的道理。被恐嚇是指受到壓迫，感到不安。 那群鳥說："比丘在乞求食物"，在這裡那些鳥並不知道比丘的意思，但佛陀憑藉自己的威德，知道他們的意思，因此做了相應的事情。
  3. "我不知道你們"是指我也不知道你們是誰，或者你們是誰。聚集在一起乞求是指聚集在一起，成群乞求。乞求者是不受歡迎的，乞求者是指乞求的人是不受歡迎的。乞求未被給予是不受歡迎的，乞求的意思是乞求，未被給予的意思是不受歡迎的。或者說，乞求的人是乞求者，未被給予的則是不受歡迎的。希望我不被視為不受歡迎的意思是希望我不被認為是討厭的，或者我不想讓你覺得你是我的不受歡迎。
  4. "難以忍受的"是指像牧羊人等人所用的痛苦手段。 348.

Tattha lepo ca alepo ca lepokāso ca alepokāso ca veditabbo. Seyyathidaṃ – lepoti dve lepā – mattikālepo ca sudhālepo ca. Ṭhapetvā pana ime dve lepe avaseso bhasmagomayādibhedo lepo, alepo. Sacepi kalalalepo hoti, alapo eva. Lepokāsoti bhittiyo ceva chadanañca, ṭhapetvā pana bhitticchadane avaseso thambhatulāpiṭṭhasaṅghāṭavātapānadhūmacchiddādi alepāraho okāso sabbopi alepokāsoti veditabbo.

Bhikkhū abhinetabbā vatthudesanāyāti yasmiṃ ṭhāne kuṭiṃ kāretukāmo hoti, tattha vatthudesanatthāya bhikkhū netabbā. Tena kuṭikārakenātiādi pana yena vidhinā te bhikkhū abhinetabbā, tassa dassanatthaṃ vuttaṃ. Tattha kuṭivatthuṃ sodhetvāti na visamaṃ araññaṃ bhikkhū gahetvā gantabbaṃ , kuṭivatthuṃ pana paṭhamameva sodhetvā samatalaṃ sīmamaṇḍalasadisaṃ katvā pacchā saṅghaṃ upasaṅkamitvā yācitvā netabbāti dasseti. Evamassa vacanīyoti saṅgho evaṃ vattabbo assa. Parato pana 『『dutiyampi yācitabbā』』ti bhikkhū sandhāya bahuvacanaṃ vuttaṃ. No ce sabbo saṅgho ussahatīti sace sabbo saṅgho na icchati, sajjhāyamanasikārādīsu uyyuttā te te bhikkhū honti. Sārambhaṃ anārambhanti saupaddavaṃ anupaddavaṃ. Saparikkamanaṃ aparikkamananti saupacāraṃ anupacāraṃ.

Pattakallanti patto kālo imassa olokanassāti pattakālaṃ, pattakālameva pattakallaṃ. Idañca vatthuṃolokanatthāya sammutikammaṃ anusāvanānayena oloketvāpi kātuṃ vaṭṭati. Parato pana vatthudesanākammaṃ yathāvuttāya eva ñattiyā ca anusāvanāya ca kātabbaṃ, oloketvā kātuṃ na vaṭṭati.

Tattha lepo ca alepo ca lepokāso ca alepokāso ca veditabbo. Seyyathidaṃ – lepoti dve lepā – mattikālepo ca sudhālepo ca. Ṭhapetvā pana ime dve lepe avaseso bhasmagomayādibhedo lepo, alepo. Sacepi kalalalepo hoti, alapo eva. Lepokāsoti bhittiyo ceva chadanañca, ṭhapetvā pana bhitticchadane avaseso thambhatulāpiṭṭhasaṅghāṭavātapānadhūmacchiddādi alepāraho okāso sabbopi alepokāsoti veditabbo. 比丘們應被引導至於物品的描述的地方；在那個地方，想要建造小屋的比丘們，應被帶去。爲了說明比丘們應被引導的方式而說了"由此建造小屋"。在那裡，清理小屋的地方是指不應去不平坦的荒野，但應先清理小屋的地方，平整成與土地相似的樣子，然後再向僧團請求帶走。這是指僧團應如此說。此外，"第二次也應請求"是指對比丘們的多重請求。若所有僧團不願意，若所有僧團不想，專注于思維等的比丘們就會存在。積極與消極是指有積極的行為與沒有積極的行為。帶著準備與不準備是指有準備的行為與沒有準備的行為。 "適合的時間"是指適合的時間即是觀察的時間，適合的時間就是適合的時間。這也是爲了觀察物品而應進行的相應行為。另一方面，物品的描述應按照所述的方式進行，並應根據觀察與說明來進行，不應在觀察後進行。

353.Kipillikānanti rattakāḷapiṅgalādibhedānaṃ yāsaṃ kāsañci kipillikānaṃ. Kipīllakānantipi pāṭho. Āsayoti nibaddhavasanaṭṭhānaṃ, yathā ca kipillikānaṃ evaṃ upacikādīnampi nibaddhavasanaṭṭhānaṃyeva āsayo veditabbo. Yattha pana te gocaratthāya āgantvā gacchanti, sabbesampi tādiso sañcaraṇappadeso avārito, tasmā tattha apanetvā sodhetvā kātuṃ vaṭṭati. Imāni tāva cha ṭhānānisattānuddayāya paṭikkhittāni.

Hatthīnaṃ vāti hatthīnaṃ pana nibaddhavasanaṭṭhānampi nibaddhagocaraṭṭhānampi na vaṭṭati, sīhādīnaṃ āsayo ca gocarāya pakkamantānaṃ nibaddhagamanamaggo ca na vaṭṭati. Etesaṃ gocarabhūmi na gahitā. Yesaṃ kesañcīti aññesampi vāḷānaṃ tiracchānagatānaṃ . Imāni satta ṭhānāni sappaṭibhayāni bhikkhūnaṃ ārogyatthāya paṭikkhittāni. Sesāni nānāupaddavehi saupaddavāni. Tattha pubbaṇṇanissitanti pubbaṇṇaṃ nissitaṃ sattannaṃ dhaññānaṃ viruhanakakhettasāmantā ṭhitaṃ. Eseva nayo aparaṇṇanissitādīsupi. Ettha pana abbhāghātanti kāraṇāgharaṃ verigharaṃ, corānaṃ māraṇatthāya katanti kurundiādīsu.

Āghātananti dhammagandhikā vuccati. Susānanti mahāsusānaṃ. Saṃsaraṇanti anibbijjhagamanīyo gatapaccāgatamaggo vuccati. Sesaṃ uttānameva.

Na sakkā hoti yathāyuttena sakaṭenāti dvīhi balibaddehi yuttena sakaṭena ekaṃ cakkaṃ nibbodakapatanaṭṭhāne ekaṃ bahi katvā āvijjituṃ na sakkā hoti. Kurundiyaṃ pana 『『catūhi yuttenā』』ti vuttaṃ. Samantā nisseṇiyā anuparigantunti nisseṇiyaṃ ṭhatvā gehaṃ chādentehi na sakkā hoti samantā nisseṇiyā āvijjituṃ. Iti evarūpe sārambhe ca aparikkamane ca ṭhāne na kāretabbā. Anārambhe pana saparikkamane kāretabbā, taṃ vuttapaṭipakkhanayena pāḷiyaṃ āgatameva.

Puna saññācikā nāmāti evamādi 『『sārambhe ce bhikkhu vatthusmiṃ aparikkamane saññācikāya kuṭiṃ kāreyyā』』ti evaṃ vuttasaṃyācikādīnaṃ atthappakāsanatthaṃ vuttaṃ.

Payoge dukkaṭanti evaṃ adesitavatthukaṃ vā pamāṇātikkantaṃ vā kuṭiṃ kāressāmīti araññato rukkhā haraṇatthāya vāsiṃ vā pharasuṃ vā niseti dukkaṭaṃ, araññaṃ pavisati dukkaṭaṃ, tattha allatiṇāni chindati dukkaṭena saddhiṃ pācittiyaṃ, sukkhāni chindati dukkaṭaṃ. Rukkhesupi eseva nayo. Bhūmiṃ sodheti khaṇati, paṃsuṃ uddharati, cināti; evaṃ yāva pācīraṃ bandhati tāva pubbapayogo nāma hoti. Tasmiṃ pubbapayoge sabbattha pācittiyaṭṭhāne dukkaṭena saddhiṃ pācittiyaṃ, dukkaṭaṭṭhāne dukkaṭaṃ, tato paṭṭhāya sahapayogo nāma. Tattha thambhehi kātabbāya thambhaṃ ussāpeti, dukkaṭaṃ. Iṭṭhakāhi cinitabbāya iṭṭhakaṃ ācināti, dukkaṭaṃ. Evaṃ yaṃ yaṃ upakaraṇaṃ yojeti, sabbattha payoge payoge dukkaṭaṃ. Tacchantassa hatthavāre hatthavāre tadatthāya gacchantassa pade pade dukkaṭaṃ. Evaṃ kataṃ pana dārukuṭṭikaṃ vā iṭṭhakakuṭṭikaṃ vā silākuṭṭikaṃ vā antamaso paṇṇasālampi sabhitticchadanaṃ limpissāmīti sudhāya vā mattikāya vā limpantassa payoge payoge yāva thullaccayaṃ na hoti, tāva dukkaṭaṃ. Etaṃ pana dukkaṭaṃ mahālepeneva vaṭṭati, setarattavaṇṇakaraṇe vā cittakamme vā anāpatti.

Ekaṃ piṇḍaṃ anāgateti yo sabbapacchimo eko lepapiṇḍo, taṃ ekaṃ piṇḍaṃ asampatte kuṭikamme. Idaṃ vuttaṃ hoti, idāni dvīhi piṇḍehi niṭṭhānaṃ gamissatīti tesu paṭhamapiṇḍadāne thullaccayanti.

  1. "小蟲"是指紅黑色等不同種類的小蟲。也可以稱為"小蟲"。"棲息地"是指固定的棲息地方，就像小蟲的棲息地一樣，聚集的地方也應被理解為固定的棲息地方。在那裡，它們爲了覓食而來，所有此類的活動區域都被封閉，因此在那裡必須清除並整理。以上六個地方是爲了不傷害眾生而被禁止的。 "大象的"是指大象的棲息地和固定的覓食場所不適用，獅子等的棲息地和覓食時的固定路徑也不適用。這些的覓食地區並未被捕獲。至於其他的，是指其他的野獸和非人類。以上七個地方是爲了比丘的健康而被禁止的。其他的則是各種各樣的干擾，帶有干擾的。那裡是指在七個地方聚集的地方，是爲了七種生物的生存而設立的。 "侵害"是指有害的行為。大墓是指大型的墓地。遷徙是指不被阻礙的通行，去往和返回的道路被稱為遷徙。其他的則是簡單的總結。 "無法如願以償"是指用兩個強壯的牛車，無法將一個車子放在火上，無法讓一個車子在放置的地方被點燃。然而在"Kurundiya"中提到"用四個牛車"。在周圍的地方，無法在家中遮蔽的情況下，無法在周圍的地方進行點燃。因此，在這種情況下，不應進行積極的行為和不準備的行為。而在不積極的情況下，應進行準備的行為，這在巴利文中已說明。 再說"按要求"是指如上所述"如果比丘在物品上進行不準備的行為，則應建造按要求的小屋"，這是爲了說明小屋的性質。 "使用時的過失"是指如果說是指定的物品或超出標準的，建造小屋是過失的，如果進入荒野或爲了砍樹而停留，則是過失。在荒野中，若有其他的干擾，切斷干擾則是過失。樹木也是如此。清理土地、挖掘、提取土壤；這樣直到建造完成之前，稱為"前期使用"。在這個前期使用中，所有地方的過失都與過失相連，過失的地方則是過失，從此開始稱為"共同使用"。在那裡，必須用柱子支撐柱子，過失。用泥土收集泥土，過失。這樣無論使用什麼工具，所有地方的使用都應視為過失。對於承擔者，每一步都應視為過失。這樣做的小屋或泥屋或石屋，至少是用草葉覆蓋的，若用純粹的泥土或其他材料覆蓋，則在厚度上不應有過失，直到達到厚度的標準。這個過失在大量泥土上是有效的，而在白色或紅色的塗料或畫作上則不算過失。 "一個團體"是指所有的最後一個小蟲團體，這一個小蟲團體在未到達小屋時。這裡的意思是，現在用兩個團體來達到目的，因此在第一次給予小蟲時應注意厚度。

Tasmiṃ piṇḍe āgateti yaṃ ekaṃ piṇḍaṃ anāgate kuṭikamme thullaccayaṃ hoti, tasmiṃ avasānapiṇḍe āgate dinne ṭhapite lepassa ghaṭitattā āpatti saṅghādisesassa. Evaṃ lempantassa ca antolepe vā antolepena saddhiṃ bhittiñca chadanañca ekābaddhaṃ katvā ghaṭite bahilepe vā bahilepena saddhiṃ ghaṭite saṅghādiseso. Sace pana dvārabaddhaṃ vā vātapānaṃ vā aṭṭhapetvāva mattikāya limpati, tasmiñca tassokāsaṃ puna vaḍḍhetvā vā avaḍḍhetvā vā ṭhapite lepo na ghaṭīyati rakkhati tāva, puna limpantassa pana ghaṭitamatte saṅghādiseso. Sace taṃ ṭhapiyamānaṃ paṭhamaṃ dinnalepena saddhiṃ nirantarameva hutvā tiṭṭhati, paṭhamameva saṅghādiseso. Upacikāmocanatthaṃ aṭṭhaṅgulamattena appattacchadanaṃ katvā bhittiṃ limpati, anāpatti. Upacikāmocanatthameva heṭṭhā pāsāṇakuṭṭaṃ katvā taṃ alimpitvā upari limpati, lepo na ghaṭiyati nāma, anāpattiyeva.

Iṭṭhakakuṭṭikāya iṭṭhakāhiyeva vātapāne ca dhūmanettāni ca karoti, lepaghaṭaneneva āpatti. Paṇṇasālaṃ limpati, lepaghaṭaneneva āpatti. Tattha ālokatthāya aṭṭhaṅgulamattaṃ ṭhapetvā limpati, lepo na ghaṭīyati nāma, anāpattiyeva. Sace 『『vātapānaṃ laddhā ettha ṭhapessāmī』』ti karoti, vātapāne ṭhapite lepaghaṭanena āpatti. Sace mattikāya kuṭṭaṃ karoti, chadanalepena saddhiṃ ghaṭane āpatti. Eko ekapiṇḍāvasesaṃ katvā ṭhapeti, añño taṃ disvā 『『dukkataṃ ida』』nti vattasīsena limpati ubhinnampi anāpatti.

354.Bhikkhu kuṭiṃ karotīti evamādīni chattiṃsa catukkāni āpattibhedadassanatthaṃ vuttāni, tattha sārambhāya dukkaṭaṃ, aparikkamanāya dukkaṭaṃ , pamāṇātikkantāya saṅghādiseso, adesitavatthukāya saṅghādiseso, etesaṃ vasena vomissakāpattiyo veditabbā.

355.Āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānantiādīsu ca dvīhi saṅghādisesehi saddhiṃ dvinnaṃ dukkaṭānantiādinā nayena attho veditabbo.

361.So ce vippakate āgacchatītiādīsu pana ayaṃ atthavinicchayo. Soti samādisitvā pakkantabhikkhu. Vippakateti aniṭṭhite kuṭikamme. Aññassa vā dātabbāti aññassa puggalassa vā saṅghassa vā cajitvā dātabbā. Bhinditvā vā puna kātabbāti kittakena bhinnā hoti, sace thambhā bhūmiyaṃ nikhātā, uddharitabbā. Sace pāsāṇānaṃ upari ṭhapitā, apanetabbā. Iṭṭhakacitāya yāva maṅgaliṭṭhakā tāva kuṭṭā apacinitabbā. Saṅkhepato bhūmisamaṃ katvā vināsitā bhinnā hoti, bhūmito upari caturaṅgulamattepi ṭhite abhinnāva. Sesaṃ sabbacatukkesu pākaṭameva. Na hettha aññaṃ kiñci atthi, yaṃ pāḷianusāreneva dubbiññeyyaṃ siyā.

在那個團體到達時：當一個團體未到達小屋時會犯偷蘭遮罪,在最後一個團體到達、給予、放置時,由於塗抹已經完成,犯僧殘罪。這樣塗抹時,無論是內部塗抹還是與內部塗抹一起將墻壁和屋頂連線起來,或者外部塗抹與外部塗抹連線,都犯僧殘罪。但如果不安裝門或窗戶就用泥土塗抹,然後再增加或不增加那個空間並安裝,塗抹不算連線,暫時沒有罪。但再次塗抹時一旦連線就犯僧殘罪。如果安裝時與先前塗抹的連續不斷,一開始就犯僧殘罪。爲了防止白蟻,留出八指寬未達到屋頂的空間塗抹墻壁,無罪。僅爲了防止白蟻,在下面做石墻,不塗抹那個而塗抹上面,塗抹不算連線,也無罪。 用磚塊做墻時用磚塊做窗戶和煙囪,由於塗抹連線而犯罪。塗抹草屋,由於塗抹連線而犯罪。在那裡爲了採光留出八指寬的空間塗抹,塗抹不算連線,無罪。如果說"得到窗戶后我會在這裡安裝"而做,安裝窗戶後由于塗抹連線而犯罪。如果用泥土做墻,與屋頂塗抹連線時犯罪。一個人留下一個團體的餘地,另一個人看到后說"這做得不好"而以責任為由塗抹,兩人都無罪。 354. "比丘建造小屋"等三十六個四法是爲了說明罪的區別而說的,其中積極行為是突吉羅,不準備是突吉羅,超過尺寸是僧殘,未指定地點是僧殘,應知道這些是混合的罪。 355. 在"兩個僧殘罪和兩個突吉羅罪"等中,應理解為與兩個僧殘罪一起有兩個突吉羅罪等的意思。 361. 在"如果他在未完成時來"等中,這是意義的決定。"他"是指吩咐后離開的比丘。"未完成"是指小屋的工作未完成。"應該給別人"是指應該放棄給其他個人或僧團。"應該拆毀後重建"是指拆到什麼程度才算拆毀,如果柱子埋在地裡,應該拔出。如果放在石頭上,應該移走。對於磚墻,應該拆除到吉祥磚。簡而言之,拆到與地面平齊就算拆毀,如果離地面還有四指高就不算拆毀。其餘在所有四法中都很明顯。這裡沒有任何其他內容是僅僅按照經文就難以理解的。

363.Attanā vippakatantiādīsu pana attanā āraddhaṃ kuṭiṃ. Attanā pariyosāpetīti mahāmattikāya vā thusamattikāya vā yāya kataṃ pariyositabhāvaṃ pāpetukāmo hoti, tāya avasānapiṇḍaṃ dento pariyosāpeti .

Parehi pariyosāpetīti attanova atthāya parehi pariyosāpeti. Attanā vā hi vippakatā hotu parehi vā ubhayehi vā, taṃ ce attano atthāya attanā vā pariyosāpeti, parehi vā pariyosāpeti, attanā ca parehi cāti yuganaddhaṃ vā pariyosāpeti, saṅghādisesoyevāti ayamettha vinicchayo.

Kurundiyaṃpana vuttaṃ – 『『dve tayo bhikkhū 『ekato vasissāmā』ti karonti, rakkhati tāva, avibhattattā anāpatti. 『Idaṃ ṭhānaṃ tava, idaṃ mamā』ti vibhajitvā karonti āpatti. Sāmaṇero ca bhikkhu ca ekato karonti, yāva avibhattā tāva rakkhati. Purimanayena vibhajitvā karonti, bhikkhussa āpattī』』ti.

  1. 在"自己未完成"等中,是指自己開始建造的小屋。"自己完成"是指用大量泥土或稻草泥土,想要使其達到完成狀態,給予最後一團泥土而完成。 "讓別人完成"是指爲了自己的利益讓別人完成。無論是自己未完成的,還是別人未完成的,或兩者都未完成的,如果爲了自己的利益由自己完成,或讓別人完成,或自己和別人一起完成,都犯僧殘罪,這就是這裡的判斷。 但在《古蘭迪》中說:"兩三個比丘說'我們將一起居住'而建造,暫時無罪,因為未分配。如果說'這個地方是你的,這個是我的'而分配建造,則犯罪。沙彌和比丘一起建造,只要未分配就暫時無罪。按照前面的方法分配建造,比丘犯罪。"

364.Anāpattileṇetiādīsu leṇaṃ mahantampi karontassa anāpatti. Na hettha lepo ghaṭīyati. Guhampi iṭṭhakāguhaṃ vā silāguhaṃ vā dāruguhaṃ vā bhūmiguhaṃ vā mahantampi karontassa anāpatti.

Tiṇakuṭikāyāti sattabhūmikopi pāsādo tiṇapaṇṇacchadano 『『tiṇakuṭikā』』ti vuccati. Aṭṭhakathāsu pana kukkuṭacchikagehanti chadanaṃ daṇḍakehi jālabaddhaṃ katvā tiṇehi vā paṇṇehi vā chāditakuṭikāva vuttā, tattha anāpatti. Mahantampi tiṇacchadanagehaṃ kātuṃ vaṭṭati, ullittādibhāvo eva hi kuṭiyā lakkhaṇaṃ, so ca chadanameva sandhāya vuttoti veditabbo. Caṅkamanasālāyaṃ tiṇacuṇṇaṃ paripatati 『『anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātu』』ntiādīni (cūḷava. 260) cettha sādhakāni, tasmā ubhato pakkhaṃ vā kūṭabaddhaṃ vā vaṭṭaṃ vā caturassaṃ vā yaṃ 『『imaṃ etassa gehassa chadana』』nti chadanasaṅkhepena kataṃ hoti, tassa bhittilepena saddhiṃ lepe ghaṭite āpatti. Sace pana ullittāvalittacchadanassa gehassa leparakkhaṇatthaṃ upari tiṇena chādenti, ettāvatā tiṇakuṭi nāma na hoti. Kiṃ panettha adesitavatthukappamāṇātikkantapaccayāva anāpatti, udāhu sārambhaaparikkamanapaccayāpīti sabbatthāpi anāpatti. Tathā hi tādisaṃ kuṭiṃ sandhāya parivāre vuttaṃ –

『『Bhikkhu saññācikāya kuṭiṃ karoti;

Adesitavatthukaṃ pamāṇātikkantaṃ;

Sārambhaṃ aparikkamanaṃ anāpatti;

Pañhā mesā kusalehi cintitā』』ti. (pari. 479);

Aññassatthāyāti kuṭilakkhaṇappattampi kuṭiṃ aññassa upajjhāyassa vā ācariyassa vā saṅghassa vā atthāya karontassa anāpatti. Yaṃ pana 『『āpatti kārukānaṃ tiṇṇaṃ dukkaṭāna』』ntiādi pāḷiyaṃ vuttaṃ, taṃ yathāsamādiṭṭhāya akaraṇapaccayā vuttaṃ.

Vāsāgāraṃ ṭhapetvā sabbatthāti attano vasanatthāya agāraṃ ṭhapetvā aññaṃ uposathāgāraṃ vā jantāgharaṃ vā bhojanasālā vā aggisālā vā bhavissatīti kāreti, sabbattha anāpatti. Sacepissa hoti 『『uposathāgārañca bhavissati, ahañca vasissāmi jantāgharañca bhojanasālā ca aggisālā ca bhavissati, ahañca vasissāmī』』ti kāritepi ānāpattiyeva. Mahāpaccariyaṃ pana 『『anāpattī』』ti vatvā 『『attano vāsāgāratthāya karontasseva āpattī』』ti vuttaṃ. Ummattakassa ādikammikānañca āḷavakānaṃ bhikkhūnaṃ anāpatti.

Samuṭṭhānādīsu chasamuṭṭhānaṃ kiriyañca kiriyākiriyañca, idañhi vatthuṃ desāpetvā pamāṇātikkantaṃ karoto kiriyato samuṭṭhāti, vatthuṃ adesāpetvā karoto kiriyākiriyato, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Kuṭikārasikkhāpadavaṇṇanā niṭṭhitā.

  1. Vihārakārasikkhāpadavaṇṇanā

  2. 在「無罪的小屋」中，建造很大的小屋也是無罪。這裡沒有泥土被連線。無論是巖石洞、泥土洞、木洞還是地洞，建造很大的小屋也是無罪。 「草屋」是指七層樓的房子用草葉覆蓋而稱為「草屋」。而在註釋中提到的「雞舍」是指用木棒將草或葉子覆蓋的小屋，在那裡是無罪的。建造很大的草屋是可以的，因為屋子的特徵是抬起等狀態，因此應理解為指的是覆蓋。 在走廊中，草屑在地上滾動。「我允許你們，比丘們，抬起並建造」這樣的說法是有效的，因此在兩側或頂部或四面都應有「這是這個房子的覆蓋」，與墻壁的塗抹連線，犯罪。如果爲了保護塗抹的草屋而在上面覆蓋草，則至此不算草屋。這裡是否是由於未指定的物品超過標準而無罪，或者是由於積極行為和不準備行為的條件而無罪，這在各處都是無罪的。確實，針對這樣的屋子有這樣的圍繞： 「比丘用適當的小屋建造；未指定的物品超過標準；積極行為和不準備行為無罪；這是我善巧的思考。」（《巴利經》479） 「爲了他人」是指即使是有缺陷的屋子，爲了其他的上師、老師或僧團的利益而建造也是無罪的。至於「關於工匠的草屋的罪」這樣的巴利文，是根據所見的情況而不做的條件而說的。 「除了住處之外」是指爲了自己居住的地方，建造其他的如安居屋、動物屋、用餐廳、爐子等，都是無罪的。如果說「也會有安居屋，我也會住，動物屋、用餐廳和爐子也會有，我也會住」，這樣的說法也是無罪的。然而在《大法藏》中說「無罪」后又說「爲了自己的住處而建造的才算有罪」。 對於精神病患者和初學者的比丘來說也是無罪的。 在產生等方面，六種產生的行為和非行為，這確實是指通過指定物品超過標準而產生的行為，或通過未指定物品而產生的行為，都是不解脫的、無意識的、無色彩的、無形式的、身體行為、語言行為、三種意識、三種感受。 小屋的建造戒律的說明完成。

  3. 修道院的建造戒律的說明。

365.Tena samayenāti vihārakārasikkhāpadaṃ. Tattha kosambiyanti evaṃnāmake nagare. Ghositārāmeti ghositassa ārāme. Ghositanāmakena kira seṭṭhinā so kārito, tasmā 『『ghositārāmo』』ti vuccati. Channassāti bodhisattakāle upaṭṭhākachannassa. Vihāravatthuṃ, bhante, jānāhīti vihārassa patiṭṭhānaṭṭhānaṃ, bhante, jānāhi. Ettha ca vihāroti na sakalavihāro, eko āvāso, tenevāha – 『『ayyassa vihāraṃ kārāpessāmī』』ti.

Cetiyarukkhanti ettha cittīkataṭṭhena cetiyaṃ, pūjārahānaṃ devaṭṭhānānametaṃ adhivacanaṃ, 『『cetiya』』nti sammataṃ rukkhaṃ cetiyarukkhaṃ. Gāmena pūjitaṃ gāmassa vā pūjitanti gāmapūjitaṃ. Eseva nayo sesapadesupi. Apicettha janapadoti ekassa rañño rajje ekeko koṭṭhāso. Raṭṭhanti sakalarajjaṃ veditabbaṃ, sakalarajjampi hi kadāci kadāci tassa rukkhassa pūjaṃ karoti, tena vuttaṃ 『『raṭṭhapūjita』』nti. Ekindriyanti kāyindriyaṃ sandhāya vadanti. Jīvasaññinoti sattasaññino.

366.Mahallakanti sassāmikabhāvena saṃyācikakuṭito mahantabhāvo etassa atthīti mahallako. Yasmā vā vatthuṃ desāpetvā pamāṇātikkamenapi kātuṃ vaṭṭati, tasmā pamāṇamahantatāyapi mahallako , taṃ mahallakaṃ. Yasmā panassa taṃ pamāṇamahattaṃ sassāmikattāva labbhati, tasmā tadatthadassanatthaṃ 『『mahallako nāma vihāro sassāmiko vuccatī』』ti padabhājanaṃ vuttaṃ. Sesaṃ sabbaṃ kuṭikārasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhi. Sassāmikabhāvamattameva hi ettha kiriyato samuṭṭhānābhāvo pamāṇaniyamābhāvo ca viseso, pamāṇaniyamābhāvā ca catukkapārihānīti.

Vihārakārasikkhāpadavaṇṇanā niṭṭhitā.

  1. Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā

  2. "在那個時候"是指修道院建造戒律。在那裡,"在拘睒彌"是指在這個名字的城市。"在瞿師多園"是指在瞿師多的園林。據說是由名叫瞿師多的富翁建造的,所以稱為"瞿師多園"。"車匿的"是指菩薩時期的侍者車匿。"尊者,請知道修道院的地點"是指尊者,請知道修道院的建立地點。這裡的"修道院"不是指整個修道院,而是一個住處,因此說"我將為尊者建造修道院"。 "聖樹"在這裡是指受尊敬的意思,是值得崇拜的神聖地方的代名詞,"聖"是公認的樹,稱為聖樹。"村莊崇拜"是指被村莊崇拜或為村莊所崇拜。其他詞也是同樣的道理。這裡"地區"是指一個國王統治下的一個部分。"國家"應理解為整個國家,因為有時整個國家也會對那棵樹進行崇拜,所以說"國家崇拜"。"一根"是指身根。"有生命的想法"是指有眾生的想法。

  3. "大"是指由於有主人而比自己請求的小屋更大。或者因為指定地點后即使超過尺寸也可以建造,所以尺寸大也稱為大,那就是大。但是因為它的大尺寸是由於有主人而獲得的,所以爲了說明這個意思,在詞義解釋中說"大修道院是指有主人的修道院"。其餘的一切都應按照小屋建造戒律中所說的方式理解,包括起源等。這裡只有有主人的狀態是從行為產生的,沒有尺寸限制是不同的,由於沒有尺寸限制而減少了四種組合。 修道院建造戒律的解釋結束。
  4. 第一惡意誹謗戒律的解釋

380.Tena samayena buddho bhagavāti duṭṭhadosasikkhāpadaṃ. Tattha veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ, taṃ kira veḷuhi ca parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena gopuraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ tena 『『veḷuvana』』nti vuccati, kalandakānañcettha nivāpaṃ adaṃsu tena 『『kalandakanivāpa』』ti vuccati.

Pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato, surāmadena matto divāseyyaṃ supi, parijanopissa sutto rājāti pupphaphalādīhi palobhiyamāno ito cito ca pakkami. Atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati, taṃ disvā rukkhadevatā 『『rañño jīvitaṃ dassāmī』』ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi, rājā paṭibujjhi, kaṇhasappo nivatto, so taṃ disvā 『『imāya kāḷakāya mama jīvitaṃ dinna』』nti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi , tasmā taṃ tatopabhuti kalandakanivāpanti saṅkhyaṃ gataṃ. Kalandakāti hi kāḷakānaṃ etaṃ nāmaṃ.

Dabboti tassa therassa nāmaṃ. Mallaputtoti mallarājassa putto. Jātiyā sattavassena arahattaṃ sacchikatanti thero kira sattavassikova saṃvegaṃ labhitvā pabbajito khuraggeyeva arahattaṃ pāpuṇīti veditabbo. Yaṃkiñci sāvakena pattabbaṃ sabbaṃ tena anuppattanti sāvakena pattabbaṃ nāma tisso vijjā, catasso paṭisambhidā, cha abhiññā, nava lokuttaradhammāti idaṃ guṇajātaṃ, taṃ sabbaṃ tena anuppattaṃ hoti. Natthi cassa kiñci uttari karaṇīyanti catūsu saccesu, catūhi maggehi, soḷasavidhassa kiccassa katattā idānissa kiñci uttari karaṇīyaṃ natthi. Katassa vā paticayoti tasseva katassa kiccassa puna vaḍḍhanampi natthi, dhotassa viya vatthassa paṭidhovanaṃ pisitassa viya gandhassa paṭipisanaṃ, pupphitassa viya ca pupphassa paṭipupphananti. Rahogatassāti rahasi gatassa. Paṭisallīnassāti tato tato paṭikkamitvā sallīnassa, ekībhāvaṃ gatassāti vuttaṃ hoti.

Atha kho āyasmato dabbassa mallaputtassa etadahosi – 『『yannūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya』』nti thero kira attano katakiccabhāvaṃ disvā 『『ahaṃ imaṃ antimasarīraṃ dhāremi, tañca kho vātamukhe ṭhita padīpo viya aniccatāmukhe ṭhitaṃ, nacirasseva nibbāyanadhammaṃ yāva na nibbāyati tāva kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya』』nti cintento iti paṭisañcikkhati – 『『tiroraṭṭhesu bahū kulaputtā bhagavantaṃ adisvāva pabbajanti, te bhagavantaṃ 『passissāma ceva vandissāma cā』ti dūratopi āgacchanti, tatra yesaṃ senāsanaṃ nappahoti, te silāpaṭṭakepi seyyaṃ kappenti. Pahomi kho panāhaṃ attano ānubhāvena tesaṃ kulaputtānaṃ icchāvasena pāsādavihāraaḍḍhayogādīni mañcapīṭhakattharaṇādīni ca senāsenāni nimminitvā dātuṃ. Punadivase cettha ekacce ativiya kilantarūpā honti, te gāravena bhikkhūnaṃ purato ṭhatvā bhattānipi na uddisāpenti, ahaṃ kho pana nesaṃ bhattānipi uddisituṃ pahomī』』ti. Iti paṭisañcikkhantassa 『『atha kho āyasmato dabbassa mallaputtassa etadahosi – 『yannūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya』』nti.

  1. "那時,佛陀世尊"是指惡意誹謗戒律。其中,"在竹林栗鼠飼養處"中,"竹林"是那個園林的名字。據說它被竹子環繞,有18肘高的圍墻,有塔樓和城門,呈藍色,令人愉悅,因此稱為"竹林"。在那裡人們給栗鼠食物,所以稱為"栗鼠飼養處"。 據說以前有一個國王來到那裡遊玩,因醉酒而午睡。他的隨從以為國王睡著了,被花果等誘惑而四散。這時,因酒的氣味,一條黑蛇從一棵空心樹里爬出來,向國王爬去。看到這一幕,樹神想"我要救國王的命",就變成黑色的樣子來到國王耳邊發出聲音。國王醒來,黑蛇退回去了。國王看到后說"這隻黑色的動物救了我的命",於是在那裡設立了給黑色動物的食物,並宣佈不傷害它們。從那時起,這個地方就被稱為"栗鼠飼養處"。"栗鼠"是黑色動物的名字。 "陀婆"是那位長老的名字。"摩羅之子"是摩羅國王的兒子。"七歲時證得阿羅漢果"據說這位長老七歲時生起厭離心出家,在剃髮時就證得阿羅漢果。"凡是聲聞弟子所能證得的,他都已經證得"聲聞弟子所能證得的是指三明、四無礙解、六神通、九出世間法等這些功德,他都已經證得。"他沒有更高的修行"是指在四聖諦、四道、十六種作用已經完成,現在他沒有更高的修行。"或者已做的再增長"是指已經完成的作用不需要再增長,就像洗過的衣服不需要再洗,磨過的香料不需要再磨,開過的花不需要再開一樣。"獨處"是指到了隱蔽處。"獨坐"是指從各處退下來獨自坐著,意思是進入獨處狀態。 "這時,尊者陀婆·摩羅子想:'我應該為僧團安排住處和分配食物'"長老看到自己已經完成了應做的事,就想:"我還保持著這最後的身體,但它就像風中的燈火一樣處於無常之門,不久就會熄滅。在它還沒有熄滅之前,我能為僧團做些什麼服務呢?"他這樣思考:"在外國有許多善男子未見佛陀就出家,他們爲了見佛陀和禮拜佛陀而從遠處來。其中有些人沒有住處,就睡在石板上。我能用自己的神通力,按照他們的願望變化出樓房、精舍、半月形房等,以及床、椅、墊子等住處給他們。第二天,有些人非常疲勞,因為恭敬而站在比丘們前面也不去分配食物。我能為他們分配食物。"他這樣思考時,"這時,尊者陀婆·摩羅子想:'我應該為僧團安排住處和分配食物'"。

Nanu ca imāni dve ṭhānāni bhassārāmatādimanuyuttassa yuttāni, ayañca khīṇāsavo nippapañcārāmo, imassa kasmā imāni paṭibhaṃsūti? Pubbapatthanāya coditattā. Sabbabuddhānaṃ kira imaṃ ṭhānantaraṃ pattā sāvakā hontiyeva. Ayañca padumuttarassa bhagavato kāle aññatarasmiṃ kule paccājāto imaṃ ṭhānantaraṃ pattassa bhikkhuno ānubhāvaṃ disvā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ bhagavantaṃ satta divasāni nimantetvā mahādānaṃ datvā pādamūle nipajjitvā 『『anāgate tumhādisassa buddhassa uppannakāle ahampi itthannāmo tumhākaṃ sāvako viya senāsanapaññāpako ca bhattuddesako ca assa』』nti patthanaṃ akāsi. Bhagavā anāgataṃsañāṇaṃ pesetvā addasa, disvā ca ito kappasatasahassassa accayena gotamo nāma buddho uppajjissati, tadā tvaṃ dabbo nāma mallaputto hutvā jātiyā sattavasso nikkhamma pabbajitvā arahattaṃ sacchikarissasi, imañca ṭhānantaraṃ lacchasī』』ti byākāsi. So tatopabhuti dānasīlādīni pūrayamāno devamanussasampattiṃ anubhavitvā amhākaṃ bhagavato kāle tena bhagavatā byākatasadisameva arahattaṃ sacchākāsi. Athassa rahogatassa 『『kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya』』nti cintayato tāya pubbapatthanāya coditattā imāni dve ṭhānāni paṭibhaṃsūti.

Athassa etadahosi – 『『ahaṃ kho anissarosmi attani, satthārā saddhiṃ ekaṭṭhāne vasāmi, sace maṃ bhagavā anujānissati , imāni dve ṭhānāni samādiyissāmī』』ti bhagavato santikaṃ agamāsi. Tena vuttaṃ – 『『atha kho āyasmā dabbo mallaputto…pe… bhattāni ca uddisitu』』nti. Atha naṃ bhagavā 『『sādhu sādhu dabbā』』ti sampahaṃsetvā yasmā arahati evarūpo agatigamanaparibāhiro bhikkhu imāni dve ṭhānāni vicāretuṃ, tasmā 『『tena hi tvaṃ dabba saṅghassa senāsanañca paññapehi bhattāni ca uddisā』』ti āha. Bhagavato paccassosīti bhagavato vacanaṃ patiassosi abhimukho assosi, sampaṭicchīti vuttaṃ hoti.

Paṭhamaṃ dabbo yācitabboti kasmā bhagavā yācāpeti? Garahamocanatthaṃ. Passati hi bhagavā 『『anāgate dabbassa imaṃ ṭhānaṃ nissāya mettiyabhumajakānaṃ vasena mahāupaddavo uppajjissati, tatra keci garahissanti 『ayaṃ tuṇhībhūto attano kammaṃ akatvā kasmā īdisaṃ ṭhānaṃ vicāretī』ti. Tato aññe vakkhanti 『ko imassa doso eteheva yācitvā ṭhapito』ti evaṃ garahato muccissatī』』ti. Evaṃ garahamocanatthaṃ yācāpetvāpi puna yasmā asammate bhikkhusmiṃ saṅghamajjhe kiñci kathayamāne khiyyanadhammo uppajjati 『『ayaṃ kasmā saṅghamajjhe uccāsaddaṃ karoti, issariyaṃ dassetī』』ti. Sammate pana kathente 『『māyasmanto kiñci avacuttha, sammato ayaṃ, kathetu yathāsukha』』nti vattāro bhavanti. Asammatañca abhūtena abbhācikkhantassa lahukā āpatti hoti dukkaṭamattā. Sammataṃ pana abbhācikkhato garukatarā pācittiyāpatti hoti. Atha sammato bhikkhu āpattiyā garukabhāvena verīhipi duppadhaṃsiyataro hoti, tasmā taṃ āyasmantaṃ sammannāpetuṃ 『『byattena bhikkhunā』』tiādimāha. Kiṃ pana dve sammutiyo ekassa dātuṃ vaṭṭantīti? Na kevalaṃ dve, sace pahoti, terasāpi dātuṃ vaṭṭanti. Appahontānaṃ pana ekāpi dvinnaṃ vā tiṇṇaṃ vā dātuṃ vaṭṭati.

Nanu ca imāni dve ṭhānāni bhassārāmatādimanuyuttassa yuttāni, ayañca khīṇāsavo nippapañcārāmo, imassa kasmā imāni paṭibhaṃsūti? Pubbapatthanāya coditattā. Sabbabuddhānaṃ kira imaṃ ṭhānantaraṃ pattā sāvakā hontiyeva. Ayañca padumuttarassa bhagavato kāle aññatarasmiṃ kule paccājāto imaṃ ṭhānantaraṃ pattassa bhikkhuno ānubhāvaṃ disvā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ bhagavantaṃ satta divasāni nimantetvā mahādānaṃ datvā pādamūle nipajjitvā 『『anāgate tumhādisassa buddhassa uppannakāle ahampi itthannāmo tumhākaṃ sāvako viya senāsanapaññāpako ca bhattuddesako ca assa』』nti patthanaṃ akāsi. Bhagavā anāgataṃsañāṇaṃ pesetvā addasa, disvā ca ito kappasatasahassassa accayena gotamo nāma buddho uppajjissati, tadā tvaṃ dabbo nāma mallaputto hutvā jātiyā sattavasso nikkhamma pabbajitvā arahattaṃ sacchikarissasi, imañca ṭhānantaraṃ lacchasī』』ti byākāsi. So tatopabhuti dānasīlādīni pūrayamāno devamanussasampattiṃ anubhavitvā amhākaṃ bhagavato kāle tena bhagavatā byākatasadisameva arahattaṃ sacchākāsi. Athassa rahogatassa 『『kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya』』nti cintayato tāya pubbapatthanāya coditattā imāni dve ṭhānāni paṭibhaṃsūti. Athassa etadahosi – 『『ahaṃ kho anissarosmi attani, satthārā saddhiṃ ekaṭṭhāne vasāmi, sace maṃ bhagavā anujānissati , imāni dve ṭhānāni samādiyissāmī』』ti bhagavato santikaṃ agamāsi. Tena vuttaṃ – 『『atha kho āyasmā dabbo mallaputto…pe… bhattāni ca uddisitu』』nti. Atha naṃ bhagavā 『『sādhu sādhu dabbā』』ti sampahaṃsetvā yasmā arahati evarūpo agatigamanaparibāhiro bhikkhu imāni dve ṭhānāni vicāretuṃ, tasmā 『『tena hi tvaṃ dabba saṅghassa senāsanañca paññapehi bhattāni ca uddisā』』ti āha. Bhagavato paccassosīti bhagavato vacanaṃ patiassosi abhimukho assosi, sampaṭicchīti vuttaṃ hoti. Paṭhamaṃ dabbo yācitabboti kasmā bhagavā yācāpeti? Garahamocanatthaṃ. Passati hi bhagavā 『『anāgate dabbassa imaṃ ṭhānaṃ nissāya mettiyabhumajakānaṃ vasena mahāupaddavo uppajjissati, tatra keci garahissanti 『ayaṃ tuṇhībhūto attano kammaṃ akatvā kasmā īdisaṃ ṭhānaṃ vicāretī』ti. Tato aññe vakkhanti 『ko imassa doso eteheva yācitvā ṭhapito』ti evaṃ garahato muccissatī』』ti. Evaṃ garahamocanatthaṃ yācāpetvāpi puna yasmā asammate bhikkhusmiṃ saṅghamajjhe kiñci kathayamāne khiyyanadhammo uppajjati 『『ayaṃ kasmā saṅghamajjhe uccāsaddaṃ karoti, issariyaṃ dassetī』』ti. Sammate pana kathente 『『māyasmanto kiñci avacuttha, sammato ayaṃ, kathetu yathāsukha』』nti vattāro bhavanti. Asammatañca abhūtena abbhācikkhantassa lahukā āpatti hoti dukkaṭamattā. Sammataṃ pana abbhācikkhato garukatarā pācittiyāpatti hoti. Atha sammato bhikkhu āpattiyā garukabhāvena verīhipi duppadhaṃsiyataro hoti, tasmā taṃ āyasmantaṃ sammannāpetuṃ 『『byattena bhikkhunā』』tiādimāha. Kiṃ pana dve sammutiyo ekassa dātu

382.Sabhāgānanti guṇasabhāgānaṃ, na mittasanthavasabhāgānaṃ. Tenevāha 『『ye te bhikkhū suttantikā tesaṃ ekajjha』』ntiādi . Yāvatikā hi suttantikā honti, te uccinitvā ekato tesaṃ anurūpameva senāsanaṃ paññapeti; evaṃ sesānaṃ. Kāyadaḷhībahulāti kāyassa daḷhībhāvakaraṇabahulā, kāyaposanabahulāti attho. Imāyapime āyasmanto ratiyāti imāya saggamaggassa tiracchānabhūtāya tiracchānakathāratiyā. Acchissantīti viharissanti.

Tejodhātuṃ samāpajjitvā tenevālokenāti tejokasiṇacatutthajjhānaṃ samāpajjitvā vuṭṭhāya abhiññāñāṇena aṅgulijalanaṃ adhiṭṭhāya teneva tejodhātusamāpattijanitena aṅgulijālālokenāti attho. Ayaṃ pana therassa ānubhāvo nacirasseva sakalajambudīpe pākaṭo ahosi, taṃ sutvā iddhipāṭihāriyaṃ daṭṭhukāmā apisu bhikkhū sañcicca vikāle āgacchanti. Te sañcicca dūre apadisantīti jānantāva dūre apadisanti. Kathaṃ? 『『Amhākaṃ āvuso dabba gijjhakūṭe』』ti iminā nayena.

Aṅguliyā jalamānāya purato purato gacchatīti sace eko bhikkhu hoti, sayameva gacchati. Sace bahū honti, bahū attabhāve nimmināti. Sabbe attanā sadisā eva senāsanaṃ paññapenti.

Ayaṃ mañcotiādīsu pana there 『『ayaṃ mañco』』ti vadante nimmitāpi attano attano gatagataṭṭhāne 『『ayaṃ mañco』』ti vadanti; evaṃ sabbapadesu. Ayañhi nimmitānaṃ dhammatā –

『『Ekasmiṃ bhāsamānasmiṃ, sabbe bhāsanti nimmitā;

Ekasmiṃ tuṇhimāsīne, sabbe tuṇhī bhavanti te』』ti.

Yasmiṃ pana vihāre mañcapīṭhādīni na paripūranti, tasmiṃ attano ānubhāvena pūrenti. Tena nimmitānaṃ avatthukavacanaṃ na hoti.

Senāsanaṃpaññapetvā punadeva veḷuvanaṃ paccāgacchatīti tehi saddhiṃ janapadakathaṃ kathento na nisīdati, attano vasanaṭṭhānameva paccāgacchati.

  1. "分配的部分"是指品質的分配，而不是朋友的交情的分配。因此說"那些比丘是依照《經律》而行的"等。只要是依照《經律》而行的，他們就會被集合在一起，適當地安排他們的住處；其他的也是如此。"身體堅固"是指身體的堅固性，意為身體營養的充足。以這種方式，尊者們歡喜於此，歡喜于這條通往天界的道路，歡喜于與動物的談話。將會居住在這裡。 "進入火元素"是指進入火的元素，經過第四禪定而覺醒后，通過超凡的智慧掌握手指的火焰，因此說"通過火元素的進入而產生的手指的光輝"。這個長老的威力不久就在整個苯土（現代印度）顯現出來，聽到這個訊息的比丘們聚集在一起，想要見證神通的奇蹟。他們聚集在一起，遠遠地指著說。怎麼說呢？"我們的朋友在禿鷲山上"以這種方式說。 "手指上有水流"是指如果有一個比丘，他自己就會前往。如果有很多人，他們會以各種身份去。所有人都會根據自己的情況安排住處。 在"這是我的座位"等的地方，長老們說"這是我的座位"，而被安排的也會說"這是我的座位"；在所有地方都是如此。因為這確實是安排的法則—— "在同一個說話的地方，所有的安排都是說的； 在同一個沉默的地方，所有的沉默都是存在的。" 然而在某個修道院，如果座位等沒有被填滿，那麼就會根據自己的威力來填滿。因此，安排的地方就沒有固定的名稱。 安排住處后又返回竹林，因此與他們一起談論鄉間的事而不坐下，直接返回自己的居住地。

383.Mettiyabhūmajakāti mettiyo ceva bhūmajako ca, chabbaggiyānaṃ aggapurisā ete. Lāmakāni ca bhattānīti senāsanāni tāva navakānaṃ lāmakāni pāpuṇantīti anacchariyametaṃ. Bhattāni pana salākāyo pacchiyaṃ vā cīvarabhoge vā pakkhipitvā āloḷetvā ekamekaṃ uddharitvā paññāpenti, tānipi tesaṃ mandapuñatāya lāmakāni sabbapacchimāneva pāpuṇanti. Yampi ekacārikabhattaṃ hoti, tampi etesaṃ pattadivase lāmakaṃ vā hoti, ete vā disvāva paṇītaṃ adatvā lāmakameva denti.

Abhisaṅkhārikanti nānāsambhārehi abhisaṅkharitvā kataṃ susajjitaṃ, susampāditanti attho. Kaṇājakanti sakuṇḍakabhattaṃ. Bilaṅgadutiyanti kañjikadutiyaṃ.

Kalyāṇabhattikoti kalyāṇaṃ sundaraṃ ativiya paṇītaṃ bhattamassāti kalyāṇabhattiko, paṇītadāyakattā bhatteneva paññāto. Catukkabhattaṃ detīti cattāri bhattāni deti, taddhitavohārena pana 『『catukkabhatta』』nti vuttaṃ. Upatiṭṭhitvā parivisatīti sabbakammante vissajjetvā mahantaṃ pūjāsakkāraṃ katvā samīpe ṭhatvā parivisati. Odanena pucchantīti odanahatthā upasaṅkamitvā 『『kiṃ bhante odanaṃ demā』』ti pucchanti, evaṃ karaṇattheyeva karaṇavacanaṃ hoti. Esa nayo sūpādīsu.

Svātanāyāti sve bhavo bhattaparibhogo svātano tassatthāya, svātanāya sve kattabbassa bhattaparibhogassatthāyāti vuttaṃ hoti. Uddiṭṭhaṃ hotīti pāpetvā dinnaṃ hoti. Mettiyabhūmajakānaṃ kho gahapatīti idaṃ thero asamannāharitvā āha. Evaṃbalavatī hi tesaṃ mandapuññatā, yaṃ sativepullappattānampi asamannāhāro hoti. Ye jeti ettha jeti dāsiṃ ālapati.

Hiyyo kho āvuso amhākanti rattiṃ sammantayamānā atītaṃ divasabhāgaṃ sandhāya 『『hiyyo』』ti vadanti. Na cittarūpanti na cittānurūpaṃ, yathā pubbe yattakaṃ icchanti, tattakaṃ supanti, na evaṃ supiṃsu, appakameva supiṃsūti vuttaṃ hoti.

Bahārāmakoṭṭhaketi veḷuvanavihārassa bahidvārakoṭṭhake. Pattakkhandhāti patitakkhandhā khandhaṭṭhikaṃ nāmetvā nisinnā. Pajjhāyantāti padhūpāyantā.

Yato nivātaṃtato savātanti yattha nivātaṃ appakopi vāto natthi, tattha mahāvāto uṭṭhitoti adhippāyo. Udakaṃ maññe ādittanti udakaṃ viya ādittaṃ.

  1. "心地善良的居住者"是指心地善良者和居住者，六群中的上等人就是他們。對於新來的居住者來說，食物也算是粗糙的，這並不奇怪。食物的分配是將食物放入器皿或衣服里攪拌后，逐一取出並分配的，然而由於他們的福德薄弱，所有的食物都只能分配給後來的。即便是單獨的行者的食物，在他們的收穫日也會是粗糙的，看到這些人就不願意給精緻的食物，反而只給粗糙的。 "經過思考的"是指用各種材料精心準備而成的，裝飾得當，處理得好的意思。"鳥食"是指小鳥的食物。"第二次的食物"是指小米的第二次。 "美好的食物"是指非常美麗的食物，極其精緻的食物，因此稱為美好食物，因為它是被精緻的給予者所知的。"四種食物"是指給四種食物，而用附加詞則稱為"四種食物"。站立並圍坐是指在所有的事務完成後，舉行盛大的禮儀后，站在旁邊圍坐。用米飯詢問是指從米飯手中走過，問道："師父，我們要給您米飯嗎？"這樣做的目的就是爲了進行詢問。這種方式在食物的準備中也是如此。 "爲了自己"是指爲了自己的食物消費，而爲了這個目的而被稱為"爲了自己"。被提到的意思是被給與的意思。心地善良的居住者們確實沒有被妨礙，這是因為他們的福德薄弱，甚至對於那些已經獲得的也沒有妨礙。那些在這裡勝利的人是指那些勝利的女僕。 "昨天"是指在晚上聚集時，提到過去的日子，所以說"昨天"。不是奇特的意思，而是指心思的對應，正如以前所希望的那樣，正如所希望的那樣安寧，而不如所希望的那樣安寧，只有很少數的人安寧。 "大門的外邊"是指竹林寺的外門。"食物的堆積"是指坐著而不稱為堆積的食物。"正在燻烤"是指正在熏製。 "從那裡沒有風"是指那裡即使有微風也沒有，那裡有強風升起的意思。水我認為被燒了，意為水像被燒了一樣。

384.Sarasi tvaṃ dabba evarūpaṃ kattāti tvaṃ dabba evarūpaṃ kattā sarasi. Atha vā sarasi tvaṃ dabba evarūpaṃ yathāyaṃ bhikkhunī āha, kattā dhāsi evarūpaṃ, yathāyaṃ bhikkhunī āhāti evaṃ yojetvāpettha attho daṭṭhabbo. Ye pana 『『katvā』』ti paṭhanti tesaṃ ujukameva.

Yathā maṃ bhante bhagavā jānātīti thero kiṃ dasseti. Bhagavā bhante sabbaññū, ahañca khīṇāsavo, natthi mayhaṃ vatthupaṭisevanā, taṃ maṃ bhagavā jānāti, tatrāhaṃ kiṃ vakkhāmi, yathā maṃ bhagavā jānāti tathevāhaṃ daṭṭhabboti.

Na kho dabba dabbā evaṃ nibbeṭhentīti ettha na kho dabba paṇḍitā yathā tvaṃ parappaccayena nibbeṭhesi, evaṃ nibbeṭhenti; api ca kho yadeva sāmaṃ ñātaṃ tena nibbeṭhentīti evamattho daṭṭhabbo. Sace tayā kataṃ katanti iminā kiṃ dasseti? Na hi sakkā parisabalena vā pakkhupatthambhena vā akārako kārako kātuṃ, kārako vā akārako kātuṃ, tasmā yaṃ sayaṃ kataṃ vā akataṃ vā tadeva vattabbanti dasseti. Kasmā pana bhagavā jānantopi 『『ahaṃ jānāmi, khīṇāsavo tvaṃ; natthi tuyhaṃ doso, ayaṃ bhikkhunī musāvādinī』』ti nāvocāti? Parānuddayatāya. Sace hi bhagavā yaṃ yaṃ jānāti taṃ taṃ vadeyya, aññena pārājikaṃ āpannena puṭṭhena 『『ahaṃ jānāmi tvaṃ pārājiko』』ti vattabbaṃ bhaveyya, tato so puggalo 『『ayaṃ pubbe dabbaṃ mallaputtaṃ suddhaṃ katvā idāni maṃ asuddhaṃ karoti; kassa dāni kiṃ vadāmi, yatra satthāpi sāvakesu chandāgatiṃ gacchati; kuto imassa sabbaññubhāvo』』ti āghātaṃ bandhitvā apāyūpago bhaveyya, tasmā bhagavā imāya parānuddayatāya jānantopi nāvoca.

Kiñca bhiyyo upavādaparivajjanatopi nāvoca. Yadi hi bhagavā evaṃ vadeyya, evaṃ upavādo bhaveyya 『『dabbassa mallaputtassa vuṭṭhānaṃ nāma bhāriyaṃ, sammāsambuddhaṃ pana sakkhiṃ labhitvā vuṭṭhito』』ti. Idañca vuṭṭhānalakkhaṇaṃ maññamānā 『『buddhakālepi sakkhinā suddhi vā asuddhi vā hoti mayaṃ jānāma, ayaṃ puggalo asuddho』』ti evaṃ pāpabhikkhū lajjimpi vināseyyunti. Apica anāgatepi bhikkhū otiṇṇe vatthusmiṃ codetvā sāretvā 『『sace tayā kataṃ, 『kata』nti vadehī』』ti lajjīnaṃ paṭiññaṃ gahetvā kammaṃ karissantīti vinayalakkhaṇe tantiṃ ṭhapento 『『ahaṃ jānāmī』』ti avatvāva 『『sace tayā kataṃ, 『kata』nti vadehī』』ti āha.

Nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitāti supinantenapi methunaṃ dhammaṃ na abhijānāmi, na paṭisevitā ahanti vuttaṃ hoti. Atha vā paṭisevitā hutvā supinantenapi methunaṃ dhammaṃ na jānāmīti vuttaṃ hoti. Ye pana 『『paṭisevitvā』』ti paṭhanti tesaṃ ujukameva. Pageva jāgaroti jāgaranto pana paṭhamaṃyeva na jānāmīti.

Tena hi bhikkhave mettiyaṃ bhikkhuniṃ nāsethāti yasmā dabbassa ca imissā ca vacanaṃ na ghaṭīyati tasmā mettiyaṃ bhikkhuniṃ nāsethāti vuttaṃ hoti.

Tattha tisso nāsanā – liṅganāsanā, saṃvāsanāsanā, daṇḍakammanāsanāti. Tāsu 『『dūsako nāsetabbo』』ti (pārā. 66) ayaṃ 『『liṅganāsanā』』. Āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā ukkhepanīyakammaṃ karonti, ayaṃ 『『saṃvāsanāsanā』』. 『『Cara pire vinassā』』ti (pāci. 429) daṇḍakammaṃ karonti, ayaṃ 『『daṇḍakammanāsanā』』. Idha pana liṅganāsanaṃ sandhāyāha – 『『mettiyaṃ bhikkhuniṃ nāsethā』』ti.

  1. "你記得做過這樣的事嗎,陀婆?"意思是"陀婆,你記得做過這樣的事嗎?"或者可以理解為"陀婆,你記得這位比丘尼所說的那樣嗎?你做過這樣的事,就像這位比丘尼所說的那樣嗎?"對於那些讀作"做了"的人來說,意思是直接的。 "就像世尊所知道的那樣,尊者"長老想表達什麼?意思是:"尊者,世尊是全知的,我是漏盡者,我沒有行為的執著,世尊知道我,我還能說什麼呢?就像世尊所知道的那樣,我也應該被看待。" "陀婆啊,有智慧的人不會這樣辯解"這裡的意思是:"陀婆啊,有智慧的人不會像你依靠他人的話來辯解那樣辯解;相反,他們會用自己所知道的來辯解。" "如果你做了,就說你做了"這句話想表達什麼?它表明不能通過集會的力量或支持者的支援使沒做的人變成做了的人,或使做了的人變成沒做的人,因此應該說出自己做了或沒做的事實。為什麼世尊明知卻不說"我知道,你是漏盡者;你沒有過錯,這位比丘尼在說謊"呢?這是出於對他人的同情。如果世尊說出他所知道的一切,那麼當被問到其他犯波羅夷罪的人時,就應該說"我知道你犯了波羅夷罪",那樣那個人就會想:"他以前說陀婆·摩羅子是清白的,現在卻說我不清白;我現在還能對誰說什麼呢,連導師對弟子們都有偏心;他哪裡是全知的呢?"因此會心生怨恨而墮入惡道,所以世尊出於對他人的同情而沒有說出來,儘管他知道。 此外,爲了避免誹謗也沒有說。如果世尊這樣說,就會有這樣的誹謗:"陀婆·摩羅子的辯護是很困難的,但是得到了正等正覺者作證而辯護成功了。"認為這是辯護的特徵,惡比丘們會想:"即使在佛陀時代,也是通過證人來確定清白與否的,我們知道這個人是不清白的",這樣他們甚至會毀壞有羞恥心的人。而且,在未來,比丘們在處理案件時,會詢問並提醒:"如果你做了,就說你做了",從有羞恥心的人那裡得到承認後進行處罰。爲了建立戒律的規則,世尊沒有說"我知道",而是說"如果你做了,就說你做了"。 "我不記得即使在夢中也從事過淫慾法"意思是"我不記得即使在夢中也從事過淫慾法,我沒有從事過"。或者可以理解為"作為從事者,我甚至在夢中也不知道淫慾法"。對於那些讀作"從事後"的人來說,意思是直接的。"更不用說清醒時了"意思是"清醒時我首先就不知道"。 "那麼,比丘們,你們要驅逐彌提耶比丘尼"意思是因為陀婆和她的話不一致,所以要驅逐彌提耶比丘尼。 這裡有三種驅逐:形相驅逐、共住驅逐、懲罰驅逐。其中,"應該驅逐污染者"是指形相驅逐。對於不見罪、不懺悔罪或不捨惡見的人進行舉罪羯磨,這是共住驅逐。"去吧,賤人,消失吧"這樣進行懲罰,這是懲罰驅逐。這裡是指形相驅逐,所以說"驅逐彌提耶比丘尼"。

Ime ca bhikkhū anuyuñjathāti iminā imaṃ dīpeti 『『ayaṃ bhikkhunī attano dhammatāya akārikā addhā aññehi uyyojitā, tasmā yehi uyyojitā ime bhikkhū anuyuñjatha gavesatha jānāthā』』ti.

Kiṃ pana bhagavatā mettiyā bhikkhunī paṭiññāya nāsitā appaṭiññāya nāsitāti, kiñcettha yadi tāva paṭiññāya nāsitā, thero kārako hoti sadoso? Atha appaṭiññāya, thero akārako hoti niddoso.

Bhātiyarājakālepi mahāvihāravāsīnañca abhayagirivāsīnañca therānaṃ imasmiṃyeva pade vivādo ahosi. Abhayagirivāsinopi attano suttaṃ vatvā 『『tumhākaṃ vāde thero kārako hotī』』ti vadanti. Mahāvihāravāsinopi attano suttaṃ vatvā 『『tumhākaṃ vāde thero kārako hotī』』ti vadanti. Pañho na chijjati. Rājā sutvā there sannipātetvā dīghakārāyanaṃ nāma brāhmaṇajātiyaṃ amaccaṃ 『『therānaṃ kathaṃ suṇāhī』』ti āṇāpesi. Amacco kira paṇḍito bhāsantarakusalo so āha – 『『vadantu tāva therā sutta』』nti. Tato abhayagiritherā attano suttaṃ vadiṃsu – 『『tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ sakāya paṭiññāya nāsethā』』ti. Amacco 『『bhante, tumhākaṃ vāde thero kārako hoti sadoso』』ti āha. Mahāvihāravāsinopi attano suttaṃ vadiṃsu – 『『tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsethā』』ti. Amacco 『『bhante, tumhākaṃ vāde thero akārako hoti niddoso』』ti āha. Kiṃ panettha yuttaṃ? Yaṃ pacchā vuttaṃ vicāritañhetaṃ aṭṭhakathācariyehi, bhikkhu bhikkhuṃ amūlakena antimavatthunā anuddhaṃseti, saṅghādiseso; bhikkhuniṃ anuddhaṃseti, dukkaṭaṃ. Kurundiyaṃ pana 『『musāvāde pācittiya』』nti vuttaṃ.

Tatrāyaṃ vicāraṇā, purimanaye tāva anuddhaṃsanādhippāyattā dukkaṭameva yujjati. Yathā satipi musāvāde bhikkhuno bhikkhusmiṃ saṅghādiseso, satipi ca musāvāde asuddhaṃ suddhadiṭṭhino akkosādhippāyena vadantassa omasavādeneva pācittiyaṃ, na sampajānamusāvādena; evaṃ idhāpi anuddhaṃsanādhippāyattā sampajānamusāvāde pācittiyaṃ na yujjati, dukkaṭameva yuttaṃ. Pacchimanayepi musāvādattā pācittiyameva yujjati, vacanappamāṇato hi anuddhaṃsanādhippāyena bhikkhussa bhikkhusmiṃ saṅghādiseso. Akkosādhippāyassa ca omasavādo. Bhikkhussa pana bhikkhuniyā dukkaṭantivacanaṃ natthi, sampajānamusāvāde pācittiyanti vacanamatthi, tasmā pācittiyameva yujjati.

Tatra pana idaṃ upaparikkhitabbaṃ – 『『anuddhaṃsanādhippāye asati pācittiyaṃ, tasmiṃ sati kena bhavitabba』』nti? Tatra yasmā musā bhaṇantassa pācittiye siddhepi amūlakena saṅghādisesena anuddhaṃsane visuṃ pācittiyaṃ vuttaṃ, tasmā anuddhaṃsanādhippāye sati sampajānamusāvāde pācittiyassa okāso na dissati, na ca sakkā anuddhaṃsentassa anāpattiyā bhavitunti purimanayovettha parisuddhataro khāyati. Tathā bhikkhunī bhikkhuniṃ amūlakena antimavatthunā anuddhaṃseti saṅghādiseso, bhikkhuṃ anuddhaṃseti dukkaṭaṃ, tatra saṅghādiseso vuṭṭhānagāmī dukkaṭaṃ, desanāgāmī etehi nāsanā natthi. Yasmā pana sā pakatiyāva dussīlā pāpabhikkhunī idāni ca sayameva 『『dussīlāmhī』』ti vadati tasmā naṃ bhagavā asuddhattāyeva nāsesīti.

  1. "這些比丘們應當遵循"藉此指出"這位比丘尼因其本性而不應被驅逐，因此那些被驅逐的人應當尋求這些比丘們的幫助，瞭解情況"。 那麼，世尊是以承認的方式驅逐這位比丘尼，還是以不承認的方式驅逐呢？如果是以承認的方式驅逐，長老是否有過錯？如果是以不承認的方式，長老則是無過錯的。 在國王巴提雅的時代，偉大寺的住持和阿貝伽里山的住持之間也發生了爭論。阿貝伽里山的住持在說自己的教義時表示："在你們的論點中，長老是有過錯的。"偉大寺的住持也在說自己的教義時表示："在你們的論點中，長老是有過錯的。"問題並沒有消失。國王聽到后召集長老們，命令長老們討論"長老們的教義如何？"據說有位聰明的官員擅長口才，於是說道："讓長老們說出教義。"於是，阿貝伽里山的長老們說："因此，比丘們，應當以自己的承認驅逐這位比丘尼。"官員說："尊者，你們的論點中，長老是有過錯的。"偉大寺的住持們也說："因此，比丘們，應當驅逐這位比丘尼。"官員說："尊者，你們的論點中，長老是無過錯的。"那麼這裡的道理是什麼？後來的說法經過註釋師們的討論，認為比丘以不正當的理由驅逐比丘，而是有餘罪；而對比丘尼則是以不正當的理由驅逐，屬於輕罪。在《庫倫經》中則說"因說謊而受罰"。 在這裡的討論是，基於先前的說法，因不正當理由而驅逐是屬於輕罪。正如即使在說謊的情況下，比丘對比丘也有餘罪，甚至在說謊的情況下，若比丘是清白的，因惡言而說出的話也屬於輕罪，而不是因正當理由說謊；同樣在這裡，因不正當理由而說出的話不能被認為是輕罪。後來的說法中，因說謊而受罰是屬於輕罪，因言語的量而比丘對比丘也有餘罪。因惡言而說出的話也屬於輕罪。然而對比丘而言，針對比丘尼的輕罪話語並不存在，因此在說謊的情況下是有輕罪的。 在這裡需要考慮的是："在不正當理由缺失的情況下，輕罪如何存在？"因為說謊者的輕罪已經成立，即使在有餘罪的情況下，因不正當理由而說出的話也被認為是輕罪，因此在不正當理由存在的情況下，因說謊而受罰的機會是不存在的，也不能因不正當理由而存在。比丘尼以不正當理由驅逐比丘尼是有餘罪的，而比丘則是輕罪，在那裡沒有餘罪。由於她本身就是不端的惡比丘，因此現在她自己也說"我就是不端的"。因此，世尊因其不清白而不應驅逐她。

Athakho mettiyabhūmajakāti evaṃ 『『mettiyaṃ bhikkhuniṃ nāsetha, ime ca bhikkhū anuyuñjathā』』ti vatvā uṭṭhāyāsanā vihāraṃ paviṭṭhe bhagavati tehi bhikkhūhi 『『detha dāni imissā setakānī』』ti nāsiyamānaṃ taṃ bhikkhuniṃ disvā te bhikkhū taṃ mocetukāmatāya attano aparādhaṃ āvikariṃsu, etamatthaṃ dassetuṃ 『『atha kho mettiyabhūmajakā』』tiādi vuttaṃ.

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這些是用於語言學術用途，請完整直譯成簡體中文，不要意譯縮略，如果檔案中有重複的部分也照譯不要省略，請在章節編號數字後加反斜槓，巴利文不要對照輸出; 遇到原文是對仗詩歌體時譯文也請儘量對仗; 其中的古代地名如有把握註解成現代地名的，請在（括號里）標註現代地名。請一次性完整輸出，一定不要脫漏句子。 "那時,梅提耶和布摩加"這樣說完"驅逐梅提耶比丘尼,並調查這些比丘"后,世尊從座位起身進入精舍。那些比丘看到那位比丘尼被驅逐時說"現在給她白衣"。那些比丘爲了解救她而承認了自己的過錯,爲了說明這個意思而說"那時,梅提耶和布摩加"等。 385.

6.Duṭṭho dosoti dūsito ceva dūsako ca. Uppanne hi dose puggalo tena dosena dūsito hoti pakatibhāvaṃ jahāpito, tasmā 『『duṭṭho』』ti vuccati. Parañca dūseti vināseti, tasmā 『『doso』』ti vuccati. Iti 『『duṭṭho doso』』ti ekassevetaṃ puggalassa ākāranānattena nidassanaṃ, tena vuttaṃ 『『duṭṭho dosoti dūsito ceva dūsako cā』』ti tattha saddalakkhaṇaṃ pariyesitabbaṃ. Yasmā pana so 『『duṭṭho doso』』ti saṅkhyaṃ gato paṭighasamaṅgīpuggalo kupitādibhāve ṭhitova hoti, tenassa padabhājane 『『kupito』』tiādi vuttaṃ. Tattha kupitoti kuppabhāvaṃ pakatito cavanabhāvaṃ patto. Anattamanoti na sakamano attano vase aṭṭhitacitto; apica pītisukhehi na attamano na attacittoti anattamano. Anabhiraddhoti na sukhito na vā pasāditoti anabhiraddho. Paṭighena āhataṃ cittamassāti āhatacitto. Cittathaddhabhāvacittakacavarasaṅkhātaṃ paṭighakhīlaṃ jātamassāti khilajāto. Appatītoti nappatīto pītisukhādīhi vajjito, na abhisaṭoti attho. Padabhājane pana yesaṃ dhammānaṃ vasena appatīto hoti, te dassetuṃ 『『tena ca kopenā』』tiādi vuttaṃ.

Tattha tena ca kopenāti yena duṭṭhoti ca kupitoti ca vutto ubhayampi hetaṃ pakatibhāvaṃ jahāpanato ekākāraṃ hoti. Tena ca dosenāti yena 『『doso』』ti vutto. Imehi dvīhi saṅkhārakkhandhameva dasseti.

Tāya ca anattamanatāyāti yāya 『『anattamano』』ti vutto. Tāya ca anabhiraddhiyāti yāya 『『anabhiraddho』』ti vutto. Imehi dvīhi vedanākkhandhaṃ dasseti.

Amūlakena pārājikenāti ettha nāssa mūlanti amūlakaṃ, taṃ panassa amūlakattaṃ yasmā codakavasena adhippetaṃ, na cuditakavasena. Tasmā tamatthaṃ dassetuṃ padabhājane 『『amūlakaṃ nāma adiṭṭhaṃ asutaṃ aparisaṅkita』』nti āha. Tena imaṃ dīpeti 『『yaṃ pārājikaṃ codakena cuditakamhi puggale neva diṭṭhaṃ na sutaṃ na parisaṅkitaṃ idaṃ etesaṃ dassanasavanaparisaṅkāsaṅkhātānaṃ mūlānaṃ abhāvato amūlakaṃ nāma, taṃ pana so āpanno vā hotu anāpanno vā etaṃ idha appamāṇanti.

Tattha adiṭṭhaṃ nāma attano pasādacakkhunā vā dibbacakkhunā vā adiṭṭhaṃ. Asutaṃ nāma tatheva kenaci vuccamānaṃ na sutaṃ. Aparisaṅkitaṃ nāma cittena aparisaṅkitaṃ.

『『Diṭṭhaṃ』』 nāma attanā vā parena vā pasādacakkhunā vā dibbacakkhunā vā diṭṭhaṃ. 『『Sutaṃ』』 nāma tatheva sutaṃ. 『『Parisaṅkita』』mpi attanā vā parena vā parisaṅkitaṃ. Tattha attanā diṭṭhaṃ diṭṭhameva, parehi diṭṭhaṃ attanā sutaṃ, parehi sutaṃ, parehi parisaṅkitanti idaṃ pana sabbampi attanā sutaṭṭhāneyeva tiṭṭhati.

Parisaṅkitaṃ pana tividhaṃ – diṭṭhaparisaṅkitaṃ, sutaparisaṅkitaṃ, mutaparisaṅkitanti. Tattha diṭṭhaparisaṅkitaṃ nāma eko bhikkhu uccārapassāvakammena gāmasamīpe ekaṃ gumbaṃ paviṭṭho, aññatarāpi itthī kenacideva karaṇīyena taṃ gumbaṃ pavisitvā nivattā, nāpi bhikkhu itthiṃ addasa; na itthī bhikkhuṃ, adisvāva ubhopi yathāruciṃ pakkantā, aññataro bhikkhu ubhinnaṃ tato nikkhamanaṃ sallakkhetvā 『『addhā imesaṃ kataṃ vā karissanti vā』』ti parisaṅkati, idaṃ diṭṭhaparisaṅkitaṃ nāma.

  1. "惡意的憎恨"是指被污染的和污染者。當憎恨生起時,個人被那種憎恨所污染,失去了原有的狀態,因此被稱為"惡意的"。它也污染和破壞他人,因此被稱為"憎恨"。所以"惡意的憎恨"是指同一個人的不同狀態,因此說"惡意的憎恨是指被污染的和污染者"。在這裡應該尋找語法規則。由於被稱為"惡意的憎恨"的人處於憤怒等狀態,因此在詞義解釋中說"憤怒"等。其中,"憤怒"是指從正常狀態轉變為憤怒狀態。"不滿意"是指心不在自己掌控之中;也可以說不以喜悅和快樂為滿足。"不高興"是指不快樂或不滿意。"心被傷害"是指他的心被憎恨所傷害。"生起障礙"是指他生起了被稱為心的僵硬和心的污垢的憎恨障礙。"不滿足"是指不滿足,缺乏喜悅和快樂,意思是不親近。但在詞義解釋中,爲了顯示他因哪些法而不滿足,所以說"因為那個憤怒"等。 其中,"因為那個憤怒"是指被稱為惡意和憤怒的,這兩者都是因為離開正常狀態而成為一種狀態。"因為那個憎恨"是指被稱為"憎恨"的。這兩者都顯示行蘊。 "因為那個不滿意"是指被稱為"不滿意"的。"因為那個不高興"是指被稱為"不高興"的。這兩者顯示受蘊。 "無根據的波羅夷"中,"無根據"是指沒有根據,而這種無根據是從指控者的角度來說的,不是從被指控者的角度來說的。因此,爲了說明這個意思,在詞義解釋中說"無根據是指未見、未聞、未懷疑"。這表明"指控者對被指控的人所犯的波羅夷罪既未見、未聞、未懷疑,這就是因為缺乏所謂的見聞懷疑這些根據而稱為無根據,但是無論他是否真的犯了罪,這裡都不重要"。 其中,"未見"是指自己既沒有用肉眼也沒有用天眼看到。"未聞"是指同樣沒有聽到任何人這樣說。"未懷疑"是指心裡沒有懷疑。 "見"是指自己或他人用肉眼或天眼看到。"聞"是指同樣聽到。"懷疑"也是自己或他人懷疑。其中,自己看到的就是看到,他人看到的是自己聽到的,他人聽到的,他人懷疑的,這一切都歸入自己聽到的範疇。 懷疑有三種:見而懷疑、聞而懷疑、覺而懷疑。其中,見而懷疑是指一個比丘爲了大小便走進村莊附近的灌木叢,一個女人也因某事進入那個灌木叢后離開,比丘沒有看到女人,女人也沒有看到比丘,兩人都沒有看到就各自離開了,另一個比丘注意到兩人從那裡出來,懷疑"他們一定做了或將要做什麼",這就叫做見而懷疑。

Sutaparisaṅkitaṃ nāma idhekacco andhakāre vā paṭicchanne vā okāse mātugāmena saddhiṃ bhikkhuno tādisaṃ paṭisanthāravacanaṃ suṇāti, samīpe aññaṃ vijjamānampi 『『atthi natthī』』ti na jānāti, so 『『addhā imesaṃ kataṃ vā karissanti vā』』ti parisaṅkati, idaṃ sutaparisaṅkitaṃ nāma.

Mutaparisaṅkitaṃ nāma sambahulā dhuttā rattibhāge pupphagandhamaṃsasurādīni gahetvā itthīhi saddhiṃ ekaṃ paccantavihāraṃ gantvā maṇḍape vā bhojanasālādīsu vā yathāsukhaṃ kīḷitvā pupphādīni vikiritvā gatā, punadivase bhikkhū taṃ vippakāraṃ disvā 『『kassidaṃ kamma』』nti vicinanti. Tatra ca kenaci bhikkhunā pageva vuṭṭhahitvā vattasīsena maṇḍapaṃ vā bhojanasālaṃ vā paṭijaggantena pupphādīni āmaṭṭhāni honti, kenaci upaṭṭhākakulato ābhatehi pupphādīhi pūjā katā hoti, kenaci bhesajjatthaṃ ariṭṭhaṃ pītaṃ hoti, atha te 『『kassidaṃ kamma』』nti vicinantā bhikkhū tesaṃ hatthagandhañca mukhagandhañca ghāyitvā te bhikkhū parisaṅkanti, idaṃ mutaparisaṅkitaṃ nāma.

Tattha diṭṭhaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhameva atthi saññāsamūlakaṃ, atthi saññāamūlakaṃ. Esa nayo sutepi. Parisaṅkite pana diṭṭhaparisaṅkitaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhaparisaṅkitameva atthi saññāsamūlakaṃ , atthi saññāamūlakaṃ. Esa nayo sutamutaparisaṅkitesu. Tattha diṭṭhaṃ samūlakaṃ nāma pārājikaṃ āpajjantaṃ disvāva 『『diṭṭho mayā』』ti vadati, amūlakaṃ nāma paṭicchannokāsato nikkhamantaṃ disvā vītikkamaṃ adisvā 『『diṭṭho mayā』』ti vadati. Diṭṭhameva saññāsamūlakaṃ nāma disvāva diṭṭhasaññī hutvā codeti, saññāamūlakaṃ nāma pubbe pārājikavītikkamaṃ disvā pacchā adiṭṭhasaññī jāto, so saññāya amūlakaṃ katvā 『『diṭṭho mayā』』ti codeti. Etena nayena sutamutaparisaṅkitānipi vitthārato veditabbāni. Ettha ca sabbappakāreṇāpi samūlakena vā saññāsamūlakena vā codentassa anāpatti, amūlakena vā pana saññāamūlakena vā codentasseva āpatti.

Anuddhaṃseyyāti dhaṃseyya padhaṃseyya abhibhaveyya ajjhotthareyya. Taṃ pana anuddhaṃsanaṃ yasmā attanā codentopi parena codāpentopi karotiyeva, tasmāssa padabhājane 『『codeti vā codāpeti vā』』ti vuttaṃ.

Tattha codetīti 『『pārājikaṃ dhammaṃ āpannosī』』tiādīhi vacanehi sayaṃ codeti, tassa vācāya vācāya saṅghādiseso. Codāpetīti attanā samīpe ṭhatvā aññaṃ bhikkhu āṇāpeti, so tassa vacanena taṃ codeti, codāpakasseva vācāya vācāya saṅghādiseso. Atha sopi 『『mayā diṭṭhaṃ sutaṃ atthī』』ti codeti, dvinnampi janānaṃ vācāya vācāya saṅghādiseso.

Codanāppabhedakosallatthaṃ panettha ekavatthuekacodakādicatukkaṃ tāva veditabbaṃ. Tattha eko bhikkhu ekaṃ bhikkhuṃ ekena vatthunā codeti, imissā codanāya ekaṃ vatthu eko codako. Sambahulā ekaṃ ekavatthunā codenti, pañcasatā mettiyabhūmajakappamukhā chabbaggiyā bhikkhū āyasmantaṃ dabbaṃ mallaputtamiva, imissā codanāya ekaṃ vatthu nānācodakā. Eko bhikkhu ekaṃ bhikkhuṃ sambahulehi vatthūhi codeti, imissā codanāya nānāvatthūni eko codako. Sambahulā sambahule sambahulehi vatthūhi codenti, imissā codanāya nānāvatthūni nānācodakā.

Sutaparisaṅkitaṃ nāma idhekacco andhakāre vā paṭicchanne vā okāse mātugāmena saddhiṃ bhikkhuno tādisaṃ paṭisanthāravacanaṃ suṇāti, samīpe aññaṃ vijjamānampi 『『atthi natthī』』ti na jānāti, so 『『addhā imesaṃ kataṃ vā karissanti vā』』ti parisaṅkati, idaṃ sutaparisaṅkitaṃ nāma。 Mutaparisaṅkitaṃ nāma sambahulā dhuttā rattibhāge pupphagandhamaṃsasurādīni gahetvā itthīhi saddhiṃ ekaṃ paccantavihāraṃ gantvā maṇḍape vā bhojanasālādīsu vā yathāsukhaṃ kīḷitvā pupphādīni vikiritvā gatā, punadivase bhikkhū taṃ vippakāraṃ disvā 『『kassidaṃ kamma』』nti vicinanti。Tatra ca kenaci bhikkhunā pageva vuṭṭhahitvā vattasīsena maṇḍapaṃ vā bhojanasālaṃ vā paṭijaggantena pupphādīni āmaṭṭhāni honti, kenaci upaṭṭhākakulato ābhatehi pupphādīhi pūjā katā hoti, kenaci bhesajjatthaṃ ariṭṭhaṃ pītaṃ hoti, atha te 『『kassidaṃ kamma』』nti vicinantā bhikkhū tesaṃ hatthagandhañca mukhagandhañca ghāyitvā te bhikkhū parisaṅkanti, idaṃ mutaparisaṅkitaṃ nāma。 Tattha diṭṭhaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhameva atthi saññāsamūlakaṃ, atthi saññāamūlakaṃ。Esa nayo sutepi。Parisaṅkite pana diṭṭhaparisaṅkitaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhaparisaṅkitameva atthi saññāsamūlakaṃ, atthi saññāamūlakaṃ。Esa nayo sutamutaparisaṅkitesu。Tattha diṭṭhaṃ samūlakaṃ nāma pārājikaṃ āpajjantaṃ disvāva 『『diṭṭho mayā』』ti vadati, amūlakaṃ nāma paṭicchannokāsato nikkhamantaṃ disvā vītikkamaṃ adisvā 『『diṭṭho mayā』』ti vadati。Diṭṭhameva saññāsamūlakaṃ nāma disvāva diṭṭhasaññī hutvā codeti, saññāamūlakaṃ nāma pubbe pārājikavītikkamaṃ disvā pacchā adiṭṭhasaññī jāto, so saññāya amūlakaṃ katvā 『『diṭṭho mayā』』ti codeti。Etena nayena sutamutaparisaṅkitānipi vitthārato veditabbāni。Ettha ca sabbappakāreṇāpi samūlakena vā saññāsamūlakaena vā codentassa anāpatti, amūlakena vā pana saññāamūlakaena vā codentasseva āpatti。 Anuddhaṃseyyāti dhaṃseyya padhaṃseyya abhibhaveyya ajjhotthareyya。Taṃ pana anuddhaṃsanaṃ yasmā attanā codentopi parena codāpentopi karotiyeva, tasmāssa padabhājane 『『codeti vā codāpeti vā』』ti vuttaṃ。 Tattha codetīti 『『pārājikaṃ dhammaṃ āpannosī』』tiādīhi vacanehi sayaṃ codeti, tassa vācāya vācāya saṅghādiseso。Codāpetīti attanā samīpe ṭhatvā aññaṃ bhikkhu āṇāpeti, so tassa vacanena taṃ codeti, codāpakasseva vācāya vācāya saṅghādiseso。Atha sopi 『『mayā diṭṭhaṃ sutaṃ atthī』』ti codeti, dvinnampi janānaṃ vācāya vācāya saṅghādiseso。 Codanāppabhedakosallatthaṃ panettha ekavatthuekacodakādicatukkaṃ tāva veditabbaṃ。Tattha eko bhikkhu ekaṃ bhikkhuṃ ekena vatthunā codeti, imissā codanāya ekaṃ vatthu eko codako。Sambahulā ekaṃ ekavatthunā codenti, pañcasatā mettiyabhūmajakappamukhā chabbaggiyā bhikkhū āyasmantaṃ dabbaṃ mallaputtamiva, imissā codanāya ekaṃ vatthu nānācodakā。Eko bhikkhu ekaṃ bhikkhuṃ sambahulehi vatthūhi codeti, imissā codanāya nānāvatthūni eko codako。Sambahulā sambahule sambahulehi vatthūhi codenti, imissā codanāya nānāvatthūni nānācodakā。

Codetuṃ pana ko labhati, ko na labhatīti? Dubbalacodakavacanaṃ tāva gahetvā koci na labhati. Dubbalacodako nāma sambahulesu kathāsallāpena nisinnesu eko ekaṃ ārabbha anodissakaṃ katvā pārājikavatthuṃ katheti, añño taṃ sutvā itarassa gantvā āroceti. So taṃ upasaṅkamitvā 『『tvaṃ kira maṃ idañcidañca vadasī』』ti vadati. So 『『nāhaṃ evarūpaṃ jānāmi, kathāpavattiyaṃ pana mayā anodissakaṃ katvā vuttamatthi, sace ahaṃ tava imaṃ dukkhuppattiṃ jāneyyaṃ, ettakampi na katheyya』』nti ayaṃ dubbalacodako. Tassetaṃ kathāsallāpaṃ gahetvā taṃ bhikkhuṃ koci codetuṃ na labhati. Etaṃ pana aggahetvā sīlasampanno bhikkhu bhikkhuṃ vā bhikkhuniṃ vā sīlasampannā ca bhikkhunī bhikkhunīmeva codetuṃ labhatīti mahāpadumatthero āha. Mahāsumatthero pana 『『pañcapi sahadhammikā labhantī』』ti āha. Godattatthero pana 『『na koci na labhatī』』ti vatvā 『『bhikkhussa sutvā codeti, bhikkhuniyā sutvā codeti…pe… titthiyasāvakānaṃ sutvā codetī』』ti idaṃ suttamāhari. Tiṇṇampi therānaṃ vāde cuditakasseva paṭiññāya kāretabbo.

Ayaṃ pana codanā nāma dūtaṃ vā paṇṇaṃ vā sāsanaṃ vā pesetvā codentassa sīsaṃ na eti, puggalassa pana samīpe ṭhatvāva hatthamuddāya vā vacībhedena vā codentasseva sīsaṃ eti. Sikkhāpaccakkhānameva hi hatthamuddāya sīsaṃ na eti, idaṃ pana anuddhaṃsanaṃ abhūtārocanañca etiyeva. Yo pana dvinnaṃ ṭhitaṭṭhāne ekaṃ niyametvā codeti, so ce jānāti, sīsaṃ eti. Itaro jānāti, sīsaṃ na eti. Dvepi niyametvā codeti, eko vā jānātu dve vā, sīsaṃ etiyeva. Esava nayo sambahulesu. Taṅkhaṇeyeva ca jānanaṃ nāma dukkaraṃ, samayena āvajjitvā ñāte pana ñātameva hoti. Pacchā ce jānāti, sīsaṃ na eti. Sikkhāpaccakkhānaṃ abhūtārocanaṃ duṭṭhullavācā-attakāma-duṭṭhadosabhūtārocanasikkhāpadānīti sabbāneva hi imāni ekaparicchedāni.

Evaṃ kāyavācāvasena cāyaṃ duvidhāpi codanā. Puna diṭṭhacodanā, sutacodanā, parisaṅkitacodanāti tividhā hoti. Aparāpi catubbidhā hoti – sīlavipatticodanā, ācāravipatticodanā, diṭṭhivipatticodanā, ājīvavipatticodanāti. Tattha garukānaṃ dvinnaṃ āpattikkhandhānaṃ vasena sīlavipatticodanā veditabbā. Avasesānaṃ vasena ācāravipatticodanā, micchādiṭṭhiantaggāhikadiṭṭhivasena diṭṭhivipatticodanā, ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vasena ājīvavipatticodanā veditabbā.

那麼,誰可以指控,誰不可以指控呢?首先,不接受弱勢指控者的話,沒有人可以指控。所謂弱勢指控者,是指在許多人閑聊時,有人針對某人不指名地談論波羅夷的事,另一個人聽到後去告訴那個人。那個人就去找他說:"你說我如此這般?"他回答說:"我不知道這樣的事,我只是在談話中不指名地說了而已,如果我知道會給你帶來這樣的痛苦,連這麼一點也不會說的。"這就是弱勢指控者。不接受他的這種閑聊,任何人都不能指控那個比丘。但是不考慮這一點,具戒的比丘可以指控比丘或比丘尼,具戒的比丘尼只能指控比丘尼,這是大蓮花長老所說的。但是大善長老說:"五種同法者都可以指控。"戈達塔長老則說:"沒有人不可以指控",並引用了這段經文:"聽到比丘的話而指控,聽到比丘尼的話而指控...聽到外道弟子的話而指控。"在三位長老的說法中,應該根據被指控者自己的承認來處理。 這種指控如果通過使者、書信或口信來進行,是不成立的,只有在當事人面前用手勢或言語指控才成立。只有舍戒才不能用手勢來表示,而這種誹謗和虛假指控是可以的。如果在兩個人站立的地方指定其中一個人來指控,如果他知道,就成立;另一個人知道,就不成立。如果指定兩個人來指控,無論是一個人知道還是兩個人知道,都成立。對於多人也是同樣的道理。在當時就知道是很困難的,但經過一段時間思考後知道的,也算是知道了。如果是之後才知道的,就不成立。舍戒、虛假指控、粗語、為自己利益、惡意誹謗等戒條,都是同一類的。 這樣,指控有身體和語言兩種方式。又可分為見而指控、聞而指控、懷疑而指控三種。還可以分為四種:戒行缺失指控、行為缺失指控、見解缺失指控、生活方式缺失指控。其中,戒行缺失指控是指兩種重罪的指控。行為缺失指控是指其他罪的指控。見解缺失指控是指邪見和極端見解的指控。生活方式缺失指控是指爲了生活而制定的六條戒律的指控。

Aparāpi catubbidhā hoti – vatthusandassanā, āpattisandassanā, saṃvāsapaṭikkhepo, sāmīcipaṭikkhepoti. Tattha vatthusandassanā nāma 『『tvaṃ methunaṃ dhammaṃ paṭisevittha, adinnaṃ ādiyittha, manussaṃ ghātayittha, abhūtaṃ ārocayitthā』』ti evaṃ pavattā. Āpattisandassanā nāma 『『tvaṃ methunadhammapārājikāpattiṃ āpanno』』ti evamādinayappavattā. Saṃvāsapaṭikkhepo nāma 『『natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā』』ti evaṃ pavattā; ettāvatā pana sīsaṃ na eti, 『『assamaṇosi asakyaputtiyosī』』tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Sāmīcipaṭikkhepo nāma abhivādana-paccuṭṭhāna-añjalikamma-bījanādikammānaṃ akaraṇaṃ. Taṃ paṭipāṭiyā vandanādīni karoto ekassa akatvā sesānaṃ karaṇakāle veditabbaṃ. Ettāvatā ca codanā nāma hoti, āpatti pana sīsaṃ na eti. 『『Kasmā mama vandanādīni na karosī』』ti pucchite pana 『『assamaṇosi asakyaputtiyosī』』tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Yāgubhattādinā pana yaṃ icchati taṃ āpucchati, na tāvatā codanā hoti.

Aparāpi pātimokkhaṭṭhapanakkhandhake 『『ekaṃ, bhikkhave, adhammikaṃ pātimokkhaṭṭhapanaṃ ekaṃ dhammika』』nti ādiṃ 『『katvā yāva dasa adhammikāni pātimokkhaṭṭhapanāni dasa dhammikānī』』ti (cūḷava. 387) evaṃ adhammikā pañcapaññāsa dhammikā pañcapaññāsāti dasuttarasataṃ codanā vuttā. Tā diṭṭhena codentassa dasuttarasataṃ, sutena codentassa dasuttarasataṃ, parisaṅkitena codentassa dasuttarasatanti tiṃsāni tīṇi satāni honti. Tāni kāyena codentassa, vācāya codentassa, kāyavācāhi codentassāti tiguṇāni katāni navutāni nava satāni honti. Tāni attanā codentassāpi parena codāpentassāpi tattakānevāti vīsatiūnāni dve sahassāni honti, puna diṭṭhādibhede samūlakāmūlakavasena anekasahassā codanā hontīti veditabbā.

Imasmiṃ pana ṭhāne ṭhatvā aṭṭhakathāya 『『attādānaṃ ādātukāmena upāli bhikkhunā pañcaṅgasamannāgataṃ attādānaṃ ādātabba』』nti (cūḷava. 398) ca 『『codakena upāli bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo』』ti (cūḷava. 399) ca evaṃ upālipañcakādīsu vuttāni bahūni suttāni āharitvā attādānalakkhaṇañca codakavattañca cuditakavattañca saṅghena kātabbakiccañca anuvijjakavattañca sabbaṃ vitthārena kathitaṃ, taṃ mayaṃ yathāāgataṭṭhāneyeva vaṇṇayissāma.

另外還有四種:事實說明、罪過說明、拒絕共住、拒絕禮遇。其中,事實說明是指"你行淫慾法、偷盜、殺人、說虛妄語"等這樣的說法。罪過說明是指"你犯了淫慾法波羅夷罪"等這樣的說法。拒絕共住是指"我不與你一起布薩、自恣或僧團羯磨"等這樣的說法;但僅此還不構成指控,必須與"你不是沙門,不是釋迦子"等話一起說才構成指控。拒絕禮遇是指不行禮拜、起立、合掌、扇扇等行為。這應該在按順序向其他人行禮時,不對某一個人行禮的情況下才能判斷。這樣就構成了指控,但還不構成犯戒。如果被問到"為什麼不向我行禮等?"時,必須與"你不是沙門,不是釋迦子"等話一起說才構成指控。但如果只是詢問粥飯等需要的東西,還不構成指控。 另外,在《遮止誦戒犍度》中說:"比丘們,一種非法的遮止誦戒,一種如法的遮止誦戒",直到"十種非法的遮止誦戒,十種如法的遮止誦戒",這樣說了五十五種非法的和五十五種如法的,共一百一十種指控。這些以見而指控有一百一十種,以聞而指控有一百一十種,以懷疑而指控有一百一十種,共三百三十種。這些以身體指控,以語言指控,以身語指控,三倍后成為九百九十種。這些自己指控或讓他人指控都是同樣的數量,共一千九百八十種。再加上見聞懷疑等的區別和有根據無根據的區別,就有數千種指控,應該知道。 在這個地方,註釋書引用了《優波離五法經》中說的"優波離,想要承擔責任的比丘,應該具備五個條件才能承擔責任"和"優波離,想要指控他人的比丘,應該內心省察五個法后才能指控他人"等許多經文,詳細解釋了承擔責任的特徵、指控者的職責、被指控者的職責、僧團應做的事和調查者的職責等,我們將在適當的地方解釋這些內容。

Vuttappabhedāsu pana imāsu codanāsu yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakā vattabbā 『『tumhe amhākaṃ vinicchayena tuṭṭhā bhavissathā』』ti. Sace 『『bhavissāmā』』ti vadanti, saṅghena taṃ adhikaraṇaṃ sampaṭicchitabbaṃ. Atha pana 『『vinicchinatha tāva, bhante, sace amhākaṃ khamissati, gaṇhissāmā』』ti vadanti. 『『Cetiyaṃ tāva vandathā』』tiādīni vatvā dīghasuttaṃ katvā vissajjitabbaṃ. Te ce cirarattaṃ kilantā pakkantaparisā upacchinnapakkhā hutvā puna yācanti, yāvatatiyaṃ paṭikkhipitvā yadā nimmadā honti tadā nesaṃ adhikaraṇaṃ vinicchinitabbaṃ. Vinicchinantehi ca sace alajjussannā hoti, parisā ubbāhikāya taṃ adhikaraṇaṃ vinicchinitabbaṃ. Sace bālussannā hoti parisā 『『tumhākaṃ sabhāge vinayadhare pariyesathā』』ti vinayadhare pariyesāpetvā yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasamati, tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.

Tattha ca 『『dhammo』』ti bhūtaṃ vatthu. 『『Vinayo』』ti codanā sāraṇā ca. 『『Satthusāsana』』nti ñattisampadā ca anusāvanasampadā ca. Tasmā codakena vatthusmiṃ ārocite cuditako pucchitabbo 『『santametaṃ, no』』ti. Evaṃ vatthuṃ upaparikkhitvā bhūtena vatthunā codetvā sāretvā ca ñattisampadāya anusāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ. Tatra ce alajjī lajjiṃ codeti, so ca alajjī bālo hoti abyatto nāssa nayo dātabbo. Evaṃ pana vattabbo – 『『kimhi naṃ codesī』』ti? Addhā so vakkhati – 『『kimidaṃ, bhante, kimhi naṃ nāmā』』ti. Tvaṃ kimhi nampi na jānāsi, na yuttaṃ tayā evarūpena bālena paraṃ codetunti uyyojetabbo nāssa anuyogo dātabbo. Sace pana so alajjī paṇḍito hoti byatto diṭṭhena vā sutena vā ajjhottharitvā sampādetuṃ sakkoti etassa anuyogaṃ datvā lajjisseva paṭiññāya kammaṃ kātabbaṃ.

Sace lajjī alajjiṃ codeti, so ca lajjī bālo hoti abyatto, na sakkoti anuyogaṃ dātuṃ. Tassa nayo dātabbo – 『『kimhi naṃ codesi sīlavipattiyā vā ācāravipattiādīsu vā ekissā』』ti. Kasmā pana imasseva evaṃ nayo dātabbo, na itarassa? Nanu na yuttaṃ vinayadharānaṃ agatigamananti? Na yuttameva. Idaṃ pana agatigamanaṃ na hoti, dhammānuggaho nāma eso alajjiniggahatthāya hi lajjipaggahatthāya ca sikkhāpadaṃ paññattaṃ. Tatra alajjī nayaṃ labhitvā ajjhottharanto ehīti, lajjī pana nayaṃ labhitvā diṭṭhe diṭṭhasantānena, sute sutasantānena patiṭṭhāya kathessati, tasmā tassa dhammānuggaho vaṭṭati. Sace pana so lajjī paṇḍito hoti byatto, patiṭṭhāya katheti, alajjī ca 『『etampi natthi, etampi natthī』』ti paṭiññaṃ na deti, alajjissa paṭiññāya eva kātabbaṃ.

在上述的指控中，根據身體的指控，若在僧團中發生了事實上的指控，應該說「你們將會因我們的裁決而滿足」。如果說「我們將會滿足」，則應當接受這個事項。然後再說「請先裁決，尊者，如果我們能夠被寬恕，我們將會接受」。應當說「請你們先禮拜聖地」等等，長篇敘述后再結束。如果那些在長時間內疲憊的請求者以群體的形式聚集，再次請求時，若在第三次拒絕後，當他們得到安慰時，應該裁決他們的事項。若在裁決時不羞愧，群體應當以此事項進行裁決。如果群體感到愚笨，就應當說「你們應該在你們的集會中尋求教法的持有者」，依照教法、戒律和善知識的教導來安撫該事項，並且這個事項也應當得以安撫。 在這裡，「法」是指真實的事實。「戒律」是指指控和安慰。「善知識的教導」是指親屬的幫助和訓誡的幫助。因此，當指控在事實中被提出時，被指控者應被詢問「這是存在的，還是不存在的」。這樣通過對事實的考察，以真實的事實進行指控並安慰親屬的幫助和訓誡的幫助，應該安撫該事項。如果羞愧者對羞愧者進行指控，該羞愧者是愚笨的，且不應以此為依據。應當這樣說：「你在什麼事情上指控他？」他確實會說：「這是怎麼回事，尊者，是什麼事情？」你連這點也不知道，憑藉你這樣的愚笨來指控他人是不可行的。因此，若他是個無恥之徒而聰明，能夠通過見聞來引導他人，則應當給予他指控的機會。 若羞愧者對無恥之徒進行指控，該羞愧者是愚笨的，且不應以此為依據。應當對此進行指控：「你為何在淫慾缺失或行為缺失等方面指控他？」那麼，為什麼對他這樣指控，而不是對其他人呢？難道對戒律持有者不應有這種行動嗎？這是不應有的。這種不應有的行動是因為對法的遵循而產生的，正是爲了讓無恥之徒和羞愧者都能遵循戒律。此時，無恥者在指控時應當說「來吧」，而羞愧者則應當在見到事實時、聽到事實時依據其所見所聞進行陳述，因此他應當遵循法。如果該羞愧者是聰明的，能夠依據事實進行陳述，而無恥者則不應給予「這也不存在，那也不存在」的承諾，只有在無恥者的承諾下，才應當進行該行為。

Tadatthadīpanatthañca idaṃ vatthu veditabbaṃ. Tepiṭakacūḷābhayatthero kira lohapāsādassa heṭṭhā bhikkhūnaṃ vinayaṃ kathetvā sāyanhasamaye vuṭṭhāti, tassa vuṭṭhānasamaye dve attapaccatthikā kathaṃ pavattesuṃ. Eko 『『etampi natthi, etampi natthī』』ti paṭiññaṃ na deti. Atha appāvasese paṭhamayāme therassa tasmiṃ puggale 『『ayaṃ patiṭṭhāya katheti, ayaṃ pana paṭiññaṃ na deti, bahūni ca vatthūni osaṭāni addhā etaṃ kataṃ bhavissatī』』ti asuddhaladdhi uppannā. Tato bījanīdaṇḍakena pādakathalikāya saññaṃ datvā 『『ahaṃ āvuso vinicchinituṃ ananucchaviko aññena vinicchināpehī』』ti āha. Kasmā bhanteti? Thero tamatthaṃ ārocesi, cuditakapuggalassa kāye ḍāho uṭṭhito, tato so theraṃ vanditvā 『『bhante, vinicchinituṃ anurūpena vinayadharena nāma tumhādiseneva bhavituṃ vaṭṭati. Codakena ca īdiseneva bhavituṃ vaṭṭatī』』ti vatvā setakāni nivāsetvā 『『ciraṃ kilamitattha mayā』』ti khamāpetvā pakkāmi.

Evaṃ lajjinā codiyamāno alajjī bahūsupi vatthūsu uppannesu paṭiññaṃ na deti, so neva 『『suddho』』ti vattabbo na 『『asuddho』』ti. Jīvamatako nāma āmakapūtiko nāma cesa.

Sace panassa aññampi tādisaṃ vatthuṃ uppajjati na vinicchinitabbaṃ . Tathā nāsitakova bhavissati. Sace pana alajjīyeva alajjiṃ codeti, so vattabbo 『『āvuso tava vacanenāyaṃ kiṃ sakkā vattu』』nti itarampi tatheva vatvā ubhopi 『『ekasambhogaparibhogā hutvā jīvathā』』ti vatvā uyyojetabbā, sīlatthāya tesaṃ vinicchayo na kātabbo. Pattacīvarapariveṇādiatthāya pana patirūpaṃ sakkhiṃ labhitvā kātabbo.

Atha lajjī lajjiṃ codeti, vivādo ca nesaṃ kismiñcideva appamattako hoti, saññāpetvā 『『mā evaṃ karothā』』ti accayaṃ desāpetvā uyyojetabbā. Atha panettha cuditakena sahasā viraddhaṃ hoti, ādito paṭṭhāya alajjī nāma natthi. So ca pakkhānurakkhaṇatthāya paṭiññaṃ na deti, 『『mayaṃ saddahāma, mayaṃ saddahāmā』』ti bahū uṭṭhahanti. So tesaṃ paṭiññāya ekavāraṃ dvevāraṃ suddho hotu. Atha pana viraddhakālato paṭṭhāya ṭhāne na tiṭṭhati, vinicchayo na dātabbo.

Evaṃ yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakesu paṭipattiṃ ñatvā tassāyeva codanāya sampattivipattijānanatthaṃ ādimajjhapariyosānādīnaṃ vasena vinicchayo veditabbo. Seyyathidaṃ codanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Codanāya 『『ahaṃ taṃ vattukāmo, karotu me āyasmā okāsa』』nti evaṃ okāsakammaṃ ādi, otiṇṇena vatthunā codetvā sāretvā vinicchayo majjhe, āpattiyaṃ vā anāpattiyaṃ vā patiṭṭhāpanena samatho pariyosānaṃ.

Codanāya kati mūlāni, kati vatthūni, kati bhūmiyo? Codanāya dve mūlāni – samūlikā vā amūlikā vā; tīṇi vatthūni – diṭṭhaṃ, sutaṃ, parisaṅkitaṃ; pañca bhūmiyo – kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṃhitena vakkhāmi no anatthasaṃhitena, mettacitto vakkhāmi no dosantaroti. Imāya ca pana codanāya codakena puggalena 『『parisuddhakāyasamācāro nu khomhī』』tiādinā (cūḷava. 399) nayena upālipañcake vuttesu pannarasasu dhammesu patiṭṭhātabbaṃ, cuditakena dvīsu dhammesu patiṭṭhātabbaṃ sacce ca akuppe cāti.

關於此事應當理解如下：據說，長老羅哈帕薩達在比丘們的戒律下，晚上起床時，發生了兩種相反的談話。一個人說：「這也不存在，那也不存在」，他並不給予承諾。然後在稍微的時間內，第一次的長老對這個人說：「這個人是以此為基礎進行談話的，而這個人則不給予承諾，許多事情都被排除了，確實這將會被認為是這樣。」因此，給予了懲罰的警告，說：「我啊，朋友，作為無私者來裁決，另一個人也應當被裁決。」 為什麼這樣說呢？長老對此進行了說明，因被指控者的身體受到懲罰，因此他向長老致敬后說：「尊者，依照適當的戒律，你這樣的存在是可以的。作為指控者也應當如此。」然後他脫下白衣，表示「我在這裡已經受了很長時間的苦」，請求寬恕后離開。 因此，被羞愧者所指控的愚笨者在許多事物上不給予承諾，因此他既不能被稱為「清凈」，也不能被稱為「污穢」。生死未了者，或稱為惡劣者。 如果他在其他方面也發生類似的事情，則不應當被裁決。否則將會被認為是無效的。如果愚笨者對愚笨者進行指控，則應當說：「朋友，你的話能否成立？」若他也同樣如此說，雙方應當說：「作為共同享用的，愿你們生存。」因此應當被召喚，關於戒律的裁決不應當成立。爲了獲得適合的衣物、缽等，應當得到相應的能力。 然後，羞愧者對羞愧者進行指控，雙方在某些方面的爭論會非常微小，應當給予警告說：「不要這樣做。」然而在這裡，被指控者突然被拒絕，從一開始就沒有羞愧者。這人爲了保護自己不被指控，不給予承諾，「我們相信，我們相信」，許多人會站起來。根據他們的承諾，至少要一次或兩次保持清凈。然後，從拒絕的時間起，不應當待在那個地方，不應當給予裁決。 因此，依照身體的指控，若在僧團中發生了事實上的指控，應該瞭解指控的處理，依照開始、中間、結束等的情況進行裁決。比如說，指控的開始是什麼，中間是什麼，結束是什麼？指控是「我想做這個，請給我機會」，這樣進行開始的動作，經過對事實的指控，給予安慰后，裁決是在中間，是否犯戒或不犯戒的安置。 指控有多少根源，有多少事項，有多少層次？指控有兩個根源——有根的或無根的；有三個事項——見到的、聽到的、懷疑的；有五個層次——在適當的時間說，而不是在不適當的時間說；在真實的情況下說，而不是在虛假的情況下說；在柔和的情況下說，而不是在嚴厲的情況下說；在有意義的情況下說，而不是在無意義的情況下說；在慈悲的心態下說，而不是在憤怒的心態下說。通過這樣的指控，指控者應當以「我的身體行為是否清凈？」等方式，依據《優波離五法經》中提到的十五種法進行裁決，被指控者應當在兩個法中進行裁決，若真實且不被動搖。

Appevanāma naṃ imamhā brahmacariyā cāveyyanti api eva nāma naṃ puggalaṃ imamhā seṭṭhacariyā cāveyyaṃ, 『『sādhu vatassa sacāhaṃ imaṃ puggalaṃ imamhā brahmacariyā cāveyya』』nti iminā adhippāyena anuddhaṃseyyāti vuttaṃhoti. Padabhājane pana 『『brahmacariyā cāveyya』』nti imasseva pariyāyamatthaṃ dassetuṃ 『『bhikkhubhāvā cāveyya』』ntiādi vuttaṃ.

Khaṇādīni samayavevacanāni. Taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatteti tasmiṃ khaṇe tasmiṃ laye tasmiṃ muhutte vītivatte. Bhummappattiyā hi idaṃ upayogavacanaṃ.

Samanuggāhiyamānaniddese yena vatthunā anuddhaṃsito hotīti catūsu pārājikavatthūsu yena vatthunā codakena cuditako anuddhaṃsito abhibhūto ajjhotthaṭo hoti. Tasmiṃ vatthusmiṃ samanuggāhiyamānoti tasmiṃ codakena vuttavatthusmiṃ so codako anuvijjakena 『『kiṃ te diṭṭhaṃ, kinti te diṭṭha』』ntiādinā nayena anuvijjiyamāno vīmaṃsiyamāno upaparikkhiyamāno.

Asamanuggāhiyamānaniddese na kenaci vuccamānoti anuvijjakena vā aññena vā kenaci, atha vā diṭṭhādīsu vatthūsu kenaci avuccamāno. Etesañca dvinnaṃ mātikāpadānaṃ parato 『『bhikkhu ca dosaṃ patiṭṭhātī』』tiiminā sambandho veditabbo. Idañhi vuttaṃ hoti – 『『evaṃ samanuggāhiyamāno vā asamanuggāhiyamāno vā bhikkhu ca dosaṃ patiṭṭhāti paṭicca tiṭṭhati paṭijānāti saṅghādiseso』』ti. Idañca amūlakabhāvassa pākaṭakāladassanatthameva vuttaṃ. Āpattiṃ pana anuddhaṃsitakkhaṇeyeva āpajjati.

Idāni 『『amūlakañceva taṃ adhikaraṇaṃ hotī』』ti ettha yasmā amūlakalakkhaṇaṃ pubbe vuttaṃ, tasmā taṃ avatvā apubbameva dassetuṃ 『『adhikaraṇaṃ nāmā』』tiādimāha. Tattha yasmā adhikaraṇaṃ adhikaraṇaṭṭhena ekampi vatthuvasena nānā hoti, tenassa taṃ nānattaṃ dassetuṃ 『『cattāri adhikaraṇāni vivādādhikaraṇa』』ntiādimāha. Ko pana so adhikaraṇaṭṭho, yenetaṃ ekaṃ hotīti? Samathehi adhikaraṇīyatā. Tasmā yaṃ adhikicca ārabbha paṭicca sandhāya samathā vattanti, taṃ 『『adhikaraṇa』』nti veditabbaṃ.

Aṭṭhakathāsu pana vuttaṃ – 『『adhikaraṇanti keci gāhaṃ vadanti, keci cetanaṃ, keci akkhantiṃ keci vohāraṃ, keci paṇṇatti』』nti. Puna evaṃ vicāritaṃ 『『yadi gāho adhikaraṇaṃ nāma, eko attādānaṃ gahetvā sabhāgena bhikkhunā saddhiṃ mantayamāno tattha ādīnavaṃ disvā puna cajati, tassa taṃ adhikaraṇaṃ samathappattaṃ bhavissati. Yadi cetanā adhikaraṇaṃ, 『『idaṃ attādānaṃ gaṇhāmī』』ti uppannā cetanā nirujjhati. Yadi akkhanti adhikaraṇaṃ, akkhantiyā attādānaṃ gahetvāpi aparabhāge vinicchayaṃ alabhamāno vā khamāpito vā cajati. Yadi vohāro adhikaraṇaṃ, kathento āhiṇḍitvā aparabhāge tuṇhī hoti niravo, evamassa taṃ adhikaraṇaṃ samathappattaṃ bhavissati, tasmā paṇṇatti adhikaraṇanti.

Taṃ panetaṃ 『『methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā…pe… evaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa tabbhāgiyanti ca vivādādhikaraṇaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākata』』nti ca evamādīhi virujjhati. Na hi te paṇṇattiyā kusalādibhāvaṃ icchanti, na ca 『『amūlakena pārājikena dhammenā』』ti ettha āgato pārājikadhammo paṇṇatti nāma hoti. Kasmā? Accantaakusalattā. Vuttampi hetaṃ – 『『āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākata』』nti (pari. 303).

這裡的意思是:希望能使他脫離這種梵行,即希望能使這個人脫離最高的行為,"如果我能使這個人脫離梵行就好了",帶著這種意圖誹謗。在詞義解釋中,爲了說明"使脫離梵行"的同義詞,說"使脫離比丘身份"等。 "剎那"等詞是"時間"的同義詞。"度過那個剎那、那個時間、那個瞬間"是指在那個剎那、那個時間、那個瞬間過去之後。這是以處格的意義使用賓格。 在"被審問"的解釋中,"以某個事實被誹謗"是指在四種波羅夷罪中,被指控者被指控者以某個事實誹謗、壓制、壓倒。"在那個事實上被審問"是指在指控者所說的那個事實上,那個指控者被審問者以"你看到了什麼?你是怎麼看到的?"等方式審問、調查、檢查。 在"不被審問"的解釋中,"不被任何人說"是指不被審問者或其他任何人,或者在所見等事實中不被任何人說。這兩個標題詞應該與後面的"比丘承認過失"相連。這裡的意思是:"這樣被審問或不被審問,比丘承認過失、接受、承認,犯僧殘罪。"這只是爲了說明無根據的情況變得明顯的時間。但實際上,在誹謗的那一刻就已經犯罪了。 現在,關於"這個訴訟是無根據的",因為無根據的特徵前面已經說過了,所以不再重複,而是爲了說明新的內容而說"所謂訴訟"等。其中,因為訴訟在訴訟的意義上是一個,但在事實上是多種,所以爲了說明它的多樣性而說"四種訴訟:諍論訴訟"等。那麼,什麼是訴訟的意義,使它成為一個呢?就是可以通過調解來解決。因此,應該知道,調解所依據、開始、關聯、聯繫的,就是"訴訟"。 在註釋書中說:"有些人說訴訟是執著,有些人說是意圖,有些人說是不滿,有些人說是表達,有些人說是概念。"然後這樣考慮:"如果執著是訴訟,一個人拿著自己的觀點,與志同道合的比丘商議,看到其中的過患后又放棄,那麼他的訴訟就會得到解決。如果意圖是訴訟,'我要拿這個觀點'這樣生起的意圖就會消失。如果不滿是訴訟,因不滿而拿著觀點,後來得不到裁決或被請求原諒就放棄。如果表達是訴訟,說了一圈後來沉默不語,這樣他的訴訟就會得到解決,所以概念是訴訟。" 但這與"淫慾波羅夷罪是淫慾波羅夷罪的同類...這樣罪訴訟是罪訴訟的同類"和"諍論訴訟可能是善的、不善的或無記的"等說法相矛盾。因為他們不認為概念有善等的性質,而且在"以無根據的波羅夷法"中出現的波羅夷法不是所謂的概念。為什麼?因為它是絕對不善的。所以說:"罪訴訟可能是不善的或無記的。"

Yañcetaṃ 『『amūlakena pārājikenā』』ti ettha amūlakaṃ pārājikaṃ niddiṭṭhaṃ, tassevāyaṃ 『『amūlakañceva taṃ adhikaraṇaṃ hotī』』ti paṭiniddeso, na paṇṇattiyā na hi aññaṃ niddisitvā aññaṃ paṭiniddisati. Yasmā pana yāya paṇṇattiyā yena abhilāpena codakena so puggalo pārājikaṃ dhammaṃ ajjhāpannoti paññatto, pārājikasaṅkhātassa adhikaraṇassa amūlakattā sāpi paññatti amūlikā hoti, adhikaraṇe pavattattā ca adhikaraṇaṃ. Tasmā iminā pariyāyena paṇṇatti 『『adhikaraṇa』』nti yujjeyya, yasmā vā yaṃ amūlakaṃ nāma adhikaraṇaṃ taṃ sabhāvato natthi, paññattimattameva atthi. Tasmāpi paṇṇatti adhikaraṇanti yujjeyya. Tañca kho idheva na sabbattha. Na hi vivādādīnaṃ paṇṇatti adhikaraṇaṃ. Adhikaraṇaṭṭho pana tesaṃ pubbe vuttasamathehi adhikaraṇīyatā. Iti iminā adhikaraṇaṭṭhena idhekacco vivādo vivādo ceva adhikaraṇañcāti vivādādhikaraṇaṃ. Esa nayo sesesu .

Tattha 『『idha bhikkhū vivadanti dhammoti vā adhammoti vā』』ti evaṃ aṭṭhārasa bhedakaravatthūni nissāya uppanno vivādo vivādādhikaraṇaṃ. 『『Idha bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā』』ti evaṃ catasso vipattiyo nissāya uppanno anuvādo anuvādādhikaraṇaṃ. 『『Pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇa』』nti evaṃ āpattiyeva āpattādhikaraṇaṃ. 『『Yā saṅghassa kiccayatā karaṇīyatā apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma』』nti (cūḷava. 215) evaṃ catubbidhaṃ saṅghakiccaṃ kiccādhikaraṇanti veditabbaṃ.

Imasmiṃ panatthe pārājikāpattisaṅkhātaṃ āpattādhikaraṇameva adhippetaṃ. Sesāni atthuddhāravasena vuttāni, ettakā hi adhikaraṇasaddassa atthā. Tesu pārājikameva idha adhippetaṃ. Taṃ diṭṭhādīhi mūlehi amūlakañceva adhikaraṇaṃ hoti. Ayañca bhikkhu dosaṃ patiṭṭhāti, paṭicca tiṭṭhati 『『tucchakaṃ mayā bhaṇita』』ntiādīni vadanto paṭijānāti. Tassa bhikkhuno anuddhaṃsitakkhaṇeyeva saṅghādisesoti ayaṃ tāvassa sapadānukkamaniddesassa sikkhāpadassa attho.

這裡所說的"以無根據的波羅夷",其中無根據的波羅夷被解釋為"這個訴訟是無根據的",這是對它的再解釋,而不是對概念的解釋。因為不會解釋一個東西而再解釋另一個東西。但是,因為指控者用某種說法將那個人指控為犯了波羅夷法,由於被稱為波羅夷的訴訟是無根據的,那個說法也是無根據的,而且因為發生在訴訟中,所以是訴訟。因此,從這個角度來看,可以說概念是"訴訟"。或者,因為所謂的無根據的訴訟在本質上是不存在的,只是一個概念而已。因此,也可以說概念是訴訟。但這隻適用於這裡,不是所有地方。因為諍論等的概念不是訴訟。但它們的訴訟性質是前面所說的可以通過調解來解決。因此,根據這個訴訟的性質,這裡的某些諍論既是諍論又是訴訟,所以叫做諍論訴訟。其他的也是同樣的道理。 其中,"這裡比丘們爭論是法或非法"等,依據十八種破和合事而產生的諍論是諍論訴訟。"這裡比丘們指責比丘違反戒律"等,依據四種違犯而產生的指責是指責訴訟。"五種罪聚是罪訴訟,七種罪聚是罪訴訟",這樣罪本身就是罪訴訟。"僧團的職責、應做的事、白羯磨、單白羯磨、白二羯磨、白四羯磨",這四種僧團事務應該理解為事務訴訟。 但在這個意義上,只是指波羅夷罪所稱的罪訴訟。其他的是爲了說明意義而提到的,因為這些都是訴訟這個詞的意思。在這些中,這裡只是指波羅夷。它是無根據的訴訟,沒有所見等根據。而且這個比丘承認過失,接受,說"我說的是空話"等來承認。對於這個比丘,在誹謗的那一刻就犯了僧殘罪。這就是這條戒條的逐字解釋的意思。

  1. Idāni yāni tāni saṅkhepato diṭṭhādīni codanāvatthūni vuttāni, tesaṃ vasena vitthārato āpattiṃ ropetvā dassento 『『adiṭṭhassa hotī』』tiādimāha. Tattha adiṭṭhassa hotīti adiṭṭho assa hoti. Etena codakena adiṭṭho hoti, so puggalo pārājikaṃ dhammaṃ ajjhāpajjantoti attho. Esa nayo asutassa hotītiādīsupi.

Diṭṭho mayāti diṭṭhosi mayāti vuttaṃ hoti. Esa nayo suto mayātiādīsupi. Sesaṃ adiṭṭhamūlake uttānatthameva. Diṭṭhamūlake pana tañce codeti 『『suto mayā』』ti evaṃ vuttānaṃ suttādīnaṃ ābhāvena amūlakattaṃ veditabbaṃ.

Sabbasmiṃyeva ca imasmiṃ codakavāre yathā idhāgatesu 『『pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosī』』ti imesu vacanesu ekekassa vasena vācāya vācāya saṅghādiseso hoti, evaṃ aññatra āgatesu 『『dussīlo, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto , assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto』』ti imesupi vacanesu ekekassa vasena vācāya vācāya saṅghādiseso hotiyeva.

『『Natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā』』ti imāni pana suddhāni sīsaṃ na enti, 『『dussīlosi natthi tayā saddhiṃ uposatho vā』』ti evaṃ dussīlādipadesu pana 『『pārājikaṃ dhammaṃ ajjhāpannosī』』tiādipadesu vā yena kenaci saddhiṃ ghaṭitāneva sīsaṃ enti, saṅghādisesakarāni honti.

Mahāpadumatthero panāha – 『『na kevalaṃ idha pāḷiyaṃ anāgatāni 『dussīlo pāpadhammo』tiādipadāneva sīsaṃ enti, 『koṇṭhosi mahāsāmaṇerosi, mahāupāsakosi, jeṭṭhabbatikosi, nigaṇṭhosi, ājīvakosi, tāpasosi, paribbājakosi, paṇḍakosi, theyyasaṃvāsakosi, titthiyapakkantakosi, tiracchānagatosi, mātughātakosi, pitughātakosi, arahantaghātakosi, saṅghabhedakosi, lohituppādakosi, bhikkhunīdūsakosi, ubhatobyañjanakaosī』ti imānipi sīsaṃ entiyevā』』ti. Mahāpadumattheroyeva ca 『『diṭṭhe vematikotiādīsu yadaggena vematiko tadaggena no kappeti, yadaggena no kappeti tadaggena nassarati, yadaggena nassarati tadaggena pamuṭṭho hotī』』ti vadati.

Mahāsumatthero pana ekekaṃ dvidhā bhinditvā catunnampi pāṭekkaṃ nayaṃ dasseti. Kathaṃ? Diṭṭhe vematikoti ayaṃ tāva dassane vā vematiko hoti puggale vā, tattha 『『diṭṭho nukho mayā na diṭṭho』』ti evaṃ dassane vematiko hoti. 『『Ayaṃ nukho mayā diṭṭho añño』』ti evaṃ puggale vematiko hoti. Evaṃ dassanaṃ vā no kappeti puggalaṃ vā, dassanaṃ vā nassarati puggalaṃ vā, dassanaṃ vā pamuṭṭho hoti puggalaṃ vā. Ettha ca vematikoti vimatijāto. No kappetīti na saddahati. Nassaratīti asāriyamāno nassarati. Yadā pana taṃ 『『asukasmiṃ nāma bhante ṭhāne asukasmiṃ nāma kāle』』ti sārenti tadā sarati. Pamuṭṭhoti yo tehi tehi upāyehi sāriyamānopi nassaratiyevāti . Etenevupāyena codāpakavāropi veditabbo, kevalañhi tattha 『『mayā』』ti parihīnaṃ, sesaṃ codakavārasadisameva.

現在,爲了詳細地說明前面簡略提到的所見等指控事項,並確定其罪過,他說"對於未見的"等。其中,"對於未見的"是指對他來說是未見的。這意味著這個指控者沒有看到那個人犯波羅夷罪。對於"未聞的"等也是同樣的道理。 "我看見"是說"你被我看見"。對於"我聽見"等也是同樣的道理。其餘未見根據的部分意思很明顯。但在見根據的部分,如果他指控說"我聽見",應該知道由於缺乏所說的聽聞等,所以是無根據的。 在這整個指控部分,就像這裡出現的"你犯了波羅夷罪,你不是沙門,你不是釋迦子"這些話,每說一句就犯一次僧殘罪,同樣,在其他地方出現的"破戒者,惡法者,不凈行為者,隱藏行為者,假冒沙門,假冒梵行者,內心腐敗,有慾望,生惡"這些話,每說一句也都犯一次僧殘罪。 但"與你一起不能布薩或自恣或僧團羯磨"這些話單獨說不構成犯罪,只有"你是破戒者,與你一起不能布薩"等,與"破戒者"等詞或"你犯了波羅夷罪"等詞中的任何一個結合才構成犯罪,才會導致僧殘罪。 大蓮花長老說:"不僅是這裡經文中沒有出現的'破戒者,惡法者'等詞構成犯罪,'你是閹人,你是大沙彌,你是大優婆塞,你是最長的修行者,你是尼乾子,你是阿耆毗迦,你是苦行者,你是遊行者,你是黃門,你是偷法者,你是改投外道者,你是畜生,你是殺母者,你是殺父者,你是殺阿羅漢者,你是破僧者,你是出佛身血者,你是污比丘尼者,你是兩性人'這些話也都構成犯罪。"大蓮花長老還說:"在'對所見有疑'等中,當他有疑時就不相信,當他不相信時就不記得,當他不記得時就忘記了。" 但大善長老將每一項分為兩種,分別說明四種情況。怎麼說呢?"對所見有疑"可能是對看見這件事有疑,或者對那個人有疑。其中,"我是否看見了"這樣對看見有疑。"這是我看見的那個人還是另一個人"這樣對人有疑。同樣,他可能不相信看見這件事或那個人,可能不記得看見這件事或那個人,可能忘記看見這件事或那個人。這裡,"有疑"是指產生疑惑。"不相信"是指不信任。"不記得"是指在沒有被提醒的情況下不記得。但當有人提醒說"尊者,在某某地方某某時間"時,他就會記得。"忘記"是指即使用各種方法提醒他也不記得。通過這種方法也應該理解使人指控的部分,只是那裡缺少了"我",其餘的與指控部分相同。

  1. Tato paraṃ āpattibhedaṃ anāpattibhedañca dassetuṃ 『『asuddhe suddhadiṭṭhī』』tiādikaṃ catukkaṃ ṭhapetvā ekamekaṃ padaṃ catūhi catūhi bhedehi niddiṭṭhaṃ, taṃ sabbaṃ pāḷinayeneva sakkā jānituṃ. Kevalaṃ hetthādhippāyabhedo veditabbo. Ayañhi adhippāyo nāma – cāvanādhippāyo, akkosādhippāyo, kammādhippāyo, vuṭṭhānādhippāyo, uposathapavāraṇaṭṭhapanādhippāyo, anuvijjanādhippāyo, dhammakathādhippāyoti anekavidho. Tattha purimesu catūsu adhippāyesu okāsaṃ akārāpentassa dukkaṭaṃ. Okāsaṃ kārāpetvāpi ca sammukhā amūlakena pārājikena anuddhaṃsentassa saṅghādiseso. Amūlakena saṅghādisesena anuddhaṃsentassa pācittiyaṃ. Ācāravipattiyā anuddhaṃsentassa dukkaṭaṃ. Akkosādhippāyena vadantassa pācittiyaṃ. Asammukhā pana sattahipi āpattikkhandhehi vadantassa dukkaṭaṃ. Asammukhā eva sattavidhampi kammaṃ karontassa dukkaṭameva.

Kurundiyaṃ pana 『『vuṭṭhānādhippāyena 『tvaṃ imaṃ nāma āpattiṃ āpanno taṃ paṭikarohī』ti vadantassa okāsakiccaṃ natthī』』ti vuttaṃ. Sabbattheva pana 『『uposathapavāraṇaṃ ṭhapentassa okāsakammaṃ natthī』』ti vuttaṃ. Ṭhapanakkhettaṃ pana jānitabbaṃ. 『『Suṇātu me bhante saṅgho ajjuposatho pannaraso yadi saṅghassa pattakallaṃ saṅgho uposathaṃ kareyya』』ti etasmiñhi re-kāre anatikkanteyeva ṭhapetuṃ labbhati. Tato paraṃ pana yya-kāre patte na labbhati. Esa nayo pavāraṇāya. Anuvijjakassāpi osaṭe vatthusmiṃ 『『atthetaṃ tavā』』ti anuvijjanādhippāyena vadantassa okāsakammaṃ natthi.

Dhammakathikassāpi dhammāsane nisīditvā 『『yo idañcidañca karoti, ayaṃ bhikkhu assamaṇo』』tiādinā nayena anodissa dhammaṃ kathentassa okāsakammaṃ natthi. Sace pana odissa niyametvā 『『asuko ca asuko ca assamaṇo anupāsako』』ti katheti, dhammāsanato orohitvā āpattiṃ desetvā gantabbaṃ. Yaṃ pana tattha tattha 『『anokāsaṃ kārāpetvā』』ti vuttaṃ tassa okāsaṃ akārāpetvāti evamattho veditabbo, na hi koci anokāso nāma atthi, yamokāsaṃ kārāpetvā āpattiṃ āpajjati, okāsaṃ pana akārāpetvā āpajjatīti. Sesaṃ uttānameva.

Samuṭṭhānādīsu tisamuṭṭhānaṃ – kāyacittato, vācācittato, kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dutiyaduṭṭhadosasikkhāpadavaṇṇanā

從這裡開始，爲了說明罪的分類和無罪的分類，提出了「污穢的清凈見解」等四種，並在每一種中列出一個個的詞彙，所有這些都可以通過巴利文的方式來理解。僅僅是前面所提到的意圖的分類需要被理解。這個意圖的名稱有：放棄意圖、辱罵意圖、行為意圖、起立意圖、布薩與自恣的設定意圖、隨行意圖、法談意圖等多種。在前四種意圖中，若不採取行動則犯了惡行。即使採取行動，若面前無根本的波羅夷法而被指控，則犯了僧殘罪。若根本的僧殘罪未被指控，則犯了懺悔罪。因行為失誤而被指控的，則犯了惡行。因辱罵意圖而說的，則犯了懺悔罪。而若不在面前說出七種罪聚中的任何一種，則犯了惡行。即使不在面前做出七種行為，也犯了惡行。 在庫倫地（Kurundi）則說：「因起立意圖而說『你犯了這個罪，你應該抵抗』時，沒有機會的行為。」而在任何地方都說「設定布薩與自恣的行為沒有機會。」設定的場所需要被理解。「請聽我說，尊者，今天布薩是第十五，如果僧團能夠在適當的時間進行布薩，僧團就會進行布薩。」在這個地方，若不超越「再」字，則可以設定。之後的地方則不能設定。對於自恣也是同樣的道理。對於隨行者的情況，在某個地方說「這就是你的」時，沒有機會的行為。 對於法談者而言，坐在法座上說「誰做這個那個，這個比丘不是沙門」等等，若不被指控，則沒有機會的行為。如果說「某某比丘不是沙門，不是優婆塞」，則應從法座上下來，指控罪過。至於「未設定的行為」所說的內容，應理解為未設定的行為，實際上沒有任何未設定的東西，只有在設定的情況下才會犯罪，而在未設定的情況下則不會犯罪。其餘部分同樣是重複的。 在起因等中，有三種起因——身體的、言語的、身體與言語的結合而產生的。行為、覺知解脫、心的活動、世俗的不善、身體的行為、言語的行為、噁心、痛苦的感受等。 第一次惡行的罪戒條的解釋已完成。 第二次惡行的罪戒條的解釋。

391.Tena samayena buddho bhagavāti dutiyaduṭṭhadosasikkhāpadaṃ. Tattha handa mayaṃ āvuso imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karomāti te kira paṭhamavatthusmiṃ attano manorathaṃ sampādetuṃ asakkontā laddhaniggahā vighātappattā 『『idāni jānissāmā』』ti tādisaṃ vatthuṃ pariyesamānā vicaranti. Athekadivasaṃ disvā tuṭṭhā aññamaññaṃ oloketvā evamāhaṃsu – 『『handa mayaṃ, āvuso, imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karomā』』ti, 『『dabbo mallaputto nāmāya』』nti evamassa nāmaṃ karomāti vuttaṃ hoti. Esa nayo mettiyaṃ nāma bhikkhuninti etthāpi.

Te bhikkhū mettiyabhumajake bhikkhū anuyuñjiṃsūti evaṃ anuyuñjiṃsu –『『āvuso, kuhiṃ tumhehi dabbo mallaputto mettiyāya bhikkhuniyā saddhiṃ diṭṭho』』ti? 『『Gijjhakūṭapabbatapāde』』ti. 『『Kāya velāya』』ti? 『『Bhikkhācāragamanavelāyā』』ti. Āvuso dabba ime evaṃ vadanti – 『『tvaṃ tadā kuhi』』nti? 『『Veḷuvane bhattāni uddisāmī』』ti. 『『Tava tāya velāya veḷuvane atthibhāvaṃ ko jānātī』』ti? 『『Bhikkhusaṅgho, bhante』』ti. Te saṅghaṃ pucchiṃsu – 『『jānātha tumhe tāya velāya imassa veḷuvane atthibhāva』』nti. 『『Āma, āvuso, jānāma, thero sammutiladdhadivasato paṭṭhāya veḷuvaneyevā』』ti. Tato mettiyabhumajake āhaṃsu – 『『āvuso, tumhākaṃ kathā na sameti, kacci no lesaṃ oḍḍetvā vadathā』』ti. Evaṃ te tehi bhikkhūhi anuyuñjiyamānā āma āvusoti vatvā etamatthaṃ ārocesuṃ.

Kiṃpana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassāti ettha aññabhāgassa idaṃ, aññabhāgo vā assa atthīti aññabhāgiyaṃ. Adhikaraṇanti ādhāro veditabbo, vatthu adhiṭṭhānanti vuttaṃ hoti. Yo hi so 『『dabbo mallaputto nāmā』』ti chagalako vutto, so yvāyaṃ āyasmato dabbassa mallaputtassa bhāgo koṭṭhāso pakkho manussajāti ceva bhikkhubhāvo ca tato aññassa bhāgassa koṭṭhāsassa pakkhassa hoti tiracchānajātiyā ceva chagalakabhāvassa ca so vā aññabhāgo assa atthīti tasmā aññabhāgiyasaṅkhyaṃ labhati. Yasmā ca tesaṃ 『『imaṃ mayaṃ dabbaṃ mallaputtaṃ nāma karomā』』ti vadantānaṃ tassā nāmakaraṇasaññāya ādhāro vatthu adhiṭṭhānaṃ, tasmā adhikaraṇanti veditabbo. Tañhi sandhāya 『『te bhikkhū aññabhāgiyassa adhikaraṇassā』』ti āhaṃsu, na vivādādhikaraṇādīsu aññataraṃ. Kasmā? Asambhavato. Na hi te catunnaṃ adhikaraṇānaṃ kassaci aññabhāgiyassa adhikaraṇassa kañcidesaṃ lesamattaṃ upādiyiṃsu. Na ca catunnaṃ adhikaraṇānaṃ leso nāma atthi. Jātilesādayo hi puggalānaṃyeva lesā vuttā, na vivādādhikaraṇādīnaṃ. Idañca 『『dabbo mallaputto』』ti nāmaṃ tassa aññabhāgiyādhikaraṇabhāve ṭhitassa chagalakassa koci deso hoti theraṃ amūlakena pārājikena anuddhaṃsetuṃ lesamatto.

Ettha ca dissati apadissati assa ayanti voharīyatīti deso. Jātiādīsu aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Aññampi vatthuṃ lissati silissati vohāramatteneva īsakaṃ allīyatīti leso. Jātiādīnaṃyeva aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Tato paraṃ uttānatthameva. Sikkhāpadapaññattiyampi ayamevattho. Padabhājane pana yassa aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃseyya , taṃ yasmā aṭṭhuppattivaseneva āvibhūtaṃ, tasmā na vibhattanti veditabbaṃ.

"那時,佛陀..."這是第二個惡意誹謗戒。其中,"朋友們,讓我們把這隻山羊稱為達巴·馬拉子"。據說,他們在第一個事件中無法實現自己的願望,受到懲罰後感到沮喪,說"現在我們知道了",然後四處尋找類似的事件。有一天看到后高興地互相看了看,這樣說道:"朋友們,讓我們把這隻山羊稱為達巴·馬拉子",意思是"讓我們給它取名叫達巴·馬拉子"。對於"名叫梅提亞的比丘尼"也是同樣的道理。 那些比丘詢問梅提亞和布馬賈卡比丘:"朋友們,你們在哪裡看到達巴·馬拉子和梅提亞比丘尼在一起?""在鷲峰山腳下。""什麼時候?""去乞食的時候。""朋友達巴,他們這樣說,你那時在哪裡?""我在竹林精舍分配食物。""誰知道你那時在竹林精舍?""比丘僧團,尊者。"他們問僧團:"你們知道他那時在竹林精舍嗎?""是的,朋友們,我們知道,長老從得到許可的那天起就一直在竹林精舍。"然後他們對梅提亞和布馬賈卡說:"朋友們,你們的話不一致,你們是不是用借口在說謊?"他們被這些比丘這樣詢問時說"是的,朋友們",然後說明了這件事。 "朋友們,你們是否以其他事件的某個借口..."這裡,"其他部分的"是指屬於其他部分,或者有其他部分。"事件"應理解為基礎,意思是說事物的基礎。那個被稱為"達巴·馬拉子"的山羊,它屬於尊者達巴·馬拉子的部分、份額、一方,即人類種族和比丘身份,而另一部分、份額、一方則屬於動物種族和山羊身份,或者說它有另一個部分,因此被稱為"其他部分的"。因為他們說"讓我們把它稱為達巴·馬拉子"時,這個命名的想法是基礎、事物、根據,所以應理解為"事件"。他們指的就是這個,所以說"那些比丘以其他事件的...",而不是指諍論等其他事件中的任何一個。為什麼?因為不可能。他們沒有采用四種訴訟中任何一種其他部分的訴訟的任何借口。四種訴訟也沒有所謂的借口。因為只說過人的種姓等借口,而不是諍論等訴訟的借口。這個"達巴·馬拉子"的名字是那個處於其他部分事件狀態的山羊的某個部分,是用來以無根據的波羅夷罪誹謗長老的借口。 這裡,"部分"是指可見的、可指的、可說的。這是種姓等某一部分的代名詞。"借口"是指粘附、依附於其他事物,僅僅通過言語稍微附著。這也是種姓等某一部分的代名詞。之後的意思很明顯。在制定戒條時也是這個意思。在詞義解釋中,對於採用其他部分事件的某個借口以波羅夷法誹謗的情況,因為通過事件的起因已經很清楚了,所以應該理解為沒有詳細解釋。

  1. Yāni pana adhikaraṇanti vacanasāmaññato atthuddhāravasena pavattāni cattāri adhikaraṇāni, tesaṃ aññabhāgiyatā ca tabbhāgiyatā ca yasmā apākaṭā jānitabbā ca vinayadharehi, tasmā vacanasāmaññato laddhaṃ adhikaraṇaṃ nissāya taṃ āvikaronto 『『aññabhāgiyassa adhikaraṇassāti āpattaññabhāgiyaṃ vā hoti adhikaraṇaññabhāgiyaṃ vā』』tiādimāha. Yā ca sā avasāne āpattaññabhāgiyassa adhikaraṇassa vasena codanā vuttā, tampi dassetuṃ ayaṃ sabbādhikaraṇānaṃ tabbhāgiyaaññabhāgiyatā samāhaṭāti veditabbā.

Tattha ca āpattaññabhāgiyaṃ vāti paṭhamaṃ uddiṭṭhattā 『『kathañca āpatti āpattiyā aññabhāgiyā hotī』』ti niddese ārabhitabbe yasmā āpattādhikaraṇassa tabbhāgiyavicāraṇāyaṃyeva ayamattho āgamissati, tasmā evaṃ anārabhitvā 『『kathañca adhikaraṇaṃ adhikaraṇassa aññabhāgiya』』nti pacchimapadaṃyeva gahetvā niddeso āraddhoti veditabbo.

Tattha aññabhāgiyavāro uttānatthoyeva. Ekamekañhi adhikaraṇaṃ itaresaṃ tiṇṇaṃ tiṇṇaṃ aññabhāgiyaṃ aññapakkhiyaṃ aññakoṭṭhāsiyaṃ hoti, vatthuvisabhāgattā, tabbhāgiyavāre pana vivādādhikaraṇaṃ vivādādhikaraṇassa tabbhāgiyaṃ tappakkhiyaṃ taṃkoṭṭhāsiyaṃ vatthusabhāgattā, tathā anuvādādhikaraṇaṃ anuvādādhikaraṇassa. Kathaṃ? Buddhakālato paṭṭhāya hi aṭṭhārasa bhedakaravatthūni nissāya uppannavivādo ca idāni uppajjanakavivādo ca vatthusabhāgatāya ekaṃ vivādādhikaraṇameva hoti, tathā buddhakālato paṭṭhāya catasso vipattiyo nissāya uppannaanuvādo ca idāni uppajjanakaanuvādo ca vatthusabhāgatāya ekaṃ anuvādādhikaraṇameva hoti. Yasmā pana āpattādhikaraṇaṃ āpattādhikaraṇassa sabhāgavisabhāgavatthuto sabhāgasarikkhāsarikkhato ca ekaṃsena tabbhāgiyaṃ na hoti, tasmā āpattādhikaraṇaṃ āpattādhikaraṇassa siyā tabbhāgiyaṃ siyā aññabhāgiyanti vuttaṃ. Tattha ādito paṭṭhāya aññabhāgiyassa paṭhamaṃ niddiṭṭhattā idhāpi aññabhāgiyameva paṭhamaṃ niddiṭṭhaṃ, tattha aññabhāgiyattañca parato tabbhāgiyattañca vuttanayeneva veditabbaṃ.

Kiccādhikaraṇaṃkiccādhikaraṇassa tabbhāgiyanti ettha pana buddhakālato paṭṭhāya cattāri saṅghakammāni nissāya uppannaṃ adhikaraṇañca idāni cattāri saṅghakammāni nissāya uppajjanakaṃ adhikaraṇañca sabhāgatāya sarikkhatāya ca ekaṃ kiccādhikaraṇameva hoti. Kiṃ pana saṅghakammāni nissāya uppannaṃ adhikaraṇaṃ kiccādhikaraṇaṃ, udāhu saṅghakammānamevetaṃ adhivacananti? Saṅghakammānamevetaṃ adhivacanaṃ. Evaṃ santepi saṅghakammaṃ nāma 『『idañcidañca evaṃ kattabba』』nti yaṃ kammalakkhaṇaṃ manasikaroti taṃ nissāya uppajjanato purimaṃ purimaṃ saṅghakammaṃ nissāya uppajjanato ca saṅghakammāni nissāya uppannaṃ adhikaraṇaṃ kiccādhikaraṇanti vuttaṃ.

394.Kiñci desaṃ lesamattaṃ upādāyāti ettha pana yasmā desoti vā lesamattoti vā pubbe vuttanayeneva byañjanato nānaṃ atthato ekaṃ, tasmā 『『leso nāma dasa lesā jātileso nāmaleso』』tiādimāha. Tattha jātiyeva jātileso. Esa nayo sesesu.

關於"訴訟"這個詞,從一般用法來看有四種訴訟,它們的不同部分和相同部分因為不明顯而需要持戒者瞭解,所以依據一般用法所得到的訴訟,爲了闡明這一點,他說"其他部分的訴訟是指罪的其他部分或訴訟的其他部分"等。最後提到的基於罪的其他部分訴訟的指控,也應該理解為這裡彙集了所有訴訟的相同部分和不同部分。 其中,"罪的其他部分"因為首先被提到,在解釋"罪怎樣與罪是不同部分"時應該開始,但因為這個意思將在罪訴訟的相同部分考察中出現,所以沒有這樣開始,而是取最後一句"訴訟怎樣與訴訟是不同部分"開始解釋,應該這樣理解。 其中不同部分的段落意思很明顯。每一種訴訟對其他三種訴訟來說都是不同部分、不同方面、不同類別,因為事物性質不同。在相同部分的段落中,諍論訴訟對諍論訴訟來說是相同部分、相同方面、相同類別,因為事物性質相同,指責訴訟對指責訴訟也是如此。怎麼說呢?從佛陀時代開始,依據十八種破和合事而產生的諍論和現在將要產生的諍論,因事物性質相同而成為同一個諍論訴訟。同樣,從佛陀時代開始,依據四種過失而產生的指責和現在將要產生的指責,因事物性質相同而成為同一個指責訴訟。因為罪訴訟對罪訴訟來說,從相同和不同事物、從相似和不相似來看,不一定是相同部分,所以說罪訴訟對罪訴訟可能是相同部分,可能是不同部分。其中,因為從一開始不同部分先被提到,所以這裡也先提到不同部分,其中的不同部分性和相同部分性應該按照前面所說的方式理解。 "事務訴訟對事務訴訟是相同部分"這裡,從佛陀時代開始,依據四種僧團羯磨而產生的訴訟和現在依據四種僧團羯磨將要產生的訴訟,因為性質相同、相似,成為同一個事務訴訟。那麼,依據僧團羯磨而產生的訴訟是事務訴訟,還是這只是僧團羯磨的代名詞?這只是僧團羯磨的代名詞。即使這樣,所謂的僧團羯磨,由於依據"這個那個應該這樣做"這樣的羯磨特徵而產生,由於依據前前的僧團羯磨而產生,所以說依據僧團羯磨而產生的訴訟是事務訴訟。 關於"採用某個部分或借口",這裡因為"部分"或"借口"按照前面所說的方式在字面上不同但意思相同,所以說"借口有十種:種姓借口、名字借口"等。其中,種姓本身就是種姓借口。其他的也是同樣的道理。

  1. Idāni tameva lesaṃ vitthārato dassetuṃ yathā taṃ upādāya anuddhaṃsanā hoti tathā savatthukaṃ katvā dassento 『『jātileso nāma khattiyo diṭṭho hotī』』tiādimāha. Tattha khattiyo diṭṭho hotīti añño koci khattiyajātiyo iminā codakena diṭṭho hoti. Pārājikaṃ dhammaṃ ajjhāpajjantoti methunadhammādīsu aññataraṃ āpajjanto. Aññaṃ khattiyaṃ passitvācodetīti atha so aññaṃ attano veriṃ khattiyajātiyaṃ bhikkhuṃ passitvā taṃ khattiyajātilesaṃ gahetvā evaṃ codeti 『『khattiyo mayā diṭṭho pārājikaṃ dhammaṃ ajjhāpajjanto, tvaṃ khattiyo, pārājikaṃ dhammaṃ ajjhāpannosī』』 atha vā 『『tvaṃ so khattiyo, na añño, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi asakyaputtiyosi natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā』』ti, āpatti vācāya vācāya saṅghādisesassa. Ettha ca tesaṃ khattiyānaṃ aññamaññaṃ asadisassa tassa tassa dīghādino vā diṭṭhādino vā vasena aññabhāgiyatā khattiyajātipaññattiyā ādhāravasena adhikaraṇatā ca veditabbā, etenupāyena sabbapadesu yojanā veditabbā.

  2. Pattalesaniddese ca sāṭakapattoti lohapattasadiso susaṇṭhāno succhavi siniddho bhamaravaṇṇo mattikāpatto vuccati. Sumbhakapattoti pakatimattikāpatto.

  3. Yasmā pana āpattilesassa ekapadeneva saṅkhepato niddeso vutto, tasmā vitthāratopi taṃ dassetuṃ 『『bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hotī』』tiādi vuttaṃ. Kasmā panassa tattheva niddesaṃ avatvā idha visuṃ vuttoti? Sesaniddesehi asabhāgattā. Sesaniddesā hi aññaṃ disvā aññassa codanāvasena vuttā. Ayaṃ pana ekameva aññaṃ āpattiṃ āpajjantaṃ disvā aññāya āpattiyā codanāvasena vutto. Yadi evaṃ kathaṃ aññabhāgiyaṃ adhikaraṇaṃ hotīti? Āpattiyā. Teneva vuttaṃ – 『『evampi āpattaññabhāgiyañca hoti leso ca upādinno』』ti. Yañhi so saṅghādisesaṃ āpanno taṃ pārājikassa aññabhāgiyaṃ adhikaraṇaṃ. Tassa pana aññabhāgiyassa adhikaraṇassa leso nāma yo so sabbakhattiyānaṃ sādhāraṇo khattiyabhāvo viya sabbāpattīnaṃ sādhāraṇo āpattibhāvo. Etenupāyena sesāpattimūlakanayo codāpakavāro ca veditabbo.

408.Anāpatti tathāsaññī codeti vā codāpeti vāti 『『pārājikaṃyeva ayaṃ āpanno』』ti yo evaṃ tathāsaññī codeti vā codāpeti vā tassa anāpatti. Sesaṃ sabbattha uttānameva. Samuṭṭhānādīnipi paṭhamaduṭṭhadosasadisānevāti.

Dutiyaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā.

  1. Paṭhamasaṅghabhedasikkhāpadavaṇṇanā

現在爲了詳細說明這個借口,以及如何採用它來誹謗,他舉例說明說:"所謂種姓借口,是指看到一個剎帝利"等。其中,"看到一個剎帝利"是指這個指控者看到了另一個剎帝利種姓的人。"犯了波羅夷罪"是指犯了淫慾等罪中的一種。"看到另一個剎帝利后指控"是指他看到另一個與自己有仇的剎帝利種姓的比丘后,採用剎帝利種姓這個借口來指控說:"我看到一個剎帝利犯了波羅夷罪,你是剎帝利,你犯了波羅夷罪",或者說"你就是那個剎帝利,不是別人,你犯了波羅夷罪,你不是沙門,不是釋迦子,不能與你一起布薩或自恣或僧團羯磨",每說一句話就犯一次僧殘罪。這裡應該理解,那些剎帝利之間的不同,是基於各自的高矮或所見等而有不同部分,而剎帝利種姓這個概念是訴訟的基礎。按照這個方法,所有詞句的解釋都應該這樣理解。 在缽的借口解釋中,"紗缽"指像銅缽一樣形狀好、顏色好、光滑、蜂色的陶缽。"蘇巴卡缽"指普通的陶缽。 因為罪的借口只用一句話簡略地解釋了,所以爲了詳細說明,說"看到比丘犯僧殘罪"等。為什麼不在那裡解釋而在這裡單獨說呢?因為與其他解釋不同。其他解釋是看到一個人而指控另一個人。而這是看到一個人犯一種罪而指控他犯另一種罪。如果這樣,怎麼是其他部分的訴訟呢?因為罪不同。所以說:"這樣既是罪的其他部分,也採用了借口。"他所犯的僧殘罪對波羅夷罪來說是其他部分的訴訟。那個其他部分訴訟的借口,就像所有剎帝利共有的剎帝利身份一樣,是所有罪共有的罪的身份。按照這個方法,應該理解其他以罪為根據的方式和使人指控的部分。 "如果真的這樣認為而指控或使人指控,則無罪"是指如果有人真的認為"這個人犯了波羅夷罪"而指控或使人指控,則無罪。其餘在各處的意思都很明顯。起因等也與第一個惡意誹謗戒相同。 第二個惡意誹謗戒的解釋結束。 第一個破僧戒的解釋

409.Tenasamayena buddho bhagavāti saṅghabhedasikkhāpadaṃ. Tattha atha kho devadattotiādīsu yo ca devadatto, yathā ca pabbajito, yena ca kāraṇena kokālikādayo upasaṅkamitvā 『『etha mayaṃ āvuso samaṇassa gotamassa saṅghabhedaṃ karissāma cakkabheda』』nti āha. Taṃ sabbaṃ saṅghabhedakkhandhake (cūḷava. 343) āgatameva. Pañcavatthuyācanā pana kiñcāpi tattheva āgamissati. Atha kho idhāpi āgatattā yadettha vattabbaṃ, taṃ vatvāva gamissāma.

Sādhu bhanteti āyācanā. Bhikkhū yāvajīvaṃ āraññikā assūti āraññikadhutaṅgaṃ samādāya sabbepi bhikkhū yāva jīvanti tāva āraññikā hontu , araññeyeva vasantu. Yo gāmantaṃ osareyya vajjaṃ naṃ phuseyyāti yo ekabhikkhupi araññaṃ pahāya nivāsatthāya gāmantaṃ osareyya, vajjaṃ taṃ phuseyya naṃ bhikkhuṃ doso phusatu, āpattiyā naṃ bhagavā kāretū』』ti adhippāyena vadati. Esa nayo sesavatthūsupi.

"那時,佛陀..."這是破僧戒。其中,"然後提婆達多"等,關於提婆達多是誰,他是如何出家的,以及他為什麼理由接近拘迦利迦等人說"來吧,朋友們,我們去破沙門喬達摩的僧團,破壞和合",這些都已經在破僧犍度(小品343)中出現過。雖然五事要求也將在那裡出現,但因為這裡也出現了,所以我們會說明這裡應該說的內容。 "善哉,尊者"是請求的意思。"愿比丘們終生住在林野"是指所有比丘都受持林野頭陀行,只要活著就住在林野,只住在森林裡。"誰進入村莊邊界,罪過將觸及他"是說如果有一個比丘離開森林進入村莊邊界居住,罪過將觸及那個比丘,過失將觸及他,意思是說"愿世尊使他犯戒"。其他事項也是同樣的道理。

410.Janaṃ saññāpessāmāti janaṃ amhākaṃ appicchatādibhāvaṃ jānāpessāma, atha vā paritosessāma pasādessāmāti vuttaṃ hoti.

Imāni pana pañca vatthūni yācato devadattassa vacanaṃ sutvāva aññāsi bhagavā 『『saṅghabhedatthiko hutvā ayaṃ yācatī』』ti. Yasmā pana tāni anujāniyamānāni bahūnaṃ kulaputtānaṃ maggantarāyāya saṃvattanti, tasmā bhagavā 『『alaṃ devadattā』』ti paṭikkhipitvā 『『yo icchati āraññiko hotū』』tiādimāha.

Ettha pana bhagavato adhippāyaṃ viditvā kulaputtena attano patirūpaṃ veditabbaṃ. Ayañhettha bhagavato adhippāyo – 『『eko bhikkhu mahajjhāsayo hoti mahussāho, sakkoti gāmantasenāsanaṃ paṭikkhipitvā araññe viharanto dukkhassantaṃ kātuṃ. Eko dubbalo hoti appathāmo araññe na sakkoti, gāmanteyeva sakkoti. Eko mahabbalo samappavattadhātuko adhivāsanakhantisampanno iṭṭhāniṭṭhesu samacitto araññepi gāmantepi sakkotiyeva. Eko neva gāmante na araññe sakkoti padaparamo hoti.

Tatra yvāyaṃ mahajjhāsayo hoti mahussāho, sakkoti gāmantasenāsanaṃ paṭikkhipitvā araññe viharanto dukkhassantaṃ kātuṃ, so araññeyeva vasatu, idamassa patirūpaṃ. Saddhivihārikādayopi cassa anusikkhamānā araññe vihātabbameva maññissanti.

Yo pana dubbalo hoti appathāmo gāmanteyeva sakkoti dukkhassantaṃ kātuṃ, na araññe so gāmanteyeva vasatu, yvāyaṃ mahabbalo samappavattadhātuko adhivāsanakhantisampanno iṭṭhāniṭṭhesu samacitto araññepi gāmantepi sakkotiyeva, ayampi gāmantasenāsanaṃ pahāya araññe viharatu, idamassa patirūpaṃ saddhivihārikāpi hissa anusikkhamānā araññe vihātabbaṃ maññissanti.

Yo panāyaṃ neva gāmante na araññe sakkoti padaparamo hoti. Ayampi araññeyeva vasatu. Ayaṃ hissa dhutaṅgasevanā kammaṭṭhānabhāvanā ca āyatiṃ maggaphalānaṃ upanissayo bhavissati. Saddhivihārikādayo cassa anusikkhamānā araññe vihātabbaṃ maññissantīti.

Evaṃ yvāyaṃ dubbalo hoti appathāmo gāmanteyeva viharanto sakkoti dukkhassantaṃ kātuṃ na araññe, imaṃ puggalaṃ sandhāya bhagavā 『『yo icchati gāmante viharatū』』ti āha. Iminā ca puggalena aññesampi dvāraṃ dinnaṃ.

Yadi pana bhagavā devadattassa vādaṃ sampaṭiccheyya, yvāyaṃ puggalo pakatiyā dubbalo hoti appathāmo, yopi daharakāle araññavāsaṃ abhisambhuṇitvā jiṇṇakāle vā vātapittādīhi samuppannadhātukkhobhakāle vā nābhisambhuṇāti, gāmanteyeva pana viharanto sakkoti dukkhassantaṃ kātuṃ, tesaṃ ariyamaggupacchedo bhaveyya, arahattaphalādhigamo na bhaveyya, uddhammaṃ ubbinayaṃ vilomaṃ aniyyānikaṃ satthu sāsanaṃ bhaveyya, satthā ca tesaṃ asabbaññū assa 『『sakavādaṃ chaḍḍetvā devadattavāde patiṭṭhito』』ti gārayho ca bhaveyya. Tasmā bhagavā evarūpe puggale saṅgaṇhanto devadattassa vādaṃ paṭikkhipi. Etenevūpāyena piṇḍapātikavatthusmimpi paṃsukūlikavatthusmimpi aṭṭha māse rukkhamūlikavatthusmimpi vinicchayo veditabbo. Cattāro pana māse rukkhamūlasenāsanaṃ paṭikkhittameva.

"我將使人們感知"是指我們將使人們瞭解我們的少欲等狀態，或者說我們將使他們感到安慰、愉悅。 這五種請求是基於提婆達多的請求而得知的。因為這些請求使許多貴族子弟在修行上遇到障礙，所以佛陀拒絕了提婆達多的請求，轉而說"願意的人可以住在林野"等。 在這裡,瞭解佛陀的意圖是由貴族子弟來理解的。佛陀的意圖是——"一個比丘如果有很大的精進和努力,他能夠放棄村莊的住所而在林中修行,並能結束痛苦。一個軟弱的人只能在村莊里住，無法在林中生存。一個強壯的人具備良好的素質和耐心,在適合的地方無論是在林中還是在村莊都能生存。一個既不能在村莊也不能在林中生存的人，應該住在林中。 如果這個人具備很大的精進和努力,他能夠放棄村莊的住所而在林中修行,那麼他應該住在林中，這樣是適合他的。信仰的修行者等也會認為他應當在林中修行。 而如果這個人軟弱無能,只能在村莊生存，無法在林中生活，那麼他應該住在村莊；而如果這個人強壯且具備良好的素質和耐心，在適合的地方無論是在林中還是在村莊都能生存，他也可以放棄村莊的住所而在林中修行，這樣是適合他的，信仰的修行者也會認為他應當在林中修行。 如果這個人既不能在村莊也不能在林中生存，他應該住在林中。這樣他將通過修行頭陀和禪修來獲得永恒的解脫。信仰的修行者等也會認為他應當在林中修行。 因此，如果這個人軟弱無能，只能在村莊生存，無法在林中生活，佛陀就說"願意的人可以住在村莊"。由此也給其他人打開了門。 如果佛陀接受了提婆達多的請求，那麼這個人本質上是軟弱無能的，雖然年輕時習慣了在林中生活，但在老年或因風寒等原因而生病時，仍然只能在村莊生存，這樣他們將被阻礙了通往聖道，無法獲得阿羅漢果，佛法也將被顛倒，成為不正當的教義，佛陀也將被視為無知者，因而被指責為"拋棄了自己的教義而依附於提婆達多的教義"。因此，佛陀拒絕了這樣的人，反對提婆達多的請求。通過這種方式，在乞食的情況下、在衣物的情況下、在樹根的情況下，八個月的限制應當被理解。而四個月的樹根住所則是被拒絕的。

Macchamaṃsavatthusmiṃ tikoṭiparisuddhanti tīhi koṭīhi parisuddhaṃ, diṭṭhādīhi aparisuddhīhi virahitanti attho. Tenevāha – 『『adiṭṭhaṃ, asutaṃ, aparisaṅkita』』nti. Tattha 『『adiṭṭhaṃ』』 nāma bhikkhūnaṃ atthāya migamacche vadhitvā gayhamānaṃ adiṭṭhaṃ. 『『Asutaṃ』』 nāma bhikkhūnaṃ atthāya migamacche vadhitvā gahitanti asutaṃ. 『『Aparisaṅkitaṃ』』 pana diṭṭhaparisaṅkitaṃ sutaparisaṅkitaṃ tadubhayavimuttaparisaṅkitañca ñatvā tabbipakkhato jānitabbaṃ. Kathaṃ? Idha bhikkhū passanti manusse jālavāgurādihatthe gāmato va nikkhamante araññe vā vicarante, dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ samacchamaṃsaṃ piṇḍapātaṃ abhiharanti. Te tena diṭṭhena parisaṅkanti 『『bhikkhūnaṃ nukho atthāya kata』』nti idaṃ diṭṭhaparisaṅkitaṃ, nāma etaṃ gahetuṃ na vaṭṭati. Yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā 『『kasmā bhante na gaṇhathā』』ti pucchitvā tamatthaṃ sutvā 『『nayidaṃ bhante bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kata』』nti vadanti kappati.

Naheva kho bhikkhū passanti; apica suṇanti, manussā kira jālavāgurādihatthā gāmato vā nikkhamanti, araññe vā vicarantī』』ti. Dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ 『『bhikkhūnaṃ nukho atthāya kata』』nti idaṃ 『『sutaparisaṅkitaṃ』』 nāma. Etaṃ gahetuṃ na vaṭṭati, yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā 『『kasmā, bhante, na gaṇhathā』』ti pucchitvā tamatthaṃ sutvā 『『nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kata』』nti vadanti kappati.

Naheva kho pana bhikkhū passanti, na suṇanti; apica kho tesaṃ gāmaṃ piṇḍāya paviṭṭhānaṃ pattaṃ gahetvā samacchamaṃsaṃ piṇḍapātaṃ abhisaṅkharitvā abhiharanti, te parisaṅkanti 『『bhikkhūnaṃ nukho atthāya kata』』nti idaṃ 『『tadubhayavimuttaparisaṅkitaṃ』』 nāma. Etaṃ gahetuṃ na vaṭṭati. Yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā 『『kasmā, bhante, na gaṇhathā』』ti pucchitvā tamatthaṃ sutvā 『『nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kataṃ pavattamaṃsaṃ vā kappiyameva labhitvā bhikkhūnaṃ atthāya sampādita』』nti vadanti kappati. Matānaṃ petakiccatthāya maṅgalādīnaṃ vā atthāya katepi eseva nayo. Yaṃ yañhi bhikkhūnaṃyeva atthāya akataṃ, yattha ca nibbematiko hoti, taṃ sabbaṃ kappati.

Sace pana ekasmiṃ vihāre bhikkhū uddissa kataṃ hoti, te ca attano atthāya katabhāvaṃ na jānanti, aññe jānanti. Ye jānanti, tesaṃ na vaṭṭati , itaresaṃ vaṭṭati. Aññe na jānanti, teyeva jānanti, tesaṃyeva na vaṭṭati, aññesaṃ vaṭṭati. Tepi amhākaṃ atthāya katanti jānanti, aññepi etesaṃ atthāya katanti jānanti, sabbesampi na vaṭṭati, sabbe na jānanti, sabbesampi vaṭṭati. Pañcasu hi sahadhammikesu yassa vā tassa vā atthāya uddissa kataṃ, sabbesaṃ na kappati.

"在魚肉的情況下，三次純凈"是指通過三方面的純凈，意指沒有見到、聽到和懷疑。因此說：「未見、未聞、未懷疑」。在這裡，「未見」是指爲了比丘的利益而捕殺的野生魚肉，未被見到。「未聞」是指爲了比丘的利益而捕獲的野生魚肉，未被聽到。「未懷疑」則是指對見到、聽到和兩者皆無懷疑的情況應當瞭解。如何理解呢？在這裡，比丘們看到人們手持網具等，從村莊中出發到林中游蕩，第二天他們進入村莊時，帶回的食物是為比丘的利益而捕獲的野生魚肉。由於他們的見到，所以產生了懷疑：「這是否是爲了比丘的利益而做的？」這就是「見到的懷疑」，因此這類食物不應被接受。而「未懷疑」的食物是可以接受的。如果那些人問：「為什麼不接受呢，尊者？」在聽到這個理由后，他們會說：「這並不是爲了比丘的利益而做的，而是爲了我們自己的利益或王公等人的利益而做的。」 比丘們並沒有看到；而且他們也聽不到，似乎人們手持網具等從村莊中出發，或者在林中游蕩。第二天他們進入村莊時，帶回的食物是「這是否是爲了比丘的利益而做的？」這就是「聽到的懷疑」。因此這類食物不應被接受，而「未懷疑」的食物是可以接受的。如果那些人問：「為什麼不接受呢，尊者？」在聽到這個理由后，他們會說：「這並不是爲了比丘的利益而做的，而是爲了我們自己的利益或王公等人的利益而做的。」 比丘們並沒有看到，也沒有聽到；而且他們在進入村莊時，帶回的食物是經過處理的野生魚肉，他們對此產生了懷疑：「這是否是爲了比丘的利益而做的？」這就是「兩者皆無懷疑」。因此這類食物不應被接受，而「未懷疑」的食物是可以接受的。如果那些人問：「為什麼不接受呢，尊者？」在聽到這個理由后，他們會說：「這並不是爲了比丘的利益而做的，而是爲了我們自己的利益或王公等人的利益而做的。」 在對於已故者的供養、吉祥等的利益而做的情況也是如此。無論是爲了比丘的利益而未做的情況，若是有寧靜的地方，這一切都是可以接受的。 如果在某個寺院中，針對比丘的情況而做的事情，他們卻不知道自己是爲了自身的利益而做的，其他人知道。知道的人不應被接受，而不知的人應被接受。那些知道的人，他們也知道這是爲了其他人的利益，因此不應被接受；而不知的人，他們知道這是爲了他們的利益，因此應被接受。對於所有人來說，若是爲了我們的利益而做的，他們也知道這是爲了其他人的利益而做的，所有人都不應被接受，所有人都不知道，所有人都應被接受。在五個共同法中，針對任何一個人的利益而做的事情，所有人都不應被接受。

Sace pana koci ekaṃ bhikkhuṃ uddissa pāṇaṃ vadhitvā tassa pattaṃ pūretvā deti, so ca attano atthāya katabhāvaṃ jānaṃyeva gahetvā aññassa bhikkhuno deti, so tassa saddhāya paribhuñjati, kassa āpattīti? Dvinnampi anāpatti. Yañhi uddissa kataṃ tassa abhuttatāya anāpatti, itarassa ajānanatāya. Kappiyamaṃsassa hi paṭiggahaṇe āpatti natthi. Uddissa katañca ajānitvā bhuttassa pacchā ñatvā āpattidesanākiccaṃ nāma natthi, akappiyamaṃsaṃ pana ajānitvā bhuttena pacchā ñatvāpi āpatti desetabbā, uddissa katañhi ñatvā bhuñjatova āpatti. Akappiyamaṃsaṃ ajānitvā bhuñjantassāpi āpattiyeva. Tasmā āpattibhīrukena rūpaṃ sallakkhentenapi pucchitvāva maṃsaṃ paṭiggahetabbaṃ. Paribhogakāle pucchitvā paribhuñjissāmīti vā gahetvā pucchitvāva paribhuñjitabbaṃ. Kasmā? Duviññeyyattā. Acchamaṃsaṃ hi sūkaramaṃsasadisaṃ hoti, dīpimaṃsādīnipi migamaṃsādisadisāni, tasmā pucchitvā gahaṇameva vattanti vadanti.

Haṭṭho udaggoti tuṭṭho ceva unnatakāyacitto ca hutvā. So kira 『『na bhagavā imāni pañca vatthūni anujānāti, idāni sakkhissāmi saṅghabhedaṃ kātu』』nti kokālikassa iṅgitākāraṃ dassetvā yathā visaṃ vā khāditvā rajjuyā vā ubbandhitvā satthaṃ vā āharitvā maritukāmo puriso visādīsu aññataraṃ labhitvā tappaccayā āsannampi maraṇadukkhaṃ ajānanto haṭṭho udaggo hoti; evameva saṅghabhedapaccayā āsannampi avīcimhi nibbattitvā paṭisaṃvedanīyaṃ dukkhaṃ ajānanto 『『laddho dāni me saṅghabhedassa upāyo』』ti haṭṭho udaggo sapariso uṭṭhāyāsanā teneva haṭṭhabhāvena bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Te mayaṃ imehi pañcahi vatthūhi samādāya vattāmāti ettha pana 『『imāni pañca vatthūnī』』ti vattabbepi te mayaṃ imehi pañcahi vatthūhi janaṃ saññāpessāmāti abhiṇhaṃ parivitakkavasena vibhattivipallāsaṃ asallakkhetvā abhiṇhaṃ parivitakkānurūpameva 『『te mayaṃ imehi pañcahi vatthūhī』』ti āha, yathā taṃ vikkhittacitto.

Dhutāsallekhavuttinoti yā paṭipadā kilese dhunāti, tāya samannāgatattā dhutā. Yā ca kilese sallikhati, sā etesaṃ vuttīti sallekhavuttino.

Bāhulikoti cīvarādīnaṃ paccayānaṃ bahulabhāvo bāhullaṃ, taṃ bāhullamassa atthi, tasmiṃ vā bāhulle niyutto ṭhitoti bāhuliko. Bāhullāya cetetīti bāhulattāya ceteti kappeti pakappeti. Kathañhi nāma mayhañca sāvakānañca cīvarādīnaṃ paccayānaṃ bahulabhāvo bhaveyyāti evaṃ ussukkamāpannoti adhippāyo. Cakkabhedāyāti āṇābhedāya.

Dhammiṃ kathaṃ katvāti khandhake vuttanayena 『『alaṃ, devadatta, mā te rucci saṅghabhedo. Garuko kho, devadatta, saṅghabhedo. Yo kho, devadatta, samaggaṃ saṅghaṃ bhindati, kappaṭṭhikaṃ kibbisaṃ pasavati, kappaṃ nirayamhi paccati, yo ca kho, devadatta, bhinnaṃ saṅghaṃ samaggaṃ karoti, brahmaṃ puññaṃ pasavati, kappaṃ saggamhi modatī』』ti (cūḷava. 343) evamādikaṃ anekappakāraṃ devadattassa ca bhikkhūnañca tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā.

如果有人爲了一個特定的比丘殺生,並裝滿他的缽給他,而這個比丘明知是為自己而做的卻接受並給予另一個比丘,後者出於信任而食用,誰犯戒呢?兩人都不犯戒。因為被指定的人沒有食用,所以不犯戒;另一個人因為不知情,所以也不犯戒。接受合法的肉是不犯戒的。如果不知情而食用了為特定人準備的食物,事後知道了也不需要懺悔。但是如果不知情而食用了不合法的肉,事後知道了也應該懺悔,因為明知是為特定人準備的而食用才算犯戒。不知情而食用不合法的肉也是犯戒的。因此,害怕犯戒的人即使在觀察外形時也應該詢問后才接受肉。或者接受時想著"食用時我會詢問",然後詢問后再食用。為什麼?因為很難分辨。熊肉看起來像豬肉,豹肉等也看起來像鹿肉等,所以他們說應該詢問后再接受。 "歡喜踴躍"是指既高興又身心振奮。據說他想:"世尊不允許這五件事,現在我能破僧了。"他向拘迦利迦示意,就像一個想死的人吃了毒藥、上吊或用刀自殺,得到毒藥等其中之一時,不知道死亡的痛苦即將來臨而歡喜踴躍;同樣地,他不知道因破僧而即將在阿鼻地獄中受苦,想著"現在我得到了破僧的方法",歡喜踴躍地和隨從從座位上起身,帶著這份喜悅向世尊禮拜,右繞后離開。 "我們將以這五件事來實行"這裡,雖然應該說"這五件事",但是因為經常思考"我們將以這五件事來說服人們",沒有注意到語法變化,而是按照經常思考的方式說"我們以這五件事",就像心不在焉的人那樣。 "實行頭陀和苦行"是指以能除去煩惱的修行而具備頭陀行,以能削減煩惱的生活方式而具備苦行。 "奢侈"是指有很多衣服等資具,或者專注于這種奢侈。"追求奢侈"是指追求、計劃、策劃奢侈。意思是努力使我和我的弟子們有很多衣服等資具。"破輪"是指破壞權威。 "說法"是指按照犍度中所說的方式:"夠了,提婆達多,不要喜歡破僧。提婆達多,破僧是重罪。提婆達多,誰破和合的僧團,將造成一劫的罪業,一劫在地獄中受苦。提婆達多,誰使破裂的僧團和合,將造成梵天的功德,一劫在天界中歡樂。"(小品343)如此等等,以各種方式對提婆達多和比丘們說適合他們的、符合他們的

411.Samaggassāti sahitassa cittena ca sarīrena ca aviyuttassāti attho. Padabhājanepi hi ayameva attho dassito. Samānasaṃvāsakoti hi vadatā cittena aviyogo dassito hoti. Samānasīmāyaṃ ṭhitoti vadatā sarīrena. Kathaṃ? Samānasaṃvāsako hi laddhinānāsaṃvāsakena vā kammanānāsaṃvāsakena vā virahito samacittatāya cittena aviyutto hoti. Samānasīmāyaṃ ṭhito kāyasāmaggidānato sarīrena aviyutto.

Bhedanasaṃvattanikaṃ vā adhikaraṇanti bhedanassa saṅghabhedassa atthāya saṃvattanikaṃ kāraṇaṃ. Imasmiñhi okāse 『『kāmahetu kāmanidānaṃ kāmādhikaraṇa』』ntiādīsu (ma. ni.

"和合"是指心與身體的統一且不分離的狀態。即使在詞語的分解中，這個意思也是顯而易見的。「和合的共住」是指心的和諧不分離。而「在同一界限中站立」則是指身體的和諧。如何理解呢？「和合的共住」是指在獲得的情況下，或在行為的情況下，因和諧而心不分離。「在同一界限中站立」則是指因身體的和諧而不分離。 「導致分裂的因緣」是指導致分裂、破壞僧團的原因。在此情況下，「因欲而生的慾望、因欲而生的因緣、慾望的因緣」等等。

1.168) viya kāraṇaṃ adhikaraṇanti adhippetaṃ. Tañca yasmā aṭṭhārasavidhaṃ hoti, tasmā padabhājane 『『aṭṭhārasa bhedakaravatthūnī』』ti vuttaṃ. Tāni pana 『『idhūpāli, bhikkhu adhammaṃ dhammoti dīpetī』』tiādinā (cūḷava. 352) nayena khandhake āgatāni, tasmā tatreva nesaṃ atthaṃ vaṇṇayissāma. Yopi cāyaṃ imāni vatthūni nissāya aparehipi kammena, uddesena, vohārena, anusāvanāya, salākaggāhenāti pañcahi kāraṇehi saṅghabhedo hoti, tampi āgataṭṭhāneyeva pakāsayissāma. Saṅkhepato pana bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāyāti ettha saṅghabhedassa atthāya saṃvattanikaṃ saṅghabhedanipphattisamatthaṃ kāraṇaṃ gahetvāti evamattho veditabbo. Paggayhāti paggahitaṃ abbhussitaṃ pākaṭaṃ katvā. Tiṭṭheyyāti yathāsamādinnaṃ yathāpaggahitameva ca katvā accheyya . Yasmā pana evaṃ paggaṇhatā tiṭṭhatā ca taṃ dīpitañceva appaṭinissaṭṭhañca hoti, tasmā padabhājane 『『dīpeyyā』』ti ca 『『nappaṭinissajjeyyā』』ti ca vuttaṃ.

Bhikkhūhi evamassa vacanīyoti aññehi lajjīhi bhikkhūhi evaṃ vattabbo bhaveyya. Padabhājane cassa ye passantīti ye sammukhā paggayha tiṭṭhantaṃ passanti. Ye suṇantīti yepi 『『asukasmiṃ nāma vihāre bhikkhū bhedanasaṃvattanikaṃ adhikaraṇaṃ samādāya paggayha tiṭṭhantī』』ti suṇanti.

Sametāyasmā saṅghenāti āyasmā saṅghena saddhiṃ sametu samāgacchatu ekaladdhiko hotūti attho. Kiṃ kāraṇā? Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatīti.

Tattha sammodamānoti aññamaññaṃ sampattiyā saṭṭhu modamāno. Avivadamānoti 『『ayaṃ dhammo, nāyaṃ dhammo』』ti evaṃ na vivadamāno. Eko uddeso assāti ekuddeso, ekato pavattapātimokkhuddeso, na visunti attho. Phāsu viharatīti sukhaṃ viharati.

Iccetaṃ kusalanti etaṃ paṭinissajjanaṃ kusalaṃ khemaṃ sotthibhāvo tassa bhikkhuno. No ce paṭinissajjati āpatti dukkaṭassāti tikkhattuṃ vuttassa appaṭinissajjato dukkaṭaṃ. Sutvā na vadanti āpatti dukkaṭassāti ye sutvā na vadanti, tesampi dukkaṭaṃ. Kīvadūre sutvā avadantānaṃ dukkaṭaṃ? Ekavihāre tāva vattabbaṃ natthi. Aṭṭhakathāyaṃ pana vuttaṃ 『『samantā addhayojane bhikkhūnaṃ bhāro. Dūtaṃ vā paṇṇaṃ vā pesetvā vadatopi āpattimokkho natthi. Sayameva gantvā 『garuko kho, āvuso, saṅghabhedo , mā saṅghabhedāya, parakkamī』ti nivāretabbo』』ti. Pahontena pana dūrampi gantabbaṃ agilānānañhi dūrepi bhāroyeva.

Idāni 『『evañca so bhikkhu bhikkhūhi vuccamāno』』tiādīsu atthamattameva dassetuṃ 『『so bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo』』tiādimāha. Tattha saṅghamajjhampi ākaḍḍhitvāti sace purimanayena vuccamāno na paṭinissajjati hatthesu ca pādesu ca gahetvāpi saṅghamajjhaṃ ākaḍḍhitvā punapi 『『mā āyasmā』』tiādinā nayena tikkhattuṃ vattabbo.

Yāvatatiyaṃ samanubhāsitabboti yāva tatiyaṃ samanubhāsanaṃ tāva samanubhāsitabbo. Tīhi samanubhāsanakammavācāhi kammaṃ kātabbanti vuttaṃ hoti. Padabhājane panassa atthameva gahetvā samanubhāsanavidhiṃ dassetuṃ 『『so bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo』』tiādi vuttaṃ.

1.168)中所說的那樣,這裡的"因緣"是指原因。由於這有十八種,所以在詞語解釋中說"十八種導致分裂的事項"。這些在犍度中以"優波離,在這裡,比丘宣稱非法為法"等方式(小品352)出現,所以我們將在那裡解釋它們的意思。還有,依靠這些事項,通過其他五種原因也會導致僧團分裂,即羯磨、誦戒、言語、宣告、投票,我們也將在出現的地方解釋。簡而言之,"採取導致分裂的因緣"在這裡應理解為:採取能導致僧團分裂、能完成僧團分裂的原因。"堅持"是指堅持、高舉、公開。"站立"是指按照所採取的、所堅持的方式而站立。由於這樣堅持和站立,它就被闡明且不放棄,所以在詞語解釋中說"闡明"和"不放棄"。 "比丘們應該這樣對他說"是指其他有慚愧心的比丘們應該這樣對他說。在詞語解釋中,"那些看到的人"是指那些親眼看到他堅持站立的人。"那些聽到的人"是指那些聽說"在某某寺院裡,比丘們採取導致分裂的因緣而堅持站立"的人。 "尊者應與僧團和合"的意思是尊者應該與僧團和合、一致,成為同一見解。為什麼?因為和合的僧團,歡喜、不爭論、一起誦戒,住得安樂。 其中,"歡喜"是指互相對對方的成就感到高興。"不爭論"是指不爭論"這是法,這不是法"等。"一起誦戒"是指一起誦波羅提木叉,而不是分開。"住得安樂"是指住得快樂。 "這是善"意味著放棄是善的、安全的、幸福的,對那個比丘來說。"如果不放棄,犯突吉羅罪"是指說三次後仍不放棄,犯突吉羅罪。"聽到而不說,犯突吉羅罪"是指那些聽到而不說的人也犯突吉羅罪。聽到多遠而不說犯突吉羅罪?在同一寺院內不需要說。但在註釋中說:"半由旬內的比丘有責任。派使者或送信去說也不免罪。應該親自去勸阻說:'朋友,破僧是重罪,不要努力破僧'。"能去的人即使遠也應該去,因為對於沒有生病的人來說,即使遠也有責任。 現在,爲了只顯示"比丘們這樣對他說"等的意思,他說"那個比丘應該被拉到僧團中間"等。其中,"拉到僧團中間"是指如果按照前面的方式說他不放棄,即使抓住他的手腳也要拉到僧團中間,再以"尊者不要"等方式說三次。 "應該勸告到第三次"是指應該勸告到第三次為止。這意味著應該用三次勸告羯磨語來做羯磨。但在詞語解釋中,爲了顯示勸告的方法,只取其意義而說"那個比丘應該被勸告。比丘們,應該這樣勸告"等。

  1. Tattha ñattiyā dukkaṭaṃ dvīhi kammavācāhi thullaccayā paṭippassambhantīti yañca ñattipariyosāne dukkaṭaṃ āpanno, ye ca dvīhi kammavācāhi thullaccaye, tā tissopi āpattiyo 『『yassa nakkhamati so bhāseyyā』』ti evaṃ yya-kārappattamattāya tatiyakammavācāya paṭippassambhanti saṅghādisesoyeva tiṭṭhati. Kiṃ pana āpannāpattiyo paṭippassambhanti anāpannāti? Mahāsumatthero tāva vadati 『『yo avasāne paṭinissajjissati, so tā āpattiyo na āpajjati, tasmā anāpannā paṭippassambhantī』』ti. Mahāpadumatthero pana liṅgaparivattena asādhāraṇāpattiyo viya āpannā paṭippassambhanti, anāpannānaṃ kiṃ paṭippassaddhiyā』』ti āha.

415.Dhammakamme dhammakammasaññīti tañce samanubhāsanakammaṃ dhammakammaṃ hoti, tasmiṃ dhammakammasaññīti attho. Esa nayo sabbattha. Idha saññā na rakkhati, kammassa dhammikattā eva appaṭinissajjanto āpajjati.

416.Asamanubhāsantassāti asamanubhāsiyamānassa appaṭinissajjantassāpi saṅghādisesena anāpatti.

Paṭinissajjantassāti ñattito pubbe vā ñattikkhaṇe vā ñattipariyosāne vā paṭhamāya vā anusāvanāya dutiyāya vā tatiyāya vā yāva yya-kāraṃ na sampāpuṇāti, tāva paṭinissajjantassa saṅghādisesena anāpatti.

Ādikammikassāti. Ettha pana 『『devadatto samaggassa saṅghassa bhedāya parakkami, tasmiṃ vatthusmi』』nti parivāre (pari. 17) āgatattā devadatto ādikammiko. So ca kho saṅghabhedāya parakkamanasseva, na appaṭinissajjanassa. Na hi tassa taṃ kammaṃ kataṃ. Kathamidaṃ jānitabbanti ce? Suttato. Yathā hi 『『ariṭṭho bhikkhu gaddhabādhipubbo yāvatatiyaṃ samanubhāsanāya na paṭinissajji, tasmiṃ vatthusmi』』nti parivāre (pari. 121) āgatattā ariṭṭhassa kammaṃ katanti paññāyati, na tathā devadattassa. Athāpissa katena bhavitabbanti koci attano rucimattena vadeyya, tathāpi appaṭinissajjane ādikammikassa anāpatti nāma natthi. Na hi paññattaṃ sikkhāpadaṃ vītikkamantassa aññatra uddissa anuññātato anāpatti nāma dissati. Yampi ariṭṭhasikkhāpadassa anāpattiyaṃ 『『ādikammikassā』』ti potthakesu likhitaṃ, taṃ pamādalikhitaṃ. Pamādalikhitabhāvo cassa 『『paṭhamaṃ ariṭṭho bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṃ ropetabbo』』ti (cūḷava. 65) evaṃ kammakkhandhake āpattiropanavacanato veditabbo.

Iti bhedāya parakkamane ādikammikassa devadattassa yasmā taṃ kammaṃ na kataṃ, tasmāssa āpattiyeva na jātā. Sikkhāpadaṃ pana taṃ ārabbha paññattanti katvā 『『ādikammiko』』ti vutto. Iti āpattiyā abhāvatoyevassa anāpatti vuttā. Sā panesā kiñcāpi asamanubhāsantassāti imināva siddhā, yasmā pana asamanubhāsanto nāma yassa kevalaṃ samanubhāsanaṃ na karonti, so vuccati, na ādikammiko. Ayañca devadatto ādikammikoyeva, tasmā 『『ādikammikassā』』ti vuttaṃ. Etenupāyena ṭhapetvā ariṭṭhasikkhāpadaṃ sabbasamanubhāsanāsu vinicchayo veditabbo. Sesaṃ sabbattha uttānameva.

Samuṭṭhānādīsu tivaṅgikaṃ ekasamuṭṭhānaṃ, samanubhāsanasamuṭṭhānaṃ nāmametaṃ, kāyavācācittato samuṭṭhāti. Paṭinissajjāmīti kāyavikāraṃ vā vacībhedaṃ vā akarontasseva pana āpajjanato akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Paṭhamasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā.

其中,"以白羯磨犯突吉羅罪,以兩次羯磨語犯偷蘭遮罪,這些罪都消失"是指在白羯磨結束時所犯的突吉羅罪,以及兩次羯磨語所犯的偷蘭遮罪,這三種罪在第三次羯磨語剛到"誰不同意就說"時就消失了,只剩下僧殘罪。那麼,是已經犯的罪消失還是未犯的罪消失呢?大須摩長老說:"誰在最後放棄,誰就不犯這些罪,所以是未犯的罪消失。"但大蓮花長老說:"就像性別轉變后不共通的罪一樣,是已犯的罪消失,未犯的罪有什麼可消失的?" "如法羯磨,認為是如法羯磨"是指如果那個勸告羯磨是如法的,在那個如法羯磨中認為是如法羯磨的意思。這個道理在所有地方都適用。在這裡,認知不起作用,只要羯磨是如法的,不放棄就犯罪。 "對未被勸告的人"是指對未被勸告的人,即使不放棄也不犯僧殘罪。 "放棄的人"是指在白羯磨之前,或在白羯磨時,或在白羯磨結束時,或在第一次宣告時,或第二次,或第三次,只要還沒到"誰"字,在此之前放棄的人不犯僧殘罪。 "首次犯者"是指:在這裡,因為在《附隨》(17)中說"提婆達多努力破和合的僧團,在那個事件中",所以提婆達多是首次犯者。但這只是指努力破僧,不是指不放棄。因為沒有對他做那個羯磨。如果問"如何知道這一點?",答案是從經文中。就像在《附隨》(121)中說"阿利吒比丘,前象夫,經過三次勸告仍不放棄,在那個事件中",由此可知對阿利吒做了羯磨,但對提婆達多沒有這樣說。即使有人僅憑自己的喜好說應該對他做了羯磨,即使這樣,在不放棄的情況下,首次犯者也不可能不犯罪。因為除了特別允許的情況外,沒有見過違反已制定的學處而不犯罪的。雖然在阿利吒學處的不犯部分,書中寫有"首次犯者",但那是誤寫的。可以從羯磨犍度中"首先應該指責阿利吒比丘,指責后應該提醒,提醒后應該判罪"(小品65)這句話知道它是誤寫的。 因此,在努力破僧的情況下,因為沒有對首次犯者提婆達多做那個羯磨,所以他根本就沒有犯罪。但因為學處是針對他而制定的,所以稱他為"首次犯者"。因此,由於沒有犯罪,所以說他不犯罪。雖然這已經包含在"對未被勸告的人"中,但因為未被勸告的人只是指沒有對他做勸告羯磨的人,而不是指首次犯者。而這個提婆達多確實是首次犯者,所以說"首次犯者"。用這種方法,除了阿利吒學處外,所有勸告的判斷都應該這樣理解。其餘在所有地方都很清楚。 在起源等方面,這是三分一起源,稱為勸告起源,從身、語、心而起。但對於不以身體動作或語言表示"我放棄"的人來說,是不作為,以認知而解脫,有心的,世間所譴責的,身業,語業,不善心,苦受。 第一破僧學處的解釋結束。

  1. Dutiyasaṅghabhedasikkhāpadavaṇṇanā

417-8.Tena samayena buddho bhagavāti dutiyasaṅghabhedasikkhāpadaṃ. Tattha anuvattakāti tassa diṭṭhikhantiruciggahaṇena anupaṭipajjanakā. Vaggaṃ asāmaggipakkhiyavacanaṃ vadantīti vaggavādakā. Padabhājane pana 『『tassa vaṇṇāya pakkhāya ṭhitā hontī』』ti vuttaṃ, tassa saṅghabhedāya parakkamantassa vaṇṇatthāya ca pakkhavuḍḍhiatthāya ca ṭhitāti attho. Ye hi vaggavādakā, te niyamena īdisā honti, tasmā evaṃ vuttaṃ. Yasmā pana tiṇṇaṃ uddhaṃ kammārahā na honti, na hi saṅgho saṅghassa kammaṃ karoti, tasmā eko vā dve vā tayo vāti vuttaṃ.

Jānātinoti amhākaṃ chandādīni jānāti. Bhāsatīti 『『evaṃ karomā』』ti amhehi saddhiṃ bhāsati. Amhākampetaṃ khamatīti yaṃ so karoti, etaṃ amhākampi ruccati.

Sametāyasmantānaṃ saṅghenāti āyasmantānaṃ cittaṃ saṅghena saddhiṃ sametu samāgacchatu, ekībhāvaṃ yātūti vuttaṃ hoti. Sesamettha paṭhamasikkhāpade vuttanayattā uttānatthattā ca pākaṭameva.

Samuṭṭhānādīnipi paṭhamasikkhāpadasadisānevāti.

Dutiyasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dubbacasikkhāpadavaṇṇanā

424.Tena samayena buddho bhagavāti dubbacasikkhāpadaṃ. Tattha anācāraṃ ācaratīti anekappakāraṃ kāyavacīdvāravītikkamaṃ karoti. Kiṃ nu kho nāmāti vambhanavacanametaṃ. Ahaṃ kho nāmāti ukkaṃsavacanaṃ. Tumhe vadeyyanti 『『idaṃ karotha, idaṃ mā karothā』』ti ahaṃ tumhe vattuṃ arahāmīti dasseti. Kasmāti ce? Yasmā amhākaṃ buddho bhagavā kaṇṭakaṃ āruyha mayā saddhiṃ nikkhamitvā pabbajitotievamādimatthaṃ sandhāyāha. 『『Amhākaṃ dhammo』』ti vatvā pana attano santakabhāve yuttiṃ dassento 『『amhākaṃ ayyaputtena dhammo abhisamito』』ti āha. Yasmā amhākaṃ ayyaputtena catusaccadhammo paṭividdho, tasmā dhammopi amhākanti vuttaṃ hoti. Saṅghaṃ pana attano veripakkhe ṭhitaṃ maññamāno amhākaṃ saṅghoti na vadati. Upamaṃ pana vatvā saṅghaṃ apasādetukāmo 『『seyyathāpi nāmā』』tiādimāha. Tiṇakaṭṭhapaṇṇasaṭanti tattha tattha patitaṃ tiṇakaṭṭhapaṇṇaṃ. Atha vā tiṇañca nissārakaṃ lahukaṃ kaṭṭhañca tiṇakaṭṭhaṃ. Paṇṇasaṭanti purāṇapaṇṇaṃ. Ussāreyyāti rāsiṃ kareyya.

Pabbateyyāti pabbatappabhavā, sā hi sīghasotā hoti, tasmā tameva gaṇhāti. Saṅkhasevālapaṇakanti ettha saṅkhoti dīghamūlako paṇṇasevālo vuccati. Sevāloti nīlasevālo, avaseso udakapappaṭakatilabījakādi sabbopi paṇakoti saṅkhyaṃ gacchati. Ekato ussāritāti ekaṭṭhāne kenāpi sampiṇḍitā rāsīkatāti dasseti.

425-6.Dubbacajātikoti dubbacasabhāvo vattuṃ asakkuṇeyyoti attho. Padabhājanepissa dubbacoti dukkhena kicchena vaditabbo, na sakkā sukhena vattunti attho. Dovacassakaraṇehīti dubbacabhāvakaraṇīyehi, ye dhammā dubbacaṃ puggalaṃ karonti, tehi samannāgatoti attho. Te pana 『『katame ca, āvuso, dovacassakaraṇā dhammā? Idhāvuso, bhikkhu pāpiccho hotī』』tiādinā nayena paṭipāṭiyā anumānasutte (ma. ni.

第二破僧學處的解釋 417-8. 當時佛陀稱為「世尊」的第二破僧學處。在這裡，「遵循者」是指因其見解的偏見而不進行適當的行為。說「群體的言論」是指群體的說法。在詞語解釋中說「以他的名聲為依據而站立」，是指爲了破壞僧團而努力的名聲和提高名聲的目的。那些群體的說法者，按規則應是這樣的，因此這樣說。由於三者之上沒有行為能力，僧團沒有為僧團的行為而做，因此說「一個或兩個或三個」。 「知道」是指知道我們的慾望等。「說」是指「我們這樣做」與我們一起說。「這對我們也合適」是指他所做的事情，對我們也有吸引力。 「與尊者們和合」是指尊者們的心與僧團和合，聚在一起，達到一致。其餘的在第一學處的說法中已明確。 在起源等方面，都是與第一學處相似的。 第二破僧學處的解釋結束。 難言學處的解釋 當時佛陀稱為「世尊」的難言學處。在這裡，「行為不端」是指以多種方式違反身體和語言的界限。這個「難道」是指懷疑的言辭。「我確實」是指肯定的言辭。「你們應該說」是指「你們這樣做，這樣不要做」，我有權對你們說。為什麼呢？因為我們的佛陀世尊是從荊棘上爬下，與我一起出家，因此這樣說。說「我們的法」時，顯示他自己存在的理由，稱「我們的尊者的法被承認」。因為我們的尊者所領悟的四聖諦法，所以說法也是我們的。 但對於認為自己處於敵對狀態的僧團，不稱其為我們的僧團。爲了以比喻的方式貶低僧團，稱「就像……」。「草木片」是指在各處落下的草木片。或者是草也輕便，木頭也輕。 「木片」是指舊木片。「應舉起」是指要作出數量的動作。 「應舉起」是指從山上來的，因為它們是快速流動的，所以抓住同樣的東西。「長根草木片」是指長根的木片。草木片是指藍色的草木片，其他的水生植物等都算作草木片。 425-6. 「難言種類」是指難言的性質，無法表達的意思。在詞語解釋中，難言是指因痛苦和困難而難以說出，不能快樂地表達。 「雙言行為」是指使人難言的行為，指那些使人變得難言的法，這些法使人具備這樣的性質。然後他們問：「什麼是使人難言的法？在這裡，比丘是貪婪的。」

1.181) āgatā pāpicchatā, attukkaṃsakaparavambhakatā, kodhanatā, kodhahetu upanāhitā, kodhahetuabhisaṅgitā, kodhahetukodhasāmantavācānicchāraṇatā, codakaṃ paṭippharaṇatā, codakaṃ apasādanatā, codakassa paccāropanatā, aññena aññaṃpaṭicaraṇatā , apadānena na sampāyanatā, makkhipaḷāsitā, issukīmaccharitā, saṭhamāyāvitā, thaddhātimānitā, sandiṭṭhiparāmāsiādhānaggahiduppaṭinissaggitāti ekūnavīsati dhammā veditabbā.

Ovādaṃ nakkhamati na sahatīti akkhamo. Yathānusiṭṭhaṃ appaṭipajjanato padakkhiṇena anusāsaniṃ na gaṇhātīti appadakkhiṇaggāhī anusāsaniṃ.

Uddesapariyāpannesūti uddese pariyāpannesu antogadhesu. 『『Yassa siyā āpatti, so āvikareyyā』』ti evaṃ saṅgahitattā anto pātimokkhassa vattamānesūti attho. Sahadhammikaṃ vuccamānoti sahadhammikena vuccamāno karaṇatthe upayogavacanaṃ, pañcahi sahadhammikehi sikkhitabbattā tesaṃ vā santakattā sahadhammikanti laddhanāmena buddhapaññattena sikkhāpadena vuccamānoti attho.

Viramathāyasmanto mama vacanāyāti yena vacanena maṃ vadatha, tato mama vacanato viramatha. Mā maṃ taṃ vacanaṃ vadathāti vuttaṃ hoti.

Vadatu sahadhammenāti sahadhammikena sikkhāpadena sahadhammena vā aññenapi pāsādikabhāvasaṃvattanikena vacanena vadatu. Yadidanti vuḍḍhikāraṇanidassanatthe nipāto. Tena 『『yaṃ idaṃ aññamaññassa hitavacanaṃ āpattito vuṭṭhāpanañca tena aññamaññavacanena aññamaññavuṭṭhāpanena ca saṃvaḍḍhā parisā』』ti evaṃ parisāya vuḍḍhikāraṇaṃ dassitaṃ hoti. Sesaṃ sabbattha uttānameva.

Samuṭṭhānādīni paṭhamasaṅghabhedasadisānevāti.

Dubbacasikkhāpadavaṇṇanā niṭṭhitā.

  1. Kuladūsakasikkhāpadavaṇṇanā

1.181)中所說的貪婪、自讚毀他、易怒、因怒而懷恨、因怒而執著、因怒而說近似憤怒的話、反駁指責者、貶低指責者、反過來指責指責者、以此事迴避彼事、不以理由來解釋、覆藏過失、嫉妒吝嗇、虛偽欺詐、固執自大、堅持己見難以放棄等十九種法。 "不接受教誡不忍受"是指不能忍受。因為不按照教導去做,所以不以正確的方式接受教誡,稱為"不正確地接受教誡"。 "包含在誦戒中的"是指包含在誦戒中、包括在內的。因為以"若有犯戒者,應該坦白"的方式包含在波羅提木叉中進行的意思。"被同法者所說"是指被同法者所說,是賓格表示工具,因為五種同法者都應學習,或者因為屬於他們,所以稱為同法,是指被佛陀制定的學處所說的意思。 "尊者們請停止對我說話"是指你們用什麼話對我說,請停止對我說那些話。意思是不要對我說那些話。 "請以同法說"是指請以同法的學處或其他能帶來喜悅的話語來說。"那個"是表示增長原因的不變詞。由此顯示"這個互相有益的言語和從罪中解脫,通過這種互相的言語和互相的解脫,僧團得以增長",這樣顯示了僧團增長的原因。其餘在所有地方都很清楚。 在起源等方面,與第一破僧學處相似。 難言學處的解釋結束。 敗壞居士學處的解釋

431.Tenasamayena buddho bhagavāti kuladūsakasikkhāpadaṃ. Tattha assajipunabbasukā nāmāti assaji ceva punabbasuko ca. Kīṭāgirisminti evaṃnāmake janapade. Āvāsikā hontīti ettha āvāso etesaṃ atthīti āvāsikā. 『『Āvāso』』ti vihāro vuccati. So yesaṃ āyatto navakammakaraṇapurāṇapaṭisaṅkharaṇādibhārahāratāya, te āvāsikā. Ye pana kevalaṃ vihāre vasanti, te nevāsikāti vuccanti. Ime āvāsikā ahesuṃ. Alajjino pāpabhikkhūti nillajjā lāmakabhikkhū, te hi chabbaggiyānaṃ jeṭṭhakachabbaggiyā.

Sāvatthiyaṃ kira cha janā sahāyakā 『『kasikammādīni dukkarāni, handa mayaṃ sammā pabbajāma! Pabbajantehi ca uppanne kicce nittharaṇakaṭṭhāne pabbajituṃ vaṭṭatī』』ti sammantayitvā dvinnaṃ aggasāvakānaṃ santike pabbajiṃsu. Te pañcavassā hutvā mātikaṃ paguṇaṃ katvā mantayiṃsu 『『janapado nāma kadāci subhikkho hoti kadāci dubbhikkho, mayaṃ mā ekaṭṭhāne vasimha, tīsu ṭhānesu vasāmā』』ti. Tato paṇḍukalohitake āhaṃsu – 『『āvuso, sāvatthi nāma sattapaññāsāya kulasatasahassehi ajjhāvutthā, asītigāmasahassapaṭimaṇḍitānaṃ tiyojanasatikānaṃ dvinnaṃ kāsikosalaraṭṭhānaṃ āyamukhabhūtā, tatra tumhe dhuraṭṭhāneyeva pariveṇāni kāretvā ambapanasanāḷikerādīni ropetvā pupphehi ca phalehi ca kulāni saṅgaṇhantā kuladārake pabbājetvā parisaṃ vaḍḍhethā』』ti.

Mettiyabhūmajake āhaṃsu – 『『āvuso, rājagahaṃ nāma aṭṭhārasahi manussakoṭīhi ajjhāvutthaṃ asītigāmasahassapaṭimaṇḍitānaṃ tiyojanasatikānaṃ dvinnaṃ aṅgamagadharaṭṭhānaṃ āyamukhabhūtaṃ, tatra tumhe dhuraṭṭhāneyeva…pe… parisaṃ vaḍḍhethā』』ti.

Assajipunabbasuke āhaṃsu – 『『āvuso, kīṭāgiri nāma dvīhi meghehi anuggahito tīṇi sassāni pasavanti, tatra tumhe dhuraṭṭhāneyeva pariveṇāni kāretvā…pe… parisaṃ vaḍḍhethā』』ti. Te tathā akaṃsu. Tesu ekamekassa pakkhassa pañca pañca bhikkhusatāni parivārā, evaṃ samadhikaṃ diyaḍḍhabhikkhusahassaṃ hoti. Tatra paṇḍukalohitakā saparivārā sīlavantova bhagavatā saddhiṃ janapadacārikampi caranti, te akatavatthuṃ uppādenti, paññattasikkhāpadaṃ pana na maddanti, itare sabbe alajjino akatavatthuñca uppādenti, paññattasikkhāpadañca maddanti, tena vuttaṃ – 『『alajjino pāpabhikkhū』』ti.

Evarūpanti evaṃjātikaṃ. Anācāraṃ ācarantīti anācaritabbaṃ ācaranti, akātabbaṃ karonti. Mālāvacchanti taruṇapuppharukkhaṃ, taruṇakā hi puppharukkhāpi pupphagacchāpi mālāvacchā tveva vuccanti, te ca anekappakāraṃ mālāvacchaṃ sayampi ropenti, aññenapi ropāpenti, tena vuttaṃ – 『『mālāvacchaṃ ropentipi ropāpentipī』』ti. Siñcantīti sayameva udakena siñcanti. Siñcāpentīti aññenapi siñcāpenti.

當時佛陀稱為「世尊」的敗壞居士學處。在這裡，「阿薩吉和再生者」是指阿薩吉和再生者。 「蟲山」是指名為「蟲山」的地方。 「居住者」是指這些人的住所，即居住者。「住所」稱為寺院。由於這些人依賴於新建或舊有的寺院的負擔，因此稱為居住者。而僅在寺院中居住的人則不稱為居住者。這些是居住者。 「不知羞恥的惡比丘」是指毫無羞恥的卑鄙比丘，他們是六種最尊貴比丘的長者。 在舍衛城，似乎有六個人作為助手說：「農務等困難，真是我們應該好好出家！與出家人一起，面對責任時出家是合適的。」於是，他們在兩位最尊貴的弟子面前出家。五年後，他們制定了完整的戒律，商量道：「名為城鎮的地方，有時豐饒，有時貧窮，我們不要住在同一個地方，而是要住在三個地方。」然後，白色和紅色的比丘們說：「尊者，舍衛城有七十五萬家族，八十個村莊，周圍三十里有兩個可耕作的地方，在那裡你們應當在責任上建立園圃，種植芒果、菩提等樹木，收穫花果，增進家族的子女。」 與慈悲的比丘們說：「尊者，王舍城有十八萬的人口，周圍八十個村莊，三十里有兩個可耕作的地方，在那裡你們應當在責任上……增進家族的子女。」 阿薩吉和再生者說：「尊者，蟲山在兩場大雨的滋潤下，三種作物豐收，在那裡你們應當在責任上……增進家族的子女。」他們如是做了。在他們之中，每個派別有五百比丘團體，因此總計約有一千五百比丘。在那裡，白色和紅色的比丘們與佛陀一起在鄉村遊行，他們未犯戒律，而其他所有的不知羞恥者則犯了戒律，因此稱為「不知羞恥的惡比丘」。 「如此的」是指如此的種類。「行為不端」是指不應當的行為，做了不該做的事情。 「花環」是指年輕的花樹，年輕的花樹也叫花環，他們以多種方式種植花環，或自己種植，或他人種植，因此說：「種花環的人也種植。」 「澆灌」是指自己用水澆灌。「澆灌」是指用他人的水澆灌。

Ettha pana akappiyavohāro kappiyavohāro pariyāyo obhāso nimittakammanti imāni pañca jānitabbāni. Tattha akappiyavohāro nāma allaharitānaṃ koṭṭanaṃ koṭṭāpanaṃ, āvāṭassa khaṇanaṃ khaṇāpanaṃ, mālāvacchassa ropanaṃ ropāpanaṃ, āḷiyā bandhanaṃ bandhāpanaṃ, udakassa secanaṃ secāpanaṃ, mātikāya sammukhakaraṇaṃ kappiyaudakasiñcanaṃ hatthamukhapādadhovananhānodakasiñcananti. Kappiyavohāro nāma 『『imaṃ rukkhaṃ jāna, imaṃ āvāṭaṃ jāna, imaṃ mālāvacchaṃ jāna, ettha udakaṃ jānā』』ti vacanaṃ sukkhamātikāya ujukaraṇañca. Pariyāyo nāma 『『paṇḍitena nāma mālāvacchādayo ropāpetabbā nacirasseva upakārāya saṃvattantī』』tiādivacanaṃ. Obhāso nāma kudālakhaṇittādīni ca mālāvacche ca gahetvā ṭhānaṃ, evaṃ ṭhitañhi sāmaṇerādayo disvā thero kārāpetukāmoti gantvā karonti. Nimittakammaṃ nāma kudāla-khaṇitti-vāsi-pharasu-udakabhājanāni āharitvā samīpe ṭhapanaṃ.

Imāni pañcapi kulasaṅgahatthāya ropane na vaṭṭanti, phalaparibhogatthāya kappiyākappiyavohāradvayameva na vaṭṭati, itarattayaṃ vaṭṭati. Mahāpaccariyaṃ pana 『『kappiyavohāropi vaṭṭati. Yañca attano paribhogatthāya vaṭṭati, taṃ aññapuggalassa vā saṅghassa vā cetiyassa vā atthāyapi vaṭṭatī』』ti vuttaṃ.

Ārāmatthāya pana vanatthāyaca chāyatthāya ca akappiyavohāramattameva na ca vaṭṭati, sesaṃ vaṭṭati, na kevalañca sesaṃ yaṃkiñci mātikampi ujuṃ kātuṃ kappiyaudakaṃ siñcituṃ nhānakoṭṭhakaṃ katvā nhāyituṃ hatthapādamukhadhovanudakāni ca tattha chaḍḍetumpi vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca 『『kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī』』ti vuttaṃ. Ārāmādiatthāya pana ropitassa vā ropāpitassa vā phalaṃ paribhuñjitumpi vaṭṭati.

Ocinanaocināpane pakatiyāpi pācittiyaṃ. Kuladūsanatthāya pana pācittiyañceva dukkaṭañca. Ganthanādīsu ca uracchadapariyosānesu kuladūsanatthāya aññatthāya vā karontassa dukkaṭameva . Kasmā? Anācārattā, 『『pāpasamācāro』』ti ettha vuttapāpasamācārattā ca. Ārāmādiatthāya rukkharopane viya vatthupūjanatthāya kasmā na anāpattīti ce? Anāpattiyeva. Yathā hi tattha kappiyavohārena pariyāyādīhi ca anāpatti tathā vatthupūjatthāyapi anāpattiyeva.

Nanu ca tattha 『『kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī』』ti vuttanti? Vuttaṃ, na pana mahāaṭṭhakathāyaṃ. Athāpi maññeyyāsi itarāsu vuttampi pamāṇaṃ. Mahāaṭṭhakathāyañca kappiyaudakasecanaṃ vuttaṃ, taṃ kathanti? Tampi na virujjhati. Tatra hi avisesena 『『rukkhaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipī』』ti vattabbe 『『mālāvaccha』』nti vadanto ñāpeti 『『kulasaṅgahatthāya pupphaphalūpagameva sandhāyetaṃ vuttaṃ, aññatra pana pariyāyo atthī』』ti. Tasmā tattha pariyāyaṃ, idha ca pariyāyābhāvaṃ ñatvā yaṃ aṭṭhakathāsu vuttaṃ, taṃ suvuttameva. Vuttañcetaṃ –

『『Buddhena dhammo vinayo ca vutto;

Yo tassa puttehi tatheva ñāto;

So yehi tesaṃ matimaccajantā;

Yasmā pure aṭṭhakathā akaṃsu.

『『Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;

Taṃ vajjayitvāna pamādalekhaṃ;

Sabbampi sikkhāsu sagāravānaṃ;

Yasmā pamāṇaṃ idha paṇḍitāna』』nti.

這裡應當知道五種不可接受的言辭、可接受的言辭、定義、比喻和象徵性行為。不可接受的言辭是指對他人進行辱罵、攻擊、挖掘、種植花環、捆綁、澆水、在戒律前面施加負擔、以適當的水澆灌、用手、腳、口洗滌等。可接受的言辭是指「知道這棵樹、知道這個洞、知道這個花環、知道水在這裡」的話，以及將乾燥的戒律直觀呈現的行為。定義是指「智者應當種植花環等，以便不久后能有益處」的話。比喻是指在某個地方，看到某些行為時，出家人和其他人會去做的事情。象徵性行為是指用工具、鏟子、鋤頭、水瓶等物品放置在附近。 這五個行為對於家庭團體的種植不適用，只有在果實享用方面可接受的言辭和不可接受的言辭適用，其他方面則適用。關於大法則中說：「可接受的言辭也適用。對於自己享用的事物，也適用於他人、僧團或聖地的利益。」 對於娛樂場所、森林和陰影等方面，僅不可接受的言辭不適用，其他方面適用，不僅僅是其他方面，任何地方的土壤都可以用適當的水澆灌，洗手、腳、口的水也可以用來清洗，因此適用。關於大法則中說：「在可接受的土地上，自行種植也適用。」 關於採摘和採摘的行為，屬於一般的過失。對於敗壞家庭的事，既有過失也有輕罪。在捆綁等方面，敗壞家庭的事在其他地方的行為屬於輕罪。為什麼？因為不端行為，「惡行」在這裡指的是不端行為。對於娛樂場所的樹木種植等，為什麼不算犯戒？是因為不犯戒。就像在這裡可接受的言辭和定義一樣，也不算犯戒。 難道在這裡不是說「在可接受的土地上，自行種植也適用」嗎？是說了，但在大法則中沒有提到。然而你可能認為在其他地方提到的標準。大法則中提到的可接受的水澆灌，怎麼說呢？這也沒有衝突。因為在這裡明確地說「種樹、種植、澆水」，同時說明「花環」是指家庭團體的花果，因此這句話是指在其他地方有定義。 因此在這裡有定義，而在此處沒有定義，正如在大法則中所說的那樣，確實是合理的。確實有這樣的說法： 「佛陀所說的法和戒律； 他的弟子們同樣瞭解； 所以那些有智慧的人； 因為之前的解釋而行事。 「因此在解釋中所說的； 應當明確地記錄標準； 所有的戒律都應當遵循； 因為這裡的標準是智者所說的。」

Sabbaṃ vuttanayeneva veditabbaṃ. Tattha siyā yadi vatthupūjanatthāyapi ganthānādīsu āpatti, haraṇādīsu kasmā anāpattīti? Kulitthīādīnaṃ atthāya haraṇato haraṇādhikāre hi visesetvā te kulitthīnantiādi vuttaṃ, tasmā buddhādīnaṃ atthāya harantassa anāpatti.

Tattha ekatovaṇṭikanti pupphānaṃ vaṇṭe ekato katvā katamālaṃ. Ubhatovaṇṭikanti ubhohi passehi pupphavaṇṭe katvā katamālaṃ. Mañjarikantiādīsu pana mañjarī viya katā pupphavikati mañjarikāti vuccati. Vidhūtikāti sūciyā vā salākāya vā sinduvārapupphādīni vijjhitvā katā. Vaṭaṃsakoti vataṃsako. Āveḷāti kaṇṇikā. Uracchadoti hārasadisaṃ ure ṭhapanakapupphadāmaṃ. Ayaṃ tāva ettha padavaṇṇanā.

Ayaṃ pana ādito paṭṭhāya vitthārena āpattivinicchayo. Kuladūsanatthāya akappiyapathaviyaṃ mālāvacchaṃ ropentassa pācittiyañceva dukkaṭañca, tathā akappiyavohārena ropāpentassa. Kappiyapathaviyaṃ ropanepi ropāpanepi dukkaṭameva. Ubhayatthāpi sakiṃ āṇattiyā bahunnampi ropane ekameva sapācittiyadukkaṭaṃ vā suddhadukkaṭaṃ vā hoti. Paribhogatthāya hi kappiyabhūmiyaṃ vā akappiyabhūmiyaṃ vā kappiyavohārena ropāpane anāpatti. Ārāmādiatthāyapi akappiyapathaviyaṃ ropentassa vā akappiyavacanena ropāpentassa vā pācittiyaṃ. Ayaṃ pana nayo mahāaṭṭhakathāyaṃ na suṭṭhu vibhatto, mahāpaccariyaṃ vibhattoti.

Siñcanasiñcāpane pana akappiyaudakena sabbattha pācittiyaṃ, kuladūsanaparibhogatthāya dukkaṭampi. Kappiyena tesaṃyeva dvinnamatthāya dukkaṭaṃ. Paribhogatthāya cettha kappiyavohārena siñcāpane anāpatti. Āpattiṭṭhāne pana dhārāvacchedavasena payogabahulatāya āpattibahulatā veditabbā.

Kuladūsanatthāya ocinane pupphagaṇanāya dukkaṭapācittiyāni aññattha pācittiyāneva. Bahūni pana pupphāni ekapayogena ocinanto payogavasena kāretabbo. Ocināpane kuladūsanatthāya sakiṃ āṇatto bahumpi ocinati, ekameva sapācittiyadukkaṭaṃ, aññatra pācittiyameva.

Ganthanādīsu sabbāpi cha pupphavikatiyo veditabbā – ganthimaṃ, gopphimaṃ, vedhimaṃ, veṭhimaṃ, pūrimaṃ, vāyimanti. Tattha 『『ganthimaṃ』』 nāma sadaṇḍakesu vā uppalapadumādīsu aññesu vā dīghavaṇṭesu pupphesu daṭṭhabbaṃ. Daṇḍakena daṇḍakaṃ vaṇṭena vā vaṇṭaṃ ganthetvā katameva hi ganthimaṃ. Taṃ bhikkhussa vā bhikkhuniyā vā kātumpi akappiyavacanena kārāpetumpi na vaṭṭati. Evaṃ jāna, evaṃ kate sobheyya, yathā etāni pupphāni na vikiriyanti tathā karohītiādinā pana kappiyavacanena kāretuṃ vaṭṭati.

『『Gopphimaṃ』』 nāma suttena vā vākādīhi vā vassikapupphādīnaṃ ekatovaṇṭikaubhatovaṇṭikamālāvasena gopphanaṃ, vākaṃ vā rajjuṃ vā diguṇaṃ katvā tattha avaṇṭakāni nīpapupphādīni pavesetvā paṭipāṭiyā bandhanti, etampi gopphimameva. Sabbaṃ purimanayeneva na vaṭṭati.

所有內容都應按照前面所說的方式理解。在這裡,如果爲了供奉聖物而在編織等方面也有罪過,那麼為什麼在搬運等方面沒有罪過呢?因為在搬運部分特別提到是爲了婦女等人而搬運,所以說"爲了婦女等人"。因此,為佛陀等人搬運是沒有罪過的。 在這裡,"單邊花環"是指將花莖放在一邊做成的花環。"雙邊花環"是指將花莖放在兩邊做成的花環。在"花束"等詞中,"花束"是指像花束一樣做成的花飾。"穿孔花環"是指用針或棍子穿過茉莉花等做成的。"頭飾"即是頭飾。"耳環"是指耳飾。"胸飾"是指像項鍊一樣放在胸前的花環。這就是這裡的詞語解釋。 從頭開始的詳細罪過判斷如下:爲了敗壞家庭而在不適當的土地上種植花園,犯波逸提罪和突吉羅罪;同樣,用不適當的言語讓人種植也是如此。在適當的土地上種植或讓人種植只犯突吉羅罪。在兩種情況下,一次命令種植多株也只算一次帶波逸提的突吉羅罪或純突吉羅罪。爲了享用而在適當或不適當的土地上用適當的言語讓人種植是無罪的。爲了園林等目的在不適當的土地上種植或用不適當的言語讓人種植,犯波逸提罪。但這個規則在大註釋書中沒有很好地區分,在大**註釋書中有區分。 關於澆水和讓人澆水,用不適當的水在任何地方都犯波逸提罪,爲了敗壞家庭和享用也犯突吉羅罪。用適當的水為這兩個目的澆水犯突吉羅罪。在這裡,爲了享用而用適當的言語讓人澆水是無罪的。在有罪的地方,根據水流的中斷來判斷行為的多少,從而判斷罪過的多少。 爲了敗壞家庭而採摘,根據花的數量犯突吉羅罪和波逸提罪;其他情況只犯波逸提罪。一次採摘多朵花,應按行為次數計算罪過。讓人採摘時,爲了敗壞家庭而一次命令採摘多朵,只算一次帶波逸提的突吉羅罪;其他情況只犯波逸提罪。 在編織等方面,應瞭解六種花飾:結編、編織、穿孔、包裹、填充、編織。其中,"結編"是指在有莖的蓮花等或其他長莖花中可以看到的。用莖與莖或莖與莖結合做成的就是結編。比丘或比丘尼不可以做,也不可以用不適當的言語讓人做。但可以用適當的言語如"這樣做,這樣做會很漂亮,讓這些花不散落"等讓人做。 "編織"是指用線或樹皮等將茉莉花等編成單邊或雙邊花環,或者將樹皮或繩子折成兩倍,將無莖的花插入其中並按順序綁好,這也是編織。一切都按前面的方式不允許。

『『Vedhimaṃ』』 nāma savaṇṭakāni vassikapupphādīni vaṇṭesu, avaṇṭakāni vā vakulapupphādīni antochidde sūcitālahīrādīhi vinivijjhitvā āvunanti, etaṃ vedhimaṃ nāma, tampi purimanayeneva na vaṭṭati. Keci pana kadalikkhandhamhi kaṇṭake vā tālahīrādīni vā pavesetvā tattha pupphāni vijjhitvā ṭhapenti, keci kaṇṭakasākhāsu, keci pupphacchattapupphakūṭāgārakaraṇatthaṃ chatte ca bhittiyañca pavesetvā ṭhapitakaṇṭakesu, keci dhammāsanavitāne baddhakaṇṭakesu, keci kaṇikārapupphādīni salākāhi vijjhanti, chattādhichattaṃ viya ca karonti, taṃ atioḷārikameva . Pupphavijjhanatthaṃ pana dhammāsanavitāne kaṇṭakampi bandhituṃ kaṇṭakādīhi vā ekapupphampi vijjhituṃ puppheyeva vā pupphaṃ pavesetuṃ na vaṭṭati. Jālavitānavedika-nāgadantaka pupphapaṭicchakatālapaṇṇaguḷakādīnaṃ pana chiddesu asokapiṇḍiyā vā antaresu pupphāni pavesetuṃ na doso. Etaṃ vedhimaṃ nāma na hoti. Dhammarajjuyampi eseva nayo.

『『Veṭhimaṃ』』 nāma pupphadāmapupphahatthakesu daṭṭhabbaṃ. Keci hi matthakadāmaṃ karontā heṭṭhā ghaṭakākāraṃ dassetuṃ pupphehi veṭhenti, keci aṭṭhaṭṭha vā dasa dasa vā uppalapupphādīni suttena vā vākena vā daṇḍakesu bandhitvā uppalahatthake vā padumahatthake vā karonti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Sāmaṇerehi uppāṭetvā thale ṭhapitauppalādīni kāsāvena bhaṇḍikampi bandhituṃ na vaṭṭati. Tesaṃyeva pana vākena vā daṇḍakena vā bandhituṃ aṃsabhaṇḍikaṃ vā kātuṃ vaṭṭati. Aṃsabhaṇḍikā nāma khandhe ṭhapitakāsāvassa ubho ante āharitvā bhaṇḍikaṃ katvā tasmiṃ pasibbake viya pupphāni pakkhipanti, ayaṃ vuccati aṃsabhaṇḍikā, etaṃ kātuṃ vaṭṭati. Daṇḍakehi paduminipaṇṇaṃ vijjhitvā uppalādīni paṇṇena veṭhetvā gaṇhanti, tatrāpi pupphānaṃ upari paduminipaṇṇameva bandhituṃ vaṭṭati. Heṭṭhā daṇḍakaṃ pana bandhituṃ na vaṭṭati.

『『Pūrimaṃ』』 nāma mālāguṇe ca pupphapaṭe ca daṭṭhabbaṃ. Yo hi mālāguṇena cetiyaṃ vā bodhiṃ vā vedikaṃ vā parikkhipanto puna ānetvā pūrimaṭhānaṃ atikkāmeti, ettāvatāpi pūrimaṃ nāma hoti. Ko pana vādo anekakkhattuṃ parikkhipantassa, nāgadanta-kantarehi pavesetvā haranto olambakaṃ katvā puna nāgadantakaṃ parikkhipati, etampi pūrimaṃ nāma. Nāgadantake pana pupphavalayaṃ pavesetuṃ vaṭṭati. Mālāguṇehi pupphapaṭaṃ karonti. Tatrāpi ekameva mālāguṇaṃ harituṃ vaṭṭati. Puna paccāharato pūrimameva hoti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Mālāguṇehi pana bahūhipi kataṃ pupphadāmaṃ labhitvā āsanamatthakādīsu bandhituṃ vaṭṭati. Atidīghaṃ pana mālāguṇaṃ ekavāraṃ haritvā vā parikkhipitvā vā puna aññassa bhikkhuno dātuṃ vaṭṭati. Tenāpi tatheva kātuṃ vaṭṭati.

「穿孔花環」是指用針刺穿的花朵，如雨花等花卉，或用針刺穿的其他花卉。有人在香蕉樹上或其他樹上插入刺，然後將花朵插入，或在樹枝上、花傘下或其他地方插入花朵，這樣的行為是不合適的。在用花朵裝飾佛壇時，若用刺紮住花朵或將單朵花插入花環中是不合適的。對於花壇、花圈等，若在裝飾上插入花朵並不算犯戒。這個原則在大法則中同樣適用。 「編織花環」是指用花朵的花瓣和花柄編製而成的花環。有人用花瓣編織成花環，或用花瓣和花柄一起編織成花環，這些都是可以接受的。對於比丘和比丘尼來說，不能用不適當的言辭讓人做這件事。可以用適當的言辭說：「這樣做會很美麗，這樣的花不會散落」，讓人去做。 「填充」是指在花環的裝飾和花瓣上進行的行為。若用花瓣裝飾佛塔或菩提樹，若將其重新放回原處，則算作填充。若用多次的裝飾將花環包裹住，若用花瓣包裹住，則稱之為填充，若用不適當的方式進行填充則不算犯戒。 若用不適當的方式在花環的裝飾和花瓣上進行行為，屬於敗壞家庭的行為，犯波逸提罪和突吉羅罪。對於裝飾的行為，若用適當的方式進行裝飾則不算犯戒。對於享用的行為，若用適當的方式進行裝飾則不算犯戒。 在敗壞家庭的情況下，採摘花朵的行為屬於突吉羅罪和波逸提罪；在其他情況下則只犯波逸提罪。若一次採摘多朵花，則按行為次數計算罪過。讓人採摘時，若爲了敗壞家庭而一次命令採摘多朵，只算一次帶波逸提的突吉羅罪；在其他情況下只犯波逸提罪。 在編織等方面，六種花飾應當被理解：結編、編織、穿孔、包裹、填充、編織。其中，「結編」是指在有莖的蓮花等或其他長莖花中可以看到的。用莖與莖或莖與莖結合做成的就是結編。比丘或比丘尼不可以做，也不可以用不適當的言辭讓人做。但可以用適當的言辭如「這樣做，能夠讓這些花不散落」等讓人做。 「編織」是指用線或樹皮等將茉莉花等編成單邊或雙邊花環，或者將樹皮或繩子折成兩倍，將無莖的花插入其中並按順序綁好，這也是編織。一切都按前面的方式不允許。

『『Vāyimaṃ』』 nāma pupphajālapupphapaṭapuppharūpesu daṭṭhabbaṃ. Cetiyesu pupphajālaṃ karontassa ekamekamhi jālacchidde dukkaṭaṃ. Bhitticchattabodhitthambhādīsupi eseva nayo. Pupphapaṭaṃ pana parehi pūritampi vāyituṃ na labbhati. Gopphimapuppheheva hatthiassādirūpakāni karonti, tānipi vāyimaṭṭhāne tiṭṭhanti. Purimanayeneva sabbaṃ na vaṭṭati. Aññehi kataparicchede pana pupphāni ṭhapentena hatthiassādirūpakampi kātuṃ vaṭṭati. Mahāpaccariyaṃ pana kalambakena aḍḍhacandakena ca saddhiṃ aṭṭhapupphavikatiyo vuttā. Tattha kalambakoti aḍḍhacandakantare ghaṭikadāmaolambako vutto. 『『Aḍḍhacandako』』ti aḍḍhacandākārena mālāguṇaparikkhepo. Tadubhayampi pūrimeyeva paviṭṭhaṃ. Kurundiyaṃ pana 『『dve tayo mālāguṇe ekato katvā pupphadāmakaraṇampi vāyimaṃyevā』』ti vuttaṃ. Tampi idha pūrimaṭṭhāneyeva paviṭṭhaṃ, na kevalañca pupphaguḷadāmameva piṭṭhamayadāmampi geṇḍukapupphadāmampi kurundiyaṃ vuttaṃ, kharapattadāmampi sikkhāpadassa sādhāraṇattā bhikkhūnampi bhikkhunīnampi neva kātuṃ na kārāpetuṃ vaṭṭati. Pūjānimittaṃ pana kappiyavacanaṃ sabbattha vattuṃ vaṭṭati. Pariyāyaobhāsanimittakammāni vaṭṭantiyeva.

Tuvaṭṭentīti nipajjanti. Lāsentīti pītiyā uppilavamānā viya uṭṭhahitvā lāsiyanāṭakaṃ nāṭenti, recakaṃ denti. Naccantiyāpi naccantīti yadā nāṭakitthī naccati, tadā tepi tassā purato vā pacchato vā gacchantā naccanti. Naccantiyāpi gāyantīti yadā sā naccati, tadā naccānurūpaṃ gāyanti. Esa nayo sabbattha. Aṭṭhapadepi kīḷantīti aṭṭhapadaphalake jūtaṃ kīḷanti. Tathā dasapade, ākāsepīti aṭṭhapadadasapadesu viya ākāseyeva kīḷanti. Parihārapathepīti bhūmiyaṃ nānāpathamaṇḍalaṃ katvā tattha pariharitabbapathaṃ pariharantā kīḷanti. Santikāyapi kīḷantīti santikakīḷāya kīḷanti, ekajjhaṃ ṭhapitā sāriyo vā pāsāṇasakkharāyo vā acālentā nakheneva apanenti ca upanenti ca, sace tattha kāci calati, parājayo hoti. Khalikāyāti jūtaphalake pāsakakīḷāya kīḷanti. Ghaṭikāyāti ghaṭikā vuccati daṇḍakakīḷā, tāya kīḷanti. Dīghadaṇḍakena rassadaṇḍakaṃ paharantā vicaranti.

Salākahatthenāti lākhāya vā mañjaṭṭhiyā vā piṭṭhaudake vā salākahatthaṃ temetvā 『『kiṃ hotū』』ti bhūmiyaṃ vā bhittiyaṃ vā taṃ paharitvā hatthiassādīrūpāni dassentā kīḷanti. Akkhenāti guḷena. Paṅgacīrenāti paṅgacīraṃ vuccati paṇṇanāḷikā, taṃ dhamantā kīḷanti. Vaṅkakenāti gāmadārakānaṃ kīḷanakena khuddakanaṅgalena. Mokkhacikāyāti mokkhacikā vuccati samparivattakakīḷā, ākāse vā daṇḍaṃ gahetvā, bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattantā kīḷantīti attho. Ciṅgulakenāti ciṅgulakaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ, tena kīḷanti. Pattāḷhakenāti pattāḷhakaṃ vuccati paṇṇanāḷi, tāya vālikādīni minantā kīḷanti. Rathakenāti khuddakarathena. Dhanukenāti khuddakadhanunā.

「吹風花環」是指花瓣、花環、花朵的形狀。在聖地上製作花環時，每次插入一個花瓣會犯輕罪。在墻壁、傘、菩提樹等地方也是同樣的原則。花瓣在其他人制作時，即使填滿也不算犯戒。只有用花瓣製作的花環才能在這些地方使用。根據前面的原則，一切都不適用。對於其他地方製作的花環，若放置花朵，則可以製作成如同大象等形狀的花環。在大法則中提到用半月形和半月形的花環製作花卉裝飾。這裡提到的半月形是指在半月形和花瓣之間的花朵裝飾。 「包裹花環」是指用花瓣製作的花環。有人用花瓣製作花環，或用花瓣和花環一起製作，這些都是可以接受的。對於比丘和比丘尼來說，不能用不適當的言辭讓人做這件事。可以用適當的言辭說：「這樣做會很美麗，這樣的花不會散落」，讓人去做。 「填充」是指在花環的裝飾和花瓣上進行的行為。若用花瓣裝飾佛塔或菩提樹，若將其重新放回原處，則算作填充。若用多次的裝飾將花環包裹住，若用花瓣包裹住，則稱之為填充，若用不適當的方式進行填充則不算犯戒。 若用不適當的方式在花環的裝飾和花瓣上進行行為，屬於敗壞家庭的行為，犯波逸提罪和突吉羅罪。對於裝飾的行為，若用適當的方式進行裝飾則不算犯戒。對於享用的行為，若用適當的方式進行裝飾則不算犯戒。 在敗壞家庭的情況下，採摘花朵的行為屬於突吉羅罪和波逸提罪；在其他情況下則只犯波逸提罪。若一次採摘多朵花，則按行為次數計算罪過。讓人採摘時，若爲了敗壞家庭而一次命令採摘多朵，只算一次帶波逸提的突吉羅罪；在其他情況下只犯波逸提罪。 在編織等方面，六種花飾應當被理解：結編、編織、穿孔、包裹、填充、編織。其中，「結編」是指在有莖的蓮花等或其他長莖花中可以看到的。用莖與莖或莖與莖結合做成的就是結編。比丘或比丘尼不可以做，也不可以用不適當的言辭讓人做。但可以用適當的言辭如「這樣做，能夠讓這些花不散落」等讓人做。 「編織」是指用線或樹皮等將茉莉花等編成單邊或雙邊花環，或者將樹皮或繩子折成兩倍，將無莖的花插入其中並按順序綁好，這也是編織。一切都按前面的方式不允許。

Akkharikāyāti akkharikā vuccati ākāse vā piṭṭhiyaṃ vā akkharajānanakīḷā, tāya kīḷanti. Manesikāyāti manesikā vuccati manasā cintitajānanakīḷā, tāya kīḷanti. Yathāvajjenāti yathāvajjaṃ vuccati kāṇakuṇikakhañjādīnaṃ yaṃ yaṃ vajjaṃ taṃ taṃ payojetvā dassanakīḷā tāya kīḷanti, velambhakā viya. Hatthismimpi sikkhantīti hatthinimittaṃ yaṃ sippaṃ sikkhitabbaṃ, taṃ sikkhanti. Eseva nayo assādīsu. Dhāvantipīti parammukhā gacchantā dhāvanti. Ādhāvantipīti yattakaṃ dhāvanti, tattakameva abhimukhā puna āgacchantā ādhāvanti. Nibbujjhantīti mallayuddhaṃ karonti. Nalāṭikampi dentīti 『『sādhu, sādhu, bhaginī』』ti attano nalāṭe aṅguliṃ ṭhapetvā tassā nalāṭe ṭhapenti. Vividhampi anācāraṃ ācarantīti aññampi pāḷiyaṃ anāgataṃ mukhaḍiṇḍimādivividhaṃ anācāraṃ ācaranti.

「字母遊戲」是指在空中或地面上進行的字母識別遊戲，藉此進行遊戲。「思維遊戲」是指通過心智進行的思維識別遊戲，藉此進行遊戲。就像是用手指指向某物一樣，藉助於手指的動作進行展示的遊戲。「在大象的情況下」是指與大象有關的技能，應該學習這些技能。這種原則在馬匹的情況下也是一樣。「奔跑」是指朝著前方奔跑。「快速奔跑」是指儘可能快地奔跑，回頭時也要快速奔跑。「戰鬥」是指進行摔跤比賽。「頭部的觸碰」是指「好，好的，姐妹」，用手指放在自己的額頭上，然後將手指放在她的額頭上。「各種不當行為」是指在其他經典中提到的各種不當行為，如面具等各種不當行為。

432.Pāsādikenāti pasādāvahena, sāruppena samaṇānucchavikena. Abhikkantenāti gamanena. Paṭikkantenāti nivattanena. Ālokitenāti purato dassanena. Vilokitenāti ito cito ca dassanena. Samiñjitenāti pabbasaṅkocanena. Pasāritenāti tesaṃyeva pasāraṇena. Sabbattha itthambhūtākhyānatthe karaṇavacanaṃ, satisampajaññehi abhisaṅkhatattā pāsādika abhikkanta-paṭikkanta-ālokita-vilokita-samiñjita-pasārito hutvāti vuttaṃ hoti. Okkhittacakkhūti heṭṭhā-khittacakkhu . Iriyāpathasampannoti tāya pāsādikaabhikkantāditāya sampannairiyāpatho.

Kvāyanti ko ayaṃ. Abalabalo viyāti abalo kira bondo vuccati, atisayatthe ca idaṃ āmeḍitaṃ, tasmā atibondo viyāti vuttaṃ hoti. Mandamandoti abhikkantādīnaṃ anuddhatatāya atimando. Atisaṇhoti evaṃ guṇameva dosato dassenti. Bhākuṭikabhākuṭiko viyāti okkhittacakkhutāya bhakuṭiṃ katvā saṅkuṭitamukho kupito viya vicaratīti maññamānā vadanti. Saṇhāti nipuṇā, 『『amma tāta bhaginī』』ti evaṃ upāsakajanaṃ yuttaṭṭhāne upanetuṃ chekā, na yathā ayaṃ; evaṃ abalabalo viyāti adhippāyo. Sakhilāti sākhalyena yuttā. Sukhasambhāsāti idaṃ purimassa kāraṇavacanaṃ. Yesañhi sukhasambhāsā sammodanīyakathā nelā hoti kaṇṇasukhā, te sakhilāti vuccanti. Tenāhaṃsu – 『『sakhilā sukhasambhāsā』』ti. Ayaṃ panettha adhippāyo – amhākaṃ ayyā upāsake disvā madhuraṃ sammodanīyaṃ kathaṃ kathenti, tasmā sakhilā sukhasambhāsā, na yathā ayaṃ; evaṃ mandamandā viyāti. Mihitapubbaṅgamāti mihitaṃ pubbaṅgamaṃ etesaṃ vacanassāti mihitapubbaṅgamā, paṭhamaṃ sitaṃ katvā pacchā vadantīti attho. Ehisvāgatavādinoti upāsakaṃ disvā 『『ehi svāgataṃ tavā』』ti evaṃvādino, na yathā ayaṃ; evaṃ saṅkuṭitamukhatāya bhākuṭikabhākuṭikā viya evaṃ mihitapubbaṅgamāditāya abhākuṭikabhāvaṃ atthato dassetvā puna sarūpenapi dassento āhaṃsu – 『『abhākuṭikā uttānamukhā pubbabhāsino』』ti. Uppaṭipāṭiyā vā tiṇṇampi ākārānaṃ abhāvadassanametanti veditabbaṃ. Kathaṃ? Ettha hi 『『abhākuṭikā』』ti iminā bhākuṭikabhākuṭikākārassa abhāvo dassito. 『『Uttānamukhā』』ti iminā mandamandākārassa, ye hi cakkhūni ummiletvā ālokanena uttānamukhā honti, na te mandamandā. Pubbabhāsinoti iminā abalabalākārassa abhāvo dassito, ye hi ābhāsanakusalatāya 『『amma tātā』』ti paṭhamataraṃ ābhāsanti, na te abalabalāti.

Ehi, bhante, gharaṃ gamissāmāti so kira upāsako 『『na kho, āvuso, piṇḍo labbhatī』』ti vutte 『『tumhākaṃ bhikkhūhiyeva etaṃ kataṃ , sakalampi gāmaṃ vicarantā na lacchathā』』ti vatvā piṇḍapātaṃ dātukāmo 『『ehi, bhante, gharaṃ gamissāmā』』ti āha. Kiṃ panāyaṃ payuttavācā hoti, na hotīti? Na hoti. Pucchitapañho nāmāyaṃ kathetuṃ vaṭṭati. Tasmā idāni cepi pubbaṇhe vā sāyanhe vā antaragharaṃ paviṭṭhaṃ bhikkhuṃ koci puccheyya – 『『kasmā, bhante, carathā』』ti? Yenatthena carati, taṃ ācikkhitvā 『『laddhaṃ na laddha』』nti vutte sace na laddhaṃ, 『『na laddha』』nti vatvā yaṃ so deti, taṃ gahetuṃ vaṭṭati.

「優雅的」是指用優雅的方式、具有美感的、與修行人相關的。 「前進的」是指通過移動。 「退卻的」是指通過迴轉。 「照亮的」是指通過前方的視線。 「觀察的」是指從這裡到那裡進行觀察。 「收縮的」是指通過收縮的動作。 「擴充套件的」是指通過擴充套件的動作。 在所有情況下，這些都是爲了實現某種目的，因而被稱為優雅的、前進的、退卻的、照亮的、觀察的、收縮的、擴充套件的。 「閉眼」是指低下眼睛。 「行走的方式」是指因優雅而具備的行走方式。 「你要去哪裡？」 「像弱者一樣」是指弱者被稱為「無力」，因此在極端情況下稱為「極弱」。 「緩慢」是指由於優雅等原因而顯得緩慢。 「極柔和」是指以這種品質顯示出缺陷。 「如同微笑的微笑者」是指因閉眼而顯得微笑的樣子，像生氣的樣子那樣走動。 「柔和」是指細緻的，像「母親、父親、姐妹」等這樣讓信徒在適當的地方聚集，而不是像這個樣子；因此「像弱者一樣」是指這個意思。 「輕鬆的」是指與輕鬆相連。 「愉快的交談」是指因愉快的交談而引起的耳朵的愉悅，這些被稱為輕鬆的。因此他們說：「輕鬆愉快的交談。」 這裡的意思是：我們的長者們看到信徒們在進行甜美的愉快交談，因此輕鬆愉快的交談，而不是像這個樣子；因此顯得緩慢。 「微微的前行」是指這些話的微微前行，意思是先說一句話，然後再說後面的話。 「歡迎你」是指看到信徒時說「歡迎你」，而不是像這個樣子；因此因收縮的面孔而顯得微微的前行，顯示出不優雅的狀態。 「從三種形狀來看是沒有的」應當理解為「沒有優雅的、沒有緩慢的」，那些眼睛睜開后通過觀察而顯得優雅的，並不是緩慢的。 「先說的」是指缺乏力量的狀態，因而在善於顯現的情況下，先說的被稱為「母親、父親」。 「來吧，尊者，我們要回家了。」他確實是那位信徒，在被問到「沒有，朋友，無法獲得食物」時，便說「這是你們比丘們做的，整個村莊都在遊蕩時你們無法得到」后，想要施捨食物，因此說「來吧，尊者，我們要回家了」。 這是否是適當的說法呢？不是。 「被問到的問題」是指應當說的事情。因此現在即使在早晨或傍晚進入家中，若有比丘被問到「為什麼，尊者，你在遊蕩？」 他說：「因為什麼而遊蕩」，若被問到「獲得了沒有」時，若說沒有獲得，則應當說「沒有獲得」，並拿著他所施捨的東西。

Duṭṭhoti na pasādādīnaṃ vināsena duṭṭho, puggalavasena duṭṭho. Dānapathānīti dānāniyeva vuccanti. Atha vā dānapathānīti dānanibaddhāni dānavattānīti vuttaṃ hoti. Upacchinnānīti dāyakehi upacchinnāni, na te tāni etarahi denti. Riñcantīti visuṃ honti nānā honti, pakkamantīti vuttaṃ hoti. Saṇṭhaheyyāti sammā tiṭṭheyya, pesalānaṃ bhikkhūnaṃ patiṭṭhā bhaveyya.

Evamāvusoti kho so bhikkhu saddhassa pasannassa upāsakassa sāsanaṃ sampaṭicchi. Evarūpaṃ kira sāsanaṃ kappiyaṃ harituṃ vaṭṭati, tasmā 『『mama vacanena bhagavato pāde vandathā』』ti vā 『『cetiyaṃ paṭimaṃ bodhiṃ saṅghattheraṃ vandathā』』ti vā 『『cetiye gandhapūjaṃ karotha, pupphapūjaṃ karothā』』ti vā 『『bhikkhū sannipātetha, dānaṃ dassāma , dhammaṃ sossāmāti vā īdisesu sāsanesu kukkuccaṃ na kātabbaṃ. Kappiyasāsanāni etāni na gihīnaṃ gihikammapaṭisaṃyuttānīti. Kuto ca tvaṃ, bhikkhu, āgacchasīti nisinno so bhikkhu na āgacchati atthato pana āgato hoti; evaṃ santepi vattamānasamīpe vattamānavacanaṃ labbhati, tasmā na doso. Pariyosāne 『『tato ahaṃ bhagavā āgacchāmī』』ti etthāpi vacane eseva nayo.

433.Paṭhamaṃ assajipunabbasukā bhikkhū codetabbāti 『『mayaṃ tumhe vattukāmā』』ti okāsaṃ kāretvā vatthunā ca āpattiyā ca codetabbā. Codetvā yaṃ na saranti, taṃ sāretabbā. Sace vatthuñca āpattiñca paṭijānanti, āpattimeva vā paṭijānanti, na vatthuṃ, āpattiṃ ropetabbā. Atha vatthumeva paṭijānanti, nāpattiṃ; evampi 『『imasmiṃ vatthusmiṃ ayaṃ nāma āpattī』』ti ropetabbā eva. Yadi neva vatthuṃ, nāpattiṃ paṭijānanti, āpattiṃ na ropetabbā ayamettha vinicchayo. Yathāpaṭiññāya pana āpattiṃ ropetvā; evaṃ pabbājanīyakammaṃ kātabbanti dassento 『『byattena bhikkhunā』』tiādimāha, taṃ uttānatthameva.

Evaṃ pabbājanīyakammakatena bhikkhunā yasmiṃ vihāre vasantena yasmiṃ gāme kuladūsakakammaṃ kataṃ hoti, tasmiṃ vihāre vā tasmiṃ gāme vā na vasitabbaṃ. Tasmiṃ vihāre vasantena sāmantagāmepi piṇḍāya na caritabbaṃ. Sāmantavihārepi vasantena tasmiṃ gāme piṇḍāya na caritabbaṃ. Upatissatthero pana 『『bhante nagaraṃ nāma mahantaṃ dvādasayojanikampi hotī』』ti antevāsikehi vutto 『『yassā vīthiyā kuladūsakakammaṃ kataṃ tattheva vārita』』nti āha. Tato 『『vīthipi mahatī nagarappamāṇāva hotī』』ti vutto 『『yassā gharapaṭipāṭiyā』』ti āha, 『『gharapaṭipāṭīpi vīthippamāṇāva hotī』』ti vutto ito cito ca satta gharāni vāritānī』』ti āha. Taṃ pana sabbaṃ therassa manorathamattameva. Sacepi vihāro tiyojanaparamo hoti dvādasayojanaparamañca nagaraṃ, neva vihāre vasituṃ labbhati, na nagare caritunti.

這些是用於語言學術用途的完整直譯: "腐敗的"不是指由於缺乏信仰等而腐敗,而是指個人的腐敗。"佈施的途徑"就是指佈施本身。或者,"佈施的途徑"是指與佈施相關的、佈施的習慣。"被切斷"是指被施主切斷,他們現在不再佈施。"離開"是指分開,變得不同,意思是離開。"應該建立"是指應該很好地建立,成為善良比丘的依靠。 "是的,朋友"這位比丘接受了有信仰的虔誠居士的指示。據說這樣的指示是適合傳達的,因此"請以我的名義向世尊頂禮"或"請向塔、佛像、菩提樹、僧團長老頂禮"或"請在塔前供養香、供養花"或"請召集比丘們,我們要佈施,我們要聽法"等這樣的指示不應有疑慮。這些是適當的指示,不是與在家人的在家事務相關的。"比丘,你從哪裡來?"坐著的那位比丘並不是在來,但實際上他已經來了;即使如此,在現在時附近也可以用現在時,因此沒有錯誤。在最後"世尊,我從那裡來"這句話中也是同樣的道理。 首先應該指責阿說示和富樓那跋的比丘們,說"我們想對你們說"並給予機會,然後以事實和犯戒來指責他們。指責后,他們不記得的應該提醒他們。如果他們承認事實和犯戒,或只承認犯戒而不承認事實,應該判定他們犯戒。如果他們只承認事實而不承認犯戒,也應該判定"在這個事實中有這樣的犯戒"。如果他們既不承認事實也不承認犯戒,就不應該判定他們犯戒,這是這裡的判斷。但是根據他們的承認判定犯戒后,爲了說明應該如何執行驅逐羯磨,他說"由有能力的比丘"等,這是明顯的意思。 被執行驅逐羯磨的比丘,在他居住的精舍中,在他破壞家庭的村莊中,不應該住在那個精舍或那個村莊。住在那個精舍時,也不應該在附近的村莊乞食。住在附近的精舍時,也不應該在那個村莊乞食。但是優波底沙長老被弟子們說"尊者,城市是很大的,甚至有十二由旬大"時說"只是禁止在破壞家庭的街道"。然後被說"街道也很大,和城市一樣大"時說"在那一排房子"。被說"一排房子也和街道一樣大"時說"禁止這邊和那邊七戶人家"。但這些都只是長老的想法而已。即使精舍最多有三由旬,城市最多有十二由旬,也不能住在精舍里,也不能在城裡行走。

435.Tesaṅghena pabbājanīyakammakatāti kathaṃ saṅgho tesaṃ kammaṃ akāsi? Na gantvāva ajjhottharitvā akāsi, atha kho kulehi nimantetvā saṅghabhattesu kayiramānesu tasmiṃ tasmiṃ ṭhāne therā samaṇapaṭipadaṃ kathetvā 『『ayaṃ samaṇo, ayaṃ assamaṇo』』ti manusse saññāpetvā ekaṃ dve bhikkhū sīmaṃ pave setvā etenevupāyena sabbesaṃ pabbājanīyakammaṃ akaṃsūti. Evaṃ pabbājanīyakammakatassa ca aṭṭhārasa vattāni pūretvā yācantassa kammaṃ paṭippassambhetabbaṃ. Paṭippassaddhakammenāpi ca tena yesu kulesu pubbe kuladūsakakammaṃ kataṃ, tato paccayā na gahetabbā, āsavakkhayappattenāpi na gahetabbā, akappiyāva honti. 『『Kasmā na gaṇhathā』』ti pucchitena 『『pubbe evaṃ katattā』』ti vutte, sace vadanti 『『na mayaṃ tena kāraṇena dema idāni sīlavantatāya demā』』ti gahetabbā. Pakatiyā dānaṭṭhāneyeva kuladūsakakammaṃ kataṃ hoti. Tato pakatidānameva gahetuṃ vaṭṭati, yaṃ vaḍḍhetvā denti, taṃ na vaṭṭati.

Na sammā vattantīti te pana assajipunabbasukā aṭṭhārasasu vattesu sammā na vattanti. Na lomaṃ pātentīti anulomapaṭipadaṃ appaṭipajjanatāya na pannalomā honti. Na netthāraṃ vattantīti attano nittharaṇamaggaṃ na paṭipajjanti . Na bhikkhū khamāpentīti 『『dukkaṭaṃ, bhante, amhehi, na puna evaṃ karissāma, khamatha amhāka』』nti evaṃ bhikkhūnaṃ khamāpanaṃ na karonti. Akkosantīti kārakasaṅghaṃ dasahi akkosavatthūhi akkosanti. Paribhāsantīti bhayaṃ nesaṃ dassenti. Chandagāmitā…pe… bhayagāmitā pāpentīti ete chandagāmino ca…pe… bhayagāmino cāti evaṃ chandagāmitāyapi…pe… bhayagāmitāyapi pāpenti, yojentīti attho. Pakkamantīti tesaṃ parivāresu pañcasu samaṇasatesu ekacce disā pakkamanti. Vibbhamantīti ekacce gihī honti. Kathañhi nāma assajipunabbasukā bhikkhūti ettha dvinnaṃ pamokkhānaṃ vasena sabbepi 『『assajipunabbasukā』』ti vuttā.

436-

「因此被驅逐的羯磨」是如何進行的呢？並不是直接去做，而是通過邀請家族，在僧眾的飲食中，隨著在各個地方的長老們談論修行的方式，令大眾產生「這個是修行者，這個不是修行者」的印象，隨後讓一兩位比丘進入戒律範圍，以此方式完成了所有人的驅逐羯磨。因此，進行驅逐羯磨的比丘在完成十八種行為后，向請求者的行為應當得到平息。通過平息的行為，對於那些曾經在某些家族中做過破壞家庭的行為，因而不應被接受，即使是因為滅盡煩惱的緣故也不應被接受，都是不適當的。「為什麼不接受？」被問時說：「因為之前已經這樣做過。」如果他們說「我們現在因為有了清白而給予」，則應當接受。通常在施捨的地方，破壞家庭的行為是存在的。因此只應接受通常的施捨，所增加的部分不應接受。 「並不是正確的行為」是指那些阿說示和富樓那跋的比丘們在十八種行為中並不正確。「不掉毛」是指由於不遵循順應的修行方式而不顯現出毛髮。「不解脫」是指不走自己的解脫之道。「比丘們不寬恕」是指「尊者，我們犯了錯，不再這樣做，請寬恕我們」這樣的比丘們並不寬恕。「辱罵」是指用十種辱罵的方式來辱罵他人。「責罵」是指對他們表現出恐懼。「趨向慾望的……等……趨向恐懼的」是指這些趨向慾望的……等……趨向恐懼的，意思是趨向慾望的……等……趨向恐懼的。「離開」是指在他們的圍繞中，五百個修行者的某些方向離開。「迷失」是指某些在家人中存在的。「如何稱呼阿說示和富樓那跋的比丘呢？」在這裡，所有人都被稱為「阿說示和富樓那跋」。

7.Gāmaṃ vāti ettha nagarampi gāmaggahaṇeneva gahitaṃ. Tenassa padabhājane 『『gāmopi nigamopi nagarampi gāmo ceva nigamo cā』』ti vuttaṃ. Tattha apākāraparikkhepo saāpaṇo nigamoti veditabbo.

Kulāni dūsetīti kuladūsako. Dūsento ca na asucikaddamādīhi dūseti, atha kho attano duppaṭipattiyā tesaṃ pasādaṃ vināseti. Tenevassa padabhājane 『『pupphena vā』』tiādi vuttaṃ. Tattha yo haritvā vā harāpetvā vā pakkositvā vā pakkosāpetvā vā sayaṃ vā upagatānaṃ yaṃkiñci attano santakaṃ pupphaṃ kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakaṃ deti, dukkaṭameva. Theyyacittena deti, bhaṇḍagghena kāretabbo. Eseva nayo saṅghikepi. Ayaṃ pana viseso, senāsanatthāya niyāmitaṃ issaravatāya dadato thullaccayaṃ.

Pupphaṃ nāma kassa dātuṃ vaṭṭati, kassa na vaṭṭatīti? Mātāpitūnnaṃ tāva haritvāpi harāpetvāpi pakkositvāpi pakkosāpetvāpi dātuṃ vaṭṭati, sesañātakānaṃ pakkosāpetvāva. Tañca kho vatthupūjanatthāya, maṇḍanatthāya pana sivaliṅgādipūjanatthāya vā kassacipi dātuṃ na vaṭṭati. Mātāpitūnañca harāpentena ñātisāmaṇereheva harāpetabbaṃ. Itare pana yadi sayameva icchanti, vaṭṭati. Sammatena pupphabhājakena bhājanakāle sampattānaṃ sāmaṇerānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Kurundiyaṃ sampattagihīnaṃ upaḍḍhabhāgaṃ. Mahāpaccariyaṃ 『『cūḷakaṃ dātuṃ vaṭṭatī』』ti vuttaṃ. Asammatena apaloketvā dātabbaṃ.

"村莊或"這裡城鎮也包括在村莊的稱呼中。因此在其詞義解釋中說"村莊、市鎮、城市都是村莊和市鎮"。其中,應當理解沒有圍墻但有市場的為市鎮。 "破壞家庭"是指破壞家庭者。破壞並不是用不潔或泥土等來破壞,而是通過自己的不當行為來破壞他們的信仰。因此在其詞義解釋中說"用花等"。其中,若自己帶來或讓人帶來,或叫來或讓人叫來,或自己前往,爲了親近家庭而給予任何屬於自己的花,犯突吉羅罪。給予屬於他人的,也犯突吉羅罪。以偷盜心給予,應當按物品價值處罰。對於僧團所有物也是同樣的原則。但有一個區別,以主事者身份給予指定用於住處的物品,犯偷蘭遮罪。 花可以給誰,不可以給誰呢?首先,對於父母,即使自己帶來或讓人帶來,或叫來或讓人叫來都可以給予。對於其他親戚,只有讓人叫來才可以。而且只能用於供養場所,不能用於裝飾或供養世俗神像等,不可以給任何人。對於父母,讓人帶來時只能讓親屬沙彌帶來。其他人若自願,則可以。經過同意的分配花者在分配時,可以給在場的沙彌一半。在《古蘭迪》中說可以給在場的居士一半。在《大注》中說"可以給予少量"。未經同意的應當徵詢同意后給予。

Ācariyupajjhāyesu sagāravā sāmaṇerā bahūni pupphāni āharitvā rāsiṃ katvā ṭhapenti, therā pātova sampattānaṃ saddhivihārikādīnaṃ upāsakānaṃ vā 『『tvaṃ idaṃ gaṇha, tvaṃ idaṃ gaṇhā』』ti denti, pupphadānaṃ nāma na hoti. 『『Cetiyaṃ pūjessāmā』』ti gahetvā gacchantāpi pūjaṃ karontāpi tattha tattha sampattānaṃ cetiyapūjanatthāya denti, etampi pupphadānaṃ nāma na hoti. Upāsake akkapupphādīhi pūjente disvā 『『vihāre kaṇikārapupphādīni atthi, upāsakā tāni gahetvā pūjethā』』ti vattumpi vaṭṭati. Bhikkhū pupphapūjaṃ katvā divātaraṃ gāmaṃ paviṭṭhe 『『kiṃ, bhante, atidivā paviṭṭhatthā』』ti pucchanti, 『『vihāre bahūni pupphāni pūjaṃ akarimhā』』ti vadanti. Manussā 『『bahūni kira vihāre pupphānī』』ti punadivase pahūtaṃ khādanīyaṃ bhojanīyaṃ gahetvā vihāraṃ gantvā pupphapūjañca karonti, dānañca denti, vaṭṭati. Manussā 『『mayaṃ, bhante, asukadivasaṃ nāma pūjessāmā』』ti pupphavāraṃ yācitvā anuññātadivase āgacchanti, sāmaṇerehi ca pageva pupphāni ocinitvā ṭhapitāni honti, te rukkhesu pupphāni apassantā 『『kuhiṃ, bhante, pupphānī』』ti vadanti, sāmaṇerehi ocinitvā ṭhapitāni tumhe pana pūjetvā gacchatha, saṅgho aññaṃ divasaṃ pūjessatīti. Te pūjetvā dānaṃ datvā gacchanti, vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca 『『therā sāmaṇerehi dāpetuṃ na labhanti. Sace sayameva tāni pupphāni tesaṃ denti, vaṭṭati. Therehi pana 『sāmaṇerehi ocinitvā ṭhapitānī』ti ettakameva vattabba』』nti vuttaṃ. Sace pana pupphavāraṃ yācitvā anocitesu pupphesu yāgubhattādīni ādāya āgantvā sāmaṇere 『『ocinitvā dethā』』ti vadanti. Ñātakasāmaṇerānaṃyeva ocinitvā dātuṃ vaṭṭati. Aññātake ukkhipitvā rukkhasākhāya ṭhapenti, na orohitvā palāyitabbaṃ, ocinitvā dātuṃ vaṭṭati. Sace pana koci dhammakathiko 『『bahūni upāsakā vihāre pupphāni yāgubhattādīni ādāya gantvā pupphapūjaṃ karothā』』ti vadati, tasseva na kappatīti mahāpaccariyañca kurundiyañca vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『etaṃ akappiyaṃ na vaṭṭatī』』ti avisesena vuttaṃ.

Phalampi attano santakaṃ vuttanayeneva mātāpitūnaṃñca sesañātakānañca dātuṃ vaṭṭati. Kulasaṅgahatthāya pana dentassa vuttanayeneva attano santake parasantake saṅghike senāsanatthāya niyāmite ca dukkaṭādīni veditabbāni. Attano santakaṃyeva gilānamanussānaṃ vā sampattaissarānaṃ vā khīṇaparibbayānaṃ vā dātuṃ vaṭṭati, phaladānaṃ na hoti. Phalabhājakenāpi sammatena saṅghassa phalabhājanakāle sampattamanussānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Asammatena apaloketvā dātabbaṃ. Saṅghārāmepi phalaparicchedena vā rukkhaparicchedena vā katikā kātabbā. Tato gilānamanussānaṃ vā aññesaṃ vā phalaṃ yācantānaṃ yathāparicchedena cattāri pañca phalāni dātabbāni. Rukkhā vā dassetabbā 『『ito gahetuṃ labbhatī』』ti. 『『Igha phalāni sundarāni, ito gaṇhathā』』ti evaṃ pana na vattabbaṃ.

對於和尚和阿阇黎有恭敬心的沙彌們帶來許多花,堆成一堆放著,長老們一大早就對到來的同住者等或優婆塞們說"你拿這個,你拿那個",這不算是佈施花。爲了"我們要供養塔"而拿著去,或者正在供養時,在那裡那裡給予到來的人用於供養塔,這也不算是佈施花。看到優婆塞們用阿迦花等供養時,說"寺院裡有金錢花等,優婆塞們拿那些去供養"也是可以的。比丘們做完花供養后很晚才進入村莊,被問"尊者,為什麼這麼晚才進來?",回答說"我們在寺院裡用很多花做了供養"。人們說"聽說寺院裡有很多花",第二天帶著大量的硬食和軟食去寺院,既做花供養又佈施,這是可以的。人們說"尊者,我們要在某天供養",請求花的輪次,在允許的日子來,沙彌們已經提前採摘好花放著,他們在樹上看不到花就說"尊者,花在哪裡?",回答說"沙彌們已經採摘好放著了,你們供養后就走吧,僧團會在另一天供養"。他們供養后佈施然後離開,這是可以的。但在《大注》和《古蘭迪》中說:"長老們不能讓沙彌們給予。如果他們自己給予那些花,是可以的。但長老們只能說'沙彌們已經採摘好放著了'這麼多。"如果請求花的輪次,在花還沒采摘時帶著粥飯等來,對沙彌們說"採摘后給我們",只有對親屬沙彌才可以採摘后給予。對非親屬,把他們抬起來放在樹枝上,不應該下來逃跑,可以採摘后給予。如果有人說法時說"優婆塞們,寺院裡有很多花,帶著粥飯等去做花供養",只有對他自己不適合,這是在《大注》和《古蘭迪》中說的。但在《大義疏》中沒有區別地說"這是不適合的,不可以"。 水果也可以按照前面說的方式給予父母和其他親戚。但爲了親近家庭而給予時,對於自己的、他人的、僧團的、指定用於住處的,應當按照前面說的方式理解為犯突吉羅罪等。只有自己的可以給予生病的人、到來的有權勢的人或者用盡資糧的人,這不算是佈施水果。經過同意的分配水果者在分配僧團水果時,可以給在場的人一半。未經同意的應當徵詢同意后給予。在僧團的園林中也應當以水果的範圍或樹木的範圍來制定規則。從那裡可以給予生病的人或其他請求水果的人四五個水果,或者指示樹木說"可以從這裡拿"。但不應該這樣說"這裡的水果很好,從這裡拿吧"。

Cuṇṇenāti ettha attano santakaṃ sirīsacuṇṇaṃ vā aññaṃ vā kasāvaṃ yaṃkiñci kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakādīsupi vuttanayeneva vinicchayo veditabbo. Ayaṃ pana viseso – idha saṅghassa rakkhitagopitāpi rukkhacchalli garubhaṇḍameva. Mattikadantakaṭṭhaveḷūsupi garubhaṇḍūpagaṃ ñatvā cuṇṇe vuttanayeneva vinicchayo veditabbo. Paṇṇadānaṃ pana ettha na āgataṃ, tampi vuttanayeneva veditabbaṃ. Paratopi garubhaṇḍavinicchaye sabbaṃ vitthārena vaṇṇayissāma.

Vejjikāya vāti ettha vejjakammavidhi tatiyapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo.

Jaṅghapesanikenāti ettha jaṅghapesaniyanti gihīnaṃ dūteyyasāsanaharaṇakammaṃ vuccati, taṃ na kātabbaṃ. Gihīnañhi sāsanaṃ gahetvā gacchantassa pade pade dukkaṭaṃ. Taṃ kammaṃ nissāya laddhabhojanaṃ bhuñjantassāpi ajjhohāre ajjhohāre dukkaṭaṃ. Paṭhamaṃ sāsanaṃ aggahetvāpi pacchā 『『ayaṃ dāni so gāmo handa taṃ sāsanaṃ ārocemī』』ti maggā okkamantassāpi pade pade dukkaṭaṃ. Sāsanaṃ ārocetvā laddhabhojanaṃ bhuñjato purimanayeneva dukkaṭaṃ. Sāsanaṃ aggahetvā āgatena pana 『『bhante tasmiṃ gāme itthannāmassa kā pavattī』』ti pucchiyamānena kathetuṃ vaṭṭati, pucchitapañhe doso natthi. Pañcannaṃ pana sahadhammikānaṃ mātāpitūnaṃ paṇḍupalāsassa attano veyyāvaccakarassa ca sāsanaṃ harituṃ vaṭṭati, gihīnañca pubbe vuttappakāraṃ kappiyasāsanaṃ. Idañhi jaṅghapesaniyakammaṃ nāma na hoti. Imehi pana aṭṭhahi kuladūsakakammehi uppannapaccayā pañcannampi sahadhammikānaṃ na kappanti, abhūtārocanarūpiyasaṃvohārehi uppannapaccayasadisāva honti.

Pāpā samācārā assāti pāpasamācāro. Te pana yasmā mālāvaccharopanādayo idha adhippetā, tasmā 『『mālāvacchaṃ ropentipī』』tiādinā nayenassa padabhājanaṃ vuttaṃ. Tirokkhāti parammukhā. Kulāni ca tena duṭṭhānīti ettha pana yasmā 『『kulānī』』ti vohāramattametaṃ, atthato hi manussā tena duṭṭhā honti, tasmāssa padabhājane 『『pubbe saddhā hutvā』』tiādimāha. Chandagāminoti chandena gacchantīti chandagāmino. Esa nayo sesesu. Samanubhāsitabbo tassa paṭinissaggāyāti ettha kuladūsakakammena dukkaṭameva. Yaṃ pana so saṅghaṃ paribhavitvā 『『chandagāmino』』tiādimāha. Tassa paṭinissaggāya samanubhāsanakammaṃ kātabbanti evamattho daṭṭhabbo. Sesaṃ sabbattha uttānatthameva.

Samuṭṭhānādīnipi paṭhamasaṅghabhedasadisānevāti.

Kuladūsakasikkhāpadavaṇṇanā niṭṭhitā.

Nigamanavaṇṇanā

對於「粉末」，這裡指的是自己的財物，無論是臘樹粉或其他任何東西，給予家庭聚集的用途，都是犯突吉羅罪。對於他人的財物等，按照前面的說法也應當理解。這裡的特別之處在於——在這裡，僧團的保護和保管的樹皮重物。對於泥土、牙齒、木屑等，知道是重物的情況下，按照粉末的說法也應當理解。至於「葉子供養」，在這裡並沒有提到，按照前面的說法也應當理解。對於他人的重物的判定，我們將詳細說明。 「關於醫生」，在這裡應當按照第三條破戒的解釋來理解。 「關於腿部的觸碰」，在這裡指的是家庭中使者的行為，這是不應當做的。因為家庭中拿著教義而去時，每一步都是犯突吉羅罪。基於此行為而獲得的食物，吃的時候也是犯突吉羅罪。即使在第一次拿教義時，後來「現在我將把這個村莊的教義傳達給你們」進入道路時，每一步也是犯突吉羅罪。傳達教義后獲得的食物，按照之前的方式也是犯突吉羅罪。拿著教義去問「尊者，在這個村莊發生了什麼事情」時，被問的內容是沒有過錯的。對於五位同法者的父母、親戚、自己的修行者和自己的服務者來說，傳達教義是可以的，對於家庭中的人來說，按照之前所說的方式應當是適當的。這在這裡並不算是腿部觸碰的行為。根據這八種破壞家庭的行為所產生的條件，對於五位同法者也不適用，類似於虛假、裝飾的重物等所產生的條件。 「惡劣的行為」是指惡劣的行為。因為這裡提到的是花環和裝飾，所以說「花環也可以裝飾」。「遮擋」是指正面。因為這裡提到的是「家庭」，所以說「家庭」僅僅是指稱，實際上人們因其而變得惡劣，因此在這裡的解釋中說「以前曾有信仰」。「趨向慾望」是指向慾望而去的意思。其他的內容也是如此。關於「應當被放棄」的話題，在這裡，因破壞家庭的行為而犯突吉羅罪。至於他對僧團的影響，「趨向慾望」的說法也應當如此理解。關於放棄的行為應當被做，這個意思應當被理解。其他的地方皆為相同的意義。 關於「因緣」等等，也應當如同第一次分裂僧團一樣理解。 破壞家庭的戒律解釋已完結。 結論說明。

442.Uddiṭṭhā kho…pe… evametaṃ dhārayāmīti ettha paṭhamaṃ āpatti etesanti paṭhamāpattikā, paṭhamaṃ vītikkamakkhaṇeyeva āpajjitabbāti attho. Itare pana yathā tatiye catutthe ca divase hotīti jaro 『『tatiyako catutthako』』ti ca vuccati; evaṃ yāvatatiye samanubhāsanakamme hontīti yāvatatiyakāti veditabbā.

Yāvatīhaṃ jānaṃ paṭicchādetīti yattakāni ahāni jānanto paṭicchādeti, 『『ahaṃ itthannāmaṃ āpattiṃ āpanno』』ti sabrahmacārīnaṃ nāroceti. Tāvatīhanti tattakāni ahāni. Akāmā parivatthabbanti na kāmena, na vasena, atha kho akāmena avasena parivāsaṃ samādāya vatthabbaṃ. Uttari chārattanti parivāsato uttari cha rattiyo. Bhikkhumānattāyāti bhikkhūnaṃ mānanabhāvāya, ārādhanatthāyāti vuttaṃ hoti. Vīsatisaṅgho gaṇo assāti vīsatigaṇo . Tatrāti yatra sabbantimena paricchedena vīsatigaṇo bhikkhusaṅgho atthi tatra. Abbhetabboti abhietabbo sampaṭicchitabbo, abbhānakammavasena osāretabboti vuttaṃ hoti , avhātabboti vā attho. Anabbhitoti na abbhito, asampaṭicchito, akatabbhānakammoti vuttaṃ hoti, anavhātoti vā attho. Sāmīcīti anudhammatā, lokuttaradhammaṃ anugatā ovādānusāsanī, sāmīci dhammatāti vuttaṃ hoti. Sesamettha vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Terasakavaṇṇanā niṭṭhitā.

  1. Aniyatakaṇḍaṃ

  2. Paṭhamaaniyatasikkhāpadavaṇṇanā

443.Tenasamayena buddho bhagavāti paṭhamaaniyatasikkhāpadaṃ. Tattha kālayuttaṃ samullapantoti kālaṃ sallakkhetvā yadā na añño koci samīpena gacchati vā āgacchati vā tadā tadanurūpaṃ 『『kacci na ukkaṇṭhasi, na kilamasi, na chātāsī』』tiādikaṃ gehassitaṃ kathaṃ kathento. Kālayuttaṃ dhammaṃ bhaṇantoti kālaṃ sallakkhetvā yadā añño koci samīpena gacchati vā āgacchati vā tadā tadanurūpaṃ 『『uposathaṃ kareyyāsi, salākabhattaṃ dadeyyāsī』』tiādikaṃ dhammakathaṃ kathento.

Bahū dhītaro ca puttā ca assāti bahuputtā. Tassā kira dasa puttā dasa dhītaro ahesuṃ, bahū nattāro assāti bahunattā. Yatheva hi tassā evamassā puttadhītānampi vīsati vīsati dārakā ahesuṃ, iti sā vīsuttaracatusataputtanattaparivārā ahosi. Abhimaṅgalasammatāti uttamamaṅgalasammatā. Yaññesūti dānappadānesu. Chaṇesūti āvāhavivāhamaṅgalādīsu antarussavesu. Ussavesūti āsāḷhīpavāraṇanakkhattādīsu mahussavesu. Paṭhamaṃ bhojentīti 『『imepi dārakā tayā samānāyukā nirogā hontū』』ti āyācantā paṭhamaṃyeva bhojenti, yepi saddhā honti pasannā, tepi bhikkhū bhojetvā tadanantaraṃ sabbapaṭhamaṃ taṃyeva bhojenti. Nādiyīti tassā vacanaṃ na ādiyi, na gaṇhi, na vā ādaramakāsīti attho.

444-

「如是持有」，在這裡，首次的過失是指這些，首次的過失應當在首次的違犯時被理解。其餘的如第三、第四天是指年老，「第三」和「第四」也如此稱呼；因此，直到第三次的相應行為應當被理解為「直到第三」。 「我知道多少」，指的是他所知道的天數，他知道「我已經犯了這樣的過失」，這不讓同修們感到安寧。「直到這點」，是指他所知道的天數。無慾的應當被理解為不因慾望，也不因他人，而是因無慾而被驅逐。超過六天，指的是被驅逐后超過六個夜晚。爲了比丘的尊嚴，是爲了讓比丘受到尊重，故而如此說。二十個僧團，指的是二十個團體。在那裡，指的是在完全的限制下的二十個僧團存在於那裡。應當被排除，指的是應當被接受、應當被排除的，或是以排除的行為來理解。未被排除，指的是不被排除，不被接受，不應當被排除。應當被理解為合適的，指的是符合法的，符合出世間法的教導和教誨，合適的法則。其餘的內容皆為前述的意義。 關於《廣泛的戒律解釋》的闡述。 第十三章的解釋已完結。 不確定的部分 第一不確定的戒律解釋 「此時，佛陀尊者」，這是第一不確定的戒律。這裡，時間的適用是指在適當的時間內，若沒有其他人靠近或來到時，便應當相應地說「你是否不煩惱、不疲憊、不感到困擾」等等，關於家庭的事情。時間的適用法則是指在適當的時間內，若有其他人靠近或來到時，便應當相應地說「你是否要舉行安居，是否要給予食物」等等，講述法義。 「許多女兒和兒子」，指的是許多兒子。她有十個兒子和十個女兒，許多兄弟姐妹，指的是許多兄弟姐妹。就像她的兒女一樣，她也有二十個二十個的孩子，因此她就有二十個及以上的三百個孩子的圍繞。被稱為「最好的吉祥」，指的是最好的吉祥。關於其他的，指的是施捨的給予。關於婚姻，指的是婚禮的吉祥等。關於慶典，指的是大慶典，如阿薩利節、安居節等。第一次供養時，指的是「愿這些孩子與你同齡，愿他們健康」，在首次供養時請求，信心堅定的人們，供養比丘后，隨後便供養同樣的食物。沒有被提及，指的是她的話沒有被接受，沒有被接受，也沒有給予尊重。 444-

5.Alaṃkammaniyeti kammakkhamaṃ kammayogganti kammaniyaṃ, alaṃ pariyattaṃ kammaniyabhāvāyāti alaṃkammaniyaṃ, tasmiṃ alaṃkammaniye, yattha ajjhācāraṃ karontā sakkonti, taṃ kammaṃ kātuṃ tādiseti attho. Tenevassa padabhājane vuttaṃ – 『『sakkā hoti methunaṃ dhammaṃ paṭisevitu』』nti, yattha methunaṃ dhammaṃ sakkā hoti paṭisevitunti vuttaṃ hoti. Nisajjaṃkappeyyāti nisajjaṃ kareyya, nisīdeyyāti attho. Yasmā pana nisīditvāva nipajjati, tenassa padabhājane ubhayampi vuttaṃ. Tattha upanisinnoti upagantvā nisinno. Evaṃ upanipannopi veditabbo. Bhikkhu nisinneti bhikkhumhi nisinneti attho. Ubho vā nisinnāti dvepi apacchā apurimaṃ nisinnā. Ettha ca kiñcāpi pāḷiyaṃ 『『sotassa raho』』ti āgataṃ, cakkhussa raheneva pana paricchedo veditabbo. Sacepi hi pihitakavāṭassa gabbhassa dvāre nisinno viññū puriso hoti, neva anāpattiṃ karoti. Apihitakavāṭassa pana dvāre nisinno anāpattiṃ karoti. Na kevalañca dvāre antodvādasahatthepi okāse nisinno, sace sacakkhuko vikkhittopi niddāyantopi anāpattiṃ karoti. Samīpe ṭhitopi andho na karoti, cakkhumāpi nipajjitvā niddāyanto na karoti. Itthīnaṃ pana satampi anāpattiṃ na karotiyeva.

Saddheyyavacasāti saddhātabbavacanā. Sā pana yasmā ariyasāvikāva hoti, tenassa padabhājane 『『āgataphalā』』tiādi vuttaṃ. Tattha āgataṃ phalaṃ assāti āgataphalā paṭiladdhasotāpattiphalāti attho. Abhisametāvinīti paṭividdhacatusaccā. Viññātaṃ sikkhattayasāsanaṃ etāyāti viññātasāsanā. Nisajjaṃ bhikkhu paṭijānamānoti kiñcāpi evarūpā upāsikā disvā vadati, atha kho bhikkhu nisajjaṃ paṭijānamānoyeva tiṇṇaṃ dhammānaṃ aññatarena kāretabbo, na appaṭijānamānoti attho.

Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabboti nisajjādīsu ākāresu yena vā ākārena saddhiṃ methunadhammādīni āropetvā sā upāsikā vadeyya, paṭijānamānova tena so bhikkhu kāretabbo. Evarūpāyapi upāsikāya vacanamattena na kāretabboti attho. Kasmā? Yasmā diṭṭhaṃ nāma tathāpi hoti, aññathāpi hoti.

Tadatthajotanatthañca idaṃ vatthuṃ udāharanti – mallārāmavihāre kira eko khīṇāsavatthero ekadivasaṃ upaṭṭhākakulaṃ gantvā antogehe nisīdi, upāsikāpi sayanapallaṅkaṃ nissāya ṭhitā hoti. Atheko piṇḍacāriko dvāre ṭhito disvā 『『thero upāsikāya saddhiṃ ekāsane nisinno』』ti saññaṃ paṭilabhitvā punappunaṃ olokesi. Theropi 『『ayaṃ mayi asuddhaladdhiko jāto』』ti sallakkhetvā katabhattakicco vihāraṃ gantvā attano vasanaṭṭhānaṃ pavisitvā antova nisīdi. Sopi bhikkhu 『『theraṃ codessāmī』』ti āgantvā ukkāsitvā dvāraṃ vivari. Thero tassa cittaṃ ñatvā ākāse uppatitvā kūṭāgārakaṇṇikaṃ nissāya pallaṅkena nisīdi. Sopi bhikkhu anto pavisitvā mañcañca heṭṭhāmañcañca oloketvā theraṃ apassanto uddhaṃ ullokesi, atha ākāse nisinnaṃ theraṃ disvā 『『bhante, evaṃ mahiddhikā nāma tumhe mātugāmena saddhiṃ ekāsane nisinnabhāvaṃ vadāpetha evā』』ti āha. Thero 『『antaragharasseveso āvuso doso, ahaṃ pana taṃ saddhāpetuṃ asakkonto evamakāsiṃ, rakkheyyāsi ma』』nti vatvā otarīti.

「可行的行為」，指的是能夠進行的行為，因而稱為「可行的行為」，在此「可行的行為」是指在此行為中，能夠進行相應的行為。故而在此處的解釋中說：「可以執行與慾望相關的法」，即在此處能夠執行與慾望相關的法。關於「坐下」，是指能夠坐下，能夠安坐的意思。由於坐下後會入睡，因此在此處的解釋中兩者都被提及。這裡「靠近」的意思是指靠近後坐下。這樣被靠近的也應當被理解為。比丘坐下，指的是在比丘中坐下的意思。兩者都坐下，指的是兩者都在後面或前面坐下。在這裡，雖然在巴利文中提到「耳朵的障礙」，但眼睛的障礙也應當被理解。如果一個聰明的人坐在關閉的門口，他不會犯過失。而坐在打開的門口則會犯過失。不僅在門口，即使在內部的十二個手指的地方坐下，如果他是有眼睛的人，即使分心或入睡也不會犯過失。即使在附近的盲人也不會犯過失，眼睛明亮的人即使入睡也不會犯過失。而女性即使是坐著也不會犯過失。 「信任的話語」，指的是值得信任的話語。因為她是貴族的信徒，因此在此處的解釋中提到「已獲得的果實」。在這裡「獲得的果實」是指已獲得的初果。已理解的四聖諦，指的是理解了四聖諦的教導。坐下的比丘在承認時，雖然看到這樣的信徒說話，但比丘應當根據三種法中的某一種進行承認，而不是少承認。 以何種方式信徒會說出值得信任的話語，那麼那位比丘應當根據坐下等行為來進行承認，或者以某種方式與慾望相關的法等進行承認，信徒在承認時那位比丘應當進行承認。這樣的信徒的言辭僅憑言辭是不應當進行承認的。為什麼？因為所見的確實存在，也可能存在其他的情況。 為此，舉一個例子——在馬爾拉姆寺，有一位已解脫的長老某天走到一個居士家中，坐在屋內，信徒也站在靠著床邊。此時，有一位乞食者站在門口，看到后便認為「長老與信徒坐在一起」，於是不斷地往裡看。長老則想：「我在這裡是不潔的，所以完成了吃飯的工作后便回到寺院，進入自己的住處坐下。」那位比丘則想：「我會指責長老。」於是走上前，打開門。長老知道他的心思，便在空中飛起，依靠房頂坐下。那位比丘進入后，看了看里外，卻找不到長老，便向上看，看到在空中坐著的長老，便說：「尊者，您如此強大，為什麼與女性坐在一起的事實不告訴我呢？」長老說：「這是內部房屋的過失，而我卻無法讓你信服，所以我這樣做了，你應當保護自己。」

  1. Ito paraṃ sā ce evaṃ vadeyyātiādi sabbaṃ paṭiññāya kāraṇākāradassanatthaṃ vuttaṃ, tattha mātugāmassa methunaṃ dhammaṃ paṭisevantoti mātugāmassa magge methunaṃ dhammaṃ paṭisevantoti attho. Nisajjāya kāretabboti nisajjaṃ paṭijānitvā methunadhammapaṭisevanaṃ appaṭijānanto methunadhammapārājikāpattiyā akāretvā nisajjāmattena yaṃ āpattiṃ āpajjati tāya kāretabbo, pācittiyāpattiyā kāretabboti attho. Etena nayena sabbacatukkesu vinicchayo veditabbo.

  2. Sikkhāpadapariyosāne pana āpattānāpattiparicchedadassanatthaṃ vuttesu gamanaṃ paṭijānātītiādīsu gamanaṃ paṭijānātīti 『『rahonisajjassādatthaṃ gatomhī』』ti evaṃ gamanaṃ paṭijānāti, nisajjanti nisajjassādeneva nisajjaṃ paṭijānāti. Āpattinti tīsu aññataraṃ āpattiṃ. Āpattiyā kāretabboti tīsu yaṃ paṭijānāti, tāya kāretabbo. Sesamettha catukke uttānādhippāyameva. Dutiyacatukke pana gamanaṃ na paṭijānātīti raho nisajjassādavasena na paṭijānāti , 『『salākabhattādinā attano kammena gatomhi, sā pana mayhaṃ nisinnaṭṭhānaṃ āgatā』』ti vadati. Sesametthāpi uttānādhippāyameva.

Ayaṃ pana sabbattha vinicchayo – raho nisajjassādoti methunadhammasannissitakileso vuccati. Yo bhikkhu tenassādena mātugāmassa santikaṃ gantukāmo akkhiṃ añjeti, dukkaṭaṃ. Nivāsanaṃ nivāseti, kāyabandhanaṃ bandhati, cīvaraṃ pārupati, sabbattha payoge payoge dukkaṭaṃ. Gacchati, padavāre padavāre dukkaṭaṃ. Gantvā nisīdati, dukkaṭameva. Mātugāme āgantvā nisinnamatte pācittiyaṃ. Sace sā itthī kenaci karaṇīyena uṭṭhāyuṭṭhāya punappunaṃ nisīdati, nisajjāya nisajjāya pācittiyaṃ. Yaṃ sandhāya gato, sā na diṭṭhā, aññā āgantvā nisīdati, assāde uppanne pācittiyaṃ. Mahāpaccariyaṃ pana 『『gamanakālato paṭṭhāya asuddhacittattā āpattiyevā』』ti vuttaṃ. Sace sambahulā āgacchanti, mātugāmagaṇanāya pācittiyāni. Sace uṭṭhāyuṭṭhāya punappunaṃ nisīdanti, nisajjāgaṇanāya pācittiyāni. Aniyametvā diṭṭhadiṭṭhāya saddhiṃ rahassādaṃ kappessāmīti gantvā nisinnassāpi āgatāgatānaṃ vasena punappunaṃ nisajjāvasena ca vuttanayeneva āpattiyo veditabbā. Sace suddhacittena gantvā nisinnassa santikaṃ āgantvā nisinnāya itthiyā rahassādo uppajjati anāpatti.

Samuṭṭhānādīni paṭhamapārājikasadisānevāti.

Paṭhamaaniyatasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dutiyaaniyatasikkhāpadavaṇṇanā

452.Tena samayena buddho bhagavāti dutiyaaniyatasikkhāpadaṃ. Tattha bhagavatā paṭikkhittantiādimhi 『『yaṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappeyya, taṃ nisajjaṃ kappetuṃ paṭikkhitta』』nti evaṃ sambandho veditabbo. Itarathā hi 『『ekassa ekāyā』』ti vattabbaṃ siyā, kasmā? 『『Paṭikkhitta』』nti vuttattā. Sāmiatthe vā etaṃ paccattavacanaṃ veditabbaṃ.

從這裡開始,"如果她這樣說"等等,都是爲了說明承認的原因而說的。在這裡,"與女性行淫"的意思是在女性的道路上行淫。"應當因坐而被處罰"的意思是,承認坐下但不承認行淫,不應因犯淫戒而被處罰,而應因僅僅坐下而犯的罪過被處罰,即應因犯波逸提罪而被處罰。依此方法,應當理解所有四組的判斷。 在戒條結尾,爲了說明犯罪與非犯罪的界限而說的"承認前往"等,其中"承認前往"是指這樣承認前往:"我是爲了獨處而坐下的樂趣而去的"。"坐下"是指僅僅因為坐下的樂趣而承認坐下。"罪過"是指三種罪過中的任何一種。"應當因罪過而被處罰"是指應當因他所承認的三種罪過中的一種而被處罰。這裡其餘的四組意思都很明顯。在第二個四組中,"不承認前往"是指不承認是爲了獨處而坐下的樂趣而去,"我是爲了自己的事務如分發食物等而去的,她卻來到我坐的地方"這樣說。這裡其餘的意思也都很明顯。 這裡對所有情況的判斷如下:獨處而坐下的樂趣是指與淫慾相關的煩惱。如果比丘因為這種樂趣而想去女性那裡,眨眼時犯突吉羅罪。穿下衣、繫腰帶、披上衣,每一個動作都犯突吉羅罪。行走時,每走一步都犯突吉羅罪。到達後坐下,也是犯突吉羅罪。當女性來到並坐下時,犯波逸提罪。如果那個女人因某些事情而反覆起身又坐下,每次坐下都犯波逸提罪。如果他去見的那個人沒有出現,而另一個人來了並坐下,如果生起了樂趣,就犯波逸提罪。但在《大注》中說:"從出發的時候開始,因為心不清凈,所以就是犯罪。"如果來了很多人,按照女性的數量計算波逸提罪。如果她們反覆起身又坐下,按照坐下的次數計算波逸提罪。如果不特定地想"我要與看到的人獨處享樂"而去並坐下,也應當按照前面所說的方式,根據來的人數和反覆坐下的次數來理解犯罪。如果以清凈心去並坐下,而女性來到並坐下時生起了獨處的樂趣,則無罪。 關於"因緣"等,與第一波羅夷罪相同。 第一不定戒的解釋結束。 第二不定戒的解釋 "那時,佛陀世尊"是第二不定戒。在"被世尊禁止"等中,應當這樣理解其聯繫:"一個人與一個女人在隱蔽的、適合行為的座位上獨處而坐,這種坐法被禁止。"否則,應當說"一個人與一個女人",為什麼?因為說"被禁止"。或者,這應當理解為主格的用法。

453.Na heva kho pana paṭicchannanti ettha pana yampi bahi parikkhittaṃ anto vivaṭaṃ pariveṇaṅgaṇādi, tampi antogadhanti veditabbaṃ. Evarūpañhi ṭhānaṃ appaṭicchanneyeva gahitanti mahāpaccariyaṃ vuttaṃ. Sesaṃ paṭhamasikkhāpadanayeneva veditabbaṃ. Kevalañhi idha itthīpi purisopi yo koci viññū anandho abadhiro antodvādasahatthe okāse ṭhito vā nisinno vā vikkhittopi niddāyantopi anāpattiṃ karoti. Badhiro pana cakkhumāpi andho vā abadhiropi na karoti. Pārājikāpattiñca parihāpetvā duṭṭhullavācāpatti vuttāti ayaṃ viseso. Sesaṃ purimasadisameva. Ubhayatthāpi ummattakaādikammikānaṃ anāpatti.

Samuṭṭhānādīsu idaṃsikkhāpadaṃ tisamuṭṭhānaṃ – kāyacittato, vācācittato, kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, sukhamajjhattavedanāhi dvivedanaṃ. Sesaṃ uttānatthamevāti.

Dutiyaaniyatasikkhāpadavaṇṇanā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Aniyatavaṇṇanā niṭṭhitā.

  1. Nissaggiyakaṇḍaṃ

  2. Cīvaravaggo

  3. Paṭhamakathinasikkhāpadavaṇṇanā

Tiṃsa nissaggiyā dhammā, ye vuttā samitāvinā;

Tesaṃ dāni karissāmi, apubbapadavaṇṇanaṃ.

  1. Tena samayena buddho bhagavā vesāliyaṃ viharati gotamake cetiye. Tena kho pana samayena bhagavatā bhikkhūnaṃ ticīvaraṃ anuññātaṃ hotīti ettha ticīvaranti antaravāsako uttarāsaṅgo saṅghāṭīti idaṃ cīvarattayaṃ paribhuñjituṃ anuññātaṃ hoti. Yattha panetaṃ anuññātaṃ, yadā ca anuññātaṃ, yena ca kāraṇena anuññātaṃ, taṃ sabbaṃ cīvarakkhandhake jīvakavatthusmiṃ (mahāva. 326 ādayo) āgatameva. Aññeneva ticīvarena gāmaṃ pavisantīti yena vihāre acchanti nhānañca otaranti, tato aññena, evaṃ divase divase nava cīvarāni dhārenti.

"不是完全隱蔽的"，這裡應當理解為包括外部有圍墻但內部開放的庭院等地方。在《大注》中說,這樣的地方被視為不隱蔽的。其餘的應當按照第一條戒律的方式理解。這裡唯一的區別是,任何有智慧的非盲非聾的男女,只要在十二手臂範圍內站著或坐著,即使分心或睡著,也不會犯罪。但聾人即使有眼睛,或盲人即使不聾,也不會使人無罪。除了波羅夷罪之外,還提到了粗語罪,這是不同之處。其餘的與前面相同。在這兩條戒律中,瘋狂等人都無罪。 關於"因緣"等,這條戒律有三種起因 - 從身和心,從語和心,從身語和心而起。是作為,以想為解脫,有心的,世間所譴責的,身業,語業,不善心,有樂受和舍受兩種感受。其餘的意思很明顯。 第二不定戒的解釋結束。 《廣泛的戒律解釋》中 不定部分的解釋結束。 捨墮部分 衣服品 第一迦絺那衣戒的解釋 三十條捨墮法, 已由調御師所說; 現在我將為此作, 從未有過的解釋。 那時,佛陀世尊住在毗舍離城(Vesālī)的喬答摩塔廟。當時,世尊已經允許比丘們使用三衣。這裡"三衣"是指內衣、上衣和大衣,允許使用這三種衣服。至於在哪裡允許的,什麼時候允許的,因為什麼原因允許的,這些都已經在衣服品的耆婆故事中提到了。"用另一套三衣進入村莊",是指他們用不同於在寺院中穿著和洗澡時所用的衣服,這樣每天都穿著九件新衣服。

460.Uppannaṃ hotīti anupaññattiyā dvāraṃ dadamānaṃ paṭilābhavasena uppannaṃ hoti, no nipphattivasena.

Āyasmato sāriputtassa dātukāmo hotīti āyasmā kira ānando bhagavantaṃ ṭhapetvā añño evarūpo guṇavisiṭṭho puggalo natthīti guṇabahumānena āyasmantaṃ sāriputtaṃ atimamāyati. So sadāpi manāpaṃ cīvaraṃ labhitvā rajitvā kappabinduṃ datvā therasseva deti, purebhatte paṇītaṃ yāgukhajjakaṃ vā piṇḍapātaṃ vā labhitvāpi therasseva deti, pacchābhatte madhuphāṇitādīni labhitvāpi therasseva deti, upaṭṭhākakulehi dārake nikkhāmetvā pabbājetvāpi therassa santike upajjhaṃ gāhāpetvā sayaṃ anusāvanakammaṃ karoti. Āyasmāpi sāriputto 『『pitu kattabbakiccaṃ nāma jeṭṭhaputtassa bhāro, taṃ mayā bhagavato kattabbaṃ kiccaṃ ānando karoti, ahaṃ ānandaṃ nissāya appossukko viharituṃ labhāmī』』ti āyasmantaṃ ānandaṃ ativiya mamāyati, sopi manāpaṃ cīvaraṃ labhitvā ānandattherasseva detīti sabbaṃ purimasadisameva . Evaṃ guṇabahumānena mamāyanto tadā uppannampi taṃ cīvaraṃ āyasmato sāriputtassa dātukāmo hotīti veditabbo.

Navamaṃ vā bhagavā divasaṃ dasamaṃ vāti ettha pana sace bhaveyya 『『kathaṃ thero jānātī』』ti? Bahūhi kāraṇehi jānāti. Sāriputtatthero kira janapadacārikaṃ pakkamanto ānandattheraṃ āpucchitvāva pakkamati 『『ahaṃ ettakena nāma kālena āgacchissāmi, etthantare bhagavantaṃ mā pamajjī』』ti. Sace sammukhā na āpucchati, bhikkhū pesetvāpi āpucchitvāva gacchati. Sace aññattha vassaṃ vasati, ye paṭhamataraṃ bhikkhū āgacchanti, te evaṃ pahiṇati 『『mama vacanena bhagavato ca pāde sirasā vandatha, ānandassa ca ārogyaṃ vatvā maṃ 『asukadivase nāma āgamissatī』ti vadathā』』ti sadā ca yathāparicchinnadivaseyeva eti. Apicāyasmā ānando anumānenapi jānāti 『『ettake divase bhagavatā viyogaṃ sahanto adhivāsento āyasmā sāriputto vasi, ito dāni paṭṭhāya asukaṃ nāma divasaṃ na atikkamissati addhā āgamissatī』』ti. Yesaṃ yesañhi paññā mahatī tesaṃ tesaṃ bhagavati pemañca gāravo ca mahā hotīti iminā nayenāpi jānāti. Evaṃ bahūhi kāraṇehi jānāti. Tenāha – 『『navamaṃ vā bhagavā divasaṃ dasamaṃ vā』』ti. Evaṃ vutte yasmā idaṃ sikkhāpadaṃ paṇṇattivajjaṃ, na lokavajjaṃ; tasmā āyasmatā ānandena vuttasadisameva paricchedaṃ karonto 『『atha kho bhagavā…pe… dhāretu』』nti. Sace pana therena addhamāso vā māso vā uddiṭṭho abhavissa, sopi bhagavatā anuññāto assa.

462-

"生起了"，是指因未被規定而打開的門的獲得，而不是因完成而生起。 "尊者薩里普特想要給予"，是指尊者阿難除了佛陀之外，沒有其他如此優秀的有德之人，因此尊者薩里普特因對德行的重視而非常依賴尊者阿難。每當他獲得心儀的衣物時，都會將其裝飾后，給予長老；在早飯時獲得精美的米飯或乞食，也會給予長老；在午飯後獲得蜜水等物品時，也會給予長老；在侍者的家中，將孩子送出並讓其出家后，也會讓孩子在長老的面前學習。尊者薩里普特也認為：「父親的責任是長子的重擔，而我則把應由佛陀承擔的責任交給阿難，我依賴阿難而得以安住。」尊者阿難同樣獲得心儀的衣物，都是給予阿難長老的，因此一切與之前相同。這樣，因對德行的重視而依賴他，生起的衣物也應當被視為尊者薩里普特想要給予。 "第九天或第十天"，在這裡如果問"長老是如何知道的"？他通過許多原因得知。尊者薩里普特在進行鄉間巡行時，詢問阿難長老后便出發：「我將在此時到達，請不要忘記佛陀。」如果沒有當面詢問，他也會派比丘詢問后再去。如果在其他地方過冬，最早到達的比丘會這樣派遣：「請以我的話向佛陀頂禮，並告知阿難長老『某天將會來』。」他總是如期而至。此外，尊者阿難也通過推測知道：「在這幾天里，佛陀正在忍受分離，尊者薩里普特將不會錯過某一天。」那些智慧深厚的人，因對佛陀的愛與尊重而深知這些。因此，他通過許多原因得知。因此說：「第九天或第十天。」因此說到這裡，這條戒律是針對規定的，而非世俗的；所以尊者阿難在說出相似的話時，便說：「然後佛陀……等……將會承擔。」如果長老提到半個月或一個月的時間，也會得到佛陀的允許。 462-

3.Niṭṭhitacīvarasminti yena kenaci niṭṭhānena niṭṭhite cīvarasmiṃ. Yasmā pana taṃ cīvaraṃ karaṇenapi niṭṭhitaṃ hoti, nassanādīhipi tasmāssa padabhājane atthamattameva dassetuṃ bhikkhuno cīvaraṃ kataṃ vā hotītiādi vuttaṃ. Tattha katanti sūcikammapariyosānena kataṃ, sūcikammapariyosānaṃ nāma yaṃkiñci sūciyā kattabbaṃ pāsapaṭṭagaṇṭhikapaṭṭapariyosānaṃ katvā sūciyā paṭisāmanaṃ. Naṭṭhanti corādīhi haṭaṃ, etampi hi karaṇapalibodhassa niṭṭhitattā niṭṭhitanti vuccati. Vinaṭṭhanti upacikādīhi khāyitaṃ. Daḍḍhanti agginā daḍḍhaṃ. Cīvarāsā vā upacchinnāti 『『asukasmiṃ nāma kule cīvaraṃ labhissāmī』』ti yā cīvarāsā uppannā hoti, sā vā upacchinnā, etesampi hi karaṇapalibodhasseva niṭṭhitattā niṭṭhitabhāvo veditabbo.

Ubbhatasmiṃ kathineti kathine ca ubbhatasmiṃ. Etena dutiyassa palibodhassa abhāvaṃ dasseti. Taṃ pana kathinaṃ yasmā aṭṭhasu vā mātikāsu ekāya antarubbhārena vā uddharīyati, tenassa niddese 『『aṭṭhannaṃ mātikāna』』ntiādi vuttaṃ. Tattha 『『aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāya – pakkamanantikā, niṭṭhānantikā, sanniṭṭhānantikā, nāsanantikā, savanantikā, āsāvacchedikā, sīmātikkantikā, sahubbhārā』』ti evaṃ aṭṭha mātikāyo kathinakkhandhake āgatā. Antarubbhāropi 『『suṇātu me, bhante, saṅgho; yadi saṅghassa pattakallaṃ, saṅgho kathinaṃ uddhareyya, esā ñatti. Suṇātu me, bhante, saṅgho; saṅgho kathinaṃ uddharati, yassāyasmato khamati, kathinassa ubbhāro, so tuṇhassa; yassa nakkhamati, so bhāseyya. Ubbhataṃ saṅghena kathinaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī』』ti (pāci. 926) evaṃ bhikkhunīvibhaṅge āgato. Tattha yaṃ vattabbaṃ taṃ āgataṭṭhāneyeva vaṇṇayissāma. Idha pana vuccamāne pāḷi āharitabbā hoti, atthopi vattabbo. Vuttopi ca na suviññeyyo hoti, aṭṭhāne vuttattāya.

Dasāhaparamanti dasa ahāni paramo paricchedo assāti dasāhaparamo, taṃ dasāhaparamaṃ kālaṃ dhāretabbanti attho. Padabhājane pana atthamattameva dassetuṃ 『『dasāhaparamatā dhāretabba』』nti vuttaṃ. Idañhi vuttaṃ hoti 『『dasāhaparama』』nti ettha yā dasāhaparamatā dasāhaparamabhāvo, ayaṃ ettako kālo yāva nātikkamati tāva dhāretabbanti.

Adhiṭṭhitavikappitesu apariyāpannattā atirekaṃ cīvaranti atirekacīvaraṃ. Tenevassa padabhājane vuttaṃ 『『anadhiṭṭhitaṃ avikappita』』nti.

Channaṃ cīvarānaṃ aññataranti khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅganti imesaṃ channaṃ cīvarānaṃ aññataraṃ. Etena cīvarassa jātiṃ dassetvā idāni pamāṇaṃ dassetuṃ 『『vikappanupagaṃ pacchima』』nti āha. Tassa pamāṇaṃ dīghato dve vidatthiyo, tiriyaṃ vidatthi. Tatrāyaṃ pāḷi – 『『anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetu』』nti (mahāva. 358).

"已完成的衣物"，是指通過任何方式完成的衣物。因為那衣物也是通過製作而完成的，不因損壞等原因而失去，所以在分配時應僅僅顯示出比丘的衣物是已製作的。這裡的「已製作」是指通過縫製等方式完成的，縫製的完成是指任何通過縫合、縫補、縫合邊緣等方式完成的。被搶奪的則是指被盜等情況，這也因製作的完成而被稱為已完成。被毀壞的則是指因蟲害等原因而被食用的。被燒燬的則是指因火焰而燒燬的。衣物的殘餘則是指「在某個家中我將獲得衣物」，而這些衣物是殘餘的，這些情況也因製作的完成而被視為已完成的狀態。 「在提起時」，是指在堅固的情況下提起。「以此說明第二個障礙的缺失」。而這個堅固的衣物是可以通過八種方式提起的，因此在其說明中提到「八種衣物」。在這裡「八種衣物」是指「在堅固的情況下提起的衣物——離去的、完成的、結束的、被毀壞的、被覆蓋的、超越的、被提起的」。此外，關於「在提起時」也有這樣的說法：「請聽我，尊者，如果有合適的衣物，僧團可以提起，這就是告誡。請聽我，尊者，僧團提起衣物，若某位尊者允許，提起衣物的事就可安靜；若不允許，便可說出。提起的衣物由僧團提起，若尊者允許，故此安靜，我將這樣保持」（《比丘法》926）。在這裡應當說明的是，我們將會在提到的地方進行解釋。這裡所說的巴利文應被引述，意義也應被闡明。所說的內容並不容易理解，因為在提到的地方已經說明。 「十天的極限」，是指十天的極限時間。這裡的意思是「在十天的極限內應保持」。這實際上是說「十天的極限」，在這裡的十天極限是指在這個時間段內不應超過。 在「被確立的規定」中，由於未被限制而產生的衣物是額外的衣物。因此在分配時提到「未被確立的未被規定」。 「六種衣物中的一種」是指「毛衣、外衣、麻衣、羊毛、破衣」等六種衣物中的一種。通過這一點顯示出衣物的種類，現在要顯示出標準，「最後的被規定」是指「我允許，尊者們，按照這一標準，最後的衣物應為八根手指的寬度」（《大注》358）。

Taṃatikkāmayato nissaggiyaṃ pācittiyanti taṃ yathāvuttajātippamāṇaṃ cīvaraṃ dasāhaparamaṃ kālaṃ atikkāmayato, etthantare yathā atirekacīvaraṃ na hoti tathā akubbato nissaggiyaṃ pācittiyaṃ, tañca cīvaraṃ nissaggiyaṃ hoti, pācittiyāpatti cassa hotīti attho. Atha vā nissajjanaṃ nissaggiyaṃ, pubbabhāge kattabbassa vinayakammassetaṃ nāmaṃ. Nissaggiyamassa atthīti nissaggiyamicceva. Kintaṃ? Pācittiyaṃ. Taṃ atikkāmayato sanissaggiyavinayakammaṃ pācittiyaṃ hotīti ayamettha attho. Padabhājane pana paṭhamaṃ tāva atthavikappaṃ dassetuṃ 『『taṃ atikkāmayato nissaggiyaṃ hotī』』ti mātikaṃ ṭhapetvā 『『ekādase aruṇuggamane nissaggiyaṃ hoti, nissajjitabba』』nti vuttaṃ. Puna yassa ca nissajjitabbaṃ, yathā ca nissajjitabbaṃ, taṃ dassetuṃ 『『saṅghassa vā』』tiādi vuttaṃ. Tattha ekādase aruṇuggamaneti ettha yaṃ divasaṃ cīvaraṃ uppannaṃ tassa yo aruṇo, so uppannadivasanissito, tasmā cīvaruppādadivasaena saddhiṃ ekādase aruṇuggamane nissaggiyaṃ hotīti veditabbaṃ. Sacepi bahūni ekajjhaṃ bandhitvā vā veṭhetvā vā ṭhapitāni ekāva āpatti. Abaddhāveṭhitesu vatthugaṇanāya āpattiyo.

Nissajjitvāāpatti desetabbāti kathaṃ desetabbā? Yathā khandhake vuttaṃ, kathañca tattha vuttaṃ? Evaṃ vuttaṃ – 『『tena, bhikkhave, bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 『ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī』』』ti (cūḷava. 239). Idha pana sace ekaṃ cīvaraṃ hoti 『『ekaṃ nissaggiyaṃ pācittiya』』nti vattabbaṃ. Sace dve, 『『dve』』ti vattabbaṃ. Sace bahūni 『『sambahulānī』』ti vattabbaṃ. Nissajjanepi sace ekaṃ yathāpāḷimeva 『『idaṃ me, bhante, cīvara』』nti vattabbaṃ. Sace dve vā bahūni vā, 『『imāni me, bhante, cīvarāni dasāhātikkantāni nissaggiyāni, imānāhaṃ saṅghassa nissajjāmī』』ti vattabbaṃ. Pāḷiṃ vattuṃ asakkontena aññathāpi vattabbaṃ.

Byattenabhikkhunā paṭibalena āpatti paṭiggahetabbāti khandhake vuttanayeneva paṭiggahetabbā. Evañhi tattha vuttaṃ – 『『byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

『Suṇātu me bhante saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya』nti.

Tena vattabbo 『passasī』ti? 『Āma, passāmī』ti. Āyatiṃ saṃvareyyāsī』』ti (cūḷava. 239). Dvīsu pana sambahulāsu vā purimanayeneva vacanabhedo ñātabbo.

Cīvaradānepi 『『saṅgho imaṃ cīvaraṃ imāni cīvarānī』』ti vatthuvasena vacanabhedo veditabbo. Gaṇassa ca puggalassa ca nissajjanepi eseva nayo.

Āpattidesanāpaṭiggahaṇesu panettha ayaṃ pāḷi – 『『tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ katvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – 『ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī』ti. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā –

『Suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti. Yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya』nti.

這段文字是關於佛教戒律中關於衣物的規定,我將其完整直譯如下: 超過這個時限就成為捨墮罪。這意味著,超過前面所說的種類和尺寸的衣物十天的極限時間,在此期間內如果不做使其不成為多餘衣物的處理,就構成捨墮罪,那件衣物就成為應當捨棄的,比丘也犯波逸提罪。或者,"捨棄"是指捨棄行為,這是對前面應當做的戒律行為的稱呼。有捨棄行為的就稱為"捨棄"。是什麼?是波逸提罪。超過時限的人犯有捨棄行為的波逸提罪,這就是這裡的意思。在分詞解釋中,首先爲了說明意義的不同,設立"超過這個時限就成為捨墮"這一標題,然後說"在第十一天黎明時成為捨墮,應當捨棄"。然後,爲了說明應當向誰捨棄以及如何捨棄,又說"向僧團"等。其中"在第十一天黎明時"是指,衣物生起的那一天的黎明是與衣物生起之日相連的,因此應當理解為包括衣物生起之日在內的第十一天黎明時成為捨墮。即使許多衣物捆綁或包裹在一起,也只犯一罪。未捆綁或包裹的則按物品數量計算罪數。 "捨棄后應當懺悔罪過",如何懺悔?如犍度中所說。那裡是如何說的?是這樣說的:"諸比丘,那位比丘應當走近僧團,偏袒右肩,向長老比丘禮足,蹲踞,合掌,應當這樣說:'尊者們,我犯了某某罪,我對此懺悔。'"在這裡,如果是一件衣物,應當說"一件捨墮波逸提"。如果是兩件,應當說"兩件"。如果是多件,應當說"多件"。在捨棄時,如果是一件,應當按照經文說"尊者,這是我的衣物"。如果是兩件或多件,應當說"尊者們,這些是我的衣物,已超過十天,應當捨棄,我現在向僧團捨棄這些衣物。"不能說出經文的人也可以用其他方式說。 "應由有能力的比丘接受懺悔",應當按照犍度中所說的方式接受。那裡是這樣說的:"由有能力的比丘向僧團宣告: '請僧團聽我說,這位某某比丘記得自己的罪過,揭露它,公開它,懺悔它。如果僧團認為適當,我將接受這位某某比丘的懺悔。' 然後應當對他說:'你看到(罪過)嗎?''是的,我看到。''以後要謹慎。'"對於兩件或多件衣物,應當按照前面的方式理解措辭的變化。 在給予衣物時,也應當根據物品的不同理解"僧團給予這件衣物、這些衣物"等措辭的變化。向僧團、團體和個人捨棄時也是同樣的方法。 關於懺悔和接受懺悔,這裡的經文是:"諸比丘,那位比丘應當走近多位比丘,偏袒右肩,向長老比丘禮足,蹲踞,合掌,應當這樣說:'尊者們,我犯了某某罪,我對此懺悔。'由有能力的比丘向那些比丘宣告: '請諸位聽我說,這位某某比丘記得自己的罪過,揭露它,公開它,懺悔它。如果諸位認為適當,我將接受這位某某比丘的懺悔。'"

Tena vattabbo 『passasī』ti? 『Āma, passāmī』ti. 『Āyatiṃ saṃvareyyāsī』ti.

Tena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 『ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī』ti. Tena vattabbo 『passasī』ti, āma passāmīti āyatiṃ saṃvareyyāsī』』ti (cūḷava. 239). Tattha purimanayeneva āpattiyā nāmaggahaṇaṃ vacanabhedo ca veditabbo.

Yathā ca gaṇassa nissajjane evaṃ dvinnaṃ nissajjanepi pāḷi veditabbā. Yadi hi viseso bhaveyya, yatheva 『『anujānāmi, bhikkhave, tiṇṇannaṃ pārisuddhiuposathaṃ kātuṃ, evañca pana, bhikkhave, kātabbo. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā』』tiādinā nayena 『『tiṇṇannaṃ pārisuddhiuposathaṃ kātu』』nti vatvā puna 『『anujānāmi, bhikkhave, dvinnaṃ pārisuddhiuposathaṃ kātuṃ, evañca pana, bhikkhave, kātabbo. Therena bhikkhunā ekaṃsaṃ uttarāsaṅga』』ntiādinā (mahāva. 168) nayena visuṃyeva dvinnaṃ pārisuddhiuposatho vutto, evamidhāpi visuṃ pāḷiṃ vadeyya, yasmā pana natthi, tasmā avatvā gatoti, gaṇassa vuttā pāḷiyevettha pāḷi.

Āpattipaṭiggahaṇe pana ayaṃ viseso, yathā gaṇassa nissajjitvā āpattiyā desiyamānāya āpattipaṭiggāhako bhikkhu ñattiṃ ṭhapeti, evaṃ aṭṭhapetvā dvīsu aññatarena yathā ekapuggalo paṭiggaṇhāti, evaṃ āpatti paṭiggahetabbā. Dvinnañhi ñattiṭṭhapanā nāma natthi, yadi siyā dvinnaṃ pārisuddhiuposathaṃ visuṃ na vadeyya.

Nissaṭṭhacīvaradānepi yathā 『『imaṃ cīvaraṃ āyasmato dammī』』ti eko vadati, evaṃ 『『imaṃ mayaṃ cīvaraṃ āyasmato demā』』ti vattuṃ vaṭṭati. Ito garukatarāni hi ñattidutiyakammānipi 『『apaloketvā kātabbānī』』ti vuttāni atthi, tesaṃ etaṃ anulomaṃ nissaṭṭhacīvaraṃ pana dātabbameva adātuṃ na labbhati, vinayakammamattañhetaṃ. Na taṃ tena saṅghassa vā gaṇassa vā puggalassa vā dinnameva hotīti.

468.Dasāhātikkante atikkantasaññīti dasāhaṃ atikkante cīvare 『『atikkantaṃ ida』』nti evaṃsaññī, dasāhe vā atikkante 『『atikkanto dasāho』』ti evaṃsaññī. Nissaggiyaṃ pācittiyanti na idha saññā rakkhati. Yopi evaṃsaññī, tassapi taṃ cīvaraṃ nissaggiyaṃ pācittiyāpatti ca. Sanissaggiyavinayakammaṃ vā pācittiyanti ubhopi atthavikappā yujjanti. Esa nayo sabbattha.

Avissajjitevissajjitasaññīti kassaci adinne apariccatte 『『pariccattaṃ mayā』』ti evaṃsaññī.

Anaṭṭhe naṭṭhasaññīti attano cīvarena saddhiṃ bahūni aññesaṃ cīvarāni ekato ṭhapitāni corā haranti. Tatresa attano cīvare anaṭṭhe naṭṭhasaññī hoti. Esa nayo avinaṭṭhādīsupi.

Avilutteti ettha pana gabbhaṃ bhinditvā pasayhāvahāravasena avilutteti veditabbaṃ.

Anissajjitvā paribhuñjati āpatti dukkaṭassāti sakiṃ nivatthaṃ vā sakiṃ pārutaṃ vā kāyato amocetvā divasampi vicarati, ekāva āpatti. Mocetvā mocetvā nivāseti vā pārupati vā payoge payoge dukkaṭaṃ. Dunnivatthaṃ vā duppārutaṃ vā saṇṭhapentassa anāpatti. Aññassa taṃ paribhuñjatopi anāpatti, 『『anāpatti aññena kataṃ paṭilabhitvā paribhuñjatī』』ti (pārā. 570) ādivacanañcettha sādhakaṃ. Anatikkante atikkantasaññino vematikassa ca dukkaṭaṃ paribhogaṃ sandhāya vuttaṃ.

Tena vattabbo 『passasī』ti? 『Āma, passāmī』ti. 『Āyatiṃ saṃvareyyāsī』ti. 因此應當說「你看到嗎？」「是的，我看到了。」 「你應當謹慎。」 因此比丘應當走近一位比丘，偏袒右肩，蹲坐，合掌，應該這樣說：「我，朋友，犯了某某罪，我對此懺悔。」因此應當說「你看到嗎？」「是的，我看到了。」 「你應當謹慎。」在這裡，按照前面的方式應當理解罪的名稱和措辭的變化。 如同在團體的捨棄中，對於兩者的捨棄也應當以巴利文理解。如果確實有特殊情況，如同「我允許，比丘們，進行三種清凈的優波塞那儀式，此外，比丘們，應當這樣做。」由有能力的比丘向這些比丘宣告，或說「我允許，比丘們，進行兩種清凈的優波塞那儀式，此外，比丘們，應當這樣做。」在這裡，特別提到兩種清凈的優波塞那儀式，如今也應當在此說出巴利文，因為沒有特殊情況，所以不需要再說。 在接受罪的懺悔時，這裡有特殊情況，如同在團體的捨棄中，接受罪的比丘設定了規則，如同設定了兩者的其中之一，接受罪的比丘應當如此進行懺悔。對於兩者的設定規則並不存在，如果說兩種清凈的優波塞那儀式，便不應當說出。 在捨棄衣物的給予中，如同「我將這件衣物給予尊者」這樣說，也應當說「我們將這件衣物給予尊者」。因為更重的規則也有「未看見的應當這樣做」，因此在這些情況下，捨棄的衣物應當給予，而不是給出給僧團或團體或個人。 468. 「超過十天的極限」是指超過十天的衣物，「這是超過的」這樣理解，或在十天時「這是超過十天的」這樣理解。在這裡，捨棄的波逸提罪並不受保護。即使這樣理解，對於那件衣物也應當成為捨棄的波逸提罪。關於有捨棄行為的戒律，波逸提罪是兩者的意義都適用的。這是普遍適用的原則。 「未捨棄的捨棄」是指在未給予、未限制的情況下，「這是我所限制的」這樣理解。 「未被盜的未失去」是指與自身衣物一起放置的許多其他衣物被盜。此時與自身衣物未失去的理解是存在的。這一原則同樣適用於未被盜等情況。 「未滑落」在這裡是指破壞了胎兒而滑落的情況。 「未捨棄而使用」是指在身體上未被束縛或未被限制的情況下，白天仍然四處遊蕩，這隻構成一罪。若解開后又穿上或在使用過程中使用則構成波逸提罪。若是難以穿著或難以束縛的情況下則不構成罪。若他人使用也不構成罪，若是「未構成罪的情況下，獲得他人所做的而使用」這樣說的則是適用的。關於未超過的、超過的理解，指的是與波逸提罪相關的使用。

469.『『Anāpatti antodasāhaṃ adhiṭṭheti, vikappetī』』ti ettha pana adhiṭṭhānupagaṃ vikappanupagañca veditabbaṃ. Tatrāyaṃ pāḷi – atha kho bhikkhūnaṃ etadahosi – 『『yāni tāni bhagavatā anuññātāni 『ticīvara』nti vā 『vassikasāṭikā』ti vā 『nisīdana』nti vā 『paccattharaṇa』nti vā 『kaṇḍuppaṭicchādī』ti vā mukhapuñchanacoḷakanti vā parikkhāracoḷanti vā sabbāni tāni adhiṭṭhātabbānīti nu kho udāhu vikappetabbānī』』ti, bhagavato etamatthaṃ ārocesuṃ –

『『Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetuṃ; nisīdanaṃ adhiṭṭhātuṃ na vikappetuṃ; paccattharaṇaṃ adhiṭṭhātuṃ na vikappetuṃ; kaṇḍuppaṭicchādiṃ yāvaābādhā adhiṭṭhātuṃ tato paraṃ vikappetuṃ; mukhapuñchanacoḷaṃ adhiṭṭhātuṃ na vikappetuṃ; parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetu』』nti (mahāva. 358).

『『Tattha ticīvaraṃ』』 adhiṭṭhahantena rajitvā kappabinduṃ datvā pamāṇayuttameva adhiṭṭhātabbaṃ. Tassa pamāṇaṃ ukkaṭṭhaparicchedena sugatacīvarato ūnakaṃ vaṭṭati, lāmakaparicchedena saṅghāṭiyā uttarāsaṅgassa ca dīghato muṭṭhipañcakaṃ tiriyaṃ muṭṭhittikaṃ pamāṇaṃ vaṭṭati. Antaravāsako dīghato muṭṭhipañcako tiriyaṃ dvihatthopi vaṭṭati. Pārupaṇenapi hi sakkā nābhiṃ paṭicchādetunti. Vuttappamāṇato pana atirekaṃ ūnakañca parikkhāracoḷanti adhiṭṭhātabbaṃ.

Tattha yasmā 『『dve cīvarassa adhiṭṭhānā – kāyena vā adhiṭṭheti, vācāya vā adhiṭṭhetī』』ti (pari. 322) vuttaṃ, tasmā purāṇasaṅghāṭiṃ 『『imaṃ saṅghāṭiṃ paccuddharāmī』』ti paccuddharitvā navaṃ saṅghāṭiṃ hatthena gahetvā 『『imaṃ saṅghāṭiṃ adhiṭṭhāmī』』ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena adhiṭṭhātabbā. Idaṃ kāyena adhiṭṭhānaṃ, taṃ yena kenaci sarīrāvayavena aphusantassa na vaṭṭati. Vācāya adhiṭṭhāne pana vacībhedaṃ katvā vācāya adhiṭṭhātabbā. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti 『『imaṃ saṅghāṭiṃ adhiṭṭhāmī』』ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti ṭhapitaṭṭhānaṃ sallakkhetvā 『『etaṃ saṅghāṭiṃ adhiṭṭhāmī』』ti vācā bhinditabbā. Esa nayo uttarāsaṅge antaravāsake ca. Nāmamattameva hi viseso. Tasmā sabbāni saṅghāṭiṃ uttarāsaṅgaṃ antaravāsakanti evaṃ attano nāmeneva adhiṭṭhātabbāni. Sace adhiṭṭhahitvā ṭhapitavatthehi saṅghāṭiādīni karoti, niṭṭhite rajane ca kappe ca imaṃ 『『paccuddharāmī』』ti paccuddharitvā puna adhiṭṭhātabbāni. Adhiṭṭhitena pana saddhiṃ mahantatarameva dutiyapaṭṭaṃ vā khaṇḍaṃ vā saṃsibbantena puna adhiṭṭhātabbameva. Same vā khuddake vā adhiṭṭhānakiccaṃ natthi.

「不構成罪，超過十天的極限」是指在這裡應當理解為有意圖的設定和有意圖的變化。在這裡的巴利文是：於是比丘們想：「那些被佛陀允許的『三件衣物』或『雨衣』或『坐墊』或『鋪蓋』或『遮擋物』或『面巾』或『附屬衣物』等，是否應當被設定或應當被變化？」於是，他們向佛陀報告了這個問題—— 「我允許，比丘們，設定三件衣物而不應變化；允許設定雨衣而在雨季四個月后再變化；允許設定坐墊而不應變化；允許設定鋪蓋而不應變化；允許設定遮擋物直到有障礙后再變化；允許設定面巾而不應變化；允許設定附屬衣物而不應變化。」 在這裡，設定三件衣物時，應當以適當的尺寸設定。其尺寸應當比適合的衣物稍小，按照上衣的標準，設定上衣的寬度和長度。對於居士來說，寬度應為手掌的五個長度，長度應為兩手的寬度。對於居士的衣物來說，寬度應為手掌的五個長度，長度應為兩手的寬度。對於衣物的遮擋，若以肚臍為標準，則應當遮擋。 由於「衣物的設定有兩種——身體的設定或語言的設定」，因此在舊的袈裟上說「我將這件袈裟拿起」，在拿起后應當用心去做身體的變化。這是身體的設定，若用任何身體部位觸碰則不應適用。對於語言的設定，則應當通過語言的變化進行設定。 在這裡有兩種設定——若在手掌和腳掌之間說「我將這件袈裟拿起」，則應當用語言進行變化。若在內部或上方或周圍的地方進行設定，則應當用語言進行變化。這個原則適用於上衣和袈裟。因為僅僅是名稱的不同，所以所有的袈裟、上衣和居士的衣物都應當以自己的名稱進行設定。如果在設定時拿起袈裟等，完成後應當再次進行設定。 而在設定時，若與其他部分一起進行設定，則應當再次進行設定。無論是大的還是小的設定行為都不應當被忽視。

Ticīvaraṃ pana parikkhāracoḷaṃ adhiṭṭhātuṃ vaṭṭati na vaṭṭatīti? Mahāpadumatthero kirāha – 『『ticīvaraṃ ticīvarameva adhiṭṭhātabbaṃ. Sace parikkhāracoḷādhiṭṭhānaṃ labheyya udositasikkhāpade parihāro niratthako bhaveyyā』』ti. Evaṃ vutte kira avasesā bhikkhū āhaṃsu – 『『parikkhāracoḷampi bhagavatāva adhiṭṭhātabbanti vuttaṃ, tasmā vaṭṭatī』』ti. Mahāpaccariyampi vuttaṃ 『『parikkhāracoḷaṃ nāma pāṭekkaṃ nidhānamukhametanti ticīvaraṃ parikkhāracoḷanti adhiṭṭhahitvā paribhuñjituṃ vaṭṭati. Udositasikkhāpade pana ticīvaraṃ adhiṭṭhahitvā pariharantassa parihāro vutto』』ti. Ubhatovibhaṅgabhāṇako puṇṇavālikavāsī mahātissattheropi kira āha – 『『mayaṃ pubbe mahātherānaṃ assumha, araññavāsino bhikkhū rukkhasusirādīsu cīvaraṃ ṭhapetvā padhānaṃ padahanatthāya gacchanti. Sāmantavihāre dhammasavanatthāya gatānañca nesaṃ sūriye uṭṭhite sāmaṇerā vā daharabhikkhū vā pattacīvaraṃ gahetvā gacchanti, tasmā sukhaparibhogatthaṃ ticīvaraṃ parikkhāracoḷanti adhiṭṭhātuṃ vaṭṭatī』』ti. Mahāpaccariyampi vuttaṃ pubbe āraññikā bhikkhū abaddhasīmāyaṃ dupparihāranti ticīvaraṃ parikkhāracoḷameva adhiṭṭhahitvā paribhuñjiṃsū』』ti.

『『Vassikasāṭikā』』 anatirittappamāṇā nāmaṃ gahetvā vuttanayeneva cattāro vassike māse adhiṭṭhātabbā, tato paraṃ paccuddharitvā vikappetabbā. Vaṇṇabhedamattarattāpi cesā vaṭṭati. Dve pana na vaṭṭanti. 『『Nisīdanaṃ』』 vuttanayena adhiṭṭhātabbameva, tañca kho pamāṇayuttaṃ ekameva, dve na vaṭṭanti. 『『Paccattharaṇa』』mpi adhiṭṭhātabbameva, taṃ pana mahantampi vaṭṭati, ekampi vaṭṭati, bahūnipi vaṭṭanti. Nīlampi pītakampi sadasampi pupphadasampīti sabbappakāraṃ vaṭṭati. Sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hoti. 『『Kaṇḍuppaṭicchādi』』 yāva ābādho atthi, tāva pamāṇikā adhiṭṭhātabbā. Ābādhe vūpasante paccuddharitvā vikappetabbā, ekāva vaṭṭati . 『『Mukhapuñchanacoḷaṃ』』 adhiṭṭhātabbameva, yāva ekaṃ dhoviyati, tāva aññaṃ paribhogatthāya icchitabbanti dve vaṭṭanti. Apare pana therā 『『nidhānamukhametaṃ bahūnipi vaṭṭantī』』ti vadanti. Parikkhāracoḷe gaṇanā natthi, yattakaṃ icchati tattakaṃ adhiṭṭhātabbameva. Thavikāpi parissāvanampi vikappanupagaṃ pacchimacīvarappamāṇaṃ 『『parikkhāracoḷaka』』nti adhiṭṭhātabbameva. Bahūni ekato katvā 『『imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī』』ti adhiṭṭhātumpi vaṭṭatiyeva. Bhesajjanavakammamātāpituādīnaṃ atthāya ṭhapentenapi adhiṭṭhātabbameva. Mahāpaccariyaṃ pana 『『anāpattī』』ti vuttaṃ. Mañcabhisi pīṭhakabhisi bimbohanaṃ pāvāro kojavoti etesu pana senāsanaparikkhāratthāya dinnapaccattharaṇe ca adhiṭṭhānakiccaṃ natthiyeva.

三件衣物是否可以作為附屬衣物進行設定?據說大蓮花長老說:"三件衣物只能作為三件衣物進行設定。如果允許作為附屬衣物設定,那麼在儲藏室戒中的豁免就沒有意義了。"據說其他比丘聽到這話后說:"佛陀也說附屬衣物應當設定,所以是允許的。"在《大注》中也說:"所謂附屬衣物,是指單獨存放的物品,因此三件衣物可以作為附屬衣物設定並使用。但在儲藏室戒中,對於設定三件衣物並攜帶的人有豁免規定。"據說兩部《分別論》的誦者、住在沙灘的大帝須長老也說:"我們以前聽長老們說,住在森林的比丘們把衣物放在樹洞等處後去精進修行。當他們去鄰近的寺院聽法時,如果太陽升起,沙彌或年輕比丘就會帶著缽和衣去。因此爲了方便使用,三件衣物可以作為附屬衣物設定。"《大注》中也說:"以前住森林的比丘們因為在未劃界的地方難以攜帶,就把三件衣物作為附屬衣物設定后使用。" "雨季衣"應當按照規定的尺寸,以名稱設定,在四個雨季月內使用,之後應當取消設定並進行變更。即使是染色的也可以。但兩件是不允許的。"坐墊"應當按照規定方式設定,而且只能是一件符合尺寸的,兩件是不允許的。"鋪蓋"也應當設定,大的可以,一件可以,多件也可以。藍色、黃色、有花紋的、有花的,各種型別都可以。一旦設定就保持設定狀態。"遮擋物"在有病痛時應當按照尺寸設定。病痛消除后應當取消設定並進行變更,只允許一件。"面巾"應當設定,在一件洗滌時可以使用另一件,因此允許兩件。其他長老則說:"這是存放用的,多件也可以。"附屬衣物沒有數量限制,可以根據需要設定任意數量。袋子和濾水器如果達到最小衣物尺寸,也應當作為"附屬衣物"設定。把多件衣物放在一起說"我設定這些衣物為附屬衣物"也是允許的。即使是爲了藥物、新工作、父母等目的而存放的,也應當設定。但《大注》中說"不犯罪"。對於床墊、椅墊、枕頭、毛毯、地毯等以及作為臥具附屬品而給予的鋪蓋,則不需要進行設定。

Adhiṭṭhitacīvaraṃ pana paribhuñjato kathaṃ adhiṭṭhānaṃ vijahatīti? Aññassa dānena, acchinditvā gahaṇena, vissāsaggāhena, hīnāyāvattanena, sikkhāpaccakkhānena , kālaṃkiriyāya, liṅgaparivattanena, paccuddharaṇena, chiddabhāvenāti imehi navahi kāraṇehi vijahati. Tattha purimehi aṭṭhahi sabbacīvarāni adhiṭṭhānaṃ vijahanti, chiddabhāvena pana ticīvarasseva sabbaaṭṭhakathāsu adhiṭṭhānavijahanaṃ vuttaṃ, tañca nakhapiṭṭhippamāṇena chiddena. Tattha nakhapiṭṭhippamāṇaṃ kaniṭṭhaṅgulinakhavasena veditabbaṃ, chiddañca vinibbiddhachiddameva. Chiddassa hi abbhantare ekatantu cepi acchinno hoti, rakkhati. Tattha saṅghāṭiyā ca uttarāsaṅgassa ca dīghantato vidatthippamāṇassa tiriyantato aṭṭhaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati. Antaravāsakassa pana dīghantato vidatthippamāṇasseva tiriyantato caturaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati. Tasmā jāte chidde taṃ cīvaraṃ atirekacīvaraṭṭhāne tiṭṭhati, sūcikammaṃ katvā puna adhiṭṭhātabbaṃ. Mahāsumatthero panāha – 『『pamāṇacīvarassa yattha katthaci chiddaṃ adhiṭṭhānaṃ bhindati, mahantassa pana pamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindati, antojātaṃ bhindatī』』ti. Karavīkatissatthero āha – 『『khuddakaṃ mahantaṃ na pamāṇaṃ, dve cīvarāni pārupantassa vāmahatthe saṅgharitvā ṭhapitaṭṭhāne chiddaṃ adhiṭṭhānaṃ na bhindati, orabhāge bhindati. Antaravāsakassapi ovaṭṭikaṃ karontena saṅgharitaṭṭhāne chiddaṃ na bhindati, tato oraṃ bhindatī』』ti. Andhakaṭṭhakathāyaṃ pana ticīvare mahāsumattheravādaṃ pamāṇaṃ katvā uttarimpi idaṃ vuttaṃ 『『pacchimappamāṇaṃ adhiṭṭhānaṃ rakkhatī』』ti. Parikkhāracoḷe dīghaso aṭṭhaṅgule sugataṅgulena tiriyaṃ caturaṅgule yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahati. Mahante coḷe tato parena chiddaṃ adhiṭṭhānaṃ na vijahati. Esa nayo sabbesu adhiṭṭhātabbakesu cīvaresū』』ti.

Tattha yasmā sabbesampi adhiṭṭhātabbakacīvarānaṃ vikappanupagapacchimappamāṇato aññaṃ pacchimappamāṇaṃ nāma natthi, yañhi nisīdana-kaṇḍuppaṭicchādi-vassikasāṭikānaṃ pamāṇaṃ vuttaṃ, taṃ ukkaṭṭhaṃ, tato uttari paṭisiddhattā na pacchimaṃ tato heṭṭhā appaṭisiddhattā. Ticīvarassāpi sugatacīvarappamāṇato ūnakattaṃ ukkaṭṭhappamāṇameva. Pacchimaṃ pana visuṃ sutte vuttaṃ natthi. Mukhapuñchanapaccattharaṇaparikkhāracoḷānaṃ ukkaṭṭhaparicchedo natthiyeva. Vikappanupagapacchimena pana pacchimaparicchedo vutto. Tasmā yaṃ tāva andhakaṭṭhakathāyaṃ 『『pacchimappamāṇaṃ adhiṭṭhānaṃ rakkhatī』』ti vatvā tattha parikkhāracoḷasseva sugataṅgulena aṭṭhaṅgulacaturaṅgulapacchimappamāṇaṃ dassetvā itaresaṃ ticīvarādīnaṃ muṭṭhipañcakādipabhedaṃ pacchimappamāṇaṃ sandhāya 『『esa nayo sabbesu adhiṭṭhātabbakesucīvaresū』』ti vuttaṃ, taṃ na sameti.

被設定的衣物在使用時如何能解除設定呢？通過他人的施捨、割斷接受、放棄信任、低劣的迴轉、拒絕戒律、時間行為、性別變化、取消設定、切斷等這九種原因來解除。在這裡，前八種都能解除所有衣物的設定，而通過切斷只能解除三件衣物的設定，這裡的切斷是指指甲大小的切斷。這裡的指甲大小是指小指的指甲，切斷則是指被割斷的切口。切斷的內部即使有一根線被切斷，也會保持完整。因此，袈裟和上衣的長度如果低於八指的切斷，便會解除設定，而在其他情況下則不會解除。對於居士來說，長度低於四指的切斷也會解除設定，而其他情況下不會解除。因此，若有切斷的情況，該衣物就會處於超出衣物的狀態，經過清理后再進行設定。大智慧長老則說：「在任何地方設定衣物時，若有切斷的情況，較大的衣物則不會解除設定，只有內部的切斷會解除。」卡拉維卡提長老則說：「小的和大的不算是標準，若有兩件衣物放在左手邊，切斷的設定不會解除，而在下方的切斷則會解除。對於居士來說，若進行迴轉，放置的切斷不會解除，而在下方的切斷則會解除。」在《暗黑注》中，三件衣物的設定被視為標準，後面也提到：「保護後面的標準設定。」附屬衣物的設定在八指的情況下，若有切斷的情況也會解除設定。較大的衣物在其他情況下不會解除設定。這一原則適用於所有設定的衣物。 因為所有設定的衣物中，沒有其他的後設定，若有坐墊、遮擋物、雨衣的標準，則該標準是明確的，若超過則不適用。三件衣物的標準則是比適合的衣物少一分。後面的標準則在不同的情況下沒有提及。面巾、鋪蓋、附屬衣物的標準沒有限制。若有後設定的情況，則該後設定是明確的。因此，在《暗黑注》中提到「保護後面的標準設定」，並且在附屬衣物中以適合的指頭數為標準，顯示出其他三件衣物的標準，指向後設定的情況，便可適用於所有設定的衣物。

Karavīkatissattheravādepi dīghantatoyeva chiddaṃ dassitaṃ, tiriyantato na dassitaṃ, tasmā so aparicchinno. Mahāsumattheravāde 『『pamāṇacīvarassa yattha katthaci chiddaṃ adhiṭṭhānaṃ bhindati, mahantassa pana pamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindatī』』ti vuttaṃ. Idaṃ pana na vuttaṃ – 『『idaṃ nāma pamāṇacīvaraṃ ito uttari mahantaṃ cīvara』』nti. Apicettha ticīvarādīnaṃ muṭṭhipañcakādibhedaṃ pacchimappamāṇanti adhippetaṃ. Tattha yadi pacchimappamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindeyya, ukkaṭṭhapattassāpi majjhimapattassa vā omakappamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindeyya, na ca na bhindati. Tasmā ayampi vādo aparicchinno.

Yo panāyaṃ sabbapaṭhamo aṭṭhakathāvādo, ayamevettha pamāṇaṃ. Kasmā? Paricchedasabbhāvato. Ticīvarassa hi pacchimappamāṇañca chiddappamāṇañca chidduppattidesappamāṇañca sabbaaṭṭhakathāsuyeva paricchinditvā vuttaṃ, tasmā sveva vādo pamāṇaṃ. Addhā hi so bhagavato adhippāyaṃ anugantvā vutto. Itaresu pana neva paricchedo atthi, na pubbāparaṃ sametīti.

Yo pana dubbalaṭṭhāne paṭhamaṃ aggaḷaṃ datvā pacchā dubbalaṭṭhānaṃ chinditvā apaneti, adhiṭṭhānaṃ na bhijjati. Maṇḍalaparivattanepi eseva nayo. Dupaṭṭassa ekasmiṃ paṭale chidde vā jāte gaḷite vā adhiṭṭhānaṃ na bhijjati, khuddakaṃ cīvaraṃ mahantaṃ karoti, mahantaṃ vā khuddakaṃ karoti, adhiṭṭhānaṃ na bhijjati. Ubho koṭiyo majjhe karonto sace paṭhamaṃ chinditvā pacchā ghaṭeti, adhiṭṭhānaṃ bhijjati. Atha ghaṭetvā chindati, na bhijjati, rajakehi dhovāpetvā setaṃ kārāpentassāpi adhiṭṭhānaṃ adhiṭṭhānamevāti . Ayaṃ tāva 『『antodasāhaṃ adhiṭṭheti vikappetī』』ti ettha adhiṭṭhāne vinicchayo.

Vikappane pana dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hotīti? Cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā 『『『imaṃ cīvara』nti vā 『imāni cīvarānī』ti vā 『etaṃ cīvara』nti vā 『etāni cīvarānī』』』ti vā 『『tuyhaṃ vikappemī』』ti vattabbaṃ, ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ pana vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. 『『Mayhaṃ santakaṃ, mayhaṃ santakāni paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti evaṃ pana vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Aparopi nayo – tatheva cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike 『『『imaṃ cīvara』nti vā 『imāni cīvarānī』ti vā 『etaṃ cīvara』nti vā 『etāni cīvarānī』』』ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā 『『『tissassa bhikkhuno vikappemī』ti vā 『tissāya bhikkhuniyā, sikkhamānāya, tissassa sāmaṇerassa, tissāya sāmaṇeriyā vikappemī』』』ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā 『『tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

卡拉維卡提長老的說法只提到了長度方面的切斷,而沒有提到寬度方面的,因此這個說法是不完整的。大智慧長老的說法提到"對於標準尺寸的衣物,任何地方的切斷都會解除設定,而對於較大的衣物,超出標準尺寸的切斷則不會解除設定。"但是沒有說明什麼是標準尺寸的衣物,什麼是較大的衣物。而且這裡指的是三件衣物等的最小尺寸標準。如果超出最小尺寸的切斷不會解除設定,那麼對於上等、中等或下等尺寸的衣物,超出最小尺寸的切斷也不應該解除設定,但實際上是會解除的。因此這個說法也是不完整的。 而最初的註釋說法才是這裡的標準。為什麼?因為有明確的界限。對於三件衣物的最小尺寸、切斷的尺寸以及切斷髮生的位置的尺寸,在所有註釋中都有明確的界定,因此只有這個說法才是標準。這無疑是遵循了佛陀的意圖而說的。其他說法既沒有明確的界限,也前後不一致。 如果先在脆弱處縫補,然後再切斷脆弱處並移除,設定不會被解除。對於雙層衣物也是同樣的道理。如果雙層衣物的一層出現切斷或脫落,設定不會被解除。將小衣物做大或將大衣物做小,設定都不會被解除。如果將兩端移到中間,先切斷後連線,設定會被解除;如果先連線后切斷,則不會被解除。即使讓洗衣工洗白,設定仍然有效。這就是關於"十天內設定或變更"中設定的判定。 關於變更,有兩種變更:當面變更和不當面變更。如何進行當面變更?瞭解衣物的數量和是否在場后,應該說"我將這件衣物"或"這些衣物"或"那件衣物"或"那些衣物"變更給你。這是一種當面變更。這樣做后可以存放,但不能使用、捨棄或設定。如果說"這是我的,這些是我的,你可以使用、捨棄或隨意處置",這就是取消變更。此後就可以使用等。 另一種方法是:同樣瞭解衣物的數量和是否在場后,在那位比丘面前說"這件衣物"或"這些衣物"或"那件衣物"或"那些衣物",然後取五種同法者中自己喜歡的任何一個的名字,說"我將它變更給比丘提沙"或"比丘尼提沙"或"式叉摩那提沙"或"沙彌提沙"或"沙彌尼提沙"。這是另一種當面變更。這樣做后可以存放,但不能使用等。如果那位比丘說"這是比丘提沙的...這是沙彌尼提沙的,你可以使用、捨棄或隨意處置",這就是取消變更。此後就可以使用等。

Kathaṃ parammukhāvikappanā hotīti? Cīvarānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā 『『『imaṃ cīvara』nti vā 『imāni cīvarānī』ti vā 『etaṃ cīvara』nti vā 『etāni cīvarānī』』』ti vā vatvā 『『tuyhaṃ vikappanatthāya dammī』』ti vattabbaṃ. Tena vattabbo – 『『ko te mitto vā sandiṭṭho vā』』ti? Tato itarena purimanayeneva 『『tisso bhikkhūti vā…pe… tissā sāmaṇerī』』ti vā vattabbaṃ. Puna tena bhikkhunā 『『ahaṃ tissassa bhikkhuno dammīti vā…pe… tissāya sāmaṇeriyā dammī』』ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva 『『itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Dvinnaṃ vikappanānaṃ kiṃ nānākaraṇaṃ? Sammukhāvikappanāyaṃ sayaṃ vikappetvā parena paccuddharāpeti . Parammukhāvikappanāya pareneva vikappāpetvā pareneva paccuddharāpeti, idamettha nānākaraṇaṃ. Sace pana yassa vikappeti, so paññattikovido na hoti, na jānāti paccuddharituṃ, taṃ cīvaraṃ gahetvā aññassa byattassa santikaṃ gantvā puna vikappetvā paccuddharāpetabbaṃ. Vikappitavikappanā nāmesā vaṭṭati. Ayaṃ 『『vikappetī』』ti imasmiṃ pade vinicchayo.

『『Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetu』』ntiādivacanato ca idaṃ 『『vikappetī』』ti avisesena vuttavacanaṃ viruddhaṃ viya dissati, na ca viruddhaṃ tathāgatā bhāsanti. Tasmā evamassa attho veditabbo, ticīvaraṃ ticīvarasaṅkhepeneva pariharato adhiṭṭhātumeva anujānāmi, na vikappetuṃ. Vassikasāṭikaṃ pana cātumāsato paraṃ vikappetumeva na adhiṭṭhātuṃ. Evañca sati yo ticīvare ekena cīvarena vippavasitukāmo hoti, tassa ticīvarādhiṭṭhānaṃ paccuddharitvā vippavāsasukhatthaṃ vikappanāya okāso dinno hoti. Dasāhātikkame ca anāpattīti etenupāyena sabbattha vikappanāya appaṭisiddhabhāvo veditabbo.

Vissajjetīti aññassa deti. Kathaṃ pana dinnaṃ hoti, kathaṃ gahitaṃ? 『『Imaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi nissajjāmi vissajjāmīti vā 『『itthannāmassa demi…pe… nissajjāmī』』ti vā vadati, sammukhāpi parammukhāpi dinnaṃyeva hoti. 『『Tuyhaṃ gaṇhāhī』』ti vutte 『『mayhaṃ gaṇhāmī』』ti vadati, sudinnaṃ suggahitañca. 『『Tava santakaṃ karohi, tava santakaṃ hotu, tava santakaṃ karissasī』』ti vutte 『『mama santakaṃ karomi, mama santakaṃ hotu, mama santakaṃ karissāmī』』ti vadati, duddinnaṃ duggahitañca. Neva dātā dātuṃ jānāti, na itaro gahetuṃ. Sace pana 『『tava santakaṃ karohī』』ti vutte 『『sādhu, bhante, mayhaṃ gaṇhāmī』』ti gaṇhāti, suggahitaṃ. Sace pana 『『eko gaṇhāhī』』ti vadati, itaro 『『na gaṇhāmī』』ti puna so 『『dinnaṃ mayā tuyhaṃ, gaṇhāhī』』ti vadati, itaropi 『『na mayhaṃ iminā attho』』ti vadati. Tato purimopi 『『mayā dinna』』nti dasāhaṃ atikkāmeti, pacchimopi 『『mayā paṭikkhitta』』nti. Kassa āpattīti? Na kassaci āpatti. Yassa pana ruccati, tena adhiṭṭhahitvā paribhuñjitabbaṃ.

如何進行不當面變更?同樣瞭解衣物的數量和是否在場后,應該說"這件衣物"或"這些衣物"或"那件衣物"或"那些衣物","我給你作變更之用。"對方應該問:"誰是你的朋友或熟人?"然後按照前面的方式回答"比丘提沙"或"沙彌尼提沙"等。然後那位比丘應該說"我給比丘提沙"或"我給沙彌尼提沙"等。這就是不當面變更。這樣做后可以存放,但不能使用等。如果那位比丘按照第二種當面變更的方式說"這是某某的,你可以使用、捨棄或隨意處置",這就是取消變更。此後就可以使用等。 兩種變更有什麼區別?當面變更是自己變更後由他人取消。不當面變更是由他人變更后再由他人取消,這就是區別。如果接受變更的人不懂規則,不知道如何取消,應該拿著那件衣物去找另一個有能力的人,再次變更后取消。這種再次變更的做法是允許的。這就是關於"變更"一詞的判定。 "我允許比丘們設定三件衣物而不變更"等說法,與這裡籠統說的"變更"似乎有矛盾,但如來不會說矛盾的話。因此應該這樣理解其意思:我允許將三件衣物作為三件衣物來保管,只能設定,不能變更。但雨季衣在四個月后只能變更,不能設定。這樣,如果有人想離開其中一件衣物,就可以取消三件衣物的設定,爲了方便離開而允許變更。超過十天也不犯戒。通過這種方法,應該理解在所有情況下變更都沒有被禁止。 "捨棄"是指給予他人。如何給予,如何接受?說"我給你這個,我施與你,我贈與你,我奉獻給你,我捨棄給你,我放棄給你,我捨棄給你"或"我給某某...我捨棄給某某",無論當面還是不當面,都算是給予。如果說"你拿去",對方說"我拿了",這是很好的給予和接受。如果說"這是你的,讓它成為你的,你要把它變成你的",對方說"我把它變成我的,讓它成為我的,我會把它變成我的",這是不好的給予和接受。如果給予者不知道如何給予,接受者也不知道如何接受。但如果說"把它變成你的",對方說"好的,尊者,我接受",這就是很好的接受。如果說"拿一個",對方說"我不要",然後又說"我已經給你了,拿去",對方又說"我不需要這個"。然後前者說"我已經給了"超過十天,後者說"我已經拒絕了"。誰犯戒?誰也沒有犯戒。誰想要就可以設定后使用。

Yo pana adhiṭṭhāne vematiko, tena kiṃ kātabbaṃ? Vematikabhāvaṃ ārocetvā sace anadhiṭṭhitaṃ bhavissati, evaṃ me kappiyaṃ hotīti vatvā vuttanayeneva nissajjitabbaṃ. Na hi evaṃ jānāpetvā vinayakammaṃ karontassa musāvādo hoti. Keci pana 『『ekena bhikkhunā vissāsaṃ gahetvā puna dinnaṃ vaṭṭatī』』ti vadanti, taṃ na yujjati. Na hi tassetaṃ vinayakammaṃ, nāpi taṃ ettakena aññaṃ vatthuṃ hoti.

Nassatītiādi uttānatthameva. Yo na dadeyya āpatti dukkaṭassāti ettha 『『mayhaṃ dinnaṃ iminā』』ti imāya saññāya na dentassa dukkaṭaṃ. Tassa santakabhāvaṃ pana ñatvā lesena acchindanto bhaṇḍaṃ agghāpetvā kāretabboti.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ kathinasamuṭṭhānaṃ nāma kāyavācāto ca kāyavācācittato ca samuṭṭhāti, anadhiṭṭhānena ca avikappanena ca āpajjanato akiriyaṃ, saññāya abhāvepi na muccati, ajānantopi āpajjatīti nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamakathinasikkhāpadavaṇṇanā niṭṭhitā.

  1. Udositasikkhāpadavaṇṇanā

471.Tenasamayena buddho bhagavāti udositasikkhāpadaṃ. Tattha santaruttarenāti antaranti antaravāsako vuccati, uttaranti uttarāsaṅgo, saha antarena uttaraṃ santaruttaraṃ, tena santaruttarena, saha antaravāsakena uttarāsaṅgenāti attho. Kaṇṇakitānīti sedena phuṭṭhokāsesu sañjātakāḷasetamaṇḍalāni. Addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍantoti thero kira bhagavati divā paṭisallānatthāya gandhakuṭiṃ paviṭṭhe taṃ okāsaṃ labhitvā dunnikkhittāni dārubhaṇḍamattikābhaṇḍāni paṭisāmento asammaṭṭhaṭṭhānaṃ sammajjanto gilānehi bhikkhūhi saddhiṃ paṭisanthāraṃ karonto tesaṃ bhikkhūnaṃ senāsanaṭṭhānaṃ sampatto addasa. Tena vuttaṃ – 『『addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto』』ti.

473.Avippavāsasammutiṃ dātunti avippavāse sammuti avippavāsasammuti, avippavāsāya vā sammuti avippavāsasammuti. Ko panettha ānisaṃso? Yena cīvarena vippavasati, taṃ nissaggiyaṃ na hoti, āpattiñca nāpajjati. Kittakaṃ kālaṃ? Mahāsumatthero tāva āha – 『『yāva rogo na vūpasamati, vūpasante pana roge sīghaṃ cīvaraṭṭhānaṃ āgantabba』』nti . Mahāpadumatthero āha – 『『sīghaṃ āgacchato rogo paṭikuppeyya, tasmā saṇikaṃ āgantabbaṃ. Yato paṭṭhāya hi satthaṃ vā pariyesati, 『gacchāmī』ti ābhogaṃ vā karoti, tato paṭṭhāya vaṭṭati. 『Na dāni gamissāmī』ti evaṃ pana dhuranikkhepaṃ karontena paccuddharitabbaṃ, atirekacīvaraṭṭhāne ṭhassatī』』ti. Sace panassa rogo paṭikuppati, kiṃ kātabbanti? Phussadevatthero tāva āha – 『『sace soyeva rogo paṭikuppati, sā eva sammuti, puna sammutidānakiccaṃ natthi. Athañño kuppati, puna dātabbā sammutī』』ti. Upatissatthero āha – 『『so vā rogo hotu, añño vā puna sammutidānakiccaṃ natthī』』ti.

475-

如果有人對設定有疑慮,他應該怎麼做?應該說明自己的疑慮,如果是未設定的,應該說"這樣對我來說是允許的",然後按照前面說的方式捨棄。這樣告知後進行戒律行為不算是妄語。有些人說"一個比丘以信任的方式接受后再給予是可以的",這是不合適的。因為這不是他的戒律行為,也不會因此而成為另一個事物。 "失去"等的含義很明顯。"如果不給予則犯突吉羅罪"中,如果以"這是給我的"的想法而不給予,就犯突吉羅罪。但如果知道那是他的東西,卻用借口不給,應該估算價值后賠償。 關於起因等,這條戒是迦絺那衣起因,從身語或身語意而起,因為不設定和不變更而犯戒,所以是不作為,即使沒有想法也不能免罪,不知道也會犯戒,所以不是想解脫,是無心的,是制定的罪,是身業,是語業,是三心,是三受。 第一迦絺那衣學處的解釋結束。 儲藏室學處的解釋 "那時,佛陀..."是儲藏室學處。其中,"帶著內衣和上衣"中,"內"指內衣,"上"指上衣,帶著內衣和上衣的意思。"有污漬"指被汗水沾濕的地方產生黑白斑點。"尊者阿難在巡視住處時看到"指長老在世尊進入香室午休時,得到機會,整理放置不當的木器和陶器,打掃未打掃的地方,慰問生病的比丘,來到那些比丘的住處看到。因此說"尊者阿難在巡視住處時看到"。 "給予不離衣的許可"中,"不離衣的許可"指在不離衣的情況下的許可,或爲了不離衣而給予的許可。這有什麼好處?離開的那件衣不會成為應捨棄的,也不會犯戒。可以多長時間?大智慧長老說:"直到病好為止,病好后應該儘快回到衣物處。"大蓮花長老說:"如果回來太快病情可能會復發,所以應該慢慢回來。從開始尋找交通工具,或者有'我要走了'的想法開始就可以。但如果決定'我現在不走了',就應該取消許可,衣物會處於多餘衣物的狀態。"如果病情復發該怎麼辦?普沙天長老說:"如果是同一種病復發,那就是同一個許可,不需要再給予許可。如果是另一種病,則應該再給予許可。"優波帝須長老說:"無論是同一種病還是另一種病,都不需要再給予許可。" 475-

6.Niṭṭhitacīvarasmiṃ bhikkhunāti idha pana purimasikkhāpade viya atthaṃ aggahetvā niṭṭhite cīvarasmiṃ bhikkhunoti evaṃ sāmivasena karaṇavacanassa attho veditabbo. Karaṇavasena hi bhikkhunā idaṃ nāma kātabbanti natthi. Sāmivasena pana bhikkhuno cīvarasmiṃ niṭṭhite kathine ca ubbhate evaṃ chinnapalibodho ekarattampi ce bhikkhu ticīvarena vippavaseyyāti evaṃ attho yujjati. Tattha ticīvarenāti adhiṭṭhitesu tīsu cīvaresu yena kenaci. Ekena vippavutthopi hi ticīvarena vippavuttho hoti, paṭisiddhapariyāpannena vippavutthattā. Tenevassa padabhājane 『『saṅghāṭiyā vā』』tiādi vuttaṃ. Vippavaseyyāti vippayutto vaseyya.

477-8.Gāmo ekūpacārotiādi avippavāsalakkhaṇavavatthāpanatthaṃ vuttaṃ. Tato paraṃ yathākkamena tāneva pannarasa mātikāpadāni vitthārento 『『gāmo ekūpacāro nāmā』』tiādimāha. Tattha ekakulassa gāmoti ekassa rañño vā bhojakassa vā gāmo. Parikkhittoti yena kenaci pākārena vā vatiyā vā parikkhāya vā parikkhitto. Ettāvatā ekakulagāmassa ekūpacāratā dassitā. Antogāme vatthabbanti evarūpe gāme cīvaraṃ nikkhipitvā gāmabbhantare yathārucite ṭhāne aruṇaṃ uṭṭhāpetuṃ vaṭṭati. Aparikkhittoti iminā tasseva gāmassa nānūpacāratā dassitā. Evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tattha vatthabbaṃ. Hatthapāsā vā na vijahitabbanti atha vā taṃ gharaṃ samantato hatthapāsā na vijahitabbaṃ, aḍḍhateyyaratanappamāṇappadesā uddhaṃ na vijahitabbanti vuttaṃ hoti. Aḍḍhateyyaratanabbhantare pana vatthuṃ vaṭṭati. Taṃ pamāṇaṃ atikkamitvā sacepi iddhimā bhikkhū ākāse aruṇaṃ uṭṭhāpeti, nissaggiyameva hoti. Ettha ca yasmiṃ ghareti gharaparicchedo 『『ekakulassa nivesanaṃ hotī』』tiādinā (pārā. 480) lakkhaṇena veditabbo.

475-6. "當比丘的衣物完成時"這裡不像前一條戒那樣理解,而應該理解為以所有格的方式表達工具格的意思,即"當比丘的衣物完成時"。因為沒有說比丘應該以工具格做什麼。但以所有格來說,當比丘的衣物完成,迦絺那衣也已經解除,這樣障礙已經消除,如果比丘離開三衣哪怕一夜,這樣的意思是合適的。這裡"三衣"指已經設定的三件衣物中的任何一件。即使只離開一件也算是離開三衣,因為屬於被禁止的範疇。因此在詞義解釋中說"或袈裟"等。"離開"指分離而住。 477-8. "一個村莊一個界域"等是爲了確定不離衣的特徵而說的。之後按順序詳細解釋那十五個綱要專案,說"所謂一個村莊一個界域"等。其中"一個家族的村莊"指一個國王或一個地主的村莊。"有圍墻"指用任何圍墻或籬笆或柵欄圍起來的。到此為止顯示了一個家族村莊的單一界域性。"應該住在村莊內"指在這樣的村莊里放置衣物后,可以在村莊內任意喜歡的地方過夜。"無圍墻"則顯示了該村莊的多界域性。在這樣的村莊里,應該住在放置衣物的那個房子里。"或者不應離開手臂可及的範圍"指不應離開那個房子周圍手臂可及的範圍,即不應離開兩肘半長度的範圍。但在兩肘半長度的範圍內可以居住。如果超過這個範圍,即使是有神通的比丘在空中過夜,也成為應捨棄的。這裡"在哪個房子"中房子的界定應該按照"是一個家族的住所"等特徵來理解。

479.Nānākulassagāmoti nānārājūnaṃ vā bhojakānaṃ vā gāmo, vesālikusinārādisadiso. Parikkhittoti iminā nānākulagāmassa ekūpacāratā dassitā. Sabhāye vā dvāramūle vāti ettha sabhāyanti liṅgabyattayena sabhā vuttā. Dvāramūleti nagaradvārassa samīpe. Idaṃ vuttaṃ hoti – evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tattha vā vatthabbaṃ. Tattha saddasaṅghaṭṭanena vā janasambādhena vā vasituṃ asakkontena sabhāye vā vatthabbaṃ nagaradvāramūle vā. Tatrapi vasituṃ asakkontena yattha katthaci phāsukaṭṭhāne vasitvā antoaruṇe āgamma tesaṃyeva sabhāyadvāramūlānaṃ hatthapāsā vā na vijahitabbaṃ. Gharassa pana cīvarassa vā hatthapāse vattabbameva natthi.

Sabhāyaṃ gacchantena hatthapāse cīvaraṃ nikkhipitvāti sace ghare aṭṭhapetvā sabhāye ṭhapessāmīti sabhāyaṃ gacchati, tena sabhāyaṃ gacchantena hatthapāseti hatthaṃ pasāretvā 『『handimaṃ cīvaraṃ ṭhapemī』』ti evaṃ nikkhepasukhe hatthapāsagate kismiñci āpaṇe cīvaraṃ nikkhipitvā purimanayeneva sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.

Tatrāyaṃ vinicchayo – phussadevatthero tāva āha – 『『cīvarahatthapāse vasitabbaṃ natthi, yattha katthaci vīthihatthapāsepi sabhāyahatthapāsepi dvārahatthapāsepi vasituṃ vaṭṭatī』』ti. Upatissatthero panāha – 『『nagarassa bahūnipi dvārāni honti bahūnipi sabhāyāni, tasmā sabbattha na vaṭṭati. Yassā pana vīthiyā cīvaraṃ ṭhapitaṃ yaṃ tassā sammukhaṭṭhāne sabhāyañca dvārañca tassa sabhāyassa ca dvārassa ca hatthapāsā na vijahitabbaṃ. Evañhi sati sakkā cīvarassa pavatti jānitu』』nti. Sabhāyaṃ pana gacchantena yassa āpaṇikassa hatthe nikkhittaṃ, sace so taṃ cīvaraṃ atiharitvā ghare nikkhipati, vīthihatthapāso na rakkhati, gharassa hatthapāse vatthabbaṃ. Sace mahantaṃ gharaṃ hoti, dve vīthiyo pharitvā ṭhitaṃ purato vā pacchato vā hatthapāseyeva aruṇaṃ uṭṭhāpetabbaṃ. Sabhāye nikkhipitvā pana sabhāye vā tassa sammukhe nagaradvāramūle vā tesaṃyeva hatthapāse vā aruṇaṃ uṭṭhāpetabbaṃ.

Aparikkhittotiiminā tasseva gāmassa nānūpacāratā dassitā. Etenevupāyena sabbattha ekūpacāratā ca nānūpacāratā ca veditabbā. Pāḷiyaṃ pana 『『gāmo ekūpacāro nāmā』』ti evaṃ ādimhi 『『ajjhokāso ekūpacāro nāmā』』ti evaṃ ante ca ekameva mātikāpadaṃ uddharitvā padabhājanaṃ vitthāritaṃ. Tasmā tasseva padassānusārena sabbattha parikkhepādivasena ekūpacāratā ca nānūpacāratā ca veditabbā.

480-1.Nivesanādīsuovarakāti gabbhānaṃyevetaṃ pariyāyavacanaṃ. Hatthapāsā vāti gabbhassa hatthapāsā. Dvāramūle vāti sabbesaṃ sādhāraṇe gharadvāramūle. Hatthapāsā vāti gabbhassa vā gharadvāramūlassa vā hatthapāsā.

482-7.Udositoti yānādīnaṃ bhaṇḍānaṃ sālā. Ito paṭṭhāya ca nivesane vuttanayeneva vinicchayo veditabbo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmiko patissayaviseso. Māḷoti ekakūṭasaṅgahito caturassapāsādo. Pāsādoti dīghapāsādo. Hammiyanti muṇḍacchadanapāsādo.

"不同家族的村莊"指不同國王或地主的村莊，如維薩利、古須那等。通過這一點顯示了不同家族村莊的單一界域性。"在會議廳或門口"中，這裡的會議廳是指根據性別的不同而稱之的會議廳。"門口"指城市門口附近。這是說在這樣的村莊中，放置衣物的房子里，可以在那裡居住。如果由於擁擠或人群無法居住，可以在會議廳或城市門口居住。如果在這些地方也無法居住，可以在任何舒適的地方過夜，回到村莊的門口，手臂可及的範圍內不應離開。至於房子和衣物的手臂可及的範圍是沒有限制的。 在前往會議廳時，如果將衣物放在手臂可及的地方，假如放在家裡然後前往會議廳，應該在會議廳中放置衣物。前往會議廳時，手臂伸出放置衣物，應該說"我把這件衣物放在這裡"，在放置時手臂可及的範圍內可以放置衣物，在會議廳或門口等地方，手臂可及的範圍內不應離開。 關於這一點的判定，普沙天長老說："衣物在手臂可及的範圍內是不應放置的，無論是在人行道、會議廳或門口都可以居住。"而優波帝須長老則說："城市有很多門，很多會議廳，因此在所有地方都不應放置。只要在街道上放置衣物，會議廳和門口的手臂可及的範圍內不應離開。這樣可以知道衣物的去向。"如果前往會議廳，若在商人手中放置衣物，如果他把衣物拿回家，街道上的手臂可及的範圍則不受保護，房子周圍的手臂可及的範圍是可以放置的。如果房子很大，兩個街道環繞著，可以在前面或後面的手臂可及的範圍內放置衣物。如果放在會議廳后，應該在會議廳或城市門口等地方的手臂可及的範圍內放置衣物。 "無圍墻"則顯示了該村莊的多界域性。通過這種方式，應該理解到處的單一界域性和非單一界域性。在巴利文中說"村莊是一個界域"等，前面也提到"這裡是一個界域"等，最後也提到同一個綱要專案進行詳細解釋。因此，應該根據這些詞的說明理解到處的單一界域性和非單一界域性。 480-1. "住處等"是指房屋的同義詞。手臂可及的範圍是指房子的手臂可及的範圍。"門口"是指所有普通房子的門口。手臂可及的範圍是指房子或門口的手臂可及的範圍。 482-7. "儲藏室"是指車輛等物品的儲藏室。從這裡開始，根據住處的說法應理解判定。"八"是爲了防止國王等的干擾而設定的厚墻，具有特別的地基。"瑪羅"是指一個單一的四方建築。"房子"是指長方形建築。"哈米揚"是指帶有光頭覆蓋的建築。

489.Sattabbhantarātiettha ekaṃ abbhantaraṃ aṭṭhavīsatihatthaṃ hoti. Sace sattho gacchanto gāmaṃ vā nadiṃ vā pariyādiyitvā tiṭṭhati antopaviṭṭhena saddhiṃ ekābaddho hutvā orañca pārañca pharitvā ṭhito hoti, satthaparihārova labbhati. Atha gāme vā nadiyā vā pariyāpanno hoti antopaviṭṭho , gāmaparihāro ceva nadīparihāro ca labbhati. Sace vihārasīmaṃ atikkamitvā tiṭṭhati, antosīmāya ca cīvaraṃ hoti, vihāraṃ gantvā vasitabbaṃ. Sace bahisīmāya cīvaraṃ hoti satthasamīpeyeva vasitabbaṃ. Sace gacchanto sakaṭe vā bhagge goṇe vā naṭṭhe antarā chijjati, yasmiṃ koṭṭhāse cīvaraṃ tattha vasitabbaṃ.

  1. Ekakulassa khette hatthapāso nāma cīvarahatthapāsoyeva, nānākulassa khette hatthapāso nāma khettadvārassa hatthapāso. Aparikkhitte cīvarasseva hatthapāso.

491-4.Dhaññakaraṇanti khalaṃ vuccati. Ārāmoti pupphārāmo vā phalārāmo vā. Dvīsupi khette vuttasadisova vinicchayo. Vihāro nivesanasadiso. Rukkhamūle antochāyāyanti chāyāya phuṭṭhokāsassa anto eva. Viraḷasākhassa pana rukkhassa ātapena phuṭṭhokāse ṭhapitaṃ nissaggiyameva hoti, tasmā tādisassa sākhācchāyāya vā khandhacchāyāya vā ṭhapetabbaṃ. Sace sākhāya vā viṭape vā ṭhapeti, upari aññasākhācchāyāya phuṭṭhokāseyeva ṭhapetabbaṃ. Khujjarukkhassa chāyā dūraṃ gacchati, chāyāya gataṭṭhāne ṭhapetuṃ vaṭṭatiyeva. Idhāpi hatthapāso cīvarahatthapāsoyeva.

Agāmake araññeti agāmakaṃ nāma araññaṃ viñjhāṭavīādīsu vā samuddamajjhe vā macchabandhānaṃ agamanapathe dīpakesu labbhati. Samantā sattabbhantarāti majjhe ṭhitassa samattā sabbadisāsu sattabbhantarā, vinibbedhena cuddasa honti. Majjhe nisinno puratthimāya vā pacchimāya vā disāya pariyante ṭhapitacīvaraṃ rakkhati. Sace pana aruṇuggamanasamaye kesaggamattampi puratthimaṃ disaṃ gacchati, pacchimāya disāya cīvaraṃ nissaggiyaṃ hoti. Esa nayo itarasmiṃ. Uposathakāle pana parisapariyante nisinnabhikkhuto paṭṭhāya sattabbhantarasīmā sodhetabbā. Yattakaṃ bhikkhusaṅgho vaḍḍhati, sīmāpi tattakaṃ vaḍḍhati.

"七個界域內"這裡一個界域是二十八肘長。如果商隊行進時經過一個村莊或河流而停下,與進入其中的人連在一起,覆蓋了兩岸,就可以獲得商隊的保護。如果進入了村莊或河流的範圍,就可以獲得村莊和河流的保護。如果超出了寺院的界域而停下,衣物在界域內,應該回寺院居住。如果衣物在界域外,應該在商隊附近居住。如果行進中車輛損壞或牛丟失而中斷,應該在衣物所在的那部分居住。 一個家族的田地中手臂可及的範圍就是衣物的手臂可及的範圍,不同家族的田地中手臂可及的範圍是指田地入口的手臂可及的範圍。無圍墻的就是衣物的手臂可及的範圍。 491-4. "穀物加工處"指打穀場。"園林"指花園或果園。兩者都與田地的判定相同。寺院與住處相同。"樹下陰影內"指被陰影覆蓋的範圍內。如果放在稀疏樹枝的陽光照射處就成為應捨棄的,因此應該放在這樣的樹枝陰影下或樹幹陰影下。如果放在樹枝或樹幹上,應該放在上面其他樹枝陰影覆蓋的地方。矮樹的陰影延伸很遠,放在陰影所及之處是可以的。這裡的手臂可及的範圍也是指衣物的手臂可及的範圍。 "無村落的荒野"指在毗陵阇塔維等地或海中漁民無法到達的島嶼上的荒野。"周圍七個界域"指站在中間的人四面八方七個界域,直徑是十四個。坐在中間的人可以保護放在東方或西方邊界的衣物。但如果在日出時刻向東方移動哪怕一根頭髮的距離,西方的衣物就成為應捨棄的。其他方向也是如此。在布薩日,應該從坐在集會邊緣的比丘開始清理七個界域的範圍。比丘僧團增加多少,界域就增加多少。

495.Anissajjitvā paribhuñjati āpatti dukkaṭassāti ettha sace padhāniko bhikkhu sabbarattiṃ padhānamanuyuñjitvā paccusasamaye 『『nhāyissāmī』』ti tīṇipi cīvarāni tīre ṭhapetvā nadiṃ otarati, nhāyantasseva cassa aruṇaṃ uṭṭhahati, kiṃ kātabbaṃ. So hi yadi uttaritvā cīvaraṃ nivāseti, nissaggiyacīvaraṃ anissajjitvā paribhuñjanapaccayā dukkaṭaṃ āpajjati. Atha naggo gacchati, evampi dukkaṭaṃ āpajjatīti? Na āpajjati. So hi yāva aññaṃ bhikkhuṃ disvā vinayakammaṃ na karoti, tāva tesaṃ cīvarānaṃ aparibhogārahattā naṭṭhacīvaraṭṭhāne ṭhito hoti. Naṭṭhacīvarassa ca akappiyaṃ nāma natthi. Tasmā ekaṃ nivāsetvā dve hatthena gahetvā vihāraṃ gantvā vinayakammaṃ kātabbaṃ. Sace dūre vihāro hoti, antarāmagge manussā sañcaranti. Ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃsakūṭe ṭhapetvā gantabbaṃ. Sace vihāre sabhāgabhikkhū na passati, bhikkhācāraṃ gatā honti, saṅghāṭiṃ bahigāme ṭhapetvā santaruttarena āsanasālaṃ gantvā vinayakammaṃ kātabbaṃ. Sace bahigāme corabhayaṃ hoti, pārupitvā gantabbaṃ. Sace āsanasālā sambādhā hoti janākiṇṇā, na sakkā ekamante cīvaraṃ apanetvā vinayakammaṃ kātuṃ, ekaṃ bhikkhuṃ ādāya bahigāmaṃ gantvā vinayakammaṃ katvā cīvarāni paribhuñjitabbāni.

"不捨棄而使用,犯突吉羅罪"。在這裡,如果一位精進的比丘整夜修行后,在黎明時想"我要洗澡",把三件衣物放在岸邊後下河,正在洗澡時天亮了,應該怎麼辦?如果他上岸穿上衣服,因為使用了應捨棄的衣物而不捨棄,就會犯突吉羅罪。如果赤身而行,也會犯突吉羅罪。他不會犯戒。因為在他見到另一位比丘並進行戒律行為之前,那些衣物處於不可使用的狀態,相當於失去衣物的情況。對於失去衣物的人來說沒有不適當的事。因此,應該穿上一件,手拿兩件,回到寺院進行戒律行為。如果寺院很遠,中途有人來往,應該穿上一件,披上一件,把一件放在肩上行走。如果在寺院裡看不到同伴的比丘,他們去托缽了,應該把大衣放在村外,穿著內衣和上衣去集會堂進行戒律行為。如果村外有盜賊的危險,應該披著衣服前往。如果集會堂擁擠,人滿為患,無法在一旁脫下衣服進行戒律行為,應該帶一位比丘到村外進行戒律行為后再使用衣物。

Sace bhikkhū daharānaṃ hatthe pattacīvaraṃ datvā maggaṃ gacchantā pacchime yāme sayitukāmā honti, attano attano cīvaraṃ hatthapāse katvāva sayitabbaṃ. Sace gacchantānaṃyeva asampattesu daharesu aruṇaṃ uggacchati, cīvaraṃ nissaggiyaṃ hoti, nissayo pana na paṭippassambhati, daharānampi purato gacchantānaṃ theresu asampattesu eseva nayo. Maggaṃ virajjhitvā araññe aññamaññaṃ apassantesupi eseva nayo. Sace pana daharā 『『mayaṃ, bhante, muhuttaṃ sayitvā asukasmiṃ nāma okāse tumhe sampāpuṇissāmā』』ti vatvā yāva aruṇuggamanā sayanti, cīvarañca nissaggiyaṃ hoti, nissayo ca paṭippassambhati, dahare uyyojetvā theresu sayantesupi eseva nayo. Dvedhāpathaṃ disvā therā 『『ayaṃ maggo』』 daharā 『『ayaṃ maggo』』ti vatvā aññamaññassa vacanaṃ aggahetvā gatā, saha aruṇuggamanā cīvarāni ca nissaggiyāni honti , nissayo ca paṭippassambhati. Sace daharā maggato okkamma 『『antoaruṇeyeva nivattissāmā』』ti bhesajjatthāya gāmaṃ pavisitvā āgacchanti. Asampattānaṃyeva ca tesaṃ aruṇo uggacchati, cīvarāni nissaggiyāni honti, nissayo pana na paṭippassambhati. Sace pana dhenubhayena vā sunakhabhayena vā 『『muhuttaṃ ṭhatvā gamissāmā』』ti ṭhatvā vā nisīditvā vā gacchanti, antarā aruṇe uggate cīvarāni nissaggiyāni honti, nissayo ca paṭippassambhati. Sace 『『antoaruṇeyeva āgamissāmā』』ti antosīmāyaṃ gāmaṃ paviṭṭhānaṃ antarā aruṇo uggacchati, neva cīvarāni nissaggiyāni honti, na nissayo paṭippassambhati. Sace pana 『『vibhāyatu tāvā』』ti nisīdanti, aruṇe uggatepi na cīvarāni nissaggiyāni honti, nissayo pana paṭippassambhati. Yepi 『『antoaruṇeyeva āgamissāmā』』ti sāmantavihāraṃ dhammasavanatthāya saussāhā gacchanti, antarāmaggeyeva ca nesaṃ aruṇo uggacchati, cīvarāni nissaggiyāni honti, nissayo pana na paṭippassambhati. Sace dhammagāravena 『『yāva pariyosānaṃ sutvāva gamissāmā』』ti nisīdanti, saha aruṇassuggamanā cīvarānipi nissaggiyāni honti, nissayopi paṭippassambhati. Therena daharaṃ cīvaradhovanatthāya gāmakaṃ pesentena attano cīvaraṃ paccuddharitvāva dātabbaṃ. Daharassāpi cīvaraṃ paccuddharāpetvā ṭhapetabbaṃ. Sace assatiyā gacchati, attano cīvaraṃ paccuddharitvā daharassa cīvaraṃ vissāsena gahetvā ṭhapetabbaṃ. Sace thero nassarati, daharo eva sarati, daharena attano cīvaraṃ paccuddharitvā therassa cīvaraṃ vissāsena gahetvā gantvā vattabbo 『『bhante, tumhākaṃ cīvaraṃ adhiṭṭhahitvā paribhuñjathā』』ti attanopi cīvaraṃ adhiṭṭhātabbaṃ. Evaṃ ekassa satiyāpi āpattimokkho hotīti. Sesaṃ uttānatthameva .

Samuṭṭhānādīsu paṭhamakathinasikkhāpade anadhiṭṭhānaṃ avikappanañca akiriyaṃ, idha apaccuddharaṇaṃ ayameva viseso. Sesaṃ sabbattha vuttanayamevāti.

Udositasikkhāpadavaṇṇanā niṭṭhitā.

  1. Tatiyakathinasikkhāpadavaṇṇanā

如果比丘們把缽和衣物交給年輕比丘拿著走路,想在最後一個夜分睡覺,應該把自己的衣物放在手臂可及的範圍內睡覺。如果在年輕比丘還沒到達時天亮了,衣物成為應捨棄的,但依止關係不會中斷。年輕比丘走在前面,長老還沒到達時也是如此。迷路在森林裡互相看不見時也是如此。如果年輕比丘說"尊者,我們睡一會兒,然後會在某處與你們會合",然後一直睡到天亮,衣物成為應捨棄的,依止關係也會中斷。長老讓年輕比丘先走自己睡覺時也是如此。看到岔路時,長老說"這是路",年輕比丘說"那是路",互不聽從對方的話而分開走,天一亮衣物就成為應捨棄的,依止關係也會中斷。如果年輕比丘離開道路說"我們會在天亮前回來",爲了藥材進入村莊后返回,在他們還沒到達時天亮了,衣物成為應捨棄的,但依止關係不會中斷。如果因為害怕母牛或狗而說"我們停一會兒再走",站著或坐著或走著,中途天亮了,衣物成為應捨棄的,依止關係也會中斷。如果說"我們會在天亮前回來"而進入界內的村莊,中途天亮了,衣物不會成為應捨棄的,依止關係也不會中斷。但如果說"等天亮吧"而坐著,即使天亮了衣物也不會成為應捨棄的,但依止關係會中斷。那些說"我們會在天亮前回來"而熱心地去鄰近寺院聽法的人,如果中途天亮了,衣物成為應捨棄的,但依止關係不會中斷。如果出於對法的尊重而說"我們聽完再走"而坐著,天一亮衣物就成為應捨棄的,依止關係也會中斷。長老派年輕比丘去村裡洗衣服時,應該取消自己衣物的設定后再給。年輕比丘的衣物也應該讓他取消設定後放置。如果忘記了就走了,應該取消自己衣物的設定,以信任的方式拿走年輕比丘的衣物放置。如果長老不記得,年輕比丘記得,年輕比丘應該取消自己衣物的設定,以信任的方式拿走長老的衣物,去告訴長老"尊者,請設定您的衣物后使用",自己的衣物也應該設定。這樣即使只有一個人記得也可以避免犯戒。其餘的含義很明顯。 關於起因等,第一迦絺那衣學處中不設定和不變更是不作為,這裡不取消是唯一的區別。其餘的都如前所說。 儲藏室學處的解釋結束。 第三迦絺那衣學處的解釋

497.Tena samayenāti tatiyakathinasikkhāpadaṃ. Tattha ussāpetvā punappunaṃ vimajjatīti 『『valīsu naṭṭhāsu idaṃ mahantaṃ bhavissatī』』ti maññamāno udakena siñcitvā pādehi akkamitvā hatthehi ussāpetvā ukkhipitvā piṭṭhiyaṃ ghaṃsati, taṃ ātape sukkhaṃ paṭhamappamāṇameva hoti. So punapi tathā karoti, tena vuttaṃ – 『『ussāpetvā punappunaṃ vimajjatī』』ti. Taṃ evaṃ kilamantaṃ bhagavā gandhakuṭiyaṃ nisinnova disvā nikkhamitvā senāsanacārikaṃ āhiṇḍanto viya tattha agamāsi. Tena vuttaṃ – 『『addasa kho bhagavā』』tiādi.

499-500.Ekādasamāseti ekaṃ pacchimakattikamāsaṃ ṭhapetvā sese ekādasamāse. Sattamāseti kattikamāsaṃ hemantike ca cattāroti pañcamāse ṭhapetvā sese sattamāse. Kālepi ādissa dinnanti saṅghassa vā 『『idaṃ akālacīvara』』nti uddisitvā dinnaṃ, ekapuggalassa vā 『『idaṃ tuyhaṃ dammī』』ti dinnaṃ.

Saṅghato vāti attano pattabhāgavasena saṅghato vā uppajjeyya. Gaṇato vāti idaṃ suttantikagaṇassa dema, idaṃ ābhidhammikagaṇassāti evaṃ gaṇassa denti. Tato attano pattabhāgavasena gaṇato vā uppajjeyya.

No cassa pāripūrīti no ce pāripūrī bhaveyya, yattakena kayiramānaṃ adhiṭṭhānacīvaraṃ pahoti, tañce cīvaraṃ tattakaṃ na bhaveyya, ūnakaṃ bhaveyyāti attho.

Paccāsā hoti saṅghato vātiādīsu asukadivasaṃ nāma saṅgho cīvarāni labhissati, gaṇo labhissati, tato me cīvaraṃ uppajjissatīti evaṃ saṅghato vā gaṇato vā paccāsā hoti. Ñātakehi me cīvaratthāya pesitaṃ, mittehi pesitaṃ, te āgatā cīvare dassantīti evaṃ ñātito vā mittato vā paccāsā hoti. Paṃsukūlaṃ vāti ettha pana paṃsukūlaṃ vā lacchāmīti evaṃ paccāsā hotīti yojetabbaṃ. Attano vā dhanenāti attano kappāsasuttādinā dhanena, asukadivasaṃ nāma lacchāmīti evaṃ vā paccāsā hotīti attho.

Tato ce uttari nikkhipeyya satiyāpi paccāsāyāti māsaparamato ce uttari nikkhipeyya, nissaggiyaṃ pācittiyanti attho. Evaṃ pana avatvā yasmā antarā uppajjamāne paccāsācīvare mūlacīvarassa uppannadivasato yāva vīsatimo divaso tāva uppannaṃ paccāsācīvaraṃ mūlacīvaraṃ attano gatikaṃ karoti, tato uddhaṃ mūlacīvaraṃ paccāsācīvaraṃ attano gatikaṃ karoti. Tasmā taṃ visesaṃ dassetuṃ 『『tadahuppanne mūlacīvare』』tiādinā nayena padabhājanaṃ vuttaṃ, taṃ uttānatthameva.

Visabhāge uppanne mūlacīvareti yadi mūlacīvaraṃ saṇhaṃ, paccāsācīvaraṃ thūlaṃ, na sakkā yojetuṃ. Rattiyo ca sesā honti, na tāva māso pūrati , na akāmā niggahena cīvaraṃ kāretabbaṃ. Aññaṃ paccāsācīvaraṃ labhitvāyeva kālabbhantare kāretabbaṃ. Paccāsācīvarampi parikkhāracoḷaṃ adhiṭṭhātabbaṃ. Atha mūlacīvaraṃ thūlaṃ hoti, paccāsācīvaraṃ saṇhaṃ, mūlacīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paccāsācīvarameva mūlacīvaraṃ katvā ṭhapetabbaṃ. Taṃ puna māsaparihāraṃ labhati, etenupāyena yāva icchati tāva aññamaññaṃ mūlacīvaraṃ katvā ṭhapetuṃ vaṭṭatīti. Sesaṃ uttānameva.

Samuṭṭhānādīni paṭhamakathinasadisānevāti.

Tatiyakathinasikkhāpadavaṇṇanā niṭṭhitā.

  1. Purāṇacīvarasikkhāpadavaṇṇanā

503-

"那時"是第三迦絺那衣學處。其中,"提起后反覆摩擦"指他認為"如果褶皺消失了,這件衣服會變大",於是用水浸濕,用腳踩,用手提起,在背上摩擦,晾乾后又恢復原來的尺寸。他又重複這樣做,所以說"提起后反覆摩擦"。世尊坐在香室裡看到他這樣辛苦,就像巡視住處一樣走了過去。因此說"世尊看到"等。 499-500. "十一個月"指除了最後一個迦提迦月外的其餘十一個月。"七個月"指除了迦提迦月和四個冬季月外的其餘七個月。"即使在適當時間指定給予"指給予僧團時說"這是非時衣",或給予個人時說"我把這個給你"。 "從僧團"指按自己應得的份額從僧團獲得。"從團體"指他們給予說"這是給經師團體的,這是給論師團體的",從中按自己應得的份額從團體獲得。 "如果不夠"指如果不足,如果製作所需的設定衣物不夠,衣料不夠,意思是不足。 "期望從僧團"等中,期望從僧團或團體指某天僧團或團體會得到衣物,我會從中得到衣物。期望從親戚或朋友指親戚或朋友寄來了衣料,他們來了會給我衣物。"糞掃衣"應該理解為期望得到糞掃衣。"自己的財物"指自己的棉線等財物,或期望某天會得到。 "如果超過那個時間存放,即使有期望"指如果超過一個月的期限存放,就犯舍懺。但沒有這樣說,因為中間出現的期望衣,從原衣出現之日起到第二十天為止,出現的期望衣會跟隨原衣,之後原衣會跟隨期望衣。因此爲了顯示這個特點,用"當天出現原衣"等方式解釋詞義,其含義很明顯。 "出現不同種類的原衣"指如果原衣是細的,期望衣是粗的,無法搭配。還有幾天就滿一個月了,不應該強迫不願意的人做衣服。應該在得到另一件期望衣后在期限內做。期望衣也應該設定為雜物衣。如果原衣是粗的,期望衣是細的,應該把原衣設定為雜物衣,把期望衣作為原衣存放。這樣又可以儲存一個月,用這種方法可以互相作為原衣存放多久都行。其餘的含義很明顯。 起因等與第一迦絺那衣學處相同。 第三迦絺那衣學處的解釋結束。 舊衣學處的解釋 503-

5.Tena samayenāti purāṇacīvarasikkhāpadaṃ. Tattha yāva sattamā pitāmahayugāti pitupitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. Yuganti āyuppamāṇaṃ vuccati. Abhilāpa mattameva cetaṃ. Atthato pana pitāmahoyeva pitāmahayugaṃ. Tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā. Evaṃ yāva sattamo puriso tāva yā asambaddhā sā yāva sattamā pitāmahayugā asambaddhāti vuccati. Desanāmukhameva cetaṃ. 『『Mātito vā pitito vā』』tivacanato pana pitāmahayugampi pitāmahiyugampi mātāmahayugampi mātāmahiyugampi tesaṃ bhātubhaginībhāgineyyaputtapaputtādayopi sabbe idha saṅgahitā evāti veditabbā.

Tatrāyaṃ vitthāranayo – pitā pitupitā tassa pitā tassāpi pitāti evaṃ yāva sattamā yugā, pitā pitumātā tassā pitā ca mātā ca bhātā ca bhaginī ca puttā ca dhītaro cāti evampi uddhañca adho ca yāva sattamā yugā, pitā pitubhātā pitubhaginī pituputtā pitudhītaro tesampi puttadhītuparamparāti evampi yāva sattamā yugā, mātā mātumātā tassā mātā tassāpi mātāti evampi yāva sattamā yugā, mātā mātupitā tassa mātā ca pitā ca bhātā ca bhaginī ca puttā ca dhītaro cāti, evampi uddhañca adho ca yāva sattamā yugā, mātā mātubhātā mātubhaginī mātuputtā mātudhītaro tesampi puttadhītuparamparāti evampi yāva sattamā yugā, neva mātusambandhena na pitusambandhena sambaddhā, ayaṃ aññātikā nāma.

Ubhato saṅgheti bhikkhunisaṅghe ñatticatutthena bhikkhusaṅghe ñatticatutthenāti aṭṭhavācikavinayakammena upasampannā.

Sakiṃ nivatthampi sakiṃ pārutampīti rajitvā kappaṃ katvā ekavārampi nivatthaṃ vā pārutaṃ vā. Antamaso paribhogasīsena aṃse vā matthake vā katvā maggaṃ gato hoti, ussīsakaṃ vā katvā nipanno hoti, etampi purāṇacīvarameva. Sace pana paccattharaṇassa heṭṭhā katvā nipajjati, hatthehi vā ukkhipitvā ākāse vitānaṃ katvā sīsena aphusanto gacchati, ayaṃ paribhogo nāma na hotīti kurundiyaṃ vuttaṃ.

Dhotaṃ nissaggiyanti ettha evaṃ āṇattā bhikkhunī dhovanatthāya uddhanaṃ sajjeti, dārūni saṃharati, aggiṃ karoti, udakaṃ āharati yāva naṃ dhovitvā ukkhipati, tāva bhikkhuniyā payoge payoge bhikkhussa dukkaṭaṃ. Dhovitvā ukkhittamatte nissaggiyaṃ hoti. Sace duddhotanti maññamānā puna siñcati vā dhovati vā yāva niṭṭhānaṃ na gacchati tāva payoge payoge dukkaṭaṃ. Esa nayo rajanākoṭanesu. Rajanadoṇiyañhi rajanaṃ ākiritvā yāva sakiṃ cīvaraṃ rajati, tato pubbe yaṃkiñci rajanatthāya karoti, pacchā vā paṭirajati, sabbattha payoge payoge bhikkhussa dukkaṭaṃ. Evaṃ ākoṭanepi payogo veditabbo.

"那時"是舊衣學處。在這裡,直到第七代祖父,即父親的父親、祖父,祖父的代數稱為祖父的代數。代數指的是壽命的長度。僅僅是個稱謂而已。但實際上祖父的代數就是祖父的代數。因此,從此向上所有的前人都被祖父的代數所涵蓋。這樣直到第七代的人,那些不相關的,直到第七代的祖父的代數被稱為不相關的。這是教義的開端。"無論是母親還是父親"的說法,因此祖父的代數、祖父的代數、母親的代數、祖母的代數、他們的兄弟姐妹、侄子侄女等所有人都在此被涵蓋。 這裡有詳細的解釋——父親、父親的父親、他的父親、他的父親,直到第七代的代數;父親、父親的母親、他的父親、母親及兄弟姐妹、兒女等,直到第七代的代數;父親、父親的兄弟、父親的姐妹、父親的兒女、父親的女兒,這些也包括在內,直到第七代的代數;母親、母親的母親、她的母親,直到第七代的代數;母親、母親的父親、她的母親、父親及兄弟姐妹、兒女等,這些也包括在內,直到第七代的代數;母親、母親的兄弟、母親的姐妹、母親的兒女、母親的女兒,這些也包括在內,直到第七代的代數;這些都不與母親或父親相關,這被稱為他人。 兩者都在僧團中,比丘僧團以四種關係相互關聯。 "自己穿著、自己披著"指的是穿著、披著后,即使一次也穿著或披著。至少以使用的名義在肩上或頭上行走,或披著而坐著,這都是舊衣。如果在鋪設的地方坐下,用手提起,在空中撐開,然後用頭輕觸而去,這就不是使用。 "洗凈應捨棄"這裡比丘洗衣時提起衣物,收集木材,生火,取水,直到洗凈后提起,在此期間比丘每次都犯突吉羅罪。洗凈后提起時應捨棄。如果認為難以洗凈,則再澆水或洗直到完成,在此之前每次都犯突吉羅罪。這種情況適用於洗衣的情況。在澆水的情況下,在澆水的過程中,無論是自己洗衣或澆水,只要不論前面做了什麼,最後都要洗凈,這在任何情況下都是突吉羅罪。因此,即使在打擊中也應被理解為適用。

506.Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpetīti no cepi 『『imaṃ dhovā』』ti vadati, atha kho dhovanatthāya kāyavikāraṃ katvā hatthena vā hatthe deti, pādamūle vā ṭhapeti, upari vā khipati, sikkhamānāsāmaṇerīsāmaṇeraupāsakatitthiyādīnaṃ vā hatthe peseti, nadītitthe dhovantiyā upacāre vā khipati, antodvādasahatthe okāse ṭhatvā, dhovāpitaṃyeva hoti. Sace pana upacāraṃ muñcitvā orato ṭhapeti sā ce dhovitvā āneti, anāpatti. Sikkhamānāya vā sāmaṇeriyā vā upāsikāya vā hatthe dhovanatthāya deti, sā ce upasampajjitvā dhovati, āpattiyeva. Upāsakassa hatthe deti, so ce liṅge parivatte bhikkhunīsu pabbajitvā upasampajjitvā dhovati , āpattiyeva. Sāmaṇerassa vā bhikkhussa vā hatthe dinnepi liṅgaparivattane eseva nayo.

Dhovāpeti rajāpetītiādīsu ekena vatthunā nissaggiyaṃ, dutiyena dukkaṭaṃ. Tīṇipi kārāpentassa ekena nissaggiyaṃ, sesehi dve dukkaṭāni. Yasmā panetāni dhovanādīni paṭipāṭiyā vā uppaṭipāṭiyā vā kārentassa mokkho natthi, tasmā ettha tīṇi catukkāni vuttāni. Sacepi hi 『『imaṃ cīvaraṃ rajitvā dhovitvā ānehī』』ti vutte sā bhikkhunī paṭhamaṃ dhovitvā pacchā rajati, nissaggiyena dukkaṭameva. Evaṃ sabbesu viparītavacanesu nayo netabbo. Sace pana 『『dhovitvā ānehī』』ti vuttā dhovati ceva rajati ca, dhovāpanapaccayā eva āpatti, rajane anāpatti. Evaṃ sabbattha vuttādhikakaraṇe 『『avuttā dhovatī』』ti iminā lakkhaṇena anāpatti veditabbā. 『『Imasmiṃ cīvare yaṃ kātabbaṃ, sabbaṃ taṃ tuyhaṃ bhāro』』ti vadanto pana ekavācāya sambahulā āpattiyo āpajjatīti.

Aññātikāya vematiko aññātikāya ñātikasaññīti imānipi padāni vuttānaṃyeva tiṇṇaṃ catukkānaṃ vasena vitthārato veditabbāni.

Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya dhovāpentassa dukkaṭaṃ. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva, bhikkhūnaṃ santike upasampannā nāma pañcasatā sākiyāniyo.

507.Avuttā dhovatīti uddesāya vā ovādāya vā āgatā kilinnaṃ cīvaraṃ disvā ṭhapitaṭṭhānato gahetvā vā 『『detha, ayya, dhovissāmī』』ti āharāpetvā vā dhovati ceva rajati ca ākoṭeti ca, ayaṃ avuttā dhovati nāma. Yāpi 『『imaṃ cīvaraṃ dhovā』』ti daharaṃ vā sāmaṇeraṃ vā āṇāpentassa bhikkhuno sutvā 『『āharathayya ahaṃ dhovissāmī』』ti dhovati, tāvakālikaṃ vā gahetvā dhovitvā rajitvā deti, ayampi avuttā dhovati nāma.

Aññaṃ parikkhāranti upāhanatthavikapattatthavikaaṃsabaddhakakāyabandhanamañcapīṭhabhisitaṭṭikādiṃ yaṃkiñci dhovāpeti, anāpatti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu pana idaṃ sikkhāpadaṃ chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā.

  1. Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā

"讓非親戚的比丘尼洗舊衣,認為她是非親戚"即使不說"洗這個",而是爲了洗衣做出身體動作,用手給或放在腳下或拋在上面,或交給正在學習的沙彌尼、沙彌、優婆塞、外道等人,或扔在河邊洗衣的人附近,站在十二肘之內的地方,都算是讓洗。但如果離開附近放在這邊,她洗完后拿來,則無犯。如果交給正在學習的沙彌尼或優婆夷洗,她們受具足戒后洗,則犯戒。交給優婆塞,他改變性別成為比丘尼並受具足戒后洗,也犯戒。交給沙彌或比丘,在性別改變的情況下也是如此。 "讓洗、讓染"等,因一種情況而應捨棄,因第二種情況而犯突吉羅。讓做三種都犯一次應捨棄,其餘兩次突吉羅。因為這些洗等無論按順序還是不按順序做都無法逃脫,所以這裡說了三組四種情況。即使說"染了這件衣服后洗了拿來",那位比丘尼先洗后染,也是因應捨棄而犯突吉羅。這樣在所有相反的說法中都應該這樣理解。但如果說"洗了拿來"她既洗又染,只因讓洗而犯戒,染則無犯。這樣在所有情況下,做了沒說的事,應該根據"沒說而洗"這個特徵理解為無犯。但如果說"這件衣服需要做的一切都是你的責任",則一句話犯多次戒。 "對非親戚有疑惑,認為非親戚是親戚"這些詞也應該根據已說的三組四種情況詳細理解。 "只在一邊受具足戒"指讓在比丘尼那裡受具足戒的人洗犯突吉羅。但讓在比丘那裡受具足戒的人洗則根據情況而定,在比丘那裡受具足戒的指五百釋迦女。 "沒說而洗"指爲了誦經或教誡而來,看到濕衣服,從放置處拿起或說"尊者,給我,我來洗"而拿來洗、染、捶打,這叫做沒說而洗。如果聽到比丘命令年輕人或沙彌"洗這件衣服",說"尊者,拿來,我來洗",或暫時拿去洗染后給回來,這也叫做沒說而洗。 "其他用品"指讓洗任何鞋袋、缽袋、肩帶、腰帶、床、椅、墊子、蓆子等,無犯。其餘的含義很明顯。 關於起因等,這條學處有六種起因,是作為,不以想而解脫,非心所,制定罪,身業,語業,三心,三受。 舊衣學處的解釋結束。 接受衣服學處的解釋

508.Tena samayenāti cīvarapaṭiggahaṇasikkhāpadaṃ. Tattha piṇḍapātapaṭikkantāti piṇḍapātato paṭikkantā. Yena andhavanaṃ tenupasaṅkamīti apaññatte sikkhāpade yena andhavanaṃ tenupasaṅkami. Katakammāti katacorikakammā, sandhicchedanādīhi parabhaṇḍaṃ haritāti vuttaṃ hoti. Coragāmaṇikoti corajeṭṭhako. So kira pubbe theriṃ jānāti, tasmā corānaṃ purato gacchanto disvā 『『ito mā gacchatha, sabbe ito ethā』』ti te gahetvā aññena maggena agamāsi. Samādhimhā vuṭṭhahitvāti therī kira paricchinnavelāyaṃyeva samādhimhā vuṭṭhahi. Sopi tasmiṃyeva khaṇe evaṃ avaca, tasmā sā assosi, sutvā ca 『『natthi dāni añño ettha samaṇo vā brāhmaṇo vā aññatra mayā』』ti taṃ maṃsaṃ aggahesi. Tena vuttaṃ – 『『atha kho uppalavaṇṇā bhikkhunī』』tiādi.

Ohiyyakoti avahīyako avaseso, vihāravāraṃ patvā ekova vihāre ṭhitoti attho. Sace me tvaṃ antaravāsakaṃ dadeyyāsīti kasmā āha? Saṇhaṃ ghanamaṭṭhaṃ antaravāsakaṃ disvā lobhena, apica appako tassā antaravāsake lobho, theriyā pana sikhāppattā koṭṭhāsasampatti tenassā sarīrapāripūriṃ passissāmīti visamalobhaṃ uppādetvā evamāha. Antimanti pañcannaṃ cīvarānaṃ sabbapariyantaṃ hutvā antimaṃ, antimanti pacchimaṃ. Aññaṃ lesenāpi vikappetvā vā paccuddharitvā vā ṭhapitaṃ cīvaraṃ natthīti evaṃ yathāanuññātānaṃ pañcannaṃ cīvarānaṃ dhāraṇavaseneva āha, na lobhena, na hi khīṇāsavānaṃ lobho atthi. Nippīḷiyamānāti upamaṃ dassetvā gāḷhaṃ pīḷayamānā.

Antaravāsakaṃdatvā upassayaṃ agamāsīti saṅkaccikaṃ nivāsetvā yathā tassa manoratho na pūrati, evaṃ hatthataleyeva dassetvā agamāsi.

  1. Kasmā pārivattakacīvaraṃ appaṭigaṇhante ujjhāyiṃsu? 『『Sace ettakopi amhesu ayyānaṃ vissāso natthi, kathaṃ mayaṃ yāpessāmā』』ti vihatthatāya samabhitunnattā.

Anujānāmi bhikkhave imesaṃ pañcannanti imesaṃ pañcannaṃ sahadhammikānaṃ samasaddhānaṃ samasīlānaṃ samadiṭṭhīnaṃ pārivattakaṃ gahetuṃ anujānāmīti attho.

512.Payoge dukkaṭanti gahaṇatthāya hatthappasāraṇādīsu dukkaṭaṃ. Paṭilābhenāti paṭiggahaṇena. Tattha ca hatthena vā hatthe detu, pādamūle vā ṭhapetu, upari vā khipatu, so ce sādiyati , gahitameva hoti. Sace pana sikkhamānāsāmaṇerasāmaṇerīupāsakaupāsikādīnaṃ hatthe pesitaṃ paṭiggaṇhāti, anāpatti. Dhammakathaṃ kathentassa catassopi parisā cīvarāni ca nānāvirāgavatthāni ca ānetvā pādamūle ṭhapenti, upacāre vā ṭhatvā upacāraṃ vā muñcitvā khipanti, yaṃ tattha bhikkhunīnaṃ santakaṃ, taṃ aññatra pārivattakā gaṇhantassa āpattiyeva. Atha pana rattibhāge khittāni honti, 『『idaṃ bhikkhuniyā, idaṃ aññesa』』nti ñātuṃ na sakkā, pārivattakakiccaṃ natthīti mahāpaccariyaṃ kurundiyañca vuttaṃ, taṃ acittakabhāvena na sameti. Sace bhikkhunī vassāvāsikaṃ deti, pārivattakameva kātabbaṃ. Sace pana saṅkārakūṭādīsu ṭhapeti, 『『paṃsukūlaṃ gaṇhissantī』』ti paṃsukūlaṃ adhiṭṭhahitvā gahetuṃ vaṭṭati.

513.Aññātikāya aññātikasaññīti tikapācittiyaṃ. Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya hatthato gaṇhantassa dukkaṭaṃ, bhikkhūnaṃ santike upasampannāya pana pācittiyameva.

"那時"是接受衣服學處。在這裡，"拒絕乞食"指的是從乞食中拒絕。接近盲人者，因不明白的學處接近盲人。"做的工作"指的是做盜賊的工作，像是撕裂、偷取他人的財物。"盜賊村"指的是盜賊的首領。他以前認識長老，因此在盜賊面前走時說："不要走，大家都在這裡。"於是他抓住他們，走了另一條路。 "從定中出"指的是長老在特定的時間從定中出。她也在那個時候這樣說，因此她聽到了，聽到后說："現在沒有其他的出家人或婆羅門在這裡，除了我。"因此她抓住了那塊肉。因此說："於是那位紫色衣服的比丘尼"等。 "被丟棄的"指的是被遺棄的餘下部分，達到寺院的邊緣，單獨在寺院中站著的意思。 "如果你給我內衣"為何如此說？看到細膩的內衣因貪慾，而對她的內衣貪慾雖小，但因長老的戒律和內衣的豐盈而產生了不平等的貪慾，因此如此說。 "最後"指的是五件衣物的全部範圍為最後，"最後"指的是最後一件。"另外"指的是無論是放置或提起的衣物都不存在，因此如此說是根據被允許的五件衣物的持有方式，而不是因貪慾，因為對已解脫者沒有貪慾。 "被壓迫"指的是通過比喻顯示出被強烈壓迫的狀態。 "把內衣放下去後去臥處"指的是以一種謹慎的方式遮蔽，因而她的心願未能實現，因此如同在手掌中展示一樣離開。 "為何在轉衣時不接受少量的衣物而感到憤怒？" "如果連這一點都對我們這些尊者沒有信任，我們如何能繼續呢？" 這是因為受到擠壓而感到憤怒。 "我允許你們接受這五件衣物"指的是允許這些五件衣物的同伴們相同的信仰、相同的行為、相同的見解接受轉衣。 "使用時犯突吉羅"指的是在接受時因手的移動等而犯突吉羅。 "通過接受"指的是通過接受。 在那裡可以用手給或放在腳下，或者拋在上面，如果她接受了，那就算是接受。如果她接受了沙彌、沙彌尼、優婆塞、優婆夷等人的手，則無犯。講法時，四個團體的衣物和各種不同的衣物被放在腳下，或站在附近，或放下後拋開，那些在比丘那裡，除非接受轉衣，否則就犯戒。若是夜間被丟棄，"這是比丘的，這是其他人的"無法辨認，因而說沒有轉衣的責任，不能歸入無色。若比丘給與雨季的衣物，則應當接受轉衣。若放在如山等地方，則應當持有"糞掃衣"。 "他人和他人的看法"這是輕微的突吉羅。 "在一起受具足戒"指的是在比丘尼那裡受具足戒時，因從手中拿取而犯突吉羅，而在比丘那裡受具足戒則只是突吉羅。

514.Parittena vā vipulanti appagghacīvarena vā upāhanatthavikapattatthavikaaṃsabaddhakakāyabandhanādinā vā mahagghaṃ cetāpetvā sacepi cīvaraṃ paṭiggaṇhāti, anāpatti. Mahāpaccariyaṃ pana 『『antamaso harītakīkhaṇḍenāpī』』ti vuttaṃ. Vipulena vā parittanti idaṃ vuttavipallāsena veditabbaṃ. Aññaṃ parikkhāranti pattatthavikādiṃ yaṃ kiñci vikappanupagapacchimacīvarappamāṇaṃ pana paṭaparissāvanampi na vaṭṭati. Yaṃ neva adhiṭṭhānupagaṃ na vikappanupagaṃ taṃ sabbaṃ vaṭṭati. Sacepi mañcappamāṇā bhisicchavi hoti, vaṭṭatiyeva; ko pana vādo pattatthavikādīsu. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idaṃ chasamuṭṭhānaṃ, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ , paṇṇattivajjaṃ, kāyakammaṃvacīkammaṃ, ticittaṃ, tivedananti.

Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā.

  1. Aññātakaviññattisikkhāpadavaṇṇanā

515.Tena samayenāti aññātakaviññattisikkhāpadaṃ. Tattha upanando sakyaputtoti asītisahassamattānaṃ sakyakulā pabbajitānaṃ bhikkhūnaṃ patikiṭṭho lolajātiko. Paṭṭoti cheko samattho paṭibalo sarasampanno kaṇṭhamādhuriyena samannāgato. Kismiṃ viyāti kiṃsu viya kileso viya, hirottappavasena kampanaṃ viya saṅkampanaṃ viya hotīti attho.

Addhānamagganti addhānasaṅkhātaṃ dīghamaggaṃ, na nagaravīthimagganti attho. Te bhikkhū acchindiṃsūti musiṃsu, pattacīvarāni nesaṃ hariṃsūti attho. Anuyuñjāhīti bhikkhubhāvajānanatthāya puccha. Anuyuñjiyamānāti pabbajjāupasampadāpattacīvarādhiṭṭhānādīni pucchiyamānā. Etamatthaṃ ārocesunti bhikkhubhāvaṃ jānāpetvā yo 『『sāketā sāvatthiṃ addhānamaggappaṭipannā』』tiādinā nayena vutto, etamatthaṃ ārocesuṃ.

"用少量的或大件的衣物"指的是用不貴重的衣物，或用鞋、缽、肩帶、腰帶、身體束縛等重物，若她接受衣物，則無犯。但在大責任中說"至少用綠樹枝"。 "用大件或小件"應根據所說的相反的理解。 "其他用品"指的是缽、鞋等，任何與後面衣物的量相關的都不算。若不涉及命令或不涉及想像的都算作有效。即使有床的量，仍然算作有效；但在缽等方面又有何說法呢？其餘的含義很明顯。 關於起因等，這條學處有六種起因，是作為、不以想而解脫、非心所、制定罪、身業、語業、三心、三受。 接受衣服學處的解釋結束。 關於他人的認識學處的解釋 "那時"是他人的認識學處。在這裡，優那達是釋迦族的，指的是八萬名釋迦族出家比丘的後代，屬於貪婪的種族。 "切割者"是指具備能力、強健、擁有甜美聲音的。 "像什麼"指的是像什麼樣的煩惱，像羞恥感的顫動，像震動的感覺。 "道路"指的是稱為道路的長路，而不是城市的街道。 "他們割斷了"指的是他們被割斷，"他們奪走了衣物"的意思。 "應當詢問"是爲了瞭解比丘的身份。 "被詢問"指的是被詢問有關出家、受具足戒、獲得衣物、確立等問題。 "為此事通知"是指通過知道比丘的身份，誰說"那是薩凱塔的，薩瓦提的，走在道路上的"等方式，便通知此事。

517.Aññātakaṃ gahapatiṃ vātiādīsu yaṃ parato 『『tiṇena vā paṇṇena vā paṭicchādetvā』』ti vuttaṃ, taṃ ādiṃ katvā evaṃ anupubbakathā veditabbā. Sace core passitvā daharā pattacīvarāni gahetvā palātā, corā therānaṃ nivāsanapārupanamattaṃyeva haritvā gacchanti, therehi neva tāva cīvaraṃ viññāpetabbaṃ, na sākhāpalāsaṃ bhañjitabbaṃ. Atha daharā sabbaṃ bhaṇḍakaṃ chaḍḍetvā palātā, corā therānaṃ nivāsanapārupanaṃ tañca bhaṇḍakaṃ gahetvā gacchanti, daharehi āgantvā attano nivāsanapārupanāni na tāva therānaṃ dātabbāni, na hi anacchinnacīvarā attano atthāya sākhāpalāsaṃ bhañjituṃ labhanti, acchinnacīvarānaṃ pana atthāya labhanti, acchinnacīvarāva attanopi paresampi atthāya labhanti. Tasmā therehi vā sākhāpalāsaṃ bhañjitvā vākādīhi ganthetvā daharānaṃ dātabbaṃ, daharehi vā therānaṃ atthāya bhañjitvā ganthetvā tesaṃ hatthe datvā vā adatvā vā attanā nivāsetvā attano nivāsanapārupanāni therānaṃ dātabbāni, neva bhūtagāmapātabyatāya pācittiyaṃ hoti, na tesaṃ dhāraṇe dukkaṭaṃ.

Sace antarāmagge rajakattharaṇaṃ vā hoti, aññe vā tādise manusse passanti, cīvaraṃ viññāpetabbaṃ. Yāni ca nesaṃ te vā viññattamanussā aññe vā sākhāpalāsanivāsane bhikkhū disvā ussāhajātā vatthāni denti, tāni sadasāni vā hontu adasāni vā nīlādinānāvaṇṇāni vā kappiyānipi akappiyānipi sabbāni acchinnacīvaraṭṭhāne ṭhitattā tesaṃ nivāsetuñca pārupituñca vaṭṭanti. Vuttampihetaṃ parivāre –

『『Akappakataṃ nāpi rajanāya rattaṃ;

Tena nivattho yena kāmaṃ vajeyya;

Na cassa hoti āpatti;

So ca dhammo sugatena desito;

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Ayañhi pañho acchinnacīvarakaṃ bhikkhuṃ sandhāya vutto. Atha pana titthiyehi sahagacchanti, te ca nesaṃ kusacīravākacīraphalakacīrāni denti, tānipi laddhiṃ aggahetvā nivāsetuṃ vaṭṭanti, nivāsetvāpi laddhi na gahetabbā.

Idāni 『『yaṃ āvāsaṃ paṭhamaṃ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṃ vā』』tiādīsu vihāracīvaraṃ nāma manussā āvāsaṃ kāretvā 『『cattāropi paccayā amhākaṃyeva santakā paribhogaṃ gacchantū』』ti ticīvaraṃ sajjetvā attanā kārāpite āvāse ṭhapenti, etaṃ vihāracīvaraṃ nāma. Uttarattharaṇanti mañcakassa upari attharaṇakaṃ vuccati. Bhumattharaṇanti parikammakatāya bhūmiyā rakkhaṇatthaṃ cimilikāhi kataattharaṇaṃ tassa upari taṭṭikaṃ pattharitvā caṅkamanti. Bhisicchavīti mañcabhisiyā vā pīṭhabhisiyā vā chavi, sace pūritā hoti vidhunitvāpi gahetuṃ vaṭṭati. Evametesu vihāracīvarādīsu yaṃ tattha āvāse hoti, taṃ anāpucchāpi gahetvā nivāsetuṃ vā pārupituṃ vā acchinnacīvarakānaṃ bhikkhūnaṃ labbhatīti veditabbaṃ. Tañca kho labhitvā odahissāmi puna ṭhapessāmīti adhippāyena na mūlacchejjāya. Labhitvā ca pana ñātito vā upaṭṭhākato vā aññato vā kutoci pākatikameva kātabbaṃ. Videsagatena ekasmiṃ saṅghike āvāse saṅghikaparibhogena paribhuñjanatthāya ṭhapetabbaṃ. Sacassa paribhogeneva taṃ jīrati vā nassati vā gīvā na hoti. Sace pana etesaṃ vuttappakārānaṃ gihivatthādīnaṃ bhisicchavipariyantānaṃ kiñci na labbhati, tena tiṇena vā paṇṇena vā paṭicchādetvā āgantabbanti.

關於"不認識的居士"等,如後面所說的"用草或葉子遮蓋",應該這樣理解逐步的解釋。如果看到盜賊,年輕比丘拿著缽和衣服逃跑,盜賊只拿走長老的內衣和外衣離開,長老們此時不應該乞求衣服,也不應該折斷樹枝樹葉。如果年輕比丘丟棄所有東西逃跑,盜賊拿走長老的內衣外衣和那些東西離開,年輕比丘回來后不應該立即把自己的內衣外衣給長老們,因為沒有被奪衣的人不能為自己折斷樹枝樹葉,但可以為被奪衣的人折斷,被奪衣的人可以為自己和他人折斷。因此長老們應該折斷樹枝樹葉,用樹皮等編織后給年輕比丘,或者年輕比丘為長老們折斷編織后交給他們或不交給他們,自己穿上后把自己的內衣外衣給長老們,這樣既不會因損害植物而犯波逸提,也不會因穿著而犯突吉羅。 如果在路上有洗衣工的曬布,或看到其他這樣的人,應該乞求衣服。如果那些被乞求的人或其他人看到穿樹枝樹葉的比丘而熱心地給予衣物,無論是否有邊緣,是藍色等各種顏色,無論是否如法,因為處於被奪衣的狀態,所以都可以穿著。這在《附隨》中也說: "未經處理也未染色, 穿著它可隨意而行, 不會有罪過, 這是善逝所說的法, 是智者思考的問題。" 這個問題是針對被奪衣的比丘而說的。如果與外道同行,他們給予草衣、樹皮衣、木皮衣,也可以不接受他們的見解而穿著,穿著后也不應接受他們的見解。 現在關於"首先到達的住處,如果那裡有僧團的住處衣"等,住處衣是指人們建造住處后說"四種資具都是我們的,可以使用",準備三衣放在自己建造的住處,這叫做住處衣。上衣指鋪在床上的衣服。地衣指爲了保護經過處理的地面而用毛毯製作的鋪蓋,在上面鋪上蓆子行走。床墊套指床墊或椅墊的套子,如果是填充的可以抖動后拿取。這樣在住處衣等中,凡是在那個住處的,被奪衣的比丘可以不問而拿來穿著,但應該是爲了得到后存放,再次放回的意圖,而不是爲了永久拿走。得到后應該從親戚、護持者或其他任何地方恢復原狀。去外地時應該放在一個僧團的住處作為僧團使用。如果因使用而破損或丟失,不用負責。如果這些所說的俗人衣服等直到床墊套都得不到,應該用草或葉子遮蓋后

519.Yehikehici vā acchinnanti ettha yampi acchinnacīvarā ācariyupajjhāyā aññe 『『āharatha, āvuso, cīvara』』nti yācitvā vā vissāsena vā gaṇhanti, tampi saṅgahaṃ gacchatīti vattuṃ yujjati.

Paribhogajiṇṇaṃ vāti ettha ca acchinnacīvarānaṃ ācariyupajjhāyādīnaṃ attanā tiṇapaṇṇehi paṭicchādetvā dinnacīvarampi saṅgahaṃ gacchatīti vattuṃ yujjati. Evañhi te acchinnacīvaraṭṭhāne naṭṭhacīvaraṭṭhāne ca ṭhitā bhavissanti, tena nesaṃ viññattiyaṃ akappiyacīvaraparibhoge ca anāpatti anurūpā bhavissati.

521.Ñātakānaṃ pavāritānanti ettha 『『etesaṃ santakaṃ dethā』』ti viññāpentassa yācantassa anāpattīti evamattho daṭṭhabbo. Na hi ñātakapavāritānaṃ āpatti vā anāpatti vā hoti. Attano dhanenāti etthāpi attano kappiyabhaṇḍena kappiyavohāreneva cīvaraṃ viññāpentassa cetāpentassa parivattāpentassa anāpattīti evamattho daṭṭhabbo. Pavāritānanti ettha ca saṅghavasena pavāritesu pamāṇameva vaṭṭati. Puggalikapavāraṇāya yaṃ yaṃ pavāreti, taṃ taṃyeva viññāpetabbaṃ. Yo catūhi paccayehi pavāretvā sayameva sallakkhetvā kālānukālaṃ cīvarāni divase divase yāgubhattādīnīti evaṃ yena yenattho taṃ taṃ deti, tassa viññāpanakiccaṃ natthi. Yo pana pavāretvā bālatāya vā satisammosena vā na deti, so viññāpetabbo. Yo 『『mayhaṃ gehaṃ pavāremī』』ti vadati, tassa gehaṃ gantvā yathāsukhaṃ nisīditabbaṃ nipajjitabbaṃ, na kiñci gahetabbaṃ. Yo pana 『『yaṃ mayhaṃ gehe atthi, taṃ pavāremī』』ti vadati. Yaṃ tattha kappiyaṃ, taṃ viññāpetabbaṃ, gehe pana nisīdituṃ vā nipajjituṃ vā na labbhatīti kurundiyaṃ vuttaṃ.

Aññassatthāyāti ettha attano ñātakapavārite na kevalaṃ attano atthāya, atha kho aññassatthāya viññāpentassa anāpattīti ayameko attho. Ayaṃ pana dutiyo aññassāti ye aññassa ñātakapavāritā, te tasseva 『『aññassā』』ti laddhavohārassa buddharakkhitassa vā dhammarakkhitassa vā atthāya viññāpentassa anāpattīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā.

  1. Tatuttarisikkhāpadavaṇṇanā

522-

"在這裡，任何未被割斷的衣物"指的是那些未被割斷的衣物，師長和弟子若請求"請拿來，朋友，衣物"，或者因信任而接受，這也應被視為接受。 "使用時破損"指的是那些未被割斷的衣物，師長和弟子用草和樹葉遮蓋后給予的衣物，也應被視為接受。因為這些未被割斷的衣物和丟失的衣物將會存在，因此在對他們的認知中，使用不可接受的衣物也將不犯戒。 "親屬的請求"指的是在"請給他們的財物"的情況下，若被認知為請求，則無犯戒。因此應理解為這樣的意思。親屬的請求不會導致罪過或無犯。 "用自己的財物"指的是在這裡，若是用自己的合適物品、合適的言辭來認知衣物、給予衣物、轉交衣物，則無犯戒。 "請求"在這裡是指以僧團的方式請求的情況下，僅限於數量。個人請求的情況下，應該認知到每一個請求的內容。若以四種條件請求，那麼自己認知到、適時給予衣物、每日的飲食等，便不需要再認知其他內容。若因愚蠢或失誤而未給予，則應被認知。若說"我請求我的家"，則應回到家中隨意坐下、休息，不應拿走任何東西。若說"我請求我家所擁有的東西"，則應認知其中的合適物品，然而在家中不應被允許坐下或休息，這在《古論》中有提到。 "爲了他人"在這裡指的是在親屬請求的情況下，不僅僅是爲了自己的利益，而是爲了他人的利益也應被認知為無犯戒。這是一個意思。第二個意思是那些為他人請求的親屬，若是爲了他人的利益而請求，則應被認知為"爲了他人"的請求，且不會犯戒。其餘的含義很明顯。 關於起因等，這條學處有六種起因，是作為、不以想而解脫、非心所、制定罪、身業、語業、三心、三受。 關於他人的認識學處的解釋結束。 關於更進一步的學處的解釋

4.Tenasamayenāti tatuttarisikkhāpadaṃ. Tattha abhihaṭṭhunti abhīti upasaggo, haritunti attho, gaṇhitunti vuttaṃ hoti. Pavāreyyāti icchāpeyya, icchaṃ ruciṃ uppādeyya, vadeyya nimanteyyāti attho. Abhihaṭṭhuṃ pavārentena pana yathā vattabbaṃ, taṃ ākāraṃ dassetuṃ 『『yāvatakaṃ icchasi tāvatakaṃ gaṇhāhī』』ti evamassa padabhājanaṃ vuttaṃ. Atha vā yathā 『『nekkhammaṃ daṭṭhu khemato』』ti (su. ni. 426, 1104; cūḷani. jatukaṇṇimāṇavapucchāniddesa 67) ettha disvāti attho, evamidhāpi 『『abhiaṭṭhuṃ pavāreyyā』』ti abhiharitvā pavāreyyāti attho. Tattha kāyābhihāro vācābhihāroti duvidho abhihāro, kāyena vā hi vatthāni abhiharitvā pādamūle ṭhapetvā 『『yattakaṃ icchasi tattakaṃ gaṇhāhī』』ti vadanto pavāreyya, vācāya vā 『『amhākaṃ dussakoṭṭhāgāraṃ paripuṇṇaṃ, yattakaṃ icchasi tattakaṃ gaṇhāhī』』ti vadanto pavāreyya, tadubhayampi ekajjhaṃ katvā 『『abhihaṭṭhuṃ pavāreyyā』』ti vuttaṃ.

Santaruttaraparamanti saantaraṃ uttaraṃ paramaṃ assa cīvarassāti santaruttaraparamaṃ, nivāsanena saddhiṃ pārupanaṃ ukkaṭṭhaparicchedo assāti vuttaṃ hoti. Tato cīvaraṃ sāditabbanti tato abhihaṭacīvarato ettakaṃ cīvaraṃ gahetabbaṃ, na ito paranti attho. Yasmā pana acchinnasabbacīvarena ticīvarikeneva bhikkhunā evaṃ paṭipajjitabbaṃ, aññena aññathāpi, tasmā taṃ vibhāgaṃ dassetuṃ 『『sace tīṇi naṭṭhāni hontī』』tiādinā nayenassa padabhājanaṃ vuttaṃ.

Tatrāyaṃ vinicchayo – yassa tīṇi naṭṭhāni, tena dve sāditabbāni, ekaṃ nivāsetvā ekaṃ pārupitvā aññaṃ sabhāgaṭṭhānato pariyesissati. Yassa dve naṭṭhāni, tena ekaṃ sāditabbaṃ. Sace pakatiyāva santaruttarena carati, dve sāditabbāni. Evaṃ ekaṃ sādiyanteneva samo bhavissati. Yassa tīsu ekaṃ naṭṭhaṃ, na sāditabbaṃ. Yassa pana dvīsu ekaṃ naṭṭhaṃ, ekaṃ sāditabbaṃ. Yassa ekaṃyeva hoti, tañca naṭṭhaṃ, dve sāditabbāni. Bhikkhuniyā pana pañcasupi naṭṭhesu dve sāditabbāni. Catūsu naṭṭhesu ekaṃ sāditabbaṃ, tīsu naṭṭhesu kiñci na sāditabbaṃ, ko pana vādo dvīsu vā ekasmiṃ vā. Yena kenaci hi santaruttaraparamatāya ṭhātabbaṃ, tato uttari na labbhatīti idamettha lakkhaṇaṃ.

526.Sesakaṃ āharissāmīti dve cīvarāni katvā sesaṃ puna āharissāmīti attho. Na acchinnakāraṇāti bāhusaccādiguṇavasena denti. Ñātakānantiādīsu ñātakānaṃ dentānaṃ sādiyantassa pavāritānaṃ dentānaṃ sādiyantassa attano dhanena sādiyantassa anāpattīti attho. Aṭṭhakathāsu pana 『『ñātakapavāritaṭṭhāne pakatiyā bahumpi vaṭṭati, acchinnakāraṇā pamāṇameva vaṭṭatī』』ti vuttaṃ. Taṃ pāḷiyā na sameti. Yasmā panidaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha 『『aññassatthāyā』』ti na vuttaṃ. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Tatuttarisikkhāpadavaṇṇanā niṭṭhitā.

  1. Paṭhamaupakkhaṭasikkhāpadavaṇṇanā

527.Tenasamayenāti upakkhaṭasikkhāpadaṃ. Tattha atthāvuso maṃ so upaṭṭhākoti āvuso, yaṃ tvaṃ bhaṇasi, atthi evarūpo so mama upaṭṭhākoti ayamettha attho. Api meyya evaṃ hotīti api me ayya evaṃ hoti, api mayyā evantipi pāṭho.

528-

"那時"是關於更進一步的學處。在這裡,"abhihaṭṭhuṃ"中的"abhi"是字首,"haritun"是意思,意為"拿取"。"pavāreyya"意為使歡喜,產生歡喜和喜悅,說或邀請的意思。爲了說明應該如何邀請,因此解釋說"你想要多少就拿多少"。或者,就像"nekkhammaṃ daṭṭhu khemato"中"daṭṭhu"的意思是"看到",這裡"abhihaṭṭhuṃ pavāreyya"的意思是"拿來后邀請"。這裡有兩種拿來的方式,身體拿來和語言拿來。可以用身體拿衣服放在腳下說"你想要多少就拿多少",或者用語言說"我們的布庫已滿,你想要多少就拿多少",這兩種都被稱為"abhihaṭṭhuṃ pavāreyya"。 "santaruttaraparamaṃ"意為內衣和外衣是這件衣服的最大限度,意味著穿著內衣和外衣是最大限度。"應該接受那麼多衣服"意味著應該從拿來的衣服中接受那麼多,不要超過。因為只有失去所有衣服的三衣比丘才應該這樣做,其他人則不同,所以爲了說明這個區別,用"如果三件都丟失"等方式解釋。 這裡的判斷是:如果三件都丟失,應該接受兩件,一件穿一件披,另一件從相似的地方尋找。如果兩件丟失,應該接受一件。如果本來就穿內衣和外衣,應該接受兩件。這樣接受一件就會相等。如果三件中丟失一件,不應該接受。如果兩件中丟失一件,應該接受一件。如果只有一件且丟失了,應該接受兩件。對於比丘尼,即使五件都丟失也應該接受兩件。四件丟失時接受一件,三件丟失時不接受任何,更不用說兩件或一件。無論如何都應該保持內衣和外衣的最大限度,不能超過,這是這裡的原則。 "我會帶回剩餘的"意思是做兩件衣服后再帶回剩餘的。"不是因為被奪走"是指因為學識等品德而給予。關於"親屬"等,意思是從親屬那裡接受、從邀請者那裡接受、用自己的財物接受都無罪。但在註釋中說"在親屬和邀請者那裡本來就可以多接受,因被奪走而接受則只能接受限度內的"。這與經文不符。因為這條學處只是針對為他人乞求而制定的,所以這裡沒有說"爲了他人"。其餘的含義很明顯。 關於起因等,這條學處也有六種起因,是作為,不以想而解脫,非心所,制定罪,身業語業,三心,三受。 關於更進一步的學處的解釋結束。 第一預備學處的解釋 "那時"是預備學處。在這裡,"朋友,我有那樣的侍者"的意思是,朋友,你所說的,我確實有那樣的侍者。"我也這樣想"的意思是,尊者,我也這樣想,也可以讀作"mayya evaṃ"。

9.Bhikkhuṃ paneva uddissāti ettha uddissāti apadissa ārabbha. Yasmā pana yaṃ uddissa upakkhaṭaṃ hoti, taṃ tassatthāya upakkhaṭaṃ nāma hoti. Tasmāssa padabhājane 『『bhikkhussatthāyā』』ti vuttaṃ.

Bhikkhuṃ ārammaṇaṃ karitvāti bhikkhuṃ paccayaṃ katvā, yañhi bhikkhuṃ uddissa upakkhaṭaṃ, taṃ niyameneva bhikkhuṃ paccayaṃ katvā upakkhaṭaṃ hoti, tena vuttaṃ – 『『bhikkhuṃ ārammaṇaṃ karitvā』』ti. Paccayopi hi 『『labhati māro ārammaṇa』』ntiādīsu (saṃ. ni. 4.243) ārammaṇanti āgato. Idāni 『『uddissā』』ti ettha yo kattā, tassa ākāradassanatthaṃ 『『bhikkhuṃ acchādetukāmo』』ti vuttaṃ. Bhikkhuṃ acchādetukāmena hi tena taṃ uddissa upakkhaṭaṃ, na aññena kāraṇena. Iti so acchādetukāmo hoti. Tena vuttaṃ – 『『bhikkhuṃ acchādetukāmo』』ti.

Aññātakassagahapatissa vāti aññātakena gahapatinā vāti attho. Karaṇatthe hi idaṃ sāmivacanaṃ. Padabhājane pana byañjanaṃ avicāretvā atthamattameva dassetuṃ 『『aññātako nāma…pe… gahapati nāmā』』tiādi vuttaṃ.

Cīvaracetāpannanti cīvaramūlaṃ, taṃ pana yasmā hiraññādīsu aññataraṃ hoti, tasmā padabhājane 『『hiraññaṃ vā』』tiādi vuttaṃ. Upakkhaṭaṃ hotīti sajjitaṃ hoti, saṃharitvā ṭhapitaṃ, yasmā pana 『『hiraññaṃ vā』』tiādinā vacanenassa upakkhaṭabhāvo dassito hoti, tasmā 『『upakkhaṭaṃ nāmā』』ti padaṃ uddharitvā visuṃ padabhājanaṃ na vuttaṃ. Imināti upakkhaṭaṃ sandhāyāha, tenevassa padabhājane 『『paccupaṭṭhitenā』』ti vuttaṃ. Yañhi upakkhaṭaṃ saṃharitvā ṭhapitaṃ, taṃ paccupaṭṭhitaṃ hotīti. Acchādessāmīti vohāravacanametaṃ 『『itthannāmassa bhikkhuno dassāmī』』ti ayaṃ panettha attho. Tenevassa padabhājanepi 『『dassāmī』』ti vuttaṃ.

Tatra ce so bhikkhūti yatra so gahapati vā gahapatānī vā tatra so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya ceti ayamettha padasambandho. Tattha upasaṅkamitvāti imassa gantvāti imināva atthe siddhe pacuravohāravasena 『『ghara』』nti vuttaṃ. Yatra pana so dāyako tatra gantvāti ayamevettha attho, tasmā punapi vuttaṃ 『『yattha katthaci upasaṅkamitvā』』ti. Vikappaṃ āpajjeyyāti visiṭṭhakappaṃ adhikavidhānaṃ āpajjeyya, padabhājane pana yenākārena vikappaṃ āpanno hoti tameva dassetuṃ 『『āyataṃ vā』』tiādi vuttaṃ. Sādhūti āyācane nipāto. Vatāti parivitakke. Manti attānaṃ niddisati. Āyasmāti paraṃ ālapati āmanteti. Yasmā panidaṃ sabbaṃ byañjanamattameva, uttānatthameva, tasmāssa padabhājane attho na vutto. Kalyāṇakamyataṃ upādāyāti sundarakāmataṃ visiṭṭhakāmataṃ cittena gahetvā, tassa 『『āpajjeyya ce』』ti iminā sambandho. Yasmā pana yo kalyāṇakamyataṃ upādāya āpajjati, so sādhatthiko mahagghatthiko hoti, tasmāssa padabhājane byañjanaṃ pahāya adhippetatthameva dassetuṃ tadeva vacanaṃ vuttaṃ. Yasmā pana na imassa āpajjanamatteneva āpatti sīsaṃ eti, tasmā 『『tassa vacanenā』』tiādi vuttaṃ.

"專門為比丘"中,"專門"意為指定、涉及。因為為某人專門準備的東西就是為他準備的,所以在詞義解釋中說"為比丘"。 "以比丘為緣"意為以比丘為條件,因為專門為比丘準備的東西必然是以比丘為條件而準備的,所以說"以比丘為緣"。條件也在"魔羅得到緣"等句中被稱為"緣"。現在爲了說明"專門"中的行為者的狀態,說"想要給比丘衣服"。因為是想要給比丘衣服的人為他專門準備的,不是因為其他原因。因此他是想要給衣服的。所以說"想要給比丘衣服"。 "非親戚的居士"意為由非親戚的居士。這是表示工具的所有格。但在詞義解釋中,爲了只顯示意思而不考慮字面,說"非親戚是指...居士是指..."等。 "衣物資金"指衣物的價值,因為它是金銀等之一,所以在詞義解釋中說"金銀"等。"準備"意為準備好,收集放置,因為通過"金銀"等詞已經顯示了它的準備狀態,所以沒有單獨解釋"準備"這個詞。"用這個"指的是準備的東西,所以在詞義解釋中說"現有的"。因為準備好收集放置的就是現有的。"我將給"是習慣用語,意思是"我將給某某比丘"。因此在詞義解釋中也說"我將給"。 "在那裡,如果那個比丘"中,句子的連線是:在那個居士或女居士所在的地方,如果那個以前未被邀請的比丘前去對衣物作出選擇。這裡"前去"的意思已經由"去"表達,但爲了常用的表達方式說"家"。但意思就是去那個施主所在的地方,所以又說"去任何地方"。"作出選擇"意為作出特殊的選擇、額外的規定,但在詞義解釋中爲了顯示他如何作出選擇而說"長的"等。"善哉"是請求的不變詞。"確實"用於思考。"我"指自己。"尊者"是稱呼他人。因為這些都只是字面且意思明顯,所以在詞義解釋中沒有解釋它們的意思。"出於善意"意為心中抱著美好的願望、特殊的願望,這與"如果作出"相連。因為出於善意而作出選擇的人是想要好的、貴重的,所以在詞義解釋中省略字面只顯示所要表達的意思而重複那個詞。因為不是僅僅作出選擇就構成犯戒,所以

531.Anāpatti ñātakānantiādīsu ñātakānaṃ cīvare vikappaṃ āpajjantassa anāpattīti evamattho daṭṭhabbo. Mahagghaṃ cetāpetukāmassa appagghaṃ cetāpetīti gahapatissa vīsatiagghanakaṃ cīvaraṃ cetāpetukāmassa 『『alaṃ mayhaṃ etena, dasagghanakaṃ vā aṭṭhagghanakaṃ vā dehī』』ti vadati anāpatti. Appagghanti idañca atirekanivāraṇatthameva vuttaṃ, samakepi pana anāpatti , tañca kho agghavaseneva na pamāṇavasena, agghavaḍḍhanakañhi idaṃ sikkhāpadaṃ. Tasmā yo vīsatiagghanakaṃ antaravāsakaṃ cetāpetukāmo , 『『taṃ ettakameva me agghanakaṃ cīvaraṃ dehī』』ti vattumpi vaṭṭati. Sesaṃ uttānatthameva.

Samuṭṭhānādīnipi tatuttarisikkhāpadasadisānevāti.

Paṭhamaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dutiyaupakkhaṭasikkhāpadavaṇṇanā

  2. Dutiyaupakkhaṭepi imināva nayena attho veditabbo. Tañhi imassa anupaññattisadisaṃ. Kevalaṃ paṭhamasikkhāpade ekassa pīḷā katā, dutiye dvinnaṃ, ayamevettha viseso. Sesaṃ sabbaṃ paṭhamasadisameva. Yathā ca dvinnaṃ, evaṃ bahūnaṃ pīḷaṃ katvā gaṇhatopi āpatti veditabbāti.

Dutiyaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā.

  1. Rājasikkhāpadavaṇṇanā

537.Tena samayenāti rājasikkhāpadaṃ. Tattha upāsakaṃ saññāpetvāti jānāpetvā, 『『iminā mūlena cīvaraṃ kiṇitvā therassa dehī』』ti evaṃ vatvāti adhippāyo. Paññāsabandhoti paññāsakahāpaṇadaṇḍoti vuttaṃ hoti. Paññāsaṃ baddhotipi pāṭho, paññāsaṃ jito paññāsaṃ dāpetabboti adhippāyo. Ajjaṇho, bhante, āgamehīti bhante, ajja ekadivasaṃ amhākaṃ tiṭṭha, adhivāsehīti attho. Parāmasīti gaṇhi. Jīnosīti jitosi.

538-

關於"親屬"等無罪的情況,應理解為對親屬的衣物作出選擇是無罪的。"想要買貴重的卻買便宜的"指居士想買價值二十的衣服,他說"這對我夠了,給我價值十或八的"是無罪的。"便宜"這個詞只是爲了防止過度,即使相等也無罪,而且這只是根據價值而不是根據尺寸,因為這條學處是關於增加價值的。因此,想買價值二十的內衣,說"給我同樣價值的衣服"也是可以的。其餘的含義很明顯。 起因等與更進一步的學處相同。 第一預備學處的解釋結束。 第二預備學處的解釋 第二預備學處也應以同樣的方式理解。因為它類似於這個的附加規定。只是在第一學處中對一個人造成壓迫,在第二學處中對兩個人造成壓迫,這是唯一的區別。其餘的都與第一個相同。就像對兩個人一樣,對多人造成壓迫而接受也應理解為犯戒。 第二預備學處的解釋結束。 王學處的解釋 "那時"是王學處。在那裡,"說服優婆塞"意為使知道,意思是這樣說:"用這些錢買衣服給長老"。"五十罰金"意為五十迦哈巴那的罰金。也有讀作"五十約束",意思是輸了五十,應該給五十。"尊者,今天請等一下"意為尊者,今天請等我們一天,請同意。"摸"意為拿。"你輸了"意為你被打敗了。

9.Rājabhoggoti rājato bhoggaṃ bhuñjitabbaṃ assatthīti rājabhoggo, rājabhogotipi pāṭho, rājato bhogo assa atthīti attho.

Pahiṇeyyāti peseyya, uttānatthattā panassa padabhājanaṃ na vuttaṃ. Yathā ca etassa, evaṃ 『『cīvaraṃ itthannāmaṃ bhikkhu』』ntiādīnampi padānaṃ uttānatthattāyeva padabhājanaṃ na vuttanti veditabbaṃ . Ābhatanti ānītaṃ. Kālenakappiyanti yuttapattakālena, yadā no attho hoti, tadā kappiyaṃ cīvaraṃ gaṇhāmāti attho.

Veyyāvaccakaroti kiccakaro, kappiyakārakoti attho. Saññatto so mayāti āṇatto so mayā, yathā tumhākaṃ cīvarena atthe sati cīvaraṃ dassati, evaṃ vuttoti attho. Attho me āvuso cīvarenāti codanālakkhaṇanidassanametaṃ, idañhi vacanaṃ vattabbaṃ, assa vā attho yāya kāyaci bhāsāya; idaṃ codanālakkhaṇaṃ. 『『Dehi me cīvara』』ntiādīni pana navattabbākāradassanatthaṃ vuttāni, etāni hi vacanāni etesaṃ vā attho yāya kāyaci bhāsāya na vattabbo.

Dutiyampi vattabbo tatiyampi vattabboti 『『attho me āvuso cīvarenā』』ti idameva yāvatatiyaṃ vattabboti. Evaṃ 『『dvattikkhattuṃ codetabbo sāretabbo』』ti ettha uddiṭṭhacodanāparicchedaṃ dassetvā idāni 『『dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusala』』nti imesaṃ padānaṃ saṅkhepato atthaṃ dassento 『『sace abhinipphādeti, iccetaṃ kusala』』nti āha. Evaṃ yāvatatiyaṃ codento taṃ cīvaraṃ yadi nipphādeti, sakkoti attano paṭilābhavasena nipphādetuṃ, iccetaṃ kusalaṃ sādhu suṭṭhu sundaraṃ.

Catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbanti ṭhānalakkhaṇanidassanametaṃ. Chakkhattuparamanti ca bhāvanapuṃsakavacanametaṃ, chakkhattuparamañhi etena cīvaraṃ uddissa tuṇhībhūtena ṭhātabbaṃ, na aññaṃ kiñci kātabbaṃ, idaṃ ṭhānalakkhaṇaṃ. Tattha yo sabbaṭṭhānānaṃ sādhāraṇo tuṇhībhāvo, taṃ tāva dassetuṃ padabhājane 『『tattha gantvā tuṇhībhūtenā』』tiādi vuttaṃ. Tattha na āsane nisīditabbanti 『『idha, bhante, nisīdathā』』ti vuttenāpi na nisīditabbaṃ. Na āmisaṃ paṭiggahetabbanti yāgukhajjakādibhedaṃ kiñci āmisaṃ 『『gaṇhatha, bhante』』ti yāciyamānenāpi na gaṇhitabbaṃ. Na dhammo bhāsitabboti maṅgalaṃ vā anumodanaṃ vā bhāsathāti yāciyamānenāpi kiñci na bhāsitabbaṃ, kevalaṃ 『『kiṃ kāraṇā āgatosī』』ti pucchiyamānena 『『jānāsi, āvuso』』ti vattabbo. Pucchiyamānoti idañhi karaṇatthe paccattavacanaṃ. Atha vā pucchaṃ kurumāno pucchiyamānoti evampettha attho daṭṭhabbo. Yo hi pucchaṃ karoti, so ettakaṃ vattabboti ṭhānaṃ bhañjatīti āgatakāraṇaṃ bhañjati.

"王的享樂"意為從國王那裡享用的財富。"王的享樂"的意思是從國王那裡享用的東西。 "應該派遣"意為應該派遣,但沒有說明其詞義的具體內容。就像對這個一樣,對"比丘的衣物"等詞的詞義也沒有詳細說明。 "被帶來"意為被帶來。"在適當的時間"意為在合適的時間,當沒有其他意思時,就可以接受適當的衣物。 "應當做的事"意為應當做的工作和適當的工作。 "我說過"意為我已命令,就像你們的衣物在場時顯示衣物一樣,這樣說的意思是。 "我對衣物的意思是"這是指命令的特徵,這確實是應當說的話,可以說是意思,這是命令的特徵。"給我衣物"等句子是爲了說明不可說的內容,這些話的意思是這些內容不應當被說出。 第二次也應當說,第三次也應當說"我對衣物的意思是"這句話應當說到第三次。這樣"應當催促兩次、應當提醒兩次"等是爲了說明催促的限制,現在"催促兩次時,應當提醒並完成衣物的準備,這就是善行"的意思。這樣在催促到第三次時,如果完成了衣物的準備,就可以根據自己的獲得來完成,這就是善行、好的、美好的。 "應當保持四次、五次、六次的沉默"是指應當保持沉默的狀態。 "六次的沉默"是指在此衣物的準備中應當保持沉默,而不應做其他任何事情,這是關於保持狀態的說明。在這裡,爲了顯示所有地方的共同沉默狀態,在詞義解釋中說"在那裡保持沉默"等。在那裡,不能在座位上坐下,即使說"請坐下,尊者",也不應坐下。不能接受任何食物,即使有人請求"請接受,尊者",也不應接受。不能談論法,即使有人請求"請談論吉祥或讚歎",也不應談論,只能問"因何而來"時,可以回答"我知道,朋友"。被問時,這是指在行動中使用的個人表達。或者說,在詢問時,被問的意思應當被理解。因為詢問的人應當說出這個原因。

Idāni yā tisso codanā, cha ca ṭhānāni vuttāni. Tattha vuḍḍhiñca hāniñca dassento 『『catukkhattuṃ codetvā』』tiādimāha. Yasmā ca ettha ekacodanāvuḍḍhiyā dvinnaṃ ṭhānānaṃ hāni vuttā, tasmā 『『ekā codanā diguṇaṃ ṭhāna』』nti lakkhaṇaṃ dassitaṃ hoti. Iti iminā lakkhaṇena tikkhattuṃ codetvā chakkhattuṃ ṭhātabbaṃ, dvikkhattuṃ codetvā aṭṭhakkhattuṃ ṭhātabbaṃ, sakiṃ codetvā dasakkhattuṃ ṭhātabbanti. Yathā ca 『『chakkhattuṃ codetvā na ṭhātabba』』nti vuttaṃ, evaṃ 『『dvādasakkhattuṃ ṭhatvā na codetabba』』ntipi vuttameva hoti. Tasmā sace codetiyeva na tiṭṭhati, cha codanā labbhanti. Sace tiṭṭhatiyeva na codeti, dvādasa ṭhānāni labbhanti. Sace codetipi tiṭṭhatipi, ekāya codanāya dve ṭhānāni hāpetabbāni. Tattha yo ekadivasameva punappunaṃ gantvā chakkhattuṃ codeti, sakiṃyeva vā gantvā 『『attho me, āvuso, cīvarenā』』ti chakkhattuṃ vadati. Tathā ekadivasameva punappunaṃ gantvā dvādasakkhattuṃ tiṭṭhati, sakiṃyeva vā gantvā tatra tatra ṭhāne tiṭṭhati, sopi sabbacodanāyo sabbaṭṭhānāni ca bhañjati. Ko pana vādo nānādivasesu evaṃ karontassāti evamettha vinicchayo veditabbo.

Yatassa cīvaracetāpannaṃ ābhatanti yato rājato vā rājabhoggato vā assa bhikkhuno cīvaracetāpannaṃ ānītaṃ. Yatvassātipi pāṭho. Ayamevattho. 『『Yatthassā』』tipi paṭhanti, yasmiṃ ṭhāne assa cīvaracetāpannaṃ pesitanti ca atthaṃ kathenti, byañjanaṃ pana na sameti. Tatthāti tassa rañño vā rājabhoggassa vā santike; samīpatthe hi idaṃ bhummavacanaṃ. Na taṃ tassa bhikkhuno kiñci atthaṃ anubhotīti taṃ cīvaracetāpannaṃ tassa bhikkhuno kiñci appamattakampi kammaṃ na nipphādeti. Yuñjantāyasmanto sakanti āyasmanto attano santakaṃ dhanaṃ pāpuṇantu. Mā vo sakaṃ vinassāti tumhākaṃ santakaṃ mā vinassatu. Yo pana neva sāmaṃ gacchati, na dūtaṃ pāheti, vattabhede dukkaṭaṃ āpajjati.

Kiṃ pana sabbakappiyakārakesu evaṃ paṭipajjitabbanti? Na paṭipajjitabbaṃ. Ayañhi kappiyakārako nāma saṅkhepato duvidho niddiṭṭho ca aniddiṭṭho ca. Tattha niddiṭṭho duvidho – bhikkhunā niddiṭṭho, dūtena niddiṭṭhoti. Aniddiṭṭhopi duvidho – mukhavevaṭika kappiyakārako, parammukhakappiyakārakoti. Tesu bhikkhunā niddiṭṭho sammukhāsammukhavasena catubbidho hoti. Tathā dūtena niddiṭṭhopi.

Kathaṃ? Idhekacco bhikkhussa cīvaratthāya dūtena akappiyavatthuṃ pahiṇati, dūto taṃ bhikkhuṃ upasaṅkamitvā 『『idaṃ, bhante, itthannāmena tumhākaṃ cīvaratthāya pahitaṃ, gaṇhatha na』』nti vadati, bhikkhu 『『nayidaṃ kappatī』』ti paṭikkhipati, dūto 『『atthi pana te, bhante, veyyāvaccakaro』』ti pucchati, puññatthikehi ca upāsakehi 『『bhikkhūnaṃ veyyāvaccaṃ karothā』』ti āṇattā vā, bhikkhūnaṃ vā sandiṭṭhā sambhattā keci veyyāvaccakarā honti, tesaṃ aññataro tasmiṃ khaṇe bhikkhussa santike nisinno hoti, bhikkhu taṃ niddisati 『『ayaṃ bhikkhūnaṃ veyyāvaccakaro』』ti. Dūto tassa hatthe akappiyavatthuṃ datvā 『『therassa cīvaraṃ kiṇitvā dehī』』ti gacchati, ayaṃ bhikkhunā sammukhāniddiṭṭho.

現在說到三次催促和六次停留。在這裡,爲了顯示增加和減少,說"催促四次"等。因為在這裡增加一次催促就減少兩次停留,所以顯示了"一次催促等於兩次停留"的原則。根據這個原則,催促三次應停留六次,催促兩次應停留八次,催促一次應停留十次。就像說"催促六次不應停留"一樣,也說"停留十二次不應催促"。因此,如果只催促不停留,可以催促六次。如果只停留不催促,可以停留十二次。如果既催促又停留,每催促一次應減少兩次停留。在這裡,有人在同一天多次前往催促六次,或者只去一次說六次"朋友,我需要衣服"。同樣,在同一天多次前往停留十二次,或者只去一次在那裡停留,這也打破了所有的催促和停留。更不用說在不同的日子這樣做了。這裡應該這樣理解判斷。 "從那裡帶來衣物資金"是指從國王或享受國王待遇的人那裡為這個比丘帶來衣物資金。也有讀作"yatvassa",意思相同。有人讀作"yatthassa",解釋為"在某處為他送來衣物資金",但文字不符。"在那裡"是指在那個國王或享受國王待遇的人那裡,這是表示接近的處格。"對那個比丘沒有任何利益"是指那個衣物資金對那個比丘沒有任何哪怕是微小的作用。"尊者們應該得到自己的"是指尊者們應該得到自己的財物。"不要讓你們自己的東西損失"是指不要讓你們自己的東西損失。如果既不自己去也不派使者去,違反規則會犯突吉羅罪。 是否對所有的執事人都應該這樣做呢?不應該這樣做。這裡所說的執事人簡單來說有兩種:指定的和未指定的。其中指定的有兩種:比丘指定的和使者指定的。未指定的也有兩種:面對面的執事人和背後的執事人。其中比丘指定的根據面對面和不面對面又分為四種。使者指定的也是如此。 怎麼說呢?這裡有人通過使者為比丘送不適當的物品作為衣物,使者來到比丘面前說:"尊者,某某為你送來這個作為衣物,你接受嗎?"比丘說"這是不適當的"而拒絕,使者問"尊者,你有執事人嗎?",有些想做功德的優婆塞被命令"為比丘們做事",或者是比丘們的熟人朋友成為執事人,其中一個當時坐在比丘旁邊,比丘指定他說"這是比丘們的執事人"。使者把不適當的物品交給他的手中說"買衣服給長老"然後離開,這是比丘面對面指定的。

No ce bhikkhussa santike nisinno hoti, apica kho bhikkhu niddisati – 『『asukasmiṃ nāma gāme itthannāmo bhikkhūnaṃ veyyāvaccakaro』』ti, so gantvā tassa hatthe akappiyavatthuṃ datvā 『『therassa cīvaraṃ kiṇitvā dadeyyāsī』』ti āgantvā bhikkhussa ārocetvā gacchati, ayameko bhikkhunā asammukhāniddiṭṭho.

Na heva kho so dūto attanā āgantvā āroceti, apica kho aññaṃ pahiṇati 『『dinnaṃ mayā, bhante, tassa hatthe cīvaracetāpannaṃ, cīvaraṃ gaṇheyyāthā』』ti, ayaṃ dutiyo bhikkhunā asammukhāniddiṭṭho.

Na heva kho aññaṃ pahiṇati, apica kho gacchantova bhikkhuṃ vadati 『『ahaṃ tassa hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā』』ti, ayaṃ tatiyo bhikkhunā asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho tayo asammukhāniddiṭṭhāti ime cattāro bhikkhunā niddiṭṭhaveyyāvaccakarā nāma. Etesu imasmiṃ rājasikkhāpade vuttanayeneva paṭipajjitabbaṃ.

Aparo bhikkhu purimanayeneva dūtena pucchito natthitāya vā, avicāretukāmatāya vā 『『natthamhākaṃ kappiyakārako』』ti vadati, tasmiñca khaṇe koci manusso āgacchati, dūto tassa hatthe akappiyavatthuṃ datvā 『『imassa hatthato cīvaraṃ gaṇheyyāthā』』ti vatvā gacchati, ayaṃ dūtena sammukhāniddiṭṭho.

Aparo dūto gāmaṃ pavisitvā attanā abhirucitassa kassaci hatthe akappiyavatthuṃ datvā purimanayeneva āgantvā āroceti, aññaṃ vā pahiṇati, 『『ahaṃ asukassa nāma hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā』』ti vatvā vā gacchati, ayaṃ tatiyo dūtena asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho, tayo asammukhāniddiṭṭhāti ime cattāro dūtena niddiṭṭhaveyyāvaccakarā nāma. Etesu meṇḍakasikkhāpade vuttanayena paṭipajjitabbaṃ. Vuttañhetaṃ – 『『santi, bhikkhave, manussā saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti – 『iminā ayyassa yaṃ kappiyaṃ taṃ dethā』ti. Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ taṃ sādituṃ, na tvevāhaṃ, bhikkhave, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī』』ti (mahāva. 299). Ettha ca codanāya pamāṇaṃ natthi, mūlaṃ asādiyantena sahassakkhattumpi codanāya vā ṭhānena vā kappiyabhaṇḍaṃ sādituṃ vaṭṭati. No ce deti, aññaṃ kappiyakārakaṃ ṭhapetvāpi āharāpetabbaṃ. Sace icchati mūlasāmikānampi kathetabbaṃ; no ce icchati na kathetabbaṃ.

如果不是坐在比丘旁邊,而是比丘指定說:"在某某村莊有某某人是比丘們的執事人",他去把不適當的物品交給那人的手中說"請買衣服給長老",然後回來告訴比丘后離開,這是比丘不面對面指定的第一種。 使者不是自己來告知,而是派別人來說:"尊者,我已經把衣物資金交給那個人的手中了,請接受衣服",這是比丘不面對面指定的第二種。 使者不是派別人來,而是在離開時對比丘說:"我會把衣物資金交給那個人的手中,你們請接受衣服",這是比丘不面對面指定的第三種。這樣一種面對面指定,三種不面對面指定,這四種稱為比丘指定的執事人。對這些應該按照這條王學處所說的方式行事。 另一個比丘按照前面的方式被使者詢問時,因為沒有或不想考慮而說"我們沒有執事人",這時有人來到,使者把不適當的物品交給他的手中說"請從這個人手中接受衣服"然後離開,這是使者面對面指定的。 另一個使者進入村莊,把不適當的物品交給他自己選擇的某人手中,然後按照前面的方式來告知,或派別人來,或說"我會把衣物資金交給某某人的手中,你們請接受衣服"然後離開,這是使者不面對面指定的第三種。這樣一種面對面指定,三種不面對面指定,這四種稱為使者指定的執事人。對這些應該按照門答迦學處所說的方式行事。因為說:"比丘們,有些人有信仰和凈信,他們把金錢交給執事人的手中說:'用這個給尊者適當的東西'。比丘們,我允許接受從那裡得到的適當物品,但我絕不說比丘們可以以任何方式接受或尋求金銀。"在這裡沒有催促的限制,不接受本金的人即使催促或停留一千次也可以接受適當的物品。如果他不給,也可以另外安排執事人來拿。如果他願意,也可以告訴本金的主人;如果不願意,就不要告訴。

Aparo bhikkhu purimanayeneva dūtena pucchito 『『natthamhākaṃ kappiyakārako』』ti vadati, tadañño samīpe ṭhito sutvā 『『āhara bho ahaṃ ayyassa cīvaraṃ cetāpetvā dassāmī』』ti vadati. Dūto 『『handa bho dadeyyāsī』』ti tassa hatthe datvā bhikkhussa anārocetvāva gacchati, ayaṃ mukhavevaṭikakappiyakārako. Aparo bhikkhuno upaṭṭhākassa vā aññassa vā hatthe akappiyavatthuṃ datvā 『『therassa cīvaraṃ dadeyyāsī』』ti ettova pakkamati, ayaṃ parammukhakappiyakārakoti ime dve aniddiṭṭhakappiyakārakā nāma. Etesu aññātakaappavāritesu viya paṭipajjitabbaṃ. Sace sayameva cīvaraṃ ānetvā dadanti, gahetabbaṃ. No ce, kiñci na vattabbā. Desanāmattameva cetaṃ 『『dūtena cīvaracetāpannaṃ pahiṇeyyā』』ti sayaṃ āharitvāpi piṇḍapātādīnaṃ atthāya dadantesupi eseva nayo. Na kevalañca attanoyeva atthāya sampaṭicchituṃ na vaṭṭati, sacepi koci jātarūparajataṃ ānetvā 『『idaṃ saṅghassa dammi, ārāmaṃ vā karotha cetiyaṃ vā bhojanasālādīnaṃ vā aññatara』』nti vadati, idampi sampaṭicchituṃ na vaṭṭati. Yassa kassaci hi aññassatthāya sampaṭicchantassa dukkaṭaṃ hotīti mahāpaccariyaṃ vuttaṃ.

Sace pana 『『nayidaṃ bhikkhūnaṃ sampaṭicchituṃ vaṭṭatī』』ti paṭikkhitte 『『vaḍḍhakīnaṃ vā kammakarānaṃ vā hatthe bhavissati, kevalaṃ tumhe sukatadukkaṭaṃ jānāthā』』ti vatvā tesaṃ hatthe datvā pakkamati, vaṭṭati. Athāpi 『『mama manussānaṃ hatthe bhavissati mayhameva vā hatthe bhavissati, kevalaṃ tumhe yaṃ yassa dātabbaṃ, tadatthāya peseyyāthā』』ti vadati, evampi vaṭṭati.

Sace pana saṅghaṃ vā gaṇaṃ vā puggalaṃ vā anāmasitvā 『『idaṃ hiraññasuvaṇṇaṃ cetiyassa dema, vihārassa dema, navakammassa demā』』ti vadanti, paṭikkhipituṃ na vaṭṭati. 『『Ime idaṃ bhaṇantī』』ti kappiyakārakānaṃ ācikkhitabbaṃ. 『『Cetiyādīnaṃ atthāya tumhe gahetvā ṭhapethā』』ti vuttena pana 『『amhākaṃ gahetuṃ na vaṭṭatī』』ti paṭikkhipitabbaṃ.

Sace pana koci bahuṃ hiraññasuvaṇṇaṃ ānetvā 『『idaṃ saṅghassa dammi, cattāro paccaye paribhuñjathā』』ti vadati, taṃ ce saṅgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpatti. Tatra ce eko bhikkhu 『『nayidaṃ kappatī』』ti paṭikkhipati, upāsako ca 『『yadi na kappati, mayhameva bhavissatī』』ti gacchati. So bhikkhu 『『tayā saṅghassa lābhantarāyo kato』』ti na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti, tena pana ekena bahū anāpattikā katā. Sace pana bhikkhūhi 『『na vaṭṭatī』』ti paṭikkhitte 『『kappiyakārakānaṃ vā hatthe bhavissati, mama purisānaṃ vā mayhaṃ vā hatthe bhavissati, kevalaṃ tumhe paccaye paribhuñjathā』』ti vadati, vaṭṭati.

Catupaccayatthāya ca dinnaṃ yena yena paccayena attho hoti, tadatthaṃ upanetabbaṃ, cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace cīvarena tādiso attho natthi, piṇḍapātādīhi saṅgho kilamati, saṅghasuṭṭhutāya apaloketvā tadatthāyapi upanetabbaṃ. Esa nayo piṇḍapātagilānapaccayatthāya dinnepi, senāsanatthāya dinnaṃ pana senāsanassa garubhaṇḍattā senāsaneyeva upanetabbaṃ. Sace pana bhikkhūsu senāsanaṃ chaḍḍetvā gatesu senāsanaṃ vinassati, īdise kāle senāsanaṃ vissajjetvāpi bhikkhūnaṃ paribhogo anuññāto, tasmā senāsanajagganatthaṃ mūlacchejjaṃ akatvā yāpanamattaṃ paribhuñjitabbaṃ.

另一個比丘按照前面的方式被使者詢問時說"我們沒有執事人",旁邊站著的另一個人聽到后說"來吧,我會為尊者買衣服給他"。使者說"好的,請給"把東西交給他的手中后沒有告訴比丘就離開了,這是面對面的執事人。另一個人把不適當的物品交給比丘的侍者或其他人的手中說"請給長老衣服"就離開了,這是背後的執事人。這兩種稱為未指定的執事人。對這些應該像對待非親戚非邀請者那樣行事。如果他們自己帶來衣服給,應該接受。如果沒有,什麼也不要說。"使者送來衣物資金"只是一種說法,自己帶來或爲了托缽等目的給予也是同樣的道理。不僅不可以為自己接受,如果有人帶來金銀說"我把這個給僧團,請建造寺院或佛塔或食堂等",這也不可以接受。大註釋書說,為任何其他人接受都會犯突吉羅罪。 如果拒絕說"這不適合比丘接受",他說"那就交給工匠或工人的手中,你們只要知道做得好不好"然後把東西交給他們的手中離開,這是可以的。或者他說"這將在我的人的手中或我自己的手中,你們只要把應該給誰的送給誰",這樣也可以。 如果不指定僧團、團體或個人,而說"我們把這金銀給佛塔,給寺院,給新建工程",不可以拒絕。應該告訴執事人"這些人這樣說"。但如果被告知"你們為佛塔等接受保管",應該拒絕說"我們不可以接受"。 如果有人帶來大量金銀說"我把這個給僧團,請享用四種資具",如果僧團接受,接受和使用都犯戒。如果有一個比丘說"這是不適當的"而拒絕,優婆塞說"如果不適當,那就歸我"然後離開。那個比丘不應該被任何人指責說"你使僧團失去了利益"。誰指責他,誰就犯戒,而那一個人使許多人免於犯戒。如果比丘們拒絕說"不適當",他說"那就交給執事人的手中,或我的人的手中,或我自己的手中,你們只要享用資具",這是可以的。 為四種資具而給予的,應該用於需要的那種資具,為衣服而給予的應該用於衣服。如果不太需要衣服,而僧團缺乏食物等,爲了僧團的利益,經過商議后也可以用於其他目的。對於為食物和醫藥而給予的也是同樣的道理,但為住處而給予的,因為住處是重要物品,應該只用于住處。但是如果比丘們拋棄住處離開后住處毀壞,在這種情況下,即使變賣住處也允許比丘們使用,因此應該在不毀壞根本的情況下適度使用以維持住處。

Na kevalañca hiraññasuvaṇṇameva, aññampi khettavatthādi akappiyaṃ na sampaṭicchitabbaṃ. Sace hi koci 『『mayhaṃ tisassasampādanakaṃ mahātaḷākaṃ atthi, taṃ saṅghassa dammī』』ti vadati, taṃ ce saṅgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpattiyeva. Yo pana taṃ paṭikkhipati, so purimanayeneva na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti, tena pana ekena bahū anāpattikā katā.

Yo pana 『『tādisaṃyeva taḷākaṃ dammī』』ti vatvā bhikkhūhi 『『na vaṭṭatī』』ti paṭikkhitto vadati 『『asukañca asukañca saṅghassa taḷākaṃ atthi, taṃ kathaṃ vaṭṭatī』』ti. So vattabbo – 『『kappiyaṃ katvā dinnaṃ bhavissatī』』ti. Kathaṃ dinnaṃ kappiyaṃ hotīti? 『『Cattāro paccaye paribhuñjathā』』ti vatvā dinnanti. So sace 『『sādhu, bhante, cattāro paccaye saṅgho paribhuñjatū』』ti deti, vaṭṭati. Athāpi 『『taḷākaṃ gaṇhathā』』ti vatvā 『『na vaṭṭatī』』ti paṭikkhitto 『『kappiyakārako atthī』』ti pucchitvā 『『natthī』』ti vutte 『『idaṃ asuko nāma vicāressati, asukassa vā hatthe, mayhaṃ vā hatthe bhavissati, saṅgho kappiyabhaṇḍaṃ paribhuñjatū』』ti vadati, vaṭṭati. Sacepi 『『na vaṭṭatī』』ti paṭikkhitto 『『udakaṃ paribhuñjissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī』』ti vadati, evampi vaṭṭati. Athāpi 『『na vaṭṭatī』』ti paṭikkhitto vadati 『『kappiyasīsena gaṇhathā』』ti. 『『Sādhu, upāsaka, saṅgho pānīyaṃ pivissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī』』ti vatvā paribhuñjituṃ vaṭṭati.

Athāpi 『『mama taḷākaṃ vā pokkharaṇiṃ vā saṅghassa dammī』』ti 『『vutte, sādhu, upāsaka, saṅgho pānīyaṃ pivissatī』』tiādīni vatvā paribhuñjituṃ vaṭṭatiyeva. Yadi pana bhikkhūhi hatthakammaṃ yācitvā sahatthena ca kappiyapathaviṃ khanitvā udakaparibhogatthāya taḷākaṃ kāritaṃ hoti, taṃ ce nissāya sassaṃ nipphādetvā manussā vihāre kappiyabhaṇḍaṃ denti, vaṭṭati. Atha manussā eva saṅghassa upakāratthāya saṅghikabhūmiṃ khanitvā taṃ nissāya nipphannasassato kappiyabhaṇḍaṃ denti, evampi vaṭṭati. 『『Amhākaṃ ekaṃ kappiyakārakaṃ ṭhapethā』』ti vutte ca ṭhapetumpi labbhati. Atha pana te manussā rājabalinā upaddutā pakkamanti, aññe paṭipajjanti, na ca bhikkhūnaṃ kiñci denti, udakaṃ vāretuṃ labbhati. Tañca kho kasikammakāleyeva, na sassakāle. Sace te vadanti 『『nanu, bhante, pubbepi manussā imaṃ nissāya sassaṃ akaṃsū』』ti . Tato vattabbā – 『『te saṅghassa imañca imañca upakāraṃ akaṃsu, idañcidañca kappiyabhaṇḍaṃ adaṃsū』』ti. Sace vadanti – 『『mayampi dassāmā』』ti, evampi vaṭṭati.

Sace pana koci abyatto akappiyavohārena taḷākaṃ paṭiggaṇhāti vā kāreti vā, taṃ bhikkhūhi na paribhuñjitabbaṃ, taṃ nissāya laddhaṃ kappiyabhaṇḍampi akappiyameva. Sace bhikkhūhi pariccattabhāvaṃ ñatvā sāmiko vā tassa puttadhītaro vā añño vā koci vaṃse uppanno puna kappiyavohārena deti, vaṭṭati. Pacchinne kulavaṃse yo tassa janapadassa sāmiko, so acchinditvā puna deti, cittalapabbate bhikkhunā nīhaṭaudakavāhakaṃ aḷanāgarājamahesī viya, evampi vaṭṭati.

不僅僅是金銀,其他不適當的東西如田地等也不應接受。如果有人說"我有一個可以產生三萬收入的大水庫,我把它給僧團",如果僧團接受,接受和使用都犯戒。拒絕的人按照前面的方式不應被任何人指責。誰指責他,誰就犯戒,而那一個人使許多人免於犯戒。 如果有人說"我給這樣的水庫",被比丘們拒絕說"不適當"后說"僧團有某某水庫,那是怎麼適當的呢?"應該告訴他:"那可能是以適當的方式給予的。"怎樣給予是適當的呢?說"請享用四種資具"而給予。如果他說"好的,尊者們,請僧團享用四種資具"而給予,這是可以的。或者如果他說"請接受水庫",被拒絕說"不適當"后,詢問"有執事人嗎?",被告知"沒有"后說"某某人會管理這個,或者在某某人的手中,或在我的手中,僧團請享用適當的物品",這是可以的。即使被拒絕說"不適當",如果他說"將使用水,將洗東西,野獸和鳥將喝水",這樣也可以。或者被拒絕說"不適當"后,如果他說"以適當的名義接受",說"好的,優婆塞,僧團將喝水,將洗東西,野獸和鳥將喝水"后使用是可以的。 即使他說"我把我的水庫或蓮池給僧團",說"好的,優婆塞,僧團將喝水"等后使用也是完全可以的。如果比丘們請求工作並親手挖掘適當的土地建造水庫用於飲用,如果人們依靠它生產莊稼后給寺院適當的物品,這是可以的。如果人們爲了幫助僧團挖掘僧團的土地,從依靠它生產的莊稼中給予適當的物品,這樣也可以。如果被要求"請為我們指定一個執事人",也可以指定。如果那些人因為王稅而離開,其他人接手但不給比丘們任何東西,可以阻止用水。但這只是在耕種時期,不是在收穫時期。如果他們說"尊者們,以前人們不是也依靠這個種莊稼嗎?",應該回答:"他們為僧團做了這些這些幫助,給了這些這些適當的物品。"如果他們說"我們也會給",這樣也可以。 如果有人不明智地以不適當的方式接受或建造水庫,比丘們不應使用它,依靠它得到的適當物品也是不適當的。如果比丘們知道它被捨棄,所有者或他的子女或家族中的其他人再次以適當的方式給予,這是可以的。如果家族斷絕,那個地區的統治者沒收后再次給予,就像吉達羅山的比丘引水道被阿拉那伽王后給予一樣,這樣也可以。

Kappiyavohārepi udakavasena paṭiggahitataḷāke suddhacittānaṃ mattikuddharaṇapāḷibandhanādīni ca kātuṃ vaṭṭati. Taṃ nissāya pana sassaṃ karonte disvā kappiyakārakaṃ ṭhapetuṃ na vaṭṭati. Yadi te sayameva kappiyabhaṇḍaṃ denti, gahetabbaṃ. No ce denti, na codetabbaṃ, na sāretabbaṃ. Paccayavasena paṭiggahitataḷāke kappiyakārakaṃ ṭhapetuṃ vaṭṭati. Mattikuddharaṇapāḷibandhanādīni pana kātuṃ na vaṭṭati. Sace kappiyakārakā sayameva karonti, vaṭṭati. Abyattena pana lajjibhikkhunā kārāpitesu kiñcāpi paṭiggahaṇe kappiyaṃ, bhikkhussa payogapaccayā uppannena missakattā visagatapiṇḍapāto viya akappiyamaṃsarasamissakabhojanaṃ viya ca dubbinibbhogaṃ hoti, sabbesaṃ akappiyameva.

Sace pana 『『udakassa okāso atthi, taḷākassa pāḷi thirā, yathā bahuṃ udakaṃ gaṇhāti, evaṃ karohi, tīrasamīpe udakaṃ karohī』』ti evaṃ udakameva vicāreti, vaṭṭati. Uddhane aggiṃ na pātenti, 『『udakakammaṃ labbhatu upāsakā』』ti vattuṃ vaṭṭati. 『『Sassaṃ katvā āharathā』』ti vattuṃ pana na vaṭṭati. Sace pana taḷāke atibahuṃ udakaṃ disvā passato vā piṭṭhito vā mātikaṃ nīharāpeti, vanaṃ chindāpetvā kedāre kārāpeti, porāṇakedāresu vā pakatibhāgaṃ aggahetvā atirekaṃ gaṇhāti, navasasse vā akālasasse vā aparicchinnabhāge 『『ettake kahāpaṇe dethā』』ti kahāpaṇe uṭṭhāpeti, sabbesaṃ akappiyaṃ.

Yo pana 『『kassatha vapathā』』ti avatvā 『『ettakāya bhūmiyā, ettako nāma bhāgo』』ti evaṃ bhūmiṃ vā patiṭṭhapeti, 『『ettake bhūmibhāge amhehi sassaṃ kataṃ, ettakaṃ nāma bhāgaṃ gaṇhathā』』ti vadantesu kassakesu bhūmippamāṇaggahaṇatthaṃ rajjuyā vā daṇḍena vā mināti, khale vā ṭhatvā rakkhati, khalato vā nīharāpeti, koṭṭhāgāre vā paṭisāmeti, tasseva taṃ akappiyaṃ.

Sace kassakā kahāpaṇe āharitvā 『『ime saṅghassa āhaṭā』』ti vadanti, aññataro ca bhikkhu 『『na saṅgho kahāpaṇe khādatī』』ti saññāya 『『ettakehi kahāpaṇehi sāṭake āhara, ettakehi yāguādīni sampādehī』』ti vadati. Yaṃ te āharanti, sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattā.

Sace dhaññaṃ āharitvā idaṃ saṅghassa āhaṭanti vadanti, aññataro ca bhikkhu purimanayeneva 『『ettakehi vīhīhi idañcidañca āharathā』』ti vadati. Yaṃ te āharanti, tasseva akappiyaṃ. Kasmā? Dhaññassa vicāritattā.

Sace taṇḍulaṃ vā aparaṇṇaṃ vā āharitvā 『『idaṃ saṅghassa āhaṭa』』nti vadanti, aññataro ca bhikkhu purimanayeneva 『『ettakehi taṇḍulehi idañcidañca āharathā』』ti vadati. Yaṃ te āharanti, sabbesaṃ kappiyaṃ. Kasmā? Kappiyānaṃ taṇḍulādīnaṃ vicāritattā. Kayavikkayepi anāpatti, kappiyakārakassa ācikkhitattā.

在適當的物品中,也可以接受作為水的水庫,以清凈的心來進行土壤挖掘和圍堰等工作。基於此,如果看到人們在耕作,則不應指定執事人。如果他們自己給予適當的物品,應該接受。如果不給予,不應催促,也不應引導。基於所需的水庫,可以指定執事人。至於土壤挖掘和圍堰等工作,則不應進行。如果適當的人自行進行,這是可以的。若是被不明智的比丘以不適當的方式給予,則可能造成與比丘的食物相混合而導致不適當的肉類和食物,因此對所有人來說都是不適當的。 如果有人說"有水的地方,水庫的圍堰堅固,能裝很多水,這樣做,在岸邊做水",這是可以的。若是說"讓水流入,讓優婆塞們得到水的工作",這是可以的。但若是說"請去做工作",則不可以。如果看到水庫有很多水,從後面挖出土壤,砍伐樹林,在舊樹林中挖掘得到多餘的水,在新收穫的莊稼或未收穫的莊稼中說"請給我多少錢",這都是不適當的。 如果有人說"你們的莊稼在哪裡",而是說"在這個地方,這個地方是這一部分",這樣就把土地放置在那兒,說"我們在這部分土地上種了莊稼,請接受這一部分",這是不適當的。如果有人在田地的邊界上用繩子或棍子來測量,在田地上站著保護,或者從田地中挖出土壤,這也是不適當的。 如果農夫們把錢拿來說"這些是給僧團的",其中一位比丘說"僧團不吃錢",於是說"用這些錢買米、粥等",這都是不適當的。無論他們拿來什麼,都是不適當的。為什麼呢?因為錢的性質不適當。 如果他們拿來糧食說"這些是給僧團的",其中一位比丘依然說"請用這些糧食,這些和那些一起拿來",這也是不適當的。為什麼呢?因為糧食的性質不適當。 如果他們拿來稻米或其他穀物說"這些是給僧團的",其中一位比丘依然說"請用這些稻米,這些和那些一起拿來",這都是適當的。為什麼呢?因為適當的穀物的性質是可以接受的。對於這種情況,也沒有犯戒,因為是給適當的人。

Pubbe pana cittalapabbate eko bhikkhu catusāladvāre 『『aho vata sve saṅghassa ettakappamāṇe pūve paceyyu』』nti ārāmikānaṃ saññājananatthaṃ bhūmiyaṃ maṇḍalaṃ akāsi, taṃ disvā cheko ārāmiko tatheva katvā dutiyadivase bheriyā ākoṭitāya sannipatite saṅghe pūvaṃ gahetvā saṅghattheraṃ āha – 『『bhante, amhehi ito pubbe neva pitūnaṃ na pitāmahānaṃ evarūpaṃ sutapubbaṃ, ekena ayyena catussāladvāre pūvatthāya saññā katā, ito dāni pabhuti ayyā attano attano cittānurūpaṃ vadantu, amhākampi phāsuvihāro bhavissatī』』ti. Mahāthero tatova nivatti, ekabhikkhunāpi pūvo na gahito. Evaṃ pubbe tatruppādampi na paribhuñjiṃsu. Tasmā –

Sallekhaṃ accajantena, appamattena bhikkhunā;

Kappiyepi na kātabbā, āmisatthāya lolatāti.

Yo cāyaṃ taḷāke vutto, pokkharaṇī-udakavāhakamātikādīsupi eseva nayo.

Pubbaṇṇāparaṇṇaucchuphalāphalādīnaṃ viruhanaṭṭhānaṃ yaṃ kiñci khettaṃ vā vatthuṃ vā dammīti vuttepi 『『na vaṭṭatī』』ti paṭikkhipitvā taḷāke vuttanayeneva yadā kappiyavohārena 『『catupaccayaparibhogatthāya dammī』』ti vadati, tadā sampaṭicchitabbaṃ, 『『vanaṃ dammi, araññaṃ dammī』』ti vutte pana vaṭṭati. Sace manussā bhikkhūhi anāṇattāyeva tattha rukkhe chinditvā aparaṇṇādīni sampādetvā bhikkhūnaṃ bhāgaṃ denti, vaṭṭati; adentā na codetabbā. Sace kenacideva antarāyena tesu pakkantesu aññe karonti, na ca bhikkhūnaṃ kiñci denti, te vāretabbā. Sace vadanti – 『『nanu, bhante, pubbepi manussā idha sassāni akaṃsū』』ti, tato te vattabbā – 『『te saṅghassa idañcidañca kappiyabhaṇḍaṃ adaṃsū』』ti. Sace vadanti – 『『mayampi dassāmā』』ti evaṃ vaṭṭati.

Kañci sassuṭṭhānakaṃ bhūmippadesaṃ sandhāya 『『sīmaṃ demā』』ti vadanti, vaṭṭati. Sīmā paricchedanatthaṃ pana thambhā vā pāsāṇā vā sayaṃ na ṭhapetabbā. Kasmā? Bhūmi nāma anagghā appakenāpi pārājiko bhaveyya, ārāmikānaṃ pana vattabbaṃ – 『『iminā ṭhānena amhākaṃ sīmā gatā』』ti. Sacepi hi te adhikaṃ gaṇhanti, pariyāyena kathitattā anāpatti. Yadi pana rājarājamahāmattādayo sayameva thambhe ṭhapāpetvā 『『cattāro paccaye paribhuñjathā』』ti denti, vaṭṭatiyeva.

Sace koci antosīmāya taḷākaṃ khanati, vihāramajjhena vā mātikaṃ neti, cetiyaṅgaṇabodhiyaṅgaṇādīni dussanti, vāretabbo. Sace saṅgho kiñci labhitvā āmisagarukatāya na vāreti, eko bhikkhu vāreti, sova bhikkhu issaro. Sace eko bhikkhu na vāreti, 『『netha tumhe』』ti tesaṃyeva pakkho hoti, saṅgho vāreti, saṅghova issaro. Saṅghikesu hi kammesu yo dhammakammaṃ karoti, sova issaro. Sace vāriyamānopi karoti, heṭṭhā gahitaṃ paṃsuṃ heṭṭhā pakkhipitvā, upari gahitaṃ paṃsuṃ upari pakkhipitvā pūretabbā.

Sace koci yathājātameva ucchuṃ vā aparaṇṇaṃ vā alābukumbhaṇḍādikaṃ vā valliphalaṃ dātukāmo 『『etaṃ sabbaṃ ucchukhettaṃ aparaṇṇavatthuṃ valliphalāvāṭaṃ dammī』』ti vadati, saha vatthunā parāmaṭṭhattā 『『na vaṭṭatī』』ti mahāsumatthero āha. Mahāpadumatthero pana 『『abhilāpamattametaṃ sāmikānaṃyeva hi so bhūmibhāgo tasmā vaṭṭatī』』ti āha.

以前在吉達羅山,有一位比丘在四廳門口畫了一個圓圈,想讓園丁們知道"希望明天為僧團烤這麼大的餅"。一個聰明的園丁看到后也這樣做了,第二天敲鼓集合僧團時,拿著餅對僧團長老說:"尊者,我們從前從未聽說過父輩或祖輩有這樣的事,一位尊者在四廳門口做了餅的標記,從今以後請尊者們按自己的意願說,我們也會過得舒適。"大長老當即返回,沒有一位比丘接受餅。這樣,以前他們連自然產生的東西也不享用。因此: 不放縱的比丘, 應該保持警惕, 即使是適當的東西, 也不要爲了物質而貪求。 關於水庫所說的,對於蓮池、引水道、水渠等也是同樣的道理。 如果有人說"我給予任何可以生長谷物、豆類、甘蔗、水果等的田地或地方",也應該拒絕說"不適當",然後按照水庫所說的方式,當他以適當的方式說"我為四種資具的使用而給予"時,才應該接受。但如果說"我給予森林,我給予荒野",這是可以的。如果人們沒有被比丘指示就在那裡砍伐樹木,準備豆類等並給比丘們一份,這是可以的;如果不給,不應催促。如果因為某種障礙那些人離開,其他人來做但不給比丘們任何東西,應該阻止他們。如果他們說:"尊者,以前人們不是也在這裡種莊稼嗎?",那麼應該告訴他們:"他們給了僧團這些這些適當的物品。"如果他們說:"我們也會給",這樣是可以的。 如果他們指某個可以種莊稼的地方說"我們給予邊界",這是可以的。但不應自己爲了劃定邊界而豎立柱子或石頭。為什麼?因為土地是無價的,即使很少也可能犯波羅夷罪。但可以對園丁們說:"我們的邊界到這個地方。"即使他們多取了,因為是間接說的,所以無罪。但如果國王、大臣等自己豎立柱子說"請享用四種資具",這是完全可以的。 如果有人在界內挖水庫,或者在寺院中間引水,損壞佛塔院或菩提樹院等,應該阻止。如果僧團因為得到什麼而貪戀物質不阻止,一個比丘阻止,那個比丘就有權力。如果一個比丘不阻止,說"你們繼續",成為他們的一方,僧團阻止,僧團就有權力。因為在僧團的事務中,誰做合法的事,誰就有權力。如果被阻止還繼續做,應該把下面挖出的土放回下面,上面挖出的土放回上面來填滿。 如果有人想給予原生的甘蔗、豆類、葫蘆、南瓜等藤蔓果實,說"我給予這所有的甘蔗田、豆類地、藤蔓果實坑",大蘇摩長老說"因為連同土地一起提到,所以不適當"。但大蓮花長老說"這只是說法而已,那塊土地仍然屬於所有者,所以是

『『Dāsaṃ dammī』』ti vadati, na vaṭṭati. 『『Ārāmikaṃ dammi, veyyāvaccakaraṃ dammi, kappiyakārakaṃ dammī』』ti vutte vaṭṭati. Sace so ārāmiko purebhattampi pacchābhattampi saṅghasseva kammaṃ karoti, sāmaṇerassa viya sabbaṃ bhesajjapaṭijagganampi tassa kātabbaṃ. Sace purebhattameva saṅghassa kammaṃ karoti, pacchābhattaṃ attano kammaṃ karoti, sāyaṃ nivāpo na dātabbo. Yepi pañcadivasavārena vā pakkhavārena vā saṅghassa kammaṃ katvā sesakāle attano kammaṃ karonti, tesampi karaṇakāleyeva bhattañca nivāpo ca dātabbo. Sace saṅghassa kammaṃ natthi, attanoyeva kammaṃ katvā jīvanti, te ce hatthakammamūlaṃ ānetvā denti, gahetabbaṃ. No ce denti, na kiñci vattabbā. Yaṃ kiñci rajakadāsampi pesakāradāsampi ārāmikanāmena sampaṭicchituṃ vaṭṭati.

Sace 『『gāvo demā』』ti vadanti, 『『na vaṭṭatī』』ti paṭikkhipitabbā. Imā gāvo kutoti paṇḍitehi pañca gorasaparibhogatthāya dinnāti, 『『mayampi pañcagorasaparibhogatthāya demā』』ti vutte vaṭṭati. Ajikādīsupi eseva nayo. 『『Hatthiṃ dema, assaṃ mahisaṃ kukkuṭaṃ sūkaraṃ demā』』ti vadanti, sampaṭicchituṃ na vaṭṭati. Sace keci manussā 『『appossukkā, bhante, tumhe hotha, mayaṃ ime gahetvā tumhākaṃ kappiyabhaṇḍaṃ dassāmā』』ti gaṇhanti, vaṭṭati. 『『Kukkuṭasūkarā sukhaṃ jīvantū』』ti araññe vissajjetuṃ vaṭṭati. 『『Imaṃ taḷākaṃ, imaṃ khettaṃ, imaṃ vatthuṃ, vihārassa demā』』ti vutte paṭikkhipituṃ na labbhatīti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ , ticittaṃ, tivedananti.

Rājasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito cīvaravaggo paṭhamo.

  1. Kosiyavaggo

  2. Kosiyasikkhāpadavaṇṇanā

542.Tenasamayenāti kosiyasikkhāpadaṃ. Tattha santharitvā kataṃ hotīti same bhūmibhāge kosiyaṃsūni uparūpari santharitvā kañjikādīhi siñcitvā kataṃ hoti. Ekenapi kosiyaṃsunā missitvāti tiṭṭhatu attano rucivasena missitaṃ, sacepi tassa karaṇaṭṭhāne vāto ekaṃ kosiyaṃsuṃ ānetvā pāteti, evampi missetvā katameva hotīti. Sesaṃ uttānatthameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Kosiyasikkhāpadavaṇṇanā niṭṭhitā.

  1. Suddhakāḷakasikkhāpadavaṇṇanā

547.Tena samayenāti suddhakāḷakasikkhāpadaṃ. Tattha suddhakāḷakānanti suddhānaṃ kāḷakānaṃ , aññehi amissitakāḷakānanti attho. Sesaṃ uttānatthameva. Samuṭṭhānādīnipi kosiyasikkhāpadasadisānevāti.

Suddhakāḷakasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dvebhāgasikkhāpadavaṇṇanā

552.Tena samayenāti dvebhāgasikkhāpadaṃ. Tattha ante ādiyitvāti santhatassa ante anuvātaṃ viya dassetvā odātaṃ alliyāpetvā.

Dve bhāgāti dve koṭṭhāsā. Ādātabbāti gahetabbā. Gocariyānanti kapilavaṇṇānaṃ. Dve tulā ādātabbāti catūhi tulāhi kāretukāmaṃ sandhāya vuttaṃ. Atthato pana yattakehi eḷakalomehi kātukāmo hoti, tesu dve koṭṭhāsā kāḷakānaṃ eko odātānaṃ, eko gocariyānanti idameva dassitaṃ hotīti veditabbaṃ. Sesaṃ uttānatthameva.

Samuṭṭhānādīnipi kosiyasikkhāpadasadisāneva. Kevalaṃ idaṃ ādāya anādāya ca karaṇato kiriyākiriyaṃ veditabbanti.

Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā.

「我會馴服奴隸」，這樣說是不適當的。「我會馴服園丁，我會馴服為僧團工作的適當人」，這樣說是可以的。如果那個園丁在早飯前和晚飯後都為僧團工作，像小沙彌一樣，所有的藥物也應由他來準備。如果他在早飯時為僧團工作，晚飯時為自己工作，傍晚的食物不應給予。如果他們在五天或有假期時為僧團工作，其餘時間為自己工作，那麼在工作期間也應給予食物和晚飯。如果僧團沒有工作，自己靠工作生活，他們如果帶來手工藝品，應該接受。如果不給予，則不應說什麼。任何金屬工人或僱傭工人也可以以園丁的名義接受。 如果他們說「我們給予牛」，應拒絕說「不適當」。這些牛從哪裡來？聰明人會爲了五頭牛的使用而給予，如果說「我們也會給予五頭牛的使用」，這也是可以的。對於大象等也是同樣的道理。如果他們說「我們給予大象、馬、牛、雞、豬」，則不應接受。如果有人說「尊者們，您們沒有安靜，我們就帶這些來給您們的適當物品」，這是可以的。「愿雞和豬過得幸福」可以放在森林裡。如果說「我把這個水庫、這個田地、這個地方給寺院」，則不應拒絕。其他的內容同樣適用。 關於起源等，這也是六種起源的行為，不是無知解脫、非心所、無意、無形相、身體和言語的行為、三心、三感。 王法的說明已完成。 第一卷的袈裟部分已完成。 2. Kosiya卷 Kosiya法的說明 因此說「那時」，這是Kosiy法。在那裡，經過處理后，像同樣的土地部分一樣，將Kosiy的草在上面澆水后處理。即使用一種Kosiy的草混合，也應按自己的喜好混合，如果在進行時風把一種Kosiy的草吹來，這樣混合后也應算作處理。其他的內容同樣適用。 六種起源、行為、無知解脫、非心所、無形相、身體和言語的行為、三心、三感。 Kosiya法的說明已完成。 清黑法的說明 因此說「那時」，這是清黑法。在那裡，清黑的意思是清凈的黑色，其他的則是非混合的黑色。其他的內容同樣適用。關於起源等也與Kosiya法相似。 清黑法的說明已完成。 二分法的說明 因此說「那時」，這是二分法。在那裡，前面所說的意思是以相同的方式進行處理，像是顯示出一種白色的樣子。 兩個部分是兩個地方。應當接受。關於食物的意思是指Kapilavattu的食物。兩個秤應當接受，這裡所說的是爲了用四個秤來處理。實際上，所用的任何小米等的數量，兩個地方的黑色和一個白色，都是與食物相關的，這一點應當明確。其他的內容同樣適用。 關於起源等也與Kosiya法相似。僅此而已，接受與不接受的行為是應當明確的。 二分法的說明已完成。

  1. Chabbassasikkhāpadavaṇṇanā

557.Tenasamayenāti chabbassasikkhāpadaṃ. Tattha ūhadantipi ummihantipīti santhatānaṃ upari vaccampi passāvampi karontīti vuttaṃ hoti.

Dinnā saṅghena itthannāmassa bhikkhuno santhatasammutīti evaṃ laddhasammutiko bhikkhu yāva rogo na vūpasammati, tāva yaṃ yaṃ ṭhānaṃ gacchati, tattha tattha santhataṃ kātuṃ labhati. Sace arogo hutvā puna mūlabyādhināva gilāno hoti, soyeva parihāro, natthaññaṃ sammutikiccanti phussadevatthero āha. Upatissatthero pana 『『so vā byādhi paṭikuppatu, añño vā, 『sakiṃ gilāno』ti nāmaṃ laddhaṃ laddhameva, puna sammutikiccaṃ natthī』』ti āha.

Orenace channaṃ vassānanti channaṃ vassānaṃ orimabhāge, antoti attho. Padabhājane pana saṅkhyāmattadassanatthaṃ 『『ūnakachabbassānī』』ti vuttaṃ.

Anāpatti chabbassāni karotīti yadā chabbassāni paripuṇṇāni honti, tadā santhataṃ karoti. Dutiyapadepi 『『yadā atirekachabbassāni honti, tadā karotī』』ti evamattho daṭṭhabbo. Na hi so chabbassāni karotīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīni kosiyasikkhāpadasadisānevāti.

Chabbassasikkhāpadavaṇṇanā niṭṭhitā.

  1. Nisīdanasanthatasikkhāpadavaṇṇanā

六月法的說明 因此說「那時」，這是六月法。在這裡，提到「從下方抬起或放下」，是指在處理的上方進行呼吸和打噴嚏的行為。 給予由僧團所接受的女性比丘的物品，成為這樣被接受的比丘在疾病未得到緩解之前，無論他走到哪裡，都會在那裡獲得適當的東西。如果他在恢復健康后又因根本疾病而生病，那麼他自己就是照顧者，沒有其他的適當工作可做，正如普斯德長老所說。烏帕提薩長老則說：「他可能會生病，或者有其他的，『他生病了』這個名字是被接受的，重新進行適當的工作是沒有的。」 「在六個雨季中」是指在六個雨季的下方，意為底部。在詞句中，爲了數量的表示，提到「少於六個雨季」。 「沒有犯戒，做六個雨季的工作」，當六個雨季完全時，他就做了適當的工作。在第二個句子中也應理解為「當超過六個雨季時，他就做了工作」。他並沒有做六個雨季的工作。其他的內容同樣適用。 關於起源等也與Kosiya法相似。 六個月法的說明已完成。 坐著的適當法的說明

565.Tena samayenāti nisīdanasanthatasikkhāpadaṃ. Tattha icchāmahaṃ bhikkhaveti bhagavā kira taṃ temāsaṃ na kiñci bodhaneyyasattaṃ addasa, tasmā evamāha. Evaṃ santepi tantivasena dhammadesanā kattabbā siyā. Yasmā panassa etadahosi – 『『mayi okāsaṃ kāretvā paṭisallīne bhikkhū adhammikaṃ katikavattaṃ karissanti, taṃ upaseno bhindissati. Ahaṃ tassa pasīditvā bhikkhūnaṃ dassanaṃ anujānissāmi, tato maṃ passitukāmā bahū bhikkhū dhutaṅgāni samādiyissanti, ahañca tehi ujjhitasanthatapaccayā sikkhāpadaṃ paññapessāmī』』ti, tasmā evamāha. Evaṃ bahūni hi ettha ānisaṃsānīti.

Sapariso yena bhagavā tenupasaṅkamīti thero kira 『『na, bhikkhave, ūnadasavassena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā』』ti (mahāva. 75) imasmiṃ khandhakasikkhāpade 『『kathañhi nāma tvaṃ moghapurisa aññehi ovadiyo anusāsiyo aññaṃ ovadituṃ anusāsituṃ maññissasī』』ti evamādinā nayena garahaṃ labhitvā 『『satthā mayhaṃ parisaṃ nissāya garahaṃ adāsi, so dānāhaṃ bhagavantaṃ teneva puṇṇacandasassirīkena sabbākāraparipuṇṇena mukhena brahmaghosaṃ nicchāretvā parisaṃyeva nissāya sādhukāraṃ dāpessāmī』』ti suhadayo kulaputto atirekayojanasataṃ paṭikkamitvā parisaṃ cinitvā pañcamattehi bhikkhusatehi parivuto puna bhagavantaṃ upasaṅkamanto. Tena vuttaṃ – 『『sapariso yena bhagavā tenupasaṅkamī』』ti. Na hi sakkā buddhānaṃ aññathā ārādhetuṃ aññatra vattasampattiyā.

Bhagavatoavidūre nisinnoti vattasampattiyā parisuddhabhāvena nirāsaṅko sīho viya kañcanapabbatassa bhagavato avidūre nisinno. Etadavocāti kathāsamuṭṭhāpanatthaṃ etaṃ avoca. Manāpāni te bhikkhu paṃsukūlānīti bhikkhu tava imāni paṃsukūlāni manāpāni, attano ruciyā khantiyā gahitānīti attho. Na kho me, bhante, manāpānīti, bhante na mayā attano ruciyā gahitāni, galaggāhena viya matthakatāḷanena viya ca gāhitomhīti dasseti.

Paññāyissatīti paññāto abhiññāto bhavissati, tattha sandississatīti vuttaṃ hoti. Na mayaṃ apaññattaṃ paññapessāmāti mayaṃ sāvakā nāma apaññattaṃ na paññapessāma, buddhavisayo hi eso yadidaṃ 『『pācittiyaṃ dukkaṭa』』ntiādinā nayena apaññattasikkhāpadapaññapanaṃ paññattasamucchindanaṃ vā. Samādāyāti taṃ taṃ sikkhāpadaṃ samādiyitvā, 『『sādhu suṭṭhū』』ti sampaṭicchitvā yathāpaññattesu sabbasikkhāpadesu sikkhissāmāti dasseti. Tassa āraddhacitto punapi 『『sādhu sādhū』』ti sādhukāramadāsi.

566.Anuññātāvusoti anuññātaṃ, āvuso. Pihentāti pihayantā. Santhatāni ujjhitvāti santhate catutthacīvarasaññitāya sabbasanthatāni ujjhitvā. Dhammiṃ kathaṃ katvā bhikkhū āmantesīti bhagavā santhatāni vippakiṇṇāni disvā 『『saddhādeyyavinipātane kāraṇaṃ natthi, paribhogupāyaṃ nesaṃ dassessāmī』』ti dhammiṃ kathaṃ katvā bhikkhū āmantesi.

坐具法的說明 因此說"那時",這是坐具法。在這裡,"比丘們,我想要"是指世尊在那三個月里沒有看到任何可以教化的眾生,所以這樣說。即使如此,也應該按照傳統進行說法。但是因為他想:"如果我創造機會獨處,比丘們會制定非法的規定,優波斯那會打破它。我會對他生起信心,允許比丘們見我,然後許多想見我的比丘會受持頭陀行,我將因為他們捨棄的坐具而制定學處。"所以這樣說。這裡有許多利益。 "帶著隨從來到世尊那裡"是指長老在"比丘們,不滿十歲不應授具足戒,誰授具足戒,犯突吉羅罪"這條犍度學處中,被責備說"愚人,你怎麼能認為自己可以教導和指導別人,而你自己還需要被教導和指導呢?"等等。"世尊因為我的隨從而責備我,現在我要讓世尊以那圓滿的月亮般的面容發出梵音,使隨從給予讚歎。"這位善良的族姓子退回一百多由旬,集合隨從,帶著五百比丘再次來到世尊那裡。所以說"帶著隨從來到世尊那裡"。因為除了圓滿的行為,無法以其他方式取悅諸佛。 "坐在離世尊不遠處"是指因為行為圓滿而清凈,無所畏懼,像獅子一樣坐在離世尊這座金山不遠處。"說了這話"是爲了引起談話而說。"比丘,你喜歡這些糞掃衣嗎?"意思是比丘,這些糞掃衣是你喜歡的,是按自己的意願和喜好接受的。"尊者,我不喜歡"意思是,尊者,我不是按自己的意願接受的,而是被迫接受的,就像被掐住喉嚨或被打頭一樣。 "將會知道"意思是將會成為衆所周知的,意思是將會在那裡顯現。"我們不會制定未制定的"意思是我們作為弟子不會制定未制定的,因為這是佛陀的領域,即以"波逸提、突吉羅"等方式制定未制定的學處或廢除已制定的。"受持"意思是接受那些學處,表示"好,很好"地接受,表示我們將在所有已制定的學處中學習。他心生歡喜,再次說"好,好"表示讚歎。 "朋友,已被允許"意思是已被允許,朋友。"羨慕"意思是希求。"捨棄坐具"意思是因為認為坐具是第四件衣,捨棄所有的坐具。"說了法語后對比丘們說"意思是世尊看到坐具被丟棄,想:"沒有理由浪費信施,我將給他們指出使用的方法",於是說了法語后對比丘們說。

567.Sakiṃ nivatthampi sakiṃ pārutampīti sakiṃ nisinnañceva nipannañca. Sāmantāti ekapassato vaṭṭaṃ vā caturassaṃ vā chinditvā gahitaṭṭhānaṃ yathā vidatthimattaṃ hoti, evaṃ gahetabbaṃ, santharantena pana pāḷiyaṃ vuttanayeneva ekadese vā santharitabbaṃ, vijaṭetvā vā missakaṃ katvā santharitabbaṃ, evaṃ thirataraṃ hotīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīni kiriyākiriyattā imassa sikkhāpadassa dvebhāgasikkhāpadasadisānīti.

Imesu pana pañcasu santhatesu purimāni tīṇi vinayakammaṃ katvā paṭilabhitvā paribhuñjituṃ na vaṭṭanti, pacchimāni dve vaṭṭantīti veditabbānīti.

Nisīdanasanthatasikkhāpadavaṇṇanā niṭṭhitā.

  1. Eḷakalomasikkhāpadavaṇṇanā

571.Tenasamayenāti eḷakalomasikkhāpadaṃ. Tattha uppaṇḍesunti 『『kittakena, bhante, kītānī』』tiādīni vadantā avahasiṃsu. Ṭhitakova āsumbhīti yathā manussā araññato mahantaṃ dārubhāraṃ ānetvā kilantā ṭhitakāva pātenti, evaṃ pātesīti attho.

572.Sahatthāti sahatthena, attanā haritabbānīti vuttaṃ hoti. Bahitiyojanaṃ pātetīti tiyojanato bahi pāteti. Anantarāyena patanake hatthato muttamatte lomagaṇanāya nissaggiyapācittiyāni. Sace bahitiyojane rukkhe vā thambhe vā paṭihaññitvā puna anto patanti, anāpatti . Bhūmiyaṃ patitvā ṭhatvā ṭhatvā vaṭṭamānā eḷakalomabhaṇḍikā puna anto pavisati, āpattiyeva. Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti ṭhatvā vā aṭhatvā vā vaṭṭamānā bhaṇḍikā gacchatu, āpattiyeva. 『『Añño harissatī』』ti ṭhapeti, tena haritepi āpattiyeva. Suddhacittena ṭhapitaṃ vāto vā añño vā attano dhammatāya bahi pāteti, āpattiyeva. Saussāhattā acittakattā ca sikkhāpadassa. Kurundiyādīsu pana 『『ettha anāpattī』』ti vuttā, sā anāpatti pāḷiyā na sameti. Ubhatobhaṇḍikaṃ ekābaddhaṃ katvā ekaṃ bhaṇḍikaṃ antosīmāya ekaṃ bahisīmāya karonto ṭhapeti, rakkhati tāva. Ekābaddhe kājepi eseva nayo. Yadi pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, na rakkhati. Ekābaddhepi parivattetvā ṭhapite āpattiyeva.

Aññassa yāne vāti ettha gacchante yāne vā hatthipiṭṭhiādīsu vā sāmikassa ajānantasseva harissatīti ṭhapeti, tasmiṃ tiyojanaṃ atikkante āpatti. Agacchantepi eseva nayo. Sace pana agacchante yāne vā hatthipiṭṭhiyādīsu vā ṭhapetvā abhiruhitvā sāreti, heṭṭhā vā gacchanto codeti, pakkosanto vā anubandhāpeti, 『『aññaṃ harāpetī』』ti vacanato anāpatti. Kurundiyādīsu pana 『『āpattī』』ti vuttaṃ, taṃ 『『aññaṃ harāpetī』』ti iminā na sameti. Adinnādāne pana suṅkaghāte āpatti hoti. Yā hi tattha āpatti, sā idha anāpatti. Yā idha āpatti, sā tattha anāpatti. Taṃ ṭhānaṃ patvā aññavihito vā corādīhi vā upadduto gacchati, āpattiyeva. Sabbattha lomagaṇanāya āpattiparicchedo veditabbo.

567."一次穿上或一次披上"是指一次坐下或躺下。"周圍"是指從一邊切割成圓形或方形,取的地方應該是一掌寬,這樣應該取。但是在鋪設時,應該按照經文所說的方式鋪設在一邊,或者解開后混合在一起鋪設,這樣會更堅固。其餘的內容很明顯。 關於起源等,因為這條學處既是作為也是不作為,所以與二分法學處相似。 在這五種坐具中,前三種做了律儀羯磨后獲得不適合使用,后兩種適合使用,這應該知道。 坐具法的說明已完成。 羊毛法的說明 因此說"那時",這是羊毛法。在那裡,"嘲笑"是指說"尊者,買了多少"等話來取笑。"站著就倒下"的意思是,就像人們從森林裡帶來大量木柴后疲憊不堪站著就倒下一樣。 572."親手"是指用自己的手,意思是應該自己搬運。"超過三由旬就放下"是指超過三由旬之外就放下。如果沒有障礙物掉落,一離開手就按羊毛的數量計算尼薩耆波逸提。如果超過三由旬碰到樹或柱子后又掉回來,則無罪。如果掉在地上后滾動的羊毛包又回到裡面,則有罪。如果在裡面站著用手或腳或棍子滾動,無論站著還是不站著滾動的包裹離開,都有罪。如果想"別人會搬運"而放置,被別人搬運也有罪。如果以清凈心放置,被風或其他人自然地吹到外面,也有罪。因為這條學處是有意圖的和非心所的。但在《古倫迪》等註釋書中說"這裡無罪",這與經文不符。如果把兩個包裹綁在一起,一個放在界內一個放在界外,暫時保護。對於綁在一起的擔子也是同樣的道理。但如果沒有綁在一起只是放在擔子的一端,則不保護。即使綁在一起,如果翻轉放置也有罪。 "在別人的車上等"中,如果在行進的車上或大象背上等放置,想"車主不知道會搬運",超過三由旬就有罪。不行進的也是同樣的道理。但如果在不行進的車上或大象背上等放置后騎上去駕駛,或者在下面走著驅趕,或者叫喊著讓跟隨,因為說"讓別人搬運",所以無罪。但在《古倫迪》等註釋書中說"有罪",這與"讓別人搬運"不符。但在不與取中,在逃稅時有罪。那裡有罪的,這裡無罪。這裡有罪的,那裡無罪。到達那個地方后因為心不在焉或被盜賊等騷擾而離開,也有罪。在所有情況下都應該按羊毛的數量來判斷罪的界限。

  1. Tiyojanaṃ vāsādhippāyo gantvā tato paraṃ haratīti yattha gato, tattha uddesaparipucchādīnaṃ vā paccayādīnaṃ vā alābhena tato paraṃ aññattha gacchati, tatopi aññatthāti evaṃ yojanasatampi harantassa anāpatti. Acchinnaṃ paṭilabhitvāti corā acchinditvā niratthakabhāvaṃ ñatvā paṭidenti, taṃ harantassa anāpatti. Nissaṭṭhaṃ paṭilabhitvāti vinayakammakataṃ paṭilabhitvāti attho.

Katabhaṇḍanti kataṃbhaṇḍaṃ kambalakojavasanthatādiṃ yaṃ kiñci antamaso suttakena baddhamattampi. Yo pana tanukapattatthavikantare vā āyogaaṃsabaddhakakāyabandhanādīnaṃ antaresu vā pipphalikādīnaṃ malarakkhaṇatthaṃ sipāṭikāya vā antamaso vātābādhiko kaṇṇacchiddepi lomāni pakkhipitvā gacchati, āpattiyeva. Suttakena pana bandhitvā pakkhittaṃ katabhaṇḍaṭṭhāne tiṭṭhati, veṇiṃ katvā harati, idaṃ nidhānamukhaṃ nāma, āpattiyevāti. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idaṃ eḷakalomasamuṭṭhānaṃ nāma, kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā.

  1. Eḷakalomadhovāpanasikkhāpadavaṇṇanā

576.Tena samayenāti eḷakalomadhovāpanasikkhāpadaṃ. Tattha riñcantīti ujjhanti vissajjenti, na sakkonti anuyuñjitunti vuttaṃ hoti. Sesamettha purāṇacīvarasikkhāpade vuttanayeneva saddhiṃ samuṭṭhānādīhīti.

Eḷakalomadhovāpanasikkhāpadavaṇṇanā niṭṭhitā.

  1. Rūpiyasikkhāpadavaṇṇanā

582.Tena samayenāti rūpiyasikkhāpadaṃ. Tattha paṭivisoti koṭṭhāso.

583-

三由旬的坐具法是指走到那裡后再去別處。如果在某個地方，因提問或條件等而未能獲得，之後再去別處，則也算作不犯戒。若是被盜賊割斷後，因知道其無用而獲得，則也不算犯戒。若是因律儀所做的而獲得，則是指合法獲得。 「已做的擔子」是指已做的擔子，像是毛毯、衣物等，哪怕是用絲繩輕輕綁住的東西。若是在較小的地方或在細長的東西之間，或是爲了保護而在毛毯等之間放置，若是因風的干擾而掉落，則有罪。若是用絲繩綁住後放置在適當的地方，若是將其解開后再拿走，則是合法的，這被稱為「放置的地方」，有罪。其餘的內容很明顯。 關於起源等，這裡是指羊毛的起源，因身體和心的起源而起，屬於行為，非心所，非心所的，屬於身體行為，屬於三種心的行為。 羊毛法的說明已完成。 羊毛下放法的說明 因此說「那時」，這是羊毛下放法。在這裡，「放下」是指拋棄、放棄，無法再繼續使用。其餘的內容與以前的衣物法的說明相同。 羊毛下放法的說明已完成。 銀法的說明 因此說「那時」，這是銀法。在這裡，「歸屬」是指歸屬的地方。

4.Jātarūparajatanti ettha jātarūpanti suvaṇṇassa nāmaṃ. Taṃ pana yasmā tathāgatassa vaṇṇasadisaṃ hoti, tasmā 『『satthuvaṇṇo vuccatī』』ti padabhājane vuttaṃ. Tassattho – 『『yo satthuvaṇṇo lohaviseso, idaṃ jātarūpaṃ nāmā』』ti rajataṃ pana 『『saṅkho, silā, pavāla, rajataṃ, jātarūpa』』ntiādīsu (pāci. 506) rūpiyaṃ vuttaṃ. Idha pana yaṃ kiñci vohāragamanīyaṃ kahāpaṇādi adhippetaṃ. Tenevassa padabhājane 『『kahāpaṇo lohamāsako』』tiādi vuttaṃ. Tattha kahāpaṇoti sovaṇṇamayo vā rūpiyamayo vā pākatiko vā. Lohamāsakoti tambalohādīhi katamāsako. Dārumāsakoti sāradārunā vā veḷupesikāya vā antamaso tālapaṇṇenāpi rūpaṃ chinditvā katamāsako. Jatumāsakoti lākhāya vā niyyāsena vā rūpaṃ samuṭṭhāpetvā katamāsako. 『『Ye vohāraṃ gacchantī』』ti iminā pana padena yo yo yattha yattha janapade yadā yadā vohāraṃ gacchati, antamaso aṭṭhimayopi cammamayopi rukkhaphalabījamayopi samuṭṭhāpitarūpopi asamuṭṭhāpitarūpopi sabbo saṅgahito.

Iccetaṃ sabbampi rajataṃ jātarūpaṃ jātarūpamāsako, vuttappabhedo sabbopi rajatamāsakoti catubbidhaṃ nissaggiyavatthu hoti. Muttā, maṇi, veḷuriyo, saṅkho, silā, pavāla, lohitaṅko, masāragallaṃ, satta dhaññāni, dāsidāsakhettavatthupupphārāmaphalārāmādayoti idaṃ dukkaṭavatthu. Suttaṃ phālo paṭako kappāso anekappakāraṃ aparaṇṇaṃ sappinavanītatelamadhuphāṇitādibhesajjañca idaṃ kappiyavatthu. Tattha nissaggiyavatthuṃ attano vā saṅghagaṇapuggalacetiyānaṃ vā atthāya sampaṭicchituṃ na vaṭṭati. Attano atthāya sampaṭicchato nissaggiyaṃ pācittiyaṃ hoti, sesānaṃ atthāya dukkaṭaṃ. Dukkaṭavatthuṃ sabbesampi atthāya sampaṭicchato dukkaṭameva. Kappiyavatthumhi anāpatti. Sabbampi nikkhipanatthāya bhaṇḍāgārikasīsena sampaṭicchato upari ratanasikkhāpade āgatavasena pācittiyaṃ.

Uggaṇheyyāti gaṇheyya. Yasmā pana gaṇhanto āpattiṃ āpajjati, tenassa padabhājane 『『sayaṃ gaṇhāti nissaggiyaṃ pācittiya』』nti vuttaṃ. Esa nayo sesapadesupi.

Tattha jātarūparajatabhaṇḍesu kahāpaṇamāsakesu ca ekaṃ gaṇhato vā gaṇhāpayato vā ekā āpatti. Sahassaṃ cepi ekato gaṇhāti, gaṇhāpeti, vatthugaṇanāya āpattiyo. Mahāpaccariyaṃ pana kurundiyañca sithilabaddhāya thavikāya sithilapūrite vā bhājane rūpagaṇanāya āpatti. Ghanabaddhe pana ghanapūrite vā ekāva āpattīti vuttaṃ.

Upanikkhittasādiyane pana 『『idaṃ ayyassa hotū』』ti vutte sacepi cittena sādiyati, gaṇhitukāmo hoti, kāyena vā vācāya vā 『『nayidaṃ kappatī』』ti paṭikkhipati, anāpatti. Kāyavācāhi vā appaṭikkhipitvāpi suddhacitto hutvā 『『nayidaṃ amhākaṃ kappatī』』ti na sādiyati, anāpattiyeva. Tīsu dvāresu hi yena kenaci paṭikkhittaṃ paṭikkhittameva hoti. Sace pana kāyavācāhi appaṭikkhipitvā cittena adhivāseti, kāyavācāhi kattabbassa paṭikkhepassa akaraṇato akiriyasamuṭṭhānaṃ kāyadvāre ca vacīdvāre ca āpattiṃ āpajjati, manodvāre pana āpatti nāma natthi.

銀與金 「金銀」在這裡是指黃金的名稱。因為它的顏色與如來相似，所以說「被稱為老師的顏色」。其意義是「被稱為老師的顏色的金屬，這就是金銀」。而銀在「海螺、石頭、珊瑚、銀、金」等等中被稱為「銀」。這裡所指的任何與交易有關的東西，如錢幣等都是有意的。因此在這裡提到「錢幣是金屬製成的」之類的說法。在這裡，錢幣是指黃金製成的或是銀製成的，或者是普通的。金屬製成的則是由銅、鐵等製成的。木製的則是用木材或是竹子等製成的，至少用椰子葉也可以。用蠟或樹脂等製成的則是由蠟或樹脂製成的。用漆或其他材料製成的則是由漆或其他材料製成的。無論在哪個地方，何時何地進行交易，最少包括骨頭製成的、皮革製成的、樹果種子製成的、被製成的或未被製成的所有物品都被包含在內。 因此，所有的銀都是金銀，金銀的種類被稱為金銀的物品，所有的銀都算作四種不應持有的物品。珍珠、寶石、琉璃、海螺、石頭、珊瑚、紅色的東西、米、七種穀物、奴隸、奴隸的田地、花、果實等都是不應持有的物品。被認為是有過失的物品包括：未被使用的、被使用的、被多種方式使用的、其他的藥物等，這些都是應持有的物品。在這裡，不應持有的物品是指爲了自己的或是僧團、眾生的利益而接受的。爲了自己的利益而接受的不應持有的則屬於過失。所有不應持有的物品都是爲了所有人的利益而接受的。 「應當接受」是指應當接受。因為接受時會犯戒，因此在這裡說「自己接受則犯戒」。同樣的原則適用於其他地方。 在這裡，關於金銀的物品和錢幣的物品，若是一個接受或被接受，則算作一項過失。即便是數量達到一千，也會因數量而犯戒。在大乘法中，關於金銀的物品和其他物品的數量，若是數量達到一，則算作一項過失。 關於上面提到的物品，若是「願意歸於尊者」，即使心中同意，若是想要接受，若是用身體或語言拒絕，則不犯戒。若是用身體和語言拒絕而心中清凈，則不接受「這對我們有利」。在三個門口，任何被拒絕的都是被拒絕的。若是用身體和語言拒絕而心中同意，則因身體和語言的拒絕而犯戒，而心中則不算犯戒。

Eko sataṃ vā sahassaṃ vā pādamūle ṭhapeti 『『tuyhidaṃ hotū』』ti, bhikkhū 『『nayidaṃ kappatī』』ti paṭikkhipati, upāsako pariccattaṃ mayā tumhākanti gato, añño tattha āgantvā pucchati – 『『kiṃ, bhante, ida』』nti? Yaṃ tena attanā ca vuttaṃ, taṃ ācikkhitabbaṃ. So ce vadati – 『『gopayissāmi, bhante, guttaṭṭhānaṃ dassethā』』ti, sattabhūmikampi pāsādaṃ abhiruhitvā 『『idaṃ guttaṭṭhāna』』nti ācikkhitabbaṃ, 『『idha nikkhipāhī』』ti na vattabbaṃ. Ettāvatā kappiyañca akappiyañca nissāya ṭhitaṃ hoti. Dvāraṃ pidahitvā rakkhantena vasitabbaṃ. Sace kiñci vikkāyikabhaṇḍaṃ pattaṃ vā cīvaraṃ vā āgacchati, 『『idaṃ gahessatha bhante』』ti vutte 『『upāsaka atthi amhākaṃ iminā attho, vatthu ca evarūpaṃ nāma saṃvijjati, kappiyakārako natthī』』ti vattabbaṃ. Sace so vadati, 『『ahaṃ kappiyakārako bhavissāmi, dvāraṃ vivaritvā dethā』』ti, dvāraṃ vivaritvā 『『imasmiṃ okāse ṭhapita』』nti vattabbaṃ, 『『idaṃ gaṇhā』』ti na vattabbaṃ. Evampi kappiyañca akappiyañca nissāya ṭhitameva hoti, so ce taṃ gahetvā tassa kappiyabhaṇḍaṃ deti, vaṭṭati. Sace adhikaṃ gaṇhāti, 『『na mayaṃ tava bhaṇḍaṃ gaṇhāma, 『『nikkhamāhī』』ti vattabbo.

Saṅghamajjhe nissajjitabbanti ettha yasmā rūpiyaṃ nāma akappiyaṃ, 『『tasmā nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā』』ti na vuttaṃ. Yasmā pana taṃ paṭiggahitamattameva na tena kiñci kappiyabhaṇḍaṃ cetāpitaṃ, tasmā upāyena paribhogadassanatthaṃ 『『saṅghamajjhe nissajjitabba』』nti vuttaṃ. Kappiyaṃ ācikkhitabbaṃ sappi vāti 『『pabbajitānaṃ sappi vā telaṃ vā vaṭṭati upāsakā』』ti evaṃ ācikkhitabbaṃ.

Rūpiyapaṭiggāhakaṃ ṭhapetvā sabbeheva paribhuñjitabbanti sabbehi bhājetvā paribhuñjitabbaṃ. Rūpiyapaṭiggāhakena bhāgo na gahetabbo. Aññesaṃ bhikkhūnaṃ vā ārāmikānaṃ vā pattabhāgampi labhitvā paribhuñjituṃ na vaṭṭati, antamaso makkaṭādīhi tato haritvā araññe ṭhapitaṃ vā tesaṃ hatthato gaḷitaṃ vā tiracchānagatapariggahitampi paṃsukūlampi na vaṭṭatiyeva, tato āhaṭena phāṇitena senāsanadhūpanampi na vaṭṭati. Sappinā vā telena vā padīpaṃ katvā dīpāloke nipajjituṃ kasiṇaparikammampi kātuṃ, potthakampi vācetuṃ na vaṭṭati. Telamadhuphāṇitehi pana sarīre vaṇaṃ makkhetuṃ na vaṭṭatiyeva. Tena vatthunā mañcapīṭhādīni vā gaṇhanti, uposathāgāraṃ vā bhojanasālaṃ vā karonti, paribhuñjituṃ na vaṭṭati. Chāyāpi gehaparicchedena ṭhitā na vaṭṭati, paricchedātikkantā āgantukattā vaṭṭati. Taṃ vatthuṃ vissajjetvā katena maggenapi setunāpi nāvāyapi uḷumpenapi gantuṃ na vaṭṭati, tena vatthunā khanāpitāya pokkharaṇiyā ubbhidodakaṃ pātuṃ vā paribhuñjituṃ vā na vaṭṭati. Anto udake pana asati aññaṃ āgantukaṃ udakaṃ vā vassodakaṃ vā paviṭṭhaṃ vaṭṭati. Kītāya yena udakena saddhiṃ kītā taṃ āgantukampi na vaṭṭati, taṃ vatthuṃ upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjati, tepi paccayā tassa na vaṭṭanti. Ārāmo gahito hoti, sopi paribhuñjituṃ na vaṭṭati. Yadi bhūmipi bījampi akappiyaṃ neva bhūmiṃ na phalaṃ paribhuñjituṃ vaṭṭati. Sace bhūmiṃyeva kiṇitvā aññāni bījāni ropitāni phalaṃ vaṭṭati, atha bījāni kiṇitvā kappiyabhūmiyaṃ ropitāni, phalaṃ na vaṭṭati, bhūmiyaṃ nisīdituṃ vā nipajjituṃ vā vaṭṭati.

Eko sataṃ vā sahassaṃ vā pādamūle ṭhapeti 『『tuyhidaṃ hotū』』ti, bhikkhū 『『nayidaṃ kappatī』』ti paṭikkhipati, upāsako pariccattaṃ mayā tumhākanti gato, añño tattha āgantvā pucchati – 『『kiṃ, bhante, ida』』nti? Yaṃ tena attanā ca vuttaṃ, taṃ ācikkhitabbaṃ. So ce vadati – 『『gopayissāmi, bhante, guttaṭṭhānaṃ dassethā』』ti, sattabhūmikampi pāsādaṃ abhiruhitvā 『『idaṃ guttaṭṭhāna』』nti ācikkhitabbaṃ, 『『idha nikkhipāhī』』ti na vattabbaṃ. Ettāvatā kappiyañca akappiyañca nissāya ṭhitaṃ hoti. Dvāraṃ pidahitvā rakkhantena vasitabbaṃ. Sace kiñci vikkāyikabhaṇḍaṃ pattaṃ vā cīvaraṃ vā āgacchati, 『『idaṃ gahessatha bhante』』ti vutte 『『upāsaka atthi amhākaṃ iminā attho, vatthu ca evarūpaṃ nāma saṃvijjati, kappiyakārako natthī』』ti vattabbaṃ. Sace so vadati, 『『ahaṃ kappiyakārako bhavissāmi, dvāraṃ vivaritvā dethā』』ti, dvāraṃ vivaritvā 『『imasmiṃ okāse ṭhapita』』nti vattabbaṃ, 『『idaṃ gaṇhā』』ti na vattabbaṃ. Evampi kappiyañca akappiyañca nissāya ṭhitameva hoti, so ce taṃ gahetvā tassa kappiyabhaṇḍaṃ deti, vaṭṭati. Sace adhikaṃ gaṇhāti, 『『na mayaṃ tava bhaṇḍaṃ gaṇhāma, 『『nikkhamāhī』』ti vattabbo. Saṅghamajjhe nissajjitabbanti ettha yasmā rūpiyaṃ nāma akappiyaṃ, 『『tasmā nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā』』ti na vuttaṃ. Yasmā pana taṃ paṭiggahitamattameva na tena kiñci kappiyabhaṇḍaṃ cetāpitaṃ, tasmā upāyena paribhogadassanatthaṃ 『『saṅghamajjhe nissajjitabba』』nti vuttaṃ. Kappiyaṃ ācikkhitabbaṃ sappi vāti 『『pabbajitānaṃ sappi vā telaṃ vā vaṭṭati upāsakā』』ti evaṃ ācikkhitabbaṃ. Rūpiyapaṭiggāhakaṃ ṭhapetvā sabbeheva paribhuñjitabbanti sabbehi bhājetvā paribhuñjitabbaṃ. Rūpiyapaṭiggāhakena bhāgo na gahetabbo. Aññesaṃ bhikkhūnaṃ vā ārāmikānaṃ vā pattabhāgampi labhitvā paribhuñjituṃ na vaṭṭati, antamaso makkaṭādīhi tato haritvā araññe ṭhapitaṃ vā tesaṃ hatthato gaḷitaṃ vā tiracchānagatapariggahitampi paṃsukūlampi na vaṭṭatiyeva, tato āhaṭena phāṇitena senāsanadhūpanampi na vaṭṭati. Sappinā vā telena vā padīpaṃ katvā dīpāloke nipajjituṃ kasiṇaparikammampi kātuṃ, potthakampi vācetuṃ na vaṭṭati. Telamadhuphāṇitehi pana sarīre vaṇaṃ makkhetuṃ na vaṭṭatiyeva. Tena vatthunā mañcapīṭhādīni vā gaṇhanti, uposathāgāraṃ vā bhojanasālaṃ vā karonti, paribhuñjituṃ na vaṭṭati. Chāyāpi gehaparicchedena ṭhitā na vaṭṭati, paricchedātikkantā āgantukattā vaṭṭati. Taṃ vatthuṃ vissajjetvā katena maggenapi setunāpi nāvāyapi uḷumpenapi gantuṃ na vaṭṭati, tena vatthunā khanāpitāya pokkharaṇiyā ubbhidodakaṃ pātuṃ vā paribhuñjituṃ vā na vaṭṭati. Anto udake pana asati aññaṃ āgantukaṃ udakaṃ vā vassodakaṃ vā paviṭṭhaṃ vaṭṭati. Kītāya yena udakena saddhiṃ kītā taṃ āgantukampi na vaṭṭati, taṃ vatthuṃ upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjati, tepi paccayā tassa na vaṭṭanti. Ārāmo gahito hoti, sopi paribhuñjituṃ na vaṭṭati. Yadi bhūmipi bījampi akappiyaṃ neva bhūmiṃ na phalaṃ paribhuñjituṃ vaṭṭati. Sace bhūmiṃyeva kiṇitvā aññāni bījāni ropitāni phalaṃ vaṭṭati, atha bījāni kiṇitvā kappiyabhūmiyaṃ ropitāni, phalaṃ na vaṭṭati, bhūmiyaṃ nisīdituṃ vā nipajjituṃ vā vaṭṭati.

Sace so chaḍḍetīti yattha katthaci khipati, athāpi na chaḍḍeti, sayaṃ gahetvā gacchati, na vāretabbo. No ce chaḍḍetīti atha neva gahetvā gacchati, na chaḍḍeti, kiṃ mayhaṃ iminā byāpārenāti yena kāmaṃ pakkamati, tato yathāvuttalakkhaṇo rūpiyachaḍḍako sammannitabbo.

Yona chandāgatintiādīsu lobhavasena taṃ vatthuṃ attano vā karonto attānaṃ vā ukkaṃsento chandāgatiṃ nāma gacchati . Dosavasena 『『nevāyaṃ mātikaṃ jānāti, na vinaya』』nti paraṃ apasādento dosāgatiṃ nāma gacchati. Mohavasena muṭṭhapamuṭṭhassatibhāvaṃ āpajjanto mohāgatiṃ nāma gacchati. Rūpiyapaṭiggāhakassa bhayena chaḍḍetuṃ avisahanto bhayāgatiṃ nāma gacchati. Evaṃ akaronto na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchatīti veditabbo.

585.Animittaṃ katvāti nimittaṃ akatvā, akkhīni nimmīletvā nadiyā vā papāte vā vanagahane vā gūthaṃ viya anapekkhena patitokāsaṃ asamannāharantena pātetabbanti attho. Evaṃ jigucchitabbepi rūpiye bhagavā pariyāyena bhikkhūnaṃ paribhogaṃ ācikkhi. Rūpiyapaṭiggāhakassa pana kenaci pariyāyena tato uppannapaccayaparibhogo na vaṭṭati. Yathā cāyaṃ etassa na vaṭṭati, evaṃ asantasambhāvanāya vā kuladūsakakammena vā kuhanādīhi vā uppannapaccayā neva tassa na aññassa vaṭṭanti, dhammena samena uppannāpi appaccavekkhitvā paribhuñjituṃ na vaṭṭanti.

Cattāro hi paribhogā – theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. Tattha saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo 『『theyyaparibhogo』』 nāma. Sīlavato appaccavekkhitaparibhogo 『『iṇaparibhogo』』 nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope. Tathā asakkontena purebhattapacchābhattapurimayāmapacchimayāmesu. Sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ, bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭati, evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.

Catubbidhā hi suddhi – desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ , tañhi desanāya sujjhanato 『『desanāsuddhī』』ti vuccati. Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ, tañhi na puna evaṃ karissāmīti cittādhiṭṭhānasaṃvareneva sujjhanato 『『saṃvarasuddhī』』ti vuccati. Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ, tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā 『『pariyeṭṭhisuddhī』』ti vuccati. Paccavekkhaṇasuddhi nāma paccayaparibhogasannissitasīlaṃ, tañhi 『『paṭisaṅkhā yoniso cīvaraṃ paṭisevatī』』tiādinā (ma. ni. 1.23; a. ni.

Sace so chaḍḍetīti yattha katthaci khipati, athāpi na chaḍḍeti, sayaṃ gahetvā gacchati, na vāretabbo. No ce chaḍḍetīti atha neva gahetvā gacchati, na chaḍḍeti, kiṃ mayhaṃ iminā byāpārenāti yena kāmaṃ pakkamati, tato yathāvuttalakkhaṇo rūpiyachaḍḍako sammannitabbo. Yona chandāgatintiādīsu lobhavasena taṃ vatthuṃ attano vā karonto attānaṃ vā ukkaṃsento chandāgatiṃ nāma gacchati. Dosavasena 『『nevāyaṃ mātikaṃ jānāti, na vinaya』』nti paraṃ apasādento dosāgatiṃ nāma gacchati. Mohavasena muṭṭhapamuṭṭhassatibhāvaṃ āpajjanto mohāgatiṃ nāma gacchati. Rūpiyapaṭiggāhakassa bhayena chaḍḍetuṃ avisahanto bhayāgatiṃ nāma gacchati. Evaṃ akaronto na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchatīti veditabbo. 585. Animittaṃ katvāti nimittaṃ akatvā, akkhīni nimmīletvā nadiyā vā papāte vā vanagahane vā gūthaṃ viya anapekkhena patitokāsaṃ asamannāharantena pātetabbanti attho. Evaṃ jigucchitabbepi rūpiye bhagavā pariyāyena bhikkhūnaṃ paribhogaṃ ācikkhi. Rūpiyapaṭiggāhakassa pana kenaci pariyāyena tato uppannapaccayaparibhogo na vaṭṭati. Yathā cāyaṃ etassa na vaṭṭati, evaṃ asantasambhāvanāya vā kuladūsakakammena vā kuhanādīhi vā uppannapaccayā neva tassa na aññassa vaṭṭanti, dhammena samena uppannāpi appaccavekkhitvā paribhuñjituṃ na vaṭṭanti. Cattāro hi paribhogā – theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. Tattha saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo 『『theyyaparibhogo』』 nāma. Sīlavato appaccavekkhitaparibhogo 『『iṇaparibhogo』』 nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope. Tathā asakkontena purebhattapacchābhattapurimayāmapacchimayāmesu. Sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ, bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭati, evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti. Catubbidhā hi suddhi – desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ, tañhi desanāya sujjhanato 『『desanāsuddhī』』ti vuccati. Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ, tañhi na puna evaṃ karissāmīti cittādhiṭṭhānasaṃvareneva sujjhanato 『『saṃvarasuddhī』』ti vuccati. Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ, tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā 『『pariyeṭṭhisuddhī』』ti vuccati. Paccavekkhaṇasuddhi nāma paccayaparibhogasannissitasīlaṃ, tañhi 『『paṭisaṅkhā yoniso cīvaraṃ paṭisevatī』』tiādinā.

6.58) nayena vuttena paccavekkhaṇena sujjhanato 『『paccavekkhaṇasuddhī』』ti vuccati. Tena vuttaṃ – 『『paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī』』ti.

Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma, te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. Kiṃ pana te bhagavato paccaye paribhuñjanti, gihīnaṃ paccaye paribhuñjantīti? Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā te bhagavato paccaye paribhuñjantīti (ma. ni.

如果他捨棄,即隨處丟棄,即使他不捨棄,自己拿走,也不應阻止。如果他不捨棄,即既不拿走也不丟棄,想"這與我何干"而隨意離開,那麼應該指定一個具有上述特徵的人來捨棄金銀。 在"不應偏袒"等中,因貪慾而把那物據爲己有或抬高自己,這叫做偏袒。因嗔恨而貶低他人說"此人既不懂戒律也不懂律藏",這叫做嗔恨。因愚癡而變得糊塗健忘,這叫做愚癡。因害怕接受金銀者而不敢捨棄,這叫做恐懼。不這樣做的人應該被認為是不偏袒、不嗔恨、不愚癡、不恐懼的。 585. "不做記號"是指不做標記,閉上眼睛,像丟糞便一樣不在意地丟到河裡或懸崖或密林中,不注意落下的地方。即使對如此令人厭惡的金銀,世尊也間接地指示比丘們如何使用。但對於接受金銀者,無論以何種方式從中獲得的資具都不允許使用。就像這對他不允許一樣,通過虛假的尊敬或破壞家庭或欺騙等方式獲得的資具,既不允許他使用也不允許其他人使用,即使是如法平等獲得的,不經觀察也不允許使用。 有四種受用:偷盜受用、負債受用、繼承受用、主人受用。其中,即使坐在僧團中受用的破戒者的受用叫做"偷盜受用"。持戒者未經觀察的受用叫做"負債受用"。因此應該在每次使用衣服時觀察,在每一口食物時觀察。如果做不到這樣,應該在飯前飯後、前夜后夜觀察。如果他不觀察就天亮了,就處於負債受用的狀態。住處也應該在每次使用時觀察,藥品在接受和使用時都應該注意因緣。即使這樣,在接受時注意而在使用時不注意的人也有罪,但在接受時不注意而在使用時注意的人則無罪。 有四種清凈:懺悔清凈、防護清凈、尋求清凈、觀察清凈。其中,懺悔清凈是指別解脫戒,因為通過懺悔而清凈,所以叫做"懺悔清凈"。防護清凈是指根律儀戒,因為通過決意"我不再這樣做"的心的防護而清凈,所以叫做"防護清凈"。尋求清凈是指活命遍凈戒,因為捨棄不正當的尋求而如法平等地獲得資具,通過尋求而清凈,所以叫做"尋求清凈"。觀察清凈是指資具依止戒,因為通過"如理思維而受用衣服"等方式所說的觀察而清凈,所以叫做"觀察清凈"。因此說:"在接受時不注意而在使用時注意的人則無罪。" 七有學的資具受用叫做"繼承受用",因為他們是世尊的兒子,所以作為父親所有資具的繼承人而受用那些資具。但他們是受用世尊的資具還是在家人的資具呢?即使是在家人佈施的,因為是世尊允許的,所以成為世尊所有的,因此他們是受用世尊的資具。

1.29) veditabbaṃ, dhammadāyādasuttañcettha sādhakaṃ.

Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma, te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantīti. Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesampi vaṭṭati. Iṇaparibhogo na vaṭṭati, theyyaparibhoge kathāyeva natthi.

Aparepi cattāro paribhogā – lajjiparibhogo, alajjiparibhogo, dhammiyaparibhogo, adhammiyaparibhogoti.

Tattha alajjino lajjinā saddhiṃ paribhogo vaṭṭati, āpattiyā na kāretabbo. Lajjino alajjinā saddhiṃ yāva na jānāti, tāva vaṭṭati. Ādito paṭṭhāya hi alajjī nāma natthi, tasmā yadāssa alajjībhāvaṃ jānāti tadā vattabbo 『『tumhe kāyadvāre ca vacīdvāre ca vītikkamaṃ karotha, taṃ appatirūpaṃ mā evamakatthā』』ti. Sace anādiyitvā karotiyeva, yadi tena saddhiṃ paribhogaṃ karoti, sopi alajjīyeva hoti. Yopi attano bhārabhūtena alajjinā saddhiṃ paribhogaṃ karoti, sopi nivāretabbo. Sace na oramati, ayampi alajjīyeva hoti. Evaṃ eko alajjī alajjīsatampi karoti. Alajjino pana alajjināva saddhiṃ paribhoge āpatti nāma natthi. Lajjino lajjinā saddhiṃ paribhogo dvinnaṃ khattiyakumārānaṃ suvaṇṇapātiyaṃ bhojanasadisoti.

Dhammiyādhammiyaparibhogo paccayavasena veditabbo. Tattha sace puggalopi alajjī piṇḍapātopi adhammiyo, ubho jegucchā. Puggalo alajjī piṇḍapāto dhammiyo, puggalaṃ jigucchitvā piṇḍapāto na gahetabbo. Mahāpaccariyaṃ pana dussīlo saṅghato uddesabhattādīni labhitvā saṅghasseva deti, etāni yathādānameva gatattā vaṭṭantīti vuttaṃ. Puggalo lajjī piṇḍapāto adhammiyo, piṇḍapāto jeguccho na gahetabbo. Puggalo lajjī, piṇḍapātopi dhammiyo, vaṭṭati.

Apare dve paggahā; dve ca paribhogā – lajjipaggaho, alajjipaggaho; dhammaparibhogo āmisaparibhogoti.

Tattha alajjino lajjiṃ paggahetuṃ vaṭṭati, na so āpattiyā kāretabbo. Sace pana lajjī alajjiṃ paggaṇhāti, anumodanāya ajjhesati, dhammakathāya ajjhesati, kulesu upatthambheti . Itaropi 『『amhākaṃ ācariyo īdiso ca īdiso cā』』ti tassa parisati vaṇṇaṃ bhāsati, ayaṃ sāsanaṃ osakkāpeti antaradhāpetīti veditabbo.

Dhammaparibhoga-āmisaparibhogesu pana yattha āmisaparibhogo vaṭṭati, tattha dhammaparibhogopi vaṭṭati. Yo pana koṭiyaṃ ṭhito gantho tassa puggalassa accayena nassissati, taṃ dhammānuggahena uggaṇhituṃ vaṭṭatīti vuttaṃ.

Tatridaṃ vatthu – mahābhaye kira ekasseva bhikkhuno mahāniddeso paguṇo ahosi. Atha catunikāyikatissattherassa upajjhāyo mahātipiṭakatthero nāma mahārakkhitattheraṃ āha – 『『āvuso mahārakkhita, etassa santike mahāniddesaṃ gaṇhāhī』』ti. 『『Pāpo kirāyaṃ, bhante, na gaṇhāmī』』ti. 『『Gaṇhāvuso, ahaṃ te santike nisīdissāmī』』ti. 『『Sādhu, bhante, tumhesu nisinnesu gaṇhissāmī』』ti paṭṭhapetvā rattindivaṃ nirantaraṃ pariyāpuṇanto osānadivase heṭṭhāmañce itthiṃ disvā 『『bhante, sutaṃyeva me pubbe, sacāhaṃ evaṃ jāneyyaṃ, na īdisassa santike dhammaṃ pariyāpuṇeyya』』nti āha. Tassa pana santike bahū mahātherā uggaṇhitvā mahāniddesaṃ patiṭṭhāpesuṃ.

1.29) 應該知道，這裡提到的《法繼承者經》是合適的。 對於已滅盡煩惱者的受用叫做「主人受用」，因為他們因過去的貪慾而成為主人的子孫，所以享用這些受用。在這些受用中，主人受用和繼承受用都適用。負債受用不適用，偷盜受用則沒有討論。 還有另外四種受用——羞恥受用、不羞恥受用、法受用、非法受用。 在這裡，不羞恥者與羞恥者的受用是適用的，但因違犯而不應受罰。不羞恥者與羞恥者之間，只要不知道羞恥，就適用。從一開始就沒有不羞恥者，因此當他知道自己不羞恥時，就應該說：「你們應當在身體和語言的門口犯錯，那是微不足道的，不要這樣做。」如果他在沒有開始的情況下就這樣做，並且與他一起享用，他仍然是不羞恥的。若他以自己的負擔與不羞恥者一起享用，他也應當被阻止。如果他不低下頭，他也是不羞恥的。因此，即使一個不羞恥者做了不羞恥的事。對於不羞恥者，與不羞恥者一起享用沒有罪。羞恥者與羞恥者的受用在兩位王子之間是黃金器皿般的飲食。 法受用與非法受用應根據因緣來理解。如果某人是一個不羞恥的乞食者，而又是非法的，那麼兩者都令人厭惡。不羞恥的乞食者是法的，因厭惡而不應接受乞討。至於大德者，若他是惡行者，獲得了僧團的供養，則應歸還給僧團，因其如法而來。 另外還有兩種接受；還有兩種受用——羞恥接受、不羞恥接受；法受用與食物受用。 在這裡，不羞恥者應當接受羞恥者的供養，但他不應因違犯而受罰。如果羞恥者接受不羞恥者的供養，便應當以歡喜心來接受，或在法談中接受，或在家庭中給予支援。其他人也會說：「我們的老師如此如此」，這會使他的教義被拋棄而消失。 在法受用與食物受用中，若食物受用適用，則法受用也適用。若某人站在角落，若他不注意，他的法則將會消失，因此應當通過法的教導來學習。 這裡有一個故事——在大恐懼中，曾有一位比丘有過重大的教導。於是，四位僧團的長老，名叫大護持者的上師對大提比丘說：「朋友大護持，應該在他面前接受這個重要的教導。」他說：「這可怕，我不接受。」他說：「接受吧，朋友，我會在你面前坐著。」他回答：「好吧，師父，您坐著時我會接受。」於是，他在晚上不斷地學習，直到某天看到一位女人在下面，他說：「師父，我以前聽說過，如果我知道這樣，就不會在這樣的情況下學習法。」在他面前有許多大長老學習並建立了重要的教導。

586.Rūpiye rūpiyasaññīti ettha sabbampi jātarūparajataṃ rūpiyasaṅgahameva gatanti veditabbaṃ.

Rūpiye vematikoti 『『suvaṇṇaṃ nu kho, kharapattaṃ nu kho』』tiādinā nayena saṃsayajāto.

Rūpiye arūpiyasaññīti suvaṇṇādīsu kharapattādisaññī. Apica puññakāmā rājorodhādayo bhattakhajjakagandhapiṇḍādīsu pakkhipitvā hiraññasuvaṇṇaṃ denti, coḷabhikkhāya carantānaṃ dassante baddhakahāpaṇādīhiyeva saddhiṃ coḷakāni denti, bhikkhū bhattādisaññāya vā coḷakasaññāya vā paṭiggaṇhanti, evampi rūpiye arūpiyasaññī rūpiyaṃ gaṇhātīti veditabbo. Paṭiggaṇhantena pana 『『imasmiṃ gehe idaṃ laddha』』nti sallakkhetabbaṃ. Yena hi assatiyā dinnaṃ hoti, so satiṃ paṭilabhitvā puna āgacchati, athassa vattabbaṃ – 『『tava coḷakaṃ passāhī』』ti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu chasamuṭṭhānaṃ, siyā kiriyaṃ gahaṇena āpajjanato, siyā akiriyaṃ paṭikkhepassa akaraṇato rūpiyaaññavādakaupassutisikkhāpadāni hi tīṇi ekaparicchedāni, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Rūpiyasikkhāpadavaṇṇanā niṭṭhitā.

  1. Rūpiyasaṃvohārasikkhāpadavaṇṇanā

587.Tena samayenāti rūpiyasaṃvohārasikkhāpadaṃ. Tattha nānappakārakanti katākatādivasena anekavidhaṃ. Rūpiyasaṃvohāranti jātarūparajataparivattanaṃ. Samāpajjantīti paṭiggahaṇasseva paṭikkhitattā paṭiggahitaparivattane dosaṃ apassantā karonti.

  1. "對金銀有金銀想"中,應知所有的金和銀都被歸類為金銀。 "對金銀有疑慮"是指產生"這是金還是銅板"等疑問。 "對金銀有非金銀想"是指對金等有銅板等想。此外,想要積福德的王室成員等人會在飯食、點心、香料團等中放入金銀贈送,或者在佈施衣物時連同錢幣一起給予,比丘們以為是飯食或衣物而接受,這樣也算是對金銀有非金銀想而接受金銀。接受時應該注意"在這個家裡得到了這個"。如果有人無意中給予,他回想起來再次來訪時,應該對他說:"請看你的衣物。"其餘的內容很明顯。 關於起因等,有六種起因,有時是作為,因為通過接受而違犯;有時是不作為,因為不拒絕。金銀、說別話、竊聽等三條戒是同一範疇的,非想解脫,非心所,制定罪,身業語業,三心,三受。 金銀學處的解釋已結束。
  2. 金銀交易學處的解釋
  3. "那時"是金銀交易學處。其中"各種各樣的"是指通過已做未做等方式的多種。"金銀交易"是指金銀的交換。"從事"是指因為只禁止接受,所以看不到交換已接受之物的過失而去做。

589.Sīsūpagantiādīsu sīsaṃ upagacchatīti sīsūpagaṃ, potthakesu pana 『『sīsūpaka』』nti likhitaṃ, yassa kassaci sīsālaṅkārassetaṃ adhivacanaṃ. Esa nayo sabbattha. Katena katantiādīsu suddho rūpiyasaṃvohāroyeva.

Rūpiye rūpiyasaññītiādimhi purimasikkhāpade vuttavatthūsu nissaggiyavatthunā nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena nissaggiyaṃ pācittiyaṃ, aparāparaparivattane iminā nissaggiyapācittiyameva. Nissaggiyavatthunā dukkaṭavatthuṃ vā kappiyavatthuṃ vā cetāpentassapi eseva nayo. Yo hi ayaṃ arūpiye rūpiyasaññī rūpiyaṃ cetāpetītiādi dutiyo tiko vutto, tassānulomattā avuttopi ayamaparopi rūpiye rūpiyasaññī arūpiyaṃ cetāpetītiādi tiko veditabbo. Attano vā hi arūpiyena parassa rūpiyaṃ cetāpeyya attano vā rūpiyena parassa arūpiyaṃ, ubhayathāpi rūpiyasaṃvohāro katoyeva hoti, tasmā pāḷiyaṃ ekantena rūpiyapakkhe ekoyeva tiko vuttoti.

Dukkaṭavatthunā pana nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena dukkaṭaṃ, pacchā parivattane iminā nissaggiyaṃ pācittiyaṃ, garukassa cetāpitattā. Dukkaṭavatthunā dukkaṭavatthumeva, kappiyavatthuṃ vā cetāpentassa mūlaggahaṇe purimasikkhāpadena dukkaṭaṃ, pacchā parivattanepi iminā dukkaṭameva. Kasmā? Akappiyavatthunā cetāpitattā. Andhakaṭṭhakathāyaṃ pana 『『sace kayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiya』』nti bhāsitaṃ, taṃ dubbhāsitaṃ. Kasmā? Na hi dānaggahaṇato añño kayavikkayo nāma atthi, kayavikkayasikkhāpadañca kappiyavatthunā kappiyavatthuparivattanameva sandhāya vuttaṃ, tañca kho aññatra sahadhammikehi. Idaṃ sikkhāpadaṃ rūpiyena ca rūpiyārūpiyacetāpanaṃ arūpiyena ca rūpiyacetāpanaṃ. Dukkaṭavatthunā pana dukkaṭavatthuno cetāpanaṃ neva idha na tattha pāḷiyaṃ vuttaṃ, na cettha anāpatti bhavituṃ arahati. Tasmā yatheva dukkaṭavatthuno paṭiggahaṇe dukkaṭaṃ, tatheva tassa vā tena vā cetāpanepi dukkaṭaṃ yuttanti bhagavato adhippāyaññūhi vuttaṃ.

Kappiyavatthunā pana nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena anāpatti, pacchā parivattane iminā nissaggiyaṃ pācittiyaṃ. Vuttañhetaṃ – 『『arūpiye arūpiyasaññī rūpiyaṃ cetāpeti nissaggiyaṃ pācittiya』』nti . Teneva kappiyavatthunā dukkaṭavatthuṃ cetāpentassa mūlapaṭiggahaṇe tatheva anāpatti, pacchā parivattane iminā dukkaṭaṃ. Kasmā? Akappiyassa cetāpitattā. Kappiyavatthunā pana kappiyavatthuṃ aññatra sahadhammikehi cetāpentassa mūlaggahaṇe purimasikkhāpadena anāpatti, pacchā parivattane upari kayavikkayasikkhāpadena nissaggiyaṃ pācittiyaṃ. Kayavikkayaṃ mocetvā gaṇhantassa uparisikkhāpadenapi anāpatti, vaḍḍhiṃ payojentassa dukkaṭaṃ.

Imassa ca rūpiyasaṃvohārassa garukabhāvadīpakaṃ idaṃ pattacatukkaṃ veditabbaṃ. Yo hi rūpiyaṃ uggaṇhitvā tena ayabījaṃ samuṭṭhāpeti, taṃ koṭṭāpetvā tena lohena pattaṃ kāreti, ayaṃ patto mahāakappiyo nāma, na sakkā kenaci upāyena kappiyo kātuṃ. Sace hi taṃ vināsetvā thālakaṃ kāreti, tampi akappiyaṃ. Vāsiṃ kāreti, tāya chinnaṃ dantakaṭṭhampi akappiyaṃ. Baḷisaṃ kāroti, tena māritā macchāpi akappiyā. Vāsiphalaṃ tāpetvā udakaṃ vā khīraṃ vā uṇhāpeti, tampi akappiyameva.

  1. 在"頭飾"等詞中,"頭飾"是指戴在頭上的東西,在書中寫作"頭飾",這是任何頭部裝飾品的代稱。其他地方也是如此。在"已做的與已做的"等詞中,只是純粹的金銀交易。 在"對金銀有金銀想"等詞中,對於前學處中提到的事物,用不應持有的物品換取不應持有的物品者,在接受時依前學處犯舍懺,在後來交換時依此學處犯舍懺。用不應持有的物品換取應當捨棄的物品或允許持有的物品者也是如此。因為這裡說的第二組"對非金銀有金銀想而換取金銀"等是與之相應的,所以雖然沒有提到,也應該理解還有"對金銀有金銀想而換取非金銀"等一組。無論是用自己的非金銀換取他人的金銀,還是用自己的金銀換取他人的非金銀,都是進行了金銀交易,所以在經文中只提到了金銀方面的一組。 用應當捨棄的物品換取不應持有的物品者,在接受時依前學處犯突吉羅,在後來交換時依此學處犯舍懺,因為換取了重物。用應當捨棄的物品換取應當捨棄的物品或允許持有的物品者,在接受時依前學處犯突吉羅,在後來交換時依此學處也犯突吉羅。為什麼?因為用不允許的物品換取。但在安達迦註釋中說:"如果從事買賣,犯舍懺。"這是說得不好。為什麼?因為除了給予和接受外沒有所謂的買賣,而買賣學處是針對用允許持有的物品換取允許持有的物品而說的,而且是除了同修以外。這條學處是關於用金銀換取金銀和非金銀,以及用非金銀換取金銀。用應當捨棄的物品換取應當捨棄的物品,既不在這裡也不在那裡的經文中提到,也不應該無罪。因此,正如接受應當捨棄的物品犯突吉羅一樣,用它換取或用它來換取也應該犯突吉羅,這是瞭解世尊意圖的人所說的。 用允許持有的物品換取不應持有的物品者,在接受時依前學處無罪,在後來交換時依此學處犯舍懺。因為說:"對非金銀有非金銀想而換取金銀,犯舍懺。"同樣,用允許持有的物品換取應當捨棄的物品者,在接受時同樣無罪,在後來交換時依此學處犯突吉羅。為什麼?因為換取了不允許的物品。用允許持有的物品換取允許持有的物品者,除了同修以外,在接受時依前學處無罪,在後來交換時依後面的買賣學處犯舍懺。避免買賣而接受的,依後面的學處也無罪,收取利息的犯突吉羅。 應該知道這個四種缽的例子說明了這種金銀交易的嚴重性。如果有人接受金銀,用它製造鐵種子,把它鍛造成缽,這種缽叫做大不允許,無法用任何方法使之允許。如果把它毀壞做成碗,那也是不允許的。做成刀,用它切的牙籤也是不允許的。做成魚鉤,用它釣的魚也是不允許的。用刀加熱水或奶,那也是不允許的。

Yo pana rūpiyaṃ uggaṇhitvā tena pattaṃ kiṇāti, ayampi patto akappiyo. 『『Pañcannampi sahadhammikānaṃ na kappatī』』ti mahāpaccariyaṃ vuttaṃ. Sakkā pana kappiyo kātuṃ, so hi mūle mūlasāmikānaṃ patte ca pattasāmikānaṃ dinne kappiyo hoti. Kappiyabhaṇḍaṃ datvā gahetvā paribhuñjituṃ vaṭṭati.

Yopi rūpiyaṃ uggaṇhāpetvā kappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā 『『ayaṃ mayhaṃ ruccatī』』ti vadati. Kappiyakārako ca taṃ rūpiyaṃ datvā kammāraṃ saññāpeti, ayampi patto kappiyavohārena gahitopi dutiyapattasadisoyeva, mūlassa sampaṭicchitattā akappiyo. Kasmā sesānaṃ na kappatīti? Mūlassa anissaṭṭhattā.

Yo pana rūpiyaṃ asampaṭicchitvā 『『therassa pattaṃ kiṇitvā dehī』』ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā 『『ime kahāpaṇe gahetvā imaṃ dehī』』ti kahāpaṇe dāpetvā gahito, ayaṃ patto etasseva bhikkhuno na vaṭṭati dubbicāritattā, aññesaṃ pana vaṭṭati, mūlassa asampaṭicchitattā.

Mahāsumattherassa kira upajjhāyo anuruddhatthero nāma ahosi. So attano evarūpaṃ pattaṃ sappissa pūretvā saṅghassa nissajji. Tipiṭakacūḷanāgattherassapi saddhivihārikānaṃ evarūpo patto ahosi. Taṃ theropi sappissa pūrāpetvā saṅghassa nissajjāpesīti. Idaṃ akappiyapattacatukkaṃ.

Sace pana rūpiyaṃ asampaṭicchitvā 『『therassa pattaṃ kiṇitvā dehī』』ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā 『『ayaṃ mayhaṃ ruccatī』』ti vā 『『imāhaṃ gahessāmī』』ti vā vadati, kappiyakārako ca taṃ rūpiyaṃ datvā kammāraṃ saññāpeti, ayaṃ patto sabbakappiyo buddhānampi paribhogārahoti.

591.Arūpiye rūpiyasaññīti kharapattādīsu suvaṇṇādisaññī. Āpatti dukkaṭassāti sace tena arūpiyaṃ cetāpeti dukkaṭāpatti hoti. Esa nayo vematike. Arūpiyasaññissa pana pañcahi sahadhammikehi saddhi 『『idaṃ gahetvā idaṃ dethā』』ti kayavikkayaṃ karontassāpi anāpatti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā.

  1. Kayavikkayasikkhāpadavaṇṇanā

593.Tenasamayenāti kayavikkayasikkhāpadaṃ. Tattha kati hipi tyāyanti kati te ayaṃ, hikāro panettha padapūraṇo, pikāro garahāyaṃ, ayaṃ dubbalasaṅghāṭi tava kati divasāni bhavissatīti attho. Atha vā katihampi tyāyantipi pāṭho. Tattha katihanti kati ahāni, kati divasānīti vuttaṃ hoti. Sesaṃ vuttanayameva. Katihipi myāyanti idampi eteneva nayena veditabbaṃ. Gihīpi naṃ gihissāti ettha nanti nāmatthe nipāto, gihī nāma gihissāti vuttaṃ hoti.

594.Nānappakārakanti cīvarādīnaṃ kappiyabhaṇḍānaṃ vasena anekavidhaṃ. Tenevassa padabhājane cīvaraṃ ādiṃ katvā dasikasuttapariyosānaṃ kappiyabhaṇḍameva dassitaṃ. Akappiyabhaṇḍaparivattanañhi kayavikkayasaṅgahaṃ na gacchati. Kayavikkayanti kayañceva vikkayañca. 『『Iminā imaṃ dehī』』tiādinā hi nayena parassa kappiyabhaṇḍaṃ gaṇhanto kayaṃ samāpajjati, attano kappiyabhaṇḍaṃ dento vikkayaṃ .

如果有人接受金銀,用它買缽,這種缽也是不允許的。在《大注》中說:"對五種同修也是不允許的。"但是可以使之允許,如果把錢還給原主,把缽還給缽主,就成為允許的。給予允許持有的物品后可以接受使用。 如果有人讓人接受金銀,和執事人一起去鐵匠家,看到缽后說"我喜歡這個",執事人給了那些金銀讓鐵匠同意,這種缽雖然是通過允許的交易獲得的,也和第二種缽一樣,因為接受了金錢所以是不允許的。為什麼對其他人不允許?因為金錢沒有捨棄。 如果有人不接受金銀,派遣執事人說"給長老買缽",和執事人一起去鐵匠家,看到缽后說"拿這些錢給我這個",讓給了錢后獲得,這種缽對這位比丘因為考慮不周而不允許,但對其他人允許,因為沒有接受金錢。 據說大須摩長老的戒師名叫阿努律陀長老。他把這樣的缽裝滿酥油后舍給僧團。三藏小龍長老的弟子們也有這樣的缽。長老也讓他們裝滿酥油后舍給僧團。這是四種不允許的缽。 如果有人不接受金銀,派遣執事人說"給長老買缽",和執事人一起去鐵匠家,看到缽后說"我喜歡這個"或"我要拿這個",執事人給了那些金銀讓鐵匠同意,這種缽是完全允許的,連佛陀也可以使用。 591. "對非金銀有金銀想"是指對銅板等有金等想。"犯突吉羅"是指如果用它換取非金銀就犯突吉羅。對有疑慮的也是如此。對有非金銀想的,即使和五種同修進行"拿這個給這個"的買賣也無罪。其餘的很明顯。 六種起因,作為,非想解脫,非心所,制定罪,身業語業,三心,三受。 金銀交易學處的解釋結束。 10. 買賣學處的解釋 593. "那時"是買賣學處。其中"你這個多少天"的意思是這個破舊的僧伽梨衣你還能用多少天。或者讀作"你這個多少天",其中"多少天"就是多少日子。其餘如前所說。"我這個多少天"也應以同樣方式理解。"在家人給在家人"中,"給"是名詞意義的不變詞,意思是說"在家人名叫在家人"。 594. "各種各樣的"是指通過衣服等允許持有的物品的多種。因此在其詞義解釋中,從衣服開始到線繩結束都只列舉了允許持有的物品。因為不允許持有的物品的交換不包括在買賣中。"買賣"是買和賣。以"用這個給這個"等方式接受他人允許持有的物品是買,給予自己允許持有的物品是賣。

595.Ajjhācaratīti abhibhavitvā carati, vītikkamavācaṃ bhāsatīti attho. Yato kayitañca hoti vikkayitañcāti yadā kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontena. 『『Iminā ima』』ntiādivacanānurūpato pana pāṭhe paṭhamaṃ attano bhaṇḍaṃ dassitaṃ.

Nissajjitabbanti evaṃ parassa hatthato kayavasena gahitakappiyabhaṇḍaṃ nissajjitabbaṃ. Ayañhi kayavikkayo ṭhapetvā pañca sahadhammike avasesehi gihipabbajitehi antamaso mātāpitūhipi saddhiṃ na vaṭṭati.

Tatrāyaṃ vinicchayo – vatthena vā vatthaṃ hotu bhattena vā bhattaṃ, yaṃ kiñci kappiyaṃ 『『iminā imaṃ dehī』』ti vadati, dukkaṭaṃ. Evaṃ vatvā mātuyāpi attano bhaṇḍaṃ deti, dukkaṭaṃ. 『『Iminā imaṃ dehī』』ti vutto vā 『『imaṃ dehi, imaṃ te dassāmī』』ti vatvā vā mātuyāpi bhaṇḍaṃ attanā gaṇhāti, dukkaṭaṃ. Attano bhaṇḍe parahatthaṃ parabhaṇḍe ca attano hatthaṃ sampatte nissaggiyaṃ. Mātaraṃ pana pitaraṃ vā 『『imaṃ dehī』』ti vadato viññatti na hoti. 『『Imaṃ gaṇhāhī』』ti vadato saddhādeyyavinipātanaṃ na hoti. Aññātakaṃ 『『imaṃ dehī』』ti vadato viññatti hoti. 『『Imaṃ gaṇhāhī』』ti vadato saddhādeyyavinipātanaṃ hoti. 『『Iminā imaṃ dehī』』ti kayavikkayaṃ āpajjato nissaggiyaṃ. Tasmā kappiyabhaṇḍaṃ parivattentena mātāpitūhipi saddhiṃ kayavikkayaṃ aññātakehi saddhiṃ tisso āpattiyo mocentena parivattetabbaṃ.

Tatrāyaṃ parivattanavidhi – bhikkhussa pātheyyataṇḍulā honti, so antarāmagge bhattahatthaṃ purisaṃ disvā 『『amhākaṃ taṇḍulā atthi, na ca no imehi attho, bhattena pana attho』』ti vadati. Puriso taṇḍule gahetvā bhattaṃ deti, vaṭṭati. Tissopi āpattiyo na honti. Antamaso nimittakammamattampi na hoti. Kasmā? Mūlassa atthitāya. Parato ca vuttameva 『『idaṃ amhākaṃ atthi, amhākañca iminā ca iminā ca atthoti bhaṇatī』』ti. Yo pana evaṃ akatvā 『『iminā imaṃ dehī』』ti parivatteti; yathāvatthukameva . Vighāsādaṃ disvā 『『imaṃ odanaṃ bhuñjitvā, rajanaṃ vā dārūni vā āharā』』ti vadati, rajanachalligaṇanāya dārugaṇanāya ca nissaggiyāni honti. 『『Imaṃ odanaṃ bhuñjitvā idaṃ nāma karothā』』ti dantakārādīhi sippikehi dhamakaraṇādīsu taṃ taṃ parikkhāraṃ kāreti, rajakehi vā vatthaṃ dhovāpeti; yathāvatthukameva. Nhāpitena kese chindāpeti, kammakārehi navakammaṃ kāreti; yathāvatthukameva. Sace pana 『『idaṃ bhattaṃ bhuñjitvā idaṃ karothā』』ti na vadati 『『idaṃ bhattaṃ bhuñja bhuttosi bhuñjissasi, idaṃ nāma karohī』』ti vadati, vaṭṭati. Ettha ca kiñcāpi vatthadhovane vā kesacchedane vā bhūmisodhanādinavakamme vā parabhaṇḍaṃ attano hatthagataṃ nissajjitabbaṃ nāma natthi. Mahāaṭṭhakathāyaṃ pana daḷhaṃ katvā vuttattā na sakkā etaṃ paṭikkhipituṃ, tasmā yathā nissaggiyavatthumhi paribhutte vā naṭṭhe vā pācittiyaṃ deseti, evamidhāpi desetabbaṃ.

596.Kayavikkaye kayavikkayasaññītiādimhi yo kayavikkayaṃ samāpajjati, so tasmiṃ kayavikkayasaññī vā bhavatu vematiko vā, na kayavikkayasaññī vā nissaggiyapācittiyameva. Cūḷattike dvīsu padesu dukkaṭamevāti evamattho daṭṭhabbo.

  1. "他在其中行動"是指徵服後行動,說出違犯之語的意思。因為當他抓住了別人的東西時,就會把別人的財物變為自己的,而當他出售自己的物品時,就會把自己的財物變為別人的。"用這個給這個"等說法中首先顯示的是自己的財物。 "應捨棄"是指這樣從他人手中以身體方式抓住的允許持有的物品應當捨棄。因為這身體買賣除了五種同修外,即使是與父母一起也不允許。 這裡的判斷是——無論是衣物還是食物,只要任何允許持有的東西說"用這個給這個",就是犯突吉羅。這樣說的話,即使是給母親自己的財物,也是犯突吉羅。"用這個給這個"或"給我這個,我給你這個"等說法,即使是母親也會抓住自己的財物,也是犯突吉羅。在自己的財物和別人的財物到達自己手中時,應當捨棄。而對母親或父親說"給我這個"則不構成指控。"給我這個"則構成信物的轉移。"用這個給這個"則構成信物的轉移。"用這個給這個"的買賣行為則應當捨棄。因此,在轉移允許持有的物品時,即使是與父母一起,也應當避免與他人一起的三種罪。 這裡的轉移規則是——比丘的食物是米,他在路上看到一個人拿著食物,說"我們有米,但這些米沒有用,而食物有用",那個人拿著米給他食物,是允許的。即使是三種罪也不起作用。至少連象徵性的行為也不起作用。為什麼?因為根本的意義在於。因為從外面所說的"這是我們的,而我們有這個和那個"是相同的。如果有人不這樣做而說"用這個給這個"進行轉移;如同原有的那樣。看到食物后說"吃了這個米,去拿木頭或樹枝",則是因為木材的數量和樹枝的數量而犯舍懺。"吃了這個米后,你們要做這個",則是用牙匠等工匠的技術做出某種物品,用木工洗衣服;如同原有的那樣。用洗過的頭髮剪掉頭髮,用工匠製作新的工藝;如同原有的那樣。如果說"吃了這個食物后做這個"而不說"吃了這個食物,你已經吃過,還要繼續吃這個",則是允許的。在這裡,無論是洗衣服還是剪髮或清理土地等新工作,都不應當從他人的手中抓住應當捨棄的物品。在《大注》中,因為明確說到,所以無法反駁。因此,在捨棄應當捨棄的物品時,無論是使用還是丟失,都應當說出舍懺。
  2. 在"買賣"和"買賣想"等詞中,如果有人進行買賣,他就會有買賣想或有疑慮,而不是隻有買賣想和舍懺。根據《小注》的兩個部分,都是犯突吉羅的意思。

597.Agghaṃ pucchatīti 『『ayaṃ tava patto kiṃ agghatī』』ti pucchati. 『『Idaṃ nāmā』』ti vutte pana sace tassa kappiyabhaṇḍaṃ mahagghaṃ hoti, evañca naṃ paṭivadati 『『upāsaka, mama idaṃ vatthu mahagghaṃ, tava pattaṃ aññassa dehī』』ti. Taṃ sutvā itaro 『『aññaṃ thālakampi dassāmī』』ti vadati gaṇhituṃ vaṭṭati, 『『idaṃ amhākaṃ atthī』』ti vuttalakkhaṇe patati . Sace so patto mahaggho, bhikkhuno vatthu appagghaṃ, pattasāmiko cassa appagghabhāvaṃ na jānāti, patto na gahetabbo, 『『mama vatthu appaggha』』nti ācikkhitabbaṃ. Mahagghabhāvaṃ ñatvā vañcetvā gaṇhanto hi gahitabhaṇḍaṃ agghāpetvā kāretabbataṃ āpajjati. Sace pattasāmiko 『『hotu, bhante, sesaṃ mama puññaṃ bhavissatī』』ti deti, vaṭṭati.

Kappiyakārakassaācikkhatīti yassa hatthato bhaṇḍaṃ gaṇhāti, taṃ ṭhapetvā aññaṃ antamaso tassa puttabhātikampi kappiyakārakaṃ katvā 『『iminā imaṃ nāma gahetvā dehī』』ti ācikkhati. So ce cheko hoti, punappunaṃ apanetvā vivaditvā gaṇhāti, tuṇhībhūtena ṭhātabbaṃ. No ce cheko hoti, na jānāti gahetuṃ, vāṇijako taṃ vañceti, 『『mā gaṇhā』』ti vattabbo.

Idaṃ amhākantiādimhi 『『idaṃ paṭiggahitaṃ telaṃ vā sappi vā amhākaṃ atthi, amhākañca aññena appaṭiggahitakena attho』』ti bhaṇati. Sace so taṃ gahetvā aññaṃ deti, paṭhamaṃ attano telaṃ na mināpetabbaṃ. Kasmā? Nāḷiyañhi avasiṭṭhatelaṃ hoti, taṃ pacchā minantassa appaṭiggahitakaṃ dūseyyāti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito kosiyavaggo dutiyo.

  1. Pattavaggo

  2. Pattasikkhāpadavaṇṇanā

598.Tena samayenāti pattasikkhāpadaṃ. Tattha pattavāṇijjanti gāmanigamādīsu vicarantā pattavāṇijjaṃ vā karissanti. Āmattikāpaṇaṃ vāti amattāni vuccanti bhājanāni, tāni yesaṃ bhaṇḍaṃ te āmattikā, tesaṃ āmattikānaṃ āpaṇaṃ āmattikāpaṇaṃ, kulālabhaṇḍavāṇijakāpaṇanti attho.

  1. "詢問價格"是指問"你這個缽值多少錢"。當說"值這麼多"時,如果他的允許持有的物品價值很高,就這樣回答他說:"居士,我這個東西很貴,你把缽給別人吧。"聽到這個,如果對方說"我還會給別的碗",就可以接受,這符合"我們有這個"的特徵。如果那個缽很貴,比丘的東西價值很低,而缽的主人不知道它價值低,就不應該接受缽,應該告訴他"我的東西價值很低"。因為如果知道價值高而欺騙接受,就會落入要賠償接受物品價值的境地。如果缽的主人說"沒關係,尊者,剩下的就當是我的功德",那就可以接受。 "告訴執事人"是指除了從他手中接受物品的人之外,甚至把他的兒子兄弟當作執事人,告訴他"用這個拿這個給我"。如果他很聰明,反覆拒絕爭論後接受,就應該保持沉默。如果他不聰明,不知道如何接受,商人欺騙他,就應該說"不要接受"。 在"這是我們的"等詞中,說"這是我們接受的油或酥油,我們需要其他未接受的東西"。如果他拿走那個給別的東西,首先不應該讓他量自己的油。為什麼?因為在量器中會剩下油,後來量的時候會污染未接受的東西。其餘的很明顯。 六種起因,作為,非想解脫,非心所,制定罪,身業語業,三心,三受。 買賣學處的解釋結束。 絲絨品第二品結束。
  2. 缽品
  3. 缽學處的解釋
  4. "那時"是缽學處。其中"缽貿易"是指在村鎮等地遊歷時會進行缽的貿易。"陶器店"中,"陶器"是指容器,那些以此為商品的人叫做陶器商,陶器商的店舖叫做陶器店,意思是陶工商品的商店。

602.Tayopattassa vaṇṇāti tīṇi pattassa pamāṇāni. Aḍḍhāḷhakodanaṃ gaṇhātīti magadhanāḷiyā dvinnaṃ taṇḍulanāḷīnaṃ odanaṃ gaṇhāti. Magadhanāḷi nāma aḍḍhaterasapalā hotīti andhakaṭṭhakathāyaṃ vuttaṃ. Sīhaḷadīpe pakatināḷi mahantā, damiḷanāḷi khuddakā, magadhanāḷi pamāṇayuttā, tāya magadhanāḷiyā diyaḍḍhanāḷi ekā sīhaḷanāḷi hotīti mahāaṭṭhakathāyaṃ vuttaṃ. Catubhāgaṃ khādananti odanassa catutthabhāgappamāṇaṃ khādanaṃ, taṃ hatthahāriyassa muggasūpassa vasena veditabbaṃ. Tadupiyaṃ byañjananti tassa odanassa anurūpaṃ macchamaṃsasākaphalakaḷīrādibyañjanaṃ.

Tatrāyaṃ vinicchayo – anupahatapurāṇasālitaṇḍulānaṃ sukoṭṭitaparisuddhānaṃ dve magadhanāḷiyo gahetvā tehi taṇḍulehi anuttaṇḍulaṃ akilinnaṃ apiṇḍitaṃ suvisadaṃ kundamakuḷarāsisadisaṃ avassāvitodanaṃ pacitvā niravasesaṃ patte pakkhipitvā tassa odanassa catutthabhāgappamāṇo nātighano nātitanuko hatthahāriyo sabbasambhārasaṅkhato muggasūpo pakkhipitabbo. Tato ālopassa ālopassa anurūpaṃ yāvacarimālopappahonakaṃ macchamaṃsādibyañjanaṃ pakkhipitabbaṃ, sappitelatakkarasakañjikādīni pana gaṇanūpagāni na honti, tāni hi odanagatikāneva, neva hāpetuṃ na vaḍḍhetuṃ sakkonti. Evametaṃ sabbampi pakkhittaṃ sace pattassa mukhavaṭṭiyā heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti, antogatameva hoti, ayaṃ ukkaṭṭhukkaṭṭho nāma patto.

Nāḷikodananti magadhanāḷiyā ekāya taṇḍulanāḷiyā odanaṃ. Patthodananti magadhanāḷiyā upaḍḍhanāḷikodanaṃ. Sesaṃ vuttanayeneva veditabbaṃ. Ayaṃ pana nāmamatte viseso – sace nāḷikodanādi sabbampi pakkhittaṃ vuttanayeneva heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ majjhimo nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ majjhimomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti antogatameva hoti, ayaṃ majjhimukkaṭṭho nāma patto. Sace patthodanādi sabbampi pakkhittaṃ heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ omako nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ omakomako nāma patto. Sace taṃ rājiṃ na pāpuṇāti antogatameva hoti, ayaṃ omakukkaṭṭho nāma pattoti evamete nava pattā. Tesu dve apattā ukkaṭṭhukkaṭṭho ca omakomako ca. 『『Tato ukkaṭṭho apatto omako apatto』』ti idañhi ete sandhāya vuttaṃ. Ukkaṭṭhukkaṭṭho hi ettha ukkaṭṭhato ukkaṭṭhattā 『『tato ukkaṭṭho apatto』』ti vutto. Omakomako ca omakato omakattā tato omako apattoti vutto. Tasmā ete bhājanaparibhogena paribhuñjitabbā, na adhiṭṭhānupagā, na vikappanupagā. Itare pana satta adhiṭṭhahitvā vā vikappetvā vā paribhuñjitabbā, evaṃ akatvā taṃ dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyanti taṃ sattavidhampi pattaṃ dasāhaparamaṃ kālaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.

607.Nissaggiyaṃ pattaṃ anissajjitvā paribhuñjatīti yāguṃ pivitvā dhote dukkaṭaṃ, khañjakaṃ khāditvā bhattaṃ bhuñjitvā dhote dukkaṭanti evaṃ payoge payoge dukkaṭaṃ.

  1. "缽有三種顏色"是指缽有三種尺寸。"可容納半阿羅迦的米飯"是指可以容納兩摩揭陀納利的米飯。在安達迦註釋中說,摩揭陀納利是十二半帕拉。在大註釋中說,在錫蘭島上普通的納利很大,達米拉納利很小,摩揭陀納利大小適中,一個半摩揭陀納利等於一個錫蘭納利。"四分之一的副食"是指米飯的四分之一量的副食,這應該以可用手拿起的綠豆湯來理解。"相應的調味品"是指與那米飯相配的魚肉蔬菜水果芽等調味品。 這裡的判斷是——取兩摩揭陀納利未受損的舊稻米,精細碾磨清潔,用這些米煮成不夾生不黏稠不成團清潔如白色花蕾堆一樣的米飯,不瀝乾水全部放入缽中,然後放入相當於那米飯四分之一量的不太稠也不太稀可用手拿起的含有各種配料的綠豆湯。然後每一口都要放入與之相應的足夠到最後一口的魚肉等調味品,但酥油、油、酸奶、肉汁、粥等不計入數量,因為它們與米飯性質相同,既不能減少也不能增加。如果這樣全部放入后,恰好與缽口邊緣下方的線齊平,用線或刀切割時剛好觸及線或刀的下端,這就叫做上等缽。如果超過那條線堆成小丘,這就叫做上等偏下的缽。如果達不到那條線而在內部,這就叫做上等中的上等缽。 "一納利的米飯"是指一摩揭陀納利的米飯。"一帕他的米飯"是指半摩揭陀納利的米飯。其餘應該按照前面所說的方式理解。這裡只是名稱上的區別——如果一納利等的米飯全部放入后,如前所說恰好與下方的線齊平,這就叫做中等缽。如果超過那條線堆成小丘,這就叫做中等偏下的缽。如果達不到那條線而在內部,這就叫做中等中的上等缽。如果一帕他等的米飯全部放入后恰好與下方的線齊平,這就叫做下等缽。如果超過那條線堆成小丘,這就叫做下等偏下的缽。如果達不到那條線而在內部,這就叫做下等中的上等缽。這樣就有九種缽。其中兩種不是缽,即上等中的上等和下等偏下的。因為"比這個更上等的不是缽,更下等的不是缽"就是針對這兩種說的。這裡上等中的上等因為比上等更上等而被稱為"比這個更上等的不是缽"。下等偏下因為比下等更下等而被稱為比這更下等的不是缽。因此這兩種只能作為容器使用,不能作為正式的缽使用,也不能作為分享的缽。其他七種可以正式使用或分享使用,如果不這樣做而超過十天,就犯舍懺。也就是說,讓這七種缽超過十天的最長時間,就犯舍懺。
  2. "不捨棄應當捨棄的缽而使用"是指喝粥后洗缽犯突吉羅,吃咖哩后吃飯後洗缽犯突吉羅,這樣每次使用都犯突吉羅。

608.Anāpatti antodasāhaṃ adhiṭṭheti vikappetīti ettha pana pamāṇayuttassapi adhiṭṭhānavikappanupagattaṃ evaṃ veditabbaṃ – ayopatto pañcahi pākehi mattikāpatto dvīhi pākehi pakko adhiṭṭhānupago, ubhopi yaṃ mūlaṃ dātabbaṃ, tasmiṃ dinneyeva. Sace ekopi pāko ūno hoti, kākaṇikamattampi vā mūlaṃ adinnaṃ, na adhiṭṭhānupago. Sacepi pattasāmiko vadati 『『yadā tumhākaṃ mūlaṃ bhavissati, tadā dassatha, adhiṭṭhahitvā paribhuñjathā』』ti neva adhiṭṭhānupago hoti, pākassa hi ūnattā pattasaṅkhaṃ na gacchati, mūlassa sakalassa vā ekadesassa vā adinnattā sakabhāvaṃ na upeti, aññasseva santako hoti, tasmā pāke ca mūle ca niṭṭhiteyeva adhiṭṭhānupago hoti. Yo adhiṭṭhānupago, sveva vikappanupago, so hatthaṃ āgatopi anāgatopi adhiṭṭhātabbo vikappetabbo vā. Yadi hi pattakārako mūlaṃ labhitvā sayaṃ vā dātukāmo hutvā 『『ahaṃ, bhante, tumhākaṃ pattaṃ katvā asukadivase nāma pacitvā ṭhapessāmī』』ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Sace pana pattakārako 『『ahaṃ tumhākaṃ pattaṃ katvā pacitvā sāsanaṃ pesessāmī』』ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā 『『tumhākaṃ, bhante, patto niṭṭhito』』ti āroceti, etassa ārocanaṃ napamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pattakārako 『『ahaṃ tumhākaṃ pattaṃ katvā pacitvā kassaci hatthe pahiṇissāmī』』ti vatvā tatheva karoti, pattaṃ gahetvā āgatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati 『『api, bhante, adhunā ābhato patto sundaro』』ti! 『『Kuhiṃ, āvuso, patto』』ti? 『『Itthannāmassa hatthe pesito』』ti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu pattaṃ deti , laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Tasmā dasāhaṃ anatikkāmetvāva adhiṭṭhātabbo vikappetabbo vā.

Tattha dve pattassa adhiṭṭhānā – kāyena vā adhiṭṭhāti, vācāya vā adhiṭṭhāti. Tesaṃ vasena adhiṭṭhahantena ca 『『imaṃ pattaṃ paccuddharāmī』』ti vā 『『etaṃ pattaṃ paccuddharāmī』』ti vā evaṃ sammukhe vā parammukhe vā ṭhitaṃ purāṇapattaṃ paccuddharitvā aññassa vā datvā navaṃ pattaṃ yattha katthaci ṭhitaṃ hatthena parāmasitvā 『『imaṃ pattaṃ adhiṭṭhāmī』』ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena vā adhiṭṭhātabbo, vacībhedaṃ katvā vācāya vā adhiṭṭhātabbo. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti 『『imaṃ pattaṃ adhiṭṭhāmī』』ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā 『『etaṃ pattaṃ adhiṭṭhāmī』』ti vācā bhinditabbā.

Adhiṭṭhahantena pana ekakena adhiṭṭhātumpi vaṭṭati, aññassa santike adhiṭṭhātumpi vaṭṭati. Aññassa santike ayamānisaṃso – sacassa 『『adhiṭṭhito nu kho me, no』』ti vimati uppajjati, itaro sāretvā vimatiṃ chindissatīti. Sace koci dasa patte labhitvā sabbeva attanāva paribhuñjitukāmo hoti, na sabbe adhiṭṭhātabbā. Ekaṃ pattaṃ adhiṭṭhāya punadivase taṃ paccuddharitvā añño adhiṭṭhātabbo. Etenupāyena vassasatampi pariharituṃ sakkā.

  1. "不犯十天的規定"是指在此應理解為即使是符合標準的規定——無論是五個部分的米飯還是兩個部分的米飯，均應符合規定。若有一個部分不足，哪怕是一小塊米也未被給予，則不符合規定。如果缽的主人說："當你們的米飯準備好時，請告訴我，我將進行規定的使用"，那麼就不符合規定，因為米飯的不足使得缽的數量不達標，米飯的整體或部分未被給予，使得其性質不符合規定，反而成為他人的財物。因此，只有在米飯和缽都齊全的情況下，才符合規定。若符合規定者，今日或未來的使用也應符合規定。 如果缽的製作者在獲得米飯後，心中想要給予並說："尊者，我將在某天為你們煮好米飯並放置"，而比丘則因被限制的日子超過十天，則犯舍懺。如果缽的製作者說："我將為你們的缽煮飯並送去"，而這樣做的話，送去的比丘不向他通報，或是看到或聽到其他人說："尊者，你們的缽已完成"，則此通報不算數。當他送去的同時通報時，從他所說的那天起超過十天則犯舍懺。如果缽的製作者說："我將為你們的缽煮飯並送給某人"，而這樣做時，拿著缽的比丘將缽放在自己的舍中而不通報給他，其他人則說："尊者，現在送來的缽很漂亮"，問："在哪裡，朋友，缽在何處？"答："被送到某人手中"。對此的言語也不算數。當那比丘給予缽時，從他所獲得的那天起超過十天則犯舍懺。因此，必須遵循不超過十天的規定。 在這裡有兩個缽的規定——用身體或用語言進行規定。根據這些規定，規定者可以說："我將取這個缽"或"我將取那缽"，在面前或旁邊的舊缽被取走後，再給予他人新的缽，手中輕觸並說："我將取這個缽"，用心進行規定，或通過身體行為進行規定，或通過語言行為進行規定。在這裡有兩種規定——如果手中有缽，則應說："我將取這個缽"。若在內部或上方的某處，或在指定位置時，應說："我將取那缽"。 通過規定者的行為，即使是一個人也可以進行規定，甚至在他人面前進行規定。若在他人面前有疑慮，另一人則會打破疑慮。如果有人獲得十個缽並想要全部使用，則不應全部進行規定。應取一個缽，第二天再取走，其他的應進行規定。通過這種方式，即使持續一百年也能維持。

Evaṃ appamattassa bhikkhuno siyā adhiṭṭhānavijahananti? Siyā. Sace hi ayaṃ pattaṃ aññassa vā deti, vibbhamati vā sikkhaṃ vā paccakkhāti, kālaṃ vā karoti, liṅgaṃ vāssa parivattati, paccuddharati vā, patte vā chiddaṃ hoti, adhiṭṭhānaṃ vijahati. Vuttampi cetaṃ –

『『Dinnavibbhantapaccakkhā , kālaṃkiriyakatena ca;

Liṅgapaccuddharā ceva, chiddena bhavati sattama』』nti.

Coraharaṇavissāsaggāhehipi vijahatiyeva. Kittakena chiddena adhiṭṭhānaṃ bhijjati? Yena kaṅgusitthaṃ nikkhamati ceva pavisati ca. Idañhi sattannaṃ dhaññānaṃ lāmakadhaññasitthaṃ, tasmiṃ ayacuṇṇena vā āṇiyā vā paṭipākatike kate dasāhabbhantare puna adhiṭṭhātabbo. Ayaṃ tāva 『『antodasāhaṃ adhiṭṭheti vikappetī』』ti ettha adhiṭṭhāne vinicchayo.

Vikappane pana dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hoti? Pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā 『『imaṃ patta』』nti vā 『『ime patte』』ti vā 『『etaṃ patta』』nti vā 『『ete patte』』ti vā vatvā 『『tuyhaṃ vikappemī』』ti vattabbaṃ. Ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ vā vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. 『『Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti evaṃ pana vutte paccuddhāro nāma hoti, tatopabhuti paribhogādayopi vaṭṭanti.

Aparo nayo – tatheva pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike 『『imaṃ patta』』nti vā 『『ime patte』』ti vā 『『etaṃ patta』』nti vā 『『ete patte』』ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā 『『tissassa bhikkhuno vikappemī』』ti vā 『『tissāya bhikkhuniyā sikkhamānāya sāmaṇerassa tissāya sāmaṇeriyā vikappemī』』ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā 『『tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Kathaṃ parammukhāvikappanā hoti? Pattānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā 『『imaṃ patta』』nti vā 『『ime patte』』ti vā 『『etaṃ patta』』nti vā 『『ete patte』』ti vā vatvā 『『tuyhaṃ vikappanatthāya dammī』』ti vattabbaṃ. Tena vattabbo – 『『ko te mitto vā sandiṭṭho vā』』ti? Tato itarena purimanayeneva 『『tisso bhikkhūti vā…pe… tissā sāmaṇerī』』ti vā vattabbaṃ. Puna tena bhikkhunā 『『ahaṃ tissassa bhikkhuno dammī』』ti vā…pe… 『『tissāya sāmaṇeriyā dammī』』ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvattā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva 『『itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Imāsaṃ pana dvinnaṃ vikappanānaṃ nānākaraṇaṃ, avaseso ca vacanakkamo sabbo paṭhamakathinasikkhāpadavaṇṇanāyaṃ vuttanayeneva veditabbo saddhiṃ samuṭṭhānādīhīti.

Pattasikkhāpadavaṇṇanā niṭṭhitā.

  1. Ūnapañcabandhanasikkhāpadavaṇṇanā

  2. "那麼，微不足道的比丘的規定是什麼呢？"是的。如果他把缽給其他人，或者在學習中失去注意，或者錯過了時機，或者改變了性別，或者把缽拿走，或者缽上有破損，那麼就違反了規定。也有這樣的說法—— 「給予分散的，失去注意，因時間行為而失去； 性別改變，拿走缽，破損則成第七。」 在盜竊和失信的情況下也會違反規定。那麼，多少破損會導致規定失效呢？是指破損到可以進出缽的程度。這實際上是七種穀物中的最低谷物，若在此情況下用粉末或其他方式進行處理，則必須重新進行規定。至此，「不超過十天的規定」在這裡有了明確的界定。 在規定中有兩種規定——正面規定和側面規定。如何是正面規定呢？在知道缽的單數和複數的情況下，若說「這個缽」或「這些缽」，或「這隻缽」或「這些缽」，並說「我將為你們規定」，這就是一種正面規定。這是正面規定的一種。到此為止，可以進行放置、使用或放棄，但不能進行規定。「請使用我所擁有的，或按情況處理」，如此說時，就稱為重新規定，因此使用和分享等行為也可以進行。 另一種方式是——同樣在知道缽的單數和複數的情況下，在某位比丘面前說「這個缽」或「這些缽」，並在五位同伴中提到某個自己喜歡的名字，或說「我將為某位比丘規定」，或「我將為某位女比丘和某位正在學習的沙彌規定」，這也是一種正面規定。到此為止，可以進行放置，但在使用等方面則不應進行。因此，若比丘說：「請使用……或按情況處理」時，就稱為重新規定，使用和分享等行為也可以進行。 如何是側面規定呢？在知道缽的單數和複數的情況下，若說「這個缽」或「這些缽」，並說「我將為你們規定」，那麼就應如此說——「誰是你的朋友或見過的人？」然後以其他方式進行規定，比如說「三位比丘……或……三位女比丘」，再者，若比丘說：「我為三位比丘規定」或「我為三位女比丘規定」，這就是側面規定。到此為止，可以進行放置，但在使用等方面則不應進行。因此，若比丘以第二次正面規定的方式說：「請使用某位的缽，或按情況處理」，這就稱為重新規定，使用和分享等行為也可以進行。 這兩種規定的不同之處，以及其他的語言行為，均應根據第一類學處的解釋進行理解。 缽學處的解釋已完成。

  3. 「不足五分之一的規定」解釋。

609.Tena samayenāti ūnapañcabandhanasikkhāpadaṃ. Tattha na yāpetīti so kira yadi ariyasāvako nābhavissā, aññathattampi agamissā, evaṃ tehi ubbāḷho, sotāpannattā pana kevalaṃ sarīreneva na yāpeti, tena vuttaṃ – 『『attanāpi na yāpeti, puttadārāpissa kilamantī』』ti.

612-3.Ūnapañcabandhanenāti ettha ūnāni pañca bandhanāni assāti ūnapañcabandhano, nāssa pañca bandhanāni pūrentīti attho, tena ūnapañcabandhanena. Itthambhūtassa lakkhaṇe karaṇavacanaṃ. Tattha yasmā abandhanassāpi pañca bandhanāni na pūrenti, sabbaso natthitāya, tasmā padabhājane 『『abandhano vā』』tiādi vuttaṃ . 『『Ūnapañcabandhanenā』』ti ca vuttattā yassa pañcabandhano patto hoti, tassa so apatto, tasmā aññaṃ viññāpetuṃ vaṭṭati. Bandhanañca nāmetaṃ yasmā bandhanokāse sati hoti, asati na hoti, tasmā tassa lakkhaṇaṃ dassetuṃ 『『abandhanokāso nāmā』』tiādi vuttaṃ.

Dvaṅgulā rāji na hotīti mukhavaṭṭito heṭṭhā dvaṅgulappamāṇā ekāpi rāji na hoti. Yassa dvaṅgulā rāji hotīti yassa pana tādisā ekā rāji hoti, so tassā rājiyā heṭṭhimapariyante pattavedhakena vijjhitvā pacitvā suttarajjuka-makacirajjukādīhi vā tipusuttakena vā bandhitabbo, taṃ bandhanaṃ āmisassa alagganatthaṃ tipupaṭṭakena vā kenaci baddhasilesena vā paṭicchādetabbaṃ. So ca patto adhiṭṭhahitvā paribhuñjitabbo, sukhumaṃ vā chiddaṃ katvā bandhitabbo. Suddhehi pana madhusitthakalākhāsajjulasādīhi bandhituṃ na vaṭṭati. Phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhituṃ vaṭṭati. Mukhavaṭṭisamīpe pana pattavedhakena vijjhiyamāno kapālassa bahalattā bhijjati, tasmā heṭṭhā vijjhitabbo. Yassa pana dve rājiyo ekāyeva vā caturaṅgulā, tassa dve bandhanāni dātabbāni. Yassa tisso ekāyeva vā chaḷaṅgulā, tassa tīṇi. Yassa catasso ekāyeva vā aṭṭhaṅgulā, tassa cattāri. Yassa pañca ekāyeva vā dasaṅgulā, so baddhopi abaddhopi apattoyeva, añño viññāpetabbo. Esa tāva mattikāpatte vinicchayo.

Ayopatte pana sacepi pañca vā atirekāni vā chiddāni honti, tāni ce ayacuṇṇena vā āṇiyā vā lohamaṇḍalakena vā baddhāni maṭṭhāni honti, sveva patto paribhuñjitabbo, na añño viññāpetabbo. Atha pana ekampi chiddaṃ mahantaṃ hoti, lohamaṇḍalakena baddhampi maṭṭhaṃ na hoti, patte āmisaṃ laggati, akappiyo hoti, ayaṃ apatto. Añño viññāpetabbo.

  1. "那時"是指不足五分之一的學處。其中"不能維持"是指,如果他不是聖弟子的話,可能會有其他變化,如此被他們壓迫,但因為是須陀洹,所以僅僅身體無法維持,因此說:"自己也無法維持,妻兒也在受苦"。 612-3. "不足五分之一的"中,"不足五分之一"是指它沒有五個完整的部分,意思是它的五個部分不完整,用這種不足五分之一的。這是表示狀態的工具格。因為即使是沒有繫結的也不足五個部分,因為完全沒有,所以在詞義解釋中說"或者沒有繫結"等。因為說"不足五分之一",所以對於有五個部分的缽來說,那就不是缽,因此可以要求另一個。而所謂的繫結,是因為有繫結的地方才有,沒有就沒有,所以爲了說明其特徵,說"沒有繫結處"等。 "沒有兩指寬的線"是指從口緣下方沒有兩指寬的任何一條線。"有兩指寬的線"是指有這樣一條線的,應該在那條線的下端用缽鉆鉆孔后燒製,或用線繩、蜘蛛絲等或錫線繫結,那個繫結應該用錫片或某種粘合劑覆蓋以防止食物粘著。那個缽應該規定后使用,或者鉆一個細小的孔后繫結。但是不允許用純凈的蜂蠟、樹膠、樹脂等繫結。可以用煮沸的糖漿和石粉繫結。但是在口緣附近用缽鉆鉆孔時,因為碗壁厚度的原因會破裂,所以應該在下面鉆孔。如果有兩條線或一條四指寬的線,應該給兩個繫結。如果有三條或一條六指寬的線,應該給三個。如果有四條或一條八指寬的線,應該給四個。如果有五條或一條十指寬的線,即使繫結也不是缽,應該要求另一個。這是關於陶缽的判斷。 而對於鐵缽,即使有五個或更多的孔,如果用鐵粉或釘子或金屬片繫結后平滑,那就是可以使用的缽,不應要求另一個。但是如果有一個大孔,即使用金屬片繫結也不平滑,食物會粘在缽上,那就是不適合的,這不是缽。應該要求另一個。

615.Thero vattabboti patte ānisaṃsaṃ dassetvā 『『ayaṃ, bhante, patto pamāṇayutto sundaro therānurūpo, taṃ gaṇhathā』』ti vattabbo. Yo na gaṇheyyāti anukampāya na gaṇhantassa dukkaṭaṃ. Yo pana santuṭṭhiyā 『『kiṃ me aññena pattenā』』ti na gaṇhāti, tassa anāpatti. Pattapariyantoti evaṃ parivattetvā pariyante ṭhitapatto.

Na adeseti mañcapīṭhachattanāgadantakādike adese, na nikkhipitabbo. Yattha purimaṃ sundaraṃ pattaṃ ṭhapeti, tattheva ṭhapetabbo. Pattassa hi nikkhipanadeso 『『anujānāmi, bhikkhave, ādhāraka』』ntiādinā nayena khandhake vuttoyeva.

Naabhogenāti yāgurandhanarajanapacanādinā aparibhogena na paribhuñjitabbo. Antarāmagge pana byādhimhi uppanne aññasmiṃ bhājane asati mattikāya limpetvā yāguṃ vā pacituṃ udakaṃ vā tāpetuṃ vaṭṭati.

Na vissajjetabboti aññassa na dātabbo. Sace pana saddhivihāriko vā antevāsiko vā aññaṃ varapattaṃ ṭhapetvā 『『ayaṃ mayhaṃ sāruppo, ayaṃ therassā』』ti gaṇhāti, vaṭṭati. Añño vā taṃ gahetvā attano pattaṃ deti, vaṭṭati. 『『Mayhameva pattaṃ āharā』』ti vattabbakiccaṃ natthi.

617.Pavāritānanti ettha saṅghavasena pavāritaṭṭhāne pañcabandhaneneva vaṭṭati. Puggalavasena pavāritaṭṭhāne ūnapañcabandhanenāpi vaṭṭatīti kurundiyaṃ vuttaṃ. Sesamettha uttānatthameva.

Chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā.

  1. Bhesajjasikkhāpadavaṇṇanā

618.Tena samayenāti bhesajjasikkhāpadaṃ. Tattha attho, bhanteti rājā bhikkhū uyyuttappayutte therassa leṇatthāya pabbhāraṃ sodhente disvā ārāmikaṃ dātukāmo pucchi.

619-21.Pāṭiyekkoti visuṃ eko. Mālākiteti katamāle mālādhare, kusumamālāpaṭimaṇḍiteti attho. Tiṇaṇḍupakanti tiṇacumbaṭakaṃ. Paṭimuñcīti ṭhapesi. Sā ahosi suvaṇṇamālāti dārikāya sīse ṭhapitamattāyeva therassa adhiṭṭhānavasena suvaṇṇapadumamālā ahosi. Tañhi tiṇaṇḍupakaṃ sīse ṭhapitamattameva 『『suvaṇṇamālā hotū』』ti thero adhiṭṭhāsi. Dutiyampi kho…pe…. Tenupasaṅkamīti dutiyadivaseyeva upasaṅkami.

Suvaṇṇantiadhimuccīti 『『sovaṇṇamayo hotū』』ti adhiṭṭhāsi. Pañcannaṃ bhesajjānanti sappiādīnaṃ. Bāhulikāti paccayabāhulikatāya paṭipannā. Kolambepi ghaṭepītiettha kolambā nāma mahāmukhacāṭiyo vuccanti. Olīnavilīnānīti heṭṭhā ca ubhatopassesu ca gaḷitāni. Okiṇṇavikiṇṇāti sappiādīnaṃ gandhena bhūmiṃ khanantehi okiṇṇā, bhittiyo khanantehi upari sañcarantehi ca vikiṇṇā. Antokoṭṭhāgārikāti abbhantare saṃvihitakoṭṭhāgārā.

  1. "長老應當如此說"是指在缽中展示利益，"這位，尊者，這個缽是符合標準的美麗，適合長老的，請拿去。"如果他不拿，則因憐憫而不拿者會犯不善。如果他因滿足而說「我為何要用其他的缽」，則不犯。缽的邊緣是指這樣轉動后保持在邊緣的缽。 不應放置在座位、坐墊、床、牙齒等地方，不可放置。若在此處放置美麗的缽，則應放置在此。因為缽的放置處在《僧伽法》中已有說明。 不應以牛奶、米、鹽等未使用的物品進行使用。若在中間的路上出現疾病，若沒有其他容器，則應用泥土覆蓋以煮牛奶或水。 不應放棄他人的東西。若信士或住持在放置其他優質缽時說「這是我的美好，這是長老的」，則可以。若他拿走並給予自己的缽，也可以。若說「請把我的缽拿來」，則不應有此行為。
  2. "被打開的"是指在僧團的開放處通過五個繫結而有效。在個人的開放處也可通過不足五個繫結而有效，這在《古蘭經》中已有說明。其他的內容在此處已說明。 六個起因、行為、不是無知解脫、無心、無形、無名、身體行為、言語行為、三種心、三種感受。 不足五分之一的學處解釋已完成。
  3. 藥物學處解釋
  4. "那時"是指藥物學處。這裡的意思是，尊者看到正在清理寺廟的比丘們，因而想要給予一位長老。 619-21. "單獨"是指獨自一人。"花環"是指戴著花環的意思。"草叢"是指草的束縛。"放下"是指放置。那是金色的花環，僅僅放在女孩的頭上，因而根據長老的規定成為金色的蓮花花環。因為草叢放置在頭上，僅僅放置時，長老說"愿成為金色的花環"。第二次也是如此……等。於是第二天就靠近了。 "愿成為金色的"是指"愿成為黃金的"的規定。五種藥物是指黃油等。常見的則是因條件的普遍性而普遍存在。這裡的"kolamba"是指大嘴的魚。被壓扁和消失的是指在下面和兩側被壓扁的。被分散和分散的是指因黃油等的香氣而在土地上被挖掘的，被墻壁上方移動的。內部儲藏的是指內部的儲藏處。

622.Paṭisāyanīyānīti paṭisāyitabbāni, paribhuñjitabbānīti attho. Bhesajjānīti bhesajjakiccaṃ karontu vā mā vā, evaṃ laddhavohārāni. 『『Gosappī』』tiādīhi loke pākaṭaṃ dassetvā 『『yesaṃ maṃsaṃ kappatī』』ti iminā aññesampi migarohitasasādīnaṃ sappiṃ saṅgahetvā dassesi. Yesañhi khīraṃ atthi, sappipi tesaṃ atthiyeva, taṃ pana sulabhaṃ vā hotu dullabhaṃ vā, asammohatthaṃ vuttaṃ. Evaṃ navanītampi.

Sannidhikārakaṃ paribhuñjitabbānīti sannidhiṃ katvā nidahitvā paribhuñjitabbāni. Kathaṃ? Pāḷiyā āgatasappiādīsu sappi tāva purebhattaṃ paṭiggahitaṃ tadahupurebhattaṃ sāmisampi nirāmisampi paribhuñjituṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisaṃ paribhuñjitabbaṃ. Sattāhātikkame sace ekabhājane ṭhapitaṃ, ekaṃ nissaggiyaṃ. Sace bahūsu vatthugaṇanāya nissaggiyāni, pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Purebhattaṃ vā pacchābhattaṃ vā uggahitakaṃ katvā nikkhittaṃ ajjhoharituṃ na vaṭṭati; abbhañjanādīsu upanetabbaṃ. Sattāhātikkamepi anāpatti, anajjhoharaṇīyataṃ āpannattā. 『『Paṭisāyanīyānī』』ti hi vuttaṃ. Sace anupasampanno purebhattaṃ paṭiggahitanavanītena sappiṃ katvā deti, purebhattaṃ sāmisaṃ vaṭṭati. Sace sayaṃ karoti, sattāhampi nirāmisameva vaṭṭati. Pacchābhattaṃ paṭiggahitanavanītena pana yena kenaci katasappi sattāhampi nirāmisameva vaṭṭati. Uggahitakena kate pubbe vuttasuddhasappinayeneva vinicchayo veditabbo.

Purebhattaṃ paṭiggahitakhīrena vā dadhinā vā katasappi anupasampannena kataṃ sāmisampi tadahupurebhattaṃ vaṭṭati. Sayaṃkataṃ nirāmisameva vaṭṭati . Navanītaṃ tāpentassa hi sāmaṃpāko na hoti, sāmaṃpakkena pana tena saddhiṃ āmisaṃ na vaṭṭati. Pacchābhattato paṭṭhāya ca na vaṭṭatiyeva. Sattāhātikkamepi anāpatti, savatthukassa paṭiggahitattā, 『『tāni paṭiggahetvā』』ti hi vuttaṃ. Pacchābhattaṃ paṭiggahitehi kataṃ pana abbhañjanādīsu upanetabbaṃ. Purebhattampi ca uggahitakehi kataṃ ubhayesampi sattāhātikkame anāpatti. Eseva nayo akappiyamaṃsasappimhi. Ayaṃ pana viseso – yattha pāḷiyaṃ āgatasappinā nissaggiyaṃ, tattha iminā dukkaṭaṃ. Andhakaṭṭhakathāyaṃ kāraṇapatirūpakaṃ vatvā manussasappi ca navanītañca paṭikkhittaṃ, taṃ duppaṭikkhittaṃ, sabbaaṭṭhakathāsu anuññātattā. Parato cassa vinicchayopi āgacchissati.

  1. "可以食用的"是指可以食用的,意思是可以食用。"藥物"是指無論是否起到藥物的作用,都被稱為藥物。通過"牛奶"等顯示世間常見的,通過"肉是允許的"這句話包括了其他如鹿、兔等的奶油。因為有奶的動物也有奶油,無論是容易獲得還是難以獲得,爲了避免混淆而說明。奶油也是如此。 "可以儲存食用的"是指可以儲存后食用的。怎麼儲存呢?在經文中提到的奶油等,首先奶油在午前接受的,當天午前可以和食物一起或單獨食用,從午後開始七天內可以單獨食用。超過七天如果放在一個容器里,就有一個舍懺。如果放在多個容器里,根據物品數量有多個舍懺。午後接受的七天內只能單獨食用。無論午前還是午後,如果拿起後放下就不能吞嚥;應該用於塗抹等。即使超過七天也不犯戒,因為已經不能吞嚥了。因為說的是"可以食用的"。如果未受具足戒者用午前接受的生酥製成奶油給予,午前可以和食物一起食用。如果自己製作,七天內也只能單獨食用。但是用午後接受的生酥製成的奶油,無論誰製作,七天內都只能單獨食用。用拿起的製成的,應該按照前面說的純奶油的方式來判斷。 用午前接受的牛奶或酸奶製成的奶油,如果是未受具足戒者製作的,當天午前可以和食物一起食用。自己製作的只能單獨食用。因為加熱生酥不算自己烹煮,但與自己烹煮的一起不能和食物一起食用。從午後開始就完全不允許。即使超過七天也不犯戒,因為接受時就有物質,因為說"接受它們"。但是用午後接受的製成的應該用於塗抹等。即使是午前,用拿起的製成的,對兩者來說超過七天也不犯戒。這個規則也適用於不適合的肉的奶油。但有一點不同——在經文中說奶油有舍懺的地方,這裡是突 羅。在安達迦註釋中說明理由后禁止人的奶油和生酥,這是不應該禁止的,

Pāḷiyaṃ āgataṃ navanītampi purebhattaṃ paṭiggahitaṃ tadahupurebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva. Sattāhātikkame nānābhājanesu ṭhapite bhājanagaṇanāya ekabhājanepi amissetvā piṇḍapiṇḍavasena ṭhapite piṇḍagaṇanāya nissaggiyāni. Pacchābhattaṃ paṭiggahitaṃ sappinayeneva veditabbaṃ. Ettha pana dadhiguḷikāyopi takkabindūnipi honti, tasmā taṃ dhotaṃ vaṭṭatīti upaḍḍhattherā āhaṃsu. Mahāsīvatthero pana 『『bhagavatā anuññātakālato paṭṭhāya takkato uddhaṭamattameva khādiṃsū』』ti āha. Tasmā navanītaṃ paribhuñjantena dhovitvā dadhitakkamakkhikākipillikādīni apanetvā paribhuñjitabbaṃ. Pacitvā sappiṃ katvā paribhuñjitukāmena adhotampi pacituṃ vaṭṭati. Yaṃ tattha dadhigataṃ vā takkagataṃ vā taṃ khayaṃ gamissati, ettāvatā hi savatthukapaṭiggahitaṃ nāma na hotīti ayamettha adhippāyo. Āmisena saddhiṃ pakkattā pana tasmimpi kukkuccāyanti kukkuccakā. Idāni uggahetvā ṭhapitanavanīte ca purebhattaṃ khīradadhīni paṭiggahetvā katanavanīte ca pacchābhattaṃ tāni paṭiggahetvā katanavanīte ca uggahitehi katanavavīte ca akappiyamaṃsanavanīte ca sabbo āpattānāpattiparibhogāparibhoganayo sappimhi vuttakkameneva gahetabbo.

Telabhikkhāya paviṭṭhānaṃ pana bhikkhūnaṃ tattheva sappimpi navanītampi pakkatelampi apakkatelampi ākiranti, tattha takkadadhibindūnipi bhattasitthānipi taṇḍulakaṇāpi makkhikādayopi honti. Ādiccapākaṃ katvā parissāvetvā gahitaṃ sattāhakālikaṃ hoti, paṭiggahetvā ṭhapitabhesajjehi saddhiṃ pacitvā natthupānampi kātuṃ vaṭṭati. Sace vaddalisamaye lajji sāmaṇero yathā tattha patitataṇḍulakaṇādayo na paccanti, evaṃ sāmisapākaṃ mocento aggimhi vilīyāpetvā parissāvetvā puna pacitvā deti, purimanayeneva sattāhaṃ vaṭṭati.

Telesu tilatelaṃ tāva purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva. Sattāhātikkame panassa bhājanagaṇanāya nissaggiyabhāvo veditabbo. Pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Uggahitakaṃ katvā nikkhittaṃ ajjhoharituṃ na vaṭṭati, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Purebhattaṃ tile paṭiggahetvā katatelaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya anajjhoharaṇīyaṃ hoti, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Pacchābhattaṃ tile paṭiggahetvā katatelaṃ anajjhoharaṇīyameva, savatthukapaṭiggahitattā, sattāhātikkamepi anāpatti, sīsamakkhanādīsu upanetabbaṃ. Purebhattaṃ vā pacchābhattaṃ vā uggahitakatilehi katatelepi eseva nayo.

Purebhattaṃ paṭiggahitakatile bhajjitvā vā tilapiṭṭhaṃ vā sedetvā uṇhodakena vā temetvā katatelaṃ sace anupasampannena kataṃ purebhattaṃ sāmisampi vaṭṭati. Attanā katatelaṃ pana nibbaṭṭitattā purebhattaṃ nirāmisameva vaṭṭati. Sāmaṃpakkattā sāmisaṃ na vaṭṭati, savatthukapaṭiggahitattā pana pacchābhattato paṭṭhāya ubhayampi anajjhoharaṇīyaṃ, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Yadi pana appaṃ uṇhodakaṃ hoti abbhukkiraṇamattaṃ, abbohārikaṃ hoti, sāmapākagaṇanaṃ na gacchati. Sāsapatelādīsupi avatthukapaṭiggahitesu avatthukatilatele vuttasadisova vinicchayo.

在**中提到的生酥,如果在午前接受,當天午前可以和食物一起食用,從午後開始只能單獨食用。超過七天如果放在不同容器里,根據容器數量有舍懺;即使放在一個容器里,如果分成一團一團,根據團數有舍懺。午後接受的應該按照奶油的方式理解。這裡還有酸奶塊和酪漿滴,所以洗乾淨是可以的,一些長老這樣說。但大西瓦長老說:"從世尊允許的時候開始,他們只吃從酪漿中提取的。"因此食用生酥時應該洗凈,去除酸奶、酪漿、蒼蠅、螞蟻等后食用。想要煮成奶油食用的,不洗也可以煮。其中的酸奶或酪漿會消失,這樣就不算是接受有實質的東西,這是這裡的意思。但是因為和食物一起煮,對此有疑慮的人會有疑慮。現在對於拿起放置的生酥,午前接受牛奶酸奶製成的生酥,午後接受它們製成的生酥,用拿起的製成的生酥,不適合的肉的生酥,所有關於犯戒不犯戒、可食用不可食用的規則都應該按照奶油中說的順序理解。 對於乞求油的比丘們,在那裡人們會給予奶油、生酥、煮過的油、未煮過的油,其中有酪漿酸奶滴、飯粒、米屑、蒼蠅等。經過日曬後過濾的可以儲存七天,與接受儲存的藥物一起煮可以做成鼻藥。如果在雨季有謹慎的沙彌,使其中落入的米屑等不煮熟,這樣避免和食物一起煮,在火上融化後過濾再煮給予,按照前面的方式可以儲存七天。 在油中,首先芝麻油如果午前接受,午前可以和食物一起食用,從午後開始只能單獨食用。超過七天應該知道根據容器數量有舍懺。午後接受的七天內只能單獨食用。拿起後放下的不能吞嚥,應該用於頭部塗抹等,即使超過七天也不犯戒。午前接受芝麻製成的油午前可以和食物一起食用,從午後開始不能吞嚥,應該用於頭部塗抹等,即使超過七天也不犯戒。午後接受芝麻製成的油就不能吞嚥,因為接受時有實質,即使超過七天也不犯戒,應該用於頭部塗抹等。無論午前還是午後,用拿起的芝麻製成的油也是這個規則。 午前接受的芝麻炒過或磨成粉或用熱水浸泡製成的油,如果是未受具足戒者製作的,午前可以和食物一起食用。但自己製作的因為已經改變,午前只能單獨食用。因為自己烹煮所以不能和食物一起食用,但因為接受時有實質,從午後開始兩者都不能吞嚥,應該用於頭部塗抹等,即使超過七天也不犯戒。但如果熱水很少只是灑上,就不算數,不算自己烹煮。對於芥子油等無實質接受的,判斷與無實質芝麻油相同。

Sace pana purebhattaṃ paṭiggahitānaṃ sāsapādīnaṃ cuṇṇehi ādiccapākena sakkā telaṃ kātuṃ, taṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva, sattāhātikkame nissaggiyaṃ. Yasmā pana sāsapamadhukacuṇṇādīni sedetvā eraṇḍakaṭṭhīni ca bhajjitvā eva telaṃ karonti, tasmā tesaṃ telaṃ anupasampannehi kataṃ purebhattaṃ sāmisampi vaṭṭati. Vatthūnaṃ yāvajīvikattā pana savatthukapaṭiggahaṇe doso natthīti. Attanā kataṃ sattāhaṃ nirāmisaparibhogeneva paribhuñjitabbaṃ. Uggahitakehi kataṃ anajjhoharaṇīyaṃ bāhiraparibhoge vaṭṭati, sattāhātikkamepi anāpatti.

Telakaraṇatthāya sāsapamadhukaeraṇḍakaṭṭhīni vā paṭiggahetvā kataṃ telaṃ sattāhakālikaṃ. Dutiyadivase kataṃ chāhaṃ vaṭṭati. Tatiyadivase kataṃ pañcāhaṃ vaṭṭati. Catuttha-pañcama-chaṭṭhasattāmadivase kataṃ tadaheva vaṭṭati. Sace yāva aruṇassa uggamanā tiṭṭhati, nissaggiyaṃ. Aṭṭhame divase kataṃ anajjhoharaṇīyaṃ. Anissaggiyattā pana bāhiraparibhoge vaṭṭati. Sacepi na karoti, telatthāya gahitasāsapādīnaṃ sattāhātikkamane dukkaṭameva. Pāḷiyaṃ pana anāgatāni aññānipi nāḷikeranimbakosambakakaramandaatasīādīnaṃ telāni atthi, tāni paṭiggahetvā sattāhaṃ atikkāmayato dukkaṭaṃ hoti. Ayametesu viseso. Sesaṃ yāvakālikavatthuṃ yāvajīvikavatthuñca sallakkhetvā sāmaṃpākasavatthukapurebhattapacchābhattapaṭiggahitauggahitakavatthuvidhānaṃ sabbaṃ vuttanayeneva veditabbaṃ.

如果用午前接受的芥子等粉末通過日曬可以製成油,那麼午前可以和食物一起食用,從午後開始只能單獨食用,超過七天有舍懺。但是因為芥子、甘草粉等是通過蒸煮,蓖麻籽是通過炒制來制油的,所以它們的油如果是未受具足戒者製作的,午前可以和食物一起食用。因為原料是終生可用的,所以接受有實質的也沒有過錯。自己製作的七天內只能單獨食用。用拿起的製作的不能吞嚥,可以用於外部使用,即使超過七天也不犯戒。 爲了制油而接受芥子、甘草、蓖麻籽等製成的油可以儲存七天。第二天製作的可以用六天。第三天製作的可以用五天。第四、五、六、七天製作的當天可用。如果儲存到日出,有舍懺。第八天製作的不能吞嚥。因為不需要捨棄,所以可以用於外部使用。即使不製作,爲了制油而接受的芥子等超過七天只有突吉羅。在經文中沒有提到的其他如椰子、楝樹、瓜、野芝麻等的油,接受后超過七天有突吉羅。這是它們的區別。其餘的應該考慮當天可用的和終生可用的物品,自己烹煮的、有實質的、午前午後接受的、拿起的物品的規定,都應該按照前面說的方式理解。

623.Vasātelanti 『『anujānāmi, bhikkhave, vasāni bhesajjāni, acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasa』』nti (mahāva. 262) evaṃ anuññātavasānaṃ telaṃ. Ettha ca 『『acchavasa』』nti vacanena ṭhapetvā manussavasaṃ sabbesaṃ akappiyamaṃsāna vasā anuññātā. Macchaggahaṇena ca susukāpi gahitā honti, vāḷamacchattā pana visuṃ vuttaṃ. Macchādiggahaṇena cettha sabbesampi kappiyamaṃsānaṃ vasā anuññātā. Maṃsesu hi dasamanaussa-hatthi-assa-sunakha-ahi-sīha-byaggha-dīpi-accha-taracchānaṃ maṃsāni akappiyāni. Vasāsu ekā manussavasāva. Khīrādīsu akappiyaṃ nāma natthi.

Anupasampannehi katanibbaṭṭitavasātelaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati. Pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Yaṃ pana tattha sukhumarajasadisaṃ maṃsaṃ vā nhāru vā aṭṭhi vā lohitaṃ vā hoti, taṃ abbohārikaṃ. Sace pana vasaṃ paṭiggahetvā sayaṃ karoti, purebhattaṃ paṭiggahetvā pacitvā parissāvetvā sattāhaṃ nirāmisaparibhogena paribhuñjitabbaṃ . Nirāmisaparibhogañhi sandhāya idaṃ vuttaṃ – 『『kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjitu』』nti (mahāva. 262). Tatrāpi abbohārikaṃ abbohārikameva. Pacchābhattaṃ pana paṭiggahituṃ vā kātuṃ vā na vaṭṭatiyeva. Vuttañhetaṃ –

『『Vikāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dukkaṭassa. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, anāpattī』』ti.

Upatissattheraṃ pana antevāsikā pucchiṃsu – 『『bhante, sappinavanītavasāni ekato pacitvā nibbaṭṭitāni vaṭṭanti, na vaṭṭantī』』ti? 『『Na vaṭṭanti, āvuso』』ti. Thero kirettha pakkatelakasaṭe viya kukkuccāyati. Tato naṃ uttari pucchiṃsu – 『『bhante, navanīte dadhiguḷikā vā takkabindu vā hoti, etaṃ vaṭṭatī』』ti? 『『Etampi, āvuso, na vaṭṭatī』』ti. Tato naṃ āhaṃsu – 『『bhante, ekato pacitvā saṃsaṭṭhāni tejavantāni honti, rogaṃ niggaṇhantī』』ti? 『『Sādhāvuso』』ti thero sampaṭicchi.

Mahāsumatthero panāha – 『『kappiyamaṃsavasā sāmisaparibhoge vaṭṭati, itarā nirāmisaparibhoge vaṭṭatī』』ti. Mahāpadumatthero pana 『『idaṃ ki』』nti paṭikkhipitvā 『『nanu vātābādhikā bhikkhū pañcamūlakasāvayāguyaṃ acchasūkaratelādīni pakkhipitvā yāguṃ pivanti, sā tejussadattā rogaṃ niggaṇhātī』』ti vatvā 『『vaṭṭatī』』ti āha.

  1. 油脂油是指"比丘們,我允許油脂藥物,即熊脂、魚脂、鱷魚脂、豬脂、驢脂"(大品262)這樣允許的油脂的油。這裡"熊脂"一詞除了人脂外,允許所有不適合的肉的脂肪。"魚"一詞也包括鱷魚,但因為是兇猛的魚所以單獨提到。這裡"魚"等詞也包括所有適合的肉的脂肪。在肉中,人、象、馬、狗、蛇、獅子、虎、豹、熊、鬣狗的肉是不適合的。在脂肪中只有人脂是不適合的。在牛奶等中沒有不適合的。 未受具足戒者製作提煉的油脂油,如果午前接受,午前可以和食物一起食用。從午後開始七天內只能單獨食用。其中如果有像細塵一樣的肉、筋、骨、血,那是可以忽略的。但如果接受脂肪后自己製作,午前接受后煮沸過濾,七天內應該單獨食用。因為這是針對單獨食用而說的:"在適當時間接受,在適當時間煮熟,在適當時間混合,可以像油一樣食用。"(大品262)其中可以忽略的仍然可以忽略。但是午後接受或製作都是不允許的。因為這樣說: "比丘們,如果在不適當時間接受,在不適當時間煮熟,在不適當時間混合,如果食用,犯三突吉羅。比丘們,如果在適當時間接受,在不適當時間煮熟,在不適當時間混合,如果食用,犯兩突吉羅。比丘們,如果在適當時間接受,在適當時間煮熟,在不適當時間混合,如果食用,犯一突吉羅。比丘們,如果在適當時間接受,在適當時間煮熟,在適當時間混合,如果食用,不犯戒。" 弟子們問烏波帝沙長老:"尊者,奶油、生酥、油脂一起煮沸提煉的可以嗎?"長老說:"不可以,朋友們。"長老對此像對煮過的油渣一樣有疑慮。然後他們進一步問:"尊者,生酥中有酸奶塊或酪漿滴,這可以嗎?""這也不可以,朋友們。"然後他們說:"尊者,一起煮沸混合后變得有力,能制服疾病。""好的,朋友們。"長老同意了。 但大須摩長老說:"適合的肉的脂肪可以和食物一起食用,其他的只能單獨食用。"大蓮花長老則否定說"這是什麼",說:"患風病的比丘在五根藥粥中加入熊脂豬脂等喝粥,因為有力所以能制服疾病",然後說"可以"。

Madhu nāma makkhikāmadhūti madhukarīhi nāma madhumakkhikāhi khuddakamakkhikāhi bhamaramakkhikāhi ca kataṃ madhu. Taṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisaparibhogampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisaparibhogameva vaṭṭati. Sattāhātikkame sace silesasadisaṃ mahāmadhuṃ khaṇḍaṃ khaṇḍaṃ katvā ṭhapitaṃ, itaraṃ vā nānābhājanesu, vatthugaṇanāya nissaggiyāni. Sace ekameva khaṇḍaṃ, ekabhājane vā itaraṃ ekameva nissaggiyaṃ. Uggahitakaṃ vuttanayeneva veditabbaṃ, arumakkhanādīsu upanetabbaṃ. Madhupaṭalaṃ vā madhusitthakaṃ vā sace madhunā amakkhitaṃ parisuddhaṃ, yāvajīvikaṃ. Madhumakkhitaṃ pana madhugatikameva. Cīrikā nāma sapakkhā dīghamakkhikā, tumbalanāmikā ca aṭṭhipakkhā kāḷamahābhamarā honti, tesaṃ āsayesu niyyāsasadisaṃ madhu hoti, taṃ yāvajīvikaṃ.

Phāṇitaṃ nāma ucchumhā nibbattanti ucchurasaṃ upādāya apakkā vā avatthukapakkā vā sabbāpi avatthukā ucchuvikati phāṇitanti veditabbā. Taṃ phāṇitaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Sattāhātikkame vatthugaṇanāya nissaggiyaṃ. Bahū piṇḍā cuṇṇetvā ekabhājane pakkhittā honti ghanasannivesā, ekameva nissaggiyaṃ. Uggahitakaṃ vuttanayeneva veditabbaṃ, gharadhūpanādīsu upanetabbaṃ. Purebhattaṃ paṭiggahitena aparissāvitaucchurasena kataphāṇitaṃ sace anupasampannena kataṃ, sāmisampi vaṭṭati. Sayaṃkataṃ nirāmisameva vaṭṭati. Pacchābhattato paṭṭhāya pana savatthukapaṭiggahitattā anajjhoharaṇīyaṃ, sattāhātikkamepi anāpatti. Pacchābhattaṃ aparissāvitapaṭiggahitena katampi anajjhoharaṇīyameva, sattāhātikkamepi anāpatti. Esa nayo ucchuṃ paṭiggahetvā kataphāṇitepi. Purebhattaṃ pana parissāvitapaṭiggahitakena kataṃ sace anupasampannena kataṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva. Sayaṃkataṃ purebhattampi nirāmisameva. Pacchābhattaṃ parissāvitapaṭiggahitena kataṃ pana nirāmisameva sattāhaṃ vaṭṭati. Uggahitakakataṃ vuttanayameva. 『『Jhāmaucchuphāṇitaṃ vā koṭṭitaucchuphāṇitaṃ vā purebhattameva vaṭṭatī』』ti mahāaṭṭhakathāyaṃ vuttaṃ.

Mahāpaccariyaṃ pana 『『etaṃ savatthukapakkaṃ vaṭṭati, no vaṭṭatī』』ti pucchaṃ katvā 『『ucchuphāṇitaṃ pacchābhattaṃ novaṭṭanakaṃ nāma natthī』』ti vuttaṃ, taṃ yuttaṃ. Sītudakena kataṃ madhukapupphaphāṇitaṃ purebhattaṃ sāmisaṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva. Sattāhātikkame vatthugaṇanāya dukkaṭaṃ. Khīraṃ pakkhipitvā kataṃ madhukaphāṇitaṃ yāvakālikaṃ. Khaṇḍasakkharaṃ pana khīrajallikaṃ apanetvā sodhenti, tasmā vaṭṭati. Madhukapupphaṃ pana purebhattaṃ allaṃ vaṭṭati, bhajjitampi vaṭṭati. Bhajjitvā tilādīhi missaṃ vā amissaṃ vā katvā koṭṭitampi vaṭṭati. Yadi pana taṃ gahetvā merayatthāya yojenti, yojitaṃ bījato paṭṭhāya na vaṭṭati. Kadalī-khajjūrī-amba-labuja-panasa-ciñcādīnaṃ sabbesaṃ yāvakālikaphalānaṃ phāṇitaṃ yāvakālikameva. Maricapakkehi phāṇitaṃ karonti, taṃ yāvajīvikaṃ.

蜂蜜是指由蜜蜂、小蜂、大黃蜂等製造的蜜。如果午前接受,午前可以和食物一起食用,從午後開始七天內只能單獨食用。超過七天如果是像膠水一樣的大塊蜂蜜分成塊狀放置,或者其他的放在不同容器里,根據物品數量有舍懺。如果只有一塊,或者其他的只放在一個容器里,只有一個舍懺。拿起的應該按照前面說的方式理解,應該用於塗抹傷口等。蜂巢或蜂蠟如果沒有沾染蜂蜜是純凈的,可以終生使用。但沾有蜂蜜的就和蜂蜜一樣。長翅膀的長蜂叫cīrikā,骨翅膀的黑色大黃蜂叫tumbalā,它們的巢中有像樹脂一樣的蜜,那可以終生使用。 糖漿是指從甘蔗產生的,從甘蔗汁開始,未煮的或無實質煮過的,所有無實質的甘蔗製品都應該理解為糖漿。那糖漿如果午前接受,午前可以和食物一起食用,從午後開始七天內只能單獨食用。超過七天根據物品數量有舍懺。如果許多塊磨成粉放在一個容器里密集堆積,只有一個舍懺。拿起的應該按照前面說的方式理解,應該用於熏房等。用午前接受的未過濾的甘蔗汁製成的糖漿,如果是未受具足戒者製作的,可以和食物一起食用。自己製作的只能單獨食用。但從午後開始因為接受時有實質所以不能吞嚥,即使超過七天也不犯戒。午後接受未過濾的製作的也不能吞嚥,即使超過七天也不犯戒。接受甘蔗製成的糖漿也是這個規則。但是午前接受過濾的製成的,如果是未受具足戒者製作的,午前可以和食物一起食用,從午後開始七天內只能單獨食用。自己製作的即使午前也只能單獨食用。午後接受過濾的製成的只能單獨食用七天。用拿起的製作的按照前面說的方式。大註釋書中說:"燒焦的甘蔗糖漿或搗碎的甘蔗糖漿只能午前使用。" 但在大般差利中問:"這個有實質煮過的可以嗎,不可以嗎?",說:"沒有午後不可用的甘蔗糖漿。"這是合理的。用冷水製作的木棉花糖漿午前可以和食物一起食用,從午後開始七天內只能單獨食用。超過七天根據物品數量有突吉羅。加入牛奶製作的木棉糖漿是當天可用的。但是塊糖去除牛奶渣后清潔,所以可以。木棉花午前新鮮的可以,炒過的也可以。炒后與芝麻等混合或不混合搗碎也可以。但如果拿去用於制酒,從種子開始就不可以。香蕉、椰棗、芒果、麵包果、菠蘿蜜、羅望子等所有當天可用的果實的糖漿也是當天可用的。用成熟的胡椒製作的糖漿可以終生使用。

Tāni paṭiggahetvāti sacepi sabbānipi paṭiggahetvā eka ghaṭe avinibbhogāni katvā nikkhipati , sattāhātikkame ekameva nissaggiyaṃ. Vinibhuttesu pañca nissaggiyāni. Sattāhaṃ pana anatikkāmetvā gilānenapi agilānenapi vuttanayeneva yathāsukhaṃ paribhuñjitabbaṃ. Sattavidhañhi odissaṃ nāma – byādhiodissaṃ, puggalodissaṃ, kālodissaṃ, samayodissaṃ, desodissaṃ, vasodissaṃ, bhesajjodissanti.

Tattha byādhiodissaṃ nāma – 『『anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohita』』nti (mahāva. 264) evaṃ byādhiṃ uddissa anuññātaṃ, taṃ teneva ābādhena ābādhikassa vaṭṭati, na aññassa. Tañca kho kālepi vikālepi kappiyampi akappiyampi vaṭṭatiyeva.

Puggalodissaṃ nāma – 『『anujānāmi, bhikkhave, romanthakassa romanthanaṃ. Na ca, bhikkhave, bahimukhadvāraṃ nīharitvā ajjhoharitabba』』nti (cūḷava. 273) evaṃ puggalaṃ uddissa anuññātaṃ, taṃ tasseva vaṭṭati, na aññassa.

Kālodissaṃ nāma – 『『anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṃ – gūthaṃ, muttaṃ, chārikaṃ, mattika』』nti (mahāva. 268) evaṃ ahinā daṭṭhakālaṃ uddissa anuññātaṃ, taṃ tasmiṃyeva kāle appaṭiggahitakampi vaṭṭati, na aññasmiṃ.

Samayodissaṃ nāma – 『『gaṇabhojane aññatra samayā』』tiādinā (pāci. 217) nayena taṃ taṃ samayaṃ uddissa anuññātā anāpattiyo, tā tasmiṃ tasmiṃyeva samaye anāpattiyo honti, na aññadā.

Desodissaṃ nāma – 『『anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampada』』nti (mahāva. 259) evaṃ paccantadese uddissa anuññātāni upasampadādīni, tāni tattheva vaṭṭanti, na majjhimadese.

Vasodissaṃ nāma – 『『anujānāmi, bhikkhave, vasāni bhesajjānī』』ti (mahāva. 262) evaṃ vasānāmena anuññātaṃ , taṃ ṭhapetvā manussavasaṃ sabbesaṃ kappiyākappiyavasānaṃ telaṃ taṃtadatthikānaṃ telaparibhogena paribhuñjituṃ vaṭṭati.

Bhesajjodissaṃ nāma – 『『anujānāmi, bhikkhave, pañca bhesajjānī』』ti (mahāva. 260-261) evaṃ bhesajjanāmena anuññātāni āhāratthaṃ pharituṃ samatthāni sappinavanītatelamadhuphāṇitanti. Tāni paṭiggahetvā tadahupurebhattaṃ yathāsukhaṃ pacchābhattato paṭṭhāya sati paccaye vuttanayeneva sattāhaṃ paribhuñjitabbāni.

這些應當接受，若是接受所有的，放在一個器皿中不分開，則超過七天只有一個舍懺。在分開後有五個舍懺。超過七天不應超過，生病的或不生病的，按照所說的方式隨意享用。七種類別的食物——疾病類、個人類、時間類、地方類、居住類、藥物類。 其中疾病類是指：「我允許，比丘們，非人類的病害的肉和血。」（大品264）這樣是針對疾病而允許的，因此僅適用於此病，不適用于其他。並且在時間上和時機上都適用適合和不適合的。 個人類是指：「我允許，比丘們，供給有吸引力的供養。不應從外門取出而直接食用。」（小品273）這樣是針對個人而允許的，僅適用於此，不適用于其他。 時間類是指：「我允許，比丘們，給予四種大食物——粘稠食物、蛋、肉、泥土。」（大品268）這樣是針對特定時間而允許的，因此在那個時間即使是少量的也適用，不適用于其他。 地方類是指：「在聚眾飲食時，除非是特殊的時間。」（巴基217）這樣是針對特定時間而允許的，在那個時間內不犯戒，不適用于其他。 居住類是指：「我允許，比丘們，在這樣的邊緣地區由持戒者的團體進行接受。」（大品259）這樣是針對邊緣地區而允許的，因此在那裡適用，不適用于中部地區。 藥物類是指：「我允許，比丘們，五種藥物。」（大品260-261）這樣是針對藥物而允許的，適用於飲食的目的，適合於生酥、油脂、蜂蜜等。接受這些后，午前可以隨意食用，超過午後開始則應按照所說的條件在七天內享用。

624.Sattāhātikkante atikkantasaññī nissaggiyaṃ pācittiyanti sacepi sāsapamattaṃ hoti sakiṃ vā aṅguliyā gahetvā jivhāya sāyanamattaṃ nissajjitabbameva, pācittiyañca desetabbaṃ.

Na kāyikena paribhogena paribhuñjitabbanti kāyo vā kāye aru vā na makkhetabbaṃ. Tehi makkhitāni kāsāvakattarayaṭṭhiupāhanapādakathalikamañcapīṭhādīnipi aparibhogāni. 『『Dvāravātapānakavāṭesupi hatthena gahaṇaṭṭhānaṃ na makkhetabba』』nti mahāpaccariyaṃ vuttaṃ. 『『Kasāve pana pakkhipitvā dvāravātapānakavāṭāni makkhetabbānī』』ti mahāaṭṭhakathāyaṃ vuttaṃ.

Anāpatti antosattāhaṃ adhiṭṭhetīti sattāhabbhantare sappiñca telañca vasañca muddhanitelaṃ vā abbhañjanaṃ vā madhuṃ arumakkhanaṃ phāṇitaṃ gharadhūpanaṃ adhiṭṭheti, anāpatti. Sace adhiṭṭhitatelaṃ anadhiṭṭhitatelabhājane ākiritukāmo hoti, bhājane ce sukhumaṃ chiddaṃ paviṭṭhaṃ paviṭṭhaṃ telaṃ purāṇatelena ajjhottharīyati, puna adhiṭṭhātabbaṃ. Atha mahāmukhaṃ hoti, sahasāva bahutelaṃ pavisitvā purāṇatelaṃ ajjhottharati, puna adhiṭṭhānakiccaṃ natthi. Adhiṭṭhitagatikameva hi taṃ hoti, etena nayena adhiṭṭhitatelabhājane anadhiṭṭhitatelākiraṇampi veditabbaṃ.

625.Vissajjetīti ettha sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭati. Sace yena paṭiggahitaṃ, so itaraṃ bhaṇati – 『『āvuso, imaṃ telaṃ sattāhamattaṃ paribhuñja tva』』nti. So ca paribhogaṃ na karoti, kassa āpatti? Na kassacipi āpatti . Kasmā? Yena paṭiggahitaṃ tena vissajjitattā, itarassa appaṭiggahitattā.

Vinassatīti aparibhogaṃ hoti. Cattenātiādīsu yena cittena bhesajjaṃ cattañca vantañca muttañca hoti, taṃ cittaṃ cattaṃ vantaṃ muttanti vuccati. Tena cittena puggalo anapekkhoti vuccatti, evaṃ anapekkho sāmaṇerassa datvāti attho. Idaṃ kasmā vuttaṃ? 『『Evaṃ antosattāhe datvā pacchā labhitvā paribhuñjantassa anāpattidassanattha』』nti mahāsumatthero āha. Mahāpadumatthero panāha – 『『nayidaṃ yācitabbaṃ, antosattāhe dinnassa hi puna paribhoge āpattiyeva natthi. Sattāhātikkantassa pana paribhoge anāpattidassanatthamidaṃ vutta』』nti. Tasmā evaṃ dinnaṃ bhesajjaṃ sace sāmaṇero abhisaṅkharitvā vā anabhisaṅkharitvā vā tassa bhikkhuno natthukammatthaṃ dadeyya, gahetvā natthukammaṃ kātabbaṃ. Sace bālo hoti, dātuṃ na jānāti, aññena bhikkhunā vattabbo – 『『atthi te, sāmaṇera, tela』』nti 『『āma, bhante, atthī』』ti. 『『Āhara, therassa bhesajjaṃ karissāmā』』ti. Evampi vaṭṭati. Sesaṃ uttānatthameva.

Kathinasamuṭṭhānaṃ, akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Bhesajjasikkhāpadavaṇṇanā niṭṭhitā.

  1. Vassikasāṭikasikkhāpadavaṇṇanā

626.Tena samayenāti vassikasāṭikasikkhāpadaṃ. Tattha vassikasāṭikā anuññātāti cīvarakkhandhake visākhāvatthusmiṃ (mahāva. 349 ādayo) anuññātā. Paṭikaccevāti pureyeva.

  1. 超過七天的情況下，若認為超出範圍，則應舍懺；即使是小蔥的量，也應以手指抓住舌頭的量來舍懺，舍懺的內容應當說明。 不應以身體的方式來享用，身體或身體的部分不應被觸碰。用這些觸碰的東西，如袈裟、鞋、腳、坐墊等，都是不應享用的。「在門、窗、通道等處，手的抓取位置不應被觸碰。」（大般差利）「而袈裟若放置於門、窗、通道時則應被觸碰。」（大註釋） 不犯戒是指在內部的七天內，應該接受黃油、油脂、脂肪、蜜、塗抹藥膏、薰香等，都是不犯戒的。如果想要在未受具足戒者的油脂中塗抹油脂，如果容器中有細小的裂縫，細小的油脂會被舊油所覆蓋，仍然需要重新塗抹。然後會變得非常明顯，突然之間大量油脂進入舊油中，重新塗抹的工作就沒有必要了。確實是指的油脂，因此在這樣的情況下，未受具足戒者的油脂塗抹也應當被理解。
  2. 「放棄」是在這裡，如果兩個物品同時被接受，而沒有分開，則在超過七天的情況下，兩個物品都不犯戒，但不應享用。如果接受的物品是其中之一，則另一個會說：「朋友，請你享用這油脂的七天量。」他也不進行享用，這有什麼過失？沒有任何過失。為什麼？因為接受的物品被放棄，而另一個物品未被接受。 「消失」是指未被享用。在「通過心靈的方式，藥物、器具、食物、自由等都被稱為心靈。」因此，憑藉這個心靈，個人被稱為不依賴，因此不依賴的意思是給予小沙門。這個為什麼被提到？「爲了展示在內部的七天內，給予后再享用的情況下不會犯戒。」大須摩長老這樣說。而大蓮花長老則說：「這並不是請求，內部的七天內給予后再享用是沒有過失的。而超過七天的情況下，給予后再享用是爲了展示不會犯戒。」因此，給予的藥物若小沙門不論是經過思考或不經過思考，若是給予那個比丘，便是沒有必要的工作。若是愚蠢的人，不知道如何給予，應該由其他比丘來做：「你有油脂嗎？」「有的，尊者。」 「拿來，我要為長老準備藥物。」這樣也可以。其他的內容請參見前述。 關於重的責任、無為、無知解脫、無心、無形象、身體和言語的行為、 三種心態、三種感覺。 藥物的戒律說明已完成。
  3. 雨季袈裟的戒律說明
  4. 「在那時」是指雨季袈裟的戒律。在那裡，雨季袈裟被允許，正如在袈裟的章節中，維薩卡的地方等被允許。應當在早期。

627.Māso seso gimhānanti catunnaṃ gimhamāsānaṃ eko pacchimamāso seso. Katvāti sibbanarajanakappapariyosānena niṭṭhapetvā. Karontena ca ekameva katvā samaye adhiṭṭhātabbaṃ, dve adhiṭṭhātuṃ na vaṭṭanti.

Atirekamāse sese gimhāneti gimhānanāmake atirekamāse sese.

Atirekaddhamāsesese gimhāne katvā nivāsetīti ettha pana ṭhatvā vassikasāṭikāya pariyesanakkhettaṃ karaṇakkhettaṃ nivāsanakkhettaṃ adhiṭṭhānakkhettanti catubbidhaṃ khettaṃ, kucchisamayo piṭṭhisamayoti duvidho samayo, piṭṭhisamayacatukkaṃ kucchisamayacatukkanti dve catukkāni ca veditabbāni.

Tattha jeṭṭhamūlapuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kāḷapakkhuposathā, ayameko addhamāso pariyesanakkhettañceva karaṇakkhettañca. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ laddhaṃ kātuñca vaṭṭati, nivāsetuṃ adhiṭṭhātuñca na vaṭṭati. Kāḷapakkhuposathassa pacchimapāṭipadadivasato paṭṭhāya yāva āsāḷhīpuṇṇamā, ayameko addhamāso pariyesanakaraṇanivāsanānaṃ tiṇṇampi khettaṃ. Etasmiñhi antare pariyesituṃ kātuṃ nivāsetuñca vaṭṭati, adhiṭṭhātuṃyeva na vaṭṭati. Āsāḷhīpuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā, ime cattāro māsā pariyesanakaraṇanivāsanādhiṭṭhānānaṃ catunnaṃ khettaṃ. Etasmiñhi antare aladdhaṃ pariyesituṃ laddhaṃ kātuṃ nivāsetuṃ adhiṭṭhātuñca vaṭṭati. Idaṃ tāva catubbidhaṃ khettaṃ veditabbaṃ.

Kattikapuṇṇamāsiyā pana pacchimapāṭipadadivasato paṭṭhāya yāva jeṭṭhamūlapuṇṇamā, ime satta māsā piṭṭhisamayo nāma. Etasmiñhi antare 『『kālo vassikasāṭikāyā』』tiādinā nayena satuppādaṃ katvā aññātakaappavāritaṭṭhānato vassikasāṭikacīvaraṃ nipphādentassa iminā sikkhāpadena nissaggiyaṃ pācittiyaṃ. 『『Detha me vassikasāṭikacīvara』』ntiādinā nayena viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Vuttanayeneva satuppādaṃ katvā ñātakapavāritaṭṭhānato nipphādentassa imināva sikkhāpadena nissaggiyaṃ pācittiyaṃ . Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpatti. Vuttañhetaṃ parivāre –

『『Mātaraṃ cīvaraṃ yāce, no ca saṅghe pariṇataṃ;

Kenassa hoti āpatti, anāpatti ca ñātake;

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Ayañhi pañho imamatthaṃ sandhāya vuttoti. Evaṃ piṭṭhisamayacatukkaṃ veditabbaṃ.

Jeṭṭhamūlapuṇṇamāsiyā pana pacchimapāṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā, ime pañca māsā kucchisamayo nāma. Etasmiñhi antare vuttanayena satuppādaṃ katvā aññātakaappavāritaṭṭhānato vassikasāṭikacīvaraṃ nipphādentassa vattabhede dukkaṭaṃ. Ye manussā pubbepi vassikasāṭikacīvaraṃ denti, ime pana sacepi attano aññātakaappavāritā honti, vattabhedo natthi, tesu satuppādakaraṇassa anuññātattā. Viññatiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Idaṃ pana pakatiyā vassikasāṭikadāyakesupi hotiyeva. Vuttanayeneva satuppādaṃ katvā ñātakapavāritaṭṭhānato nipphādentassa iminā sikkhāpadena anāpatti. Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpatti. 『『Na vattabbā detha me』』ti idañhi pariyesanakāle aññātakaappavāriteyeva sandhāya vuttaṃ. Evaṃ kucchisamayacatukkaṃ veditabbaṃ.

  1. 月份的剩餘部分是指四個月的夏季月份中的一個最後月份，其餘部分。完成是指在西班牙王國的結束。執行者應當在同一時間內只做一件事，不應同時做兩件事。 在剩餘的月份中，超過一個月的夏季月份是指超過一個月的剩餘部分。 在超過半個月的剩餘部分中，夏季月份是指在此處停留的雨季袈裟的尋找、製作、居住、決定這四種領域，腹部和背部的時間是兩種時間，背部的時間和腹部的時間應當被理解為兩種四種情況。 在這裡，長根滿月的最後一天開始到黑月的安居日，這就是一個半個月的尋找和製作的領域。在此期間，未獲得的雨季袈裟的尋找和製作是可以的，但不可以居住和決定。黑月的安居日最後一天開始到七月滿月，這就是一個半個月的尋找、製作和居住的三個領域。在此期間，尋找和製作是可以的，但不可以決定。七月滿月的最後一天開始到十月滿月，這四個月是尋找、製作和居住、決定的四個領域。在此期間，未獲得的尋找和製作是可以的，但不可以決定。這就是四種領域的理解。 在十月滿月的最後一天開始到長根滿月，這七個月是背部的時間。在此期間，「雨季袈裟」的說法是指在適當的時間內通過適當的方式製作雨季袈裟的情況，若在此期間製作雨季袈裟則應舍懺。 「請給我雨季袈裟」的說法是指通過說明製作的情況，若在此期間製作雨季袈裟則應舍懺。按照所說的方式製作雨季袈裟，若通過說明製作的情況則不犯戒。關於這方面的說法是： 「向母親請求袈裟，而不向僧團請求；這有什麼過失？對親屬沒有過失；這個問題是由聰明人考慮的。」（法集481） 這確實是指這個問題。因此，背部的四種情況應當被理解。 在長根滿月的最後一天開始到十月滿月，這五個月是腹部的時間。在此期間，按照所說的方式製作雨季袈裟的情況是有過失的。那些人即使以前給予雨季袈裟，但如果他們自己是其他的親屬，則沒有過失，因為在這裡允許製作的情況。通過說明製作的情況若不犯戒。這個情況在自然的雨季袈裟的給予者中也是如此。按照所說的方式製作雨季袈裟，若通過說明製作的情況則不犯戒。「不應說請給我」，這確實是指在尋找的時間內提到其他親屬。這樣，腹部的四種情況應當被理解。

Naggo kāyaṃ ovassāpeti, āpatti dukkaṭassāti ettha udakaphusitagaṇanāya akatvā nhānapariyosānavasena payoge payoge dukkaṭena kāretabbo. So ca kho vivaṭaṅgaṇe ākāsato patitaudakeneva nhāyanto. Nhānakoṭṭhakavāpiādīsu ghaṭehi āsittaudakena vā nhāyantassa anāpatti.

Vassaṃ ukkaḍḍhiyatīti ettha sace katapariyesitāya vassikasāṭikāya gimhānaṃ pacchima māsaṃ khepetvā puna vassānassa paṭhamamāsaṃ ukkaḍḍhitvā gimhānaṃ pacchimamāsameva karonti, vassikasāṭikā dhovitvā nikkhipitabbā. Anadhiṭṭhitā avikappitā dve māse parihāraṃ labhati, vassūpanāyikadivase adhiṭṭhātabbā. Sace satisammosena vā appahonakabhāvena vā akatā hoti, te ca dve māse vassānassa ca cātumāsanti cha māse parihāraṃ labhati. Sace pana kattikamāse kathinaṃ attharīyati, aparepi cattāro māse labhati, evaṃ dasa māsā honti. Tato parampi satiyā paccāsāya mūlacīvaraṃ katvā ṭhapentassa ekamāsanti evaṃ ekādasa māse parihāraṃ labhati. Sace pana ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca, kadā adhiṭṭhātabbāti etaṃ aṭṭhakathāsu na vicāritaṃ. Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā. Dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā. Dasāhe appahonte cīvarakālaṃ nātikkametabbāti ayaṃ no attanomati. Kasmā? 『『Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu』』nti (mahāva. 358) hi vuttaṃ. Tasmā vassūpanāyikato pubbe dasāhātikkamepi anāpatti. 『『Dasāhaparamaṃ atirekacīvaraṃ dhāretabba』』nti (pārā. 462) ca vuttaṃ. Tasmā ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca vuttanayeneva antodasāhe vā tadahu vā adhiṭṭhātabbā, dasāhe appahonte cīvarakālaṃ nātikkametabbā.

Tattha siyā 『『vassānaṃ cātumāsaṃ adhiṭṭhātu』』nti vacanato 『『cātumāsabbhantare yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatī』』ti. Yadi evaṃ, 『『kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātu』』nti vuttaṃ sāpi, ca dasāhaṃ atikkāmetabbā siyā. Evañca sati 『『dasāhaparamaṃ atirekacīvaraṃ dhāretabba』』nti idaṃ virujjhati. Tasmā yathāvuttameva gahetabbaṃ, aññaṃ vā acalaṃ kāraṇaṃ labhitvā chaḍḍetabbaṃ. Apica kurundiyampi nissaggiyāvasāne vuttaṃ – 『『kadā adhiṭṭhātabbā? Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā. Yadi nappahoti yāva kattikapuṇṇamā parihāraṃ labhatī』』ti.

630.Acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vuttaṃ. Tesañhi naggānaṃ kāyovassāpane anāpatti. Ettha ca mahagghavassikasāṭikaṃ nivāsetvā nhāyantassa corupaddavo āpadā nāma. Sesamettha uttānameva.

Chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā.

  1. Cīvaraacchindanasikkhāpadavaṇṇanā

Naggo kāyaṃ ovassāpeti, āpatti dukkaṭassāti ettha udakaphusitagaṇanāya akatvā nhānapariyosānavasena payoge payoge dukkaṭena kāretabbo. So ca kho vivaṭaṅgaṇe ākāsato patitaudakeneva nhāyanto. Nhānakoṭṭhakavāpiādīsu ghaṭehi āsittaudakena vā nhāyantassa anāpatti。 Vassaṃ ukkaḍḍhiyatīti ettha sace katapariyesitāya vassikasāṭikāya gimhānaṃ pacchima māsaṃ khepetvā puna vassānassa paṭhamamāsaṃ ukkaḍḍhitvā gimhānaṃ pacchimamāsameva karonti, vassikasāṭikā dhovitvā nikkhipitabbā。Anadhiṭṭhitā avikappitā dve māse parihāraṃ labhati, vassūpanāyikadivase adhiṭṭhātabbā。Sace satisammosena vā appahonakabhāvena vā akatā hoti, te ca dve māse vassānassa ca cātumāsanti cha māse parihāraṃ labhati。Sace pana kattikamāse kathinaṃ attharīyati, aparepi cattāro māse labhati, evaṃ dasa māsā honti。Tato parampi satiyā paccāsāya mūlacīvaraṃ katvā ṭhapentassa ekamāsanti evaṃ ekādasa māse parihāraṃ labhati。Sace pana ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca, kadā adhiṭṭhātabbāti etaṃ aṭṭhakathāsu na vicāritaṃ。Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā。Dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā。Dasāhe appahonte cīvarakālaṃ nātikkametabbāti ayaṃ no attanomati。Kasmā？『『Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu』』nti（mahāva. 358）hi vuttaṃ。Tasmā vassūpanāyikato pubbe dasāhātikkamepi anāpatti。『『Dasāhaparamaṃ atirekacīvaraṃ dhāretabba』』nti（pārā. 462）ca vuttaṃ。Tasmā ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca vuttanayeneva antodasāhe vā tadahu vā adhiṭṭhātabbā，dasāhe appahonte cīvarakālaṃ nātikkametabbā。 Tattha siyā 『『vassānaṃ cātumāsaṃ adhiṭṭhātu』』nti vacanato 『『cātumāsabbhantare yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatī』』ti。Yadi evaṃ，『『kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātu』』nti vuttaṃ sāpi，ca dasāhaṃ atikkāmetabbā siyā。Evañca sati 『『dasāhaparamaṃ atirekacīvaraṃ dhāretabba』』nti idaṃ virujjhati。Tasmā yathāvuttameva gahetabbaṃ，aññaṃ vā acalaṃ kāraṇaṃ labhitvā chaḍḍetabbaṃ。Apica kurundiyampi nissaggiyāvasāne vuttaṃ – 『『kadā adhiṭṭhātabbā？Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā。Yadi nappahoti yāva kattikapuṇṇamā parihāraṃ labhatī』』ti。 630. Acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vuttaṃ。Tesañhi naggānaṃ kāyovassāpane anāpatti。Ettha ca mahagghavassikasāṭikṃ nivāsetvā nhāyantassa corupaddavo āpadā nāma。Sesamettha uttānameva。 Chasamuṭṭhānaṃ，kiriyaṃ，nosaññāvimokkhaṃ，acittakaṃ，paṇṇattivajjaṃ，kāyakammavacīkammaṃ， ticittaṃ，tivedananti。 Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā。 5. 袈裟裁剪的戒律說明

631.Tena samayenāti cīvaraacchindanasikkhāpadaṃ. Tattha yampi tyāhanti yampi te ahaṃ. So kira 『『mama pattacīvaraupāhanapaccattharaṇāni vahanto mayā saddhiṃ cārikaṃ pakkamissatī』』ti adāsi. Tenevamāha. Acchindīti balakkārena aggahesi, sakasaññāya gahitattā panassa pārājikaṃ natthi, kilametvā gahitattā āpatti paññattā.

633.Sayaṃ acchindati nissaggiyaṃ pācittiyanti ekaṃ cīvaraṃ ekābaddhāni ca bahūni acchindato ekā āpatti. Ekato abaddhāni visuṃ visuṃ ṭhitāni ca bahūni acchindato 『『saṅghāṭiṃ āhara, uttarāsaṅgaṃ āharā』』ti evaṃ āharāpayato ca vatthugaṇanāya āpattiyo. 『『Mayā dinnāni sabbāni āharā』』ti vadatopi ekavacaneneva sambahulā āpattiyo.

Aññaṃ āṇāpeti āpatti dukkaṭassāti 『『cīvaraṃ gaṇhā』』ti āṇāpeti, ekaṃ dukkaṭaṃ. Āṇatto bahūni gaṇhāti, ekaṃ pācittiyaṃ 『『saṅghāṭiṃ gaṇha, uttarāsaṅgaṃ gaṇhā』』ti vadato vācāya vācāya dukkaṭaṃ. 『『Mayā dinnāni sabbāni gaṇhā』』ti vadato ekavācāya sambahulā āpattiyo.

634.Aññaṃ parikkhāranti vikappanupagapacchimacīvaraṃ ṭhapetvā yaṃ kiñci antamaso sūcimpi. Veṭhetvā ṭhapitasūcīsupi vatthugaṇanāya dukkaṭāni. Sithilaveṭhitāsu evaṃ. Gāḷhaṃ katvā baddhāsu pana ekameva dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sūcighare pakkhittāsupi eseva nayo. Thavikāya pakkhipitvā sithilabaddha gāḷhabaddhesu tikaṭukādīsu bhesajjesupi eseva nayo.

635.Sovā detīti 『『bhante, tumhākaṃyeva idaṃ sāruppa』』nti evaṃ vā deti, atha vā pana 『『āvuso, mayaṃ tuyhaṃ 『vattapaṭipattiṃ karissati, amhākaṃ santike upajjhaṃ gaṇhissati, dhammaṃ pariyāpuṇissatī』ti cīvaraṃ adamha, so dāni tvaṃ na vattaṃ karosi, na upajjhaṃ gaṇhāsi, na dhammaṃ pariyāpuṇāsī』』ti evamādīni vutto 『『bhante, cīvaratthāya maññe bhaṇatha, idaṃ vo cīvara』』nti deti, evampi so vā deti. Disāpakkantaṃ vā pana daharaṃ 『『nivattetha na』』nti bhaṇati, so na nivattati. Cīvaraṃ gahetvā rundhathāti, evaṃ ce nivattati, sādhu. Sace 『『pattacīvaratthāya maññe tumhe bhaṇatha, gaṇhatha na』』nti deti. Evampi so vā deti, vibbhantaṃ vā disvā 『『mayaṃ tuyhaṃ 『vattaṃ karissatī』ti pattacīvaraṃ adamha, so dāni tvaṃ vibbhamitvā carasī』』ti vadati. Itaro 『『gaṇhatha tumhākaṃ pattacīvara』』nti deti, evampi so vā deti. 『『Mama santike upajjhaṃ gaṇhantasseva demi, aññattha gaṇhantassa na demi. Vattaṃ karontasseva demi, akarontassa na demi, dhammaṃ pariyāpuṇantasseva demi, apariyāpuṇantassa na demi, avibbhamantasseva demi, vibbhamantassa na demī』』ti evaṃ pana dātuṃ na vaṭṭati, dadato dukkaṭaṃ. Āharāpetuṃ pana vaṭṭati. Cajitvā dinnaṃ acchinditvā gaṇhanto bhaṇḍagghena kāretabbo. Sesamettha uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammavacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā.

  1. Suttaviññattisikkhāpadavaṇṇanā

  2. 「在那時」是指袈裟裁剪的戒律。在這裡，所說的「我將帶著我的袈裟、鞋子、坐墊與我一起出行」是指他這樣說。於是他這樣說：「裁剪」是指用力抓住，因為他自認為抓住了，所以沒有犯過失，因抓住而產生的過失是被規定的。

  3. 「他自己裁剪，舍懺悔的過失」是指一個袈裟和一個纏繞的多個袈裟的裁剪產生的過失。若多個袈裟分開放置，裁剪時的「請拿來袈裟，拿來上衣」，這樣取用時也會產生過失。「我所給予的所有袈裟，請拿來」，即使這樣說也是以單數來計算的多種過失。 「他命令另一個」是指「請拿袈裟」，這是一個過失。被命令的人會計算多個，若說「請拿袈裟，拿上衣」，則通過語言的反覆會產生過失。「我所給予的所有，請拿來」，即使這樣說也是以單數來計算的多種過失。
  4. 「其他的器具」是指除了最後的袈裟外，任何東西，即使是最小的針也算。即使是放置的針，若是用來計算器具的過失也是如此。若是鬆鬆的放置，情況也是如此。若是緊緊綁住的，則只有一個過失，這是大般差利所說的。若是放置在針盒中的情況也是如此。若是放置在堅固的情況下，鬆散綁住的、緊緊綁住的藥物等情況也是如此。
  5. 「他給我」是指「尊者，這確實是你們的袈裟」，或者說「朋友，我們會在你這裡做『行為的實踐，學習法義』，我沒有給予袈裟，所以現在你不做行為，不學習法義」，這樣說的話，「尊者，請你說這是你的袈裟」，這樣也可以他給予。對於離開方向的年輕人說「請不要回頭」，但他並不回頭。拿著袈裟說「請停止」，如果這樣他回頭，那就很好。若說「我認為你們應說『請拿著袈裟』，請不要拿」，這樣他也可以給予，看到他迷惑，「我沒有給你『你將要做』的袈裟，所以現在你迷惑而行」，這樣說。另一個人說「請拿你的袈裟」，這樣他也可以給予。「我只給在我這裡學習的人，其他地方不給予，做行為的人給，沒做的人不給，學習法義的人給，沒學習的人不給，未迷惑的人給，迷惑的人不給」，這樣給予是不合適的，給予會產生過失。要讓他取用是可以的。放棄后給予的袈裟被裁剪后，計算時應被處理。其他的情況就如前述。 三種起因——身體的心意、言語的心意、身體言語的心意，產生行為、無知解脫、無心、世俗的過失、身體和言語的行為、不善的心、痛苦的感覺。 袈裟裁剪的戒律說明已完成。
  6. 說法的說明戒律。

636.Tenasamayenāti suttaviññattisikkhāpadaṃ. Tattha khomanti khomavākehi katasuttaṃ. Kappāsikanti kappāsato nibbattaṃ. Koseyyanti kosiyaṃsūhi kantitvā katasuttaṃ. Kambalanti eḷakalomasuttaṃ. Sāṇanti sāṇavākasuttaṃ. Bhaṅganti pāṭekkaṃ vākasuttamevāti eke. Etehi pañcahi missetvā katasuttaṃ pana 『『bhaṅga』』nti veditabbaṃ.

Vāyāpeti payoge payoge dukkaṭanti sace tantavāyassa turivemādīni natthi, tāni 『『araññato āharissāmī』』ti vāsiṃ vā pharasuṃ vā niseti, tato paṭṭhāya yaṃ yaṃ upakaraṇatthāya vā cīvaravāyanatthāya vā karoti, sabbattha tantavāyassa payoge payoge bhikkhussa dukkaṭaṃ. Dīghato vidatthimatte tiriyañca hatthamatte vīte nissaggiyaṃ pācittiyaṃ. Mahāpaccariyaṃ pana 『『yāva pariyosānaṃ vāyāpentassa phalake phalake nissaggiyaṃ pācittiya』』nti vuttaṃ. Tampi idameva pamāṇaṃ sandhāya vuttanti veditabbaṃ. Vikappanupagapacchimañhi cīvarasaṅkhyaṃ gacchatīti.

Apicettha evaṃ vinicchayo veditabbo – suttaṃ tāva sāmaṃ viññāpitaṃ akappiyaṃ, sesaṃ ñātakādivasena uppannaṃ kappiyaṃ. Tantavāyopi aññātakaappavārito viññattiyā laddho akappiyo, seso kappiyo. Tattha akappiyasuttaṃ akappiyatantavāyena vāyāpentassa pubbe vuttanayena nissaggiyaṃ. Teneva pana kappiyasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ, evaṃ dukkaṭaṃ. Teneva kappiyaṃ akappiyañca suttaṃ vāyāpentassa yadi pacchimacīvarappamāṇena eko paricchedo suddhakappiyasuttamayo, eko akappiyasuttamayoti evaṃ kedārabaddhaṃ viya cīvaraṃ hoti, akappiyasuttamaye paricchede pācittiyaṃ, itarasmiṃ tatheva dukkaṭaṃ. Yadi tato ūnaparicchedā honti, antamaso acchimaṇḍalappamāṇāpi, sabbaparicchedesu paricchedagaṇanāya dukkaṭaṃ. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, phalake phalake dukkaṭaṃ. Kappiyatantavāyenapi akappiyasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ, evaṃ dukkaṭaṃ. Teneva kappiyañca akappiyañca suttaṃ vāyāpentassa sace pacchimacīvarappamāṇā ūnakā vā akappiyasuttaparicchedā honti, tesu paricchedagaṇanāya dukkaṭaṃ. Kappiyasuttaparicchedesu anāpatti. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, phalake phalake dukkaṭaṃ.

Yadi pana dve tantavāyā honti, eko kappiyo eko akappiyo, suttañca akappiyaṃ, te ce vārena vinanti, akappiyatantavāyena vīte phalake phalake pācittiyaṃ, ūnatare dukkaṭaṃ. Itarena vīte ubhayattha dukkaṭaṃ. Sace dvepi vemaṃ gahetvā ekato vinanti, phalake phalake pācittiyaṃ. Atha suttaṃ kappiyaṃ, cīvarañca kedārabaddhādīhi saparicchedaṃ, akappiyatantavāyena vīte paricchede paricchede dukkaṭaṃ, itarena vīte anāpatti. Sace dvepi vemaṃ gahetvā ekato vinanti, phalake phalake dukkaṭaṃ. Atha suttampi kappiyañca akappiyañca, te ce vārena vinanti, akappiyatantavāyena akappiyasuttamayesu pacchimacīvarappamāṇesu paricchedesu vītesu paricchedagaṇanāya pācittiyaṃ. Ūnakataresu kappiyasuttamayesu ca dukkaṭaṃ. Kappiyatantavāyena akappiyasuttamayesu pamāṇayuttesu vā ūnakesu vā dukkaṭameva. Kappiyasuttamayesu anāpatti.

  1. "在那時"是指說法的說明戒律。在這裡，"麻線"是指用麻線製作的線。"棉線"是指從棉花產生的線。"絲線"是指用蠶絲紡制的線。"羊毛線"是指羊毛線。"麻線"是指麻線。"混合線"是指有些人認為是單獨的麻線。這五種線混合在一起製作的線應被理解為"混合線"。 "使人紡織"在每一個過程中都會產生過失。如果紡織工沒有梭子等工具，他說"我將從森林中取來"，拿著斧頭或砍刀，從那時起爲了任何工具或爲了紡織袈裟所做的一切，在每一個過程中都會給比丘帶來過失。長度一肘或手掌寬，橫向一手掌寬時，會產生舍懺的過失。大般差利說："使人紡織直到結束時，在每一塊板上都會產生舍懺的過失"。這也應被理解為指的是同樣的尺寸。因為它屬於最後可以變更的袈裟的數量。 此外，還應如此確定：首先，自行請求的線是不合法的，其餘的是因親屬等而產生的合法線。紡織工若是未經親屬允許，通過請求得到的是不合法的，其餘的是合法的。在這種情況下，用不合法的線由不合法的紡織工紡織時，如前所述，會產生舍懺的過失。用合法的線紡織時，如前所述，會產生過失。若用合法和不合法的線紡織，如果最後袈裟的尺寸是一塊純合法線製成的，另一塊是不合法線製成的，像田地劃分一樣的袈裟，在不合法線製成的部分會產生舍懺的過失，在另一部分則產生過失。如果部分不足，即使只有一個針頭大小，在所有部分中按部分計算都會產生過失。或者用一根間隔的線，或者長度上合法，橫向不合法地紡織時，在每塊板上都會產生過失。合法的紡織工紡織不合法的線時，如前所述，會產生舍懺的過失。用合法和不合法的線紡織時，如果最後袈裟尺寸不足，或不合法線部分不足，則在這些部分按部分計算會產生過失。在合法線部分則無過失。或者用一根間隔的線，或者長度上合法，橫向不合法地紡織時，在每塊板上都會產生過失。 如果有兩個紡織工，一個合法，一個不合法，線是不合法的，如果他們輪流紡織，不合法的紡織工紡織時，在每塊板上都會產生舍懺的過失，不足的部分產生過失。另一個紡織工紡織時，兩種情況下都會產生過失。如果兩人同時拿起梭子紡織，在每塊板上都會產生舍懺的過失。或者線是合法的，袈裟像田地劃分一樣有完整部分，不合法的紡織工紡織時，在每個部分都會產生過失，另一個紡織工紡織時則無過失。如果兩人同時拿起梭子紡織，在每塊板上都會產生過失。或者線是合法的和不合法的，如果他們輪流紡織，不合法的紡織工在最後袈裟尺寸的不合法線部分紡織時，按部分計算會產生舍懺的過失。在不足的合法線部分產生過失。合法的紡織工在不合法線部分，若符合尺寸或不足，則產生過失。在合法線部分則無過失。

Atha ekantarikena vā suttena dīghato vā akappiyaṃ tiriyaṃ kappiyaṃ katvā vinanti, ubhopi vā te vemaṃ gahetvā ekato vinanti, aparicchede cīvare phalake phalake dukkaṭaṃ, saparicchede paricchedavasena dukkaṭānīti. Ayaṃ pana attho mahāaṭṭhakathāyaṃ apākaṭo, mahāpaccariyādīsu pākaṭo. Idha sabbākāreneva pākaṭo.

Sace suttampi kappiyaṃ, tantavāyopi kappiyo ñātakappavārito vā mūlena vā payojito, vāyāpanapaccayā anāpatti. Dasāhātikkamanapaccayā pana āpattiṃ rakkhantena vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbaṃ. Dasāhātikkamena niṭṭhāpiyamānañhi nissaggiyaṃ bhaveyyāti. Ñātakādīhi tantaṃ āropetvā 『『tumhākaṃ, bhante, idaṃ cīvaraṃ gaṇheyyāthā』』ti niyyātitepi eseva nayo.

Sace tantavāyo evaṃ payojito vā sayaṃ dātukāmo vā hutvā 『『ahaṃ, bhante, tumhākaṃ cīvaraṃ asukadivase nāma vāyitvā ṭhapessāmī』』ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ.

Sace pana tantavāyo 『『ahaṃ tumhākaṃ cīvaraṃ vāyitvā sāsanaṃ pesessāmī』』ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā 『『tumhākaṃ, bhante, cīvaraṃ niṭṭhita』』nti āroceti, etassa ārocanaṃ na pamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.

Sace tantavāyo 『『ahaṃ tumhākaṃ cīvaraṃ vāyitvā kassaci hatthe pahiṇissāmī』』ti vatvā tatheva karoti, cīvaraṃ gahetvā gatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati 『『api, bhante, adhunā ābhataṃ cīvaraṃ sundara』』nti? 『『Kuhiṃ, āvuso, cīvara』』nti? 『『Itthannāmassa hatthe pesita』』nti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu cīvaraṃ deti, laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pana vāyāpanamūlaṃ adinnaṃ hoti, yāva kākaṇikamattampi avasiṭṭhaṃ, tāva rakkhati.

640.Anāpatti cīvaraṃ sibbetunti cīvarasibbanatthāya suttaṃ viññāpentassa anāpattīti attho. Āyogetiādīsupi nimittatthe bhummavacanaṃ, āyogādinimittaṃ viññāpentassa anāpattīti vuttaṃ hoti. Sesamettha uttānatthamevāti.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā.

  1. Mahāpesakārasikkhāpadavaṇṇanā

641.Tena samayenāti mahāpesakārasikkhāpadaṃ. Tattha suttaṃ dhārayitvāti suttaṃ tuletvā palaparicchedaṃ katvā. Appitanti ghanaṃ. Suvītanti suṭṭhu vītaṃ, sabbaṭṭhānesu samaṃ katvā vītaṃ. Suppavāyitanti suṭṭhu pavāyitaṃ sabbaṭṭhānesu samaṃ katvā tante pasāritaṃ. Suvilekhitanti lekhaniyā suṭṭhu vilikhitaṃ. Suvitacchitanti kocchena suṭṭhu vitacchitaṃ, suniddhotanti attho. Paṭibaddhanti vekallaṃ . Tanteti tante dīghato pasāraṇeyeva upanetvāti attho.

Atha ekantarikena vā suttena dīghato vā akappiyaṃ tiriyaṃ kappiyaṃ katvā vinanti, ubhopi vā te vemaṃ gahetvā ekato vinanti, aparicchede cīvare phalake phalake dukkaṭaṃ, saparicchede paricchedavasena dukkaṭānīti. Ayaṃ pana attho mahāaṭṭhakathāyaṃ apākaṭo, mahāpaccariyādīsu pākaṭo. Idha sabbākāreneva pākaṭo。 Sace suttampi kappiyaṃ, tantavāyopi kappiyo ñātakappavārito vā mūlena vā payojito, vāyāpanapaccayā anāpatti。Dasāhātikkamanapaccayā pana āpattiṃ rakkhantena vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbaṃ。Dasāhātikkamena niṭṭhāpiyamānañhi nissaggiyaṃ bhaveyyāti。Ñātakādīhi tantaṃ āropetvā 「tumhākaṃ, bhante, idaṃ cīvaraṃ gaṇheyyāthā」ti niyyātitepi eseva nayo。 Sace tantavāyo evaṃ payojito vā sayaṃ dātukāmo vā hutvā 「ahaṃ, bhante, tumhākaṃ cīvaraṃ asukadivase nāma vāyitvā ṭhapessāmī」ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ。 Sace pana tantavāyo 「ahaṃ tumhākaṃ cīvaraṃ vāyitvā sāsanaṃ pesessāmī」ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā 「tumhākaṃ, bhante, cīvaraṃ niṭṭhita」nti āroceti, etassa ārocanaṃ na pamāṇaṃ。Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ。 Sace tantavāyo 「ahaṃ tumhākaṃ cīvaraṃ vāyitvā kassaci hatthe pahiṇissāmī」ti vatvā tatheva karoti, cīvaraṃ gahetvā gatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati 「api, bhante, adhunā ābhataṃ cīvaraṃ sundara」nti? 「Kuhiṃ, āvuso, cīvara」nti? 「Itthannāmassa hatthe pesita」nti。Etassapi vacanaṃ na pamāṇaṃ。Yadā pana so bhikkhu cīvaraṃ deti, laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ。Sace pana vāyāpanamūlaṃ adinnaṃ hoti, yāva kākaṇikamattampi avasiṭṭhaṃ, tāva rakkhati。 640. Anāpatti cīvaraṃ sibbetunti cīvarasibbanatthāya suttaṃ viññāpentassa anāpattīti attho。Āyogetiādīsupi nimittatthe bhummavacanaṃ, āyogādinimittaṃ viññāpentassa anāpattīti vuttaṃ hoti。Sesamettha uttānatthamevāti。 Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti。 Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā。 7. Mahāpesakārasikkhāpadavaṇṇanā。 641. Tena samayenāti mahāpesakārasikkhāpadaṃ。Tattha suttaṃ dhārayitvāti suttaṃ tuletvā palaparicchedaṃ katvā。Appitanti ghanaṃ。Suvītanti suṭṭhu vītaṃ, sabbaṭṭhānesu samaṃ katvā vītaṃ。Suppavāyitanti suṭṭhu pavāyitaṃ sabbaṭṭhānesu samaṃ katvā tante pasāritaṃ。Suvilekhitanti lekhaniyā suṭṭhu vilikhitaṃ。Suvitacchitanti kocchena suṭṭhu vitacchitaṃ, suniddhotanti attho。Paṭibaddhanti vekallaṃ。Tanteti tante dīghato pasāraṇeyeva upanetvāti attho。

642.Tatra ce so bhikkhūti yatra gāme vā nigame vā te tantavāyā tatra. Vikappaṃ āpajjeyyāti visiṭṭhaṃ kappaṃ adhikavidhānaṃ āpajjeyya. Pāḷiyaṃ pana yenākārena vikappaṃ āpanno hoti, taṃ dassetuṃ 『『idaṃ kho, āvuso』』tiādi vuttaṃ.

Dhammampi bhaṇatīti dhammakathampi katheti, 『『tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā』』ti suttavaḍḍhanaākārameva dasseti.

Pubbeappavāritoti cīvarasāmikehi pubbe appavārito hutvā. Sesaṃ uttānatthamevāti.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā.

  1. Accekacīvarasikkhāpadavaṇṇanā

646-9.Tena samayenāti accekacīvarasikkhāpadaṃ. Tattha dasāhānāgatanti dasa ahāni dasāhaṃ, tena dasāhena anāgatā dasāhānāgatā, dasāhena asampattāti attho, taṃ dasāhānāgataṃ, accantasaṃyogavasena bhummatthe upayogavacanaṃ, tenevassa padabhājane 『『dasāhānāgatāyā』』ti vuttaṃ. Pavāraṇāyāti idaṃ pana yā sā dasāhānāgatāti vuttā, taṃ sarūpato dassetuṃ asammohatthaṃ anupayogavacanaṃ.

Kattikatemāsikapuṇṇamanti paṭhamakattikatemāsikapuṇṇamaṃ. Idhāpi paṭhamapadassa anupayogattā purimanayeneva bhummatthe upayogavacanaṃ. Idaṃ vuttaṃ hoti – 『『『yato paṭṭhāya paṭhamamahāpavāraṇā dasāhānāgatā』ti vuccati, sacepi tāni divasāni accantameva bhikkhuno accekacīvaraṃ uppajjeyya, 『accekaṃ ida』nti jānamānena bhikkhunā sabbampi paṭiggahetabba』』nti. Tena pavāraṇāmāsassa juṇhapakkhapañcamito paṭhāya uppannassa cīvarassa nidhānakālo dassito hoti. Kāmañcesa 『『dasāhaparamaṃ atirekacīvaraṃ dhāretabba』』nti imināva siddho, atthuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapitaṃ.

Accekacīvaranti accāyikacīvaraṃ vuccati, tassa pana accāyikabhāvaṃ dassetuṃ 『『senāya vā gantukāmo hotī』』tiādi vuttaṃ. Tattha saddhāti iminā saddhāmattakameva dassitaṃ. Pasādoti iminā suppasannā balavasaddhā. Etaṃ accekacīvaraṃ nāmāti etaṃ imehi kāraṇehi dātukāmena dūtaṃ vā pesetvā sayaṃ vā āgantvā 『『vassāvāsikaṃ dassāmī』』ti evaṃ ārocitaṃ cīvaraṃ accekacīvaraṃ nāma hotī. Chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitacīvarampi etaṃ parihāraṃ labhatiyeva.

Saññāṇaṃ katvā nikkhipitabbanti kiñci nimittaṃ katvā ṭhapetabbaṃ. Kasmā etaṃ vuttaṃ? Yadi hi taṃ pure pavāraṇāya vibhajanti. Yena gahitaṃ, tena chinnavassena na bhavitabbaṃ. Sace pana hoti, taṃ cīvaraṃ saṅghikameva hoti. Tato sallakkhetvā sukhaṃ dātuṃ bhavissatīti.

  1. 那裡如果那個比丘：指在那個村莊或城鎮中的那些織工。應該做出選擇：應該做出特殊的選擇或額外的安排。在經文中,爲了說明他是如何做出選擇的,所以說"朋友,這個"等等。 他也說法：他也講說法,只是表明"根據他的話,長或寬或厚"等增加線的方式。 之前未被邀請：之前未被袈裟的主人邀請。其餘的意思很明顯。 六種起因,行為,非想解脫,無心,制定的過失,身業語業, 三種心,三種感受。 大織工學處的解釋已結束。
  2. 急施衣學處的解釋 646-9. 在那時：指急施衣學處。其中,"未到十日"是指十天,未到那十天,即未達到十天的意思。這裡用賓格表示處所,因此在詞義解釋中說"未到十日"。"自恣"這個詞是爲了明確說明前面所說的"未到"是什麼,以避免混淆而使用主格。 "四月十五日"是指第一個四月十五日。這裡也是前面的詞不用賓格,而用處所的賓格。意思是說:"從第一次大自恣前十天開始算起,即使在這些天里比丘獲得急施衣,知道'這是急施衣'的比丘應該全部接受。"由此表明從自恣月的白半第五天開始獲得的衣服的儲存期限。雖然這個意思已經包含在"多餘的衣服最多可以儲存十天"這句話里,但爲了說明特殊情況,好像是新的意思一樣制定了學處。 "急施衣"是指緊急的衣服,爲了說明它的緊急性,所以說"想要去軍隊"等等。其中,"信"只是表示信心。"凈信"表示非常清凈的強烈信心。"這就是所謂的急施衣":這是指出于這些原因想要佈施的人,或者派使者或者自己來說"我要佈施雨安居衣"這樣告知的衣服就叫做急施衣。從第六天開始獲得的非急施衣,以及收回儲存的衣服也同樣獲得這個儲存期限。 "做記號后應該儲存":應該做某種標記后儲存。為什麼這樣說?因為如果在自恣前分配,獲得的人不應該是已經破壞安居的人。如果是的話,那件衣服就屬於僧團。因此做記號后容易分配。

650.Accekacīvare accekacīvarasaññīti evamādi vibhajitvā gahitameva sandhāya vuttaṃ. Sace pana avibhattaṃ hoti, saṅghassa vā bhaṇḍāgāre, cīvarasamayātikkamepi anāpatti. Iti atirekacīvarassa dasāhaṃ parihāro. Akatassa vassikasāṭikacīvarassa anatthate kathine pañca māsā, vasse ukkaḍḍhite cha māsā, atthate kathine apare cattāro māsā. Hemantassa pacchime divase mūlacīvarādhiṭṭhānavasena aparopi eko māsoti ekādasa māsā parihāro. Satiyā paccāsāya mūlacīvarassa eko māso, accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā, tato paraṃ ekadivasampi parihāro natthīti veditabbaṃ.

Anaccekacīvareti accekacīvarasadise aññasmiṃ. Sesamettha uttānatthamevāti.

Kathinasamuṭṭhānaṃ – akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā.

  1. Sāsaṅkasikkhāpadavaṇṇanā

652.Tenasamayenāti sāsaṅkasikkhāpadaṃ. Tattha vutthavassā āraññakesūti te pubbepi araññeyeva vihariṃsu. Dubbalacīvarattā pana paccayavasena gāmantasenāsane vassaṃ vasitvā niṭṭhitacīvarā hutvā 『『idāni nippalibodhā samaṇadhammaṃ karissāmā』』ti āraññakesu senāsanesu viharanti. Kattikacorakāti kattikamāse corā. Paripātentīti upaddavanti, tattha tattha ādhāvitvā uttāsenti palāpenti. Antaraghare nikkhipitunti antogāme nikkhipituṃ. Bhagavā yasmā paccayā nāma dhammena samena dullabhā, sallekhavā hi bhikkhu mātarampi viññāpetuṃ na sakkoti. Tasmā cīvaraguttatthaṃ antaraghare nikkhipituṃ anujānāti. Bhikkhūnaṃ pana anurūpattā araññavāsaṃ na paṭikkhipi.

  1. "對急施衣有急施衣想"等,這是針對已經分配獲得的情況而說的。如果未分配,屬於僧團或在庫房裡,即使超過衣時也無過失。因此,多餘的衣服可以儲存十天。未做的雨浴衣,如果未展開迦絺那,可儲存五個月;如果雨季延長,可儲存六個月;如果展開迦絺那,可再儲存四個月。在冬季的最後一天,通過決意為基本衣服,還可再儲存一個月,總共可儲存十一個月。如果有希望獲得基本衣服,可再儲存一個月;急施衣如果未展開迦絺那,可儲存一個月零十一天;如果展開迦絺那,可儲存五個月零十一天;之後一天也不能儲存,應當知道。 對非急施衣:指類似急施衣的其他衣服。其餘的意思很明顯。 迦絺那起因 - 非作為,非想解脫,無心,制定的過失,身業語業,三心,三受。 急施衣學處的解釋已結束。
  2. 危險學處的解釋
  3. 在那時:指危險學處。其中,"結束雨安居的林居比丘們":他們以前也住在林中。但由於衣服破舊,爲了獲得資具而在村莊附近的住處度過雨安居,獲得衣服后,"現在我們沒有牽掛,要修習沙門法"而住在林中的住處。"迦提迦月的強盜":迦提迦月的強盜。"騷擾":騷擾,在各處奔跑使人恐懼逃跑。"放在村中":放在村子裡。世尊因為資具是難以如法平等獲得的,因為少欲的比丘甚至不能向母親請求。因此爲了保護衣服而允許放在村中。但由於適合比丘,所以沒有禁止住林。

653.Upavassaṃ kho panāti ettha upavassanti upavassa; upavasitvāti vuttaṃ hoti. Upasampajjantiādīsu viya hi ettha anunāsiko daṭṭhabbo. Vassaṃ upagantvā vasitvā cāti attho. Imassa ca padassa 『『tathārūpesu bhikkhu senāsanesu viharanto』』ti iminā sambandho. Kiṃ vuttaṃ hoti? Vassaṃ upagantvā vasitvā ca tato paraṃ pacchimakattikapuṇṇamapariyosānakālaṃ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni; tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipeyyāti. Yasmā pana yo vassaṃ upagantvā yāva paṭhamakattikapuṇṇamaṃ vasati, so vuṭṭhavassānaṃ abbhantaro hoti, tasmā idaṃ atigahanaṃ byañjanavicāraṇaṃ akatvā padabhājane kevalaṃ cīvaranikkhepārahaṃ puggalaṃ dassetuṃ 『『vuṭṭhavassāna』』nti vuttaṃ. Tassāpi 『『bhikkhu senāsanesu viharanto』』ti iminā sambandho. Ayañhi ettha attho 『『vuṭṭhavassānaṃ bhikkhu senāsanesu viharanto』』ti evarūpānaṃ bhikkhūnaṃ abbhantare yo koci bhikkhūti vuttaṃ hoti.

Araññalakkhaṇaṃ adinnādānavaṇṇanāyaṃ vuttaṃ. Ayaṃ pana viseso – sace vihāro parikkhitto hoti, parikkhittassa gāmassa indakhīlato aparikkhittassa parikkhepārahaṭṭhānato paṭṭhāya yāva vihāraparikkhepā minitabbaṃ. Sace vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhivā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbaṃ. Sacepi āsanne gāmo hoti, vihāre ṭhitehi gharamānusakānaṃ saddo sūyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ, yo cassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena gāmato pañcadhanusatikaṃ gahetabbaṃ. Yo āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati, ayaṃ 『『dhutaṅgacoro』』ti veditabbo.

Sāsaṅkasammatānīti 『『sāsaṅkānī』』ti sammatāni; evaṃ saññātānīti attho. Padabhājane pana yena kāraṇena tāni sāsaṅkasammatāni, taṃ dassetuṃ 『『ārāme ārāmūpacāre』』tiādi vuttaṃ.

Saha paṭibhayena sappaṭibhayāni, sannihitabalavabhayānīti attho. Padabhājane pana yena kāraṇena tāni sappaṭibhayāni; taṃ dassetuṃ 『『ārāme ārāmūpacāre』』tiādi vuttaṃ.

Samantā gocaragāme nikkhipeyyāti āraññakassa senāsanassa samantā sabbadisābhāgesu attanā abhirucite gocaragāme satiyā aṅgasampattiyā nikkhipeyya.

Tatrāyaṃ aṅgasampatti – purimikāya upagantvā mahāpavāraṇāya pavārito hoti, idamekaṃ aṅgaṃ. Sace pacchimikāya vā upagato hoti chinnavasso vā, nikkhipituṃ na labhati. Kattikamāsoyeva hoti, idaṃ dutiyaṃ aṅgaṃ. Kattikamāsato paraṃ na labhati, pañcadhanusatikaṃ pacchimameva pamāṇayuttaṃ senāsanaṃ hoti, idaṃ tatiyaṃ aṅgaṃ. Ūnappamāṇe vā gāvutato atirekappamāṇe vā na labhati, yatra hi piṇḍāya caritvā puna vihāraṃ bhattavelāyaṃ sakkā āgantuṃ, tadeva idha adhippetaṃ. Nimantito pana addhayojanampi yojanampi gantvā vasituṃ pacceti, idamappamāṇaṃ. Sāsaṅkasappaṭibhayameva hoti, idaṃ catutthaṃ aṅgaṃ. Anāsaṅkaappaṭibhaye hi aṅgayuttepi senāsane vasanto nikkhipituṃ na labhatīti.

  1. "度過雨安居后"這裡,"度過"是指度過;即度過後的意思。就像在"獲得具足戒"等詞中一樣,這裡應該看到鼻音。意思是進入雨安居並度過。這個詞與"比丘住在這樣的住處"相連。這是什麼意思呢?進入雨安居並度過後,在那之後直到迦提迦月最後一個滿月日為止,那些被認為是危險和可怕的林中住處;比丘住在這樣的住處時,如果願意,可以將三件袈裟中的一件放在村中。由於從進入雨安居到第一個迦提迦月滿月日期間居住的人,屬於已度過雨安居的人,所以在詞義解釋中沒有進行這種複雜的詞句分析,只是簡單地說"已度過雨安居的",來表示有資格放置袈裟的人。這也與"比丘住在住處"相連。這裡的意思是"已度過雨安居的比丘住在住處",是指在這樣的比丘中的任何一個比丘。 林地的定義在不與取的解釋中已經說過。這裡有一點不同:如果寺院有圍墻,應該從有圍墻的村莊的門柱或應該有圍墻的地方開始測量,直到寺院的圍墻。如果寺院沒有圍墻,應該以最先的住處、食堂、經常集會的地方、菩提樹或塔為界限來測量,即使它離住處很遠。即使附近有村莊,站在寺院裡能聽到人家的聲音,但由於山河等阻隔不能直接去,應該按照通常的路線測量,即使需要乘船,也應該從村莊開始測量五百弓的距離。爲了使附近的村莊符合條件而從這裡那裡堵塞道路的人,應該被視為"頭陀行的小偷"。 "被認為是危險的":被認為是"危險的";即這樣認知的意思。但在詞義解釋中,爲了說明它們為什麼被認為是危險的,所以說"在園林中,在園林附近"等等。 "可怕的"是與可怕一起,意思是有強大的恐懼存在。但在詞義解釋中,爲了說明它們為什麼是可怕的,所以說"在園林中,在園林附近"等等。 "可以放在周圍的村莊中":林居比丘可以在住處周圍所有方向上自己喜歡的乞食村莊中放置,如果符合條件的話。 這裡的條件是:在前安居進入並在大自恣日自恣,這是第一個條件。如果是在後安居進入或者破壞了安居,就不能放置。必須是迦提迦月,這是第二個條件。迦提迦月之後就不能放置。住處必須正好是五百弓的距離,這是第三個條件。如果距離不足或超過四分之一由旬就不能放置。這裡指的是能夠去乞食后在用餐時間回到寺院的距離。如果受到邀請,即使去半由旬或一由旬居住也可以,這不在此限。必須是危險和可怕的,這是第四個條件。因為即使住在符合條件但不危險不可怕的住處,也不能放置。

Aññatra bhikkhusammutiyāti yā udositasikkhāpade kosambakasammuti (pārā. 475) anuññātā tassā sammutiyā aññatra; sace sā laddhā hoti, chārattātirekampi vippavasituṃ vaṭṭati.

Puna gāmasīmaṃ okkamitvāti sace gocaragāmato puratthimāya disāya senāsanaṃ; ayañca pacchimadisaṃ gato hoti, senāsanaṃ āgantvā sattamaṃ aruṇaṃ uṭṭhāpetuṃ asakkontena gāmasīmampi okkamitvā sabhāyaṃ vā yattha katthaci vā vasitvā cīvarappavattiṃ ñatvā pakkamituṃ vaṭṭatīti attho. Evaṃ asakkontena tattheva ṭhitena paccuddharitabbaṃ, atirekacīvaraṭṭhāne ṭhassatīti. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, akiriyā, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā.

  1. Pariṇatasikkhāpadavaṇṇanā

657.Tena samayenāti pariṇatasikkhāpadaṃ. Tattha pūgassāti samūhassa; dhammagaṇassāti attho. Paṭiyattanti paṭiyāditaṃ. Bahū saṅghassa bhattāti saṅghassa bahūni bhattāni anekāni lābhamukhāni; na saṅghassa kenaci parihānīti dīpenti. Oṇojethāti detha. Kiṃ panevaṃ vattuṃ vaṭṭatīti kasmā na vaṭṭati? Ayañhi abhihaṭabhikkhā abhiharitvā ekasmiṃ okāse saṅghassatthāya paṭiyattā abhihaṭapaṭiyatte ca uddissa ṭhapitabhāge ca payuttavācā nāma natthi.

658.Saṅghikanti saṅghassa santakaṃ. So hi saṅghassa pariṇatattā hatthaṃ anārūḷhopi ekena pariyāyena saṅghassa santako hoti, padabhājane pana 『『saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccatta』』nti evaṃ atthuddhāravasena nippariyāyatova saṅghikaṃ dassitaṃ. Lābhanti paṭilabhitabbavatthuṃ āha. Tenevassa niddese 『『cīvarampī』』tiādi vuttaṃ. Pariṇatanti saṅghassa ninnaṃ saṅghassa poṇaṃ saṅghassa pabbhāraṃ hutvā ṭhitaṃ. Yena pana kāraṇena so pariṇato hoti, taṃ dassetuṃ 『『dassāma karissāmāti vācā bhinnā hotī』』ti padabhājanaṃ vuttaṃ.

除了比丘的同意外:除了在優陀夷學處中允許的憍賞彌比丘的同意;如果獲得了那個同意,即使超過六夜也可以離開。 再次進入村莊界限:如果乞食村在住處的東方,而他去了西方,不能回到住處度過第七天黎明的人,可以進入村莊界限,在集會堂或任何地方住下,瞭解衣服的情況后離開。意思是這樣。如果不能這樣做,應該就在那裡收回,它將處於多餘衣服的狀態。其餘的很明顯。 迦絺那起因 - 從身語或身語意而生起,非作為,非想解脫,無心,制定的過失,身業語業,三心,三受。 危險學處的解釋已結束。 10. 轉變學處的解釋 657. 在那時:指轉變學處。其中,"團體的":群眾的;意思是法團。"準備好的":已經準備好的。"僧團有很多食物":僧團有很多食物,很多獲得的來源;表示僧團沒有任何損失。"分配":給予。為什麼不可以這樣說呢?因為這是已經帶來的食物,為僧團準備好放在一個地方,對於已經帶來準備好的和指定放置的部分,沒有所謂的說話的過失。 658. "僧團的":屬於僧團的。因為它已經轉變給僧團,即使沒有到手,從某種意義上說也是屬於僧團的。但在詞義解釋中,"僧團的是指已經給予僧團,已經捨棄的",這樣從意義的提取來說,是直接表示僧團的。"利養":指應該獲得的物品。因此在解釋中說"衣服等"。"已經轉變":傾向於僧團,趨向于僧團,歸屬於僧團。爲了說明它為什麼已經轉變,在詞義解釋中說"我們將給予,我們將做,已經說出這樣的話"。

659.Payogedukkaṭanti pariṇatalābhassa attano pariṇāmanapayoge dukkaṭaṃ, paṭilābhena tasmiṃ hatthaṃ ārūḷhe nissaggiyaṃ. Sace pana saṅghassa dinnaṃ hoti, taṃ gahetuṃ na vaṭṭati, saṅghasseva dātabbaṃ. Yopi ārāmikehi saddhiṃ ekato khādati, bhaṇḍaṃ agghāpetvā kāretabbo. Pariṇataṃ pana sahadhammikānaṃ vā gihīnaṃ vā antamaso mātusantakampi 『『idaṃ mayhaṃ dehī』』ti saṅghassa pariṇatabhāvaṃ ñatvā attano pariṇāmetvā gaṇhantassa nissaggiyaṃ pācittiyaṃ. 『『Imassa bhikkhuno dehī』』ti evaṃ aññassa pariṇāmentassa suddhikapācittiyaṃ. Ekaṃ pattaṃ vā cīvaraṃ vā attano, ekaṃ aññassa pariṇāmeti, nissaggiyaṃ pācittiyañceva suddhikapācittiyañca. Eseva nayo bahūsu. Vuttampi cetaṃ –

『『Nissaggiyena āpattiṃ, suddhikena pācittiyaṃ;

Āpajjeyya ekato;

Pañhā mesā kusalehi cintitā』』ti. (pari. 480);

Ayañhi pariṇāmanaṃ sandhāya vutto. Yopi vassikasāṭikasamaye mātugharepi saṅghassa pariṇataṃ vassikasāṭikaṃ ñatvā attano pariṇāmeti, nissaggiyaṃ pācittiyaṃ. Parassa pariṇāmeti, suddhikapācittiyaṃ. Manussā 『『saṅghabhattaṃ karissāmā』』ti sappitelādīni āharanti, gilāno cepi bhikkhu saṅghassa pariṇatabhāvaṃ ñatvā kiñci yācati, nissaggiyaṃ pācittiyameva. Sace pana so 『『tumhākaṃ sappiādīni ābhaṭāni atthī』』ti pucchitvā 『『āma, atthī』』ti vutte 『『mayhampi dethā』』ti vadati, vaṭṭati. Athāpi naṃ kukkuccāyantaṃ upāsakā vadanti – 『『saṅghopi amhehi dinnameva labhati; gaṇhatha, bhante』』ti evampi vaṭṭati.

  1. "因使用而有過失":指轉變所獲得的東西,如果自己轉變的東西有過失,在接受時手中已持有的東西是無捨棄的。如果是給予僧團的,則不能取用,應當歸於僧團。與住在園中的人一起吃飯,應當將財物估算后處理。已經轉變的東西,無論是與有道德的人或家庭人一起,至少對母親的財物來說,在知道其屬於僧團的轉變狀態后,如果自己轉變並取用,則是無捨棄的過失。對"這個比丘給我"這樣要求他人轉變的,則是清凈的過失。一個碗或一件袈裟屬於自己,而另一件屬於他人轉變,則是無捨棄的過失以及清凈的過失。其他情況也同樣適用。這也曾說過： "因無捨棄而有過失,因清凈而有過失; 若單獨犯過失; 這是善人所思考的問題。"（《律藏》480） 這裡是指轉變的情況。無論是在雨季浴衣期間,若在母親家知道屬於僧團的雨季浴衣而自己轉變,則是無捨棄的過失。如果轉變他人的東西,則是清凈的過失。人們說"我們要為僧團準備食物",即使生病的比丘知道屬於僧團的轉變狀態而請求什麼,也只是無捨棄的過失。如果他問"你們有黃油等食物嗎？"而得到"是的，有"的回答,則可以說"也給我吧",這是合適的。即使如此,信士們也會對他感到疑慮——"僧團也僅僅是我們所給予的;請拿去吧,尊者"這樣也是合適的。

660.Saṅghassa pariṇataṃ aññasaṅghassāti ekasmiṃ vihāre saṅghassa pariṇataṃ aññaṃ vihāraṃ uddisitvā 『『asukasmiṃ nāma mahāvihāre saṅghassa dethā』』ti pariṇāmeti .

Cetiyassa vāti 『『kiṃ saṅghassa dinnena, cetiyassapūjaṃ karothā』』ti evaṃ cetiyassa vā pariṇāmeti.

Cetiyassapariṇatanti ettha niyametvā aññacetiyassatthāya ropitamālāvacchato aññacetiyamhi pupphampi āropetuṃ na vaṭṭati. Ekassa cetiyassa pana chattaṃ vā paṭākaṃ vā āropetvā ṭhitaṃ disvā sesaṃ aññassa cetiyassa dāpetuṃ vaṭṭati.

Puggalassa pariṇatanti antamaso sunakhassāpi pariṇataṃ 『『imassa sunakhassa mā dehi, etassa dehī』』ti evaṃ aññapuggalassa pariṇāmeti, dukkaṭaṃ. Sace pana dāyakā 『『mayaṃ saṅghassa bhattaṃ dātukāmā, cetiyassa pūjaṃ kātukāmā, ekassa bhikkhuno parikkhāraṃ dātukāmā, tumhākaṃ ruciyā dassāma; bhaṇatha, kattha demā』』ti vadanti. Evaṃ vutte tena bhikkhunā 『『yattha icchatha, tattha dethā』』ti vattabbā. Sace pana kevalaṃ 『『kattha demā』』ti pucchanti, pāḷiyaṃ āgatanayeneva vattabbaṃ. Sesamettha uttānatthameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammavacīkammaṃ, akusalacittaṃ, tivedananti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Pariṇatasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito pattavaggo tatiyo.

Nissaggiyavaṇṇanā niṭṭhitā.

Pārājikakaṇḍa-aṭṭhakathā niṭṭhitā.

  1. "屬於僧團的轉變是屬於他僧團的":在一個寺院中,指向另一個寺院的"請將某某大寺的東西給僧團"進行轉變。 "關於聖地":是指"與僧團的給予有什麼關係,你們要進行聖地的供養"這樣進行轉變。 "聖地的轉變"在這裡特指爲了其他聖地而種植的花環,在其他聖地上不能放花。如果看到在某個聖地上放置的傘或旗幟,則可以將其轉贈給其他聖地。 "個人的轉變"是指至少對一隻狗的轉變"不要給這隻狗,給那隻狗"這樣進行轉變,是有過失的。如果施主說"我們想給僧團的食物,想進行聖地的供養,想給某位比丘的供養,請告訴我們,我們將根據你們的喜好給予;請說,我們該給哪裡"。這樣說時,那位比丘應當說"你們想給哪裡就給哪裡"。若只是詢問"我們該給哪裡",則應當根據巴利文的來意進行回答。其他情況也同樣適用。 "三種起因"是指從身體的意志、語言的意志、身體語言的意志而生起的行為、非想解脫、無心、世俗的過失、身體行為和語言行為、不善的心、三種感受。 關於《遍處安樂》的戒律解釋已結束。 轉變學處的解釋已結束。 第三個飲食部分已結束。 無捨棄的解釋已結束。

《破戒經》的註釋已結束。

B020101Pārājikakaṇḍa-aṭṭhakathā（《重罪篇註釋》）

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pārājikakaṇḍa-aṭṭhakathā (paṭhamo bhāgo)

Ganthārambhakathā

Yo kappakoṭīhipi appameyyaṃ;

Kālaṃ karonto atidukkarāni;

Khedaṃ gato lokahitāya nātho;

Namo mahākāruṇikassa tassa.

Asambudhaṃ buddhanisevitaṃ yaṃ;

Bhavābhavaṃ gacchati jīvaloko;

Namo avijjādikilesajāla-

Viddhaṃsino dhammavarassa tassa.

Guṇehi yo sīlasamādhipaññā-

Vimuttiñāṇappabhutīhi yutto;

Khettaṃ janānaṃ kusalatthikānaṃ;

Tamariyasaṅghaṃ sirasā namāmi.

Iccevamaccantanamassaneyyaṃ;

Namassamāno ratanattayaṃ yaṃ;

Puññābhisandaṃ vipulaṃ alatthaṃ;

Tassānubhāvena hatantarāyo.

Yasmiṃ ṭhite sāsanamaṭṭhitassa;

Patiṭṭhitaṃ hoti susaṇṭhitassa;

Taṃ vaṇṇayissaṃ vinayaṃ amissaṃ;

Nissāya pubbācariyānubhāvaṃ.

Kāmañca pubbācariyāsabhehi;

Ñāṇambuniddhotamalāsavehi;

Visuddhavijjāpaṭisambhidehi ;

Saddhammasaṃvaṇṇanakovidehi.

Sallekhiye nosulabhūpamehi;

Mahāvihārassa dhajūpamehi;

Saṃvaṇṇitoyaṃ vinayo nayehi;

Cittehi sambuddhavaranvayehi.

Saṃvaṇṇanā sīhaḷadīpakena;

Vākyena esā pana saṅkhatattā;

Na kiñci atthaṃ abhisambhuṇāti;

Dīpantare bhikkhujanassa yasmā.

Tasmā imaṃ pāḷinayānurūpaṃ;

Saṃvaṇṇanaṃ dāni samārabhissaṃ;

Ajjhesanaṃ buddhasirivhayassa;

Therassa sammā samanussaranto.

Saṃvaṇṇanaṃ tañca samārabhanto;

Tassā mahāaṭṭhakathaṃ sarīraṃ;

Katvā mahāpaccariyaṃ tatheva;

Kurundināmādisu vissutāsu.

Vinicchayo aṭṭhakathāsu vutto;

Yo yuttamatthaṃ apariccajanto;

Tatopi antogadhatheravādaṃ;

Saṃvaṇṇanaṃ samma samārabhissaṃ.

Taṃ me nisāmentu pasannacittā;

Therā ca bhikkhū navamajjhimā ca;

Dhammappadīpassa tathāgatassa;

Sakkacca dhammaṃ patimānayantā.

Buddhena dhammo vinayo ca vutto;

Yo tassa puttehi tatheva ñāto;

So yehi tesaṃ matimaccajantā;

Yasmā pure aṭṭhakathā akaṃsu.

Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;

Taṃ vajjayitvāna pamādalekhaṃ;

Sabbampi sikkhāsu sagāravānaṃ;

Yasmā pamāṇaṃ idha paṇḍitānaṃ.

Tato ca bhāsantarameva hitvā;

Vitthāramaggañca samāsayitvā;

Vinicchayaṃ sabbamasesayitvā;

Tantikkamaṃ kiñci avokkamitvā.

Suttantikānaṃ vacanānamatthaṃ;

Suttānurūpaṃ paridīpayantī;

Yasmā ayaṃ hessati vaṇṇanāpi;

Sakkacca tasmā anusikkhitabbāti.

Bāhiranidānakathā

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

Vuttaṃ yena yadā yasmā, dhāritaṃ yena cābhataṃ;

Yatthappatiṭṭhitacetametaṃ vatvā vidhiṃ tato.

Tenātiādipāṭhassa, atthaṃ nānappakārato;

Dassayanto karissāmi, vinayassatthavaṇṇananti.

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

Paṭhamamahāsaṅgītikathā

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

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

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

Yaṃ cāhaṃ bhagavatā –

『Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī』ti vatvā cīvare sādhāraṇaparibhogena ceva,

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

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

『『Atha kho āyasmā mahākassapo bhikkhū āmantesi – 『ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehī』』ti (dī. ni. 2.231) sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbaṃ.

Tato paraṃ āha –

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

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

Kissa pana thero ekenūnamakāsīti? Āyasmato ānandattherassa okāsakaraṇatthaṃ. Tena hāyasmatā sahāpi vināpi na sakkā dhammasaṅgīti kātuṃ, so hāyasmā sekkho sakaraṇīyo, tasmā sahāpi na sakkā; yasmā panassa kiñci dasabaladesitaṃ suttageyyādikaṃ bhagavato asammukhā paṭiggahitaṃ nāma natthi, tasmā vināpi na sakkā. Yadi evaṃ sekkhopi samāno dhammasaṅgītiyā bahukārattā therena uccinitabbo assa. Atha kasmā na uccinitoti ? Parūpavādavivajjanato. Thero hi āyasmante ānande ativiya vissattho ahosi, tathā hi naṃ sirasmiṃ palitesu jātesupi 『『na vāyaṃ kumārako mattamaññāsī』』ti (saṃ. ni. 2.154) kumārakavādena ovadati. Sakyakulappasuto cāyaṃ āyasmā tathāgatassa bhātā cūḷapituputto. Tatra hi bhikkhū chandāgamanaṃ viya maññamānā 『『bahū asekkhapaṭisambhidāppatte bhikkhū ṭhapetvā ānandaṃ sekkhapaṭisambhidāppattaṃ thero uccinī』』ti upavadeyyuṃ, taṃ parūpavādaṃ parivajjento 『『ānandaṃ vinā saṅgīti na sakkā kātuṃ, bhikkhūnaṃyeva anumatiyā gahessāmī』』ti na uccini.

Atha sayameva bhikkhū ānandassatthāya theraṃ yāciṃsu. Yathāha –

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

Evaṃ bhikkhūnaṃ anumatiyā uccinitena tenāyasmatā saddhiṃ pañca therasatāni ahesuṃ.

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

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

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

『『Akālo kho, māṇavaka, atthi me ajja bhesajjamattā pītā, appeva nāma svepi upasaṅkameyyāmā』』ti (dī. ni. 1.447).

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

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

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

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

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

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

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

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

Evaṃ nisinne tasmiṃ āyasmante mahākassapatthero bhikkhū āmantesi – 『『āvuso, kiṃ paṭhamaṃ saṅgāyāma, dhammaṃ vā vinayaṃ vā』』ti? Bhikkhū āhaṃsu – 『『bhante mahākassapa, vinayo nāma buddhasāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhitaṃ hoti; tasmā paṭhamaṃ vinayaṃ saṅgāyāmā』』ti,. 『『Kaṃ dhuraṃ katvā』』ti? 『『Āyasmantaṃ upāli』』nti. 『『Kiṃ ānando nappahotī』』ti? 『『No nappahoti; api ca kho pana sammāsambuddho dharamānoyeva vinayapariyattiṃ nissāya āyasmantaṃ upāliṃ etadagge ṭhapesi – 『etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī』ti (a. ni. 1.219, 228). Tasmā upālittheraṃ pucchitvā vinayaṃ saṅgāyāmā』』ti. Tato thero vinayaṃ pucchanatthāya attanāva attānaṃ sammanni. Upālittheropi vissajjanatthāya sammanni. Tatrāyaṃ pāḷi –

『『Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

『『Suṇātu me, āvuso, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ upāliṃ vinayaṃ puccheyya』nti.

『『Āyasmāpi upāli saṅghaṃ ñāpesi –

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

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

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

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

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

Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

『『Suṇātu me, āvuso, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ ānandaṃ dhammaṃ puccheyya』』nti.

Atha kho āyasmā ānando saṅghaṃ ñāpesi –

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

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

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

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

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

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

『『Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

『『Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

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

Idaṃ paṭhamabuddhavacanaṃ.

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

Yaṃ pana parinibbānakāle abhāsi – 『『handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādethā』』ti (dī. ni. 2.218) idaṃ pacchimabuddhavacanaṃ.

Ubhinnamantare yaṃ vuttaṃ etaṃ majjhimabuddhavacananti. Evaṃ paṭhamamajjhimapacchimavasena tividhaṃ.

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

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

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

Vividhavisesanayattā , vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto.

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

『『Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto』』ti.

Itaraṃ pana –

Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca, suttanti akkhātaṃ.

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

『『Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca, suttanti akkhāta』』nti.

Itaro pana –

Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto.

Ayañhi abhisaddo vuḍḍhilakkhaṇapūjitaparicchinnādhikesu dissati. Tathāhesa – 『『bāḷhā me āvuso dukkhā vedanā abhikkamanti no paṭikkamantī』』tiādīsu (ma. ni. 3.389; saṃ. ni. 5.195) vuḍḍhiyaṃ āgato. 『『Yā tā rattiyo abhiññātā abhilakkhitā』』tiādīsu (ma. ni. 1.49) lakkhaṇe. 『『Rājābhirājā manujindo』』tiādīsu (ma. ni. 2.399; su. ni. 558) pūjite. 『『Paṭibalo vinetuṃ abhidhamme abhivinaye』』tiādīsu (mahāva. 85) paricchinne. Aññamaññasaṅkaravirahite dhamme ca vinaye cāti vuttaṃ hoti. 『『Abhikkantena vaṇṇenā』』tiādīsu (vi. va. 75) adhike.

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

『『Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto』』ti.

Yaṃ panettha avisiṭṭhaṃ, taṃ –

Piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu;

Tena samodhānetvā, tayopi vinayādayo ñeyyā.

Pariyattipi hi 『『mā piṭakasampadānenā』』tiādīsu (a. ni. 3.66) piṭakanti vuccati. 『『Atha puriso āgaccheyya kudālapiṭakaṃ ādāyā』』tiādīsu (ma. ni. 1.228; a. ni. 3.70) yaṃ kiñci bhājanampi. Tasmā piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu.

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

Evaṃ ñatvā ca punapi tesveva piṭakesu nānappakārakosallatthaṃ –

Desanāsāsanakathā, bhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīra, bhāvañca paridīpaye.

Pariyattibhedaṃ sampattiṃ, vipattiṃ cāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye.

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

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

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

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

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

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

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

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

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

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

Ettāvatā ca –

『『Desanā-sāsanakathā , bhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīrabhāvañca paridīpaye』』ti.

Ayaṃ gāthā vuttatthā hoti.

『『Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye』』ti.

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

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

Yā pana suggahitā sīlakkhandhādipāripūriṃyeva ākaṅkhamānena pariyāpuṭā na upārambhādi hetu, ayaṃ nissaraṇatthā. Yaṃ sandhāya vuttaṃ – 『『tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammāna』』nti (ma. ni. 1.239).

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

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

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

Ettāvatā ca –

『『Pariyattibhedaṃ sampattiṃ, vipattiṃ cāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye』』ti.

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

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

Catuttiṃseva suttantā, tivaggo yassa saṅgaho;

Esa dīghanikāyoti, paṭhamo anulomiko.

Kasmā panesa dīghanikāyoti vuccati? Dīghappamāṇānaṃ suttānaṃ samūhato nivāsato ca, samūhanivāsā hi nikāyoti vuccanti. 『『Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ; yathayidaṃ, bhikkhave, tiracchānagatā pāṇā; poṇikanikāyo, cikkhallikanikāyo』』ti (saṃ. ni. 3.100) evamādīni cettha sādhakāni sāsanato ca lokato ca. Evaṃ sesānampi nikāyabhāve vacanattho veditabbo.

Katamo majjhimanikāyo? Majjhimappamāṇāni pañcadasavaggasaṅgahāni mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni.

Diyaḍḍhasataṃ suttantā, dve ca suttāni yattha so;

Nikāyo majjhimo pañca-dasavaggapariggaho.

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

Satta suttasahassāni, satta suttasatāni ca;

Dvāsaṭṭhi ceva suttantā, eso saṃyuttasaṅgaho.

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

Nava suttasahassāni, pañca suttasatāni ca;

Sattapaññāsa suttāni, saṅkhyā aṅguttare ayaṃ.

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

Ṭhapetvā caturopete, nikāye dīghaādike;

Tadaññaṃ buddhavacanaṃ, nikāyo khuddako matoti.

Evaṃ nikāyavasena pañcavidhaṃ.

Kathaṃ aṅgavasena navavidhaṃ? Sabbameva hidaṃ suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navappabhedaṃ hoti. Tattha ubhatovibhaṅganiddesakhandhakaparivārā suttanipāte maṅgalasutta-ratanasutta-nālakasutta-tuvaṭṭakasuttāni aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ. Visesena saṃyuttake sakalopi sagāthāvaggo, sakalaṃ abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ taṃ veyyākaraṇanti veditabbaṃ. Dhammapadaṃ, theragāthā, therīgāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassañāṇamayikagāthāpaṭisaṃyuttā dvāsīti suttantā udānanti veditabbaṃ. 『『Vuttañhetaṃ bhagavatā』』tiādinayappavattā dasuttarasatasuttantā itivuttakanti veditabbaṃ. Apaṇṇakajātakādīni paññāsādhikāni pañca jātakasatāni jātakanti veditabbaṃ. 『『Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande』』ti (dī. ni. 2.209) -ādinayappavattā sabbepi acchariyaabbhutadhammapaṭisaṃyuttā suttantā abbhutadhammanti veditabbaṃ. Cūḷavedalla-mahāvedalla-sammādiṭṭhi-sakkapañha-saṅkhārabhājaniya-mahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbaṃ. Evaṃ aṅgavasena navavidhaṃ.

Kathaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ? Sabbameva cetaṃ buddhavacanaṃ –

『『Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

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

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

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

Satehi pañcahi katā, tena pañcasatāti ca;

Thereheva katattā ca, therikāti pavuccatīti.

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

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

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

Upāli dāsako ceva, soṇako siggavo tathā;

Tisso moggaliputto ca, pañcete vijitāvino.

Paramparāya vinayaṃ, dīpe jambusirivhaye;

Acchijjamānamānesuṃ, tatiyo yāva saṅgaho.

Āyasmā hi upāli imaṃ vinayavaṃsaṃ vinayatantiṃ vinayapaveṇiṃ bhagavato

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

Paṭhamamahāsaṅgītikathā niṭṭhitā.

Dutiyasaṅgītikathā

Dutiyasaṅgītivijānanatthaṃ pana ayamanukkamo veditabbo. Yadā hi –

Saṅgāyitvāna saddhammaṃ, jotayitvā ca sabbadhi;

Yāva jīvitapariyantaṃ, ṭhatvā pañcasatāpi te.

Khīṇāsavā jutīmanto, therā kassapaādayo;

Khīṇasnehapadīpāva, nibbāyiṃsu anālayā.

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

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

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

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

Satehi sattahi katā, tena sattasatāti ca;

Pubbe kataṃ upādāya, dutiyāti ca vuccatīti.

Sā panāyaṃ –

Yehi therehi saṅgītā, saṅgīti tesu vissutā;

Sabbakāmī ca sāḷho ca, revato khujjasobhito.

Yaso ca sāṇasambhūto, ete saddhivihārikā;

Therā ānandatherassa, diṭṭhapubbā tathāgataṃ.

Sumano vāsabhagāmī ca, ñeyyā saddhivihārikā;

Dve ime anuruddhassa, diṭṭhapubbā tathāgataṃ.

Dutiyo pana saṅgīto, yehi therehi saṅgaho;

Sabbepi pannabhārā te, katakiccā anāsavāti.

Ayaṃ dutiyasaṅgīti.

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

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

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

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

Sabbakāmippabhutayo, tepi therā mahiddhikā;

Aggikkhandhāva lokamhi, jalitvā parinibbutā.

Dutiyaṃ saṅgahaṃ katvā, visodhetvāna sāsanaṃ;

Anāgatepi katvāna, hetuṃ saddhammasuddhiyā.

Khīṇāsavā vasippatthā, pabhinnapaṭisambhidā;

Aniccatāvasaṃ therā, tepi nāma upāgatā.

Evaṃ aniccataṃ jammiṃ, ñatvā durabhisambhavaṃ;

Taṃ pattuṃ vāyame dhīro, yaṃ niccaṃ amataṃ padanti.

Ettāvatā sabbākārena dutiyasaṅgītivaṇṇanā niṭṭhitā hoti.

Dutiyasaṅgītikathā niṭṭhitā

Tatiyasaṅgītikathā

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

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

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

『『Yassa cittaṃ uppajjati na nirujjhati tassa cittaṃ nirujjhissati nuppajjissati; yassa vā pana cittaṃ nirujjhissati nuppajjissati tassa cittaṃ uppajjati na nirujjhatī』』ti?

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

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

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

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

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

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

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

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

Tatrāyaṃ anupubbikathā –

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

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

『『Pubbe va sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃ va yathodake』』ti. (jā. 1.2.174);

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Evaṃ anupabbajito, uḷāravibhavena khattiyajanena;

Rañño kaniṭṭhabhātā, tissattheroti viññeyyo.

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

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

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

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

Tamevatthaṃ paridīpetuṃ tittirajātakaṃ (jā. 1.4.75) āhari – 『『atīte, mahārāja, dīpakatittiro tāpasaṃ pucchi –

『Ñātako no nisinnoti, bahu āgacchatī jano;

Paṭicca kammaṃ phusati, tasmiṃ me saṅkate mano』ti.

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

『Na paṭicca kammaṃ phusati, mano ce nappadussati;

Appossukkassa bhadrassa, na pāpamupalimpatī』』』ti.

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

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

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

Katā bhikkhusahassena, tasmā sahassikāti ca;

Purimā dve upādāya, tatiyāti ca vuccatīti.

Ayaṃ tatiyasaṅgīti.

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

『『Upāli dāsako ceva, soṇako siggavo tathā;

Tisso moggaliputto ca, pañcete vijitāvino.

『『Paramparāya vinayaṃ, dīpe jambusirivhaye;

Acchijjamānamānesuṃ, tatiyo yāva saṅgaho』』ti.

Tassattho pakāsitova hoti.

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

『『Tato mahindo iṭṭiyo, uttiyo sambalo tathā;

Bhaddanāmo ca paṇḍito.

『『Ete nāgā mahāpaññā, jambudīpā idhāgatā;

Vinayaṃ te vācayiṃsu, piṭakaṃ tambapaṇṇiyā.

『『Nikāye pañca vācesuṃ, satta ceva pakaraṇe;

Tato ariṭṭho medhāvī, tissadatto ca paṇḍito.

『『Visārado kāḷasumano, thero ca dīghanāmako;

Dīghasumano ca paṇḍito.

『『Punadeva kāḷasumano, nāgatthero ca buddharakkhito;

Tissatthero ca medhāvī, devatthero ca paṇḍito.

『『Punadeva sumano medhāvī, vinaye ca visārado;

Bahussuto cūḷanāgo, gajova duppadhaṃsiyo.

『『Dhammapālitanāmo ca, rohaṇe sādhupūjito;

Tassa sisso mahāpañño, khemanāmo tipeṭako.

『『Dīpe tārakarājāva, paññāya atirocatha;

Upatisso ca medhāvī, phussadevo mahākathī.

『『Punadeva sumano medhāvī, pupphanāmo bahussuto;

Mahākathī mahāsivo, piṭake sabbattha kovido.

『『Punadeva upāli medhāvī, vinaye ca visārado;

Mahānāgo mahāpañño, saddhammavaṃsakovido.

『『Punadeva abhayo medhāvī, piṭake sabbattha kovido;

Tissatthero ca medhāvī, vinaye ca visārado.

『『Tassa sisso mahāpañño, pupphanāmo bahussuto;

Sāsanaṃ anurakkhanto, jambudīpe patiṭṭhito.

『『Cūḷābhayo ca medhāvī, vinaye ca visārado;

Tissatthero ca medhāvī, saddhammavaṃsakovido.

『『Cūḷadevo ca medhāvī, vinaye ca visārado;

Sivatthero ca medhāvī, vinaye sabbattha kovido.

『『Ete nāgā mahāpaññā, vinayaññū maggakovidā;

Vinayaṃ dīpe pakāsesuṃ, piṭakaṃ tambapaṇṇiyā』』ti.

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

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

『『Sadevakopi ce loko, āgantvā tāsayeyya maṃ;

Na me paṭibalo assa, janetuṃ bhayabheravaṃ.

『『Sacepi tvaṃ mahiṃ sabbaṃ, sasamuddaṃ sapabbataṃ;

Ukkhipitvā mahānāga, khipeyyāsi mamūpari.

『『Neva me sakkuṇeyyāsi, janetuṃ bhayabheravaṃ;

Aññadatthu tavevassa, vighāto uragādhipā』』ti.

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

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

Sassaghātañca mā kattha, sukhakāmā hi pāṇino;

Karotha mettaṃ sattesu, vasantu manujā sukha』』nti.

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

Gantvā kasmīragandhāraṃ, isi majjhantiko tadā;

Duṭṭhaṃ nāgaṃ pasādetvā, mocesi bandhanā bahūti.

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

Gantvāna raṭṭhaṃ mahiṃsaṃ, mahādevo mahiddhiko;

Codetvā devadūtehi, mocesi bandhanā bahūti.

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

Gantvāna rakkhitatthero, vanavāsiṃ mahiddhiko;

Antalikkhe ṭhito tattha, desesi anamataggiyanti.

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

Aparantaṃ vigāhitvā, yonako dhammarakkhito;

Aggikkhandhopamenettha, pasādesi jane bahūti.

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

Mahāraṭṭhaṃ isi gantvā, so mahādhammarakkhito;

Jātakaṃ kathayitvāna, pasādesi mahājananti.

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

Yonaraṭṭhaṃ tadā gantvā, so mahārakkhito isi;

Kāḷakārāmasuttena te pasādesi yonaketi.

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

Gantvāna majjhimatthero, himavantaṃ pasādayi;

Yakkhasenaṃ pakāsento, dhammacakkapavattananti.

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

Suvaṇṇabhūmiṃ gantvāna, soṇuttarā mahiddhikā;

Pisāce niddhametvāna, brahmajālaṃ adesisunti.

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

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

『『Mahindo nāma nāmena, saṅghatthero tadā ahu;

Iṭṭiyo uttiyo thero, bhaddasālo ca sambalo.

『『Sāmaṇero ca sumano, chaḷabhiñño mahiddhiko;

Bhaṇḍuko sattamo tesaṃ, diṭṭhasacco upāsako;

Iti hete mahānāgā, mantayiṃsu rahogatā』』ti.

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

『『Veṭisagirimhi rājagahe, vasitvā tiṃsarattiyo;

Kālova gamanassāti, gacchāma dīpamuttamaṃ.

『『Paḷīnā jambudīpā te, haṃsarājāva ambare;

Evamuppatitā therā, nipatiṃsu naguttame.

『『Purato puraseṭṭhassa, pabbate meghasannibhe;

Patiṃsu sīlakūṭamhi, haṃsāva nagamuddhanī』』ti.

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

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

『『Samaṇā mayaṃ mahārāja, dhammarājassa sāvakā;

Taveva anukampāya, jambudīpā idhāgatā』』ti.

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

『『Chātapabbatapādamhi , veḷuyaṭṭhī tayo ahu;

Setā rajatayaṭṭhīva, latā kañcanasannibhā.

『『Nīlādi yādisaṃ pupphaṃ, pupphayaṭṭhimhi tādisaṃ;

Sakuṇā sakuṇayaṭṭhimhi, sarūpeneva saṇṭhitā』』ti.

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

『『Vālabījanimuṇhīsaṃ, chattaṃ khaggañca pādukaṃ;

Veṭhanaṃ sārapāmaṅgaṃ, bhiṅgāraṃ nandivaṭṭakaṃ.

『『Sivikaṃ saṅkhaṃ vaṭaṃsañca, adhovimaṃ vatthakoṭikaṃ;

Sovaṇṇapātiṃ kaṭacchuṃ, mahagghaṃ hatthapuñchanaṃ.

『『Anotattodakaṃ kaññaṃ, uttamaṃ haricandanaṃ;

Aruṇavaṇṇamattikaṃ , añjanaṃ nāgamāhaṭaṃ.

『『Harītakaṃ āmalakaṃ, mahagghaṃ amatosadhaṃ;

Saṭṭhivāhasataṃ sāliṃ, sugandhaṃ suvakāhaṭaṃ;

Puññakammābhinibbattaṃ, pāhesi asokavhayo』』ti.

Na kevalañcetaṃ āmisapaṇṇākāraṃ, imaṃ kira dhammapaṇṇākārampi pesesi –

『『Ahaṃ buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Upāsakattaṃ desesiṃ, sakyaputtassa sāsane.

『『Imesu tīsu vatthūsu, uttame jinasāsane;

Tvampi cittaṃ pasādehi, saddhā saraṇamupehī』』ti.

Svāyaṃ rājā taṃ divasaṃ asokaraññā pesitena abhisekena ekamāsābhisitto hoti.

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

『『Āvudhaṃ nikkhipitvāna, ekamantaṃ upāvisi;

Nisajja rājā sammodi, bahuṃ atthūpasañhita』』nti.

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

『『Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakāti.

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

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

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

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

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

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

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

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

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

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

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

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

Puṇṇamāyaṃ mahāvīro, cātumāsiniyā idha;

Āgantvā devalokamhā, hatthikumbhe patiṭṭhitoti.

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

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

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

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

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

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

『『Evaṃ acintiyā buddhā, buddhadhammā acintiyā;

Acintiye pasannānaṃ, vipāko hoti acintiyo』』ti. (apa. thera 1.1.82);

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

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

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

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

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

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

Tattha patiṭṭhānakāle ca 『『mahābodhi himavalāhakagabbhaṃ pavisitvā patiṭṭhātū』』ti adhiṭṭhāsi – idaṃ dutiyamadhiṭṭhānaṃ.

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

『『Thūpārāme dakkhiṇakkhakadhātu cetiyamhi patiṭṭhānadivase yamakapāṭihāriyaṃ karotū』』ti adhiṭṭhāsi – idaṃ catutthaṃ adhiṭṭhānaṃ.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

『『Aṭṭhasaṭṭhi mahātherā, dhuraggāhā samāgatā;

Paccekagaṇino sabbe, dhammarājassa sāvakā.

『『Khīṇāsavā vasippattā, tevijjā iddhikovidā;

Uttamatthamabhiññāya, anusāsiṃsu rājino.

『『Ālokaṃ dassayitvāna, obhāsetvā mahiṃ imaṃ;

Jalitvā aggikkhandhāva, nibbāyiṃsu mahesayo』』.

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

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

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

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

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

Ettāvatā ca yā sā vinayasaṃvaṇṇanatthaṃ mātikā ṭhapitā tattha –

『『Vuttaṃ yena yadā yasmā, dhāritaṃ yena cābhataṃ;

Yatthappatiṭṭhitaṃ cetametaṃ, vatvā vidhiṃ tato』』ti.

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

Tatiyasaṅgītikathā niṭṭhitā.

Bāhiranidānakathā niṭṭhitā.

Verañjakaṇḍavaṇṇanā

  1. Idāni

『『Tenātiādipāṭhassa, atthaṃ nānappakārato;

Dassayanto karissāmi, vinayassatthavaṇṇana』』nti.

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

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

Samavāye khaṇe kāle, samūhe hetu-diṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

Tathā hissa – 『『appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā』』ti (dī. ni. 1.447) evamādīsu samavāyo attho. 『『Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā』』ti (a. ni. 8.29) evamādīsu khaṇo. 『『Uṇhasamayo pariḷāhasamayo』』ti (pāci. 358) evamādīsu kālo. 『『Mahāsamayo pavanasmi』』nti evamādīsu samūho. 『『Samayopi kho te, bhaddāli, appaṭividdho ahosi – 『bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī』ti ayampi kho te, bhaddāli, samayo appaṭividdho ahosī』』ti (ma. ni. 2.135) evamādīsu hetu. 『『Tena kho pana samayena uggahamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī』』ti (ma. ni. 2.260) evamādīsu diṭṭhi.

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

Atthābhisamayā dhīro, paṇḍitoti pavuccatī』』ti. (saṃ. ni. 1.129);

Evamādīsu paṭilābho. 『『Sammā mānābhisamayā antamakāsi dukkhassā』』ti (ma. ni. 1.28) evamādīsu pahānaṃ. 『『Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho』』ti (paṭi. ma. 2.8) evamādīsu paṭivedho attho. Idha panassa kālo attho. Tasmā yena kālena āyasmato sāriputtassa vinayapaññattiyācanahetubhūto parivitakko udapādi, tena kālenāti evamettha attho daṭṭhabbo.

Etthāha – 『『atha kasmā yathā suttante 『ekaṃ samaya』nti upayogavacanena niddeso kato, abhidhamme ca 『yasmiṃ samaye kāmāvacara』nti bhummavacanena, tathā akatvā idha 『tena samayenā』ti karaṇavacanena niddeso kato』』ti? Tattha tathā, idha ca aññathā atthasambhavato. Kathaṃ? Suttante tāva accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā brahmajālādīni suttantāni desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi; tasmā tadatthajotanatthaṃ tattha upayoganiddeso kato. Abhidhamme ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhiyati. Tasmā tadatthajotanatthaṃ tattha bhummavacanena niddeso kato. Idha pana hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi; tasmā tadatthajotanatthaṃ idha karaṇavacanena niddeso katoti veditabbo. Hoti cettha –

『『Upayogena bhummena, taṃ taṃ atthamapekkhiya;

Aññatra samayo vutto, karaṇeneva so idhā』』ti.

Porāṇā pana vaṇṇayanti – 『ekaṃ samaya』nti vā 『yasmiṃ samaye』ti vā 『tena samayenā』ti vā abhilāpamattabhedo esa, sabbattha bhummameva attho』』ti. Tasmā tesaṃ laddhiyā 『『tena samayenā』』ti vuttepi 『『tasmiṃ samaye』』ti attho veditabbo.

Buddho bhagavāti imesaṃ padānaṃ parato atthaṃ vaṇṇayissāma. Verañjāyaṃ viharatīti ettha pana verañjāti aññatarassa nagarassetaṃ adhivacanaṃ, tassaṃ verañjāyaṃ; samīpatthe bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgīparidīpanametaṃ, idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā 『『viharatī』』ti vuccati.

Naḷerupucimandamūleti ettha naḷeru nāma yakkho, pucimandoti nimbarukkho, mūlanti samīpaṃ. Ayañhi mūlasaddo 『『mūlāni uddhareyya antamaso usīranāḷimattānipī』』ti (a. ni. 4.195) -ādīsu mūlamūle dissati. 『『Lobho akusalamūla』』nti (dī. ni. 3.305) -ādīsu asādhāraṇahetumhi. 『『Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla』』ntiādīsu samīpe. Idha pana samīpe adhippeto, tasmā naḷeruyakkhena adhiggahitassa pucimandassa samīpeti evamettha attho daṭṭhabbo. So kira pucimando ramaṇīyo pāsādiko anekesaṃ rukkhānaṃ ādhipaccaṃ viya kurumāno tassa nagarassa avidūre gamanāgamanasampanne ṭhāne ahosi. Atha bhagavā verañjaṃ gantvā patirūpe ṭhāne viharanto tassa rukkhassa samīpe heṭṭhābhāge vihāsi. Tena vuttaṃ – 『『verañjāyaṃ viharati naḷerupucimandamūle』』ti.

Tattha siyā yadi tāva bhagavā verañjāyaṃ viharati, 『『naḷerupucimandamūle』』ti na vattabbaṃ, atha tattha viharati, 『『verañjāya』』nti na vattabbaṃ, na hi sakkā ubhayattha teneva samayena apubbaṃ acarimaṃ viharitunti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumha 『『samīpatthe bhummavacana』』nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni 『『gaṅgāya caranti, yamunāya carantī』』ti vuccanti; evamidhāpi yadidaṃ verañjāya samīpe naḷerupucimandamūlaṃ tattha viharanto vuccati 『『verañjāyaṃ viharati naḷerupucimandamūle』』ti. Gocaragāmanidassanatthaṃ hissa verañjāvacanaṃ. Pabbajitānurūpanivāsanaṭṭhānanidassanatthaṃ naḷerupucimandamūlavacanaṃ.

Tattha verañjākittanena āyasmā upālitthero bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, naḷerupucimandamūlakittanena pabbajitānuggahakaraṇaṃ, tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanupāyadassanaṃ; purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ; purimena karuṇāya upagamanaṃ , pacchimena paññāya apagamanaṃ; purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepanaṃ; purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ; purimena manussānaṃ upakārabahulataṃ, pacchimena devatānaṃ; purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ; purimena 『『ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho』』ti (a. ni. 1.170) vacanato yadatthaṃ bhagavā uppanno tadatthaparinipphādanaṃ, pacchimena yattha uppanno tadanurūpavihāraṃ. Bhagavā hi paṭhamaṃ lumbinīvane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.

Mahatābhikkhusaṅghena saddhinti ettha mahatāti guṇamahattenapi mahatā; saṅkhyāmahattenapi, so hi bhikkhusaṅgho guṇehipi mahā ahosi, yasmā yo tattha pacchimako so sotāpanno; saṅkhyāyapi mahā pañcasatasaṅkhyattā. Bhikkhūnaṃ saṅghena bhikkhusaṅghena; diṭṭhisīlasāmaññasaṅkhātasaṅghātena samaṇagaṇenāti attho. Saddhinti ekato. Pañcamattehi bhikkhusatehīti pañca mattā etesanti pañcamattāni. Mattāti pamāṇaṃ vuccati. Tasmā yathā 『『bhojane mattaññū』』ti vutte bhojane mattaṃ jānāti, pamāṇaṃ jānātīti attho hoti; evamidhāpi tesaṃ bhikkhusatānaṃ pañca mattā pañcappamāṇanti evamattho daṭṭhabbo. Bhikkhūnaṃ satāni bhikkhusatāni, tehi pañcamattehi bhikkhusatehi. Etena yaṃ vuttaṃ – 『『mahatā bhikkhusaṅghena saddhi』』nti, ettha tassa mahato bhikkhusaṅghassa saṅkhyāmahattaṃ dassitaṃ hoti. Parato panassa 『『nirabbudo hi, sāriputta bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ yo pacchimako so sotāpanno』』ti vacanena guṇamahattaṃ āvibhavissati.

Assosi kho verañjo brāhmaṇoti assosīti suṇi upalabhi, sotadvārasampattavacananigghosānusārena aññāsi. Khoti padapūraṇamatte avadhāraṇatthe vā nipāto. Tattha avadhāraṇatthena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho veditabbo. Padapūraṇena pana byañjanasiliṭṭhatāmattameva. Verañjāyaṃ jāto, verañjāyaṃ bhavo, verañjā vā assa nivāsoti verañjo. Mātāpitūhi katanāmavasena panāyaṃ 『『udayo』』ti vuccati. Brahmaṃ aṇatīti brāhmaṇo, mante sajjhāyatīti attho. Idameva hi jātibrāhmaṇānaṃ niruttivacanaṃ. Ariyā pana bāhitapāpattā 『『brāhmaṇā』』ti vuccanti.

Idāni yamatthaṃ verañjo brāhmaṇo assosi, taṃ pakāsento samaṇo khalu bho gotamotiādimāha. Tattha samitapāpattā samaṇoti veditabbo. Vuttaṃ hetaṃ – 『『bāhitapāpoti brāhmaṇo (dha. pa. 388), samitapāpattā samaṇoti vuccatī』』ti (dha. pa. 265). Bhagavā ca anuttarena ariyamaggena samitapāpo, tenassa yathābhuccaguṇādhigatametaṃ nāmaṃ yadidaṃ samaṇoti. Khalūti anussavanatthe nipāto. Bhoti brāhmaṇajātikānaṃ jātisamudāgataṃ ālapanamattaṃ. Vuttampi hetaṃ –

『『Bhovādī nāmaso hoti, sace hoti sakiñcano』』ti. (Dha. pa. 396; su. ni. 625). Gotamoti bhagavantaṃ gottavasena parikitteti, tasmā 『『samaṇo khalu bho gotamo』』ti ettha samaṇo kira bho gotamagottoti evamattho daṭṭhabbo. Sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. Sakyakulā pabbajitoti saddhāpabbajitabhāvaparidīpanaṃ, kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva, taṃ kulaṃ pahāya saddhāya pabbajitoti vuttaṃ hoti. Tato paraṃ vuttatthameva. Taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho. Kalyāṇoti kalyāṇaguṇasamannāgato; seṭṭhoti vuttaṃ hoti. Kittisaddoti kitti eva, thutighoso vā.

Itipi so bhagavātiādīsu pana ayaṃ tāva yojanā – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti iminā ca iminā ca kāraṇenāti vuttaṃ hoti.

Idāni vinayadharānaṃ suttantanayakosallatthaṃ vinayasaṃvaṇṇanārambhe buddhaguṇapaṭisaṃyuttāya dhammiyā kathāya cittasampahaṃsanatthañca etesaṃ padānaṃ vitthāranayena vaṇṇanaṃ karissāmi. Tasmā yaṃ vuttaṃ – 『『so bhagavā itipi araha』』ntiādi; tattha ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti veditabbo. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito, maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ; te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ. Yañcetaṃ avijjābhavataṇhāmayanābhipuññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ.

Atha vā saṃsāracakkanti anamataggasaṃsāravaṭṭaṃ vuccati, tassa ca avijjā nābhi, mūlattā; jarāmaraṇaṃ nemi, pariyosānattā; sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca. Tattha dukkhādīsu aññāṇaṃ avijjā, kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti. Rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti. Arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti. Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti. Esa nayo itaresu. Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti, tathā rūpabhave. Arūpabhave nāmasseva paccayo hoti. Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti. Rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti. Arūpabhave nāmaṃ arūpabhave ekassāyatanassa paccayo hoti. Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti. Rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ; arūpabhave ekamāyatanaṃ arūpabhave ekassa phassassa paccayo hoti. Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti. Rūpabhave tayo tattheva tissannaṃ; arūpabhave eko tattheva ekissā vedanāya paccayo hoti. Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti. Rūpabhave tisso tattheva tiṇṇaṃ; arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti. Tattha tattha sā sā taṇhā tassa tassa upādānassa paccayo; upādānādayo bhavādīnaṃ.

Kathaṃ? Idhekacco 『『kāme paribhuñjissāmī』』ti kāmupādānapaccayā kāyena duccaritaṃ carati, vācāya manasā duccaritaṃ carati; duccaritapāripūriyā apāye upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇaṃ.

Aparo 『『saggasampattiṃ anubhavissāmī』』ti tatheva sucaritaṃ carati; sucaritapāripūriyā sagge upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

Aparo pana 『『brahmalokasampattiṃ anubhavissāmī』』ti kāmupādānapaccayā eva mettaṃ bhāveti, karuṇaṃ… muditaṃ… upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti soyeva nayo.

Aparo 『『arūpavabhasampattiṃ anubhavissāmī』』ti tatheva ākāsānañcāyatanādisamāpattiyo bhāveti, bhāvanāpāripūriyā tattha nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇanti. Esa nayo sesupādānamūlikāsupi yojanāsu.

Evaṃ 『『ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ; atītampi addhānaṃ, anāgatampi addhānaṃ; avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa』』nti etena nayena sabbapadāni vitthāretabbāni. Tattha avijjā saṅkhārā eko saṅkhepo, viññāṇa-nāmarūpa-saḷāyatana-phassa-vedanā eko, taṇhupādānabhavā eko, jāti-jarā-maraṇaṃ eko. Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato. Avijjāsaṅkhāraggahaṇena cettha taṇhupādānabhavā gahitāva hontīti ime pañca dhammā atīte kammavaṭṭaṃ; viññāṇādayo pañca dhammā etarahi vipākavaṭṭaṃ. Taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva hontīti ime pañca dhammā etarahi kammavaṭṭaṃ; jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā ime pañca dhammā āyatiṃ vipākavaṭṭaṃ. Te ākārato vīsatividhā honti. Saṅkhāraviññāṇānañcettha antarā eko sandhi, vedanātaṇhānamantarā eko, bhavajātīnamantarā eko. Iti bhagavā evaṃ catusaṅkhepaṃ, tiyaddhaṃ, vīsatākāraṃ, tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『paccayapariggahe paññā dhammaṭṭhitiñāṇa』』nti. Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvā tesu nibbindanto virajjanto vimuccanto vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi. Evampi arānaṃ hatattā arahaṃ.

Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca; teneva ca uppanne tathāgate ye keci mahesakkhā devamanussā na te aññattha pūjaṃ karonti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññepi devā manussā ca bimbisārakosalarājādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ visajjetvā asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi. Ko pana vādo aññesaṃ pūjāvisesānanti! Evaṃ paccayādīnaṃ arahattāpi arahaṃ. Yathā ca loke keci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti; evamesa na kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ. Hoti cettha –

『『Ārakattā hatattā ca, kilesārīna so muni;

Hatasaṃsāracakkāro, paccayādīna cāraho;

Na raho karoti pāpāni, arahaṃ tena vuccatī』』ti.

Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho. Tathā hesa sabbadhamme sammā sāmañca buddho, abhiññeyye dhamme abhiññeyyato buddho, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. Teneva cāha –

『『Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā』』ti. (ma. ni. 2.399; su. ni. 563);

Apica cakkhu dukkhasaccaṃ, tassa mūlakāraṇabhāvena taṃsamuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnamappavatti nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho. Esa nayo sota-ghāna-jivhā-kāyamanesupi. Eteneva nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo cha viññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā , rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññā, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni.

Tatrāyaṃ ekapadayojanā – 『『jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasacca』』nti. Evaṃ ekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭividdho. Tena vuttaṃ – sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti.

Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno; tattha vijjāti tissopi vijjā, aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.34 ādayo) vuttanayeneva veditabbā, aṭṭha vijjā ambaṭṭhasutte (dī. ni. 1.278 ādayo). Tatra hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. Caraṇanti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā, yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ tasmā, caraṇanti vuttā. Yathāha – 『『idha, mahānāma, ariyasāvako sīlavā hotī』』ti (ma. ni. 2.24) vitthāro. Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato, tena vuccati vijjācaraṇasampannoti . Tattha vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā, caraṇasampadā mahākāruṇikataṃ. So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti, yathā taṃ vijjācaraṇasampanno. Tenassa sāvakā suppaṭipannā honti no duppaṭipannā, vijjācaraṇavipannānañhi sāvakā attantapādayo viya.

Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammāgatattā, sammā ca gadattā sugato. Gamanampi hi gatanti vuccati, tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ . Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato. Sundaraṃ cesa ṭhānaṃ gato amataṃ nibbānanti sundaraṃ ṭhānaṃ gatattāpi sugato. Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. Vuttañcetaṃ – 『『sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato…pe… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato』』ti (mahāni. 38). Sammā vā āgato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍo tāva samatiṃsapāramipūritāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathanti ime ca ante anupagacchanto āgatoti sammāgatattāpi sugato. Sammā cesa gadati, yuttaṭṭhāne yuttameva vācaṃ bhāsatīti sammā gadattāpi sugato.

Tatridaṃ sādhakasuttaṃ – 『『yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā』』ti (ma. ni. 2.86). Evaṃ sammā gadattāpi sugatoti veditabbo.

Sabbathā viditalokattā pana lokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. Yathāha – 『『yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi; na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ.

『『Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

『『Tasmā have lokavidū sumedho;

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā;

Nāsīsatī lokamimaṃ parañcā』』ti. (a. ni. 4.45; saṃ. ni. 1.107);

Apica tayo lokā – saṅkhāraloko, sattaloko, okāsalokoti; tattha 『『eko loko – sabbe sattā āhāraṭṭhitikā』』ti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. 『『Sassato lokoti vā asassato lokoti vā』』ti (dī. ni. 1.421) āgataṭṭhāne sattaloko.

『『Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Tāva sahassadhā loko, ettha te vattatī vaso』』ti. (ma. ni. 1.503) –

Āgataṭṭhāne okāsaloko, tampi bhagavā sabbathā avedi. Tathā hissa – 『『eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni . Aṭṭhārasa lokā – aṭṭhārasa dhātuyo』』ti (paṭi. ma. 1.112). Ayaṃ saṅkhāralokopi sabbathā vidito.

Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbe abhabbe satte jānāti, tasmāssa sattalokopi sabbathā vidito. Yathā ca sattaloko evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni cattāri satāni paññāsañca yojanāni. Parikkhepato –

Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;

Dasañceva sahassāni, aḍḍhuḍḍhāni satāni ca.

Tattha –

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

Tassā eva sandhārakaṃ –

Cattāri satasahassāni, aṭṭheva nahutāni ca;

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

Tassāpi sandhārako –

Navasatasahassāni, māluto nabhamuggato;

Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.

Evaṃ saṇṭhite cettha yojanānaṃ –

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, sinerupabbatuttamo.

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

Yugandharo īsadharo, karavīko sudassano;

Nemindharo vinatako, assakaṇṇo girī brahā.

Ete satta mahāselā, sinerussa samantato;

Mahārājānamāvāsā, devayakkhanisevitā.

Yojanānaṃ satānucco, himavā pañca pabbato;

Yojanānaṃ sahassāni, tīṇi āyatavitthato;

Caturāsītisahassehi, kūṭehi paṭimaṇḍito.

Tipañcayojanakkhandha, parikkhepā nagavhayā;

Paññāsa yojanakkhandha, sākhāyāmā samantato.

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

Jambū yassānubhāvena, jambudīpo pakāsito.

Dve asīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, cakkavāḷasiluccayo;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito.

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ, sūriyamaṇḍalaṃ paññāsayojanaṃ, tāvatiṃsabhavanaṃ dasasahassayojanaṃ; tathā asurabhavanaṃ, avīcimahānirayo, jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ; tathā pubbavideho. Uttarakuru aṭṭhasahassayojano, ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro; taṃ sabbampi ekaṃ cakkavāḷaṃ , ekā lokadhātu, tadantaresu lokantarikanirayā. Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi, aññāsi, paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi sabbathā viditalokattā lokavidū.

Attano pana guṇehi visiṭṭhatarassa kassaci abhāvā natthi etassa uttaroti anuttaro. Tathā hesa sīlaguṇenāpi sabbaṃ lokamabhibhavati, samādhi…pe… paññā… vimutti… vimuttiñāṇadassanaguṇenāpi, sīlaguṇenāpi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo…pe… vimuttiñāṇadassanaguṇenāpi. Yathāha – 『『na kho panāhaṃ, bhikkhave, samanupassāmi sadevake loke samārake…pe… sadevamanussāya attanā sīlasampannatara』』nti vitthāro.

Evaṃ aggappasādasuttādīni (a. ni. 4.34; itivu. 90) 『『na me ācariyo atthī』』tiādikā gāthāyo (ma. ni. 1.285; mahāva. 11) ca vitthāretabbā.

Purisadamme sāretīti purisadammasārathi, dameti vinetīti vuttaṃ hoti. Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi. Tathā hi bhagavatā tiracchānapurisāpi apalāḷo nāgarājā, cūḷodaro, mahodaro, aggisikho, dhūmasikho, dhanapālako hatthīti evamādayo damitā, nibbisā katā, saraṇesu ca sīlesu ca patiṭṭhāpitā. Manussapurisāpi saccakanigaṇṭhaputta-ambaṭṭhamāṇava-pokkharasāti-soṇadaṇḍakūṭadantādayo. Amanussapurisāpi āḷavaka-sūciloma-kharaloma-yakkha-sakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. 『『Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī』』ti (a. ni. 4.111) idañcettha suttaṃ vitthāretabbaṃ. Atha vā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggapaṭipadaṃ ācikkhanto dantepi dametiyeva.

Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ . Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. Tasmā 『『anuttaro purisadammasārathī』』ti vuccati. 『『Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī』』ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ.

Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Apica satthā viyāti satthā, bhagavā satthavāho. 『『Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti, uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthā satthavāho satte kantāraṃ tāreti jātikantāraṃ tāretī』』tiādinā (mahāni. 190) niddesanayenapettha attho veditabbo.

Devamanussānanti daevānañca manussānañca ukkaṭṭhaparicchedavasenetaṃ vuttaṃ, bhabbapuggalaparicchedavasena ca. Bhagavā pana tiracchānagatānampi anusāsanippadānena satthāyeva. Tepi hi bhagavato dhammasavanena upanissayasampattiṃ patvā tāya eva upanissayasampattiyā dutiye tatiye vā attabhāve maggaphalabhāgino honti. Maṇḍūkadevaputtādayo cettha nidassanaṃ. Bhagavati kira gaggarāya pokkharaṇiyā tīre campānagaravāsīnaṃ dhammaṃ desayamāne eko maṇḍūko bhagavato sare nimittaṃ aggahesi. Taṃ eko vacchapālako daṇḍamolubbha tiṭṭhanto tassa sīse sannirumbhitvā aṭṭhāsi. So tāvadeva kālaṃ katvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. Suttappabuddho viya ca tattha accharāsaṅghaparivutaṃ attānaṃ disvā 『『are, ahampi nāma idha nibbattosmi! Kiṃ nu kho kammaṃ akāsi』』nti āvajjento nāññaṃ kiñci addasa, aññatra bhagavato sare nimittaggāhā. So taāvadeva saha vimānena āgantvā bhagavato pāde sirasā vandi. Bhagavā jānantova pucchi –

『『Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā』』ti.

『『Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;

Tava dhammaṃ suṇantassa, avadhi vacchapālako』』ti. (vi. va. 857-858);

Bhagavā tassa dhammaṃ desesi. Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkāmīti.

Yaṃ pana kiñci atthi ñeyyaṃ nāma, tassa sabbassa buddhattā vimokkhantikañāṇavasena buddho. Yasmā vā cattāri saccāni attanāpi bujjhi, aññepi satte bodhesi; tasmā evamādīhipi kāraṇehi buddho. Imassa catthassa viññāpanatthaṃ 『『bujjhitā saccānīti buddho, bodhetā pajāyāti buddho』』ti evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 1.162) vā vitthāretabbo.

Bhagavāti idaṃ panassa guṇavisiṭṭhasattuttamagarugāravādhivacanaṃ. Tenāhu porāṇā –

『『Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garu gāravayutto so, bhagavā tena vuccatī』』ti.

Catubbidhañhi nāmaṃ – āvatthikaṃ, liṅgikaṃ, nemittikaṃ, adhiccasamuppannanti. Adhiccasamuppannaṃ nāma lokiyavohārena 『『yadicchaka』』nti vuttaṃ hoti. Tattha 『『vaccho dammo balibaddo』』ti evamādi āvatthikaṃ. 『『Daṇḍī chattī sikhī karī』』ti evamādi liṅgikaṃ. 『『Tevijjo chaḷabhiñño』』ti evamādi nemittikaṃ. 『『Sirivaḍḍhako dhanavaḍḍhako』』ti evamādi vacanatthamanapekkhitvā pavattaṃ adhiccasamuppannaṃ. Idaṃ pana bhagavāti nāmaṃ nemittikaṃ, na mahāmāyāya na suddhodanamahārājena na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi. Vuttañhetaṃ dhammasenāpatinā – 『『bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe… vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikāpaññatti, yadidaṃ bhagavā』』ti (mahāni. 84).

Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

『『Bhagī bhajī bhāgī vibhattavā iti;

Akāsi bhagganti garūti bhāgyavā;

Bahūhi ñāyehi subhāvitattano;

Bhavantago so bhagavāti vuccatī』』ti.

Niddese vuttanayeneva cettha tesaṃ tesaṃ padānamattho daṭṭhabbo.

Ayaṃ pana aparo nayo –

『『Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato』』ti.

Tattha vaṇṇāgamo vaṇṇavipariyayoti etaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā 『『bhāgyavā』』ti vattabbe 『『bhagavā』』ti vuccatīti ñātabbaṃ. Yasmā pana lobha-dosa-moha-viparītamanasikāra-ahirikānottappa-kodhūpanāha-makkha-paḷāsaissā-macchariya-māyāsāṭheyya-thambha-sārambha-mānātimāna-mada-pamāda-taṇhāvijjā tividhākusalamūla-duccarita-saṃkilesa-mala-visamasaññā-vitakka-papañca-catubbidhavipariyesaāsava-gantha-ogha-yogāgati-taṇhuppādupādāna-pañcacetokhīla-vinibandha-nīvaraṇābhinandanachavivādamūla-taṇhākāya-sattānusaya-aṭṭhamicchatta-navataṇhāmūlaka-dasākusalakama diṭṭhigata-aṭṭhasatataṇhāvicaritappabheda-sabbadaratha-pariḷāha-kilesasatasahassāni, saṅkhepato vā pañca kilesa-abhisaṅkhārakhandhamaccu-devaputta-māre abhañji, tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. Āha cettha –

『『Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī』』ti.

Bhāgyavantatāya cassa satapuññajalakkhaṇadharassa rūpakāyasampattidīpitā hoti, bhaggadosatāya dhammakāyasampatti. Tathā lokiyaparikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarasukhehi ca sampayojanasamatthatā dīpitā hoti.

Yasmā ca loke issariya-dhamma-yasa-sirī-kāma-payattesu chasu dhammesu bhagasaddo vattati, paramañcassa sakacitte issariyaṃ, aṇimā laghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi tathā lokuttaro dhammo lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso, rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī, yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchiticchi, tattha nipphattisaññito kāmo, sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi; tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena bhagavāti vuccati.

Yasmā pana kusalādīhi bhedehi sabbadhamme, khandhāyatana-dhātusacca-indriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷana-saṅkhata-santāpavipariṇāmaṭṭhena vā dukkhamariyasaccaṃ, āyūhana-nidāna-saṃyoga-palibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhata-amataṭṭhena nirodhaṃ, niyyāna-hetu-dassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe bhagavāti vuccati .

Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatappaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsi, tasmā bhattavāti vattabbe bhagavāti vuccati.

Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanamanena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ, gamanasaddato gakāraṃ, vantasaddato vakārañca dīghaṃ katvā ādāya bhagavāti vuccati. Yathā loke 『『mehanassa khassa mālā』』ti vattabbe 『『mekhalā』』ti vuccati.

So imaṃ lokanti so bhagavā imaṃ lokaṃ. Idāni vattabbaṃ nidasseti. Sadevakanti saha devehi sadevakaṃ; evaṃ saha mārena samārakaṃ; saha brahmunā sabrahmakaṃ; saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ; pajātattā pajā, taṃ pajaṃ; saha devamanussehi sadevamanussaṃ. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇīvacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ, samitapāpa-bāhitapāpa-samaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi okāsaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo.

Aparo nayo – sadevakaggahaṇena arūpāvacaradevaloko gahito, samārakaggahaṇena chakāmāvacaradevalokā, sabrahmakaggahaṇena rūpībrahmaloko, sassamaṇabrāhmaṇādiggahaṇena catuparisavasena sammutidevehi vā saha manussaloko, avasesasabbasattaloko vā.

Apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbassāpi lokassa sacchikatabhāvaṃ sādhento tassa bhagavato kittisaddo abbhuggato. Tato yesaṃ siyā – 『『māro mahānubhāvo chakāmāvacarissaro vasavattī; kiṃ sopi etena sacchikato』』ti? Tesaṃ vimatiṃ vidhamanto samārakanti abbhuggato. Yesaṃ pana siyā – 『『brahmā mahānubhāvo ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ sopi sacchikato』』ti? Tesaṃ vimatiṃ vidhamanto sabrahmakanti abbhuggato. Tato yesaṃ siyā – 『『puthūsamaṇabrāhmaṇā sāsanapaccatthikā, kiṃ tepi sacchikatā』』ti? Tesaṃ vimatiṃ vidhamanto sassamaṇabrāhmaṇiṃ pajanti abbhuggato. Evaṃ ukkaṭṭhukkaṭṭhānaṃ sacchikatabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa sacchikatabhāvaṃ pakāsento sadevamanussanti abbhuggato. Ayametthānusandhikkamo.

Sayaṃ abhiññā sacchikatvā pavedetīti ettha pana sayanti sāmaṃ, aparaneyyo hutvā; abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. Sacchikatvāti paccakkhaṃ katvā, etena anumānādipaṭikkhepo kato hoti. Pavedetīti bodheti ñāpeti pakāseti. So dhammaṃ deseti ādikalyāṇaṃ…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti.

Kathaṃ? Ekagāthāpi hi samantabhadrakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo . Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo. Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo. Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇameva āvahatīti majjhekalyāṇo, tathā paṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇo. Nāthappabhavattā ca pabhavasuddhiyā ādikalyāṇo, atthasuddhiyā majjhekalyāṇo , kiccasuddhiyā pariyosānakalyāṇo. Tasmā eso bhagavā appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva desetīti veditabbo.

Sātthaṃ sabyañjananti evamādīsu pana yasmā imaṃ dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti; tañca yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsana-vivaraṇa-vibhajana-uttānīkaraṇa-paññatti-atthapadasamāyogato sātthaṃ, akkharapada-byañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratā-paṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ; apanetabbassa abhāvato niddosabhāvena parisuddhaṃ; sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato tesañca cariyabhāvato brahmacariyaṃ. Tasmā 『『sātthaṃ sabyañjanaṃ…pe… brahmacariyaṃ pakāsetī』』ti vuccati.

Apica yasmā sanidānaṃ sauppattikañca desento ādikalyāṇaṃ deseti, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhena nigamanena ca pariyosānakalyāṇaṃ deseti. Evaṃ desento ca brahmacariyaṃ pakāseti. Tañca paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ, seṭṭhaṭṭhena brahmabhūtānaṃ buddha-paccekabuddha-buddhasāvakānaṃ cariyato 『『brahmacariya』』nti vuccati. Tasmāpi 『『so dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāsetī』』ti vuccati.

Sādhu kho panāti sundaraṃ kho pana atthāvahaṃ sukhāvahanti vuttaṃ hoti. Tathārūpānaṃ arahatanti yathārūpo so bhava gotamo, evarūpānaṃ yathābhuccaguṇādhigamena loke arahantoti laddhasaddānaṃ arahataṃ. Dassanaṃ hotīti pasādasommāni akkhīni ummīlitvā 『『dassanamattampi sādhu hotī』』ti evaṃ ajjhāsayaṃ katvā atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkamīti.

2.Yenāti bhummatthe karaṇavacanaṃ. Tasmā yattha bhagavā tattha upasaṅkamīti evamettha attho daṭṭhabbo . Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatoti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.

Bhagavatā saddhiṃ sammodīti yathā khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi, sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. Yāya ca 『『kacci, bho, gotama, khamanīyaṃ; kacci yāpanīyaṃ, kacci bhoto gotamassa, ca sāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro』』tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātaṃ sammodaṃ jananato sammodituṃ yuttabhāvato ca sammodanīyaṃ. Atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sāraṇīyaṃ, suyyamānasukhato vā sammodanīyaṃ, anussariyamānasukhato sāraṇīyaṃ. Tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti. Evaṃ anekehi pariyāyehi sammodanīyaṃ sāraṇīyaṃ kathaṃ vītisāretvā pariyosāpetvā niṭṭhāpetvā yenatthena āgato taṃ pucchitukāmo ekamantaṃ nisīdi.

Ekamantanti bhāvanapuṃsakaniddeso 『『visamaṃ candimasūriyā parivattantī』』tiādīsu (a. ni. 4.70) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti tathā nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Nisīdīti upāvisi. Paṇḍitā hi purisā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. Ayañca tesaṃ aññataro, tasmā ekamantaṃ nisīdi.

Kathaṃ nisinno pana ekamantaṃ nisinno hotīti? Cha nisajjadose vajjetvā. Seyyathidaṃ – atidūraṃ, accāsannaṃ, uparivātaṃ, unnatappadesaṃ, atisammukhaṃ, atipacchāti. Atidūre nisinno hi sace kathetukāmo hoti uccāsaddena kathetabbaṃ hoti. Accāsanne nisinno saṅghaṭṭanaṃ karoti. Uparivāte nisinno sarīragandhena bādhati. Unnatappadese nisinno agāravaṃ pakāseti. Atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā nisinno sace daṭṭhukāmo hoti gīvaṃ pasāretvā daṭṭhabbaṃ hoti. Tasmā ayampi ete cha nisajjadose vajjetvā nisīdi. Tena vuttaṃ – 『『ekamantaṃ nisīdī』』ti.

Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavocāti etanti idāni vattabbamatthaṃ dasseti. Dakāro padasandhikaro. Avocāti abhāsi. Sutaṃ metanti sutaṃ me etaṃ, etaṃ mayā sutanti idāni vattabbamatthaṃ dasseti. Bho gotamāti bhagavantaṃ gottena ālapati.

Idāni yaṃ tena sutaṃ – taṃ dassento na samaṇo gotamoti evamādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – brāhmaṇeti jātibrāhmaṇe. Jiṇṇeti jajjarībhūte jarāya khaṇḍiccādibhāvaṃ āpādite. Vuḍḍheti aṅgapaccaṅgānaṃ vuḍḍhimariyādappatte. Mahallaketi jātimahallakatāya samannāgate, cirakālappasuteti vuttaṃ hoti. Addhagateti addhānaṃ gate , dve tayo rājaparivaṭṭe atīteti adhippāyo. Vayo anuppatteti pacchimavayaṃ sampatte, pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo.

Apica – jiṇṇeti porāṇe, cirakālappavattakulanvayeti vuttaṃ hoti. Vuḍḍheti sīlācārādiguṇavuḍḍhiyutte. Mahallaketi vibhavamahattatāya samannāgate mahaddhane mahābhoge. Addhagateti maggappaṭipanne, brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caramāne. Vayoanuppatteti jātivuḍḍhabhāvaṃ antimavayaṃ anuppatteti evamettha yojanā veditabbā.

Idāni abhivādetīti evamādīni 『『na samaṇo gotamo』』ti ettha vuttanakārena yojetvā evamatthato veditabbāni – 『『na vandati vā, nāsanā vuṭṭhahati vā, nāpi 『idha bhonto nisīdantū』ti evaṃ āsanena vā upanimantetī』』ti. Ettha hi vā saddo vibhāvane nāma atthe, 『『rūpaṃ niccaṃ vā aniccaṃ vā』』tiādīsu viya. Evaṃ vatvā atha attano abhivādanādīni akarontaṃ bhagavantaṃ disvā āha – 『『tayidaṃ bho gotama tathevā』』ti. Yaṃ taṃ mayā sutaṃ – taṃ tatheva, taṃ savanañca me dassanañca saṃsandati sameti, atthato ekībhāvaṃ gacchati. 『『Na hi bhavaṃ gotamo…pe… āsanena vā nimantetī』』ti evaṃ attanā sutaṃ diṭṭhena nigametvā nindanto āha – 『『tayidaṃ bho gotama na sampannamevā』』ti taṃ abhivādanādīnaṃ akaraṇaṃ na yuttameva.

Athassa bhagavā attukkaṃsanaparavambhanadosaṃ anupagamma karuṇāsītalahadayena taṃ aññāṇaṃ vidhamitvā yuttabhāvaṃ dassetukāmo āha – 『『nāhaṃ taṃ brāhmaṇa…pe… muddhāpi tassa vipateyyā』』ti. Tatrāyaṃ saṅkhepattho – 『『ahaṃ, brāhmaṇa, appaṭihatena sabbaññutaññāṇacakkhunā olokentopi taṃ puggalaṃ etasmiṃ sadevakādibhede loke na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Anacchariyaṃ vā etaṃ, yvāhaṃ ajja sabbaññutaṃ patto evarūpaṃ nipaccakārārahaṃ puggalaṃ na passāmi. Apica kho yadāpāhaṃ sampatijātova uttarābhimukho sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesiṃ; tadāpi etasmiṃ sadevakādibhede loke taṃ puggalaṃ na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Atha kho maṃ soḷasakappasahassāyuko khīṇāsavamahābrahmāpi añjaliṃ paggahetvā 『『tvaṃ loke mahāpuriso, tvaṃ sadevakassa lokassa aggo ca jeṭṭho ca seṭṭho ca, natthi tayā uttaritaro』』ti sañjātasomanasso patināmesi; tadāpi cāhaṃ attanā uttaritaraṃ apassanto āsabhiṃ vācaṃ nicchāresiṃ – 『『aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā』』ti. Evaṃ sampatijātassapi mayhaṃ abhivādanādiraho puggalo natthi, svāhaṃ idāni sabbaññutaṃ patto kaṃ abhivādeyyaṃ vā…pe… āsanena vā nimanteyyaṃ. Tasmā tvaṃ, brāhmaṇa, mā tathāgate evarūpaṃ nipaccakāraṃ patthayittha. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā…pe… āsanena vā nimanteyya, muddhāpi tassa puggalassa rattipariyosāne paripākasithilabandhanaṃ vaṇṭā pavuttatālaphalamiva gīvato pacchijjitvā sahasāva bhūmiyaṃ vipateyyāti.

  1. Evaṃ vuttepi brāhmaṇo duppaññatāya tathāgatassa loke jeṭṭhabhāvaṃ asallakkhento kevalaṃ taṃ vacanaṃ asahamāno āha – 『『arasarūpo bhavaṃ gotamo』』ti. Ayaṃ kirassa adhippāyo – yaṃ loke abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ 『『sāmaggiraso』』ti vuccati, taṃ bhoto gotamassa natthi , tasmā arasarūpo bhavaṃ gotamo, arasajātiko arasasabhāvoti. Athassa bhagavā cittamudubhāvajananatthaṃ ujuvipaccanīkabhāvaṃ pariharanto aññathā tassa vacanassatthaṃ attani sandassento 『『atthi khvesa brāhmaṇa pariyāyo』』tiādimāha.

Tattha pariyāyoti kāraṇaṃ; ayañhi pariyāyasaddo desanā-vāra-kāraṇesu vattati. 『『Madhupiṇḍikapariyāyotveva naṃ dhārehī』』tiādīsu (ma. ni. 1.205) hi esa desanāyaṃ vattati. 『『Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu』』ntiādīsu (ma. ni. 3.398) vāre. 『『Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu, yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā』』tiādīsu (pārā. 164) kāraṇe. Svāyamidha kāraṇe vattati . Tasmā ettha evamattho daṭṭhabbo – atthi kho, brāhmaṇa, etaṃ kāraṇaṃ; yena kāraṇena maṃ 『『arasarūpo bhavaṃ gotamo』』ti vadamāno puggalo sammā vadeyya, avitathavādīti saṅkhyaṃ gaccheyya. Katamo pana soti? Ye te brāhmaṇa rūparasā…pe… phoṭṭhabbarasā te tathāgatassa pahīnāti. Kiṃ vuttaṃ hoti? Ye te jātivasena vā upapattivasena vā seṭṭhasammatānampi puthujjanānaṃ rūpārammaṇādīni assādentānaṃ abhinandantānaṃ rajjantānaṃ uppajjanti kāmasukhassādasaṅkhātā rūparasasaddagandharasaphoṭṭhabbarasā, ye imaṃ lokaṃ gīvāya bandhitvā viya āviñchanti, vatthārammaṇādisāmaggiyañca uppannattā sāmaggirasāti vuccanti, te sabbepi tathāgatassa pahīnāti. Mayhaṃ pahīnāti vattabbepi mamākārena attānaṃ anukkhipanto dhammaṃ deseti. Desanāvilāso vā esa bhagavato.

Tattha pahīnāti cittasantānato vigatā jahitā vā. Etasmiṃ panatthe karaṇe sāmivacanaṃ daṭṭhabbaṃ. Ariyamaggasatthena ucchinnaṃ taṇhāvijjāmayaṃ mūlametesanti ucchinnamūlā. Tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā. Yathā hi tālarukkhaṃ samūlaṃ uddharitvā tassa vatthumatte tasmiṃ padese kate na puna tassa tālassa uppatti paññāyati; evaṃ ariyamaggasatthena samūle rūpādirase uddharitvā tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate sabbepi te 『『tālāvatthukatā』』ti vuccanti. Avirūḷhidhammattā vā matthakacchinnatālo viya katāti tālāvatthukatā. Yasmā pana evaṃ tālāvatthukatā anabhāvaṃkatā honti, yathā nesaṃ pacchābhāvo na hoti, tathā katā honti; tasmā āha – 『『anabhāvaṃkatā』』ti. Ayañhettha padacchedo – anuabhāvaṃ katā anabhāvaṃkatāti. 『『Anabhāvaṃ gatā』』tipi pāṭho, tassa anuabhāvaṃ gatāti attho. Tattha padacchedo anuabhāvaṃ gatā anabhāvaṃ gatāti, yathā anuacchariyā anacchariyāti. Āyatiṃ anuppādadhammāti anāgate anuppajjanakasabhāvā. Ye hi abhāvaṃ gatā, te puna kathaṃ uppajjissanti? Tenāha – 『『anabhāvaṃ gatā āyatiṃ anuppādadhammā』』ti.

Ayaṃ kho brāhmaṇa pariyāyoti idaṃ kho, brāhmaṇa, kāraṇaṃ yena maṃ sammā vadamāno vadeyya 『『arasarūpo samaṇo gotamo』』ti. No ca kho yaṃ tvaṃ sandhāya vadesīti yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hoti. Kasmā pana bhagavā evamāha? Nanu evaṃ vutte yo brāhmaṇena vutto sāmaggiraso tassa attani vijjamānatā anuññātā hotīti. Vuccate, na hoti. Yo hi taṃ sāmaggirasaṃ kātuṃ bhabbo hutvā na karoti, so tadabhāvena arasarūpoti vattabbo bhaveyya. Bhagavā pana abhabbova etaṃ kātuṃ, tenassa karaṇe abhabbataṃ pakāsento āha – 『『no ca kho yaṃ tvaṃ sandhāya vadesī』』ti. Yaṃ pariyāyaṃ sandhāya tvaṃ maṃ 『『arasarūpo』』ti vadesi, so amhesu neva vattabboti.

  1. Evaṃ brāhmaṇo attanā adhippetaṃ arasarūpataṃ āropetuṃ asakkonto athāparaṃ nibbhogo bhavaṃ gotamotiādimāha. Sabbapariyāyesu cettha vuttanayeneva yojanakkamaṃ viditvā sandhāya bhāsitamattaṃ evaṃ veditabbaṃ. Brāhmaṇo tameva vayovuḍḍhānaṃ abhivādanakammādiṃ loke sāmaggiparibhogoti maññamāno tadabhāvena bhagavantaṃ nibbhogoti āha. Bhagavā pana yvāyaṃ rūpādīsu sattānaṃ chandarāgaparibhogo tadabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

  2. Puna brāhmaṇo yaṃ loke vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ lokiyā karonti tassa akiriyaṃ sampassamāno bhagavantaṃ akiriyavādoti āha. Bhagavā pana, yasmā kāyaduccaritādīnaṃ akiriyaṃ vadati tasmā, taṃ akiriyavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha ca kāyaduccaritanti pāṇātipāta-adinnādāna-micchācāracetanā veditabbā. Vacīduccaritanti musāvāda-pisuṇavācā-pharusavācā-samphappalāpacetanā veditabbā. Manoduccaritanti abhijjhābyāpādamicchādiṭṭhiyo veditabbā. Ṭhapetvā te dhamme, avasesā akusalā dhammā 『『anekavihitā pāpakā akusalā dhammā』』ti veditabbā.

  3. Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto imaṃ 『『āgamma ayaṃ lokatanti lokapaveṇī ucchijjatī』』ti maññamāno bhagavantaṃ ucchedavādoti āha. Bhagavā pana yasmā aṭṭhasu lobhasahagatacittesu pañcakāmaguṇikarāgassa dvīsu akusalacittesu uppajjamānakadosassa ca anāgāmimaggena ucchedaṃ vadati. Sabbākusalasambhavassa pana niravasesassa mohassa arahattamaggena ucchedaṃ vadati. Ṭhapetvā te tayo, avasesānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ yathānurūpaṃ catūhi maggehi ucchedaṃ vadati; tasmā taṃ ucchedavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

  4. Puna brāhmaṇo 『『jigucchati maññe samaṇo gotamo idaṃ vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ, tena taṃ na karotī』』ti maññamāno bhagavantaṃ jegucchīti āha. Bhagavā pana yasmā jigucchati kāyaduccaritādīhi; kiṃ vuttaṃ hoti ? Yañca tividhaṃ kāyaduccaritaṃ, yañca catubbidhaṃ vacīduccaritaṃ, yañca tividhaṃ manoduccaritaṃ, yā ca ṭhapetvā tāni duccaritāni avasesānaṃ lāmakaṭṭhena pāpakānaṃ akosallasambhūtaṭṭhena akusalānaṃ dhammānaṃ samāpatti samāpajjanā samaṅgibhāvo, taṃ sabbampi gūthaṃ viya maṇḍanakajātiyo puriso jigucchati hirīyati, tasmā taṃ jegucchitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha 『『kāyaduccaritenā』』ti upayogatthe karaṇavacanaṃ daṭṭhabbaṃ.

  5. Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto 『『ayaṃ imaṃ lokajeṭṭhakakammaṃ vineti vināseti, atha vā yasmā etaṃ sāmīcikammaṃ na karoti tasmā ayaṃ vinetabbo niggaṇhitabbo』』ti maññamāno bhagavantaṃ venayikoti āha. Tatrāyaṃ padattho – vinayatīti vinayo, vināsetīti vuttaṃ hoti. Vinayo eva venayiko, vinayaṃ vā arahatīti venayiko, niggahaṃ arahatīti vuttaṃ hoti. Bhagavā pana, yasmā rāgādīnaṃ vinayāya vūpasamāya dhammaṃ deseti, tasmā venayiko hoti. Ayameva cettha padattho – vinayāya dhammaṃ desetīti venayiko. Vicitrā hi taddhitavutti! Svāyaṃ taṃ venayikabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

  6. Puna brāhmaṇo yasmā abhivādanādīni sāmīcikammāni karontā vayovuḍḍhe tosenti hāsenti, akarontā pana tāpenti vihesenti domanassaṃ nesaṃ uppādenti, bhagavā ca tāni na karoti; tasmā 『『ayaṃ vayovuḍḍhe tapatī』』ti maññamāno sappurisācāravirahitattā vā 『『kapaṇapuriso aya』』nti maññamāno bhagavantaṃ tapassīti āha. Tatrāyaṃ padattho – tapatīti tapo, roseti vihesetīti vuttaṃ hoti, sāmīcikammākaraṇassetaṃ nāmaṃ. Tapo assa atthīti tapassī. Dutiye atthavikappe byañjanāni avicāretvā loke kapaṇapuriso 『『tapassī』』ti vuccati. Bhagavā pana ye akusalā dhammā lokaṃ tapanato tapanīyāti vuccanti, tesaṃ pahīnattā yasmā tapassīti saṅkhyaṃ gato, tasmā taṃ tapassitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatrāyaṃ padattho – tapantīti tapā, akusaladhammānametaṃ adhivacanaṃ. Vuttampi hetaṃ – 『『idha tappati pecca tappatī』』ti. Tathā te tape assi nirassi pahāsi viddhaṃsesīti tapassī.

  7. Puna brāhmaṇo taṃ abhivādanādikammaṃ devalokagabbhasampattiyā devalokapaṭisandhipaṭilābhāya saṃvattatīti maññamāno bhagavati cassa abhāvaṃ disvā bhagavantaṃ apagabbhoti āha. Kodhavasena vā bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassentopi evamāha. Tatrāyaṃ padattho – gabbhato apagatoti apagabbho, abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo. Hīno vā gabbho assāti apagabbho, devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgīti, hīno vāssa mātukucchimhi gabbhavāso ahosīti adhippāyo. Bhagavato pana yasmā āyatiṃ gabbhaseyyā apagatā, tasmā so taṃ apagabbhataṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatra ca yassa kho brāhmaṇa āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnāti etesaṃ padānaṃ evamattho daṭṭhabbo – brāhmaṇa, yassa puggalassa anāgate gabbhaseyyā, punabbhave ca abhinibbatti anuttarena maggena vihatakāraṇattā pahīnāti. Gabbhaseyyaggahaṇena cettha jalābujayoni gahitā. Punabbhavābhinibbattiggahaṇena itarā tissopi.

Apica gabbhassa seyyā gabbhaseyyā, punabbhavo eva abhinibbatti punabbhavābhinibbattīti evamettha attho daṭṭhabbo. Yathā ca viññāṇaṭṭhitīti vuttepi na viññāṇato aññā ṭhiti atthi, evamidhāpi na gabbhato aññā seyyāti veditabbā. Abhinibbatti ca nāma yasmā punabbhavabhūtāpi apunabbhavabhūtāpi atthi, idha ca punabbhavabhūtā adhippetā. Tasmā vuttaṃ – 『『punabbhavo eva abhinibbatti punabbhavābhinibbattī』』ti.

  1. Evaṃ āgatakālato paṭṭhāya arasarūpatādīhi aṭṭhahi akkosavatthūhi akkosantampi brāhmaṇaṃ bhagavā dhammissaro dhammarājā dhammassāmī tathāgato anukampāya sītaleneva cakkhunā olokento yaṃ dhammadhātuṃ paṭivijjhitvā desanāvilāsappatto hoti, tassā dhammadhātuyā suppaṭividdhattā vigatavalāhake antalikkhe samabbhuggato puṇṇacando viya saradakāle sūriyo viya ca brāhmaṇassa hadayandhakāraṃ vidhamanto tāniyeva akkosavatthūni tena tena pariyāyena aññathā dassetvā, punapi attano karuṇāvipphāraṃ aṭṭhahi lokadhammehi akampiyabhāvena paṭiladdhaṃ, tādiguṇalakkhaṇaṃ pathavīsamacittataṃ akuppadhammatañca pakāsento 『『ayaṃ brāhmaṇo kevalaṃ palitasirakhaṇḍadantavalittacatādīhi attano vuḍḍhabhāvaṃ sañjānāti, no ca kho jānāti attānaṃ jātiyā anugataṃ jarāya anusaṭaṃ byādhinā abhibhūtaṃ maraṇena abbhāhataṃ vaṭṭakhāṇubhūtaṃ ajja maritvā puna sveva uttānasayanadārakabhāvagamanīyaṃ. Mahantena kho pana ussāhena mama santikaṃ āgato, tadassa āgamanaṃ sātthakaṃ hotū』』ti cintetvā imasmiṃ loke attano appaṭisamaṃ purejātabhāvaṃ dassento seyyathāpi brāhmaṇātiādinā nayena brāhmaṇassa dhammadesanaṃ vaḍḍhesi.

Tattha seyyathāti opammatthe nipāto; pīti sambhāvanatthe; ubhayenāpi yathā nāma brāhmaṇāti dasseti. Kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vāti ettha pana kiñcāpi kukkuṭiyā vuttappakārato ūnādhikānipi aṇḍāni honti, atha kho vacanasiliṭṭhatāya evaṃ vuttanti veditabbaṃ. Evañhi loke siliṭṭhavacanaṃ hoti. Tānassūti tāni assu, bhaveyyunti vuttaṃ hoti. Kukkuṭiyā sammā adhisayitānīti tāya janettiyā kukkuṭiyā pakkhe pasāretvā tesaṃ upari sayantiyā sammā adhisayitāni. Sammā pariseditānīti kālena kālaṃ utuṃ gaṇhāpentiyā suṭṭhu samantato seditāni, usmīkatānīti vuttaṃ hoti. Sammā paribhāvitānīti kālena kālaṃ suṭṭhu samantato bhāvitāni, kukkuṭagandhaṃ gāhāpitānīti vuttaṃ hoti.

Idāni yasmā tāya kukkuṭiyā evaṃ tīhi pakārehi tāni aṇḍāni paripāliyamānāni na pūtīni honti. Yopi nesaṃ allasineho so pariyādānaṃ gacchati. Kapālaṃ tanukaṃ hoti, pādanakhasikhā ca mukhatuṇḍakañca kharaṃ hoti, kukkuṭapotakā paripākaṃ gacchanti, kapālassa tanukattā bahiddhā āloko anto paññāyati. Atha te kukkuṭapotakā 『『ciraṃ vata mayaṃ saṅkuṭitahatthapādā sambādhe sayimha, ayañca bahi āloko dissati, ettha dāni no sukhavihāro bhavissatī』』ti nikkhamitukāmā hutvā kapālaṃ pādena paharanti, gīvaṃ pasārenti. Tato taṃ kapālaṃ dvedhā bhijjati, kukkuṭapotakā pakkhe vidhunantā taṅkhaṇānurūpaṃ viravantā nikkhamanti. Evaṃ nikkhamantānañca nesaṃ yo paṭhamataraṃ nikkhamati so 『jeṭṭho』ti vuccati. Tasmā bhagavā tāya upamāya attano jeṭṭhakabhāvaṃ sādhetukāmo brāhmaṇaṃ pucchi – 『『yo nu kho tesaṃ kukkuṭacchāpakānaṃ…pe… kinti svassa vacanīyo』』ti. Tattha kukkuṭacchāpakānanti kukkuṭapotakānaṃ. Kinti svassa vacanīyoti so kinti vacanīyo assa, kinti vattabbo bhaveyya jeṭṭho vā kaniṭṭho vāti. Sesaṃ uttānatthameva.

Tato brāhmaṇo āha – 『『jeṭṭhotissa bho gotama vacanīyo』』ti. Bho, gotama, so jeṭṭho iti assa vacanīyo. Kasmāti ce? So hi nesaṃ jeṭṭho, tasmā so nesaṃ vuḍḍhataroti attho. Athassa bhagavā opammaṃ sampaṭipādento āha – 『『evameva kho ahaṃ brāhmaṇā』』tiādi. Yathā so kukkuṭacchāpako jeṭṭhoti saṅkhyaṃ gacchati; evaṃ ahampi avijjāgatāya pajāya. Avijjāgatāyāti avijjā vuccati aññāṇaṃ, tattha gatāya. Pajāyāti sattādhivacanametaṃ. Tasmā ettha avijjaṇḍakosassa anto paviṭṭhesu sattesūti evaṃ attho daṭṭhabbo. Aṇḍabhūtāyāti aṇḍe bhūtāya jātāya sañjātāya. Yathā hi aṇḍe nibbattā ekacce sattā aṇḍabhūtāti vuccanti; evamayaṃ sabbāpi pajā avijjaṇḍakose nibbattattā aṇḍabhūtāti vuccati. Pariyonaddhāyāti tena avijjaṇḍakosena samantato onaddhāya baddhāya veṭhitāya . Avijjaṇḍakosaṃ padāletvāti taṃ avijjāmayaṃ aṇḍakosaṃ bhinditvā . Ekova loketi sakalepi lokasannivāse ahameva eko adutiyo. Anuttaraṃ sammāsambodhiṃ abhisambuddhoti anuttaranti uttaravirahitaṃ sabbaseṭṭhaṃ. Sammāsambodhinti sammā sāmañca bodhiṃ; atha vā pasatthaṃ sundarañca bodhiṃ; bodhīti rukkhopi maggopi sabbaññutaññāṇampi nibbānampi vuccati. 『『Bodhirukkhamūle paṭhamābhisambuddho』』ti (mahāva. 1; udā. 1) ca 『『antarā ca gayaṃ antarā ca bodhi』』nti (mahāva. 11; ma. ni. 1.285) ca āgataṭṭhānesu hi rukkho bodhīti vuccati. 『『Bodhi vuccati catūsu maggesu ñāṇa』』nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne maggo. 『『Pappoti bodhiṃ varabhūrimedhaso』』ti (dī. ni. 3.217) āgataṭṭhāne sabbaññutaññāṇaṃ. 『『Patvāna bodhiṃ amataṃ asaṅkhata』』nti āgataṭṭhāne nibbānaṃ. Idha pana bhagavato arahattamaggañāṇaṃ adhippetaṃ. Sabbaññutaññāṇantipi vadanti. Aññesaṃ arahattamaggo anuttarā bodhi hoti, na hotīti? Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramiñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti, abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hotīti. Abhisambuddhoti abbhaññāsiṃ paṭivijjhiṃ; pattomhi adhigatomhīti vuttaṃ hoti.

Idāni yadetaṃ bhagavatā 『『evameva kho ahaṃ brāhmaṇā』』ti ādinā nayena vuttaṃ opammasampaṭipādanaṃ, taṃ evamatthena saddhiṃ saṃsanditvā veditabbaṃ. Yathā hi tassā kukkuṭiyā attano aṇḍesu adhisayanāditividhakiriyākaraṇaṃ; evaṃ bodhipallaṅke nisinnassa bodhisattabhūtassa bhagavato attano cittasantāne aniccaṃ dukkhaṃ anattāti tividhānupassanākaraṇaṃ. Kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa aparihāni. Kukkuṭiyā tividhakiriyākaraṇena aṇḍānaṃ allasinehapariyādānaṃ viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ. Kukkuṭiyā tividhakiriyākaraṇena aṇḍakapālānaṃ tanubhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena avijjaṇḍakosassa tanubhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa pādanakhasikhātuṇḍakānaṃ thaddhakharabhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa tikkhakharavippasannasūrabhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa paripākakālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa paripākakālo vaḍḍhitakālo gabbhaggahaṇakālo veditabbo.

Tato kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinibbhidākālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇaṃ gabbhaṃ gaṇhāpetvā anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā sakalabuddhaguṇasacchikatakālo veditabboti.

Svāhaṃ brāhmaṇa jeṭṭho seṭṭho lokassāti so ahaṃ brāhmaṇa yathā tesaṃ kukkuṭapotakānaṃ paṭhamataraṃ aṇḍakosaṃ padāletvā abhinibbhido kukkuṭapotako jeṭṭho hoti; evaṃ avijjāgatāya pajāya taṃ avijjaṇḍakosaṃ padāletvā paṭhamataraṃ ariyāya jātiyā jātattā jeṭṭho vuḍḍhataroti saṅkhyaṃ gato. Sabbaguṇehi pana appaṭisamattā seṭṭhoti.

Evaṃ bhagavā attano anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa pakāsetvā idāni yāya paṭipadāya taṃ adhigato taṃ paṭipadaṃ pubbabhāgato pabhuti dassetuṃ 『『āraddhaṃ kho pana me brāhmaṇā』』tiādimāha. Imaṃ vā bhagavato anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ sutvā brāhmaṇassa cittamevamuppannaṃ – 『『kāya nu kho paṭipadāya imaṃ patto』』ti. Tassa cittamaññāya 『『imāyāhaṃ paṭipadāya imaṃ anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ patto』』ti dassento evamāha. Tattha āraddhaṃ kho pana me brāhmaṇa vīriyaṃ ahosīti brāhmaṇa, na mayā ayaṃ anuttaro jeṭṭhaseṭṭhabhāvo kusītena muṭṭhassatinā sāraddhakāyena vikkhittacittena adhigato, apica kho tadadhigamāya āraddhaṃ kho pana me vīriyaṃ ahosi, bodhimaṇḍe nisinnena mayā caturaṅgasamannāgataṃ vīriyaṃ āraddhaṃ ahosi, paggahitaṃ asithilappavattitanti vuttaṃ hoti. Āraddhattāyeva ca me taṃ asallīnaṃ ahosi. Na kevalañca vīriyameva, satipi me ārammaṇābhimukhībhāvena upaṭṭhitā ahosi. Upaṭṭhitattāyeva ca asammuṭṭhā. Passaddho kāyo asāraddhoti kāyacittapassaddhivasena kāyopi me passaddho ahosi . Tattha yasmā nāmakāye passaddhe rūpakāyopi passaddhoyeva hoti, tasmā nāmakāyo rūpakāyoti avisesetvāva passaddho kāyoti vuttaṃ. Asāraddhoti so ca kho passaddhattāyeva asāraddho, vigatadarathoti vuttaṃ hoti. Samāhitaṃ cittaṃ ekagganti cittampi me sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya ahosi; samāhitattā eva ca ekaggaṃ acalaṃ nipphandananti. Ettāvatā jhānassa pubbabhāgapaṭipadā kathitā hoti.

Paṭhamajjhānakathā

Idāni imāya paṭipadāya adhigataṃ paṭhamajjhānaṃ ādiṃ katvā vijjattayapariyosānaṃ visesaṃ dassento 『『so kho aha』』nti ādimāha. Tattha vivicceva kāmehi vivicca akusalehi dhammehītiādīnaṃ kiñcāpi 『『tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo; saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo – ime vuccanti kāmā. Tattha katame akusalā dhammā? Kāmacchando…pe… vicikicchā – ime vuccanti akusalā dhammā. Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti pavivitto, tena vuccati – 『vivicceva kāmehi vivicca akusalehi dhammehī』』』tiādinā (vibha. 564) nayena vibhaṅgeyeva attho vutto. Tathāpi aṭṭhakathānayaṃ vinā na suṭṭhu pākaṭoti aṭṭhakathānayeneva naṃ pakāsayissāma.

Seyyathidaṃ – vivicceva kāmehīti kāmehi viviccitvā vinā hutvā apasakketvā. Yo panāyamettha evakāro, so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? 『『Vivicceva kāmehī』』ti evañhi niyame kariyamāne idaṃ paññāyati. Nūnimassa jhānassa kāmā paṭipakkhabhūtā, yesu sati idaṃ na pavattati, andhakāre sati padīpo viya, tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva, tasmā niyamaṃ karotīti.

Tattha siyā – 『『kasmā panesa pubbapadeyeva vutto na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā』』ti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Tannissaraṇato hi pubbapadeeva esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – 『『kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhamma』』nti (itivu. 72). Uttarapadepi pana yathā 『『idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo』』ti (ma. ni. 1.139) ettha evakāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ . Tasmā 『『vivicceva kāmehi vivicceva akusalehi dhammehī』』ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi 『『viviccā』』ti iminā sādhāraṇavacanena tadaṅgavivekādayo kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti. Tathāpi kāyaviveko, cittaviveko, vikkhambhanavivekoti tayo eva idha daṭṭhabbā. 『『Kāmehī』』ti iminā pana padena ye ca niddese 『『katame vatthukāmā manāpiyā rūpā』』tiādinā (mahāni. 1; vibha. 964) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca 『『chando kāmo』』tiādinā (mahāni. 1) nayena kilesakāmā vuttā, te sabbepi saṅgahitā icceva daṭṭhabbā. Evañhi sati 『『vivicceva kāmehī』』ti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi dhammehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanatoyeva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ; paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa; paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. Esa tāva nayo 『『kāmehī』』ti ettha vuttakāmesu vatthukāmapakkhe.

Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi samāno, 『『tattha katamo kāmachando kāmo』』tiādinā nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne 『『tattha katame akusalā dhammā kāmacchando』』tiādinā nayena vibhaṅge (vibha. 564) uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni, tesaṃ jhānaṅgāneva paṭipakkhāni, viddhaṃsakānīti vuttaṃ hoti. Tathā hi 『『samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā』』ti peṭake vuttaṃ.

Evamettha 『『vivicceva kāmehī』』ti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. 『『Vivicca akusalehi dhammehī』』ti iminā pañcannampi nīvaraṇānaṃ. Aggahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmogha-kāmayoga-kāmāsava-kāmupādāna-abhijjhākāyagantha-kāmarāga-saṃyojanānaṃ, dutiyena avasesaogha-yogāsava-upādāna-gantha-saṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva 『『vivicceva kāmehi vivicca akusalehi dhammehī』』ti ettha atthappakāsanā.

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassento savitakkaṃ savicārantiādimāha. Tattha vitakkanaṃ vitakko, ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso. Tathā hi 『『tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotī』』ti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno. Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno. Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena ghaṇṭābhighātasaddo viya cetaso paṭhamābhinipāto vitakko, sukhumaṭṭhena anuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko paripphandanabhāvo cittassa, ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. So pana nesaṃ viseso paṭhama-dutiyajjhānesu pākaṭo hoti. Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena ca phalena cāti idaṃ jhānaṃ 『『savitakkaṃ savicāra』』nti vuccati. Vibhaṅge pana 『『iminā ca vitakkena iminā ca vicārena upeto hoti samupeto』』tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrāpi evameva daṭṭhabbo.

Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ. Pītisukhanti ettha pinayatīti pīti, sā sampiyāyanalakkhaṇā kāyacittapīnanarasā , pharaṇarasā vā, odagyapaccupaṭṭhānā. Sukhanaṃ sukhaṃ, suṭṭhu vā khādati khanati ca kāyacittābādhanti sukhaṃ, taṃ sātalakkhaṇaṃ, sampayuttakānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ. Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti, paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti tattha sukhaṃ, yattha sukhaṃ tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti, vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantodakadassanasavanesu viya pīti, vanacchāyappavesanaudakaparibhogesu viya sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Ayañca pīti, idañca sukhaṃ, assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ 『『pītisukha』』nti vuccati.

Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ. Yatheva hi jhānaṃ, evaṃ pītisukhaṃ pettha vivekajameva hoti, tañcassa atthīti tasmā ekapadeneva 『『vivekajaṃ pītisukha』』ntipi vattuṃ yujjati. Vibhaṅge pana 『『idaṃ sukhaṃ imāya pītiyā sahagata』』ntiādinā (vibha. 567) nayenetaṃ vuttaṃ. Attho pana tatrāpi evameva daṭṭhabbo.

Paṭhamanti gaṇanānupubbatā paṭhamaṃ, idaṃ paṭhamaṃ samāpajjatītipi paṭhamaṃ. Paccanīkadhamme jhāpetīti jhānaṃ, iminā yogino jhāyantītipi jhānaṃ, paccanīkadhamme ḍahanti gocaraṃ vā cintentīti attho. Sayaṃ vā taṃ jhāyati upanijjhāyatīti jhānaṃ, teneva upanijjhāyanalakkhaṇanti vuccati. Tadetaṃ ārammaṇūpanijjhānaṃ , lakkhaṇūpanijjhānanti duvidhaṃ hoti. Tattha ārammaṇūpanijjhānanti saha upacārena aṭṭha samāpattiyo vuccanti. Kasmā? Kasiṇādiārammaṇūpanijjhāyanato. Lakkhaṇūpanijjhānanti vipassanāmaggaphalāni vuccanti. Kasmā? Lakkhaṇūpanijjhāyanato. Ettha hi vipassanā aniccalakkhaṇādīni upanijjhāyati, vipassanāya upanijjhāyanakiccaṃ pana maggena sijjhatīti maggo lakkhaṇūpanijjhānanti vuccati. Phalaṃ pana nirodhassa tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānanti vuccati. Imasmiṃ panatthe ārammaṇūpanijjhānameva jhānanti adhippetaṃ.

Etthāha – 『『katamaṃ pana taṃ jhānaṃ nāma, yaṃ savitakkaṃ savicāraṃ…pe… pītisukhanti evaṃ apadesaṃ arahatī』』ti? Vuccate – yathā sadhano saparijanotiādīsu ṭhapetvā dhanañca parijanañca añño apadesāraho hoti, evaṃ ṭhapetvā vitakkādidhamme aññaṃ apadesārahaṃ natthi. Yathā pana sarathā sapatti senāti vutte senaṅgesuyeva senāsammuti, evamidha pañcasu aṅgesuyeva jhānasammuti veditabbā. Katamesu pañcasu? Vitakko, vicāro, pīti, sukhaṃ, cittekaggatāti etesu. Etāneva hissa 『『savitakkaṃ savicāra』』ntiādinā nayena aṅgabhāvena vuttāni. Avuttattā ekaggatā aṅgaṃ na hotīti ce tañca na. Kasmā? Vuttattā eva. Sāpi hi vibhaṅge 『『jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā』』ti evaṃ vuttāyeva. Tasmā yathā savitakkaṃ savicāranti, evaṃ sacittekaggatanti idha avuttepi iminā vibhaṅgavacanena cittekaggatāpi aṅgamevāti veditabbā. Yena hi adhippāyena bhagavatā uddeso kato, so eva tena vibhaṅgepi pakāsitoti.

Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. Vibhaṅge pana 『『upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā samphusanā sacchikiriyā upasampadā』』ti vuttaṃ. Tassāpi evamevattho veditabbo. Vihāsinti bodhimaṇḍe nisajjasaṅkhātena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādesinti attho. Vuttañhetaṃ vibhaṅge – 『『viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī』』ti (vibha. 512).

Kiṃ pana katvā bhagavā imaṃ jhānaṃ upasampajja vihāsīti? Kammaṭṭhānaṃ bhāvetvā. Kataraṃ? Ānāpānassatikammaṭṭhānaṃ. Aññena tadatthikena kiṃ kātabbanti? Aññenapi etaṃ vā kammaṭṭhānaṃ pathavīkasiṇādīnaṃ vā aññataraṃ bhāvetabbaṃ. Tesaṃ bhāvanānayo visuddhimagge (visuddhi. 1.55) vuttanayeneva veditabbo. Idha pana vuccamāne atibhāriyaṃ vinayanidānaṃ hoti, tasmā pāḷiyā atthappakāsanamattameva karomāti.

Paṭhamajjhānakathā niṭṭhitā.

Dutiyajjhānakathā

Vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā; dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo, aññe idha; oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ 『『vitakkavicārānaṃ vūpasamā』』ti evaṃ vuttanti veditabbaṃ. Ajjhattanti idha niyakajjhattamadhippetaṃ. Vibhaṅge pana 『『ajjhattaṃ paccatta』』nti (vibha. 573) ettakameva vuttaṃ. Yasmā pana niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho.

Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ, nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ceto sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ. Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvātipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhayatīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi; atha kasmā idameva sampasādanaṃ 『『cetaso ekodibhāvañcā』』ti vuttanti? Vuccate – aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya sampasādananti na vuttaṃ. Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā ekodibhāvantipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyappaṭilābheneva ca samādhipi pākaṭo; tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana 『『sampasādananti yā saddhā saddahanā okappanā abhippasādo, cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī』』ti ettakameva vuttaṃ. Evaṃ vuttena panetena saddhiṃ ayaṃ atthavaṇṇanā yathā na virujjhati aññadatthu saṃsandati ceva sameti ca evaṃ veditabbā.

Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi (vibha. 576) vuttaṃ 『『iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati avitakkaṃ avicāra』』nti.

Etthāha – nanu ca 『『vitakkavicārānaṃ vūpasamāti imināpi ayamattho siddho, atha kasmā puna vuttaṃ avitakkaṃ avicāra』』nti? Vuccate – evametaṃ siddho vāyamattho, na panetaṃ tadatthadīpakaṃ; nanu avocumha – 『『oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta』』nti.

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālusiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ na upacārajjhānamiva nīvaraṇappahānā, na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaavicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana 『『avitakkaṃ avicāra』』nti idaṃ vacanaṃ, tasmā purimaṃ vatvāpi puna vattabbamevāti.

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva 『『samādhī』』ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva 『『samādhija』』nti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.

Dutiyanti gaṇanānupubbato dutiyaṃ, idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Jhānanti ettha pana yathā paṭhamajjhānaṃ vitakkādīhi pañcaṅgikaṃ hoti, evamidaṃ sampasādādīhi 『『caturaṅgika』』nti veditabbaṃ. Yathāha – 『『jhānanti sampasādo, pīti, sukhaṃ, cittassekaggatā』』ti (vibha. 580). Pariyāyoyeva ceso. Sampasādanaṃ pana ṭhapetvā nippariyāyena tivaṅgikamevetaṃ hoti. Yathāha – 『『katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti? Pīti, sukhaṃ, cittassekaggatā』』ti (dha. sa. 161). Sesaṃ vuttanayamevāti.

Dutiyajjhānakathā niṭṭhitā.

Tatiyajjhānakathā

Pītiyāca virāgāti ettha vuttatthāyeva pīti. Virāgoti tassā jigucchanaṃ vā samatikkamo vā. Ubhinnamantarā 『『ca』』 saddo sampiṇḍanattho, so hi vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti, tadā pītiyā virāgā ca, kiñca bhiyyo vūpasamā cāti evaṃ yojanā veditabbā. Imissā ca yojanāyaṃ virāgo jigucchanattho hoti. Tasmā pītiyā jigucchanā ca vūpasamā cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamāti evaṃ yojanā veditabbā. Imissā ca yojanāyaṃ virāgo samatikkamanattho hoti. Tasmā pītiyā ca samatikkamā, vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. 『『Vitakkavicārānaṃ vūpasamā』』ti hi vutte idaṃ paññāyati – 『『nūna vitakkavicāravūpasamo maggo imassa jhānassā』』ti. Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ 『『pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā』』ti (ma. ni. 2.132) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti tadadhigamāya ussukānaṃ ussāhajanakaṃ; evamevaṃ idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto – 『『pītiyā ca samatikkamā, vitakkavicārānañca vūpasamā』』ti.

Upekkhako ca vihāsinti ettha upapattito ikkhatīti upekkhā, samaṃ passati, apakkhapatitāva hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī 『『upekkhako』』ti vuccati. Upekkhā pana dasavidhā hoti – chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti. Evamayaṃ dasavidhāpi tattha tattha āgatanayato bhūmipuggalacittārammaṇato, khandhasaṅgaha-ekakkhaṇakusalattikasaṅkhepavasena ca aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya vuttanayeneva veditabbā. Idha pana vuccamānā vinayanidānaṃ atibhāriyaṃ karotīti na vuttā. Lakkhaṇādito pana idha adhippetupekkhā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti.

Etthāha – nanu cāyaṃ atthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi, tasmā tatrāpi 『『upekkhako ca vihāsi』』nti evamayaṃ vattabbā siyā, sā kasmā na vuttāti? Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ, vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

Niṭṭhitā 『『upekkhako ca vihāsi』』nti etassa sabbaso atthavaṇṇanā.

Idāni sato ca sampajānoti ettha saratīti sato, sampajānātīti sampajāno. Puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā; asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ. Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi, muṭṭhassatissa hi asampajānassa upacārajjhānamattampi na sampajjati, pageva appanā; oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitāyeva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo? Yathāpi dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati; evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya pītisampayuttameva siyā. Sukhe vāpi sattā rajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā . Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idaṃ idheva vuttanti veditabbaṃ.

Idāni sukhañca kāyena paṭisaṃvedesinti ettha kiñcāpi tatiyajjhānasamaṅgino sukhappaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento 『『sukhañca kāyena paṭisaṃvedesi』』nti āha.

Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgīpuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. Kinti? 『『Upekkhako satimā sukhavihārī』』ti. Taṃ tatiyaṃ jhānaṃ upasampajja vihāsinti evamettha yojanā veditabbā.

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati, yathā ca pīti na uppajjati; evaṃ upaṭṭhitassatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho. Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsentā 『『upekkhako satimā sukhavihārī』』ti evaṃ pasaṃsantīti veditabbaṃ.

Tatiyanti gaṇanānupubbato tatiyaṃ. Idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Jhānanti ettha ca yathā dutiyaṃ sampasādādīhi caturaṅgikaṃ; evamidaṃ upekkhādīhi pañcaṅgikaṃ. Yathāha – 『『jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassa ekaggatā』』ti (vibha. 591). Pariyāyoyeva ceso. Upekkhāsatisampajaññāni pana ṭhapetvā nippariyāyena duvaṅgikamevetaṃ hoti. Yathāha – 『『katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti ? Sukhaṃ, cittassekaggatā』』ti (dha. sa. 163). Sesaṃ vuttanayamevāti.

Tatiyajjhānakathā niṭṭhitā.

Catutthajjhānakathā

Sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe . Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā pahānā icceva vuttaṃ hoti. Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati, dukkhadomanassasukhāni paṭhamadutiyatatiyānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ, indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassa domanassānaṃ pahānaṃ veditabbaṃ.

Yadi panetāni tassa tassa jhānassupacārakkhaṇeyeva pahīyanti, atha kasmā 『『kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamajjhānaṃ upasampajja viharati, etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ… sukhindriyaṃ… somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthajjhānaṃ upasampajja viharati, etthuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī』』ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva; nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānūpacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti; paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti. Sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ; paṭipakkhena vihatattā. Nānāvajjane eva ca dutiyajjhānūpacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārappaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati. Yattha pana uppajjati tattha vitakkavicārabhāve. Appahīnā eva ca dutiyajjhānūpacāre vitakkavicārāti tatthassa siyā uppatti; appahīnapaccayattā. Na tveva dutiyajjhāne; pahīnapaccayattā. Tathā tatiyajjhānūpacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānūpacāre pahīnassāpi somanassindriyassa āsannattā, appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. Tasmā eva ca 『『etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī』』ti tattha tattha aparisesaggahaṇaṃ katanti.

Etthāha – 『『athevaṃ tassa tassa jhānassūpacāre pahīnāpi etā vedanā idha kasmā samāharī』』ti? Sukhaggahaṇatthaṃ. Yā hi ayaṃ 『『adukkhamasukha』』nti ettha adukkhamasukhā vedanā vuttā, sā sukhumā atidubbiññeyyā na sakkā sukhena gahetuṃ. Tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa gahaṇatthaṃ gopo ekasmiṃ vaje sabbe gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ 『『ayaṃ so, gaṇhatha na』』nti tampi gāhāpayati; evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari. Evañhi samāhaṭā etā dassetvā 『『yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhā vedanā』』ti sakkā hoti esā gāhayituṃ.

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Sukhappahānādayo hi tassā paccayā. Yathāha – 『『cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu, sukhassa ca pahānā…pe… catutthajjhānaṃ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā』』ti (ma. ni. 1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā; evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca te sappaccayā rāgadosā hatāti atidūre hontīti.

Adukkhamasukhanti dukkhābhāvena adukkhaṃ, sukhābhāvena asukhaṃ. Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma – adukkhamasukhā, upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhanirodhapadaṭṭhānāti veditabbā. Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati. Yā ca tassā satiyā pārisuddhi, sā upekkhāya katā na aññena; tasmā etaṃ upekkhāsatipārisuddhinti vuccati. Vibhaṅgepi vuttaṃ – 『『ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā, tena vuccati – 『upekkhāsatipārisuddhi』』』nti (vibha. 597). Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatā veditabbā. Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā; satisīsena pana desanā vuttā.

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati, yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā; evamayampi tatramajjhattupekkhācandalekhā vitakkavicārādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā alābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti; tasmā tesu ekampi 『『upekkhāsatipārisuddhi』』nti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā, tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā, tasmā idameva upekkhāsatipārisuddhinti vuttanti veditabbaṃ.

Catutthanti gaṇanānupubbato catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Jhānanti ettha yathā tatiyaṃ upekkhādīhi pañcaṅgikaṃ; evamidaṃ upekkhādīhi tivaṅgikaṃ. Yathāha – 『『jhānanti upekkhā, sati cittassekaggatā』』ti. Pariyāyo eva ceso. Ṭhapetvā pana satiṃ upekkhekaggatameva gahetvā nippariyāyena duvaṅgikamevetaṃ hoti. Yathāha – 『『katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti? Upekkhā, cittassekaggatā』』ti (dha. sa. 165). Sesaṃ vuttanayamevāti.

Catutthajjhānakathā niṭṭhitā.

Pubbenivāsakathā

  1. Iti imāni cattāri jhānāni kesañci cittekaggatatthāni honti, kesañci vipassanāpādakāni, kesañci abhiññāpādakāni, kesañci nirodhapādakāni, kesañci bhavokkamanatthāni. Tattha khīṇāsavānaṃ cittekaggatatthāni honti, te hi samāpajjitvā 『『ekaggacittā sukhaṃ divasaṃ viharissāmā』』ti iccevaṃ kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. Sekkhaputhujjanānaṃ 『『samāpattito vuṭṭhāya samāhitena cittena vipassissāmā』』ti nibbattentānaṃ vipassanāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya 『『ekopi hutvā bahudhā hotī』』ti vuttanayā abhiññāyo patthentā nibbattenti, tesaṃ abhiññāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā 『『nirodhasamāpattiṃ samāpajjitvā sattāhaṃ acittakā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā』』ti nibbattenti, tesaṃ nirodhapādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā 『『aparihīnajjhānā hutvā brahmaloke uppajjissāmā』』ti nibbattenti, tesaṃ bhavokkamanatthāni honti.

Bhagavatā panidaṃ catutthajjhānaṃ bodhirukkhamūle nibbattitaṃ, taṃ tassa vipassanāpādakañceva ahosi abhiññāpādakañca nirodhapādakañca sabbakiccasādhakañca sabbalokiyalokuttaraguṇadāyakanti veditabbaṃ. Yesañca guṇānaṃ dāyakaṃ ahosi, tesaṃ ekadesaṃ dassento 『『so evaṃ samāhite citte』』tiādimāha.

Tattha soti so ahaṃ. Evanti catutthajjhānakkamanidassanametaṃ. Iminā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. Samāhiteti iminā catutthajjhānasamādhinā samāhite. Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. Anaṅgaṇattāyeva ca vigatūpakkilese; aṅgaṇena hi cittaṃ upakkilissati. Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. Vase vattamānañhi cittaṃ mudūti vuccati. Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. Mudu hi cittaṃ kammaniyaṃ hoti sudhantamiva suvaṇṇaṃ, tadubhayampi ca subhāvitattā eva. Yathāha – 『『nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ mudu ca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta』』nti (a. ni. 1.22).

Etesu parisuddhabhāvādīsu ṭhitattā ṭhite. Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite, saddhādīhi pariggahitattā āneñjappatte. Saddhāpariggahitañhi cittaṃ assaddhiyena na iñjati, vīriyapariggahitaṃ kosajjena na iñjati, satipariggahitaṃ pamādena na iñjati, samādhipariggahitaṃ uddhaccena na iñjati, paññāpariggahitaṃ avijjāya na iñjati, obhāsagataṃ kilesandhakārena na iñjati. Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ cittaṃ hoti. Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.

Aparo nayo – catutthajjhānasamādhinā samāhite. Nīvaraṇadūrībhāvena parisuddhe. Vitakkādisamatikkamena pariyodāte. Jhānappaṭilābhapaccayānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Abhijjhādīnaṃ cittūpakkilesānaṃ vigamena vigatūpakkilese. Ubhayampi cetaṃ anaṅgaṇavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā mudubhūte. Iddhipādabhāvūpagamena kammaniye. Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhiteāneñjappatte. Yathā āneñjappattaṃ hoti; evaṃ ṭhiteti attho. Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya, pādakaṃ padaṭṭhānabhūtanti attho.

Pubbenivāsānussatiñāṇāyāti evaṃ abhiññāpādake jāte etasmiṃ citte pubbenivāsānussatimhi yaṃ ñāṇaṃ tadatthāya. Tattha pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā. Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā nivutthadhammā vā nivutthā, gocaranivāsena nivutthā, attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu. Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. Ñāṇanti tāya satiyā sampayuttañāṇaṃ. Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti. Abhininnāmesinti abhinīhariṃ.

Soti so ahaṃ. Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītaṃ bhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussarāmīti 『『ekampi jātiṃ dvepi jātiyo』』ti evaṃ jātipaṭipāṭiyā anugantvā anugantvā sarāmi, anudeva vā sarāmi, citte abhininnāmitamatte eva sarāmīti dasseti. Pūritapāramīnañhi mahāpurisānaṃ parikammakaraṇaṃ natthi, tena te cittaṃ abhininnāmetvāva saranti. Ādikammikakulaputtā pana parikammaṃ katvāva saranti, tasmā tesaṃ vasena parikammaṃ vattabbaṃ siyā. Taṃ pana vuccamānaṃ atibhāriyaṃ vinayanidānaṃ karoti, tasmā taṃ na vadāma. Atthikehi pana visuddhimagge (visuddhi. 2.402 ādayo) vuttanayeneva gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

Seyyathidanti āraddhappakāradassanatthe nipāto. Teneva yvāyaṃ pubbenivāso āraddho, tassa pakārappabhedaṃ dassento ekampi jātintiādimāha. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha ca saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti tammūlakattā. Vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni 『『cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni . Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī, vivaṭṭo vivaṭṭaṭṭhāyī』』ti vuttāni tāni sabbāni pariggahitāni honti.

Tattha tayo saṃvaṭṭā – tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā udakena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vātena saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsiyati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati.

Buddhakkhettaṃ nāma tividhaṃ hoti – jātikkhettaṃ, āṇākkhettaṃ, visayakkhettañca. Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhiādīsu kampati. Āṇākkhettaṃ koṭisatasahassacakkavāḷapariyantaṃ hoti. Yattha ratanaparittaṃ, khandhaparittaṃ, dhajaggaparittaṃ, āṭānāṭiyaparittaṃ, moraparittanti imesaṃ parittānaṃ ānubhāvo pavattati. Visayakkhettaṃ pana anantaṃ aparimāṇaṃ, 『『yaṃ yāvatā vā pana ākaṅkheyyā』』ti (a. ni. 3.81) vuttaṃ yattha yaṃ yaṃ ākaṅkhati taṃ taṃ anussarati. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati. Tasmiṃ pana vinassante jātikkhettampi vinaṭṭhameva hoti; vinassantañca ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati. Tassa vināso ca saṇṭhahanañca visuddhimagge (visuddhi. 2.404) vuttaṃ. Atthikehi tato gahetabbaṃ.

Ye panete saṃvaṭṭavivaṭṭā vuttā, etesu bhagavā bodhimaṇḍe sammāsambodhiṃ abhisambujjhanatthāya nisinno anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe sari. Kathaṃ? 『『Amutrāsi』』ntiādinā nayena. Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā ahosiṃ. Evaṃnāmoti vessantaro vā jotipālo vā. Evaṃgottoti bhaggavo vā gotamo vā. Evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparamāyupariyanto vā caturāsītikappasahassaparamāyupariyanto vā.

Sotato cuto amutra udapādinti so ahaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto, puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

Atha vā yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ saraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ. Tasmā idhūpapannoti imissā idhūpapattiyā anantaraṃ amutra udapādinti tusitabhavanaṃ sandhāyāhāti veditabbaṃ. Tatrāpāsiṃ evaṃnāmoti tatrāpi tusitabhavane setaketu nāma devaputto ahosiṃ. Evaṃgottoti tāhi devatāhi saddhiṃ ekagotto. Evaṃvaṇṇoti suvaṇṇavaṇṇo. Evamāhāroti dibbasudhāhāro. Evaṃsukhadukkhappaṭisaṃvedīti evaṃ dibbasukhappaṭisaṃvedī. Dukkhaṃ pana saṅkhāradukkhamattameva. Evamāyupariyantoti evaṃ sattapaññāsavassakoṭisaṭṭhivassasatasahassāyupariyanto. So tato cutoti so ahaṃ tato tusitabhavanato cuto. Idhūpapannoti idha mahāmāyāya deviyā kucchimhi nibbatto.

Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottavasena hi satto 『『datto, tisso, gotamo』』ti uddisīyati; vaṇṇādīhi odāto, sāmoti nānattato paññāyati; tasmā nāmagottaṃ uddeso, itare ākārā. Kiṃ pana buddhāyeva pubbenivāsaṃ sarantīti? Vuccate – na buddhāyeva, paccekabuddha-buddhasāvaka-titthiyāpi, no ca kho avisesena. Titthiyā hi cattālīsaṃyeva kappe saranti, na tato paraṃ. Kasmā? Dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahato dubbalā paññā hoti. Sāvakesu pana asītimahāsāvakā kappasatasahassaṃ saranti; dve aggasāvakā ekamasaṅkhyeyyaṃ satasahassañca. Paccekabuddhā dve asaṅkhyeyyāni satasahassañca. Ettako hi tesaṃ abhinīhāro. Buddhānaṃ pana paricchedo natthi, yāva icchanti tāva saranti. Titthiyā ca khandhapaṭipāṭimeva saranti. Paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. Tesañhi andhānaṃ viya icchitappadesokkamanaṃ natthi. Sāvakā ubhayathāpi saranti; tathā paccekabuddhā. Buddhā pana khandhapaṭipāṭiyāpi cutipaṭisandhivasenapi sīhokkantavasenapi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ ākaṅkhanti, taṃ sabbaṃ sarantiyeva.

Ayaṃ kho me brāhmaṇātiādīsu meti mayā. Vijjāti viditakaraṇaṭṭhena vijjā. Kiṃ viditaṃ karoti? Pubbenivāsaṃ. Avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tappaṭicchādakamoho vuccati. Tamoti sveva moho tappaṭicchādakaṭṭhena 『『tamo』』ti vuccati. Ālokoti sāyevavijjā obhāsakaraṇaṭṭhena 『『āloko』』ti vuccati. Ettha ca vijjā adhigatāti ayaṃ attho, sesaṃ pasaṃsāvacanaṃ. Yojanā panettha – ayaṃ kho me vijjā adhigatā, tassa me adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. Kasmā? Yasmā vijjā uppannā. Esa nayo itarasmimpi padadvaye.

Yathā tanti ettha yathāti opammatthe. Tanti nipāto. Satiyā avippavāsena appamattassa. Vīriyātāpena ātāpino. Kāye ca jīvite ca anapekkhatāya pahitattassa, pesitacittassāti attho. Idaṃ vuttaṃ hoti – yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya vijjā uppajjeyya, tamo vihaññeyya āloko uppajjeyya; evameva mama avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno. Etassa me padhānānuyogassa anurūpameva phalaṃ laddhanti.

Ayaṃ kho me brāhmaṇa paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhāti ayaṃ kho mama brāhmaṇa pubbenivāsānussatiñāṇamukhatuṇḍakena pubbe nivutthakkhandhapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā paṭhamā abhinibbhidā paṭhamā nikkhanti paṭhamā ariyājāti ahosi, kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.

Pubbenivāsakathā niṭṭhitā.

Dibbacakkhuñāṇakathā

13.Soevaṃ…pe… cutūpapātañāṇāyāti cutiyā ca upapāte ca ñāṇāya; yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthanti vuttaṃ hoti. Cittaṃ abhininnāmesinti parikammacittaṃ nīhariṃ. So dibbena…pe… passāmīti ettha pana pūritapāramīnaṃ mahāsattānaṃ parikammakaraṇaṃ natthi. Te hi citte abhininnāmitamatte eva dibbena cakkhunā satte passanti, ādikammikakulaputtā pana parikammaṃ katvā. Tasmā tesaṃ vasena parikammaṃ vattabbaṃ siyā. Taṃ pana vuccamānaṃ atibhāriyaṃ vinayanidānaṃ karoti; tasmā taṃ na vadāma. Atthikehi pana visuddhimagge (visuddhi. 2.411) vuttanayena gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

Soti so ahaṃ. Dibbenātiādīsu dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavinimuttatāya dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ, dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ, ālokapariggahena mahājutikattāpi dibbaṃ, tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimattameva passati na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati, tasmāssa taṃ dassanaṃ diṭṭhivisuddhihetu hoti. Tadubhayañca bhagavā addasa. Tenetaṃ vuttaṃ – 『『cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha』』nti.

Ekādasaupakkilesavirahato vā visuddhaṃ. Bhagavato hi ekādasapakkilesavirahitaṃ dibbacakkhu. Yathāha – 『『so kho ahaṃ, anuruddha, 『vicikicchā cittassa upakkileso』ti iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ. Amanasikāro…pe… thinamiddhaṃ… chambhitattaṃ… uppilaṃ… duṭṭhullaṃ… accāraddhavīriyaṃ… atilīnavīriyaṃ… abhijappā… nānattasaññā… 『atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso』ti iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ. So kho ahaṃ, anuruddha, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi. Rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmī』』ti (ma. ni. 3.242-243) evamādi. Tadevaṃ ekādasupakkilesavirahato visuddhaṃ.

Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ; mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena.

Sattepassāmīti manussamaṃsacakkhunā viya satte passāmi dakkhāmi olokemi. Cavamāne upapajjamāneti ettha cutikkhaṇe vā upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā, ye pana āsannacutikā idāni cavissanti te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattā vā, te upapajjamānāti adhippetā. Te evarūpe cavamāne upapajjamāne ca passāmīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite uññāte avaññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte; abhirūpe virūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapāne. Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ tena tena upagate. Tattha purimehi 『『cavamāne』』tiādīhi dibbacakkhukiccaṃ vuttaṃ; iminā pana padena yathākammūpagañāṇakiccaṃ.

Tassa ca ñāṇassa ayamuppattikkamo – so heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayikasatte passati mahantaṃ dukkhamanubhavamāne, taṃ dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti – 『『kinnu kho kammaṃ katvā ime sattā etaṃ dukkhamanubhavantī』』ti? Athassa 『『idaṃ nāma katvā』』ti taṃ kammārammaṇaṃ ñāṇaṃ uppajjati. Tathā upari devalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavana-missakavana-phārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. Tampi dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti – 『『kinnu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī』』ti? Athassa 『『idaṃ nāma katvā』』ti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Idaṃ yathākammūpagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi. Yathā cimassa, evaṃ anāgataṃsañāṇassapi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.

Kāyaduccaritenātiādīsu duṭṭhu caritaṃ duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ; kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ. Evaṃ vacīmanoduccaritānipi daṭṭhabbāni. Samannāgatāti samaṅgībhūtā. Ariyānaṃ upavādakāti buddha-paccekabuddha-buddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā; akkosakā, garahakāti vuttaṃ hoti. Tattha 『『natthi imesaṃ samaṇadhammo, assamaṇā ete』』ti vadanto antimavatthunā upavadati. 『『Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vā』』ti vadanto guṇaparidhaṃsanena upavadatīti veditabbo. So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. Bhāriyaṃ kammaṃ saggāvaraṇaṃ maggāvaraṇañca, satekicchaṃ pana hoti. Tassa ca āvibhāvatthaṃ idaṃ vatthumudāharanti –

『『Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. Therassa ca kucchivāto atthi. So cintesi – 『ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti tāva naṃ pivāmī』ti. So manussehi ummāratthāya āhaṭe dārukkhandhe nisīditvā taṃ pivi. Itaro taṃ jigucchi – 『aticchāto vatāyaṃ mahallako amhākaṃ lajjitabbakaṃ akāsī』ti. Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha – 『atthi te, āvuso, imasmiṃ sāsane patiṭṭhā』ti? 『Āma, bhante, sotāpanno aha』nti. 『Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi, khīṇāsavo tayā upavadito』ti. So taṃ khamāpesi. Tenassa taṃ pākatikaṃ ahosi』』. Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, 『『ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī』』ti khamāpetabbo. Sace navakataro hoti , vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā 『『ahaṃ bhante tumhe idañcidañca avacaṃ, taṃ me khamathā』』ti khamāpetabbo. Sace so nakkhamati disāpakkanto vā hoti, ye tasmiṃ vihāre bhikkhū vasanti tesaṃ santikaṃ gantvā sace attanā vuḍḍhataro hoti ṭhitakeneva, sace navakataro ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā 『『ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā』』ti evaṃ vadantena khamāpetabbo. Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāva sivathikaṃ gantvāpi khamāpetabbo. Evaṃ kate saggāvaraṇañca maggāvaraṇañca na hoti, pākatikameva hoti.

Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Tattha vacīduccaritaggahaṇeneva ariyūpavāde, manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. Mahāsāvajjo hi ariyūpavādo ānantariyasadiso. Yathāha – 『『seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya; evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye』』ti (ma. ni. 1.149).

Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha – 『『nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, evaṃ mahāsāvajjataraṃ, yathayidaṃ, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī』』ti (a. ni. 1.310).

Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Athavā kāyassa bhedāti jīvitindriyassupacchedā. Paraṃ maraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanaṃ. Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati; dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto; vinassantā vā ettha nipatanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo, sugatiyā apetattā; na duggati, mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti. So hi apāyo ceva duggati ca sugatito apetattā, dukkhassa ca gatibhūtattā; na tu vinipāto asurasadisaṃ avinipatitattā. Petamahiddhikānañhi vimānānipi nibbattanti. Vinipātaggahaṇena asurakāyaṃ dīpeti. So hi yathāvuttenatthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīci-ādianekappakāraṃ nirayameva dīpeti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.

Ayaṃ pana viseso – ettha sugatiggahaṇena manussagatipi saṅgayhati. Saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādivisayehi suṭṭhu aggoti saggo. So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. Vijjāti dibbacakkhuñāṇavijjā. Avijjāti sattānaṃ cutipaṭisandhipaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ayameva hettha viseso – yathā pubbenivāsakathāyaṃ 『『pubbenivāsānussatiñāṇamukhatuṇḍakena pubbenivutthakkhandhapaacchādakaṃ avijjaṇḍakosaṃ padāletvā』』ti vuttaṃ; evamidha 『『cutūpapātañāṇamukhatuṇḍakena cutūpapātapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā』』ti vattabbanti.

Dibbacakkhuñāṇakathā niṭṭhitā.

Āsavakkhayañāṇakathā

14.Soevaṃ samāhite citteti idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. Āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. Arahattamaggo hi āsavavināsanato āsavānaṃ khayoti vuccati. Tatra cetaṃ ñāṇaṃ tappariyāpannattāti . Cittaṃ abhininnāmesinti vipassanācittaṃ abhinīhariṃ. So idaṃ dukkhanti evamādīsu 『『ettakaṃ dukkhaṃ, na ito bhiyyo』』ti sabbampi dukkhasaccaṃ sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhiṃ. Tassa ca dukkhassa nibbattikaṃ taṇhaṃ 『『ayaṃ dukkhasamudayo』』ti, tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati taṃ tesaṃ appavattiṃ nibbānaṃ 『『ayaṃ dukkhanirodho』』ti, tassa ca sampāpakaṃ ariyamaggaṃ 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhinti evamattho veditabbo.

Evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento 『『ime āsavā』』tiādimāha. Tassa me evaṃ jānato evaṃ passatoti tassa mayhaṃ evaṃ jānantassa evaṃ passantassa saha vipassanāya koṭippattaṃ maggaṃ katheti. Kāmāsavāti kāmāsavato. Vimuccitthāti iminā phalakkhaṇaṃ dasseti. Maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. Vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ dasseti. Khīṇā jātītiādīhi tassa bhūmiṃ. Tena hi ñāṇena bhagavā paccavekkhanto 『『khīṇā jātī』』tiādīni abbhaññāsiṃ. Katamā pana bhagavato jāti khīṇā, kathañca naṃ abbhaññāsīti? Vuccate – na tāvassa atītā jāti khīṇā, pubbeva khīṇattā; na anāgatā, anāgate vāyāmābhāvato; na paccuppannā, vijjamānattā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā; taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā 『『kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotī』』ti jānanto abbhaññāsiṃ.

Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ, puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso. Tasmā bhagavā attano brahmacariyavāsaṃ paccavekkhanto 『『vusitaṃ brahmacariya』』nti abbhaññāsiṃ. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho . Puthujjanakalyāṇakādayo hi etaṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. Tasmā bhagavā attano karaṇīyaṃ paccavekkhanto 『『kataṃ karaṇīya』』nti abbhaññāsiṃ. Nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanākiccaṃ me natthīti abbhaññāsiṃ.

Idāni evaṃ paccavekkhaṇañāṇapariggahitaṃ taṃ āsavānaṃ khayañāṇādhigamaṃ brāhmaṇassa dassento ayaṃ kho me brāhmaṇātiādimāha. Tattha vijjāti arahattamaggañāṇavijjā. Avijjāti catusaccapaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ayaṃ pana viseso – ayaṃ kho me brāhmaṇa tatiyā abhinibbhidā ahosīti ettha ayaṃ kho mama brāhmaṇa āsavānaṃ khayañāṇamukhatuṇḍakena catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyā abhinibbhidā tatiyā nikkhanti tatiyā ariyajāti ahosi, kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.

Ettāvatā kiṃ dassetīti? So hi brāhmaṇa kukkuṭacchāpako aṇḍakosaṃ

Padāletvā tato nikkhamanto sakimeva jāyati, ahaṃ pana pubbe-nivutthakkhandhapaṭicchādakaṃ avijjaṇḍakosaṃ bhinditvā paṭhamaṃ tāva pubbenivāsānussatiñāṇavijjāya jāto, tato sattānaṃ cutipaṭisandhipaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā dutiyaṃ dibbacakkhuñāṇavijjāya jāto, puna catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyaṃ āsavānaṃ khayañāṇavijjāya jāto; evaṃ tīhi vijjāhi tikkhattuṃ jāto. Sā ca me jāti ariyā suparisuddhāti idaṃ dassesi. Evaṃ dassento ca pubbenivāsañāṇena atītaṃsañāṇaṃ, dibbacakkhunā paccuppannānāgataṃsañāṇaṃ, āsavakkhayena sakalalokiyalokuttaraguṇanti evaṃ tīhi vijjāhi sabbepi sabbaññuguṇe pakāsetvā attano ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa dassesīti.

Āsavakkhayañāṇakathā niṭṭhitā.

Desanānumodanakathā

15.Evaṃvutte verañjo brāhmaṇoti evaṃ bhagavatā lokānukampakena brāhmaṇaṃ anukampamānena vinigūhitabbepi attano ariyāya jātiyā jeṭṭhaseṭṭhabhāve vijjattayapakāsikāya dhammadesanāya vutte pītivipphāraparipuṇṇagattacitto verañjo brāhmaṇo taṃ bhagavato ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ viditvā 『『īdisaṃ nāmāhaṃ sabbalokajeṭṭhaseṭṭhaṃ sabbaguṇasamannāgataṃ sabbaññuṃ 『aññesaṃ abhivādanādikammaṃ na karotī』ti avacaṃ – 『dhīratthu vatare aññāṇa』』』nti attānaṃ garahitvā 『『ayaṃ dāni loke ariyāya jātiyā purejātaṭṭhena jeṭṭho, sabbaguṇehi appaṭisamaṭṭhena seṭṭho』』ti niṭṭhaṃ gantvā bhagavantaṃ etadavoca – 『『jeṭṭho bhavaṃ gotamo seṭṭho bhavaṃ gotamo』』ti. Evañca pana vatvā puna taṃ bhagavato dhammadesanaṃ abbhanumodamāno 『『abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā』』tiādimāha.

Tatthāyaṃ abhikkantasaddo khayasundarābhirūpaabbhanumodanesu dissati. 『『Abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho』』tiādīsu (a. ni. 8.20) hi khaye dissati. 『『Ayaṃ me puggalo khamati, imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā』』tiādīsu (a. ni. 4.100) sundare.

『『Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā』』ti. –

Ādīsu (vi. va. 857) abhirūpe. 『『Abhikkantaṃ, bhante』』tiādīsu (dī. ni. 1.250) abbhanumodane. Idhāpi abbhanumodaneyeva. Yasmā ca abbhanumodane, tasmā 『『sādhu sādhu, bho gotamā』』ti vuttaṃ hotīti veditabbaṃ.

『『Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;

Hāse soke pasāde ca, kare āmeḍitaṃ budho』』ti.

Iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo.

Atha vā abhikkantanti atiiṭṭhaṃ atimanāpaṃ atisundaranti vuttaṃ hoti. Tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. Ayañhi ettha adhippāyo – 『『abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādo』』ti. Bhagavatoyeva vā vacanaṃ dve dve atthe sandhāya thometi – bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato abhikkantaṃ guṇādhigamanato, tathā saddhājananato paññājananato, sātthato sabyañjanato, uttānapadato gambhīratthato, kaṇṇasukhato hadayaṅgamato, anattukkaṃsanato aparavambhanato, karuṇāsītalato paññāvadātato, apātharamaṇīyato vimaddakkhamato, suyyamānasukhato vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ.

Tato parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti uparimukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādipaṭicchāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā esa maggoti vadeyya. Andhakāreti kāḷapakkhacātuddasī aḍḍharatta-ghanavanasaṇḍa-meghapaṭalehi caturaṅge tamasi. Ayaṃ tāva anuttānapadattho. Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patiṭṭhitaṃ maṃ asaddhammā vuṭṭhāpentena; yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena; yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ ācikkhantena; yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanattayarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotaṃ dhārentena, mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.

Desanānumodanakathā niṭṭhitā.

Pasannākārakathā

Evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto 『『esāha』』ntiādimāha. Tattha esāhanti eso ahaṃ. Bhavantaṃ gotamaṃ saraṇaṃ gacchāmīti bhavantaṃ gotamaṃ saraṇanti gacchāmi; bhavaṃ me gotamo saraṇaṃ, parāyaṇaṃ, aghassa tātā, hitassa ca vidhātāti iminā adhippāyena bhavantaṃ gotamaṃ gacchāmi bhajāmi sevāmi payirupāsāmi , evaṃ vā jānāmi bujjhāmīti. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho; tasmā 『『gacchāmī』』ti imassa jānāmi bujjhāmīti ayampi attho vutto. Dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca catūsu apāyesu apatamāne dhāretīti dhammo; so atthato ariyamaggo ceva nibbānañca. Vuttaṃ hetaṃ – 『『yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī』』ti (a. ni. 4.34) vitthāro. Na kevalañca ariyamaggo ceva nibbānañca, api ca kho ariyaphalehi saddhiṃ pariyattidhammopi. Vuttampi hetaṃ chattamāṇavakavimāne –

『『Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī』』ti. (vi. va. 887);

Ettha hi rāgavirāgoti maggo kathito. Anejamasokanti phalaṃ. Dhammamasaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhāti. Diṭṭhisīlasaṅghātena saṃhatoti saṅgho, so atthato aṭṭhaariyapuggalasamūho. Vuttañhetaṃ tasmiṃyeva vimāne –

『『Yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu;

Aṭṭha ca puggaladhammadasā te, saṅghamimaṃ saraṇatthamupehī』』ti. (vi. va. 888);

Bhikkhūnaṃ saṅgho bhikkhusaṅgho. Ettāvatā ca brāhmaṇo tīṇi saraṇagamanāni paṭivedesi.

Pasannākārakathā niṭṭhitā.

Saraṇagamanakathā

Idāni tesveva tīsu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ, yo saraṇaṃ gacchati,

Saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi vedi tabbo. So pana idha vuccamāno atibhāriyaṃ vinayanidānaṃ karotīti na vutto. Atthikehi pana papañcasūdaniyaṃ vā majjhimaṭṭhakathāyaṃ bhayabheravasuttavaṇṇanato (ma. ni. aṭṭha. 1.56) sumaṅgalavilāsiniyaṃ vā dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.250) saraṇavaṇṇanato gahetabboti.

Saraṇagamanakathā niṭṭhitā.

Upāsakattapaṭivedanākathā

Upāsakaṃmaṃ bhavaṃ gotamo dhāretūti maṃ bhavaṃ gotamo 『『upāsako aya』』nti evaṃ dhāretūti attho. Upāsakavidhikosallatthaṃ panettha ko upāsako, kasmā upāsakoti vuccati, kimassa sīlaṃ, ko ājīvo, kā vipatti, kā sampattīti idaṃ pakiṇṇakaṃ veditabbaṃ. Taṃ atibhāriyakaraṇato idha na vibhattaṃ, atthikehi pana papañcasūdaniyaṃ majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.56) vuttanayeneva veditabbaṃ. Ajjataggeti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. 『『Ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīna』』ntiādīsu (ma. ni. 2.70) hi ādimhi dissati. 『『Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya (kathā. 441), ucchaggaṃ veḷagga』』ntiādīsu koṭiyaṃ. 『『Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374) anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu』』ntiādīsu (cūḷava. 318) koṭṭhāse. 『『Yāvatā, bhikkhave, sattā apadā vā dvipadā vā…pe… tathāgato tesaṃ aggamakkhāyatī』』tiādīsu (a. ni. 4.34) seṭṭhe. Idha panāyaṃ ādimhi daṭṭhabbo. Tasmā ajjataggeti ajjataṃ ādiṃ katvāti evamettha attho veditabbo. Ajjatanti ajjabhāvanti vuttaṃ hoti. Ajjadagge icceva vā pāṭho, dakāro padasandhikaro, ajja aggaṃ katvāti vuttaṃ hoti. Pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ anaññasatthukaṃ tīhi saraṇagamanehi saraṇagataṃ maṃ bhavaṃ gotamo dhāretu jānātu, ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyyuṃ, neva buddhaṃ 『『na buddho』』ti vā, dhammaṃ 『『na dhammo』』ti vā, saṅghaṃ 『『na saṅgho』』ti vā vadeyyanti. Ettha ca brāhmaṇo pāṇupetaṃ saraṇagatanti puna saraṇagamanaṃ vadanto attasanniyyātanaṃ pakāsetīti veditabbo.

Evaṃ attānaṃ niyyātetvā bhagavantaṃ saparisaṃ upaṭṭhātukāmo āha – 『『adhivāsetu ca me bhavaṃ gotamo verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṅghenā』』ti. Kiṃ vuttaṃ hoti – upāsakañca maṃ bhavaṃ gotamo dhāretu, adhivāsetu ca me verañjāyaṃ vassāvāsaṃ, tayo māse verañjaṃ upanissāya mama anuggahatthaṃ vāsaṃ sampaṭicchatūti. Adhivāsesi bhagavā tuṇhībhāvenāti athassa vacanaṃ sutvā bhagavā kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ cāretvā tuṇhībhāvena adhivāsesi; brāhmaṇassa anuggahatthaṃ manasāva sampaṭicchīti vuttaṃ hoti.

Athakho verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvāti atha verañjo brāhmaṇo sace me samaṇo gotamo nādhivāseyya, kāyena vā vācāya vā paṭikkhipeyya. Yasmā pana appaṭikkhipitvā abbhantare khantiṃ dhāresi, tasmā me manasāva adhivāsesīti evaṃ ākārasallakkhaṇakusalatāya bhagavato adhivāsanaṃ viditvā, attano nisinnāsanato vuṭṭhāya catūsu disāsu bhagavantaṃ sakkaccaṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā āgatakālato pabhuti jātimahallakabrāhmaṇānaṃ abhivādanādīni na karotīti vigarahitvāpi idāni viññātabuddhaguṇo kāyena vācāya manasā ca anekakkhattuṃ vandantopi atittoyeva hutvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha sirasmiṃ patiṭṭhāpetvā yāva dassanavisayo tāva paṭimukhoyeva apakkamitvā dassanavisayaṃ vijahanaṭṭhāne vanditvā pakkāmi.

Upāsakattapaṭivedanākathā niṭṭhitā.

Dubbhikkhakathā

16.Tena kho pana samayena verañjā dubbhikkhā hotīti yasmiṃ samaye verañjena brāhmaṇena bhagavā verañjaṃ upanissāya vassāvāsaṃ yācito , tena samayena verañjā dubbhikkhā hoti. Dubbhikkhāti dullabhabhikkhā; sā pana dullabhabhikkhatā yattha manussā assaddhā honti appasannā, tattha susassakālepi atisamagghepi pubbaṇṇāparaṇṇe hoti. Verañjāyaṃ pana yasmā na tathā ahosi, apica kho dusassatāya chātakadosena ahosi tasmā tamatthaṃ dassento dvīhitikātiādimāha. Tattha dvīhitikāti dvidhā pavattaīhitikā. Īhitaṃ nāma iriyā dvidhā pavattā – cittairiyā, cittaīhā. 『『Ettha lacchāma nu kho kiñci bhikkhamānā na lacchāmā』』ti, 『『jīvituṃ vā sakkhissāma nu kho no』』ti ayamettha adhippāyo.

Atha vā dvīhitikāti dujjīvikā, īhitaṃ īhā iriyanaṃ pavattanaṃ jīvitantiādīni padāni ekatthāni. Tasmā dukkhena īhitaṃ ettha pavattatīti dvīhitikāti ayamettha padattho. Setaṭṭhikāti setakāni aṭṭhīni etthāti setaṭṭhikā. Divasampi yācitvā kiñci aladdhā matānaṃ kapaṇamanussānaṃ ahicchattakavaṇṇehi aṭṭhīhi tatra tatra parikiṇṇāti vuttaṃ hoti. Setaṭṭikātipi pāṭho. Tassattho – setā aṭṭi etthāti setaṭṭikā. Aṭṭīti āturatā byādhi rogo. Tattha ca sassānaṃ gabbhaggahaṇakāle setakarogena upahatameva pacchinnakhīraṃ aggahitataṇḍulaṃ paṇḍarapaṇḍaraṃ sālisīsaṃ vā yavagodhūmasīsaṃ vā nikkhamati, tasmā 『『setaṭṭikā』』ti vuccati.

Vappakāle suṭṭhu abhisaṅkharitvāpi vuttasassaṃ tattha salākā eva sampajjatīti salākāvuttā; salākāya vā tattha jīvitaṃ pavattentīti salākāvuttā. Kiṃ vuttaṃ hoti? Tattha kira dhaññavikkayakānaṃ santikaṃ kayakesu gatesu dubbalamanusse abhibhavitvā balavamanussāva dhaññaṃ kiṇitvā gacchanti. Dubbalamanussā alabhamānā mahāsaddaṃ karonti. Dhaññavikkayakā 『『sabbesaṃ saṅgahaṃ karissāmā』』ti dhaññakaraṇaṭṭhāne dhaññamāpakaṃ nisīdāpetvā ekapasse vaṇṇajjhakkhaṃ nisīdāpesuṃ. Dhaññatthikā vaṇṇajjhakkhassa santikaṃ gacchanti. So āgatapaṭipāṭiyā mūlaṃ gahetvā 『『itthannāmassa ettakaṃ dātabba』』nti salākaṃ likhitvā deti, te taṃ gahetvā dhaññamāpakassa santikaṃ gantvā dinnapaṭipāṭiyā dhaññaṃ gaṇhanti. Evaṃ salākāya tattha jīvitaṃ pavattentīti salākāvuttā.

Na sukarā uñchena paggahena yāpetunti paggahena yo uñcho, tena yāpetuṃ na sukarā. Pattaṃ gahetvā yaṃ ariyā uñchaṃ karonti, bhikkhācariyaṃ caranti, tena uñchena yāpetuṃ na sukarāti vuttaṃ hoti. Tadā kira tattha sattaṭṭhagāme piṇḍāya caritvā ekadivasampi yāpanamattaṃ na labhanti.

Tena kho pana samayena uttarāpathakā assavāṇijā…pe… assosi kho bhagavā udukkhalasaddanti – tenāti yasmiṃ samaye bhagavā verañjaṃ upanissāya vassāvāsaṃ upagato tena samayena. Uttarāpathavāsikā uttarāpathato vā āgatattā evaṃ laddhavohārā assavāṇijā uttarāpathe assānaṃ uṭṭhānaṭṭhāne pañca assasatāni gahetvā diguṇaṃ tiguṇaṃ lābhaṃ patthayamānā desantaraṃ gacchantā tehi attano vikkāyikabhaṇḍabhūtehi pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Kasmā? Na hi sakkā tasmiṃ dese vassike cattāro māse addhānaṃ paṭipajjituṃ. Upagacchantā ca bahinagare udakena anajjhottharaṇīye ṭhāne attano ca vāsāgārāni assānañca mandiraṃ kārāpetvā vatiyā parikkhipiṃsu. Tāni tesaṃ vasanaṭṭhānāni 『『assamaṇḍalikāyo』』ti paññāyiṃsu. Tenāha – 『『tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī』』ti. Patthapatthapulakanti ekamekassa bhikkhuno patthapatthapamāṇaṃ pulakaṃ. Pattho nāma nāḷimattaṃ hoti, ekassa purisassa alaṃ yāpanāya. Vuttampi hetaṃ – 『『patthodano nālamayaṃ duvinna』』nti (jā. 2.21.192). Pulakaṃ nāma nitthusaṃ katvā ussedetvā gahitayavataṇḍulā vuccanti. Yadi hi sathusā honti, pāṇakā vijjhanti, addhānakkhamā na honti. Tasmā te vāṇijā addhānakkhamaṃ katvā yavataṇḍulamādāya addhānaṃ paṭipajjanti 『『yattha assānaṃ khādanīyaṃ tiṇaṃ dullabhaṃ bhavissati, tatthetaṃ assabhattaṃ bhavissatī』』ti.

Kasmā pana tehi taṃ bhikkhūnaṃ paññattanti? Vuccate – 『『na hi te dakkhiṇāpathamanussā viya assaddhā appasannā, te pana saddhā pasannā buddhamāmakā, dhammamāmakā, saṅghamāmakā; te pubbaṇhasamayaṃ kenacideva karaṇīyena nagaraṃ pavisantā dve tayo divase addasaṃsu sattaṭṭha bhikkhū sunivatthe supārute iriyāpathasampanne sakalampi nagaraṃ piṇḍāya caritvā kiñci alabhamāne. Disvāna nesaṃ etadahosi – 『『ayyā imaṃ nagaraṃ upanissāya vassaṃ upagatā; chātakañca vattati, na ca kiñci labhanti, ativiya kilamanti. Mayañcamha āgantukā, na sakkoma nesaṃ devasikaṃ yāguñca bhattañca paṭiyādetuṃ. Amhākaṃ pana assā sāyañca pāto ca dvikkhattuṃ bhattaṃ labhanti. Yaṃnūna mayaṃ ekamekassa assassa pātarāsabhattato ekamekassa bhikkhuno patthapatthapulakaṃ dadeyyāma. Evaṃ ayyā ca na kilamissanti , assā ca yāpessantī』』ti. Te bhikkhūnaṃ santikaṃ gantvā etamatthaṃ ārocetvā 『『bhante, tumhe patthapatthapulakaṃ paṭiggahetvā yaṃ vā taṃ vā katvā paribhuñjathā』』ti yācitvā devasikaṃ patthapatthapulakaṃ paññapesuṃ. Tena vuttaṃ – 『『tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī』』ti.

Paññattanti niccabhattasaṅkhepena ṭhapitaṃ. Idāni bhikkhū pubbaṇhasamayaṃ nivāsetvātiādīsu pubbaṇhasamayanti divasassa pubbabhāgasamayaṃ, pubbaṇhasamayeti attho. Pubbaṇhe vā samayaṃ pubbaṇhasamayaṃ, pubbaṇhe ekaṃ khaṇanti vuttaṃ hoti. Evaṃ accantasaṃyoge upayogavacanaṃ labbhati. Nivāsetvāti paridahitvā, vihāranivāsanaparivattanavasenetaṃ veditabbaṃ. Na hi te tato pubbe anivatthā ahesuṃ. Pattacīvaramādāyāti pattaṃ hatthehi cīvaraṃ kāyena ādiyitvā sampaṭicchādetvā, dhāretvāti attho. Yena vā tena vā hi pakārena gaṇhantā ādāyaicceva vuccanti, yathā 『『samādāyeva pakkamatī』』ti (dī. ni. 1.21). Piṇḍaṃ alabhamānāti sakalampi verañjaṃ caritvā tiṭṭhatu piṇḍo, antamaso 『『aticchathā』』ti vācampi alabhamānā.

Patthapatthapulakaṃ ārāmaṃ āharitvāti gatagataṭṭhāne laddhaṃ ekamekaṃ patthapatthapulakaṃ gahetvā ārāmaṃ netvā. Udukkhale koṭṭetvā koṭṭetvā paribhuñjantīti therānaṃ koci kappiyakārako natthi, yo nesaṃ taṃ gahetvā yāguṃ vā bhattaṃ vā paceyya. Sāmampi pacanaṃ samaṇasāruppaṃ na hoti na ca vaṭṭati. Te evaṃ no sallahukavuttitā ca bhavissati, sāmapākaparimocanañcāti aṭṭha aṭṭha janā vā dasa dasa janā vā ekato hutvā udukkhale koṭṭetvā koṭṭetvā sakaṃ sakaṃ paṭivīsaṃ udakena temetvā paribhuñjanti. Evaṃ paribhuñjitvā appossukkā samaṇadhammaṃ karonti . Bhagavato pana te assavāṇijā patthapulakañca denti, tadupiyañca sappimadhusakkaraṃ. Taṃ āyasmā ānando āharitvā silāyaṃ pisati. Puññavatā paṇḍitapurisena kataṃ manāpameva hoti. Atha naṃ pisitvā sappiādīhi sammā yojetvā bhagavato upanāmesi. Athettha devatā dibbojaṃ pakkhipanti. Taṃ bhagavā paribhuñjati. Paribhuñjitvā phalasamāpattiyā kālaṃ atināmeti. Na tato paṭṭhāya piṇḍāya carati.

Kiṃ panānandatthero tadā bhagavato upaṭṭhāko hotīti? Hoti, no ca kho upaṭṭhākaṭṭhānaṃ laddhā. Bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthi. Kadāci nāgasamālatthero bhagavantaṃ upaṭṭhāsi, kadāci nāgitatthero, kadāci meghiyatthero, kadāci upavāṇatthero, kadāci sāgatatthero, kadāci sunakkhatto licchaviputto. Te attano ruciyā upaṭṭhahitvā yadā icchanti tadā pakkamanti. Ānandatthero tesu tesu upaṭṭhahantesu appossukko hoti, pakkantesu sayameva vattapaṭipattiṃ karoti. Bhagavāpi kiñcāpi me ñātiseṭṭho upaṭṭhākaṭṭhānaṃ na tāva labhati, atha kho evarūpesu ṭhānesu ayameva patirūpoti adhivāsesi. Tena vuttaṃ – 『『āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmesi, taṃ bhagavā paribhuñjatī』』ti.

Nanu ca manussā dubbhikkhakāle ativiya ussāhajātā puññāni karonti, attanā abhuñjitvāpi bhikkhūnaṃ dātabbaṃ maññanti. Te tadā kasmā kaṭacchubhikkhampi na adaṃsu? Ayañca verañjo brāhmaṇo mahatā ussāhena bhagavantaṃ vassāvāsaṃ yāci, so kasmā bhagavato atthibhāvampi na jānātīti? Vuccate – mārāvaṭṭanāya. Verañjañhi brāhmaṇaṃ bhagavato santikā pakkantamattameva sakalañca nagaraṃ samantā ca yojanamattaṃ yattha sakkā purebhattaṃ piṇḍāya caritvā paccāgantuṃ, taṃ sabbaṃ māro āvaṭṭetvā mohetvā sabbesaṃ asallakkhaṇabhāvaṃ katvā pakkāmi. Tasmā na koci antamaso sāmīcikammampi kattabbaṃ maññittha.

Kiṃ pana bhagavāpi mārāvaṭṭanaṃ ajānitvāva tattha vassaṃ upagatoti? No ajānitvā. Atha kasmā campā-sāvatthi-rājagahādīnaṃ aññatarasmiṃ na upagatoti? Tiṭṭhantu campā-sāvatthi-rājagahādīni, sacepi bhagavā tasmiṃ saṃvacchare uttarakuruṃ vā tidasapuraṃ vā gantvā vassaṃ upagaccheyya, tampi māro āvaṭṭeyya. So kira taṃ saṃvaccharaṃ ativiya āghātena pariyuṭṭhitacitto ahosi. Idha pana bhagavā imaṃ atirekakāraṇaṃ addasa – 『『assavāṇijā bhikkhūnaṃ saṅgahaṃ karissantī』』ti. Tasmā verañjāyameva vassaṃ upagacchi.

Kiṃ pana māro vāṇijake āvaṭṭetuṃ na sakkotīti? No na sakkoti, te pana āvaṭṭitapariyosāne āgamiṃsu. Paṭinivattitvā kasmā na āvaṭṭetīti? Avisahatāya. Na hi so tathāgatassa abhihaṭabhikkhāya nibaddhadānassa appitavattassa antarāyaṃ kātuṃ visahati. Catunnañhi na sakkā antarāyo kātuṃ. Katamesaṃ catunnaṃ? Tathāgatassa abhihaṭabhikkhāsaṅkhepena vā nibaddhadānassa appitavattasaṅkhepena vā pariccattānaṃ catunnaṃ paccayānaṃ na sakkā kenaci antarāyo kātuṃ. Buddhānaṃ jīvitassa na sakkā kenaci antarāyo kātuṃ. Asītiyā anubyañjanānaṃ byāmappabhāya vā na sakkā kenaci antarāyo kātuṃ. Candimasūriyadevabrahmānampi hi pabhā tathāgatassa anubyañjanabyāmappabhāppadesaṃ patvā vihatānubhāvā honti. Buddhānaṃ sabbaññutaññāṇassa na sakkā kenaci antarāyo kātunti imesaṃ catunnaṃ na sakkā kenaci antarāyo kātuṃ. Tasmā mārena akatantarāyaṃ bhikkhaṃ bhagavā sasāvakasaṅgho tadā paribhuñjatīti veditabbo.

Evaṃ paribhuñjanto ca ekadivasaṃ assosi kho bhagavā udukkhalasaddanti bhagavā patthapatthapulakaṃ koṭṭentānaṃ bhikkhūnaṃ musalasaṅghaṭṭajanitaṃ udukkhalasaddaṃ suṇi. Tato paraṃ jānantāpi tathāgatāti evamādi yaṃ parato 『『kinnu kho so, ānanda, udukkhalasaddo』』ti pucchi, tassa parihāradassanatthaṃ vuttaṃ. Tatrāyaṃ saṅkhepavaṇṇanā – tathāgatā nāma jānantāpi sace tādisaṃ pucchākāraṇaṃ hoti, pucchanti. Sace pana tādisaṃ pucchākāraṇaṃ natthi, jānantāpi na pucchanti. Yasmā pana buddhānaṃ ajānanaṃ nāma natthi, tasmā ajānantāpīti na vuttaṃ. Kālaṃ viditvā pucchantīti sace tassā pucchāya so kālo hoti, evaṃ taṃ kālaṃ viditvā pucchanti; sace na hoti , evampi kālaṃ viditvāva na pucchanti. Evaṃ pucchantāpi ca atthasaṃhitaṃ tathāgatā pucchanti, yaṃ atthanissitaṃ kāraṇanissitaṃ, tadeva pucchanti, no anatthasaṃhitaṃ. Kasmā? Yasmā anatthasaṃhite setughāto tathāgatānaṃ. Setu vuccati maggo, maggeneva tādisassa vacanassa ghāto, samucchedoti vuttaṃ hoti.

Idāni atthasaṃhitanti ettha yaṃ atthasannissitaṃ vacanaṃ tathāgatā pucchanti, taṃ dassento 『『dvīhākārehī』』ti ādimāha. Tattha ākārehīti kāraṇehi. Dhammaṃ vā desessāmāti aṭṭhuppattiyuttaṃ suttaṃ vā pubbacaritakāraṇayuttaṃ jātakaṃ vā kathayissāma. Sāvakānaṃ vā sikkhāpadaṃpaññapessāmāti sāvakānaṃ vā tāya pucchāya vītikkamaṃ pākaṭaṃ katvā garukaṃ vā lahukaṃ vā sikkhāpadaṃ paññapessāma āṇaṃ ṭhapessāmāti.

Atha kho bhagavā…pe… etamatthaṃ ārocesīti ettha natthi kiñci vattabbaṃ. Pubbe vuttameva hi bhikkhūnaṃ patthapatthapulakapaṭilābhaṃ sallahukavuttitaṃ sāmapākaparimocanañca ārocento etamatthaṃ ārocesīti vuccati. 『『Sādhusādhu, ānandā』』ti idaṃ pana bhagavā āyasmantaṃ ānandaṃ sampahaṃsento āha. Sādhukāraṃ pana datvā dvīsu ākāresu ekaṃ gahetvā dhammaṃ desento āha – 『『tumhehi, ānanda, sappurisehi vijitaṃ, pacchimā janatā sālimaṃsodanaṃ atimaññissatī』』ti. Tatrāyamadhippāyo – tumhehi, ānanda, sappurisehi evaṃ dubbhikkhe dullabhapiṇḍe imāya sallahukavuttitāya iminā ca sallekhena vijitaṃ. Kiṃ vijitanti? Dubbhikkhaṃ vijitaṃ, lobho vijito, icchācāro vijito. Kathaṃ? 『『Ayaṃ verañjā dubbhikkhā, samantato pana anantarā gāmanigamā phalabhāranamitasassā subhikkhā sulabhapiṇḍā. Evaṃ santepi bhagavā idheva amhe niggaṇhitvā vasatī』』ti ekabhikkhussapi cintā vā vighāto vā natthi. Evaṃ tāva dubbhikkhaṃ vijitaṃ abhibhūtaṃ attano vase vattitaṃ.

Kathaṃ lobho vijito? 『『Ayaṃ verañjā dubbhikkhā, samantato pana anantarā gāmanigamā phalabhāranamitasassā subhikkhā sulabhapiṇḍā . Handa mayaṃ tattha gantvā paribhuñjissāmā』』ti lobhavasena ekabhikkhunāpi ratticchedo vā 『『pacchimikāya tattha vassaṃ upagacchāmā』』ti vassacchedo vā na kato. Evaṃ lobho vijito.

Kathaṃ icchācāro vijito? Ayaṃ verañjā dubbhikkhā, ime ca manussā amhe dve tayo māse vasantepi na kismiñci maññanti. Yaṃnūna mayaṃ guṇavāṇijjaṃ katvā 『『asuko bhikkhu paṭhamassa jhānassa lābhī…pe… asuko chaḷabhiññoti evaṃ manussānaṃ aññamaññaṃ pakāsetvā kucchiṃ paṭijaggitvā pacchā sīlaṃ adhiṭṭhaheyyāmā』』ti ekabhikkhunāpi evarūpā icchā na uppāditā. Evaṃ icchācāro vijito abhibhūto attano vase vattitoti.

Anāgate pana pacchimā janatā vihāre nisinnā appakasireneva labhitvāpi 『『kiṃ idaṃ uttaṇḍulaṃ atikilinnaṃ aloṇaṃ atiloṇaṃ anambilaṃ accambilaṃ, ko iminā attho』』ti ādinā nayena sālimaṃsodanaṃ atimaññissati, oññātaṃ avaññātaṃ karissati. Atha vā janapado nāma na sabbakālaṃ dubbhikkho hoti. Ekadā dubbhikkho hoti, ekadā subhikkho hoti. Svāyaṃ yadā subhikkho bhavissati, tadā tumhākaṃ sappurisānaṃ imāya paṭipattiyā pasannā manussā bhikkhūnaṃ yāgukhajjakādippabhedena anekappakāraṃ sālivikatiṃ maṃsodanañca dātabbaṃ maññissanti. Taṃ tumhe nissāya uppannaṃ sakkāraṃ tumhākaṃ sabrahmacārīsaṅkhātā pacchimā janatā tumhākaṃ antare nisīditvā anubhavamānāva atimaññissati, tappaccayaṃ mānañca omānañca karissati. Kathaṃ? Kasmā ettakaṃ pakkaṃ, kiṃ tumhākaṃ bhājanāni natthi, yattha attano santakaṃ pakkhipitvā ṭhapeyyāthāti.

Dubbhikkhakathā niṭṭhitā.

Mahāmoggallānassasīhanādakathā

17.Atha kho āyasmā mahāmoggallānotiādīsu āyasmāti piyavacanametaṃ, garugāravasappatissādhivacanametaṃ. Mahāmoggallānoti mahā ca so guṇamahantatāya moggallāno ca gottenāti mahāmoggallāno. Etadavocāti etaṃ avoca. Idāni vattabbaṃ 『『etarahi bhante』』tiādivacanaṃ dasseti. Kasmā avoca? Thero kira pabbajitvā sattame divase sāvakapāramiñāṇassa matthakaṃ patto, satthārāpi mahiddhikatāya etadagge ṭhapito. So taṃ attano mahiddhikataṃ nissāya cintesi – 『『ayaṃ verañjā dubbhikkhā, bhikkhū ca kilamanti, yaṃnūnāhaṃ pathaviṃ parivattetvā bhikkhū pappaṭakojaṃ bhojeyya』』nti. Athassa etadahosi – 『『sace panāhaṃ bhagavato santike viharanto bhagavantaṃ ayācitvā evaṃ kareyyaṃ, na metaṃ assa patirūpaṃ; yugaggāho viya bhagavatā saddhiṃ kato bhaveyyā』』ti. Tasmā yācitukāmo āgantvā bhagavantaṃ etadavoca.

Heṭṭhimatalaṃ sampannanti pathaviyā kira heṭṭhimatale pathavimaṇḍo pathavojo pathavi-pappaṭako atthi, taṃ sandhāya vadati. Tattha sampannanti madhuraṃ, sādurasanti attho. Yatheva hi 『『tatrassa rukkho sampannaphalo ca upapannaphalo cā』』ti (ma. ni. 2.48) ettha madhuraphaloti attho; evamidhāpi sampannanti madhuraṃ sādurasanti veditabbaṃ. Seyyathāpi khuddamadhuṃ anīḷakanti idaṃ panassa madhuratāya opammanidassanatthaṃ vuttaṃ. Khuddamadhunti khuddakamakkhikāhi katamadhu. Anīḷakanti nimmakkhikaṃ nimmakkhikaṇḍakaṃ parisuddhaṃ. Etaṃ kira madhu sabbamadhūhi aggañca seṭṭhañca surasañca ojavantañca. Tenāha – 『『seyyathāpi khuddamadhuṃ anīḷakaṃ evamassāda』』nti.

Sādhāhaṃ, bhanteti sādhu ahaṃ, bhante. Ettha sādhūti āyācanavacanametaṃ. Pathaviparivattanaṃ āyācanto hi thero bhagavantaṃ evamāha. Parivatteyyanti ukkujjeyyaṃ, heṭṭhimatalaṃ uparimaṃ kareyyaṃ. Kasmā? Evañhi kate sukhena bhikkhū pappaṭakojaṃ pathavimaṇḍaṃ paribhuñjissantīti. Atha bhagavā ananuññātukāmopi theraṃ sīhanādaṃ nadāpetuṃ pucchi – 『『ye pana te, moggallāna, pathavinissitā pāṇā te kathaṃ karissasī』』ti. Ye pathavinissitā gāmanigamādīsu pāṇā, te pathaviyā parivattiyamānāya ākāse saṇṭhātuṃ asakkonte kathaṃ karissasi, kattha ṭhapessasīti? Atha thero bhagavatā etadagge ṭhapitabhāvānurūpaṃ attano iddhānubhāvaṃ pakāsento 『『ekāhaṃ, bhante』』tiādimāha. Tassattho – ekaṃ ahaṃ bhante hatthaṃ yathā ayaṃ mahāpathavī evaṃ abhinimminissāmi, pathavisadisaṃ karissāmi. Evaṃ katvā ye pathavinissitā pāṇā te ekasmiṃ hatthatale ṭhite pāṇe tato dutiyahatthatale saṅkāmento viya tattha saṅkāmessāmīti.

Athassa bhagavā āyācanaṃ paṭikkhipanto 『『alaṃ moggallānā』』tiādimāha. Tattha alanti paṭikkhepavacanaṃ. Vipallāsampi sattā paṭilabheyyunti viparītaggāhampi sattā sampāpuṇeyyuṃ. Kathaṃ? Ayaṃ nu kho pathavī , udāhu na ayanti. Atha vā amhākaṃ nu kho ayaṃ gāmo, udāhu aññesa』』nti. Evaṃ nigamajanapadakhettārāmādīsu. Na vā esa vipallāso, acinteyyo hi iddhimato iddhivisayo. Evaṃ pana vipallāsaṃ paṭilabheyyuṃ – idaṃ dubbhikkhaṃ nāma na idāniyeva hoti, anāgatepi bhavissati. Tadā bhikkhū tādisaṃ iddhimantaṃ sabrahmacāriṃ kuto labhissanti? Te sotāpanna-sakadāgāmi-anāgāmi-sukkhavipassaka-jhānalābhi-paṭisambhidāppattakhīṇāsavāpi samānā iddhibalābhāvā parakulāni piṇḍāya upasaṅkamissanti. Tatra manussānaṃ evaṃ bhavissati – 『『buddhakāle bhikkhū sikkhāsu paripūrakārino ahesuṃ. Te guṇe nibbattetvā dubbhikkhakāle pathaviṃ parivattetvā pappaṭakojaṃ paribhuñjiṃsu. Idāni pana sikkhāya paripūrakārino natthi. Yadi siyuṃ, tatheva kareyyuṃ. Na amhākaṃ yaṃ kiñci pakkaṃ vā āmaṃ vā khādituṃ dadeyyu』』nti. Evaṃ tesuyeva ariyapuggalesu 『『natthi ariyapuggalā』』ti imaṃ vipallāsaṃ paṭilabheyyuṃ. Vipallāsavasena ca ariye garahantā upavadantā apāyupagā bhaveyyuṃ. Tasmā mā te rucci pathaviṃ parivattetunti.

Atha thero imaṃ yācanaṃ alabhamāno aññaṃ yācanto 『『sādhu, bhante』』tiādimāha. Tampissa bhagavā paṭikkhipanto 『『alaṃmoggallānā』』tiādimāha. Tattha kiñcāpi na vuttaṃ 『『vipallāsampi sattā paṭilabheyyu』』nti, atha kho pubbe vuttanayeneva gahetabbaṃ; atthopi cassa vuttasadisameva veditabbo. Yadi pana bhagavā anujāneyya, thero kiṃ kareyyāti? Mahāsamuddaṃ ekena padavītihārena atikkamitabbaṃ mātikāmattaṃ adhiṭṭhahitvā naḷerupucimandato uttarakuruabhimukhaṃ maggaṃ nīharitvā uttarakuruṃ gamanāgamanasampanne ṭhāne katvā dasseyya, yathā bhikkhū gocaragāmaṃ viya yathāsukhaṃ piṇḍāya pavisitvā nikkhameyyunti.

Niṭṭhitā mahāmoggallānassa sīhanādakathā.

Vinayapaññattiyācanakathāvaṇṇanā

  1. Idāni āyasmā upāli vinayapaññattiyā mūlato pabhuti nidānaṃ dassetuṃ sāriputtattherassa sikkhāpadapaṭisaṃyuttaṃ vitakkuppādaṃ dassento 『『atha kho āyasmato sāriputtassā』』tiādimāha. Tattha rahogatassāti rahasi gatassa. Paṭisallīnassāti sallīnassa ekībhāvaṃ gatassa. Katamesānanti atītesu vipassīādīsu buddhesu katamesaṃ. Ciraṃ assa ṭhiti, cirā vā assa ṭhitīti ciraṭṭhitikaṃ. Sesamettha uttānapadatthameva.

Kiṃ pana thero imaṃ attano parivitakkaṃ sayaṃ vinicchinituṃ na sakkotīti? Vuccate – sakkoti ca na sakkoti ca. Ayañhi imesaṃ nāma buddhānaṃ sāsanaṃ na ciraṭṭhitikaṃ ahosi, imesaṃ ciraṭṭhitikanti ettakaṃ sakkoti vinicchinituṃ. Iminā pana kāraṇena na ciraṭṭhitikaṃ ahosi, iminā ciraṭṭhitikanti etaṃ na sakkoti. Mahāpadumatthero panāha – 『『etampi soḷasavidhāya paññāya matthakaṃ pattassa aggasāvakassa na bhāriyaṃ, sammāsambuddhena pana saddhiṃ ekaṭṭhāne vasantassa sayaṃ vinicchayakaraṇaṃ tulaṃ chaḍḍetvā hatthena tulanasadisaṃ hotīti bhagavantaṃyeva upasaṅkamitvā pucchī』』ti. Athassa bhagavā taṃ vissajjento 『『bhagavato ca sāriputta vipassissā』』tiādimāha. Taṃ uttānatthameva.

  1. Puna thero kāraṇaṃ pucchanto ko nu kho, bhante, hetūtiādimāha. Tattha ko nu kho bhanteti kāraṇapucchā , tassa katamo nu kho bhanteti attho. Hetu paccayoti ubhayametaṃ kāraṇādhivacanaṃ; kāraṇañhi yasmā tena tassa phalaṃ hinoti pavattati, tasmā hetūti vuccati. Yasmā taṃ paṭicca eti pavattati, tasmā paccayoti vuccati. Evaṃ atthato ekampi vohāravasena ca vacanasiliṭṭhatāya ca tatra tatra etaṃ ubhayampi vuccati. Sesamettha uttānatthameva.

Idāni taṃ hetuñca paccayañca dassetuṃ 『『bhagavā ca sāriputta vipassī』』tiādimāha. Tattha kilāsuno ahesunti na ālasiyakilāsuno, na hi buddhānaṃ ālasiyaṃ vā osannavīriyatā vā atthi. Buddhā hi ekassa vā dvinnaṃ vā sakalacakkavāḷassa vā dhammaṃ desentā samakeneva ussāhena dhammaṃ desenti, na parisāya appabhāvaṃ disvā osannavīriyā honti, nāpi mahantabhāvaṃ disvā ussannavīriyā. Yathā hi sīho migarājā sattannaṃ divasānaṃ accayena gocarāya pakkanto khuddake vā mahante vā pāṇe ekasadiseneva vegena dhāvati. Taṃ kissa hetu? 『『Mā me javo parihāyī』』ti. Evaṃ buddhā appakāya vā mahatiyā vā parisāya samakeneva ussāhena dhammaṃ desenti. Taṃ kissa hetu? 『『Mā no dhammagarutā parihāyī』』ti. Dhammagaruno hi buddhā dhammagāravāti.

Yathā pana amhākaṃ bhagavā mahāsamuddaṃ pūrayamāno viya vitthārena dhammaṃ desesi, evaṃ te na desesuṃ. Kasmā? Sattānaṃ apparajakkhatāya. Tesaṃ kira kāle dīghāyukā sattā apparajakkhā ahesuṃ. Te catusaccapaṭisaṃyuttaṃ ekagāthampi sutvā dhammaṃ abhisamenti, tasmā na vitthārena dhammaṃ desesuṃ. Teneva kāraṇena appakañca nesaṃ ahosi suttaṃ…pe… vedallanti. Tattha suttādīnaṃ nānattaṃ paṭhamasaṅgītivaṇṇanāyaṃ vuttameva.

Apaññattaṃsāvakānaṃ sikkhāpadanti sāvakānaṃ niddosatāya dosānurūpato paññapetabbaṃ sattāpattikkhandhavasena āṇāsikkhāpadaṃ apaññattaṃ. Anuddiṭṭhaṃpātimokkhanti anvaddhamāsaṃ āṇāpātimokkhaṃ anuddiṭṭhaṃ ahosi. Ovādapātimokkhameva te uddisiṃsu; tampi ca no anvaddhamāsaṃ. Tathā hi vipassī bhagavā channaṃ channaṃ vassānaṃ sakiṃ sakiṃ ovādapātimokkhaṃ uddisi; tañca kho sāmaṃyeva. Sāvakā panassa attano attano vasanaṭṭhānesu na uddisiṃsu. Sakalajambudīpe ekasmiṃyeva ṭhāne bandhumatiyā rājadhāniyā kheme migadāye vipassissa bhagavato vasanaṭṭhāne sabbopi bhikkhusaṅgho uposathaṃ akāsi. Tañca kho saṅghuposathameva; na gaṇuposathaṃ, na puggaluposathaṃ, na pārisuddhiuposathaṃ, na adhiṭṭhānuposathaṃ.

Tadā kira jambudīpe caturāsītivihārasahassāni honti. Ekamekasmiṃ vihāre abbokiṇṇāni dasapi vīsatipi bhikkhusahassāni vasanti, bhiyyopi vasanti. Uposathārocikā devatā tattha tattha gantvā ārocenti – 『『mārisā, ekaṃ vassaṃ atikkantaṃ, dve tīṇi cattāri pañca vassāni atikkantāni, idaṃ chaṭṭhaṃ vassaṃ, āgāminiyā puṇṇamāsiyā buddhadassanatthaṃ uposathakaraṇatthañca gantabbaṃ! Sampatto vo sannipātakālo』』ti. Tato sānubhāvā bhikkhū attano attano ānubhāvena gacchanti, itare devatānubhāvena. Kathaṃ? Te kira bhikkhū pācīnasamuddante vā pacchimauttaradakkhiṇasamuddante vā ṭhitā gamiyavattaṃ pūretvā pattacīvaramādāya 『『gacchāmā』』ti cittaṃ uppādenti; saha cittuppādā uposathaggaṃ gatāva honti. Te vipassiṃ sammāsambuddhaṃ abhivādetvā nisīdanti. Bhagavāpi sannisinnāya parisāya imaṃ ovādapātimokkhaṃ uddisati.

『『Khantī paramaṃ tapo titikkhā;

Nibbānaṃ paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī;

Na samaṇo hoti paraṃ viheṭhayanto.

『『Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

『『Anupavādo anupaghāto, pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsana』』nti. (dī. ni. 2.90; dha. pa. 183-185);

Eteneva upāyena itaresampi buddhānaṃ pātimokkhuddeso veditabbo. Sabbabuddhānañhi imā tissova ovādapātimokkhagāthāyo honti. Tā dīghāyukabuddhānaṃ yāva sāsanapariyantā uddesamāgacchanti; appāyukabuddhānaṃ paṭhamabodhiyaṃyeva. Sikkhāpadapaññattikālato pana pabhuti āṇāpātimokkhameva uddisīyati. Tañca kho bhikkhū eva uddisanti, na buddhā. Tasmā amhākampi bhagavā paṭhamabodhiyaṃ vīsativassamattameva idaṃ ovādapātimokkhaṃ uddisi. Athekadivasaṃ pubbārāme migāramātupāsāde nisinno bhikkhū āmantesi – 『『na dānāhaṃ, bhikkhave, ito paraṃ uposathaṃ karissāmi pātimokkhaṃ uddisissāmi, tumheva dāni bhikkhave ito paraṃ uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyyā』』ti (cūḷava. 386). Tato paṭṭhāya bhikkhū āṇāpātimokkhaṃ uddisanti. Idaṃ āṇāpātimokkhaṃ tesaṃ anuddiṭṭhaṃ ahosi. Tena vuttaṃ – 『『anuddiṭṭhaṃ pātimokkha』』nti.

Tesaṃbuddhānanti tesaṃ vipassīādīnaṃ tiṇṇaṃ buddhānaṃ. Antaradhānenāti khandhantaradhānena; parinibbānenāti vuttaṃ hoti. Buddhānubuddhānanti ye tesaṃ buddhānaṃ anubuddhā sammukhasāvakā tesañca khandhantaradhānena. Ye te pacchimā sāvakāti ye tesaṃ sammukhasāvakānaṃ santike pabbajitā pacchimā sāvakā. Nānānāmāti 『『buddharakkhito, dhammarakkhito』』tiādi nāmavasena vividhanāmā. Nānāgottāti 『『gotamo, moggallāno』』tiādi gottavasena vividhagottā. Nānājaccāti 『『khattiyo, brāhmaṇo』』tiādijātivasena nānājaccā. Nānākulā pabbajitāti khattiyakulādivase neva uccanīcauḷāruḷārabhogādikulavasena vā vividhakulā nikkhamma pabbajitā.

Tetaṃ brahmacariyanti te pacchimā sāvakā yasmā ekanāmā ekagottā ekajātikā ekakulā pabbajitā 『『amhākaṃ sāsanaṃ tanti paveṇī』』ti attano bhāraṃ katvā brahmacariyaṃ rakkhanti, ciraṃ pariyattidhammaṃ pariharanti. Ime ca tādisā na honti. Tasmā aññamaññaṃ viheṭhentā vilomaṃ gaṇhantā 『『asuko thero jānissati, asuko thero jānissatī』』ti sithilaṃ karontā taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ, saṅgahaṃ āropetvā na rakkhiṃsu. Seyyathāpīti tassatthassa opammanidassanaṃ. Vikiratīti vikkhipati. Vidhamatīti ṭhānantaraṃ neti. Viddhaṃsetīti ṭhitaṭṭhānato apaneti. Yathā taṃ suttena asaṅgahitattāti yathā suttena asaṅgahitattā aganthitattā abaddhattā evaṃ vikirati yathā suttena asaṅgahitāni vikiriyanti, evaṃ vikiratīti vuttaṃ hoti. Evameva khoti opammasampaṭipādanaṃ. Antaradhāpesunti vaggasaṅgaha-paṇṇāsasaṅgahādīhi asaṅgaṇhantā yaṃ yaṃ attano ruccati, taṃ tadeva gahetvā sesaṃ vināsesuṃ adassanaṃ nayiṃsu.

Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovaditunti apica sāriputta te buddhā attano cetasā sāvakānaṃ ceto paricca paricchinditvā ovadituṃ akilāsuno ahesuṃ, paracittaṃ ñatvā anusāsaniṃ na bhāriyato na papañcato addasaṃsu. Bhūtapubbaṃ sāriputtātiādi tesaṃ akilāsubhāvappakāsanatthaṃ vuttaṃ. Bhiṃsanaketi bhayānake bhayajananake. Evaṃ vitakkethāti nekkhammavitakkādayo tayo vitakke vitakketha. Mā evaṃ vitakkayitthāti kāmavitakkādayo tayo akusalavitakke mā vitakkayittha. Evaṃ manasi karothāti 『『aniccaṃ dukkhamanattā asubha』』nti manasi karotha. Mā evaṃ manasā katthāti 『『niccaṃ sukhaṃ attā subha』』nti mā manasi akarittha. Idaṃ pajahathāti akusalaṃ pajahatha. Idaṃ upasampajja viharathāti kusalaṃ upasampajja paṭilabhitvā nipphādetvā viharatha.

Anupādāyaāsavehi cittāni vimucciṃsūti aggahetvā vimucciṃsu. Tesañhi cittāni yehi āsavehi vimucciṃsu, na te tāni gahetvā vimucciṃsu. Anuppādanirodhena pana nirujjhamānā aggahetvā vimucciṃsu. Tena vuttaṃ – 『『anupādāya āsavehi cittāni vimucciṃsū』』ti. Sabbepi te arahattaṃ patvā sūriyarasmisamphuṭṭhamiva padumavanaṃ vikasitacittā ahesuṃ. Tatra sudaṃ sāriputta bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hotīti tatrāti purimavacanāpekkhaṃ; sudanti padapūraṇamatte nipāto; sāriputtāti ālapanaṃ. Ayaṃ panettha atthayojanā – tatrāti yaṃ vuttaṃ 『『aññatarasmiṃ bhiṃsanake vanasaṇḍe』』ti, tatra yo so bhiṃsanakoti vanasaṇḍo vutto, tassa bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti, bhiṃsanakiriyāya hotīti attho. Kiṃ hoti? Idaṃ hoti – yo koci avītarāgo…pe… lomāni haṃsantīti.

Atha vā tatrāti sāmiatthe bhummaṃ. Suiti nipāto; 『『kiṃ su nāma te bhonto samaṇabrāhmaṇā』』tiādīsu (ma. ni. 1.469) viya. Idanti adhippetamatthaṃ paccakkhaṃ viya katvā dassanavacanaṃ. Suidanti sudaṃ, sandhivasena ikāralopo veditabbo. 『『Cakkhundriyaṃ, itthindriyaṃ, anaññātaññassāmītindriyaṃ (vibha. 219), 『『kiṃ sūdha vitta』』ntiādīsu (saṃ. ni. 1.73, 246; su. ni. 183) viya. Ayaṃ panettha atthayojanā – tassa sāriputta bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ idaṃsu hoti. Bhiṃsanakatasminti bhiṃsanakabhāveti attho. Ekassa takārassa lopo daṭṭhabbo. Bhiṃsanakattasmintiyeva vā pāṭho. 『『Bhiṃsanakatāya』』 iti vā vattabbe liṅgavipallāso kato. Nimittatthe cetaṃ bhummavacanaṃ, tasmā evaṃ sambandho veditabbo – bhiṃsanakabhāve idaṃsu hoti, bhiṃsanakabhāvanimittaṃ bhiṃsanakabhāvahetu bhiṃsanakabhāvapaccayā idaṃsu hoti. Yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsantīti bahutarāni lomāni haṃsanti uddhaṃ mukhāni sūcisadisāni kaṇṭakasadisāni ca hutvā tiṭṭhanti, appāni na haṃsanti. Bahutarānaṃ vā sattānaṃ haṃsanti. Appakānaṃ atisūrapurisānaṃ na haṃsanti.

Idāni ayaṃ kho, sāriputta, hetūtiādi nigamanaṃ. Yañcettha antarantarā na vuttaṃ, taṃ uttānatthameva. Tasmā pāḷikkameneva veditabbaṃ. Yaṃ pana vuttaṃ na ciraṭṭhitikaṃ ahosīti, taṃ purisayugavasena vuttanti veditabbaṃ. Vassagaṇanāya hi vipassissa bhagavato asītivassasahassāni āyu, sammukhasāvakānampissa tattakameva. Evamassa yvāyaṃ sabbapacchimako sāvako, tena saha ghaṭetvā satasahassaṃ saṭṭhimattāni ca vassasahassāni brahmacariyaṃ aṭṭhāsi. Purisayugavasena pana yugaparamparāya āgantvā dveyeva purisayugāni aṭṭhāsi. Tasmā na ciraṭṭhitikanti vuttaṃ. Sikhissa pana bhagavato sattativassasahassāni āyu. Sammukhasāvakānampissa tattakameva. Vessabhussa bhagavato saṭṭhivassasahassāni āyu. Sammukhasāvakānampissa tattakameva. Evaṃ tesampi ye sabbapacchimakā sāvakā tehi saha ghaṭetvā satasahassato uddhaṃ cattālīsamattāni vīsatimattāni ca vassasahassāni brahmacariyaṃ aṭṭhāsi. Purisayugavasena pana yugaparamparāya āgantvā dve dveyeva purisayugāni aṭṭhāsi. Tasmā na ciraṭṭhitikanti vuttaṃ.

  1. Evaṃ āyasmā sāriputto tiṇṇaṃ buddhānaṃ brahmacariyassa na ciraṭṭhitikāraṇaṃ sutvā itaresaṃ tiṇṇaṃ brahmacariyassa ciraṭṭhitikāraṇaṃ sotukāmo puna bhagavantaṃ 『『ko pana bhante hetū』』ti ādinā nayena pucchi. Bhagavāpissa byākāsi. Taṃ sabbaṃ vuttapaṭipakkhavasena veditabbaṃ. Ciraṭṭhitikabhāvepi cettha tesaṃ buddhānaṃ āyuparimāṇatopi purisayugatopi ubhayathā ciraṭṭhitikatā veditabbā. Kakusandhassa hi bhagavato cattālīsavassasahassāni āyu, koṇāgamanassa bhagavato tiṃsavassasahassāni, kassapassa bhagavato vīsativassasahassāni; sammukhasāvakānampi nesaṃ tattakameva. Bahūni ca nesaṃ sāvakayugāni paramparāya brahmacariyaṃ pavattesuṃ. Evaṃ tesaṃ āyuparimāṇatopi sāvakayugatopi ubhayathā brahmacariyaṃ ciraṭṭhitikaṃ ahosi.

Amhākaṃ pana bhagavato kassapassa bhagavato upaḍḍhāyukappamāṇe dasavassasahassāyukakāle uppajjitabbaṃ siyā. Taṃ asambhuṇantena pañcavassasahassāyukakāle, ekavassasahassāyukakāle, pañcavassasatāyukakālepi vā uppajjitabbaṃ siyā. Yasmā panassa buddhattakārake dhamme esantassa pariyesantassa ñāṇaṃ paripācentassa gabbhaṃ gaṇhāpentassa vassasatāyukakāle ñāṇaṃ paripākamagamāsi. Tasmā atiparittāyukakāle uppanno. Tenassa sāvakaparamparāvasena ciraṭṭhitikampi brahmacariyaṃ āyuparimāṇavasena vassagaṇanāya naciraṭṭhitikamevāti vattuṃ vaṭṭati.

21.Atha kho āyasmā sāriputtoti ko anusandhi? Evaṃ tiṇṇaṃ buddhānaṃ brahmacariyassa ciraṭṭhitikāraṇaṃ sutvā sikkhāpadapaññattiyeva ciraṭṭhitikabhāvahetūti niṭṭhaṃ gantvā bhagavatopi brahmacariyassa ciraṭṭhitikabhāvaṃ icchanto āyasmā sāriputto bhagavantaṃ sikkhāpadapaññattiṃ yāci. Tassā yācanavidhidassanatthametaṃ vuttaṃ – atha kho āyasmā sāriputto uṭṭhāyāsanā …pe… ciraṭṭhitikanti. Tattha addhaniyanti addhānakkhamaṃ; dīghakālikanti vuttaṃ hoti. Sesaṃ uttānatthameva.

Athassa bhagavā 『『na tāvāyaṃ sikkhāpadapaññattikālo』』ti pakāsento 『『āgamehi tvaṃ sāriputtā』』tiādimāha. Tattha āgamehi tvanti tiṭṭha tāva tvaṃ; adhivāsehi tāva tvanti vuttaṃ hoti. Ādaratthavasenevettha dvikkhattuṃ vuttaṃ. Etena bhagavā sikkhāpadapaññattiyā sāvakānaṃ visayabhāvaṃ paṭikkhipitvā 『『buddhavisayova sikkhāpadapaññattī』』ti āvikaronto 『『tathāgato vā』』tiādimāha. Ettha ca tatthāti sikkhāpadapaññattiyācanāpekkhaṃ bhummavacanaṃ. Tatrāyaṃ yojanā – yaṃ vuttaṃ 『『sikkhāpadaṃ paññapeyyā』』ti, tattha tassā sikkhāpadapaññattiyā tathāgatoyeva kālaṃ jānissatīti. Evaṃ vatvā akālaṃ tāva dassetuṃ 『『na tāva sāriputtā』』tiādimāha.

Tattha āsavā tiṭṭhanti etesūti āsavaṭṭhānīyā. Yesu diṭṭhadhammikasamparāyikā dukkhāsavā kilesāsavā ca parūpavādavippaṭisāravadhabandhanādayo ceva apāyadukkhavisesabhūtā ca āsavā tiṭṭhantiyeva, yasmā nesaṃ te kāraṇaṃ hontīti attho. Te āsavaṭṭhānīyā vītikkamadhammā yāva na saṅghe pātubhavanti, na tāva satthā sāvakānaṃ sikkhāpadaṃ paññapetīti ayamettha yojanā. Yadi hi paññapeyya, parūpavādā parūpārambhā garahadosā na parimucceyya.

Kathaṃ? Paññapentena hi 『『yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyyā』』tiādi sabbaṃ paññapetabbaṃ bhaveyya. Adisvāva vītikkamadosaṃ imaṃ paññattiṃ ñatvā pare evaṃ upavādañca upārambhañca garahañca pavatteyyuṃ – 『『kathañhi nāma samaṇo gotamo bhikkhusaṅgho me anvāyiko vacanakaroti ettāvatā sikkhāpadehi paliveṭhessati, pārājikaṃ paññapessati? Nanu ime kulaputtā mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ hatthagatāni ca rajjānipi pahāya pabbajitā, ghāsacchādanaparamatāya santuṭṭhā, sikkhāya tibbagāravā, kāye ca jīvite ca nirapekkhā viharanti. Tesu nāma ko lokāmisabhūtaṃ methunaṃ vā paṭisevissati, parabhaṇḍaṃ vā harissati, parassa vā iṭṭhaṃ kantaṃ atimadhuraṃ jīvitaṃ upacchindissati, abhūtaguṇakathāya vā jīvitaṃ kappessati! Nanu pārājike apaññattepi pabbajjāsaṅkhepenevetaṃ pākaṭaṃ kata』』nti. Tathāgatassa ca thāmañca balañca sattā na jāneyyuṃ. Paññattampi sikkhāpadaṃ kuppeyya, na yathāṭhāne tiṭṭheyya. Seyyathāpi nāma akusalo vejjo kañci anuppannagaṇḍaṃ purisaṃ pakkosāpetvā 『『ehi bho purisa, imasmiṃ te sarīrappadese mahāgaṇḍo uppajjitvā anayabyasanaṃ pāpessati, paṭikacceva naṃ tikicchāpehī』』ti vatvā 『『sādhācariya, tvaṃyeva naṃ tikicchassū』』ti vutto tassa arogaṃ sarīrappadesaṃ phāletvā lohitaṃ nīharitvā ālepanabandhanadhovanādīhi taṃ padesaṃ sañchaviṃ katvā taṃ purisaṃ vadeyya – 『『mahārogo te mayā tikicchito, dehi me deyyadhamma』』nti. So taṃ 『『kimayaṃ bālavejjo vadati? Kataro kira me iminā rogo tikicchito? Nanu me ayaṃ dukkhañca janeti, lohitakkhayañca maṃ pāpetī』』ti evaṃ upavadeyya ceva upārambheyya ca garaheyya ca, na cassa guṇaṃ jāneyya. Evameva yadi anuppanne vītikkamadose satthā sāvakānaṃ sikkhāpadaṃ paññapeyya, parūpavādādīhi ca na parimucceyya, na cassa thāmaṃ vā balaṃ vā sattā jāneyyuṃ, paññattampi sikkhāpadaṃ kuppeyya, na yathāṭhāne tiṭṭheyya. Tasmā vuttaṃ – 『『na tāva sāriputta satthā sāvakānaṃ…pe… pātubhavantī』』ti.

Evaṃ akālaṃ dassetvā puna kālaṃ dassetuṃ 『『yato ca kho sāriputtā』』tiādimāha. Tattha yatoti yadā; yasmiṃ kāleti vuttaṃ hoti. Sesaṃ vuttānusāreneva veditabbaṃ. Ayaṃ vā hettha saṅkhepattho – yasmiṃ samaye 『『āsavaṭṭhānīyā dhammā』』ti saṅkhyaṃ gatā vītikkamadosā saṅghe pātubhavanti, tadā satthā sāvakānaṃ sikkhāpadaṃ paññapeti, uddisati pātimokkhaṃ. Kasmā? Tesaṃyeva 『『āsavaṭṭhānīyā dhammā』』ti saṅkhyaṃ gatānaṃ vītikkamadosānaṃ paṭighātāya. Evaṃ paññapento yathā nāma kusalo vejjo uppannaṃ gaṇḍaṃ phālanalepanabandhanadhovanādīhi tikicchanto rogaṃ vūpasametvā sañchaviṃ katvā na tveva upavādādiraho hoti, sake ca ācariyake viditānubhāvo hutvā sakkāraṃ pāpuṇāti; evaṃ na ca upavādādiraho hoti, sake ca sabbaññuvisaye viditānubhāvo hutvā sakkāraṃ pāpuṇāti. Tañcassa sikkhāpadaṃ akuppaṃ hoti, yathāṭhāne tiṭṭhatīti.

Evaṃ āsavaṭṭhānīyānaṃ dhammānaṃ anuppattiṃ sikkhāpadapaññattiyā akālaṃ uppattiñca kālanti vatvā idāni tesaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetuṃ 『『na tāva sāriputta idhekacce』』tiādimāha. Tattha uttānatthāni padāni pāḷivaseneva veditabbāni. Ayaṃ pana anuttānapadavaṇṇanā – rattiyo jānantīti rattaññū, attano pabbajitadivasato paṭṭhāya bahukā rattiyo jānanti, cirapabbajitāti vuttaṃ hoti. Rattaññūhi mahattaṃ rattaññumahattaṃ; cirapabbajitehi mahantabhāvanti attho. Tatra rattaññumahattaṃ patte saṅghe upasenaṃ vaṅgantaputtaṃ ārabbha sikkhāpadaṃ paññattanti veditabbaṃ. So hāyasmā ūnadasavasse bhikkhū upasampādente disvā ekavasso saddhivihārikaṃ upasampādesi. Atha bhagavā sikkhāpadaṃ paññapesi – 『『na, bhikkhave , ūnadasavassena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā』』ti (mahāva. 75). Evaṃ paññatte sikkhāpade puna bhikkhū 『『dasavassāmha dasavassāmhā』』ti bālā abyattā upasampādenti. Atha bhagavā aparampi sikkhāpadaṃ paññāpesi – 『『na, bhikkhave, bālena abyattena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetu』』nti (mahāva. 76) rattaññumahattaṃ pattakāle dve sikkhāpadāni paññattāni.

Vepullamahattanti vipulabhāvena mahattaṃ. Saṅgho hi yāva na theranavamajjhimānaṃ vasena vepullamahattaṃ patto hoti, tāva senāsanāni pahonti. Sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjanti. Vepullamahattaṃ pana patte te uppajjanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti. Tattha vepullamahattaṃ patte saṅghe paññattasikkhāpadāni 『『yo pana bhikkhu anupasampannena uttari dirattatirattaṃ sahaseyyaṃ kappeyya, pācittiyaṃ』』 (pāci. 51); 『『yā pana bhikkhunī anuvassaṃ vuṭṭhāpeyya, pācittiyaṃ』』 (pāci. 1171); 『『yā pana bhikkhunī ekaṃ vassaṃ dve vuṭṭhāpeyya, pācittiya』』nti (pāci. 1175) iminā nayena veditabbāni.

Lābhaggamahattanti lābhassa aggamahattaṃ; yo lābhassa aggo uttamo mahantabhāvo, taṃ patto hotīti attho. Lābhena vā aggamahattampi, lābhena seṭṭhattañca mahantattañca pattoti attho. Saṅgho hi yāva na lābhaggamahattaṃ patto hoti, tāva na lābhaṃ paṭicca āsavaṭṭhānīyā dhammā uppajjanti. Patte pana uppajjanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti – 『『yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyya, pācittiya』』nti (pāci. 270). Idañhi lābhaggamahattaṃ patte saṅghe sikkhāpadaṃ paññattaṃ.

Bāhusaccamahattanti bāhusaccassa mahantabhāvaṃ. Saṅgho hi yāva na bāhusaccamahattaṃ patto hoti, tāva na āsavaṭṭhānīyā dhammā uppajjanti. Bāhusaccamahattaṃ patte pana yasmā ekampi nikāyaṃ, dvepi…pe… pañcapi nikāye uggahetvā ayoniso ummujjamānā puggalā rasena rasaṃ saṃsanditvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpenti. Atha satthā 『『yo pana bhikkhu evaṃ vadeyya – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi…pe… samaṇuddesopi ce evaṃ vadeyyā』』tiādinā (pāci. 418) nayena sikkhāpadaṃ paññapetīti.

Evaṃ bhagavā āsavaṭṭhānīyānaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetvā tasmiṃ samaye sabbasopi tesaṃ abhāvaṃ dassento 『『nirabbudo hi sāriputtā』』tiādimāha. Tattha nirabbudoti abbudavirahito; abbudā vuccanti corā, niccoroti attho. Corāti ca imasmiṃ atthe dussīlāva adhippetā. Te hi assamaṇāva hutvā samaṇapaṭiññatāya paresaṃ paccaye corenti. Tasmā nirabbudoti niccoro, niddussīloti vuttaṃ hoti. Nirādīnavoti nirupaddavo nirupasaggo; dussīlādīnavarahitoyevāti vuttaṃ hoti. Apagatakāḷakoti kāḷakā vuccanti dussīlāyeva; te hi suvaṇṇavaṇṇāpi samānā kāḷakadhammayogā kāḷakātveva veditabbā. Tesaṃ abhāvā apagatakāḷako . Apahatakāḷakotipi pāṭho. Suddhoti apagatakāḷakattāyeva suddho pariyodāto pabhassaro. Sāre patiṭṭhitoti sāro vuccanti sīla-samādhi-paññāvimutti-vimuttiñāṇadassanaguṇā, tasmiṃ sāre patiṭṭhitattā sāre patiṭṭhito.

Evaṃ sāre patiṭṭhitabhāvaṃ vatvā puna so cassa sāre patiṭṭhitabhāvo evaṃ veditabboti dassento imesañhi sāriputtāti ādimāha. Tatrāyaṃ saṅkhepavaṇṇanā – yānimāni verañjāyaṃ vassāvāsaṃ upagatāni pañca bhikkhusatāni, imesaṃ yo guṇavasena pacchimako sabbaparittaguṇo bhikkhu, so sotāpanno. Sotāpannoti sotaṃ āpanno; sototi ca maggassetaṃ adhivacanaṃ. Sotāpannoti tena samannāgatassa puggalassa. Yathāha –

『『Soto sototi hidaṃ, sāriputta, vuccati; katamo nu kho, sāriputta, sototi? Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī』』ti. 『『Sotāpanno sotāpannoti hidaṃ, sāriputta, vuccati; katamo nu kho, sāriputta, sotāpanno』』ti? 『『Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato, ayaṃ vuccati – sotāpanno. Soyamāyasmā evaṃnāmo evaṃgotto』』ti (saṃ. ni. 5.1001). Idha pana maggena phalassa nāmaṃ dinnaṃ. Tasmā phalaṭṭho 『『sotāpanno』』ti veditabbo.

Avinipātadhammoti vinipātetīti vinipāto; nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hoti. Kasmā? Ye dhammā apāyagamanīyā, tesaṃ parikkhayā. Vinipatanaṃ vā vinipāto, nāssa vinipāto dhammoti avinipātadhammo, apāyesu vinipātanasabhāvo assa natthīti vuttaṃ hoti. Sammattaniyāmena maggena niyatattā niyato. Sambodhi paraṃ ayanaṃ parā gati assāti sambodhiparāyaṇo. Upari maggattayaṃ avassaṃ sampāpakoti attho. Kasmā? Paṭiladdhapaṭhamamaggattāti.

Vinayapaññattiyācanakathā niṭṭhitā.

Buddhāciṇṇakathā

  1. Evaṃ dhammasenāpatiṃ saññāpetvā verañjāyaṃ taṃ vassāvāsaṃ vītināmetvā vutthavasso mahāpavāraṇāya pavāretvā atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi. Āmantesīti ālapi abhāsi sambodhesi. Kinti? Āciṇṇaṃ kho panetanti evamādi. Āciṇṇanti caritaṃ vattaṃ anudhammatā. Taṃ kho panetaṃ āciṇṇaṃ duvidhaṃ hoti – buddhāciṇṇaṃ, sāvakāciṇṇanti. Katamaṃ buddhāciṇṇaṃ? Idaṃ tāva ekaṃ – yehi nimantitā vassaṃ vasanti, na te anapaloketvā anāpucchitvā janapadacārikaṃ pakkamanti. Sāvakā pana apaloketvā vā anapaloketvā vā yathāsukhaṃ pakkamanti.

Aparampi buddhāciṇṇaṃ – vutthavassā pavāretvā janasaṅgahatthāya janapadacārikaṃ pakkamantiyeva. Janapadacārikaṃ carantā ca mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ maṇḍale caranti. Tattha mahāmaṇḍalaṃ navayojanasatikaṃ, majjhimamaṇḍalaṃ chayojanasatikaṃ, antimamaṇḍalaṃ tiyojanasatikaṃ. Yadā mahāmaṇḍale cārikaṃ caritukāmā honti, tadā mahāpavāraṇāya pavāretvā pāṭipadadivase mahābhikkhusaṅghaparivārā nikkhamitvā gāmanigamādīsu mahājanaṃ āmisapaṭiggahena anuggaṇhantā dhammadānena cassa vivaṭṭupanissitaṃ kusalaṃ vaḍḍhentā navahi māsehi janapadacārikaṃ pariyosāpenti. Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā honti, mahāpavāraṇāya appavāretvā pavāraṇāsaṅgahaṃ datvā kattikapuṇṇamāyaṃ pavāretvā māgasirassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayeneva majjhimamaṇḍale aṭṭhahi māsehi cārikaṃ pariyosāpenti. Sace pana nesaṃ vutthavassānaṃ aparipākindriyā veneyyasattā honti, tesaṃ indriyaparipākaṃ āgamentā māgasiramāsampi tattheva vasitvā phussamāsassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayeneva antimamaṇḍale sattahi māsehi cārikaṃ pariyosāpenti. Tesu ca maṇḍalesu yattha katthaci vicarantāpi te te satte kilesehi viyojentā sotāpattiphalādīhi payojentā veneyyavaseneva nānāvaṇṇāni pupphāni ocinantā viya caranti.

Aparampi buddhānaṃ āciṇṇaṃ – devasikaṃ paccūsasamaye santaṃ sukhaṃ nibbānārammaṇaṃ katvā phalasamāpattisamāpajjanaṃ, phalasamāpattiyā vuṭṭhahitvā devasikaṃ mahākaruṇāsamāpattiyā samāpajjanaṃ, tato vuṭṭhahitvā dasasahassacakkavāḷe bodhaneyyasattasamavalokanaṃ.

Aparampi buddhānaṃ āciṇṇaṃ – āgantukehi saddhiṃ paṭhamataraṃ paṭisanthārakaraṇaṃ, aṭṭhuppattivasena dhammadesanā, otiṇṇe dose sikkhāpadapaññāpananti idaṃ buddhāciṇṇaṃ.

Katamaṃ sāvakāciṇṇaṃ? Buddhassa bhagavato kāle dvikkhattuṃ sannipāto pure vassūpanāyikāya ca kammaṭṭhānaggahaṇatthaṃ, vutthavassānañca adhigataguṇārocanatthaṃ upari kammaṭṭhānaggahaṇatthañca . Idaṃ sāvakāciṇṇaṃ. Idha pana buddhāciṇṇaṃ dassento āha – 『『āciṇṇaṃ kho panetaṃ, ānanda, tathāgatāna』』nti.

Āyāmāti āgaccha yāma. Apalokessāmāti cārikaṃ caraṇatthāya āpucchissāma. Evanti sampaṭicchanatthe nipāto. Bhanteti gāravādhivacanametaṃ; satthuno paṭivacanadānantipi vaṭṭati. Bhagavato paccassosīti bhagavato vacanaṃ paṭiassosi, abhimukho hutvā suṇi sampaṭicchi. Evanti iminā vacanena paṭiggahesīti vuttaṃ hoti.

Atha kho bhagavā nivāsetvāti idha pubbaṇhasamayanti vā sāyanhasamayanti vā na vuttaṃ. Evaṃ santepi bhagavā katabhattakicco majjhanhikaṃ vītināmetvā āyasmantaṃ ānandaṃ pacchāsamaṇaṃ katvā nagaradvārato paṭṭhāya nagaravīthiyo suvaṇṇarasapiñjarāhi raṃsīhi samujjotayamāno yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami. Gharadvāre ṭhitamattameva cassa bhagavantaṃ disvā parijano ārocesi. Brāhmaṇo satiṃ paṭilabhitvā saṃvegajāto sahasā vuṭṭhāya mahārahaṃ āsanaṃ paññapetvā bhagavantaṃ paccuggamma 『『ito, bhagavā, upasaṅkamatū』』ti āha. Bhagavā upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo brāhmaṇo bhagavantaṃ upanisīditukāmo attanā ṭhitapadesato yena bhagavā tenupasaṅkami. Ito paraṃ uttānatthameva.

Yaṃ pana brāhmaṇo āha – 『『apica yo deyyadhammo, so na dinno』』ti. Tatrāyamadhippāyo – mayā nimantitānaṃ vassaṃvutthānaṃ tumhākaṃ temāsaṃ divase divase pāto yāgukhajjakaṃ, majjhanhike khādanīyabhojanīyaṃ, sāyanhe anekavidha pānavikati gandhapupphādīhi pūjāsakkāroti evamādiko yo deyyadhammo dātabbo assa, so na dinnoti. Tañca kho no asantanti ettha pana liṅgavipallāso veditabbo. So ca kho deyyadhammo amhākaṃ no asantoti ayañhettha attho. Atha vā yaṃ dānavatthuṃ mayaṃ tumhākaṃ dadeyyāma, tañca kho no asantanti evamettha attho veditabbo.

Nopiadātukamyatāti adātukāmatāpi no natthi, yathā pahūtavittūpakaraṇānaṃ maccharīnaṃ. Taṃ kutettha labbhā bahukiccā gharāvāsāti tatrāyaṃ yojanā – yasmā bahukiccā gharāvāsā, tasmā ettha santepi deyyadhamme dātukamyatāya ca taṃ kuto labbhā kuto taṃ sakkā laddhuṃ, yaṃ mayaṃ tumhākaṃ deyyadhammaṃ dadeyyāmāti gharāvāsaṃ garahanto āha. So kira mārena āvaṭṭitabhāvaṃ na jānāti, 『『gharāvāsapalibodhena me satisammoso jāto』』ti maññi, tasmā evamāha. Apica – taṃ kutettha labbhāti imasmiṃ temāsabbhantare yamahaṃ tumhākaṃ dadeyyaṃ, taṃ kuto labbhā? Bahukiccā hi gharāvāsāti evamettha yojanā veditabbā.

Atha brāhmaṇo 『『yaṃnūnāhaṃ yaṃ me tīhi māsehi dātabbaṃ siyā, taṃ sabbaṃ ekadivaseneva dadeyya』』nti cintetvā adhivāsetu me bhavaṃ gotamotiādimāha. Tattha svātanāyāti yaṃ me tumhesu sakkāraṃ karoto sve bhavissati puññañceva pītipāmojjañca, tadatthāya. Atha tathāgato 『『sace ahaṃ nādhivāseyyaṃ, 『ayaṃ temāsaṃ kiñci aladdhā kupito maññe, tena me yāciyamāno ekabhattampi na paṭiggaṇhāti, natthi imasmiṃ adhivāsanakhanti, asabbaññū aya』nti evaṃ brāhmaṇo ca verañjāvāsino ca garahitvā bahuṃ apuññaṃ pasaveyyuṃ, taṃ tesaṃ mā ahosī』』ti tesaṃ anukampāya adhivāsesi bhagavā tuṇhībhāvena.

Adhivāsetvā ca atha kho bhagavā verañjaṃ brāhmaṇaṃ 『『alaṃ gharāvāsapalibodhacintāyā』』ti saññāpetvā taṅkhaṇānurūpāya dhammiyā kathāya diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā kusale dhamme samādapetvā gaṇhāpetvā tattha ca naṃ samuttejetvā saussāhaṃ katvā tāya saussāhatāya aññehi ca vijjamānaguṇehi sampahaṃsetvā dhammaratanavassaṃ vassetvā uṭṭhāyāsanā pakkāmi. Pakkante ca pana bhagavati verañjo brāhmaṇo puttadāraṃ āmantesi – 『『mayaṃ, bhaṇe, bhagavantaṃ temāsaṃ nimantetvā ekadivasaṃ ekabhattampi nādamha. Handa, dāni tathā dānaṃ paṭiyādetha yathā temāsikopi deyyadhammo sve ekadivaseneva dātuṃ sakkā hotī』』ti. Tato paṇītaṃ dānaṃ paṭiyādāpetvā yaṃ divasaṃ bhagavā nimantito, tassā rattiyā accayena āsanaṭṭhānaṃ alaṅkārāpetvā mahārahāni āsanāni paññapetvā gandhadhūmavāsakusumavicitraṃ mahāpūjaṃ sajjetvā bhagavato kālaṃ ārocāpesi. Tena vuttaṃ – 『『atha kho verañjo brāhmaṇo tassā rattiyā accayena…pe… niṭṭhitaṃ bhatta』』nti.

  1. Bhagavā bhikkhusaṅghaparivuto tattha agamāsi. Tena vuttaṃ – 『『atha kho bhagavā…pe… nisīdi saddhiṃ bhikkhusaṅghenā』』ti. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghanti buddhappamukhanti buddhapariṇāyakaṃ; buddhaṃ saṅghattheraṃ katvā nisinnanti vuttaṃ hoti. Paṇītenāti uttamena. Sahatthāti sahatthena. Santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvā. Sampavāretvāti suṭṭhu pavāretvā 『ala』nti hatthasaññāya mukhasaññāya vacībhedena ca paṭikkhipāpetvā. Bhuttāvinti bhuttavantaṃ. Onītapattapāṇinti pattato onītapāṇiṃ; apanītahatthanti vuttaṃ hoti. Ticīvarena acchādesīti ticīvaraṃ bhagavato adāsi. Idaṃ pana vohāravacanamattaṃ hoti 『『ticīvarena acchādesī』』ti, tasmiñca ticīvare ekameko sāṭako sahassaṃ agghati. Iti brāhmaṇo bhagavato tisahassagghanakaṃ ticīvaramadāsi uttamaṃ kāsikavatthasadisaṃ. Ekamekañca bhikkhuṃ ekamekena dussayugenāti ekamekena dussayugaḷena. Tatra ekasāṭako pañcasatāni agghati. Evaṃ pañcannaṃ bhikkhusatānaṃ pañcasatasahassagghanakāni dussāni adāsi. Brāhmaṇo ettakampi datvā atuṭṭho puna sattaṭṭhasahassagghanake anekarattakambale ca paṭṭuṇṇapattapaṭe ca phāletvā phāletvā āyogaaṃsabaddhakakāyabandhanaparissāvanādīnaṃ atthāya adāsi. Satapākasahassapākānañca bhesajjatelānaṃ tumbāni pūretvā ekamekassa bhikkhuno abbhañjanatthāya sahassagghanakaṃ telamadāsi. Kiṃ bahunā, catūsu paccayesu na koci parikkhāro samaṇaparibhogo adinno nāma ahosi. Pāḷiyaṃ pana cīvaramattameva vuttaṃ.

Evaṃ mahāyāgaṃ yajitvā saputtadāraṃ vanditvā nisinnaṃ atha kho bhagavā verañjaṃ brāhmaṇaṃ temāsaṃ mārāvaṭṭanena dhammasavanāmatarasaparibhogaparihīnaṃ ekadivaseneva dhammāmatavassaṃ vassetvā puripuṇṇasaṅkappaṃ kurumāno dhammiyākathāya sandassetvā…pe… uṭṭhāyāsanā pakkāmi. Brāhmaṇopi saputtadāro bhagavantañca bhikkhusaṅghañca vanditvā 『『punapi, bhante, amhākaṃ anuggahaṃ kareyyāthā』』ti evamādīni vadanto anubandhitvā assūni pavattayamāno nivatti.

Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvāti yathājjhāsayaṃ yathārucitaṃ vāsaṃ vasitvā verañjāya nikkhamitvā mahāmaṇḍale cārikāya caraṇakāle gantabbaṃ buddhavīthi pahāya dubbhikkhadosena kilantaṃ bhikkhusaṅghaṃ ujunāva maggena gahetvā gantukāmo soreyyādīni anupagamma payāgapatiṭṭhānaṃ gantvā tattha gaṅgaṃ nadiṃ uttaritvā yena bārāṇasī tadavasari. Tena avasari tadavasari. Tatrāpi yathājjhāsayaṃ viharitvā vesāliṃ agamāsi. Tena vuttaṃ – 『『anupagamma soreyyaṃ…pe… vesāliyaṃ viharati mahāvane kūṭāgārasālāya』』nti.

Buddhāciṇṇakathā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Verañjakaṇḍavaṇṇanā niṭṭhitā.

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

Verañjakaṇḍavaṇṇanā niṭṭhitā.

  1. Pārājikakaṇḍaṃ

  2. Paṭhamapārājikaṃ

Sudinnabhāṇavāravaṇṇanā

  1. Ito paraṃ tena kho pana samayena vesāliyā avidūretiādi yebhuyyena uttānatthaṃ. Tasmā anupadavaṇṇanaṃ pahāya yattha yattha vattabbaṃ atthi, taṃ tadeva vaṇṇayissāma. Kalandagāmoti kalandakā vuccanti kāḷakā, tesaṃ vasena laddhanāmo gāmo. Kalandaputtoti gāmavasena laddhanāmassa rājasammatassa cattālīsakoṭivibhavassa kalandaseṭṭhino putto. Yasmā pana tasmiṃ gāme aññepi kalandanāmakā manussā atthi, tasmā kalandaputtoti vatvā puna seṭṭhiputtoti vuttaṃ. Sambahulehīti bahukehi. Sahāyakehīti sukhadukkhāni saha āyanti upagacchantīti sahāyā, sahāyā eva sahāyakā, tehi sahāyakehi. Saddhinti ekato. Kenacideva karaṇīyenāti kenacideva bhaṇḍappayojanauddhārasāraṇādinā kiccena; kattikanakkhattakīḷākiccenātipi vadanti. Bhagavā hi kattikajuṇhapakkhe vesāliṃ sampāpuṇi. Kattikanakkhattakīḷā cettha uḷārā hoti. Tadatthaṃ gatoti veditabbo.

Addasa khoti kathaṃ addasa? So kira nagarato bhuttapātarāsaṃ suddhuttarāsaṅgaṃ mālāgandhavilepanahatthaṃ buddhadassanatthaṃ dhammasavanatthañca nikkhamantaṃ mahājanaṃ disvā 『『kva gacchathā』』ti pucchi. 『『Buddhadassanatthaṃ dhammasavanatthañcā』』ti. Tena hi 『『ahampi gacchāmī』』ti gantvā catubbidhāya parisāya parivutaṃ brahmassarena dhammaṃ desentaṃ bhagavantaṃ addasa. Tena vuttaṃ – 『『addasa kho…pe… desenta』』nti. Disvānassāti disvāna assa. Etadahosīti pubbe katapuññatāya codiyamānassa bhabbakulaputtassa etaṃ ahosi. Kiṃ ahosi? Yaṃnūnāhampi dhammaṃ suṇeyyanti . Tattha yannūnāti parivitakkadassanametaṃ. Evaṃ kirassa parivitakko uppanno 『『yamayaṃ parisā ekaggacittā dhammaṃ suṇāti, aho vatāhampi taṃ suṇeyya』』nti.

Athakho sudinno kalandaputto yena sā parisāti idha kasmā 『『yena bhagavā』』ti avatvā 『『yena sā parisā』』ti vuttanti ce. Bhagavantañhi parivāretvā uḷāruḷārajanā mahatī parisā nisinnā, tatra na sakkā iminā pacchā āgatena bhagavantaṃ upasaṅkamitvā nisīdituṃ. Parisāya pana ekasmiṃ padese sakkāti so taṃ parisaṃyeva upasaṅkamanto. Tena vuttaṃ – 『『atha kho sudinno kalandaputto yena sā parisā』』ti. Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosīti na nisinnamattasseva ahosi, atha kho bhagavato sittayūpasaṃhitaṃ thokaṃ dhammakathaṃ sutvā; taṃ panassa yasmā ekamantaṃ nisinnasseva ahosi. Tena vuttaṃ – 『『ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosī』』ti. Kiṃ ahosīti? Yathā yathā khotiādi.

Tatrāyaṃ saṅkhepakathā – ahaṃ kho yena yena ākārena bhagavatā dhammaṃ desitaṃ ājānāmi, tena tena me upaparikkhato evaṃ hoti yadetaṃ sittayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ caritabbaṃ, ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ. Saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. Idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ. Yaṃnūnāhaṃ kese ca massuñca ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. Ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi; tasmā pabbajjā 『『anagāriyā』』ti ñātabbā. Taṃ anagāriyaṃ pabbajjaṃ. Pabbajeyyanti paribbajeyyaṃ.

25.Aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkamīti sudinno avuṭṭhitāya parisāya na bhagavantaṃ pabbajjaṃ yāci. Kasmā? Tatrassa bahū ñātisālohitā mittāmaccā santi, te 『『『tvaṃ mātāpitūnaṃ ekaputtako, na labbhā tayā pabbajitu』nti bāhāyampi gahetvā ākaḍḍheyyuṃ, tato pabbajjāya antarāyo bhavissatī』』ti saheva parisāya uṭṭhahitvā thokaṃ gantvā puna kenaci sarīrakiccalesena nivattitvā bhagavantaṃ upasaṅkamma pabbajjaṃ yāci. Tena vuttaṃ – 『『atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya…pe… pabbājetu maṃ bhagavā』』ti.

Bhagavā pana yasmā rāhulakumārassa pabbajitato pabhuti mātāpitūhi ananuññātaṃ puttaṃ na pabbājeti, tasmā naṃ pucchi – 『『anuññātosi pana tvaṃ sudinna mātāpitūhi…pe… pabbajjāyā』』ti.

  1. Ito paraṃ pāṭhānusāreneva gantvā taṃ karaṇīyaṃ tīretvāti ettha evamattho veditabbo – dhuranikkhepeneva taṃ karaṇīyaṃ niṭṭhāpetvāti; na hi pabbajjāya tibbacchandassa bhaṇḍappayojanauddhārasāraṇādīsu vā nakkhattakīḷāyaṃ vā cittaṃ namati. Amma tātāti ettha pana ammāti mātaraṃ ālapati; tātāti pitaraṃ. Tvaṃ khosīti tvaṃ kho asi. Ekaputtakoti ekova puttako; añño te jeṭṭho vā kaniṭṭho vā natthi. Ettha ca 『『ekaputto』』ti vattabbe anukampāvasena 『『ekaputtako』』ti vuttaṃ. Piyoti pītijananako. Manāpoti manavaḍḍhanako. Sukhedhitoti sukhena edhito; sukhasaṃvaḍḍhitoti attho. Sukhaparihatoti sukhena parihato; jātakālato pabhuti dhātīhi aṅkato aṅkaṃ haritvā dhāriyamāno assakarathakādīhi bālakīḷanakehi kīḷamāno sādurasabhojanaṃ bhojiyamāno sukhena parihato.

Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsīti tvaṃ tāta sudinna kiñci appamattakampi kalabhāgaṃ dukkhassa na jānāsi; atha vā kiñci dukkhena nānubhosīti attho. Karaṇatthe sāmivacanaṃ, anubhavanatthe ca jānanā; atha vā kiñci dukkhaṃ nassarasīti attho. Upayogatthe sāmivacanaṃ, saraṇatthe ca jānanā. Vikappadvayepi purimapadassa uttarapadena samānavibhattilopo daṭṭhabbo. Taṃ sabbaṃ saddasatthānusārena ñātabbaṃ. Maraṇenapi mayaṃ te akāmakā vinā bhavissāmāti sacepi tava amhesu jīvamānesu maraṇaṃ bhaveyya, tena te maraṇenapi mayaṃ akāmakā anicchakā na attano ruciyā, vinā bhavissāma; tayā viyogaṃ vā pāpuṇissāmāti attho. Kiṃ pana mayaṃ tanti evaṃ sante kiṃ pana kiṃ nāma taṃ kāraṇaṃ yena mayaṃ taṃ jīvantaṃ anujānissāma; atha vā kiṃ pana mayaṃ tanti kena pana kāraṇena mayaṃ taṃ jīvantaṃ anujānissāmāti evamettha attho daṭṭhabbo.

27.Tatthevāti yattha naṃ ṭhitaṃ mātāpitaro nānujāniṃsu, tattheva ṭhāne. Anantarahitāyāti kenaci attharaṇena anatthatāya.

28.Paricārehīti gandhabbanaṭanāṭakādīni paccupaṭṭhāpetvā tattha sahāyakehi saddhiṃ yathāsukhaṃ indriyāni cārehi sañcārehi; ito cito ca upanehīti vuttaṃ hoti. Atha vā paricārehīti gandhabbanaṭanāṭakādīni paccupaṭṭhāpetvā tattha sahāyakehi saddhiṃ laḷa, upalaḷa, rama, kīḷassūtipi vuttaṃ hoti. Kāme paribhuñjantoti attano puttadārehi saddhiṃ bhoge bhuñjanto. Puññāni karontoti buddhañca dhammañca saṅghañca ārabbha dānappadānādīni sugatimaggasodhakāni kusalakammāni karonto. Tuṇhī ahosīti kathānuppabandhavicchedanatthaṃ nirālāpasallāpo ahosi. Athassa mātāpitaro tikkhattuṃ vatvā paṭivacanampi alabhamānā sahāyake pakkosāpetvā 『『esa vo sahāyako pabbajitukāmo, nivāretha na』』nti āhaṃsu. Tepi taṃ upasaṅkamitvā tikkhattuṃ avocuṃ, tesampi tuṇhī ahosi. Tena vuttaṃ – 『『atha kho sudinnassa kalandaputtassa sahāyakā…pe… tuṇhī ahosī』』ti.

  1. Athassa sahāyakānaṃ etadahosi – 『『sace ayaṃ pabbajjaṃ alabhamāno marissati na koci guṇo bhavissati. Pabbajitaṃ pana naṃ mātāpitaropi kālena kālaṃ passissanti. Mayampi passissāma. Pabbajjāpi ca nāmesā bhāriyā, divase divase mattikāpattaṃ gahetvā piṇḍāya caritabbaṃ. Ekaseyyaṃ ekabhattaṃ brahmacariyaṃ atidukkaraṃ. Ayañca sukhumālo nāgarikajātiyo, so taṃ carituṃ asakkonto puna idheva āgamissati. Handassa mātāpitaro anujānāpessāmā』』ti. Te tathā akaṃsu. Mātāpitaropi naṃ anujāniṃsu. Tena vuttaṃ – 『『atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro…pe… anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā』』ti.

30.Haṭṭhoti tuṭṭho. Udaggoti pītivasena abbhunnatakāyacitto. Katipāhanti katipayāni divasāni. Balaṃ gāhetvāti sappāyabhojanāni bhuñjanto, ucchādananhāpanādīhi ca kāyaṃ pariharanto, kāyabalaṃ janetvā mātāpitaro vanditvā assumukhaṃ ñātiparivaṭṭaṃ pahāya yena bhagavā tenupasaṅkami…pe… pabbājetu maṃ bhante bhagavāti. Bhagavā samīpe ṭhitaṃ aññataraṃ piṇḍacārikaṃ bhikkhuṃ āmantesi – 『『tena hi bhikkhu sudinnaṃ pabbājehi ceva upasampādehi cā』』ti. 『『Sādhu, bhante』』ti kho so bhikkhu bhagavato paṭissuṇitvā sudinnaṃ kalandaputtaṃ jinadattiyaṃ saddhivihārikaṃ laddhā pabbājesi ceva upasampādesi ca. Tena vuttaṃ – 『『alattha khosudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampada』』nti.

Ettha pana ṭhatvā sabbaaṭṭhakathāsu pabbajjā ca upasampadā ca kathitā. Mayaṃ pana yathāṭhitapāḷivaseneva khandhake kathayissāma. Na kevalañcetaṃ, aññampi yaṃ khandhake vā parivāre vā kathetabbaṃ aṭṭhakathācariyehi vibhaṅgekathitaṃ, taṃ sabbaṃ tattha tattheva kathayissāma. Evañhi kathiyamāne pāḷikkameneva vaṇṇanā katā hoti. Tato tena tena vinicchayena atthikānaṃ pāḷikkameneva imaṃ vinayasaṃvaṇṇanaṃ oloketvā so so vinicchayo suviññeyyo bhavissatīti.

Acirūpasampannoti aciraṃ upasampanno hutvā; upasampadato nacirakāleyevāti vuttaṃ hoti. Evarūpeti evaṃvidhe evaṃjātike. Dhutaguṇeti kilesaniddhunanake guṇe. Samādāya vattatīti samādiyitvā gaṇhitvā vattati carati viharati. Āraññiko hotīti gāmantasenāsanaṃ paṭikkhipitvā āraññikadhutaṅgavasena araññavāsiko hoti. Piṇḍapātikoti atirekalābhapaṭikkhepena cuddasa bhattāni paṭikkhipitvā piṇḍapātikadhutaṅgavasena piṇḍapātiko hoti. Paṃsukūlikoti gahapaticīvaraṃ paṭikkhipitvā paṃsukūlikadhutaṅgavasena paṃsukūliko hoti. Sapadānacārikoti loluppacāraṃ paṭikkhipitvā sapadānacārikadhutaṅgavasena sapadānacāriko hoti; gharapaṭipāṭiyā bhikkhāya pavisati. Vajjigāmanti vajjīnaṃ gāmaṃ vajjīsu vā gāmaṃ.

Aḍḍhā mahaddhanātiādīsu upabhogaparibhogūpakaraṇamahantatāya aḍḍhā; ye hi tesaṃ upabhogā yāni ca upabhogūpakaraṇāni, tāni mahantāni bahulāni sārakānīti vuttaṃ hoti. Nidhetvā ṭhapitadhanamahantatāya mahaddhanā. Mahābhogāti divasaparibbayasaṅkhātabhogamahantatāya mahābhogā. Aññehi upabhogehi jātarūparajatasseva pahūtatāya pahūtajātarūparajatā. Alaṅkārabhūtassa vittūpakaraṇassa pītipāmojjakaraṇassa pahūtatāya pahūtavittūpakaraṇā. Vohāravasena parivattentassa dhanadhaññassa pahūtatāya pahūtadhanadhaññāti veditabbā.

Senāsanaṃsaṃsāmetvāti senāsanaṃ paṭisāmetvā; yathā na vinassati tathā naṃ suṭṭhu ṭhapetvāti attho. Saṭṭhimatte thālipāketi gaṇanaparicchedato saṭṭhithālipāke. Ekameko cettha thālipāko dasannaṃ bhikkhūnaṃ bhattaṃ gaṇhāti. Taṃ sabbampi channaṃ bhikkhusatānaṃ bhattaṃ hoti. Bhattābhihāraṃ abhihariṃsūti ettha abhiharīyatīti abhihāro. Kiṃ abhiharīyati? Bhattaṃ. Bhattameva abhihāro bhattābhihāro, taṃ bhattābhihāraṃ. Abhihariṃsūti abhimukhā hariṃsu. Tassa santikaṃ gahetvā āgamaṃsūti attho. Etassa kiṃ pamāṇanti? Saṭṭhi thālipākā. Tena vuttaṃ – 『『saṭṭhimatte thālipāke bhattābhihāraṃ abhihariṃsū』』ti. Bhikkhūnaṃ vissajjetvāti sayaṃ ukkaṭṭhapiṇḍapātikattā sapadānacāraṃ caritukāmo bhikkhūnaṃ paribhogatthāya pariccajitvā datvā. Ayaṃ hi āyasmā 『『bhikkhū ca lābhaṃ lacchanti ahañca piṇḍakena na kilamissāmī』』ti etadatthameva āgato. Tasmā attano āgamanānurūpaṃ karonto bhikkhūnaṃ vissajjetvā sayaṃ piṇḍāya pāvisi.

31.Ñātidāsīti ñātakānaṃ dāsī. Ābhidosikanti pārivāsikaṃ ekarattātikkantaṃ pūtibhūtaṃ. Tatrāyaṃ padattho – pūtibhāvadosena abhibhūtoti abhidoso, abhidosova ābhidosiko, ekarattātikkantassa vā nāmasaññā esā, yadidaṃ ābhidosikoti, taṃ ābhidosikaṃ. Kummāsanti yavakummāsaṃ. Chaḍḍetukāmā hotīti yasmā antamaso dāsakammakarānampi gorūpānampi aparibhogāraho, tasmā taṃ kacavaraṃ viya bahi chaḍḍetukāmā hoti. Sacetanti sace etaṃ. Bhaginīti ariyavohārena ñātidāsiṃ ālapati. Chaḍḍanīyadhammanti chaḍḍetabbasabhāvaṃ. Idaṃ vuttaṃ hoti – 『『bhagini, etaṃ sace bahi chaḍḍanīyadhammaṃ nissaṭṭhapariggahaṃ, taṃ idha me patte ākirā』』ti.

Kiṃ pana evaṃ vattuṃ labbhati, viññatti vā payuttavācā vā na hotīti? Na hoti. Kasmā? Nissaṭṭhapariggahattā. Yañhi chaḍḍanīyadhammaṃ nissaṭṭhapariggahaṃ, yattha sāmikā anālayā honti, taṃ sabbaṃ 『『detha āharatha idha ākirathā』』ti vattuṃ vaṭṭati. Tathā hi aggaariyavaṃsiko āyasmā raṭṭhapālopi 『『chaḍḍanīyadhammaṃ kummāsaṃ idha me patte ākirā』』ti (ma. ni. 2.299) avaca. Tasmā yaṃ evarūpaṃ chaḍḍanīyadhammaṃ aññaṃ vā apariggahitaṃ vanamūlaphalabhesajjādikaṃ taṃ sabbaṃ yathāsukhaṃ āharāpetvā paribhuñjitabbaṃ, na kukkuccāyitabbaṃ. Hatthānanti bhikkhāggahaṇatthaṃ pattaṃ upanāmayato maṇibandhato pabhuti dvinnampi hatthānaṃ. Pādānanti nivāsanantato paṭṭhāya dvinnampi pādānaṃ. Sarassāti 『『sacetaṃ bhaginī』』ti vācaṃ nicchārayato sarassa ca. Nimittaṃ aggahesīti gihikāle sallakkhitapubbaṃ ākāraṃ aggahesi sañjāni sallakkhesi. Sudinno hi bhagavato dvādasame vasse pabbajito vīsatime vasse ñātikulaṃ piṇḍāya paviṭṭho sayaṃ pabbajjāya aṭṭhavassiko hutvā; tena naṃ sā ñātidāsī disvāva na sañjāni, nimittaṃ pana aggahesīti.

Sudinnassa mātaraṃ etadavocāti atigarunā pabbajjūpagatena sāmiputtena saddhiṃ 『『tvaṃ nu kho me, bhante, ayyo sudinno』』tiādivacanaṃ vattuṃ avisahantī vegena gharaṃ pavisitvā sudinnassa mātaraṃ etaṃ avoca. Yaggheti ārocanatthe nipāto. Sace je saccanti ettha jeti ālapane nipāto. Evañhi tasmiṃ dese dāsijanaṃ ālapanti, tasmā 『『tvaṃ, bhoti dāsi, sace saccaṃ bhaṇasī』』ti evamettha attho daṭṭhabbo.

32.Aññataraṃ kuṭṭamūlanti tasmiṃ kira dese dānapatīnaṃ gharesu sālā honti, āsanāni cettha paññattāni honti, upaṭṭhāpitaṃ udakakañjiyaṃ; tattha pabbajitā piṇḍāya caritvā nisīditvā bhuñjanti. Sace icchanti, dānapatīnampi santakaṃ gaṇhanti. Tasmā tampi aññatarassa kulassa īdisāya sālāya aññataraṃ kuṭṭamūlanti veditabbaṃ. Na hi pabbajitā kapaṇamanussā viya asāruppe ṭhāne nisīditvā bhuñjantīti.

Atthi nāma tātāti ettha atthīti vijjamānatthe; nāmāti pucchanatthe maññanatthe ca nipāto. Idañhi vuttaṃ hoti – 『『atthi nu kho, tāta sudinna, amhākaṃ dhanaṃ, na mayaṃ niddhanāti vattabbā, yesaṃ no tvaṃ īdise ṭhāne nisīditvā ābhidosikaṃ kummāsaṃ paribhuñjissasi』』; tathā 『『atthi nu kho, tāta sudinna, amhākaṃ jīvitaṃ, na mayaṃ matāti vattabbā, yesaṃ no tvaṃ īdise ṭhāne nisīditvā ābhidosikaṃ kummāsaṃ paribhuñjissasi』』; tathā 『『atthi maññe, tāta sudinna, tava abbhantare sāsanaṃ nissāya paṭiladdho samaṇaguṇo, yaṃ tvaṃ subhojanarasasaṃvaḍḍhitopi imaṃ jigucchaneyyaṃ ābhidosikaṃ kummāsaṃ amatamiva nibbikāro paribhuñjissasī』』ti.

So pana gahapati dukkhābhitunnatāya etamatthaṃ paripuṇṇaṃ katvā vattumasakkonto 『『atthi nāma, tāta sudinna, ābhidosikaṃ kummāsaṃ paribhuñjissasī』』ti ettakameva avoca. Akkharacintakā panettha imaṃ lakkhaṇaṃ vadanti – anokappanāmarisanatthavasena etaṃ atthināmasadde upapade 『『paribhuñjissasī』』ti anāgatavacanaṃ kataṃ. Tassāyamattho – atthi nāma…pe… paribhuñjissasi, idaṃ paccakkhampi ahaṃ na saddahāmi na marisayāmīti. Tatāyaṃ ābhidosikoti tato tava gehato ayaṃ ābhidosiko kummāso laddhoti attho. Tatoyantipi pāṭho. Tadāyantipi paṭhanti, taṃ na sundaraṃ. Yena sakapitu nivesananti yena sakassa pitu attano pitu nivesananti attho; thero pitari pemeneva subbaco hutvā agamāsi. Adhivāsesīti thero ukkaṭṭhapiṇḍapātikopi samāno 『『sace ekabhattampi na gahessāmi, ativiya nesaṃ domanassaṃ bhavissatī』』ti ñātīnaṃ anukampāya adhivāsesi.

33.Opuñjāpetvāti upalimpāpetvā. Ekaṃ hiraññassāti ettha hiraññanti kahāpaṇo veditabbo. Purisoti nātidīgho nātirasso majjhimappamāṇo veditabbo. Tirokaraṇīyanti karaṇatthe bhummaṃ; sāṇipākārena parikkhipitvāti attho. Atha vā tiro karonti etenāti tirokaraṇīyaṃ, taṃ parikkhipitvā; samantato katvāti attho. Tena hīti yasmā ajja sudinno āgamissati tena kāraṇena. Hi iti padapūraṇamatte nipāto. Tenāti ayampi vā uyyojanatthe nipātoyeva.

34.Pubbaṇhasamayanti ettha kiñcāpi pāḷiyaṃ kālārocanaṃ na vuttaṃ, atha kho ārociteyeva kāle agamāsīti veditabbo. Idaṃ te tātāti dve puñje dassento āha. Mātūti janettiyā. Mattikanti mātito āgataṃ; idaṃ te mātāmahiyā mātu imaṃ gehaṃ āgacchantiyā dinnadhananti attho. Itthikāya itthidhananti hīḷento āha . Itthikāya nāma itthiparibhogānaṃyeva nhānacuṇṇādīnaṃ atthāya laddhaṃ dhanaṃ kittakaṃ bhaveyya. Tassāpi tāva parimāṇaṃ passa. Atha vā idaṃ te tāta sudinna mātu dhanaṃ, tañca kho mattikaṃ, na mayā dinnaṃ, tava mātuyeva santakanti vuttaṃ hoti. Taṃ panetaṃ na kasiyā na vaṇijjāya sambhūtaṃ, apica kho itthikāya itthidhanaṃ. Yaṃ itthikāya ñātikulato sāmikakulaṃ gacchantiyā laddhabbaṃ nhānacuṇṇādīnaṃ atthāya itthidhanaṃ, taṃ tāva ettakanti evamettha attho daṭṭhabbo.

Aññaṃ pettikaṃ aññaṃ pitāmahanti yaṃ pana te pitu ca pitāmahānañca santakaṃ, taṃ aññaṃyeva. Nihitañca payuttañca ativiya bahu; ettha ca pitāmahanti taddhitalopaṃ katvā veditabbaṃ. Petāmahanti vā pāṭho. Labbhā tāta sudinna hīnāyāvattitvāti tāta, sudinna, uttamaṃ ariyaddhajaṃ pabbajitaliṅgaṃ pahāya hīnāya gihibhāvāya āvattitvā labbhā bhogā bhuñjituṃ, nālabbhā bhuñjituṃ, na tvaṃ rājabhīto pabbajito, na iṇāyikehi palibuddho hutvāti. Tāta na ussahāmīti ettha pana tātāti vacanaṃ gehasitapemena āha, na samaṇatejena. Na ussahāmīti na sakkomi. Na visahāmīti nappahomi, na samatthomhi.

『『Vadeyyāma kho taṃ gahapatī』』ti idaṃ pana vacanaṃ samaṇatejenāha. Nātikaḍḍheyyāsīti yaṃ te mayi pemaṃ patiṭṭhitaṃ, taṃ kodhavasena na atikaḍḍheyyāsi; sace na kujjheyyāsīti vuttaṃ hoti. Tato seṭṭhi 『『putto me saṅgahaṃ maññe kattukāmo』』ti udaggacitto āha – 『『vadehi tāta sudinnā』』ti. Tenahīti uyyojanatthe vibhattipatirūpako nipāto. Tatonidānanti taṃnidānaṃ taṃhetukanti paccattavacanassa to-ādeso veditabbo; samāse cassa lopābhāvo. Bhayaṃ vāti 『『kinti me bhoge neva rājāno hareyyu』』ntiādinā nayena vuttaṃ rājādibhayaṃ; cittutrāsoti attho. Chambhitattanti rājūhi vā corehi vā 『『dhanaṃ dehī』』ti kammakāraṇaṃ kāriyamānassa kāyiñjanaṃ kāyakampo hadayamaṃsacalanaṃ. Lomahaṃsoti uppanne bhaye lomānaṃ haṃsanaṃ uddhaggabhāvo. Ārakkhoti anto ca bahi ca rattiñca divā ca ārakkhaṇaṃ.

35.Tena hi vadhūti seṭṭhi gahapati dhanaṃ dassetvā puttaṃ attanā gihibhāvatthāya palobhetuṃ asakkonto 『『mātugāmasadisaṃ dāni purisānaṃ bandhanaṃ natthī』』ti maññitvā tassa purāṇadutiyikaṃ āmantesi – 『『tena hi vadhū』』ti. Purāṇadutiyikanti purāṇaṃ dutiyikaṃ pubbe gihikāle dutiyikaṃ, gehasitasukhupabhogasahāyikaṃ bhūtapubbabhariyanti attho. Tena hīti yena kāraṇena mātugāmasadisaṃ bandhanaṃ natthi. Pādesu gahetvāti pāde gahetvā; upayogatthe bhummavacanaṃ, pādesu vā taṃ gahetvā. 『『Kīdisā nāma tā ayyaputta accharāyo』』ti kasmā evamāha? Tadā kira sambahule khattiyakumārepi brāhmaṇakumārepi seṭṭhiputtepi mahāsampattiyo pahāya pabbajante disvā pabbajjāguṇaṃ ajānantā kathaṃ samuṭṭhāpenti – 『『kasmā ete pabbajantī』』ti. Athaññe vadanti – 『『devaccharānaṃ devanāṭakānaṃ kāraṇā』』ti. Sā kathā vitthārikā ahosi. Taṃ gahetvā ayaṃ evamāhāti. Thero taṃ paṭikkhipanto na kho ahaṃ bhaginīti āha. Samudācaratīti voharati vadeti. Tattheva mucchitā papatāti naṃ bhaginivādena samudācarantaṃ disvā 『『anatthiko dāni mayā ayaṃ yo maṃ pajāpatiṃ samānaṃ attanā saddhiṃ ekamātukucchiyā sayitadārikaṃ viya maññatī』』ti samuppannabalavasokā hutvā tasmiṃyeva padese mucchitā papatā; patitāti attho.

Mā no viheṭhayitthāti mā amhe dhanaṃ dassetvā mātugāmañca uyyojetvā viheṭhayittha; vihesā hesā pabbajitānanti. Tena hi tāta sudinna bījakampi dehīti ettha tena hīti abhiratiyaṃ uyyojeti. Sace tvaṃ abhirato brahmacariyaṃ carasi, caritvā ākāse nisīditvā parinibbāyitā hohi, amhākaṃ pana kulavaṃsabījakaṃ ekaṃ puttaṃ dehi. Mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesunti mayañhi licchavīnaṃ gaṇarājūnaṃ rajje vasāma, te te pituno accayena imaṃ sāpateyyaṃ evaṃ mahantaṃ amhākaṃ vibhavaṃ aputtakaṃ kuladhanarakkhakena puttena virahitaṃ attano rājantepuraṃ atiharāpeyyunti, taṃ te mā atiharāpesuṃ, mā atiharāpentūti.

Etaṃ kho me, amma, sakkā kātunti kasmā evamāha? So kira cintesi – 『『etesaṃ sāpateyyassa ahameva sāmī, añño natthi. Te maṃ sāpateyyarakkhaṇatthāya niccaṃ anubandhissanti; tenāhaṃ na lacchāmi appossukko samaṇadhammaṃ kātuṃ, puttakaṃ pana labhitvā oramissanti, tato ahaṃ yathāsukhaṃ samaṇadhammaṃ karissāmī』』ti imaṃ nayaṃ passanto evamāhāti.

36.Pupphanti utukāle uppannalohitassa nāmaṃ. Mātugāmassa hi utukāle gabbhapatiṭṭhānaṭṭhāne lohitavaṇṇā piḷakā saṇṭhahitvā satta divasāni vaḍḍhitvā bhijjanti, tato lohitaṃ paggharati, tassetaṃ nāmaṃ 『『puppha』』nti. Taṃ pana yāva balavaṃ hoti bahu paggharati, tāva dinnāpi paṭisandhi na tiṭṭhati, doseneva saddhiṃ paggharati; dose pana paggharite suddhe vatthumhi dinnā paṭisandhi khippaṃ patiṭṭhāti. Pupphaṃsā uppajjīti pupphaṃ assā uppajji; akāralopena sandhi purāṇadutiyikāya bāhāyaṃ gahetvāti purāṇadutiyikāya yā bāhā, tatra naṃ gahetvāti attho.

Apaññatte sikkhāpadeti paṭhamapārājikasikkhāpade aṭṭhapite. Bhagavato kira paṭhamabodhiyaṃ vīsati vassāni bhikkhū cittaṃ ārādhayiṃsu, na evarūpaṃ ajjhācāramakaṃsu. Taṃ sandhāyeva idaṃ suttamāha – 『『ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ citta』』nti (ma. ni. 1.225). Atha bhagavā ajjhācāraṃ apassanto pārājikaṃ vā saṅghādisesaṃ vā na paññapesi. Tasmiṃ tasmiṃ pana vatthusmiṃ avasese pañca khuddakāpattikkhandhe eva paññapesi. Tena vuttaṃ – 『『apaññatte sikkhāpade』』ti.

Anādīnavadassoti yaṃ bhagavā idāni sikkhāpadaṃ paññapento ādīnavaṃ dassessati, taṃ apassanto anavajjasaññī hutvā. Sace hi 『『ayaṃ idaṃ na karaṇīyanti vā mūlacchejjāya vā saṃvattatī』』ti jāneyya, saddhāpabbajito kulaputto tatonidānaṃ jīvitakkhayaṃ pāpuṇantopi na kareyya. Ettha pana ādīnavaṃ apassanto niddosasaññī ahosi. Tena vuttaṃ – 『『anādīnavadasso』』ti. Purāṇadutiyikāyāti bhummavacanaṃ. Abhiviññāpesīti pavattesi; pavattanāpi hi kāyaviññatticopanato 『『viññāpanā』』ti vuccati. Tikkhattuṃ abhiviññāpanañcesa gabbhasaṇṭhānasanniṭṭhānatthamakāsīti veditabbo.

Sā tena gabbhaṃ gaṇhīti sā ca teneva ajjhācārena gabbhaṃ gaṇhi, na aññathā. Kiṃ pana aññathāpi gabbhaggahaṇaṃ hotīti ? Hoti. Kathaṃ? Kāyasaṃsaggena , coḷaggahaṇena, asucipānena, nābhiparāmasanena, rūpadassanena, saddena, gandhena. Itthiyo hi ekaccā utusamaye chandarāgarattā purisānaṃ hatthaggāha-veṇiggāha-aṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhanti. Evaṃ kāyasaṃsaggena gabbhaggahaṇaṃ hoti.

Udāyittherassa pana purāṇadutiyikā bhikkhunī taṃ asuciṃ ekadesaṃ mukhena aggahesi, ekadesaṃ coḷakeneva saddhiṃ aṅgajāte pakkhipi. Sā tena gabbhaṃ gaṇhi. Evaṃ coḷaggahaṇena gabbhaggahaṇaṃ hoti.

Migasiṅgatāpasassa mātā migī utusamaye tāpasassa passāvaṭṭhānaṃ āgantvā sasambhavaṃ passāvaṃ pivi. Sā tena gabbhaṃ gaṇhitvā migasiṅgaṃ vijāyi. Evaṃ asucipānena gabbhaggahaṇaṃ hoti.

Sāmassa pana bodhisattassa mātāpitūnaṃ cakkhuparihāniṃ ñatvā sakko puttaṃ dātukāmo dukūlapaṇḍitaṃ āha – 『『vaṭṭati tumhākaṃ methunadhammo』』ti? 『『Anatthikā mayaṃ etena, isipabbajjaṃ pabbajitāmhā』』ti. 『『Tena hi imissā utusamaye aṅguṭṭhena nābhiṃ parāmaseyyāthā』』ti. So tathā akāsi. Sā tena gabbhaṃ gaṇhitvā sāmaṃ tāpasadārakaṃ vijāyi. Evaṃ nābhiparāmasanena gabbhaggahaṇaṃ hoti. Eteneva nayena maṇḍabyassa ca caṇḍapajjotassa ca vatthu veditabbaṃ.

Kathaṃ rūpadassanena hoti? Idhekaccā itthī utusamaye purisasaṃsaggaṃ alabhamānā chandarāgavasena antogehagatāva purisaṃ upanijjhāyati rājorodhā viya, sā tena gabbhaṃ gaṇhāti. Evaṃ rūpadassanena gabbhaggahaṇaṃ hoti.

Balākāsu pana puriso nāma natthi, tā utusamaye meghasaddaṃ sutvā gabbhaṃ gaṇhanti. Kukkuṭiyopi kadāci ekassa kukkuṭassa saddaṃ sutvā bahukāpi gabbhaṃ gaṇhanti. Tathā gāvī usabhassa. Evaṃ saddena gabbhaggahaṇaṃ hoti.

Gāvī eva ca kadāci usabhagandhena gabbhaṃ gaṇhanti. Evaṃ gandhena gabbhaggahaṇaṃ hoti.

Idha panāyaṃ ajjhācārena gabbhaṃ gaṇhi. Yaṃ sandhāya vuttaṃ – 『『mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hotī』』ti (ma. ni. 1.408).

Bhummādevā saddamanussāvesunti yasmā natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamaṃ hissa taṃ pāpaṃ attanā jānāti, tato ārakkhadevatā, athaññāpi paracittaviduniyo devatā. Tasmāssa paracittavidū sakalavanasaṇḍanissitā bhummā devā taṃ ajjhācāraṃ disvā saddaṃ anussāvesuṃ. Yathā aññepi devā suṇanti, tathā nicchāresuṃ. Kinti ? Nirabbudo vata, bho…pe… ādīnavo uppāditoti. Tassattho verañjakaṇḍe vuttanayeneva veditabbo.

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikāti ettha pana bhummānaṃ devānaṃ saddaṃ ākāsaṭṭhadevatā assosuṃ; ākāsaṭṭhānaṃ cātumahārājikāti ayamanukkamo veditabbo. Brahmakāyikāti asaññasatte ca arūpāvacare ca ṭhapetvā sabbepi brahmāno assosuṃ; sutvā ca saddamanussāvesunti veditabbo. Itiha tena khaṇenāti evaṃ tena sudinnassa ajjhācārakkhaṇena. Tena muhuttenāti ajjhācāramuhutteneva. Yāva brahmalokāti yāva akaniṭṭhabrahmalokā. Abbhuggacchīti abhiuggacchi abbhuṭṭhāsi ekakolāhalamahosīti.

Puttaṃ vijāyīti suvaṇṇabimbasadisaṃ pacchimabhavikasattaṃ janesi. Bījakoti nāmamakaṃsūti na aññaṃ nāmaṃ kātumadaṃsu, 『『bījakampi dehī』』ti mātāmahiyā vuttabhāvassa pākaṭattā 『『bījako tvevassa nāmaṃ hotū』』ti 『『bījako』』ti nāmamakaṃsu. Puttassa pana nāmavaseneva ca mātāpitūnampissa nāmamakaṃsu. Te aparena samayenāti bījakañca bījakamātarañca sandhāya vuttaṃ. Bījakassa kira sattaṭṭhavassakāle tassa mātā bhikkhunīsu so ca bhikkhūsu pabbajitvā kalyāṇamitte upanissāya arahatte patiṭṭhahiṃsu. Tena vuttaṃ – 『『ubho agārasmā anagāriyaṃ pabbajitvā arahattaṃ sacchākaṃsū』』ti.

  1. Evaṃ mātāputtānaṃ pabbajjā saphalā ahosi. Pitā pana vippaṭisārābhibhūto vihāsi. Tena vuttaṃ – 『『atha kho āyasmato sudinnassaahudeva kukkucca』』ntiādi. Tattha ahudevāti ahu eva, dakāro padasandhikaro. Ahosiyevāti attho. Kukkuccanti ajjhācārahetuko pacchānutāpo. Vippaṭisārotipi tasseva nāmaṃ. So hi viññūhi akattabbatāya kucchitakiriyabhāvato kukkuccaṃ. Kataṃ ajjhācāraṃ nivattetuṃ asamatthatāya taṃ paṭicca virūpaṃ saraṇabhāvato vippaṭisāroti vuccati. Alābhā vata meti mayhaṃ vata alābhā; ye jhānādīnaṃ guṇānaṃ alābhā nāma, te mayhaṃ, na aññassāti adhippāyo. Na vata me lābhāti yepi me paṭiladdhā pabbajjasaraṇagamanasikkhāsamādānaguṇā, tepi neva mayhaṃ lābhā ajjhācāramalīnattā. Dulladdhaṃ vata meti idaṃ sāsanaṃ laddhampi me dulladdhaṃ. Na vata me suladdhanti yathā aññesaṃ kulaputtānaṃ, evaṃ na vata me suladdhaṃ. Kasmā? Yamahaṃ evaṃ svākkhātedhammavinaye…pe… brahmacariyaṃ caritunti. Brahmacariyanti sikkhattayasaṅgahitaṃ maggabrahmacariyaṃ. Kiso ahosīti khādituṃ vā bhuñjituṃ vā asakkonto tanuko ahosi appamaṃsalohito . Uppaṇḍuppaṇḍukajātoti sañjātuppaṇḍuppaṇḍukabhāvo paṇḍupalāsappaṭibhāgo. Dhamanisanthatagattoti pariyādinnamaṃsalohitattā sirājāleneva santharitagatto. Antomanoti anusocanavasena abbhantareyeva ṭhitacitto. Hadayavatthuṃ nissāya pavattanavasena pana sabbepi antomanāyeva. Līnamanoti uddese paripucchāya kammaṭṭhāne adhisīle adhicitte adhipaññāya vattapaṭipattipūraṇe ca nikkhittadhuro avipphāriko aññadatthu kosajjavaseneva līno saṅkucito mano assāti līnamano. Dukkhīti cetodukkhena dukkhī. Dummanoti dosena duṭṭhamano, virūpamano vā domanassābhibhūtatāya. Pajjhāyīti vippaṭisāravasena vahacchinno viya gadrabho taṃ taṃ cintayi.

38.Sahāyakā bhikkhūti taṃ evaṃbhūtaṃ gaṇasaṅgaṇikāpapañcena vītināmentaṃ disvā yassa vissāsikā kathāphāsukā bhikkhū te naṃ etadavocuṃ. Pīṇindriyoti pasādapatiṭṭhānokāsassa sampuṇṇattā paripuṇṇacakkhuādiindriyo. So dāni tvanti ettha dānīti nipāto, so pana tvanti vuttaṃ hoti. Kaccino tvanti kacci nu tvaṃ . Anabhiratoti ukkaṇṭhito; gihibhāvaṃ patthayamānoti attho. Tasmā tameva anabhiratiṃ paṭikkhipanto āha – 『『na kho ahaṃ, āvuso, anabhirato』』ti. Adhikusalānaṃ pana dhammānaṃ bhāvanāya abhiratova ahanti . Atthi me pāpakammaṃ katanti mayā kataṃ ekaṃ pāpakammaṃ atthi upalabbhati saṃvijjati, niccakālaṃ abhimukhaṃ viya me tiṭṭhati. Atha naṃ pakāsento 『『purāṇadutiyikāyā』』tiādimāha.

Alañhi te, āvuso sudinna, kukkuccāyāti āvuso sudinna, tuyhetaṃ pāpakammaṃ alaṃ samatthaṃ kukkuccāya; paṭibalaṃ kukkuccaṃ uppādetunti vuttaṃ hoti. Yaṃ tvanti ādimhi yena pāpena tvaṃ na sakkhissasi brahmacariyaṃ carituṃ, taṃ te pāpaṃ alaṃ kukkuccāyāti evaṃ sambandho veditabbo. Atha naṃ anusāsantā 『『nanu āvuso bhagavatā』』tiādimāhaṃsu. Tattha nanūti anumatiggahaṇatthe nipāto. Anekapariyāyenāti anekakāraṇena. Virāgāyāti virāgatthāya. No sarāgāyāti no rāgena rajjanatthāya. Bhagavatā hi 『『imaṃ me dhammaṃ sutvā sattā sabbabhavabhogesu virajjissanti, no rajjissantī』』 etadatthāya dhammo desitoti adhippāyo. Esa nayo sabbapadesu. Idaṃ panettha pariyāyavacanamattaṃ. Visaṃyogāyāti kilesehi visaṃyujjanatthāya. No saṃyogāyāti na saṃyujjanatthāya. Anupādānāyāti aggahaṇatthāya. Nosaupādānāyāti na saṅgahaṇatthāya.

Tatthanāma tvanti tasmiṃ nāma tvaṃ. Sarāgāya cetessasīti saha rāgena vattamānāya methunadhammāya cetessasi kappessasi pakappessasi; etadatthaṃ vāyamissasīti attho. Esa nayo sabbattha. Puna rāgavirāgādīni nava padāni nibbattitalokuttaranibbānameva sandhāya vuttāni. Tasmā rāgavirāgāyāti vā madanimmadanāyāti vā vuttepi 『『nibbānatthāyā』』ti evameva attho daṭṭhabbo. Nibbānañhi yasmā taṃ āgamma ārabbha paṭicca rāgo virajjati na hoti, tasmā rāgavirāgoti vuccati. Yasmā pana taṃ āgamma mānamada-purisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadananti vuccati. Yasmā ca taṃ āgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati. Yasmā pana taṃ āgamma pañca kāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati. Yasmā ca taṃ āgamma tebhūmakavaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati. Yasmā pana taṃ āgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati. Yasmā panetaṃ catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava ca sattāvāse, aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhantaṃ nissaṭaṃ visaṃyuttaṃ, tasmā nibbānanti vuccatīti.

Kāmānaṃ pahānaṃ akkhātanti vatthukāmānaṃ, kilesakāmānañca pahānaṃ vuttaṃ. Kāmasaññānaṃ pariññāti sabbāsampi kāmasaññānaṃ ñātatīraṇapahānavasena tividhā pariññā akkhātā. Kāmapipāsānanti kāmesu pātabyatānaṃ kāme vā pātumicchānaṃ. Kāmavitakkānanti kāmupasañhitānaṃvitakkānaṃ. Kāmapariḷāhānanti pañcakāmaguṇikarāgavasena uppannapariḷāhānaṃ antodāhānaṃ. Imesu pañcasu ṭhānesu kilesakkhayakaro lokuttaramaggova kathito. Sabbapaṭhamesu pana tīsu ṭhānesu lokiyalokuttaramissako maggo kathitoti veditabbo.

Netaṃ āvusoti na etaṃ āvuso, tava pāpakammaṃ appasannānañca pasādāya evarūpānaṃ pasādatthāya na hoti. Atha khvetanti atha kho etaṃ. Atha kho tantipi pāṭho. Aññathattāyāti pasādaññathābhāvāya vippaṭisārāya hoti. Ye maggena anāgatasaddhā, tesaṃ vippaṭisāraṃ karoti – 『『īdisepi nāma dhammavinaye mayaṃ pasannā, yatthevaṃ duppaṭipannā bhikkhū』』ti. Ye pana maggenāgatasaddhā, tesaṃ sineru viya vātehi acalo pasādo īdisehi vatthūhi ito vā dāruṇatarehi. Tena vuttaṃ – 『『ekaccānaṃ aññathattāyā』』ti.

39.Bhagavato etamatthaṃ ārocesunti bhagavato etaṃ atthaṃ ācikkhiṃsu paṭivedayiṃsu. Ārocayamānā ca neva piyakamyatāya na bhedapurekkhāratāya , na tassāyasmato avaṇṇapakāsanatthāya, na kalisāsanāropanatthāya, nāpi 『『idaṃ sutvā bhagavā imassa sāsane patiṭṭhaṃ na dassati, nikkaḍḍhāpessati na』』nti maññamānā ārocesuṃ. Atha kho 『『imaṃ sāsane uppannaṃ abbudaṃ ñatvā bhagavā sikkhāpadaṃ paññapessati, velaṃ mariyādaṃ āṇaṃ ṭhapessatī』』ti ārocesuṃ.

Etasmiṃ nidāne etasmiṃ pakaraṇeti ettha sudinnassa ajjhācāravītikkamo sikkhāpadapaññattiyā kāraṇattā nidānañceva pakaraṇañcāti vuttoti veditabbo. Kāraṇañhi yasmā nideti attano phalaṃ 『『gaṇhātha na』』nti dassentaṃ viya appeti, pakaroti ca naṃ kattuṃ ārabhati, karotiyeva vā; tasmā nidānañceva pakaraṇañcāti vuccati. Vigarahi buddho bhagavāti buddho bhagavā vigarahi nindi; yathā taṃ vaṇṇāvaṇṇārahānaṃ vaṇṇañca avaṇṇañca bhaṇantesu aggapuggalo. Na hi bhagavato sīlavītikkamakaraṃ puggalaṃ disvā 『『ayaṃ jātiyā vā gottena vā kolaputtiyena vā ganthena vā dhutaṅgena vā ñāto yasassī īdisaṃ puggalaṃ rakkhituṃ vaṭṭatī』』ti cittaṃ uppajjati, nāpi pesalaṃ guṇavantaṃ disvā tassa guṇaṃ paṭicchādetuṃ cittaṃ uppajjati. Atha kho garahitabbaṃ garahati eva, pasaṃsitabbañca pasaṃsati eva, ayañca garahitabbo; tasmā taṃ tādilakkhaṇe ṭhito avikampamānena cittena vigarahi buddho bhagavā 『『ananucchavika』』ntiādīhi vacanehi.

Tatthāyaṃ atthavaṇṇanā – yadidaṃ tayā, moghapurisa, tucchamanussa kammaṃ kataṃ, taṃ samaṇakaraṇānaṃ dhammānaṃ maggaphalanibbānasāsanānaṃ vā na anucchavikaṃ, tesaṃ chaviṃ chāyaṃ sundarabhāvaṃ na anveti nānugacchati, atha kho ārakāva tehi dhammehi. Ananucchavikattā eva ca ananulomikaṃ, tesaṃ na anulometi; atha kho vilomaṃ paccanīkabhāve ṭhitaṃ. Ananulomikattā eva ca appatirūpaṃ, patirūpaṃ sadisaṃ paṭibhāgaṃ na hoti, atha kho asadisaṃ appaṭibhāgameva. Appatirūpattā eva ca assāmaṇakaṃ, samaṇānaṃ kammaṃ na hoti. Assāmaṇakattā akappiyaṃ. Yañhi samaṇakammaṃ na hoti, taṃ tesaṃ na kappati. Akappiyattā akaraṇīyaṃ. Na hi samaṇā yaṃ na kappati, taṃ karonti. Tañcetaṃ tayā kataṃ, tasmā ananucchavikaṃ te, moghapurisa, kataṃ…pe… akaraṇīyanti. Kathañhi nāmāti kena nāma kāraṇena, kiṃ nāma kāraṇaṃ passantoti vuttaṃ hoti. Tato kāraṇābhāvaṃ dassento parato 『『nanu mayā moghapurisā』』tiādimāha. Taṃ sabbaṃ vuttatthameva.

Idāni yasmā yaṃ tena pāpakammaṃ kataṃ, taṃ vipaccamānaṃ ativiya dukkhavipākaṃ hoti, tasmāssa taṃ vipākaṃ dassetuṃ katāparādhaṃ viya puttaṃ anukampakā mātāpitaro dayālukena cittena sudinnaṃ paribhāsanto 『『varaṃ te moghapurisā』』tiādimāha. Tattha āsu sīghaṃ etassa visaṃ āgacchatīti āsīviso. Ghoraṃ caṇḍamassa visanti ghoraviso, tassa āsīvisassa ghoravisassa. 『『Pakkhitta』』nti etassa 『『vara』』nti iminā sambandho . Īdisassa āsīvisassa ghoravisassa mukhe aṅgajātaṃ varaṃ pakkhittaṃ; sace pakkhittaṃ bhaveyya, varaṃ siyā; sundaraṃ sādhu suṭṭhu siyāti attho. Na tvevāti na tu eva varaṃ na sundarameva na sādhumeva na suṭṭhumeva. Esa nayo sabbattha. Kaṇhasappassāti kāḷasappassa. Aṅgārakāsuyāti aṅgārapuṇṇakūpe, aṅgārarāsimhi vā. Ādittāyāti padittāya gahitaaggivaṇṇāya. Sampajjalitāyāti samantato pajjalitāya acciyo muccantiyā. Sajotibhūtāyāti sappabhāya. Samantato uṭṭhitāhi jālāhi ekappabhāsamudayabhūtāyāti vuttaṃ hoti.

Taṃ kissa hetūti yaṃ mayā vuttaṃ 『『vara』』nti taṃ kissa hetu, katarena kāraṇenāti ce? Maraṇaṃ vā nigaccheyyāti yo tattha aṅgajātaṃ pakkhipeyya, so maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Itonidānañca kho…pe… upapajjeyyāti yaṃ idaṃ mātugāmassa aṅgajāte aṅgajātapakkhipanaṃ, itonidānaṃ tassa kārako puggalo nirayaṃ upapajjeyya; evaṃ kammassa mahāsāvajjataṃ passanto taṃ garahi, na tassa dukkhāgamaṃ icchamāno. Tattha nāma tvanti tasmiṃ nāma evarūpe kamme evaṃ mahāsāvajje samānepi tvaṃ. Yaṃ tvanti ettha yanti hīḷanatthe nipāto. Tvanti taṃ-saddassa vevacanaṃ; dvīhipi yaṃ vā taṃ vā hīḷitamavaññātanti vuttaṃ hoti. Asaddhammanti asataṃ nīcajanānaṃ dhammaṃ; tehi sevitabbanti attho. Gāmadhammanti gāmānaṃ dhammaṃ; gāmavāsikamanussānaṃ dhammanti vuttaṃ hoti. Vasaladhammanti pāpadhamme vasanti paggharantīti vasalā, tesaṃ vasalānaṃ hīnapurisānaṃ dhammaṃ, vasalaṃ vā kilesapaggharaṇakaṃ dhammaṃ. Duṭṭhullanti duṭṭhu ca kilesadūsitaṃ thūlañca asukhumaṃ, anipuṇanti vuttaṃ hoti. Odakantikanti udakakiccaṃ antikaṃ avasānaṃ assāti odakantiko, taṃ odakantikaṃ. Rahassanti rahobhavaṃ, paṭicchanne okāse uppajjanakaṃ. Ayañhi dhammo jigucchanīyattā na sakkā āvi aññesaṃ dassanavisaye kātuṃ, tena vuttaṃ – 『『rahassa』』nti. Dvayaṃdvayasamāpattinti dvīhi dvīhi samāpajjitabbaṃ, dvayaṃ dvayaṃ samāpattintipi pāṭho. Dayaṃ dayaṃ samāpattintipi paṭhanti, taṃ na sundaraṃ. Samāpajjissasīti etaṃ 『『tattha nāma tva』』nti ettha vuttanāmasaddena yojetabbaṃ 『『samāpajjissasi nāmā』』ti.

Bahūnaṃkho…pe… ādikattā pubbaṅgamoti sāsanaṃ sandhāya vadati. Imasmiṃ sāsane tvaṃ bahūnaṃ puggalānaṃ akusalānaṃ dhammānaṃ ādikattā, sabbapaṭhamaṃ karaṇato; pubbaṅgamo sabbapaṭhamaṃ etaṃ maggaṃ paṭipannattā; dvāraṃdado, upāyadassakoti vuttaṃ hoti. Imañhi lesaṃ laddhā tava anusikkhamānā bahū puggalā nānappakārake makkaṭiyā methunapaṭisevanādike akusaladhamme karissantīti ayamettha adhippāyo.

Anekapariyāyenāti imehi 『『ananucchavika』』ntiādinā nayena vuttehi, bahūhi kāraṇehi. Dubbharatāya…pe… kosajjassa avaṇṇaṃ bhāsitvāti dubbharatādīnaṃ vatthubhūtassa asaṃvarassa avaṇṇaṃ nindaṃ garahaṃ bhāsitvāti attho. Yasmā hi asaṃvare ṭhitassa puggalassa attā dubbharatañceva dupposatañca āpajjati, tasmā asaṃvaro 『『dubbharatā, dupposatā』』ti ca vuccati. Yasmā pana asaṃvare ṭhitassa attā catūsu paccayesu mahicchataṃ sineruppamāṇepi ca paccaye laddhā asantuṭṭhitaṃ āpajjati, tasmā asaṃvaro 『『mahicchatā, asantuṭṭhitā』』ti ca vuccati. Yasmā ca asaṃvare ṭhitassa attā gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya ca saṃvattati, kosajjānugato ca hoti aṭṭhakusītavatthupāripūriyā saṃvattati, tasmā asaṃvaro 『『saṅgaṇikā, ceva kosajjañcā』』ti vuccati.

Subharatāya…pe… vīriyārambhassa vaṇṇaṃ bhāsitvāti subharatādīnaṃ vatthubhūtassa saṃvarassa vaṇṇaṃ bhāsitvāti attho. Yasmā hi asaṃvaraṃ pahāya saṃvare ṭhitassa attā subharo hoti suposo, catūsu ca paccayesu appicchataṃ nittaṇhabhāvaṃ āpajjati, ekamekasmiñca paccaye yathālābha-yathābala-yathāsāruppavasena tippabhedāya santuṭṭhiyā saṃvattati, tasmā saṃvaro 『『subharatā ceva suposatā ca appiccho ca santuṭṭho cā』』ti vuccati.

Yasmā pana asaṃvaraṃ pahāya saṃvare ṭhitassa attā kilesasallekhanatāya ceva niddhunanatāya ca saṃvattati, tasmā saṃvaro 『『sallekho ca dhuto cā』』ti vuccati.

Yasmā ca asaṃvaraṃ pahāya saṃvare ṭhitassa attā kāyavācānaṃ appāsādikaṃ appasādanīyaṃ asantaṃ asāruppaṃ kāyavacīduccaritaṃ cittassa appāsādikaṃ appasādanīyaṃ asantaṃ asāruppaṃ akusalavitakkattayañca anupagamma tabbiparītassa kāyavacīsucaritassa ceva kusalavitakkattayassa ca pāsādikassa pasādanīyassa santassa sāruppassa pāripūriyā saṃvattati, tasmā saṃvaro 『『pāsādiko』』ti vuccati.

Yasmā pana asaṃvaraṃ pahāya saṃvare ṭhitassa attā sabbakilesāpacayabhūtāya, vivaṭṭāya, aṭṭhavīriyārambhavatthupāripūriyā ca saṃvattati, tasmā saṃvaro 『『apacayo ceva vīriyārambho cā』』ti vuccatīti.

Bhikkhūnaṃ tadanucchavikaṃ tadanulomikanti tattha sannipatitānaṃ bhikkhūnaṃ yaṃ idāni sikkhāpadaṃ paññapessati, tassa anucchavikañceva anulomikañca. Yo vā ayaṃ subharatādīhi saṃvaro vutto, tassa anucchavikañceva anulomikañca saṃvarappahānapaṭisaṃyuttaṃ asuttantavinibaddhaṃ pāḷivinimuttaṃ okkantikadhammadesanaṃ katvāti attho. Bhagavā kira īdisesu ṭhānesu pañcavaṇṇakusumamālaṃ karonto viya, ratanadāmaṃ sajjento viya, ca ye paṭikkhipanādhippāyā asaṃvarābhiratā te samparāyikena vaṭṭabhayena tajjento anekappakāraṃ ādīnavaṃ dassento, ye sikkhākāmā saṃvare ṭhitā te appekacce arahatte patiṭṭhapento appekacce anāgāmi-sakadāgāmi-sotāpattiphalesu upanissayavirahitepi saggamagge patiṭṭhapento dīghanikāyappamāṇampi majjhimanikāyappamāṇampi dhammadesanaṃ karoti. Taṃ sandhāyetaṃ vuttaṃ – 『『bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā』』ti.

Tena hīti tena sudinnassa ajjhācārena kāraṇabhūtena. Sikkhāpadanti ettha sikkhitabbāti sikkhā, pajjate imināti padaṃ, sikkhāya padaṃ sikkhāpadaṃ; sikkhāya adhigamupāyoti attho. Atha vā mūlaṃ nissayo patiṭṭhāti vuttaṃ hoti. Methunaviratiyā methunasaṃvarassetaṃ adhivacanaṃ. Methunasaṃvaro hi tadaññesaṃ sikkhāsaṅkhātānaṃ sīlavipassanājhānamaggadhammānaṃ vuttatthavasena padattā idha 『『sikkhāpada』』nti adhippeto. Ayañca attho sikkhāpadavibhaṅge vuttanayeneva veditabbo. Apica tassatthassa dīpakaṃ vacanampi 『『sikkhāpada』』nti veditabbaṃ. Vuttampi cetaṃ – 『『sikkhāpadanti yo tattha nāmakāyo padakāyo niruttikāyo byañjanakāyo』』ti. Atha vā yathā 『『anabhijjhā dhammapada』』nti vutte anabhijjhā eko dhammakoṭṭhāsoti attho hoti, evamidhāpi 『『sikkhāpada』』nti sikkhākoṭṭhāso sikkhāya eko padesotipi attho veditabbo.

Dasaatthavase paṭiccāti dasa kāraṇavase sikkhāpadapaññattihetu adhigamanīye hitavisese paṭicca āgamma ārabbha, dasannaṃ hitavisesānaṃ nipphattiṃ sampassamānoti vuttaṃ hoti. Idāni te dasa atthavase dassento 『『saṅghasuṭṭhutāyā』』tiādimāha. Tattha saṅghasuṭṭhutā nāma saṅghassa suṭṭhubhāvo, 『『suṭṭhu devā』』ti āgataṭṭhāne viya 『『suṭṭhu, bhante』』ti vacanasampaṭicchanabhāvo . Yo ca tathāgatassa vacanaṃ sampaṭicchati , tassa taṃ dīgharattaṃ hitāya sukhāya hoti, tasmā saṅghassa 『『suṭṭhu, bhante』』ti mama vacanasampaṭicchanatthaṃ paññapessāmi, asampaṭicchane ādīnavaṃ sampaṭicchane ca ānisaṃsaṃ dassetvā, na balakkārena abhibhavitvāti etamatthaṃ āvikaronto āha – 『『saṅghasuṭṭhutāyā』』ti. Saṅghaphāsutāyāti saṅghassa phāsubhāvāya; sahajīvitāya sukhavihāratthāyāti attho.

Dummaṅkūnaṃ puggalānaṃ niggahāyāti dummaṅkū nāma dussīlapuggalā; ye maṅkutaṃ āpādiyamānāpi dukkhena āpajjanti, vītikkamaṃ karontā vā katvā vā na lajjanti, tesaṃ niggahatthāya; te hi sikkhāpade asati 『『kiṃ tumhehi diṭṭhaṃ, kiṃ sutaṃ – kiṃ amhehi kataṃ; katarasmiṃ vatthusmiṃ katamaṃ āpattiṃ āropetvā amhe niggaṇhathā』』ti saṅghaṃ viheṭhessanti, sikkhāpade pana sati te saṅgho sikkhāpadaṃ dassetvā dhammena vinayena satthusāsanena niggahessati. Tena vuttaṃ – 『『dummaṅkūnaṃ puggalānaṃ niggahāyā』』ti.

Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti pesalānaṃ piyasīlānaṃ bhikkhūnaṃ phāsuvihāratthāya. Piyasīlā hi bhikkhū kattabbākattabbaṃ sāvajjānavajjaṃ velaṃ mariyādaṃ ajānantā sikkhattayapāripūriyā ghaṭamānā kilamanti, sandiṭṭhamānā ubbāḷhā honti. Kattabbākattabbaṃ pana sāvajjānavajjaṃ velaṃ mariyādaṃ ñatvā sikkhattayapāripūriyā ghaṭamānā na kilamanti, sandiṭṭhamānā na ubbāḷhā honti. Tena nesaṃ sikkhāpadapaññāpanā phāsuvihārāya saṃvattati. Yo vā dummaṅkūnaṃ puggalānaṃ niggaho, sveva etesaṃ phāsuvihāro. Dussīlapuggale nissāya hi uposatho na tiṭṭhati , pavāraṇā na tiṭṭhati, saṅghakammāni nappavattanti, sāmaggī na hoti, bhikkhū anekaggā uddesaparipucchākammaṭṭhānādīni anuyuñjituṃ na sakkonti. Dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti. Tato pesalā bhikkhū phāsu viharanti. Evaṃ 『『pesalānaṃ bhikkhūnaṃ phāsu vihārāyā』』ti ettha dvidhā attho veditabbo.

Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāyāti diṭṭhadhammikā āsavā nāma asaṃvare ṭhitena tasmiññeva attabhāve pattabbā pāṇippahāra-daṇḍappahāra-hatthaccheda-pādaccheda-akitti-ayasavippaṭisārādayo dukkhavisesā. Iti imesaṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya pidhānāya āgamanamaggathakanāyāti attho.

Samparāyikānaṃ āsavānaṃ paṭighātāyāti samparāyikā āsavā nāma asaṃvare ṭhitena katapāpakammamūlakā samparāye narakādīsu pattabbā dukkhavisesā, tesaṃ paṭighātatthāya paṭippassambhanatthāya vūpasamatthāyāti vuttaṃ hoti.

Appasannānaṃ pasādāyāti sikkhāpadapaññattiyā hi sati sikkhāpadapaññattiṃ ñatvā vā yathāpaññattaṃ paṭipajjamāne bhikkhū disvā vā yepi appasannā paṇḍitamanussā, te 『『yāni vata loke mahājanassa rajjana-dussana-muyhanaṭṭhānāni, tehi ime samaṇā sakyaputtiyā ārakā viratā viharanti, dukkaraṃ vata karonti, bhāriyaṃ vata karontī』』ti pasādaṃ āpajjanti, vinayapiṭake potthakaṃ disvā micchādiṭṭhika-tivedī brāhmaṇo viya. Tena vuttaṃ – 『『appasannānaṃ pasādāyā』』ti.

Pasannānaṃ bhiyyobhāvāyāti yepi sāsane pasannā kulaputtā tepi sikkhāpadapaññattiṃ ñatvā yathāpaññattaṃ paṭipajjamāne bhikkhū vā disvā 『『aho ayyā dukkarakārino, ye yāvajīvaṃ ekabhattaṃ brahmacariyaṃ vinayasaṃvaraṃ anupālentī』』ti bhiyyo bhiyyo pasīdanti. Tena vuttaṃ – 『『pasannānaṃ bhiyyobhāvāyā』』ti.

Saddhammaṭṭhitiyāti tividho saddhammo – pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti. Tattha piṭakattayasaṅgahitaṃ sabbampi buddhavacanaṃ 『『pariyattisaddhammo』』 nāma. Terasa dhutaguṇā, cuddasa khandhakavattāni, dveasīti mahāvattāni, sīlasamādhivipassanāti ayaṃ 『『paṭipattisaddhammo』』 nāma. Cattāro ariyamaggā cattāri ca sāmaññaphalāni nibbānañcāti ayaṃ 『『adhigamasaddhammo』』 nāma. So sabbopi yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti. Tena vuttaṃ – 『『saddhammaṭṭhitiyā』』ti.

Vinayānuggahāyāti sikkhāpadapaññattiyā hi sati saṃvaravinayo ca pahānavinayo ca samathavinayo ca paññattivinayo cāti catubbidhopi vinayo anuggahito hoti upatthambhito sūpatthambhito. Tena vuttaṃ – 『『vinayānuggahāyā』』ti.

Sabbāneva cetāni padāni 『『sikkhāpadaṃ paññapessāmī』』ti iminā vacanena saddhiṃ yojetabbāni . Tatrāyaṃ paṭhamapacchimapadayojanā – 『『saṅghasuṭṭhutāya sikkhāpadaṃ paññapessāmi, vinayānuggahāya sikkhāpadaṃ paññapessāmī』』ti.

Api cettha yaṃ saṅghasuṭṭhu taṃ saṅghaphāsu, yaṃ saṅghaphāsu taṃ dummaṅkūnaṃ puggalānaṃ niggahāyāti evaṃ saṅkhalikanayaṃ; yaṃ saṅghasuṭṭhu taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu taṃ dummaṅkūnaṃ puggalānaṃ niggahāyāti evañca ekekapadamūlikaṃ dasakkhattuṃ yojanaṃ katvā yaṃ vuttaṃ parivāre (pari. 334) –

『『Atthasataṃ dhammasataṃ, dve ca niruttisatāni;

Cattāri ñāṇasatāni, atthavase pakaraṇe』』ti.

Taṃ sabbaṃ veditabbaṃ. Taṃ panetaṃ yasmā parivāreyeva āvi bhavissati, tasmā idha na vaṇṇitanti.

Evaṃ sikkhāpadapaññattiyā ānisaṃsaṃ dassetvā tasmiṃ sikkhāpade bhikkhūhi kattabbakiccaṃ dīpento 『『evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā』』ti āha. Kiṃ vuttaṃ hoti? Bhikkhave, imaṃ pana mayā iti sandassitānisaṃsaṃ sikkhāpadaṃ evaṃ pātimokkhuddese uddiseyyātha ca pariyāpuṇeyyātha ca dhāreyyātha ca aññesañca vāceyyāthāti. Atirekānayanattho hi ettha ca saddo, tenāyamattho ānīto hotīti.

Idāni yaṃ vuttaṃ 『『imaṃ sikkhāpada』』nti taṃ dassento 『『yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso』』ti āha. Evaṃ mūlacchejjavasena daḷhaṃ katvā paṭhamapārājike paññatte aparampi anupaññattatthāya makkaṭīvatthu udapādi. Tassuppattidīpanatthametaṃ vuttaṃ – evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotīti. Tassattho – bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca, idañca aññaṃ vatthu udapādīti.

Paṭhamapaññattikathā niṭṭhitā.

Sudinnabhāṇavāraṃ niṭṭhitaṃ.

Makkaṭīvatthukathā

  1. Idāni yaṃ taṃ aññaṃ vatthu uppannaṃ, taṃ dassetuṃ 『『tena kho pana samayenā』』tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – makkaṭiṃ āmisenāti mahāvane bhikkhūnaṃ khantimettādiguṇānubhāvena nirāsaṅkacittā bahū migamorakukkuṭamakkaṭādayo tiracchānā padhānāgāraṭṭhānesu vicaranti. Tatra ekaṃ makkaṭiṃ āmisena yāgubhattakhajjakādinā upalāpetvā, saṅgaṇhitvāti vuttaṃ hoti. Tassāti bhummavacanaṃ. Paṭisevatīti pacurapaṭisevano hoti; pacuratthe hi vattamānavacanaṃ. So bhikkhūti so methunadhammapaṭisevanako bhikkhu. Senāsanacārikaṃ āhiṇḍantāti te bhikkhū āgantukā buddhadassanāya āgatā pātova āgantukabhattāni labhitvā katabhattakiccā bhikkhūnaṃ nivāsanaṭṭhānāni passissāmāti vicariṃsu. Tena vuttaṃ – 『『senāsanacārikaṃ āhiṇḍantā』』ti. Yena te bhikkhū tenupasaṅkamīti tiracchānagatā nāma ekabhikkhunā saddhiṃ vissāsaṃ katvā aññesupi tādisaññeva cittaṃ uppādenti. Tasmā sā makkaṭī yena te bhikkhū tenupasaṅkami; upasaṅkamitvā ca attano vissāsikabhikkhusseva tesampi taṃ vikāraṃ dassesi.

Cheppanti naṅguṭṭhaṃ. Oḍḍīti abhimukhaṃ ṭhapesi. Nimittampi akāsīti yena niyāmena yāya kiriyāya methunādhippāyaṃ te jānanti taṃ akāsīti attho . So bhikkhūti yassāyaṃ vihāro. Ekamantaṃ nilīyiṃsūti ekasmiṃ okāse paṭicchannā acchiṃsu.

41.Saccaṃ, āvusoti sahoḍḍhaggahito coro viya paccakkhaṃ disvā coditattā 『『kiṃ vā mayā kata』』ntiādīni vattuṃ asakkonto 『『saccaṃ, āvuso』』ti āha. Nanu, āvuso, tatheva taṃ hotīti āvuso yathā manussitthiyā, nanu tiracchānagatitthiyāpi taṃ sikkhāpadaṃ tatheva hoti. Manussitthiyāpi hi dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullameva. Tiracchānagatitthiyāpi taṃ sabbaṃ duṭṭhullameva. Ko ettha viseso? Alesaṭṭhāne tvaṃ lesaṃ oḍḍesīti.

42.Antamaso tiracchānagatāyapi pārājiko hoti asaṃvāsoti tiracchānagatāyapi methunaṃ dhammaṃ paṭisevitvā pārājiko yeva hotīti daḷhataraṃ sikkhāpadamakāsi. Duvidhañhi sikkhāpadaṃ – lokavajjaṃ, paṇṇattivajjañca. Tattha yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajjaṃ nāma. Sesaṃ paṇṇattivajjaṃ. Tattha lokavajje anupaññatti uppajjamānā rundhantī dvāraṃ pidahantī sotaṃ pacchindamānā gāḷhataraṃ karontī uppajjati, aññatra adhimānā, aññatra supinantāti ayaṃ pana vītikkamābhāvā abbohārikattā ca vuttā. Paṇṇattivajje akate vītikkame uppajjamānā sithilaṃ karontī mocentī dvāraṃ dadamānā aparāparampi anāpattiṃ kurumānā uppajjati, gaṇabhojanaparamparabhojanādīsu anupaññattiyo viya. 『『Antamaso taṅkhaṇikāyapī』』ti evarūpā pana kate vītikkame uppannattā paññattigatikāva hoti. Idaṃ pana paṭhamasikkhāpadaṃ yasmā lokavajjaṃ, na paṇṇattivajjaṃ; tasmā ayamanupaññatti rundhantī dvāraṃ pidahantī sotaṃ pacchindamānā gāḷhataraṃ karontī uppajji.

Evaṃ dvepi vatthūni sampiṇḍetvā mūlacchejjavasena daḷhataraṃ katvā paṭhamapārājike paññatte aparampi anupaññattatthāya vajjiputtakavatthu udapādi. Tassuppattidassanatthametaṃ vuttaṃ – 『『evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī』』ti . Tassattho – bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca idañca aññampi vatthu udapādīti.

Makkaṭīvatthukathā niṭṭhitā.

Santhatabhāṇavāro

Vajjiputtakavatthuvaṇṇanā

43-44. Idāni yaṃ taṃ aññampi vatthu uppannaṃ, taṃ dassetuṃ 『『tena kho pana samayenā』』tiādimāha. Tatrāpi ayamanuttānapadavaṇṇanā – vesālikāti vesālivāsino. Vajjiputtakāti vajjiraṭṭhe vesāliyaṃ kulānaṃ puttā. Sāsane kira yo yo upaddavo ādīnavo abbudamuppajji, sabbaṃ taṃ vajjiputtake nissāya. Tathā hi devadattopi vajjiputtake pakkhe labhitvā saṅghaṃ bhindi. Vajjiputtakā eva ca vassasataparinibbute bhagavati uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpesuṃ. Imepi tesaṃ yeva ekacce evaṃ paññattepi sikkhāpade yāvadatthaṃ bhuñjiṃsu…pe… methunaṃ dhammaṃ paṭiseviṃsūti.

Ñātibyasanenapīti ettha asanaṃ byasanaṃ vikkhepo viddhaṃsanaṃ vināsoti sabbametaṃ ekatthaṃ. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, tena ñātibyasanena, rājadaṇḍabyādhimaraṇavippavāsanimittena ñātivināsenāti attho. Esa nayo dutiyapadepi. Tatiyapade pana ārogyavināsako rogo eva rogabyasanaṃ. So hi ārogyaṃ byasati vikkhipati vināsetīti byasanaṃ. Rogova byasanaṃ rogabyasanaṃ, tena rogabyasanena. Phuṭṭhāti adhipannā abhibhūtā samannāgatāti attho.

Na mayaṃ, bhante ānanda, buddhagarahinoti bhante ānanda, mayaṃ na buddhaṃ garahāma, na buddhassa dosaṃ dema. Na dhammagarahino, na saṅghagarahino. Attagarahino mayanti attānameva mayaṃ garahāma, attano dosaṃ dema. Alakkhikāti nissirikā. Appapuññāti parittapuññā. Vipassakā kusalānaṃ dhammānanti ye aṭṭhatiṃsārammaṇesu vibhattā kusalā dhammā, tesaṃ vipassakā; tato tato ārammaṇato vuṭṭhāya teva dhamme vipassamānāti attho. Pubbarattāpararattanti rattiyā pubbaṃ pubbarattaṃ, rattiyā aparaṃ apararattaṃ, paṭhamayāmañca pacchimayāmañcāti vuttaṃ hoti. Bodhipakkhikānanti bodhissa pakkhe bhavānaṃ, arahattamaggañāṇassa upakārakānanti attho. Bhāvanānuyoganti vaḍḍhanānuyogaṃ. Anuyuttā vihareyyāmāti gihipalibodhaṃ āvāsapalibodhañca pahāya vivittesu senāsanesu yuttapayuttā anaññakiccā vihareyyāma.

Evamāvusoti thero etesaṃ āsayaṃ ajānanto idaṃ nesaṃ mahāgajjitaṃ sutvā 『『sace ime īdisā bhavissanti, sādhū』』ti maññamāno 『『evamāvuso』』ti sampaṭicchi. Aṭṭhānametaṃ anavakāsoti ubhayampetaṃ kāraṇapaṭikkhepavacanaṃ. Kāraṇañhi yasmā tattha tadāyattavuttibhāvena phalaṃ tiṭṭhati. Yasmā cassa taṃ okāso hoti tadāyattavuttibhāvena, tasmā 『『ṭhānañca avakāso cā』』ti vuccati, taṃ paṭikkhipanto āha – 『『aṭṭhānametaṃ, ānanda , anavakāso』』ti. Etaṃ ṭhānaṃ vā okāso vā natthi. Yaṃ tathāgatoti yena tathāgato vajjīnaṃ vā…pe… samūhaneyya, taṃ kāraṇaṃ natthīti attho. Yadi hi bhagavā etesaṃ 『『labheyyāma upasampada』』nti yācantānaṃ upasampadaṃ dadeyya, evaṃ sante 『『pārājiko hoti asaṃvāso』』ti paññattaṃ samūhaneyya. Yasmā panetaṃ na samūhanati, tasmā 『『aṭṭhānameta』』ntiādimāha.

So āgato na upasampādetabboti 『『yadi hi evaṃ āgato upasampadaṃ labheyya, sāsane agāravo bhaveyya. Sāmaṇerabhūmiyaṃ pana ṭhito sagāravo ca bhavissati, attatthañca karissatī』』ti ñatvā anukampamāno bhagavā āha – 『『so āgato na upasampādetabbo』』ti. So āgato upasampādetabboti evaṃ āgato bhikkhubhāve ṭhatvā avipannasīlatāya sāsane sagāravo bhavissati, so sati upanissaye nacirasseva uttamatthaṃ pāpuṇissatīti ñatvā upasampādetabboti āha.

Evaṃ methunaṃ dhammaṃ paṭisevitvā āgatesu anupasampādetabbañca upasampādetabbañca dassetvā tīṇipi vatthūni samodhānetvā paripuṇṇaṃ katvā sikkhāpadaṃ paññapetukāmo 『『evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā』』ti vatvā 『『yo pana bhikkhu…pe… asaṃvāso』』ti paripuṇṇaṃ sikkhāpadaṃ paññapesi.

Vajjiputtakavatthuvaṇṇanā niṭṭhitā.

Catubbidhavinayakathā

  1. Idānissa atthaṃ vibhajanto 『『yo panāti, yo yādiso』』tiādimāha. Tasmiṃ pana sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena catubbidho vinayo jānitabbo –

Catubbidhañhi vinayaṃ, mahātherā mahiddhikā;

Nīharitvā pakāsesuṃ, dhammasaṅgāhakā purā.

Katamaṃ catubbidhaṃ? Suttaṃ, suttānulomaṃ, ācariyavādaṃ, attanomatinti. Yaṃ sandhāya vuttaṃ – 『『āhaccapadena rasena ācariyavaṃsena adhippāyā』』ti, ettha hi āhaccapadanti suttaṃ adhippetaṃ, rasoti suttānulomaṃ, ācariyavaṃsoti ācariyavādo, adhippāyoti attanomati.

Tattha suttaṃnāma sakale vinayapiṭake pāḷi.

Suttānulomaṃ nāma cattāro mahāpadesā; ye bhagavatā evaṃ vuttā – 『『yaṃ, bhikkhave , mayā 『idaṃ na kappatī』ti appaṭikkhittaṃ, taṃ ce akappiyaṃ anulometi; kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā 『idaṃ na kappatī』ti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi; akappiyaṃ paṭibāhati, taṃ vo kappati. Yaṃ, bhikkhave , mayā 『idaṃ kappatī』ti ananuññātaṃ, taṃ ce akappiyaṃ anulometi, kappiyaṃ paṭibāhati; taṃ vo na kappati. Yaṃ, bhikkhave, mayā 『idaṃ kappatī』ti ananuññātaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati; taṃ vo kappatī』』ti (mahāva. 305).

Ācariyavādo nāma dhammasaṅgāhakehi pañcahi arahantasatehi ṭhapitā pāḷivinimuttā okkantavinicchayappavattā aṭṭhakathātanti.

Attanomati nāma sutta-suttānuloma-ācariyavāde muñcitvā anumānena attano anubuddhiyā nayaggāhena upaṭṭhitākārakathanaṃ.

Apica suttantābhidhammavinayaṭṭhakathāsu āgato sabbopi theravādo 『『attanomati』』 nāma. Taṃ pana attanomatiṃ gahetvā kathentena na daḷhaggāhaṃ gahetvā voharitabbaṃ. Kāraṇaṃ sallakkhetvā atthena pāḷiṃ, pāḷiyā ca atthaṃ saṃsanditvā kathetabbaṃ. Attanomati ācariyavāde otāretabbā. Sace tattha otarati ceva sameti ca, gahetabbā. Sace neva otarati na sameti, na gahetabbā. Ayañhi attanomati nāma sabbadubbalā. Attanomatito ācariyavādo balavataro.

Ācariyavādopi suttānulome otāretabbo. Tattha otaranto samentoyeva gahetabbo, itaro na gahetabbo. Ācariyavādato hi suttānulomaṃ balavataraṃ.

Suttānulomampi sutte otāretabbaṃ. Tattha otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Suttānulomato hi suttameva balavataraṃ. Suttañhi appaṭivattiyaṃ kārakasaṅghasadisaṃ buddhānaṃ ṭhitakālasadisaṃ. Tasmā yadā dve bhikkhū sākacchanti, sakavādī suttaṃ gahetvā katheti, paravādī suttānulomaṃ. Tehi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā suttānulomaṃ sutte otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. No ce, na gahetabbaṃ; suttasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttaṃ gahetvā katheti, paro ācariyavādaṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā ācariyavādo sutte otāretabbo. Sace otarati sameti, gahetabbo. Anotaranto asamento ca gārayhācariyavādo na gahetabbo; suttasmiṃyeva ṭhātabbaṃ.

Athāyaṃ suttaṃ gahetvā katheti, paro attanomatiṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā attanomati sutte otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Suttasmiṃ yeva ṭhātabbaṃ.

Atha panāyaṃ suttānulomaṃ gahetvā katheti, paro suttaṃ. Suttaṃ suttānulome otāretabbaṃ. Sace otarati sameti, tisso saṅgītiyo ārūḷhaṃ pāḷiāgataṃ paññāyati, gahetabbaṃ. No ce tathā paññāyati na otarati na sameti, bāhirakasuttaṃ vā hoti siloko vā aññaṃ vā gārayhasuttaṃ guḷhavessantaraguḷhavinayavedallādīnaṃ aññatarato āgataṃ, na gahetabbaṃ. Suttānulomasmiṃyeva ṭhātabbaṃ.

Athāyaṃ suttānulomaṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo suttānulome otāretabbo. Sace otarati sameti, gahetabbo. No ce, na gahetabbo. Suttānulomeyeva ṭhātabbaṃ.

Athāyaṃ suttānulomaṃ gahetvā katheti, paro attanomatiṃ. Attanomati suttānulome otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Suttānulomeyeva ṭhātabbaṃ.

Atha panāyaṃ ācariyavādaṃ gahetvā katheti, paro suttaṃ. Suttaṃ ācariyavāde otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ. Ācariyavādeyeva ṭhātabbaṃ.

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ ācariyavāde otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Ācariyavādeyeva ṭhātabbaṃ.

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro attanomatiṃ. Attanomati ācariyavāde otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Ācariyavādeyeva ṭhātabbaṃ.

Atha panāyaṃ attanomatiṃ gahetvā katheti, paro suttaṃ. Suttaṃ attanomatiyaṃ otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbaṃ.

Athāyaṃ attanomatiṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ attanomatiyaṃ otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbaṃ.

Athāyaṃ attanomatiṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo attanomatiyaṃ otāretabbo. Sace otarati sameti, gahetabbo; itaro gārayhācariyavādo na gahetabbo. Attanomatiyameva ṭhātabbaṃ. Attano gahaṇameva baliyaṃ kātabbaṃ. Sabbaṭṭhānesu ca khepo vā garahā vā na kātabbāti.

Atha panāyaṃ 『『kappiya』』nti gahetvā katheti, paro 『『akappiya』』nti. Sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ.

Athāyaṃ tassa kappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, paro kāraṇaṃ na vindati. Kappiyeva ṭhātabbaṃ. Atha paro tassa akappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, anena attano gahaṇanti katvā daḷhaṃ ādāya na ṭhātabbaṃ. 『『Sādhū』』ti sampaṭicchitvā akappiyeva ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, paṭikkhittabhāvoyeva sādhu, akappiye ṭhātabbaṃ. Vinayañhi patvā kappiyākappiyavicāraṇamāgamma rundhitabbaṃ, gāḷhaṃ kattabbaṃ, sotaṃ pacchinditabbaṃ, garukabhāveyeva ṭhātabbaṃ.

Atha panāyaṃ 『『akappiya』』nti gahetvā katheti, paro 『『kappiya』』nti. Sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ.

Athāyaṃ bahūhi suttavinicchayakāraṇehi akappiyabhāvaṃ dasseti, paro kāraṇaṃ na vindati, akappiye ṭhātabbaṃ. Atha paro bahūhi suttavinicchayakāraṇehi kappiyabhāvaṃ dasseti, ayaṃ kāraṇaṃ na vindati, kappiye ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, attano gahaṇaṃ na vissajjetabbaṃ. Yathā cāyaṃ kappiyākappiye akappiyakappiye ca vinicchayo vutto; evaṃ anāpattiāpattivāde āpattānāpattivāde ca, lahukagarukāpattivāde garukalahukāpattivāde cāpi vinicchayo veditabbo. Nāmamattaṃyeva hi ettha nānaṃ, yojanānaye nānaṃ natthi, tasmā na vitthāritaṃ.

Evaṃ kappiyākappiyādivinicchaye uppanne yo sutta-suttānulomaācariyavādaattanomatīsu atirekakāraṇaṃ labhati, tassa vāde ṭhātabbaṃ. Sabbaso pana kāraṇaṃ vinicchayaṃ alabhantena suttaṃ na jahitabbaṃ, suttasmiṃyeva ṭhātabbanti. Evaṃ tasmiṃ sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena ayaṃ catubbidho vinayo jānitabbo.

Imañca pana catubbidhaṃ vinayaṃ ñatvāpi vinayadharena puggalena tilakkhaṇasamannāgatena bhavitabbaṃ. Tīṇi hi vinayadharassa lakkhaṇāni icchitabbāni. Katamāni tīṇi? 『『Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanato』』ti idamekaṃ lakkhaṇaṃ. 『『Vinaye kho pana ṭhito hoti asaṃhīro』』ti idaṃ dutiyaṃ. 『『Ācariyaparamparā kho panassa suggahitā hoti sumanasikatā sūpadhāritā』』ti idaṃ tatiyaṃ.

Tattha suttaṃ nāma sakalaṃ vinayapiṭakaṃ. Tañcassa svāgataṃ hotīti suṭṭhu āgataṃ. Suppavattīti suṭṭhu pavattaṃ paguṇaṃ vācuggataṃ suvinicchitaṃ. Suttato anubyañjanatoti pāḷito ca paripucchato ca aṭṭhakathāto ca suvinicchitaṃ hoti, kaṅkhacchedaṃ katvā uggahitaṃ.

Vinaye kho pana ṭhito hotīti vinaye lajjībhāvena patiṭṭhito hoti. Alajjī hi bahussutopi samāno lābhagarutāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti. Saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva ca dīpeti, satthusāsanaṃ garuṃ katvā ṭhapeti. Tathā hi pubbe mahātherā tikkhattuṃ vācaṃ nicchāresuṃ – 『『anāgate lajjī rakkhissati, lajjī rakkhissati, lajjī rakkhissatī』』ti. Evaṃ yo lajjī, so vinayaṃ avijahanto avokkamanto lajjībhāvena vinaye ṭhito hoti suppatiṭṭhitoti. Asaṃhīroti saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhato vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati santiṭṭhituṃ na sakkoti; yaṃ yaṃ parena vuccati taṃ taṃ anujānāti; sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāya vā heṭṭhupariyena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya 『『evaṃ mayaṃ vadāma; evaṃ no ācariyā vadantī』』ti vissajjeti; yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati 『『asaṃhīro』』ti.

Ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā cassa suu gahitā hoti. Sumanasikatāti suṭṭhu manasikatā; āvajjitamatte ujjalitapadīpo viya hoti. Sūpadhāritāti suṭṭhu upadhāritā pubbāparānusandhito atthato kāraṇato ca upadhāritā; attano matiṃ pahāya ācariyasuddhiyā vattā hoti 『『mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassā』』ti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti. Tatopi āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇakatthero attano upajjhāyassa dāsakattherassa, siggavatthero attano upajjhāyassa soṇakattherassa, moggaliputtatissatthero attano upajjhāyassa siggavattherassa caṇḍavajjittherassa cāti. Evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti. Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti. Evaṃ asakkontena pana avassaṃ dve tayo parivaṭṭā uggahetabbā. Sabbapacchimena hi nayena yathā ācariyo ca ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭati.

Imehi ca pana tīhi lakkhaṇehi samannāgatena vinayadharena vatthuvinicchayatthaṃ sannipatite saṅghe otiṇṇe vatthusmiṃ codakena ca cuditakena ca vutte vattabbe sahasā avinicchinitvāva cha ṭhānāni oloketabbāni. Katamāni cha? Vatthu oloketabbaṃ, mātikā oloketabbā, padabhājanīyaṃ oloketabbaṃ, tikaparicchedo oloketabbo, antarāpatti oloketabbā, anāpatti oloketabbāti.

Vatthuṃ olokentopi hi 『『tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, na tveva naggena āgantabbaṃ; yo āgaccheyya, āpatti dukkaṭassā』』ti (pārā. 517) evaṃ ekaccaṃ āpattiṃ passati. So taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Mātikaṃ olokentopi 『『sampajānamusāvāde pācittiya』』ntiādinā (pāci. 2) nayena pañcannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Padabhājanīyaṃ olokentopi 『『akkhayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti pārājikassa. Yebhuyyena khayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti thullaccayassā』』tiādinā (pārā. 59 ādayo, atthato samānaṃ) nayena sattannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so padabhājanīyato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Tikaparicchedaṃ olokentopi tikasaṅghādisesaṃ vā tikapācittiyaṃ vā tikadukkaṭaṃ vā aññataraṃ vā āpattiṃ tikaparicchede passati, so tato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Antarāpattiṃ olokentopi 『『paṭilātaṃ ukkhipati, āpatti dukkaṭassā』』ti (pāci. 355) evaṃ yā sikkhāpadantaresu antarāpatti hoti taṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Anāpattiṃ olokentopi 『『anāpatti bhikkhu asādiyantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassa, asañcicca, assatiyā, ajānantassā』』ti (pārā. 72 ādayo) evaṃ tasmiṃ tasmiṃ sikkhāpade niddiṭṭhaṃ anāpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Yo hi bhikkhu catubbidhavinayakovido tilakkhaṇasampanno imāni cha ṭhānāni oloketvā adhikaraṇaṃ vūpasamessati, tassa vinicchayo appaṭivattiyo, buddhena sayaṃ nisīditvā vinicchitasadiso hoti. Taṃ cevaṃ vinicchayakusalaṃ bhikkhuṃ koci katasikkhāpadavītikkamo bhikkhu upasaṅkamitvā attano kukkuccaṃ puccheyya; tena sādhukaṃ sallakkhetvā sace anāpatti hoti, 『『anāpattī』』ti vattabbaṃ. Sace pana āpatti hoti, 『『āpattī』』ti vattabbaṃ. Sā desanāgāminī ce, 『『desanāgāminī』』ti vattabbaṃ. Vuṭṭhānagāminī ce, 『『vuṭṭhānagāminī』』ti vattabbaṃ. Athassa pārājikacchāyā dissati, 『『pārājikāpattī』』ti na tāva vattabbaṃ. Kasmā? Methunadhammavītikkamo hi uttarimanussadhammavītikkamo ca oḷāriko. Adinnādānamanussaviggahavītikkamā pana sukhumā cittalahukā. Te sukhumeneva āpajjati , sukhumena rakkhati, tasmā visesena taṃvatthukaṃ kukkuccaṃ pucchiyamāno 『『āpattī』』ti avatvā sacassa ācariyo dharati, tato tena so bhikkhu 『『amhākaṃ ācariyaṃ pucchā』』ti pesetabbo. Sace so puna āgantvā 『『tumhākaṃ ācariyo suttato nayato oloketvā 『satekiccho』ti maṃ āhā』』ti vadati, tato anena so 『『sādhu suṭṭhu yaṃ ācariyo bhaṇati taṃ karohī』』ti vattabbo. Atha panassa ācariyo natthi, saddhiṃ uggahitatthero pana atthi, tassa santikaṃ pesetabbo – 『『amhehi saha uggahitatthero gaṇapāmokkho, taṃ gantvā pucchā』』ti. Tenāpi 『『satekiccho』』ti vinicchite 『『sādhu suṭṭhu tassa vacanaṃ karohī』』ti vattabbo. Atha saddhiṃ uggahitattheropi natthi, antevāsiko paṇḍito atthi, tassa santikaṃ pesetabbo – 『『asukadaharaṃ gantvā pucchā』』ti. Tenāpi 『『satekiccho』』ti vinicchite 『『sādhu suṭṭhu tassa vacanaṃ karohī』』ti vattabbo. Atha daharassāpi pārājikacchāyāva upaṭṭhāti, tenāpi 『『pārājikosī』』ti na vattabbo. Dullabho hi buddhuppādo, tato dullabhatarā pabbajjā ca upasampadā ca. Evaṃ pana vattabbo – 『『vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā sīlāni sodhetvā dvattiṃsākāraṃ tāva manasi karohī』』ti. Sace tassa arogaṃ sīlaṃ kammaṭṭhānaṃ ghaṭayati, saṅkhārā pākaṭā hutvā upaṭṭhahanti, upacārappanāppattaṃ viya cittampi ekaggaṃ hoti, divasaṃ atikkantampi na jānāti. So divasātikkame upaṭṭhānaṃ āgato evaṃ vattabbo – 『『kīdisā te cittappavattī』』ti. Ārocitāya cittappavattiyā vattabbo – 『『pabbajjā nāma cittavisuddhatthāya, appamatto samaṇadhammaṃ karohī』』ti.

Yassa pana sīlaṃ bhinnaṃ hoti, tassa kammaṭṭhānaṃ na ghaṭayati, patodābhitunnaṃ viya cittaṃ vikampati, vippaṭisāragginā ḍayhati, tattapāsāṇe nisinno viya taṅkhaṇaññeva vuṭṭhāti. So āgato 『『kā te cittappavattī』』ti pucchitabbo. Ārocitāya cittappavattiyā 『『natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamañhi pāpaṃ karonto attanā jānāti, athassa ārakkhadevatā paracittavidū samaṇabrāhmaṇā aññā ca devatā jānanti, tvaṃyeva dāni tava sotthiṃ pariyesāhī』』ti vattabbo.

Niṭṭhitā catubbidhavinayakathā

Vinayadharassa ca lakkhaṇādikathā.

Bhikkhupadabhājanīyavaṇṇanā

Idāni sikkhāpadavibhaṅgassa atthaṃ vaṇṇayissāma. Yaṃ vuttaṃ yo panāti yo yādisotiādi. Ettha yo panāti vibhajitabbapadaṃ; yo yādisotiādīni tassa vibhajanapadāni. Ettha ca yasmā panāti nipātamattaṃ; yoti atthapadaṃ; tañca aniyamena puggalaṃ dīpeti, tasmā tassa atthaṃ dassento aniyamena puggaladīpakaṃ yo saddameva āha. Tasmā ettha evamattho veditabbo – yo panāti yo yokocīti vuttaṃ hoti. Yasmā pana yo yokoci nāma, so avassaṃ liṅga-yutta-jāti-nāma-gotta-sīla-vihāra-gocaravayesu ekenākārena paññāyati, tasmā taṃ tathā ñāpetuṃ taṃ pabhedaṃ pakāsento 『『yādiso』』tiādimāha. Tattha yādisoti liṅgavasena yādiso vā tādiso vā hotu; dīgho vā rasso vā kāḷo vā odāto vā maṅguracchavi vā kiso vā thūlo vāti attho. Yathāyuttoti yogavasena yena vā tena vā yutto hotu; navakammayutto vā uddesayutto vā vāsadhurayutto vāti attho. Yathājaccoti jātivasena yaṃjacco vā taṃjacco vā hotu; khattiyo vā brāhmaṇo vā vesso vā suddo vāti attho. Yathānāmoti nāmavasena yathānāmo vā tathānāmo vā hotu; buddharakkhito vā dhammarakkhito vā saṅgharakkhito vāti attho. Yathāgottoti gottavasena yathāgotto vā tathāgotto vā yena vā tena vā gottena hotu; kaccāyano vā vāsiṭṭho vā kosiyo vāti attho. Yathāsīloti sīlesu yathāsīlo vā tathāsīlo vā hotu; navakammasīlo vā uddesasīlo vā vāsadhurasīlo vāti attho. Yathāvihārīti vihāresupi yathāvihārī vā tathāvihārī vā hotu; navakammavihārī vā uddesavihārī vā vāsadhuravihārī vāti attho. Yathāgocaroti gocaresupi yathāgocaro vā tathāgocaro vā hotu; navakammagocaro vā uddesagocaro vā vāsadhuragocaro vāti attho. Thero vāti ādīsu vayovuḍḍhādīsu yo vā so vā hotu; paripuṇṇadasavassatāya thero vā ūnapañcavassatāya navo vā atirekapañcavassatāya majjhimo vāti attho. Atha kho sabbova imasmiṃ atthe eso vuccati 『『yo panā』』ti.

Bhikkhuniddese bhikkhatīti bhikkhako; labhanto vā alabhanto vā ariyāya yācanāya yācatīti attho. Buddhādīhi ajjhupagataṃ bhikkhācariyaṃ ajjhupagatattā bhikkhācariyaṃ ajjhupagato nāma. Yo hi koci appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādīhi jīvikakappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatoti bhikkhu. Parapaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu; piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhu. Agghaphassavaṇṇabhedena bhinnaṃ paṭaṃ dhāretīti bhinnapaṭadharo. Tattha satthakacchedanena agghabhedo veditabbo. Sahassagghanakopi hi paṭo satthakena khaṇḍākhaṇḍikaṃ chinno bhinnaggho hoti. Purimagghato upaḍḍhampi na agghati. Suttasaṃsibbanena phassabhedo veditabbo. Sukhasamphassopi hi paṭo suttehi saṃsibbito bhinnaphasso hoti. Kharasamphassataṃ pāpuṇāti. Sūcimalādīhi vaṇṇabhedo veditabbo. Suparisuddhopi hi paṭo sūcikammato paṭṭhāya sūcimalena, hatthasedamalajallikāhi, avasāne rajanakappakaraṇehi ca bhinnavaṇṇo hoti; pakativaṇṇaṃ vijahati. Evaṃ tīhākārehi bhinnapaṭadhāraṇato bhinnapaṭadharoti bhikkhu. Gihivatthavisabhāgānaṃ vā kāsāvānaṃ dhāraṇamatteneva bhinnapaṭadharoti bhikkhu.

Samaññāyāti paññattiyā vohārenāti attho. Samaññāya eva hi ekacco 『『bhikkhū』』ti paññāyati. Tathā hi nimantanādimhi bhikkhūsu gaṇiyamānesu sāmaṇerepi gahetvā 『『sataṃ bhikkhū sahassaṃ bhikkhū』』ti vadanti. Paṭiññāyāti attano paṭijānanena paṭiññāyapi hi ekacco 『『bhikkhū』』ti paññāyati. Tassa 『『ko etthāti? Ahaṃ, āvuso, bhikkhū』』ti (a. ni. 10.96) evamādīsu sambhavo daṭṭhabbo . Ayaṃ pana ānandattherena vuttā dhammikā paṭiññā. Rattibhāge pana dussīlāpi paṭipathaṃ āgacchantā 『『ko etthā』』ti vutte adhammikāya paṭiññāya abhūtāya 『『mayaṃ bhikkhū』』ti vadanti.

Ehi bhikkhūti ehi bhikkhu nāma bhagavato 『『ehi bhikkhū』』ti vacanamattena bhikkhubhāvaṃ ehibhikkhūpasampadaṃ patto. Bhagavā hi ehibhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento 『『ehi, bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā』』ti vadati. Tassa saheva bhagavato vacanena gihiliṅgaṃ antaradhāyati, pabbajjā ca upasampadā ca ruhati. Bhaṇḍu kāsāyavasano hoti. Ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃse ṭhapetvā vāmaṃsakūṭe āsattanīluppalavaṇṇamattikāpatto –

『『Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhuno』』ti.

Evaṃ vuttehi aṭṭhahi parikkhārehi sarīre paṭimukkehiyeva saṭṭhivassikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānoyeva tiṭṭhati. Bhagavā hi paṭhamabodhiyaṃ ekasmiṃ kāle ehibhikkhūpasampadāya eva upasampādeti. Evaṃ upasampannāni ca sahassupari ekacattālīsuttarāni tīṇi bhikkhusatāni ahesuṃ; seyyathidaṃ – pañca pañcavaggiyattherā, yaso kulaputto, tassa parivārā catupaṇṇāsa sahāyakā, tiṃsa bhaddavaggiyā, sahassapurāṇajaṭilā, saddhiṃ dvīhi aggasāvakehi aḍḍhateyyasatā paribbājakā, eko aṅgulimālattheroti. Vuttañhetaṃ aṭṭhakathāyaṃ –

『『Tīṇi sataṃ sahassañca, cattālīsaṃ punāpare;

Eko ca thero sappañño, sabbe te ehibhikkhukā』』ti.

Na kevalañca ete eva, aññepi bahū santi. Seyyathidaṃ – tisataparivāro selo brāhmaṇo, sahassaparivāro mahākappino, dasasahassā kapilavatthuvāsino kulaputtā, soḷasasahassā pārāyanikabrāhmaṇāti evamādayo. Te pana vinayapiṭake pāḷiyaṃ na niddiṭṭhattā na vuttā. Ime tattha niddiṭṭhattā vuttāti.

『『Sattavīsa sahassāni, tīṇiyeva satāni ca;

Etepi sabbe saṅkhātā, sabbe te ehibhikkhukā』』ti.

Tīhi saraṇagamanehi upasampannoti 『『buddhaṃ saraṇaṃ gacchāmī』』tiādinā nayena tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi upasampanno. Ayañhi upasampadā nāma aṭṭhavidhā – ehibhikkhūpasampadā, saraṇagamanūpasampadā, ovādapaṭiggahaṇūpasampadā, pañhabyākaraṇūpasampadā, garudhammapaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthakammūpasampadāti. Tattha ehibhikkhūpasampadā, saraṇagamanūpasampadā ca vuttā eva.

Ovādapaṭiggahaṇūpasampadā nāma 『『tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – 『tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesu cā』ti. Evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – 『yaṃ kiñci dhammaṃ sossāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ sossāmī』ti. Evaṃ hi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – 『sātasahagatā ca me kāyagatāsati na vijahissatī』ti. Evañhi te, kassapa, sikkhitabba』』nti (saṃ. ni. 2.154) iminā ovādapaṭiggahaṇena mahākassapattherassa anuññātaupasampadā.

Pañhabyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā. Bhagavā kira pubbārāme anucaṅkamantaṃ sopākasāmaṇeraṃ 『『『uddhumātakasaññā』ti vā, sopāka, 『rūpasaññā』ti vā ime dhammā nānatthā nānābyañjanā , udāhu ekatthā, byañjanameva nāna』』nti dasa asubhanissite pañhe pucchi. So te byākāsi. Bhagavā tassa sādhukāraṃ datvā 『『kativassosi tvaṃ, sopākā』』ti pucchi. 『『Sattavassohaṃ, bhagavā』』ti. 『『Sopāka, tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsī』』ti āraddhacitto upasampadaṃ anujāni. Ayaṃ pañhabyākaraṇūpasampadā.

Garudhammapaṭiggahaṇūpasampadā nāma mahāpajāpatiyā aṭṭhagarudhammassa paṭiggahaṇena anuññātaupasampadā.

Dūtenūpasampadā nāma aḍḍhakāsiyā gaṇikāya anuññātaupasampadā.

Aṭṭhavācikūpasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi upasampadā.

Ñatticatutthakammūpasampadā nāma bhikkhūnaṃ etarahi upasampadā. Imāsu aṭṭhasu upasampadāsu 『『yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṃ ajjatagge paṭikkhipāmi. Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetu』』nti (mahāva. 69) evaṃ anuññātāya imāya upasampadāya upasampannoti vuttaṃ hoti.

Bhadroti apāpako. Kalyāṇaputhujjanādayo hi yāva arahā, tāva bhadrena sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena ca samannāgatattā 『『bhadro bhikkhū』』ti saṅkhyaṃ gacchanti. Sāroti tehiyeva sīlasārādīhi samannāgatattā nīlasamannāgamena nīlo paṭo viya 『『sāro bhikkhū』』ti veditabbo. Vigatakilesapheggubhāvato vā khīṇāsavova 『『sāro』』ti veditabbo. Sekhoti puthujjanakalyāṇakena saddhiṃ satta ariyā tisso sikkhā sikkhantīti sekhā. Tesu yo koci 『『sekho bhikkhū』』ti veditabbo. Na sikkhatīti asekho. Sekkhadhamme atikkamma aggaphale ṭhito, tato uttari sikkhitabbābhāvato khīṇāsavo 『『asekho』』ti vuccati. Samaggena saṅghenāti sabbantimena pariyāyena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā chandārahānaṃ chandassa āhaṭattā, sammukhībhūtānañca appaṭikkosanato ekasmiṃ kamme samaggabhāvaṃ upagatena. Ñatticatutthenāti tīhi anussāvanāhi ekāya ca ñattiyā kātabbena. Kammenāti dhammikena vinayakammena. Akuppenāti vatthu-ñatti-anussāvana-sīmā-parisasampattisampannattā akopetabbataṃ appaṭikkositabbatañca upagatena. Ṭhānārahenāti kāraṇārahena satthusāsanārahena. Upasampanno nāma uparibhāvaṃ samāpanno, pattoti attho. Bhikkhubhāvo hi uparibhāvo, tañcesa yathāvuttena kammena samāpannattā 『『upasampanno』』ti vuccati. Ettha ca ñatticatutthakammaṃ ekameva āgataṃ. Imasmiṃ pana ṭhāne ṭhatvā cattāri saṅghakammāni nīharitvā vitthārato kathetabbānīti sabbaaṭṭhakathāsu vuttaṃ. Tāni ca 『『apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma』』nti paṭipāṭiyā ṭhapetvā vitthārena khandhakato parivārāvasāne kammavibhaṅgato ca pāḷiṃ āharitvā kathitāni. Tāni mayaṃ parivārāvasāne kammavibhaṅgeyeva vaṇṇayissāma. Evañhi sati paṭhamapārājikavaṇṇanā ca na bhāriyā bhavissati; yathāṭhitāya ca pāḷiyā vaṇṇanā suviññeyyā bhavissati. Tāni ca ṭhānāni asuññāni bhavissanti; tasmā anupadavaṇṇanameva karoma.

Tatrāti tesu 『『bhikkhako』』tiādinā nayena vuttesu bhikkhūsu. Yvāyaṃ bhikkhūti yo ayaṃ bhikkhu. Samaggena saṅghena…pe… upasampannoti aṭṭhasu upasampadāsu ñatticatuttheneva kammena upasampanno. Ayaṃ imasmiṃ atthe adhippeto bhikkhūti ayaṃ imasmiṃ 『『methunaṃ dhammaṃ paṭisevitvā pārājiko hotī』』ti atthe 『『bhikkhū』』ti adhippeto. Itare pana 『『bhikkhako』』ti ādayo atthuddhāravasena vuttā. Tesu ca 『『bhikkhako』』ti ādayo niruttivasena vuttā, 『『samaññāya bhikkhu, paṭiññāya bhikkhū』』ti ime dve abhilāpavasena vuttā, 『『ehi bhikkhū』』ti buddhena upajjhāyena paṭiladdhaupasampadāvasena vutto. Saraṇagamanabhikkhu anuppannāya kammavācāya upasampadāvasena vutto, 『『bhadro』』tiādayo guṇavasena vuttāti veditabbā.

Bhikkhupadabhājanīyaṃ niṭṭhitaṃ.

Sikkhāsājīvapadabhājanīyavaṇṇanā

Idāni 『『bhikkhūna』』nti idaṃ padaṃ visesatthābhāvato avibhajitvāva yaṃ sikkhañca sājīvañca samāpannattā bhikkhūnaṃ sikkhāsājīvasamāpanno hoti, taṃ dassento sikkhātiādimāha. Tattha sikkhitabbāti sikkhā. Tissoti gaṇanaparicchedo . Adhisīlasikkhāti adhikaṃ uttamaṃ sīlanti adhisīlaṃ; adhisīlañca taṃ sikkhitabbato sikkhā cāti adhisīlasikkhā. Esa nayo adhicitta-adhipaññāsikkhāsu.

Katamaṃ panettha sīlaṃ, katamaṃ adhisīlaṃ, katamaṃ cittaṃ, katamaṃ adhicittaṃ, katamā paññā, katamā adhipaññāti? Vuccate – pañcaṅgadasaṅgasīlaṃ tāva sīlameva. Tañhi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tasmiṃ sīle buddhāpi sāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā samaṇabrāhmaṇā samādiyanti. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhonti. Pātimokkhasaṃvarasīlaṃ pana 『『adhisīla』』nti vuccati, tañhi sūriyo viya pajjotānaṃ sineru viya pabbatānaṃ sabbalokiyasīlānaṃ adhikañceva uttamañca, buddhuppādeyeva ca pavattati, na vinā buddhuppādā. Na hi taṃ paññattiṃ uddharitvā añño satto ṭhapetuṃ sakkoti, buddhāyeva pana sabbaso kāyavacīdvāraajjhācārasotaṃ chinditvā tassa tassa vītikkamassa anucchavikaṃ taṃ sīlasaṃvaraṃ paññapenti. Pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīlaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevati.

Kāmāvacarāni pana aṭṭha kusalacittāni, lokiyaaṭṭhasamāpatticittāni ca ekajjhaṃ katvā cittamevāti veditabbāni. Buddhuppādānuppāde cassa pavatti, samādapanaṃ samādānañca sīle vuttanayeneva veditabbaṃ. Vipassanāpādakaṃ aṭṭhasamāpatticittaṃ pana 『『adhicitta』』nti vuccati. Tañhi adhisīlaṃ viya sīlānaṃ sabbalokiyacittānaṃ adhikañceva uttamañca, buddhuppādeyeva ca hoti, na vinā buddhuppādā. Tatopi ca maggaphalacittameva adhicittaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevati.

『『Atthi dinnaṃ, atthi yiṭṭha』』nti (dha. sa. 1371; vibha. 793; ma. ni. 3.92) -ādinayappavattaṃ pana kammassakatañāṇaṃ paññā, sā hi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tassā paññāya buddhāpi buddhasāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā sattā samādiyanti. Tathā hi aṅkuro dasavassasahassāni mahādānaṃ adāsi. Velāmo, vessantaro, aññe ca bahū paṇḍitamanussā mahādānāni adaṃsu. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhaviṃsu. Tilakkhaṇākāraparicchedakaṃ pana vipassanāñāṇaṃ 『『adhipaññā』』ti vuccati. Sā hi adhisīla-adhicittāni viya sīlacittānaṃ sabbalokiyapaññānaṃ adhikā ceva uttamā ca, na ca vinā buddhuppādā loke pavattati. Tatopi ca maggaphalapaññāva adhipaññā, sā pana idha anadhippetā. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevatīti.

Tatrāti tāsu tīsu sikkhāsu. Yāyaṃ adhisīlasikkhāti yā ayaṃ pātimokkhasīlasaṅkhātā adhisīlasikkhā. Etaṃ sājīvaṃ nāmāti etaṃ sabbampi bhagavatā vinaye ṭhapitaṃ sikkhāpadaṃ, yasmā ettha nānādesajātigottādibhedabhinnā bhikkhū saha jīvanti ekajīvikā sabhāgajīvikā sabhāgavuttino honti, tasmā 『『sājīva』』nti vuccati. Tasmiṃ sikkhatīti taṃ sikkhāpadaṃ cittassa adhikaraṇaṃ katvā 『『yathāsikkhāpadaṃ nu kho sikkhāmi na sikkhāmī』』ti cittena olokento sikkhati. Na kevalañcāyametasmiṃ sājīvasaṅkhāte sikkhāpadeyeva sikkhati, sikkhāyapi sikkhati, 『『etaṃ sājīvaṃ nāmā』』ti imassa pana anantarassa padassa vasena 『『tasmiṃ sikkhatī』』ti vuttaṃ. Kiñcāpi taṃ evaṃ vuttaṃ, atha kho ayamettha attho daṭṭhabbo – tassā ca sikkhāya sikkhaṃ paripūrento sikkhati, tasmiñca sikkhāpade avītikkamanto sikkhatīti. Tena vuccati sājīvasamāpannoti idampi anantarassa sājīvapadasseva vasena vuttaṃ. Yasmā pana so sikkhampi samāpanno, tasmā sikkhāsamāpannotipi atthato veditabbo. Evañhi sati 『『sikkhāsājīvasamāpanno』』ti etassa padassa padabhājanampi paripuṇṇaṃ hoti.

Sikkhāsājīvapadabhājanīyaṃ niṭṭhitaṃ.

Sikkhāpaccakkhānavibhaṅgavaṇṇanā

Sikkhaṃappaccakkhāya dubbalyaṃ anāvikatvāti sikkhañca appaṭikkhipitvā dubbalabhāvañca appakāsetvā. Yasmā ca dubbalye āvikatepi sikkhā appaccakkhātāva hoti, sikkhāya pana paccakkhātāya dubbalyaṃ āvikatameva hoti. Tasmā 『『dubbalyaṃ anāvikatvā』』ti iminā padena na koci visesattho labbhati. Yathā pana 『『dirattatirattaṃ sahaseyyaṃ kappeyyā』』ti vutte dirattavacanena na koci visesattho labbhati, kevalaṃ lokavohāravasena byañjanasiliṭṭhatāya mukhārūḷhatāya etaṃ vuttaṃ. Evamidampi vohāravasena byañjanasiliṭṭhatāya mukhārūḷhatāya vuttanti veditabbaṃ.

Yasmā vā bhagavā sātthaṃ sabyañjanaṃ dhammaṃ deseti, tasmā 『『sikkhaṃ appaccakkhāyā』』ti iminā atthaṃ sampādetvā 『『dubbalyaṃ anāvikatvā』』ti iminā byañjanaṃ sampādeti. Parivārakapadavirahitañhi ekameva atthapadaṃ vuccamānaṃ parivāravirahito rājā viya, vatthālaṅkāravirahito viya ca puriso na sobhati; parivārakena pana atthānulomena sahāyapadena saddhiṃ taṃ sobhatīti.

Yasmā vā sikkhāpaccakkhānassa ekaccaṃ dubbalyāvikammaṃ attho hoti, tasmā taṃ sandhāya 『『sikkhaṃ appaccakkhāyā』』tipadassa atthaṃ vivaranto 『『dubbalyaṃ anāvikatvā』』ti āha.

Tattha siyā yasmā na sabbaṃ dubbalyāvikammaṃ sikkhāpaccakkhānaṃ, tasmā 『『dubbalyaṃ anāvikatvā』』ti paṭhamaṃ vatvā tassa atthaniyamanatthaṃ 『『sikkhaṃ appaccakkhāyā』』ti vattabbanti, tañca na; kasmā? Atthānukkamābhāvato. 『『Sikkhāsājīvasamāpanno』』ti hi vuttattā yaṃ sikkhaṃ samāpanno, taṃ appaccakkhāyāti vuccamāno anukkameneva attho vutto hoti, na aññathā. Tasmā idameva paṭhamaṃ vuttanti.

Apica anupaṭipāṭiyāpi ettha attho veditabbo. Kathaṃ? 『『Sikkhāsājīvasamāpanno』』ti ettha yaṃ sikkhaṃ samāpanno taṃ appaccakkhāya yañca sājīvaṃ samāpanno tattha dubbalyaṃ anāvikatvāti.

Idāni sikkhāpaccakkhānadubbalyāvikammānaṃ visesāvisesaṃ sikkhāpaccakkhānalakkhaṇañca dassento 『『atthi bhikkhave』』tiādimāha. Tattha atthi bhikkhavetiādīni dve mātikāpadāni; tāni vibhajanto 『『kathañca bhikkhave』』tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – kathanti kena ākārena. Dubbalyāvikammañcāti dubbalyassa āvikammañca. Idhāti imasmiṃ sāsane. Ukkaṇṭhitoti anabhiratiyā imasmiṃ sāsane kicchajīvikappatto. Atha vā ajja yāmi, sve yāmi, ito yāmi, ettha yāmīti uddhaṃ kaṇṭhaṃ katvā viharamāno, vikkhitto anekaggoti vuttaṃ hoti. Anabhiratoti sāsane abhirativirahito.

Sāmaññā cavitukāmoti samaṇabhāvato apagantukāmo. Bhikkhubhāvanti bhikkhubhāvena. Karaṇatthe upayogavacanaṃ. 『『Kaṇṭhe āsattena aṭṭīyeyyā』』tiādīsu (pārā. 162) pana yathālakkhaṇaṃ karaṇavacaneneva vuttaṃ. Aṭṭīyamānoti aṭṭaṃ pīḷitaṃ dukkhitaṃ viya attānaṃ ācaramāno; tena vā bhikkhubhāvena aṭṭo kariyamāno pīḷiyamānoti attho. Harāyamānoti lajjamāno. Jigucchamānoti asuciṃ viya taṃ jigucchanto. Gihibhāvaṃ patthayamānotiādīni uttānatthāniyeva. Yaṃnūnāhaṃ buddhaṃ paccakkheyyanti ettha yaṃnūnāti parivitakkadassane nipāto. Idaṃ vuttaṃ hoti – 『『sacāhaṃ buddhaṃ paccakkheyyaṃ, sādhu vata me siyā』』ti. Vadati viññāpetīti imamatthaṃ etehi vā aññehi vā byañjanehi vacībhedaṃ katvā vadati ceva, yassa ca vadati, taṃ viññāpeti jānāpeti. Evampīti uparimatthasampiṇḍanatto pikāro. Evampi dubbalyāvikammañceva hoti sikkhā ca appaccakkhātā, aññathāpi.

Idāni taṃ aññathāpi dubbalyāvikammaṃ sikkhāya ca appaccakkhānaṃ dassento 『『atha vā panā』』tiādimāha. Taṃ sabbaṃ atthato uttānameva. Padato panettha ādito paṭṭhāya 『『buddhaṃ paccakkheyyaṃ, dhammaṃ, saṅghaṃ, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkheyya』』nti imāni cuddasa padāni paccakkhānākārena vuttāni.

Gihī assantiādīni 『『gihī, upāsako, ārāmiko, sāmaṇero, titthiyo, titthiyasāvako, assamaṇo, asakyaputtiyo assa』』nti imāni aṭṭha padāni 『『assa』』nti iminā bhāvavikappākārena vuttāni. Evaṃ 『『yaṃnūnāha』』nti iminā paṭisaṃyuttāni dvāvīsati padāni.

  1. Yathā ca etāni, evaṃ 『『yadi panāhaṃ, apāhaṃ, handāhaṃ, hoti me』』ti imesu ekamekena paṭisaṃyuttāni dvāvīsatīti sabbāneva satañca dasa ca padāni honti.

  2. Tato paraṃ saritabbavatthudassananayena pavattāni 『『mātaraṃ sarāmī』』tiādīni sattarasa padāni. Tattha khettanti sālikhettādiṃ. Vatthunti tiṇapaṇṇasākaphalāphalasamuṭṭhānaṭṭhānaṃ. Sippanti kumbhakārapesakārasippādikaṃ.

  3. Tato paraṃ sakiñcanasapalibodhabhāvadassanavasena pavattāni 『『mātā me atthi, sā mayā posetabbā』』tiādīni nava padāni.

  4. Tato paraṃ sanissayasappatiṭṭhabhāvadassanavasena pavattāni 『『mātā me atthi, sā maṃ posessatī』』tiādīni soḷasa padāni.

  5. Tato paraṃ ekabhattaekaseyyabrahmacariyānaṃ dukkarabhāvadassanavasena pavattāni 『『dukkara』』ntiādīni aṭṭha padāni.

Tattha dukkaranti ekabhattādīnaṃ karaṇe dukkarataṃ dasseti. Na sukaranti sukarabhāvaṃ paṭikkhipati. Evaṃ duccaraṃ na sucaranti ettha. Na ussahāmīti tattha ussāhābhāvaṃ asakkuṇeyyataṃ dasseti. Na visahāmīti asayhataṃ dasseti. Na ramāmīti ratiyā abhāvaṃ dasseti. Nābhiramāmīti abhiratiyā abhāvaṃ dasseti. Evaṃ imāni ca paññāsa, purimāni ca dasuttarasatanti saṭṭhisataṃ padāni dubbalyāvikammavāre vuttānīti veditabbāni.

  1. Sikkhāpaccakkhānavārepi 『『kathañca bhikkhave』』ti ādi sabbaṃ atthato uttānameva. Padato panetthāpi 『『buddhaṃ paccakkhāmi, dhammaṃ, saṅghaṃ, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkhāmī』』ti imāni cuddasa padāni sikkhāpaccakkhānavacanasambandhena pavattāni. Sabbapadesu ca 『『vadati viññāpetī』』ti vacanassa ayamattho – vacībhedaṃ katvā vadati, yassa ca vadati taṃ teneva vacībhedena 『『ayaṃ sāsanaṃ jahitukāmo sāsanato muccitukāmo bhikkhubhāvaṃ cajitukāmo imaṃ vākyabhedaṃ karotī』』ti viññāpeti sāveti jānāpeti.

Sace panāyaṃ 『『buddhaṃ paccakkhāmī』』ti vattukāmo padapaccābhaṭṭhaṃ katvā 『『paccakkhāmi buddha』』nti vā vadeyya. Milakkhabhāsāsu vā aññatarabhāsāya tamatthaṃ vadeyya. 『『Buddhaṃ paccakkhāmī』』ti vattukāmo uppaṭipāṭiyā 『『dhammaṃ paccakkhāmī』』ti vā 『『sabrahmacāriṃ paccakkhāmī』』ti vā vadeyya, seyyathāpi uttarimanussadhammavibhaṅge 『『paṭhamaṃ jhānaṃ samāpajjāmī』』ti vattukāmo 『『dutiyaṃ jhāna』』nti vadati, sace yassa vadati so 『『ayaṃ bhikkhubhāvaṃ cajitukāmo etamatthaṃ vadatī』』ti ettakamattampi jānāti, viraddhaṃ nāma natthi; khettameva otiṇṇaṃ, paccakkhātāva hoti sikkhā. Sakkattā vā brahmattā vā cutasatto viya cutova hoti sāsanā.

Sace pana 『『buddhaṃ paccakkhi』』nti vā, 『『buddhaṃ paccakkhissāmī』』ti vā, 『『buddhaṃ paccakkheyya』』nti vāti atītānāgataparikappavacanehi vadati, dūtaṃ vā pahiṇāti, sāsanaṃ vā peseti, akkharaṃ vā chindati, hatthamuddāya vā tamatthaṃ āroceti, appaccakkhātā hoti sikkhā. Uttarimanussadhammārocanaṃ pana hatthamuddāyapi sīsaṃ eti. Sikkhāpaccakkhānaṃ manussajātikasattassa santike cittasampayuttaṃ vacībhedaṃ karontasseva sīsaṃ eti. Vacībhedaṃ katvā viññāpentopi ca yadi 『『ayameva jānātū』』ti ekaṃ niyametvā āroceti, tañca soyeva jānāti, paccakkhātā hoti sikkhā. Atha so na jānāti, añño samīpe ṭhito jānāti, appaccakkhātā hoti sikkhā. Atha dvinnaṃ ṭhitaṭṭhāne dvinnampi niyametvā 『『etesaṃ ārocemī』』ti vadati, tesu ekasmiṃ jānantepi dvīsu jānantesupi paccakkhātāva hoti sikkhā. Evaṃ sambahulesupi veditabbaṃ.

Sace pana anabhiratiyā pīḷito sabhāge bhikkhū parisaṅkamāno 『『yo koci jānātū』』ti uccasaddaṃ karonto 『『buddhaṃ paccakkhāmī』』ti vadati, tañca avidūre ṭhito navakammiko vā añño vā samayaññū puriso sutvā 『『ukkaṇṭhito ayaṃ samaṇo gihibhāvaṃ pattheti, sāsanato cuto』』ti jānāti, paccakkhātāva hoti sikkhā. Taṅkhaṇaññeva pana apubbaṃ acarimaṃ dujjānaṃ, sace āvajjanasamaye jānāti; yathā pakatiyā loke manussā vacanaṃ sutvā jānanti, paccakkhātā hoti sikkhā. Atha aparabhāge 『『kiṃ iminā vutta』』nti kaṅkhanto cirena jānāti, appaccakkhātā hoti sikkhā. Idañhi sikkhāpaccakkhānañca upari abhūtārocanaduṭṭhullavācā-attakāmaduṭṭhadosabhūtā-rocanasikkhāpadāni ca ekaparicchedāni. Āvajjanasamaye ñāte eva sīsaṃ enti, 『『kiṃ ayaṃ bhaṇatī』』ti kaṅkhatā cirena ñāte sīsaṃ na enti. Yathā cāyaṃ 『『buddhaṃ paccakkhāmī』』ti pade vinicchaye vutto; evaṃ sabbapadesu veditabbo.

Yasmā ca yadā sikkhā paccakkhātā hoti, tadā 『『yaṃnūnāhaṃ buddhaṃ paccakkheyya』』ntiādīni avadatāpi dubbalyaṃ āvikatameva hoti; tasmā sabbesaṃ padānaṃ avasāne vuttaṃ – 『『evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā』』ti.

Tato paraṃ gihīti maṃ dhārehīti ettha sacepi 『『gihī bhavissāmī』』ti vā 『『gihī homī』』ti vā 『『gihī jātomhī』』ti vā 『『gihimhī』』ti vā vadati, appaccakkhātā hoti sikkhā. Sace pana 『『ajja paṭṭhāya gihīti maṃ dhārehī』』ti vā 『『jānāhī』』ti vā 『『sañjānāhī』』ti vā 『『manasi karohī』』ti vā vadati, ariyakena vā vadati milakkhakena vā; evametasmiṃ atthe vutte yassa vadati, sace so jānāti, paccakkhātā hoti sikkhā. Esa nayo sesesupi 『『upāsako』』tiādīsu sattasu padesu. Evaṃ imāni ca aṭṭha, purimāni ca cuddasāti dvāvīsati padāni honti.

  1. Ito paraṃ purimāneva cuddasa padāni 『『alaṃ me, kinnu me, na mamattho, sumuttāha』』nti imehi catūhi yojetvā vuttāni chappaññāsa honti. Tattha alanti hotu, pariyattanti attho. Kiṃnu meti kiṃ mayhaṃ kiccaṃ, kiṃ karaṇīyaṃ, kiṃ sādhetabbanti attho. Na mamatthoti natthi mama attho. Sumuttāhanti sumutto ahaṃ. Sesamettha vuttanayameva. Evaṃ imāni ca chappaññāsa purimāni ca dvāvīsatīti aṭṭhasattati padāni sarūpeneva vuttāni.

  2. Yasmā pana tesaṃ vevacanehipi sikkhāpaccakkhānaṃ hoti, tasmā 『『yāni vā panaññānipī』』tiādimāha. Tattha yāni vā panaññānipīti pāḷiyaṃ 『『buddha』』ntiādīni āgatapadāni ṭhapetvā yāni aññāni atthi. Buddhavevacanāni vāti buddhassa vā pariyāyanāmāni…pe… asakyaputtiyassa vā. Tattha vaṇṇapaṭṭhāne āgataṃ nāmasahassaṃ upāligāthāsu (ma. ni. 2.76) nāmasataṃ aññāni ca guṇato labbhamānāni nāmāni 『『buddhavevacanānī』』ti veditabbāni. Sabbānipi dhammassa nāmāni dhammavevacanānīti veditabbāni. Esa nayo sabbattha.

Ayaṃ panettha yojanā – buddhaṃ paccakkhāmīti na vevavacanena paccakkhānaṃ yathārutameva. 『『Sammāsambuddhaṃ paccakkhāmi, anantabuddhiṃ, anomabuddhiṃ, bodhipaññāṇaṃ, dhīraṃ, vigatamohaṃ, pabhinnakhīlaṃ, vijitavijayaṃ paccakkhāmī』』ti evamādibuddhavevacanena sikkhāpaccakkhānaṃ.

Dhammaṃ paccakkhāmīti na vevacanena paccakkhānaṃ, yathārutameva. 『『Svākkhātaṃ dhammaṃ paccakkhāmi, sandiṭṭhikaṃ, akālikaṃ, ehipassikaṃ, opaneyyikaṃ, paccattaṃ veditabbaṃ viññūhi dhammaṃ paccakkhāmi. Asaṅkhataṃ dhammaṃ paccakkhāmi; virāgaṃ, nirodhaṃ, amataṃ dhammaṃ paccakkhāmi, dīghanikāyaṃ paccakkhāmi, brahmajālaṃ majjhimanikāyaṃ, mūlapariyāyaṃ, saṃyuttanikāyaṃ, oghataraṇaṃ, aṅguttaranikāyaṃ, cittapariyādānaṃ, khuddakanikāyaṃ, jātakaṃ, abhidhammaṃ, kusalaṃ dhammaṃ, akusalaṃ dhammaṃ, abyākataṃ dhammaṃ, satipaṭṭhānaṃ, sammappadhānaṃ, iddhipādaṃ, indriyaṃ, balaṃ, bojjhaṅgaṃ, maggaṃ, phalaṃ, nibbānaṃ paccakkhāmī』』ti caturāsītidhammakkhandhasahassesu ekadhammakkhandhassapi nāmaṃ dhammavevacanameva. Evaṃ dhammavevacanena sikkhāpaccakkhānaṃ hoti.

Saṅghaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Suppaṭipannaṃ saṅghaṃ paccakkhāmi, ujuppaṭipannaṃ, ñāyappaṭipannaṃ, sāmīcippaṭipannaṃ saṅghaṃ, catupurisayugaṃ saṅghaṃ, aṭṭhapurisapuggalaṃ saṅghaṃ, āhuneyyaṃ saṅghaṃ, pāhuneyyaṃ, dakkhiṇeyyaṃ, añjalikaraṇīyaṃ, anuttaraṃ puññakkhettaṃ saṅghaṃ paccakkhāmī』』ti evaṃ saṅghavevacanena sikkhāpaccakkhānaṃ hoti.

Sikkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Bhikkhusikkhaṃ paccakkhāmi, bhikkhunīsikkhaṃ, adhisīlasikkhaṃ, adhicittasikkhaṃ, adhipaññāsikkhaṃ paccakkhāmī』』ti evaṃ sikkhāvevacanena sikkhāpaccakkhānaṃ hoti.

Vinayaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Bhikkhuvinayaṃ paccakkhāmi, bhikkhunīvinayaṃ, paṭhamaṃ pārājikaṃ, dutiyaṃ tatiyaṃ catutthaṃ pārājikaṃ, saṅghādisesaṃ, thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭaṃ, dubbhāsitaṃ paccakkhāmī』』ti evamādivinayavevacanena sikkhāpaccakkhānaṃ hoti.

Pātimokkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Bhikkhupātimokkhaṃ bhikkhunīpātimokkhaṃ paccakkhāmī』』ti evaṃ pātimokkhavevacanena sikkhāpaccakkhānaṃ hoti.

Uddesaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Bhikkhupātimokkhuddesaṃ, bhikkhunīpātimokkhuddesaṃ , paṭhamaṃ pātimokkhuddesaṃ, dutiyaṃ tatiyaṃ catutthaṃ pañcamaṃ pātimokkhuddesaṃ, sammāsambuddhuddesaṃ, anantabuddhiuddesaṃ, anomabuddhiuddesaṃ, bodhipaññāṇuddesaṃ, dhīruddesaṃ, vigatamohuddesaṃ, pabhinnakhīluddesaṃ, vijitavijayuddesaṃ paccakkhāmī』』ti evamādiuddesavevacanena sikkhāpaccakkhānaṃ hoti.

Upajjhāyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yo maṃ pabbājesi, yo maṃ upasampādesi, yassa mūlenāhaṃ pabbajito, yassa mūlenāhaṃ upasampanno, yassamūlikā mayhaṃ pabbajjā, yassamūlikā mayhaṃ upasampadā tāhaṃ paccakkhāmī』』ti evaṃ upajjhāyavevacanena sikkhāpaccakkhānaṃ hoti.

Ācariyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yo maṃ pabbājesi, yo maṃ anussāvesi, yāhaṃ nissāya vasāmi, yāhaṃ uddisāpemi, yāhaṃ paripucchāmi, yo maṃ uddisati, yo maṃ paripucchāpeti tāhaṃ paccakkhāmī』』ti evaṃ ācariyavevacanena sikkhāpaccakkhānaṃ hoti.

Saddhivihārikaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yāhaṃ pabbājesiṃ, yāhaṃ upasampādesiṃ, mayhaṃ mūlena yo pabbajito, mayhaṃ mūlena yo upasampanno, mayhaṃmūlikā yassa pabbajjā, mayhaṃ mūlikā yassa upasampadā tāhaṃ paccakkhāmī』』ti evaṃ saddhivihārikavevacanena sikkhāpaccakkhānaṃ hoti.

Antevāsikaṃpaccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yāhaṃ pabbājesiṃ, yāhaṃ anussāvesiṃ, yo maṃ nissāya vasati, yo maṃ uddisāpeti, yo maṃ paripucchati, yassāhaṃ uddisāmi, yāhaṃ paripucchāpemi taṃ paccakkhāmī』』ti evaṃ antevāsikavevacanena sikkhāpaccakkhānaṃ hoti.

Samānupajjhāyakaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Mayhaṃ upajjhāyo yaṃ pabbājesi, yaṃ upasampādesi, yo tassa mūlena pabbajito, yo tassa mūlena upasampanno, yassa tammūlikā pabbajjā, yassa tammūlikā upasampadā taṃ paccakkhāmī』』ti evaṃ samānupajjhāyakavevacanena sikkhāpaccakkhānaṃ hoti.

Samānācariyakaṃpaccakkhāmīti na vevacanena paccakkhānaṃ. 『『Mayhaṃ ācariyo yaṃ pabbājesi, yaṃ anussāvesi, yo taṃ nissāya vasati, yo taṃ uddisāpeti paripucchati, yassa me ācariyo uddisati, yaṃ paripucchāpeti taṃ paccakkhāmī』』ti evaṃ samānācariyakavevacanena sikkhāpaccakkhānaṃ hoti.

Sabrahmacāriṃ paccakkhāmīti na vevacanena paccakkhānaṃ. 『『Yenāhaṃ saddhiṃ adhisīlaṃ sikkhāmi, adhicittaṃ adhipaññaṃ sikkhāmi taṃ paccakkhāmī』』ti evaṃ sabrahmacārivevacanena sikkhāpaccakkhānaṃ hoti.

Gihīti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Āgārikoti maṃ dhārehi, kassako, vāṇijo, gorakkho, okallako, moḷibaddho, kāmaguṇikoti maṃ dhārehī』』ti evaṃ gihivevacanena sikkhāpaccakkhānaṃ hoti.

Upāsakoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Dvevāciko upāsakoti maṃ dhārehi, tevāciko upāsako, buddhaṃ saraṇagamaniko, dhammaṃ saṅghaṃ saraṇagamaniko, pañcasikkhāpadiko dasasikkhāpadiko upāsakoti maṃ dhārehī』』ti evaṃ upāsakavevacanena sikkhāpaccakkhānaṃ hoti.

Ārāmikoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Kappiyakārakoti maṃ dhārehi, veyyāvaccakaro, appaharitakārako, yāgubhājako, phalabhājako, khajjakabhājakoti maṃ dhārehī』』ti evaṃ ārāmikavevacanena sikkhāpaccakkhānaṃ hoti.

Sāmaṇeroti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Kumārakoti maṃ dhārehi, cellako, ceṭako, moḷigallo, samaṇuddeso』ti maṃ dhārehī』』ti evaṃ sāmaṇeravecanena sikkhāpaccakkhānaṃ hoti.

Titthiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Nigaṇṭhoti maṃ dhārehi, ājīvako, tāpaso, paribbājako, paṇḍaraṅgoti maṃ dhārehī』』ti evaṃ titthiyavevacanena sikkhāpaccakkhānaṃ hoti.

Titthiyasāvakotimaṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Nigaṇṭhasāvakoti maṃ dhārehi』』 ājīvaka tāpasa paribbājaka paṇḍaraṅgasāvakoti maṃ dhārehīti evaṃ titthiyasāvakavevacanena sikkhāpaccakkhānaṃ hoti.

Assamaṇoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Dussīloti maṃ dhārehi, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto, koṇṭho』ti maṃ dhārehī』』ti evaṃ assamaṇavevacanena sikkhāpaccakkhānaṃ hoti.

Asakyaputtiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. 『『Na sammāsambuddhaputtoti maṃ dhārehi, na anantabuddhiputto, na anomabuddhiputto, na bodhipaññāṇaputto, na dhīraputto, na vigatamohaputto, na pabhinnakhīlaputto , na vijitavijayaputtoti maṃ dhārehī』』ti evamādiasakyaputtiyavevacanena sikkhāpaccakkhānaṃ hoti.

Tehi ākārehi tehi liṅgehi tehi nimittehīti tehi 『『buddhavevacanāni vā』』tiādinā nayena vuttehi buddhādīnaṃ vevacanehi. Vevacanāni hi sikkhāpaccakkhānassa kāraṇattā ākārāni, buddhādīnaṃ saṇṭhānadīpanattā sikkhāpaccakkhānasaṇṭhānattā eva vā liṅgāni, sikkhāpaccakkhānassa sañjānanahetuto manussānaṃ tilakādīni viya nimittānīti vuccanti. Evaṃ kho bhikkhaveti ito paraṃ aññassa sikkhāpaccakkhānakāraṇassa abhāvato niyamento āha. Ayañhettha attho, evameva dubbalyāvikammañceva hoti sikkhāpaccakkhānañca, na ito paraṃ kāraṇamatthīti.

  1. Evaṃ sikkhāpaccakkhānalakkhaṇaṃ dassetvā appaccakkhāne asammohatthaṃ tasseva ca sikkhāpaccakkhānalakkhaṇassa puggalādivasena vipattidassanatthaṃ 『『kathañca, bhikkhave, appaccakkhātā』』tiādimāha. Tattha yehi ākārehītiādi vuttanayameva. Ummattakoti yakkhummattako vā pittummattako vā yo koci viparītasañño, so sace paccakkhāti, appaccakkhātā hoti sikkhā. Ummattakassāti tādisasseva ummattakassa; tādisassa hi santike sace pakatatto sikkhaṃ paccakkhāti, ummattako na jānāti, appaccakkhātāva hoti sikkhā. Khittacittoti yakkhummattako vuccati. Purimapade pana ummattakasāmaññena vuttaṃ 『『yakkhummattako vā pittummattako vā』』ti. Ubhinnampi viseso anāpattivāre āvi bhavissati . Evaṃ khittacitto sikkhaṃ paccakkhāti, appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātāva hoti.

Vedanāṭṭoti balavatiyā dukkhavedanāya phuṭṭho mucchāpareto; tena vilapantena paccakkhātāpi appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātā hoti.

Devatāya santiketi bhummadevataṃ ādiṃ katvā yāva akaniṭṭhadevatāya santike paccakkhātāpi appaccakkhātāva hoti. Tiracchānagatassāti nāgamāṇavakassa vā supaṇṇamāṇavakassa vā kinnara-hatthi-makkaṭādīnaṃ vā yassa kassaci santike paccakkhātāpi appaccakkhātāva hoti . Tatra ummattakādīnaṃ santike ajānanabhāvena appaccakkhātāti āha. Devatāya santike atikhippaṃ jānanabhāvena. Devatā nāma mahāpaññā tihetukapaṭisandhikā atikhippaṃ jānanti, cittañca nāmetaṃ lahuparivattaṃ. Tasmā cittalahukassa puggalassa cittavaseneva 『『mā atikhippaṃ vināso ahosī』』ti devatāya santike sikkhāpaccakkhānaṃ paṭikkhipi.

Manussesu pana niyamo natthi. Yassa kassaci sabhāgassa vā visabhāgassa vā gahaṭṭhassa vā pabbajitassa vā viññussa santike paccakkhātā paccakkhātāva hoti. Sace pana so na jānāti, appaccakkhātāva hotīti etamatthaṃ dassento 『『ariyakenā』』tiādimāha. Tattha ariyakaṃ nāma ariyavohāro, māgadhabhāsā. Milakkhakaṃ nāma yo koci anariyako andhadamiḷādi. So ca na paṭivijānātīti bhāsantare vā anabhiññatāya, buddhasamaye vā akovidatāya 『『idaṃ nāma atthaṃ esa bhaṇatī』』ti nappaṭivijānāti. Davāyāti sahasā aññaṃ bhaṇitukāmo sahasā 『『buddhaṃ paccakkhāmī』』ti bhaṇati. Ravāyāti ravābhaññena, 『『aññaṃ bhaṇissāmī』』ti aññaṃ bhaṇanto. Purimena ko visesoti ce? Purimaṃ paṇḍitassāpi sahasāvasena aññabhaṇanaṃ. Idaṃ pana mandattā momūhattā apakataññuttā pakkhalantassa 『『aññaṃ bhaṇissāmī』』ti aññabhaṇanaṃ.

Asāvetukāmo sāvetīti imassa sikkhāpadassa pāḷiṃ vāceti paripucchati uggaṇhāti sajjhāyaṃ karoti vaṇṇeti, ayaṃ vuccati 『『asāvetukāmo sāvetī』』ti. Sāvetukāmo na sāvetīti dubbalabhāvaṃ āvikatvā sikkhaṃ paccakkhanto vacībhedaṃ na karoti, ayaṃ vuccati 『『sāvetukāmo na sāvetī』』ti. Aviññussa sāvetīti mahallakassa vā potthakarūpasadisassa, garumedhassa vā samaye akovidassa, gāmadārakānaṃ vā aviññutaṃ pattānaṃ sāveti. Viññussa na sāvetīti paṇḍitassa ñātuṃ samatthassa na sāveti. Sabbaso vā panāti 『『buddhaṃ paccakkhāmī』』tiādīsu yena yena pariyāyena sikkhā paccakkhātā hoti, tato ekampi vacībhedaṃ katvā na sāveti. Evaṃ khoti appaccakkhānalakkhaṇaṃ niyameti. Ayaṃ hettha attho – 『『evameva sikkhā appaccakkhātā hoti, na aññena kāraṇenā』』ti.

Sikkhāpaccakkhānavibhaṅgaṃ niṭṭhitaṃ.

Mūlapaññattivaṇṇanā

  1. Idāni 『『methunaṃ dhammaṃ paṭiseveyyā』』tiādīnaṃ atthadassanatthaṃ 『『methunadhammo nāmā』』tiādimāha. Tattha methunadhammo nāmāti idaṃ niddisitabbassa methunadhammassa uddesapadaṃ. Asaddhammoti asataṃ nīcajanānaṃ dhammo. Gāmadhammoti gāmavāsīnaṃ sevanadhammo. Vasaladhammoti vasalānaṃ dhammo; kilesavassanato vā sayameva vasalo dhammoti vasaladhammo. Duṭṭhullanti duṭṭhuñca kilesehi duṭṭhattā, thūlañca anipuṇabhāvatoti duṭṭhullaṃ. Ito paṭṭhāya ca tīsu padesu 『『yo so』』ti idaṃ parivattetvā 『『yaṃ ta』』nti katvā yojetabbaṃ – 『『yaṃ taṃ duṭṭhullaṃ, yaṃ taṃ odakantikaṃ, yaṃ taṃ rahassa』』nti. Ettha ca yasmā tassa kammassa parivārabhūtaṃ dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullaṃ, tasmāpi taṃ kammaṃ duṭṭhullaṃ. Yaṃ taṃ duṭṭhullaṃ so methunadhammo. Udakaṃ assa ante suddhatthaṃ ādīyatīti udakantaṃ, udakantameva odakantikaṃ; yaṃ taṃ odakantikaṃ , so methunadhammo. Raho paṭicchanne okāse kattabbatāya rahassaṃ. Yaṃ taṃ rahassaṃ, so methunadhammoti evaṃ yojanā veditabbā.

Dvayena dvayena samāpajjitabbato dvayaṃdvayasamāpatti. Tattha yojanā – 『『yā sā dvayaṃdvayasamāpatti so methunadhammo nāmā』』ti. Idha pana taṃ sabbaṃ ekajjhaṃ nigamento āha 『『eso methunadhammo nāmā』』ti. Kiṃ kāraṇā vuccati methunadhammoti? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃ kāraṇā vuccati methunadhammoti.

Paṭisevati nāmāti idaṃ 『『paṭiseveyyā』』ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ mātikāpadaṃ. Yo nittena nimittantiādīsu yo bhikkhu itthiyā nimittena attano nimittaṃ, itthiyā aṅgajātena attano aṅgajātaṃ sabbantimena pamāṇena ekatilabījamattampi vātena asamphuṭṭhe allokāse paveseti, eso paṭisevati nāma; ettakena sīlabhedaṃ pāpuṇāti, pārājiko hoti.

Ettha ca itthinimitte cattāri passāni, vemajjhañcāti pañca ṭhānāni labbhanti. Purisanimitte cattāri passāni, majjhaṃ, uparicāti cha. Tasmā itthinimitte heṭṭhā pavesentopi pārājiko hoti. Uparito pavesentopi, ubhohi passehi pavesentopi cattāri ṭhānāni muñcitvā majjhena pavesentopi pārājiko hoti. Purisanimittaṃ pana heṭṭhābhāgena chupantaṃ pavesentopi pārājiko hoti. Uparibhāgena chupantaṃ pavesentopi, ubhohi passehi chupantaṃ pavesentopi, majjheneva chupantaṃ pavesentopi samañchitaṅguliṃ viya majjhimapabbapiṭṭhiyā saṅkocetvā uparibhāgena chupantaṃ pavesentopi pārājiko hoti. Tattha tulādaṇḍasadisaṃ pavesentassāpi cattāri passāni, majjhañcāti pañca ṭhānāni; saṅkocetvā pavesentassāpi cattāri passāni, uparibhāgamajjhañcāti pañca ṭhānāni – evaṃ sabbānipi purisanimitte dasa ṭhānāni honti.

Nimitte jātaṃ anaṭṭhakāyappasādaṃ cammakhīlaṃ vā piḷakaṃ vā paveseti, āpatti pārājikassa. Naṭṭhakāyappasādaṃ matacammaṃ vā sukkhapiḷakaṃ vā paveseti, āpatti dukkaṭassa. Methunassādena lomaṃ vā aṅguli-aṅguṭṭhabījādīni vā pavesentassāpi dukkaṭameva. Ayañca methunakathā nāma yasmā duṭṭhullā kathā asabbhikathā, tasmā etaṃ vā aññaṃ vā vinaye īdisaṃ ṭhānaṃ kathentena paṭikkūlamanasikārañca samaṇasaññañca hirottappañca paccupaṭṭhapetvā sammāsambuddhe gāravaṃ uppādetvā asamakāruṇikassa lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ. So hi nāma bhagavā sabbaso kāmehi vinivattamānasopi sattānuddayāya lokānukampāya sattesu kāruññataṃ paṭicca sikkhāpadapaññāpanatthāya īdisaṃ kathaṃ kathesi. 『『Aho satthu karuṇāguṇo』』ti evaṃ lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ.

Apica yadi bhagavā sabbākārena īdisaṃ kathaṃ na katheyya, ko jāneyya 『『ettakesu

Ṭhānesu pārājikaṃ, ettakesu thullaccayaṃ, ettakesu dukkaṭa』』nti. Tasmā suṇantenapi kathentenapi bījakena mukhaṃ apidhāya dantavidaṃsakaṃ hasamānena na nisīditabbaṃ. 『『Sammāsambuddhenāpi īdisaṃ kathita』』nti paccavekkhitvā gabbhitena hirottappasampannena satthupaṭibhāgena hutvā kathetabbanti.

Mūlapaññattaṃ niṭṭhitaṃ.

Anupaññattivāre – antamasoti sabbantimena paricchedena. Tiracchānagatāyapīti paṭisandhivasena tiracchānesu gatāyapi. Pageva manussitthiyāti paṭhamataraṃ manussajātikāya itthiyā. Pārājikavatthubhūtā eva cettha tiracchānagatitthī tiracchānagatāti gahetabbā, na sabbā. Tatrāyaṃ paricchedo –

Apadānaṃ ahi macchā, dvipadānañca kukkuṭī;

Catuppadānaṃ majjārī, vatthu pārājikassimāti.

Tattha ahiggahaṇena sabbāpi ajagaragonasādibhedā dīghajāti saṅgahitā. Tasmā dīghajātīsu yattha tiṇṇaṃ maggānaṃ aññatarasmiṃ sakkā tilaphalamattampi pavesetuṃ, sā pārājikavatthu. Avasesā dukkaṭavatthūti veditabbā. Macchaggahaṇena sabbāpi macchakacchapamaṇḍūkādibhedā odakajāti saṅgahitā. Tatrāpi dīghajātiyaṃ vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Ayaṃ pana viseso – pataṅgamukhamaṇḍūkā nāma honti tesaṃ mukhasaṇṭhānaṃ mahantaṃ, chiddaṃ appakaṃ, tattha pavesanaṃ nappahoti; mukhasaṇṭhānaṃ pana vaṇasaṅkhepaṃ gacchati, tasmā taṃ thullaccayavatthūti veditabbaṃ. Kukkuṭiggahaṇena sabbāpi kākakapotādibhedā pakkhijāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Majjāriggahaṇena sabbāpi rukkhasunakha-muṅgusa-godhādibhedā catuppadajāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ.

Pārājikoti parājito, parājayaṃ āpanno. Ayañhi pārājikasaddo sikkhāpadāpattipuggalesu vattati. Tattha 『『aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā』』ti (pārā. 43) evaṃ sikkhāpade vattamāno veditabbo. 『『Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika』』nti (pārā. 67) evaṃ āpattiyaṃ. 『『Na mayaṃ pārājikā, yo avahaṭo so pārājiko』』ti (pārā. 155) evaṃ puggale vattamāno veditabbo. 『『Pārājikena dhammena anuddhaṃseyyā』』tiādīsu (pārā. 384) pana dhamme vattatīti vadanti. Yasmā pana tattha dhammoti katthaci āpatti , katthaci sikkhāpadameva adhippetaṃ, tasmā so visuṃ na vattabbo. Tattha sikkhāpadaṃ yo taṃ atikkamati, taṃ parājeti, tasmā 『『pārājika』』nti vuccati. Āpatti pana yo naṃ ajjhāpajjati, taṃ parājeti, tasmā 『『pārājikā』』ti vuccati. Puggalo yasmā parājito parājayamāpanno, tasmā 『『pārājiko』』ti vuccati. Etameva hi atthaṃ sandhāya parivārepi –

『『Pārājikanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Cuto paraddho bhaṭṭho ca, saddhammā hi niraṅkato;

Saṃvāsopi tahiṃ natthi, tenetaṃ iti vuccatī』』ti vuttaṃ. (pari. 339);

Ayañhettha attho – 『『taṃ sikkhāpadaṃ vītikkamanto āpattiñca āpanno puggalo cuto hotīti sabbaṃ yojetabbaṃ. Tena vuccatīti yena kāraṇena assamaṇo hoti asakyaputtiyo paribhaṭṭho chinno parājito sāsanato, tena vuccati. Kinti? 『『Pārājiko hotī』』ti.

Saha vasanti etthāti saṃvāso, taṃ dassetuṃ 『『saṃvāso nāmā』』ti vatvā 『『ekakamma』』ntiādimāha. Tatrāyaṃ saddhiṃ yojanāya vaṇṇanā – catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Tathā pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma. Ettha yasmā sabbepi lajjino etesu kammādīsu saha vasanti, na ekopi tato bahiddhā sandissati, tasmā tāni sabbānipi gahetvā 『『eso saṃvāso nāmā』』ti āha. So ca vuttappakāro saṃvāso tena puggalena saddhiṃ natthi, tena kāraṇena so pārājiko puggalo asaṃvāsoti vuccatīti.

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ 『『paṭiseveyyā』』ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ 『『paṭisevati nāmā』』ti idaṃ mātikāpadaṃ ṭhapetvā 『『nimittena nimittaṃ aṅgajātena aṅgajāta』』nti vuttaṃ. Tattha yasmā na kevalaṃ itthiyā eva nimittaṃ pārājikavatthu, na ca manussitthiyā eva, suvaṇṇarajatādimayānañca itthīnampi nimittaṃ vatthumeva na hoti; tasmā yaṃ yaṃ vatthu hoti, taṃ taṃ dassetuṃ 『『tisso itthiyo』』tiādinā nayena yesaṃ nimittāni vatthūni honti, te satte vatvā 『『manussitthiyā tayo magge』』tiādinā nayena tāni vatthūni āha.

Tattha tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisāti pārājikavatthūnaṃ nimittānaṃ nissayā dvādasa sattā honti. Tesu itthipurisā pākaṭā eva . Paṇḍakaubhatobyañjanakabhedo pabbajjākhandhakavaṇṇanāyaṃ pākaṭo bhavissati.

Manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassāti ettha ca manussitthiyā tīsu maggesūti attho veditabbo. Evaṃ sabbattha. Sabbe eva cete manussitthiyā tayo maggā, amanussitthiyā tayo, tiracchānagatitthiyā tayoti nava; manussaubhatobyañjanakādīnaṃ nava; manussapaṇḍakādīnaṃ dve dve katvā cha; tathā manussapurisādīnanti samatiṃsa maggā honti. Etesu nimittasaṅkhātesu yattha katthaci attano aṅgajātaṃ tilaphalamattampi pavesetvā methunaṃ dhammaṃ paṭisevanto pārājikaṃ āpajjati.

Paṭhamacatukkakathāvaṇṇanā

  1. Āpajjanto pana yasmā sevanacitteneva āpajjati, na vinā tena; tasmā taṃ lakkhaṇaṃ dassento bhagavā 『『bhikkhussa sevanacittaṃ upaṭṭhite』』tiādimāha. Tattha bhikkhussāti methunasevanakassa bhikkhussa. Sevanacittaṃ upaṭṭhiteti bhummatthe paccattavacanaṃ, sevanacitte paccupaṭṭhiteti attho. Vaccamaggaṃ aṅgajātaṃ pavesentassāti yena maggena vaccaṃ nikkhamati taṃ maggaṃ attano aṅgajātaṃ purisanimittaṃ tilaphalamattampi pavesentassa. Āpatti pārājikassāti āpatti pārājikā assa hotīti attho. Atha vā āpattīti āpajjanaṃ hoti. Pārājikassāti pārājikadhammassa. Esa nayo sabbattha.

  2. Evaṃ sevanacitteneva pavesentassa āpattiṃ dassetvā idāni yasmā taṃ pavesanaṃ nāma na kevalaṃ attūpakkameneva, parūpakkamenāpi hoti . Tatrāpi ca sādiyantasseva āpatti paṭisevanacittasamaṅgissa, na itarassa. Tasmā ye saddhāpabbajitā kulaputtā sammāpaṭipannakā parūpakkamena pavesanepi sati na sādiyanti, tesaṃ rakkhaṇatthaṃ 『『bhikkhupaccatthikā manussitthi』』ntiādimāha.

Tattha paṭipakkhaṃ atthayanti icchantīti paccatthikā, bhikkhū eva paccatthikā bhikkhupaccatthikā; visabhāgānaṃ veribhikkhūnametaṃ adhivacanaṃ. Manussitthiṃ bhikkhussa santike ānetvāti issāpakatā taṃ bhikkhuṃ nāsetukāmā āmisena vā upalāpetvā mittasanthavavasena vā 『『idaṃ amhākaṃ kiccaṃ karohī』』ti vatvā kañci manussitthiṃ rattibhāge tassa bhikkhussa vasanokāsaṃ ānetvā. Vaccamaggena aṅgajātaṃ abhinisīdentīti taṃ bhikkhuṃ hatthapādasīsādīsu suggahitaṃ nipparipphandaṃ gahetvā itthiyā vaccamaggena tassa bhikkhuno aṅgajātaṃ abhinisīdenti; sampayojentīti attho.

So cetiādīsu so ce bhikkhu vaccamaggabbhantaraṃ attano aṅgajātassa pavesanaṃ sādiyati adhivāseti tasmiṃ khaṇe sevanacittaṃ upaṭṭhāpeti. Paviṭṭhaṃ sādiyati adhivāseti, paviṭṭhakāle sevanacittaṃ upaṭṭhāpeti. Ṭhitaṃ sādiyati adhivāseti, ṭhānappattakāle sukkavissaṭṭhisamaye sevanacittaṃ upaṭṭhāpeti. Uddharaṇaṃ sādiyati adhivāseti, nīharaṇakāle paṭisevanacittaṃ upaṭṭhāpeti. Evaṃ catūsu ṭhānesu sādiyanto 『『mama verisamaṇehi idaṃ kata』』nti vattuṃ na labhati, pārājikāpattimeva āpajjati. Yathā ca imāni cattāri sādiyanto āpajjati; evaṃ purimaṃ ekaṃ asādiyitvā tīṇi sādiyantopi, dve asādiyitvā dve sādiyantopi, tīṇi asādiyitvā ekaṃ sādiyantopi āpajjatiyeva. Sabbaso pana asādiyanto āsīvisamukhaṃ viya aṅgārakāsuṃ viya ca paviṭṭhaṃ aṅgajātaṃ maññamāno nāpajjati. Tena vuttaṃ – 『『pavesanaṃ na sādiyati…pe… uddharaṇaṃ na sādiyati, anāpattī』』ti. Imañhi evarūpaṃ āraddhavipassakaṃ kāye ca jīvite ca anapekkhaṃ ekādasahi aggīhi sampajjalitāni ca sabbāyatanāni ukkhittāsike viya ca vadhake pañca kāmaguṇe passantaṃ puggalaṃ rakkhanto bhagavā paccatthikānañcassa manorathavighātaṃ karonto imaṃ 『『pavesanaṃ na sādiyatī』』tiādikaṃ catukkaṃ nīharitvā ṭhapesīti.

Paṭhamacatukkakathā niṭṭhitā.

Ekūnasattatidvisatacatukkakathā

59-60. Evaṃ paṭhamacatukkaṃ dassetvā idāni yasmā bhikkhupaccatthikā itthiṃ ānetvā na kevalaṃ vaccamaggeneva abhinisīdenti, atha kho passāvamaggenapi mukhenapi. Itthiṃ ānetvāpi ca keci jāgarantiṃ ānenti, keci suttaṃ, keci mattaṃ, keci ummattaṃ, keci pamattaṃ aññavihitaṃ vikkhittacittanti attho. Keci mataṃ akkhāyitaṃ, soṇasiṅgālādīhi akkhāyitanimittanti attho. Keci mataṃ yebhuyyena akkhāyitaṃ, yebhuyyena akkhāyitā nāma yassā nimitte vaccamagge passāvamagge mukhe vā bahutaro okāso akkhāyito hoti. Keci mataṃ yebhuyyena khāyitaṃ, yebhuyyena khāyitā nāma yassā vaccamaggādike nimitte bahuṃ khāyitaṃ hoti, appaṃ akkhāyitaṃ. Na kevalañca manussitthimeva ānenti, atha kho amanussitthimpi tiracchānagatitthimpi. Na kevalañca vuttappakāraṃ itthimeva, ubhatobyañjanakampi paṇḍakampi purisampi ānenti. Tasmā tesaṃ vasena aññānipi catukkāni dassento 『『bhikkhupaccatthikā manussitthiṃ jāgaranti』』ntiādimāha.

Tattha pāḷiyā asammohatthaṃ vuttacatukkāni evaṃ saṅkhyāto veditabbāni – manussitthiyā tiṇṇaṃ maggānaṃ vasena tīṇi suddhikacatukkāni, tīṇi jāgarantīcatukkāni, tīṇi suttacatukkāni, tīṇi mattacatukkāni, tīṇi ummattacatukkāni, tīṇi pamattacatukkāni, tīṇi mataakkhāyitacatukkāni, tīṇi yebhuyyena akkhāyitacatukkāni, tīṇi yebhuyyena khāyitacatukkānīti sattavīsati catukkāni. Tathā amanussitthiyā; tathā tiracchānagatitthiyāti itthivāre ekāsīti catukkāni. Yathā ca itthivāre evaṃ ubhatobyañjanakavāre. Paṇḍakapurisavāresu pana dvinnaṃ maggānaṃ vasena catupaṇṇāsa catupaṇṇāsa honti. Evaṃ sabbānipi dvesatāni, sattati ca catukkāni honti, tāni uttānatthāniyeva.

Sabbavāresu panettha 『『mataṃ yebhuyyena akkhāyitaṃ khāyita』』nti etasmiṃ ṭhāne ayaṃ vinicchayo – tambapaṇṇidīpe kira dve vinayadharā samānācariyakā therā ahesuṃ – upatissatthero ca, phussadevatthero ca. Te mahābhaye uppanne vinayapiṭakaṃ pariharantā rakkhiṃsu. Tesu upatissatthero byattataro. Tassāpi dve antevāsikā ahesuṃ – mahāpadumatthero ca mahāsumatthero ca. Tesu mahāsumatthero nakkhattuṃ vinayapiṭakaṃ assosi, mahāpadumatthero tena saddhiṃ navakkhattuṃ, visuñca ekakova navakkhattunti aṭṭhārasakkhattuṃ assosi; ayameva tesu byattataro . Tesu mahāsumatthero navakkhattuṃ vinayapiṭakaṃ sutvā ācariyaṃ muñcitvā aparagaṅgaṃ agamāsi. Tato mahāpadumatthero āha – 『『sūro vata, re, esa vinayadharo yo dharamānakaṃyeva ācariyaṃ muñcitvā aññattha vasitabbaṃ maññati. Nanu ācariye dharamāne vinayapiṭakañca aṭṭhakathā ca anekakkhattuṃ gahetvāpi na vissajjetabbaṃ, niccakālaṃ sotabbaṃ, anusaṃvaccharaṃ sajjhāyitabba』』nti.

Evaṃ vinayagarukānaṃ bhikkhūnaṃ kāle ekadivasaṃ upatissatthero mahāpadumattherappamukhānaṃ pañcannaṃ antevāsikasatānaṃ paṭhamapārājikasikkhāpade imaṃ padesaṃ vaṇṇento nisinno hoti. Taṃ antevāsikā pucchiṃsu – 『『bhante, yebhuyyena akkhāyite pārājikaṃ, yebhuyyena khāyite thullaccayaṃ, upaḍḍhakkhāyite kena bhavitabba』』nti? Thero āha – 『『āvuso, buddhā nāma pārājikaṃ paññapentā na sāvasesaṃ katvā paññapenti, anavasesaṃyeva katvā sabbaṃ pariyādiyitvā sotaṃ chinditvā pārājikavatthusmiṃ pārājikameva paññapenti. Idañhi sikkhāpadaṃ lokavajjaṃ, na paṇṇattivajjaṃ. Tasmā yadi upaḍḍhakkhāyite pārājikaṃ bhaveyya, paññapeyya sammāsambuddho. Pārājikacchāyā panettha na dissati, thullaccayameva dissatī』』ti.

Apica matasarīre pārājikaṃ paññapento bhagavā yebhuyyena akkhāyite ṭhapesi 『『tato paraṃ pārājikaṃ natthī』』ti dassetuṃ. Thullaccayaṃ paññapento yebhuyyena khāyite ṭhapesi 『『tato paraṃ thullaccayaṃ natthī』』ti dassetuntipi veditabbaṃ. Khāyitākhāyitañca nāmetaṃ matasarīrasmiṃyeva veditabbaṃ, na jīvamāne. Jīvamāne hi nakhapiṭṭhippamāṇepi chavimaṃse vā nhārumhi vā sati pārājikameva hoti. Yadipi nimittaṃ sabbaso khāyitaṃ chavicammaṃ natthi, nimittasaṇṭhānaṃ paññāyati, pavesanaṃ jāyati, pārājikameva. Nimittasaṇṭhānaṃ pana anavasesetvā sabbasmiṃ nimitte chinditvā samantato tacchetvā uppāṭite vaṇasaṅkhepavasena thullaccayaṃ. Nimittato patitāya maṃsapesiyā upakkamantassa dukkaṭaṃ. Matasarīre pana yadipi sabbaṃ sarīraṃ khāyitaṃ hoti, yadipi akkhāyitaṃ, tayo pana maggā akkhāyitā, tesu upakkamantassa pārājikaṃ. Yebhuyyena akkhāyite pārājikameva. Upaḍḍhakkhāyite ca yebhuyyena khāyite ca thullaccayaṃ.

Manussānaṃ jīvamānakasarīre akkhināsakaṇṇacchiddavatthikosesu satthakādīhi katavaṇe vā methunarāgena tilaphalamattampi aṅgajātaṃ pavesentassa thullaccayameva. Avasesasarīre upakacchakādīsu dukkaṭaṃ. Mate allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ. Yadā pana sarīraṃ uddhumātakaṃ hoti kuthitaṃ nīlamakkhikasamākiṇṇaṃ kimikulasamākulaṃ navahi vaṇamukhehi paggaḷitapubbakuṇapabhāvena upagantumpi asakkuṇeyyaṃ, tadā pārājikavatthuñca thullaccayavatthuñca vijahati; tādise sarīre yattha katthaci upakkamato dukkaṭameva. Tiracchānagatānaṃ hatthi-assa-goṇa-gadrabha-oṭṭhamahiṃsādīnaṃ nāsāya thullaccayaṃ. Vatthikose thullaccayameva. Sabbesampi tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ, avasesasarīrepi dukkaṭameva. Matānaṃ allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ.

Kuthitakuṇape pana pubbe vuttanayeneva sabbattha dukkaṭaṃ. Kāyasaṃsaggarāgena vā methunarāgena vā jīvamānakapurisassa vatthikosaṃ appavesento nimittena nimittaṃ chupati, dukkaṭaṃ. Methunarāgena itthiyā appavesento nimittena nimittaṃ chupati, thullaccayaṃ. Mahāaṭṭhakathāyaṃ pana 『『itthinimittaṃ methunarāgena mukhena chupati thullaccaya』』nti vuttaṃ. Cammakkhandhake 『『chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṃ tarantīnaṃ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāyapi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṃ chupantī』』ti (mahāva. 252) imissā aṭṭhuppattiyā avisesena vuttaṃ – 『『na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā』』ti (mahāva. 252). Taṃ sabbampi saṃsanditvā yathā na virujjhati tathā gahetabbaṃ. Kathañca na virujjhati? Yaṃ tāva mahāaṭṭhakathāyaṃ vuttaṃ 『『methunarāgena mukhena chupatī』』ti. Tatra kira nimittamukhaṃ mukhanti adhippetaṃ. 『『Methunarāgenā』』ti ca vuttattāpi ayameva tattha adhippāyoti veditabbo. Na hi itthinimitte pakatimukhena methunupakkamo hoti. Khandhakepi ye piṭṭhiṃ abhiruhantā methunarāgena aṅgajātena aṅgajātaṃ chupiṃsu, te sandhāya thullaccayaṃ vuttanti veditabbaṃ. Itarathā hi dukkaṭaṃ siyā. Keci panāhu 『『khandhakepi mukheneva chupanaṃ sandhāya oḷārikattā kammassa thullaccayaṃ vuttaṃ. Aṭṭhakathāyampi taṃ sandhāyabhāsitaṃ gahetvāva methunarāgena mukhena chupati thullaccayanti vutta』』nti. Tasmā suṭṭhu sallakkhetvā ubhosu vinicchayesu yo yuttataro so gahetabbo. Vinayaññū pana purimaṃ pasaṃsanti. Kāyasaṃsaggarāgena pana pakatimukhena vā nimittamukhena vā itthinimittaṃ chupantassa saṅghādiseso. Tiracchānagatitthiyā passāvamaggaṃ nimittamukhena chupantassa vuttanayeneva thullaccayaṃ. Kāyasaṃsaggarāgena dukkaṭanti.

Ekūnasattatidvisatacatukkakathā niṭṭhitā.

Santhatacatukkabhedakathā

61-62. Evaṃ bhagavā paṭipannakassa bhikkhuno rakkhaṇatthaṃ sattatidvisatacatukkāni nīharitvā 『『idāni ye anāgate pāpabhikkhū 『santhataṃ imaṃ na kiñci upādinnakaṃ upādinnakena phusati, ko ettha doso』ti sañcicca lesaṃ oḍḍessanti, tesaṃ sāsane patiṭṭhā eva na bhavissatī』』ti disvā tesu sattatidvisatacatukkesu ekamekaṃ catukkaṃ catūhi santhatādibhedehi bhinditvā dassento bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena passāvamaggena mukhena aṅgajātaṃ abhinisīdenti santhatāya asanthatassātiādimāha.

Tattha santhatāya asanthatassātiādīsu santhatāya itthiyā vaccamaggena passāvamaggena mukhena asanthatassa bhikkhussa aṅgajātaṃ abhinisīdentīti iminā nayena yojanā veditabbā. Tattha santhatā nāma yassā tīsu maggesu yo koci maggo paliveṭhetvā vā anto vā pavesetvā yena kenaci vatthena vā paṇṇena vā vākapaṭṭena vā cammena vā tipusīsādīnaṃ paṭṭena vā paṭicchanno. Santhato nāma yassa aṅgajātaṃ tesaṃyeva vatthādīnaṃ yena kenaci paṭicchannaṃ. Tattha upādinnakena vā anupādinnakaṃ ghaṭṭiyatu, anupādinnakena vā upādinnakaṃ, anupādinnakena vā anupādinnakaṃ, upādinnakena vā upādinnakaṃ, sace yattake paviṭṭhe pārājikaṃ hotīti vuttaṃ, tattakaṃ pavisati, sabbattha sādiyantassa pārājikakkhette pārājikaṃ; thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭameva hoti. Sace itthinimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace purisanimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ pavesentassa dukkaṭaṃ. Sace ubhayaṃ khāṇuṃ katvā santhataṃ, khāṇunā khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace itthinimitte veḷunaḷapabbādīnaṃ kiñci pakkhittaṃ, tassa heṭṭhābhāgaṃ cepi phusanto tilaphalamattaṃ paveseti, pārājikaṃ. Uparibhāgaṃ cepi ubhosu passesu ekapassaṃ cepi phusanto paveseti, pārājikaṃ. Cattāripi passāni aphusanto pavesetvā tassa talaṃ cepi phusati, pārājikaṃ. Yadi pana passesu vā tale vā aphusanto ākāsagatameva katvā pavesetvā nīharati, dukkaṭaṃ. Bahiddhā khāṇuke phusati dukkaṭameva. Yathā ca itthinimitte vuttaṃ, evaṃ sabbattha lakkhaṇaṃ veditabbanti.

Santhatacatukkabhedakathā niṭṭhitā.

Bhikkhupaccatthikacatukkabhedavaṇṇanā

63-64. Evaṃ santhatacatukkabhedaṃ vatvā idāni yasmā na kevalaṃ manussitthiādike bhikkhussa eva santike ānenti. Atha kho bhikkhumpi tāsaṃ santike ānenti, tasmā tappabhedaṃ dassento 『『bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike』』ti ādinā nayena sabbāni tāni catukkāni punapi nīharitvā dassesi. Tesu vinicchayo vuttanayeneva veditabboti.

Bhikkhupaccatthikavasena catukkabhedavaṇṇanā niṭṭhitā.

Rājapaccatthikādicatukkabhedakathā

  1. Yasmā pana na bhikkhupaccatthikā eva evaṃ karonti, rājapaccatthikādayopi karonti. Tasmā tampi pabhedaṃ dassento 『『rājapaccatthikā』』tiādimāha. Tattha rājāno eva paccatthikā rājapaccatthikā. Te ca sayaṃ ānentāpi aññehi āṇāpentāpi ānentiyevāti veditabbā. Corā eva paccatthikā corapaccatthikā. Dhuttāti methunupasaṃhitakhiḍḍāpasutā nāgarikakerāṭiyapurisā, itthidhuttasurādhuttādayo vā; dhuttā eva paccatthikā dhuttapaccatthikā. Gandhanti hadayaṃ vuccati, taṃ uppāṭentīti uppalagandhā, uppalagandhā eva paccatthikā uppalagandhapaccatthikā. Ete kira na kasivaṇijjādīhi jīvanti, panthaghātagāmaghātādīni katvā puttadāraṃ posenti. Te kammasiddhiṃ patthayamānā devatānaṃ āyācetvā tāsaṃ balikammatthaṃ manussānaṃ hadayaṃ uppāṭenti. Sabbakāle ca manussā dullabhā. Bhikkhū pana araññe viharantā sulabhā honti. Te sīlavantaṃ bhikkhuṃ gahetvā 『『sīlavato vadho nāma bhāriyo hotī』』ti maññamānā tassa sīlavināsanatthaṃ manussitthiādike vā ānenti; taṃ vā tattha nenti. Ayamettha viseso. Sesaṃ vuttanayeneva veditabbaṃ. Bhikkhupaccatthikavāre vuttanayeneva ca imesu catūsupi vāresu catukkāni veditabbāni. Pāḷiyaṃ pana saṃkhittena vuttāni.

Sabbākārena catukkabhedakathā niṭṭhitā.

Āpattānāpattivāravaṇṇanā

  1. Idāni yaṃ vuttaṃ 『『manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassā』』tiādi, ettha asammohatthaṃ 『『maggena magga』』ntiādimāha. Tattha maggena magganti itthiyā tīsu maggesu aññatarena maggena attano aṅgajātaṃ paveseti atha vā sambhinnesu dvīsu maggesu passāvamaggena vaccamaggaṃ vaccamaggena vā passāvamaggaṃ paveseti. Maggena amagganti passāvādimaggena pavesetvā tassa sāmantā vaṇena nīharati. Amaggena magganti maggasāmantena vaṇena pavesetvā maggena nīharati. Amaggena amagganti dvīsu sambhinnavaṇesu ekena vaṇena pavesetvā dutiyena nīharati. Imassa suttassa anulomavasena sabbattha vaṇasaṅkhepe thullaccayaṃ veditabbaṃ.

Idāni yaṃ parato vakkhati 『『anāpatti ajānantassa asādiyantassā』』ti, tattha asammohatthaṃ 『『bhikkhu suttabhikkhumhī』』tiādimāha. Tatrāyaṃ adhippāyo – yo paṭibuddho sādiyati so 『『suttamhi mayi eso vippaṭipajji, nāhaṃ jānāmī』』ti na muccati. Ubho nāsetabbāti cettha dvepi liṅganāsanena nāsetabbā. Tatra dūsakassa paṭiññākaraṇaṃ natthi, dūsito pucchitvā paṭiññāya nāsetabbo. Sace na sādiyati, na nāsetabbo. Esa nayo sāmaṇeravārepi.

Evaṃ tattha tattha taṃ taṃ āpattiñca anāpattiñca dassetvā idāni anāpattimeva dassento 『『anāpatti ajānantassā』』tiādimāha. Tattha ajānanto nāma yo mahāniddaṃ okkanto parena kataṃ upakkamampi na jānāti vesāliyaṃ mahāvane divāvihāragato bhikkhu viya. Evarūpassa anāpatti. Vuttampi cetaṃ – 『『『nāhaṃ bhagavā jānāmī』ti; 『anāpatti, bhikkhu, ajānantassā』』』ti (pārā. 75). Asādiyanto nāma yo jānitvāpi na sādiyati, tattheva sahasā vuṭṭhitabhikkhu viya. Vuttampi cetaṃ – 『『『nāhaṃ bhagavā sādiyi』nti. 『Anāpatti, bhikkhu, asādiyantassā』』ti.

Ummattako nāma pittummattako. Duvidhañhi pittaṃ – baddhapittaṃ, abaddhapittañcāti. Tattha abaddhapittaṃ lohitaṃ viya sabbaṅgagataṃ, tamhi kupite sattānaṃ kaṇḍukacchusarīrakampādīni honti. Tāni bhesajjakiriyāya vūpasamanti. Baddhapittaṃ pana pittakosake ṭhitaṃ. Tamhi kupite sattā ummattakā honti vipallatthasaññā hirottappaṃ chaḍḍetvā asāruppācāraṃ caranti. Lahukagarukāni sikkhāpadāni maddantāpi na jānanti. Bhesajjakiriyāyapi atekicchā honti. Evarūpassa ummattakassa anāpatti.

Khittacitto nāma vissaṭṭhacitto yakkhummattako vuccati. Yakkhā kira bheravāni vā ārammaṇāni dassetvā mukhena hatthaṃ pavesetvā hadayarūpaṃ vā maddantā satte vikkhittacitte vipallatthasaññe karonti. Evarūpassa khittacittassa anāpatti. Tesaṃ pana ubhinnaṃ ayaṃ viseso – pittummattako niccameva ummattako hoti, pakatisaññaṃ na labhati. Yakkhummattako antarantarā pakatisaññaṃ paṭilabhatīti. Idha pana pittummattako vā hotu yakkhummattako vā, yo sabbaso muṭṭhassati kiñci na jānāti, aggimpi suvaṇṇampi gūthampi candanampi ekasadisaṃ maddantova vicarati, evarūpassa anāpatti. Antarantarā saññaṃ paṭilabhitvā ñatvā karontassa pana āpattiyeva.

Vedanāṭṭo nāma yo adhimattāya dukkhavedanāya āturo kiñci na jānāti, evarūpassa anāpatti.

Ādikammiko nāma yo tasmiṃ tasmiṃ kamme ādibhūto. Idha pana sudinnatthero ādikammiko, tassa anāpatti. Avasesānaṃ makkaṭīsamaṇavajjiputtakādīnaṃ āpattiyevāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Pakiṇṇakakathā

Imasmiṃ pana sikkhāpade kosallatthaṃ idaṃ pakiṇṇakaṃveditabbaṃ –

『『Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cā』』ti.

Tattha 『『samuṭṭhāna』』nti sabbasaṅgāhakavasena cha sikkhāpadasamuṭṭhānāni. Tāni parivāre āvi bhavissanti. Samāsato pana sikkhāpadaṃ nāma – atthi chasamuṭṭhānaṃ, atthi catusamuṭṭhānaṃ, atthi tisamuṭṭhānaṃ, atthi kathinasamuṭṭhānaṃ, atthi eḷakalomasamuṭṭhānaṃ, atthi dhuranikkhepādisamuṭṭhānanti.

Tatrāpi kiñci kiriyato samuṭṭhāti, kiñci akiriyato samuṭṭhāti, kiñci kiriyākiriyato samuṭṭhāti, kiñci siyā kiriyato, siyā akiriyato samuṭṭhāti, kiñci siyā kiriyato siyā kiriyākiriyato samuṭṭhāti.

Tatrāpi atthi saññāvimokkhaṃ, atthi nosaññāvimokkhaṃ. Tattha yaṃ cittaṅgaṃ labhatiyeva, taṃ saññāvimokkhaṃ; itaraṃ nosaññāvimokkhaṃ.

Puna atthi sacittakaṃ, atthi acittakaṃ. Yaṃ saheva cittena āpajjati, taṃ sacittakaṃ; yaṃ vināpi cittena āpajjati, taṃ acittakaṃ . Taṃ sabbampi lokavajjaṃ paṇṇattivajjanti duvidhaṃ. Tesaṃ lakkhaṇaṃ vuttameva.

Kammakusalavedanāvasenāpi cettha atthi sikkhāpadaṃ kāyakammaṃ, atthi vacīkammaṃ. Tattha yaṃ kāyadvārikaṃ, taṃ kāyakammaṃ; yaṃ vacīdvārikaṃ, taṃ vacīkammanti veditabbaṃ. Atthi pana sikkhāpadaṃ kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Dvattiṃseva hi āpattisamauṭṭhāpakacittāni – aṭṭha kāmāvacarakusalāni, dvādasa akusalāni, dasa kāmāvacarakiriyacittāni, kusalato ca kiriyato ca dve abhiññācittānīti. Tesu yaṃ kusalacittena āpajjati, taṃ kusalaṃ; itarehi itaraṃ. Atthi ca sikkhāpadaṃ tivedanaṃ, atthi dvivedanaṃ, atthi ekavedanaṃ. Tattha yaṃ āpajjanto tīsu vedanāsu aññataravedanāsamaṅgī hutvā āpajjati, taṃ tivedanaṃ; yaṃ āpajjanto sukhasamaṅgī vā upekkhāsamaṅgī vā āpajjati, taṃ dvivedanaṃ; yaṃ āpajjanto dukkhavedanāsamaṅgīyeva āpajjati, taṃ ekavedananti veditabbaṃ. Evaṃ –

『『Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cā』』ti.

Imaṃ pakiṇṇakaṃ viditvā tesu samuṭṭhānādīsu idaṃ sikkhāpadaṃ samuṭṭhānato ekasamuṭṭhānaṃ. Aṅgavasena dukasamuṭṭhānaṃ, kāyacittato samuṭṭhāti. Kiriyasamuṭṭhānañca karontoyeva hi etaṃ āpajjati. Methunapaṭisaṃyuttāya kāmasaññāya abhāvena muccanato saññāvimokkhaṃ. 『『Anāpatti ajānantassa asādiyantassā』』ti hi vuttaṃ. Methunacitteneva naṃ āpajjati, na vinā cittenāti sacittakaṃ. Rāgavaseneva āpajjitabbato lokavajjaṃ. Kāyadvāreneva samuṭṭhānato kāyakammaṃ. Cittaṃ panettha aṅgamattaṃ hoti, na tassa vasena kammabhāvo labbhati. Lobhacittena āpajjitabbato akusalacittaṃ. Sukhasamaṅgī vā upekkhāsamaṅgī vā taṃ āpajjatīti dvivedananti veditabbaṃ. Sabbañcetaṃ āpattiyaṃ yujjati. Sikkhāpadasīsena pana sabbaaṭṭhakathāsudesanā ārūḷhā, tasmā evaṃ vuttaṃ.

Pakiṇṇakakathā niṭṭhitā.

Vinītavatthuvaṇṇanā

Makkaṭīvajjiputtā ca…pe… vuḍḍhapabbajito migoti idaṃ kiṃ? Imā vinītavatthūnaṃ bhagavatā sayaṃ vinicchitānaṃ tesaṃ tesaṃ vatthūnaṃ uddānagāthā nāma. Tāni vatthūni 『『sukhaṃ vinayadharā uggaṇhissantī』』ti dhammasaṅgāhakattherehi ṭhapitāni. Vatthugāthā pana dharamāneyeva bhagavati upālittherena ṭhapitā 『『iminā lakkhaṇena āyatiṃ vinayadharā vinayaṃ vinicchinissantī』』ti. Tasmā ettha vuttalakkhaṇaṃ sādhukaṃ sallakkhetvā paṭhamasikkhāpadaṃ vinicchinitabbaṃ. Dutiyādīnañca vinītavatthūsu vuttalakkhaṇena dutiyādīni. Vinītavatthūni hi sippikānaṃ paṭicchannakarūpāni viya vinayadharānaṃ paṭicchannakavatthūni hontīti.

  1. Tattha purimāni dve vatthūni anupaññattiyaṃyeva vuttatthāni. Tatiye vatthumhi gihiliṅgenāti gihivesena odātavattho hutvā. Catutthe natthi kiñci vattabbaṃ. Tato paresu sattasu vatthūsu kusacīranti kuse ganthetvā katacīraṃ. Vākacīraṃ nāma tāpasānaṃ vakkalaṃ. Phalakacīraṃ nāma phalakasaṇṭhānāni phalakāni sibbitvā katacīraṃ. Kesakambaloti kesehi tante vāyitvā katakambalo. Vālakambaloti camaravālehi vāyitvā katakambalo. Ulūkapakkhikanti ulūkasakuṇassa pakkhehi katanivāsanaṃ. Ajinakkhipanti salomaṃ sakhuraṃ ajinamigacammaṃ. Dvādasame vatthumhi sārattoti kāyasaṃsaggarāgena sāratto; taṃ rāgaṃ ñatvā bhagavā 『『āpatti saṅghādisesassā』』ti āha.

  2. Terasame vatthumhi uppalavaṇṇāti sā therī sāvatthiyaṃ seṭṭhidhītā satasahassakappe abhinīhārasampannā. Tassā pakatiyāpi atidassanīyā nīluppalavaṇṇā kāyacchavi, abbhantare pana kilesasantāpassa abhāvena ativiya virocati. Sā tāyeva vaṇṇapokkharatāya 『『uppalavaṇṇā』』ti nāmaṃ labhi. Paṭibaddhacittoti gihikālato paṭṭhāya rattacitto; so kira tassā ñātidārako hoti. Atha khoti anantaratthe nipāto; mañcake nisinnānantaramevāti vuttaṃ hoti. Divā bāhirato āgantvā dvāraṃ pidhāya nisinnānañhi paṭhamaṃ andhakāraṃ hoti. So yāvassā taṃ andhakāraṃ na nassati, tāvadeva evamakāsīti attho. Dūsesīti padhaṃsesi. Therī pana anavajjā attano samaṇasaññaṃ paccupaṭṭhapetvā asādiyantī nisīdi asaddhammādhippāyena parāmaṭṭhā aggikkhandha-silāthambha-khadirasārakhāṇukā viya. Sopi attano manorathaṃ pūretvā gato. Tassā theriyā dassanapathaṃ vijahantasseva ayaṃ mahāpathavī sinerupabbataṃ dhāretuṃ samatthāpi taṃ pāpapurisaṃ byāmamattakaḷevaraṃ dhāretuṃ asakkontī viya bhijjitvā vivaramadāsi. So taṅkhaṇaññeva avīcijālānaṃ indhanabhāvaṃ agamāsi. Bhagavā taṃ sutvā 『『anāpatti, bhikkhave, asādiyantiyā』』ti vatvā theriṃ sandhāya dhammapade imaṃ gāthaṃ abhāsi –

『『Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇa』』nti. (dha. pa. 401);

  1. Cuddasame vatthumhi itthiliṅgaṃ pātubhūtanti rattibhāge niddaṃ okkantassa purisasaṇṭhānaṃ massudāṭhikādi sabbaṃ antarahitaṃ itthisaṇṭhānaṃ uppannaṃ. Tameva upajjhaṃ tameva upasampadanti pubbe gahitaupajjhāyameva pubbe kataupasampadameva anujānāmi. Puna upajjhā na gahetabbā; upasampadā na kātabbāti attho. Tāniyevavassānīti bhikkhuupasampadato pabhuti yāva vassagaṇanā, taṃyeva vassagaṇanaṃ anujānāmi. Na ito paṭṭhāya vassagaṇanā kātabbāti attho. Bhikkhunīhi saṅgamitunti bhikkhunīhi saddhiṃ saṅgamituṃ saṅgantuṃ samaṅgī bhavituṃ anujānāmīti attho. Idaṃ vuttaṃ hoti – appatirūpaṃ dānissā bhikkhūnaṃ majjhe vasituṃ, bhikkhunupassayaṃ gantvā bhikkhunīhi saddhiṃ vasatūti. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇāti yā desanāgāminiyo vā vuṭṭhānagāminiyo vā āpattiyo bhikkhūnaṃ bhikkhunīhi saddhiṃ sādhāraṇā. Tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātunti tā sabbāpi bhikkhunīhi kātabbaṃ vinayakammaṃ katvā bhikkhunīnaṃ santike vuṭṭhātuṃ anujānāmīti attho. Tāhi āpattīhi anāpattīti yā pana bhikkhūnaṃ bhikkhunīhi asādhāraṇā sukkavissaṭṭhi-ādikā āpattiyo, tāhi anāpatti. Liṅgaparivattanena tā āpattiyo vuṭṭhitāva honti. Puna pakatiliṅge uppannepi tāhi āpattīhi tassa anāpattiyevāti ayaṃ tāvettha pāḷivinicchayo.

Ayaṃ pana pāḷimutto okkantikavinicchayo – imesu tāva dvīsu liṅgesu purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ; tasmā purisaliṅgaṃ balavaakusalena antaradhāyati. Itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalaakusalena antaradhāyati. Purisaliṅgaṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi akusalena antaradhāyati, kusalena paṭilabbhati.

Tattha sace dvinnaṃ bhikkhūnaṃ ekato sajjhāyaṃ vā dhammasākacchaṃ vā katvā ekāgāre nipajjitvā niddaṃ okkantānaṃ ekassa itthiliṅgaṃ pātubhavati, ubhinnampi sahaseyyāpatti hoti. So ce paṭibujjhitvā attano taṃ vippakāraṃ disvā dukkhī dummano rattibhāgeyeva itarassa āroceyya, tena samassāsetabbo – 『『hotu, mā cintayittha. Vaṭṭasseveso doso. Sammāsambuddhena dvāraṃ dinnaṃ, bhikkhu vā hotu bhikkhunī vā, anāvaṭo dhammo avārito saggamaggo』』ti. Samassāsetvā ca evaṃ vattabbaṃ – 『『tumhehi bhikkhunupassayaṃ gantuṃ vaṭṭati. Atthi vo kāci sandiṭṭhā bhikkhuniyo』』ti. Sacassā honti tādisā bhikkhuniyo atthīti, no ce honti natthīti vatvā so bhikkhu vattabbo – 『『mama saṅgahaṃ karotha; idāni maṃ paṭhamaṃ bhikkhunupassayaṃ nethā』』ti. Tena bhikkhunā taṃ gahetvā tassā vā sandiṭṭhānaṃ attano vā sandiṭṭhānaṃ bhikkhunīnaṃ santikaṃ gantabbaṃ. Gacchantena ca na ekakena gantabbaṃ. Catūhi pañcahi bhikkhūhi saddhiṃ jotikañca kattaradaṇḍañca gahetvā saṃvidahanaṃ parimocetvā 『『mayaṃ asukaṃ nāma ṭhānaṃ gacchāmā』』ti gantabbaṃ. Sace bahigāme dūre vihāro hoti, antarāmagge gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi anāpatti. Bhikkhunupassayaṃ gantvā tā bhikkhuniyo vattabbā – 『『asukaṃ nāma bhikkhuṃ jānāthā』』ti? 『『Āma, ayyā』』ti. 『『Tassa itthiliṅgaṃ pātubhūtaṃ, saṅgahaṃ dānissa karothā』』ti. Tā ce 『『sādhu, ayyā, idāni mayampi sajjhāyissāma, dhammaṃ sossāma, gacchatha tumhe』』ti vatvā saṅgahaṃ karonti, ārādhikā ca honti saṅgāhikā lajjiniyo, tā kopetvā aññattha na gantabbaṃ. Gacchati ce, gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi na muccati. Sace pana lajjiniyo honti, na saṅgāhikāyo; aññattha gantuṃ labbhati. Sacepi alajjiniyo honti, saṅgahaṃ pana karonti; tāpi pariccajitvā aññattha gantuṃ labbhati. Sace lajjiniyo ca saṅgāhikā ca, ñātikā na honti, āsannagāme pana aññā ñātikāyo honti paṭijagganikā, tāsampi santikaṃ gantuṃ vaṭṭatīti vadanti. Gantvā sace bhikkhubhāvepi nissayapaṭipanno, patirūpāya bhikkhuniyā santike nissayo gahetabbo. Mātikā vā vinayo vā uggahito suggahito, puna uggaṇhanakāraṇaṃ natthi. Sace bhikkhubhāve parisāvacaro, tassa santikeyeva upasampannā sūpasampannā. Aññassa santike nissayo gahetabbo. Pubbe taṃ nissāya vasantehipi aññassa santikeyeva nissayo gahetabbo. Paripuṇṇavassasāmaṇerenāpi aññassa santikeyeva upajjhā gahetabbā.

Yaṃ panassa bhikkhubhāve adhiṭṭhitaṃ ticīvarañca patto ca, taṃ adhiṭṭhānaṃ vijahati, puna adhiṭṭhātabbaṃ. Saṅkaccikā ca udakasāṭikā ca gahetabbā. Yaṃ atirekacīvaraṃ vā atirekapatto vā vinayakammaṃ katvā ṭhapito hoti, taṃ sabbampi vinayakammaṃ vijahati, puna kātabbaṃ. Paṭiggahitatelamadhuphāṇitādīnipi paṭiggahaṇaṃ vijahanti. Sace paṭiggahaṇato sattame divase liṅgaṃ parivattati, puna paṭiggahetvā sattāhaṃ vaṭṭati. Yaṃ pana bhikkhukāle aññassa bhikkhuno santakaṃ paṭiggahitaṃ, taṃ paṭiggahaṇaṃ na vijahati. Yaṃ ubhinnaṃ sādhāraṇaṃ avibhajitvā ṭhapitaṃ, taṃ pakatatto rakkhati. Yaṃ pana vibhattaṃ etasseva santakaṃ, taṃ paṭiggahaṇaṃ vijahati. Vuttampi cetaṃ parivāre –

『『Telaṃ madhuṃ phāṇitañcāpi sappiṃ;

Sāmaṃ gahetvāna nikkhipeyya;

Avītivatte sattāhe;

Sati paccaye paribhuñjantassa āpatti;

Pañhā mesā kusalehi cintitā』』ti. (pari. 480);

Idañhi liṅgaparivattanaṃ sandhāya vuttaṃ. Paṭiggahaṇaṃ nāma liṅgaparivattanena, kālaṃkiriyāya, sikkhāpaccakkhānena, hīnāyāvattanena, anupasampannassa dānena, anapekkhavissajjanena, acchinditvā gahaṇena ca vijahati. Tasmā sacepi harītakakhaṇḍampi paṭiggahetvā ṭhapitamatthi, sabbamassa paṭiggahaṇaṃ vijahati. Bhikkhuvihāre pana yaṃkiñcissā santakaṃ paṭiggahetvā vā appaṭiggahetvā vā ṭhapitaṃ, sabbassa sāva issarā, āharāpetvā gahetabbaṃ. Yaṃ panettha thāvaraṃ tassā santakaṃ senāsanaṃ vā uparopakā vā, te yassicchati tassa dātabbā. Terasasu sammutīsu yā bhikkhukāle laddhā sammuti, sabbā sā paṭippassambhati. Purimikāya senāsanaggāho paṭippassambhati. Sace pacchimikāya senāsane gahite liṅgaṃ parivattati, bhikkhunisaṅgho cassā uppannaṃ lābhaṃ dātukāmo hoti, apaloketvā dātabbo. Sace bhikkhunīhi sādhāraṇāya paṭicchannāya āpattiyā parivasantassa liṅgaṃ parivattati, pakkhamānattameva dātabbaṃ. Sace mānattaṃ carantassa parivattati, puna pakkhamānattameva dātabbaṃ. Sace ciṇṇamānattassa parivattati, bhikkhunīhi abbhānakammaṃ kātabbaṃ. Sace akusalavipāke parikkhīṇe pakkhamānattakāle punadeva liṅgaṃ parivattati, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇe pakkhamānatte parivattati, bhikkhūhi abbhānakammaṃ kātabbanti.

Anantare bhikkhuniyā liṅgaparivattanavatthumhi idha vuttanayeneva sabbo vinicchayo veditabbo. Ayaṃ pana viseso – sacepi bhikkhunikāle āpannā sañcarittāpatti paṭicchannā hoti, parivāsadānaṃ natthi, chārattaṃ mānattameva dātabbaṃ. Sace pakkhamānattaṃ carantiyā liṅgaṃ parivattati, na tenattho, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇamānattāya parivattati, puna mānattaṃ adatvā bhikkhūhi abbhetabbo. Atha bhikkhūhi mānatte adinne puna liṅgaṃ parivattati, bhikkhunīhi pakkhamānattameva dātabbaṃ. Atha chārattaṃ mānattaṃ carantassa puna parivattati, pakkhamānattameva dātabbaṃ. Ciṇṇamānattassa pana liṅgaparivatte jāte bhikkhunīhi abbhānakammaṃ kātabbaṃ . Puna parivatte ca liṅge bhikkhunibhāve ṭhitāyapi yā āpattiyo pubbe paṭippassaddhā, tā suppaṭippassaddhā evāti.

  1. Ito parāni 『『mātuyā methunaṃ dhamma』』ntiādīni cattāri vatthūni uttānatthāniyeva.

  2. Mudupiṭṭhikavatthumhi so kira bhikkhu naṭapubbako. Tassa sippakosallatthaṃ parikammakatā piṭṭhi mudukā ahosi. Tasmā evaṃ kātuṃ asakkhi.

Lambīvatthumhi tassa bhikkhussa aṅgajātaṃ dīghaṃ hoti lambati, tasmā lambīti vutto.

Ito parāni dve vaṇavatthūni uttānāneva. Lepacittavatthumhi lepacittaṃ nāma cittakammarūpaṃ.

Dārudhītalikavatthumhi dārudhītalikā nāma kaṭṭharūpaṃ. Yathā ca imesu dvīsu evaṃ aññesupi dantarūpa-potthakarūpa-loharūpādīsu anupādinnakesu itthirūpesu nimitte methunarāgena upakkamantassa asuci muccatu vā mā vā, dukkaṭameva. Kāyasaṃsaggarāgena upakkamantassāpi tatheva dukkaṭaṃ. Mocanarāgena pana upakkamantassa mutte saṅghādiseso, amutte thullaccayanti.

  1. Sundaravatthumhi ayaṃ sundaro nāma rājagahe kuladārako saddhāya pabbajito; attabhāvassa abhirūpatāya 『『sundaro』』ti nāmaṃ labhi. Taṃ rathikāya gacchantaṃ disvā samuppannachandarāgā sā itthī imaṃ vippakāraṃ akāsi. Thero pana anāgāmī. Tasmā so na sādiyi. Aññesaṃ pana avisayo eso.

Ito paresu catūsu vatthūsu te bhikkhū jaḷā dummedhā mātugāmassa vacanaṃ gahetvā tathā katvā pacchā kukkuccāyiṃsu.

  1. Akkhāyitādīni tīṇi vatthūni uttānatthāneva. Dvīsu chinnasīsavatthūsu ayaṃ vinicchayo – vaṭṭakate mukhe vivaṭe aṅgajātaṃ pavesento sace heṭṭhā vā upari vā ubhayapassehi vā chupantaṃ paveseti, pārājikaṃ. Catūhipi passehi achupantaṃ pavesetvā abbhantare tālukaṃ chupati, pārājikameva. Cattāri passāni tālukañca achupanto ākāsagatameva katvā paveseti ca nīharati ca, dukkaṭaṃ. Yadi pana dantā suphusitā, antomukhe okāso natthi, dantā ca bahi oṭṭhamaṃsena paṭicchannā, tattha vātena asamphuṭṭhaṃ allokāsaṃ tilaphalamattampi pavesentassa pārājikameva. Uppāṭite pana oṭṭhamaṃse dantesuyeva upakkamantassa thullaccayaṃ. Yopi danto bahi nikkhamitvā tiṭṭhati , na sakkā oṭṭhehi pidahituṃ. Tattha upakkamantepi bahi nikkhantajivhāya upakkamantepi thullaccayameva. Jīvamānakasarīrepi bahi nikkhantajivhāya thullaccayameva. Yadi pana bahijivhāya paliveṭhetvā antomukhaṃ paveseti, pārājikameva. Uparigīvāya chinnasīsassapi adhobhāgena aṅgajātaṃ pavesetvā tālukaṃ chupantassa pārājikameva.

Aṭṭhikavatthumhi susānaṃ gacchantassāpi dukkaṭaṃ. Aṭṭhikāni saṅkaḍḍhantassāpi, nimitte methunarāgena upakkamantassāpi, kāyasaṃsaggarāgena upakkamantassāpi, muccatu vā mā vā, dukkaṭameva. Mocanarāgena pana upakkamantassa muccante saṅghādiseso, amuccante thullaccayameva.

Nāgīvatthumhi nāgamāṇavikā vā hotu kinnarīādīnaṃ vā aññatarā, sabbattha pārājikaṃ.

Yakkhīvatthumhi sabbāpi devatā yakkhīyeva.

Petīvatthumhi nijjhāmataṇhikādipetiyo allīyitumpi na sakkā. Vimānapetiyo pana atthi; yāsaṃ kāḷapakkhe akusalaṃ vipaccati, juṇhapakkhe devatā viya sampattiṃ anubhonti. Evarūpāya petiyā vā yakkhiyā vā sace dassana-gahaṇa-āmasana-phusana-ghaṭṭanāni paññāyanti, pārājikaṃ. Athāpi dassanaṃ natthi, itarāni paññāyanti, pārājikameva. Atha dassanagahaṇāni na paññāyanti, āmasanaphusanaghaṭṭanehi paññāyamānehi taṃ puggalaṃ visaññaṃ katvā attano manorathaṃ pūretvā gacchati, ayaṃ avisayo nāma. Tasmā ettha avisayattā anāpatti. Paṇḍakavatthu pākaṭameva.

Upahatindriyavatthumhi upahatindriyoti upahatakāyappasādo khāṇukaṇṭakamiva sukhaṃ vā dukkhaṃ vā na vedayati. Avedayantassāpi sevanacittavasena āpatti.

Chupitamattavatthusmiṃ yo 『『methunaṃ dhammaṃ paṭisevissāmī』』ti mātugāmaṃ gaṇhitvā methune virajjitvā vippaṭisārī hoti, dukkaṭamevassa hoti. Methunadhammassa hi pubbapayogā hatthaggāhādayo yāva sīsaṃ na pāpuṇāti, tāva dukkaṭe tiṭṭhanti. Sīse patte pārājikaṃ hoti. Paṭhamapārājikassa hi dukkaṭameva sāmantaṃ. Itaresaṃ tiṇṇaṃ thullaccayaṃ. Ayaṃ pana bhikkhu methunadhamme virajjitvā kāyasaṃsaggaṃ sādiyīti veditabbo. Tenāha bhagavā – 『『āpatti saṅghādisesassā』』ti.

  1. Bhaddiyavatthusmiṃ bhaddiyaṃ nāma taṃ nagaraṃ. Jātiyāvanaṃ nāma jātipupphagumbānaṃ ussannatāya evaṃ laddhanāmaṃ; taṃ tassa nagarassa upacāre vanaṃ hoti. So tattha nipanno tena vātupatthambhena mahāniddaṃ okkami. Ekarasaṃ bhavaṅgameva vattati. Kilinnaṃ passitvāti asucikiliṭṭhaṃ passitvā.

  2. Ito parāni sādiyanapaṭisaṃyuttāni cattāri vatthūni, ajānanavatthu cāti pañca uttānatthāneva.

  3. Dvīsu asādiyanavatthūsu sahasā vuṭṭhāsīti āsīvisena daṭṭho viya agginā daḍḍho viya ca turitaṃ vuṭṭhāsi. Akkamitvā pavattesīti appamatto bhikkhu āraddhavipassako upaṭṭhitassati khippaṃ vuṭṭhahantova akkamitvā bhūmiyaṃ vaṭṭento parivaṭṭento viheṭhento pātesi. Puthujjanakalyāṇakena hi evarūpesu ṭhānesu cittaṃ rakkhitabbaṃ. Ayañca tesaṃ aññataro saṅgāmasīsayodho bhikkhu.

  4. Dvāraṃ vivaritvā nipannavatthumhi divā paṭisallīyantenāti divā nipajjantena. Dvāraṃ saṃvaritvā paṭisallīyitunti dvāraṃ pidahitvā nipajjituṃ. Ettha ca kiñcāpi pāḷiyaṃ 『『ayaṃ nāma āpattī』』ti na vuttā. Vivaritvā nipannadosena pana uppanne vatthusmiṃ 『『anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu』』nti vuttattā asaṃvaritvā paṭisallīyantassa dukkaṭaṃ vuttaṃ. Bhagavato hi adhippāyaṃ ñatvā upālittherādīhi aṭṭhakathā ṭhapitā. 『『Atthāpatti divā āpajjati no ratti』』nti (pari. 323) imināpi cetaṃ siddhaṃ.

Kīdisaṃ pana dvāraṃ saṃvaritabbaṃ, kīdisaṃ na saṃvaritabbaṃ? Rukkhapadaraveḷupadarakilañjapaṇṇādīnaṃ yena kenaci kavāṭaṃ katvā heṭṭhā udukkhale upari uttarapāsake ca pavesetvā kataṃ parivattakadvārameva saṃvaritabbaṃ. Aññaṃ gorūpānaṃ vajesu viya rukkhasūcikaṇṭakadvāraṃ, gāmathakanakaṃ cakkalakayuttadvāraṃ, phalakesu vā kiṭikāsu vā dve tīṇi cakkalakāni yojetvā kataṃ saṃsaraṇakiṭikadvāraṃ, āpaṇesu viya kataṃ ugghāṭanakiṭikadvāraṃ, dvīsu tīsu ṭhānesu veṇusalākā gopphetvā paṇṇakuṭīsu kataṃ salākahatthakadvāraṃ, dussasāṇidvāranti evarūpaṃ dvāraṃ na saṃvaritabbaṃ. Pattahatthassa kavāṭappaṇāmane pana ekaṃ dussasāṇidvārameva anāpattikaraṃ, avasesāni paṇāmentassa āpatti. Divā paṭisallīyantassa pana parivattakadvārameva āpattikaraṃ, sesāni saṃvaritvā vā asaṃvaritvā vā nipannassa āpatti natthi. Saṃvaritvā pana nipajjitabbaṃ, etaṃ vattaṃ.

Parivattakadvāraṃ pana kittakena saṃvutaṃ hoti? Sūcighaṭikādīsu dinnāsu saṃvutameva hoti. Apica kho sūcimattepi dinne vaṭṭati. Ghaṭikamattepi dinne vaṭṭati. Dvārabāhaṃ phusitvā pihitamattepi vaṭṭati. Īsakaṃ aphusitepi vaṭṭati. Sabbantimena vidhinā yāvatā sīsaṃ nappavisati tāvatā aphusitepi vaṭṭatīti. Sace bahūnaṃ vaḷañjanaṭṭhānaṃ hoti, bhikkhuṃ vā sāmaṇeraṃ vā 『『dvāraṃ, āvuso, jaggāhī』』ti vatvāpi nipajjituṃ vaṭṭati. Atha bhikkhū cīvarakammaṃ vā aññaṃ vā kiñci karontā nisinnā honti, 『『ete dvāraṃ jaggissantī』』ti ābhogaṃ katvāpi nipajjituṃ vaṭṭati. Kurundaṭṭhakathāyaṃ pana 『『upāsakampi āpucchitvā vā, 『esa jaggissatī』ti ābhogaṃ katvā vā nipajjituṃ vaṭṭati. Kevalaṃ bhikkhuniṃ vā mātugāmaṃ vā āpucchituṃ na vaṭṭatī』』ti vuttaṃ. Atha dvārassa udukkhalaṃ vā uttarapāsako vā bhinno vā hoti aṭṭhapito vā, saṃvarituṃ na sakkoti, navakammatthaṃ vā pana iṭṭhakapuñjo vā mattikādīnaṃ vā rāsi antodvāre kato hoti, aṭṭaṃ vā bandhanti, yathā saṃvarituṃ na sakkoti; evarūpe antarāye sati asaṃvaritvāpi nipajjituṃ vaṭṭati. Yadi pana kavāṭaṃ natthi, laddhakappameva. Upari sayantena nisseṇiṃ āropetvā nipajjitabbaṃ. Sace nisseṇimatthake thakanakaṃ hoti, thaketvāpi nipajjitabbaṃ. Gabbhe nipajjantena gabbhadvāraṃ vā pamukhadvāraṃ vā yaṃkiñci saṃvaritvā nipajjituṃ vaṭṭati. Sace ekakuṭṭake gehe dvīsu passesu dvārāni katvā vaḷañjanti, dvepi dvārāni jaggitabbāni.

Tibhūmakepi pāsāde dvāraṃ jaggitabbameva. Sace bhikkhācārā paṭikkamma lohapāsādasadisaṃ pāsādaṃ bahū bhikkhū divāvihāratthaṃ pavisanti, saṅghattherena dvārapālassa 『『dvāraṃ jaggāhī』』ti vatvā vā 『『dvārajagganaṃ etassa bhāro』』ti ābhogaṃ katvā vā pavisitvā nipajjitabbaṃ . Yāva saṅghanavakena evameva kattabbaṃ. Pure pavisantānaṃ 『『dvārajagganaṃ nāma pacchimānaṃ bhāro』』ti evaṃ ābhogaṃ kātumpi vaṭṭati. Anāpucchā vā ābhogaṃ vā akatvā antogabbhe vā asaṃvutadvāre bahi vā nipajjantānaṃ āpatti. Gabbhe vā bahi vā nipajjanakālepi 『『dvārajagganaṃ nāma mahādvāre dvārapālassa bhāro』』ti ābhogaṃ katvā nipajjituṃ vaṭṭatiyeva. Lohapāsādādīsu ākāsatale nipajjantenāpi dvāraṃ saṃvaritabbameva.

Ayañhettha saṅkhepo – idaṃ divāpaṭisallīyanaṃ yena kenaci parikkhitte sadvārabandhe ṭhāne kathitaṃ. Tasmā abbhokāse vā rukkhamūle vā maṇḍape vā yattha katthaci sadvārabandhe nipajjantena dvāraṃ saṃvaritvāva nipajjitabbaṃ. Sace mahāpariveṇaṃ hoti, mahābodhiyaṅgaṇalohapāsādaṅgaṇasadisaṃ bahūnaṃ osaraṇaṭṭhānaṃ, yattha dvāraṃ saṃvutampi saṃvutaṭṭhāne na tiṭṭhati, dvāraṃ alabhantā pākāraṃ āruhitvāpi vicaranti, tattha saṃvaraṇakiccaṃ natthi. Rattiṃ dvāraṃ vivaritvā nipanno aruṇe uggate uṭṭhahati, anāpatti. Sace pabujjhitvā puna supati, āpatti. Yo pana 『『aruṇe uggate vuṭṭhahissāmī』』ti paricchinditvāva dvāraṃ asaṃvaritvā rattiṃ nipajjati, yathāparicchedameva ca na vuṭṭhāti, tassa āpattiyeva. Mahāpaccariyaṃ pana 『『evaṃ nipajjanto anādariyadukkaṭāpi na muccatī』』ti vuttaṃ.

Yo pana bahudeva rattiṃ jaggitvā addhānaṃ vā gantvā divā kilantarūpo mañce nisinno pāde bhūmito amocetvāva niddāvasena nipajjati, tassa anāpatti. Sace okkantaniddo ajānantopi pāde mañcakaṃ āropeti, āpattiyeva. Nisīditvā apassāya supantassa anāpatti. Yopi ca 『『niddaṃ vinodessāmī』』ti caṅkamanto patitvā sahasāva vuṭṭhāti, tassāpi anāpatti. Yo pana patitvā tattheva sayati, na vuṭṭhāti, tassa āpatti.

Ko muccati, ko na muccatīti? Mahāpaccariyaṃ tāva 『『ekabhaṅgena nipannakoyeva muccati. Pāde pana bhūmito mocetvā nipanno yakkhagahitakopi visaññībhūtopi na muccatī』』ti vuttaṃ. Kurundaṭṭhakathāyaṃ pana 『『bandhitvā nipajjāpitova muccatī』』ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『yo caṅkamanto muccitvā patito tattheva supati, tassāpi avisayattā āpatti na dissati. Ācariyā pana evaṃ na kathayanti. Tasmā āpattiyevāti mahāpadumattherena vuttaṃ. Dve pana janā āpattito muccantiyeva, yo ca yakkhagahitako, yo ca bandhitvā nipajjāpito』』ti.

  1. Bhārukacchakavatthumhi anāpatti supinantenāti yasmā supinante avisayattā evaṃ hoti, tasmā upālitthero bhagavatā avinicchitapubbampi imaṃ vatthuṃ nayaggāhena vinicchini. Bhagavāpi ca sutvā 『『sukathitaṃ, bhikkhave, upālinā; apade padaṃ karonto viya, ākāse padaṃ dassento viya upāli imaṃ pañhaṃ kathesī』』ti vatvā theraṃ etadagge ṭhapesi – 『『etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī』』ti (a. ni. 1.219, 228). Ito parāni supabbādīni vatthūni uttānatthāneva.

  2. Bhikkhunīsampayojanādīsu te licchavikumārakā khiḍḍāpasutā attano anācārena evaṃ akaṃsu. Tato paṭṭhāya ca licchavīnaṃ vināso eva udapādi.

  3. Vuḍḍhapabbajitavatthumhi dassanaṃ agamāsīti anukampāya 『『taṃ dakkhissāmī』』ti gehaṃ agamāsi. Athassa sā attano ca dārakānañca nānappakārehi anāthabhāvaṃ saṃvaṇṇesi. Anapekkhañca naṃ ñatvā kupitā 『『ehi vibbhamāhī』』ti balakkārena aggahesi. So attānaṃ mocetuṃ paṭikkamanto jarādubbalatāya uttāno paripati. Tato sā attano manaṃ akāsi. So pana bhikkhu anāgāmī samucchinnakāmarāgo tasmā na sādiyīti.

  4. Migapotakavatthu uttānatthamevāti.

Vinītavatthu niṭṭhitaṃ.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Paṭhamapārājikavaṇṇanā niṭṭhitā.

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

Paṭhamapārājikavaṇṇanā niṭṭhitā.

  1. Dutiyapārājikaṃ

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ sabbaṃ vajjayitvāna, hoti saṃvaṇṇanā ayaṃ.

Dhaniyavatthuvaṇṇanā

84.Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbateti tattha rājagaheti evaṃnāmake nagare, tañhi mandhātu-mahāgovindādīhi pariggahitattā 『『rājagaha』』nti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi! Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti. Sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Evaṃ gocaragāmaṃ dassetvā nivāsanaṭṭhānamāha – gijjhakūṭe pabbateti. So ca gijjhā tassa kūṭesu vasiṃsu, gijjhasadisāni vā tassa kūṭāni; tasmā gijjhakūṭoti vuccatīti veditabbo.

Sambahulāti vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena tayo tayo eva, tato paṭṭhāya sambahulā. Idha pana te suttantapariyāyena sambahulāti veditabbā. Sandiṭṭhāti nātivissāsikā na daḷhamittā; tattha tattha saṅgamma diṭṭhattā hi te sandiṭṭhāti vuccanti. Sambhattāti ativissāsikā daḷhamittā; te hi suṭṭhu bhattā bhajamānā ekasambhogaparibhogāti katvā 『『sambhattā』』ti vuccanti. Isigilipasseti isigili nāma pabbato, tassa passe. Pubbe kira pañcasatamattā paccekabuddhā kāsikosalādīsu janapadesu piṇḍāya caritvā pacchābhattaṃ tasmiṃ pabbate sannipatitvā samāpattiyā vītināmenti. Manussā te pavisanteva passanti na nikkhamante. Tato āhaṃsu – 『『ayaṃ pabbato ime isayo gilatī』』ti. Tadupādāya tassa 『『isigili』』tveva samaññā udapādi, tassa passe pabbatapāde.

Tiṇakuṭiyo karitvāti tiṇacchadanā sadvārabandhā kuṭiyo katvā. Vassaṃ upagacchantena hi nālakapaṭipadaṃ paṭipannenāpi pañcannaṃ chadanānaṃ aññatarena channeyeva sadvārabandhe senāsane upagantabbaṃ. Vuttañhetaṃ – 『『na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ. Yo upagaccheyya, āpatti dukkaṭassā』』ti (mahāva. 204). Tasmā vassakāle sace senāsanaṃ labhati, iccetaṃ kusalaṃ; no ce labhati, hatthakammaṃ pariyesitvāpi kātabbaṃ. Hatthakammaṃ alabhantena sāmampi kātabbaṃ. Na tveva asenāsanikena vassaṃ upagantabbaṃ. Ayamanudhammatā. Tasmā te bhikkhū tiṇakuṭiyo karitvā rattiṭṭhānadivāṭṭhānādīni paricchinditvā katikavattāni ca khandhakavattāni ca adhiṭṭhāya tīsu sikkhāsu sikkhamānā vassaṃ upagacchiṃsu.

Āyasmāpi dhaniyoti na kevalaṃ te therāva imassa sikkhāpadassa ādikammiko āyasmā dhaniyopi. Kumbhakāraputtoti kumbhakārassa putto; tassa hi nāmaṃ dhaniyo, pitā kumbhakāro, tena vuttaṃ – 『『dhaniyo kumbhakāraputto』』ti. Vassaṃ upagacchīti tehi therehi saddhiṃ ekaṭṭhāneyeva tiṇakuṭikaṃ karitvā vassaṃ upagacchi. Vassaṃvutthāti purimikāya upagatā mahāpavāraṇāya pavāritā pāṭipadadivasato paṭṭhāya 『『vutthavassā』』ti vuccanti. Evaṃ vassaṃvutthā hutvā.

Tiṇakuṭiyo bhinditvāti na daṇḍamuggarādīhi cuṇṇavicuṇṇaṃ katvā, vattasīsena pana tiṇañca dāruvalli-ādīni ca oropetvāti attho. Yena hi vihārapaccante kuṭi katā hoti, tena sace āvāsikā bhikkhū honti, te āpucchitabbā. 『『Sace imaṃ kuṭiṃ paṭijaggitvā koci vasituṃ ussahati, tassa dethā』』ti vatvā pakkamitabbaṃ. Yena araññe vā katā hoti , paṭijagganakaṃ vā na labhati, tena 『『aññesampi paribhogaṃ bhavissatī』』ti paṭisāmetvā gantabbaṃ. Te pana bhikkhū araññe kuṭiyo katvā paṭijagganakaṃ alabhantā tiṇañca kaṭṭhañca paṭisāmetvā saṅgopetvāti attho. Yathā ca ṭhapitaṃ taṃ upacikāhi na khajjati , anovassakañca hoti, tathā ṭhapetvā 『『idaṃ ṭhānaṃ āgantvā vasitukāmānaṃ sabrahmacārīnaṃ upakārāya bhavissatī』』ti gamiyavattaṃ pūretvā.

Janapadacārikaṃ pakkamiṃsūti attano attano cittānukūlaṃ janapadaṃ agamaṃsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasītiādi uttānatthameva. Yāvatatiyakanti yāvatatiyavāraṃ. Anavayoti anuavayo, sandhivasena ukāralopo. Anu anu avayo, yaṃ yaṃ kumbhakārehi kattabbaṃ nāma atthi, sabbattha anūno paripuṇṇasippoti attho. Saketi attano santake. Ācariyaketi ācariyakamme. Kumbhakārakammeti kumbhakārānaṃ kamme; kumbhakārehi kattabbakammeti attho. Etena sakaṃ ācariyakaṃ sarūpato dassitaṃ hoti. Pariyodātasippoti parisuddhasippo. Anavayattepi sati aññehi asadisasippoti vuttaṃ hoti.

Sabbamattikāmayanti piṭṭhasaṅghāṭakakavāṭasūcighaṭikavātapānakavāṭamattaṃ ṭhapetvā avasesaṃ bhittichadaniṭṭhakathambhādibhedaṃ sabbaṃ gehasambhāraṃ mattikāmayameva katvāti attho. Tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṃ kuṭikaṃ pacīti taṃ sabbamattikāmayaṃ katvā pāṇikāya ghaṃsitvā sukkhāpetvā telatambamattikāya parimajjitvā anto ca bahi ca tiṇādīhi pūretvā yathā pakkā supakkā hoti, evaṃ paci. Evaṃ pakkā ca pana sā ahosi kuṭikā . Abhirūpāti surūpā. Pāsādikāti pasādajanikā. Lohitikāti lohitavaṇṇā. Kiṅkaṇikasaddoti kiṅkaṇikajālassa saddo. Yathā kira nānāratanehi katassa kiṅkaṇikajālassa saddo hoti, evaṃ tassā kuṭikāya vātapānantarikādīhi paviṭṭhena vātena samāhatāya saddo ahosi. Etenassā anto ca bahi ca supakkabhāvo dassito hoti. Mahāaṭṭhakathāyaṃ pana 『『kiṅkaṇikā』』ti kaṃsabhājanaṃ, tasmā yathā abhihatassa kaṃsabhājanassa saddo, evamassā vātappahatāya saddo ahosī』』ti vuttaṃ.

85.Kiṃ etaṃ, bhikkhaveti ettha jānantova bhagavā kathāsamuṭṭhāpanatthaṃ pucchi. Bhagavato etamatthaṃ ārocesunti sabbamattikāmayāya kuṭikāya karaṇabhāvaṃ ādito paṭṭhāya bhagavato ārocesuṃ. Kathañhi nāma so, bhikkhave…pe… kuṭikaṃ karissatīti idaṃ atītatthe anāgatavacanaṃ; akāsīti vuttaṃ hoti. Tassa lakkhaṇaṃ saddasatthato pariyesitabbaṃ. Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissatīti ettha anuddayāti anurakkhaṇā; etena mettāpubbabhāgaṃ dasseti. Anukampāti paradukkhena cittakampanā. Avihesāti avihiṃsanā; etehi karuṇāpubbabhāgaṃ dasseti. Idaṃ vuttaṃ hoti – 『『bhikkhave , tassa moghapurisassa pathavīkhaṇanacikkhallamaddanaaggidānesu bahū khuddānukhuddake pāṇe byābādhentassa vināsentassa tesu pāṇesu mettākaruṇānaṃ pubbabhāgamattāpi anuddayā anukampā avihesā na hi nāma bhavissati appamattakāpi nāma na bhavissatī』』ti. Mā pacchimā janatā pāṇesu pātabyataṃ āpajjīti pacchimo janasamūho pāṇesu pātabyabhāvaṃ mā āpajji. 『『Buddhakālepi bhikkhūhi evaṃ kataṃ, īdisesu ṭhānesu pāṇātipātaṃ karontānaṃ natthi doso』』ti maññitvā imassa diṭṭhānugatiṃ āpajjamānā pacchimā janatā mā pāṇesu pātabye ghaṃsitabbe evaṃ maññīti vuttaṃ hoti.

Evaṃ dhaniyaṃ garahitvā na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbāti āyatiṃ tādisāya kuṭikāya karaṇaṃ paṭikkhipi; paṭikkhipitvā ca 『『yo kareyya āpatti dukkaṭassā』』ti sabbamattikāmayakuṭikākaraṇe āpattiṃ ṭhapesi. Tasmā yopi pathavīkhaṇanādinā pāṇesu pātabyataṃ anāpajjanto tādisaṃ kuṭikaṃ karoti, sopi dukkaṭaṃ āpajjati. Pathavīkhaṇanādīhi pana pāṇesu pātabyataṃ āpajjanto yaṃ yaṃ vatthuṃ vītikkamati, tattha tattha vuttameva āpattiṃ āpajjati. Dhaniyattherassa ādikammikattā anāpatti. Sesānaṃ sikkhāpadaṃ atikkamitvā karontānampi kataṃ labhitvā tattha vasantānampi dukkaṭameva. Dabbasambhāramissakā pana yathā vā tathā vā missā hotu, vaṭṭati. Suddhamattikāmayāva na vaṭṭati. Sāpi iṭṭhakāhi giñjakāvasathasaṅkhepena katā vaṭṭati. Evaṃ bhanteti kho…pe… taṃ kuṭiṃ bhindiṃsūti bhagavato vacanaṃ sampaṭicchitvā kaṭṭhehi ca pāsāṇehi ca taṃ kuṭikaṃ vikirantā bhindiṃsu.

Atha kho āyasmā dhaniyotiādimhi ayaṃ saṅkhepattho – dhaniyo ekapasse divāvihāraṃ nisinno tena saddena āgantvā te bhikkhū 『『kissa me tumhe, āvuso, kuṭiṃ bhindathā』』ti pucchitvā 『『bhagavā bhedāpetī』』ti sutvā subbacatāya sampaṭicchi.

Kasmā pana bhagavā iminā atimahantena ussāhena attano vasanatthaṃ kataṃ kuṭikaṃ bhedāpesi, nanu etassettha vayakammampi atthīti? Kiñcāpi atthi, atha kho naṃ bhagavā akappiyāti bhindāpesi, titthiyadhajoti bhindāpesi. Ayamettha vinicchayo. Aṭṭhakathāyaṃ pana aññānipi kāraṇāni vuttāni – sattānuddayāya, pattacīvaraguttatthāya, senāsanabāhullapaasedhanāyātiādīni. Tasmā idānipi yo bhikkhu bahussuto vinayaññū aññaṃ bhikkhuṃ akappiyaṃ parikkhāraṃ gahetvā vicarantaṃ disvā taṃ chindāpeyya vā bhindāpeyya vā anupavajjo , so neva codetabbo na sāretabbo; na taṃ labbhā vattuṃ 『『mama parikkhāro tayā nāsito, taṃ me dehī』』ti.

Pāḷimuttakavinicchayo

Tatrāyaṃ pāḷimuttako kappiyākappiyaparikkhāravinicchayo – keci tālapaṇṇacchattaṃ anto vā bahi vā pañcavaṇṇena suttena sibbantā vaṇṇamaṭṭhaṃ karonti, taṃ na vaṭṭati. Ekavaṇṇena pana nīlena vā pītakena vā yena kenaci suttena anto vā bahi vā sibbituṃ chattadaṇḍaggāhakaṃ salākapañjaraṃ vā vinandhituṃ vaṭṭati. Tañca kho thirakaraṇatthaṃ, na vaṇṇamaṭṭhatthāya. Chattapaṇṇakesu makaradantakaṃ vā aḍḍhacandakaṃ vā chindituṃ na vaṭṭati. Chattadaṇḍe gehathambhesu viya ghaṭako vā vāḷarūpakaṃ vā na vaṭṭati. Sacepi sabbattha āraggena lekhā dinnā hoti, sāpi na vaṭṭati. Ghaṭakampi vāḷarūpampi bhinditvā dhāretabbaṃ. Lekhāpi ghaṃsitvā vā apanetabbā, suttakena vā daṇḍo veṭhetabbo. Daṇḍabunde pana ahicchattakasaṇṭhānaṃ vaṭṭati. Vātappahārena acalanatthaṃ chattamaṇḍalikaṃ rajjukehi gāhetvā daṇḍe bandhanti, tasmiṃ bandhanaṭṭhāne valayamiva ukkiritvā lekhaṃ ṭhapenti, sā vaṭṭati.

Cīvaramaṇḍanatthāya nānāsuttakehi satapadīsadisaṃ sibbantā āgantukapaṭṭaṃ ṭhapenti, aññampi yaṃkiñci sūcikammavikāraṃ karonti, paṭṭamukhe vā pariyante vā veṇiṃ vā saṅkhalikaṃ vā, evamādi sabbaṃ na vaṭṭati, pakatisūcikammameva vaṭṭati. Gaṇṭhikapaṭṭakañca pāsakapaṭṭañca aṭṭhakoṇampi soḷasakoṇampi karonti, tattha agghiyagayamuggarādīni dassenti, kakkaṭakkhīni ukkiranti, sabbaṃ na vaṭṭati, catukoṇameva vaṭṭati. Koṇasuttapiḷakā ca cīvare ratte duviññeyyarūpā vaṭṭanti. Kañjikapiṭṭhakhaliādīsu cīvaraṃ pakkhipituṃ na vaṭṭati. Cīvarakammakāle pana hatthamalasūcimalādīnaṃ dhovanatthaṃ kiliṭṭhakāle ca dhovanatthaṃ vaṭṭati. Gandhaṃ vā lākhaṃ vā telaṃ vā rajane pakkhipituṃ na vaṭṭati.

Cīvaraṃ rajitvā saṅkhena vā maṇinā vā yena kenaci na ghaṭṭetabbaṃ. Bhūmiyaṃ jāṇukāni nihantvā hatthehi gahetvā doṇiyampi na ghaṃsitabbaṃ. Doṇiyaṃ vā phalake vā ṭhapetvā ante gāhāpetvā hatthehi paharituṃ pana vaṭṭati; tampi muṭṭhinā na kātabbaṃ. Porāṇakattherā pana doṇiyampi na ṭhapesuṃ. Eko gahetvā tiṭṭhati; aparo hatthe katvā hatthena paharati. Cīvarassa kaṇṇasuttakaṃ na vaṭṭati, rajitakāle chinditabbaṃ. Yaṃ pana 『『anujānāmi, bhikkhave, kaṇṇasuttaka』』nti (mahāva. 344) evaṃ anuññātaṃ, taṃ anuvāte pāsakaṃ katvā bandhitabbaṃ rajanakāle lagganatthāya. Gaṇṭhikepi sobhākaraṇatthaṃ lekhā vā piḷakā vā na vaṭṭati, nāsetvā paribhuñjitabbaṃ.

Patte vā thālake vā āraggena lekhaṃ karonti, anto vā bahi vā na vaṭṭati. Pattaṃ bhamaṃ āropetvā majjitvā pacanti – 『『maṇivaṇṇaṃ karissāmā』』ti, na vaṭṭati; telavaṇṇo pana vaṭṭati. Pattamaṇḍale bhittikammaṃ na vaṭṭati, makaradantakaṃ pana vaṭṭati.

Dhamakaraṇachattakassa upari vā heṭṭhā vā dhamakaraṇakucchiyaṃ vā lekhā na vaṭṭati, chattamukhavaṭṭiyaṃ panassa lekhā vaṭṭati.

Kāyabandhanassa sobhanatthaṃ tahiṃ tahiṃ diguṇaṃ suttaṃ koṭṭenti, kakkaṭacchīni uṭṭhapenti, na vaṭṭati. Ubhosu pana antesu dasāmukhassa thirabhāvāya diguṇaṃ koṭṭetuṃ vaṭṭati. Dasāmukhe pana ghaṭakaṃ vā makaramukhaṃ vā deḍḍubhasīsaṃ vā yaṃkiñci vikārarūpaṃ kātuṃ na vaṭṭati. Tattha tattha acchīni dassetvā mālākammalatākammādīni vā katvā koṭṭitakāyabandhanampi na vaṭṭati. Ujukameva pana macchakaṇṭakaṃ vā khajjuripattakaṃ vā maṭṭhapaṭṭikaṃ vā katvā koṭṭituṃ vaṭṭati. Kāyabandhanassa dasā ekā vaṭṭati, dve tīṇi cattāripi vaṭṭanti; tato paraṃ na vaṭṭanti. Rajjukakāyabandhanaṃ ekameva vaṭṭati. Pāmaṅgasaṇṭhānaṃ pana ekampi na vaṭṭati. Dasā pana pāmaṅgasaṇṭhānāpi vaṭṭati. Bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjukanti na vattabbaṃ, taṃ vaṭṭati.

Kāyabandhanavidhe aṭṭhamaṅgalādikaṃ yaṃkiñci vikārarūpaṃ na vaṭṭati, paricchedalekhāmattaṃ vaṭṭati. Vidhakassa ubhosu antesu thirakaraṇatthāya ghaṭakaṃ karonti, ayampi vaṭṭati.

Añjaniyaṃ itthipurisacatuppadasakuṇarūpaṃ vā mālākamma-latākammamakaradantaka-gomuttakaaḍḍhacandakādibhedaṃ vā vikārarūpaṃ na vaṭṭati. Ghaṃsitvā vā chinditvā vā yathā vā na paññāyati, tathā suttena veṭhetvā vaḷañjetabbā. Ujukameva pana caturaṃsā vā aṭṭhaṃsā vā soḷasaṃsā vā añjanī vaṭṭati. Heṭṭhato pissā dve vā tisso vā vaṭṭalekhāyo vaṭṭanti. Gīvāyampissā pidhānakabandhanatthaṃ ekā vaṭṭalekhā vaṭṭati.

Añjanisalākāyapi vaṇṇamaṭṭhakammaṃ na vaṭṭati. Añjanitthavikāyampi yaṃkiñci nānāvaṇṇena suttena vaṇṇamaṭṭhakammaṃ na vaṭṭati. Eseva nayo kuñcikākosakepi. Kuñcikāya vaṇṇamaṭṭhakammaṃ na vaṭṭati, tathā sipāṭikāyaṃ. Ekavaṇṇasuttena panettha yena kenaci sibbituṃ vaṭṭati.

Ārakaṇṭakepi vaṭṭamaṇikaṃ vā aññaṃ vā vaṇṇamaṭṭhaṃ na vaṭṭati. Gīvāyaṃ pana paricchedalekhā vaṭṭati. Pipphalikepi maṇikaṃ vā piḷakaṃ vā yaṃkiñci uṭṭhapetuṃ na vaṭṭati. Daṇḍake pana paricchedalekhā vaṭṭati. Nakhacchedanaṃ valitakaṃyeva karonti, tasmā taṃ vaṭṭati. Uttarāraṇiyaṃ vā adharāraṇiyaṃ vā araṇidhanuke vā uparipellanadaṇḍake vā mālākammādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, pellanadaṇḍakassa pana vemajjhe maṇḍalaṃ hoti, tattha paricchedalekhāmattaṃ vaṭṭati. Sūcisaṇḍāsaṃ karonti, yena sūciṃ ḍaṃsāpetvā ghaṃsanti, tattha makaramukhādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, sūciḍaṃsanatthaṃ pana mukhamattaṃ hoti, taṃ vaṭṭati.

Dantakaṭṭhacchedanavāsiyampi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, ujukameva kappiyalohena ubhosu vā passesu caturaṃsaṃ vā aṭṭhaṃsaṃ vā bandhituṃ vaṭṭati. Kattaradaṇḍepi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, heṭṭhā ekā vā dve vā vaṭṭalekhā upari ahicchattakamakuḷamattañca vaṭṭati.

Telabhājanesu visāṇe vā nāḷiyaṃ vā alābuke vā āmaṇḍasārake vā ṭhapetvā itthirūpaṃ purisarūpañca avasesaṃ sabbampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

Mañcapīṭhe bhisibimbohane bhūmattharaṇe pādapuñchane caṅkamanabhisiyā sammuñjaniyaṃ kacavarachaḍḍanake rajanadoṇikāya pānīyauḷuṅke pānīyaghaṭe pādakathalikāya phalakapīṭhake valayādhārake daṇḍādhārakepattapidhāne tālavaṇṭe vījaneti – etesu sabbaṃ mālākammādivaṇṇamaṭṭhakammaṃ vaṭṭati. Senāsane pana dvārakavāṭavātapānakavāṭādīsu sabbaratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

Senāsane kiñci paṭisedhetabbaṃ natthi, aññatra viruddhasenāsanā. Viruddhasenāsanaṃ nāma aññesaṃ sīmāya rājavallabhehi katasenāsanaṃ vuccati, tasmā ye tādisaṃ senāsanaṃ karonti, te vattabbā – 『『mā amhākaṃ sīmāya senāsanaṃ karothā』』ti. Anādiyitvā karontiyeva, punapi vattabbā – 『『mā evaṃ akattha, mā amhākaṃ uposathapavāraṇānaṃ antarāyamakattha, mā sāmaggiṃ bhindittha, tumhākaṃ senāsanaṃ katampi kataṭṭhāne na ṭhassatī』』ti. Sace balakkārena karontiyeva, yadā tesaṃ lajjiparisā ussannā hoti, sakkā ca hoti laddhuṃ dhammiko vinicchayo, tadā tesaṃ pesetabbaṃ – 『『tumhākaṃ āvāsaṃ harathā』』ti. Sace yāva tatiyaṃ pesite haranti, sādhu; no ce haranti, ṭhapetvā bodhiñca cetiyañca avasesasenāsanāni bhinditabbāni, no ca kho aparibhogaṃ karontehi, paṭipāṭiyā pana chadana-gopānasī-iṭṭhakādīni apanetvā tesaṃ pesetabbaṃ – 『『tumhākaṃ dabbasambhāre harathā』』ti. Sace haranti, sādhu; no ce haranti, atha tesu dabbasambhāresu himavassavātātapādīhi pūtibhūtesu vā corehi vā haṭesu agginā vā daḍḍhesu sīmasāmikā bhikkhū anupavajjā, na labbhā codetuṃ 『『tumhehi amhākaṃ dabbasambhārā nāsitā』』ti vā 『『tumhākaṃ gīvā』』ti vā. Yaṃ pana sīmasāmikehi bhikkhūhi kataṃ, taṃ sukatameva hotīti.

Pāḷimuttakavinicchayo niṭṭhito.

  1. Evaṃ bhinnāya pana kuṭikāya dhaniyassa parivitakkañca puna kuṭikaraṇatthāya ussāhañca dassetuṃ 『『atha kho āyasmato』』tiādi vuttaṃ. Tattha dārugahe gaṇakoti rañño dārubhaṇḍāgāre dārugopako. Devagahadārūnīti devena gahitadārūni. Rājapaṭiggahitabhūtāni dārūnīti attho. Nagarapaṭisaṅkhārikānīti nagarassa paṭisaṅkhārūpakaraṇāni. Āpadatthāya nikkhittānīti aggidāhena vā purāṇabhāvena vā paṭirājūparundhanādinā vā gopuraṭṭālakarājantepurahatthisālādīnaṃ vipatti āpadāti vuccati. Tadatthaṃ nikkhittānīti vuttaṃ hoti. Khaṇḍākhaṇḍikaṃ chedāpetvāti attano kuṭiyā pamāṇaṃ sallakkhetvā kiñci agge kiñci majjhe kiñci mūle khaṇḍākhaṇḍaṃ karonto chedāpesi.

87.Vassakāroti tassa brāhmaṇassa nāmaṃ. Magadhamahāmattoti magadharaṭṭhe mahāmatto, mahatiyā issariyamattāya samannāgato, magadharañño vā mahāmatto; mahāamaccoti vuttaṃ hoti. Anusaññāyamānoti tattha tattha gantvā paccavekkhamāno. Bhaṇeti issarānaṃ nīcaṭṭhānikapurisālapanaṃ. Bandhaṃ āṇāpesīti brāhmaṇo pakatiyāpi tasmiṃ issāpakatova. So rañño 『『āṇāpehī』』ti vacanaṃ sutvā yasmā 『『pakkosāpehī』』ti rañño na vuttaṃ, tasmā 『『naṃ hatthesu ca pādesu ca bandhaṃ katvā āṇāpessāmī』』ti bandhaṃ āṇāpesi. Addasa kho āyasmā dhaniyoti kathaṃ addasa? So kira attanā lesena dārūnaṃ haṭabhāvaṃ ñatvā 『『nissaṃsayaṃ esa dārūnaṃ kāraṇā rājakulato vadhaṃ vā bandhaṃ vā pāpuṇissati, tadā naṃ ahameva mocessāmī』』ti niccakālaṃ tassa pavattiṃ suṇantoyeva vicarati. Tasmā takhaṇaññeva gantvā addasa. Tena vuttaṃ – 『『addasa kho āyasmā dhaniyo』』ti. Dārūnaṃ kiccāti dārūnaṃ kāraṇā. Purāhaṃ haññāmīti ahaṃ purā haññāmi; yāva ahaṃ na haññāmi, tāva tvaṃ eyyāsīti attho.

88.Iṅgha, bhante, sarāpehīti ettha iṅghāti codanatthe nipāto. Paṭhamābhisittoti abhisitto hutvā paṭhamaṃ. Evarūpiṃ vācaṃ bhāsitāti 『『dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū』』ti imaṃ evarūpiṃ vācaṃ abhisitto hutvā paṭhamameva yaṃ tvaṃ abhāsi, taṃ sayameva bhāsitvā idāni sarasi, na sarasīti vuttaṃ hoti. Rājāno kira abhisittamattāyeva dhammabheriṃ carāpenti – 『『dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū』』ti taṃ sandhāya esa vadati. Tesaṃ mayā sandhāya bhāsitanti tesaṃ appamattakepi kukkuccāyantānaṃ samitabāhitapāpānaṃ samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaharaṇaṃ sandhāya mayā etaṃ bhāsitaṃ; na tumhādisānanti adhippāyo. Tañca kho araññe apariggahitanti tañca tiṇakaṭṭhodakaṃ yaṃ araññe apariggahitaṃ hoti; etaṃ sandhāya mayā bhāsitanti dīpeti.

Lomena tvaṃ muttosīti ettha lomamiva lomaṃ, kiṃ pana taṃ? Pabbajjāliṅgaṃ. Kiṃ vuttaṃ hoti? Yathā nāma dhuttā 『『maṃsaṃ khādissāmā』』ti mahagghalomaṃ eḷakaṃ gaṇheyyuṃ. Tamenaṃ añño viññupuriso disvā 『『imassa eḷakassa maṃsaṃ kahāpaṇamattaṃ agghati. Lomāni pana lomavāre lomavāre aneke kahāpaṇe agghantī』』ti dve alomake eḷake datvā gaṇheyya. Evaṃ so eḷako viññupurisamāgamma lomena mucceyya. Evameva tvaṃ imassa kammassa katattā vadhabandhanāraho. Yasmā pana arahaddhajo sabbhi avajjharūpo, tvañca sāsane pabbajitattā yaṃ pabbajjāliṅgabhūtaṃ arahaddhajaṃ dhāresi. Tasmā tvaṃ iminā pabbajjāliṅgalomena eḷako viya viññupurisamāgamma muttosīti.

Manussā ujjhāyantīti rañño parisati bhāsamānassa sammukhā ca parammukhā ca sutvā tattha tattha manussā ujjhāyanti, avajjhāyanti, avajānantā taṃ jhāyanti olokenti lāmakato vā cintentīti attho. Khiyyantīti tassa avaṇṇaṃ kathenti pakāsenti. Vipācentīti vitthārikaṃ karonti, sabbattha pattharanti; ayañca attho saddasatthānusārena veditabbo. Ayaṃ panettha yojanā – 『『alajjino ime samaṇā sakyaputtiyā』』tiādīni cintentā ujjhāyanti. 『『Natthi imesaṃ sāmañña』』ntiādīni bhaṇantā khiyyanti. 『『Apagatā ime sāmaññā』』tiādīni tattha tattha vitthārentā vipācentīti. Etena nayena imesaṃ padānaṃ ito parampi tattha tattha āgatapadānurūpena yojanā veditabbā. Brahmacārinoti seṭṭhacārino. Sāmaññanti samaṇabhāvo. Brahmaññanti seṭṭhabhāvo. Sesaṃ uttānatthameva.

Rañño dārūnītiādimhi 『『adinnaṃ ādiyissatī』』ti ayaṃ ujjhāyanattho. Yaṃ panetaṃ adinnaṃ ādiyi, taṃ dassetuṃ 『『rañño dārūnī』』ti vuttaṃ. Iti vacanabhede asammuyhantehi attho veditabbo. Purāṇavohāriko mahāmattoti bhikkhubhāvato purāṇe gihikāle vinicchayavohāre niyuttattā 『『vohāriko』』ti saṅkhaṃ gato mahāamacco.

Atha kho bhagavā taṃ bhikkhuṃ etadavocāti bhagavā sāmaṃyeva lokavohārampi jānāti, atītabuddhānaṃ paññattimpi jānāti – 『『pubbepi buddhā ettakena pārājikaṃ paññapenti, ettakena thullaccayaṃ, ettakena dukkaṭa』』nti. Evaṃ santepi sace aññehi lokavohāraviññūhi saddhiṃ asaṃsanditvā pādamattena pārājikaṃ paññapeyya, tenassa siyuṃ vattāro 『『sīlasaṃvaro nāma ekabhikkhussapi appameyyo asaṅkhyeyyo mahāpathavī-samudda-ākāsāni viya ativitthiṇṇo, kathañhi nāma bhagavā pādamattakena nāsesī』』ti! Tato tathāgatassa ñāṇabalaṃ ajānantā sikkhāpadaṃ kopeyyuṃ, paññattampi sikkhāpadaṃ yathāṭhāne na tiṭṭheyya. Lokavohāraviññūhi pana saddhiṃ saṃsanditvā paññatte so upavādo na hoti. Aññadatthu evaṃ vattāro honti – 『『imehi nāma agārikāpi pādamattena coraṃ hanantipi bandhantipi pabbājentipi. Kasmā bhagavā pabbajitaṃ na nāsessati; yena parasantakaṃ tiṇasalākamattampi na gahetabba』』nti! Tathāgatassa ca ñāṇabalaṃ jānissanti. Paññattampi ca sikkhāpadaṃ akuppaṃ bhavissati, yathāṭhāne ṭhassati. Tasmā lokavohāraviññūhi saddhiṃ saṃsanditvā paññapetukāmo sabbāvantaṃ parisaṃ anuvilokento atha kho bhagavā avidūre nisinnaṃ disvā taṃ bhikkhuṃ etadavoca 『『kittakena kho bhikkhu rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā』』ti.

Tattha māgadhoti magadhānaṃ issaro. Seniyoti senāya sampanno. Bimbisāroti tassa nāmaṃ. Pabbājeti vāti raṭṭhato nikkhāmeti. Sesamettha uttānatthameva. Pañcamāsako pādoti tadā rājagahe vīsatimāsako kahāpaṇo hoti, tasmā pañcamāsako pādo. Etena lakkhaṇena sabbajanapadesu kahāpaṇassa catuttho bhāgo 『『pādo』』ti veditabbo. So ca kho porāṇassa nīlakahāpaṇassa vasena, na itaresaṃ rudradāmakādīnaṃ. Tena hi pādena atītabuddhāpi pārājikaṃ paññapesuṃ, anāgatāpi paññapessanti. Sabbabuddhānañhi pārājikavatthumhi vā pārājike vā nānattaṃ natthi. Imāneva cattāri pārājikavatthūni . Imāneva cattāri pārājikāni. Ito ūnaṃ vā atirekaṃ vā natthi. Tasmā bhagavāpi dhaniyaṃ vigarahitvā pādeneva dutiyapārājikaṃ paññapento 『『yo pana bhikkhu adinnaṃ theyyasaṅkhāta』』ntiādimāha.

Evaṃ mūlacchejjavasena daḷhaṃ katvā dutiyapārājike paññatte aparampi anupaññattatthāya rajakabhaṇḍikavatthu udapādi, tassuppattidīpanatthametaṃ vuttaṃ – 『『evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī』』ti. Tassattho ca anupaññattisambandho ca paṭhamapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo. Yathā ca idha, evaṃ ito paresu sabbasikkhāpadesu. Yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ vajjetvā uparūpari apubbameva vaṇṇayissāma. Yadi hi yaṃ yaṃ vuttanayaṃ, taṃ taṃ punapi vaṇṇayissāma, kadā vaṇṇanāya antaṃ gamissāma! Tasmā yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ sādhukaṃ upasallakkhetvā tattha tattha attho ca yojanā ca veditabbā. Apubbaṃ pana yaṃkiñci anuttānatthaṃ, taṃ sabbaṃ mayameva vaṇṇayissāma.

Dhaniyavatthuvaṇṇanā niṭṭhitā.

90.Rajakattharaṇaṃ gantvāti rajakatitthaṃ gantvā; tañhi yasmā tattha rajakā vatthāni attharanti, tasmā rajakattharaṇanti vuccati. Rajakabhaṇḍikanti rajakānaṃ bhaṇḍikaṃ; rajakā sāyanhasamaye nagaraṃ pavisantā bahūni vatthāni ekekaṃ bhaṇḍikaṃ bandhanti. Tato ekaṃ bhaṇḍikaṃ tesaṃ pamādena apassantānaṃ avaharitvā thenetvāti attho.

Padabhājanīyavaṇṇanā

92.Gāmonāmāti evamādi 『『gāmā vā araññā vā』』ti ettha vuttassa gāmassa ca araññassa ca pabhedadassanatthaṃ vuttaṃ. Tattha yasmiṃ gāme ekā eva kuṭi, ekaṃ gehaṃ seyyathāpi malayajanapade; ayaṃ ekakuṭiko gāmo nāma. Etena nayena aparepi veditabbā. Amanussonāma yo sabbaso vā manussānaṃ abhāvena yakkhapariggahabhūto; yato vā manussā kenaci kāraṇena punapi āgantukāmā eva apakkantā. Parikkhittonāma iṭṭhakapākāraṃ ādiṃ katvā antamaso kaṇṭakasākhāhipi parikkhitto. Gonisādiniviṭṭhonāma vīthisannivesādivasena anivisitvā yathā gāvo tattha tattha dve tayo nisīdanti, evaṃ tattha tattha dve tīṇi gharāni katvā niviṭṭho. Satthoti jaṅghasatthasakaṭasatthādīsu yo koci. Imasmiñca sikkhāpade nigamopi nagarampi gāmaggahaṇeneva gahitanti veditabbaṃ.

Gāmūpacārotiādi araññaparicchedadassanatthaṃ vuttaṃ. Indakhīle ṭhitassāti yassa gāmassa anurādhapurasseva dve indakhīlā, tassa abbhantarime indakhīle ṭhitassa; tassa hi bāhiro indakhīlo ābhidhammikanayena araññasaṅkhepaṃ gacchati. Yassa pana eko, tassa gāmadvārabāhānaṃ vemajjhe ṭhitassa. Yatrāpi hi indakhīlo natthi, tatra gāmadvārabāhānaṃ vemajjhameva 『『indakhīlo』』ti vuccati. Tena vuttaṃ – 『『gāmadvārabāhānaṃ vemajjhe ṭhitassā』』ti. Majjhimassāti thāmamajjhimassa, no pamāṇamajjhimassa, neva appathāmassa, na mahāthāmassa; majjhimathāmassāti vuttaṃ hoti. Leḍḍupātoti yathā mātugāmo kāke uḍḍāpento ujukameva hatthaṃ ukkhipitvā leḍḍuṃ khipati, yathā ca udakukkhepe udakaṃ khipanti, evaṃ akhipitvā yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānaṃ. Patito pana luṭhitvā yattha gacchati, taṃ na gahetabbaṃ.

Aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātoti ettha pana nibbakosassa udakapātaṭṭhāne ṭhitassa majjhimassa purisassa suppapāto vā musalapāto vā gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa leḍḍupāto gāmūpacāroti kurundaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyampi tādisameva. Mahāaṭṭhakathāyaṃ pana 『『gharaṃ nāma, gharūpacāro nāma, gāmo nāma, gāmūpacāro nāmā』』ti mātikaṃ ṭhapetvā nibbakosassa udakapātaṭṭhānabbhantaraṃ gharaṃ nāma. Yaṃ pana dvāre ṭhito mātugāmo bhājanadhovanaudakaṃ chaḍḍeti, tassa patanaṭṭhānañca mātugāmeneva antogehe ṭhitena pakatiyā bahi khittassa suppassa vā sammuñjaniyā vā patanaṭṭhānañca, gharassa purato dvīsu koṇesu sambandhitvā majjhe rukkhasūcidvāraṃ ṭhapetvā gorūpānaṃ pavesananivāraṇatthaṃ kataparikkhepo ca ayaṃ sabbopi gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātabbhantaraṃ gāmo nāma. Tato aññassa leḍḍupātassa abbhantaraṃ gāmūpacāro nāmāti vuttaṃ. Idamettha pamāṇaṃ. Yathā cettha, evaṃ sabbattha yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccati so pamāṇato daṭṭhabbo.

Yañcetaṃ mahāaṭṭhakathāyaṃ vuttaṃ, taṃ pāḷiyā viruddhamiva dissati. Pāḷiyañhi – 『『gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto』』ti ettakameva vuttaṃ. Aṭṭhakathāyaṃ pana taṃ leḍḍupātaṃ gāmasaṅkhepaṃ katvā tato paraṃ gāmūpacāro vuttoti? Vuccate – saccameva pāḷiyaṃ vuttaṃ , adhippāyo panettha veditabbo. So ca aṭṭhakathācariyānameva vidito. Tasmā yathā 『『gharūpacāre ṭhitassā』』ti ettha gharūpacāralakkhaṇaṃ pāḷiyaṃ avuttampi aṭṭhakathāyaṃ vuttavasena gahitaṃ. Evaṃ sesampi gahetabbaṃ.

Tatrāyaṃ nayo – idha gāmo nāma duvidho hoti – parikkhitto ca aparikkhitto ca. Tatra parikkhittassa parikkhepoyeva paricchedo. Tasmā tassa visuṃ paricchedaṃ avatvā 『『gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto』』ti pāḷiyaṃ vuttaṃ. Aparikkhittassa pana gāmassa gāmaparicchedo vattabbo. Tasmā tassa gāmaparicchedadassanatthaṃ 『『aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto』』ti vuttaṃ. Gāmaparicchede ca dassite gāmūpacāralakkhaṇaṃ pubbe vuttanayeneva sakkā ñātunti puna 『『tattha ṭhitassa majjhimassa purisassa leḍḍupāto』』ti na vuttaṃ. Yo pana gharūpacāre ṭhitassa leḍḍupātaṃyeva 『『gāmūpacāro』』ti vadati, tassa gharūpacāro gāmoti āpajjati. Tato gharaṃ, gharūpacāro, gāmo , gāmūpacāroti esa vibhāgo saṅkarīyati. Asaṅkarato cettha vinicchayo veditabbo vikāle gāmappavesanādīsu. Tasmā pāḷiñca aṭṭhakathañca saṃsanditvā vuttanayenevettha gāmo ca gāmūpacāro ca veditabbo. Yopi ca gāmo pubbe mahā hutvā pacchā kulesu naṭṭhesu appako hoti, so gharūpacārato leḍḍupāteneva paricchinditabbo. Purimaparicchedo panassa parikkhittassāpi aparikkhittassāpi appamāṇamevāti.

Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañcāti imaṃ yathāvuttalakkhaṇaṃ gāmañca gāmūpacārañca ṭhapetvā imasmiṃ adinnādānasikkhāpade avasesaṃ 『『araññaṃ』』 nāmāti veditabbaṃ. Abhidhamme pana 『『araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña』』nti (vibha. 529) vuttaṃ. Āraññakasikkhāpade 『『āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima』』nti (pārā. 654) vuttaṃ. Taṃ indakhīlato paṭṭhāya āropitena ācariyadhanunā pañcadhanusatappamāṇanti veditabbaṃ. Evaṃ bhagavatā 『『gāmā vā araññā vā』』ti etassa atthaṃ vibhajantena 『『gharaṃ, gharūpacāro, gāmo, gāmūpacāro arañña』』nti pāpabhikkhūnaṃ lesokāsanisedhanatthaṃ pañca koṭṭhāsā dassitā. Tasmā ghare vā gharūpacāre vā gāme vā gāmūpacāre vā araññe vā pādagghanakato paṭṭhāya sassāmikaṃ bhaṇḍaṃ avaharantassa pārājikamevāti veditabbaṃ.

Idāni 『『adinnaṃ theyyasaṅkhātaṃ ādiyeyyā』』tiādīnaṃ atthadassanatthaṃ 『『adinnaṃ nāmā』』tiādimāha. Tattha adinnanti dantaponasikkhāpade attano santakampi appaṭiggahitakaṃ kappiyaṃ ajjhoharaṇīyaṃ vuccati. Idha pana yaṃkiñci parapariggahitaṃ sassāmikaṃ bhaṇḍaṃ, tadetaṃ tehi sāmikehi kāyena vā vācāya vā na dinnanti adinnaṃ. Attano hatthato vā yathāṭhitaṭṭhānato vā na nissaṭṭhanti anissaṭṭhaṃ. Yathāṭhāne ṭhitampi anapekkhatāya na pariccattanti apariccattaṃ. Ārakkhasaṃvidhānena rakkhitattā rakkhitaṃ. Mañjūsādīsu pakkhipitvā gopitattā gopitaṃ. 『『Mama ida』』nti taṇhāmamattena mamāyitattā mamāyitaṃ. Tāhi apariccāgarakkhaṇagopanāhi tehi bhaṇḍasāmikehi parehi pariggahitanti parapariggahitaṃ. Etaṃ adinnaṃ nāma.

Theyyasaṅkhātanti ettha thenoti coro, thenassa bhāvo theyyaṃ; avaharaṇacittassetaṃ adhivacanaṃ. 『『Saṅkhā, saṅkhāta』』nti atthato ekaṃ; koṭṭhāsassetaṃ adhivacanaṃ, 『『saññānidānā hi papañcasaṅkhā』』tiādīsu (su. ni. 880) viya. Theyyañca taṃ saṅkhātañcāti theyyasaṅkhātaṃ, theyyacittasaṅkhāto eko cittakoṭṭhāsoti attho. Karaṇatthe cetaṃ paccattavacanaṃ, tasmā theyyasaṅkhātenāti atthato daṭṭhabbaṃ. Yo ca theyyasaṅkhātena ādiyati, so yasmā theyyacitto hoti, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ theyyacitto avaharaṇacittoti evamassa padabhājanaṃ vuttanti veditabbaṃ.

Ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyya, saṅketaṃ vītināmeyyāti ettha pana paṭhamapadaṃ abhiyogavasena vuttaṃ, dutiyapadaṃ aññesaṃ bhaṇḍaṃ harantassa gacchato vasena, tatiyapadaṃ upanikkhittabhaṇḍavasena, catutthaṃ saviññāṇakavasena, pañcamaṃ thale nikkhittādivasena, chaṭṭhaṃ parikappavasena vā suṅkaghātavasena vā vuttanti veditabbaṃ. Yojanā panettha ekabhaṇḍavasenapi nānābhaṇḍavasenapi hoti. Ekabhaṇḍavasena ca saviññāṇakeneva labbhati, nānābhaṇḍavasena saviññāṇakāviññāṇakamissakena.

Tattha nānābhaṇḍavasena tāva evaṃ veditabbaṃ – ādiyeyyāti ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko 『『na mayhaṃ bhavissatī』』ti dhuraṃ nikkhipati, āpatti pārājikassa.

Hareyyāti aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa.

Avahareyyāti upanikkhittaṃ bhaṇḍaṃ 『『dehi me bhaṇḍa』』nti vuccamāno 『『nāhaṃ gaṇhāmī』』ti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko 『『na mayhaṃ dassatī』』ti dhuraṃ nikkhipati, āpatti pārājikassa .

Iriyāpathaṃvikopeyyāti 『『sahabhaṇḍahārakaṃ nessāmī』』ti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

Ṭhānā cāveyyāti thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

Saṅketaṃ vītināmeyyāti parikappitaṭṭhānaṃ paṭhamaṃ pādaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa. Atha vā paṭhamaṃ pādaṃ suṅkaghātaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassāti – ayamettha nānābhaṇḍavasena yojanā.

Ekabhaṇḍavasena pana sassāmikaṃ dāsaṃ vā tiracchānaṃ vā yathāvuttena abhiyogādinā nayena ādiyati vā harati vā avaharati vā iriyāpathaṃ vā vikopeti, ṭhānā vā cāveti, paricchedaṃ vā atikkāmeti – ayamettha ekabhaṇḍavasena yojanā.

Pañcavīsatiavahārakathā

Apica imāni cha padāni vaṇṇentena pañca pañcake samodhānetvā pañcavīsati avahārā dassetabbā. Evaṃ vaṇṇayatā hi idaṃ adinnādānapārājikaṃ suvaṇṇitaṃ hoti. Imasmiñca ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tathā hi sabbaaṭṭhakathāsu yāni tāni pāḷiyaṃ 『『pañcahākārehi adinnaṃ ādiyantassa āpatti pārājikassa, parapariggahitañca hotī』』tiādinā nayena avahāraṅgāni vuttāni, tānipi gahetvā katthaci ekaṃ pañcakaṃ dassitaṃ, katthaci 『『chahākārehī』』ti āgatehi saddhiṃ dve pañcakāni dassitāni. Etāni ca pañcakāni na honti. Yattha hi ekekena padena avahāro sijjhati, taṃ pañcakaṃ nāma vuccati. Ettha pana sabbehipi padehi ekoyeva avahāro. Yāni ca tattha labbhamānāniyeva pañcakāni dassitāni, tesampi na sabbesaṃ attho pakāsito. Evamimasmiṃ ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tasmā pañca pañcakesamodhānetvā dassiyamānā ime pañcavīsati avahārā sādhukaṃ sallakkhetabbā.

Pañca pañcakāni nāma – nānābhaṇḍapañcakaṃ, ekabhaṇḍapañcakaṃ, sāhatthikapañcakaṃ, pubbapayogapañcakaṃ , theyyāvahārapañcakanti. Tattha nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca 『『ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyyā』』ti imesaṃ padānaṃ vasena labbhanti. Tāni pubbe yojetvā dassitanayeneva veditabbāni. Yaṃ panetaṃ 『『saṅketaṃ vītināmeyyā』』ti chaṭṭhaṃ padaṃ, taṃ parikappāvahārassa ca nissaggiyāvahārassa ca sādhāraṇaṃ. Tasmā taṃ tatiyapañcamesu pañcakesu labbhamānapadavasena yojetabbaṃ. Vuttaṃ nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca.

Katamaṃ sāhatthikapañcakaṃ? Pañca avahārā – sāhatthiko, āṇattiko, nissaggiyo, atthasādhako, dhuranikkhepoti. Tattha sāhatthiko nāma parassa bhaṇḍaṃ sahatthā avaharati. Āṇattiko nāma 『『asukassa bhaṇḍaṃ avaharā』』ti aññaṃ āṇāpeti. Nissaggiyo nāma antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassāti, iminā ca saddhiṃ 『『saṅketaṃ vītināmeyyā』』ti idaṃ padayojanaṃ labhati. Atthasādhako nāma 『『asukaṃ nāma bhaṇḍaṃ yadā sakkosi, tadā avaharā』』ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpako āṇattikkhaṇeyeva pārājiko hoti, avahārako pana avahaṭakāle. Ayaṃ atthasādhako. Dhuranikkhepo pana upanikkhittabhaṇḍavasena veditabbo. Idaṃ sāhatthikapañcakaṃ.

Katamaṃ pubbapayogapañcakaṃ? Aparepi pañca avahārā – pubbapayogo, sahapayogo, saṃvidāvahāro, saṅketakammaṃ, nimittakammanti. Tattha āṇattivasena pubbapayogo veditabbo. Ṭhānā cāvanavasena sahapayogo. Itare pana tayo pāḷiyaṃ (pārā. 118-120) āgatanayeneva veditabbāti. Idaṃ pubbapayogapañcakaṃ.

Katamaṃ theyyāvahārapañcakaṃ? Aparepi pañca avahārā – theyyāvahāro, pasayhāvahāro, parikappāvahāro , paṭicchannāvahāro, kusāvahāroti. Te pañcapi 『『aññataro bhikkhu saṅghassa cīvare bhājiyamāne theyyacitto kusaṃ saṅkāmetvā cīvaraṃ aggahesī』』ti (pārā. 138) etasmiṃ kusasaṅkāmanavatthusmiṃ vaṇṇayissāma. Idaṃ theyyāvahārapañcakaṃ. Evamimāni pañca pañcakāni samodhānetvā ime pañcavīsati avahārā veditabbā.

Imesu ca pana pañcasu pañcakesu kusalena vinayadharena otiṇṇaṃ vatthuṃ sahasā avinicchinitvāva pañca ṭhānāni oloketabbāni. Yāni sandhāya porāṇā āhu –

『『Vatthuṃ kālañca desañca, agghaṃ paribhogapañcamaṃ;

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo』』ti.

Tattha vatthunti bhaṇḍaṃ; avahārakena hi 『『mayā idaṃ nāma avahaṭa』』nti vuttepi āpattiṃ anāropetvāva taṃ bhaṇḍaṃ sassāmikaṃ vā assāmikaṃ vāti upaparikkhitabbaṃ. Sassāmikepi sāmikānaṃ sālayabhāvo vā nirālayabhāvo vā upaparikkhitabbo. Sace tesaṃ sālayakāle avahaṭaṃ, bhaṇḍaṃ agghāpetvā āpatti kātabbā. Sace nirālayakāle , na pārājikena kāretabbo. Bhaṇḍasāmikesu pana bhaṇḍaṃ āharāpentesu bhaṇḍaṃ dātabbaṃ. Ayamettha sāmīci.

Imassa panatthassa dīpanatthamidaṃ vatthu – bhātiyarājakāle kira mahācetiyapūjāya dakkhiṇadisato eko bhikkhu sattahatthaṃ paṇḍukāsāvaṃ aṃse karitvā cetiyaṅgaṇaṃ pāvisi; taṅkhaṇameva ca rājāpi cetiyavandanatthaṃ āgato. Tattha ussāraṇāya vattamānāya mahājanasammaddo ahosi. Atha so bhikkhu janasammaddapīḷito aṃsato patantaṃ kāsāvaṃ adisvāva nikkhanto; nikkhamitvā ca kāsāvaṃ apassanto 『『ko īdise janasammadde kāsāvaṃ lacchati, na dāni taṃ mayha』』nti dhuranikkhepaṃ katvā gato. Athañño bhikkhu pacchā āgacchanto taṃ kāsāvaṃ disvā theyyacittena gahetvā puna vippaṭisārī hutvā 『『assamaṇo dānimhi, vibbhamissāmī』』ti citte uppannepi 『『vinayadhare pucchitvā ñassāmī』』ti cintesi.

Tena ca samayena cūḷasumanatthero nāma sabbapariyattidharo vinayācariyapāmokkho mahāvihāre paṭivasati. So bhikkhu theraṃ upasaṅkamitvā vanditvā okāsaṃ kāretvā attano kukkuccaṃ pucchi. Thero tena bhaṭṭhe janakāye pacchā āgantvā gahitabhāvaṃ ñatvā 『『atthi dāni ettha okāso』』ti cintetvā āha – 『『sace kāsāvasāmikaṃ bhikkhuṃ āneyyāsi, sakkā bhaveyya tava patiṭṭhā kātu』』nti. 『『Kathāhaṃ, bhante, taṃ dakkhissāmī』』ti? 『『Tahiṃ tahiṃ gantvā olokehī』』ti. So pañcapi mahāvihāre oloketvā neva addakkhi. Tato naṃ thero pucchi – 『『katarāya disāya bahū bhikkhū āgacchantī』』ti? 『『Dakkhiṇadisāya, bhante』』ti. 『『Tena hi kāsāvaṃ dīghato ca tiriyañca minitvā ṭhapehi. Ṭhapetvā dakkhiṇadisāya vihārapaṭipāṭiyā vicinitvā taṃ bhikkhuṃ ānehī』』ti. So tathā katvā taṃ bhikkhuṃ disvā therassa santikaṃ ānesi. Thero pucchi – 『『tavedaṃ kāsāva』』nti? 『『Āma, bhante』』ti. 『『Kuhiṃ te pātita』』nti? So sabbaṃ ācikkhi. Thero pana tena kataṃ dhuranikkhepaṃ sutvā itaraṃ pucchi – 『『tayā idaṃ kuhiṃ disvā gahita』』nti? Sopi sabbaṃ ārocesi. Tato naṃ thero āha – 『『sace te suddhacittena gahitaṃ abhavissa, anāpattiyeva te assa. Theyyacittena pana gahitattā dukkaṭaṃ āpannosi. Taṃ desetvā anāpattiko hohi. Idañca kāsāvaṃ attano santakaṃ katvā etasseva bhikkhuno dehī』』ti. So bhikkhu amateneva abhisitto paramassāsappatto ahosīti. Evaṃ vatthu oloketabbaṃ.

Kāloti avahārakālo. Tadeva hi bhaṇḍaṃ kadāci samagghaṃ hoti, kadāci mahagghaṃ. Tasmā taṃ bhaṇḍaṃ yasmiṃ kāle avahaṭaṃ, tasmiṃyeva kāle yo tassa aggho hoti, tena agghena āpatti kāretabbā. Evaṃ kālo oloketabbo.

Desoti avahāradeso. Tañhi bhaṇḍaṃ yasmiṃ dese avahaṭaṃ, tasmiṃyeva dese yo tassa aggho hoti, tena agghena āpatti kāretabbā. Bhaṇḍuṭṭhānadese hi bhaṇḍaṃ samagghaṃ hoti, aññattha mahagghaṃ.

Imassāpi ca atthassa dīpanatthamidaṃ vatthu – antarasamudde kira eko bhikkhu susaṇṭhānaṃ nāḷikeraṃ labhitvā bhamaṃ āropetvā saṅkhathālakasadisaṃ manoramaṃ pānīyathālakaṃ katvā tattheva ṭhapetvā cetiyagiriṃ agamāsi. Athañño bhikkhu antarasamuddaṃ gantvā tasmiṃ vihāre paṭivasanto taṃ thālakaṃ disvā theyyacittena gahetvā cetiyagirimeva āgato. Tassa tattha yāguṃ pivantassa taṃ thālakaṃ disvā thālakasāmiko bhikkhu āha – 『『kuto te idaṃ laddha』』nti? 『『Antarasamuddato me ānīta』』nti. So taṃ 『『netaṃ tava santakaṃ, theyyāya te gahita』』nti saṅghamajjhaṃ ākaḍḍhi. Tattha ca vinicchayaṃ alabhitvā mahāvihāraṃ agamiṃsu. Tattha bheriṃ paharāpetvā mahācetiyasamīpe sannipātaṃ katvā vinicchayaṃ ārabhiṃsu. Vinayadharattherā avahāraṃ saññāpesuṃ.

Tasmiñca sannipāte ābhidhammikagodattatthero nāma vinayakusalo hoti. So evamāha – 『『iminā idaṃ thālakaṃ kuhiṃ avahaṭa』』nti? 『『Antarasamudde avahaṭa』』nti. 『『Tatridaṃ kiṃ agghatī』』ti? 『『Na kiñci agghati. Tatra hi nāḷikeraṃ bhinditvā miñjaṃ khāditvā kapālaṃ chaḍḍenti, dāruatthaṃ pana pharatī』』ti. 『『Imassa bhikkhuno ettha hatthakammaṃ kiṃ agghatī』』ti? 『『Māsakaṃ vā ūnamāsakaṃ vā』』ti. 『『Atthi pana katthaci sammāsambuddhena māsakena vā ūnamāsakena vā pārājikaṃ paññatta』』nti. Evaṃ vutte 『『sādhu! Sādhu! Sukathitaṃ suvinicchita』』nti ekasādhukāro ahosi. Tena ca samayena bhātiyarājāpi cetiyavandanatthaṃ nagarato nikkhamanto taṃ saddaṃ sutvā 『『kiṃ ida』』nti pucchitvā sabbaṃ paṭipāṭiyā sutvā nagare bheriṃ carāpesi – 『『mayi sante bhikkhūnampi bhikkhūnīnampi gihīnampi adhikaraṇaṃ ābhidhammikagodattattherena vinicchitaṃ suvinicchitaṃ, tassa vinicchaye atiṭṭhamānaṃ rājāṇāya ṭhapemī』』ti. Evaṃ deso oloketabbo.

Agghoti bhaṇḍaggho. Navabhaṇḍassa hi yo aggho hoti, so pacchā parihāyati; yathā navadhoto patto aṭṭha vā dasa vā agghati, so pacchā bhinno vā chiddo vā āṇigaṇṭhikāhato vā appaggho hoti tasmā na sabbadā bhaṇḍaṃ pakatiaggheneva kātabbanti. Evaṃ aggho oloketabbo.

Paribhogoti bhaṇḍaparibhogo. Paribhogenāpi hi vāsiādibhaṇḍassa aggho parihāyati. Tasmā evaṃ upaparikkhitabbaṃ, sace koci kassaci pādagghanakaṃ vāsiṃ harati, tatra vāsisāmiko pucchitabbo – 『『tayā ayaṃ vāsi kittakena kītā』』ti? 『『Pādena, bhante』』ti. 『『Kiṃ pana te kiṇitvāva ṭhapitā, udāhu taṃ vaḷañjesī』』ti? Sace vadati 『『ekadivasaṃ me dantakaṭṭhaṃ vā rajanachalliṃ vā pattapacanakadāruṃ vā chinnaṃ, ghaṃsitvā vā nisitā』』ti. Athassā porāṇo aggho bhaṭṭhoti veditabbo. Yathā ca vāsiyā evaṃ añjaniyā vā añjanisalākāya vā kuñcikāya vā palālena vā thusehi vā iṭṭhakacuṇṇena vā ekavāraṃ ghaṃsitvā dhovanamattenāpi aggho bhassati. Tipumaṇḍalassa makaradantacchedanenāpi parimajjitamattenāpi, udakasāṭikāya sakiṃ nivāsanapārupanenāpi paribhogasīsena aṃse vā sīse vā ṭhapanamattenāpi, taṇḍulādīnaṃ papphoṭanenāpi tato ekaṃ vā dve vā apanayanenāpi, antamaso ekaṃ pāsāṇasakkharaṃ uddharitvā chaḍḍitamattenāpi, sappitelādīnaṃ bhājanantarapaavattanenāpi, antamaso tato makkhikaṃ vā kipillikaṃ vā uddharitvā chaḍḍitamattenāpi, guḷapiṇḍakassa madhurabhāvajānanatthaṃ nakhena vijjhitvā aṇumattaṃ gahitamattenāpi aggho bhassati. Tasmā yaṃkiñci pādagghanakaṃ vuttanayeneva sāmikehi paribhogena ūnaṃ kataṃ hoti, na taṃ avahaṭo bhikkhu pārājikena kātabbo. Evaṃ paribhogo oloketabbo. Evaṃ imāni tulayitvā pañca ṭhānāni dhāreyyatthaṃ vicakkhaṇo, āpattiṃ vā anāpattiṃ vā garukaṃ vā lahukaṃ vā āpattiṃ yathāṭhāne ṭhapeyyāti.

Niṭṭhito 『『ādiyeyya…pe… saṅketaṃ vītināmeyyā』』ti.

Imesaṃ padānaṃ vinicchayo.

Idāni yadidaṃ 『『yathārūpe adinnādāne』』tiādīni vibhajantena 『『yathārūpaṃ nāmā』』tiādi vuttaṃ. Tattha yathārūpanti yathājātikaṃ. Taṃ pana yasmā pādato paṭṭhāya hoti, tasmā 『『pādaṃ vā pādārahaṃ vā atirekapādaṃ vā』』ti āha. Tattha pādena kahāpaṇassa catutthabhāgaṃ akappiyabhaṇḍameva dasseti. Pādārahena pādagghanakaṃ kappiyabhaṇḍaṃ. Atirekapādena ubhayampi. Ettāvatā sabbākārena dutiyapārājikappahonakavatthu dassitaṃ hoti.

Pathabyā rājāti sakalapathaviyā rājā dīpacakkavattī asokasadiso, yo vā panaññopi ekadīpe rājā, sīhaḷarājasadiso. Padesarājāti ekadīpassa padesissaro, bimbisāra-pasenadi-ādayo viya. Maṇḍalikā nāma ye dīpapadesepi ekamekaṃ maṇḍalaṃ bhuñjanti. Antarabhogikā nāma dvinnaṃ rājūnaṃ antarā katipayagāmasāmikā. Akkhadassāti dhammavinicchanakā, te dhammasabhāyaṃ nisīditvā aparādhānurūpaṃ corānaṃ hatthapādacchejjādiṃ anusāsanti. Ye pana ṭhānantarappattā amaccā vā rājakumārā vā katāparādhā honti, te rañño ārocenti, garukaṃ ṭhānaṃ sayaṃ na vinicchinanti. Mahāmattāti ṭhānantarappattā mahāamaccā; tepi tattha tattha gāme vā nigame vā nisīditvā rājakiccaṃ karonti. Ye vā panāti aññepi ye rājakulanissitā vā sakissariyanissitā vā hutvā chejjabhejjaṃ anusāsanti, sabbepi te imasmiṃ atthe 『『rājāno』』ti dasseti.

Haneyyunti potheyyuñceva chindeyyuñca. Pabbājeyyunti nīhareyyuṃ. Corosīti evamādīni ca vatvā paribhāseyyuṃ; tenevāha – 『『paribhāso eso』』ti. Purimaṃ upādāyāti methunaṃ dhammaṃ paṭisevitvā pārājikaṃ āpattiṃ āpannaṃ puggalaṃ upādāya. Sesaṃ pubbe vuttanayattā uttānapadatthattā ca pākaṭamevāti.

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ ādiyeyyātiādīhi chahi padehi saṅkhepato ādānaṃ dassetvā saṅkhepatoeva 『『pādaṃ vā pādārahaṃ vā atirekapādaṃ vā』』ti ādātabbabhaṇḍaṃ dassitaṃ, taṃ yattha yattha ṭhitaṃ, yathā yathā ādānaṃ gacchati, anāgate pāpabhikkhūnaṃ lesokāsanirundhanatthaṃ tathā tathā vitthārato dassetuṃ 『『bhūmaṭṭhaṃ thalaṭṭha』』ntiādinā nayena mātikaṃ ṭhapetvā 『『bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hotī』』tiādinā nayena tassa vibhaṅgaṃ āha.

Pañcavīsatiavahārakathā niṭṭhitā.

Bhūmaṭṭhakathā

  1. Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā. Nikhātanti bhūmiyaṃ khaṇitvā ṭhapitaṃ. Paṭicchannanti paṃsuiṭṭhakādīhi paṭicchannaṃ. Bhūmaṭṭhaṃ bhaṇḍaṃ…pe… gacchati vā, āpatti dukkaṭassāti taṃ evaṃ nikhaṇitvā vā paṭicchādetvā vā ṭhapitattā bhūmiyaṃ ṭhitaṃ bhaṇḍaṃ yo bhikkhu kenacideva upāyena ñatvā 『『āharissāmī』』ti theyyacitto hutvā rattibhāge uṭṭhāya gacchati, so bhaṇḍaṭṭhānaṃ appatvāpi sabbakāyavacīvikāresu dukkaṭaṃ āpajjati. Kathaṃ? So hi tassa āharaṇatthāya uṭṭhahanto yaṃ yaṃ aṅgapaccaṅgaṃ phandāpeti, sabbattha dukkaṭameva. Nivāsanapārupanaṃ saṇṭhapeti, hatthavāre hatthavāre dukkaṭaṃ. 『『Mahantaṃ nidhānaṃ na sakkā ekena āharituṃ, dutiyaṃ pariyesissāmī』』ti kassaci sahāyassa santikaṃ gantukāmo dvāraṃ vivarati, padavāre ca hatthavāre ca dukkaṭaṃ. Dvārapidahane pana aññasmiṃ vā gamanassa anupakāre anāpatti. Tassa nipannokāsaṃ gantvā 『『itthannāmā』』ti pakkosati, tamatthaṃ ārocetvā 『『ehi gacchāmā』』ti vadati, vācāya vācāya dukkaṭaṃ. So tassa vacanena uṭṭhahati, tassāpi dukkaṭaṃ. Uṭṭhahitvā tassa santikaṃ gantukāmo nivāsanapārupanaṃ saṇṭhapeti, dvāraṃ vivaritvā tassa samīpaṃ gacchati, hatthavārapadavāresu sabbattha dukkaṭaṃ. So taṃ pucchati 『『asuko ca asuko ca kuhiṃ, asukañca asukañca pakkosāhī』』ti, vācāya vācāya dukkaṭaṃ. Sabbe samāgate disvā 『『mayā asukasmiṃ nāma ṭhāne evarūpo nidhi upaladdho, gacchāma taṃ gahetvā puññāni ca karissāma, sukhañca jīvissāmā』』ti vadati, vācāya vācāya dukkaṭameva.

Evaṃ laddhasahāyo kudālaṃ pariyesati. Sace panassa attano kudālo atthi, 『『taṃ āharissāmī』』ti gacchanto ca gaṇhanto ca āharanto ca sabbattha hatthavārapadavāresu dukkaṭaṃ āpajjati . Sace natthi, aññaṃ bhikkhuṃ vā gahaṭṭhaṃ vā gantvā yācati, yācanto ca sace 『『kudālaṃ me dehi, kudālena me attho , kiñci kātabbamatthi, taṃ katvā paccāharissāmī』』ti musā abhaṇanto yācati, vācāya vācāya dukkaṭaṃ. Sace 『『mātikā sodhetabbā atthi, vihāre bhūmikammaṃ kātabbaṃ atthī』』ti musāpi bhaṇati, yaṃ yaṃ vacanaṃ musā, tattha tattha pācittiyaṃ. Mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalikhitanti veditabbaṃ. Na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthi. Sace pana kudālassa daṇḍo natthi, 『『daṇḍaṃ karissāmī』』ti vāsiṃ vā pharasuṃ vā niseti, tadatthāya gacchati, gantvā sukkhakaṭṭhaṃ chindati tacchati ākoṭeti, sabbattha hatthavārapadavāresu dukkaṭaṃ. Allarukkhaṃ chindati, pācittiyaṃ. Tato paraṃ sabbapayogesu dukkaṭaṃ. Saṅkhepaṭṭhakathāyaṃ pana mahāpaccariyañca tattha jātakakaṭṭhalatāchedanatthaṃ vāsipharasuṃ pariyesantānampi dukkaṭaṃ vuttaṃ. Sace pana tesaṃ evaṃ hoti 『『vāsipharasukudāle yācantā āsaṅkitā bhavissāma, lohaṃ samuṭṭhāpetvā karomā』』ti. Tato araññaṃ gantvā lohabījatthaṃ pathaviṃ khaṇanti, akappiyapathaviṃ khaṇantānaṃ dukkaṭehi saddhiṃ pācittiyānīti mahāpaccariyaṃ vuttaṃ. Yathā ca idha, evaṃ sabbattha pācittiyaṭṭhāne dukkaṭā na muccati. Kappiyapathaviṃ khaṇantānaṃ dukkaṭāniyeva. Bījaṃ pana gahetvā tato paraṃ sabbakiriyāsu payoge payoge dukkaṭaṃ.

Piṭakapariyesanepi hatthavārapadavāresu vuttanayeneva dukkaṭaṃ. Musāvāde pācittiyaṃ. Piṭakaṃ kātukāmatāya vallicchedane pācittiyanti sabbaṃ purimanayeneva veditabbaṃ. Gacchati vā āpatti dukkaṭassāti evaṃ pariyiṭṭhasahāyakudālapiṭako nidhiṭṭhānaṃ gacchati, padavāre padavāre dukkaṭaṃ. Sace pana gacchanto 『『imaṃ nidhiṃ laddhā buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmī』』ti kusalaṃ uppādeti, kusalacittena gamane anāpatti. Kasmā? 『『Theyyacitto dutiyaṃ vā…pe… gacchati vā, āpatti dukkaṭassā』』ti vuttattā. Yathā ca idha, evaṃ sabbattha atheyyacittassa anāpatti. Maggato okkamma nidhānaṭṭhānaṃ gamanatthāya maggaṃ karonto bhūtagāmaṃ chindati, pācittiyaṃ. Sukkhakaṭṭhaṃ chindati, dukkaṭaṃ.

Tatthajātakanti ciranihitāya kumbhiyā upari jātakaṃ. Kaṭṭhaṃ vā lataṃ vāti na kevalaṃ kaṭṭhalatameva, yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hoti.

Aṭṭhavidhaṃ hetaṃ dukkaṭaṃ nāma imasmiṃ ṭhāne samodhānetvā therehi dassitaṃ – pubbapayogadukkaṭaṃ , sahapayogadukkaṭaṃ, anāmāsadukkaṭaṃ, durupaciṇṇadukkaṭaṃ, vinayadukkaṭaṃ, ñātadukkaṭaṃ, ñattidukkaṭaṃ, paṭissavadukkaṭanti. Tattha 『『theyyacitto dutiyaṃ vā kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassā』』ti idaṃ pubbapayogadukkaṭaṃ nāma. Ettha hi dukkaṭaṭṭhāne dukkaṭaṃ, pācittiyaṭṭhāne pācittiyameva hoti. 『『Tatthajātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassā』』ti idaṃ sahapayogadukkaṭaṃ nāma. Ettha pana pācittiyavatthu ca dukkaṭavatthu ca dukkaṭaṭṭhāneyeva tiṭṭhati. Kasmā? Avahārassa sahapayogattāti. Yaṃ pana dasavidhaṃ ratanaṃ, sattavidhaṃ dhaññaṃ, sabbañca āvudhabhaṇḍādiṃ āmasantassa dukkaṭaṃ vuttaṃ, idaṃ anāmāsadukkaṭaṃ nāma. Yaṃ kadalināḷikerādīnaṃ tatthajātakaphalāni āmasantassa dukkaṭaṃ vuttaṃ, idaṃ durupaciṇṇadukkaṭaṃ nāma. Yaṃ pana piṇḍāya carantassa patte raje patite pattaṃ appaṭiggahetvā adhovitvā vā tattha bhikkhaṃ gaṇhantassa dukkaṭaṃ vuttaṃ, idaṃ vinayadukkaṭaṃ nāma. 『『Sutvā na vadanti, āpatti dukkaṭassā』』ti (pārā. 419) idaṃ ñātadukkaṭaṃ nāma. Yaṃ ekādasasu samanubhāsanāsu 『『ñattiyā dukkaṭa』』nti (pārā. 414) vuttaṃ, idaṃ ñattidukkaṭaṃ nāma. 『『Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā』』ti (mahāva. 207) idaṃ paṭissavadukkaṭaṃ nāma. Idaṃ pana sahapayogadukkaṭaṃ. Tena vuttaṃ – 『『yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hotī』』ti.

Sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccati. Atha dhuranikkhepaṃ akatvā saussāhova paṃsuṃ khaṇati, chedanadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti. Akappiyapathaviṃ khaṇantopi hi idha sahapayogattā dukkaṭameva āpajjati. Sace panassa sabbadisāsu khaṇitvā kumbhimūlaṃ pattassāpi lajjidhammo okkamati, khaṇanapaccayā dukkaṭaṃ desetvā muccati.

Byūhati vāti atha pana saussāhova paṃsuṃ viyūhati, ekapasse rāsiṃ karoti, khaṇanadukkaṭaṃ paṭippassambhati, viyūhanadukkaṭe patiṭṭhāti. Tañca paṃsuṃ tattha tattha puñjaṃ karonto payoge payoge dukkaṭaṃ āpajjati. Sace pana rāsiṃ katvāpi dhuranikkhepaṃ karoti, lajjidhammaṃ āpajjati , viyūhanadukkaṭaṃ desetvā muccati. Uddharati vāti atha pana saussāhova paṃsuṃ uddharitvā bahi pāteti, viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhāti. Paṃsuṃ pana kudālena vā hatthehi vā pacchiyā vā tahiṃ tahiṃ pātento payoge payoge dukkaṭaṃ āpajjati. Sace pana sabbaṃ paṃsuṃ nīharitvā kumbhiṃ thalaṭṭhaṃ katvāpi lajjidhammaṃ āpajjati, uddharaṇadukkaṭaṃ desetvā muccati. Atha pana saussāhova kumbhiṃ āmasati, uddharaṇadukkaṭaṃ paṭippassambhati, āmasanadukkaṭe patiṭṭhāti. Āmasitvāpi ca lajjidhammaṃ āpajjanto āmasanadukkaṭaṃ desetvā muccati. Atha saussāhova kumbhiṃ phandāpeti, āmasanadukkaṭaṃ paṭippassambhati, 『『phandāpeti, āpatti thullaccayassā』』ti vuttathullaccaye patiṭṭhāti.

Tatrāyaṃ dukkaṭathullaccayānaṃ dvinnampi vacanattho – paṭhamaṃ tāvettha duṭṭhu kataṃ satthārā vuttakiccaṃ virādhetvā katanti dukkaṭaṃ. Atha vā duṭṭhaṃ kataṃ, virūpā sā kiriyā bhikkhukiriyānaṃ majjhe na sobhatīti evampi dukkaṭaṃ. Vuttañcetaṃ –

『『Dukkaṭaṃ iti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Aparaddhaṃ viraddhañca, khalitaṃ yañca dukkaṭaṃ.

『『Yaṃ manusso kare pāpaṃ, āvi vā yadi vā raho;

Dukkaṭanti pavedenti, tenetaṃ iti vuccatī』』ti. (pari. 339);

Itaraṃ pana thūlattā, accayattā ca thullaccayaṃ. 『『Samparāye ca duggati』』 (saṃ. ni. 1.49), 『『yaṃ hoti kaṭukapphala』』ntiādīsu (dha. pa. 66; netti. 91) viya cettha saṃyogabhāvo veditabbo. Ekassa santike desetabbesu hi accayesu tena samo thūlo accayo natthi. Tasmā vuttaṃ 『『thūlattā accayattā ca thullaccaya』』nti. Vuttañcetaṃ –

『『Thullaccayanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Ekassa mūle yo deseti, yo ca taṃ paṭiggaṇhati;

Accayo tena samo natthi, tenetaṃ iti vuccatī』』ti. (pari. 339);

Phandāpentassa ca payoge payoge thullaccayaṃ. Phandāpetvāpi ca lajjidhammaṃ okkanto thullaccayaṃ desetvā muccati. Sahapayogato paṭṭhāyeva cettha purimā purimā āpatti paṭippassambhati. Sahapayogaṃ pana akatvā lajjidhammaṃ okkantena yā pubbapayoge dukkaṭapācittiyā āpannā, sabbā tā desetabbā. Sahapayoge ca tatthajātakacchedane bahukānipi dukkaṭāni paṃsukhaṇanaṃ patvā paṭippassambhanti. Ekaṃ khaṇanadukkaṭameva hoti. Khaṇane bahukānipi viyūhanaṃ, viyūhane bahukānipi uddharaṇaṃ, uddharaṇe bahukānipi āmasanaṃ, āmasane bahukānipi phandāpanaṃ patvā paṭippassambhanti. Paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatīti kurundaṭṭhakathāyaṃ vuttaṃ. Purimāpattipaṭippassaddhi ca nāmesā 『『ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhantī』』ti (pārā. 414) evaṃ anusāvanāsuttesuyeva āgatā. Idha pana dutiyapārājike aṭṭhakathācariyappamāṇena gahetabbāti.

Ṭhānācāveti, āpatti pārājikassāti yo pana phandāpetvāpi lajjidhammaṃ anokkamitvāva taṃ kumbhiṃ ṭhānato antamaso kesaggamattampi cāveti, pārājikameva āpajjatīti attho. Ṭhānā cāvanañcettha chahi ākārehi veditabbaṃ. Kathaṃ? Kumbhiṃ mukhavaṭṭiyaṃ gahetvā attano abhimukhaṃ ākaḍḍhanto iminā antena phuṭṭhokāsaṃ kesaggamattampi pārimantena atikkāmeti, pārājikaṃ. Tatheva gahetvā parato pellento pārimantena phuṭṭhokāsaṃ kesaggamattampi iminā antena atikkāmeti, pārājikaṃ. Vāmato vā dakkhiṇato vā apanāmento vāmantena phuṭṭhokāsaṃ kesaggamattampi dakkhiṇantena atikkāmeti, pārājikaṃ. Dakkhiṇantena vā phuṭṭhokāsaṃ kesaggamattampi vāmantena atikkāmeti, pārājikaṃ. Uddhaṃ ukkhipanto kesaggamattampi bhūmito moceti, pārājikaṃ. Khaṇitvā heṭṭhato osīdento bundena phuṭṭhokāsaṃ kesaggamattampi mukhavaṭṭiyā atikkāmeti, pārājikanti evaṃ ekaṭṭhāne ṭhitāya kumbhiyā. Yadi pana kumbhimukhavaṭṭiyā pāsaṃ katvā lohakhāṇuṃ vā khadirasārādikhāṇuṃ vā pathaviyaṃ ākoṭetvā tattha saṅkhalikāya bandhitvā ṭhapenti, ekissā disāya ekāya saṅkhalikāya baddhāya dve ṭhānāni labbhanti, dvīsu tīsu catūsu disāsu catūhi saṅkhalikāhi baddhāya pañca ṭhānāni labbhanti.

Tattha ekakhāṇuke baddhakumbhiyā paṭhamaṃ khāṇukaṃ vā uddharati, saṅkhalikaṃ vā chindati, thullaccayaṃ. Tato kumbhiṃ yathāvuttanayena kesaggamattampi ṭhānā cāveti, pārājikaṃ. Atha paṭhamaṃ kumbhiṃ uddharati, thullaccayaṃ. Tato khāṇukaṃ kesaggamattampi ṭhānā cāveti, saṅkhalikaṃ vā chindati, pārājikaṃ. Etena upāyena dvīsu tīsu catūsu khāṇukesu baddhakumbhiyāpi pacchime ṭhānācāvane pārājikaṃ. Sesesu thullaccayaṃ veditabbaṃ.

Sace khāṇu natthi, saṅkhalikāya agge valayaṃ katvā tatthajātake mūle pavesitaṃ hoti, paṭhamaṃ kumbhiṃ uddharitvā pacchā mūlaṃ chetvā valayaṃ nīharati, pārājikaṃ. Atha mūlaṃ acchetvā valayaṃ ito cito ca sāreti, rakkhati. Sace pana mūlato anīharitvāpi hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Ayamettha viseso. Sesaṃ vuttanayameva.

Keci pana nimittatthāya kumbhimatthake nigrodharukkhādīni ropenti, mūlāni kumbhiṃ vinandhitvā ṭhitāni honti, 『『mūlāni chinditvā kumbhiṃ gahessāmī』』ti chindantassa payoge payoge dukkaṭaṃ. Chinditvā okāsaṃ katvā kumbhiṃ kesaggamattampi ṭhānā cāveti, pārājikaṃ. Mūlāni chindatova luṭhitvā kumbhī ninnaṭṭhānaṃ gatā, rakkhati tāva. Gataṭṭhānato uddharati, pārājikaṃ. Sace chinnesu mūlesu ekamūlamattena kumbhī tiṭṭhati, so ca taṃ 『『imasmiṃ mūle chinne patissatī』』ti chindati, chinnamatte pārājikaṃ. Sace pana ekamūleneva pāse baddhasūkaro viya ṭhitā hoti, aññaṃ kiñci lagganakaṃ natthi, tasmimpi mūle chinnamatte pārājikaṃ. Sace kumbhimatthake mahāpāsāṇo ṭhapito hoti, taṃ daṇḍena ukkhipitvā apanetukāmo kumbhimatthake jātarukkhaṃ chindati, dukkaṭaṃ. Tassā samīpe jātakaṃ chetvā āharati, atatthajātakattā taṃ chindato pācittiyaṃ.

Attano bhājananti sace pana kumbhiṃ uddharituṃ asakkonto kumbhigatabhaṇḍaggahaṇatthaṃ attano bhājanaṃ pavesetvā antokumbhiyaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Paricchedo cettha pārājikaniyamanatthaṃ vutto. Theyyacittena pana ūnapañcamāsakampi āmasanto dukkaṭaṃ āpajjatiyeva.

Phandāpetīti ettha yāva ekābaddhaṃ katvā attano bhājanaṃ paveseti, tāva phandāpetīti vuccati. Api ca ito cito ca apabyūhantopi phandāpetiyeva, so thullaccayaṃ āpajjati. Yadā pana ekābaddhabhāvo chinno, kumbhigataṃ kumbhiyameva, bhājanagatampi bhājaneyeva hoti, tadā attano bhājanagataṃ nāma hoti. Evaṃ katvā kumbhito anīhatepi ca bhājane pārājikaṃ āpajjati.

Muṭṭhiṃ vā chindatīti ettha yathā aṅgulantarehi nikkhantakahāpaṇā kumbhigate kahāpaṇe na samphusanti, evaṃ muṭṭhiṃ karonto muṭṭhiṃ chindati nāma; sopi pārājikaṃ āpajjati.

Suttārūḷhanti sutte ārūḷhaṃ; suttena āvutassāpi suttamayassāpi etaṃ adhivacanaṃ . Pāmaṅgādīnihi sovaṇṇamayānipi honti rūpiyamayānipi suttamayānipi, muttāvaliādayopi ettheva saṅgahaṃ gatā. Veṭhananti sīsaveṭhanapaṭo vuccati. Etesu yaṃkiñci theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Pāmaṅgādīni koṭiyaṃ gahetvā ākāsaṭṭhaṃ akaronto uccāreti, thullaccayaṃ.

Ghaṃsanto nīharatīti ettha pana paripuṇṇāya kumbhiyā upari samatittikaṃ kumbhiṃ katvā ṭhapitaṃ vā ekaṃ koṭiṃ bunde ekaṃ koṭiṃ mukhavaṭṭiyaṃ katvā ṭhapitaṃ vā ghaṃsantassa nīharato thullaccayaṃ. Kumbhimukhā mocentassa pārājikaṃ. Yaṃ pana upaḍḍhakumbhiyaṃ vā rittakumbhiyaṃ vā ṭhapitaṃ, tassa attano phuṭṭhokāsova ṭhānaṃ, na sakalā kumbhī, tasmā taṃ ghaṃsantassāpi nīharato patiṭṭhitokāsato kesaggamatte mutte pārājikameva. Kumbhiyā pana paripuṇṇāya vā ūnāya vā ujukameva uddharantassa heṭṭhimakoṭiyā patiṭṭhitokāsā muttamatteva pārājikaṃ. Antokumbhiyaṃ ṭhapitaṃ yaṃkiñci pārājikappahonakaṃ bhaṇḍaṃ sakalakumbhiyaṃ cārentassa, pāmaṅgādiñca ghaṃsitvā nīharantassa yāva mukhavaṭṭiṃ nātikkamati, tāva thullaccayameva. Tassa hi sabbāpi kumbhī ṭhānanti saṅkhepamahāpaccariyādīsu vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『ṭhapitaṭṭhānameva ṭhānaṃ, na sakalā kumbhī. Tasmā yathāṭhitaṭṭhānato kesaggamattampi mocentassa pārājikamevā』』ti vuttaṃ, taṃ pamāṇaṃ. Itaraṃ pana ākāsagataṃ akarontassa cīvaravaṃse ṭhapitacīvaraveṭhanakanayena vuttaṃ, taṃ na gahetabbaṃ. Vinayavinicchaye hi āgate garuke ṭhātabbaṃ, esā vinayadhammatā. Apica 『『attano bhājanagataṃ vā karoti, muṭṭhiṃ vā chindatī』』ti vacanato petaṃ veditabbaṃ. Yathā antokumbhiyaṃ ṭhitassa na sabbā kumbhī ṭhānanti.

Sappiādīsu yaṃkiñci pivato ekapayogena pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana ayaṃ vibhāgo dassito – 『『mukhaṃ anapanetvā ākaḍḍhantassa pivato sace paragalagataṃ pādaṃ na agghati, mukhagatena saddhiṃ agghati, rakkhati tāva. Kaṇṭhena pana paricchinnakāleyeva pārājikaṃ hoti. Sacepi oṭṭhehi paricchindanto oṭṭhe pidahati, pārājikameva. Uppaladaṇḍaveḷunāḷinaḷanāḷiādīhi pivantassāpi sace paragalagatameva pādaṃ agghati, pārājikaṃ. Sace saha mukhagatena agghati, na tāva pārājikaṃ hoti. Uppaladaṇḍādigatena saddhiṃ ekābaddhabhāvaṃ kopetvā oṭṭhehi paricchinnamatte pārājikaṃ. Sace uppaladaṇḍādigatena saddhiṃ agghati, uppaladaṇḍādīnaṃ bunde aṅguliyāpi pihitamatte pārājikaṃ. Pādagghanake paragalaṃ appaviṭṭhe uppaladaṇḍādīsu ca mukhe ca atirekapādārahampi ekābaddhaṃ hutvā tiṭṭhati, rakkhatiyevā』』ti. Taṃ sabbampi yasmā 『『attano bhājanagataṃ vā karoti , muṭṭhiṃ vā chindatī』』ti imaṃ nayaṃ bhajati, tasmā sudassitameva. Esa tāva ekābaddhe nayo.

Sace pana hatthena vā pattena vā thālakādinā vā kenaci bhājanena gahetvā pivati, yamhi payoge pādagghanakaṃ pūreti, tamhi gate pārājikaṃ. Atha mahagghaṃ hoti, sippikāyapi ekapayogeneva pādagghanakaṃ gahetuṃ sakkā hoti, ekuddhāreyeva pārājikaṃ. Bhājanaṃ pana nimujjāpetvā gaṇhantassa yāva ekābaddhaṃ hoti, tāva rakkhati. Mukhavaṭṭiparicchedena vā uddhārena vā pārājikaṃ. Yadā pana sappiṃ vā telaṃ vā acchaṃ telasadisameva madhuphāṇitaṃ vā kumbhiṃ āviñchetvā attano bhājane paveseti, tadā tesaṃ acchatāya ekābaddhatā natthīti pādagghanake mukhavaṭṭito gaḷitamatte pārājikaṃ.

Pacitvā ṭhapitaṃ pana madhuphāṇitaṃ sileso viya cikkanaṃ ākaḍḍhanavikaḍḍhanayoggaṃ hoti, uppanne kukkucce ekābaddhameva hutvā paṭinīharituṃ sakkoti, etaṃ mukhavaṭṭiyā nikkhamitvā bhājane paviṭṭhampi bāhirena saddhiṃ ekābaddhattā rakkhati, mukhavaṭṭito chinnamatte pana pārājikaṃ. Yopi theyyacittena parassa kumbhiyā pādagghanakaṃ sappiṃ vā telaṃ vā avassapivanakaṃ yaṃkiñci dukūlasāṭakaṃ vā cammakhaṇḍādīnaṃ vā aññataraṃ pakkhipati, hatthato muttamatte pārājikaṃ.

Rittakumbhiyā 『『idāni telaṃ ākirissantī』』ti ñatvā yaṃkiñci bhaṇḍaṃ theyyacitto pakkhipati, taṃ ce tattha tele ākiṇṇe pañcamāsakaagghanakaṃ pivati, pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhati, avahāralakkhaṇañcettha na paññāyati, tasmā na gahetabbaṃ. Mahāpaccariyādīsu pana tassa uddhāre pārājikaṃ vuttaṃ, taṃ yuttaṃ.

Parassa rittakumbhiyā saṅgopanatthāya bhaṇḍaṃ ṭhapetvā tattha tele ākiṇṇe 『『sace ayaṃ jānissati, maṃ palibujjhissatī』』ti bhīto pādagghanakaṃ telaṃ pītaṃ bhaṇḍaṃ theyyacittena uddharati, pārājikaṃ. Suddhacittena uddharati, pare āharāpente bhaṇḍadeyyaṃ. Bhaṇḍadeyyaṃ nāma yaṃ parassa naṭṭhaṃ, tassa mūlaṃ vā tadeva vā bhaṇḍaṃ dātabbanti attho. No ce deti, sāmikassa dhuranikkhepe pārājikaṃ. Sace parassa kumbhiyā añño sappiṃ vā telaṃ vā ākirati, tatra cāyaṃ theyyacittena telapivanakaṃ bhaṇḍaṃ pakkhipati, vuttanayeneva pārājikaṃ. Attano rittakumbhiyā parassa sappiṃ vā telaṃ vā ākiraṇabhāvaṃ ñatvā theyyacittena bhaṇḍaṃ nikkhipati, pubbe vuttanayeneva uddhāre pārājikaṃ. Suddhacitto nikkhipitvā pacchā theyyacittena uddharati, pārājikameva. Suddhacittova uddharati, neva avahāro, na gīvā; mahāpaccariyaṃ pana anāpattimattameva vuttaṃ. 『『『Kissa mama kumbhiyaṃ telaṃ ākirasī』ti kupito attano bhaṇḍaṃ uddharitvā chaḍḍeti, no bhaṇḍadeyya』』nti kurundiyaṃ vuttaṃ. Theyyacittena mukhavaṭṭiyaṃ gahetvā kumbhiṃ āviñchati telaṃ gaḷetukāmo, pādagghanake gaḷite pārājikaṃ. Theyyacitteneva jajjaraṃ karoti 『『savitvā gamissatī』』ti pādagghanake savitvā gate pārājikaṃ. Theyyacitteneva chiddaṃ karoti omaṭṭhaṃ vā ummaṭṭhaṃ vā vemaṭṭhaṃ vā, idaṃ pana sammohaṭṭhānaṃ; tasmā suṭṭhu sallekkhetabbaṃ. Ayañhettha vinicchayo – omaṭṭhaṃ nāma adhomukhachiddaṃ; ummaṭṭhaṃ nāma uddhaṃmukhachiddaṃ; vemaṭṭhaṃ nāma uḷuṅkasseva ujugatachiddaṃ. Tatra omaṭṭhassa bahi paṭṭhāya katassa abbhantarantato pādagghanake tele gaḷite bahi anikkhantepi pārājikaṃ. Kasmā? Yasmā tato gaḷitamattameva bahigataṃ nāma hoti, na kumbhigatasaṅkhyaṃ labhati. Anto paṭṭhāya katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Ummaṭṭhassa yathā tathā vā katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Tañhi yāva bāhirantato na gaḷati, tāva kumbhigatameva hoti. 『『Vemaṭṭhassa ca kapālamajjhato gaḷitavasena kāretabbo』』ti aṭṭhakathāsu vuttaṃ. Taṃ pana anto ca bahi ca paṭṭhāya majjhe ṭhapetvā katachidde taḷākassa ca mariyādabhedena sameti. Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarantena kāretabboti idamettha yuttaṃ. Yo pana 『『vaṭṭitvā gacchissatī』』ti theyyacittena kumbhiyā ādhārakaṃ vā upatthambhanaleḍḍuke vā apaneti, vaṭṭitvā gatāya pārājikaṃ. Telākiraṇabhāvaṃ pana ñatvā rittakumbhiyā jajjarabhāve vā chiddesu vā katesu pacchā nikkhantatelappamāṇena bhaṇḍadeyyaṃ hoti. Aṭṭhakathāsu pana katthaci pārājikantipi likhitaṃ, taṃ pamādalikhitaṃ.

Paripuṇṇāya kumbhiyā upari kathalaṃ vā pāsāṇaṃ vā 『『patitvā bhindissati, tato telaṃ paggharissatī』』ti theyyacittena dubbandhaṃ vā karoti, duṭṭhapitaṃ vā ṭhapeti, avassapatanakaṃ tathā karontassa katamatte pārājikaṃ. Rittakumbhiyā upari karoti, taṃ pacchā puṇṇakāle patitvā bhindati, bhaṇḍadeyyaṃ. Īdisesu hi ṭhānesu bhaṇḍassa natthikāle katapayogattā āditova pārājikaṃ na hoti. Bhaṇḍavināsadvārassa pana katattā bhaṇḍadeyyaṃ hoti. Āharāpentesu adadato sāmikānaṃ dhuranikkhepena pārājikaṃ.

Theyyacittena mātikaṃ ujukaṃ karoti 『『vaṭṭitvā vā gamissati, velaṃ vā uttarāpessatī』』ti ; vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, ujukaraṇakāle pārājikaṃ. Īdisā hi payogā pubbapayogāvahāre saṅgahaṃ gacchanti. Sukkhamātikāya ujukatāya pacchā udake āgate vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, bhaṇḍadeyyaṃ. Kasmā? Ṭhānā cāvanapayogassa abhāvā. Tassa lakkhaṇaṃ nāvaṭṭhe āvi bhavissati.

Tattheva bhindati vātiādīsu aṭṭhakathāyaṃ tāva vuttaṃ – 『『bhindati vāti muggarena pothetvā bhindati. Chaḍḍeti vāti udakaṃ vā vālikaṃ vā ākiritvā uttarāpeti. Jhāpeti vāti dārūni āharitvā jhāpeti. Aparibhogaṃ vā karotīti akhāditabbaṃ vā apātabbaṃ vā karoti; uccāraṃ vā passāvaṃ vā visaṃ vā ucchiṭṭhaṃ vā kuṇapaṃ vā pātesi, āpatti dukkaṭassāti ṭhānācāvanassa natthitāya dukkaṭaṃ, buddhavisayo nāmeso. Kiñcāpi dukkaṭaṃ, āharāpente pana bhaṇḍadeyya』』nti. Tattha purimadvayaṃ na sameti. Tañhi kumbhijajjarakaraṇena ca mātikāujukaraṇena ca saddhiṃ ekalakkhaṇaṃ. Pacchimaṃ pana dvayaṃ ṭhānā acāventenāpi sakkā kātuṃ. Tasmā ettha evaṃ vinicchayaṃ vadanti – 『『aṭṭhakathāyaṃ kira 『ṭhānā cāvanassa natthitāya dukkaṭa』nti idaṃ pacchimadvayaṃ sandhāya vuttaṃ. Ṭhānā cāvanaṃ akarontoyeva hi theyyacittena vā vināsetukāmatāya vā jhāpeyyapi, aparibhogampi kareyya. Purimadvaye pana vuttanayena bhindantassa vā chaḍḍentassa vā ṭhānā cāvanaṃ atthi, tasmā tathā karontassa vināsetukāmatāya bhaṇḍadeyyaṃ, theyyacittena pārājika』』nti. Pāḷiyaṃ 『『dukkaṭa』』nti vuttattā ayuttanti ce? Na; aññathā gahetabbatthato. Pāḷiyañhi theyyacittapakkhe 『『bhindati vāti udakena sambhindati, chaḍḍeti vāti tattha vamati vā passāvaṃ vā chaḍḍetī』』ti evameke vadanti.

Ayaṃ panettha sāro – vinītavatthumhi tiṇajjhāpako viya ṭhānā acāvetukāmova kevalaṃ bhindati, bhinnattā pana telādīni nikkhamanti, yaṃ vā panettha patthinnaṃ, taṃ ekābaddhameva tiṭṭhati. Achaḍḍetukāmoyeva ca kevalaṃ tattha udakavālikādīni ākirati, ākiṇṇattā pana telaṃ chaḍḍīyati. Tasmā vohāravasena 『『bhindati vā chaḍḍeti vā』』ti vuccatīti. Evametesaṃ padānaṃ attho gahetabbo. Nāsetukāmatāpakkhe pana itarathāpi yujjati. Evañhi kathiyamāne pāḷi ca aṭṭhakathā ca pubbāparena saṃsanditvā kathitā honti. Ettāvatāpi ca santosaṃ akatvā ācariye payirupāsitvā vinicchayo veditabboti.

Bhūmaṭṭhakathā niṭṭhitā.

Thalaṭṭhakathā

  1. Thalaṭṭhe thale nikkhittanti bhūmitale vā pāsāṇatalapabbatatalādīsu vā yattha katthaci paṭicchanne vā appaṭicchanne vā ṭhapitaṃ thalaṭṭhanti veditabbaṃ. Taṃ sace rāsikataṃ hoti, antokumbhiyaṃ bhājanagatakaraṇamuṭṭhicchedanavinicchayena vinicchinitabbaṃ. Sace ekābaddhaṃ silesaniyyāsādi pakkamadhuphāṇitavinicchayena vinicchinitabbaṃ. Sace garukaṃ hoti bhārabaddhaṃ lohapiṇḍi-guḷapiṇḍi-telamadhughaṭādi vā, kumbhiyaṃ ṭhānācāvanavinicchayena vinicchinitabbaṃ. Saṅkhalikabaddhassa ca ṭhānabhedo sallakkhetabbo. Pattharitvā ṭhapitaṃ pana pāvārattharaṇasāṭakādiṃ ujukaṃ gahetvā ākaḍḍhati, pārimante orimantena phuṭṭhokāsaṃ atikkante pārājikaṃ. Evaṃ sabbadisāsu sallakkhetabbaṃ. Veṭhetvā uddharati, kesaggamattaṃ ākāsagataṃ karontassa pārājikaṃ. Sesaṃ vuttanayamevāti.

Thalaṭṭhakathā niṭṭhitā.

Ākāsaṭṭhakathā

  1. Ākāsaṭṭhe morassa chahi ākārehi ṭhānaparicchedo veditabbo – purato mukhatuṇḍakena, pacchato kalāpaggena, ubhayapassesu pakkhapariyantehi, adho pādanakhasikhāya, uddhaṃ sikhaggenāti. Bhikkhu 『『sassāmikaṃ ākāsaṭṭhaṃ moraṃ gahessāmī』』ti purato vā tiṭṭhati, hatthaṃ vā pasāreti, moro ākāseyeva pakkhe cāreti, vātaṃ gāhāpetvā gamanaṃ upacchinditvā tiṭṭhati. Tassa bhikkhuno dukkaṭaṃ. Taṃ aphandento hatthena āmasati, dukkaṭameva. Ṭhānā acāvento phandāpeti, thullaccayaṃ. Hatthena pana gahetvā vā aggahetvā vā mukhatuṇḍakena phuṭṭhokāsaṃ kalāpaggaṃ, kalāpaggena vā phuṭṭhokāsaṃ mukhatuṇḍakaṃ atikkāmeti, pārājikaṃ. Tathā vāmapakkhapariyantena phuṭṭhokāsaṃ dakkhiṇapakkhapariyantaṃ, dakkhiṇapakkhapariyantena vā phuṭṭhokāsaṃ vāmapakkhapariyantaṃ atikkāmeti, pārājikaṃ. Tathā pādanakhasikhāya phuṭṭhokāsaṃ sikhaggaṃ, sikhaggena vā phuṭṭhokāsaṃ pādanakhasikhaṃ atikkāmeti, pārājikaṃ.

Ākāsena gacchanto moro sīsādīsu yasmiṃ aṅge nilīyati, taṃ tassa ṭhānaṃ. Tasmā taṃ hatthe nilīnaṃ ito cito ca karontopi phandāpetiyeva, yadi pana itarena hatthena gahetvā ṭhānā cāveti, pārājikaṃ . Itaraṃ hatthaṃ upaneti, moro sayameva uḍḍetvā tattha nilīyati, anāpatti . Aṅge nilīnabhāvaṃ ñatvā theyyacittena ekaṃ padavāraṃ gacchati, thullaccayaṃ. Dutiye pārājikaṃ.

Bhūmiyaṃ ṭhitamoro dvinnaṃ vā pādānaṃ kalāpassa ca vasena tīṇi ṭhānāni labhati. Taṃ ukkhipantassa yāva ekampi ṭhānaṃ pathaviṃ phusati, tāva thullaccayaṃ. Kesaggamattampi pathaviyā mocitamatte pārājikaṃ. Pañjare ṭhitaṃ saha pañjarena uddharati, pārājikaṃ. Yadi pana pādaṃ na agghati, sabbattha agghavasena kātabbaṃ. Antovatthumhi carantaṃ moraṃ theyyacittena padasā bahivatthuṃ nīharanto dvāraparicchedaṃ atikkāmeti, pārājikaṃ. Vaje ṭhitabalībaddassa hi vajo viya antovatthu tassa ṭhānaṃ. Hatthena pana gahetvā antovatthusmimpi ākāsagataṃ karontassa pārājikameva. Antogāme carantampi gāmaparikkhepaṃ atikkāmentassa pārājikaṃ . Sayameva nikkhamitvā gāmūpacāre vā vatthūpacāre vā carantaṃ pana theyyacitto kaṭṭhena vā kathalāya vā utrāsetvā aṭavimukhaṃ karoti, moro uḍḍetvā antogāme vā antovatthumhi vā chadanapiṭṭhe vā nilīyati, rakkhati. Sace pana aṭavimukhe uḍḍeti vā gacchati vā 『『aṭaviṃ pavesetvā gahessāmī』』ti parikappe asati pathavito kesaggamattampi uḍḍitamatte vā dutiyapadavāre vā pārājikaṃ. Kasmā? Yasmā gāmato nikkhantassa ṭhitaṭṭhānameva ṭhānaṃ hoti. Kapiñjarādīsupi ayameva vinicchayo.

Sāṭakaṃ vāti vātavegukkhittaṃ pathavitale pattharitvā ṭhapitamiva ākāsena gacchantaṃ khalibaddhaṃ sāṭakaṃ abhimukhāgataṃ hatthena ekasmiṃ ante gaṇhāti, ito cito ca ṭhānaṃ avikopentoyeva gamanupacchede dukkaṭaṃ. Ṭhānācāvanaṃ akaronto cāleti, phandāpane thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Ṭhānaparicchedo cassa morasseva chahi ākārehi veditabbo.

Abaddhasāṭako pana ekasmiṃ ante gahitamatteva dutiyenantena patitvā bhūmiyaṃ patiṭṭhāti, tassa dve ṭhānāni honti – hattho ceva bhūmi ca. Taṃ yathāgahitameva paṭhamaṃ gahitokāsappadesato cāleti, thullaccayaṃ. Pacchā bhūmito dutiyahatthena vā pādena vā ukkhipati, pārājikaṃ. Paṭhamaṃ vā bhūmito uddharati, thullaccayaṃ. Pacchā gahitokāsappadesato cāveti, pārājikaṃ. Gahaṇaṃ vā amuñcanto ujukameva hatthaṃ onāmetvā bhūmigataṃ katvā teneva hatthena ukkhipati, pārājikaṃ. Veṭhanepi ayameva vinicchayo.

Hiraññaṃvā suvaṇṇaṃ vā chijjamānanti manussānaṃ alaṅkarontānaṃ gīveyyakādipiḷandhanaṃ vā suvaṇṇasalākaṃ chindantānaṃ suvaṇṇakārānaṃ suvaṇṇakhaṇḍaṃ vā chijjamānaṃ patati, tañce bhikkhu ākāsena āgacchantaṃ theyyacitto hatthena gaṇhāti, gahaṇameva ṭhānaṃ. Gahitappadesato hatthaṃ apaneti, pārājikaṃ. Cīvare patitaṃ hatthena ukkhipati, pārājikaṃ. Anuddharitvāva yāti, dutiye padavāre pārājikaṃ. Patte patitepi eseva nayo. Sīse vā mukhe vā pāde vā patiṭṭhitaṃ hatthena gaṇhāti, pārājikaṃ. Aggahetvāva yāti, dutiye padavāre pārājikaṃ. Yattha katthaci patati, tassa patitokāsova ṭhānaṃ, na sabbaṃ aṅgapaccaṅgaṃ pattacīvaraṃ vāti.

Ākāsaṭṭhakathā niṭṭhitā.

Vehāsaṭṭhakathā

  1. Vehāsaṭṭhe mañcapīṭhādīsu ṭhapitaṃ bhaṇḍaṃ āmāsaṃ vā hotu anāmāsaṃ vā, theyyacittena āmasantassa dukkaṭaṃ. Mañcapīṭhesu ṭhapitabhaṇḍesu panettha thalaṭṭhe vuttanayena vinicchayo veditabbo. Ayaṃ pana viseso – sace khaliyā baddhasāṭako mañce vā pīṭhe vā patthaṭo majjhena mañcatalaṃ na phusati, mañcapādeva phusati, tesaṃ vasena ṭhānaṃ veditabbaṃ. Pādānaṃ upari phuṭṭhokāsameva hi atikkamitamattena tattha pārājikaṃ hoti. Saha mañcapīṭhehi harantassa pana mañcapīṭhapādānaṃ patiṭṭhitokāsavasena ṭhānaṃ veditabbaṃ.

Cīvaravaṃse vāti cīvaraṭhapanatthāya bandhitvā ṭhapite vaṃse vā kaṭṭhadaṇḍake vā. Tattha saṃharitvā pārato antaṃ orato bhogaṃ katvā ṭhapitacīvarassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ, na sabbo cīvaravaṃso. Tasmā theyyacittena taṃ bhoge gahetvā ākaḍḍhantassa pārato vaṃse patiṭṭhitokāsaṃ orato cīvarena vaṃsassa phuṭṭhappadesaṃ atikkāmentassa ekadvaṅgulamattākaḍḍhaneneva pārājikaṃ. Ante gahetvā ākaḍḍhantassāpi eseva nayo. Tattheva pana cīvaravaṃse vāmato vā dakkhiṇato vā sārentassa vāmantena dakkhiṇantaṭṭhānaṃ dakkhiṇantena vā vāmantaṭṭhānaṃ atikkantamatte dasadvādasaṅgulamattasāraṇeneva pārājikaṃ. Uddhaṃ ukkhipantassa kesaggamattukkhipanena pārājikaṃ. Cīvaravaṃsaṃ phusantaṃ vā aphusantaṃ vā rajjukena bandhitvā ṭhapitacīvaraṃ mocentassa thullaccayaṃ, mutte pārājikaṃ. Muttamattameva hi taṃ 『『ṭhānā cuta』』nti saṅkhyaṃ gacchati. Vaṃse veṭhetvā ṭhapitaṃ nibbeṭhentassa thullaccayaṃ, nibbeṭhitamatte pārājikaṃ. Valayaṃ katvā ṭhapite valayaṃ chindati vā moceti vā ekaṃ vā vaṃsakoṭiṃ mocetvā nīharati, thullaccayaṃ . Chinnamatte muttamatte nīhaṭamatte ca pārājikaṃ. Tathā akatvāva cīvaravaṃse ito cito ca sāreti, rakkhati tāva. Valayassa hi sabbopi cīvaravaṃso ṭhānaṃ. Kasmā? Tattha saṃsaraṇadhammatāya. Yadā pana naṃ hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Pasāretvā ṭhapitassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ. Tattha saṃharitvā ṭhapite vuttanayena vinicchayo veditabbo. Yaṃ pana ekenantena bhūmiṃ phusitvā ṭhitaṃ hoti, tassa cīvaravaṃse ca bhūmiyañca patiṭṭhitokāsavasena dve ṭhānāni. Tattha bhūmiyaṃ ekenantena patiṭṭhite abaddhasāṭake vuttanayeneva vinicchayo veditabbo. Cīvararajjuyāpi ayameva vinicchayo.

Aṅkusake laggetvā ṭhapitabhaṇḍaṃ pana bhesajjaghaṭo vā bhesajjatthavikā vā sace bhittiṃ vā bhūmiṃ vā aphusitvā ṭhapitaṃ lagganakaṃ ghaṃsantassa nīharato aṅkusakoṭito nikkhantamatte pārājikaṃ. Lagganakaṃ baddhaṃ hoti, bundena ukkhipitvā ākāsagataṃ karontassa aṅkusakoṭito anikkhantepi pārājikaṃ. Bhittinissitaṃ hoti, paṭhamaṃ aṅkusakoṭito nīharati, thullaccayaṃ. Pacchā bhittiṃ moceti, pārājikaṃ. Paṭhamaṃ bhittiṃ mocetvā pacchā aṅkusato nīharantassāpi eseva nayo. Sace pana bhāriyaṃ bhaṇḍaṃ nīharituṃ asakkonto sayaṃ bhittinissitaṃ katvā aṅkusato nīharati, puna bhittiṃ amocetvāpi aṅkusato nīhaṭamatteyeva pārājikaṃ. Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Bhūmiṃ phusitvā ṭhitassa pana dve eva ṭhānāni. Tattha vuttoyeva vinicchayo . Yaṃ pana sikkāya pakkhipitvā laggitaṃ hoti, taṃ sikkāto nīharantassāpi saha sikkāya aṅkusato nīharantassāpi pārājikaṃ. Bhittibhūmisannissitavasena cettha ṭhānabhedopi veditabbo.

Bhittikhīloti ujukaṃ katvā bhittiyaṃ ākoṭito vā tatthajātako eva vā; nāgadanto pana vaṅko ākoṭito eva. Tesu laggetvā ṭhapitaṃ aṅkusake vuttanayeneva vinicchinitabbaṃ. Dvīsu tīsu pana paṭipāṭiyā ṭhitesu āropetvā ṭhapitaṃ kuntaṃ vā bhindivālaṃ vā agge vā bunde vā gahetvā ākaḍḍhati, ekamekassa phuṭṭhokāsamatte atikkante pārājikaṃ. Phuṭṭhokāsamattameva hi tesaṃ ṭhānaṃ hoti, na sabbe khīlā vā nāgadantā vā. Bhittiabhimukho ṭhatvā majjhe gahetvā ākaḍḍhati, orimantena phuṭṭhokāsaṃ pārimantena atikkantamatte pārājikaṃ. Parato pellentassāpi eseva nayo. Hatthena gahetvā ujukaṃ ukkhipanto kesaggamattampi ākāsagataṃ karoti, pārājikaṃ. Bhittiṃ nissāya ṭhapitaṃ bhittiṃ ghaṃsanto ākaḍḍhati, aggena phuṭṭhokāsaṃ bundaṃ, bundena vā phuṭṭhokāsaṃ aggaṃ atikkāmentassa pārājikaṃ . Bhittiabhimukho ṭhatvā ākaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Ujukaṃ ukkhipanto kesaggamattaṃ ākāsagataṃ karoti, pārājikaṃ.

Rukkhe vā laggitanti tālarukkhādīsu āropetvā laggite aṅkusakādīsu vuttanayena vinicchayo veditabbo. Tatthajātakaṃ pana tālapiṇḍiṃ cālentassa thullaccayaṃ. Yasmiṃ phale pārājikavatthu pūrati, tasmiṃ bandhanā muttamatte pārājikaṃ. Piṇḍiṃ chindati, pārājikaṃ. Aggena paṇṇantaraṃ āropetvā ṭhapitā dve ṭhānāni labhati – ṭhapitaṭṭhānañca vaṇṭaṭṭhānañca; tattha vuttanayena vinicchayo veditabbo. Yo pana 『『chinnamattā patamānā saddaṃ kareyyā』』ti bhayena sayaṃ aggena paṇṇantaraṃ āropetvā chindati, chinnamatte pārājikaṃ . Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Etena upāyena sabbarukkhānaṃ pupphaphalesu vinicchayo veditabbo.

Pattādhārakepīti ettha rukkhādhārako vā hotu valayādhārako vā daṇḍādhārako vā yaṃkiñci pattaṭṭhapanakaṃ pacchikāpi hotu pattādhārako tveva saṅkhyaṃ gacchati. Tattha ṭhapitapattassa pattena phuṭṭhokāso eva ṭhānaṃ. Tattha rukkhādhārake pañcahākārehi ṭhānaparicchedo hoti. Tattha ṭhitaṃ pattaṃ mukhavaṭṭiyaṃ gahetvā catūsu disāsu yato kutoci kaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Uddhaṃ kesaggamattaṃ ukkhipato pārājikaṃ. Sahādhārakena harantassāpi eseva nayoti.

Vehāsaṭṭhakathā niṭṭhitā.

Udakaṭṭhakathā

  1. Udakaṭṭhe – udake nikkhittaṃ hotīti rājabhayādibhītehi udakena avinassanadhammesu tambalohabhājanādīsu suppaṭicchannaṃ katvā pokkharaṇīādīsu asandanake udake nikkhittaṃ. Tassa patiṭṭhitokāsoyeva ṭhānaṃ, na sabbaṃ udakaṃ. Gacchati vā āpatti dukkaṭassāti agambhīre udake padasā gacchantassa padavāre padavāre dukkaṭaṃ. Gambhīre hatthehi vā pādehi vā payogaṃ karontassa hatthavārehi vā padavārehi vā payoge payoge dukkaṭaṃ. Eseva nayo kumbhigahaṇatthaṃ nimujjanummujjanesu. Sace pana antarā kiñci udakasappaṃ vā vāḷamacchaṃ vā disvā bhīto palāyati, anāpatti. Āmasanādīsu bhūmigatāya kumbhiyā vuttanayeneva vinicchayo veditabbo . Ayaṃ pana viseso – tattha bhūmiṃ khaṇitvā kaḍḍhati, idha kaddame osāreti. Evaṃ chahākārehi ṭhānaparicchedo hoti.

Uppalādīsu yasmiṃ pupphe vatthuṃ pūreti, tasmiṃ chinnamatte pārājikaṃ. Uppalajātikānañcettha yāva ekasmimpi passe vāko na chijjati, tāva rakkhati. Padumajātikānaṃ pana daṇḍe chinne abbhantare suttaṃ acchinnampi na rakkhati. Sāmikehi chinditvā ṭhapitāni uppalādīni honti, yaṃ vatthuṃ pūreti, tasmiṃ uddhaṭe pārājikaṃ. Hatthakabaddhāni honti, yasmiṃ hatthake vatthu pūrati, tasmiṃ uddhaṭe pārājikaṃ. Bhārabaddhāni honti, taṃ bhāraṃ channaṃ ākārānaṃ yena kenaci ākārena ṭhānā cāventassa bhūmaṭṭhakumbhiyaṃ vuttanayena pārājikaṃ. Dīghanāḷāni uppalādīni honti, pupphesu vā nāḷesu vā veṇiṃ katvā udakapiṭṭhe rajjukesu tiṇāni santharitvā ṭhapenti vā bandhanti vā, tesaṃ dīghato pupphaggena ca nāḷantena ca tiriyaṃ pariyantehi heṭṭhā patiṭṭhitokāsena uddhaṃ upari ṭhitassa piṭṭhiyāti chahākārehi ṭhānā cāvanaparicchedo veditabbo.

Yopi udakapiṭṭhiyaṃ ṭhapitapupphakalāpaṃ udakaṃ cāletvā vīciṃ uṭṭhāpetvā kesaggamattampi yathāṭhitaṭṭhānato cāveti, pārājikaṃ. Atha pana parikappeti 『『ettha gataṃ gahessāmī』』ti, rakkhati tāva; gataṭṭhāne pana uddharato pārājikaṃ. Udakato accuggatassa pupphassa sakalamudakaṃ ṭhānaṃ, taṃ uppāṭetvā ujukaṃ uddharantassa nāḷante kesaggamattaṃ udakato atikkante pārājikaṃ. Pupphe gahetvā apanāmetvā ākaḍḍhanto uppāṭeti, na udakaṃ ṭhānaṃ, uppāṭitamatte pārājikaṃ. Kalāpabaddhāni pupphāni udakaṭṭhāne vā rukkhe vā gacche vā bandhitvā ṭhapenti, bandhanaṃ amocetvā ito cito ca karontassa thullaccayaṃ, bandhane muttamatte pārājikaṃ. Paṭhamaṃ bandhanaṃ mocetvā pacchā harati, ettha chahākārehi ṭhānaparicchedoti idaṃ ubhayaṃ mahāpaccariyādīsu vuttaṃ. Paduminiyaṃ pupphāni saha paduminiṃyā gaṇhitukāmassa pupphanāḷehi ca pattanāḷehi ca phuṭṭhaudakavasena uddhañceva tiriyañca ṭhānaparicchedo veditabbo. Taṃ panassa paduminiṃ anuppāṭetvā pupphāni vā pattāni vā attano abhimukhaṃ ākaḍḍhantassa thullaccayaṃ. Uppāṭitamatte pārājikaṃ.

Pupphapattanāḷe ṭhānato acāvetvāpi paṭhamaṃ paduminiṃ uppāṭentassa thullaccayaṃ. Pacchā pupphapattanāḷesu ṭhānā cāvitesu pārājikaṃ. Uppāṭitāya paduminiyā pupphaṃ gaṇhanto pana bhaṇḍaṃ agghāpetvā kāretabbo. Bahi ṭhapite rāsikatakalāpabaddhabhārabaddhapupphepi eseva nayo. Bhisaṃ vā muḷālaṃ vā yena vatthu pūrati, taṃ uppāṭentassa pārājikaṃ. Kaddame phuṭṭhokāsavasena cettha ṭhānaṃ paricchinditabbaṃ. Tāni uppāṭentassa sukhumampi mūlaṃ acchinnaṃ hoti, rakkhati tāva. Bhisapabbe jātaṃ pattaṃ vā pupphaṃ vā hoti, tampi rakkhatīti mahāaṭṭhakathāyameva vuttaṃ. Bhisagaṇṭhimhi pana kaṇṭako hoti yobbanappattānaṃ mukhapiḷakā viya, ayaṃ adīghattā na rakkhati. Sesaṃ uppalādīsu vuttanayameva.

Macchakacchapānaṃ sassāmikānaṃ vāpiādīsu sakalamudakaṃ ṭhānaṃ. Tasmā yo paṭijagganaṭṭhāne sassāmikaṃ macchaṃ baḷisena vā jālena vā kumanena vā hatthena vā gaṇhāti, tassa yena macchena vatthu pūrati, tasmiṃ kesaggamattampi udakato uddhaṭamatte pārājikaṃ. Koci maccho gayhamāno ito cito ca dhāvati, ākāsaṃ vā uppatati, tīre vā patati, ākāse vā ṭhitaṃ tīre vā patitaṃ gaṇhatopi pārājikameva. Kacchapampi bahi gocaratthaṃ gataṃ gaṇhato eseva nayo. Udakaṭṭhaṃ pana udakā mocayato pārājikaṃ.

Tesu tesu pana janapadesu sabbasādhāraṇassa mahātaḷākassa niddhamanatumbaṃ nissāya sabbasādhāraṇameva kunnadīsadisaṃ udakavāhakaṃ khaṇanti. Tato khuddakamātikāyo nīharitvā mātikākoṭiyaṃ attano attano vaḷañjanatthāya āvāṭe khaṇanti. Tesaṃ pana yadā udakena attho hoti, tadā āvāṭe khuddakamātikāyo udakavāhakañca sodhetvā niddhamanatumbaṃ ugghāṭenti. Tato udakena saddhiṃ macchā nikkhamitvā anupubbena āvāṭe patvā vasanti. Tattha taḷāke ca udakavāhakesu ca macche gaṇhante na vārenti. Khuddakāsu pana attano attano mātikāsu udakaāvāṭesu ca paviṭṭhamacche gaṇhituṃ na denti, vārenti; tattha yo taḷāke vā niddhamanatumbe vā udakavāhake vā macche gaṇhāti, avahārena so na kāretabbo. Khuddakamātikāsu pana āvāṭesu vā paviṭṭhaṃ gaṇhanto gahitassa agghavasena kāretabbo. Sace tato gayhamāno maccho ākāse vā uppatati, tīre vā patati, taṃ ākāsaṭṭhaṃ vā tīraṭṭhaṃ vā udakavinimuttaṃ gaṇhato avahāro natthi. Kasmā? Yasmā attano pariggahaṭṭhāne ṭhitasseva te sāmikā. Evarūpā hi tattha katikā. Kacchapepi eseva nayo.

Sace pana maccho gayhamāno āvāṭato khuddakamātikaṃ āruhati, tattha naṃ gaṇhatopi avahāroyeva. Khuddakamātikāto pana udakavāhakaṃ, tato ca taḷākaṃ ārūḷhaṃ gaṇhato avahāro natthi. Yo āvāṭato bhattasitthehi palobhetvā mātikaṃ āropetvā gaṇhāti, avahārova. Tato pana palobhetvā udakavāhakaṃ āropetvā gaṇhantassa avahāro natthi. Keci pana kutocideva sabbasādhāraṇaṭṭhānato macche ānetvā pacchimavatthubhāge udakāvāṭe khipitvā posetvā divase divase dve tīṇi uttaribhaṅgatthāya mārenti. Evarūpaṃ macchaṃ udake vā ākāse vā tīre vā yattha katthaci ṭhitaṃ gaṇhato avahāro eva. Kacchapepi eseva nayo.

Nidāghakāle pana nadiyā sote pacchinne katthaci ninnaṭṭhāne udakaṃ tiṭṭhati, tattha manussā macchānaṃ vināsāya madanaphalavasādīni pakkhipitvā gacchanti, macchā tāni khādantā maritvā uttānā udake plavantā tiṭṭhanti. Yo tattha gantvā 『『yāva sāmikā nāgacchanti, tāvime macche gaṇhissāmī』』ti gaṇhāti, agghavasena kāretabbo. Paṃsukūlasaññāya gaṇhato avahāro natthi, āharāpente pana bhaṇḍadeyyaṃ. Macchavisaṃ pakkhipitvā gatamanussā bhājanāni āharitvā pūretvā gacchanti, yāva 『『punapi āgacchissāmā』』ti sālayā honti, tāva te sassāmikamacchāva. Yadā pana te 『『alaṃ amhāka』』nti nirālayā pakkamanti, tato paṭṭhāya theyyacittena gaṇhantassa dukkaṭaṃ. Paṃsukūlasaññissa anāpatti. Yathā ca macchakacchapesu, evaṃ sabbāyapi odakajātiyā vinicchayo veditabboti.

Udakaṭṭhakathā niṭṭhitā.

Nāvaṭṭhakathā

  1. Nāvaṭṭhe – paṭhamaṃ tāva nāvaṃ dassento 『『nāvā nāma yāya taratī』』ti āha. Tasmā idha antamaso rajanadoṇikāpi veṇukalāpakopi 『『nāvā』』tveva veditabbo. Sīmāsammannane pana dhuvanāvā anto khaṇitvā vā phalakehi bandhitvā vā katā sabbantimena paricchedena tiṇṇaṃ vāhanikā eva vaṭṭati. Idha pana ekassapi vāhanikā 『『nāvā』』 tveva vuccati. Nāvāya nikkhittanti yaṃkiñci indriyabaddhaṃ vā anindriyabaddhaṃ vā; tassa avahāralakkhaṇaṃ thalaṭṭhe vuttanayeneva veditabbaṃ. Nāvaṃ avaharissāmītiādimhi ca dutiyapariyesanagamanaāmasanaphandāpanāni vuttanayāneva. Bandhanaṃ mocetīti ettha pana yā bandhane muttamatte ṭhānā na cavati, tassā bandhanaṃ yāva na muttaṃ hoti, tāva dukkaṭaṃ. Mutte pana thullaccayampi pārājikampi hoti, taṃ parato āvi bhavissati. Sesaṃ vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

Ayaṃ panettha pāḷimuttakavinicchayo – caṇḍasote bandhitvā ṭhapitanāvāya ekaṃ ṭhānaṃ bandhanameva , tasmiṃ muttamatte pārājikaṃ. Tattha yutti pubbe vuttā eva. Vippanaṭṭhā nāvā pana yaṃ yaṃ udakappadesaṃ pharitvā ṭhitā hoti, svāssā ṭhānaṃ. Tasmā taṃ uddhaṃ vā uccārentassa, adho vā opilāpentassa, catūsu vā disāsu phuṭṭhokāsaṃ atikkāmentassa atikkantamatte pārājikaṃ. Niccale udake abandhanaṃ attano dhammatāya ṭhitanāvaṃ purato vā pacchato vā vāmadakkhiṇapassato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena udake patiṭṭhitantena atikkantamatte pārājikaṃ. Uddhaṃ kesaggamattaṃ udakato mocite adho nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājikaṃ. Tīre bandhitvā niccale udake ṭhapitanāvāya bandhanañca ṭhitokāso cāti dve ṭhānāni. Taṃ paṭhamaṃ bandhanā moceti, thullaccayaṃ. Pacchā channaṃ ākārānaṃ aññatarena ṭhānā cāveti, pārājikaṃ. Paṭhamaṃ ṭhānā cāvetvā pacchā bandhanamocanepi eseva nayo. Thale ussādetvā ukkujjitvā ṭhapitanāvāya phuṭṭhokāsova ṭhānaṃ. Tassā pañcahākārehi ṭhānaparicchedo veditabbo.

Nikkujjitvā ṭhapitanāvāya pana mukhavaṭṭiyā phuṭṭhokāsova ṭhānaṃ, tassāpi pañcahākārehi ṭhānaparicchedaṃ ñatvā yato kutoci phuṭṭhokāsaṃ uddhañca kesaggamattaṃ atikkantamatte pārājikaṃ veditabbaṃ. Thale pana ussādetvā dvinnaṃ dārughaṭikānaṃ upari ṭhapitanāvāya dārughaṭikānaṃ phuṭṭhokāsoyeva ṭhānaṃ, tasmā tattha mañcapādamatthakesuyeva patthaṭabaddhasāṭake nāgadantesu ṭhapitabhindivāle ca vuttanayena vinicchayo veditabbo.

Yottabaddhāya pana nāvāya saṭṭhisattatibyāmappamāṇaṃ yottaṃ amocetvāva ākaḍḍhitvā

Pathavilaggaṃ katvā saha yottena thale ṭhapitāya nāvāya na phuṭṭhokāsamattameva ṭhānaṃ. Atha kho yottakoṭito paṭṭhāya yāva nāvāya pathaviyaṃ patiṭṭhitokāsassa pacchimanto tāva dīghato, tiriyaṃ pana nāvāya ca yottassa ca pathaviyaṃ patiṭṭhitapariyantappamāṇaṃ ṭhānanti veditabbaṃ. Taṃ dīghato vā tiriyato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena pathaviyaṃ patiṭṭhitantena atikkantamatte, uddhaṃ kesaggamattaṃ saha yottena pathavito mocite pārājikaṃ. Yo pana titthe ṭhitanāvaṃ āruhitvā theyyacitto arittena vā phiyena vā pājeti, pārājikaṃ. Sace pana chattaṃ vā paṇāmetvā cīvaraṃ vā pādehi akkamitvā hatthehi ukkhipitvā laṅkārasadisaṃ katvā vātaṃ gaṇhāpeti, balavā ca vāto āgamma nāvaṃ harati, vāteneva sā haṭā hoti; puggalassa natthi avahāro. Payogo atthi, so pana ṭhānā cāvanapayogo na hoti. Yadi pana taṃ nāvaṃ evaṃ gacchantiṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. Sayameva yaṃkiñci gāmatitthaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, neva atthi avahāro. Bhaṇḍadeyyaṃ pana hotīti.

Nāvaṭṭhakathā niṭṭhitā.

Yānaṭṭhakathā

  1. Yānaṭṭhe – yānaṃ tāva dassento 『『yānaṃ nāma vayha』』ntiādimāha. Tattha upari maṇḍapasadisaṃ padaracchannaṃ sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānikā. Ratho ca sakaṭañca pākaṭameva. Tesu yattha katthaci saviññāṇakaṃ vā aviññāṇakaṃ vā rāsiādivasena ṭhapitaṃ bhaṇḍaṃ theyyacittena ṭhānā cāventassa nāvaṭṭhe ca thalaṭṭhe ca vuttanayeneva pārājikaṃ veditabbaṃ.

Ayaṃ pana viseso – yānaṭṭhaṃ taṇḍulādibhaṇḍaṃ piṭakena gaṇhato piṭake anukkhittepi piṭakaṃ apaharitvā taṇḍulādīnaṃ ekābaddhabhāve vikopite pārājikaṃ. Thalaṭṭhādīsupi ayaṃ nayo labbhati. Yānaṃ avaharissāmītiādimhi dutiyapariyesanādīni vuttanayāneva. Ṭhānā cāvetīti ettha pana dukayuttassa yānassa dvinnaṃ goṇānaṃ aṭṭha pādā, dve ca cakkānīti dasa ṭhānāni. Taṃ theyyacittassa dhure nisīditvā pājayato goṇānaṃ pāduddhāre thullaccayaṃ. Cakkānaṃ pana pathaviyaṃ patiṭṭhitappadesato kesaggamatte atikkante pārājikaṃ. Sace pana goṇā 『『nāyaṃ amhākaṃ sāmiko』』ti ñatvā dhuraṃ chaḍḍetvā ākaḍḍhantā tiṭṭhanti vā phandanti vā, rakkhati tāva. Goṇe puna ujukaṃ paṭipādetvā dhuraṃ āropetvā daḷhaṃ yojetvā pācanena vijjhitvā pājentassa vuttanayeneva tesaṃ pāduddhāre thullaccayaṃ. Cakkātikkame pārājikaṃ.

Sacepi sakaddame magge ekaṃ cakkaṃ kaddame laggaṃ hoti, dutiyaṃ cakkaṃ goṇā parivattentā pavattenti, ekassa ṭhitattā na tāva avahāro hoti . Goṇe pana puna ujukaṃ paṭipādetvā pājentassa ṭhitacakke kesaggamattaṃ phuṭṭhokāsaṃ atikkante pārājikaṃ. Catuyuttakassa pana aṭṭhārasa ṭhānāni, aṭṭhayuttakassa catuttiṃsāti – etenupāyena yuttayānassa ṭhānabhedo veditabbo.

Yaṃ pana ayuttakaṃ dhure ekāya pacchato ca dvīhi upatthambhinīhi upatthambhetvā ṭhapitaṃ, tassa tiṇṇaṃ upatthambhinīnaṃ cakkānañca vasena pañca ṭhānāni. Sace dhure upatthambhinī heṭṭhābhāge kappakatā hoti, cha ṭhānāni. Pacchato pana anupatthambhetvā dhure upatthambhitasseva upatthambhinīvasena tīṇi vā cattāri vā ṭhānāni. Dhurena phalakassa vā dārukassa vā upari ṭhapitassa tīṇi ṭhānāni. Tathā pathaviyaṃ ṭhapitassa. Taṃ dhuraṃkaḍḍhitvā vā ukkhipitvā vā purato ca pacchato ca ṭhānā cāventassa thullaccayaṃ. Cakkānaṃ patiṭṭhitaṭṭhāne kesaggamattaṃ atikkante pārājikaṃ. Cakkāni apanetvā dvīhi akkhasīsehi dārūnaṃ upari ṭhapitassa dve ṭhānāni. Taṃ kaḍḍhanto vā ukkhipanto vā phuṭṭhokāsaṃ atikkāmeti, pārājikaṃ. Bhūmiyaṃ ṭhapitassa dhurena ca catūhi ca akkhuddhīhi patiṭṭhitavasena pañca ṭhānāni. Taṃ dhure gahetvā kaḍḍhato uddhīnaṃ pacchimantehi purimante atikkante pārājikaṃ. Uddhīsu gahetvā kaḍḍhato uddhīnaṃ purimantehi pacchimante atikkante pārājikaṃ. Passe gahetvā kaḍḍhato uddhīnaṃyeva tiriyaṃ patiṭṭhitaṭṭhānassa atikkamena pārājikaṃ. Majjhe gahetvā ukkhipato kesaggamattaṃ pathavito mutte pārājikaṃ. Atha uddhikhāṇukā na honti, samameva bāhaṃ katvā majjhe vijjhitvā akkhasīsāni pavesitāni honti, taṃ heṭṭhimatalassa samantā sabbaṃ pathaviṃ phusitvā tiṭṭhati. Tattha catūsu disāsu uddhañca phuṭṭhaṭṭhānātikkamavasena pārājikaṃ veditabbaṃ. Bhūmiyaṃ nābhiyā ṭhapitacakkassa ekameva ṭhānaṃ, tassa pañcahākārehi paricchedo. Nemipassena ca nābhiyā ca phusitvā ṭhitassa dve ṭhānāni. Nemiyā uṭṭhitabhāgaṃ pādena akkamitvā bhūmiyaṃ phusāpetvā aresu vā nemiyā vā gahetvā ukkhipantassa attanā kataṭṭhānaṃ ṭhānaṃ na hoti, tasmā tasmiṃ ṭhitepi avasesaṭṭhāne atikkantamatte pārājikaṃ.

Bhittiṃ nissāya ṭhapitacakkassāpi dve ṭhānāni. Tattha paṭhamaṃ bhittito mocentassa thullaccayaṃ. Pacchā pathavito kesaggamattuddhāre pārājikaṃ. Paṭhamaṃ bhūmito mocentassa pana sace bhittiyaṃ patiṭṭhitaṭṭhānaṃ na kuppati, eseva nayo. Atha aresu gahetvā heṭṭhā kaḍḍhantassa bhittiṃ phusitvā ṭhitokāsassa uparimo anto heṭṭhimaṃ atikkamati, pārājikaṃ. Maggappaṭipanne yāne yānasāmiko kenacideva karaṇīyena orohitvā maggā okkanto hoti, athañño bhikkhu paṭipathaṃ āgacchanto ārakkhasuññaṃ passitvā, 『『yānaṃ avaharissāmī』』ti ārohati, tassa payogaṃ vināyeva goṇā gahetvā pakkantā, avahāro natthi. Sesaṃ nāvāyaṃ vuttasadisanti.

Yānaṭṭhakathā niṭṭhitā.

Bhāraṭṭhakathā

  1. Ito paraṃ bhāroyeva bhāraṭṭhaṃ. So sīsabhārādivasena catudhā dassito. Tattha sīsabhārādīsu asammohatthaṃ sīsādīnaṃ paricchedo veditabbo. Tattha sīsassa tāva purimagale galavāṭako, piṭṭhigale kesañci kesante āvaṭṭo hoti, galasseva ubhosu passesu kesañci kesā oruyha jāyanti, ye kaṇṇacūḷikāti vuccanti, tesaṃ adhobhāgo cāti ayaṃ heṭṭhimaparicchedo, tato upari sīsaṃ. Etthantare ṭhitabhāro sīsabhāro nāma.

Ubhosu passesu kaṇṇacūḷikāhi paṭṭhāya heṭṭhā, kapparehi paṭṭhāya upari, piṭṭhigalāvattato ca galavāṭakato ca paṭṭhāya heṭṭhā, piṭṭhivemajjhāvattato ca uraparicchedamajjhe hadayaāvāṭato ca paṭṭhāya upari khandho. Etthantare ṭhitabhāro khandhabhāro nāma.

Piṭṭhivemajjhāvattato pana hadayaāvāṭato ca paṭṭhāya heṭṭhā yāva pādanakhasikhā, ayaṃ kaṭiparicchedo. Etthantare samantato sarīre ṭhitabhāro kaṭibhāro nāma.

Kapparato paṭṭhāya pana heṭṭhā yāva hatthanakhasikhā, ayaṃ olambakaparicchedo. Etthantare ṭhitabhāro olambako nāma.

Idāni sīse bhārantiādīsu ayaṃ apubbavinicchayo – yo bhikkhu 『『idaṃ gahetvā ettha yāhī』』ti sāmikehi anāṇatto sayameva 『『mayhaṃ idaṃ nāma detha, ahaṃ vo bhaṇḍaṃ vahāmī』』ti tesaṃ bhaṇḍaṃ sīsena ādāya gacchanto theyyacittena taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Yathāvuttasīsaparicchedaṃ anatikkāmentova ito cito ca ghaṃsanto sāretipi paccāsāretipi, thullaccayaṃ. Khandhaṃ oropitamatte kiñcāpi sāmikānaṃ 『『vahatū』』ti cittaṃ atthi, tehi pana anāṇattattā pārājikaṃ. Khandhaṃ pana anoropetvāpi sīsato kesaggamattaṃ mocentassa pārājikaṃ. Yamakabhārassa pana eko bhāro sīse patiṭṭhāti, eko piṭṭhiyaṃ, tattha dvinnaṃ ṭhānānaṃ vasena vinicchayo veditabbo. Ayaṃ pana suddhasīsabhārādīnaṃyeva vasena desanā āraddhā. Yo cāyaṃ sīsabhāre vutto, khandhabhārādīsupi ayameva vinicchayo.

Hatthebhāranti ettha pana hatthena gahitattā olambako 『『hatthe bhāro』』ti vutto.

So paṭhamaṃyeva bhūmito vā gahito hotu, suddhacittena sīsādīhi vā, 『『hatthe bhāro』』 tveva saṅkhyaṃ gacchati . Taṃ theyyacittena tādisaṃ gahanaṭṭhānaṃ disvā bhūmiyaṃ vā gacchādīsu vā nikkhipantassa hatthato muttamatte pārājikaṃ. Bhūmito gaṇhātīti ettha pana tesaṃ bhārānaṃ yaṃkiñci pātarāsādikāraṇā suddhacittena bhūmiyaṃ nikkhipitvā puna theyyacittena kesaggamattaṃ uddharantassa pārājikanti.

Bhāraṭṭhakathā niṭṭhitā.

Ārāmaṭṭhakathā

  1. Ārāmaṭṭhepi – ārāmaṃ tāva dassento 『『ārāmo nāma pupphārāmo phalārāmo』』ti āha. Tesu vassikādīnaṃ pupphanako pupphārāmo. Ambaphalādīnaṃ phalanako phalārāmo. Ārāme catūhi ṭhānehi nikkhittassa vinicchayo bhūmaṭṭhādīsu vuttanayo eva.

Tatthajātake pana mūlanti usīrahiriverādikaṃ yaṃkiñci mūlaṃ, taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa yena mūlena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Kandopi mūleneva saṅgahito. Uppāṭentassa cettha appamattakepi acchinne thullaccayameva. Tattha vinicchayo bhise vuttanayeneva veditabbo. Tacanti bhesajjatthāya vā rajanatthāya vā upayogagamanūpagaṃ yaṃkiñci rukkhattacaṃ; taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa mūle vuttanayena pārājikaṃ. Pupphanti vassikamallikādikaṃ yaṃkiñci pupphaṃ, taṃ ocinitvā vā ocinitaṃ vā gaṇhantassa uppalapadumesu vuttanayena pārājikaṃ. Pupphānampi hi vaṇṭaṃ vā bandhanaṃ vā acchinnaṃ rakkhati. Vaṇṭabbhantare pana kesañci sūcikā hoti, sā na rakkhati. Phalanti ambaphalatālaphalādikaṃ yaṃkiñci, taṃ rukkhato gaṇhantassa vinicchayo rukkhe laggitakathāyaṃ vutto. Apanetvā ṭhapitaṃ bhūmaṭṭhādisaṅgahitameva.

Ārāmaṃ abhiyuñjatīti parasantakaṃ 『『mama santako aya』』nti musā bhaṇitvā abhiyuñjati, adinnādānassa payogattā dukkaṭaṃ. Sāmikassa vimatiṃuppādetīti vinicchayakusalatāya balavanissitādibhāvena vā ārāmasāmikassa saṃsayaṃ janeti. Kathaṃ? Tañhi tathā vinicchayappasutaṃ disvā sāmiko cinteti – 『『sakkhissāmi nu kho ahaṃ imaṃ ārāmaṃ attano kātuṃ, na sakkhissāmi nu kho』』ti. Evaṃ tassa vimati uppajjamānā tena uppāditā hoti, tasmā thullaccayaṃ āpajjati.

Dhuraṃnikkhipatīti yadā pana sāmiko 『『ayaṃ thaddho kakkhaḷo jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā ārāmenā』』ti dhuraṃ nikkhipati, abhiyuñjako pārājikaṃ āpajjati. Sace sayampi katadhuranikkhepo hoti, atha ca pana sāmikena dhure nikkhittepi abhiyuñjako dhuraṃ anikkhipitvāva 『『imaṃ suṭṭhu pīḷetvā mama āṇāpavattiṃ dassetvā kiṅkārappaṭissāvibhāve naṃ ṭhapetvā dassāmī』』ti dātabbabhāve saussāho hoti, rakkhati tāva. Athāpi abhiyuñjako 『『acchinditvā na dāni naṃ imassa dassāmī』』ti dhuraṃ nikkhipati, sāmiko pana na dhuraṃ nikkhipati, pakkhaṃ pariyesati, kālaṃ āgameti, 『『lajjiparisaṃ tāva labhāmi, pacchā jānissāmī』』ti puna gahaṇeyeva saussāho hoti, rakkhatiyeva. Yadā pana sopi 『『na dassāmī』』ti, sāmikopi 『『na lacchāmī』』ti – evaṃ ubhopi dhuraṃ nikkhipanti, tadā abhiyuñjakassa pārājikaṃ. Atha pana abhiyuñjitvā vinicchayaṃ kurumāno aniṭṭhite vinicchaye sāmikenapi dhuranikkhepe akate attano assāmikabhāvaṃ jānantoyeva tato kiñci pupphaṃ vā phalaṃ vā gaṇhāti, bhaṇḍagghena kāretabbo.

Dhammaṃ carantoti bhikkhusaṅghe vā rājakule vā vinicchayaṃ karonto. Sāmikaṃ parājetīti vinicchayikānaṃ ukkocaṃ datvā kūṭasakkhiṃ otāretvā ārāmasāmikaṃ jinātīti attho. Āpatti pārājikassāti na kevalaṃ tasseva, sañcicca tassa atthasādhane pavattānaṃ kūṭavinicchayikānampi kūṭasakkhīnampi sabbesaṃ pārājikaṃ. Ettha ca sāmikassa dhuranikkhepavaseneva parājayo veditabbo. Anikkhittadhuro hi aparājitova hoti. Dhammaṃ caranto parajjatīti sacepi dhammena vinayena satthusāsanena vinicchayassa pavattattā sayaṃ parājayaṃ pāpuṇāti; evampi musāvādena sāmikānaṃ pīḷākaraṇapaccayā thullaccayaṃ āpajjatīti.

Ārāmaṭṭhakathā niṭṭhitā.

Vihāraṭṭhakathā

  1. Vihāraṭṭhepi – catūhi ṭhānehi nikkhittaṃ vuttanayameva. Abhiyogepi cettha cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati. Acchinditvā gaṇhitumpi na sakkoti. Kasmā? Sabbesaṃ dhuranikkhepābhāvato. Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti . Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti te dhuraṃ nikkhipāpetuṃ. Tasmā tattha ārāme vuttanayena vinicchayo veditabboti.

Vihāraṭṭhakathā niṭṭhitā.

Khettaṭṭhakathā

  1. Khettaṭṭhepi – khettaṃ tāva dassento 『『khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī』』ti āha. Tattha pubbaṇṇanti sāliādīni satta dhaññāni; aparaṇṇanti muggamāsādīni; ucchukhettādikampi ettheva saṅgahitaṃ. Idhāpi catūhi ṭhānehi nikkhittaṃ vuttanayameva. Tatthajātake pana sālisīsādīni nirumbhitvā vā ekamekaṃ hattheneva chinditvā vā asitena lāyitvā vā bahūni ekato uppāṭetvā vā gaṇhantassa yasmiṃ bīje vā sīse vā muṭṭhiyaṃ vā muggamāsādiphale vā vatthu pūrati, tasmiṃ bandhanā mocitamatte pārājikaṃ. Acchijjamāno pana daṇḍako vā vāko vā taco vā appamattakopi rakkhati.

Vīhināḷaṃ dīghampi hoti, yāva antonāḷato vīhisīsadaṇḍako na nikkhamati, tāva rakkhati. Kesaggamattampi nāḷato daṇḍakassa heṭṭhimatale nikkhante bhaṇḍagghena kāretabbo. Asitena lāyitvā gaṇhato pana muṭṭhigatesu heṭṭhā chinnesupi sace sīsāni jaṭitāni, rakkhanti tāva. Vijaṭetvā pana kesaggamattampi ukkhipato sace vatthu pūrati, pārājikaṃ. Sāmikehi pana lāyitvā ṭhapitaṃ sabhusaṃ vā abhusaṃ vā katvā gaṇhato yena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Sace parikappeti 『『idaṃ madditvā papphoṭetvā sārameva gaṇhissāmī』』ti rakkhati tāva. Maddanapapphoṭanesu ṭhānā cāventassāpi pārājikaṃ natthi, pacchā bhājanagate katamatte pārājikaṃ. Abhiyogo panettha vuttanayo eva.

Khīlasaṅkamanādīsu pathavī nāma anagghā. Tasmā sace ekeneva khīlena ito kesaggamattampi pathavippadesaṃ sāmikānaṃ passantānaṃ vā apassantānaṃ vā attano santakaṃ karoti, tasmiṃ khīle nāmaṃ chinditvā vā acchinditvā vā saṅkāmitamatte tassa ca, ye cassa ekacchandā, sabbesaṃ pārājikaṃ. Sace pana dvīhi khīlehi gahetabbaṃ hoti, paṭhame khīle thullaccayaṃ; dutiye pārājikaṃ. Sace tīhi gahetabbaṃ hoti, paṭhame dukkaṭaṃ, dutiye thullaccayaṃ, tatiye pārājikaṃ. Evaṃ bahukesupi avasāne dve ṭhapetvā purimehi dukkaṭaṃ, avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. Tañca kho sāmikānaṃ dhuranikkhepena. Evaṃ sabbattha.

Rajjuṃ vāti 『『mama santakaṃ ida』』nti ñāpetukāmo rajjuṃ vā pasāreti, yaṭṭhiṃ vā pāteti, dukkaṭaṃ. 『『Idāni dvīhi payogehi attano santakaṃ karissāmī』』ti tesaṃ paṭhame thullaccayaṃ, dutiye pārājikaṃ.

Vatiṃ vāti parassa khettaṃ parikkhepavasena attano kātukāmo dārūni nikhaṇati, payoge payoge dukkaṭaṃ. Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikaṃ. Sace tattakena asakkonto sākhāparivāreneva attano kātuṃ sakkoti, sākhāpātanepi eseva nayo. Evaṃ yena yena parikkhipitvā attano kātuṃ sakkoti, tattha tattha paṭhamapayogehi dukkaṭaṃ. Avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ.

Mariyādaṃ vāti parassa khettaṃ 『『mama ida』』nti ñāpetukāmo attano khettamariyādaṃ

Kedārapāḷiṃ yathā parassa khettaṃ atikkamati, evaṃ saṅkāmeti, paṃsumattikādīhi vā vaḍḍhetvā vitthataṃ karoti, akataṃ vā pana patiṭṭhāpeti, purimapayogehi dukkaṭaṃ. Dvinnaṃ pacchimānaṃ ekena thullaccayaṃ, itarena pārājikanti.

Khettaṭṭhakathā niṭṭhitā.

Vatthuṭṭhakathā

  1. Vatthuṭṭhepi – vatthuṃ tāva dassento vatthu nāma 『『ārāmavatthu vihāravatthū』』ti āha. Tattha bījaṃ vā uparopake vā aropetvāva kevalaṃ bhūmiṃ sodhetvā tiṇṇaṃ pākārānaṃ yena kenaci parikkhipitvā vā aparikkhipitvā vā pupphārāmādīnaṃ atthāya ṭhapito bhūmibhāgo ārāmavatthu nāma. Eteneva nayena ekavihārapariveṇaāvāsānaṃ atthāya ṭhapito bhūmibhāgo vihāravatthu nāma. Yopi pubbe ārāmo ca vihāro ca hutvā pacchā vinassitvā bhūmimatto ṭhito, ārāmavihārakiccaṃ na karoti, sopi ārāmavihāravatthusaṅgaheneva saṅgahito. Vinicchayo panettha khettaṭṭhe vuttasadisoyevāti.

Vatthuṭṭhakathā niṭṭhitā.

  1. Gāmaṭṭhe yaṃ vattabbaṃ taṃ vuttameva.

Araññaṭṭhakathā

  1. Araññaṭṭhe – araññaṃ tāva dassento 『『araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ arañña』』nti āha. Tattha yasmā araññaṃ nāma manussānaṃ pariggahitampi atthi, apariggahitampi; idha pana yaṃ pariggahitaṃ sārakkhaṃ, yato na vinā mūlena kaṭṭhalatādīni gahetuṃ labbhanti, taṃ adhippetaṃ. Tasmā 『『yaṃ manussānaṃ pariggahitaṃ hotī』』ti vatvā puna 『『arañña』』nti vuttaṃ. Tena imamatthaṃ dasseti – 『『na pariggahitabhāvo araññassa lakkhaṇaṃ. Yaṃ pana attano araññalakkhaṇena araññaṃ manussānañca pariggahitaṃ, taṃ imasmiṃ atthe arañña』』nti. Tattha vinicchayo ārāmaṭṭhādīsu vuttasadiso.

Tatthajātakesu panettha ekasmimpi mahaggharukkhe chinnamatte pārājikaṃ. Lataṃ vāti ettha ca vettopi latāpi latā eva; tattha yo vetto vā latā vā dīghā hoti, mahārukkhe ca gacche ca vinivijjhitvā vā veṭhetvā vā gatā, sā mūle chinnāpi avahāraṃ na janeti agge chinnāpi, yadā pana aggepi mūlepi chinnā hoti, tadā avahāraṃ janeti. Sace pana veṭhetvā ṭhitā hoti, veṭhetvā ṭhitā pana rukkhato mocitamattā avahāraṃ janeti.

Tiṇaṃvāti ettha tiṇaṃ vā hotu paṇṇaṃ vā, sabbaṃ tiṇaggahaṇeneva gahitaṃ; taṃ gehacchadanādīnamatthāya parehi chinnaṃ vā attanā chinditvā vā gaṇhanto bhaṇḍagghena kāretabbo. Na kevalañca tiṇapaṇṇameva, aññampi yaṃkiñci vākachalli ādi, yattha sāmikā sālayā, taṃ gaṇhanto bhaṇḍagghena kāretabbo. Tacchetvā ṭhapito addhagatopi rukkho na gahetabbo. Yo pana agge ca mūle ca chinno hoti, sākhāpissa pūtikā jātā, challiyopi gaḷitā, 『『ayaṃ sāmikehi chaḍḍito』』ti gahetuṃ vaṭṭati. Lakkhaṇacchinnassāpi yadā lakkhaṇaṃ challiyā pariyonaddhaṃ hoti, tadā gahetuṃ vaṭṭati. Gehādīnaṃ atthāya rukkhe chinditvā yadā tāni katāni ajjhāvutthāni ca honti, dārūnipi araññe vassena ca ātapena ca vinassanti, īdisānipi disvā 『『chaḍḍitānī』』ti gahetuṃ vaṭṭati. Kasmā? Yasmā araññasāmikā etesaṃ anissarā. Yehi araññasāmikānaṃ deyyadhammaṃ datvā chinnāni, te eva issarā, tehi ca tāni chaḍḍitāni, nirālayā tattha jātāti.

Yopi bhikkhu paṭhamaṃyeva araññapālānaṃ deyyadhammaṃ datvā araññaṃ pavisitvā yathārucite rukkhe gāhāpeti, tassa tesaṃ ārakkhaṭṭhānaṃ agantvāpi yathārucitena maggena gantuṃ vaṭṭati. Athāpi pavisanto adatvā 『『nikkhamanto dassāmī』』ti rukkhe gāhāpetvā nikkhamanto tesaṃ dātabbaṃ datvā gacchati, vaṭṭati eva. Athāpi ābhogaṃ katvā gacchati 『『dehī』』ti vutte 『『dassāmī』』ti, 『『dehī』』ti vutte dātabbameva. Sace koci attano dhanaṃ datvā 『『bhikkhussa gantuṃ dethā』』ti vadati, laddhakappameva, gantuṃ vaṭṭati. Sace pana koci issarajātiko dhanaṃ adatvāva 『『bhikkhūnaṃ bhāgaṃ mā gaṇhathā』』ti vāreti, araññapālā ca 『『mayaṃ bhikkhūnaṃ tāpasānañca bhāgaṃ agaṇhantā kuto lacchāma, detha, bhante』』ti vadanti, dātabbameva.

Yo pana araññapālesu niddāyantesu vā kīḷāpasutesu vā katthaci pakkantesu vā āgantvā 『『kuhiṃ araññapālā』』ti pakkositvāpi adisvā gacchati, bhaṇḍadeyyaṃ. Yopi ārakkhaṭṭhānaṃ patvā kammaṭṭhānādīni manasikaronto vā aññavihito vā assatiyā atikkamati, bhaṇḍadeyyameva. Yassāpi taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, rakkhati tāva, bhaṇḍadeyyaṃ pana hoti. Idaṃ pana araññe ārakkhaṭṭhānaṃ nāma suṅkaghātatopi garukataraṃ. Suṅkaghātassa hi paricchedaṃ anokkamitvā dūratova pariharanto dukkaṭameva āpajjati. Idaṃ pana theyyacittena pariharantassa ākāsena gacchatopi pārājikameva. Tasmā ettha appamattena bhavitabbanti.

Araññaṭṭhakathā niṭṭhitā.

Udakakathā

  1. Udake pana – bhājanagatanti udakadullabhakāle udakamaṇikādīsu bhājanesu saṅgopetvā ṭhapitaṃ; taṃ yasmiṃ bhājane ṭhapitaṃ hoti, taṃ bhājanaṃ āviñchitvā vā chiddaṃ katvā vā tattha pokkharaṇītaḷākesu ca attano bhājanaṃ pavesetvā gaṇhantassa sappitelesu vuttanayena vinicchayo veditabbo.

Mariyādacchedane pana tattha jātakabhūtagāmena saddhimpi mariyādaṃ chindantassa adinnādānapayogattā dukkaṭaṃ. Tañca pana pahāre pahāre hoti. Antoṭhatvā bahimukho chindanto bahi antena kāretabbo. Bahi ṭhatvā antomukho chindanto antoantena kāretabbo. Anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo. Mariyādaṃ dubbalaṃ katvā gāvo pakkosati, gāmadārakehi vā pakkosāpeti, tā āgantvā khurehi mariyādaṃ chindanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā gāvo udake paveseti, gāmadārakehi vā pavesāpeti, tāhi uṭṭhāpitavīciyo mariyādaṃ bhinditvā gacchanti. Gāmadārake vā 『『udake kīḷathā』』ti vadati, kīḷante vā utrāseti, tehi uṭṭhāpitavīciyopi mariyādaṃ chinditvā gacchanti. Antoudake jātarukkhaṃ chindati, aññena vā chindāpeti, tenapi patantena uṭṭhāpitavīciyo mariyādaṃ chinditvā gacchanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā taḷākarakkhaṇatthāya taḷākato nibbahanaudakaṃ vā niddhamanatumbaṃ vā pidahati, aññato gacchantaṃ vā udakaṃ yathā ettha pavisati, evaṃ pāḷiṃ vā bandhati, mātikaṃ vā ujukaṃ karoti, tassa uparibhāge ṭhitaṃ attano taḷākaṃ vā bhindati, ussannaṃ udakaṃ mariyādaṃ gahetvā gacchati, teneva chinnā hoti. Sabbattha nikkhantaudakagghānurūpena avahārena kāretabbo.

Niddhamanapanāḷiṃ ugghāṭetvā nīharantassāpi eseva nayo. Sace pana tena mariyādāya dubbalāya katāya attano dhammatāya āgantvā vā anāṇattehi gāmadārakehi āropitā vā gāviyo khurehi mariyādaṃ bhindanti, attanoyeva dhammatāya anāṇattehi vā gāmadārakehi udake pavesitā vīciyo uṭṭhāpenti, gāmadārakā vā sayameva pavisitvā kīḷantā uṭṭhāpenti antoudake vā rukkho aññena chijjamāno patitvā uṭṭhāpeti, uṭṭhāpitā vīciyo mariyādaṃ chindanti, sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ vā udakaniddhamanatumbaṃ vā pidahati, aññato gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujukaṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyyaṃ.

Yo pana nidāghe sukkhavāpiyā mariyādaṃ yāva talaṃ pāpetvā chindati, pacchā deve vuṭṭhe āgatāgataṃ udakaṃ palāyati, bhaṇḍadeyyaṃ. Yattakaṃ tappaccayā sassaṃ uppajjati, tato pādamattagghanakampi adento sāmikānaṃ dhuranikkhepena assamaṇo hoti.

Yaṃ pana sabbasādhāraṇaṃ taḷākaṃ hoti; taḷāke udakassa sabbepi manussā issarā. Heṭṭhato panassa sassāni karonti, sassapālanatthaṃ taḷākato mahāmātikā nikkhamitvā khettamajjhena yāti, sāpi sadā sandanakāle sabbasādhāraṇā. Tato pana khuddakamātikā nīharitvā attano attano kedāresu udakaṃ pavesenti. Taṃ aññesaṃ gahetuṃ na denti. Nidāghasamayeva udake mandībhūte vārena udakaṃ denti, yo udakavāre sampatte na labhati, tassa sassāni milāyanti; tasmā aññesaṃ vāre añño gahetuṃ na labhati. Tattha yo bhikkhu paresaṃ khuddakamātikāto vā kedārato vā udakaṃ theyyacittena attano vā parassa vā mātikaṃ vā kedāraṃ vā paveseti, aṭavimukhaṃ vā vāheti, avahāro vassa hoti.

Yopi 『『cirena me udakavāro bhavissati, idañca sassaṃ milāyatī』』ti paresaṃ kedāre

Pavisantassa udakassa pavisanamaggaṃ pidahitvā attano kedāraṃ paveseti, avahāro eva. Sace pana taḷākato aniggate paresaṃ mātikāmukhaṃ asampatteva udake sukkhamātikaṃyeva yathā āgacchantaṃ udakaṃ aññesaṃ kedāre appavisitvā attanoyeva kedāraṃ pavisati, evaṃ tattha tattha bandhati. Anikkhante baddhā subaddhā, nikkhante baddhā, bhaṇḍadeyyaṃ. Taḷākaṃ gantvā sayameva niddhamanapanāḷiṃ ugghāṭetvā attano kedāraṃ pavesentassāpi natthi avahāro. Kasmā? Taḷākaṃ nissāya khettassa katattā. Kurundiyādīsu pana 『『avahāro』』ti vuttaṃ. Taṃ 『『vatthuṃ kālañca desañcā』』ti iminā lakkhaṇena na sameti. Tasmā mahāaṭṭhakathāyaṃ vuttameva yuttanti.

Udakakathā niṭṭhitā.

Dantaponakathā

  1. Dantapoṇaṃ ārāmaṭṭhakavinicchayena vinicchinitabbaṃ. Ayaṃ pana viseso – yo saṅghassa vetanabhato hutvā devasikaṃ vā pakkhamāsavārena vā dantakaṭṭhaṃ āharati, so taṃ āharitvā chinditvāpi yāva bhikkhusaṅghaṃ na sampaṭicchāpeti, tāva tasseva hoti. Tasmā taṃ theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Tatthajātakaṃ pana garubhaṇḍaṃ, tampi bhikkhusaṅghena rakkhitagopitaṃ gaṇhanto bhaṇḍagghena kāretabbo. Eseva nayo gaṇapuggalagihimanussasantakepi chinnake acchinnake ca. Tesaṃ ārāmuyyānabhūmīsu jātaṃ sāmaṇerā vārena bhikkhusaṅghassa dantakaṭṭhaṃ āharantā ācariyupajjhāyānampi āharanti, taṃ yāva chinditvā saṅghaṃ na paṭicchāpenti, tāva sabbaṃ tesaṃyeva hoti. Tasmā tampi theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Yadā pana te chinditvā saṅghassa paṭicchāpetvā dantakaṭṭhamāḷake nikkhipanti, 『『yathāsukhaṃ bhikkhusaṅgho paribhuñjatū』』ti; tato paṭṭhāya avahāro natthi, vattaṃ pana jānitabbaṃ. Yo hi devasikaṃ saṅghamajjhe osarati, tena divase divase ekameva dantakaṭṭhaṃ gahetabbaṃ. Yo pana devasikaṃ na osarati, padhānaghare vasitvā dhammasavane vā uposathagge vā dissati, tena pamāṇaṃ sallakkhetvā cattāri pañcadantakaṭṭhāni attano vasanaṭṭhāne ṭhapetvā khāditabbāni. Tesu khīṇesu sace punapi dantakaṭṭhamāḷake bahūni hontiyeva, punapi āharitvā khāditabbāni. Yadi pana pamāṇaṃ asallakkhetvā āharati, tesu akkhīṇesuyeva māḷake khīyanti, tato keci therā 『『yehi gahitāni, te paṭiāharantū』』ti vadeyyuṃ, keci 『『khādantu, puna sāmaṇerā āharissantī』』ti, tasmā vivādapariharaṇatthaṃ pamāṇaṃ sallakkhetabbaṃ. Gahaṇe pana doso natthi. Maggaṃ gacchantenāpi ekaṃ vā dve vā thavikāya pakkhipitvā gantabbanti.

Dantaponakathā niṭṭhitā.

Vanappatikathā

  1. Vanassa patīti vanappati; vanajeṭṭhakarukkhassetaṃ adhivacanaṃ. Idha pana sabbopi manussehi pariggahitarukkho adhippeto ambalabujapanasādiko. Yattha vā pana maricavalliādīni āropenti, so chijjamāno sace ekāyapi challiyā vā vākena vā sakalikāya vā pheggunā vā sambaddhova hutvā bhūmiyaṃ patati, rakkhati tāva.

Yo pana chinnopi vallīhi vā sāmantarukkhasākhāhi vā sambaddho sandhāritattā ujukameva tiṭṭhati, patanto vā bhūmiṃ na pāpuṇāti, natthi tattha parihāro, avahāro eva hoti. Yopi kakacena chinno acchinno viya hutvā tatheva tiṭṭhati, tasmimpi eseva nayo.

Yo pana rukkhaṃ dubbalaṃ katvā pacchā cāletvā pāteti, aññena vā cālāpeti; aññaṃ vāssa santike rukkhaṃ chinditvā ajjhottharati, parena vā ajjhottharāpeti; makkaṭe vā paripātetvā tattha āropeti, aññena vā āropāpeti; vagguliyo vā tattha āropeti, parena vā āropāpeti; tā taṃ rukkhaṃ pātenti, tasseva avahāro.

Sace pana tena rukkhe dubbale kate añño anāṇatto eva taṃ cāletvā pāteti,

Rukkhena vā ajjhottharati, attano dhammatāya makkaṭā vā vagguliyo vā ārohanti, paro vā anāṇatto āropeti, sayaṃ vā esa vātamukhaṃ sodheti, balavavāto āgantvā rukkhaṃ pāteti; sabbattha bhaṇḍadeyyaṃ. Vātamukhasodhanaṃ panettha asampatte vāte sukkhamātikāya ujukaraṇādīhi sameti, no aññathā. Rukkhaṃ āvijjhitvā satthena vā ākoṭeti, aggiṃ vā deti, maṇḍukakaṇṭakaṃ vā visaṃ vā ākoṭeti, yena so marati, sabbattha bhaṇḍadeyyamevāti.

Vanappatikathā niṭṭhitā.

Haraṇakakathā

  1. Haraṇake – aññassa haraṇakaṃ bhaṇḍaṃ theyyacitto āmasatīti paraṃ sīsabhārādīhi bhaṇḍaṃ ādāya gacchantaṃ disvā 『『etaṃ harissāmī』』ti vegena gantvā āmasati, ettāvatā assa dukkaṭaṃ. Phandāpetīti ākaḍḍhanavikaḍḍhanaṃ karoti, sāmiko na muñcati, tenassa thullaccayaṃ. Ṭhānā cāvetīti ākaḍḍhitvā sāmikassa hatthato moceti, tenassa pārājikaṃ. Sace pana taṃ bhaṇḍasāmiko uṭṭhahitvā pothetvā puna taṃ bhaṇḍaṃ mocāpetvā gaṇheyya, bhikkhu paṭhamaggahaṇeneva pārājiko. Sīsato vā kaṇṇato vā gīvato vā hatthato vā alaṅkāraṃ chinditvā vā mocetvā vā gaṇhantassa sīsādīhi mocitamatte pārājikaṃ. Hatthe pana valayaṃ vā kaṭakaṃ vā anīharitvā aggabāhaṃ ghaṃsantova aparāparaṃ vā sāreti, ākāsagataṃ vā karoti, rakkhati tāva. Rukkhamūlacīvaravaṃsesu valayamiva na pārājikaṃ janeti. Kasmā? Saviññāṇakattā. Saviññāṇakakoṭṭhāsagatañhi yāva tato na nīhaṭaṃ, tāva tattheva hoti. Eseva nayo aṅgulimuddikapādakaṭakakaṭūpagapiḷandhanesu.

Yo pana parassa nivatthasāṭakaṃ acchindati, paro ca salajjitāya sahasā na muñcati, ekenantena coro kaḍḍhati, ekenantena paro, rakkhati tāva. Parassa hatthato muttamatte pārājikaṃ. Athāpi taṃ kaḍḍhantassa chijjitvā ekadeso hatthagato hoti, so ca pādaṃ agghati pārājikameva. Sahabhaṇḍahārakanti 『『sabhaṇḍahārakaṃ bhaṇḍaṃ nessāmī』』ti cintetvā 『『ito yāhī』』ti bhaṇḍahārakaṃ tajjeti, so bhīto corena adhippetadisābhimukho hutvā ekaṃ pādaṃ saṅkāmeti, corassa thullaccayaṃ; dutiye pārājikaṃ. Pātāpetīti athāpi coro bhaṇḍahārakassa hatthe āvudhaṃ disvā sāsaṅko hutvā pātāpetvā gahetukāmo ekamantaṃ paṭikkamma santajjetvā pātāpeti, parassa hatthato muttamatte pārājikaṃ.

Pātāpeti, āpatti dukkaṭassātiādi pana parikappavasena vuttaṃ. Yo hi bhaṇḍaṃ pātāpetvā 『『yaṃ mama ruccati, taṃ gahessāmī』』ti parikappetvā pātāpeti, tassa pātāpane ca āmasane ca dukkaṭaṃ, phandāpane thullaccayaṃ. Pādagghanakassa ṭhānā cāvane pārājikaṃ. Taṃ pacchā paṭipātiyamānassa muñcatopi natthiyeva samaṇabhāvo. Yopi bhaṇḍahārakaṃ atikkamantaṃ disvā anubandhanto 『『tiṭṭha, tiṭṭha, bhaṇḍaṃ pātehī』』ti vatvā pātāpeti, tassāpi tena hatthato muttamatte pārājikaṃ.

Yo pana 『『tiṭṭha tiṭṭhā』』ti vadati, 『『pātehī』』ti na vadati; itaro ca taṃ oloketvā 『『sace esa maṃ pāpuṇeyya, ghāteyyāpi ma』』 nti sālayova hutvā taṃ bhaṇḍaṃ gahanaṭṭhāne pakkhipitvā 『『puna nivattitvā gahessāmī』』ti pakkamati, pātanapaccayā pārājikaṃ natthi. Āgantvā pana theyyacittena gaṇhato uddhāre pārājikaṃ. Atha panassa evaṃ hoti – 『『mayā pātāpenteneva idaṃ mama santakaṃ kata』』nti tato naṃ sakasaññāya gaṇhāti; gahaṇe rakkhati, bhaṇḍadeyyaṃ pana hoti. 『『Dehī』』ti vutte adentassa sāmikānaṃ dhuranikkhepe pārājikaṃ. 『『So imaṃ chaḍḍetvā gato, anajjhāvutthakaṃ dāni ida』』nti paṃsukūlasaññāya gaṇhatopi eseva nayo. Atha pana sāmiko 『『tiṭṭha tiṭṭhā』』ti vuttamatteneva olokento taṃ disvā 『『na dāni idaṃ mayha』』nti dhuranikkhepaṃ katvā nirālayo chaḍḍetvā palāyati, taṃ theyyacittena gaṇhato uddhāre dukkaṭaṃ. Āharāpente dātabbaṃ, adentassa pārājikaṃ. Kasmā? Tassa payogena chaḍḍitattāti mahāaṭṭhakathāyaṃ vuttaṃ. Aññesu pana vicāraṇā eva natthi. Purimanayeneva sakasaññāya vā paṃsukūlasaññāya vā gaṇhantepi ayameva vinicchayoti.

Haraṇakakathā niṭṭhitā.

Upanidhikathā

  1. Upanidhimhi – nāhaṃ gaṇhāmīti sampajānamusāvādepi adinnādānassa payogattā dukkaṭaṃ. 『『Kiṃ tumhe bhaṇatha? Nevidaṃ mayhaṃ anurūpaṃ, na tumhāka』』ntiādīni vadantassāpi dukkaṭameva. 『『Raho mayā etassa hatthe ṭhapitaṃ, na añño koci jānāti, 『dassati nu kho me no』』』ti sāmiko vimatiṃ uppādeti, bhikkhussa thullaccayaṃ. Tassa pharusādibhāvaṃ disvā sāmiko 『『na mayhaṃ dassatī』』ti dhuraṃ nikkhipati, tatra sacāyaṃ bhikkhu 『『kilametvā naṃ dassāmī』』ti dāne saussāho, rakkhati tāva. Sacepi so dāne nirussāho, bhaṇḍassāmiko pana gahaṇe saussāho , rakkhateva. Yadi pana so dāne nirussāho bhaṇḍasāmikopi 『『na mayhaṃ dassatī』』ti dhuraṃ nikkhipati, evaṃ ubhinnaṃ dhuranikkhepena bhikkhuno pārājikaṃ . Yadipi mukhena 『『dassāmī』』ti vadati, cittena pana adātukāmo, evampi sāmikassa dhuranikkhepe pārājikaṃ. Taṃ pana upanidhi nāma saṅgopanatthāya attano hatthe parehi ṭhapitabhaṇḍaṃ, aguttadesato ṭhānā cāvetvā guttaṭṭhāne ṭhapanatthāya harato anāpatti. Theyyacittenapi ṭhānā cāventassa avahāro natthi. Kasmā? Attano hatthe nikkhittattā, bhaṇḍadeyyaṃ pana hoti. Theyyacittena paribhuñjatopi eseva nayo. Tāvakālikaggahaṇepi tatheva. Dhammaṃ carantotiādi vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

Pāḷimuttakavinicchayo panettha pattacatukkādivasena evaṃ vutto – eko kira bhikkhu parassa mahagghe patte lobhaṃ uppādetvā taṃ haritukāmo ṭhapitaṭṭhānamassa suṭṭhu sallakkhetvā attanopi pattaṃ tasseva santike ṭhapesi. So paccūsasamaye āgantvā dhammaṃ vācāpetvā niddāyamānaṃ mahātheramāha – 『『vandāmi, bhante』』ti. 『『Ko eso』』ti? 『『Ahaṃ, bhante, āgantukabhikkhu, kālassevamhi gantukāmo, asukasmiñca me ṭhāne īdisena nāma aṃsabaddhakena īdisāya pattatthavikāya patto ṭhapito. Sādhāhaṃ, bhante, taṃ labheyya』』nti thero pavisitvā taṃ gaṇhi. Uddhāreyeva corassa pārājikaṃ. Sace āgantvā 『『kosi tvaṃ avelāya āgato』』ti vutto bhīto palāyati, pārājikaṃ patvāva palāyati. Therassa pana suddhacittattā anāpatti. Thero 『『taṃ gaṇhissāmī』』ti aññaṃ gaṇhi, eseva nayo. Ayaṃ pana aññaṃ tādisameva gaṇhante yujjati, manussaviggahe āṇattasadisavatthusmiṃ viya. Kurundiyaṃ pana 『『padavārena kāretabbo』』ti vuttaṃ, taṃ atādisameva gaṇhante yujjati.

Taṃ maññamāno attano pattaṃ gaṇhitvā adāsi, corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ. Taṃ maññamāno corasseva pattaṃ gaṇhitvā adāsi, idhāpi corassa attano santakattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭameva. Sabbattha therassa anāpatti.

Aparo 『『pattaṃ coressāmī』』ti tatheva niddāyamānaṃ theraṃ vandi. 『『Ko aya』』nti ca vutte 『ahaṃ, bhante, gilānabhikkhu, ekaṃ tāva me pattaṃ detha, gāmadvāraṃ gantvā bhesajjaṃ āharissāmī』』ti. Thero 『『idha gilāno natthi, coro ayaṃ bhavissatī』』ti sallakkhetvā 『『imaṃ haratū』』ti attano veribhikkhussa pattaṃ nīharitvā adāsi, dvinnampi uddhāreyeva pārājikaṃ. 『『Veribhikkhussa patto』』ti saññāya aññassa pattaṃ uddharantepi eseva nayo. Sace pana 『『verissāya』』nti saññāya corasseva pattaṃ uddharitvā deti, vuttanayeneva therassa pārājikaṃ, corassa dukkaṭaṃ. Atha 『『verissāya』』nti maññamāno attano pattaṃ deti, vuttanayeneva ubhinnampi dukkaṭaṃ.

Eko mahāthero upaṭṭhākaṃ daharabhikkhuṃ 『『pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā』』ti āha. Daharo gahetvā therassa pacchato pacchato gacchanto theyyacittaṃ uppādetvā sace sīse bhāraṃ khandhe karoti, pārājikaṃ natthi. Kasmā? Āṇattiyā gahitattā. Sace pana maggato okkamma aṭaviṃ pavisati, padavārena kāretabbo. Atha nivattitvā vihārābhimukho palāyitvā vihāraṃ pavisitvā gacchati, upacārātikkame pārājikaṃ. Athāpi mahātherassa nivāsanaparivattanaṭṭhānato gāmābhimukho palāyati, gāmūpacārātikkame pārājikaṃ. Yadi pana ubhopi piṇḍāya caritvā bhuñjitvā vā gahetvā vā nikkhamanti, thero ca punapi taṃ vadati – 『『pattacīvaraṃ gaṇha, vihāraṃ gamissāmā』』ti. Tatra ce so purimanayeneva theyyacittena sīse bhāraṃ khandhe karoti, rakkhati tāva. Aṭaviṃ pavisati, padavārena kāretabbo. Nivattitvā gāmābhimukho eva palāyati, gāmūpacārātikkame pārājikaṃ. Purato vihārābhimukho palāyitvā vihāre aṭṭhatvā anisīditvā avūpasanteneva theyyacittena gacchati, upacārātikkame pārājikaṃ. Yo pana anāṇatto gaṇhāti, tassa sīse bhāraṃ khandhe karaṇādīsupi pārājikaṃ. Sesaṃ purimasadisameva.

Yo pana 『『asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī』』ti vutto 『『sādhū』』ti gahetvā gacchati, tassapi antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ natthi. Maggā okkamane padavārena kāretabbo. Taṃ vihāraṃ gantvā tattheva vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, avahāro natthi, bhaṇḍadeyyaṃ pana hoti. Tato nikkhamitvā āgacchatopi eseva nayo.

Yo pana anāṇatto therena nimitte vā kate sayameva vā kiliṭṭhaṃ sallakkhetvā 『『detha, bhante, cīvaraṃ; asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī』』ti gahetvā gacchati; tassa antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ. Kasmā? Anāṇattiyā gahitattā. Maggā okkamatopi paṭinivattitvā tameva vihāraṃ āgantvā vihārasīmaṃ atikkamatopi vuttanayeneva pārājikaṃ. Tattha gantvā rajitvā paccāgacchatopi theyyacitte uppanne eseva nayo. Sace pana yattha gato, tattha vā antarāmagge vihāre vā tameva vihāraṃ paccāgantvā tassa ekapasse vā upacārasīmaṃ anatikkamitvā vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, yathā vā tathā vā nassati, bhaṇḍadeyyaṃ. Upacārasīmaṃ atikkamato pana pārājikaṃ.

Yo pana therena nimitte kayiramāne 『『detha, bhante, ahaṃ rajitvā āharissāmī』』ti vatvā 『『kattha gantvā, bhante, rajāmī』』ti pucchati. Thero ca naṃ 『『yattha icchasi, tattha gantvā rajāhī』』ti vadati, ayaṃ 『『vissaṭṭhadūto』』 nāma. Theyyacittena palāyantopi na avahārena kāretabbo. Theyyacittena pana palāyatopi paribhogena vā aññathā vā nāsayatopi bhaṇḍadeyyameva hoti. Bhikkhu bhikkhussa hatthe kiñci parikkhāraṃ pahiṇati – 『『asukavihāre asukabhikkhussa dehī』』ti, tassa theyyacitte uppanne sabbaṭṭhānesu 『『asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī』』ti ettha vuttasadiso vinicchayo.

Aparo bhikkhuṃ pahiṇitukāmo nimittaṃ karoti – 『『ko nu kho gahetvā gamissatī』』ti, tatra ce eko – 『『detha, bhante, ahaṃ gahetvā gamissāmī』』ti gahetvā gacchati, tassa theyyacitte uppanne sabbaṭṭhānesu 『『detha, bhante, cīvaraṃ, asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī』』ti ettha vuttasadiso vinicchayo. Therena cīvaratthāya vatthaṃ labhitvā upaṭṭhākakule ṭhapitaṃ hoti. Athassa antevāsiko vatthaṃ haritukāmo tatra gantvā 『『taṃ kira vatthaṃ dethā』』ti therena pesito viya vadati; tassa vacanaṃ saddahitvā upāsakena ṭhapitaṃ upāsikā vā, upāsikāya ṭhapitaṃ upāsako vā añño vā, koci nīharitvā deti, uddhāreyevassa pārājikaṃ. Sace pana therassa upaṭṭhākehi 『『imaṃ therassa dassāmā』』ti attano vatthaṃ ṭhapitaṃ hoti. Athassa antevāsiko taṃ haritukāmo tattha gantvā 『『therassa kira vatthaṃ dātukāmattha, taṃ dethā』』ti vadati. Te cassa saddahitvā 『『mayaṃ, bhante, bhojetvā dassāmāti ṭhapayimha, handa gaṇhāhī』』ti denti. Sāmikehi dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ, bhaṇḍadeyyañca hoti.

Bhikkhu bhikkhussa vatvā gāmaṃ gacchati, 『『itthannāmo mama vassāvāsikaṃ dassati, taṃ gahetvā ṭhapeyyāsī』』ti. 『『Sādhū』』ti so bhikkhu tena dinnaṃ mahagghasāṭakaṃ attanā laddhena appagghasāṭakena saddhiṃ ṭhapetvā tena āgatena attano mahagghasāṭakassa laddhabhāvaṃ ñatvā vā añatvā vā 『『dehi me vassāvāsika』』nti vutto 『『tava thūlasāṭako laddho, mayhaṃ pana sāṭako mahaggho, dvepi asukasmiṃ nāma okāse ṭhapitā, pavisitvā gaṇhāhī』』ti vadati. Tena pavisitvā thūlasāṭake gahite itarassa itaraṃ gaṇhato uddhāre pārājikaṃ. Athāpi tassa sāṭake attano nāmaṃ attano ca sāṭake tassa nāmaṃ likhitvā 『『gaccha nāmaṃ vācetvā gaṇhāhī』』ti vadati, tatrāpi eseva nayo. Yo pana attanā ca tena ca laddhasāṭake ekato ṭhapetvā taṃ evaṃ vadati – 『『tayā ca mayā ca laddhasāṭakā dvepi antogabbhe ṭhapitā, gaccha yaṃ icchasi, taṃ vicinitvā gaṇhāhī』』ti. So ca lajjāya āvāsikena laddhaṃ thūlasāṭakameva gaṇheyya, tatrāvāsikassa vicinitvā gahitāvasesaṃ itaraṃ gaṇhato anāpatti. Āgantuko bhikkhu āvāsikānaṃ cīvarakammaṃ karontānaṃ samīpe pattacīvaraṃ ṭhapetvā 『『ete saṅgopessantī』』ti maññamāno nhāyituṃ vā aññatra vā gacchati. Sace naṃ āvāsikā saṅgopenti, iccetaṃ kusalaṃ. No ce, naṭṭhe gīvā na hoti. Sacepi so 『『idaṃ, bhante, ṭhapethā』』ti vatvā gacchati, itare ca sakiccappasutattā na jānanti, eseva nayo. Athāpi te 『『idaṃ, bhante, ṭhapethā』』ti vuttā 『『mayaṃ byāvaṭā』』ti paṭikkhipanti, itaro ca 『『avassaṃ ṭhapessantī』』ti anādiyitvā gacchati, eseva nayo. Sace pana tena yācitā vā ayācitā vā 『『mayaṃ ṭhapessāma, tvaṃ gacchā』』ti vadanti; taṃ saṅgopitabbaṃ. No ce saṅgopenti, naṭṭhe gīvā. Kasmā? Sampaṭicchitattā.

Yo bhikkhu bhaṇḍāgāriko hutvā paccūsasamaye eva bhikkhūnaṃ pattacīvarāni heṭṭhāpāsādaṃ oropetvā dvāraṃ apidahitvā tesampi anārocetvāva dūre bhikkhācāraṃ gacchati; tāni ce corā haranti, tasseva gīvā. Yo pana bhikkhūhi 『『oropetha, bhante, pattacīvarāni; kālo salākaggahaṇassā』』ti vutto 『『samāgatatthā』』ti pucchitvā 『『āma, samāgatamhā』』ti vutte pattacīvarāni nīharitvā nikkhipitvā bhaṇḍāgāradvāraṃ bandhitvā 『『tumhe pattacīvarāni gahetvā heṭṭhāpāsādadvāraṃ paṭijaggitvā gaccheyyāthā』』ti vatvā gacchati. Tatra ceko alasajātiko bhikkhu bhikkhūsu gatesu pacchā akkhīni puñchanto uṭṭhahitvā udakaṭṭhānaṃ mukhadhovanatthaṃ gacchati, taṃ khaṇaṃ disvā corā tassa pattacīvaraṃ haranti, suhaṭaṃ. Bhaṇḍāgārikassa gīvā na hoti.

Sacepi koci bhaṇḍāgārikassa anārocetvāva bhaṇḍāgāre attano parikkhāraṃ ṭhapeti, tasmimpi naṭṭhe bhaṇḍāgārikassa gīvā na hoti. Sace pana bhaṇḍāgāriko taṃ disvā 『『aṭṭhāne ṭhapita』』nti gahetvā ṭhapeti, naṭṭhe tassa gīvā. Sacepi ṭhapitabhikkhunā 『『mayā, bhante, īdiso nāma parikkhāro ṭhapito, upadhāreyyāthā』』ti vutto 『『sādhū』』ti sampaṭicchati, dunnikkhittaṃ vā maññamāno aññasmiṃ ṭhāne ṭhapeti, tasseva gīvā. 『『Nāhaṃ jānāmī』』ti paṭikkhipantassa pana natthi gīvā. Yopi tassa passantasseva ṭhapeti, bhaṇḍāgārikañca na sampaṭicchāpeti , naṭṭhaṃ sunaṭṭhameva. Sace taṃ bhaṇḍāgāriko aññatra ṭhapeti, naṭṭhe gīvā. Sace bhaṇḍāgāraṃ suguttaṃ, sabbo saṅghassa ca cetiyassa ca parikkhāro tattheva ṭhapīyati, bhaṇḍāgāriko ca bālo abyatto dvāraṃ vivaritvā dhammakathaṃ vā sotuṃ, aññaṃ vā kiñci kātuṃ katthaci gacchati, taṃ khaṇaṃ disvā yattakaṃ corā haranti, sabbaṃ tassa gīvā. Bhaṇḍāgārato nikkhamitvā bahi caṅkamantassa vā dvāraṃ vivaritvā sarīraṃ utuṃ gāhāpentassa vā tattheva samaṇadhammānuyogena nisinnassa vā tattheva nisīditvā kenaci kammena byāvaṭassa vā uccārapassāvapīḷitassāpi tato tattheva upacāre vijjamāne bahi gacchato vā aññena vā kenaci ākārena pamattassa sato dvāraṃ vivaritvā vā vivaṭameva pavisitvā vā sandhiṃ chinditvā vā yattakaṃ tassa pamādapaccayā corā haranti, sabbaṃ tasseva gīvā. Uṇhasamaye pana vātapānaṃ vivaritvā nipajjituṃ vaṭṭatīti vadanti. Uccārapīḷitassa pana tasmiṃ upacāre asati aññattha gacchantassa gilānapakkhe ṭhitattā avisayo; tasmā gīvā na hoti.

Yo pana anto uṇhapīḷito dvāraṃ suguttaṃ katvā bahi nikkhamati, corā ca naṃ gahetvā 『『dvāraṃ vivarā』』ti vadanti, yāva tatiyaṃ na vivaritabbaṃ. Yadi pana te corā 『『sace na vivarasi, tañca māressāma, dvārañca bhinditvā parikkhāraṃ harissāmā』』ti pharasuādīni ukkhipanti. 『『Mayi ca mate saṅghassa ca senāsane vinaṭṭhe guṇo natthī』』ti vivarituṃ vaṭṭati. Idhāpi avisayattā gīvā natthīti vadanti. Sace koci āgantuko kuñcikaṃ vā deti, dvāraṃ vā vivarati, yattakaṃ corā haranti, sabbaṃ tassa gīvā. Saṅghena bhaṇḍāgāraguttatthāya sūciyantakañca kuñcikamuddikā ca yojetvā dinnā hoti, bhaṇḍāgāriko ghaṭikamattaṃ datvā nipajjati, corā vivaritvā parikkhāraṃ haranti, tasseva gīvā. Sūciyantakañca kuñcikamuddikañca yojetvā nipannaṃ panetaṃ sace corā āgantvā 『『vivarā』』ti vadanti, tattha purimanayeneva paṭipajjitabbaṃ. Evaṃ guttaṃ katvā nipanne pana sace bhittiṃ vā chadanaṃ vā bhinditvā umaṅgena vā pavisitvā haranti, na tassa gīvā. Sace bhaṇḍāgāre aññepi therā vasanti, vivaṭe dvāre attano attano parikkhāraṃ gahetvā gacchanti, bhaṇḍāgāriko tesu gatesu dvāraṃ na jaggati, sace tattha kiñci avaharīyati, bhaṇḍāgārikassa issaratāya bhaṇḍāgārikasseva gīvā. Therehi pana sahāyehi bhavitabbaṃ. Ayaṃ tattha sāmīci.

Yadi bhaṇḍāgāriko 『『tumhe bahi ṭhatvāva tumhākaṃ parikkhāraṃ gaṇhatha, mā pavisitthā』』ti vadati, tesañca eko lolamahāthero sāmaṇerehi ceva upaṭṭhākehi ca saddhiṃ bhaṇḍāgāraṃ pavisitvā nisīdati ceva nipajjati ca, yattakaṃ bhaṇḍaṃ nassati, sabbaṃ tassa gīvā. Bhaṇḍāgārikena pana avasesattherehi ca sahāyehi bhavitabbaṃ. Atha bhaṇḍāgārikova lolasāmaṇere ca upaṭṭhāke ca gahetvā bhaṇḍāgāre nisīdati ceva nipajjati ca, yaṃ tattha nassati, sabbaṃ tasseva gīvā. Tasmā bhaṇḍāgārikeneva tattha vasitabbaṃ. Avasesehi appeva rukkhamūle vasitabbaṃ, na ca bhaṇḍāgāreti.

Ye pana attano attano sabhāgabhikkhūnaṃ vasanagabbhesu parikkhāraṃ ṭhapenti, parikkhāre naṭṭhe yehi ṭhapito, tesaṃyeva gīvā. Itarehi pana sahāyehi bhavitabbaṃ. Yadi pana saṅgho bhaṇḍāgārikassa vihāreyeva yāgubhattaṃ dāpeti, so ca bhikkhācāratthāya gāmaṃ gacchati, naṭṭhaṃ tasseva gīvā. Bhikkhācāraṃ pavisantehi atirekacīvararakkhaṇatthāya ṭhapitavihāravārikassāpi yāgubhattaṃ vā nivāpaṃ vā labhamānasseva bhikkhācāraṃ gacchato yaṃ tattha nassati, sabbaṃ gīvā. Na kevalañca ettakameva, bhaṇḍāgārikassa viya yaṃ tassa pamādappaccayā nassati, sabbaṃ gīvā.

Sace vihāro mahā hoti, aññaṃ padesaṃ rakkhituṃ gacchantassa aññasmiṃ padese nikkhittaṃ haranti, avisayattā gīvā na hoti. Īdise pana vihāre vemajjhe sabbesaṃ osaraṇaṭṭhāne parikkhāre ṭhapetvā nisīditabbaṃ. Vihāravārikā vā dve tayo ṭhapetabbā. Sace tesaṃ appamattānaṃ ito cito ca rakkhataṃyeva kiñci nassati, gīvā na hoti. Vihāravārike bandhitvā haritabhaṇḍampi corānaṃ paṭipathaṃ gatesu aññena maggena haritabhaṇḍampi na tesaṃ gīvā. Sace vihāravārikānaṃ vihāre dātabbaṃ yāgubhattaṃ vā nivāpo vā na hoti, tehi pattabbalābhato atirekā dve tisso yāgusalākā, tesaṃ pahonakabhattasalākā ca ṭhapetuṃ vaṭṭati. Nibaddhaṃ katvā pana na ṭhapetabbā, manussā hi vippaṭisārino honti, 『『vihāravārikāyeva amhākaṃ bhattaṃ bhuñjantī』』ti. Tasmā parivattetvā ṭhapetabbā. Sace tesaṃ sabhāgā salākabhattāni āharitvā denti, iccetaṃ kusalaṃ; no ce denti, vāraṃ gāhāpetvā nīharāpetabbāni. Sace vihāravāriko dve tisso yāgusalākā, cattāri pañca salākabhattāni ca labhamānova bhikkhācāraṃ gacchati, bhaṇḍāgārikassa viya sabbaṃ naṭṭhaṃ gīvā hoti. Sace saṅghassa vihārapālānaṃ dātabbaṃ bhattaṃ vā nivāpo vā natthi, bhikkhū vihāravāraṃ gahetvā attano attano nissitake jaggenti, sampattavāraṃ aggahetuṃ na labhanti, yathā aññe bhikkhū karonti, tatheva kātabbaṃ. Bhikkhūhi pana asahāyakassa vā attadutiyassa vā yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthi, evarūpassa vāro na pāpetabbo.

Yampi pākavattatthāya vihāre ṭhapenti, taṃ gahetvā upajīvantena ṭhātabbaṃ. Yo taṃ na upajīvati , so vāraṃ na gāhāpetabbo. Phalāphalatthāyapi vihāre bhikkhuṃ ṭhapenti, jaggitvā gopetvā phalavārena bhājetvā khādanti. Yo tāni khādati, tena ṭhātabbaṃ. Anupajīvanto na gāhāpetabbo. Senāsanamañcapīṭhapaccattharaṇarakkhaṇatthāyapi ṭhapenti, āvāse vasantena ṭhātabbaṃ. Abbhokāsiko pana rukkhamūliko vā na gāhāpetabbo.

Eko navako hoti, bahussuto pana bahūnaṃ dhammaṃ vāceti, paripucchaṃ deti, pāḷiṃ vaṇṇeti, dhammakathaṃ katheti, saṅghassa bhāraṃ nittharati, ayaṃ lābhaṃ paribhuñjantopi āvāse vasantopi vāraṃ na gāhetabbo. 『『Purisaviseso nāma ñātabbo』』ti vadanti.

Uposathāgārapaṭimāgharajaggakassa pana diguṇaṃ yāgubhattaṃ devasikaṃ taṇḍulanāḷi saṃvacchare ticīvaraṃ, dasavīsagghanakaṃ kappiyabhaṇḍañca dātabbaṃ. Sace pana tassa taṃ labhamānasseva pamādena tattha kiñci nassati, sabbaṃ gīvā. Bandhitvā balakkārena acchinnaṃ pana na gīvā. Tattha cetiyassa vā saṅghassa vā santakena cetiyassa santakaṃ rakkhāpetuṃ vaṭṭati. Cetiyassa santakena saṅghassa santakaṃ rakkhāpetuṃ na vaṭṭati. Yaṃ pana cetiyassa santakena saddhiṃ saṅghassa santakaṃ ṭhapitaṃ hoti, taṃ cetiyasantake rakkhāpite rakkhitameva hotīti evaṃ vaṭṭati. Pakkhavārena uposathāgārādīni rakkhatopi pamādavasena naṭṭhaṃ gīvāyevāti.

Upanidhikathā niṭṭhitā.

Suṅkaghātakathā

  1. Suṅkaṃ tato hanantīti suṅkaghātaṃ; suṅkaṭṭhānassetaṃ adhivacanaṃ. Tañhi yasmā tato suṅkārahaṃ bhaṇḍaṃ suṅkaṃ adatvā nīharantā rañño suṅkaṃ hananti vināsenti, tasmā suṅkaghātanti vuttaṃ. Tatra pavisitvāti tatra pabbatakhaṇḍādīsu raññā paricchedaṃ katvā ṭhapite suṅkaṭṭhāne pavisitvā. Rājaggaṃ bhaṇḍanti rājārahaṃ bhaṇḍaṃ; yato rañño pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ suṅkaṃ dātabbaṃ hoti, taṃ bhaṇḍanti attho. Rājakantipi pāṭho, ayamevattho. Theyyacittoti 『『ito rañño suṅkaṃ na dassāmī』』ti theyyacittaṃ uppādetvā taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Ṭhapitaṭṭhānato gahetvā thavikāya vā pakkhipati, paṭicchannaṭṭhāne vā ūrunā saddhiṃ bandhati, thullaccayaṃ. Suṅkaṭṭhānena paricchinnattā ṭhānācāvanaṃ na hoti. Suṅkaṭṭhānaparicchedaṃ dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ.

Bahisuṅkaghātaṃ pātetīti rājapurisānaṃ aññavihitabhāvaṃ passitvā anto ṭhitova bahi patanatthāya khipati. Tañce avassaṃ patanakaṃ, hatthato muttamatte pārājikaṃ. Tañce rukkhe vā khāṇumhi vā paṭihataṃ balavavātavegukkhittaṃ vā hutvā puna antoyeva patati, rakkhati. Puna gaṇhitvā khipati, pubbe vuttanayeneva pārājikaṃ. Bhūmiyaṃ patitvā vaṭṭantaṃ puna anto pavisati, pārājikameva. Kurundīsaṅkhepaṭṭhakathāsu pana 『『sace bahi patitaṃ ṭhatvā vaṭṭantaṃ pavisati, pārājikaṃ. Sace atiṭṭhamānaṃyeva vaṭṭitvā pavisati rakkhatī』』ti vuttaṃ.

Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti, aññena vā vaṭṭāpeti, sace aṭṭhatvā vaṭṭamānaṃ gataṃ, pārājikaṃ. Anto ṭhatvā bahi gacchantaṃ rakkhati, 『『vaṭṭitvā gamissatī』』ti vā 『『añño naṃ vaṭṭessatī』』ti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyeva. Suddhacittena ṭhapite pana tathā gacchante vattabbameva natthi. Dve puṭake ekābaddhe katvā suṅkaṭṭhānasīmantare ṭhapeti, kiñcāpi bahipuṭake suṅkaṃ pādaṃ agghati, tena saddhiṃ ekābaddhatāya pana anto puṭako rakkhati. Sace pana parivattetvā abbhantarimaṃ bahi ṭhapeti, pārājikaṃ. Kājepi ekabaddhaṃ katvā ṭhapite eseva nayo. Sace pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, pārājikaṃ.

Gacchante yāne vā assapiṭṭhiādīsu vā ṭhapeti 『『bahi nīharissatī』』ti nīhaṭepi avahāro natthi, bhaṇḍadeyyampi na hoti. Kasmā? 『『Atra paviṭṭhassa suṅkaṃ gaṇhantū』』ti vuttattā idañca suṅkaṭṭhānassa bahi ṭhitaṃ, na ca tena nītaṃ, tasmā neva bhaṇḍadeyyaṃ na pārājikaṃ.

Ṭhitayānādīsu ṭhapite vinā tassa payogaṃ gatesu theyyacittepi sati nevatthi avahāro. Yadi pana ṭhapetvā yānādīni pājento atikkāmeti , hatthisuttādīsu vā kataparicayattā purato ṭhatvā 『『ehi, re』』ti pakkosati, sīmātikkame pārājikaṃ. Eḷakalomasikkhāpade imasmiṃ ṭhāne aññaṃ harāpeti, anāpatti, idha pārājikaṃ. Tatra aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni hontīti pācittiyaṃ. Idha anāpatti.

Suṅkaṭṭhāne suṅkaṃ datvāva gantuṃ vaṭṭati. Eko ābhogaṃ katvā gacchati 『『sace 『suṅkaṃ dehī』ti vakkhanti, dassāmi; no ce vakkhanti, gamissāmī』』ti. Taṃ disvā eko suṅkiko 『『eso bhikkhu gacchati, gaṇhatha naṃ suṅka』』nti vadati, aparo 『『kuto pabbajitassa suṅkaṃ, gacchatū』』ti vadati, laddhakappaṃ hoti, gantabbaṃ. 『『Bhikkhūnaṃ suṅkaṃ adatvā gantuṃ na vaṭṭati, gaṇha upāsakā』』ti vutte pana 『『bhikkhussa suṅkaṃ gaṇhantehi pattacīvaraṃ gahetabbaṃ bhavissati, kiṃ tena, gacchatū』』ti vuttepi laddhakappameva. Sacepi suṅkikā niddāyanti vā, jūtaṃ vā kīḷanti, yattha katthaci vā gatā, ayañca 『『kuhiṃ suṅkikā』』ti pakkositvāpi na passati, laddhakappameva. Sacepi suṅkaṭṭhānaṃ patvā aññavihito, kiñci cintento vā sajjhāyanto vā manasikāraṃ anuyuñjanto vā corahatthisīhabyagghādīhi sahasā vuṭṭhāya samanubaddho vā, mahāmeghaṃ uṭṭhitaṃ disvā purato sālaṃ pavisitukāmo vā hutvā taṃ ṭhānaṃ atikkamati, laddhakappameva.

Suṅkaṃpariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāroyevāti

Kurundaṭṭhakathāyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃpana 『『『pariharantaṃ rājapurisā viheṭhentī』ti kevalaṃ ādīnavaṃ dassetvā upacāraṃ okkamitvā pariharato dukkaṭaṃ, anokkamitvā pariharato anāpattī』』ti vuttaṃ. Idaṃ pāḷiyā sameti. Ettha dvīhi leḍḍupātehi upacāro paricchinditabboti.

Suṅkaghātakathā niṭṭhitā.

Pāṇakathā

  1. Ito parasmiṃ ekaṃsena avahārappahonakapāṇaṃ dassento 『『manussapāṇo』』ti āha. Tampi bhujissaṃ harantassa avahāro natthi. Yopi bhujisso mātarā vā pitarā vā āṭhapito hoti, attanā vā attano upari katvā paññāsaṃ vā saṭṭhiṃ vā aggahesi, tampi harantassa avahāro natthi; dhanaṃ pana gataṭṭhāne vaḍḍhati. Antojātaka-dhanakkīta-karamarānītappabhedaṃ pana dāsaṃyeva harantassa avahāro hoti. Tameva hi sandhāya idaṃ vuttaṃ – 『『pāṇo nāma manussapāṇo vuccatī』』ti. Ettha ca gehadāsiyā kucchimhi dāsassa jāto antojātako, dhanena kīto dhanakkīto, paradesato paharitvā ānetvā dāsabyaṃ upagamito karamarānītoti veditabbo. Evarūpaṃ pāṇaṃ 『『harissāmī』』ti āmasati, dukkaṭaṃ. Hatthe vā pāde vā gahetvā ukkhipanto phandāpeti, thullaccayaṃ. Ukkhipitvā palāyitukāmo kesaggamattampi ṭhitaṭṭhānato atikkāmeti, pārājikaṃ. Kesesu vā hatthesu vā gahetvā kaḍḍhati, padavārena kāretabbo.

Padasānessāmīti tajjento vā paharanto vā 『『ito gacchāhī』』ti vadati, tena vuttadisābhāgaṃ gacchantassa dutiyapadavārena pārājikaṃ. Yepi tena saddhiṃ ekacchandā honti, sabbesaṃ ekakkhaṇe pārājikaṃ. Bhikkhu dāsaṃ disvā sukhadukkhaṃ pucchitvā vā apucchitvā vā 『『gaccha, palāyitvā sukhaṃ jīvā』』ti vadati, so ce palāyati, dutiyapadavāre pārājikaṃ. Taṃ attano samīpaṃ āgataṃ añño 『『palāyā』』ti vadati, sace bhikkhusataṃ paṭipāṭiyā attano samīpamāgataṃ vadati, sabbesaṃ pārājikaṃ. Yo pana vegasā palāyantaṃyeva 『『palāya, yāva taṃ sāmikā na gaṇhantī』』ti bhaṇati, anāpatti pārājikassa. Sace pana saṇikaṃ gacchantaṃ bhaṇati, so ca tassa vacanena sīghaṃ gacchati, pārājikaṃ. Palāyitvā aññaṃ gāmaṃ vā desaṃ vā gataṃ disvā tatopi palāpentassa pārājikameva.

Adinnādānaṃ nāma pariyāyena muccati. Yo hi evaṃ vadati – 『『tvaṃ idha kiṃ karosi,

Kiṃ te palāyituṃ na vaṭṭatīti vā, kiṃ katthaci gantvā sukhaṃ jīvituṃ na vaṭṭatīti vā, dāsadāsiyo palāyitvā amukaṃ nāma padesaṃ gantvā sukhaṃ jīvantī』』ti vā, so ca tassa vacanaṃ sutvā palāyati, avahāro natthi. Yopi 『『mayaṃ amukaṃ nāma padesaṃ gacchāma, tatrāgatā sukhaṃ jīvanti, amhehi ca saddhiṃ gacchantānaṃ antarāmaggepi pātheyyādīhi kilamatho natthī』』ti vatvā sukhaṃ attanā saddhiṃ āgacchantaṃ gahetvā gacchati maggagamanavasena, na theyyacittena; nevatthi avahāro. Antarāmagge ca coresu uṭṭhitesu 『『are! Corā uṭṭhitā, vegena palāya, ehi yāhī』』ti vadantassāpi corantarāya mocanatthāya vuttattā avahāraṃ na vadantīti.

Pāṇakathā niṭṭhitā.

Apadakathā

Apadesu ahi nāma sassāmiko ahituṇḍikādīhi gahitasappo; yaṃ kīḷāpentā

Aḍḍhampi pādampi kahāpaṇampi labhanti, muñcantāpi hiraññaṃ vā suvaṇṇaṃ vā gahetvāva muñcanti. Te kassaci bhikkhuno nisinnokāsaṃ gantvā sappakaraṇḍaṃ ṭhapetvā niddāyanti vā, katthaci vā gacchanti, tatra ce so bhikkhu theyyacittena taṃ karaṇḍaṃ āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Sace pana karaṇḍakaṃ ugghāṭetvā sappaṃ gīvāya gaṇhāti, dukkaṭaṃ. Uddharati, thullaccayaṃ. Ujukaṃ katvā uddharantassa karaṇḍatalato sappassa naṅguṭṭhe kesaggamatte mutte pārājikaṃ. Ghaṃsitvā kaḍḍhantassa naṅguṭṭhe mukhavaṭṭito muttamatte pārājikaṃ . Karaṇḍamukhaṃ īsakaṃ vivaritvā pahāraṃ vā datvā 『『ehi, re』』ti nāmena pakkositvā nikkhāmeti, pārājikaṃ . Tatheva vivaritvā maṇḍūkasaddaṃ vā mūsikasaddaṃ vā lājāvikiraṇaṃ vā katvā nāmena pakkosati, accharaṃ vā paharati, evaṃ nikkhantepi pārājikaṃ. Mukhaṃ avivaritvāpi evaṃ kate chāto sappo sīsena karaṇḍapuṭaṃ āhacca okāsaṃ katvā palāyati, pārājikameva. Sace pana mukhe vivarite sayameva sappo nikkhamitvā palāyati, bhaṇḍadeyyaṃ. Athāpi mukhaṃ vivaritvā vā avivaritvā vā kevalaṃ maṇḍūkamūsikasaddaṃ lājāvikiraṇameva ca karoti, na nāmaṃ gahetvā pakkosati, na accharaṃ vā paharati, sappo ca chātattā 『『maṇḍūkādīni khādissāmī』』ti nikkhamitvā palāyati, bhaṇḍadeyyameva. Maccho kevalaṃ idha apadaggahaṇena āgato. Yaṃ panettha vattabbaṃ, taṃ udakaṭṭhe vuttamevāti.

Apadakathā niṭṭhitā.

Dvipadakathā

  1. Dvipadesu – ye avaharituṃ sakkā, te dassento 『『manussā pakkhajātā』』ti āha. Devatā pana avaharituṃ na sakkā. Pakkhā jātā etesanti pakkhajātā. Te lomapakkhā cammapakkhā aṭṭhipakkhāti tividhā. Tattha morakukkuṭādayo lomapakkhā, vagguliādayo cammapakkhā, bhamarādayo aṭṭhipakkhāti veditabbā. Te sabbepi manussā ca pakkhajātā ca kevalaṃ idha dvipadaggahaṇena āgatā. Yaṃ panettha vattabbaṃ, taṃ ākāsaṭṭhe ca pāṇe ca vuttanayamevāti.

Dvipadakathā niṭṭhitā.

Catuppadakathā

  1. Catuppadesu – pasukāti pāḷiyaṃ āgatāvasesā sabbā catuppadajātīti veditabbā. Hatthiādayo pākaṭāyeva. Tattha theyyacittena hatthiṃ āmasantassa dukkaṭaṃ, phandāpentassa thullaccayaṃ. Yo pana mahābalo balamadena taruṇaṃ bhiṅkacchāpaṃ nābhimūle sīsena uccāretvā gaṇhanto cattāro pāde, soṇḍaṃ ca bhūmito kesaggamattampi moceti, pārājikaṃ. Hatthī pana koci hatthisālāyaṃ bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati, koci antovatthumhi tiṭṭhati, koci rājaṅgaṇe tiṭṭhati, tattha hatthisālāyaṃ gīvāya bandhitvā ṭhapitassa gīvābandhanañca cattāro ca pādāti pañca ṭhānāni honti. Gīvāya ca ekasmiñca pāde ayasaṅkhalikāya baddhassa cha ṭhānāni. Gīvāya ca dvīsu ca pādesu baddhassa satta ṭhānāni. Tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni. Abaddhassa sakalā hatthisālā ṭhānaṃ. Tato atikkamane, pārājikaṃ. Antovatthumhi ṭhitassa sakalaṃ antovatthumeva ṭhānaṃ. Tassa vatthudvārātikkamane pārājikaṃ. Rājaṅgaṇe ṭhitassa sakalanagaraṃ ṭhānaṃ. Tassa nagaradvārātikkamane pārājikaṃ. Bahinagare ṭhitassa ṭhitaṭṭhānameva ṭhānaṃ. Taṃ haranto padavārena kāretabbo. Nipannassa ekameva ṭhānaṃ. Taṃ theyyacittena uṭṭhāpentassa uṭṭhitamatte pārājikaṃ. Assepi ayameva vinicchayo. Sace pana so catūsu pādesu baddho hoti, aṭṭha ṭhānāni veditabbāni. Esa nayo oṭṭhepi.

Goṇopi koci gehe bandhitvā ṭhapito hoti. Koci abaddhova tiṭṭhati, koci pana vaje bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati. Tattha gehe bandhitvā ṭhapitassa cattāro pādā, bandhanañcāti pañca ṭhānāni; abaddhassa sakalaṃ gehaṃ. Vajepi baddhassa pañca ṭhānāni. Abaddhassa sakalo vajo. Taṃ vajadvāraṃ atikkāmeti, pārājikaṃ. Vajaṃ bhinditvā haranto khaṇḍadvāraṃ atikkāmeti, pārājikaṃ. Dvāraṃ vā vivaritvā vajaṃ vā bhinditvā bahi ṭhito nāmena pakkositvā nikkhāmeti, pārājikaṃ. Sākhābhaṅgaṃ dassetvā pakkosantassāpi eseva nayo. Dvāraṃ avivaritvā vajaṃ abhinditvā sākhābhaṅgaṃ cāletvā pakkosati, goṇo chātatāya vajaṃ laṅghetvā nikkhamati, pārājikameva. Sace pana dvāre vivarite vaje vā bhinne sayameva nikkhamati, bhaṇḍadeyyaṃ. Dvāraṃ vivaritvā vā avivaritvā vā vajampi bhinditvā vā abhinditvā vā kevalaṃ sākhābhaṅgaṃ cāleti, na pakkosati, goṇo chātatāya padasā vā laṅghetvā vā nikkhamati, bhaṇḍadeyyameva. Eko majjhe gāme baddho ṭhito, eko nipanno. Ṭhitagoṇassa pañca ṭhānāni honti, nipannassa dve ṭhānāni; tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni.

Yo pana nipannaṃ anuṭṭhāpetvā tattheva ghāteti, bhaṇḍadeyyaṃ. Suparikkhitte pana dvārayutte gāme ṭhitagoṇassa sakalagāmo ṭhānaṃ. Aparikkhitte ṭhitassa vā carantassa vā pādehi akkantaṭṭhānameva ṭhānaṃ gadrabhapasukāsupi ayameva vinicchayoti.

Catuppadakathā niṭṭhitā.

Bahuppadakathā

  1. Bahuppadesu – sace ekāya satapadiyā vatthu pūrati, taṃ padasā nentassa navanavuti thullaccayāni, ekaṃ pārājikaṃ. Sesaṃ vuttanayamevāti.

Bahuppadakathā niṭṭhitā.

Ocarakakathā

  1. Ocaratīti ocarako, tattha tattha anto anupavisatīti vuttaṃ hoti. Ocaritvāti sallakkhetvā, upadhāretvāti attho. Ācikkhatīti parakulesu vā vihārādīsu vā duṭṭhapitaṃ asaṃvihitārakkhaṃ bhaṇḍaṃ aññassa corakammaṃ kātuṃ paṭibalassa āroceti. Āpatti ubhinnaṃ pārājikassāti avassaṃ hāriye bhaṇḍe ocarakassa āṇattikkhaṇe itarassa ṭhānācāvaneti evaṃ āpatti ubhinnaṃ pārājikassa. Yo pana 『『puriso gehe natthi, bhaṇḍaṃ asukasmiṃ nāma padese ṭhapitaṃ asaṃvihitārakkhaṃ, dvāraṃ asaṃvutaṃ, gatamatteneva sakkā harituṃ, natthi nāma koci purisakārūpajīvī, yo taṃ gantvā hareyyā』』tiādinā nayena pariyāyakathaṃ karoti, tañca sutvā añño 『『ahaṃ dāni harissāmī』』ti gantvā harati, tassa ṭhānācāvane pārājikaṃ, itarassa pana anāpatti. Pariyāyena hi adinnādānato muccatīti.

Ocarakakathā niṭṭhitā.

Oṇirakkhakathā

Oṇiṃ rakkhatīti oṇirakkho. Yo parena attano vasanaṭṭhāne ābhataṃ bhaṇḍaṃ 『『idaṃ

Tāva, bhante, muhuttaṃ oloketha, yāva ahaṃ idaṃ nāma kiccaṃ katvā āgacchāmī』』ti vutto rakkhati, tassetaṃ adhivacanaṃ. Tenevāha – 『『oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento』』ti. Tattha oṇirakkho yebhuyyena bandhitvā laggetvā ṭhapitabhaṇḍaṃ amocetvāva heṭṭhā pasibbakaṃ vā puṭakaṃ vā chinditvā kiñcimattaṃ gahetvā sibbanādiṃ puna pākatikaṃ karoti, 『『evaṃ gaṇhissāmī』』ti āmasanādīni karontassa anurupā āpattiyo veditabbāti.

Oṇirakkhakathā niṭṭhitā.

Saṃvidāvahārakathā

Saṃvidhāya avahāro saṃvidāvahāro; aññamaññasaññattiyā katāvahāroti vuttaṃ hoti. Saṃvidahitvāti ekacchandatāya ekajjhāsayatāya sammantayitvāti attho. Tatrāyaṃ vinicchayo – sambahulā bhikkhū 『『asukaṃ nāma gehaṃ gantvā, chadanaṃ vā bhinditvā, sandhiṃ vā chinditvā bhaṇḍaṃ harissāmā』』ti saṃvidahitvā gacchanti. Tesu eko bhaṇḍaṃ avaharati. Tassuddhāre sabbesaṃ pārājikaṃ. Parivārepi cetaṃ vuttaṃ –

『『Caturo janā saṃvidhāya, garubhaṇḍaṃ avāharuṃ;

Tayo pārājikā, eko na pārājiko;

Pañhā mesā kusalehi cintitā』』ti. (pari. 479);

Tassāyaṃ attho – cattāro janā ācariyantevāsikā chamāsakaṃ garubhaṇḍaṃ āharitukāmā jātā. Tattha ācariyo 『『tvaṃ ekaṃ māsakaṃ hara, tvaṃ ekaṃ, tvaṃ ekaṃ, ahaṃ tayo harissāmī』』ti āha. Antevāsikesu pana paṭhamo 『『tumhe, bhante, tayo haratha, tvaṃ ekaṃ hara, tvaṃ ekaṃ, ahaṃ ekaṃ harissāmī』』ti āha. Itarepi dve evameva āhaṃsu. Tattha antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, tena nesaṃ dukkaṭāpattiyo; pañca āṇattikā, tehi tiṇṇampi pārājikaṃ. Ācariyassa pana tayo sāhatthikā, tehissa thullaccayaṃ. Tayo āṇattikā, tehipi thullaccayameva. Imasmiñhi adinnādānasikkhāpade sāhatthikaṃ vā āṇattikassa, āṇattikaṃ vā sāhatthikassa aṅgaṃ na hoti. Sāhatthikaṃ pana sāhatthikeneva kāretabbaṃ, āṇattikaṃ āṇattikeneva. Tena vuttaṃ – 『『caturo janā saṃvidhāya…pe… pañhā mesā kusalehi cintitā』』ti.

Apica saṃvidāvahāre asammohatthaṃ 『『ekabhaṇḍaṃ ekaṭṭhānaṃ, ekabhaṇḍaṃ nānāṭhānaṃ; nānābhaṇḍaṃ ekaṭṭhānaṃ, nānābhaṇḍaṃ nānāṭhāna』』nti idampi catukkaṃ atthato sallakkhetabbaṃ. Tattha ekabhaṇḍaṃ ekaṭṭhānanti ekakulassa āpaṇaphalake pañcamāsakaṃ bhaṇḍaṃ duṭṭhapitaṃ disvā sambahulā bhikkhū ekaṃ āṇāpenti 『『gacchetaṃ āharā』』ti, tassuddhāre sabbesaṃ pārājikaṃ. Ekabhaṇḍaṃ nānāṭhānanti ekakulassa pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti 『『gacchete āharā』』ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ ekaṭṭhānanti bahūnaṃ santakaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ bhaṇḍaṃ ekasmiṃ ṭhāne duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti 『『gacchetaṃ āharā』』ti, tassuddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ nānāṭhānanti pañcannaṃ kulānaṃ pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti 『『gacchete āharā』』ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikanti.

Saṃvidāvahārakathā niṭṭhitā.

Saṅketakammakathā

119.Saṅketakammanti sañjānanakammaṃ; kālaparicchedavasena saññāṇakaraṇanti attho. Ettha ca 『『purebhattaṃ avaharā』』ti vutte ajja vā purebhattaṃ avaharatu, sve vā, anāgate vā saṃvacchare, natthi visaṅketo; ubhinnampi ocarake vuttanayeneva pārājikaṃ. Sace pana 『『ajja purebhattaṃ avaharā』』ti vutte sve purebhattaṃ avaharati, 『『ajjā』』ti niyāmitaṃ taṃ saṅketaṃ atikkamma pacchā avahaṭaṃ hoti. Sace 『『sve purebhattaṃ avaharā』』ti vutte ajja purebhattaṃ avaharati , 『『sve』』ti niyāmitaṃ taṃ saṅketaṃ appatvā pure avahaṭaṃ hoti; evaṃ avaharantassa avahārakasseva pārājikaṃ, mūlaṭṭhassa anāpatti. 『『Sve purebhatta』』nti vutte tadaheva vā sve pacchābhattaṃ vā harantopi taṃ saṅketaṃ pure ca pacchā ca haratīti veditabbo. Esa nayo pacchābhattarattindivesupi. Purimayāma-majjhimayāma-pacchimayāma-kāḷajuṇha-māsa-utu-saṃvaccharādivasenāpi cettha saṅketavisaṅketatā veditabbā. 『『Purebhattaṃ harā』』ti vutte 『『purebhattameva harissāmī』』ti vāyamantassa pacchābhattaṃ hoti; ettha kathanti? Mahāsumatthero tāva āha – 『『purebhattapayogova eso, tasmā mūlaṭṭho na muccatī』』ti. Mahāpadumatthero panāha – 『『kālaparicchedaṃ atikkantattā visaṅketaṃ, tasmā mūlaṭṭho muccatī』』ti.

Saṅketakammakathā niṭṭhitā.

Nimittakammakathā

120.Nimittakammanti saññuppādanatthaṃ kassaci nimittassa karaṇaṃ, taṃ 『『akkhiṃ vā nikhaṇissāmī』』tiādinā nayena tidhā vuttaṃ. Aññampi panettha hatthalaṅghana-pāṇippahāraaṅguliphoṭana-gīvunnāmana-ukkāsanādianekappakāraṃ saṅgahetabbaṃ. Sesamettha saṅketakamme vuttanayamevāti.

Nimittakammakathā niṭṭhitā.

Āṇattikathā

  1. Idāni etesveva saṅketakammanimittakammesu asammohatthaṃ 『『bhikkhu bhikkhuṃ āṇāpetī』』tiādimāha. Tattha so taṃ maññamāno tanti so avahārako yaṃ āṇāpakena nimittasaññaṃ katvā vuttaṃ, taṃ etanti maññamāno tameva avaharati, ubhinnaṃ pārājikaṃ. So taṃ maññamāno aññanti yaṃ avaharāti vuttaṃ, taṃ etanti maññamāno aññaṃ tasmiṃyeva ṭhāne ṭhapitaṃ avaharati, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti āṇāpakena nimittasaññaṃ katvā vuttabhaṇḍaṃ appagghaṃ, idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti evaṃ aññaṃ maññamāno tameva avaharati, ubhinnampi pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti maññati, tañce aññameva hoti, tasseva pārājikaṃ.

Itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhita-dhammarakkhita-saṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kiñci bhaṇḍaṃ katthaci sallakkhetvā tassa haraṇatthāya buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ bhaṇḍaṃ avaharatu, so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato 『『sabbesaṃ āpatti pārājikassā』』ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā.

So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa 『『amhākaṃ ācariyo evaṃ vadati – 『itthannāmaṃ kira bhaṇḍaṃ avahara, tvaṃ kira amhesu ca vīrapuriso』』』ti āroceti, evaṃ tesampi dukkaṭaṃ. Avahārako paṭiggaṇhātīti 『『sādhu harissāmī』』ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ, mahājano hi tena pāpe niyojitoti. So taṃ bhaṇḍanti so ce saṅgharakkhito taṃ bhaṇḍaṃ avaharati, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etena upāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu, sabbesaṃ pārājikameva.

Dutiyavāre – so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā 『『amhākaṃ ācariyo evamāha – 『itthannāmaṃ kira bhaṇḍaṃ avaharā』』』ti āṇāpeti. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti, āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Sace pana so taṃ bhaṇḍaṃ avaharati, āṇāpakassa ca buddharakkhitassa, avahārakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭho.

Ito paresu catūsu āṇattivāresu paṭhame tāva so gantvā puna paccāgacchatīti bhaṇḍaṭṭhānaṃ gantvā anto ca bahi ca ārakkhaṃ disvā avaharituṃ asakkonto āgacchati. Yadā sakkosi, tadāti kiṃ ajjeva avahaṭaṃ hoti? Gaccha yadā sakkosi tadā naṃ avaharāti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, atthasādhakacetanā nāma maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi avahārako saṭṭhivassātikkamena taṃ bhaṇḍaṃ avaharati, āṇāpako ca antarāyeva kālaṃ vā karoti, hīnāya vā āvattati; assamaṇova hutvā kālaṃ vā karissati, hīnāya vā āvattissati, avahārakassa pana avahārakkhaṇeyeva pārājikaṃ.

Dutiyavāre – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya 『『mā avaharī』』ti

Etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Tatiyavāre – pana sāvitattā mutto. Catutthavāre – tena ca sāvitattā, itarena ca 『『sādhū』』ti sampaṭicchitvā oratattā ubhopi muttāti.

Āṇattikathā niṭṭhitā.

Āpattibhedaṃ

  1. Idāni tattha tattha ṭhānā cāvanavasena vuttassa adinnādānassa aṅgaṃ vatthubhedena ca āpattibhedaṃ dassento 『『pañcahi ākārehī』』tiādimāha. Tattha pañcahi ākārehīti pañcahi kāraṇehi; pañcahi aṅgehīti vuttaṃ hoti. Tatrāyaṃ saṅkhepattho – adinnaṃ ādiyantassa 『『parapariggahitañca hotī』』tiādinā nayena vuttehi pañcahākārehi pārājikaṃ hoti, na tato ūnehīti. Tatrime pañca ākārā – parapariggahitaṃ, parapariggahitasaññitā , parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti. Ito parehi pana dvīhi vārehi lahuke parikkhāre vatthubhedena thullaccayañca dukkaṭañca dassitaṃ.

125.『『Chahākārehī』』tiādinā nayena vuttavārattaye pana na sakasaññitā, na vissāsaggāhitā, na tāvakālikatā, parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti evaṃ cha ākārā veditabbā. Vatthubhedena panetthāpi paṭhamavāre pārājikaṃ. Dutiyatatiyesu thullaccayadukkaṭāni vuttāni. Tato paresu pana tīsu vāresu vijjamānepi vatthubhede vatthussa parehi apariggahitattā dukkaṭameva vuttaṃ. Tatra yadetaṃ 『『na ca parapariggahita』』nti vuttaṃ, taṃ anajjhāvutthakaṃ vā hotu chaḍḍitaṃ chinnamūlakaṃ assāmikavatthu, attano santakaṃ vā, ubhayampi 『『na ca parapariggahita』』ntveva saṅkhyaṃ gacchati. Yasmā panettha parapariggahitasaññā ca atthi, theyyacittena ca gahitaṃ, tasmā anāpatti na vuttāti.

Āpattibhedaṃ niṭṭhitaṃ.

Anāpattibhedaṃ

  1. Evaṃ vatthuvasena ca cittavasena ca āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento 『『anāpatti sasaññissā』』tiādimāha. Tattha sasaññissāti sakasaññissa, 『『mayhaṃ santakaṃ idaṃ bhaṇḍa』』nti evaṃ sasaññissa parabhaṇḍampi gaṇhato gahaṇe anāpatti, gahitaṃ pana puna dātabbaṃ. Sace sāmikehi 『『dehī』』ti vutto na deti, tesaṃ dhuranikkhepe pārājikaṃ.

Vissāsaggāheti vissāsaggahaṇepi anāpatti. Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ – 『『anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ – sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano』』ti (mahāva. 356). Tattha sandiṭṭhoti diṭṭhamattakamitto, sambhattoti daḷhamitto, ālapitoti 『『mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī』』ti vutto. Jīvatīti anuṭṭhānaseyyāya sayitopi yāva jīvitindriyupacchedaṃ na pāpuṇāti. Gahite ca attamanoti gahite tuṭṭhacitto hoti, evarūpassa santakaṃ 『『gahite me attamano bhavissatī』』ti jānantena gahetuṃ vaṭṭati. Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni. Vissāsaggāho pana tīhi aṅgehi ruhati – sandiṭṭho, jīvati, gahite attamano; sambhatto, jīvati, gahite attamano; ālapito, jīvati, gahite attamanoti.

Yo pana na jīvati, na ca gahite attamano hoti; tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. Anattamanassa santakaṃ tasseva dātabbaṃ. Yo pana paṭhamaṃyeva 『『suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā』』ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, paccāharāpetuṃ na labhati. Yopi adātukāmo cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. Yo pana 『『mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā』』ti vutte 『『gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, pākatikaṃ kātuṃ vaṭṭatī』』ti vadati. Ayaṃ paccāharāpetuṃ labhati.

Tāvakāliketi 『『paṭidassāmi paṭikarissāmī』』ti evaṃ gaṇhantassa tāvakālikepi gahaṇe anāpatti. Gahitaṃ pana sace bhaṇḍasāmiko puggalo vā gaṇo vā 『『tuyhevetaṃ hotū』』ti anujānāti, iccetaṃ kusalaṃ. No ce anujānāti, āharāpente dātabbaṃ. Saṅghasantakaṃ pana paṭidātumeva vaṭṭati.

Petapariggaheti ettha pana pettivisaye upapannāpi kālaṃ katvā tasmiṃyeva attabhāve nibbattāpi cātumahārājikādayo devāpi sabbe 『『petā』』 tveva saṅkhyaṃ gatā, tesaṃ pariggahe anāpatti. Sacepi hi sakko devarājā āpaṇaṃ pasāretvā nisinno hoti, dibbacakkhuko ca bhikkhu taṃ ñatvā attano cīvaratthāya satasahassagghanakampi sāṭakaṃ tassa 『『mā gaṇha, mā gaṇhā』』ti vadantassāpi gahetvā gacchati, vaṭṭati. Devatā pana uddissa balikammaṃ karontehi rukkhādīsu laggitasāṭake vattabbameva natthi.

Tiracchānagatapariggaheti tiracchānagatānampi pariggahe anāpatti. Sacepi hi nāgarājā vā supaṇṇamāṇavako vā manussarūpena āpaṇaṃ pasāreti, tato cassa santakaṃ koci bhikkhu purimanayeneva gahetvā gacchati, vaṭṭati. Sīho vā byaggho vā migamahiṃsādayo vadhitvā khādanto jighacchāpīḷito āditova na vāretabbo. Anatthampi hi kareyya. Yadi pana thoke khāyite vāretuṃ sakkoti, vāretvā gahetuṃ vaṭṭati. Senādayopi āmisaṃ gahetvā gacchante pātāpetvā gaṇhituṃ vaṭṭati.

Paṃsukūlasaññissāti assāmikaṃ 『『idaṃ paṃsukūla』』nti evaṃsaññissāpi gahaṇe anāpatti. Sace pana taṃ sassāmikaṃ hoti, āharāpente dātabbaṃ . Ummattakassāti pubbe vuttappakārassa ummattakassāpi anāpatti. Ādikammikassāti idha dhaniyo ādikammiko, tassa anāpatti. Avasesānaṃ pana rajakabhaṇḍikādicorānaṃ chabbaggiyādīnaṃ āpattiyevāti.

Anāpattibhedaṃ niṭṭhitaṃ.

Padabhājanīyavaṇṇanā niṭṭhitā.

Pakiṇṇakakathā

Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cāti.

Imasmiṃ pana pakiṇṇake idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – sāhatthikaṃ kāyato ca cittato ca samuṭṭhāti, āṇattikaṃ vācato ca cittato ca samuṭṭhāti, sāhatthikāṇattikaṃ kāyato ca vācato ca cittato ca samuṭṭhāti. Kiriyāsamuṭṭhānañca, karontoyeva hi etaṃ āpajjati na akaronto. 『『Adinnaṃ ādiyāmī』』ti saññāya abhāvena muccanato saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tuṭṭho vā bhīto vā majjhatto vā taṃ āpajjatīti tivedananti sabbaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ.

Pakiṇṇakakathā niṭṭhitā.

Vinītavatthuvaṇṇanā

  1. Vinītavatthukathāsu chabbaggiyavatthu anupaññattiyaṃ vuttameva.

Dutiyavatthumhi – cittaṃ nāma puthujjanānaṃ rāgādivasena pakatiṃ vijahitvā dhāvati sandhāvati vidhāvati. Sace bhagavā kāyavacīdvārabhedaṃ vināpi cittuppādamattena āpattiṃ paññapeyya, ko sakkuṇeyya anāpattikaṃ attānaṃ kātuṃ! Tenāha – 『『anāpatti bhikkhu cittuppāde』』ti. Cittavasikena pana na bhavitabbaṃ, paṭisaṅkhānabalena cittaṃ nivāretabbamevāti.

133-4. Āmasana-phandāpana-ṭhānācāvanavatthūni uttānatthāneva. Tato parāni ca theyyacitto bhūmito aggahesīti vatthupariyosānāni.

  1. Niruttipathavatthusmiṃ 1.329 ādiyīti gaṇhi, 『『corosi tva』』nti parāmasi. Itaro pana 『『kena avahaṭa』』nti vutte 『『mayā avahaṭa』』nti pucchāsabhāgena paṭiññaṃ adāsi. Yadi hi itarena 『『kena gahitaṃ, kena apanītaṃ, kena ṭhapita』』nti vuttaṃ abhavissa, atha ayampi 『『mayā gahitaṃ, apanītaṃ, ṭhapita』』nti vā vadeyya. Mukhaṃ nāma bhuñjanatthāya ca kathanatthāya ca kataṃ, theyyacittaṃ pana vinā avahāro natthi. Tenāha bhagavā – 『『anāpatti bhikkhu niruttipathe』』ti. Vohāravacanamatte anāpattīti attho. Tato paraṃ veṭhanavatthu pariyosānaṃ sabbaṃ uttānatthameva.

  2. Abhinnasarīravatthusmiṃ adhivatthoti sāṭakataṇhāya tasmiṃyeva sarīre nibbatto. Anādiyantoti tassa vacanaṃ agaṇhanto, ādaraṃ vā akaronto. Taṃ sarīraṃ uṭṭhahitvāti peto attano ānubhāvena taṃ sarīraṃ uṭṭhāpesi. Tena vuttaṃ – 『『taṃ sarīraṃ uṭṭhahitvā』』ti. Dvāraṃ thakesīti bhikkhussa susānasamīpeyeva vihāro, tasmā bhīrukajātiko bhikkhu khippameva tattha pavisitvā dvāraṃ thakesi. Tattheva paripatīti dvāre thakite peto sāṭake nirālayo hutvā taṃ sarīraṃ pahāya yathākammaṃ gato, tasmā taṃ sarīraṃ tattheva paripati, patitanti vuttaṃ hoti.

Abhinne sarīreti abbhuṇhe allasarīre paṃsukūlaṃ na gahetabbaṃ, gaṇhantassa evarūpā upaddavā honti, dukkaṭañca āpajjati. Bhinne pana gahetuṃ vaṭṭati. Kittāvatā pana bhinnaṃ hoti? Kāka-kulala-soṇa-siṅgālādīhi mukhatuṇḍakena vā dāṭhāya vā īsakaṃ phālitamattenāpi. Yassa pana patato ghaṃsanena chavimattaṃ chinnaṃ hoti, cammaṃ acchinnaṃ, etaṃ abhinnameva; camme pana chinne bhinnaṃ. Yassāpi sajīvakāleyeva pabhinnā gaṇḍakuṭṭhapiḷakā vā vaṇo vā hoti, idampi bhinnaṃ. Tatiyadivasato pabhuti uddhumātakādibhāvena kuṇapabhāvaṃ upagatampi bhinnameva. Sabbena sabbaṃ pana abhinnepi susānagopakehi vā aññehi vā manussehi gāhāpetuṃ vaṭṭati. No ce aññaṃ labhati, satthakena vā kenaci vā vaṇaṃ katvā gahetabbaṃ. Visabhāgasarīre pana satiṃ upaṭṭhapetvā samaṇasaññaṃ uppādetvā sīse vā hatthapādapiṭṭhiyaṃ vā vaṇaṃ katvā gahetuṃ vaṭṭati.

Kusasaṅkāmanavatthukathā

  1. Tadanantare vatthusmiṃ kusaṃ saṅkāmetvā cīvaraṃ aggahesīti pubbe 『『ādiyeyyā』』ti imassa padassa atthavaṇṇanāyaṃ nāmamattena dassitesu theyyāvahāra-pasayhāvahāra-parikappāvahārapaacchannāvahāra-kusāvahāresu kusāvahārena avaharīti attho.

Imesaṃ pana avahārānaṃ evaṃ nānattaṃ veditabbaṃ – yo hi koci sassāmikaṃ bhaṇḍaṃ rattibhāge vā divasabhāge vā sandhicchedādīni katvā adissamāno avaharati, kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro 『『theyyāvahāro』』ti veditabbo.

Yo pana pare pasayha balasā abhibhuyya, atha vā pana santajjetvā bhayaṃ dassetvā tesaṃ santakaṃ gaṇhāti, panthaghāta-gāmaghātādīni karontā dāmarikacorā viya kodhavasena paragharavilopaṃ karontā attano pattabalito ca adhikaṃ balakkārena gaṇhantā rāja-rājamahāmattādayo viya; tassevaṃ gaṇhato avahāro 『『pasayhāvahāro』』ti veditabbo.

Parikappetvā gaṇhato pana avahāro 『『parikappāvahāro』』ti vuccati, so bhaṇḍaparikappa-okāsaparikappavasena duvidho . Tatrāyaṃ bhaṇḍaparikappo – idhekacco sāṭakatthiko antogabbhaṃ pavisitvā 『『sace sāṭako bhavissati, gaṇhissāmi; sace suttaṃ, na gaṇhissāmī』』ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, sāṭako ce tatra hoti, uddhāreyeva pārājikaṃ. Suttaṃ ce hoti, rakkhati. Bahi nīharitvā muñcitvā 『『sutta』』nti ñatvā puna āharitvā yathāṭhāne ṭhapeti, rakkhatiyeva. 『『Sutta』』nti ñatvāpi 『『yaṃ laddhaṃ, taṃ gahetabba』』nti gacchati, padavārena kāretabbo. Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. 『『Coro, coro』』ti sāmikehi pariyuṭṭhito chaḍḍetvā palāyati, rakkhati. Sāmikā taṃ disvā gaṇhanti, iccetaṃ kusalaṃ. Añño ce koci gaṇhāti, bhaṇḍadeyyaṃ. Atha nivattesu sāmikesu sayameva taṃ disvā 『『pagevetaṃ mayā nīhaṭaṃ, mama dāni santaka』』nti gaṇhāti, rakkhati; bhaṇḍadeyyaṃ pana hoti. 『『Sace suttaṃ bhavissati, gaṇhissāmi; sace sāṭako, na gaṇhissāmi. Sace sappi bhavissati, gaṇhissāmi; sace telaṃ, na gaṇhissāmī』』tiādinā nayena parikappetvā gaṇhantassāpi eseva nayo.

Mahāpaccariyādīsu pana 『『sāṭakatthikopi sāṭakapasibbakameva gahetvā nikkhanto bahi ṭhatvā muñcitvā 『sāṭako aya』nti disvā gacchanto paduddhāreneva kāretabbo』』ti vuttaṃ. Ettha pana 『『sace sāṭako bhavissati, gaṇhissāmī』』ti parikappitattā parikappo dissati, disvā haṭattā parikappāvahāro na dissati. Mahāaṭṭhakathāyaṃ pana yaṃ parikappitaṃ taṃ adiṭṭhaṃ parikappitabhāve ṭhitaṃyeva uddharantassa avahāro vutto, tasmā tattha parikappāvahāro dissati. 『『Taṃ maññamāno taṃ avaharī』』ti pāḷiyā ca sametīti. Tattha yvāyaṃ 『『sace sāṭako bhavissati, gaṇhissāmī』』tiādinā nayena pavatto parikappo, ayaṃ 『『bhaṇḍaparikappo』』 nāma.

Okāsaparikappo pana evaṃ veditabbo – idhekacco lolabhikkhu parapariveṇaṃ vā kulagharaṃ vā araññe kammantasālaṃ vā pavisitvā tattha kathāsallāpena nisinno kiñci lobhaneyyaṃ parikkhāraṃ oloketi, olokento ca pana disvā dvārapamukhaheṭṭhāpāsādapariveṇadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā 『『sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi; no ce passissanti, harissāmī』』ti parikappeti. Tassa taṃ ādāya parikappitaparicchedaṃ atikkantamatte pārājikaṃ. Sace upacārasīmaṃ parikappeti, tadabhimukhova gacchanto kammaṭṭhānādīni manasi karonto vā aññavihito vā asatiyā upacārasīmaṃ atikkamati, bhaṇḍadeyyaṃ. Athāpissa taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, bhaṇḍadeyyameva. Keci panettha 『『yasmā mūleva theyyacittena gahitaṃ, tasmā na rakkhati, avahāroyevā』』ti vadanti. Ayaṃ tāva mahāaṭṭhakathānayo. Mahāpaccariyaṃ pana 『『sacepi so antoparicchede hatthiṃ vā assaṃ vā abhiruhitvā taṃ neva pājeti, na pājāpeti; paricchede atikkantepi pārājikaṃ natthi, bhaṇḍadeyyamevā』』ti vuttaṃ. Tatra yvāyaṃ 『『sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmī』』ti pavatto parikappo, ayaṃ 『『okāsaparikappo』』 nāma.

Evamimesaṃ dvinnampi parikappānaṃ vasena parikappetvā gaṇhato avahāro 『『parikappāvahāro』』ti veditabbo.

Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro. So evaṃ veditabbo – yo bhikkhu manussānaṃ uyyānādīsu kīḷantānaṃ vā pavisantānaṃ vā omuñcitvā ṭhapitaṃ alaṅkārabhaṇḍaṃ disvā 『『sace onamitvā gahessāmi, 『kiṃ samaṇo gaṇhātī』ti maṃ jānitvā viheṭheyyu』』nti paṃsunā vā paṇṇena vā paṭicchādeti – 『『pacchā gaṇhissāmī』』ti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti. Yadā pana te manussā antogāmaṃ pavisitukāmā taṃ bhaṇḍakaṃ vicinantāpi apassitvā 『『idāni andhakāro, sve jānissāmā』』ti sālayā eva gatā honti. Athassa taṃ uddharato uddhāre pārājikaṃ. 『『Paṭicchannakāleyeva taṃ mama santaka』』nti sakasaññāya vā 『『gatā dāni te, chaḍḍitabhaṇḍaṃ ida』』nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. Tesu dutiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ, yo pana tathārūpaṃ bhaṇḍaṃ disvā yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālikāya vā paveseti, tassa pavesitamatteyeva pārājikaṃ.

Kusaṃ saṅkāmetvā pana avaharaṇaṃ 『『kusāvahāro』』ti vuccati. Sopi evaṃ veditabbo – yo bhikkhu kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusadaṇḍakaṃ parassa koṭṭhāse pātetukāmo uddharati, rakkhati tāva. Parassa koṭṭhāse pāteti, rakkhateva. Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusadaṇḍakaṃ uddharati, uddhaṭamatte pārājiko hoti. Sace paṭhamataraṃ parakoṭṭhāsato kusadaṇḍakaṃ uddharati attano koṭṭhāse pātetukāmatāya uddhāre rakkhati , pātane rakkhati. Attano koṭṭhāsato pana attano kusadaṇḍakaṃ uddharati, uddhāreyeva rakkhati. Taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte pārājikaṃ.

Sace pana dvīsupi koṭṭhāsesu patitadaṇḍake adassanaṃ gameti, tato avasesabhikkhūsu gatesu itaro 『『『mayhaṃ, bhante, daṇḍako na paññāyatī』ti. 『Mayhampi, āvuso, na paññāyatī』ti. 『Katamo pana, bhante, mayhaṃ bhāgo』ti? 『Ayaṃ tuyhaṃ bhāgo』』』ti attano bhāgaṃ dasseti, tasmiṃ vivaditvā vā avivaditvā vā taṃ gaṇhitvā gate itaro tassa bhāgaṃ uddharati, uddhāre pārājikaṃ. Sacepi tena 『『ahaṃ mama bhāgaṃ tuyhaṃ na demi, tvaṃ pana attano bhāgaṃ ñatvā gaṇhā』』ti vutte 『『nāyaṃ mamā』』ti jānantopi tasseva bhāgaṃ gaṇhāti, uddhāre pārājikaṃ. Sace pana itaro 『『ayaṃ tuyhaṃ bhāgo, ayaṃ mayhaṃ bhāgoti kiṃ iminā vivādenā』』ti cintetvā 『『mayhaṃ vā patto hotu, tumhākaṃ vā, yo varabhāgo taṃ tumhe gaṇhathā』』ti vadati, dinnakaṃ nāma gahitaṃ hoti, natthettha avahāro. Sacepi so vivādabhīruko bhikkhu 『『yaṃ tuyhaṃ ruccati, taṃ gaṇhā』』ti vutto attano pattaṃ varabhāgaṃ ṭhapetvā lāmakaṃyeva gahetvā gacchati, tato itarassa vicinitāvasesaṃ gaṇhantassāpi avahāro natthevāti.

Aṭṭhakathāsupana vuttaṃ – 『『imasmiṃ ṭhāne kusasaṅkāmanavasena cīvarabhājanīyameva ekaṃ āgataṃ, catunnampi pana paccayānaṃ uppattiñca bhājanīyañca nīharitvā dassetabba』』nti evañca vatvā cīvarakkhandhake『『paṭiggaṇhātu me, bhante, bhagavā sīveyyakaṃ dussayugaṃ; bhikkhusaṅghassa ca gahapaticīvaraṃ anujānātū』』ti (mahāva. 337) idaṃ jīvakavatthuṃ ādiṃ katvā uppannacīvarakathā, senāsanakkhandhake 『『tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti, manussā na sakkonti saṅghabhattaṃ kātuṃ, icchanti uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ kātu』』nti (cūḷava. 325) idaṃ suttamādiṃ katvā piṇḍapātakathā, senāsanakkhandhakeyeva 『『tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṃ paccantimaṃ mahāvihāraṃ paṭisaṅkharonti – 『idha mayaṃ vassaṃ vasissāmā』ti. Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte』』ti (cūḷava. 316) idaṃ chabbaggiyavatthuṃ ādiṃ katvā āgatasenāsanakathā, tadavasāne ca sappiādibhesajjakathā vitthārena kathitā. Mayaṃ pana taṃ sabbaṃ āgatāgataṭṭhāneyeva kathayissāma; evaṃ kathane kāraṇaṃ pubbe vuttameva.

Kusasaṅkāmanavatthukathā niṭṭhitā.

  1. Ito paraṃ jantāgharavatthu uttānatthameva.

  2. Pañcasu vighāsavatthūsu te bhikkhū anupasampannena kappiyaṃ kārāpetvā paribhuñjiṃsu. Vighāsaṃ pana gaṇhantena khāditāvasesaṃ chaḍḍitaṃ gahetabbaṃ. Yadi sakkoti khādante chaḍḍāpetvā gaṇhituṃ, etampi vaṭṭati. Attaguttatthāya pana parānuddayatāya ca na gahetabbaṃ.

  3. Odanakhādanīyapūvaucchutimbarūsakabhājanīyavatthūsu aparassa bhāgaṃ dehīti asantaṃ puggalaṃ āha. Amūlakaṃ aggahesīti sāmikesu dentesu evaṃ aggahesi. Anāpatti bhikkhu pārājikassāti sāmikehi dinnaṃ aggahesi; tenassa anāpatti vuttā. Āpatti sampajānamusāvāde pācittiyassāti yo panānena sampajānamusāvādo vutto, tasmiṃ pācittiyaṃ āha; parato tekaṭulayāguvatthumhi viya. Gahaṇe pana ayaṃ vinicchayo – saṅghassa santakaṃ sammatena vā āṇattehi vā ārāmikādīhi diyyamānaṃ, gihīnañca santakaṃ sāmikena vā āṇattena vā diyyamānaṃ 『『aparassa bhāgaṃ dehī』』ti vatvā gaṇhato bhaṇḍadeyyaṃ. Aññena diyyamānaṃ gaṇhanto bhaṇḍagghena kāretabbo. Asammatena vā anāṇattena vā diyyamāne 『『aparampi bhāgaṃ dehī』』ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhanto pattacatukke viya tassuddhāreyeva bhaṇḍagghena kāretabbo. Itarehi diyyamānaṃ evaṃ gaṇhato bhaṇḍadeyyaṃ. Sāmikena pana 『『imassa dehī』』ti dāpitaṃ vā sayaṃ dinnaṃ vā sudinnanti ayamettha sabbaaṭṭhakathāvinicchayato sāro.

142-3. Odaniyagharādivatthūsu – odaniyagharaṃ nāma vikkāyikabhattapacanagharaṃ. Sūnagharaṃ nāma vikkāyikamaṃsapacanagharaṃ. Pūvagharaṃ nāma vikkāyikakhajjakapacanagharaṃ. Sesamettha, parikkhāravatthūsu ca pākaṭameva.

  1. Pīṭhavatthusmiṃ – so bhikkhu parikappetvā 『『etaṃ ṭhānaṃ sampattaṃ gaṇhissāmī』』ti saṅkāmesi. Tenassa saṅkāmane avahāro natthi. Saṅkāmetvā pana parikappitokāsato gahaṇe pārājikaṃ vuttaṃ. Evaṃ haranto ca yadi pīṭhake theyyacittaṃ natthi, thavikaṃ agghāpetvā kāretabbo. Atha pīṭhakepi atthi, ubho agghāpetvā kāretabboti. Bhisiādīni tīṇi vatthūni pākaṭāneva.

  2. Vissāsaggāhādīsu tīsu vatthūsu gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ. Piṇḍāya paviṭṭhassa paṭiviso antoupacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭati. Yadi pana dāyakā 『『bahiupacāraṭṭhānampi bhante, bhāgaṃ gaṇhatha, āgantvā paribhuñjissantī』』ti vadanti, evaṃ antogāmaṭṭhānampi gahetuṃ vaṭṭati. Sesamettha uttānatthameva.

148-9. Sattasu ambacorakādivatthūsu paṃsukūlasaññāya gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ, theyyacittena paribhoge pārājikaṃ. Tatrāyaṃ vinicchayo – sāmikāpi sālayā, corāpi sālayā, paṃsukūlasaññāya khādantassa bhaṇḍadeyyaṃ, theyyacittena gaṇhato uddhāreyeva avahāro, bhaṇḍaṃ agghāpetvā kāretabbo. Sāmikā sālayā, corā nirālayā, eseva nayo. Sāmikā nirālayā, corā sālayā; 『『puna gaṇhissāmā』』ti kismiñcideva gahanaṭṭhāne khipitvā gatā, eseva nayo. Ubhopi nirālayā, paṃsukūlasaññāya khādato anāpatti, theyyacittena dukkaṭaṃ.

Saṅghassa ambādīsu pana saṅghārāme jātaṃ vā hotu, ānetvā dinnaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ avaharantassa pārājikaṃ. Paccante corupaddavena gāmesu vuṭṭhahantesu bhikkhūpi vihāre chaḍḍetvā 『『puna āvasante janapade āgamissāmā』』ti saussāhāva gacchanti. Bhikkhū tādisaṃ vihāraṃ patvā ambapakkādīni 『『chaḍḍitakānī』』ti paṃsukūlasaññāya paribhuñjanti, anāpatti; theyyacittena paribhuñjato avahāro hoti, bhaṇḍaṃ agghāpetvā kāretabbo.

Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca avisesena vuttaṃ – 『『chaḍḍitavihāre pana phalāphalaṃ theyyacittena paribhuñjato pārājikaṃ. Kasmā? Āgatānāgatānaṃ santakattā』』ti. Gaṇasantake pana puggalike ca saussāhamattameva pamāṇaṃ. Sace pana tato ambapakkādiṃ kulasaṅgahaṇatthāya deti, kuladūsakadukkaṭaṃ. Theyyacittena dento agghena kāretabbo. Saṅghikepi eseva nayo. Senāsanatthāya niyamitaṃ kulasaṅgahaṇatthāya dadato dukkaṭaṃ, issaravatāya thullaccayaṃ, theyyacittena pārājikaṃ. No ce vatthu pahoti, agghena kāretabbo. Bahi upacārasīmāya nisīditvā issaravatāya paribhuñjato gīvā. Ghaṇṭiṃ paharitvā kālaṃ ghosetvā 『『mayhaṃ pāpuṇātī』』ti khāditaṃ sukhāditaṃ. Ghaṇṭiṃ apaharitvā kālameva ghosetvā, ghaṇṭimeva paharitvā kālaṃ aghosetvā, ghaṇṭimpi apaharitvā kālampi aghosetvā aññesaṃ natthibhāvaṃ ñatvā 『『mayhaṃ pāpuṇātī』』ti khāditampi sukhāditameva. Pupphārāmavatthudvayaṃ pākaṭameva.

  1. Vuttavādakavatthuttaye vutto vajjemīti tayā vutto hutvā 『『tava vacanena vadāmī』』ti attho. Anāpatti bhikkhu pārājikassāti sāmikehi dinnattā anāpatti. Na ca, bhikkhave, 『『vutto vajjemī』』ti vattabboti 『『ahaṃ tayā vutto hutvā tava vacanena vadāmī』』ti evaṃ añño bhikkhu aññena bhikkhunā na vattabboti attho. Paricchedaṃ pana katvā 『『itthannāmaṃ tava vacanena gaṇhissāmī』』ti vattuṃ vaṭṭati. Vutto vajjehīti mayā vutto hutvā mama vacanena vadehīti attho. Sesaṃ vuttanayameva. Imesupi ca dvīsu vatthūsu paricchedaṃ katvā vattuṃ vaṭṭati. Ettāvatā hi upārambhā mutto hotīti.

151-2. Maṇivatthuttayassa majjhime vatthusmiṃ – nāhaṃ akallakoti nāhaṃ gilānoti attho. Sesaṃ pākaṭameva.

  1. Sūkaravatthudvaye – kiñcāpi paṭhamassa bhikkhuno chātajjhattaṃ disvā kāruññena mocitattā anāpatti. Sāmikesu pana asampaṭicchantesu bhaṇḍadeyyaṃ, tāva mahanto vā matasūkaro āharitvā dātabbo, tadagghanakaṃ vā bhaṇḍaṃ. Sace pāsasāmike kuhiñcipi na passati, pāsasāmantā tadagghanakaṃ sāṭakaṃ vā kāsāvaṃ vā thālakaṃ vā yathā te āgatā passanti, īdise ṭhāne ṭhapetvāva gantabbaṃ, theyyacittena pana mocentassa pārājikameva. Ettha ca koci sūkaro pāsaṃ pādena kaḍḍhitvā chinnamatte pāse ṭhānācāvanadhammena ṭhānena ṭhito hoti caṇḍasote baddhanāvā viya. Koci attano dhammatāya ṭhito, koci nipanno, koci kūṭapāsena baddho hoti. Kūṭapāso nāma yassa ante dhanukaṃ vā aṅkusako vā añño vā koci daṇḍako baddho hoti, yo tattha tattha rukkhādīsu laggitvā sūkarassa gamanaṃ nivāreti. Tatra pāsaṃ kaḍḍhitvā ṭhitassa ekameva ṭhānaṃ pāsabandhanaṃ, so hi pāse muttamatte vā chinnamatte vā palāyati. Attano dhammatāya ṭhitassa bandhanañca cattāro ca pādāti pañca ṭhānāni. Nipannassa bandhanañca sayanañcāti dve ṭhānāni. Kūṭapāsabaddhassa yattha yattha gacchati, taṃ tadeva ṭhānaṃ. Tasmā taṃ tato tato mocentā dasapi vīsatipi satampi bhikkhū pārājikaṃ āpajjanti. Tattha tattha āgataṃ disvā ekameva dāsaṃ palāpento viya.

Purimānaṃ pana tiṇṇaṃ catuppadakathāyaṃ vuttanayena phandāpanaṭhānācāvanāni veditabbāni. Sunakhadaṭṭhaṃ sūkaraṃ vissajjāpentassāpi kāruññādhippāyena bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Pāsaṭṭhānaṃ pana sunakhasamīpaṃ vā asampattaṃ paṭipathaṃ gantvā paṭhamameva palāpentassa avahāro natthi. Yopi baddhasūkarassa ghāsañca pānīyañca datvā balaṃ gāhāpetvā ukkuṭṭhiṃ karoti – 『『utrasto palāyissatī』』ti; so ce palāyati, pārājikaṃ. Pāsaṃ dubbalaṃ katvā ukkuṭṭhisaddena palāpentassāpi eseva nayo.

Yo pana ghāsañca pānīyañca datvā gacchati, 『『balaṃ gahetvā palāyissatī』』ti; so ce palāyati, bhaṇḍadeyyaṃ. Pāsaṃ dubbalaṃ katvā gacchantassāpi eseva nayo. Pāsasantike satthaṃ vā aggiṃ vā ṭhapeti 『『chinne vā daḍḍhe vā palāyissatī』』ti. Sūkaro pāsaṃ cālento chinne vā daḍḍhe vā palāyati, bhaṇḍadeyyameva. Pāsaṃ yaṭṭhiyā saha pāteti, pacchā sūkaro taṃ maddanto gacchati , bhaṇḍadeyyaṃ. Sūkaro adūhalapāsāṇehi akkanto hoti, taṃ palāpetukāmassa adūhalaṃ kāruññena ukkhipato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sace ukkhittamatte agantvā pacchā gacchati, bhaṇḍadeyyameva. Ukkhipitvā ṭhapitaṃ adūhalaṃ pāteti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Opāte patitasūkarampi kāruññena uddharato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Opātaṃ pūretvā nāseti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Sūle viddhaṃ kāruññena uddharati, bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sūlaṃ uddharitvā chaḍḍeti, bhaṇḍadeyyaṃ.

Vihārabhūmiyaṃ pana pāse vā adūhalaṃ vā oḍḍentā vāretabbā – 『『migarūpānaṃ paṭisaraṇaṭṭhānametaṃ, mā idha evaṃ karothā』』ti. Sace 『『harāpetha, bhante』』ti vadanti, harāpetuṃ vaṭṭati. Atha sayaṃ haranti, sundarameva. Atha neva haranti, na harituṃ denti, rakkhaṃ yācitvā harāpetuṃ vaṭṭati. Manussā sassarakkhaṇakāle khettesu pāse ca adūhalapāsāṇādīni ca karonti – 『『maṃsaṃ khādantā sassāni rakkhissāmā』』ti. Vītivatte sassakāle tesu anālayesu pakkantesu tattha baddhaṃ vā patitaṃ vā mocetuṃ vaṭṭatīti.

Migavatthudvayepi sūkaravatthūsu vuttasadisoyeva vinicchayo.

Macchavatthudvayepi eseva nayo. Ayaṃ pana viseso – kumīnamukhaṃ vivaritvā vā pacchāpuṭakaṃ muñcitvā vā passena chiddaṃ katvā vā kumīnato macche pothetvā palāpentassa pārājikaṃ. Bhattasitthāni dassetvā evaṃ palāpentassāpi pārājikaṃ. Saha kumīnena uddharatopi pārājikaṃ. Kevalaṃ kumīnamukhaṃ vivarati, pacchāpuṭakaṃ muñcati, chiddaṃ vā karoti, macchā pana attano dhammatāya palāyanti, bhaṇḍadeyyaṃ. Evaṃ katvā bhattasitthāni dasseti, macchā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Mukhaṃ avivaritvā pacchāpuṭakaṃ amuñcitvā passena chiddaṃ akatvā kevalaṃ bhattasitthāni dasseti, macchā pana chātajjhattā sīsena paharitvā okāsaṃ katvā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Tucchakumīnassa mukhaṃ vā vivarati, pacchāpuṭakaṃ vā muñcati, chiddaṃ vā karoti, āgatāgatā macchā dvāraṃ pattā puṭakachiddehi palāyanti, bhaṇḍadeyyameva. Tucchakumīnaṃ gahetvā gumbe khipati, bhaṇḍadeyyamevāti. Yāne bhaṇḍaṃ pīṭhe thavikāya sadisaṃ.

Maṃsapesivatthumhi – sace ākāse gaṇhāti, gahitaṭṭhānameva ṭhānaṃ. Taṃ chahākārehi paricchinditvā ṭhānācāvanaṃ veditabbaṃ. Sesamettha dārugopālakarajakasāṭakavatthūsu ca ambacorakādivatthūsu vuttanayena vinicchinitabbaṃ.

155.Kumbhivatthusmiṃ – yo sappitelādīni apādagghanakāni gahetvā 『『na puna evaṃ karissāmī』』ti saṃvare ṭhatvā dutiyadivasādīsupi puna citte uppanne evameva dhuranikkhepaṃ katvā paribhuñjanto sabbampi taṃ paribhuñjati, nevatthi pārājikaṃ. Dukkaṭaṃ vā thullaccayaṃ vā āpajjati, bhaṇḍadeyyaṃ pana hoti. Ayampi bhikkhu evamevamakāsi. Tena vuttaṃ – 『『anāpatti bhikkhu pārājikassā』』ti. Dhuranikkhepaṃ pana akatvā 『『divase divase paribhuñjissāmī』』ti thokaṃ thokampi paribhuñjato yasmiṃ divase pādagghanakaṃ pūrati, tasmiṃ pārājikaṃ.

Saṃvidāvahāravatthūni saṃvidāvahāre, muṭṭhivatthūni odaniyagharādivatthūsu dve vighāsavatthūni ambacorakādivatthūsu vuttavinicchayanayena veditabbāni. Dve tiṇavatthūni uttānatthāneva.

156.Ambabhājāpanādivatthūsu te bhikkhū ekaṃ gāmakāvāsaṃ paricchinnabhikkhukaṃ agamaṃsu. Tattha bhikkhū phalāphalaṃ paribhuñjamānāpi tesu āgatesu 『『therānaṃ phalāni dethā』』ti kappiyakārake na avocuṃ. Atha te bhikkhū 『『kiṃ saṅghikaṃ amhākaṃ na pāpuṇātī』』ti ghaṇṭiṃ paharitvā bhājāpetvā tesampi vassaggena bhāgaṃ datvā attanāpi paribhuñjiṃsu. Tena nesaṃ bhagavā 『『anāpatti, bhikkhave, paribhogatthāyā』』ti āha. Tasmā idānipi yattha āvāsikā āgantukānaṃ na denti, phalavāre ca sampatte aññesaṃ atthibhāvaṃ disvā corikāya attanāva khādanti, tattha āgantukehi ghaṇṭiṃ paharitvā bhājetvā paribhuñjituṃ vaṭṭati.

Yattha pana āvāsikā rukkhe rakkhitvā phalavāre sampatte bhājetvā khādanti, catūsu paccayesu sammā upanenti, anissarā tattha āgantukā. Yepi rukkhā cīvaratthāya niyametvā dinnā, tesupi āgantukā anissarā. Eseva nayo sesapaccayatthāya niyametvā dinnesupi.

Ye pana tathā aniyamitā, āvāsikā ca te rakkhitvā gopetvā corikāya paribhuñjanti, na tesu āvāsikānaṃ katikāya ṭhātabbaṃ. Ye phalaparibhogatthāya dinnā, āvāsikāpi ne rakkhitvā gopetvā sammā upanenti, tesuyeva tesaṃ katikāya ṭhātabbaṃ. Mahāpaccariyaṃ pana vuttaṃ – 『『catunnaṃ paccayānaṃ niyametvā dinnaṃ theyyacittena paribhuñjanto bhaṇḍaṃ agghāpetvā kāretabbo. Paribhogavaseneva taṃ bhājetvā paribhuñjantassa bhaṇḍadeyyaṃ. Yaṃ panettha senāsanatthāya niyamitaṃ, taṃ paribhogavaseneva bhājetvā paribhuñjantassa thullaccayañca bhaṇḍadeyyañcā』』ti.

Odissa cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace dubbhikkhaṃ hoti, bhikkhū piṇḍapātena kilamanti, cīvaraṃ pana sulabhaṃ, saṅghasuṭṭhutāya apalokanakammaṃ katvā piṇḍapātepi upanetuṃ vaṭṭati. Senāsanena gilānapaccayena vā kilamantesu saṅghasuṭṭhutāya apalokanakammaṃ katvā tadatthāyapi upanetuṃ vaṭṭati. Odissa piṇḍapātatthāya gilānapaccayatthāya ca dinnepi eseva nayo. Odissa senāsanatthāya dinnaṃ pana garubhaṇḍaṃ hoti, taṃ rakkhitvā gopetvā tadatthameva upanetabbaṃ. Sace pana dubbhikkhaṃ hoti, bhikkhū piṇḍapātena na yāpenti. Ettha rājarogacorabhayādīhi aññattha gacchantānaṃ vihārā palujjanti, tālanāḷikerādike vināsenti, senāsanapaccayaṃ pana nissāya yāpetuṃ sakkā hoti. Evarūpe kāle senāsanaṃ vissajjetvāpi senāsanajagganatthāya paribhogo bhagavatā anuññāto. Tasmā ekaṃ vā dve vā varasenāsanāni ṭhapetvā itarāni lāmakakoṭiyā piṇḍapātatthāya vissajjetuṃ vaṭṭati. Mūlavatthucchedaṃ pana katvā na upanetabbaṃ .

Yo pana ārāmo catuppaccayatthāya niyametvā dinno, tattha apalokanakammaṃ na kātabbaṃ. Yena pana paccayena ūnaṃ, tadatthaṃ upanetuṃ vaṭṭati. Ārāmo jaggitabbo, vetanaṃ datvāpi jaggāpetuṃ vaṭṭati. Ye pana vetanaṃ labhitvā ārāmeyeva gehaṃ katvā vasantā rakkhanti, te ce āgatānaṃ bhikkhūnaṃ nāḷikeraṃ vā tālapakkaṃ vā denti, yaṃ tesaṃ saṅghena anuññātaṃ hoti – 『『divase divase ettakaṃ nāma khādathā』』ti tadeva te dātuṃ labhanti; tato uttari tesaṃ dadantānampi gahetuṃ na vaṭṭati.

Yo pana ārāmaṃ keṇiyā gahetvā saṅghassa catuppaccayatthāya kappiyabhaṇḍameva deti, ayaṃ bahukampi dātuṃ labhati. Cetiyassa padīpatthāya vā khaṇḍaphullapaṭisaṅkharaṇatthāya vā dinno ārāmopi paṭijaggitabbo; vetanaṃ datvāpi jaggāpetabbo. Vetanañca panettha cetiyasantakampi saṅghasantakampi dātuṃ vaṭṭati. Etampi ārāmaṃ vetanena tattheva vasitvā rakkhantānañca keṇiyā gahetvā kappiyabhaṇḍadāyakānañca tattha jātakaphaladānaṃ vuttanayeneva veditabbanti.

Ambapālakādivatthūsu – anāpatti, bhikkhave, gopakassa dāneti ettha kataraṃ pana gopakadānaṃ vaṭṭati, kataraṃ na vaṭṭatīti? Mahāsumatthero tāva āha – 『『yaṃ gopakassa paricchinditvā dinnaṃ hoti – 『ettakaṃ divase divase gaṇhā』ti tadeva vaṭṭati; tato uttari na vaṭṭatī』』ti. Mahāpadumatthero panāha – 『『kiṃ gopakānaṃ paṇṇaṃ āropetvā nimittasaññaṃ vā katvā dinnaṃ atthi, etesaṃ hatthe vissaṭṭhakassa ete issarā, tasmā yaṃ te denti taṃ bahukampi vaṭṭatī』』ti. Kurundaṭṭhakathāyaṃ pana vuttaṃ – 『『manussānaṃ ārāmaṃ vā aññaṃ vā phalāphalaṃ dārakā rakkhanti, tehi dinnaṃ vaṭṭati . Āharāpetvā pana na gahetabbaṃ. Saṅghike pana cetiyasantake ca keṇiyā gahetvā rakkhantasseva dānaṃ vaṭṭati. Vetanena rakkhantassa attano bhāgamattaṃ vaṭṭatī』』ti. Mahāpaccariyaṃ pana 『『yaṃ gihīnaṃ ārāmarakkhakā bhikkhūnaṃ denti, etaṃ vaṭṭati. Bhikkhusaṅghassa pana ārāmagopakā yaṃ attano bhatiyā khaṇḍetvā denti, etaṃ vaṭṭati. Yopi upaḍḍhārāmaṃ vā kecideva rukkhe vā bhatiṃ labhitvā rakkhati, tassāpi attano pattarukkhatoyeva dātuṃ vaṭṭati. Keṇiyā gahetvā rakkhantassa pana sabbampi vaṭṭatī』』ti vuttaṃ. Etaṃ pana sabbaṃ byañjanato nānaṃ, atthato ekameva; tasmā adhippāyaṃ ñatvā gahetabbaṃ.

Dāruvatthumhi – tāvakāliko ahaṃ bhagavāti tāvakālikacitto ahaṃ bhagavāti vattukāmena vuttaṃ, tāvakālikacittoti 『『puna āharitvā dassāmī』』ti evaṃcitto ahanti vuttaṃ hoti. Bhagavā 『『tāvakālike anāpattī』』ti āha.

Ayaṃ panettha pāḷimuttakavinicchayo – sace saṅgho saṅghikaṃ kammaṃ kāreti uposathāgāraṃ vā bhojanasālaṃ vā, tato āpucchitvā tāvakālikaṃ haritabbaṃ. Yo pana saṅghiko dabbasambhāro agutto deve vassante temeti, ātapena sukkhati, taṃ sabbampi āharitvā attano āvāse kātuṃ vaṭṭati. Saṅgho āharāpento aññena vā dabbasambhārena mūlena vā saññāpetabbo. Na sakkā ce hoti saññāpetuṃ, 『『saṅghikena, bhante, kataṃ saṅghikaparibhogena vaḷañjathā』』ti vattabbaṃ. Senāsanassa pana ayameva bhikkhu issaro. Sacepi pāsāṇatthambho vā rukkhatthambho vā kavāṭaṃ vā vātapānaṃ vā nappahoti, saṅghikaṃ tāvakālikaṃ āharitvā pākatikaṃ kātuṃ vaṭṭati. Esa nayo aññesupi dabbasambhāresūti.

Udakavatthusmiṃ – yadā udakaṃ dullabhaṃ hoti, yojanatopi aḍḍhayojanatopi āharīyati, evarūpe pariggahitaudake avahāro. Yatopi āharimato vā pokkharaṇīādīsu ṭhitato vā kevalaṃ yāgubhattaṃ sampādenti, pānīyaparibhogañca karonti, na aññaṃ mahāparibhogaṃ, tampi theyyacittena gaṇhato avahāro. Yato pana ekaṃ vā dve vā ghaṭe gahetvā āsanaṃ dhovituṃ, bodhirukkhe siñcituṃ udakapūjaṃ kātuṃ, rajanaṃ pacituṃ labbhati, tattha saṅghassa katikavaseneva paṭipajjitabbaṃ. Atirekaṃ gaṇhanto, mattikādīni vā theyyacittena pakkhipanto bhaṇḍaṃ agghāpetvā kāretabbo.

Sace āvāsikā katikavattaṃ daḷhaṃ karonti, aññesaṃ bhaṇḍakaṃ dhovituṃ vā rajituṃ vā na denti, attanā pana aññesaṃ apassantānaṃ gahetvā sabbaṃ karonti, tesaṃ katikāya na ṭhātabbaṃ. Yattakaṃ te dhovanti, tattakaṃ dhovitabbaṃ. Sace saṅghassa dve tisso pokkharaṇiyo vā udakasoṇḍiyo vā honti, katikā ca katā 『『ettha nhāyitabbaṃ, ito pānīyaṃ gahetabbaṃ, idha sabbaparibhogo kātabbo』』ti. Katikavatteneva sabbaṃ kātabbaṃ. Yattha katikā natthi, tattha sabbaparibhogo vaṭṭatīti.

Mattikāvatthusmiṃ – yattha mattikā dullabhā hoti, nānappakārā vā vaṇṇamattikā āharitvā ṭhapitā, tattha thokāpi pañcamāsakaṃ agghati, tasmā pārājikaṃ. Saṅghike pana kamme cetiyakamme ca niṭṭhite saṅghaṃ āpucchitvā vā tāvakālikaṃ vā gahetuṃ vaṭṭati. Sudhāyapi cittakammavaṇṇesupi eseva nayo.

Tiṇavatthūsu – jhāpitatiṇe ṭhānācāvanassa abhāvā dukkaṭaṃ, bhaṇḍadeyyaṃ pana hoti. Saṅgho tiṇavatthuṃ jaggitvā saṅghikaṃ āvāsaṃ chādeti, puna kadāci jaggituṃ na sakkoti, athañño eko bhikkhu vattasīsena jaggati, saṅghassevetaṃ. No ce jaggati, saṅgheneko bhikkhu vattabbo 『『jaggitvā dehī』』ti. So ce bhāgaṃ icchati, bhāgaṃ datvāpi jaggāpetabbaṃ. Sace bhāgaṃ vaḍḍheti, dātabbameva. Vaḍḍhetiyeva, 『『gaccha jaggitvā sabbaṃ gahetvā attano santakaṃ senāsanaṃ chādehī』』ti vattabbo. Kasmā? Naṭṭhe attho natthi. Dadantehi pana savatthukaṃ na dātabbaṃ , garubhaṇḍaṃ hoti; tiṇamattaṃ pana dātabbaṃ. Tasmiṃ ce jaggitvā attano senāsanaṃ chādente puna saṅgho jaggituṃ pahoti, 『『tvaṃ mā jaggi, saṅgho jaggissatī』』ti vattabboti.

Mañcādīni satta vatthūni pākaṭāneva. Pāḷiyaṃ pana anāgatampi pāsāṇatthambhaṃ vā rukkhatthambhaṃ vā aññaṃ vā kiñci pādagghanakaṃ harantassa pārājikameva. Padhānagharādīsu chaḍḍitapatitānaṃ pariveṇādīnaṃ kuṭṭampi pākārampi bhinditvā iṭṭhakādīni avaharantassāpi eseva nayo. Kasmā? Saṅghikaṃ nāma kadāci ajjhāvasanti, kadāci na ajjhāvasanti. Paccante corabhayena janapade vuṭṭhahante chaḍḍitavihārādīsu kiñci parikkhāraṃ harantassāpi eseva nayo. Ye pana tato tāvakālikaṃ haranti, puna āvasitesu ca vihāresu bhikkhū āharāpenti, dātabbaṃ. Sacepi tato āharitvā senāsanaṃ kataṃ hoti, taṃ vā tadagghanakaṃ vā dātabbameva. 『『Puna āvasissāmā』』ti ālayaṃ acchinditvā vuṭṭhitesu janapadesu gaṇasantakaṃ vā puggalikaṃ vā gahitaṃ hoti; te ce anujānanti, paṭikammena kiccaṃ natthi. Saṅghikaṃ pana garubhaṇḍaṃ, tasmā paṭikammaṃ kattabbameva.

  1. Vihāraparibhogavatthu uttānatthameva.

Anujānāmi, bhikkhave, tāvakālikaṃ haritunti ettha yo bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā tāvakālikaṃ haritvā attano phāsukaṭṭhāne ekampi dvepi māse saṅghikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ deti, nappaṭibāhati , tassa tasmiṃ naṭṭhepi jiṇṇepi corāvahaṭepi gīvā na hoti. Vasitvā pana gacchantena yathāṭhāne ṭhapetabbaṃ. Yo pana puggalikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ na deti, tasmiṃ naṭṭhe tassa gīvā hoti. Aññaṃ pana āvāsaṃ haritvā paribhuñjantena sace tattha vuḍḍhataro āgantvā vuṭṭhāpeti, 『『mayā idaṃ asukāvāsato nāma āhaṭaṃ, gacchāmi, naṃ pākatikaṃ karomī』』ti vattabbaṃ. Sace so bhikkhu 『『ahaṃ pākatikaṃ karissāmī』』ti vadati, tassa bhāraṃ katvāpi gantuṃ vaṭṭatīti saṅkhepaṭṭhakathāyaṃ vuttaṃ.

Campāvatthumhi – tekaṭulayāgūti tilataṇḍulamuggehi vā tilataṇḍulamāsehi vā tilataṇḍulakulatthehi vā tilataṇḍulehi saddhiṃ yaṃkiñci ekaṃ aparaṇṇaṃ pakkhipitvā tīhi katā, etaṃ kira imehi tīhi catubhāgaudakasambhinne khīre sappimadhusakkarādīhi yojetvā karonti.

Rājagahavatthumhi – madhugoḷakoti atirasakapūvo vuccati; 『『madhusīsaka』』ntipi vadanti. Sesamettha vatthudvayepi odanabhājanīyavatthusmiṃ vuttanayeneva veditabbaṃ.

  1. Ajjukavatthusmiṃ – etadavocāti gilāno hutvā avoca. Āyasmā upāli āyasmato ajjukassa pakkhoti na agatigamanavasena pakkho, api ca kho anāpattisaññitāya lajjīanuggahena vinayānuggahena ca thero pakkhoti veditabbo. Sesamettha uttānameva.

  2. Bārāṇasīvatthusmiṃ – corehi upaddutanti corehi viluttaṃ. Iddhiyā ānetvā pāsāde ṭhapesīti thero kira taṃ kulaṃ sokasallasamappitaṃ āvaṭṭantaṃ vivaṭṭantaṃ disvā tassa kulassa anukampāya pasādānurakkhaṇatthāya dhammānuggahena attano iddhiyā 『『tesaṃyeva pāsādaṃ dārakānaṃ samīpe hotū』』ti adhiṭṭhāsi. Dārakā 『『amhākaṃ pāsādo』』ti sañjānitvā abhiruhiṃsu. Tato thero iddhiṃ paṭisaṃhari, pāsādopi sakaṭṭhāneyeva aṭṭhāsi. Vohāravasena pana vuttaṃ 『『te dārake iddhiyā ānetvā pāsāde ṭhapesī』』ti. Iddhivisayeti īdisāya adhiṭṭhāniddhiyā anāpatti. Vikubbaniddhi pana na vaṭṭati.

160-1. Avasāne vatthudvayaṃ uttānatthamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Dutiyapārājikavaṇṇanā niṭṭhitā.

Tatrāyaṃ anusāsanī –

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

Parājitakilesena, pārājikamidaṃ idha.

Sikkhāpadaṃ samaṃ tena, aññaṃ kiñci na vijjati;

Anekanayavokiṇṇaṃ, gambhīratthavinicchayaṃ.

Tasmā vatthumhi otiṇṇe, bhikkhunā vinayaññunā;

Vinayānuggahenettha, karontena vinicchayaṃ.

Pāḷiṃ aṭṭhakathañceva, sādhippāyamasesato;

Ogayha appamattena, karaṇīyo vinicchayo.

Āpattidassanussāho, na kattabbo kudācanaṃ;

Passissāmi anāpatti-miti kayirātha mānasaṃ.

Passitvāpi ca āpattiṃ, avatvāva punappunaṃ;

Vīmaṃsitvātha viññūhi, saṃsanditvā ca taṃ vade.

Kappiyepi ca vatthusmiṃ, cittassa lahuvattino;

Vasena sāmaññaguṇā, cavantīdha puthujjanā.

Tasmā paraparikkhāraṃ, āsīvisamivoragaṃ;

Aggiṃ viya ca sampassaṃ, nāmaseyya vicakkhaṇoti.

Pārājikakaṇḍa-aṭṭhakathāya

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pārājikakaṇḍa-aṭṭhakathā (dutiyo bhāgo)

  1. Tatiyapārājikaṃ

Tatiyaṃ tīhi suddhena, yaṃ buddhena vibhāvitaṃ;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ vajjayitvā assāpi, hoti saṃvaṇṇanā ayaṃ.

Paṭhamapaññattinidānavaṇṇanā

162.Tenasamayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyanti ettha vesāliyanti evaṃnāmake itthiliṅgavasena pavattavohāre nagare. Tañhi nagaraṃ tikkhattuṃ pākāraparikkhepavaḍḍhanena visālībhūtattā 『『vesālī』』ti vuccati. Idampi ca nagaraṃ sabbaññutappatteyeva sammāsambuddhe sabbākārena vepullaṃ pattanti veditabbaṃ. Evaṃ gocaragāmaṃ dassetvā nivāsaṭṭhāna māha – 『『mahāvane kūṭāgārasālāya』』nti. Tattha mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. Idaṃ tādisaṃ na hoti, saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ anto katvā haṃsavaṭṭakacchadanena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā.

Anekapariyāyena asubhakathaṃ kathetīti anekehi kāraṇehi asubhākārasandassanappavattaṃ kāyavicchandaniyakathaṃ katheti. Seyyathidaṃ – 『『atthi imasmiṃ kāye kesā lomā…pe. … mutta』』nti. Kiṃ vuttaṃ hoti? Bhikkhave, imasmiṃ byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā candanaṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādīni vā aṇumattampi sucibhāvaṃ passati. Atha kho paramaduggandhaṃ jegucchaṃ assirīkadassanaṃ kesalomādinānappakāraṃ asuciṃyeva passati. Tasmā na ettha chando vā rāgo vā karaṇīyo. Yepi hi uttamaṅge sirasmiṃ jātā kesā nāma, tepi asubhā ceva asucino ca paṭikkūlā ca. So ca nesaṃ asubhāsucipaṭikkūlabhāvo vaṇṇatopi saṇṭhānatopi gandhatopi āsayatopi okāsatopīti pañcahi kāraṇehi veditabbo. Evaṃ lomādīnanti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.182) vuttanayena veditabbo. Iti bhagavā ekamekasmiṃ koṭṭhāse pañcapañcappabhedena anekapariyāyena asubhakathaṃ katheti.

Asubhāya vaṇṇaṃ bhāsatīti uddhumātakādivasena asubhamātikaṃ nikkhipitvā padabhājanīyena taṃ vibhajanto vaṇṇento saṃvaṇṇento asubhāya vaṇṇaṃ bhāsati. Asubhabhāvanāya vaṇṇaṃ bhāsatīti yā ayaṃ kesādīsu vā uddhumātakādīsu vā ajjhattabahiddhāvatthūsu asubhākāraṃ gahetvā pavattassa cittassa bhāvanā vaḍḍhanā phātikammaṃ, tassā asubhabhāvanāya ānisaṃsaṃ dassento vaṇṇaṃ bhāsati, guṇaṃ parikitteti. Seyyathidaṃ – 『『asubhabhāvanābhiyutto, bhikkhave , bhikkhu kesādīsu vā vatthūsu uddhumātakādīsu vā pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ paṭilabhati. So taṃ paṭhamajjhānasaṅkhātaṃ cittamañjūsaṃ nissāya vipassanaṃ vaḍḍhetvā uttamatthaṃ arahattaṃ pāpuṇātī』』ti.

Tatrimāni paṭhamassa jhānassa dasa lakkhaṇāni – pāripanthikato cittavisuddhi, majjhimassa samādhinimittassa paṭipatti, tattha cittapakkhandanaṃ, visuddhassa cittassa ajjhupekkhanaṃ, samathappaṭipannassa ajjhupekkhanaṃ, ekattupaṭṭhānassa ajjhupekkhanaṃ, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena tadupagavīriyavāhanaṭṭhena āsevanaṭṭhena sampahaṃsanāti.

Tatrāyaṃ pāḷi – 『『paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni – yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – 『paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca』.

『『Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni – visuddhaṃ cittaṃ ajjhupekkhati, samathappaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathappaṭipannaṃ ajjhupekkhati , yañca ekattupaṭṭhānaṃ ajjhupekkhati. Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – 『paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca』.

『『Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni . Tena vuccati – 『paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañca. 『『Evaṃ tividhattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañcā』』ti (paṭi. ro. 1.158).

Ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatīti 『『evampi itthampī』』ti punappunaṃ vavatthānaṃ katvā ādisanto asubhasamāpattiyā vaṇṇaṃ bhāsati, ānisaṃsaṃ katheti, guṇaṃ parikitteti. Seyyathidaṃ – 『『asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyati; evameva kho, bhikkhave, asubhasaññāparicitena bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyatī』』ti (a. ni. 7.49).

Icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyitunti ahaṃ bhikkhave ekaṃ addhamāsaṃ paṭisallīyituṃ nilīyituṃ ekova hutvā viharituṃ icchāmīti attho. Namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenāti yo attanā payuttavācaṃ akatvā mamatthāya saddhesu kulesu paṭiyattaṃ piṇḍapātaṃ nīharitvā mayhaṃ upanāmeti, taṃ piṇḍapātanīhārakaṃ ekaṃ bhikkhuṃ ṭhapetvā namhi aññena kenaci bhikkhunā vā gahaṭṭhena vā upasaṅkamitabboti.

Kasmā pana evamāhāti? Atīte kira pañcasatā migaluddakā mahatīhi daṇḍavāgurāhi araññaṃ parikkhipitvā haṭṭhatuṭṭhā ekatoyeva yāvajīvaṃ migapakkhighātakammena jīvikaṃ kappetvā niraye upapannā; te tattha paccitvā pubbe katena kenacideva kusalakammena manussesu upapannā kalyāṇūpanissayavasena sabbepi bhagavato santike pabbajjañca upasampadañca labhiṃsu; tesaṃ tato mūlākusalakammato avipakkavipākā aparāparacetanā tasmiṃ addhamāsabbhantare attūpakkamena ca parūpakkamena ca jīvatupacchedāya okāsamakāsi, taṃ bhagavā addasa. Kammavipāko nāma na sakkā kenaci paṭibāhituṃ. Tesu ca bhikkhūsu puthujjanāpi atthi sotāpannasakadāgāmīanāgāmīkhīṇāsavāpi. Tattha khīṇāsavā appaṭisandhikā, itare ariyasāvakā niyatagatikā sugatiparāyaṇā, puthujjanānaṃ pana gati aniyatā. Atha bhagavā cintesi – 『『ime attabhāve chandarāgena maraṇabhayabhītā na sakkhissanti gatiṃ visodhetuṃ, handa nesaṃ chandarāgappahānāya asubhakathaṃ kathemi. Taṃ sutvā attabhāve vigatacchandarāgatāya gativisodhanaṃ katvā sagge paṭisandhiṃ gaṇhissanti. Evaṃ nesaṃ mama santike pabbajjā sātthikā bhavissatī』』ti.

Tato tesaṃ anuggahāya asubhakathaṃ kathesi kammaṭṭhānasīsena, no maraṇavaṇṇasaṃvaṇṇanādhippāyena. Kathetvā ca panassa etadahosi – 『『sace maṃ imaṃ addhamāsaṃ bhikkhū passissanti, 『ajja eko bhikkhu mato, ajja dve…pe… ajja dasā』ti āgantvā āgantvā ārocessanti. Ayañca kammavipāko na sakkā mayā vā aññena vā paṭibāhituṃ. Svāhaṃ taṃ sutvāpi kiṃ karissāmi? Kiṃ me anatthakena anayabyasanena sutena? Handāhaṃ bhikkhūnaṃ adassanaṃ upagacchāmī』』ti. Tasmā evamāha – 『『icchāmahaṃ, bhikkhave, addhamāsaṃ patisallīyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenā』』ti.

Apare panāhu – 『『parūpavādavivajjanatthaṃ evaṃ vatvā paṭisallīno』』ti. Pare kira bhagavantaṃ upavadissanti – 『『ayaṃ 『sabbaññū, ahaṃ saddhammavaracakkavattī』ti paṭijānamāno attanopi sāvake aññamaññaṃ ghātente nivāretuṃ na sakkoti. Kimaññaṃ sakkhissatī』』ti? Tattha paṇḍitā vakkhanti – 『『bhagavā paṭisallānamanuyutto nayimaṃ pavattiṃ jānāti, kocissa ārocayitāpi natthi, sace jāneyya addhā nivāreyyā』』ti. Idaṃ pana icchāmattaṃ, paṭhamamevettha kāraṇaṃ. Nāssudhāti ettha 『『assudhā』』ti padapūraṇamatte avadhāraṇatthe vā nipāto; neva koci bhagavantaṃ upasaṅkamatīti attho.

Anekehi vaṇṇasaṇṭhānādīhi kāraṇehi vokāro assāti anekākāravokāro; anekākāravokiṇṇo anekakāraṇasammissoti vuttaṃ hoti. Ko so? Asubhabhāvanānuyogo, taṃ anekākāravokāraṃ asubhabhāvanānuyogaṃ anuyuttā viharantīti yuttapayuttā viharanti. Aṭṭīyantīti sakena kāyena aṭṭā dukkhitā honti . Harāyantīti lajjanti. Jigucchantīti sañjātajigucchā honti. Daharoti taruṇo. Yuvāti yobbanena samannāgato. Maṇḍanakajātikoti maṇḍanakapakatiko. Sīsaṃnhātoti sīsena saddhiṃ nhāto. Daharo yuvāti cettha daharavacanena paṭhamayobbanabhāvaṃ dasseti. Paṭhamayobbane hi sattā visesena maṇḍanakajātikā honti. Sīsaṃnhātoti iminā maṇḍanānuyogakālaṃ. Yuvāpi hi kiñci kammaṃ katvā saṃkiliṭṭhasarīro na maṇḍanānuyutto hoti; sīsaṃnhāto pana so maṇḍanamevānuyuñjati. Ahikuṇapādīni daṭṭhumpi na icchati. So tasmiṃ khaṇe ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena kenacideva paccatthikena ānetvā kaṇṭhe baddhena paṭimukkena yathā aṭṭīyeyya harāyeyya jiguccheyya; evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā so viya puriso taṃ kuṇapaṃ vigatacchandarāgatāya attano kāyaṃ pariccajitukāmā hutvā satthaṃ ādāya attanāpi attānaṃ jīvitā voropenti. 『『Tvaṃ maṃ jīvitā voropehi; ahaṃ ta』』nti evaṃ aññamaññampi jīvitā voropenti.

Migalaṇḍikampi samaṇakuttakanti migalaṇḍikoti tassa nāmaṃ; samaṇakuttakoti samaṇavesadhārako. So kira sikhāmattaṃ ṭhapetvā sīsaṃ muṇḍetvā ekaṃ kāsāvaṃ nivāsetvā ekaṃ aṃse katvā vihāraṃyeva upanissāya vighāsādabhāvena jīvati. Tampi migalaṇḍikaṃ samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti. Sādhūti āyācanatthe nipāto. Noti upayogabahuvacanaṃ, sādhu āvuso amhe jīvitā voropehīti vuttaṃ hoti. Ettha ca ariyā neva pāṇātipātaṃ kariṃsu na samādapesuṃ, na samanuññā ahesuṃ. Puthujjanā pana sabbamakaṃsu. Lohitakanti lohitamakkhitaṃ. Yena vaggumudānadīti vaggumatā lokassa puññasammatā nadī. Sopi kira 『『taṃ pāpaṃ tattha pavāhessāmī』』ti saññāya gato, nadiyā ānubhāvena appamattakampi pāpaṃ pahīnaṃ nāma natthi.

163.Ahudeva kukkuccanti tesu kira bhikkhūsu kenacipi kāyavikāro vā vacīvikāro vā na kato, sabbe satā sampajānā dakkhiṇena passena nipajjiṃsu. Taṃ anussarato tassa kukkuccaṃ ahosiyeva. Ahu vippaṭisāroti tasseva kukkuccassa sabhāvaniyamanatthametaṃ vuttaṃ . Vippaṭisārakukkuccaṃ ahosi, na vinayakukkuccanti. Alābhā vata metiādi kukkuccassa pavattiākāradassanatthaṃ vuttaṃ. Tattha alābhā vata meti āyatiṃ dāni mama hitasukhalābhā nāma natthīti anutthunāti. 『『Na vata me lābhā』』tiiminā pana tamevatthaṃ daḷhaṃ karoti. Ayañhettha adhippāyo – sacepi koci 『『lābhā te』』ti vadeyya, taṃ micchā, na vata me lābhāti. Dulladdhaṃ vata meti kusalānubhāvena laddhampi idaṃ manussattaṃ dulladdhaṃ vata me. Na vata me suladdhantiiminā pana tamevatthaṃ daḷhaṃ karoti. Ayañhettha adhippāyo – sacepi koci 『『suladdhaṃ te』』ti vadeyya, taṃ micchā; na vata me suladdhanti. Apuññaṃ pasutanti apuññaṃ upacitaṃ janitaṃ vā. Kasmāti ce? Yohaṃ bhikkhū…pe… voropesinti . Tassattho – yo ahaṃ sīlavante tāya eva sīlavantatāya kalyāṇadhamme uttamadhamme seṭṭhadhamme bhikkhū jīvitā voropesinti.

Aññatarā mārakāyikāti nāmavasena apākaṭā ekā bhummadevatā micchādiṭṭhikā mārapakkhikā mārassanuvattikā 『『evamayaṃ māradheyyaṃ māravisayaṃ nātikkamissatī』』ti cintetvā sabbābharaṇavibhūsitā hutvā attano ānubhāvaṃ dassayamānā abhijjamāne udake pathavītale caṅkamamānā viya āgantvā migalaṇḍikaṃ samaṇakuttakaṃ etadavoca. Sādhu sādhūti sampahaṃsanatthe nipāto; tasmā eva dvivacanaṃ kataṃ. Atiṇṇe tāresīti saṃsārato atiṇṇe iminā jīvitāvoropanena tāresi parimocesīti. Ayaṃ kira etissā devatāya bālāya dummedhāya laddhi 『『ye na matā, te saṃsārato na muttā. Ye matā, te muttā』』ti. Tasmā saṃsāramocakamilakkhā viya evaṃladdhikā hutvā tampi tattha niyojentī evamāha. Atha kho migalaṇḍiko samaṇakuttako tāva bhusaṃ uppannavippaṭisāropi taṃ devatāya ānubhāvaṃ disvā 『『ayaṃ devatā evamāha – addhā iminā atthena evameva bhavitabba』』nti niṭṭhaṃ gantvā 『『lābhā kira me』』tiādīni parikittayanto. Vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā evaṃ vadetīti taṃ taṃ vihārañca pariveṇañca upasaṅkamitvā dvāraṃ vivaritvā anto pavisitvā bhikkhū evaṃ vadati – 『『ko atiṇṇo, kaṃ tāremī』』ti?

Hotiyevabhayanti maraṇaṃ paṭicca cittutrāso hoti. Hoti chambhitattanti hadayamaṃsaṃ ādiṃ katvā tasmā sarīracalanaṃ hoti; atibhayena thaddhasarīrattantipi eke, thambhitattañhi chambhitattanti vuccati. Lomahaṃsoti uddhaṃṭhitalomatā, khīṇāsavā pana sattasuññatāya sudiṭṭhattā maraṇakasattameva na passanti, tasmā tesaṃ sabbampetaṃ nāhosīti veditabbaṃ. Ekampi bhikkhuṃ dvepi…pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesīti evaṃ gaṇanavasena sabbānipi tāni pañca bhikkhusatāni jīvitā voropesi.

164.Paṭisallānā vuṭṭhitoti tesaṃ pañcannaṃ bhikkhusatānaṃ jīvitakkhayapattabhāvaṃ ñatvā tato ekībhāvato vuṭṭhito jānantopi ajānanto viya kathāsamuṭṭhāpanatthaṃ āyasmantaṃ ānandaṃ āmantesi. Kiṃ nu kho ānanda tanubhūto viya bhikkhusaṅghoti ānanda ito pubbe bahū bhikkhū ekato upaṭṭhānaṃ āgacchanti, uddesaṃ paripucchaṃ gaṇhanti sajjhāyanti, ekapajjoto viya ārāmo dissati, idāni pana addhamāsamattassa accayena tanubhūto viya tanuko mando appako viraḷaviraḷo viya jāto bhikkhusaṅgho. Kinnu kho kāraṇaṃ, kiṃ disāsu pakkantā bhikkhūti?

Athāyasmā ānando kammavipākena tesaṃ jīvitakkhayappattiṃ asallakkhento asubhakammaṭṭhānānuyogapaccayā pana sallakkhento 『『tathā hi pana bhante bhagavā』』tiādiṃ vatvā bhikkhūnaṃ arahattappattiyā aññaṃ kammaṭṭhānaṃ yācanto 『『sādhu bhante bhagavā』』tiādimāha. Tassattho – sādhu bhante bhagavā aññaṃ kāraṇaṃ ācikkhatu, yena bhikkhusaṅgho arahatte patiṭṭhaheyya; mahāsamuddaṃ orohaṇatitthāni viya hi aññānipi dasānussatidasakasiṇacatudhātuvavatthānabrahmavihārānāpānasatippabhedāni bahūni nibbānorohaṇakammaṭṭhānāni santi. Tesu bhagavā bhikkhū samassāsetvā aññataraṃ kammaṭṭhānaṃ ācikkhatūti adhippāyo.

Atha bhagavā tathā kātukāmo theraṃ uyyojento 『『tenahānandā』』tiādimāha. Tattha vesāliṃ upanissāyāti vesāliṃ upanissāya samantā gāvutepi addhayojanepi yāvatikā bhikkhū viharanti , te sabbe sannipātehīti attho. Te sabbe upaṭṭhānasālāyaṃ sannipātetvāti attanā gantuṃ yuttaṭṭhānaṃ sayaṃ gantvā aññattha daharabhikkhū pahiṇitvā muhutteneva anavasese bhikkhū upaṭṭhānasālāyaṃ samūhaṃ katvā. Yassa dāni bhante bhagavā kālaṃ maññatīti ettha ayamadhippāyo – bhagavā bhikkhusaṅgho sannipatito esa kālo bhikkhūnaṃ dhammakathaṃ kātuṃ, anusāsaniṃ dātuṃ, idāni yassa tumhe kālaṃ jānātha, taṃ kattabbanti.

Ānāpānassatisamādhikathā

  1. Atha kho bhagavā…pe… bhikkhū āmantesi – ayampi kho bhikkhaveti āmantetvā ca pana bhikkhūnaṃ arahattappattiyā pubbe ācikkhitaasubhakammaṭṭhānato aññaṃ pariyāyaṃ ācikkhanto 『『ānāpānassatisamādhī』』ti āha.

Idāni yasmā bhagavatā bhikkhūnaṃ santapaṇītakammaṭṭhānadassanatthameva ayaṃ pāḷi vuttā, tasmā aparihāpetvā atthayojanākkamaṃ ettha vaṇṇanaṃ karissāmi. Tatra 『『ayampi kho bhikkhave』』ti imassa tāva padassa ayaṃ yojanā – bhikkhave na kevalaṃ asubhabhāvanāyeva kilesappahānāya saṃvattati, apica ayampi kho ānāpānassatisamādhi…pe… vūpasametīti.

Ayaṃ panettha atthavaṇṇanā – ānāpānassatīti assāsapassāsapariggāhikā sati. Vuttañhetaṃ paṭisambhidāyaṃ –

『『Ānanti assāso, no passāso. Apānanti passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati. Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhātī』』ti (paṭi. ma. 1.160).

Samādhīti tāya ānāpānapariggāhikāya satiyā saddhiṃ uppannā cittekaggatā; samādhisīsena cāyaṃ desanā, na satisīsena. Tasmā ānāpānassatiyā yutto samādhi ānāpānassatisamādhi, ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhīti evamettha attho veditabbo. Bhāvitoti uppādito vaḍḍhito ca. Bahulīkatoti punappunaṃ kato. Santo ceva paṇīto cāti santo ceva paṇīto ceva, ubhayattha evasaddena niyamo veditabbo. Kiṃ vuttaṃ hoti? Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca oḷārikārammaṇattā pana paṭikūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā appaṇīto vā, apica kho ārammaṇasantatāyapi santo vūpasanto nibbuto paṭivedhasaṅkhātaaṅgasantatāyapi ārammaṇappaṇītatāyapi paṇīto atittikaro aṅgappaṇītatāyapīti. Tena vuttaṃ – 『『santo ceva paṇīto cā』』ti.

Asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako anāsittako abbokiṇṇo pāṭekko āveṇiko, natthettha parikammena vā upacārena vā santatā ādimanasikārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. Keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti. Evamayaṃ asecanako ca appitappitakkhaṇe kāyikacetasikasukhappaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo.

Uppannuppanneti avikkhambhite avikkhambhite. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme. Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti. Vūpasametīti suṭṭhu upasameti, nibbedhabhāgiyattā vā anupubbena ariyamaggavuḍḍhippato samucchindati paṭippassambhetītipi attho.

Seyyathāpīti opammanidassanametaṃ. Gimhānaṃ pacchime māseti āsāḷhamāse. Ūhataṃ rajojallanti addhamāse vātātapasukkhāya gomahiṃsādipādappahārasambhinnāya pathaviyā uddhaṃ hataṃ ūhataṃ ākāse samuṭṭhitaṃ rajañca reṇuñca. Mahā akālameghoti sabbaṃ nabhaṃ ajjhottharitvā uṭṭhito āsāḷhajuṇhapakkhe sakalaṃ addhamāsaṃ vassanakamegho. So hi asampatte vassakāle uppannattā akālameghoti idhādhippeto. Ṭhānaso antaradhāpeti vūpasametīti khaṇeneva adassanaṃ neti, pathaviyaṃ sannisīdāpeti. Evameva khoti opammasampaṭipādanametaṃ. Tato paraṃ vuttanayameva.

Idāni kathaṃ bhāvito ca bhikkhave ānāpānassatisamādhīti ettha kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā. Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ . Esa nayo dutiyapadepi. Ayaṃ panettha saṅkhepattho – bhikkhave kenapakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kenapakārena bahulīkato santo ceva…pe… vūpasametīti.

Idāni tamatthaṃ vitthārento 『『idha bhikkhave』』tiādimāha. Tattha idha bhikkhave bhikkhūti bhikkhave imasmiṃ sāsane bhikkhu. Ayañhettha idhasaddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – 『『idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī』』ti (ma. ni. 1.139). Tena vuttaṃ – 『『imasmiṃ sāsane bhikkhū』』ti.

Araññagato vā…pe… suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati. Kūṭagoṇayuttaratho viya uppathameva dhāvati. Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya. Athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā; evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā…pe… suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –

『『Yathā thambhe nibandheyya, vacchaṃ dammaṃ naro idha;

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha』』nti. (visuddhi. 1.217; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107; paṭi. ma. aṭṭha. 2.1.163);

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ – 『『idamassa ānāpānassatisamaādhibhāvanānurūpasenāsanapariggahaparidīpana』』nti.

Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ sampādetuṃ, saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva ca pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ, tasmāssa anurūpaṃsenāsanaṃ dassento bhagavā 『『araññagato vā』』tiādimāha.

Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā 『『ettha nagaraṃ māpethā』』ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati; evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ettha kammaṭṭhānaṃ anuyuñjitabbanti upadisati. Tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte 『『sammāsambuddho vata so bhagavā』』ti mahantaṃ sakkāraṃ labhati. Ayaṃ pana bhikkhu 『『dīpisadiso』』ti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti; evamevāyaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhātīti veditabbo. Tenāhu porāṇā –

『『Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

Araññaṃ pavisitvāna, gaṇhāti phalamuttama』』nti. (mi. pa. 6.1.5);

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā 『『araññagato vā』』tiādimāha.

Tattha araññagato vāti araññanti 『『nikkhamitvā bahi indakhīlā sabbametaṃ arañña』』nti (vibha. 529) ca 『『āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima』』nti (pārā. 653) ca evaṃ vuttalakkhaṇesu araññesu anurūpaṃ yaṃkiñci pavivekasukhaṃ araññaṃ gato. Rukkhamūlagato vāti rukkhasamīpaṃ gato. Suññāgāragato vāti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati. Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santamiriyāpathaṃ upadisanto 『『nisīdatī』』ti āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento 『『pallaṅkaṃ ābhujitvā』』tiādimāha.

Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti ābandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti. Kammaṭṭhānaṃ na paripatati. Vuḍḍhiṃ phātiṃ upagacchati.

Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Atha vā 『『parī』』ti pariggahaṭṭho; 『『mukha』』nti niyyānaṭṭho; 『『satī』』ti upaṭṭhānaṭṭho; tena vuccati – 『『parimukhaṃ satiṃ upaṭṭhapetvā』』ti. Evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164-165) vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo – 『『pariggahitaniyyānaṃ satiṃ katvā』』ti. So satova assasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto satoeva assasati, sato passasati, satokārī hotīti vuttaṃ hoti.

Idāni yehākārehi satokārī hoti, te dassento 『『dīghaṃ vā assasanto』』tiādimāha. Vuttañhetaṃ paṭisambhidāyaṃ – 『『so satova assasati, sato passasatī』』ti etasseva vibhaṅge –

『『Bāttiṃsāya ākārehi satokārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena satokārī hoti. Dīghaṃ passāsavasena…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena satokārī hotī』』ti (paṭi. ma. 1.165).

Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattento. 『『Assāso』』ti bahi nikkhamanavāto. 『『Passāso』』ti anto pavisanavāto. Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ.

Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. Pacchā bāhiravāto sukhumaṃ rajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati. Evaṃ tāva assāsapassāsā veditabbā. Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā. Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā 『『dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā』』ti vuccati. Evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti, tasmā 『『dīghā』』ti vuccanti. Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā 『『rassā』』ti vuccanti. Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. Keci sunakhasasādayo viya rassaṃ. Tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te dīghā. Ittaramaddhānaṃ nikkhamantā ca pavisantā ca 『『rassā』』ti veditabbā. Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto ca passasanto ca 『『dīghaṃ assasāmi passasāmī』』ti pajānāti. Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Yathāha paṭisambhidāyaṃ –

『『Kathaṃ dīghaṃ assasanto 『dīghaṃ assasāmī』ti pajānāti, dīghaṃ passasanto 『dīghaṃ passasāmī』ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati; chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati; pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo; upaṭṭhānaṃ sati; anupassanā ñāṇaṃ; kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – 『『kāye kāyānupassanāsatipaṭṭhānabhāvanā』』ti (paṭi. ma. 1.166).

Eseva nayo rassapadepi. Ayaṃ pana viseso – 『『yathā ettha 『dīghaṃ assāsaṃ addhānasaṅkhāte』ti vuttaṃ; evamidha 『rassaṃ assāsaṃ ittarasaṅkhāte assasatī』』ti āgataṃ. Tasmā tassa vasena yāva 『『tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā』』ti tāva yojetabbaṃ. Evamayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto 『『dīghaṃ assasāmī』』ti pajānāti…pe… rassaṃ vā passasanto 『『rassaṃ passasāmī』』ti pajānātīti veditabbo.

Evaṃ pajānato cassa –

『『Dīgho rasso ca assāso;

Passāsopi ca tādiso;

Cattāro vaṇṇā vattanti;

Nāsikaggeva bhikkhuno』』ti. (visuddhi. 1.219; paṭi. ma. aṭṭha. 2.1.163);

Sabbakāyappaṭisaṃvedīassasissāmi…pe… passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto 『『assasissāmī』』ti sikkhati. Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto 『『passasissāmī』』ti sikkhati. Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca; tasmā 『『assasissāmi passasissāmī』』ti sikkhatīti vuccati. Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. So majjhameva pariggahetuṃ sakkoti, ādipariyosāne kilamati. Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati. Tādisena bhavitabbanti dassento āha – 『『sabbakāyappaṭisaṃvedī assasissāmi…pe… passasissāmīti sikkhatī』』ti.

Tattha sikkhatīti evaṃ ghaṭati vāyamati. Yo vā tathābhūtassa saṃvaro; ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi; ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā; ayaṃ adhipaññāsikkhāti. Imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo. Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva ca, na aññaṃ kiñci kātabbaṃ; ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha 『『assasāmīti pajānāti passasāmīti pajānāti』』cceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ 『『sabbakāyappaṭisaṃvedī assasissāmī』』tiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.

Passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati.

Tatrevaṃ oḷārikasukhumatā ca passaddhi ca veditabbā. Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti. Oḷārikānaṃ kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā. Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, 『『atthi nu kho natthī』』ti vicetabbākārappattā honti. Seyyathāpi purisassa dhāvitvā pabbatā vā orohitvā mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti, 『『atthi nu kho natthī』』ti vicetabbākārappattā. Evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca…pe… vicetabbākārappattā honti. Taṃ kissa hetu? Tathā hissa pubbe apariggahitakāle 『『oḷārikoḷārike kāyasaṅkhāre passambhemī』』ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –

『『Sāraddhe kāye citte ca, adhimattaṃ pavattati;

Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī』』ti. (visuddhi. 1.220; paṭi. ma. aṭṭha. 2.1.163);

Pariggahepi oḷāriko, paṭhamajjhānūpacāre sukhumo; tasmimpi oḷāriko paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānūpacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānūpacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇāti. Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.

Majjhimabhāṇakā pana 『『paṭhamajjhāne oḷāriko, dutiyajjhānūpacāre sukhumo』』ti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānūpacārepi sukhumataraṃ icchanti. Sabbesaṃyeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati, pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānūpacāre…pe… catutthajjhānūpacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. Ayaṃ tāva samathe nayo.

Vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. Sopi oḷāriko, upādārūpapariggahe sukhumo. Sopi oḷāriko, sakalarūpapariggahe sukhumo. Sopi oḷāriko, arūpapariggahe sukhumo. Sopi oḷāriko, rūpārūpapariggahe sukhumo. Sopi oḷāriko, paccayapariggahe sukhumo. Sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo. Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena passaddhi veditabbā. Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.

Paṭisambhidāyaṃ panassa saddhiṃ codanāsodhanāhi evamattho vutto – 『『kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmī』』ti sikkhati? Katame kāyasaṅkhārā? Dīghaṃ assāsā kāyikā ete dhammā kāyappaṭibaddhā kāyasaṅkhārā, te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsā kāyikā ete dhammā…pe… rassaṃ assāsā…pe… rassaṃ passāsā… sabbakāyappaṭisaṃvedī assāsā… sabbakāyappaṭisaṃvedī passāsā kāyikā ete dhammā kāyappaṭibaddhā kāyasaṅkhārā, te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati.

Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā vinamanā sannamanā paṇamanā iñjanā phandanā calanā kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā, santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, assāsapassāsānañca pabhāvanā na hoti, ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Yathā kathaṃ viya? Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti, oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti, sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati; evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti, oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti, sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Passambhayaṃ kāyasaṅkhāranti assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – 『『kāye kāyānupassanā satipaṭṭhānabhāvanāti (paṭi. ma. 1.171).

Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.

Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ, itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni, tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānassaticatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena buddhaputtena yaṃ kātabbaṃ taṃ sabbaṃ idheva tāva ādikammikassa kulaputtassa vasena ādito pabhuti evaṃ veditabbaṃ. Catubbidhaṃ tāva sīlaṃ visodhetabbaṃ. Tattha tividhā visodhanā – anāpajjanaṃ, āpannavuṭṭhānaṃ, kilesehi ca appatipīḷanaṃ. Evaṃ visuddhasīlassa hi bhāvanā sampajjati. Yampidaṃ cetiyaṅgaṇavattaṃ bodhiyaṅgaṇavattaṃ upajjhāyavattaṃ ācariyavattaṃ jantāgharavattaṃ uposathāgāravattaṃ dveasīti khandhakavattāni cuddasavidhaṃ mahāvattanti imesaṃ vasena ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Yo hi 『『ahaṃ sīlaṃ rakkhāmi, kiṃ ābhisamācārikena kamma』』nti vadeyya, tassa sīlaṃ paripūressatīti netaṃ ṭhānaṃ vijjati. Ābhisamācārikavatte pana paripūre sīlaṃ paripūrati, sīle paripūre samādhi gabbhaṃ gaṇhāti. Vuttañhetaṃ bhagavatā – 『『so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā 『sīlāni paripūressatī』ti netaṃ ṭhānaṃ vijjatī』』ti (a. ni. 5.21) vitthāretabbaṃ. Tasmā tena yampidaṃ cetiyaṅgaṇavattādi ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Tato –

『『Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ;

Addhānaṃ ñāti ābādho, gantho iddhīti te dasā』』ti.

Evaṃ vuttesu dasasu palibodhesu yo palibodho atthi, so upacchinditabbo.

Evaṃ upacchinnapalibodhena kammaṭṭhānaṃ uggahetabbaṃ. Tampi duvidhaṃ hoti – sabbatthakakammaṭṭhānañca pārihāriyakammaṭṭhānañca. Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca asubhasaññātipi eke. Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe mettā bhāvetabbā; tato sīmaṭṭhakadevatāsu, tato gocaragāme issarajane, tato tattha manusse upādāya sabbasattesu. So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti, athassa sukhasaṃvāsatā hoti. Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitārakkho hoti. Gocaragāme issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. Sabbasattesu mettāya sabbattha appaṭihatacāro hoti.

Maraṇassatiyā pana 『『avassaṃ maritabba』』nti cintento anesanaṃ pahāya uparūparivaḍḍhamānasaṃvego anolīnavuttiko hoti. Asubhasaññāya dibbesupi ārammaṇesu taṇhā nuppajjati. Tenassetaṃ tayaṃ evaṃ bahūpakārattā 『『sabbattha atthayitabbaṃ icchitabba』』nti katvā adhippetassa ca yogānuyogakammassa padaṭṭhānattā 『『sabbatthakakammaṭṭhāna』』nti vuccati.

Aṭṭhatiṃsārammaṇesu pana yaṃ yassa caritānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā yathāvutteneva nayena 『『pārihāriyakammaṭṭhāna』』ntipi vuccati. Idha pana idameva ānāpānassatikammaṭṭhānaṃ 『『pārihāriyakammaṭṭhāna』』nti vuccati. Ayamettha saṅkhepo. Vitthāro pana sīlavisodhanakathaṃ palibodhupacchedakathañca icchantena visuddhimaggato gahetabbo.

Evaṃ visuddhasīlena pana upacchinnapalibodhena ca idaṃ kammaṭṭhānaṃ uggaṇhantena imināva kammaṭṭhānena catutthajjhānaṃ nibbattetvā vipassanaṃ vaḍḍhetvā arahattaṃ pattassa buddhaputtassa santike uggahetabbaṃ. Taṃ alabhantena anāgāmissa, tampi alabhantena sakadāgāmissa, tampi alabhantena sotāpannassa, tampi alabhantena ānāpānacatutthajjhānalābhissa, tampi alabhantena pāḷiyā aṭṭhakathāya ca asammūḷhassa vinicchayācariyassa santike uggahetabbaṃ. Arahantādayo hi attanā adhigatamaggameva ācikkhanti. Ayaṃ pana gahanapadese mahāhatthipathaṃ nīharanto viya sabbattha asammūḷho sappāyāsappāyaṃ paricchinditvā katheti.

Tatrāyaṃ anupubbikathā – tena bhikkhunā sallahukavuttinā vinayācārasampannena vuttappakāramācariyaṃ upasaṅkamitvā vattapaṭipattiyā ārādhitacittassa tassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ. Tatrime pañca sandhayo – uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti. Tattha 『『uggaho』』 nāma kammaṭṭhānassa uggaṇhanaṃ, 『『paripucchā』』 nāma kammaṭṭhānassa paripucchanā, 『『upaṭṭhānaṃ』』 nāma kammaṭṭhānassa upaṭṭhānaṃ, 『『appanā』』 nāma kammaṭṭhānappanā, 『『lakkhaṇaṃ』』 nāma kammaṭṭhānassa lakkhaṇaṃ. 『『Evaṃlakkhaṇamidaṃ kammaṭṭhāna』』nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.

Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheṭheti; tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā sace tattha sappāyaṃ hoti, tattheva vasitabbaṃ. No ce tattha sappāyaṃ hoti, ācariyaṃ āpucchitvā sace mandapañño yojanaparamaṃ gantvā, sace tikkhapañño dūrampi gantvā aṭṭhārasasenāsanadosavivajjitaṃ, pañcasenāsanaṅgasamannāgataṃ senāsanaṃ upagamma tattha vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammussantena idaṃ ānāpānassatikammaṭṭhānaṃ manasikātabbaṃ. Ayamettha saṅkhepo. Vitthāro pana imaṃ kathāmaggaṃ icchantena visuddhimaggato (visuddhi. 1.55) gahetabbo.

Yaṃ pana vuttaṃ 『『idaṃ ānāpānassatikammaṭṭhānaṃ manasikātabba』』nti tatrāyaṃ manasikāravidhi –

『『Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;

Vivaṭṭanā pārisuddhi, tesañca paṭipassanā』』ti. (visuddhi. 1.223; paṭi. ma. aṭṭha. 2.1.163);

『『Gaṇanā』』ti gaṇanāyeva. 『『Anubandhanā』』ti anuvahanā. 『『Phusanā』』ti phuṭṭhaṭṭhānaṃ. 『『Ṭhapanā』』ti appanā. 『『Sallakkhaṇā』』ti vipassanā. 『『Vivaṭṭanā』』ti maggo. 『『Pārisuddhī』』ti phalaṃ. 『『Tesañca paṭipassanā』』ti paccavekkhaṇā. Tattha iminā ādikammikakulaputtena paṭhamaṃ gaṇanāya idaṃ kamaṭṭhānaṃ manasikātabbaṃ. Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ, dasannaṃ upari na netabbaṃ, antare khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati, sambādhe vaje sanniruddhagogaṇo viya. Dasannaṃ upari nentassa gaṇanānissitova cittuppādo hoti. Antarā khaṇḍaṃ dassentassa 『『sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no』』ti cittaṃ vikampati. Tasmā ete dose vajjetvā gaṇetabbaṃ.

Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ pūretvā 『『eka』』nti vatvā okirati. Puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento 『『ekaṃ eka』』nti vadati. Esa nayo 『『dve dve』』tiādīsu. Evameva imināpi assāsapassāsesu yo upaṭṭhāti taṃ gahetvā 『『ekaṃ eka』』nti ādiṃkatvā yāva 『『dasa dasā』』ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassevaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.

Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ . Cheko hi gopālako sakkharāyo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvāraṃ pattaṃ pattaṃyeva gāvaṃ 『『eko dve』』ti sakkharaṃ khipitvā khipitvā gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjo puñjo hutvā nikkhamati. So vegena vegena 『『tīṇi cattāri pañca dasā』』ti gaṇetiyeva. Evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. Tato tena 『『punappunaṃ sañcarantī』』ti ñatvā anto ca bahi ca aggahetvā dvārappattaṃ dvārappattaṃyeva gahetvā 『『eko dve tīṇi cattāri pañca , eko dve tīṇi cattāri pañca cha, eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha… nava… dasā』』ti sīghaṃ sīghaṃ gaṇetabbameva. Gaṇanāpaṭibaddhe hi kammaṭṭhāne gaṇanābaleneva cittaṃ ekaggaṃ hoti arittūpatthambhanavasena caṇḍasote nāvāṭhapanamiva.

Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantarappavattaṃ viya hutvā upaṭṭhāti. Atha 『『nirantaraṃ pavattatī』』ti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. Antopavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti, bahinikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Phuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. Tena vuttaṃ – 『『anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba』』nti.

Kīva ciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahi visaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati saṇṭhapanatthaṃyeva hi gaṇanāti.

Evaṃ gaṇanāya manasikatvā anubandhanāya manasikātabbaṃ. Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ; tañca kho na ādimajjhapariyosānānugamanavasena. Bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. Abbhantarapavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ, nābhi pariyosānaṃ. Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. Yathāha –

『『Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā』』ti (paṭi. ma. 1.157).

Tasmā anubandhanāya manasikarontena na ādimajjhapariyosānavasena manasikātabbaṃ. Apica kho phusanāvasena ca ṭhapanāvasena ca manasikātabbaṃ. Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi. Phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti. Tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto appanāvasena ca cittaṃ ṭhapento 『『anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotī』』ti vuccati. Svāyamattho aṭṭhakathāyaṃ vuttapaṅguḷadovārikopamāhi paṭisambhidāyaṃ vuttakakacopamāya ca veditabbo.

Tatrāyaṃ paṅguḷopamā – 『『seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolatthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti. Evamevāyaṃ bhikkhu sativasena upanibandhanatthambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisinno kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti. Ayaṃ paṅguḷopamā.

Ayaṃ pana dovārikopamā – 『『seyyathāpi dovāriko nagarassa anto ca bahi ca purise 『ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe』ti na vīmaṃsati, na hi tassa te bhārā. Dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati; evameva imassa bhikkhuno anto paviṭṭhavātā ca bahi nikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti. Ayaṃ dovārikopamā.

Kakacopamā pana āditopabhuti evaṃ veditabbā. Vuttañhetaṃ –

『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanānupalabbhati.

『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatī』』ti. (paṭi. ma. 1.159);

Kathaṃ ime tayo dhammā ekacittassa ārammaṇaṃ na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati ? Seyyathāpi rukkho same bhūmibhāge nikkhitto, tamenaṃ puriso kakacena chindeyya, rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti.

Yathā rukkho same bhūmibhāge nikkhitto; evaṃ upanibandhananimittaṃ. Yathā kakacadantā; evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

Padhānanti katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasammanti – ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti – ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

『『Ānāpānassatī yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

So imaṃ lokaṃ pabhāseti, abbhā muttova candimā』』ti. (paṭi. ma. 1.160);

Ayaṃ kakacopamā. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ. Idaṃ kammaṭṭhānaṃ manasikaroto kassaci nacireneva nimittañca uppajjati, avasesajjhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālatopabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. Yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti. Asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati, na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti. Kasmā? Yasmā asāraddho kāyo lahuko hoti; evameva gaṇanāvasena manasikārakālatopabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

Tassa oḷārike assāsapassāse niruddhe sukhumaassāsapassāsanimittārammaṇaṃ cittaṃ pavattati, tasmimpi niruddhe aparāparaṃ tato sukhumatarasukhumatamanimittārammaṇaṃ pavattatiyeva. Kathaṃ? Yathā puriso mahatiyā lohasalākāya kaṃsatāḷaṃ ākoṭeyya, ekappahārena mahāsaddo uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya, niruddhe oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi niruddhe aparāparaṃ tato sukhumatarasukhumatamasaddanimittārammaṇaṃ cittaṃ pavattateva; evanti veditabbaṃ. Vuttampi cetaṃ – 『『seyyathāpi kaṃse ākoṭite』』ti (paṭi. ma. 1.171) vitthāro.

Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ. Idaṃ pana uparūpari bhāventassa bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati. Evaṃ anupaṭṭhahante pana tasmiṃ na tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā gantabbaṃ. Kiṃ kātabbaṃ? 『『Ācariyaṃ pucchissāmī』』ti vā 『『naṭṭhaṃ dāni me kammaṭṭhāna』』nti vā na vuṭṭhātabbaṃ, iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato āharitabbaṃ.

Tatrāyaṃ āharaṇūpāyo. Tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhahanabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ – 『『ime assāsapassāsā nāma kattha atthi, kattha natthi, kassa vā atthi, kassa vā natthī』』ti. Athevaṃ paṭisañcikkhatā 『『ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ matānaṃ catutthajjhānasamāpannānaṃ rūpārūpabhavasamaṅgīnaṃ nirodhasamāpannāna』』nti ñatvā evaṃ attanāva attā paṭicodetabbo – 『『nanu tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamaāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno, atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī』』ti. Athānena pakatiphuṭṭhavaseneva cittaṃ ṭhapetvā manasikāro pavattetabbo. Ime hi dīghanāsikassa nāsā puṭaṃ ghaṭṭentā pavattanti, rassanāsikassa uttaroṭṭhaṃ. Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ paṭṭhapetabbaṃ. Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – 『『nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī』』ti (ma. ni. 3.149; saṃ. ni. 5.992). Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati, ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānameva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. Tasmā ettha balavatī sati ca paññā ca icchitabbā.

Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā, sūcipāsavedhanampi tato sukhumataraṃ; evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.

Yathā pana kassako kasiṃ kasitvā balibadde muñcitvā gocarābhimukhe katvā chāyāya nisinno vissameyya, athassa te balibaddā vegena aṭaviṃ paviseyyuṃ. Yo hoti cheko kassako so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍati. Atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātatitthaṃ gantvā nisīdati vā nipajjati vā. Atha te goṇe divasabhāgaṃ caritvā nipātatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti; evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. Evañhissa manasikaroto nacirasseva te upaṭṭhahanti, nipātatitthe viya goṇā. Tato tena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena puna kammaṭṭhānaṃ anuyuñjitabbaṃ; tassevamanuyuñjato nacirasseva nimittaṃ upaṭṭhāti. Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti ; apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya, kappāsapicu viya, vātadhārā viya ca upaṭṭhātīti ekacce āhu.

Ayaṃ pana aṭṭhakathāvinicchayo – idañhi kassaci tārakarūpaṃ viya, maṇiguḷikā viya, muttāguḷikā viya ca kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya, sāradārusūci viya ca kassaci dīghapāmaṅgasuttaṃ viya, kusumadāmaṃ viya, dhūmasikhā viya ca kassaci vitthata makkaṭakasuttaṃ viya, valāhakapaṭalaṃ viya, padumapupphaṃ viya, rathacakkaṃ viya, candamaṇḍalaṃ viya, sūriyamaṇḍalaṃ viya ca upaṭṭhāti. Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā 『『tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī』』ti vutte eko 『『mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī』』ti āha. Aparo 『『mayhaṃ ekā vanarāji viya』』. Añño 『『mayhaṃ sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā』』ti. Tesañhi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ saññāppabhavaṃ tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.

Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ na upacāraṃ pāpuṇāti. Yassa panime tayo dhammā atthi, tasseva kammaṭṭhānaṃ appanañca upacārañca pāpuṇāti. Vuttañhetaṃ –

『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanānupalabbhati.

『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatī』』ti. (visuddhi. 1.231);

Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyasantikaṃ gantvā ārocetabbaṃ – 『『mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī』』ti. Ācariyena pana 『『etaṃ nimitta』』nti vā 『『na nimitta』』nti vā na vattabbaṃ. 『『Evaṃ hoti, āvuso』』ti vatvā pana 『『punappunaṃ manasi karohī』』ti vattabbo. 『『Nimitta』』nti hi vutte vosānaṃ āpajjeyya; 『『na nimitta』』nti vutte nirāso visīdeyya. Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti. Evaṃ tāva dīghabhāṇakā. Majjhimabhāṇakā panāhu – 『『nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo』』ti. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ. Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –

『『Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī』』ti. (visuddhi. 1.232; paṭi. ma. aṭṭha. 2.1.163);

Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti kilesā sannisinnāva sati upaṭṭhitāyeva, cittaṃ samāhitameva. Idañhi dvīhākārehi cittaṃ samāhitaṃ nāma hohi – upacārabhūmiyaṃ vā nīvaraṇappahānena, paṭilābhabhūmiyaṃ vā aṅgapātubhāvena. Tattha 『『upacārabhūmī』』ti upacārasamādhi; 『『paṭilābhabhūmī』』ti appanāsamādhi. Tesaṃ kiṃ nānākaraṇaṃ? Upacārasamādhi kusalavīthiyaṃ javitvā bhavaṅgaṃ otarati, appanāsamādhi divasabhāge appetvā nisinnassa divasabhāgampi kusalavīthiyaṃ javati, na bhavaṅgaṃ otarati. Imesu dvīsu samādhīsu nimittapātubhāvena upacārasamādhinā samāhitaṃ cittaṃ hoti . Athānena taṃ nimittaṃ neva vaṇṇato manasikātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ. Apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca appamattena rakkhitabbaṃ; rakkhitaṃ hissa phaladaṃ hoti.

『『Nimittaṃ rakkhato laddha, parihāni na vijjati;

Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassatī』』ti.

Tatrāyaṃ rakkhaṇūpāyo – tena bhikkhunā āvāso, gocaro, bhassaṃ, puggalo, bhojanaṃ, utu, iriyāpathoti imāni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena punappunaṃ taṃ nimittaṃ manasikātabbaṃ.

Evaṃ sappāyasevanena nimittaṃ thiraṃ katvā vuḍḍhiṃ virūḷhiṃ gamayitvā vatthuvisadakiriyā, indriyasamattapaṭipādanatā, nimittakusalatā, yasmiṃ samaye cittaṃ sapaggahetabba tasmiṃ samaye cittapaggaṇhanā, yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaniggaṇhanā, yasmiṃ samaye cittaṃ sampahaṃsetabbaṃ tasmiṃ samaye sampahaṃsetabbaṃ tasmiṃ samaye cittasampahaṃsanā, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaajjhupekkhanā, asamāhitapuggalaparivajjanā, samāhitapuggalasevanā, tadadhimuttatāti imāni dasa appanākosallāni avijahantena yogo karaṇīyo.

Tassevaṃ anuyuttassa viharato idāni appanā uppajjissatīti bhavaṅgaṃ vicchinditvā nimittārammaṇaṃ manodvārāvajjanaṃ uppajjati. Tasmiñca niruddhe tadevārammaṇaṃ gahetvā cattāri pañca vā javanāni, yesaṃ paṭhamaṃ parikammaṃ, dutiyaṃ upacāraṃ, tatiyaṃ anulomaṃ, catutthaṃ gotrabhu , pañcamaṃ appanācittaṃ. Paṭhamaṃ vā parikammañceva upacārañca, dutiyaṃ anulomaṃ, tatiyaṃ gotrabhu, catutthaṃ appanācittanti vuccati. Catutthameva hi pañcamaṃ vā appeti, na chaṭṭhaṃ sattamaṃ vā āsannabhavaṅgapātattā.

Ābhidhammikagodattatthero panāha – 『『āsevanapaccayena kusalā dhammā balavanto honti; tasmā chaṭṭhaṃ sattamaṃ vā appetī』』ti. Taṃ aṭṭhakathāsu paṭikkhittaṃ. Tattha pubbabhāgacittāni kāmāvacarāni honti, appanācittaṃ pana rūpāvacaraṃ. Evamanena pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ, dasalakkhaṇasampannaṃ, tividhakalyāṇaṃ, paṭhamajjhānaṃ adhigataṃ hoti. So tasmiṃyevārammaṇe vitakkādayo vūpasametvā dutiyatatiyacatutthajjhānāni pāpuṇāti. Ettāvatā ca ṭhapanāvasena bhāvanāya pariyosānappatto hoti. Ayamettha saṅkhepakathā. Vitthāro pana icchantena visuddhimaggato gahetabbo.

Evaṃ pattacatutthajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇasaṅkhātehi pañcahākārehi vasippattaṃ paguṇaṃ katvā arūpapubbaṅgamaṃ vā rūpaṃ, rūpapubbaṅgamaṃ vā arūpanti rūpārūpaṃ pariggahetvā vipassanaṃ paṭṭhapeti. Kathaṃ? So hi jhānā vuṭṭhahitvā jhānaṅgāni pariggahetvā tesaṃ nissayaṃ hadayavatthuṃ taṃ nissayāni ca bhūtāni tesañca nissayaṃ sakalampi karajakāyaṃ passati. Tato 『『jhānaṅgāni arūpaṃ, vatthādīni rūpa』』nti rūpārūpaṃ vavatthapeti.

Atha vā samāpattito vuṭṭhahitvā kesādīsu koṭṭhāsesu pathavīdhātuādivasena cattāri bhūtāni taṃnissitarūpāni ca pariggahetvā yathāpariggahitarūpārammaṇaṃ yathāpariggahitarūpavatthudvārārammaṇaṃ vā sasampayuttadhammaṃ viññāṇañca passati. Tato 『『bhūtādīni rūpaṃ sasampayuttadhammaṃ viññāṇaṃ arūpa』』nti vavatthapeti.

Atha vā samāpattito vuṭṭhahitvā assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati. Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati; evameva kāyañca cittañca paṭicca assāsapassāsāti. Tato assāsapassāse ca kāyañca rūpaṃ, cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti.

Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati, pariyesanto ca taṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati. Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ 『『maggo』』ti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena bhayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamaṃ cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇañāṇassa pariyantappatto sadevakassa lokassa aggadakkhiṇeyyo hoti. Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā ca samattā hotīti.

Ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.

Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi; tasmā anupadavaṇṇanānayeneva nesaṃ attho veditabbo. Pītippaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti – ārammaṇato ca asammohato ca.

Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā.

Kathaṃ asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttakapītiṃ khayato vayato sammasati, tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. Vuttañhetaṃ paṭisambhidāyaṃ –

『『Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasena…pe… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyappaṭisaṃvedī assāsavasena… sabbakāyappaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti, tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Āvajjato sā pīti paṭisaṃviditā hoti jānato… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. Evaṃ sā pīti paṭisaṃviditā hotī』』ti (paṭi. ma. 1.172).

Eteneva nayena avasesapadānipi atthato veditabbāni. Idaṃ panettha visesamattaṃ. Tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā. 『『Cittasaṅkhāro』』ti vedanādayo dve khandhā. Sukhappaṭisaṃvedipade cettha vipassanābhūmidassanatthaṃ 『『sukhanti dve sukhāni – kāyikañca sukhaṃ cetasikañcā』』ti paṭisambhidāyaṃ vuttaṃ. Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo. Apicettha pītipade pītisīsena vedanā vuttā. Sukhapade sarūpeneva vedanā . Dvīsu cittasaṅkhārapadesu 『『saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā』』ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanāti. Evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā. Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi abhippamodo hoti – samādhivasena ca vipassanāvasena ca.

Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati, so samāpattikkhaṇe sampayuttāya pītiyā cittaṃ āmodeti pamodeti. Kathaṃ vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttakapītiṃ khayato vayato sammasati; evaṃ vipassanākkhaṇe jhānasampayuttakapītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. Evaṃ paṭipanno 『『abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī』』ti vuccati.

Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttakacittaṃ khayato vayato sammasato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā; evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento 『『samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī』』ti vuccati.

Vimocayaṃ cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento. Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttakacittaṃ khayato vayato sammasati. So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati ca. Tena vuttaṃ – 『『vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī』』ti. Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ, aniccatā veditabbā, aniccānupassanā veditabbā , aniccānupassī veditabbo. Tattha 『『anicca』』nti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. 『『Aniccatā』』ti tesaññeva uppādavayaññathattaṃ hutvā abhāvo vā nibbattānaṃ tenevākārena aṭhatvā khaṇabhaṅgena bhedoti attho. 『『Aniccānupassanā』』ti tassā aniccatāya vasena rūpādīsu 『『anicca』』nti anupassanā; 『『aniccānupassī』』ti tāya anupassanāya samannāgato; tasmā evaṃ bhūto assasanto ca passasanto ca idha 『『aniccānupassī assasissāmi, passasissāmīti sikkhatī』』ti veditabbo.

Virāgānupassīti ettha pana dve virāgā – khayavirāgo ca accantavirāgo ca. Tattha 『『khayavirāgo』』ti saṅkhārānaṃ khaṇabhaṅgo; 『『accantavirāgo』』ti nibbānaṃ; 『『virāgānupassanā』』ti tadubhayadassanavasena pavattā vipassanā ca maggo ca. Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto ca passasanto ca 『『virāgānupassī assasissāmi passasissāmīti sikkhatī』』ti veditabbo. Nirodhānupassīpadepi eseva nayo.

Paṭinissaggānupassīti etthāpi dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā; vipassanāmaggānametaṃ adhivacanaṃ. Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissago cāti vuccati. Ubhayampi pana purimapurimañāṇānaṃ anuanu passanato anupassanāti vuccati. Tāya duvidhāya paṭinissaggānupassanāya samannāgato hutvā assasanto ca passasanto ca paṭinisaggānupassī assasissāmi passasissāmīti sikkhatīti veditabbo. Evaṃ bhāvitoti evaṃ soḷasahi ākārehi bhāvito. Sesaṃ vuttanayameva.

Ānāpānassatisamādhikathā niṭṭhitā.

167.Athakho bhagavātiādimhi pana ayaṃ saṅkhepattho. Evaṃ bhagavā ānāpānassatisamādhikathāya bhikkhū samassāsetvā atha yaṃ taṃ tatiyapārājikapaññattiyā nidānañceva pakaraṇañca uppannaṃ bhikkhūnaṃ aññamaññaṃ jīvitā voropanaṃ, etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātetvā paṭipucchitvā vigarahitvā ca yasmā tattha attanā attānaṃ jīvitā voropanaṃ migalaṇḍikena ca voropāpanaṃ pārājikavatthu na hoti; tasmā taṃ ṭhapetvā pārājikassa vatthubhūtaṃ aññamaññaṃ jīvitā voropanameva gahetvā pārājikaṃ paññapento 『『yo pana bhikkhu sañcicca manussaviggaha』』ntiādimāha. Ariyapuggalamissakattā panettha 『『moghapurisā』』ti avatvā 『『te bhikkhū』』ti vuttaṃ.

Evaṃ mūlacchejjavasena daḷhaṃ katvā tatiyapārājike paññatte aparampi anupaññattatthāya maraṇavaṇṇasaṃvaṇṇanavatthu udapādi, tassuppattidīpanatthaṃ 『『evañcidaṃ bhagavatā』』tiādi vuttaṃ.

  1. Tattha paṭibaddhacittāti chandarāgena paṭibaddhacittā; sārattā apekkhavantoti attho. Maraṇavaṇṇaṃ saṃvaṇṇemāti jīvite ādīnavaṃ dassetvā maraṇassa guṇaṃ vaṇṇema; ānisaṃsaṃ dassemāti. Katakalyāṇotiādīsu ayaṃ padattho – kalyāṇaṃ sucikammaṃ kataṃ tayāti tvaṃ kho asi katakalyāṇo. Tathā kusalaṃ anavajjakammaṃ kataṃ tayāti katakusalo. Maraṇakāle sampatte yā sattānaṃ uppajjati bhayasaṅkhātā bhīrutā, tato tāyanaṃ rakkhaṇakammaṃ kataṃ tayāti katabhīruttāṇo pāpaṃ. Lāmakakammaṃ akataṃ tayāti akatapāpo. Luddaṃ dāruṇaṃ dussīlyakammaṃ akataṃ tayāti akataluddo. Kibbisaṃ sāhasikakammaṃ lobhādikilesussadaṃ akataṃ tayāti akatakibbiso. Kasmā idaṃ vuccati? Yasmā sabbappakārampi kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ; tena taṃ vadāma – 『『kiṃ tuyhaṃ iminā rogābhibhūtattā lāmakena pāpakena dukkhabahulattā dujjīvitena』』. Mataṃ te jīvitā seyyoti tava maraṇaṃ jīvitā sundarataraṃ. Kasmā? Yasmā ito tvaṃ kālaṅkato katakālo hutvā kālaṃ katvā maritvāti attho. Kāyassa bhedā…pe… upapajjissasi. Evaṃ upapanno ca tattha dibbehi devaloke uppannehi pañcahi kāmaguṇehi manāpiyarūpādikehi pañcahi vatthukāmakoṭṭhāsehi samappito samaṅgībhūto paricarissasi sampayutto samodhānagato hutvā ito cito ca carissasi, vicarissasi abhiramissasi vāti attho.

169.Asappāyānīti ahitāni avuḍḍhikarāni yāni khippameva jīvitakkhayaṃ pāpenti.

Padabhājanīyavaṇṇanā

172.Sañciccāti ayaṃ 『『sañcicca manussaviggaha』』nti mātikāya vuttassa sañciccapadassa uddhāro. Tattha santi upasaggo, tena saddhiṃ ussukkavacanametaṃ sañciccāti ; tassa sañcetetvā suṭṭhu cetetvāti attho. Yasmā pana yo sañcicca voropeti, so jānanto sañjānanto hoti, tañcassa voropanaṃ cecca abhivitaritvā vītikkamo hoti. Tasmā byañjane ādaraṃ akatvā atthameva dassetuṃ 『『jānanto sañjānanto cecca abhivitaritvā vītikkamo』』ti evamassa padabhājanaṃ vuttaṃ. Tattha jānantoti 『『pāṇo』』ti jānanto. Sañjānantoti 『『jīvitā voropemī』』ti sañjānanto; teneva pāṇajānanākārena saddhiṃ jānantoti attho. Ceccāti vadhakacetanāvasena cetetvā pakappetvā. Abhivitaritvāti upakkamavasena maddanto nirāsaṅkacittaṃ pesetvā. Vītikkamoti evaṃ pavattassa yo vītikkamo ayaṃ sañciccasaddassa sikhāppatto atthoti vuttaṃ hoti.

Idāni 『『manussaviggahaṃ jīvitā voropeyyā』』ti ettha vuttaṃ manussattabhāvaṃ ādito paṭṭhāya dassetuṃ 『『manussaviggaho nāmā』』tiādimāha. Tattha gabbhaseyyakānaṃ vasena sabbasukhumaattabhāvadassanatthaṃ 『『yaṃ mātukucchismi』』nti vuttaṃ. Paṭhamaṃ cittanti paṭisandhicittaṃ. Uppannanti jātaṃ. Paṭhamaṃ viññāṇaṃ pātubhūtanti idaṃ tasseva vevacanaṃ. 『『Mātukucchismiṃ paṭhamaṃ citta』』nti vacanena cettha sakalāpi pañcavokārapaṭisandhi dassitā hoti. Tasmā tañca paṭhamaṃ cittaṃ taṃsampayuttā ca tayo arūpakkhandhā tena saha nibbattañca kalalarūpanti ayaṃ sabbapaṭhamo manussaviggaho. Tattha 『『kalalarūpa』』nti itthipurisānaṃ kāyavatthubhāvadasakavasena samatiṃsa rūpāni, napuṃsakānaṃ kāyavatthudasakavasena vīsati. Tattha itthipurisānaṃ kalalarūpaṃ jātiuṇṇāya ekena aṃsunā uddhaṭatelabindumattaṃ hoti acchaṃ vippasannaṃ. Vuttañcetaṃ aṭṭhakathāyaṃ –

『『Tilatelassa yathā bindu, sappimaṇḍo anāvilo;

Evaṃvaṇṇappaṭibhāgaṃ kalalanti pavuccatī』』ti. (vibha. aṭṭha. 26 pakiṇṇakakathā; saṃ. ni. aṭṭha. 1.1.235);

Evaṃ parittakaṃ vatthuṃ ādiṃ katvā pakatiyā vīsavassasatāyukassa sattassa yāva maraṇakālā etthantare anupubbena vuḍḍhippatto attabhāvo eso manussaviggaho nāma.

Jīvitāvoropeyyāti kalalakālepi tāpanamaddanehi vā bhesajjasampadānena vā tato vā uddhampi tadanurūpena upakkamena jīvitā viyojeyyāti attho. Yasmā pana jīvitā voropanaṃ nāma atthato jīvitindriyupacchedanameva hoti, tasmā etassa padabhājane 『『jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopetī』』ti vuttaṃ. Tattha jīvitindriyassa paveṇighaṭanaṃ upacchindanto uparodhento ca 『『jīvitindriyaṃ upacchindati uparodhetī』』ti vuccati. Svāyamattho 『『santatiṃ vikopetī』』tipadena dassito. Vikopetīti viyojeti.

Tattha duvidhaṃ jīvitindriyaṃ – rūpajīvitindriyaṃ, arūpajīvitindriyañca. Tesu arūpajīvitindriye upakkamo natthi, taṃ voropetuṃ na sakkā. Rūpajīvitindriye pana atthi, taṃ voropetuṃ sakkā. Taṃ pana voropento arūpajīvitindriyampi voropeti. Teneva hi saddhiṃ taṃ nirujjhati tadāyattavuttito. Taṃ pana voropento kiṃ atītaṃ voropeti, anāgataṃ, paccuppannanti? Neva atītaṃ, na anāgataṃ, tesu hi ekaṃ niruddhaṃ ekaṃ anuppannanti ubhapampi asantaṃ, asantattā upakkamo natthi, upakkamassa natthitāya ekampi voropetuṃ na sakkā. Vuttampi cetaṃ –

『『Atīte cittakkhaṇe jīvittha, na jīvati; na jīvissati. Anāgate cittakkhaṇe jīvissati, na jīvittha; na jīvati. Paccuppanne cittakkhaṇe jīvati, na jīvittha; na jīvissatī』』ti (mahāni. 10).

Tasmā yattha jīvati tattha upakkamo yuttoti paccuppannaṃ voropeti.

Paccuppannañca nāmetaṃ khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannanti tividhaṃ. Tattha 『『khaṇapaccuppannaṃ』』 nāma uppādajarābhaṅgasamaṅgi, taṃ voropetuṃ na sakkā. Kasmā? Sayameva nirujjhanato. 『『Santatipaccuppannaṃ』』 nāma sattaṭṭhajavanavāramattaṃ sabhāgasantativasena pavattitvā nirujjhanakaṃ, yāva vā uṇhato āgantvā ovarakaṃ pavisitvā nisinnassa andhakāraṃ hoti, sītato vā āgantvā ovarake nisinnassa yāva visabhāgautupātubhāvena purimako utu nappaṭippassambhati, etthantare 『『santatipaccuppanna』』nti vuccati . Paṭisandhito pana yāva cuti, etaṃ 『『addhāpaccuppannaṃ』』 nāma. Tadubhayampi voropetuṃ sakkā. Kathaṃ? Tasmiñhi upakkame kate laddhupakkamaṃ jīvitanavakaṃ nirujjhamānaṃ dubbalassa parihīnavegassa santānassa paccayo hoti. Tato santatipaccuppannaṃ vā addhāpaccuppannaṃ vā yathāparicchinnaṃ kālaṃ apatvā antarāva nirujjhati . Evaṃ tadubhayampi voropetuṃ sakkā, tasmā tadeva sandhāya 『『santatiṃ vikopetī』』ti idaṃ vuttanti veditabbaṃ.

Imassa panatthassa āvibhāvatthaṃ pāṇo veditabbo, pāṇātipāto veditabbo, pāṇātipāti veditabbo, pāṇātipātassa payogo veditabbo. Tattha 『『pāṇo』』ti vohārato satto, paramatthato jīvitindriyaṃ. Jīvitindriyañhi atipātento 『『pāṇaṃ atipātetī』』ti vuccati taṃ vuttappakārameva. 『『Pāṇātipāto』』ti yāya cetanāya jīvitindriyupacchedakaṃ payogaṃ samuṭṭhāpeti, sā vadhakacetanā 『『pāṇātipāto』』ti vuccati. 『『Pāṇātipātī』』ti vuttacetanāsamaṅgi puggalo daṭṭhabbo. 『『Pāṇātipātassa payogo』』ti pāṇātipātassa chapayogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti.

Tattha 『『sāhatthiko』』ti sayaṃ mārentassa kāyena vā kāyappaṭibaddhena vā paharaṇaṃ. 『『Āṇattiko』』ti aññaṃ āṇāpentassa 『『evaṃ vijjhitvā vā paharitvā vā mārehī』』ti āṇāpanaṃ. 『『Nissaggiyo』』ti dūre ṭhitaṃ māretukāmassa kāyena vā kāyappaṭibaddhena vā ususattiyantapāsāṇādīnaṃ nissajjanaṃ. 『『Thāvaro』』ti asañcārimena upakaraṇena māretukāmassa opātaapassenaupanikkhipanaṃ bhesajjasaṃvidhānaṃ. Te cattāropi parato pāḷivaṇṇanāyameva vitthārato āvibhavissanti.

Vijjāmayaiddhimayā pana pāḷiyaṃ anāgatā. Te evaṃ veditabbā. Saṅkhepato hi māraṇatthaṃ vijjāparijappanaṃ vijjāmayo payogo. Aṭṭhakathāsu pana 『『katamo vijjāmayo payogo? Āthabbaṇikā āthabbaṇaṃ payojenti; nagare vā ruddhe saṅgāme vā paccupaṭṭhite paṭisenāya paccatthikesu paccāmittesu ītiṃ uppādenti, upaddavaṃ uppādenti, rogaṃ uppādenti, pajjarakaṃ uppādenti, sūcikaṃ karonti, visūcikaṃ karonti, pakkhandiyaṃ karonti. Evaṃ āthabbaṇikā āthabbaṇaṃ payojenti. Vijjādhārā vijjaṃ parivattetvā nagare vā ruddhe…pe… pakkhandiyaṃ karontī』』ti evaṃ vijjāmayaṃ payogaṃ dassetvā āthabbaṇikehi ca vijjādharehi ca māritānaṃ bahūni vatthūni vuttāni, kiṃ tehi! Idañhettha lakkhaṇaṃ māraṇāya vijjāparijappanaṃ vijjāmayo payogoti.

Kammavipākajāya iddhiyā payojanaṃ iddhimayo payogo. Kammavipākajiddhi ca nāmesā nāgānaṃ nāgiddhi, supaṇṇānaṃ supaṇṇiddhi, yakkhānaṃ yakkhiddhi, devānaṃ deviddhi, rājūnaṃ rājiddhīti bahuvidhā. Tattha diṭṭhadaṭṭhaphuṭṭhavisānaṃ nāgānaṃ disvā ḍaṃsitvā phusitvā ca parūpaghātakaraṇe 『『nāgiddhi』』 veditabbā. Supaṇṇānaṃ mahāsamuddato dvattibyāmasatappamāṇanāguddharaṇe 『『supaṇṇiddhi』』 veditabbā. Yakkhā pana neva āgacchantā na paharantā dissanti, tehi pahaṭasattā pana tasmiṃyeva ṭhāne maranti, tatra tesaṃ 『『yakkhiddhi』』 daṭṭhabbā. Vessavaṇassa sotāpannakālato pubbe nayanāvudhena olokitakumbhaṇḍānaṃ maraṇe aññesañca devānaṃ yathāsakaṃ iddhānubhāve 『『deviddhi』』 veditabbā. Rañño cakkavattissa saparisassa ākāsagamanādīsu, asokassa heṭṭhā upari ca yojane āṇāpavattanādīsu, piturañño ca sīhaḷanarindassa dāṭhākoṭanena cūḷasumanakuṭumbiyassamaraṇe 『『rājiddhi』』 daṭṭhabbāti.

Keci pana 『『puna caparaṃ, bhikkhave, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasāanupekkhitā hoti 『aho vatāyaṃ kucchigato gabbho na sotthinā abhinikkhameyyā』ti. Evampi bhikkhave kulumbassa upaghāto hotī』』ti ādikāni suttāni dassetvā bhāvanāmayiddhiyāpi parūpaghātakammaṃ vadanti; saha parūpaghātakaraṇena ca ādittagharūparikhittassa udakaghaṭassa bhedanamiva iddhivināsañca icchanti; taṃ tesaṃ icchāmattameva. Kasmā? Yasmā kusalavedanāvitakkaparittattikehi na sameti. Kathaṃ? Ayañhi bhāvanāmayiddhi nāma kusalattike kusalā ceva abyākatā ca, pāṇātipāto akusalo. Vedanāttike adukkhamasukhasampayuttā pāṇātipāto dukkhasampayutto. Vitakkattike avitakkāvicārā, pāṇātipāto savitakkasavicāro. Parittattike mahaggatā, pāṇātipāto parittoti.

Satthahārakaṃ vāssa pariyeseyyāti ettha haratīti hārakaṃ. Kiṃ harati? Jīvitaṃ. Atha vā haritabbanti hārakaṃ; upanikkhipitabbanti attho. Satthañca taṃ hārakañcāti satthahārakaṃ. Assāti manussaviggahassa. Pariyeseyyāti yathā labhati tathā kareyya; upanikkhipeyyāti attho. Etena thāvarappayogaṃ dasseti. Itarathā hi pariyiṭṭhamatteneva pārājiko bhaveyya; na cetaṃ yuttaṃ. Pāḷiyaṃ pana sabbaṃ byañjanaṃ anādiyitvā yaṃ ettha thāvarappayogasaṅgahitaṃ satthaṃ, tadeva dassetuṃ 『『asiṃ vā…pe… rajjuṃ vā』』ti padabhājanaṃ vuttaṃ.

Tattha satthanti vuttāvasesaṃ yaṃkiñci samukhaṃ veditabbaṃ. Laguḷapāsāṇavisarajjūnañca jīvitavināsanabhāvato satthasaṅgaho veditabbo. Maraṇavaṇṇaṃvāti ettha yasmā 『『kiṃ tuyhiminā pāpakena dujjīvitena, yo tvaṃ na labhasi paṇītāni bhojanāni bhuñjitu』』ntiādinā nayena jīvite ādīnavaṃ dassentopi 『『tvaṃ khosi upāsaka katakalyāṇo…pe… akataṃ tayā pāpaṃ, mataṃ te jīvitā seyyo, ito tvaṃ kālaṅkato paricarissasi accharāparivuto nandanavane sukhappatto viharissasī』』tiādinā nayena maraṇe vaṇṇaṃ bhaṇantopi maraṇavaṇṇameva saṃvaṇṇeti. Tasmā dvidhā bhinditvā padabhājanaṃ vuttaṃ – 『『jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇatī』』ti.

Maraṇāya vā samādapeyyāti maraṇatthāya upāyaṃ gāhāpeyya. Satthaṃ vā āharāti ādīsu ca yampi na vuttaṃ 『『sobbhe vā narake vā papāte vā papatā』』tiādi, taṃ sabbaṃ parato vuttanayattā atthato vuttamevāti veditabbaṃ. Na hi sakkā sabbaṃ sarūpeneva vattuṃ.

Iticittamanoti iticitto itimano; 『『mataṃ te jīvitā seyyo』』ti ettha vuttamaraṇacitto maraṇamanoti attho. Yasmā panettha mano cittasaddassa atthadīpanatthaṃ vutto, atthato panetaṃ ubhayampi ekameva, tasmā tassa atthato abhedaṃ dassetuṃ 『『yaṃ cittaṃ taṃ mano, yaṃ mano taṃ citta』』nti vuttaṃ. Itisaddaṃ pana uddharitvāpi na tāva attho vutto. Cittasaṅkappoti imasmiṃ pade adhikāravasena itisaddo āharitabbo. Idañhi 『『iticittasaṅkappo』』ti evaṃ avuttampi adhikārato vuttameva hotīti veditabbaṃ. Tathā hissa tamevaatthaṃ dassento 『『maraṇasaññī』』tiādimāha. Yasmā cettha 『『saṅkappo』』ti nayidaṃ vitakkassa nāmaṃ. Atha kho saṃvidahanamattassetaṃ adhivacanaṃ. Tañca saṃvidahanaṃ imasmiṃ atthe saññācetanādhippāyehi saṅgahaṃ gacchati. Tasmā citto nānappakārako saṅkappo assāti cittasaṅkappoti evamattho daṭṭhabbo. Tathā hissa padabhājanampi saññācetanādhippāyavasena vuttaṃ. Ettha ca 『『adhippāyo』』ti vitakko veditabbo.

Uccāvacehi ākārehīti mahantāmahantehi upāyehi. Tattha maraṇavaṇṇasaṃvaṇṇane tāva jīvite ādīnavadassanavasena avacākāratā maraṇe vaṇṇabhaṇanavasena uccākāratā veditabbā. Samādapane pana muṭṭhijāṇunipphoṭanādīhi maraṇasamādapanavasena uccākāratā, ekato bhuñjantassa nakhe visaṃ pakkhipitvā maraṇādisamādapanavasena avacākāratā veditabbā.

Sobbhe vā narake vā papāte vāti ettha sobbho nāma samantato chinnataṭo gambhīro āvāṭo. Narako nāma tattha tattha phalantiyā bhūmiyā sayameva nibbattā mahādarī, yattha hatthīpi patanti, corāpi nilīnā tiṭṭhanti. Papātoti pabbatantare vā thalantare vā ekato chinno hoti. Purime upādāyāti methunaṃ dhammaṃ paṭisevitvā adinnañca ādiyitvā pārājikaṃ āpattiṃ āpanne puggale upādāya. Sesaṃ pubbe vuttanayattā uttānatthattā ca pākaṭamevāti.

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yasmā heṭṭhā padabhājanīyamhi saṅkhepeneva manussaviggahapārājikaṃ dassitaṃ, na vitthārena āpattiṃ āropetvā tanti ṭhapitā. Saṅkhepadassite ca atthe na sabbākāreneva bhikkhū nayaṃ gahetuṃ sakkonti, anāgate ca pāpapuggalānampi okāso hoti, tasmā bhikkhūnañca sabbākārena nayaggahaṇatthaṃ anāgate ca pāpapuggalānaṃ okāsapaṭibāhanatthaṃ puna 『『sāmaṃ adhiṭṭhāyā』』tiādinā nayena mātikaṃ ṭhapetvā vitthārato manussaviggahapārājikaṃ dassento 『『sāmanti sayaṃ hanatī』』tiādimāha.

Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā – kāyenāti hatthena vā pādena vā muṭṭhinā vā jāṇunā vā yena kenaci aṅgapaccaṅgena. Kāyapaṭibaddhenāti kāyato amocitena asiādinā paharaṇena. Nissaggiyenāti kāyato ca kāyapaṭibaddhato ca mocitena ususattiādinā. Ettāvatā sāhatthiko ca nissaggiyo cāti dve payogā vuttā honti.

Tattha ekameko uddissānuddissabhedato duvidho. Tattha uddesike yaṃ uddissa paharati, tasseva maraṇena kammunā bajjhati. 『『Yo koci maratū』』ti evaṃ anuddesike pahārappaccayā yassa kassaci maraṇena kammunā bajjhati. Ubhayathāpi ca paharitamatte vā maratu pacchā vā teneva rogena, paharitamatteyeva kammunā bajjhati. Maraṇādhippāyena ca pahāraṃ datvā tena amatassa puna aññacittena pahāre dinne pacchāpi yadi paṭhamappahāreneva marati, tadā eva kammunā baddho. Atha dutiyappahārena marati, natthi pāṇātipāto. Ubhayehi matepi paṭhamappahāreneva kammunā baddho. Ubhayehi amate nevatthi pāṇātipāto. Esa nayo bahūhipi ekassa pahāre dinne. Tatrāpi hi yassa pahārena marati, tasseva kammunā baddho hotīti.

Kammāpattibyattibhāvatthañcettha eḷakacatukkampi veditabbaṃ. Yo hi eḷakaṃ ekasmiṃ ṭhāne nipannaṃ upadhāreti 『『rattiṃ āgantvā vadhissāmī』』ti. Eḷakassa ca nipannokāse tassa mātā vā pitā vā arahā vā paṇḍukāsāvaṃ pārupitvā nipanno hoti. So rattibhāge āgantvā 『『eḷakaṃ māremī』』ti mātaraṃ vā pitaraṃ vā arahantaṃ vā māreti. 『『Imaṃ vatthuṃ māremī』』ti cetanāya atthibhāvato ghātako ca hoti, anantariyakammañca phusati, pārājikañca āpajjati . Añño koci āgantuko nipanno hoti , 『『eḷakaṃ māremī』』ti taṃ māreti, ghātako ca hoti pārājikañca āpajjati, ānantariyaṃ na phusati. Yakkho vā peto vā nipanno hoti, 『『eḷakaṃ māremī』』ti taṃ māreti ghātakova hoti, na cānantariyaṃ phusati, na ca pārājikaṃ āpajjati, thullaccayaṃ pana hoti. Añño koci nipanno natthi, eḷakova hoti taṃ māreti, ghātako ca hoti, pācittiyañca āpajjati. 『『Mātāpituarahantānaṃ aññataraṃ māremī』』ti tesaṃyeva aññataraṃ māreti, ghātako ca hoti, ānantariyañca phusati, pārājikañca āpajjati. 『『Tesaṃ aññataraṃ māressāmī』』ti aññaṃ āgantukaṃ māreti, yakkhaṃ vā petaṃ vā māreti, eḷakaṃ vā māreti, pubbe vuttanayena veditabbaṃ. Idha pana cetanā dāruṇā hotīti.

Aññānipi ettha palālapuñjādivatthūni veditabbāni. Yo hi 『『lohitakaṃ asiṃ vā sattiṃ vā pucchissāmī』』ti palālapuñje pavesento tattha nipannaṃ mātaraṃ vā pitaraṃ vā arahantaṃ vā āgantukapurisaṃ vā yakkhaṃ vā petaṃ vā tiracchānagataṃ vā māreti, vohāravasena 『『ghātako』』ti vuccati, vadhakacetanāya pana abhāvato neva kammaṃ phusati, na āpattiṃ āpajjati. Yo pana evaṃ pavesento sarīrasamphassaṃ sallakkhetvā 『『satto maññe abbhantaragato maratū』』ti pavesetvā māreti, tassa tesaṃ vatthūnaṃ anurūpena kammabaddho ca āpatti ca veditabbā. Esa nayo tattha nidahanatthaṃ pavesentassāpi vanappagumbādīsu khipantassāpi.

Yopi 『『coraṃ māremī』』ti coravesena gacchantaṃ pitaraṃ māreti, ānantariyañca phusati, pārājiko ca hoti. Yo pana parasenāya aññañca yodhaṃ pitarañca kammaṃ karonte disvā yodhassa usuṃ khipati, 『『etaṃ vijjhitvā mama pitaraṃ vijjhissatī』』ti yathādhippāyaṃ gate pitughātako hoti. 『『Yodhe viddhe mama pitā palāyissatī』』ti khipati, usu ayathādhippāyaṃ gantvā pitaraṃ māreti, vohāravasena 『『pitughātako』』ti vuccati; ānantariyaṃ pana natthīti.

Adhiṭṭhahitvāti samīpe ṭhatvā. Āṇāpetīti uddissa vā anuddissa vā āṇāpeti. Tattha parasenāya paccupaṭṭhitāya anuddisseva 『『evaṃ vijjha , evaṃ pahara, evaṃ ghātehī』』ti āṇatte yattake āṇatto ghāteti, tattakā ubhinnaṃ pāṇātipātā. Sace tattha āṇāpakassa mātāpitaro honti, ānantariyampi phusati. Sace āṇattasseva mātāpitaro, sova ānantariyaṃ phusati. Sace arahā hoti, ubhopi ānantariyaṃ phusanti. Uddisitvā pana 『『etaṃ dīghaṃ rassaṃ rattakañcukaṃ nīlakañcukaṃ hatthikkhandhe nisinnaṃ majjhe nisinnaṃ vijjha pahara ghātehī』』ti āṇatte sace so tameva ghāteti, ubhinnampi pāṇātipāto; ānantariyavatthumhi ca ānantariyaṃ. Sace aññaṃ māreti, āṇāpakassa natthi pāṇātipāto. Etena āṇattiko payogo vutto hoti. Tattha –

Vatthuṃ kālañca okāsaṃ, āvudhaṃ iriyāpathaṃ;

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo.

Aparo nayo –

Vatthu kālo ca okāso, āvudhaṃ iriyāpatho;

Kiriyāvisesoti ime, cha āṇattiniyāmakā.

Tattha 『『vatthū』』ti māretabbo satto. 『『Kālo』』ti pubbaṇhasāyanhādikālo ca yobbanathāvariyādikālo ca. 『『Okāso』』ti gāmo vā vanaṃ vā gehadvāraṃ vā gehamajjhaṃ vā rathikā vā siṅghāṭakaṃ vāti evamādi. 『『Āvudha』』nti asi vā usu vā satti vāti evamādi. 『『Iriyāpatho』』ti māretabbassa gamanaṃ vā nisajjā vāti evamādi. 『『Kiriyāviseso』』ti vijjhanaṃ vā chedanaṃ vā bhedanaṃ vā saṅkhamuṇḍakaṃ vāti evamādi.

Yadi hi vatthuṃ visaṃvādetvā 『『yaṃ mārehī』』ti āṇatto tato aññaṃ māreti, 『『purato paharitvā mārehī』』ti vā āṇatto pacchato vā passato vā aññasmiṃ vā padese paharitvā māreti. Āṇāpakassa natthi kammabandho; āṇattasseva kammabandho. Atha vatthuṃ avisaṃvādetvā yathāṇattiyā māreti, āṇāpakassa āṇattikkhaṇe āṇattassa ca māraṇakkhaṇeti ubhayesampi kammabandho. Vatthuvisesena panettha kammaviseso ca āpattiviseso ca hotīti. Evaṃ tāva vatthumhi saṅketavisaṅketatā veditabbā.

Kāle pana yo 『『ajja sve』』ti aniyametvā 『『pubbaṇhe mārehī』』ti āṇatto yadā kadāci pubbaṇhe māreti, natthi visaṅketo. Yo pana 『『ajja pubbaṇhe』』ti vutto majjhanhe vā sāyanhe vā sve vā pubbaṇhe māreti. Visaṅketo hoti, āṇāpakassa natthi kammabandho. Pubbaṇhe māretuṃ vāyamantassa majjhanhe jātepi eseva nayo. Etena nayena sabbakālappabhedesu saṅketavisaṅketatā veditabbā.

Okāsepi yo 『『etaṃ gāme ṭhitaṃ mārehī』』ti aniyametvā āṇatto taṃ yattha katthaci māreti, natthi visaṅketo. Yo pana 『『gāmeyevā』』ti niyametvā āṇatto vane māreti, tathā 『『vane』』ti āṇatto gāme māreti. 『『Antogehadvāre』』ti āṇatto gehamajjhe māreti, visaṅketo. Etena nayena sabbokāsabhedesu saṅketavisaṅketatā veditabbā.

Āvudhepi yo 『『asinā vā usunā vā』』ti aniyametvā 『『āvudhena mārehī』』ti āṇatto yena kenaci āvudhena māreti, natthi visaṅketo. Yo pana 『『asinā』』ti vutto usunā, 『『iminā vā asinā』』ti vutto aññena asinā māreti. Etasseva vā asissa 『『imāya dhārāya mārehī』』ti vutto itarāya vā dhārāya talena vā tuṇḍena vā tharunā vā māreti, visaṅketo. Etena nayena sabbaāvudhabhedesu saṅketavisaṅketatā veditabbā.

Iriyāpathe pana yo 『『etaṃ gacchantaṃ mārehī』』ti vadati, āṇatto ca naṃ sace gacchantaṃ māreti, natthi visaṅketo. 『『Gacchantameva mārehī』』ti vutto pana sace nisinnaṃ māreti. 『『Nisinnameva vā mārehī』』ti vutto gacchantaṃ māreti, visaṅketo hoti. Etena nayena sabbairiyāpathabhedesu saṅketavisaṅketatā veditabbā.

Kiriyāvisesepi yo 『『vijjhitvā mārehī』』ti vutto vijjhitvāva māreti, natthi visaṅketo. Yo pana 『『vijjhitvā mārehī』』ti vutto chinditvā māreti, visaṅketo. Etena nayena sabbakiriyāvisesabhedesu saṅketavisaṅketatā veditabbā.

Yo pana liṅgavasena 『『dīghaṃ rassaṃ kāḷaṃ odātaṃ kisaṃ thūlaṃ mārehī』』ti aniyametvā āṇāpeti, āṇatto ca yaṃkiñci tādisaṃ māreti, natthi visaṅketo ubhinnaṃ pārājikaṃ. Atha pana so attānaṃ sandhāya āṇāpeti, āṇatto ca 『『ayameva īdiso』』ti āṇāpakameva māreti, āṇāpakassa dukkaṭaṃ, vadhakassa pārājikaṃ. Āṇāpako attānaṃ sandhāya āṇāpeti, itaro aññaṃ tādisaṃ māreti, āṇāpako muccati, vadhakasseva pārājikaṃ. Kasmā? Okāsassa aniyamitattā. Sace pana attānaṃ sandhāya āṇāpentopi okāsaṃ niyameti, 『『asukasmiṃ nāma rattiṭṭhāne vā divāṭṭhāne vā therāsane vā navāsane vā majjhimāsane vā nisinnaṃ evarūpaṃ nāma mārehī』』ti. Tattha ca añño nisinno hoti, sace āṇatto taṃ māreti, neva vadhako muccati na āṇāpako. Kasmā? Okāsassa niyamitattā. Sace pana niyamitokāsato aññatra māreti, āṇāpako muccatīti ayaṃ nayo mahāaṭṭhakathāyaṃ suṭṭhu daḷhaṃ katvā vutto. Tasmā ettha na anādariyaṃ kātabbanti.

Adhiṭṭhāyāti mātikāvasena āṇattikapayogakathā niṭṭhitā.

Idāni ye dūtenāti imassa mātikāpadassa niddesadassanatthaṃ 『『bhikkhu bhikkhuṃ āṇāpetī』』tiādayo cattāro vārā vuttā. Tesu so taṃ maññamānoti so āṇatto yo āṇāpakena 『『itthannāmo』』ti akkhāto, taṃ maññamāno tameva jīvitā voropeti, ubhinnaṃ pārājikaṃ. Taṃ maññamāno aññanti 『『yaṃ jīvitā voropehī』』ti vutto taṃ maññamāno aññaṃ tādisaṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti yo āṇāpakena vutto, tassa balavasahāyaṃ samīpe ṭhitaṃ disvā 『『imassa balenāyaṃ gajjati, imaṃ tāva jīvitā voropemī』』ti paharanto itarameva parivattitvā tasmiṃ ṭhāne ṭhitaṃ 『『sahāyo』』ti maññamāno jīvitā voropeti, ubhinnaṃ pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva 『『imaṃ tāvassa sahāyaṃ jīvitā voropemī』』ti sahāyameva voropeti, tasseva pārājikaṃ.

Dūtaparamparāpadassa niddesavāre itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhitadhammarakkhitasaṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kañci puggalaṃ mārāpetukāmo tamatthaṃ ācikkhitvā buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ jīvitā voropetūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ puggalaṃ jīvitā voropetu; so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa 『『amhākaṃ ācariyo evaṃ vadati – 『itthannāmaṃ kira jīvitā voropehī』ti. Tvaṃ kira amhesu vīrapuriso』』ti āroceti; evaṃ tesampi dukkaṭaṃ. Vadhako paṭiggaṇhātīti 『『sādhu voropessāmī』』ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ. Mahājano hi tena pāpe niyojitoti. So tanti so ce saṅgharakkhito taṃ puggalaṃ jīvitā voropeti, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etenūpāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu sabbesaṃ pārājikameva.

Visakkiyadūtapadaniddese so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā 『『amhākaṃ ācariyo evamāha – 『itthannāmaṃ kira jīvitā voropehī』』ti visaṅketaṃ karonto āṇāpeti. Visaṅketakaraṇeneva hi esa 『『visakkiyadūto』』ti vuccati. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Evaṃ sante paṭiggahaṇe āpattiyeva na siyā, sañcaritta paṭiggahaṇamaraṇābhinandanesupi ca āpatti hoti, maraṇapaṭiggahaṇe kathaṃ na siyā tasmā paṭiggaṇhantassevetaṃ dukkaṭaṃ. Tenevettha 『『mūlaṭṭhassā』』ti na vuttaṃ. Purimanayepi cetaṃ paṭiggaṇhantassa veditabbameva; okāsābhāvena pana na vuttaṃ. Tasmā yo yo paṭiggaṇhāti, tassa tassa tappaccayā āpattiyevāti ayamettha amhākaṃ khanti. Yathā cettha evaṃ adinnādānepīti.

Sace pana so taṃ jīvitā voropeti, āṇāpakassa ca buddharakkhitassa voropakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭhoti.

Gatapaccāgatadūtaniddese – so gantvā puna paccāgacchatīti tassa jīvitā voropetabbassa samīpaṃ gantvā susaṃvihitārakkhattā taṃ jīvitā voropetuṃ asakkonto āgacchati. Yadā sakkosi tadāti kiṃ ajjeva mārito mārito hoti, gaccha yadā sakkosi, tadā naṃ jīvitā voropehīti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana so avassaṃ jīvitā voropetabbo hoti, atthasādhakacetanā maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi vadhako saṭṭhivassātikkamena taṃ vadhati, āṇāpako ca antarāva kālaṅkaroti, hīnāya vā āvattati, assamaṇova hutvā kālañca karissati, hīnāya vā āvattissati. Sace āṇāpako gihikāle mātaraṃ vā pitaraṃ vā arahantaṃ vā sandhāya evaṃ āṇāpetvā pabbajati, tasmiṃ pabbajite āṇatto taṃ māreti, āṇāpako gihikāleyeva mātughātako pitughātako arahantaghātako vā hoti, tasmā nevassa pabbajjā , na upasampadā ruhati. Sacepi māretabbapuggalo āṇattikkhaṇe puthujjano, yadā pana naṃ āṇatto māreti tadā arahā hoti, āṇattato vā pahāraṃ labhitvā dukkhamūlikaṃ saddhaṃ nissāya vipassanto arahattaṃ patvā tenevābādhena kālaṃkaroti, āṇāpako āṇattikkhaṇeyeva arahantaghātako. Vadhako pana sabbattha upakkamakaraṇakkhaṇeyeva pārājikoti.

Idāni ye sabbesuyeva imesu dūtavasena vuttamātikāpadesu saṅketavisaṅketadassanatthaṃ

Vuttā tayo vārā, tesu paṭhamavāre tāva – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya 『『mā ghātehī』』ti etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Dutiyavāre – sāvitattā mutto. Tatiyavāre pana tena ca sāvitattā itarena ca 『『sādhū』』ti sampaṭicchitvā oratattā ubhopi muttāti.

Dūtakathā niṭṭhitā.

  1. Araho rahosaññīniddesādīsu arahoti sammukhe. Rahoti parammukhe. Tattha yo upaṭṭhānakāle veribhikkhumhi bhikkhūhi saddhiṃ āgantvā purato nisinneyeva andhakāradosena tassa āgatabhāvaṃ ajānanto 『『aho vata itthannāmo hato assa, corāpi nāma taṃ na hananti, sappo vā na ḍaṃsati, na satthaṃ vā visaṃ vā āharatī』』ti tassa maraṇaṃ abhinandanto īdisāni vacanāni ullapati, ayaṃ araho rahosaññī ullapati nāma. Sammukheva tasmiṃ parammukhasaññīti attho. Yo pana taṃ purato nisinnaṃ disvā puna upaṭṭhānaṃ katvā gatehi bhikkhūhi saddhiṃ gatepi tasmiṃ 『『idheva so nisinno』』ti saññī hutvā purimanayeneva ullapati, ayaṃ raho arahosaññī ullapati nāma. Etenevupāyena araho arahosaññī ca raho rahosaññī ca veditabbo. Catunnampi ca etesaṃ vācāya vācāya dukkaṭanti veditabbaṃ.

Idāni maraṇavaṇṇasaṃvaṇṇanāya vibhāgadassanatthaṃ vuttesu pañcasu kāyena saṃvaṇṇanādimātikāniddesesu – kāyena vikāraṃ karotīti yathā so jānāti 『『satthaṃ vā āharitvā visaṃ vā khāditvā rajjuyā vā ubbandhitvā sobbhādīsu vā papatitvā yo marati so kira dhanaṃ vā labhati, yasaṃ vā labhati, saggaṃ vā gacchatīti ayamattho etena vutto』』ti tathā hatthamuddādīhi dasseti. Vācāya bhaṇatīti tamevatthaṃ vākyabhedaṃ katvā bhaṇati. Tatiyavāro ubhayavasena vutto. Sabbattha saṃvaṇṇanāya payoge payoge dukkaṭaṃ. Tassa dukkhuppattiyaṃ saṃvaṇṇakassa thullaccayaṃ. Yaṃ uddissa saṃvaṇṇanā katā, tasmiṃ mate saṃvaṇṇanakkhaṇeyeva saṃvaṇṇakassa pārājikaṃ. So taṃ na jānāti añño ñatvā 『『laddho vata me sukhuppattiupāyo』』ti tāya saṃvaṇṇanāya marati, anāpatti. Dvinnaṃ uddissa saṃvaṇṇanāya katāya eko ñatvā marati, pārājikaṃ. Dvepi maranti, pārājikañca akusalarāsi ca. Esa nayo sambahulesu. Anuddissa maraṇaṃ saṃvaṇṇento āhiṇḍati, yo yo taṃ saṃvaṇṇanaṃ ñatvā marati, sabbo tena mārito hoti.

Dūtena saṃvaṇṇanāyaṃ 『『asukaṃ nāma gehaṃ vā gāmaṃ vā gantvā itthannāmassa evaṃ maraṇavaṇṇaṃ saṃvaṇṇehī』』ti sāsane ārocitamatte dukkaṭaṃ. Yassatthāya pahito tassa dukkhuppattiyā mūlaṭṭhassa thullaccayaṃ, maraṇena pārājikaṃ. Dūto 『『ñāto dāni ayaṃ saggamaggo』』ti tassa anārocetvā attano ñātissa vā sālohitassa vā āroceti, tasmiṃ mate visaṅketo hoti, mūlaṭṭho muccati. Dūto tatheva cintetvā sayaṃ saṃvaṇṇanāya vuttaṃ katvā marati, visaṅketova. Anuddissa pana sāsane ārocite yattakā dūtassa saṃvaṇṇanāya maranti, tattakā pāṇātipātā. Sace mātāpitaro maranti, ānantariyampi hoti.

  1. Lekhāsaṃvaṇṇanāya – lekhaṃ chindatīti paṇṇe vā potthake vā akkharāni likhati – 『『yo satthaṃ vā āharitvā papāte vā papatitvā aññehi vā aggippavesanaudakappavesanādīhi upāyehi marati, so idañcidañca labhatī』』ti vā 『『tassa dhammo hotī』』ti vāti. Etthāpi dukkaṭathullaccayā vuttanayeneva veditabbā. Uddissa likhite pana yaṃ uddissa likhitaṃ tasseva maraṇena pārājikaṃ. Bahū uddissa likhite yattakā maranti, tattakā pāṇātipātā. Mātāpitūnaṃ maraṇena ānantariyaṃ. Anuddissa likhitepi eseva nayo. 『『Bahū marantī』』ti vippaṭisāre uppanne taṃ potthakaṃ jhāpetvā vā yathā vā akkharāni na paññāyanti tathā katvā muccati. Sace so parassa potthako hoti, uddissa likhito vā hoti anuddissa likhito vā, gahitaṭṭhāne ṭhapetvā muccati. Sace mūlena kīto hoti, potthakassāmikānaṃ potthakaṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccati. Sace sambahulā 『『maraṇavaṇṇaṃ likhissāmā』』ti ekajjhāsayā hutvā eko tālarukkhaṃ ārohitvā paṇṇaṃ chindati, eko āharati, eko potthakaṃ karoti, eko likhati, eko sace kaṇṭakalekhā hoti, masiṃ makkheti, masiṃ makkhetvā taṃ potthakaṃ sajjetvā sabbeva sabhāyaṃ vā āpaṇe vā yattha vā pana lekhādassanakotūhalakā bahū sannipatanti, tattha ṭhapenti. Taṃ vācetvā sacepi eko marati, sabbesaṃ pārājikaṃ. Sace bahukā maranti, vuttasadisova nayo. Vippaṭisāre pana uppanne taṃ potthakaṃ sacepi mañjūsāyaṃ gopenti, añño ca taṃ disvā nīharitvā puna bahūnaṃ dasseti, neva muccanti. Tiṭṭhatu mañjūsā, sacepi taṃ potthakaṃ nadiyaṃ vā samudde vā khipanti vā dhovanti vā khaṇḍākhaṇḍaṃ vā chindanti, aggimhi vā jhāpenti, yāva saṅghaṭṭitepi duddhote vā dujjhāpite vā patte akkharāni paññāyanti, tāva na muccanti. Yathā pana akkharāni na paññāyanti tatheva kate muccantīti.

Idāni thāvarapayogassa vibhāgadassanatthaṃ vuttesu opātādimātikāniddesesu manussaṃ uddissa opātaṃ khanatīti 『『itthannāmo patitvā marissatī』』ti kañci manussaṃ uddisitvā yattha so ekato vicarati, tattha āvāṭaṃ khanati, khanantassa tāva sacepi jātapathaviyā khanati, pāṇātipātassa payogattā payoge payoge dukkaṭaṃ. Yaṃ uddissa khanati, tassa dukkhuppattiyā thullaccayaṃ, maraṇena pārājikaṃ. Aññasmiṃ patitvā mate anāpatti. Sace anuddissa 『『yo koci marissatī』』ti khato hoti, yattakā patitvā maranti, tattakā pāṇātipātā. Ānantariyavatthūsu ca ānantariyaṃ thullaccayapācittiyavatthūsu thullaccayapācittiyāni.

Bahū tattha cetanā; katamāya pārājikaṃ hotīti? Mahāaṭṭhakathāyaṃ tāva vuttaṃ – 『『āvāṭaṃ gambhīrato ca āyāmavitthārato ca khanitvā pamāṇe ṭhapetvā tacchetvā puñchitvā paṃsupacchiṃ uddharantassa sanniṭṭhāpikā atthasādhakacetanā maggānantaraphalasadisā. Sacepi vassasatassa accayena patitvā avassaṃ maraṇakasatto hoti, sanniṭṭhāpakacetanāyameva pārājika』』nti. Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca – 『『imasmiṃ āvāṭe patitvā marissatīti ekasmimpi kuddālappahāre dinne sace koci tattha pakkhalito patitvā marati, pārājikameva. Suttantikattherā pana sanniṭṭhāpakacetanaṃ gaṇhantī』』ti vuttaṃ.

Eko 『『opātaṃ khanitvā asukaṃ nāma ānetvā idha pātetvā mārehī』』ti aññaṃ āṇāpeti, so taṃ pātetvā māreti, ubhinnaṃ pārājikaṃ. Aññaṃ pātetvā māreti, sayaṃ patitvā marati, añño attano dhammatāya patitvā marati, sabbattha visaṅketo hoti, mūlaṭṭho muccati. 『『Asuko asukaṃ ānetvā idha māressatī』』ti khatepi eseva nayo. Maritukāmā idha marissantīti khanati, ekassa maraṇe pārājikaṃ. Bahunnaṃ maraṇe akusalarāsi , mātāpitūnaṃ maraṇe ānantariyaṃ, thullaccayapācittiyavatthūsu thullaccayapācittiyāni.

『『Ye keci māretukāmā, te idha pātetvā māressantī』』ti khanati, tattha pātetvā mārenti , ekasmiṃ mate pārājikaṃ, bahūsu akusalarāsi, ānantariyādivatthūsu ānantariyādīni. Idheva arahantāpi saṅgahaṃ gacchanti. Purimanaye pana 『『tesaṃ maritukāmatāya patanaṃ natthī』』ti te na saṅgayhanti. Dvīsupi nayesu attano dhammatāya patitvā mate visaṅketo. 『『Ye keci attano verike ettha pātetvā māressantī』』ti khanati, tattha ca verikā verike pātetvā mārenti, ekasmiṃ mārite pārājikaṃ, bahūsu akusalarāsi, mātari vā pitari vā arahante vā verikehi ānetvā tattha mārite ānantariyaṃ. Attano dhammatāya patitvā matesu visaṅketo.

Yo pana 『『maritukāmā vā amaritukāmā vā māretukāmā vā amāretukāmā vā ye keci ettha patitā vā pātitā vā marissantī』』ti sabbathāpi anuddisseva khanati. Yo yo marati tassa tassa maraṇena yathānurūpaṃ kammañca phusati, āpattiñca āpajjati. Sace gabbhinī patitvā sagabbhā marati, dve pāṇātipātā. Gabbhoyeva vinassati, eko. Gabbho na vinassati, mātā marati, ekoyeva. Corehi anubaddho patitvā marati, opātakhanakasseva pārājikaṃ. Corā tattha pātetvā mārenti, pārājikameva. Tattha patitaṃ bahi nīharitvā mārenti, pārājikameva. Kasmā? Opāte patitappayogena gahitattā. Opātato nikkhamitvā teneva ābādhena marati, pārājikameva. Bahūni vassāni atikkamitvā puna kupitena tenevābādhena marati, pārājikameva. Opāte patanappaccayā uppannarogena gilānasseva añño rogo uppajjati, opātarogo balavataro hoti, tena matepi opātakhaṇako na muccati. Sace pacchā uppannarogo balavā hoti, tena mate muccati. Ubhohi mate na muccati. Opāte opapātikamanusso nibbattitvā uttarituṃ asakkonto marati, pārājikameva. Manussaṃ uddissa khate yakkhādīsu patitvā matesu anāpatti. Yakkhādayo uddissa khate manussādīsu marantesupi eseva nayo. Yakkhādayo uddissa khanantassa pana khananepi tesaṃ dukkhuppattiyampi dukkaṭameva. Maraṇe vatthuvasena thullaccayaṃ vā pācittiyaṃ vā. Anuddissa khate opāte yakkharūpena vā petarūpena vā patati, tiracchānarūpena marati, patanarūpaṃ pamāṇaṃ, tasmā thullaccayanti upatissatthero. Maraṇarūpaṃ pamāṇaṃ, tasmā pācittiyanti phussadevatthero. Tiracchānarūpena patitvā yakkhapetarūpena matepi eseva nayo.

Opātakhanako opātaṃ aññassa vikkiṇāti vā mudhā vā deti, yo yo patitvā marati, tappaccayā tasseva āpatti ca kammabandho ca. Yena laddho so niddoso. Atha sopi 『『evaṃ patitā uttarituṃ asakkontā nassissanti, suuddharā vā na bhavissantī』』ti taṃ opātaṃ gambhīrataraṃ vā uttānataraṃ vā dīghataraṃ vā rassataraṃ vā vitthatataraṃ vā sambādhataraṃ vā karoti, ubhinnampi āpatti ca kammabandho ca. Bahū marantīti vippaṭisāre uppanne opātaṃ paṃsunā pūreti, sace koci paṃsumhi patitvā marati, pūretvāpi mūlaṭṭho na muccati. Deve vassante kaddamo hoti, tattha laggitvā matepi. Rukkho vā patanto vāto vā vassodakaṃ vā paṃsuṃ harati, kandamūlatthaṃ vā pathaviṃ khanantā tattha āvāṭaṃ karonti. Tattha sace koci laggitvā vā patitvā vā marati, mūlaṭṭho na muccati. Tasmiṃ pana okāse mahantaṃ taḷākaṃ vā pokkharaṇiṃ vā kāretvā cetiyaṃ vā patiṭṭhāpetvā bodhiṃ vā ropetvā āvāsaṃ vā sakaṭamaggaṃ vā kāretvā muccati. Yadāpi thiraṃ katvā pūrite opāte rukkhādīnaṃ mūlāni mūlehi saṃsibbitāni honti , jātapathavī jātā, tadāpi muccati. Sacepi nadī āgantvā opātaṃ harati, evampi muccatīti. Ayaṃ tāva opātakathā.

Opātasseva pana anulomesu pāsādīsupi yo tāva pāsaṃ oḍḍeti 『『ettha bajjhitvā sattā marissantī』』ti avassaṃ bajjhanakasattānaṃ vasena hatthā muttamatte pārājikānantariyathullaccayapācittiyāni veditabbāni. Uddissa kate yaṃ uddissa oḍḍito, tato aññesaṃ bandhane anāpatti. Pāse mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabandho. Sace yena laddho so uggalitaṃ vā pāsaṃ saṇṭhapeti, passena vā gacchante disvā vatiṃ katvā sammukhe paveseti, thaddhataraṃ vā pāsayaṭṭhiṃ ṭhapeti, daḷhataraṃ vā pāsarajjuṃ bandhati, thirataraṃ vā khāṇukaṃ vā ākoṭeti, ubhopi na muccanti. Sace vippaṭisāre uppanne pāsaṃ uggalāpetvā gacchati, taṃ disvā puna aññe saṇṭhapenti, baddhā baddhā maranti, mūlaṭṭho na muccati.

Sace pana tena pāsayaṭṭhi sayaṃ akatā hoti, gahitaṭṭhāne ṭhapetvā muccati. Tatthajātakayaṭṭhiṃ chinditvā muccati. Sayaṃ katayaṭṭhiṃ pana gopentopi na muccati. Yadi hi taṃ añño gaṇhitvā pāsaṃ saṇṭhapeti, tappaccayā marantesu mūlaṭṭho na muccati. Sace taṃ jhāpetvā alātaṃ katvā chaḍḍeti, tena alātena pahāraṃ laddhā marantesupi na muccati. Sabbaso pana jhāpetvā vā nāsetvā vā muccati, pāsarajjumpi aññehi ca vaṭṭitaṃ gahitaṭṭhāne ṭhapetvā muccati. Rajjuke labhitvā sayaṃ vaṭṭitaṃ ubbaṭṭetvā vāke labhitvā vaṭṭitaṃ hīraṃ hīraṃ katvā muccati. Araññato pana sayaṃ vāke āharitvā vaṭṭitaṃ gopentopi na muccati. Sabbaso pana jhāpetvā vā nāsetvā vā muccati.

Adūhalaṃ sajjento catūsu pādesu adūhalamañcaṃ ṭhapetvā pāsāṇe āropeti, payoge payoge dukkaṭaṃ. Sabbasajjaṃ katvā hatthato muttamatte avassaṃ ajjhottharitabbakasattānaṃ vasena uddissakānuddissakānurūpena pārājikādīni veditabbāni. Adūhale mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabaddho. Sace yena laddhaṃ so patitaṃ vā ukkhipati, aññepi pāsāṇe āropetvā garukataraṃ vā karoti, passena vā gacchante disvā vatiṃ katvā adūhale paveseti, ubhopi na muccanti. Sacepi vippaṭisāre uppanne adūhalaṃ pātetvā gacchati, taṃ disvā añño saṇṭhapeti, mūlaṭṭho na muccati. Pāsāṇe pana gahitaṭṭhāne ṭhapetvā adūhalapāde ca pāsayaṭṭhiyaṃ vuttanayena gahitaṭṭhāne vā ṭhapetvā jhāpetvā vā muccati.

Sūlaṃ ropentassāpi sabbasajjaṃ katvā hatthato muttamatte sūlamukhe patitvā avassaṃ maraṇakasattānaṃ vasena uddissānuddissānurūpato pārājikādīni veditabbāni. Sūle mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabaddho. Sace yena laddhaṃ so 『『ekappahāreneva marissantī』』ti tikhiṇataraṃ vā karoti, 『『dukkhaṃ marissantī』』ti kuṇṭhataraṃ vā karoti, 『『ucca』』nti sallakkhetvā nīcataraṃ vā 『『nīca』』nti sallakkhetvā uccataraṃ vā puna ropeti, vaṅkaṃ vā ujukaṃ atiujukaṃ vā īsakaṃ poṇaṃ karoti, ubhopi na muccanti. Sace pana 『『aṭṭhāne ṭhita』』nti aññasmiṃ ṭhāne ṭhapeti, taṃ ce māraṇatthāya ādito pabhuti pariyesitvā kataṃ hoti, mūlaṭṭho na muccati. Apariyesitvā pana katameva labhitvā ropite mūlaṭṭho muccati. Vippaṭisāre uppanne pāsayaṭṭhiyaṃ vuttanayena gahitaṭṭhāne vā ṭhapetvā jhāpetvā vā muccati.

  1. Apassene satthaṃ vāti ettha apassenaṃ nāma niccaparibhogo mañco vā pīṭhaṃ vā apassenaphalakaṃ vā divāṭṭhāne nisīdantassa apassenakatthambho vā tatthajātakarukkho vā caṅkame apassāya tiṭṭhantassa ālambanarukkho vā ālambanaphalakaṃ vā sabbampetaṃ apassayanīyaṭṭhena apassenaṃ nāma; tasmiṃ apassene yathā apassayantaṃ vijjhati vā chindati vā tathā katvā vāsipharasusattiārakaṇṭakādīnaṃ aññataraṃ satthaṃ ṭhapeti, dukkaṭaṃ. Dhuvaparibhogaṭṭhāne nirāsaṅkassa nisīdato vā nipajjato vā apassayantassa vā satthasamphassapaccayā dukkhuppattiyā thullaccayaṃ, maraṇena pārājikaṃ. Taṃ ce aññopi tassa veribhikkhu vihāracārikaṃ caranto disvā 『『imassa maññe maraṇatthāya idaṃ nikhittaṃ, sādhu suṭṭhu maratū』』ti abhinandanto gacchati, dukkaṭaṃ. Sace pana sopi tattha 『『evaṃ kate sukataṃ bhavissatī』』ti tikhiṇatarādikaraṇena kiñci kammaṃ karoti, tassāpi pārājikaṃ. Sace pana 『『aṭṭhāne ṭhita』』nti uddharitvā aññasmiṃ ṭhāne ṭhapeti tadatthameva katvā ṭhapite mūlaṭṭho na muccati. Pākatikaṃ labhitvā ṭhapitaṃ hoti, muccati. Taṃ apanetvā aññaṃ tikhiṇataraṃ ṭhapeti mūlaṭṭho muccateva.

Visamakkhanepi yāva maraṇābhinandane dukkaṭaṃ tāva eseva nayo. Sace pana sopi khuddakaṃ visamaṇḍalanti sallakkhetvā mahantataraṃ vā karoti , mahantaṃ vā 『『atirekaṃ hotī』』ti khuddakaṃ karoti, tanukaṃ vā bahalaṃ; bahalaṃ vā tanukaṃ karoti, agginā tāpetvā heṭṭhā vā upari vā sañcāreti, tassāpi pārājikaṃ. 『『Idaṃ aṭhāne ṭhita』』nti sabbameva tacchetvā puñchitvā aññasmiṃ ṭhāne ṭhapeti, attanā bhesajjāni yojetvā kate mūlaṭṭho na muccati , attanā akate muccati. Sace pana so 『『idaṃ visaṃ atiparitta』』nti aññampi ānetvā pakkhipati, yassa visena marati, tassa pārājikaṃ. Sace ubhinnampi santakena marati, ubhinnampi pārājikaṃ. 『『Idaṃ visaṃ nibbisa』』nti taṃ apanetvā attano visameva ṭhapeti, tasseva pārājikaṃ mūlaṭṭho muccati.

Dubbalaṃ vā karotīti mañcapīṭhaṃ aṭaniyā heṭṭhābhāge chinditvā vidalehi vā rajjukehi vā yehi vītaṃ hoti, te vā chinditvā appāvasesameva katvā heṭṭhā āvudhaṃ nikkhipati 『『ettha patitvā marissatī』』ti. Apassenaphalakādīnampi caṅkame ālambanarukkhaphalakapariyosānānaṃ parabhāgaṃ chinditvā heṭṭhā āvudhaṃ nikkhipati, sobbhādīsu mañcaṃ vā pīṭhaṃ vā apassenaphalakaṃ vā ānetvā ṭhapeti, yathā tattha nisinnamatto vā apassitamatto vā patati, sobbhādīsu vā sañcaraṇasetu hoti, taṃ dubbalaṃ karoti; evaṃ karontassa karaṇe dukkaṭaṃ. Itarassa dukkhuppattiyā thullaccayaṃ, maraṇe pārājikaṃ. Bhikkhuṃ ānetvā sobbhādīnaṃ taṭe ṭhapeti 『『disvā bhayena kampento patitvā marissatī』』ti dukkaṭaṃ. So tattheva patati, dukkhuppattiyā thullaccayaṃ, maraṇe pārājikaṃ. Sayaṃ vā pāteti, aññena vā pātāpeti, añño avutto vā attano dhammatāya pāteti, amanusso pāteti, vātappahārena patati, attano dhammatāya patatti, sabbattha maraṇe pārājikaṃ. Kasmā? Tassa payogena sobbhāditaṭe ṭhitattā.

Upanikkhipanaṃ nāma samīpe nikkhipanaṃ. Tattha 『『yo iminā asinā mato so dhanaṃ vā labhatī』』tiādinā nayena maraṇavaṇṇaṃ vā saṃvaṇṇetvā 『『iminā maraṇatthikā marantu, māraṇatthikā mārentū』』ti vā vatvā asiṃ upanikkhipati, tassa upanikkhipane dukkaṭaṃ. Maritukāmo vā tena attānaṃ paharatu , māretukāmo vā aññaṃ paharatu, ubhayathāpi parassa dukkhuppattiyā upanikkhepakassa thullaccayaṃ, maraṇe pārājikaṃ. Anuddissa nikkhitte bahūnaṃ maraṇe akusalarāsi. Pārājikādivatthūsu pārājikādīni. Vippaṭisāre uppanne asiṃ gahitaṭṭhāne ṭhapetvā muccati. Kiṇitvā gahito hoti, asissāmikānaṃ asiṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccati. Sace lohapiṇḍiṃ vā phālaṃ vā kudālaṃ vā gahetvā asi kārāpito hoti, yaṃ bhaṇḍaṃ gahetvā kārito, tadeva katvā muccati. Sace kudālaṃ gahetvā kāritaṃ vināsetvā phālaṃ karoti, phālena pahāraṃ labhitvā marantesupi pāṇātipātato na muccati. Sace pana lohaṃ samuṭṭhāpetvā upanikkhipanatthameva kārito hoti, arena ghaṃsitvā cuṇṇavicuṇṇaṃ katvā vippakiṇṇe muccati. Sacepi saṃvaṇṇanāpotthako viya bahūhi ekajjhāsayehi kato hoti, potthake vuttanayeneva kammabandhavinicchayo veditabbo. Esa nayo sattibheṇḍīsu. Laguḷe pāsayaṭṭhisadiso vinicchayo. Tathā pāsāṇe. Satthe asisadisova. Visaṃ vāti visaṃ upanikkhipantassa vatthuvasena uddissānuddissānurūpato pārājikādivatthūsu pārājikādīni veditabbāni. Kiṇitvā ṭhapite purimanayena paṭipākatikaṃ katvā muccati. Sayaṃ bhesajjehi yojite avisaṃ katvā muccati. Rajjuyā pāsarajjusadisova vinicchayo.

Bhesajje – yo bhikkhu veribhikkhussa pajjarake vā visabhāgaroge vā uppanne asappāyānipi sappiādīni sappāyānīti maraṇādhippāyo deti, aññaṃ vā kiñci kandamūlaphalaṃ tassa evaṃ bhesajjadāne dukkaṭaṃ. Parassa dukkhuppattiyaṃ maraṇe ca thullaccayapārājikāni, ānantariyavatthumhi ānantariyanti veditabbaṃ.

  1. Rūpūpahāre – upasaṃharatīti paraṃ vā amanāparūpaṃ tassa samīpe ṭhapeti, attanā vā yakkhapetādivesaṃ gahetvā tiṭṭhati, tassa upasaṃhāramatte dukkaṭaṃ. Parassa taṃ rūpaṃ disvā bhayuppattiyaṃ thullaccayaṃ, maraṇe pārājikaṃ. Sace pana tadeva rūpaṃ ekaccassa manāpaṃ hoti, alābhakena ca sussitvā marati, visaṅketo. Manāpiyepi eseva nayo. Tattha pana visesena itthīnaṃ purisarūpaṃ purisānañca itthirūpaṃ manāpaṃ taṃ alaṅkaritvā upasaṃharati, diṭṭhamattakameva karoti, aticiraṃ passitumpi na deti, itaro alābhakena sussitvā marati, pārājikaṃ. Sace uttasitvā marati , visaṅketo. Atha pana uttasitvā vā alābhakena vāti avicāretvā 『『kevalaṃ passitvā marissatī』』ti upasaṃharati, uttasitvā vā sussitvā vā mate pārājikameva. Etenevūpāyena saddūpahārādayopi veditabbā. Kevalañhettha amanussasaddādayo utrāsajanakā amanāpasaddā, purisānaṃ itthisaddamadhuragandhabbasaddādayo cittassādakarā manāpasaddā. Himavante visarukkhānaṃ mūlādigandhā kuṇapagandhā ca amanāpagandhā, kāḷānusārīmūlagandhādayo manāpagandhā . Paṭikūlamūlarasādayo amanāparasā, appaṭikūlamūlarasādayo manāparasā. Visaphassamahākacchuphassādayo amanāpaphoṭṭhabbā, cīnapaṭahaṃsapupphatūlikaphassādayo manāpaphoṭṭhabbāti veditabbā.

Dhammūpahāre – dhammoti desanādhammo veditabbo. Desanāvasena vā niraye ca sagge ca vipattisampattibhedaṃ dhammārammaṇameva. Nerayikassāti bhinnasaṃvarassa katapāpassa niraye nibbattanārahassa sattassa pañcavidhabandhanakammakaraṇādinirayakathaṃ katheti. Taṃ ce sutvā so uttasitvā marati, kathikassa pārājikaṃ. Sace pana so sutvāpi attano dhammatāya marati, anāpatti. 『『Idaṃ sutvā evarūpaṃ pāpaṃ na karissati oramissati viramissatī』』ti nirayakathaṃ katheti, taṃ sutvā itaro uttasitvā marati, anāpatti. Saggakathanti devanāṭakādīnaṃ nandanavanādīnañca sampattikathaṃ; taṃ sutvā itaro saggādhimutto sīghaṃ taṃ sampattiṃ pāpuṇitukāmo satthāharaṇavisakhādanaāhārupaccheda-assāsapassāsasannirundhanādīhi dukkhaṃ uppādeti, kathikassa thullaccayaṃ, marati pārājikaṃ. Sace pana so sutvāpi yāvatāyukaṃ ṭhatvā attano dhammatāya marati, anāpatti . 『『Imaṃ sutvā puññāni karissatī』』ti katheti, taṃ sutvā itaro adhimutto kālaṃkaroti, anāpatti.

  1. Ācikkhanāyaṃ – puṭṭho bhaṇatīti 『『bhante kathaṃ mato dhanaṃ vā labhati sagge vā upapajjatī』』ti evaṃ pucchito bhaṇati.

Anusāsaniyaṃ – apuṭṭhoti evaṃ apucchito sāmaññeva bhaṇati.

Saṅketakammanimittakammāni adinnādānakathāyaṃ vuttanayeneva veditabbāni.

Evaṃ nānappakārato āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento 『『anāpatti asañciccā』』tiādimāha. Tattha asañciccāti 『『iminā upakkamena imaṃ māremī』』ti acetetvā. Evañhi acetetvā katena upakkamena pare matepi anāpatti, vakkhati ca 『『anāpatti bhikkhu asañciccā』』ti. Ajānantassāti 『『iminā ayaṃ marissatī』』ti ajānantassa upakkamena pare matepi anāpatti, vakkhati ca visagatapiṇḍapātavatthusmiṃ 『『anāpatti bhikkhu ajānantassā』』ti. Namaraṇādhippāyassāti maraṇaṃ anicchantassa. Yena hi upakkamena paro marati, tena upakkamena tasmiṃ māritepi namaraṇādhippāyassa anāpatti. Vakkhati ca 『『anāpatti bhikkhu namaraṇādhippāyassā』』ti. Ummattakādayo pubbe vuttanayā eva. Idha pana ādikammikā aññamaññaṃ jīvitā voropitabhikkhū, tesaṃ anāpatti. Avasesānaṃ maraṇavaṇṇasaṃvaṇṇanakādīnaṃ āpattiyevāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu – idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ; kāyacittato ca vācācittato ca kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedanaṃ. Sacepi hi sirisayanaṃ ārūḷho rajjasampattisukhaṃ anubhavanto rājā 『『coro deva ānīto』』ti vutte 『『gacchatha naṃ mārethā』』ti hasamānova bhaṇati, domanassacitteneva bhaṇatīti veditabbo. Sukhavokiṇṇattā pana anuppabandhābhāvā ca dujjānametaṃ puthujjanehīti.

Vinītavatthuvaṇṇanā

  1. Vinītavatthukathāsu paṭhamavatthusmiṃ – kāruññenāti te bhikkhū tassa mahantaṃ gelaññadukkhaṃ disvā kāruññaṃ uppādetvā 『『sīlavā tvaṃ katakusalo, kasmā mīyamāno bhāyasi, nanu sīlavato saggo nāma maraṇamattapaṭibaddhoyevā』』ti evaṃ maraṇatthikāva hutvā maraṇatthikabhāvaṃ ajānantā maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Sopi bhikkhu tesaṃ saṃvaṇṇanāya āhārupacchedaṃ katvā antarāva kālamakāsi. Tasmā āpattiṃ āpannā. Vohāravasena pana vuttaṃ 『『kāruññena maraṇavaṇṇaṃ saṃvaṇṇesu』』nti. Tasmā idānipi paṇḍitena bhikkhunā gilānassa bhikkhuno evaṃ maraṇavaṇṇo na saṃvaṇṇetabbo. Sace hi tassa saṃvaṇṇanaṃ sutvā āhārūpacchedādinā upakkamena ekajavanavārāvasesepi āyusmiṃ antarā kālaṃkaroti, imināva mārito hoti. Iminā pana nayena anusiṭṭhi dātabbā – 『『sīlavato nāma anacchariyā maggaphaluppatti, tasmā vihārādīsu āsattiṃ akatvā buddhagataṃ dhammagataṃ saṅghagataṃ kāyagatañca satiṃ upaṭṭhapetvā manasikāre appamādo kātabbo』』ti. Maraṇavaṇṇe ca saṃvaṇṇitepi yo tāya saṃvaṇṇanāya kañci upakkamaṃ akatvā attano dhammatāya yathāyunā yathānusandhināva marati, tappaccayā saṃvaṇṇako āpattiyā na kāretabboti.

Dutiyavatthusmiṃ – na ca bhikkhave appaṭivekkhitvāti ettha kīdisaṃ āsanaṃ paṭivekkhitabbaṃ , kīdisaṃ na paṭivekkhitabbaṃ? Yaṃ suddhaṃ āsanameva hoti apaccattharaṇakaṃ, yañca āgantvā ṭhitānaṃ passataṃyeva attharīyati, taṃ napaccavekkhitabbaṃ , nisīdituṃ vaṭṭati. Yampi manussā sayaṃ hatthena akkamitvā 『『idha bhante nisīdathā』』ti denti, tasmimpi vaṭṭati. Sacepi paṭhamamevāgantvā nisinnā pacchā uddhaṃ vā adho vā saṅkamanti, paccavekkhaṇakiccaṃ natthi. Yampi tanukena vatthena yathā talaṃ dissati, evaṃ paṭicchannaṃ hoti, tasmimpi paccavekkhaṇakiccaṃ natthi. Yaṃ pana paṭikacceva pāvārakojavādīhi atthataṃ hoti, taṃ hatthena parāmasitvā sallakkhetvā nisīditabbaṃ. Mahāpaccariyaṃ pana 『『ghanasāṭakenāpi atthate yasmiṃ vali na paññāyati, taṃ nappaṭivekkhitabbanti vuttaṃ.

Musalavatthusmiṃ – asañciccoti avadhakacetano viraddhapayogo hi so. Tenāha 『『asañcicco aha』』nti. Udukkhalavatthu uttānameva. Vuḍḍhapabbajitavatthūsupaṭhamavatthusmiṃ 『『bhikkhusaṅghassa paṭibandhaṃ mā akāsī』』ti paṇāmesi. Dutiyavatthusmiṃ – saṅghamajjhepi gaṇamajjhepi 『『mahallakattherassa putto』』ti vuccamāno tena vacanena aṭṭīyamāno 『『maratu aya』』nti paṇāmesi. Tatiyavatthusmiṃ – tassa dukkhuppādanena thullaccayaṃ.

  1. Tato parāni tīṇi vatthūni uttānatthāneva. Visagatapiṇḍapātavatthusmiṃ – sārāṇīyadhammapūrako so bhikkhu aggapiṇḍaṃ sabrahmacārīnaṃ datvāva bhuñjati. Tena vuttaṃ 『『aggakārikaṃ adāsī』』ti. Aggakārikanti aggakiriyaṃ; paṭhamaṃ laddhapiṇḍapātaṃ aggaggaṃ vā paṇītapaṇītaṃ piṇḍapātanti attho. Yā pana tassa dānasaṅkhātā aggakiriyā, sā na sakkā dātuṃ, piṇḍapātañhi so therāsanato paṭṭhāya adāsi. Te bhikkhūti te therāsanato paṭṭhāya paribhuttapiṇḍapātā bhikkhū; te kira sabbepi kālamakaṃsu. Sesamettha uttānameva. Assaddhesu pana micchādiṭṭhikesu kulesu sakkaccaṃ paṇītabhojanaṃ labhitvā anupaparikkhitvā neva attanā paribhuñjitabbaṃ, na paresaṃ dātabbaṃ. Yampi ābhidosikaṃ bhattaṃ vā khajjakaṃ vā tato labhati, tampi na paribhuñjitabbaṃ. Apihitavatthumpi hi sappavicchikādīhi adhisayitaṃ chaḍḍanīyadhammaṃ tāni kulāni denti. Gandhahaliddādimakkhitopi tato piṇḍapāto na gahetabbo. Sarīre rogaṭṭhānāni puñchitvā ṭhapitabhattampi hi tāni dātabbaṃ maññantīti.

Vīmaṃsanavatthusmiṃ – vīmaṃsamāno dve vīmaṃsati – 『『sakkoti nu kho imaṃ māretuṃ no』』ti visaṃ vā vīmaṃsati, 『『mareyya nu kho ayaṃ imaṃ visaṃ khāditvā no』』ti puggalaṃ vā. Ubhayathāpi vīmaṃsādhippāyena dinne maratu vā mā vā thullaccayaṃ. 『『Idaṃ visaṃ etaṃ māretū』』ti vā 『『idaṃ visaṃ khāditvā ayaṃ maratū』』ti vā evaṃ dinne pana sace marati, pārājikaṃ; no ce, thullaccayaṃ.

182-3. Ito parāni tīṇi silāvatthūni tīṇi iṭṭhakavāsigopānasīvatthūni ca uttānatthāneva. Na kevalañca silādīnaṃyeva vasena ayaṃ āpattānāpattibhedo hoti, daṇḍamuggaranikhādanavemādīnampi vasena hotiyeva, tasmā pāḷiyaṃ anāgatampi āgatanayeneva veditabbaṃ.

Aṭṭakavatthūsu – aṭṭakoti vehāsamañco vuccati; yaṃ setakammamālākammalatākammādīnaṃ atthāya bandhanti. Tattha āvuso atraṭṭhito bandhāhīti maraṇādhippāyo yatra ṭhito patitvā khāṇunā vā bhijjeyya, sobbhapapātādīsu vā mareyya , tādisaṃ ṭhānaṃ sandhāyāha. Ettha ca koci upariṭhānaṃ niyāmeti 『『ito patitvā marissatī』』ti, koci heṭṭhā ṭhānaṃ 『『idha patitvā marissatī』』ti, koci ubhayampi 『『ito idha patitvā marissatī』』ti. Tatra yo upari niyamitaṭṭhānā apatitvā aññato patati, heṭṭhā niyamitaṭṭhāne vā apatitvā aññattha patati, ubhayaniyāme vā yaṃkiñci ekaṃ virādhetvā patati, tasmiṃ mate visaṅketattā anāpatti. Vihāracchādanavatthusmimpi eseva nayo.

Anabhirativatthusmiṃ – so kira bhikkhu kāmavitakkādīnaṃ samudācāraṃ disvā nivāretuṃ asakkonto sāsane anabhirato gihibhāvābhimukho jāto. Tato cintesi – 『『yāva sīlabhedaṃ na pāpuṇāmi tāva marissāmī』』ti. Atha taṃ pabbataṃ abhiruhitvā papāte papatanto aññataraṃ vilīvakāraṃ ottharitvā māresi. Vilīvakāranti veṇukāraṃ. Na ca bhikkhave attānaṃ pātetabbanti na attā pātetabbo. Vibhattibyattayena panetaṃ vuttaṃ. Ettha ca na kevalaṃ na pātetabbaṃ, aññenapi yena kenaci upakkamena antamaso āhārupacchedenapi na māretabbo. Yopi hi gilāno vijjamāne bhesajje ca upaṭṭhākesu ca maritukāmo āhāraṃ upacchindati, dukkaṭameva. Yassa pana mahāābādho cirānubaddho, bhikkhū upaṭṭhahantā kilamanti jigucchanti 『『kadā nu kho gilānato muccissāmā』』ti aṭṭīyanti. Sace so 『『ayaṃ attabhāvo paṭijaggiyamānopi na tiṭṭhati, bhikkhū ca kilamantī』』ti āhāraṃ upacchindati, bhesajjaṃ na sevati vaṭṭati. Yo pana 『『ayaṃ rogo kharo, āyusaṅkhārā na tiṭṭhanti, ayañca me visesādhigamo hatthappatto viya dissatī』』ti upacchindati vaṭṭatiyeva. Agilānassāpi uppannasaṃvegassa 『『āhārapariyesanaṃ nāma papañco, kammaṭṭhānameva anuyuñjissāmī』』ti kammaṭṭhānasīsena upacchindantassa vaṭṭati. Visesādhigamaṃ byākaritvā āhāraṃ upacchindati, na vaṭṭati. Sabhāgānañhi lajjībhikkhūnaṃ kathetuṃ vaṭṭati.

Silāvatthusmiṃ – davāyāti davena hassena; khiḍḍāyāti attho. Silāti pāsāṇo; na kevalañca pāsāṇo, aññampi yaṃkiñci dārukhaṇḍaṃ vā iṭṭhakākhaṇḍaṃ vā hatthena vā yantena vā pavijjhituṃ na vaṭṭati. Cetiyādīnaṃ atthāya pāsāṇādayo hasantā hasantā pavaṭṭentipi khipantipi ukkhipantipi kammasamayoti vaṭṭati. Aññampi īdisaṃ navakammaṃ vā karontā bhaṇḍakaṃ vā dhovantā rukkhaṃ vā dhovanadaṇḍakaṃ vā ukkhipitvā pavijjhanti, vaṭṭati. Bhattavissaggakālādīsu kāke vā soṇe vā kaṭṭhaṃ vā kathalaṃ vā khipitvā palāpeti, vaṭṭati.

184.Sedanādivatthūni sabbāneva uttānatthāni. Ettha ca ahaṃ kukkuccakoti na gilānupaṭṭhānaṃ na kātabbaṃ, hitakāmatāya sabbaṃ gilānassa balābalañca ruciñca sappāyāsappāyañca upalakkhetvā kātabbaṃ.

  1. Jāragabbhinivatthusmiṃ – pavutthapatikāti pavāsaṃ gatapatikā. Gabbhapātananti yena paribhuttena gabbho patati, tādisaṃ bhesajjaṃ. Dve pajāpatikavatthūni uttānatthāneva. Gabbhamaddanavatthusmiṃ – 『『madditvā pātehī』』ti vutte aññena maddāpetvā pāteti, visaṅketaṃ. 『『Maddāpetvā pātāpehī』』ti vuttepi sayaṃ madditvā pāteti, visaṅketameva. Manussaviggahe pariyāyo nāma natthi. Tasmā 『『gabbho nāma maddite patatī』』ti vutte sā sayaṃ vā maddatu, aññena vā maddāpetvā pātetu, visaṅketo natthi; pārājikameva tāpanavatthusmimpi eseva nayo.

Vañjhitthivatthusmiṃ – vañjhitthī nāma yā gabbhaṃ na gaṇhāti. Gabbhaṃ agaṇhanakaitthī nāma natthi, yassā pana gahitopi gabbho na saṇṭhāti, taṃyeva sandhāyetaṃ vuttaṃ. Utusamaye kira sabbitthiyo gabbhaṃ gaṇhanti. Yā panāyaṃ 『『vañjhā』』ti vuccati, tassā kucchiyaṃ nibbattasattānaṃ akusalavipāko sampāpuṇāti. Te parittakusalavipākena gahitapaṭisandhikā akusalavipākena adhibhūtā vinassanti. Abhinavapaṭisandhiyaṃyeva hi kammānubhāvena dvīhākārehi gabbho na saṇṭhāti – vātena vā pāṇakehi vā. Vāto sosetvā antaradhāpeti, pāṇakā khāditvā. Tassa pana vātassa pāṇakānaṃ vā paṭighātāya bhesajje kate gabbho saṇṭhaheyya; so bhikkhu taṃ akatvā aññaṃ kharabhesajjaṃ adāsi. Tena sā kālamakāsi. Bhagavā bhesajjassa kaṭattā dukkaṭaṃ paññāpesi.

Dutiyavatthusmimpi eseva nayo. Tasmā āgatāgatassa parajanassa bhesajjaṃ na kātabbaṃ, karonto dukkaṭaṃ āpajjati. Pañcannaṃ pana sahadhammikānaṃ kātabbaṃ bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyāti. Samasīlasaddhāpaññānañhi etesaṃ tīsu sikkhāsu yuttānaṃ bhesajjaṃ akātuṃ na labbhati, karontena ca sace tesaṃ atthi, tesaṃ santakaṃ gahetvā yojetvā dātabbaṃ. Sace natthi, attano santakaṃ kātabbaṃ. Sace attanopi natthi, bhikkhācāravattena vā ñātakapavāritaṭṭhānato vā pariyesitabbaṃ. Alabhantena gilānassa atthāya akataviññattiyāpi āharitvā kātabbaṃ.

Aparesampi pañcannaṃ kātuṃ vaṭṭati – mātu, pitu, tadupaṭṭhākānaṃ, attano veyyāvaccakarassa, paṇḍupalāsassāti. Paṇḍupalāso nāma yo pabbajjāpekkho yāva pattacīvaraṃ paṭiyādiyati tāva vihāre vasati. Tesu sace mātāpitaro issarā honti, na paccāsīsanti, akātuṃ vaṭṭati. Sace pana rajjepi ṭhitā paccāsīsanti, akātuṃ na vaṭṭati. Bhesajjaṃ paccāsīsantānaṃ bhesajjaṃ dātabbaṃ, yojetuṃ ajānantānaṃ yojetvā dātabbaṃ. Sabbesaṃ atthāya sahadhammikesu vuttanayeneva pariyesitabbaṃ. Sace pana mātaraṃ vihāre ānetvā jaggati, sabbaṃ parikammaṃ anāmasantena kātabbaṃ. Khādanīyaṃ bhojanīyaṃ sahatthā dātabbaṃ. Pitā pana yathā sāmaṇero evaṃ sahatthena nhāpanasambāhanādīni katvā upaṭṭhātabbo. Ye ca mātāpitaro upaṭṭhahanti paṭijagganti, tesampi evameva kātabbaṃ. Veyyāvaccakaro nāma yo vetanaṃ gahetvā araññe dārūni vā chindati, aññaṃ vā kiñci kammaṃ karoti, tassa roge uppanne yāva ñātakā na passanti tāva bhesajjaṃ kātabbaṃ. Yo pana bhikkhunissitakova hutvā sabbakammāni karoti, tassa bhesajjaṃ kātabbameva. Paṇḍupalāsepi sāmaṇere viya paṭipajjitabbaṃ.

Aparesampi dasannaṃ kātuṃ vaṭṭati – jeṭṭhabhātu, kaniṭṭhabhātu, jeṭṭhabhaginiyā, kaniṭṭhabhaginiyā, cūḷamātuyā, mahāmātuyā, cūḷapituno, mahāpituno, pitucchāya, mātulassāti. Tesaṃ pana sabbesampi karontena tesaṃyeva santakaṃ bhesajjaṃ gahetvā kevalaṃ yojetvā dātabbaṃ. Sace pana nappahonti, yācanti ca 『『detha no, bhante, tumhākaṃ paṭidassāmā』』ti tāvakālikaṃ dātabbaṃ. Sacepi na yācanti, 『『amhākaṃ bhesajjaṃ atthi, tāvakālikaṃ gaṇhathā』』ti vatvā vā 『『yadā nesaṃ bhavissati tadā dassantī』』ti ābhogaṃ vā katvā dātabbaṃ. Sace paṭidenti, gahetabbaṃ, no ce denti, na codetabbā. Ete dasa ñātake ṭhapetvā aññesaṃ na kātabbaṃ.

Etesaṃ puttaparamparāya pana yāva sattamo kulaparivaṭṭo tāva cattāro paccaye āharāpentassa akataviññatti vā bhesajjaṃ karontassa vejjakammaṃ vā kuladūsakāpatti vā na hoti. Sace bhātujāyā bhaginisāmiko vā gilānā honti, ñātakā ce, tesampi vaṭṭati. Aññātakā ce, bhātu ca bhaginiyā ca katvā dātabbaṃ, 『『tumhākaṃ jagganaṭṭhāne dethā』』ti. Atha vā tesaṃ puttānaṃ katvā dātabbaṃ, 『『tumhākaṃ mātāpitūnaṃ dethā』』ti. Etenupāyena sabbapadesupi vinicchayo veditabbo.

Tesaṃ atthāya ca sāmaṇerehi araññato bhesajjaṃ āharāpentena ñātisāmaṇerehi vā āharāpetabbaṃ. Attano atthāya vā āharāpetvā dātabbaṃ. Tehipi 『『upajjhāyassa āharāmā』』ti vattasīsena āharitabbaṃ. Upajjhāyassa mātāpitaro gilānā vihāraṃ āgacchanti, upajjhāyo ca disāpakkanto hoti, saddhivihārikena upajjhāyassa santakaṃ bhesajjaṃ dātabbaṃ. No ce atthi, attano bhesajjaṃ upajjhāyassa pariccajitvā dātabbaṃ. Attanopi asante vuttanayena pariyesitvā upajjhāyassa santakaṃ katvā dātabbaṃ. Upajjhāyenapi saddhivihārikassa mātāpitūsu evameva paṭipajjitabbaṃ. Esa nayo ācariyantevāsikesupi. Aññopi yo āgantuko vā coro vā yuddhaparājito issaro vā ñātakehi pariccatto kapaṇo vā gamiyamanusso vā gilāno hutvā vihāraṃ pavisati, sabbesaṃ apaccāsīsantena bhesajjaṃ kātabbaṃ.

Saddhaṃ kulaṃ hoti catūhi paccayehi upaṭṭhāyakaṃ bhikkhusaṅghassa mātāpituṭṭhāniyaṃ, tatra ce koci gilāno hoti, tassatthāya vissāsena 『『bhesajjaṃ katvā bhante dethā』』ti vadanti, neva dātabbaṃ na kātabbaṃ. Atha pana kappiyaṃ ñatvā evaṃ pucchanti – 『『bhante, asukassa nāma rogassa kiṃ bhesajjaṃ karontī』』ti? 『『Idañcidañca gahetvā karontī』』ti vattuṃ vaṭṭati. 『『Bhante, mayhaṃ mātā gilānā, bhesajjaṃ tāva ācikkhathā』』ti evaṃ pucchite pana na ācikkhitabbaṃ. Aññamaññaṃ pana kathā kātabbā – 『『āvuso, asukassa nāma bhikkhuno imasmiṃ roge kiṃ bhesajjaṃ kariṃsū』』ti? 『『Idañcidañca bhante』』ti. Taṃ sutvā itaro mātu bhesajjaṃ karoti, vaṭṭateva.

Mahāpadumattheropi kira vasabharañño deviyā roge uppanne ekāya itthiyā āgantvā pucchito 『『na jānāmī』』ti avatvā evameva bhikkhūhi saddhiṃ samullapesi. Taṃ sutvā tassā bhesajjamakaṃsu. Vūpasante ca roge ticīvarena tīhi ca kahāpaṇasatehi saddhiṃ bhesajjacaṅkoṭakaṃ pūretvā āharitvā therassa pādamūle ṭhapetvā 『『bhante, pupphapūjaṃ karothā』』ti āhaṃsu. Thero 『『ācariyabhāgo nāmāya』』nti kappiyavasena gāhāpetvā pupphapūjaṃ akāsi. Evaṃ tāva bhesajje paṭipajjitabbaṃ.

Paritte pana 『『gilānassa parittaṃ karotha, bhante』』ti vutte na kātabbaṃ, 『『bhaṇathā』』ti vutte pana kātabbaṃ. Sace pissa evaṃ hoti 『『manussā nāma na jānanti, akayiramāne vippaṭisārino bhavissantī』』ti kātabbaṃ; 『『parittodakaṃ parittasuttaṃ katvā dethā』』ti vuttena pana tesaṃyeva udakaṃ hatthena cāletvā suttaṃ parimajjetvā dātabbaṃ. Sace vihārato udakaṃ attano santakaṃ vā suttaṃ deti, dukkaṭaṃ. Manussā udakañca suttañca gahetvā nisīditvā 『『parittaṃ bhaṇathā』』ti vadanti, kātabbaṃ. No ce jānanti, ācikkhitabbaṃ. Bhikkhūnaṃ nisinnānaṃ pādesu udakaṃ ākiritvā suttañca ṭhapetvā gacchanti 『『parittaṃ karotha, parittaṃ bhaṇathā』』ti na pādā apanetabbā. Manussā hi vippaṭisārino honti. Antogāme gilānassatthāya vihāraṃ pesenti, 『『parittaṃ bhaṇantū』』ti bhaṇitabbaṃ. Antogāme rājagehādīsu roge vā upaddave vā uppanne pakkosāpetvā bhaṇāpenti, āṭānāṭiyasuttādīni bhaṇitabbāni. 『『Āgantvā gilānassa sikkhāpadāni dentu, dhammaṃ kathentu. Rājantepure vā amaccagehe vā āgantvā sikkhāpadāni dentu, dhammaṃ kathentū』』ti pesitepi gantvā sikkhāpadāni dātabbāni, dhammo kathetabbo. 『『Matānaṃ parivāratthaṃ āgacchantū』』ti pakkosanti, na gantabbaṃ. Sīvathikadassane asubhadassane ca maraṇassatiṃ paṭilabhissāmīti kammaṭṭhānasīsena gantuṃ vaṭṭati. Evaṃ paritte paṭipajjitabbaṃ.

Piṇḍapāte pana – anāmaṭṭhapiṇḍapāto kassa dātabbo, kassa na dātabbo? Mātāpitunaṃ tāva dātabbo. Sacepi kahāpaṇagghanako hoti, saddhādeyyavinipātanaṃ natthi. Mātāpituupaṭṭhākānaṃ veyyāvaccakarassa paṇḍupalāsassāti etesampi dātabbo. Tattha paṇḍupalāsassa thālake pakkhipitvāpi dātuṃ vaṭṭati. Taṃ ṭhapetvā aññesaṃ āgārikānaṃ mātāpitunampi na vaṭṭati. Pabbajitaparibhogo hi āgārikānaṃ cetiyaṭṭhāniyo. Apica anāmaṭṭhapiṇḍapāto nāmesa sampattassa dāmarikacorassāpi issarassāpi dātabbo. Kasmā? Te hi adīyamānepi 『『na dentī』』ti āmasitvā dīyamānepi 『『ucchiṭṭhakaṃ dentī』』ti kujjhanti. Kuddhā jīvitāpi voropenti, sāsanassāpi antarāyaṃ karonti. Rajjaṃ patthayamānassa vicarato coranāgassa vatthu cettha kathetabbaṃ. Evaṃ piṇḍapāte paṭipajjitabbaṃ.

Paṭisanthāro pana kassa kātabbo, kassa na kātabbo? Paṭisanthāro nāma vihāraṃ sampattassa yassa kassaci āgantukassa vā daliddassa vā corassa vā issarassa vā kātabboyeva. Kathaṃ? Āgantukaṃ tāva khīṇaparibbayaṃ vihāraṃ sampattaṃ disvā pānīyaṃ dātabbaṃ, pādamakkhanatelaṃ dātabbaṃ. Kāle āgatassa yāgubhattaṃ, vikāle āgatassa sace taṇḍulā atthi; taṇḍulā dātabbā. Avelāyaṃ sampatto 『『gacchāhī』』ti na vattabbo. Sayanaṭṭhānaṃ dātabbaṃ. Sabbaṃ apaccāsīsanteneva kātabbaṃ. 『『Manussā nāma catupaccayadāyakā evaṃ saṅgahe kayiramāne punappunaṃ pasīditvā upakāraṃ karissantī』』ti cittaṃ na uppādetabbaṃ. Corānaṃ pana saṅghikampi dātabbaṃ.

Paṭisanthārānisaṃsadīpanatthañca coranāgavatthu, bhātarā saddhiṃ jambudīpagatassa mahānāgarañño vatthu, piturājassa rajje catunnaṃ amaccānaṃ vatthu, abhayacoravatthūti evamādīni bahūni vatthūni mahāaṭṭhakathāyaṃ vitthārato vuttāni.

Tatrāyaṃ ekavatthudīpanā – sīhaḷadīpe kira abhayo nāma coro pañcasataparivāro ekasmiṃ ṭhāne khandhāvāraṃ bandhitvā samantā tiyojanaṃ ubbāsetvā vasati. Anurādhapuravāsino kadambanadiṃ na uttaranti, cetiyagirimagge janasañcāro upacchinno. Athekadivasaṃ coro 『『cetiyagiriṃ vilumpissāmī』』ti agamāsi. Ārāmikā disvā dīghabhāṇakaabhayattherassa ārocesuṃ. Thero 『『sappiphāṇitādīni atthī』』ti pucchi. 『『Atthi, bhante』』ti. 『『Corānaṃ detha, taṇḍulā atthī』』ti? 『『Atthi, bhante, saṅghassatthāya āhaṭā taṇḍulā ca pattasākañca goraso cā』』ti. 『『Bhattaṃ sampādetvā corānaṃ dethā』』ti. Ārāmikā tathā kariṃsu. Corā bhattaṃ bhuñjitvā 『『kenāyaṃ paṭisanthāro kato』』ti pucchiṃsu. 『『Amhākaṃ ayyena abhayattherenā』』ti. Corā therassa santikaṃ gantvā vanditvā āhaṃsu – 『『mayaṃ saṅghassa ca cetiyassa ca santakaṃ acchinditvā gahessāmāti āgatā, tumhākaṃ pana iminā paṭisanthārenamha pasannā, ajja paṭṭhāya vihāre dhammikā rakkhā amhākaṃ āyattā hotu, nāgarā āgantvā dānaṃ dentu, cetiyaṃ vandantū』』ti. Tato paṭṭhāya ca nāgare dānaṃ dātuṃ āgacchante nadītīreyeva paccuggantvā rakkhantā vihāraṃ nenti, vihārepi dānaṃ dentānaṃ rakkhaṃ katvā tiṭṭhanti. Tepi bhikkhūnaṃ bhuttāvasesaṃ corānaṃ denti. Gamanakālepi te corā nadītīraṃ pāpetvā nivattanti.

Athekadivasaṃ bhikkhusaṅghe khīyanakakathā uppannā 『『thero issaravatāya saṅghassa santakaṃ corānaṃ adāsī』』ti. Thero sannipātaṃ kārāpetvā āha – 『『corā saṅghassa pakativaṭṭañca cetiyasantakañca acchinditvā gaṇhissāmā』』ti āgamiṃsu. Atha nesaṃ mayā evaṃ na harissantīti ettako nāma paṭisanthāro kato, taṃ sabbampi ekato sampiṇḍetvā agghāpetha. Tena kāraṇena aviluttaṃ bhaṇḍaṃ ekato sampiṇḍetvā agghāpethāti. Tato sabbampi therena dinnakaṃ cetiyaghare ekaṃ varapotthakacittattharaṇaṃ na agghati. Tato āhaṃsu – 『『therena katapaṭisanthāro sukato codetuṃ vā sāretuṃ vā na labbhā, gīvā vā avahāro vā natthī』』ti. Evaṃ mahānisaṃso paṭisanthāroti sallakkhetvā kattabbo paṇḍitena bhikkhunāti.

  1. Aṅgulipatodakavatthusmiṃ – uttantoti kilamanto. Anassāsakoti nirassāso. Imasmiṃ pana vatthusmiṃ yāya āpattiyā bhavitabbaṃ sā 『『khuddakesu nidiṭṭhā』』ti idha na vuttā.

Tadanantare vatthusmiṃ – ottharitvāti akkamitvā. So kira tehi ākaḍḍhiyamāno patito. Eko tassa udaraṃ abhiruhitvā nisīdi. Sesāpi pannarasa janā pathaviyaṃ ajjhottharitvā adūhalapāsāṇā viya migaṃ māresuṃ. Yasmā pana te kammādhippāyā, na maraṇādhippāyā; tasmā pārājikaṃ na vuttaṃ.

Bhūtavejjakavatthusmiṃ – yakkhaṃ māresīti bhūtavijjākapāṭhakā yakkhagahitaṃ mocetukāmā yakkhaṃ āvāhetvā muñcāti vadanti. No ce muñcati, piṭṭhena vā mattikāya vā rūpaṃ katvā hatthapādādīni chindanti, yaṃ yaṃ tassa chijjati taṃ taṃ yakkhassa chinnameva hoti. Sīse chinne yakkhopi marati . Evaṃ sopi māresi; tasmā thullaccayaṃ vuttaṃ. Na kevalañca yakkhameva, yopi hi sakkaṃ devarājaṃ māreyya, sopi thullaccayameva āpajjati.

Vāḷayakkhavatthusmiṃ – vāḷayakkhavihāranti yasmiṃ vihāre vāḷo caṇḍo yakkho vasati, taṃ vihāraṃ. Yo hi evarūpaṃ vihāraṃ ajānanto kevalaṃ vasanatthāya peseti, anāpatti. Yo maraṇādhippāyo peseti, so itarassa maraṇena pārājikaṃ, amaraṇena thullaccayaṃ āpajjati. Yathā ca vāḷayakkhavihāraṃ; evaṃ yattha vāḷasīhabyagghādimigā vā ajagarakaṇhasappādayo dīghajātikā vā vasanti, taṃ vāḷavihāraṃ pesentassāpi āpattānāpattibhedo veditabbo. Ayaṃ pāḷimuttakanayo. Yathā ca bhikkhuṃ vāḷayakkhavihāraṃ pesentassa; evaṃ vāḷayakkhampi bhikkhusantikaṃ pesentassa āpattānāpattibhedo veditabbo. Eseva nayo vāḷakantārādivatthūsupi. Kevalañhettha yasmiṃ kantāre vāḷamigā vā dīghajātikā vā atthi, so vāḷakantāro. Yasmiṃ corā atthi, so corakantāroti evaṃ padatthamattameva nānaṃ. Manussaviggahapārājikañca nāmetaṃ saṇhaṃ, pariyāyakathāya na muccati; tasmā yo vadeyya 『『asukasmiṃ nāma okāse coro nisinno , yo tassa sīsaṃ chinditvā āharati, so rājato sakkāravisesaṃ labhatī』』ti. Tassa cetaṃ vacanaṃ sutvā koci naṃ gantvā māreti, ayaṃ pārājiko hotīti.

188.Taṃ maññamānoti ādīsu so kira bhikkhu attano veribhikkhuṃ māretukāmo cintesi – 『『imaṃ me divā mārentassa na sukaraṃ bhaveyya sotthinā gantuṃ, rattiṃ naṃ māressāmī』』ti sallakkhetvā rattiṃ āgamma bahūnaṃ sayitaṭṭhāne taṃ maññamāno tameva jīvitā voropesi. Aparo taṃ maññamāno aññaṃ, aparo aññaṃ tasseva sahāyaṃ maññamāno taṃ, aparo aññaṃ tasseva sahāyaṃ maññamāno aññaṃ tassa sahāyameva jīvitā voropesi. Sabbesampi pārājikameva.

Amanussagahitavatthūsu paṭhame vatthusmiṃ 『『yakkhaṃ palāpessāmī』』ti pahāraṃ adāsi, itaro 『『na dānāyaṃ virajjhituṃ samattho, māressāmi na』』nti . Ettha ca namaraṇādhippāyassa anāpatti vuttāti. Na ettakeneva amanussagahitassa pahāro dātabbo, tālapaṇṇaṃ pana parittasuttaṃ vā hatthe vā pāde vā bandhitabbaṃ, ratanasuttādīni parittāni bhaṇitabbāni, 『『mā sīlavantaṃ bhikkhuṃ viheṭhehī』』ti dhammakathā kātabbāti. Saggakathādīni uttānatthāni. Yañhettha vattabbaṃ taṃ vuttameva.

189.Rukkhacchedanavatthu aṭṭabandhanavatthusadisaṃ. Ayaṃ pana viseso – yo rukkhena otthatopi na marati , sakkā ca hoti ekena passena rukkhaṃ chetvā pathaviṃ vā khanitvā nikkhamituṃ, hatthe cassa vāsi vā kuṭhārī vā atthi, tena api jīvitaṃ pariccajitabbaṃ, na ca rukkho vā chinditabbo, na pathavī vā khaṇitabbā. Kasmā? Evaṃ karonto hi pācittiyaṃ āpajjati, buddhassa āṇaṃ bhañjati, na jīvitapariyantaṃ sīlaṃ karoti. Tasmā api jīvitaṃ pariccajitabbaṃ, na ca sīlanti pariggahetvā na evaṃ kātabbaṃ. Aññassa pana bhikkhuno rukkhaṃ vā chinditvā pathaviṃ vā khanitvā taṃ nīharituṃ vaṭṭati. Sace udukkhalayantakena rukkhaṃ pavaṭṭetvā nīharitabbo hoti, taṃyeva rukkhaṃ chinditvā udukkhalaṃ gahetabbanti mahāsumatthero āha. Aññampi chinditvā gahetuṃ vaṭṭatīti mahāpadumatthero. Sobbhādīsu patitassāpi nisseṇiṃ bandhitvā uttāraṇe eseva nayo. Attanā bhūtagāmaṃ chinditvā nisseṇī na kātabbā, aññesaṃ katvā uddharituṃ vaṭṭatīti.

  1. Dāyālimpanavatthūsu – dāyaṃ ālimpesunti vane aggiṃ adaṃsu. Ettha pana uddissānuddissavasena pārājikānantariyathullaccayapācittivatthūnaṃ anurūpato pārājikādīni akusalarāsibhāvo ca pubbe vuttanayeneva veditabbo. 『『Allatiṇavanappagumbādayo ḍayhantū』』ti ālimpentassa ca pācittiyaṃ. 『『Dabbūpakaraṇāni vinassantū』』ti ālimpentassa dukkaṭaṃ. Khiḍḍādhippāyenāpi dukkaṭanti saṅkhepaṭṭhakathāyaṃ vuttaṃ. 『『Yaṃkiñci allasukkhaṃ saindriyānindriyaṃ ḍayhatū』』ti ālimpentassa vatthuvasena pārājikathullaccayapācittiyadukkaṭāni veditabbāni.

Paṭaggidānaṃ pana parittakaraṇañca bhagavatā anuññātaṃ, tasmā araññe vanakammikehi vā dinnaṃ sayaṃ vā uṭṭhitaṃ aggiṃ āgacchantaṃ disvā 『『tiṇakuṭiyo mā vinassantū』』ti tassa aggino paṭiaggiṃ dātuṃ vaṭṭati, yena saddhiṃ āgacchanto aggi ekato hutvā nirupādāno nibbāti. Parittampi kātuṃ vaṭṭati tiṇakuṭikānaṃ samantā bhūmitacchanaṃ parikhākhaṇanaṃ vā, yathā āgato aggi upādānaṃ alabhitvā nibbāti. Etañca sabbaṃ uṭṭhiteyeva aggismiṃ kātuṃ vaṭṭati. Anuṭṭhite anupasampannehi kappiyavohārena kāretabbaṃ. Udakena pana nibbāpentehi appāṇakameva udakaṃ āsiñcitabbaṃ.

191.Āghātanavatthusmiṃ – yathā ekappahāravacane; evaṃ 『『dvīhi pahārehī』』ti ādivacanesupi pārājikaṃ veditabbaṃ. 『『Dvīhī』』ti vutte ca ekena pahārena māritepi khettameva otiṇṇattā pārājikaṃ, tīhi mārite pana visaṅketaṃ. Iti yathāparicchede vā paricchedabbhantare vā avisaṅketaṃ, paricchedātikkame pana sabbattha visaṅketaṃ hoti, āṇāpako muccati, vadhakasseva doso. Yathā ca pahāresu; evaṃ purisesupi 『『eko māretū』』ti vutte ekeneva mārite pārājikaṃ, dvīhi mārite visaṅketaṃ. 『『Dve mārentū』』ti vutte ekena vā dvīhi vā mārite pārājikaṃ, tīhi mārite visaṅketanti veditabbaṃ. Eko saṅgāme vegena dhāvato purisassa sīsaṃ asinā chindati, asīsakaṃ kabandhaṃ dhāvati, tamañño paharitvā pātesi, kassa pārājikanti vutte upaḍḍhā therā 『『gamanūpacchedakassā』』ti āhaṃsu. Ābhidhammikagodattatthero 『『sīsacchedakassā』』ti. Evarūpānipi vatthūni imassa vatthussa atthadīpane vattabbānīti.

192.Takkavatthusmiṃ – aniyametvā 『『takkaṃ pāyethā』』ti vutte yaṃ vā taṃ vā takkaṃ pāyetvā mārite pārājikaṃ. Niyametvā pana 『『gotakkaṃ mahiṃsatakkaṃ ajikātakka』』nti vā, 『『sītaṃ uṇhaṃ dhūpitaṃ adhūpita』』nti vā vutte yaṃ vuttaṃ, tato aññaṃ pāyetvā mārite visaṅketaṃ.

Loṇasovīrakavatthusmiṃ– loṇasovīrakaṃ nāma sabbarasābhisaṅkhataṃ ekaṃ bhesajjaṃ. Taṃ kira karontā harītakāmalakavibhītakakasāve sabbadhaññāni sabbaaparaṇṇāni sattannampi dhaññānaṃ odanaṃ kadaliphalādīni sabbaphalāni vettaketakakhajjūrikaḷīrādayo sabbakaḷīre macchamaṃsakhaṇḍāni anekāni ca madhuphāṇitasindhavaloṇanikaṭukādīni bhesajjāni pakkhipitvā kumbhimukhaṃ limpitvā ekaṃ vā dve vā tīṇi vā saṃvaccharāni ṭhapenti, taṃ paripaccitvā jamburasavaṇṇaṃ hoti. Vātakāsakuṭṭhapaṇḍubhagandarādīnaṃ siniddhabhojanaṃ bhuttānañca uttarapānaṃ bhattajīraṇakabhesajjaṃ tādisaṃ natthi. Taṃ panetaṃ bhikkhūnaṃ pacchābhattampi vaṭṭati, gilānānaṃ pākatikameva, agilānānaṃ pana udakasambhinnaṃ pānaparibhogenāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Tatiyapārājikavaṇṇanā niṭṭhitā.

  1. Catutthapārājikaṃ

Catusaccavidū satthā, catutthaṃ yaṃ pakāsayi;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ vajjayitvā assāpi, hoti saṃvaṇṇanā ayaṃ.

Vaggumudātīriyabhikkhuvatthuvaṇṇanā

193.Tena samayena buddho bhagavā vesāliyaṃ viharati…pe… gihīnaṃ kammantaṃ adhiṭṭhemāti gihīnaṃ khettesu ceva ārāmādīsu ca kattabbakiccaṃ adhiṭṭhāma; 『『evaṃ kātabbaṃ, evaṃ na kātabba』』nti ācikkhāma ceva anusāsāma cāti vuttaṃ hoti. Dūteyyanti dūtakammaṃ. Uttarimanussadhammassāti manusse uttiṇṇadhammassa; manusse atikkamitvā brahmattaṃ vā nibbānaṃ vā pāpanakadhammassāti attho. Uttarimanussānaṃ vā seṭṭhapurisānaṃ jhāyīnañca ariyānañca dhammassa. Asuko bhikkhūtiādīsu attanā evaṃ mantayitvā pacchā gihīnaṃ bhāsantā 『『buddharakkhito nāma bhikkhu paṭhamassa jhānassa lābhī, dhammarakkhito dutiyassā』』ti evaṃ nāmavaseneva vaṇṇaṃ bhāsiṃsūti veditabbo. Tattha esoyeva kho āvuso seyyoti kammantādhiṭṭhānaṃ dūteyyaharaṇañca bahusapattaṃ mahāsamārambhaṃ na ca samaṇasāruppaṃ. Tato pana ubhayatopi eso eva seyyo pāsaṃsataro sundarataro yo amhākaṃ gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito. Kiṃ vuttaṃ hoti? Iriyāpathaṃ saṇṭhapetvā nisinnaṃ vā caṅkamantaṃ vā pucchantānaṃ vā apucchantānaṃ vā gihīnaṃ 『『ayaṃ asuko nāma bhikkhu paṭhamassa jhānassa lābhī』』ti evamādinā nayena yo amhākaṃ aññena aññassa uttarimanussadhammassa vaṇṇo bhāsito bhavissati, eso eva seyyoti. Anāgatasambandhe pana asati na etehi so tasmiṃ khaṇe bhāsitova yasmā na yujjati, tasmā anāgatasambandhaṃ katvā 『『yo evaṃ bhāsito bhavissati, so eva seyyo』』ti evamettha attho veditabbo. Lakkhaṇaṃ pana saddasatthato pariyesitabbaṃ.

194.Vaṇṇavā ahesunti aññoyeva nesaṃ abhinavo sarīravaṇṇo uppajji, tena vaṇṇena vaṇṇavanto ahesuṃ. Pīṇindriyāti pañcahi pasādehi abhiniviṭṭhokāsassa paripuṇṇattā manacchaṭṭhānaṃ indriyānaṃ amilātabhāvena pīṇindriyā. Pasannamukhavaṇṇāti kiñcāpi avisesena vaṇṇavanto sarīravaṇṇato pana nesaṃ mukhavaṇṇo adhikataraṃ pasanno; accho anāvilo parisuddhoti attho. Vippasannachavivaṇṇāti yena ca te mahākaṇikārapupphādisadisena vaṇṇena vaṇṇavanto, tādiso aññesampi manussānaṃ vaṇṇo atthi. Yathā pana imesaṃ; evaṃ na tesaṃ chavivaṇṇo vippasanno. Tena vuttaṃ – 『『vippasannachavivaṇṇā』』ti. Itiha te bhikkhū neva uddesaṃ na paripucchaṃ na kammaṭṭhānaṃ anuyuñjantā. Atha kho kuhakatāya abhūtaguṇasaṃvaṇṇanāya laddhāni paṇītabhojanāni bhuñjitvā yathāsukhaṃ niddārāmataṃ saṅgaṇikārāmatañca anuyuñjantā imaṃ sarīrasobhaṃ pāpuṇiṃsu, yathā taṃ bālā bhantamigappaṭibhāgāti.

Vaggumudātīriyāti vaggumudātīravāsino. Kacci bhikkhave khamanīyanti bhikkhave kacci tumhākaṃ idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ khamanīyaṃ sakkā khamituṃ sahituṃ pariharituṃ na kiñci dukkhaṃ uppādetīti. Kacci yāpanīyanti kacci sabbakiccesu yāpetuṃ gametuṃ sakkā, na kiñci antarāyaṃ dassetīti. Kucchi parikantoti kucchi parikantito varaṃ bhaveyya; 『『parikatto』』tipi pāṭho yujjati. Evaṃ vaggumudātīriye anekapariyāyena vigarahitvā idāni yasmā tehi katakammaṃ corakammaṃ hoti, tasmā āyatiṃ aññesampi evarūpassa kammassa akaraṇatthaṃ atha kho bhagavā bhikkhū āmantesi.

  1. Āmantetvā ca pana 『『pañcime bhikkhave mahācorā』』tiādimāha. Tattha santo saṃvijjamānāti atthi ceva upalabbhanti cāti vuttaṃ hoti. Idhāti imasmiṃ sattaloke. Evaṃ hotīti evaṃ pubbabhāge icchā uppajjati. Kudāssu nāmāhanti ettha suiti nipāto; kudā nāmāti attho. So aparena samayenāti so pubbabhāge evaṃ cintetvā anukkamena parisaṃ vaḍḍhento panthadūhanakammaṃ paccantimagāmavilopanti evamādīni katvā vepullappattapariso hutvā gāmepi agāme, janapadepi ajanapade karonto hananto ghātento chindanto chedāpento pacanto pācento.

Iti bāhirakamahācoraṃ dassetvā tena sadise sāsane pañca mahācore dassetuṃ 『『evameva kho』』tiādimāha. Tattha pāpabhikkhunoti aññesu ṭhānesu mūlacchinno pārājikappatto 『『pāpabhikkhū』』ti vuccati. Idha pana pārājikaṃ anāpanno icchācāre ṭhito khuddānukhuddakāni sikkhāpadāni madditvā vicaranto 『『pāpabhikkhū』』ti adhippeto. Tassāpi bāhirakacorassa viya pubbabhāge evaṃ hoti – 『『kudāssu nāmāhaṃ…pe… parikkhārāna』』nti. Tattha sakkatoti sakkārappatto. Garukatoti garukārappatto. Mānitoti manasā piyāyito. Pūjitoti catupaccayābhihārapūjāya pūjito. Apacitoti apacitippatto. Tattha yassa cattāro paccaye sakkaritvā suṭṭhu abhisaṅkhate paṇītapaṇīte katvā denti, so sakkato. Yasmiṃ garubhāvaṃ paccupetvā denti, so garukato. Yaṃ manasā piyāyanti, so mānito. Yassa sabbampetaṃ karonti, so pūjito. Yassa abhivādanapaccuṭṭhānaañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Imassa ca pana sabbampi imaṃ lokāmisaṃ patthayamānassa evaṃ hoti.

So aparena samayenāti so pubbabhāge evaṃ cintetvā anukkamena sikkhāya atibbagārave uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatī asampajāne pākatindriye ācariyupajjhāyehi pariccattake lābhagaruke pāpabhikkhū saṅgaṇhitvā iriyāpathasaṇṭhapanādīni kuhakavattāni sikkhāpetvā 『『ayaṃ thero asukasmiṃ nāma senāsane vassaṃ upagamma vattapaṭipattiṃ pūrayamāno vassaṃ vasitvā niggato』』ti lokasammatasenāsanasaṃvaṇṇanādīhi upāyehi lokaṃ paripācetuṃ paṭibalehi jātakādīsu kataparicayehi sarasampannehi pāpabhikkhūhi saṃvaṇṇiyamānaguṇo hutvā satena vā sahassena vā parivuto…pe… bhesajjaparikkhārānaṃ. Ayaṃ bhikkhave paṭhamo mahācoroti ayaṃ sandhicchedādicorako viya na ekaṃ kulaṃ na dve, atha kho mahājanaṃ vañcetvā catupaccayagahaṇato 『『paṭhamo mahācoro』』ti veditabbo. Ye pana suttantikā vā ābhidhammikā vā vinayadharā vā bhikkhū bhikkhācāre asampajjamāne pāḷiṃ vācentā aṭṭhakathaṃ kathentā anumodanāya dhammakathāya iriyāpathasampattiyā ca lokaṃ pasādentā janapadacārikaṃ caranti sakkatā garukatā mānitā pūjitā apacitā, te 『『tantipaveṇighaṭanakā sāsanajotakā』』ti veditabbā.

Tathāgatappaveditanti tathāgatena paṭividdhaṃ paccakkhakataṃ jānāpitaṃ vā. Attano dahatīti parisamajjhe pāḷiñca aṭṭhakathañca saṃsanditvā madhurena sarena pasādanīyaṃ suttantaṃ kathetvā dhammakathāvasena acchariyabbhutajātena viññūjanena 『『aho, bhante, pāḷi ca aṭṭhakathā ca suparisuddhā, kassa santike uggaṇhitthā』』ti pucchito 『『ko amhādise uggahāpetuṃ samattho』』ti ācariyaṃ anuddisitvā attanā paṭividdhaṃ sayambhuñāṇādhigataṃ dhammavinayaṃ pavedeti. Ayaṃ tathāgatena satasahassakappādhikāni cattāri asaṅkheyyāni pāramiyo pūretvā kicchena kasirena paṭividdhadhammatthenako dutiyo mahācoro.

Suddhaṃ brahmacārinti khīṇāsavabhikkhuṃ. Parisuddhaṃ brahmacariyaṃ carantanti nirupakkilesaṃ seṭṭhacariyaṃ carantaṃ; aññampi vā anāgāmiṃ ādiṃ katvā yāva sīlavantaṃ puthujjanaṃ avippaṭisārādivatthukaṃ parisuddhaṃ brahmacariyaṃ carantaṃ. Amūlakena abrahmacariyena anuddhaṃsetīti tasmiṃ puggale avijjamānena antimavatthunā anuvadati codeti; ayaṃ vijjamānaguṇamakkhī ariyaguṇatthenako tatiyo mahācoro.

Garubhaṇḍāni garuparikkhārānīti yathā adinnādāne 『『caturo janā saṃvidhāya garubhaṇḍaṃ avāharu』』nti (pari. 479) ettha pañcamāsakagghanakaṃ 『『garubhaṇḍa』』nti vuccati, idha pana na evaṃ. Atha kho 『『pañcimāni, bhikkhave, avissajjiyāni na vissajjetabbāni saṅghena vā gaṇena vā puggalena vā. Vissajjitānipi avissajjitāni honti. Yo vissajjeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu…pe… dārubhaṇḍaṃ, mattikābhaṇḍa』』nti vacanato avissajjitabbattā garubhaṇḍāni. 『『Pañcimāni, bhikkhave, avebhaṅgiyāni na vibhajitabbāni saṅghena vā gaṇena vā puggalena vā. Vibhattānipi avibhattāni honti. Yo vibhajeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu…pe… dārubhaṇḍaṃ, mattikābhaṇḍa』』nti (cūḷava. 322) vacanato avebhaṅgiyattā sādhāraṇaparikkhārabhāvena garuparikkhārāni. Ārāmo ārāmavatthūtiādīsu yaṃ vattabbaṃ taṃ sabbaṃ 『『pañcimāni, bhikkhave, avissajjiyānī』』ti khandhake āgatasuttavaṇṇanāyameva bhaṇissāma. Tehi gihī saṅgaṇhātīti tāni datvā datvā gihīṃ saṅgaṇhāti anuggaṇhāti. Upalāpetīti 『『aho amhākaṃ ayyo』』ti evaṃ lapanake anubandhanake sasnehe karoti. Ayaṃ avissajjiyaṃ avebhaṅgiyañca garuparikkhāraṃ tathābhāvato thenetvā gihi saṅgaṇhanako catuttho mahācoro. So ca panāyaṃ imaṃ garubhaṇḍaṃ kulasaṅgaṇhanatthaṃ vissajjento kuladūsakadukkaṭaṃ āpajjati. Pabbājanīyakammāraho ca hoti. Bhikkhusaṅghaṃ abhibhavitvā issaravatāya vissajjento thullaccayaṃ āpajjati. Theyyacittena vissajjento bhaṇḍaṃ agghāpetvā kāretabboti.

Ayaṃ aggo mahācoroti ayaṃ imesaṃ corānaṃ jeṭṭhacoro; iminā sadiso coro nāma natthi, yo pañcindriyaggahaṇātītaṃ atisaṇhasukhumaṃ lokuttaradhammaṃ theneti. Kiṃ pana sakkā lokuttaradhammo hiraññasuvaṇṇādīni viya vañcetvā thenetvā gahetunti? Na sakkā, tenevāha – 『『yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī』』ti. Ayañhi attani asantaṃ taṃ dhammaṃ kevalaṃ 『『atthi mayhaṃ eso』』ti ullapati, na pana sakkoti ṭhānā cāvetuṃ, attani vā saṃvijjamānaṃ kātuṃ. Atha kasmā coroti vuttoti? Yasmā taṃ ullapitvā asantasambhāvanāya uppanne paccaye gaṇhāti. Evañhi gaṇhatā te paccayā sukhumena upāyena vañcetvā thenetvā gahitā honti. Tenevāha – 『『taṃ kissa hetu? Theyyāya vo bhikkhave raṭṭhapiṇḍo bhutto』』ti. Ayañhi ettha attho – yaṃ avocumha – 『『ayaṃ aggo mahācoro, yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī』』ti . Taṃ kissa hetūti kena kāraṇena etaṃ avocumhāti ce. 『『Theyyāya vo bhikkhave raṭṭhapiṇḍo bhutto』』ti bhikkhave yasmā so tena raṭṭhapiṇḍo theyyāya theyyacittena bhutto hoti. Ettha hi vokāro 『『ye hi vo ariyā araññavanapatthānī』』tiādīsu (ma. ni. 1.35-36) viya padapūraṇamatte nipāto. Tasmā 『『tumhehi bhutto』』ti evamassa attho na daṭṭhabbo.

Idāni tamevatthaṃ gāthāhi vibhūtataraṃ karonto 『『aññathā santa』』ntiādimāha. Tattha aññathā santanti aparisuddhakāyasamācārādikena aññenākārena santaṃ. Aññathā yo pavedayeti parisuddhakāyasamācārādikena aññena ākārena yo pavedeyya. 『『Paramaparisuddho ahaṃ, atthi me abbhantare lokuttaradhammo』』ti evaṃ jānāpeyya. Pavedetvā ca pana tāya pavedanāya uppannaṃ bhojanaṃ arahā viya bhuñjati. Nikacca kitavasseva bhuttaṃ theyyena tassa tanti nikaccāti vañcetvā aññathā santaṃ aññathā dassetvā. Agumbaagacchabhūtameva sākhāpalāsapallavādicchādanena gumbamiva gacchamiva ca attānaṃ dassetvā. Kitavassevāti vañcakassa kerāṭikassa gumbagacchasaññāya araññe āgatāgate sakuṇe gahetvā jīvitakappakassa sākuṇikasseva. Bhuttaṃ theyyena tassa tanti tassāpi anarahantasseva sato arahantabhāvaṃ dassetvā laddhabhojanaṃ bhuñjato; yaṃ taṃ bhuttaṃ taṃ yathā sākuṇikakitavassa nikacca vañcetvā sakuṇaggahaṇaṃ, evaṃ manusse vañcetvā laddhassa bhojanassa bhuttattā theyyena bhuttaṃ nāma hoti.

Imaṃ pana atthavasaṃ ajānantā ye evaṃ bhuñjanti, kāsāvakaṇṭhā…pe… nirayaṃ te upapajjare kāsāvakaṇṭhāti kāsāvena veṭhitakaṇṭhā. Ettakameva ariyaddhajadhāraṇamattaṃ, sesaṃ sāmaññaṃ natthīti vuttaṃ hoti. 『『Bhavissanti kho panānanda anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā』』ti (ma. ni. 3.380) evaṃ vuttadussīlānaṃ etaṃ adhivacanaṃ. Pāpadhammāti lāmakadhammā. Asaññatāti kāyādīhi asaññatā. Pāpāti lāmakapuggalā. Pāpehi kammehīti tehi karaṇakāle ādīnavaṃ adisvā katehi paravañcanādīhi pāpakammehi. Nirayaṃ te upapajjareti nirassādaṃ duggatiṃ te upapajjanti; tasmā seyyo ayoguḷoti gāthā. Tassattho – sacāyaṃ dussīlo asaññato icchācāre ṭhito kuhanāya lokaṃ vañcako puggalo tattaṃ aggisikhūpamaṃ ayoguḷaṃ bhuñjeyya ajjhohareyya, tassa yañcetaṃ raṭṭhapiṇḍaṃ bhuñjeyya, yañcetaṃ ayoguḷaṃ, tesu dvīsu ayoguḷova bhutto seyyo sundarataro paṇītataro ca bhaveyya, na hi ayoguḷassa bhuttattā samparāye sabbaññutañāṇenāpi dujjānaparicchedaṃ dukkhaṃ anubhavati. Evaṃ paṭiladdhassa pana tassa raṭṭhapiṇḍassa bhuttattā samparāye vuttappakāraṃ dukkhaṃ anubhoti, ayañhi koṭippatto micchājīvoti.

Evaṃ pāpakiriyāya anādīnavadassāvīnaṃ ādīnavaṃ dassetvā 『『atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya…pe… imaṃ sikkhāpadaṃ uddiseyyāthā』』ti ca vatvā catutthapārājikaṃ paññapento 『『yo pana bhikkhu anabhijāna』』nti ādimāha.

Evaṃ mūlacchejjavasena daḷhaṃ katvā catutthapārājike paññatte aparampi anuppaññattatthāya adhimānavatthu udapādi. Tassuppattidīpanatthaṃ etaṃ vuttaṃ – 『『evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī』』ti.

Adhimānavatthuvaṇṇanā

  1. Tattha adiṭṭhe diṭṭhasaññinoti arahatte ñāṇacakkhunā adiṭṭheyeva 『『diṭṭhaṃ amhehi arahatta』』nti diṭṭhasaññino hutvā. Esa nayo appattādīsu. Ayaṃ pana viseso – appatteti attano santāne uppattivasena appatte. Anadhigateti maggabhāvanāya anadhigate; appaṭiladdhetipi attho. Asacchikateti appaṭividdhe paccavekkhaṇavasena vā appaccakkhakate. Adhimānenāti adhigatamānena; 『『adhigatā maya』』nti evaṃ uppannamānenāti attho, adhikamānena vā thaddhamānenāti attho. Aññaṃ byākariṃsūti arahattaṃ byākariṃsu; 『『pattaṃ āvuso amhehi arahattaṃ, kataṃ karaṇīya』』nti bhikkhūnaṃ ārocesuṃ. Tesaṃ maggena appahīnakilesattā kevalaṃ samathavipassanābalena vikkhambhitakilesānaṃ aparena samayena tathārūpapaccayasamāyoge rāgāya cittaṃ namati; rāgatthāya namatīti attho. Esa nayo itaresu.

Tañcakho etaṃ abbohārikanti tañca kho etaṃ tesaṃ aññabyākaraṇaṃ abbohārikaṃ āpattipaññāpane vohāraṃ na gacchati; āpattiyā aṅgaṃ na hotīti attho.

Kassa panāyaṃ adhimāno uppajjati, kassa nuppajjatīti? Ariyasāvakassa tāva nuppajjati so hi maggaphalanibbānapahīnakilesaavasiṭṭhakilesapaccavekkhaṇena sañjātasomanasso ariyaguṇapaṭivedhe nikkaṅkho. Tasmā sotāpannādīnaṃ 『『ahaṃ sakadāgāmī』』tiādivasena adhimāno nuppajjati. Dussīlassa nuppajjati, so hi ariyaguṇādhigame nirāsova. Sīlavatopi pariccattakammaṭṭhānassa niddārāmatādimanuyuttassa nuppajjati. Suparisuddhasīlassa pana kammaṭṭhāne appamattassa nāmarūpaṃ vavatthapetvā paccayapariggahena vitiṇṇakaṅkhassa tilakkhaṇaṃ āropetvā saṅkhāre sammasantassa āraddhavipassakassa uppajjati, uppanno ca suddhasamathalābhiṃ vā suddhavipassanālābhiṃ vā antarā ṭhapeti, so hi dasapi vīsatipi tiṃsampi vassāni kilesasamudācāraṃ apassitvā 『『ahaṃ sotāpanno』』ti vā 『『sakadāgāmī』』ti vā 『『anāgāmī』』ti vā maññati. Samathavipassanālābhiṃ pana arahatteyeva ṭhapeti. Tassa hi samādhibalena kilesā vikkhambhitā, vipassanābalena saṅkhārā supariggahitā, tasmā saṭṭhimpi vassāni asītimpi vassāni vassasatampi kilesā na samudācaranti, khīṇāsavasseva cittacāro hoti. So evaṃ dīgharattaṃ kilesasamudācāraṃ apassanto antarā aṭhatvāva 『『arahā aha』』nti maññatīti.

Savibhaṅgasikkhāpadavaṇṇanā

197.Anabhijānanti na abhijānaṃ. Yasmā panāyaṃ anabhijānaṃ samudācarati, svassa santāne anuppanno ñāṇena ca asacchikatoti abhūto hoti. Tenassa padabhājane 『『asantaṃ abhūtaṃ asaṃvijjamāna』』nti vatvā 『『ajānanto apassanto』』ti vuttaṃ .

Uttarimanussadhammanti uttarimanussānaṃ jhāyīnañceva ariyānañca dhammaṃ. Attupanāyikanti attani taṃ upaneti, attānaṃ vā tattha upanetīti attupanāyiko, taṃ attupanāyikaṃ; evaṃ katvā samudācareyyāti sambandho. Padabhājane pana yasmā uttarimanussadhammo nāma jhānaṃ vimokkhaṃ samādhi samāpatti ñāṇadassanaṃ…pe… suññāgāre abhiratīti evaṃ jhānādayo anekadhammā vuttā. Tasmā tesaṃ sabbesaṃ vasena attupanāyikabhāvaṃ dassento 『『te vā kusale dhamme attani upanetī』』ti bahuvacananiddesaṃ akāsi. Tattha 『『ete dhammā mayi sandissantī』』ti samudācaranto attani upaneti. 『『Ahaṃ etesu sandissāmī』』ti samudācaranto attānaṃ tesu upanetīti veditabbo.

Alamariyañāṇadassananti ettha lokiyalokuttarā paññā jānanaṭṭhena ñāṇaṃ, cakkhunā diṭṭhamiva dhammaṃ paccakkhakaraṇato dassanaṭṭhena dassananti ñāṇadassanaṃ. Ariyaṃ visuddhaṃ uttamaṃ ñāṇadassananti ariyañāṇadassanaṃ. Alaṃ pariyattaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanamettha, jhānādibhede uttarimanussadhamme alaṃ vā ariyañāṇadassanamassāti alamariyañāṇadassano, taṃ alamariyañāṇadassanaṃ uttarimanussadhammanti evaṃ padatthasambandho veditabbo. Tattha yena ñāṇadassanena so alamariyañāṇadassanoti vuccati. Tadeva dassetuṃ 『『ñāṇanti tisso vijjā, dassananti yaṃ ñāṇaṃ taṃ dassanaṃ; yaṃ dassanaṃ taṃ ñāṇa』』nti vijjāsīsena padabhājanaṃ vuttaṃ. Mahaggatalokuttarā panettha sabbāpi paññā 『『ñāṇa』』nti veditabbā.

Samudācareyyāti vuttappakārametaṃ uttarimanussadhammaṃ attupanāyikaṃ katvā āroceyya. Itthiyā vātiādi pana ārocetabbapuggalanidassanaṃ. Etesañhi ārocite ārocitaṃ hoti na devamārabrahmānaṃ, nāpi petayakkhatiracchānagatānanti. Iti jānāmi iti passāmīti samudācaraṇākāranidassanametaṃ. Padabhājane panassa 『『jānāmahaṃ ete dhamme, passāmahaṃ ete dhamme』』ti idaṃ tesu jhānādīsu dhammesu jānanapassanānaṃ pavattidīpanaṃ, 『『atthi ca me ete dhammā』』tiādi attupanāyikabhāvadīpanaṃ .

198.Tato aparena samayenāti āpattipaṭijānanasamayadassanametaṃ. Ayaṃ pana ārocitakkhaṇeyeva pārājikaṃ āpajjati. Āpattiṃ pana āpanno yasmā parena codito vā acodito vā paṭijānāti; tasmā 『『samanuggāhiyamāno vā asamanuggāhiyamāno vā』』ti vuttaṃ.

Tattha samanuggāhiyamāne tāva – kiṃ te adhigatanti adhigamapucchā; jhānavimokkhādīsu, sotāpattimaggādīsu vā kiṃ tayā adhigatanti. Kinti te adhigatanti upāyapucchā. Ayañhi etthādhippāyo – kiṃ tayā aniccalakkhaṇaṃ dhuraṃ katvā adhigataṃ, dukkhānattalakkhaṇesu aññataraṃ vā? Kiṃ vā samādhivasena abhinivisitvā, udāhu vipassanāvasena? Tathā kiṃ rūpe abhinivisitvā, udāhu arūpe? Kiṃ vā ajjhattaṃ abhinivisitvā, udāhu bahiddhāti? Kadā te adhigatanti kālapucchā. Pubbaṇhamajjhanhikādīsu katarasmiṃ kāleti vuttaṃ hoti? Kattha te adhigatanti okāsapucchā. Katarasmiṃ okāse, kiṃ rattiṭṭhāne, divāṭṭhāne, rukkhamūle, maṇḍape, katarasmiṃ vā vihāreti vuttaṃ hoti. Katame te kilesā pahīnāti pahīnakilesapucchā. Kataramaggavajjhā tava kilesā pahīnāti vuttaṃ hoti. Katamesaṃ tvaṃ dhammānaṃ lābhīti paṭiladdhadhammapucchā. Paṭhamamaggādīsu katamesaṃ dhammānaṃ tvaṃ lābhīti vuttaṃ hoti.

Tasmā idāni cepi koci bhikkhu uttarimanussadhammādhigamaṃ byākareyya, na so ettāvatāva sakkātabbo. Imesu pana chasu ṭhānesu sodhanatthaṃ vattabbo – 『『kiṃ te adhigataṃ, kiṃ jhānaṃ, udāhu vimokkhādīsu aññatara』』nti? Yo hi yena adhigato dhammo, so tassa pākaṭo hoti. Sace 『『idaṃ nāma me adhigata』』nti vadati, tato 『『kinti te adhigata』』nti pucchitabbo, 『『aniccalakkhaṇādīsu kiṃ dhuraṃ katvā aṭṭhatiṃsāya vā ārammaṇesu rūpārūpaajjhattabahiddhādibhedesu vā dhammesu kena mukhena abhinivisitvā』』ti yo hi yassābhiniveso, so tassa pākaṭo hoti. Sace 『『ayaṃ nāma me abhiniveso evaṃ mayā adhigata』』nti vadati, tato 『『kadā te adhigata』』nti pucchitabbo, 『『kiṃ pubbaṇhe, udāhu majjhanhikādīsu aññatarasmiṃ kāle』』ti sabbesañhi attanā adhigatakālo pākaṭo hoti. Sace 『『asukasmiṃ nāma kāle adhigatanti vadati, tato 『『kattha te adhigata』』nti pucchitabbo, 『『kiṃ divāṭṭhāne, udāhu rattiṭṭhānādīsu aññatarasmiṃ okāse』』ti sabbesañhi attanā adhigatokāso pākaṭo hoti. Sace 『『asukasmiṃ nāma me okāse adhigata』』nti vadati, tato 『『katame te kilesā pahīnā』』ti pucchitabbo, 『『kiṃ paṭhamamaggavajjhā, udāhu dutiyādimaggavajjhā』』ti sabbesañhi attanā adhigatamaggena pahīnakilesā pākaṭā honti. Sace 『『ime nāma me kilesā pahīnā』』ti vadati, tato 『『katamesaṃ tvaṃ dhammānaṃ lābhī』』ti pucchitabbo , 『『kiṃ sotāpattimaggassa, udāhu sakadāgāmimaggādīsu aññatarassā』』ti sabbesaṃ hi attanā adhigatadhammā pākaṭā honti. Sace 『『imesaṃ nāmāhaṃ dhammānaṃ lābhī』』ti vadati, ettāvatāpissa vacanaṃ na saddhātabbaṃ, bahussutā hi uggahaparipucchākusalā bhikkhū imāni cha ṭhānāni sodhetuṃ sakkonti.

Imassa pana bhikkhuno āgamanapaṭipadā sodhetabbā. Yadi āgamanapaṭipadā na sujjhati, 『『imāya paṭipadāya lokuttaradhammo nāma na labbhatī』』ti apanetabbo. Yadi panassa āgamanapaṭipadā sujjhati, 『『dīgharattaṃ tīsu sikkhāsu appamatto jāgariyamanuyutto catūsu paccayesu alaggo ākāse pāṇisamena cetasā viharatī』』ti paññāyati, tassa bhikkhuno byākaraṇaṃ paṭipadāya saddhiṃ saṃsandati. 『『Seyyathāpi nāma gaṅgodakaṃ yamunodakena saddhiṃ saṃsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā』』ti (dī. ni. 2.296) vuttasadisaṃ hoti.

Apica kho na ettakenāpi sakkāro kātabbo. Kasmā? Ekaccassa hi puthujjanassāpi sato khīṇāsavapaṭipattisadisā paṭipadā hoti, tasmā so bhikkhu tehi tehi upāyehi uttāsetabbo. Khīṇāsavassa nāma asaniyāpi matthake patamānāya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā na hoti. Sacassa bhayaṃ vā chambhitattaṃ vā lomahaṃso vā uppajjati, 『『na tvaṃ arahā』』ti apanetabbo. Sace pana abhīrū acchambhī anutrāsī hutvā sīho viya nisīdati, ayaṃ bhikkhu sampannaveyyākaraṇo samantā rājarājamahāmattādīhi pesitaṃ sakkāraṃ arahatīti.

Pāpicchoti yā sā 『『idhekacco dussīlova samāno sīlavāti maṃ jano jānātūti icchatī』』tiādinā (vibha. 851) nayena vuttā pāpicchā tāya samannāgato. Icchāpakatoti tāya pāpikāya icchāya apakato abhibhūto pārājiko hutvā.

Visuddhāpekkhoti attano visuddhiṃ apekkhamāno icchamāno patthayamāno. Ayañhi yasmā pārājikaṃ āpanno, tasmā bhikkhubhāve ṭhatvā abhabbo jhānādīni adhigantuṃ, bhikkhubhāvo hissa saggantarāyo ceva hoti maggantarāyo ca. Vuttañhetaṃ – 『『sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhatī』』ti (dha. pa. 311). Aparampi vuttaṃ – 『『sithilo hi paribbājo, bhiyyo ākirate raja』』nti (dha. pa. 313). Iccassa bhikkhubhāvo visuddhi nāma na hoti . Yasmā pana gihī vā upāsako vā ārāmiko vā sāmaṇero vā hutvā dānasaraṇasīlasaṃvarādīhi saggamaggaṃ vā jhānavimokkhādīhi mokkhamaggaṃ vā ārādhetuṃ bhabbo hoti, tasmāssa gihiādibhāvo visuddhi nāma hoti, tasmā taṃ visuddhiṃ apekkhanato 『『visuddhāpekkho』』ti vuccati. Teneva cassa padabhājane 『『gihī vā hotukāmo』』tiādi vuttaṃ.

Evaṃ vadeyyāti evaṃ bhaṇeyya. Kathaṃ? 『『Ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmī』』ti. Padabhājane pana 『『evaṃ vadeyyā』』ti idaṃ padaṃ anuddharitvāva yathā vadanto 『『ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmī』』ti vadati nāmāti vuccati, taṃ ākāraṃ dassetuṃ 『『nāhaṃ ete dhamme jānāmī』』tiādi vuttaṃ. Tucchaṃ musā vilapinti ahaṃ vacanatthavirahato tucchaṃ vañcanādhippāyato musā vilapiṃ, abhaṇinti vuttaṃ hoti. Padabhājane panassa aññena padabyañjanena atthamattaṃ dassetuṃ 『『tucchakaṃ mayā bhaṇita』』ntiādi vuttaṃ.

Purime upādāyāti purimāni tīṇi pārājikāni āpanne puggale upādāya. Sesaṃ pubbe vuttanayattā uttānatthattā ca pākaṭamevāti.

Padabhājanīyavaṇṇanā

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yasmā heṭṭhā padabhājanīyamhi 『『jhānaṃ vimokkhaṃ samādhi samāpatti ñāṇadassanaṃ…pe… suññāgāre abhiratī』』ti evaṃ saṃkhitteneva uttarimanussadhammo dassito, na vitthārena āpattiṃ āropetvā tanti ṭhapitā. Saṅkhepadassite ca atthe na sabbe sabbākārena nayaṃ gahetuṃ sakkonti, tasmā sabbākārena nayaggahaṇatthaṃ puna tadeva padabhājanaṃ mātikāṭhāne ṭhapetvā vitthārato uttarimanussadhammaṃ dassetvā āpattibhedaṃ dassetukāmo 『『jhānanti paṭhamaṃ jhānaṃ, dutiyaṃ jhāna』』ntiādimāha. Tattha paṭhamajjhānādīhi mettājhānādīnipi asubhajjhānādīnipi ānāpānassatisamādhijjhānampi lokiyajjhānampi lokuttarajjhānampi saṅgahitameva. Tasmā 『『paṭhamaṃ jhānaṃ samāpajjintipi…pe… catutthaṃ jjhānaṃ, mettājhānaṃ, upekkhājhānaṃ asubhajjhānaṃ ānāpānassatisamādhijjhānaṃ , lokiyajjhānaṃ, lokuttarajjhānaṃ samāpajji』』ntipi bhaṇanto pārājikova hotīti veditabbo.

Suṭṭhu mutto vividhehi vā kilesehi muttoti vimokkho. So panāyaṃ rāgadosamohehi suññattā suññato. Rāgadosamohanimittehi animittattā animitto. Rāgadosamohapaṇidhīnaṃ abhāvato appaṇihitoti vuccati. Cittaṃ samaṃ ādahati ārammaṇe ṭhapetīti samādhi. Ariyehi samāpajjitabbato samāpatti. Sesamettha vuttanayameva. Ettha ca vimokkhattikena ca samādhittikena ca ariyamaggova vutto. Samāpattittikena pana phalasamāpatti. Tesu yaṃkiñci ekampi padaṃ gahetvā 『『ahaṃ imassa lābhīmhī』』ti bhaṇanto pārājikova hoti.

Tisso vijjāti pubbenivāsānussati, dibbacakkhu, āsavānaṃ khaye ñāṇanti. Tattha ekissāpi nāmaṃ gahetvā 『『ahaṃ imissā vijjāya lābhīmhī』』ti bhaṇanto pārājiko hoti. Saṅkhepaṭṭhakathāyaṃ pana 『『vijjānaṃ lābhīmhī』ti bhaṇantopi 『tissannaṃ vijjānaṃ lābhīmhī』ti bhaṇantopi pārājiko vā』』ti vuttaṃ. Maggabhāvanāpadabhājane vuttā sattatiṃsabodhipakkhiyadhammā maggasampayuttā lokuttarāva idhādhippetā. Tasmā lokuttarānaṃ satipaṭṭhānānaṃ sammappadhānānaṃ iddhipādānaṃ indriyānaṃ balānaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa lābhīmhīti vadato pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana 『『satipaṭṭhānānaṃ lābhīmhī』ti evaṃ ekekakoṭṭhāsavasenāpi 『kāyānupassanāsatipaṭṭhānassa lābhīmhī』ti evaṃ tattha ekekadhammavasenāpi vadato pārājikamevā』』ti vuttaṃ tampi sameti. Kasmā? Maggakkhaṇuppanneyeva sandhāya vuttattā. Phalasacchikiriyāyapi ekekaphalavasena pārājikaṃ veditabbaṃ.

Rāgassa pahānantiādittike kilesappahānameva vuttaṃ. Taṃ pana yasmā maggena vinā natthi, tatiyamaggena hi kāmarāgadosānaṃ pahānaṃ, catutthena mohassa, tasmā 『『rāgo me pahīno』』tiādīni vadatopi pārājikaṃ vuttaṃ.

Rāgā cittaṃ vinīvaraṇatātiādittike lokuttaracittameva vuttaṃ. Tasmā 『『rāgā me cittaṃ vinīvaraṇa』』ntiādīni vadatopi pārājikameva.

Suññāgārapadabhājane pana yasmā jhānena aghaṭetvā 『『suññāgāre abhiramāmī』』ti vacanamattena pārājikaṃ nādhippetaṃ, tasmā 『『paṭhamena jhānena suññāgāre abhiratī』』tiādi vuttaṃ. Tasmā yo jhānena ghaṭetvā 『『iminā nāma jhānena suññāgāre abhiramāmī』』ti vadati, ayameva pārājiko hotīti veditabbo.

Yāca 『『ñāṇa』』nti imassa padabhājane ambaṭṭhasuttādīsu (dī. ni. 1.254 ādayo) vuttāsu aṭṭhasu vijjāsu vipassanāñāṇamanomayiddhiiddhividhadibbasotacetopariyañāṇabhedā pañca vijjā na āgatā, tāsu ekā vipassanāva pārājikavatthu na hoti, sesā hontīti veditabbā. Tasmā 『『vipassanāya lābhīmhī』』tipi 『『vipassanāñāṇassa lābhīmhī』』tipi vadato pārājikaṃ natthi. Phussadevatthero pana bhaṇati – 『『itarāpi catasso vijjā ñāṇena aghaṭitā pārājikavatthū na honti. Tasmā 『manomayassa lābhīmhi, iddhividhassa, dibbāya sotadhātuyā, cetopariyassa lābhīmhī』ti vadatopi pārājikaṃ natthī』』ti. Taṃ tassa antevāsikeheva paṭikkhittaṃ – 『『ācariyo na ābhidhammiko bhummantaraṃ na jānāti, abhiññā nāma catutthajjhānapādakova mahaggatadhammo, jhāneneva ijjhati. Tasmā manomayassa lābhīmhī』ti vā 『manomayañāṇassa lābhīmhī』ti vā yathā vā tathā vā vadatu pārājikamevā』』ti. Ettha ca kiñcāpi nibbānaṃ pāḷiyā anāgataṃ, atha kho 『『nibbānaṃ me patta』』nti vā 『『sacchikata』』nti vā vadato pārājikameva. Kasmā? Nibbānassa nibbattitalokuttarattā. Tathā 『『cattāri saccāni paṭivijjhiṃ paṭividdhāni mayā』』ti vadatopi pārājikameva. Kasmā? Saccappaṭivedhoti hi maggassa pariyāyavacanaṃ. Yasmā pana 『『tisso paṭisambhidā kāmāvacarakusalato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti, kriyato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti, atthapaṭisambhidā etesu ceva uppajjati, catūsu maggesu catūsu phalesu ca uppajjatī』』ti vibhaṅge (vibha. 746) vuttaṃ. Tasmā 『『dhammapaṭisambhidāya lābhīmhī』』ti vā, 『『nirutti…pe… paṭibhānapaṭisambhidāya lābhīmhī』』ti vā 『『lokiyaatthapaṭisambhidāya lābhīmhī』』ti vā vuttepi pārājikaṃ natthi. 『『Paṭisambhidānaṃ lābhīmhī』』ti vutte na tāva sīsaṃ otarati. 『『Lokuttaraatthapaṭisambhidāya lābhīmhī』』ti vutte pana pārājikaṃ hoti. Saṅkhepaṭṭhakathāyaṃ pana atthapaṭisambhidāppattomhīti avisesenāpi vadato pārājikaṃ vuttaṃ. Kurundiyampi 『『na muccatī』』ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『ettāvatā pārājikaṃ natthi, ettāvatā sīsaṃ na otarati, ettāvatā na pārājika』』nti vicāritattā na sakkā aññaṃ pamāṇaṃ kātunti.

『『Nirodhasamāpattiṃ samāpajjāmī』』ti vā 『『lābhīmhāhaṃ tassā』』ti vā vadatopi pārājikaṃ natthi. Kasmā? Nirodhasamāpattiyā neva lokiyattā na lokuttarattāti. Sace panassa evaṃ hoti – 『『nirodhaṃ nāma anāgāmī vā khīṇāsavo vā samāpajjati, tesaṃ maṃ aññataroti jānissatī』』ti byākaroti, so ca naṃ tathā jānāti, pārājikanti mahāpaccarisaṅkhepaṭṭhakathāsu vuttaṃ. Taṃ vīmaṃsitvā gahetabbaṃ.

『『Atītabhave kassapasammāsambuddhakāle sotāpannomhī』』ti vadatopi pārājikaṃ natthi. Atītakkhandhānañhi parāmaṭṭhattā sīsaṃ na otaratīti. Saṅkhepaṭṭhakathāyaṃ pana 『『atīte aṭṭhasamāpattilābhīmhī』』ti vadato pārājikaṃ natthi, kuppadhammattā idha pana 『『atthi akuppadhammattāti keci vadantī』』ti vuttaṃ. Tampi tattheva 『『atītattabhāvaṃ sandhāya kathentassa pārājikaṃ na hoti, paccuppannattabhāvaṃ sandhāya kathentasseva hotī』』ti paṭikkhittaṃ.

Suddhikavārakathāvaṇṇanā

  1. Evaṃ jhānādīni dasa mātikāpadāni vitthāretvā idāni uttarimanussadhammaṃ ullapanto yaṃ sampajānamusāvādaṃ bhaṇati, tassa aṅgaṃ dassetvā tasseva vitthārassa vasena cakkapeyyālaṃ bandhanto ullapanākārañca āpattibhedañca dassetuṃ 『『tīhākārehī』』tiādimāha. Tattha suddhikavāro vattukāmavāro paccayapaṭisaṃyuttavāroti tayo mahāvārā. Tesu suddhikavāre paṭhamajjhānaṃ ādiṃ katvā yāva mohā cittaṃ vinīvaraṇapadaṃ, tāva ekamekasmiṃ pade samāpajjiṃ, samāpajjāmi, samāpanno, lābhīmhi, vasīmhi, sacchikataṃ mayāti imesu chasu padesu ekamekaṃ padaṃ tīhākārehi, catūhi, pañcahi, chahi, sattahākārehīti evaṃ pañcakkhattuṃ yojetvā suddhikanayo nāma vutto. Tato paṭhamañca jhānaṃ, dutiyañca jhānanti evaṃ paṭhamajjhānena saddhiṃ ekamekaṃ padaṃ ghaṭentena sabbapadāni ghaṭetvā teneva vitthārena khaṇḍacakkaṃ nāma vuttaṃ. Tañhi puna ānetvā paṭhamajjhānādīhi na yojitaṃ, tasmā 『『khaṇḍacakka』』nti vuccati. Tato dutiyañca jhānaṃ, tatiyañca jhānanti evaṃ dutiyajjhānena saddhiṃ ekamekaṃ padaṃ ghaṭetvā puna ānetvā paṭhamajjhānena saddhiṃ sambandhitvā teneva vitthārena baddhacakkaṃ nāma vuttaṃ. Tato yathā dutiyajjhānena saddhiṃ, evaṃ tatiyajjhānādīhipi saddhiṃ, ekamekaṃ padaṃ ghaṭetvā puna ānetvā dutiyajjhānādīhi saddhiṃ sambandhitvā teneva vitthārena aññānipi ekūnatiṃsa baddhacakkāni vatvā ekamūlakanayo niṭṭhāpito. Pāṭho pana saṅkhepena dassito, so asammuyhantena vitthārato veditabbo.

Yathā ca ekamūlako, evaṃ dumūlakādayopi sabbamūlakapariyosānā catunnaṃ satānaṃ upari pañcatiṃsa nayā vuttā. Seyyathidaṃ – dvimūlakā ekūnatiṃsa, timūlakā aṭṭhavīsa, catumūlakā sattavīsa; evaṃ pañcamūlakādayopi ekekaṃ ūnaṃ katvā yāva tiṃsamūlakā, tāva veditabbā. Pāṭhe pana tesaṃ nāmampi saṅkhipitvā 『『idaṃ sabbamūlaka』』nti tiṃsamūlakanayo eko dassito. Yasmā ca suññāgārapadaṃ jhānena aghaṭitaṃ sīsaṃ na otarati, tasmā taṃ anāmasitvā mohā cittaṃ vinīvaraṇapadapariyosānāyeva sabbattha yojanā dassitāti veditabbā. Evaṃ paṭhamajjhānādīni paṭipāṭiyā vā uppaṭipāṭiyā vā dutiyajjhānādīhi ghaṭetvā vā aghaṭetvā vā samāpajjintiādinā nayena ullapato mokkho natthi, pārājikaṃ āpajjatiyevāti.

Imassa atthassa dassanavasena vutte ca panetasmiṃ suddhikamahāvāre ayaṃ saṅkhepato atthavaṇṇanā – tīhākārehīti sampajānamusāvādassa aṅgabhūtehi tīhi kāraṇehi. Pubbevassa hotīti pubbabhāgeyeva assa puggalassa evaṃ hoti 『『musā bhaṇissa』』nti. Bhaṇantassa hotīti bhaṇamānassa hoti. Bhaṇitassa hotīti bhaṇite assa hoti, yaṃ vattabbaṃ tasmiṃ vutte hotīti attho. Atha vā bhaṇitassāti vuttavato niṭṭhitavacanassa hotīti. Yo evaṃ pubbabhāgepi jānāti, bhaṇantopi jānāti, pacchāpi jānāti, 『『musā mayā bhaṇita』』nti so 『『paṭhamajjhānaṃ samāpajji』』nti bhaṇanto pārājikaṃ āpajjatīti ayamettha attho dassito. Kiñcāpi dassito, atha kho ayamettha viseso – pucchā tāva hoti 『『『musā bhaṇissa』nti pubbabhāgo atthi, 『musā mayā bhaṇita』nti pacchābhāgo natthi, vuttamattameva hi koci pamussati, kiṃ tassa pārājikaṃ hoti, na hotī』』ti? Sā evaṃ aṭṭhakathāsu vissajjitā – pubbabhāge 『『musā bhaṇissa』』nti ca bhaṇantassa 『『musā bhaṇāmī』』ti ca jānato pacchābhāge 『『musā mayā bhaṇita』』nti na sakkā na bhavituṃ. Sacepi na hoti pārājikameva. Purimameva hi aṅgadvayaṃ pamāṇaṃ. Yassāpi pubbabhāge 『『musā bhaṇissa』』nti ābhogo natthi, bhaṇanto pana 『『musā bhaṇāmī』』ti jānāti, bhaṇitepi 『『musā mayā bhaṇita』』nti jānāti, so āpattiyā na kāretabbo. Pubbabhāgo hi pamāṇataro. Tasmiṃ asati davā bhaṇitaṃ vā ravā bhaṇitaṃ vā hotī』』ti.

Ettha ca taṃñāṇatā ca ñāṇasamodhānañca pariccajitabbaṃ. Taṃñāṇatā pariccajitabbāti yena cittena 『『musā bhaṇissa』』nti jānāti, teneva 『『musā bhaṇāmī』』ti ca 『『musā mayā bhaṇita』』nti ca jānātīti evaṃ ekacitteneva tīsu khaṇesu jānātīti ayaṃ taṃññaṇatā pariccajitabbā, na hi sakkā teneva cittena taṃ cittaṃ jānituṃ yathā na sakkā teneva asinā so asi chinditunti. Purimaṃ purimaṃ pana cittaṃ pacchimassa pacchimassa cittassa tathā uppattiyā paccayo hutvā nirujjhati. Tenetaṃ vuccati –

『『Pamāṇaṃ pubbabhāgova, tasmiṃ sati na hessati;

Sesadvayanti nattheta, miti vācā tivaṅgikā』』ti.

『『Ñāṇasamodhānaṃ pariccajitabba』』nti etāni tīṇi cittāni ekakkhaṇe uppajjantīti na gahetabbāni. Idañhi cittaṃ nāma –

Aniruddhamhi paṭhame, na uppajjati pacchimaṃ;

Nirantaruppajjanato, ekaṃ viya pakāsati.

Ito paraṃ pana yvāyaṃ 『『paṭhamaṃ jhānaṃ samāpajji』』nti sampajānamusā bhaṇati, yasmā so 『『natthi me paṭhamaṃ jhāna』』nti evaṃdiṭṭhiko hoti, tassa hi atthevāyaṃ laddhi. Tathā 『『natthi me paṭhamaṃ jhāna』』nti evamassa khamati ceva ruccati ca. Evaṃsabhāvameva cassa cittaṃ 『『natthi me paṭhamaṃ jhāna』』nti. Yadā pana musā vattukāmo hoti, tadā taṃ diṭṭhiṃ vā diṭṭhiyā saha khantiṃ vā diṭṭhikhantīhi saddhiṃ ruciṃ vā, diṭṭhikhantirucīhi saddhiṃ bhāvaṃ vā vinidhāya nikkhipitvā paṭicchādetvā abhūtaṃ katvā bhaṇati, tasmā tesampi vasena aṅgabhedaṃ dassetuṃ 『『catūhākārehī』』tiādi vuttaṃ. Parivāre ca 『『aṭṭhaṅgiko musāvādo』』ti (paṭi. 328) vuttattā tattha adhippetāya saññāya saddhiṃ aññopi idha 『『aṭṭhahākārehī』』ti eko nayo yojetabbo.

Ettha ca vinidhāya diṭṭhinti balavadhammavinidhānavasenetaṃ vuttaṃ. Vinidhāya khantintiādīni tato dubbaladubbalānaṃ vinidhānavasena. Vinidhāya saññanti idaṃ panettha sabbadubbaladhammavinidhānaṃ. Saññāmattampi nāma avinidhāya sampajānamusā bhāsissatīti netaṃ ṭhānaṃ vijjati. Yasmā pana 『『samāpajjissāmī』』tiādinā anāgatavacanena pārājikaṃ na hoti, tasmā 『『samāpajji』』ntiādīni atītavattamānapadāneva pāṭhe vuttānīti veditabbāni.

  1. Ito paraṃ sabbampi imasmiṃ suddhikamahāvāre uttānatthameva. Na hettha taṃ atthi – yaṃ iminā vinicchayena na sakkā bhaveyya viññātuṃ, ṭhapetvā kilesappahānapadassa padabhājane 『『rāgo me catto vanto』』tiādīnaṃ padānaṃ atthaṃ. Svāyaṃ vuccati – ettha hi cattoti idaṃ sakabhāvapariccajanavasena vuttaṃ. Vantoti idaṃ puna anādiyanabhāvadassanavasena. Muttoti idaṃ santatito vimocanavasena. Pahīnoti idaṃ muttassāpi kvaci anavaṭṭhānadassanavasena. Paṭinissaṭṭhoti idaṃ pubbe ādinnapubbassa paṭinissaggadassanavasena. Ukkheṭitoti idaṃ ariyamaggena uttāsitattā puna anallīyanabhāvadassanavasena. Svāyamattho saddasatthato pariyesitabbo . Samukkheṭitoti idaṃ suṭṭhu uttāsetvā aṇusahagatassāpi puna anallīyanabhāvadassanavasena vuttanti.

Suddhikavārakathā niṭṭhitā.

Vattukāmavārakathā

  1. Vattukāmavārepi 『『tīhākārehī』』tiādīnaṃ attho, vārapeyyālappabhedo ca sabbo idha vuttanayeneva veditabbo. Kevalañhi yaṃ 『『mayā virajjhitvā aññaṃ vattukāmena aññaṃ vuttaṃ, tasmā natthi mayhaṃ āpattī』』ti evaṃ okāsagavesakānaṃ pāpapuggalānaṃ okāsanisedhanatthaṃ vutto. Yatheva hi 『『buddhaṃ paccakkhāmī』』ti vattukāmo 『『dhammaṃ paccakkhāmī』』tiādīsu sikkhāpaccakkhānapadesu yaṃ vā taṃ vā vadantopi khette otiṇṇattā sikkhāpaccakkhātakova hoti; evaṃ paṭhamajjhānādīsu uttarimanussadhammapadesu yaṃkiñci ekaṃ vattukāmo tato aññaṃ yaṃ vā taṃ vā vadantopi khette otiṇṇattā pārājikova hoti. Sace yassa vadati, so tamatthaṃ taṅkhaṇaññeva jānāti. Jānanalakkhaṇañcettha sikkhāpaccakkhāne vuttanayeneva veditabbaṃ.

Ayaṃ pana viseso – sikkhāpaccakkhānaṃ hatthamuddāya sīsaṃ na otarati. Idaṃ abhūtārocanaṃ hatthamuddāyapi otarati. Yo hi hatthavikārādīhipi aṅgapaccaṅgacopanehi abhūtaṃ uttarimanussadhammaṃ viññattipathe ṭhitassa puggalassa āroceti, so ca tamatthaṃ jānāti, pārājikova hoti. Atha pana yassa āroceti, so na jānāti 『『ki ayaṃ bhaṇatī』』ti, saṃsayaṃ vā āpajjati, ciraṃ vīmaṃsitvā vā pacchā jānāti, appaṭivijānanto icceva saṅkhyaṃ gacchati. Evaṃ appaṭivijānantassa vutte thullaccayaṃ hoti. Yo pana jhānādīni attano adhigamavasena vā uggahaparipucchādivasena vā na jānāti, kevalaṃ jhānanti vā vimokkhoti vā vacanamattameva sutaṃ hoti, sopi tena vutte 『『jhānaṃ kira samāpajjinti esa vadatī』』ti yadi ettakamattampi jānāti, jānāticceva saṅkhyaṃ gacchati. Tassa vutte pārājikameva. Seso ekassa vā dvinnaṃ vā bahūnaṃ vā niyamitāniyamitavasena viseso sabbo sikkhāpaccakkhānakathāyaṃ vuttanayeneva veditabboti.

Vattukāmavārakathā niṭṭhitā.

Paccayapaṭisaṃyuttavārakathā

  1. Paccayapaṭisaṃyuttavārepi – sabbaṃ vārapeyyālabhedaṃ pubbe āgatapadānañca atthaṃ vuttanayeneva ñatvā pāḷikkamo tāva evaṃ jānitabbo. Ettha hi 『『yo te vihāre vasi, yo te cīvaraṃ paribhuñji, yo te piṇḍapātaṃ paribhuñji, yo te senāsanaṃ paribhuñji, yo te gilānapaccayabhesajjaparikkhāraṃ paribhuñjī』』ti ime pañca paccattavacanavārā, 『『yena te vihāro paribhutto』』tiādayo pañca karaṇavacanavārā, 『『yaṃ tvaṃ āgamma vihāraṃ adāsī』』tiādayo pañca upayogavacanavārā vuttā , tesaṃ vasena idha vuttena suññāgārapadena saddhiṃ pubbe vuttesu paṭhamajjhānādīsu sabbapadesu vārapeyyālabhedo veditabbo. 『『Yo te vihāre, yena te vihāro, yaṃ tvaṃ āgamma vihāra』』nti evaṃ pariyāyena vuttattā pana 『『aha』』nti ca avuttattā paṭivijānantassa vuttepi idha thullaccayaṃ, apaṭivijānantassa dukkaṭanti ayamettha vinicchayo.

Anāpattibhedakathā

Evaṃ vitthāravasena āpattibhedaṃ dassetvā idāni anāpattiṃ dassento 『『anāpatti adhimānenā』』tiādimāha. Tattha adhimānenāti adhigatamānena samudācarantassa anāpatti. Anullapanādhippāyassāti kohaññe icchācāre aṭhatvā anullapanādhippāyassa sabrahmacārīnaṃ santike aññaṃ byākarontassa anāpatti. Ummattakādayo pubbe vuttanayāeva. Idha pana ādikammikā vaggumudātīriyā bhikkhū. Tesaṃ anāpattīti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – hatthamuddāya ārocentassa kāyacittato, vacībhedena ārocentassa vācācittato, ubhayaṃ karontassa kāyavācācittato samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedanaṃ hasantopi hi somanassiko ullapati bhāyantopi majjhattopīti.

Vinītavatthuvaṇṇanā

  1. Vinītavatthūsu – adhimānavatthu anupaññattiyaṃ vuttanayameva.

Dutiyavatthusmiṃ – paṇidhāyāti patthanaṃ katvā. Evaṃ maṃ jano sambhāvessatīti evaṃ araññe vasantaṃ maṃ jano arahatte vā sekkhabhūmiyaṃ vā sambhāvessati, tato lokassa sakkato bhavissāmi garukato mānito pūjitoti. Āpatti dukkaṭassāti evaṃ paṇidhāya 『『araññe vasissāmī』』ti gacchantassa padavāre padavāre dukkaṭaṃ. Tathā araññe kuṭikaraṇacaṅkamananisīdananivāsanapāvuraṇādīsu sabbakiccesu payoge payoge dukkaṭaṃ. Tasmā evaṃ araññe na vasitabbaṃ. Evaṃ vasanto hi sambhāvanaṃ labhatu vā mā vā dukkaṭaṃ āpajjati. Yo pana samādinnadhutaṅgo 『『dhutaṅgaṃ rakkhissāmī』』ti vā 『『gāmante me vasato cittaṃ vikkhipati, araññaṃ sappāya』』nti cintetvā vā 『『addhā araññe tiṇṇaṃ vivekānaṃ aññataraṃ pāpuṇissāmī』』ti vā 『『araññaṃ pavisitvā arahattaṃ apāpuṇitvā na nikkhamissāmī』』ti vā 『『araññavāso nāma bhagavatā pasattho, mayi ca araññe vasante bahū sabrahmacārino gāmantaṃ hitvā āraññakā bhavissantī』』ti vā evaṃ anavajjavāsaṃ vasitukāmo hoti, tena vasitabbaṃ.

Tatiyavatthusmimpi – 『『abhikkantādīni saṇṭhapetvā piṇḍāya carissāmī』』ti nivāsanapārupanakiccato pabhuti yāva bhojanapariyosānaṃ tāva payoge payoge dukkaṭaṃ. Sambhāvanaṃ labhatu vā mā vā dukkaṭameva. Khandhakavattasekhiyavattaparipūraṇatthaṃ pana sabrahmacārīnaṃ diṭṭhānugatiāpajjanatthaṃ vā pāsādikehi abhikkamapaṭikkamādīhi piṇḍāya pavisanto anupavajjo viññūnanti.

Catutthapañcamavatthūsu – 『『yo te vihāre vasī』』ti ettha vuttanayeneva 『『aha』』nti avuttattā pārājikaṃ natthi. Attupanāyikameva hi samudācarantassa pārājikaṃ vuttaṃ.

Paṇidhāya caṅkamītiādīni heṭṭhā vuttanayāneva.

Saṃyojanavatthusmiṃ – saṃyojanā pahīnātipi 『『dasa saṃyojanā pahīnā』』tipi 『『ekaṃ saṃyojanaṃ pahīna』』ntipi vadato kilesappahānameva ārocitaṃ hoti, tasmā pārājikaṃ.

  1. Rahovatthūsu – raho ullapatīti 『『rahogato arahā aha』』nti vadati, na manasā cintitameva karoti. Tenettha dukkaṭaṃ vuttaṃ.

Vihāravatthuupaṭṭhānavatthu ca vuttanayameva.

  1. Na dukkaravatthusmiṃ – tassa bhikkhuno ayaṃ laddhi – 『『ariyapuggalāva bhagavato sāvakā』』ti. Tenāha – 『『ye kho te bhagavato sāvakā te evaṃ vadeyyu』』nti. Yasmā cassa ayamadhippāyo – 『『sīlavatā āraddhavipassakena na dukkaraṃ aññaṃ byākātuṃ, paṭibalo so arahattaṃ pāpuṇitu』』nti. Tasmā 『『anullapanādhippāyo aha』』nti āha.

Vīriyavatthusmiṃ ārādhanīyoti sakkā ārādhetuṃ sampādetuṃ nibbattetunti attho. Sesaṃ vuttanayameva.

Maccuvatthusmiṃ so bhikkhu 『『yassa vippaṭisāro uppajjati, so bhāyeyya. Mayhaṃ pana avippaṭisāravatthukāni parisuddhāni sīlāni, svāhaṃ kiṃ maraṇassa bhāyissāmī』』ti etamatthavasaṃ paṭicca 『『nāhaṃ āvuso maccuno bhāyāmī』』ti āha. Tenassa anāpatti.

Vippaṭisāravatthusmimpi eseva nayo. Tato parāni tīṇi vatthūni vīriyavatthusadisāneva.

Vedanāvatthūsupaṭhamasmiṃ tāva so bhikkhu paṭisaṅkhānabalena adhivāsanakhantiyaṃ ṭhatvā 『『nāvuso sakkā yena vā tena vā adhivāsetu』』nti āha. Tenassa anāpatti.

Dutiye pana attupanāyikaṃ akatvā 『『nāvuso sakkā puthujjanenā』』ti pariyāyena vuttattā thullaccayaṃ.

226.Brāhmaṇavatthūsuso kira brāhmaṇo na kevalaṃ 『『āyantu bhonto arahanto』』ti āha. Yaṃ yaṃ panassa vacanaṃ mukhato niggacchati, sabbaṃ 『『arahantānaṃ āsanāni paññapetha, pādodakaṃ detha, arahanto pāde dhovantū』』ti arahantavādapaṭisaṃyuttaṃyeva. Taṃ panassa pasādabhaññaṃ saddhācaritattā attano saddhābalena samussāhitassa vacanaṃ. Tasmā bhagavā 『『anāpatti, bhikkhave, pasādabhaññe』』ti āha. Evaṃ vuccamānena pana bhikkhunā na haṭṭhatuṭṭheneva paccayā paribhuñjitabbā, 『『arahattasampāpikaṃ paṭipadaṃ paripūressāmī』』ti evaṃ yogo karaṇīyoti.

Aññabyākaraṇavatthūnisaṃyojanavatthusadisāneva. Agāravatthusmiṃ so bhikkhu gihibhāve anatthikatāya anapekkhatāya 『『abhabbo kho āvuso mādiso』』ti āha, na ullapanādhippāyena. Tenassa anāpatti.

227.Āvaṭakāmavatthusmiṃ so bhikkhu vatthukāmesu ca kilesakāmesu ca lokiyeneva ādīnavadassanena nirapekkho. Tasmā 『『āvaṭā me āvuso kāmā』』ti āha. Tenassa anāpatti. Ettha ca āvaṭāti āvāritā nivāritā, paṭikkhittāti attho.

Abhirativatthusmiṃ so bhikkhu sāsane anukkaṇṭhitabhāvena uddesaparipucchādīsu ca abhiratabhāvena 『『abhirato ahaṃ āvuso paramāya abhiratiyā』』ti āha, na ullapanādhippāyena. Tenassa anāpatti.

Pakkamanavatthusmiṃ yo imamhā āvāsā paṭhamaṃ pakkamissatīti evaṃ āvāsaṃ vā maṇḍapaṃ vā sīmaṃ vā yaṃkiñci ṭhānaṃ paricchinditvā katāya katikāya yo 『『maṃ arahāti jānantū』』ti tamhā ṭhānā paṭhamaṃ pakkamati, pārājiko hoti. Yo pana ācariyupajjhāyānaṃ vā kiccena mātāpitūnaṃ vā kenacideva karaṇīyena bhikkhācāratthaṃ vā uddesaparipucchānaṃ vā atthāya aññena vā tādisena karaṇīyena taṃ ṭhānaṃ atikkamitvā gacchati, anāpatti. Sacepissa evaṃ gatassa pacchā icchācāro uppajjati 『『na dānāhaṃ tattha gamissāmi evaṃ maṃ arahāti sambhāvessantī』』ti anāpattiyeva.

Yopi kenacideva karaṇīyena taṃ ṭhānaṃ patvā sajjhāyamanasikārādivasena aññavihito vā hutvā corādīhi vā anubaddho meghaṃ vā uṭṭhitaṃ disvā anovassakaṃ pavisitukāmo taṃ ṭhānaṃ atikkamati, anāpatti. Yānena vā iddhiyā vā gacchantopi pārājikaṃ nāpajjati, padagamaneneva āpajjati. Tampi yehi saha katikā katā, tehi saddhiṃ apubbaṃacarimaṃ gacchanto nāpajjati. Evaṃ gacchantā hi sabbepi aññamaññaṃ rakkhanti. Sacepi maṇḍaparukkhamūlādīsu kiñci ṭhānaṃ paricchinditvā 『『yo ettha nisīdati vā caṅkamati vā, taṃ arahāti jānissāma』』 pupphāni vā ṭhapetvā 『『yo imāni gahetvā pūjaṃ karissati, taṃ arahāti jānissāmā』』tiādinā nayena katikā katā hoti, tatrāpi icchācāravasena tathā karontassa pārājikameva. Sacepi upāsakena antarāmagge vihāro vā kato hoti, cīvarādīni vā ṭhapitāni honti, 『『ye arahanto te imasmiṃ vihāre vasantu, cīvarādīni ca gaṇhantū』』ti. Tatrāpi icchācāravasena vasantassa vā cīvarādīni vā gaṇhantassa pārājikameva . Etaṃ pana adhammikakatikavattaṃ , tasmā na kātabbaṃ, aññaṃ vā evarūpaṃ 『『imasmiṃ temāsabbhantare sabbeva āraññakā hontu, piṇḍapātikaṅgādiavasesadhutaṅgadharā vā atha vā sabbeva khīṇāsavā hontū』』ti evamādi. Nānāverajjakā hi bhikkhū sannipatanti. Tattha keci dubbalā appathāmā evarūpaṃ vattaṃ anupāletuṃ na sakkonti. Tasmā evarūpampi vattaṃ na kātabbaṃ. 『『Imaṃ temāsaṃ sabbeheva na uddisitabbaṃ, na paripucchitabbaṃ, na pabbājetabbaṃ, mūgabbataṃ gaṇhitabbaṃ, bahi sīmaṭṭhassāpi saṅghalābho dātabbo』』ti evamādikaṃ pana na kātabbameva.

228.Lakkhaṇasaṃyutte yvāyaṃ āyasmā ca lakkhaṇoti lakkhaṇatthero vutto, esa jaṭilasahassassa abbhantare ehibhikkhūpasampadāya upasampanno ādittapariyāyāvasāne arahattappatto eko mahāsāvakoti veditabbo. Yasmā panesa lakkhaṇasampannena sabbākāraparipūrena brahmasamena attabhāvena samannāgato, tasmā lakkhaṇoti saṅkhaṃ gato. Mahāmoggallānatthero pana pabbajitadivasato sattame divase arahattappatto dutiyo aggasāvako.

Sitaṃ pātvākāsīti mandahasitaṃ pātuakāsi, pakāsayi dassesīti vuttaṃ hoti. Kiṃ pana disvā thero sitaṃ pātvākāsīti? Upari pāḷiyaṃ āgataṃ aṭṭhikasaṅkhalikaṃ ekaṃ petaloke nibbattaṃ sattaṃ disvā, tañca kho dibbena cakkhunā, na pasādacakkhunā. Pasādacakkhussa hi ete attabhāvā na āpāthaṃ āgacchanti. Evarūpaṃ pana attabhāvaṃ disvā kāruññe kātabbe kasmā sitaṃ pātvākāsīti? Attano ca buddhañāṇassa ca sampattisamanussaraṇato. Tañhi disvā thero 『『adiṭṭhasaccena nāma puggalena paṭilabhitabbā evarūpā attabhāvā mutto ahaṃ, lābhā vata me, suladdhaṃ vata me』』ti attano ca sampattiṃ anussaritvā 『『aho buddhassa bhagavato ñāṇasampatti, yo 『kammavipāko, bhikkhave, acinteyyo; na cintetabbo』ti (a. ni. 4.77) desesi, paccakkhaṃ vata katvā buddhā desenti, suppaṭividdhā buddhānaṃ dhammadhātū』』ti evaṃ buddhañāṇasampattiñca saritvā sitaṃ pātvākāsīti. Yasmā pana khīṇāsavā nāma na akāraṇā sitaṃ pātukaronti, tasmā taṃ lakkhaṇatthero pucchi – 『『ko nu kho āvuso moggallāna hetu, ko paccayo sitassa pātukammāyā』』ti. Thero pana yasmā yehi ayaṃ upapatti sāmaṃ adiṭṭhā, te dussaddhāpayā honti, tasmā bhagavantaṃ sakkhiṃ katvā byākātukāmatāya 『『akālo kho, āvuso』』tiādimāha . Tato bhagavato santike puṭṭho 『『idhāhaṃ āvuso』』tiādinā nayena byākāsi.

Tattha aṭṭhikasaṅkhalikanti setaṃ nimmaṃsalohitaṃ aṭṭhisaṅghātaṃ. Gijjhāpi kākāpi kulalāpīti etepi yakkhagijjhā ceva yakkhakākā ca yakkhakulalā ca paccetabbā. Pākatikānaṃ pana gijjhādīnaṃ āpāthampi etaṃ rūpaṃ nāgacchati. Anupatitvā anupatitvāti anubandhitvā anubandhitvā. Vituḍentīti vinivijjhitvā gacchanti. Vitudentīti vā pāṭho, asidhārūpamehi tikhiṇehi lohatuṇḍehi vijjhantīti attho. Sā sudaṃ aṭṭassaraṃ karotīti ettha sudanti nipāto, sā aṭṭhikasaṅkhalikā aṭṭassaraṃ āturassaraṃ karotīti attho. Akusalavipākānubhavanatthaṃ kira yojanappamāṇāpi tādisā attabhāvā nibbattanti, pasādussadā ca honti pakkagaṇḍasadisā; tasmā sā aṭṭhikasaṅkhalikā balavavedanāturā tādisaṃ saramakāsīti. Evañca pana vatvā puna āyasmā mahāmoggallāno 『『vaṭṭagāmikasattā nāma evarūpā attabhāvā na muccantī』』ti sattesu kāruññaṃ paṭicca uppannaṃ dhammasaṃvegaṃ dassento 『『tassa mayhaṃ āvuso etadahosi; acchariyaṃ vata bho』』tiādimāha.

Bhikkhū ujjhāyantīti yesaṃ sā petūpapatti appaccakkhā, te ujjhāyanti . Bhagavā pana therassānubhāvaṃ pakāsento 『『cakkhubhūtā vata bhikkhave sāvakā viharantī』』tiādimāha. Tattha cakkhu bhūtaṃ jātaṃ uppannaṃ tesanti cakkhubhūtā; bhūtacakkhukā uppannacakkhukā, cakkhuṃ uppādetvā, viharantīti attho. Dutiyapadepi eseva nayo. Yatra hi nāmāti ettha yatrāti kāraṇavacanaṃ. Tatrāyamatthayojanā; yasmā nāma sāvakopi evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati, tasmā avocumha – 『『cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharantī』』ti.

Pubbeva me so bhikkhave satto diṭṭhoti bodhimaṇḍe sabbaññutañāṇappaṭivedhena appamāṇesu cakkavāḷesu appamāṇe sattanikāye bhavagatiyoniṭhitinivāse ca paccakkhaṃ karontena mayā pubbeva so satto diṭṭhoti vadati.

Goghātakoti gāvo vadhitvā vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikakappanakasatto. Tasseva kammassa vipākāvasesenāti tassa nānācetanāhi āyūhitassa aparāpariyakammassa. Tatra hi yāya cetanāya narake paṭisandhi janitā, tassā vipāke parikkhīṇe avasesakammaṃ vā kammanimittaṃ vā ārammaṇaṃ katvā puna petādīsu paṭisandhi nibbattati, tasmā sā paṭisandhi kammasabhāgatāya vā ārammaṇasabhāgatāya vā 『『tasseva kammassa vipākāvaseso』』ti vuccati. Ayañca satto evaṃ upapanno. Tenāha – 『『tasseva kammassa vipākāvasesenā』』ti. Tassa kira narakā cavanakāle nimmaṃsakatānaṃ gunnaṃ aṭṭhirāsi eva nimittaṃ ahosi. So paṭicchannampi taṃ kammaṃ viññūnaṃ pākaṭaṃ viya karonto aṭṭhisaṅkhalikapeto jāto.

  1. Maṃsapesivatthusmiṃ goghātakoti gomaṃsapesiyo katvā sukkhāpetvā vallūravikkayena anekāni vassāni jīvikaṃ kappesi. Tenassa narakā cavanakāle maṃsapesiyeva nimittaṃ ahosi. So maṃsapesipeto jāto.

Maṃsapiṇḍavatthusmiṃ so sākuṇiko sakuṇe gahetvā vikkiṇanakāle nippakkhacamme maṃsapiṇḍamatte katvā vikkiṇanto jīvikaṃ kappesi. Tenassa narakā cavanakāle maṃsapiṇḍova nimittaṃ ahosi. So maṃsapiṇḍapeto jāto.

Nicchavivatthusmiṃ tassa orabbhikassa eḷake vadhitvā niccamme katvā kappitajīvikassa purimanayeneva niccammaṃ eḷakasarīraṃ nimittamahosi. So nicchavipeto jāto.

Asilomavatthusmiṃ so sūkariko dīgharattaṃ nivāpapuṭṭhe sūkare asinā vadhitvā vadhitvā dīgharattaṃ jīvikaṃ kappesi. Tenassa ukkhittāsikabhāvova nimittaṃ ahosi. Tasmā asilomapeto jāto.

Sattilomavatthusmiṃ so māgaviko ekaṃ migañca sattiñca gahetvā vanaṃ gantvā tassa migassa samīpaṃ āgatāgate mige sattiyā vijjhitvā māresi, tassa sattiyā vijjhanakabhāvoyeva nimittaṃ ahosi. Tasmā sattilomapeto jāto.

Usulomavatthusmiṃ kāraṇikoti rājāparādhike anekāhi kāraṇāhi pīḷetvā avasāne kaṇḍena vijjhitvā māraṇakapuriso. So kira asukasmiṃ padese viddho maratīti ñatvāva vijjhati. Tassevaṃ jīvikaṃ kappetvā narake uppannassa tato pakkāvasesena idhūpapattikāle usunā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā usulomapeto jāto.

Sūcilomavatthusmiṃ sārathīti assadamako. Godamakotipi kurundaṭṭhakathāyaṃvuttaṃ. Tassa patodasūciyā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā sūcilomapeto jāto.

Dutiyasūcilomavatthusmiṃ sūcakoti pesuññakārako . So kira manusse aññamaññañca bhindi. Rājakule ca 『『imassa imaṃ nāma atthi, iminā idaṃ nāma kata』』nti sūcetvā sūcetvā anayabyasanaṃ pāpesi. Tasmā yathānena sūcetvā manussā bhinnā, tathā sūcīhi bhedanadukkhaṃ paccanubhotuṃ kammameva nimittaṃ katvā sūcilomapeto jāto.

Aṇḍabhāritavatthusmiṃ gāmakūṭoti vinicchayāmacco. Tassa kammasabhāgatāya kumbhamattā mahāghaṭappamāṇā aṇḍā ahesuṃ. So hi yasmā raho paṭicchanna ṭhāne lañjaṃ gahetvā kūṭavinicchayena pākaṭaṃ dosaṃ karonto sāmike assāmike akāsi. Tasmāssa rahassaṃ aṅgaṃ pākaṭaṃ nibbattaṃ. Yasmā daṇḍaṃ paṭṭhapento paresaṃ asayhaṃ bhāraṃ āropesi, tasmāssa rahassaṅgaṃ asayhabhāro hutvā nibbattaṃ. Yasmā yasmiṃ ṭhāne ṭhitena samena bhavitabbaṃ, tasmiṃ ṭhatvā visamo ahosi, tasmāssa rahassaṅge visamā nisajjā ahosīti.

Pāradārikavatthusmiṃ so satto parassa rakkhitaṃ gopitaṃ sassāmikaṃ phassaṃ phusanto mīḷhasukhena kāmasukhena cittaṃ ramayitvā kammasabhāgatāya gūthaphassaṃ phusanto dukkhamanubhavituṃ tattha nibbatto. Duṭṭhabrāhmaṇavatthu pākaṭameva.

230.Nicchavitthivatthusmiṃ yasmā mātugāmo nāma attano phasse anissaro, sā ca taṃ sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādesi, tasmā kammasabhāgatāya sukhasamphassā dhaṃsitvā dukkhasamphassaṃ anubhavituṃ nicchavitthī hutvā upapannā.

Maṅgulitthivatthusmiṃ maṅgulinti virūpaṃ duddasikaṃ bībhacchaṃ, sā kira ikkhaṇikākammaṃ yakkhadāsikammaṃ karontī 『『iminā ca iminā ca evaṃ balikamme kate ayaṃ nāma tumhākaṃ vaḍḍhi bhavissatī』』ti mahājanassa gandhapupphādīni vañcanāya gahetvā mahājanaṃ duddiṭṭhiṃ micchādiṭṭhiṃ gaṇhāpesi, tasmā tāya kammasabhāgatāya gandhapupphādīnaṃ thenitattā duggandhā duddassanassa gāhitattā duddasikā virūpā bībhacchā hutvā nibbattā.

Okilinivatthusmiṃ uppakkaṃ okiliniṃ okirininti sā kira aṅgāracitake nipannā vipphandamānā viparivattamānā paccati, tasmā uppakkā ceva hoti kharena agginā pakkasarīrā; okilinī ca kilinnasarīrā bindubindūni hissā sarīrato paggharanti. Okirinī ca aṅgārasamparikiṇṇā, tassā hi heṭṭhatopi kiṃsukapupphavaṇṇā aṅgārā, ubhayapassesupi , ākāsatopissā upari aṅgārā patanti, tena vuttaṃ – 『『uppakkaṃ okiliniṃ okirini』』nti. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okirīti tassā kira kaliṅgarañño ekā nāṭakinī aṅgārakaṭāhaṃ samīpe ṭhapetvā gattato udakañca puñchati, pāṇinā ca sedaṃ karoti. Rājāpi tāya saddhiṃ kathañca karoti, parituṭṭhākārañca dasseti. Aggamahesī taṃ asahamānā issāpakatā hutvā acirapakkantassa rañño taṃ aṅgārakaṭāhaṃ gahetvā tassā upari aṅgāre okiri. Sā taṃ kammaṃ katvā tādisaṃyeva vipākaṃ paccanubhavituṃ petaloke nibbattā.

Coraghātakavatthusmiṃ so rañño āṇāya dīgharattaṃ corānaṃ sīsāni chinditvā petaloke nibbattanto asīsakaṃ kabandhaṃ hutvā nibbatti.

Bhikkhuvatthusmiṃ pāpabhikkhūti lāmakabhikkhu. So kira lokassa saddhādeyye cattāro paccaye paribhuñjitvā kāyavacīdvārehi asaṃ yato bhinnājīvo cittakeḷiṃ kīḷanto vicari. Tato ekaṃ buddhantaraṃ niraye paccitvā petaloke nibbattanto bhikkhusadiseneva attabhāvena nibbatti. Bhikkhunī-sikkhamānā-sāmaṇera-sāmaṇerīvatthūsupi ayameva vinicchayo.

  1. Tapodāvatthusmiṃ acchodakoti pasannodako. Sītodakoti sītalaudako. Sātodakoti madhurodako. Setakoti parisuddho nissevālapaṇakakaddamo. Suppatitthoti sundarehi titthehi upapanno. Ramaṇīyoti ratijanako. Cakkamattānīti rathacakkappamāṇāni. Kuthitā sandatīti tatrā santattā hutvā sandati. Yatāyaṃ bhikkhaveti yato ayaṃ bhikkhave. So dahoti so rahado. Kuto panāyaṃ sandatīti? Vebhārapabbatassa kira heṭṭhā bhummaṭṭhakanāgānaṃ pañcayojanasatikaṃ nāgabhavanaṃ devalokasadisaṃ maṇimayena talena ārāmuyyānehi ca samannāgataṃ; tattha nāgānaṃ kīḷanaṭṭhāne so udakadaho, tato ayaṃ tapodā sandati. Dvinnaṃ mahānirayānaṃ antarikāya āgacchatīti rājagahanagaraṃ kira āviñjetvā mahāpetaloko, tattha dvinnaṃ mahālohakumbhinirayānaṃ antarena ayaṃ tapodā āgacchati, tasmā kuthitā sandatīti.

Yuddhavatthusmiṃ nandī caratīti vijayabherī āhiṇḍati. Rājā āvuso licchavīhīti thero kira attano divāṭṭhāne ca rattiṭṭhāne ca nisīditvā 『『licchavayo katahatthā katūpāsanā, rājā ca tehi saddhiṃ sampahāraṃ detī』』ti āvajjento dibbena cakkhunā rājānaṃ parājitaṃ palāyamānaṃ addasa. Tato bhikkhū āmantetvā 『『rājā āvuso tumhākaṃ upaṭṭhāko licchavīhi pabhaggo』』ti āha. Saccaṃ, bhikkhave, moggallāno āhāti parājikakāle āvajjitvā yaṃ diṭṭhaṃ taṃ bhaṇanto saccaṃ āha.

  1. Nāgogāhavatthusmiṃ sappinikāyāti evaṃnāmikāya. Āneñjaṃ samādhinti anejaṃ acalaṃ kāyavācāvipphandavirahitaṃ catutthajjhānasamādhiṃ. Nāgānanti hatthīnaṃ. Ogayha uttarantānanti ogayha ogāhetvā puna uttarantānaṃ. Te kira gambhīraṃ udakaṃ otaritvā tattha nhatvā ca pivitvā ca soṇḍāya udakaṃ gahetvā aññamaññaṃ ālolentā uttaranti, tesaṃ evaṃ ogayha uttarantānanti vuttaṃ hoti. Koñcaṃ karontānanti nadītīre ṭhatvā soṇḍaṃ mukhe pakkhipitvā koñcanādaṃ karontānaṃ. Saddaṃ assosinti taṃ koñcanādasaddaṃ assosiṃ. Attheso, bhikkhave, samādhi so ca kho aparisuddhoti atthi eso samādhi moggallānassa, so ca kho parisuddho na hoti. Thero kira pabbajitato sattame divase tadahuarahattappatto aṭṭhasu samāpattīsu pañcahākārehi anāciṇṇavasībhāvo samādhiparipanthake dhamme na suṭṭhu parisodhetvā āvajjanasamāpajjanādhiṭṭhānavuṭṭhānapaccavekkhaṇānaṃ saññāmattakameva katvā catutthajjhānaṃ appetvā nisinno, jhānaṅgehi vuṭṭhāya nāgānaṃ saddaṃ sutvā 『『antosamāpattiyaṃ assosi』』nti evaṃsaññī ahosi. Tena vuttaṃ – 『『attheso, bhikkhave, samādhi; so ca kho aparisuddho』』ti.

Sobhitavatthusmiṃ ahaṃ, āvuso, pañca kappasatāni anussarāmīti ekāvajjanena anussarāmīti āha. Itarathā hi anacchariyaṃ ariyasāvakānaṃ paṭipāṭiyā nānāvajjanena tassa tassa atīte nivāsassa anussaraṇanti na bhikkhū ujjhāyeyyuṃ. Yasmā panesa 『『ekāvajjanena anussarāmī』』ti āha, tasmā bhikkhū ujjhāyiṃsu. Atthesā, bhikkhave, sobhitassa, sā ca kho ekāyeva jātīti yaṃ sobhito jātiṃ anussarāmīti āha, atthesā jāti sobhitassa, sā ca kho ekāyeva anantarā na uppaṭipāṭiyā anussaritāti adhippāyo.

Kathaṃ panāyaṃ etaṃ anussarīti? Ayaṃ kira pañcannaṃ kappasatānaṃ upari titthāyatane

Pabbajitvā asaññasamāpattiṃ nibbattetvā aparihīnajjhāno kālaṃ katvā asaññabhave nibbatti. Tattha yāvatāyukaṃ ṭhatvā avasāne manussaloke uppanno sāsane pabbajitvā tisso vijjā sacchākāsi. So pubbenivāsaṃ anussaramāno imasmiṃ attabhāve paṭisandhiṃ disvā tato paraṃ tatiye attabhāve cutimeva addasa. Atha ubhinnamantarā acittakaṃ attabhāvaṃ anussarituṃ asakkonto nayato sallakkhesi – 『『addhāahaṃ asaññabhave nibbatto』』ti. Evaṃ sallakkhentena panānena dukkaraṃ kataṃ, satadhā bhinnassa vālassa koṭiyā koṭi paṭividdhā, ākāse padaṃ dassitaṃ. Tasmā naṃ bhagavā imasmiṃyeva vatthusmiṃ etadagge ṭhapesi – 『『etadaggaṃ bhikkhave, mama sāvakānaṃ bhikkhūnaṃ pubbenivāsaṃ anussarantānaṃ yadidaṃ sobhito』』ti (a. ni. 1.219, 227).

Vinītavatthuvaṇṇanā niṭṭhitā.

Nigamanavaṇṇanā

233.Uddiṭṭhākho āyasmanto cattāro pārājikā dhammāti idaṃ idha uddiṭṭhapārājikaparidīpanameva. Samodhānetvā pana sabbāneva catuvīsati pārājikāni veditabbāni. Katamāni catuvīsati? Pāḷiyaṃ āgatāni tāva bhikkhūnaṃ cattāri, bhikkhunīnaṃ asādhāraṇāni cattārīti aṭṭha. Ekādasa abhabbapuggalā, tesu paṇḍakatiracchānagataubhatobyañjanakā, tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avārito maggo pana vārito, abhabbā hi te maggappaṭilābhāya vatthuvipannattāti. Pabbajjāpi nesaṃ paṭikkhittā, tasmā tepi pārājikā. Theyyasaṃvāsako, titthiyapakkantako, mātughātako, pitughātako, arahantaghātako, bhikkhunīdūsako, lohituppādako, saṅghabhedakoti ime aṭṭha attano kiriyāya vipannattā abhabbaṭṭhānaṃ pattāti pārājikāva. Tesu theyyasaṃvāsako, titthiyapakkantako, bhikkhunīdūsakoti imesaṃ tiṇṇaṃ saggo avārito maggo pana vāritova. Itaresaṃ pañcannaṃ ubhayampi vāritaṃ. Te hi anantarabhave narake nibbattanakasattā. Iti ime ca ekādasa, purimā ca aṭṭhāti ekūnavīsati. Te gihiliṅge ruciṃ uppādetvā gihinivāsananivatthāya bhikkhuniyā saddhiṃ vīsati. Sā hi ajjhācāravītikkamaṃ akatvāpi ettāvatāva assamaṇīti imāni tāva vīsati pārājikāni.

Aparānipi – lambī, mudupiṭṭhiko, parassa aṅgajātaṃ mukhena gaṇhāti, parassa aṅgajāte abhinisīdatīti imesaṃ catunnaṃ vasena cattāri anulomapārājikānīti vadanti. Etāni hi yasmā ubhinnaṃ rāgavasena sadisabhāvūpagatānaṃ dhammo 『『methunadhammo』』ti vuccati. Tasmā etena pariyāyena methunadhammaṃ appaṭisevitvāyeva kevalaṃ maggena maggappavesanavasena āpajjitabbattā methunadhammapārājikassa anulomentīti anulomapārājikānīti vuccanti. Iti imāni ca cattāri purimāni ca vīsatīti samodhānetvā sabbāneva catuvīsati pārājikāni veditabbāni.

Na labhati bhikkhūhi saddhiṃ saṃvāsanti uposatha-pavāraṇa-pātimokkhuddesa-saṅghakammappabhedaṃ bhikkhūhi saddhiṃ saṃvāsaṃ na labhati. Yathā pure tathā pacchāti yathā pubbe gihikāle anupasampannakāle ca pacchā pārājikaṃ āpannopi tatheva asaṃvāso hoti. Natthi tassa bhikkhūhi saddhiṃ uposathapavāraṇapātimokkhuddesasaṅghakammappabhedo saṃvāsoti bhikkhūhi saddhiṃ saṃvāsaṃ na labhati. Tatthāyasmante pucchāmīti tesu catūsu pārājikesu āyasmante 『『kaccittha parisuddhā』』ti pucchāmi. Kaccitthāti kacci ettha; etesu catūsu pārājikesu kacci parisuddhāti attho. Atha vā kaccittha parisuddhāti kacci parisuddhā attha, bhavathāti attho. Sesaṃ sabbattha uttānatthamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Catutthapārājikavaṇṇanā niṭṭhitā.

  1. Saṅghādisesakaṇḍaṃ

  2. Sukkavissaṭṭhisikkhāpadavaṇṇanā

Yaṃ pārājikakaṇḍassa, saṅgītaṃ samanantaraṃ;

Tassa terasakassāyamapubbapadavaṇṇanā.

  1. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā seyyasako anabhirato brahmacariyaṃ caratīti ettha āyasmāti piyavacanaṃ. Seyyasakoti tassa bhikkhuno nāmaṃ. Anabhiratoti vikkhittacitto kāmarāgapariḷāhena pariḍayhamāno na pana gihibhāvaṃ patthayamāno. So tena kiso hotīti so seyyasako tena anabhiratabhāvena kiso hoti.

Addasā kho āyasmā udāyīti ettha udāyīti tassa therassa nāmaṃ, ayañhi seyyasakassa upajjhāyo lāḷudāyī nāma bhantamigasappaṭibhāgo niddārāmatādimanuyuttānaṃ aññataro lolabhikkhu. Kacci no tvanti kacci nu tvaṃ. Yāvadatthaṃ bhuñjātiādīsu yāvatā atthoti yāvadatthaṃ. Idaṃ vuttaṃ hoti – yāvatā te bhojanena attho yattakaṃ tvaṃ icchasi tattakaṃ bhuñja, yattakaṃ kālaṃ rattiṃ vā divā vā supituṃ icchasi tattakaṃ supa, mattikādīhi kāyaṃ ubbaṭṭetvā cuṇṇādīhi ghaṃsitvā yattakaṃ nhānaṃ icchasi tattakaṃ nhāya, uddesena vā paripucchāya vā vattapaṭipattiyā vā kammaṭṭhānena vā attho natthīti. Yadā te anabhirati uppajjatīti yasmiṃ kāle tava kāmarāgavasena ukkaṇṭhitatā vikkhittacittatā uppajjati. Rāgo cittaṃ anuddhaṃsetīti kāmarāgo cittaṃ dhaṃseti padhaṃseti vikkhipati ceva milāpeti ca. Tadā hatthena upakkamitvā asuciṃ mocehīti tasmiṃ kāle hatthena vāyamitvā asucimocanaṃ karohi, evañhi te cittekaggatā bhavissati. Iti taṃ upajjhāyo anusāsi yathā taṃ bālo bālaṃ mago magaṃ.

235.Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānanti satisampajaññaṃ pahāya niddaṃ otarantānaṃ. Tattha kiñcāpi niddaṃ okkamantānaṃ abyākato bhavaṅgavāro pavattati, satisampajaññavāro gaḷati, tathāpi sayanakāle manasikāro kātabbo. Divā supantena yāva nhātassa bhikkhuno kesā na sukkhanti tāva supitvā vuṭṭhahissāmīti saussāhena supitabbaṃ. Rattiṃ supantena ettakaṃ nāma rattibhāgaṃ supitvā candena vā tārakāya vā idaṃ nāma ṭhānaṃ pattakāle vuṭṭhahissāmīti saussāhena supitabbaṃ. Buddhānussatiādīsu ca dasasu kammaṭṭhānesu ekaṃ aññaṃ vā cittaruciyaṃ kammaṭṭhānaṃ gahetvāva niddā okkamitabbā. Evaṃ karonto hi sato sampajāno satiñca sampajaññañca avijahitvāva niddaṃ okkamatīti vuccati. Te pana bhikkhū bālā lolā bhantamigasappaṭibhāgā na evamakaṃsu. Tena vuttaṃ – 『『tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantāna』』nti.

Atthi cettha cetanā labbhatīti ettha ca supinante assādacetanā atthi upalabbhati. Atthesā, bhikkhave, cetanā; sā ca kho abbohārikāti bhikkhave esā assādacetanā atthi, sā ca kho avisaye uppannattā abbohārikā, āpattiyā aṅgaṃ na hoti. Iti bhagavā supinante cetanāya abbohārikabhāvaṃ dassetvā 『『evañca pana bhikkhave imaṃ sikkhāpadaṃ uddiseyyātha, sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso』』ti sānupaññattikaṃ sikkhāpadaṃ paññāpesi.

236-237. Tattha saṃvijjati cetanā assāti sañcetanā, sañcetanāva sañcetanikā, sañcetanā vā assā atthīti sañcetanikā. Yasmā pana yassa sañcetanikā sukkavissaṭṭhi hoti so jānanto sañjānanto hoti, sā cassa sukkavissaṭṭhi cecca abhivitaritvā vītikkamo hoti, tasmā byañjane ādaraṃ akatvā atthameva dassetuṃ 『『jānanto sañjānanto cecca abhivitaritvā vītikkamo』』ti evamassa padabhājanaṃ vuttaṃ. Tattha jānantoti upakkamāmīti jānanto. Sañjānantoti sukkaṃ mocemīti sañjānanto, teneva upakkamajānanākārena saddhiṃ jānantoti attho. Ceccāti mocanassādacetanāvasena cetetvā pakappetvā. Abhivitaritvāti upakkamavasena maddanto nirāsaṅkacittaṃ pesetvā. Vītikkamoti evaṃ pavattassa yo vītikkamo ayaṃ sañcetanikāsaddassa sikhāppatto atthoti vuttaṃ hoti.

Idāni sukkavissaṭṭhīti ettha yassa sukkassa vissaṭṭhi taṃ tāva saṅkhyāto vaṇṇabhedato ca dassetuṃ 『『sukkanti dasa sukkānī』』tiādimāha. Tattha sukkānaṃ āsayabhedato dhātunānattato ca nīlādivaṇṇabhedo veditabbo.

Vissaṭṭhīti vissaggo, atthato panetaṃ ṭhānācāvanaṃ hoti, tenāha – 『『vissaṭṭhīti ṭhānatocāvanā vuccatī』』ti. Tattha vatthisīsaṃ kaṭi kāyoti tidhā sukkassa ṭhānaṃ pakappenti, eko kirācariyo 『『vatthisīsaṃ sukkassa ṭhāna』』nti āha. Eko 『『kaṭī』』ti, eko 『『sakalo kāyo』』ti, tesu tatiyassa bhāsitaṃ subhāsitaṃ. Kesalomanakhadantānañhi maṃsavinimuttaṭṭhānaṃ uccārapassāvakheḷasiṅghāṇikāthaddhasukkhacammāni ca vajjetvā avaseso chavimaṃsalohitānugato sabbopi kāyo kāyappasādabhāvajīvitindriyābaddhapittānaṃ sambhavassa ca ṭhānameva. Tathā hi rāgapariyuṭṭhānenābhibhūtānaṃ hatthīnaṃ ubhohi kaṇṇacūḷikāhi sambhavo nikkhamati, mahāsenarājā ca rāgapariyuṭṭhito sambhavavegaṃ adhivāsetuṃ asakkonto satthena bāhusīsaṃ phāletvā vaṇamukhena nikkhantaṃ sambhavaṃ dassesīti.

Ettha pana paṭhamassa ācariyassa vāde mocanassādena nimitte upakkamato yattakaṃ ekā khuddakamakkhikā piveyya tattake asucimhi vatthisīsato muñcitvā dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso. Dutiyassa vāde tatheva kaṭito muccitvā dakasotaṃ otiṇṇamatte, tatiyassa vāde tatheva sakalakāyaṃ saṅkhobhetvā tato muccitvā dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso. Dakasotorohaṇañcettha adhivāsetvā antarā nivāretuṃ asakkuṇeyyatāya vuttaṃ, ṭhānā cutañhi avassaṃ dakasotaṃ otarati. Tasmā ṭhānā cāvanamattenevettha āpatti veditabbā, sā ca kho nimitte upakkamantasseva hatthaparikammapādaparikammagattaparikammakaraṇena sacepi asuci muccati, anāpatti. Ayaṃ sabbācariyasādhāraṇavinicchayo.

Aññatra supinantāti ettha supino eva supinanto, taṃ ṭhapetvā apanetvāti vuttaṃ hoti. Tañca pana supinaṃ passanto catūhi kāraṇehi passati dhātukkhobhato vā anubhūtapubbato vā devatopasaṃhārato vā pubbanimittato vāti.

Tattha pittādīnaṃ khobhakaraṇapaccayayogena khubhitadhātuko dhātukkhobhato supinaṃ passati, passanto ca nānāvidhaṃ supinaṃ passati – pabbatā patanto viya, ākāsena gacchanto viya, vāḷamigahatthīcorādīhi anubaddho viya hoti. Anubhūtapubbato passanto pubbe anubhūtapubbaṃ ārammaṇaṃ passati. Devatopasaṃhārato passantassa devatā atthakāmatāya vā anatthakāmatāya vā atthāya vā anatthāya vā nānāvidhāni ārammaṇāni upasaṃharanti, so tāsaṃ devatānaṃ ānubhāvena tāni ārammaṇāni passati. Pubbanimittato passanto puññāpuññavasena uppajjitukāmassa atthassa vā anatthassa vā pubbanimittabhūtaṃ supinaṃ passati, bodhisattassamātā viya puttapaṭilābhanimittaṃ, bodhisatto viya pañca mahāsupine (a. ni. 5.196), kosalarājā viya soḷasa supineti.

Tattha yaṃ dhātukkhobhato anubhūtapubbato ca supinaṃ passati na taṃ saccaṃ hoti. Yaṃ devatopasaṃhārato passati taṃ saccaṃ vā hoti alīkaṃ vā, kuddhā hi devatā upāyena vināsetukāmā viparītampi katvā dassenti. Yaṃ pana pubbanimittato passati taṃ ekantasaccameva hoti. Etesañca catunnaṃ mūlakāraṇānaṃ saṃsaggabhedatopi supinabhedo hotiyeva.

Tañca panetaṃ catubbidhampi supinaṃ sekkhaputhujjanāva passanti appahīnavipallāsattā, asekkhā pana na passanti pahīnavipallāsattā. Kiṃ panetaṃ passanto sutto passati paṭibuddho, udāhu neva sutto na paṭibuddhoti? Kiñcettha yadi tāva sutto passati abhidhammavirodho āpajjati, bhavaṅgacittena hi supati taṃ rūpanimittādiārammaṇaṃ rāgādisampayuttaṃ vā na hoti, supinaṃ passantassa ca īdisāni cittāni uppajjanti. Atha paṭibuddho passati vinayavirodho āpajjati, yañhi paṭibuddho passati taṃ sabbohārikacittena passati, sabbohārikacittena ca kate vītikkame anāpatti nāma natthi. Supinaṃ passantena pana katepi vītikkame ekantaṃ anāpatti eva. Atha neva sutto na paṭibuddho passati, ko nāma passati; evañca sati supinassa abhāvova āpajjatīti, na abhāvo. Kasmā ? Yasmā kapimiddhapareto passati. Vuttañhetaṃ – 『『kapimiddhapareto kho, mahārāja, supinaṃ passatī』』ti. Kapimiddhaparetoti makkaṭaniddāya yutto. Yathā hi makkaṭassa niddā lahuparivattā hoti; evaṃ yā niddā punappunaṃ kusalādicittavokiṇṇattā lahuparivattā, yassā pavattiyaṃ punappunaṃ bhavaṅgato uttaraṇaṃ hoti tāya yutto supinaṃ passati, tenāyaṃ supino kusalopi hoti akusalopi abyākatopi. Tattha supinante cetiyavandanadhammassavanadhammadesanādīni karontassa kusalo, pāṇātipātādīni karontassa akusalo, dvīhi antehi mutto āvajjanatadārammaṇakkhaṇe abyākatoti veditabbo. Svāyaṃ dubbalavatthukattā cetanāya paṭisandhiṃ ākaḍḍhituṃ asamattho, pavatte pana aññehi kusalākusalehi upatthambhito vipākaṃ deti. Kiñcāpi vipākaṃ deti? Atha kho avisaye uppannattā abbohārikāva supinantacetanā. Tenāha – 『『ṭhapetvā supinanta』』nti.

Saṅghādisesoti imassa āpattinikāyassa nāmaṃ. Tasmā yā aññatra supinantā sañcetanikā sukkavissaṭṭhi , ayaṃ saṅghādiseso nāma āpattinikāyoti evamettha sambandho veditabbo . Vacanattho panettha saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādiseso. Kiṃ vuttaṃ hoti? Imaṃ āpattiṃ āpajjitvā vuṭṭhātukāmassa yaṃ taṃ āpattivuṭṭhānaṃ, tassa ādimhi ceva parivāsadānatthāya ādito sese ca majjhe mānattadānatthāya mūlāya paṭikassanena vā saha mānattadānatthāya avasāne abbhānatthāya saṅgho icchitabbo. Na hettha ekampi kammaṃ vinā saṅghena sakkā kātunti saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādisesoti. Byañjanaṃ pana anādiyitvā atthameva dassetuṃ 『『saṅghova tassā āpattiyā parivāsaṃ deti, mūlāya paṭikassati, mānattaṃ deti, abbheti na sambahulā na ekapuggalo, tena vuccati saṅghādiseso』』ti idamassa padabhājanaṃ –

『『Saṅghādisesoti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Saṅghova deti parivāsaṃ, mūlāya paṭikassati;

Mānattaṃ deti abbheti, tenetaṃ iti vuccatī』』ti. (pari. 339) –

Parivāre vacanakāraṇañca vuttaṃ, tattha parivāsadānādīni samuccayakkhandhake vitthārato āgatāni, tattheva nesaṃ saṃvaṇṇanaṃ karissāma.

Tasseva āpattinikāyassāti tassa eva āpattisamūhassa. Tattha kiñcāpi ayaṃ ekāva āpatti, rūḷhisaddena pana avayave samūhavohārena vā 『『nikāyo』』ti vutto – 『『eko vedanākkhandho, eko viññāṇakkhandho』』tiādīsu viya.

Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni imaṃ sukkavissaṭṭhiṃ āpajjantassa upāyañca kālañca adhippāyañca adhippāyavatthuñca dassetuṃ 『『ajjhattarūpe mocetī』』tiādimāha. Ettha hi ajjhattarūpādīhi catūhi padehi upāyo dassito, ajjhattarūpe vā moceyya bahiddhārūpe vā ubhayattha vā ākāse vā kaṭiṃ kampento, ito paraṃ añño upāyo natthi. Tattha rūpe ghaṭṭetvā mocentopi rūpena ghaṭṭetvā mocentopi rūpe moceticceva veditabbo. Rūpe hi sati so moceti na rūpaṃ alabhitvā. Rāgūpatthambhādīhi pana pañcahi kālo dassito. Rāgūpatthambhādikālesu hi aṅgajātaṃ kammaniyaṃ hoti, yassa kammaniyatte sati moceti. Ito paraṃ añño kālo natthi, na hi vinā rāgūpatthambhādīhi pubbaṇhādayo kālabhedā mocane nimittaṃ honti.

Ārogyatthāyātiādīhi dasahi adhippāyo dassito, evarūpena hi adhippāyabhedena moceti na aññathā. Nīlādīhi pana dasahi navamassa adhippāyassa vatthu dassitaṃ, vīmaṃsanto hi nīlādīsu aññatarassa vasena vīmaṃsati na tehi vinimuttanti.

  1. Ito paraṃ pana imesaṃyeva ajjhattarūpādīnaṃ padānaṃ pakāsanatthaṃ 『『ajjhattarūpeti ajjhattaṃ upādinne rūpe』』tiādi vuttaṃ, tattha ajjhattaṃ upādinne rūpeti attano hatthādibhede rūpe. Bahiddhā upādinneti parassa tādiseyeva. Anupādinneti tāḷacchiddādibhede. Tadubhayeti attano ca parassa ca rūpe, ubhayaghaṭṭanavasenetaṃ vuttaṃ. Attano rūpena ca anupādinnarūpena ca ekato ghaṭṭanepi labbhati. Ākāse vāyamantassāti kenaci rūpena aghaṭṭetvā ākāseyeva kaṭikampanapayaogena aṅgajātaṃ cālentassa.

Rāgūpatthambheti rāgassa balavabhāve, rāgena vā aṅgajātassa upatthambhe, thaddhabhāve sañjāteti vuttaṃ hoti. Kammaniyaṃ hotīti mocanakammakkhamaṃ ajjhattarūpādīsu upakkamārahaṃ hoti.

Uccāliṅgapāṇakadaṭṭhūpatthambheti uccāliṅgapāṇakadaṭṭhena aṅgajāte upatthambhe. Uccāliṅgapāṇakā nāma lomasapāṇakā honti, tesaṃ lomehi phuṭṭhaṃ aṅgajātaṃ kaṇḍuṃ gahetvā thaddhaṃ hoti, tattha yasmā tāni lomāni aṅgajātaṃ ḍaṃsantāni viya vijjhanti, tasmā 『『uccāliṅgapāṇakadaṭṭhenā』』ti vuttaṃ, atthato pana uccāliṅgapāṇakalomavedhanenāti vuttaṃ hoti.

239.Arogo bhavissāmīti mocetvā arogo bhavissāmi. Sukhaṃ vedanaṃ uppādessāmīti mocanena ca muccanuppattiyā muttapaccayā ca yā sukhā vedanā hoti, taṃ uppādessāmīti attho. Bhesajjaṃ bhavissatīti idaṃ me mocitaṃ kiñcideva bhesajjaṃ bhavissati. Dānaṃ dassāmīti mocetvā kīṭakipillikādīnaṃ dānaṃ dassāmi. Puññaṃ bhavissatīti mocetvā kīṭādīnaṃ dentassa puññaṃ bhavissati. Yaññaṃ yajissāmīti mocetvā kīṭādīnaṃ yaññaṃ yajissāmi. Kiñci kiñci mantapadaṃ vatvā dassāmīti vuttaṃ hoti. Saggaṃ gamissāmīti mocetvā kīṭādīnaṃ dinnadānena vā puññena vā yaññena vā saggaṃ gamissāmi. Bījaṃ bhavissatīti kulavaṃsaṅkurassa dārakassa bījaṃ bhavissati, 『『iminā bījena putto nibbattissatī』』ti iminā adhippāyena mocetīti attho. Vīmaṃsatthāyāti jānanatthāya. Nīlaṃ bhavissatītiādīsu jānissāmi tāva kiṃ me mocitaṃ nīlaṃ bhavissati pītakādīsu aññataravaṇṇanti evamattho daṭṭhabbo. Khiḍḍādhippāyoti khiḍḍāpasuto, tena tena adhippāyena kīḷanto mocetīti vuttaṃ hoti.

  1. Idāni yadidaṃ 『『ajjhattarūpe mocetī』』tiādi vuttaṃ tattha yathā mocento āpattiṃ āpajjati, tesañca padānaṃ vasena yattako āpattibhedo hoti, taṃ sabbaṃ dassento 『『ajjhattarūpe ceteti upakkamati muccati āpatti saṅghādisesassā』』tiādimāha.

Tattha cetetīti mocanassādasampayuttāya cetanāya muccatūti ceteti. Upakkamatīti tadanurūpaṃ vāyāmaṃ karoti. Muccatīti evaṃ cetentassa tadanurūpena vāyāmena vāyamato sukkaṃ ṭhānā cavati. Āpatti saṅghādisesassāti imehi tīhi aṅgehi assa puggalassa saṅghādiseso nāma āpattinikāyo hotīti attho. Esa nayo bahiddhārūpetiādīsupi avasesesu aṭṭhavīsatiyā padesu.

Ettha pana dve āpattisahassāni nīharitvā dassetabbāni. Kathaṃ? Ajjhattarūpe tāva rāgūpatthambhe ārogyatthāya nīlaṃ mocentassa ekā āpatti, ajjhattarūpeyeva rāgūpatthambhe ārogyatthāya pītādīnaṃ mocanavasena aparā navāti dasa. Yathā ca ārogyatthāya dasa, evaṃ sukhādīnaṃ navannaṃ padānaṃ atthāya ekekapade dasa dasa katvā navuti, iti imā ca navuti purimā ca dasāti rāgūpatthambhe tāva sataṃ. Yathā pana rāgūpatthambhe evaṃ vaccūpatthambhādīsupi catūsu ekekasmiṃ upatthambhe sataṃ sataṃ katvā cattāri satāni, iti imāni cattāri purimañca ekanti ajjhattarūpe tāva pañcannaṃ upatthambhānaṃ vasena pañca satāni. Yathā ca ajjhattarūpe pañca, evaṃ bahiddhārūpe pañca, ajjhattabahiddhārūpe pañca, ākāse kaṭiṃ kampentassa pañcāti sabbānipi catunnaṃ pañcakānaṃ vasena dve āpattisahassāni veditabbāni.

Idāni ārogyatthāyātiādīsu tāva dasasu padesu paṭipāṭiyā vā uppaṭipāṭiyā vā heṭṭhā vā gahetvā upari gaṇhantassa, upari vā gahetvā heṭṭhā gaṇhantassa, ubhato vā gahetvā majjhe ṭhapentassa, majjhe vā gahetvā ubhato harantassa, sabbamūlaṃ vā katvā gaṇhantassa cetanūpakkamamocane sati visaṅketo nāma natthīti dassetuṃ 『『ārogyatthañca sukhatthañcā』』ti khaṇḍacakkabaddhacakkādibhedavicittaṃ pāḷimāha.

Tattha ārogyatthañca sukhatthañca ārogyatthañca bhesajjatthañcā ti evaṃ ārogyapadaṃ sabbapadehi yojetvā vuttamekaṃ khaṇḍacakkaṃ. Sukhapadādīni sabbapadehi yojetvā yāva attano attano atītānantarapadaṃ tāva ānetvā vuttāni nava baddhacakkānīti evaṃ ekekamūlakāni dasa cakkāni honti, tāni dumūlakādīhi saddhiṃ asammohato vitthāretvā veditabbāni. Attho panettha pākaṭoyeva.

Yathā ca ārogyatthāyātiādīsu dasasu padesu, evaṃ nīlādīsupi 『『nīlañca pītakañca ceteti upakkamatī』』tiādinā nayena dasa cakkāni vuttāni, tānipi asammohato vitthāretvā veditabbāni. Attho panettha pākaṭoyeva.

Puna ārogyatthañca nīlañca ārogyatthañca sukhatthañca nīlañca pītakañcāti ekenekaṃ dvīhi dve…pe… dasahi dasāti evaṃ purimapadehi saddhiṃ pacchimapadāni yojetvā ekaṃ missakacakkaṃ vuttaṃ.

Idāni yasmā 『『nīlaṃ mocessāmī』』ti cetetvā upakkamantassa pītakādīsu muttesupi pītakādivasena cetetvā upakkamantassa itaresu muttesupi nevatthi visaṅketo , tasmā etampi nayaṃ dassetuṃ 『『nīlaṃ mocessāmīti ceteti upakkamati pītakaṃ muccatī』』tiādinā nayena cakkāni vuttāni. Tato paraṃ sabbapacchimapadaṃ nīlādīhi navahi padehi saddhiṃ yojetvā kucchicakkaṃ nāma vuttaṃ. Tato pītakādīni nava padāni ekena nīlapadeneva saddhiṃ yojetvā piṭṭhicakkaṃ nāma vuttaṃ. Tato lohitakādīni nava padāni ekena pītakapadeneva saddhiṃ yojetvā dutiyaṃ piṭṭhicakkaṃ vuttaṃ. Evaṃ lohitakapadādīhi saddhiṃ itarāni nava nava padāni yojetvā aññānipi aṭṭha cakkāni vuttānīti evaṃ dasagatikaṃ piṭṭhicakkaṃ veditabbaṃ.

Evaṃ khaṇḍacakkādīnaṃ anekesaṃ cakkānaṃ vasena vitthārato garukāpattimeva dassetvā idāni aṅgavaseneva garukāpattiñca lahukāpattiñca anāpattiñca dassetuṃ 『『ceteti upakkamati muccatī』』tiādimāha. Tattha purimanayena ajjhattarūpādīsu rāgādiupatthambhe sati ārogyādīnaṃ atthāya cetentassa upakkamitvā asucimocane tivaṅgasampannā garukāpatti vuttā. Dutiyena nayena cetentassa upakkamantassa ca mocane asati duvaṅgasampannā lahukā thullaccayāpatti. 『『Ceteti na upakkamati muccatī』』tiādīhi chahi nayehi anāpatti.

Ayaṃ pana āpattānāpattibhedo saṇho sukhumo, tasmā suṭṭhu sallakkhetabbo . Suṭṭhu sallakkhetvā kukkuccaṃ pucchitena āpatti vā anāpatti vā ācikkhitabbā, vinayakammaṃ vā kātabbaṃ. Asallakkhetvā karonto hi roganidānaṃ ajānitvā bhesajjaṃ karonto vejjo viya vighātañca āpajjati, na ca taṃ puggalaṃ tikicchituṃ samattho hoti. Tatrāyaṃ sallakkhaṇavidhi – kukkuccena āgato bhikkhu yāvatatiyaṃ pucchitabbo – 『『katarena payogena katarena rāgena āpannosī』』ti. Sace paṭhamaṃ aññaṃ vatvā pacchā aññaṃ vadati na ekamaggena katheti, so vattabbo – 『『tvaṃ na ekamaggena kathesi pariharasi, na sakkā tava vinayakammaṃ kātuṃ gaccha sotthiṃ gavesā』』ti. Sace pana tikkhattumpi ekamaggeneva katheti, yathābhūtaṃ attānaṃ āvikaroti, athassa āpattānāpattigarukalahukāpattivinicchayatthaṃ ekādasannaṃ rāgānaṃ vasena ekādasa payogā samavekkhitabbā.

Tatrime ekādasa rāgā – mocanassādo, muccanassādo, muttassādo, methunassādo, phassassādo, kaṇḍuvanassādo, dassanassādo, nisajjassādo, vācassādo, gehassitapemaṃ, vanabhaṅgiyanti. Tattha mocetuṃ assādo mocanassādo, muccane assādo muccanassādo, mutte assādo muttassādo, methune assādo methunassādo, phasse assādo phassassādo, kaṇḍuvane assādo kaṇḍuvanassādo, dassane assādo dassanassādo, nisajjāya assādo nisajjassādo, vācāya assādo vācassādo, gehassitaṃ pemaṃ gehassitapemaṃ, vanabhaṅgiyanti yaṃkiñci pupphaphalādi vanato bhañjitvā āhaṭaṃ. Ettha ca navahi padehi sampayuttaassādasīsena rāgo vutto. Ekena padena sarūpeneva, ekena padena vatthunā vutto, vanabhaṅgo hi rāgassa vatthu na rāgoyeva.

Etesaṃ pana rāgānaṃ vasena evaṃ payogā samavekkhitabbā – mocanassāde mocanassādacetanāya cetento ceva assādento ca upakkamati muccati saṅghādiseso. Tatheva cetento ca assādento ca upakkamati na muccati thullaccayaṃ. Sace pana sayanakāle rāgapariyuṭṭhito hutvā ūrunā vā muṭṭhinā vā aṅgajātaṃ gāḷhaṃ pīḷetvā mocanatthāya saussāhova supati, supantassa cassa asuci muccati saṅghādiseso. Sace rāgapariyuṭṭhānaṃ asubhamanasikārena vūpasametvā suddhacitto supati, supantassa muttepi anāpatti.

Muccanassāde attano dhammatāya muccamānaṃ assādeti na upakkamati anāpatti. Sace pana muccamānaṃ assādento upakkamati, tena upakkamena mutte saṅghādiseso. Attano dhammatāya muccamāne 『『mā kāsāvaṃ vā senāsanaṃ vā dussī』』ti aṅgajātaṃ gahetvā jagganatthāya udakaṭṭhānaṃ gacchati vaṭṭatīti mahāpaccariyaṃ vuttaṃ.

Muttassāde attano dhammatāya mutte ṭhānā cute asucimhi pacchā assādentassa vinā upakkamena muccati, anāpatti. Sace assādetvā puna mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Methunassāde methunarāgena mātugāmaṃ gaṇhāti, tena payogena asuci muccati, anāpatti. Methunadhammassa payogattā pana tādise gahaṇe dukkaṭaṃ, sīsaṃ patte pārājikaṃ. Sace methunarāgena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Phassassāde duvidho phasso – ajjhattiko, bāhiro ca. Ajjhattike tāva attano nimittaṃ thaddhaṃ mudukanti jānissāmīti vā lolabhāvena vā kīḷāpayato asuci muccati, anāpatti. Sace kīḷāpento assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso. Bāhiraphasse pana kāyasaṃsaggarāgena mātugāmassa aṅgamaṅgāni parāmasato ceva āliṅgato ca asuci muccati, anāpatti. Kāyasaṃsaggasaṅghādisesaṃ pana āpajjati. Sace kāyasaṃsaggarāgena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti visaṭṭhipaccayāpi saṅghādiseso.

Kaṇḍuvanassāde daddukacchupiḷakapāṇakādīnaṃ aññataravasena kaṇḍuvamānaṃ nimittaṃ kaṇḍuvanassāde neva kaṇḍuvato asuci muccati, anāpatti. Kaṇḍuvanassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Dassanassāde dassanassādena punappunaṃ mātugāmassa anokāsaṃ upanijjhāyato asuci muccati, anāpatti. Mātugāmassa anokāsupanijjhāne pana dukkaṭaṃ. Sace dassanassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Nisajjassāde mātugāmena saddhiṃ raho nisajjassādarāgena nisinnassa asuci muccati, anāpatti. Raho nisajjapaccayā pana āpannāya āpattiyā kāretabbo. Sace nisajjassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Vācassāde vācassādarāgena mātugāmaṃ methunasannissitāhi vācāhi obhāsantassa asuci muccati, anāpatti. Duṭṭhullavācāsaṅghādisesaṃ pana āpajjati. Sace vācassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Gehassitapeme mātaraṃ vā mātupemena bhaginiṃ vā bhaginipemena punappunaṃ parāmasato ceva āliṅgato ca asuci muccati, anāpatti. Gehassitapemena pana phusanapaccayā dukkaṭaṃ. Sace gehassitapemena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Vanabhaṅge itthipurisā aññamaññaṃ kiñcideva tambūlagandhapupphavāsādippakāraṃ paṇṇākāraṃ mittasanthavabhāvassa daḷhabhāvatthāya pesenti ayaṃ vanabhaṅgo nāma. Tañce mātugāmo kassaci saṃsaṭṭhavihārikassa kulūpakabhikkhuno peseti, tassa ca 『『asukāya nāma idaṃ pesita』』nti sārattassa punappunaṃ hatthehi taṃ vanabhaṅgaṃ kīḷāpayato asuci muccati, anāpatti. Sace vanabhaṅge sāratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso. Sace upakkamantepi na muccati, thullaccayaṃ.

Evametesaṃ ekādasannaṃ rāgānaṃ vasena ime ekādasa payoge samevekkhitvā āpatti vā anāpatti vā sallakkhetabbā. Sallakkhetvā sace garukā hoti 『『garukā』』ti ācikkhitabbā. Sace lahukā hoti 『『lahukā』』ti ācikkhitabbā. Tadanurūpañca vinayakammaṃ kātabbaṃ. Evañhi kataṃ sukataṃ hoti roganidānaṃ ñatvā vejjena katabhesajjamiva, tassa ca puggalassa sotthibhāvāya saṃvattati.

262.Ceteti na upakkamatītiādīsu mocanassādacetanāya ceteti, na upakkamati, muccati, anāpatti. Mocanassādapīḷito 『『aho vata mucceyyā』』ti ceteti, na upakkamati, na muccati, anāpatti. Mocanassādena na ceteti, phassassādena kaṇḍuvanassādena vā upakkamati, muccati, anāpatti. Tatheva na ceteti, upakkamati, na muccati, anāpatti. Kāmavitakkaṃ vitakkento mocanatthāya na ceteti, na upakkamati, muccati, anāpatti. Sace panassa vitakkayatopi na muccati idaṃ āgatameva hoti, 『『na ceteti, na upakkamati, na muccati, anāpattī』』ti.

Anāpattisupinantenāti suttassa supine methunaṃ dhammaṃ paṭisevantassa viya kāyasaṃsaggādīni āpajjantassa viya supinanteneva kāraṇena yassa asuci muccati, tassa anāpatti. Supine pana uppannāya assādacetanāya sacassa visayo hoti, niccalena bhavitabbaṃ, na hatthena nimittaṃ kīḷāpetabbaṃ, kāsāvapaccattharaṇarakkhaṇatthaṃ pana hatthapuṭena gahetvā jagganatthāya udakaṭṭhānaṃ gantuṃ vaṭṭati.

Namocanādhippāyassāti yassa bhesajjena vā nimittaṃ ālimpantassa uccārādīni vā karontassa namocanādhippāyassa muccati, tassāpi anāpatti. Ummattakassa duvidhassāpi anāpatti. Idha seyyasako ādikammiko, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ kāyacittato samuṭṭhāti. Kiriyā, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedanaṃ, sukhamajjhattadvayenāti.

  1. Vinītavatthūsu supinavatthu anupaññattiyaṃ vuttanayameva. Uccārapassāvavatthūni uttānatthāneva.

Vitakkavatthusmiṃ kāmavitakkanti gehassitakāmavitakkaṃ. Tattha kiñcāpi anāpatti vuttā, atha kho vitakkagatikena na bhavitabbaṃ. Uṇhodakavatthūsu paṭhamaṃ uttānameva. Dutiye so bhikkhu mocetukāmo uṇhodakena nimittaṃ paharitvā paharitvā nhāyi, tenassa āpatti vuttā. Tatiye upakkamassa atthitāya thullaccayaṃ. Bhesajjakaṇḍuvanavatthūni uttānatthāneva.

264.Maggavatthūsu paṭhamassa thulaūrukassa maggaṃ gacchantassa sambādhaṭṭhāne ghaṭṭanāya asuci mucci, tassa namocanādhippāyattā anāpatti. Dutiyassa tatheva mucci, mocanādhippāyattā pana saṅghādiseso. Tatiyassa na mucci, upakkamasabbhāvato pana thullaccayaṃ. Tasmā maggaṃ gacchantena uppanne pariḷāhe na gantabbaṃ, gamanaṃ upacchinditvā asubhādimanasikārena cittaṃ vūpasametvā suddhacittena kammaṭṭhānaṃ ādāya gantabbaṃ. Sace ṭhito vinodetuṃ na sakkoti, maggā okkamma nisīditvā vinodetvā kammaṭṭhānaṃ ādāya suddhacitteneva gantabbaṃ.

Vatthivatthūsu te bhikkhū vatthiṃ daḷhaṃ gahetvā pūretvā pūretvā vissajjentā gāmadārakā viya passāvamakaṃsu. Jantāgharavatthusmiṃ udaraṃ tāpentassa mocanādhippāyassāpi amocanādhippāyassāpi mutte anāpattiyeva. Parikammaṃ karontassa nimittacālanavasena asuci mucci, tasmā āpattiṭṭhāne āpatti vuttā.

265.Ūrughaṭṭāpanavatthūsu yesaṃ āpatti vuttā te aṅgajātampi phusāpesunti veditabbāti evaṃ kurundaṭṭhakathāyaṃ vuttaṃ. Sāmaṇerādivatthūni uttānatthāneva.

  1. Kāyatthambhanavatthusmiṃ kāyaṃ thambhentassāti ciraṃ nisīditvā vā nipajjitvā vā navakammaṃ vā katvā ālasiyavimocanatthaṃ vijambhentassa.

Upanijjhāyanavatthusmiṃ sacepi paṭasataṃ nivatthā hoti purato vā pacchato vā ṭhatvā 『『imasmiṃ nāma okāse nimitta』』nti upanijjhāyantassa dukkaṭameva. Anivatthānaṃ gāmadārikānaṃ nimittaṃ upanijjhāyantassa pana kimeva vattabbaṃ. Tiracchānagatānampi nimitte eseva nayo. Ito cito ca aviloketvā pana divasampi ekapayogena upanijjhāyantassa ekameva dukkaṭaṃ. Ito cito ca viloketvā punappunaṃ upanijjhāyantassa payoge payoge dukkaṭaṃ. Ummīlananimīlanavasena pana na kāretabbo. Sahasā upanijjhāyitvā puna paṭisaṅkhāya saṃvare tiṭṭhato anāpatti, taṃ saṃvaraṃ pahāya puna upanijjhāyato dukkaṭameva.

267.Tāḷacchiddādivatthūni uttānatthāneva. Nhānavatthūsu ye udakasotaṃ nimittena pahariṃsu tesaṃ āpatti vuttā. Udañjalavatthūsupi eseva nayo. Ettha ca udañjalanti udakacikkhallo vuccati. Eteneva upāyena ito parāni sabbāneva udake dhāvanādivatthūni veditabbāni. Ayaṃ pana viseso. Pupphāvaḷiyavatthūsu sacepi namocanādhippāyassa anāpatti, kīḷanapaccayā pana dukkaṭaṃ hotīti.

Sukkavissaṭṭhisikkhāpadavaṇṇanā niṭṭhitā.

  1. Kāyasaṃsaggasikkhāpadavaṇṇanā

269.Tenasamayena buddho bhagavāti kāyasaṃsaggasikkhāpadaṃ. Tatrāyaṃ anuttānapadavaṇṇanā – araññe viharatīti na āveṇike araññe, jetavanavihārasseva paccante ekapasse. Majjhe gabbhoti tassa ca vihārassa majjhe gabbho hoti. Samantā pariyāgāroti samantā panassa maṇḍalamāḷaparikkhepo hoti. So kira majjhe caturassaṃ gabbhaṃ katvā bahi maṇḍalamāḷaparikkhepena kato, yathā sakkā hoti antoyeva āviñchantehi vicarituṃ.

Supaññattanti suṭṭha ṭhapitaṃ, yathā yathā yasmiṃ yasmiñca okāse ṭhapitaṃ pāsādikaṃ hoti lokarañjakaṃ tathā tathā tasmiṃ tasmiṃ okāse ṭhapitaṃ, vattasīsena hi soṃ ekakiccampi na karoti. Ekacce vātapāne vivarantoti yesu vivaṭesu andhakāro hoti tāni vivaranto yesu vivaṭesu āloko hoti tāni thakento.

Evaṃ vutte sā brāhmaṇī taṃ brāhmaṇaṃ etadavocāti evaṃ tena brāhmaṇena pasaṃsitvā vutte sā brāhmaṇī 『『pasanno ayaṃ brāhmaṇo pabbajitukāmo maññe』』ti sallakkhetvā nigūhitabbampi taṃ attano vippakāraṃ pakāsentī kevalaṃ tassa saddhāvighātāpekkhā hutvā etaṃ 『『kuto tassa uḷārattatā』』tiādivacanamavoca. Tattha uḷāro attā assāti uḷārattā, uḷārattano bhāvo uṭṭhārattatā. Kulitthīhītiādīsu kulitthiyo nāma gharassāminiyo. Kuladhītaro nāma purisantaragatā kuladhītaro . Kulakumāriyo nāma aniviṭṭhā vuccanti. Kulasuṇhā nāma parakulato ānītā kuladārakānaṃ vadhuyo.

270.Otiṇṇoti yakkhādīhi viya sattā anto uppajjantena rāgena otiṇṇo, kūpādīni viya sattā asamapekkhitvā rajanīye ṭhāne rajjanto sayaṃ vā rāgaṃ otiṇṇo, yasmā pana ubhayathāpi rāgasamaṅgissevetaṃ adhivacanaṃ, tasmā 『『otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto』』ti evamassa padabhājanaṃ vuttaṃ.

Tattha sārattoti kāyasaṃsaggarāgena suṭṭhu ratto. Apekkhavāti kāyasaṃsaggāpekkhāya apekkhavā. Paṭibaddhacittoti kāyasaṃsaggarāgeneva tasmiṃ vatthusmiṃ paṭibaddhacitto. Vipariṇatenāti parisuddhabhavaṅgasantatisaṅkhātaṃ pakatiṃ vijahitvā aññathā pavattena, virūpaṃ vā pariṇatena virūpaṃ parivattena, yathā parivattamānaṃ virūpaṃ hoti evaṃ parivattitvā ṭhitenāti adhippāyo.

  1. Yasmā panetaṃ rāgādīhi sampayogaṃ nātivattati, tasmā 『『vipariṇatanti rattampi citta』』ntiādinā nayenassa padabhājanaṃ vatvā ante idhādhippetamatthaṃ dassento 『『apica rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇata』』nti āha.

Tadahujātāti taṃdivasaṃ jātā jātamattā allamaṃsapesivaṇṇā, evarūpāyapi hi saddhiṃ kāyasaṃsagge saṅghādiseso, methunavītikkame pārājikaṃ, raho nisajjassāde pācittiyañca hoti. Pagevāti paṭhamameva.

Kāyasaṃsaggaṃ samāpajjeyyāti hatthaggahaṇādikāyasampayogaṃ kāyamissībhāvaṃ samāpajjeyya, yasmā panetaṃ samāpajjantassa yo so kāyasaṃsaggo nāma so atthato ajjhācāro hoti, rāgavasena abhibhavitvā saññamavelaṃ ācāro, tasmāssa saṅkhepana atthaṃ dassento 『『ajjhācāro vuccatī』』ti padabhājanamāha.

Hatthaggāhaṃ vātiādibhedaṃ panassa vitthārena atthadassanaṃ. Tattha hatthādīnaṃ vibhāgadassanatthaṃ 『『hattho nāma kapparaṃ upādāyā』』tiādimāha tattha kapparaṃ upādāyāti dutiyaṃ. Mahāsandhiṃ upādāya. Aññattha pana maṇibandhato paṭṭhāya yāva agganakhā hattho idha saddhiṃ aggabāhāya kapparato paṭṭhāya adhippeto.

Suddhakesā vāti suttādīhi amissā suddhā kesāyeva. Veṇīti tīhi kesavaṭṭīhi vinandhitvā katakesakalāpassetaṃ nāmaṃ. Suttamissāti pañcavaṇṇena suttena kese missetvā katā. Mālāmissāti vassikapupphādīhi missetvā tīhi kesavaṭṭīhi vinandhitvā katā, avinaddhopi vā kevalaṃ pupphamissako kesakalāpo idha 『『veṇī』』ti veditabbo. Hiraññamissāti kahāpaṇamālāya missetvā katā. Suvaṇṇamissāti suvaṇṇacīrakehi vā pāmaṅgādīhi vā missetvā katā. Muttāmissāti muttāvalīhi missetvā katā. Maṇimissāti suttārūḷhehi maṇīhi missetvā katā. Etāsu hi yaṃkiñci veṇiṃ gaṇhantassa saṅghādisesoyeva. 『『Ahaṃ missakaveṇiṃ aggahesi』』nti vadantassa mokkho natthi. Veṇiggahaṇena cettha kesāpi gahitāva honti, tasmā yo ekampi kesaṃ gaṇhāti tassapi āpattiyeva.

Hatthañcaveṇiñca ṭhapetvāti idha vuttalakkhaṇaṃ hatthañca sabbappakārañca veṇiṃ ṭhapetvā avasesaṃ sarīraṃ 『『aṅga』』nti veditabbaṃ. Evaṃ paricchinnesu hatthādīsu hatthassa gahaṇaṃ hatthaggāho, veṇiyā gahaṇaṃ veṇiggāho, avasesasasarīrassa parāmasanaṃ aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, yo taṃ hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ samāpajjeyya, tassa saṅghādiseso nāma āpattinikāyo hotīti. Ayaṃ sikkhāpadassa attho.

  1. Yasmā pana yo ca hatthaggāho yo ca veṇiggāho yañca avasesassa aṅgassa parāmasanaṃ taṃ sabbampi bhedato dvādasavidhaṃ hoti, tasmā taṃ bhedaṃ dassetuṃ 『『āmasanā parāmasanā』』tiādinā nayenassa padabhājanaṃ vuttaṃ. Tattha yañca vuttaṃ 『『āmasanā nāma āmaṭṭhamattā』』ti yañca 『『chupanaṃ nāma phuṭṭhamatta』』nti, imesaṃ ayaṃ viseso – āmasanāti āmajjanā phuṭṭhokāsaṃ anatikkamitvāpi tattheva saṅghaṭṭanā. Ayañhi 『『āmaṭṭhamattā』』ti vuccati. Chupananti asaṅghaṭṭetvā phuṭṭhamattaṃ.

Yampi ummasanāya ca ullaṅghanāya ca niddese 『『uddhaṃ uccāraṇā』』ti ekameva padaṃ vuttaṃ. Tatrāpi ayaṃ viseso – paṭhamaṃ attano kāyassa itthiyā kāye uddhaṃ pesanavasena vuttaṃ, dutiyaṃ itthiyā kāyaṃ ukkhipanavasena, sesaṃ pākaṭameva.

  1. Idāni yvāyaṃ otiṇṇo vipariṇatena cittena kāyasaṃsaggaṃ samāpajjati, tassa etesaṃ padānaṃ vasena vitthārato āpattibhedaṃ dassento 『『itthī ca hoti itthisaññī sāratto ca bhikkhu ca naṃ itthiyā kāyena kāya』』ntiādimāha. Tattha bhikkhu ca naṃ itthiyā kāyena kāyanti so sāratto ca itthisaññī ca bhikkhu attano kāyena. Nanti nipātamattaṃ. Atha vā etaṃ tassā itthiyā hatthādibhedaṃ kāyaṃ. Āmasati parāmasatīti etesu ce ekenāpi ākārena ajjhācarati, āpatti saṅghādisesassa. Tattha sakiṃ āmasato ekā āpatti, punappunaṃ āmasato payoge payoge saṅghādiseso.

Parāmasantopi sace kāyato amocetvāva ito cito ca attano hatthaṃ vā kāyaṃ vā sañcopeti harati peseti divasampi parāmasato ekāva āpatti. Sace kāyato mocetvā mocetvā parāmasati payoge payoge āpatti.

Omasantopi sace kāyato amocetvāva itthiyā matthakato paṭṭhāya yāva pādapiṭṭhiṃ omasati ekāva āpatti. Sace pana udarādīsu taṃ taṃ ṭhānaṃ patvā muñcitvā muñcitvā omasati payoge payoge āpatti. Ummasanāyapi pādato paṭṭhāya yāva sīsaṃ ummasantassa eseva nayo.

Olaṅghanāya mātugāmaṃ kesesu gahetvā nāmetvā cumbanādīsu yaṃ ajjhācāraṃ icchati taṃ katvā muñcato ekāva āpatti. Uṭṭhitaṃ punappunaṃ nāmayato payoge payoge āpatti. Ullaṅghanāyapi kesesu vā hatthesu vā gahetvā vuṭṭhāpayato eseva nayo.

Ākaḍḍhanāya attano abhimukhaṃ ākaḍḍhanto yāva na muñcati tāva ekāva āpatti. Muñcitvā muñcitvā ākaḍḍhantassa payoge payoge āpatti. Patikaḍḍhanāyapi parammukhaṃ piṭṭhiyaṃ gahetvā paṭippaṇāmayato eseva nayo.

Abhiniggaṇhanāya hatthe vā bāhāya vā daḷhaṃ gahetvā yojanampi gacchato ekāva āpatti. Muñcitvā punappunaṃ gaṇhato payoge payoge āpatti. Amuñcitvā punappunaṃ phusato ca āliṅgato ca payoge payoge āpattīti mahāsumatthero āha. Mahāpadumatthero panāha – 『『mūlaggahaṇameva pamāṇaṃ, tasmā yāva na muñcati tāva ekā eva āpattī』』ti.

Abhinippīḷanāya vatthena vā ābharaṇena vā saddhiṃ pīḷayato aṅgaṃ aphusantassa thullaccayaṃ, phusantassa saṅghādiseso, ekapayogena ekā āpatti, nānāpayogena nānā.

Gahaṇachupanesu aññaṃ kiñci vikāraṃ akarontopi gahitamattaphuṭṭhamattenāpi āpattiṃ āpajjati.

Evametesu āmasanādīsu ekenāpi ākārena ajjhācārato itthiyā itthisaññissa saṅghādiseso, vematikassa thullaccayaṃ, paṇḍakapurisatiracchānagatasaññissāpi thullaccayameva. Paṇḍake paṇḍakasaññissa thullaccayaṃ, vematikassa dukkaṭaṃ. Purisatiracchānagataitthisaññissāpi dukkaṭameva. Purise purisasaññissāpi vematikassāpi itthipaṇḍakatiracchānagatasaññissāpi dukkaṭameva. Tiracchānagatepi sabbākārena dukkaṭamevāti. Imā ekamūlakanaye vuttā āpattiyo sallakkhetvā imināva upāyena 『『dve itthiyo dvinnaṃ itthīna』』ntiādivasena vutte dumūlakanayepi diguṇā āpattiyo veditabbā. Yathā ca dvīsu itthīsu dve saṅghādisesā; evaṃ sambahulāsu sambahulā veditabbā.

Yo hi ekato ṭhitā sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāti so yattakā itthiyo phuṭṭhā tāsaṃ gaṇanāya saṅghādisese āpajjati, majjhagatānaṃ gaṇanāya thullaccaye. Tā hi tena kāyappaṭibaddhena āmaṭṭhā honti. Yo pana sambahulānaṃ aṅguliyo vā kese vā ekato katvā gaṇhāti, so aṅguliyo ca kese ca agaṇetvā itthiyo gaṇetvā saṅghādisesehi kāretabbo. Yāsañca itthīnaṃ aṅguliyo vā kesā vā majjhagatā honti, tāsaṃ gaṇanāya thullaccaye āpajjati. Tā hi tena kāyappaṭibaddhena āmaṭṭhā honti, sambahulā pana itthiyo kāyappaṭibaddhehi rajjuvatthādīhi parikkhipitvā gaṇhanto sabbāsaṃyeva antoparikkhepagatānaṃ gaṇanāya thullaccaye āpajjati. Mahāpaccariyaṃ aphuṭṭhāsu dukkaṭaṃ vuttaṃ. Tattha yasmā pāḷiyaṃ kāyappaṭibaddhappaṭibaddhena āmasanaṃ nāma natthi, tasmā sabbampi kāyappaṭibaddhappaṭibaddhaṃ kāyappaṭibaddheneva saṅgahetvā mahāaṭṭhakathāyañca kurundiyañca vutto purimanayoyevettha yuttataro dissati.

Yo hi hatthena hatthaṃ gahetvā paṭipāṭiyā ṭhitāsu itthīsu samasārāgo ekaṃ hatthe gaṇhāti, so gahititthiyā vasena ekaṃ saṅghādisesaṃ āpajjati, itarāsaṃ gaṇanāya purimanayeneva thullaccaye. Sace so taṃ kāyappaṭibaddhe vatthe vā pupphe vā gaṇhāti, sabbāsaṃ gaṇanāya thullaccaye āpajjati. Yatheva hi rajjuvatthādīhi parikkhipantena sabbāpi kāyappaṭibaddhena āmaṭṭhā honti, tathā idhāpi sabbāpi kāyappaṭibaddhena āmaṭṭhā honti. Sace pana tā itthiyo aññamaññaṃ vatthakoṭiyaṃ gahetvā ṭhitā honti, tatra ceso purimanayeneva paṭhamaṃ itthiṃ hatthe gaṇhāti gahitāya vasena saṅghādisesaṃ āpajjati, itarāsaṃ gaṇanāya dukkaṭāni. Sabbāsañhi tāsaṃ tena purimanayeneva kāyapaṭibaddhena kāyappaṭibaddhaṃ āmaṭṭhaṃ hoti. Sace pana sopi taṃ kāyappaṭibaddheyeva gaṇhāti tassā vasena thullaccayaṃ āpajjati, itarāsaṃ gaṇanāya anantaranayeneva dukkaṭāni.

Yo pana ghanavatthanivatthaṃ itthiṃ kāyasaṃsaggarāgena vatthe ghaṭṭeti, thullaccayaṃ. Viraḷavatthanivatthaṃ ghaṭṭeti, tatra ce vatthantarehi itthiyā vā nikkhantalomāni bhikkhuṃ bhikkhuno vā paviṭṭhalomāni itthiṃ phusanti, ubhinnaṃ lomāniyeva vā lomāni phusanti, saṅghādiseso. Upādinnakena hi kammajarūpena upādinnakaṃ vā anupādinnakaṃ vā anupādinnakenapi kenaci kesādinā upādinnakaṃ vā anupādinnakaṃ vā phusantopi saṅghādisesaṃ āpajjatiyeva.

Tattha kurundiyaṃ 『『lomāni gaṇetvā saṅghādiseso』』ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『lomāni gaṇetvā āpattiyā na kāretabbo, ekameva saṅghādisesaṃ āpajjati. Saṅghikamañce pana apaccattharitvā nipanno lomāni gaṇetvā kāretabbo』』ti vuttaṃ , tadeva yuttaṃ. Itthivasena hi ayaṃ āpatti, na koṭṭhāsavasenāti.

Etthāha 『『yo pana 『kāyappaṭibaddhaṃ gaṇhissāmī』ti kāyaṃ gaṇhāti, 『kāyaṃ gaṇhissāmī』ti kāyappaṭibaddhaṃ gaṇhāti, so kiṃ āpajjatī』』ti. Mahāsumatthero tāva 『『yathāvatthukamevā』』ti vadati. Ayaṃ kirassa laddhi –

『『Vatthu saññā ca rāgo ca, phassappaṭivijānanā;

Yathāniddiṭṭhaniddese, garukaṃ tena kāraye』』ti.

Ettha 『『vatthū』』ti itthī. 『『Saññā』』ti itthisaññā. 『『Rāgo』』ti kāyasaṃsaggarāgo. 『『Phassappaṭivijānanā』』ti kāyasaṃsaggaphassajānanā. Tasmā yo itthiyā itthisaññī kāyasaṃsaggarāgena 『『kāyappaṭibaddhaṃ gahessāmī』』ti pavattopi kāyaṃ phusati, garukaṃ saṅghādisesaṃyeva āpajjati. Itaropi thullaccayanti mahāpadumatthero panāha –

『『Saññāya virāgitamhi, gahaṇe ca virāgite;

Yathāniddiṭṭhaniddese, garukaṃ tattha na dissatī』』ti.

Assāpāyaṃ laddhi itthiyā itthisaññino hi saṅghādiseso vutto. Iminā ca itthisaññā virāgitā kāyappaṭibaddhe kāyappaṭibaddhasaññā uppāditā, taṃ gaṇhantassa pana thullaccayaṃ vuttaṃ. Iminā ca gahaṇampi virāgitaṃ taṃ aggahetvā itthī gahitā, tasmā ettha itthisaññāya abhāvato saṅghādiseso na dissati, kāyappaṭibaddhassa aggahitattā thullaccayaṃ na dissati, kāyasaṃsaggarāgena phuṭṭhattā pana dukkaṭaṃ. Kāyasaṃsaggarāgena hi imaṃ nāma vatthuṃ phusato anāpattīti natthi, tasmā dukkaṭamevāti.

Idañca pana vatvā idaṃ catukkamāha. 『『Sārattaṃ gaṇhissāmī』ti sārattaṃ gaṇhi saṅghādiseso, 『virattaṃ gaṇhissāmī』ti virattaṃ gaṇhi dukkaṭaṃ, 『sārattaṃ gaṇhissāmī』ti virattaṃ gaṇhi dukkaṭaṃ, 『virattaṃ gaṇhissāmī』ti sārattaṃ gaṇhi dukkaṭamevā』』ti. Kiñcāpi evamāha? Atha kho mahāsumattheravādoyevettha 『『itthi ca hoti itthisaññī sāratto ca bhikkhu ca naṃ itthiyā kāyena kāyappaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati āpatti thullaccayassā』』ti imāya pāḷiyā 『『yo hi ekato ṭhitā sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāti, so yattakā itthiyo phuṭṭhā tāsaṃ gaṇanāya saṅghādisese āpajjati, majjhagatānaṃ gaṇanāya thullaccaye』』tiādīhi aṭṭhakathāvinicchayehi ca sameti. Yadi hi saññādivirāgena virāgitaṃ nāma bhaveyya 『『paṇḍako ca hoti itthisaññī』』tiādīsu viya 『『kāyappaṭibaddhañca hoti kāyasaññī cā』』tiādināpi nayena pāḷiyaṃ visesaṃ vadeyya. Yasmā pana so na vutto, tasmā itthiyā itthisaññāya sati itthiṃ āmasantassa saṅghādiseso, kāyappaṭibaddhaṃ āmasantassa thullaccayanti yathāvatthukameva yujjati.

Mahāpaccariyampi cetaṃ vuttaṃ – 『『nīlaṃ pārupitvā sayitāya kāḷitthiyā kāyaṃ ghaṭṭessāmī』ti kāyaṃ ghaṭṭeti, saṅghādiseso; 『kāyaṃ ghaṭṭessāmī』ti nīlaṃ ghaṭṭeti, thullaccayaṃ; 『nīlaṃ ghaṭṭessāmī』ti kāyaṃ ghaṭṭeti, saṅghādiseso; 『nīlaṃ ghaṭṭessāmī』ti nīlaṃ ghaṭṭeti, thullaccaya』』nti. Yopāyaṃ 『『itthī ca paṇḍako cā』』tiādinā nayena vatthumissakanayo vutto, tasmimpi vatthu saññāvimativasena vuttā āpattiyo pāḷiyaṃ asammuyhantena veditabbā.

Kāyenakāyappaṭibaddhavāre pana itthiyā itthisaññissa kāyappaṭibaddhaṃ gaṇhato thullaccayaṃ, sese sabbattha dukkaṭaṃ. Kāyappaṭibaddhenakāyavārepi eseva nayo. Kāyappaṭibaddhenakaāyappaṭibaddhavāre ca nissaggiyenakāyavārādīsu cassa sabbattha dukkaṭameva.

『『Itthī ca hoti itthisaññī sāratto ca itthī ca naṃ bhikkhussa kāyena kāya』』ntiādivāro pana bhikkhumhi mātugāmassa rāgavasena vutto. Tattha itthī ca naṃ bhikkhussa kāyena kāyanti bhikkhumhi sārattā itthī tassa nisinnokāsaṃ vā nipannokāsaṃ vā gantvā attano kāyena taṃ bhikkhussa kāyaṃ āmasati…pe… chupati. Sevanādhippāyo kāyena vāyamati, phassaṃ paṭivijānātīti evaṃ tāya āmaṭṭho vā chupito vā sevanādhippāyo hutvā sace phassappaṭivijānanatthaṃ īsakampi kāyaṃ cāleti phandeti, saṅghādisesaṃ āpajjati.

Dveitthiyoti ettha dve saṅghādisese āpajjati, itthiyā ca paṇḍake ca saṅghādisesena saha dukkaṭaṃ . Etena upāyena yāva 『『nissaggiyena nissaggiyaṃ āmasati, sevanādhippāyo kāyena vāyamati na ca phassaṃ paṭivijānāti, āpatti dukkaṭassā』』ti tāva purimanayeneva āpattibhedo veditabbo.

Ettha ca kāyena vāyamati na ca phassaṃ paṭivijānātīti attanā nissaṭṭhaṃ pupphaṃ vā phalaṃ vā itthiṃ attano nissaggiyena pupphena vā phalena vā paharantiṃ disvā kāyena vikāraṃ karoti, aṅguliṃ vā cāleti, bhamukaṃ vā ukkhipati, akkhiṃ vā nikhaṇati, aññaṃ vā evarūpaṃ vikāraṃ karoti, ayaṃ vuccati 『『kāyena vāyamati na ca phassaṃ paṭivijānātī』』ti. Ayampi kāyena vāyamitattā dukkaṭaṃ āpajjati, dvīsu itthīsu dve, itthīpaṇḍakesupi dve eva dukkaṭe āpajjati.

  1. Evaṃ vatthuvasena vitthārato āpattibhedaṃ dassetvā idāni lakkhaṇavasena saṅkhepato āpattibhedañca anāpattibhedañca dassento 『『sevanādhippāyo』』tiādimāha. Tattha purimanaye itthiyā phuṭṭho samāno sevanādhippāyo kāyena vāyamati, phassaṃ paṭivijānātīti tivaṅgasampattiyā saṅghādiseso. Dutiye naye nissaggiyena nissaggiyāmasane viya vāyamitvā achupane viya ca phassassa appaṭivijānanato duvaṅgasampattiyā dukkaṭaṃ. Tatiye kāyena avāyamato anāpatti. Yo hi sevanādhippāyopi niccalena kāyena kevalaṃ phassaṃ paṭivijānāti sādiyati anubhoti, tassa cittuppādamatte āpattiyā abhāvato anāpatti. Catutthe pana nissaggiyena nissaggiyāmasane viya phassappaṭivijānanāpi natthi, kevalaṃ cittuppādamattameva, tasmā anāpatti. Mokkhādhippāyassa sabbākāresu anāpattiyeva.

Ettha pana yo itthiyā gahito taṃ attano sarīrā mocetukāmo paṭippaṇāmeti vā paharati vā ayaṃ kāyena vāyamati phassaṃ paṭivijānāti. Yo āgacchantiṃ disvā tato muñcitukāmo uttāsetvā palāpeti, ayaṃ kāyena vāyamati na ca phassaṃ paṭivijānāti. Yo tādisaṃ dīghajātiṃ kāye ārūḷhaṃ disvā 『『saṇikaṃ gacchatu ghaṭṭiyamānā anatthāya saṃvatteyyā』』ti na ghaṭṭeti, itthimeva vā aṅgaṃ phusamānaṃ ñatvā 『『esā 『anatthiko ayaṃ mayā』ti sayameva pakkamissatī』』ti ajānanto viya niccalo hoti, balavitthiyā vā gāḷhaṃ āliṅgitvā gahito daharabhikkhu palāyitukāmopi suṭṭhu gahitattā niccalo hoti, ayaṃ na ca kāyena vāyamati, phassaṃ paṭivijānāti. Yo pana āgacchantiṃ disvā 『『āgacchatu tāva tato naṃ paharitvā vā paṇāmetvā vā pakkamissāmī』』ti niccalo hoti, ayaṃ mokkhādhippāyo na ca kāyena vāyamati, na ca phassaṃ paṭivijānātīti veditabbo.

280.Asañciccāti iminā upāyena imaṃ phusissāmīti acetetvā, evañhi acetetvā pattappaṭiggahaṇādīsu mātugāmassa aṅge phuṭṭhepi anāpatti.

Asatiyāti aññavihito hoti mātugāmaṃ phusāmīti sati natthi, evaṃ asatiyā hatthapādapasāraṇādikāle phusantassa anāpatti.

Ajānantassāti dārakavesena ṭhitaṃ dārikaṃ 『『itthī』』ti ajānanto kenacideva karaṇīyena phusati, evaṃ 『『itthī』』ti ajānantassa phusato anāpatti.

Asādiyantassāti kāyasaṃsaggaṃ asādiyantassa, tassa bāhāparamparāya nītabhikkhussa viya anāpatti. Ummattakādayo vuttanayāeva. Idha pana udāyitthero ādikammiko, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ kāyacittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedanaṃ, sukhamajjhattadvayenāti.

  1. Vinītavatthūsu – mātuyā mātupemenāti mātupemena mātuyā kāyaṃ āmasi. Esa nayo dhītubhaginivatthūsu. Tattha yasmā mātā vā hotu dhītā vā itthī nāma sabbāpi brahmacariyassa pāripanthikāva. Tasmā 『『ayaṃ me mātā ayaṃ dhītā ayaṃ me bhaginī』』ti gehassitapemena āmasatopi dukkaṭameva vuttaṃ.

Imaṃ pana bhagavato āṇaṃ anussarantena sacepi nadīsotena vuyhamānaṃ mātaraṃ passati neva hatthena parāmasitabbā. Paṇḍitena pana bhikkhunā nāvā vā phalakaṃ vā kadalikkhandho vā dārukkhandho vā upasaṃharitabbo. Tasmiṃ asati kāsāvampi upasaṃharitvā purato ṭhapetabbaṃ, 『『ettha gaṇhāhī』』ti pana na vattabbā. Gahite parikkhāraṃ kaḍḍhāmīti kaḍḍhantena gantabbaṃ. Sace bhāyati purato purato gantvā 『『mā bhāyī』』ti samassāsetabbā. Sace bhāyamānā puttassa sahasā khandhe vā abhiruhati, hatthe vā gaṇhāti, na 『『apehi mahallike』』ti niddhunitabbā, thalaṃ pāpetabbā. Kaddame laggāyapi kūpe patitāyapi eseva nayo.

Tatrapi hi yottaṃ vā vatthaṃ vā pakkhipitvā hatthena gahitabhāvaṃ ñatvā uddharitabbā, natveva āmasitabbā. Na kevalañca mātugāmassa sarīrameva anāmāsaṃ, nivāsanapāvuraṇampi ābharaṇabhaṇḍampi tiṇaṇḍupakaṃ vā tāḷapaṇṇamuddikaṃ vā upādāya anāmāsameva, tañca kho nivāsanapārupanaṃ piḷandhanatthāya ṭhapitameva. Sace pana nivāsanaṃ vā pārupanaṃ vā parivattetvā cīvaratthāya pādamūle ṭhapeti vaṭṭati. Ābharaṇabhaṇḍesu pana sīsapasādhanakadantasūciādikappiyabhaṇḍaṃ 『『imaṃ bhante tumhākaṃ gaṇhathā』』ti diyyamānaṃ sipāṭikāsūciādiupakaraṇatthāya gahetabbaṃ. Suvaṇṇarajatamuttādimayaṃ pana anāmāsameva dīyyamānampi na gahetabbaṃ. Na kevalañca etāsaṃ sarīrūpagameva anāmāsaṃ, itthisaṇṭhānena kataṃ kaṭṭharūpampi dantarūpampi ayarūpampi loharūpampi tipurūpampi potthakarūpampi sabbaratanarūpampi antamaso piṭṭhamayarūpampi anāmāsameva. Paribhogatthāya pana 『『idaṃ tumhākaṃ hotū』』ti labhitvā ṭhapetvā sabbaratanamayaṃ avasesaṃ bhinditvā upakaraṇārahaṃ upakaraṇe paribhogārahaṃ paribhoge upanetuṃ vaṭṭati.

Yathā ca itthirūpakaṃ; evaṃ sattavidhampi dhaññaṃ anāmāsaṃ. Tasmā khettamajjhena gacchatā tatthajātakampi dhaññaphalaṃ na āmasantena gantabbaṃ. Sace gharadvāre vā antarāmagge vā dhaññaṃ pasāritaṃ hoti passena ca maggo atthi na maddantena gantabbaṃ. Gamanamagge asati maggaṃ adhiṭṭhāya gantabbaṃ. Antaraghare dhaññassa upari āsanaṃ paññāpetvā denti nisīdituṃ vaṭṭati. Keci āsanasālāyaṃ dhaññaṃ ākiranti, sace sakkā hoti harāpetuṃ harāpetabbaṃ, no ce ekamantaṃ dhaññaṃ amaddantena pīṭhakaṃ paññapetvā nisīditabbaṃ. Sace okāso na hoti, manussā dhaññamajjheyeva āsanaṃ paññapetvā denti, nisīditabbaṃ. Tatthajātakāni muggamāsādīni aparaṇṇānipi tālapanasādīni vā phalāni kīḷantena na āmasitabbāni. Manussehi rāsikatesupi eseva nayo. Araññe pana rukkhato patitāni phalāni 『『anupasampannānaṃ dassāmī』』ti gaṇhituṃ vaṭṭati.

Muttā , maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, rajataṃ, jātarūpaṃ, lohitaṅko, masāragallanti imesu dasasu ratanesu muttā adhotā anividdhā yathājātāva āmasituṃ vaṭṭati. Sesā anāmāsāti vadanti. Mahāpaccariyaṃ pana 『『muttā dhotāpi adhotāpi anāmāsā bhaṇḍamūlatthāya ca sampaṭicchituṃ na vaṭṭati, kuṭṭharogassa bhesajjatthāya pana vaṭṭatī』』ti vuttaṃ. Antamaso jātiphalikaṃ upādāya sabbopi nīlapītādivaṇṇabhedo maṇi dhotaviddhavaṭṭito anāmāso, yathājāto pana ākaramutto pattādibhaṇḍamūlatthaṃ sampaṭicchituṃ vaṭṭatīti vutto. Sopi mahāpaccariyaṃ paṭikkhitto, pacitvā kato kācamaṇiyeveko vaṭṭatīti vutto. Veḷuriyepi maṇisadisova vinicchayo.

Saṅkho dhamanasaṅkho ca dhotaviddho ca ratanamisso anāmāso. Pānīyasaṅkho dhotopi adhotopi āmāsova sesañca añjanādibhesajjatthāyapi bhaṇḍamūlatthāyapi sampaṭicchituṃ vaṭṭati. Silā dhotaviddhā ratanasaṃyuttā muggavaṇṇāva anāmāsā. Sesā satthakanisānādiatthāya gaṇhituṃ vaṭṭati. Ettha ca ratanasaṃyuttāti suvaṇṇena saddhiṃ yojetvā pacitvā katāti vadanti. Pavāḷaṃ dhotaviddhaṃ anāmāsaṃ. Sesaṃ āmāsaṃ bhaṇḍamūlatthañca sampaṭicchituṃ vaṭṭati. Mahāpaccariyaṃ pana 『『dhotampi adhotampi sabbaṃ anāmāsaṃ, na ca sampaṭicchituṃ vaṭṭatī』』ti vuttaṃ.

Rajataṃ jātarūpañca katabhaṇḍampi akatabhaṇḍampi sabbena sabbaṃ bījato paṭṭhāya anāmāsañca asampaṭicchiyañca, uttararājaputto kira suvaṇṇacetiyaṃ kāretvā mahāpadumattherassa pesesi. Thero 『『na kappatī』』ti paṭikkhipi. Cetiyaghare suvaṇṇapadumasuvaṇṇabubbuḷakādīni honti, etānipi anāmāsāni. Cetiyagharagopakā pana rūpiyachaḍḍakaṭṭhāne ṭhitā, tasmā tesaṃ keḷāpayituṃ vaṭṭatīti vuttaṃ. Kurundiyaṃ pana taṃ paṭikkhittaṃ. Suvaṇṇacetiye kacavarameva harituṃ vaṭṭatīti ettakameva anuññātaṃ. Ārakūṭalohampi jātarūpagatikameva anāmāsanti sabbaaṭṭhakathāsu vuttaṃ. Senāsanaparibhogo pana sabbakappiyo, tasmā jātarūparajatamayā sabbepi senāsanaparikkhārā āmāsā. Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne ratanamaṇḍape karonti phalikatthambhe ratanadāmapatimaṇḍite, tattha sabbūpakaraṇāni bhikkhūnaṃ paṭijaggituṃ vaṭṭati.

Lohitaṅkamasāragallā dhotaviddhā anāmāsā, itare āmāsā, bhaṇḍamūlatthāya vaṭṭantīti vuttā. Mahāpaccariyaṃ pana 『『dhotāpi adhotāpi sabbaso anāmāsā na ca sampaṭicchituṃ vaṭṭantī』』ti vuttaṃ.

Sabbaṃ āvudhabhaṇḍaṃ anāmāsaṃ, bhaṇḍamūlatthāya dīyyamānampi na sampaṭicchitabbaṃ. Satthavaṇijjā nāma na vaṭṭati. Suddhadhanudaṇḍopi dhanujiyāpi patodopi aṅkusopi antamaso vāsipharasuādīnipi āvudhasaṅkhepena katāni anāmāsāni. Sace kenaci vihāre satti vā tomaro vā ṭhapito hoti, vihāraṃ jaggantena 『『harantū』』ti sāmikānaṃ pesetabbaṃ. Sace na haranti, taṃ acālentena vihāro paṭijaggitabbo. Yuddhabhūmiyaṃ patitaṃ asiṃ vā sattiṃ vā tomaraṃ vā disvā pāsāṇena vā kenaci vā asiṃ bhinditvā satthakatthāya gahetuṃ vaṭṭati, itarānipi viyojetvā kiñci satthakatthāya gahetuṃ vaṭṭati kiñci kattaradaṇḍādiatthāya. 『『Idaṃ gaṇhathā』』ti dīyyamānaṃ pana 『『vināsetvā kappiyabhaṇḍaṃ karissāmī』』ti sabbampi sampaṭicchituṃ vaṭṭati.

Macchajālapakkhijālādīnipi phalakajālikādīni saraparittānānīpi sabbāni anāmāsāni. Paribhogatthāya labbhamānesu pana jālaṃ tāva 『『āsanassa vā cetiyassa vā upari bandhissāmi, chattaṃ vā veṭhessāmī』』ti gahetuṃ vaṭṭati. Saraparittānaṃ sabbampi bhaṇḍamūlatthāya sampaṭicchituṃ vaṭṭati. Parūparodhanivāraṇañhi etaṃ na uparodhakaranti phalakaṃ dantakaṭṭhabhājanaṃ karissāmīti gahetuṃ vaṭṭati.

Cammavinaddhāni vīṇābheriādīni anāmāsāni. Kurundiyaṃ pana 『『bherisaṅghāṭopi vīṇāsaṅghāṭopi tucchapokkharampi mukhavaṭṭiyaṃ āropitacammampi vīṇādaṇḍakopi sabbaṃ anāmāsa』』nti vuttaṃ. Onahituṃ vā onahāpetuṃ vā vādetuṃ vā vādāpetuṃ vā na labbhatiyeva. Cetiyaṅgaṇe pūjaṃ katvā manussehi chaḍḍitaṃ disvāpi acāletvāva antarantare sammajjitabbaṃ, kacavarachaḍḍanakāle pana kacavaraniyāmeneva haritvā ekamantaṃ nikkhipituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Bhaṇḍamūlatthāya sampaṭicchitumpi vaṭṭati. Paribhogatthāya labbhamānesu pana vīṇādoṇikañca bheripokkharañca dantakaṭṭhabhājanaṃ karissāma cammaṃ satthakakosakanti evaṃ tassa tassa parikkhārassa upakaraṇatthāya gahetvā tathā tathā kātuṃ vaṭṭati.

Purāṇadutiyikāvatthu uttānameva. Yakkhivatthusmiṃ sacepi paranimmitavasavattideviyā kāyasaṃsaggaṃ samāpajjati thullaccayameva. Paṇḍakavatthu ca suttitthivatthu ca pākaṭameva. Matitthivatthusmiṃ pārājikappahonakakāle thullaccayaṃ, tato paraṃ dukkaṭaṃ. Tiracchānagatavatthusmiṃ nāgamāṇavikāyapi supaṇṇamāṇavikāyapi kinnariyāpi gāviyāpi dukkaṭameva. Dārudhītalikāvatthusmiṃ na kevalaṃ dārunā eva, antamaso cittakammalikhitepi itthirūpe dukkaṭameva.

282.Sampīḷanavatthu uttānatthameva. Saṅkamavatthusmiṃ ekapadikasaṅkamo vā hotu sakaṭamaggasaṅkamo vā, cālessāmīti payoge katamatteva cāletu vā mā vā, dukkaṭaṃ. Maggavatthu pākaṭameva. Rukkhavatthusmiṃ rukkho mahanto vā hotu mahājambuppamāṇo khuddako vā, taṃ cāletuṃ sakkotu vā mā vā, payogamattena dukkaṭaṃ. Nāvāvatthusmimpi eseva nayo. Rajjavatthusmiṃ yaṃ rajjuṃ āviñchanto ṭhānā cāletuṃ sakkoti, tattha thullaccayaṃ. Yā mahārajju hoti, īsakampi ṭhānā na calati, tattha dukkaṭaṃ. Daṇḍepi eseva nayo. Bhūmiyaṃ patitamahārukkhopi hi daṇḍaggahaṇeneva idha gahito. Pattavatthu pākaṭameva. Vandanavatthusmiṃ itthī pāde sambāhitvā vanditukāmā vāretabbā pādā vā paṭicchādetabbā, niccalena vā bhavitabbaṃ. Niccalassa hi cittena sādiyatopi anāpatti. Avasāne gahaṇavatthupākaṭamevāti.

Kāyasaṃsaggasikkhāpadavaṇṇanā niṭṭhitā.

  1. Duṭṭhullavācāsikkhāpadavaṇṇanā

283.Tena samayena buddho bhagavāti duṭṭhullavācāsikkhāpadaṃ. Tattha ādissāti apadisitvā. Vaṇṇampi bhaṇatītiādīni parato āvi bhavissanti. Chinnikāti chinnaottappā. Dhuttikāti saṭhā. Ahirikāyoti nillajjā . Uhasantīti sitaṃ katvā mandahasitaṃ hasanti. Ullapantīti 『『aho ayyo』』tiādinā nayena uccakaraṇiṃ nānāvidhaṃ palobhanakathaṃ kathenti. Ujjagghantīti mahāhasitaṃ hasanti. Uppaṇḍentīti 『『paṇḍako ayaṃ, nāyaṃ puriso』』tiādinā nayena parihāsaṃ karonti.

285.Sārattoti duṭṭhullavācassādarāgena sāratto. Apekkhavā paṭibaddhacittoti vuttanayameva, kevalaṃ idha vācassādarāgo yojetabbo. Mātugāmaṃ duṭṭhullāhi vācāhīti ettha adhippetaṃ mātugāmaṃ dassento 『『mātugāmo』』tiādimāha. Tattha viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānitunti yā paṇḍitā sātthakaniratthakakathaṃ asaddhammasaddhammapaṭisaṃyuttakathañca jānituṃ paṭibalā, ayaṃ idha adhippetā. Yā pana mahallikāpi bālā elamūgā ayaṃ idha anadhippetāti dasseti.

Obhāseyyāti avabhāseyya nānāppakārakaṃ asaddhammavacanaṃ vadeyya. Yasmā panevaṃ obhāsantassa yo so obhāso nāma, so atthato ajjhācāro hoti rāgavasena abhibhavitvā saññamavelaṃ ācāro, tasmā tamatthaṃ dassento 『『obhāseyyāti ajjhācāro vuccatī』』ti āha. Yathā tanti ettha tanti nipātamattaṃ, yathā yuvā yuvatinti attho.

Dve magge ādissātiādi yenākārena obhāsato saṅghādiseso hoti, taṃ dassetuṃ vuttaṃ. Tattha dve maggeti vaccamaggañca passāvamaggañca. Sesaṃ uddese tāva pākaṭameva. Niddese pana thometīti 『『itthilakkhaṇena subhalakkhaṇena samannāgatāsī』』ti vadati, na tāva sīsaṃ eti. 『『Tava vaccamaggo ca passāvamaggo ca īdiso tena nāma īdisena itthilakkhaṇena subhalakkhaṇena samannāgatāsī』』ti vadati, sīsaṃ eti, saṅghādiseso. Vaṇṇeti pasaṃsatīti imāni pana thomanapadasseva vevacanāni.

Khuṃsetīti vācāpatodena ghaṭṭeti. Vambhetīti apasādeti. Garahatīti dosaṃ deti. Parato pana pāḷiyā āgatehi 『『animittāsī』』tiādīhi ekādasahi padehi aghaṭite sīsaṃ na eti, ghaṭitepi tesu sikharaṇīsi sambhinnāsi ubhatobyañjanāsīti imehi tīhi ghaṭiteyeva saṅghādiseso.

Dehi meti yācanāyapi ettakeneva sīsaṃ na eti, 『『methunaṃ dhammaṃ dehī』』ti evaṃ methunadhammena ghaṭite eva saṅghādiseso.

Kadā te mātā pasīdissatītiādīsu āyācanavacanesupi ettakeneva sīsaṃ na eti, 『『kadā te mātā pasīdissati, kadā te methunaṃ dhammaṃ labhissāmī』』ti vā 『『tava mātari pasannāya methunaṃ dhammaṃ labhissāmī』』ti vā ādinā pana nayena methunadhammena ghaṭiteyeva saṅghādiseso.

Kathaṃ tvaṃ sāmikassa desītiādīsu pucchāvacanesupi methunadhammanti vutteyeva saṅghādiseso, na itarathā. Evaṃ kira tvaṃ sāmikassa desīti paṭipucchāvacanesupi eseva nayo.

Ācikkhanāya puṭṭho bhaṇatīti 『『kathaṃ dadamānā sāmikassa piyā hotī』』ti evaṃ puṭṭho ācikkhati. Ettha ca 『『evaṃ dehi evaṃ dadamānā』』ti vuttepi sīsaṃ na eti. 『『Methunadhammaṃ evaṃ dehi evaṃ upanehi evaṃ methunadhammaṃ dadamānā upanayamānā piyā hotī』』tiādinā pana nayena methunadhammena ghaṭiteyeva saṅghādiseso. Anusāsanīvacanesupi eseva nayo.

Akkosaniddese – animittāsīti nimittarahitāsi, kuñcikapaṇālimattameva tava dakasotanti vuttaṃ hoti.

Nimittamattāsīti tava itthinimittaṃ aparipuṇṇaṃ saññāmattamevāti vuttaṃ hoti. Alohitāti sukkhasotā. Dhuvalohitāti niccalohitā kilinnadakasotā. Dhuvacoḷāti niccapakkhittāṇicoḷā, sadā āṇicoḷakaṃ sevasīti vuttaṃ hoti. Paggharantīti savantī; sadā te muttaṃ savatīti vuttaṃ hoti. Sikharaṇīti bahinikkhantaāṇimaṃsā. Itthipaṇḍakāti animittāva vuccati. Vepurisikāti samassudāṭhikā purisarūpā itthī. Sambhinnāti sambhinnavaccamaggapassāvamaggā. Ubhatobyañjanāti itthinimittena ca purisanimittena cāti ubhohi byañjanehi samannāgatā.

Imesu ca pana ekādasasu padesu sikharaṇīsi sambhinnāsi ubhatobyañjanāsīti imāniyeva tīṇi padāni suddhāni sīsaṃ enti. Iti imāni ca tīṇi purimāni ca vaccamaggapassāvamaggamethunadhammapadāni tīṇīti cha padāni suddhāni āpattikarāni. Sesāni animittātiādīni 『『animitte methunadhammaṃ me dehī』』ti vā 『『animittāsi methunadhammaṃ me dehī』』ti vā ādinā nayena methunadhammena ghaṭitāneva āpattikarāni hontīti veditabbāni.

  1. Idāni yvāyaṃ otiṇṇo vipariṇatena cittena obhāsati, tassa vaccamaggapassāvamagge ādissa etesaṃ vaṇṇabhaṇanādīnaṃ vasena vitthārato āpattibhedaṃ dassento 『『itthī ca hoti itthisaññī』』tiādimāha. Tesaṃ attho kāyasaṃsagge vuttanayeneva veditabbo.

Ayaṃ pana viseso – adhakkhakanti akkhakato paṭṭhāya adho. Ubbhajāṇumaṇḍala jāṇumaṇḍalato paṭṭhāya uddhaṃ. Ubbhakkhakanti akkhakato paṭṭhāya uddhaṃ. Adho jāṇumaṇḍalanti jāṇumaṇḍalato paṭṭhāya adho. Akkhakaṃ pana jāṇumaṇḍalañca ettheva dukkaṭakkhette saṅgahaṃ gacchanti bhikkhuniyā kāyasaṃsagge viya. Na hi buddhā garukāpattiṃ sāvasesaṃ paññapentīti. Kāyappaṭibaddhanti vatthaṃ vā pupphaṃ vā ābharaṇaṃ vā.

287.Atthapurekkhārassāti animittātiādīnaṃ padānaṃ atthaṃ kathentassa, aṭṭhakathaṃ vā sajjhāyaṃ karontassa.

Dhammapurekkhārassāti pāḷiṃ vācentassa vā sajjhāyantassa vā. Evaṃ atthañca dhammañca purakkhatvā bhaṇantassa atthapurekkhārassa ca dhammapurekkhārassa ca anāpatti.

Anusāsanipurekkhārassāti 『『idānipi animittāsi ubhattobyañjanāsi appamādaṃ idāni kareyyāsi, yathā āyatimpi evarūpā na hohisī』』ti evaṃ anusiṭṭhiṃ purakkhatvā bhaṇantassa anusāsanipurekkhārassa anāpatti. Yo pana bhikkhunīnaṃ pāḷiṃ vācento pakativācanāmaggaṃ pahāya hasanto hasanto 『『sikharaṇīsi sambhinnāsi ubhatobyañjanāsī』』ti punappunaṃ bhaṇati, tassa āpattiyeva. Ummattakassa anāpatti. Idha ādikammiko udāyitthero, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ , sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

  1. Vinītavatthūsu lohitavatthusmiṃ so bhikkhu itthiyā lohitakaṃ nimittaṃ sandhāyāha – itarā na aññāsi, tasmā dukkaṭaṃ.

Kakkasalomanti rassalomehi bahulomaṃ. Ākiṇṇalomanti jaṭitalomaṃ. Kharalomanti thaddhalomaṃ. Dīghalomanti arassalomaṃ. Sabbaṃ itthinimittameva sandhāya vuttaṃ.

289.Vāpitaṃ kho teti asaddhammaṃ sandhāyāha, sā asallakkhetvā no ca kho paṭivuttanti āha. Paṭivuttaṃ nāma udakavappe bījehi appatiṭṭhitokāse pāṇakehi vināsitabīje vā okāse puna bījaṃ patiṭṭhāpetvā udakena āsittaṃ, thalavappe visamapatitānaṃ vā bījānaṃ samakaraṇatthāya puna aṭṭhadantakena samīkataṃ, tesu aññataraṃ sandhāya esā āha.

Maggavatthusmiṃ maggo saṃsīdatīti aṅgajātamaggaṃ sandhāyāha. Sesaṃ uttānamevāti.

Duṭṭhullavācāsikkhāpadavaṇṇanā niṭṭhitā.

  1. Attakāmapāricariyasikkhāpadavaṇṇanā

290.Tena samayena buddho bhagavāti attakāmasikkhāpadaṃ. Tattha kulūpakoti kulapayirupāsanako catunnaṃ paccayānaṃ atthāya kulūpasaṅkamane niccappayutto.

Cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāranti cīvarañca piṇḍapātañca senāsanañca gilānapaccayabhesajjaparikkhārañca. Gilānapaccayabhesajjaparikkhāranti cettha patikaraṇatthena paccayo, yassa kassaci sappāyassetaṃ adhivacanaṃ. Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ. Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ, yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti. Parikkhāroti pana 『『sattahi nagaraparikkhārehi suparikkhataṃ hotī』』tiādīsu (a. ni. 7.67) parivāro vuccati. 『『Ratho sīsaparikkhāro jhānakkho cakkavīriyo』』tiādīsu (saṃ. ni. 5.4) alaṅkāro. 『『Ye cime pabbajitena jīvitaparikkhārā samudānetabbā』』tiādīsu (ro. ni. 1.1.191) sambhāro. Idha pana sambhāropi parivāropi vaṭṭati. Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti jīvitavināsakābādhuppattiyā antaraṃ adatvā rakkhaṇato, sambhāropi yathā ciraṃ pavattati evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati. Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro, taṃ gilānapaccayabhesajjaparikkhāranti evamattho daṭṭhabbo.

Vasalanti hīnaṃ lāmakaṃ. Atha vā vassatīti vasalo, paggharatīti attho, taṃ vasalaṃ, asucipaggharaṇakanti vuttaṃ hoti. Niṭṭhuhitvāti kheḷaṃ pātetvā.

Kassāhaṃ kena hāyāmīti ahaṃ kassā aññissā itthiyā kena bhogena vā alaṅkārena vā rūpena vā parihāyāmi, kā nāma mayā uttaritarāti dīpeti.

291.Santiketi upacāre ṭhatvā sāmantā avidūre, padabhājanepi ayamevaattho dīpito . Attakāmapāricariyāyāti methunadhammasaṅkhātena kāmena pāricariyā kāmapāricariyā. Attano atthāya kāmapāricariyā attakāmapāricariyā, attanā vā kāmitā icchitāti attakāmā, sayaṃ methunarāgavasena patthitāti attho. Attakāmā ca sā pāricariyā cāti attakāmapāricariyā, tassā attakāmapāricariyāya. Vaṇṇaṃ bhāseyyāti guṇaṃ ānisaṃsaṃ pakāseyya.

Tatra yasmā 『『attano atthāya kāmapāricariyā』』ti imasmiṃ atthavikappe kāmo ceva hetu ca pāricariyā ca attho, sesaṃ byañjanaṃ. 『『Attakāmā ca sā pāricariyā cāti attakāmapāricariyā』』ti imasmiṃ atthavikappe adhippāyo ceva pāricariyā cāti attho, sesaṃ byañjanaṃ. Tasmā byañjane ādaraṃ akatvā atthamattameva dassetuṃ 『『attano kāmaṃ attano hetuṃ attano adhippāyaṃ attano pāricariya』』nti padabhājanaṃ vuttaṃ. 『『Attano kāmaṃ attano hetuṃ attano pāricariya』』nti hi vutte jānissanti paṇḍitā 『『ettāvatā attano atthāya kāmapāricariyā vuttā』』ti. 『『Attano adhippāyaṃ attano pāricariya』』nti vuttepi jānissanti 『『ettāvatā attanā icchitakāmitaṭṭhena attakāmapāricariyā vuttā』』ti.

Idāni tassā attakāmapāricariyāya vaṇṇabhāsanākāraṃ dassento 『『etadagga』』ntiādimāha. Taṃ uddesatopi niddesatopi uttānatthameva. Ayaṃ panettha padasambandho ca āpattivinicchayo ca – etadaggaṃ…pe… paricareyyāti yā mādisaṃ sīlavantaṃ kalyāṇadhammaṃ brahmacāriṃ etena dhammena paricareyya, tassā evaṃ mādisaṃ paricarantiyā yā ayaṃ pāricariyā nāma, etadaggaṃ pāricariyānanti.

Methunupasaṃhitena saṅghādisesoti evaṃ attakāmapāricariyāya vaṇṇaṃ bhāsanto ca methunupasaṃhitena methunadhammapaṭisaṃyutteneva vacanena yo bhāseyya, tassa saṅghādisesoti.

Idhāni yasmā methunupasaṃhiteneva bhāsantassa saṅghādiseso vutto, tasmā 『『ahampi khattiyo, tvampi khattiyā, arahati khattiyā khattiyassa dātuṃ samajātikattā』』ti evamādīhi vacanehi pāricariyāya vaṇṇaṃ bhāsamānassāpi saṅghādiseso natthi. 『『Ahampi khattiyo』』tiādike pana bahūpi pariyāye vatvā 『『arahasi tvaṃ mayhaṃ methunadhammaṃ dātu』』nti evaṃ methunappaṭisaṃyutteneva bhāsamānassa saṅghādisesoti.

Itthīca hotītiādi pubbe vuttanayameva. Idha udāyitthero ādikammiko, tassa anāpatti ādikammikassāti.

Samuṭṭhānādi sabbaṃ duṭṭhullavācāsadisaṃ. Vinītavatthūni uttānatthānevāti.

Attakāmapāricariyasikkhāpadavaṇṇanā niṭṭhitā.

  1. Sañcarittasikkhāpadavaṇṇanā

296.Tenasamayena buddho bhagavāti sañcarittaṃ. Tattha paṇḍitāti paṇḍiccena samannāgatā gatimantā. Byattāti veyyattiyena samannāgatā, upāyena samannāgatā upāyaññū visāradā. Medhāvinīti medhāya samannāgatā, diṭṭhaṃ diṭṭhaṃ karoti. Dakkhāti chekā. Analasāti uṭṭhānavīriyasampannā. Channāti anucchavikā.

Kismiṃ viyāti kicchaṃ viya kileso viya, hiri viya amhākaṃ hotīti adhippāyo. Kumārikāya vattunti 『『imaṃ tumhe gaṇhathā』』ti kumārikāya kāraṇā vattuṃ.

Āvāhādīsu āvāhoti dārakassa parakulato dārikāya āharaṇaṃ. Vivāhoti attano dārikāya parakulapesanaṃ. Vāreyyanti 『『detha no dārakassa dārika』』nti yācanaṃ, divasanakkhattamuhuttaparicchedakaraṇaṃ vā.

297.Purāṇagaṇakiyāti ekassa gaṇakassa bhariyāya, sā tasmiṃ jīvamāne gaṇakīti paññāyittha, mate pana purāṇagaṇakīti saṅkhaṃ gatā. Tirogāmoti bahigāmo, añño gāmoti adhippāyo. Manussāti udāyissa imaṃ sañcarittakamme yuttapayuttabhāvaṃ jānanakamanussā.

Suṇisabhogenāti yena bhogena suṇisā bhuñjitabbā hoti randhāpanapacāpanapaavesanādinā, tena bhuñjiṃsu. Tato aparena dāsibhogenāti māsātikkame yena bhogena dāsī bhuñjitabbā hoti khettakammakacavarachaḍḍanaudakāharaṇādinā, tena bhuñjiṃsu. Duggatāti daliddā, yattha vā gatā duggatā hoti tādisaṃ kulaṃ gatā. Māyyo imaṃ kumārikanti mā ayyo imaṃ kumārikaṃ. Āhārūpahāroti āhāro ca upahāro ca gahaṇañca dānañca, na amhehi kiñci āhaṭaṃ na upāhaṭaṃ tayā saddhiṃ kayavikkayo vohāro amhākaṃ natthīti dīpenti. Samaṇena bhavitabbaṃ abyāvaṭena, samaṇo assa susamaṇoti samaṇena nāma īdisesu kammesu abyāvaṭena abyāpārena bhavitabbaṃ, evaṃ bhavanto hi samaṇo susamaṇo assāti, evaṃ naṃ apasādetvā 『『gaccha tvaṃ na mayaṃ taṃ jānāmā』』ti āhaṃsu.

298.Sajjitoti sabbūpakaraṇasampanno maṇḍitapasādhito vā.

300.Dhuttāti itthidhuttā. Paricārentāti manāpiyesu rūpādīsu ito cito ca samantā indriyāni cārentā, kīḷantā abhiramantāti vuttaṃ hoti. Abbhutamakaṃsūti yadi karissati tvaṃ ettakaṃ jito, yadi na karissati ahaṃ ettakanti paṇamakaṃsu. Bhikkhūnaṃ pana abbhutaṃ kātuṃ na vaṭṭati. Yo karoti parājitena dātabbanti mahāpaccariyaṃ vuttaṃ.

Kathañhi nāma ayyo udāyī taṅkhaṇikanti ettha taṅkhaṇoti acirakālo vuccati. Taṅkhaṇikanti acirakālādhikārikaṃ.

301.Sañcarittaṃ samāpajjeyyāti sañcaraṇabhāvaṃ samāpajjeyya. Yasmā pana taṃ samāpajjantena kenaci pesitena katthaci gantabbaṃ hoti, parato ca 『『itthiyā vā purisamati』』nti ādivacanato idha itthipurisā adhippetā, tasmā tamatthaṃ dassetuṃ 『『itthiyā vā pahito purisassa santike gacchati, purisena vā pahito itthiyā santike gacchatī』』ti evamassa padabhājanaṃ vuttaṃ. Itthiyā vā purisamatiṃ purisassa vā itthimatinti ettha āroceyyāti pāṭhaseso daṭṭhabbo, tenevassa padabhājane 『『purisassa matiṃ itthiyā āroceti, itthiyā matiṃ purisassa ārocetī』』ti vuttaṃ.

Idāni yadatthaṃ taṃ tesaṃ matiṃ adhippāyaṃ ajjhāsayaṃ chandaṃ ruciṃ āroceti, taṃ dassento 『『jāyattane vā jārattane vā』』tiādimāha. Tattha jāyattaneti jāyābhāve. Jārattaneti jārabhāve. Purisassa hi matiṃ itthiyā ārocento jāyattane āroceti, itthiyā matiṃ purisassa ārocento jārattane āroceti; apica purisasseva matiṃ itthiyā ārocento jāyattane vā āroceti nibaddhabhariyābhāve, jārattane vā micchācārabhāve. Yasmā panetaṃ ārocentena 『『tvaṃ kirassa jāyā bhavissasī』』tiādi vattabbaṃ hoti, tasmā taṃ vattabbatākāraṃ dassetuṃ 『『jāyattane vāti jāyā bhavissasi, jārattane vāti jārī bhavissasī』』ti assa padabhājanaṃ vuttaṃ. Eteneva ca upāyena itthiyā matiṃ purisassa ārocanepi pati bhavissasi, sāmiko bhavissasi, jāro bhavissasīti vattabbatākāro veditabbo.

Antamaso taṅkhaṇikāyapīti sabbantimena paricchedena yā ayaṃ taṅkhaṇe muhuttamatte paṭisaṃvasitabbato taṅkhaṇikāti vuccati, muhuttikāti attho. Tassāpi 『『muhuttikā bhavissasī』』ti evaṃ purisamatiṃ ārocentassa saṅghādiseso. Etenevupāyena 『『muhuttiko bhavissasī』』ti evaṃ purisassa itthimatiṃ ārocentopi saṅghādisesaṃ āpajjatīti veditabbo.

  1. Idāni 『『itthiyā vā purisamati』』nti ettha adhippetā itthiyo pabhedato dassetvā tāsu sañcarittavasena āpattibhedaṃ dassetuṃ 『『dasa itthiyo』』tiādimāha. Tattha māturakkhitāti mātarā rakkhitā. Yathā purisena saṃvāsaṃ na kappeti, evaṃ mātarā rakkhitā, tenassa padabhājanepi vuttaṃ – 『『mātā rakkhati gopeti issariyaṃ kāreti vasaṃ vattetī』』ti. Tattha rakkhatīti katthaci gantuṃ na deti. Gopetīti yathā aññe na passanti, evaṃ guttaṭṭhāne ṭhapeti. Issariyaṃ kāretīti serivihāramassā nisedhentī abhibhavitvā pavattati. Vasaṃ vattetīti 『『idaṃ karohi, idaṃ mā akāsī』』ti evaṃ attano vasaṃ tassā upari vatteti. Etenupāyena piturakkhitādayopi ñātabbā. Gottaṃ vā dhammo vā na rakkhati, sagottehi pana sahadhammikehi ca ekaṃ satthāraṃ uddissa pabbajitehi ekagaṇapariyāpannehi ca rakkhitā 『『gottarakkhitā dhammarakkhitā』』ti vuccati, tasmā tesaṃ padānaṃ 『『sagottā rakkhantī』』tiādinā nayena padabhājanaṃ vuttaṃ.

Saha ārakkhenāti sārakkhā. Saha paridaṇḍenāti saparidaṇḍā. Tāsaṃ niddesā pākaṭāva. Imāsu dasasu pacchimānaṃ dvinnameva purisantaraṃ gacchantīnaṃ micchācāro hoti, na itarāsaṃ.

Dhanakkītādīsu appena vā bahunā vā dhanena kītā dhanakkītā. Yasmā pana sā na kītamattā eva saṃvāsatthāya pana kītattā bhariyā, tasmāssa niddese dhanena kiṇitvā vāsetīti vuttaṃ.

Chandena attano ruciyā vasatīti chandavāsinī. Yasmā pana sā na attano chandamatteneva bhariyā hoti purisena pana sampaṭicchitattā, tasmāssa niddese 『『piyo piyaṃ vāsetī』』ti vuttaṃ.

Bhogena vasatīti bhogavāsinī. Udukkhalamusalādigharūpakaraṇaṃ labhitvā bhariyābhāvaṃ gacchantiyā janapaditthiyā etaṃ adhivacanaṃ.

Paṭena vasatīti paṭavāsinī. Nivāsanamattampi pāvuraṇamattampi labhitvā bhariyābhāvaṃ upagacchantiyā dalidditthiyā etaṃ adhivacanaṃ.

Odapattakinīti ubhinnaṃ ekissā udakapātiyā hatthe otāretvā 『『idaṃ udakaṃ viya saṃsaṭṭhā abhejjā hothā』』ti vatvā pariggahitāya vohāranāmametaṃ, niddesepissa 『『tāya saha udakapattaṃ āmasitvā taṃ vāsetī』』ti evamattho veditabbo.

Obhaṭaṃ oropitaṃ cumbaṭamassāti obhaṭacumbaṭā, kaṭṭhahārikādīnaṃ aññatarā, yassā sīsato cumbaṭaṃ oropetvā ghare vāseti, tassā etaṃ adhivacanaṃ.

Dāsī cāti attanoyeva dāsī ca hoti bhariyā ca.

Kammakārī nāma gehe bhatiyā kammaṃ karoti, tāya saddhiṃ koci gharāvāsaṃ kappeti attano bhariyāya anatthiko hutvā. Ayaṃ vuccati 『『kammakārī ca bhariyā cā』』ti.

Dhajena āhaṭā dhajāhaṭā, ussitaddhajāya senāya gantvā paravisayaṃ vilumpitvā ānītāti vuttaṃ hoti, taṃ koci bhariyaṃ karoti, ayaṃ dhajāhaṭā nāma. Muhuttikā vuttanayāeva, etāsaṃ dasannampi purisantaragamane micchācāro hoti. Purisānaṃ pana vīsatiyāpi etāsu micchācāro hoti, bhikkhuno ca sañcarittaṃ hotīti.

  1. Idāni puriso bhikkhuṃ pahiṇatītiādīsu paṭiggaṇhātīti so bhikkhu tassa purisassa 『『gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi, hohi kira itthannāmassa bhariyā dhanakkītā』』ti evaṃ vuttavacanaṃ 『『sādhu upāsakā』』ti vā 『『hotū』』ti vā 『『ārocessāmī』』ti vā yena kenaci ākārena vacībhedaṃ katvā vā sīsakampanādīhi vā sampaṭicchati. Vīmaṃsatīti evaṃ paṭiggaṇhitvā tassā itthiyā santikaṃ gantvā taṃ sāsanaṃ āroceti. Paccāharatīti tena ārocite sā itthī 『『sādhū』』ti sampaṭicchatu vā paṭikkhipatu vā lajjāya vā tuṇhī hotu, puna āgantvā tassa purisassa taṃ pavattiṃ āroceti.

Ettāvatā imāya paṭiggahaṇārocanapaccāharaṇasaṅkhātāya tivaṅgasampattiyā saṅghādiseso hoti. Sā pana tassa bhariyā hotu vā mā vā, akāraṇametaṃ. Sace pana so māturakkhitāya santikaṃ pesito taṃ adisvā tassā mātuyā taṃ sāsanaṃ āroceti, bahiddhā vimaṭṭhaṃ nāma hoti, tasmā visaṅketanti mahāpadumatthero āha. Mahāsumatthero pana mātā vā hotu pitā vā antamaso gehadāsīpi añño vāpi yo koci taṃ kiriyaṃ sampādessati, tassa vuttepi vimaṭṭhaṃ nāma na hoti, tivaṅgasampattikāle āpattiyeva.

Nanu yathā 『『buddhaṃ paccakkhāmī』』ti vattukāmo virajjhitvā 『『dhammaṃ paccakkhāmī』』ti vadeyya paccakkhātāvassa sikkhā. Yathā vā 『『paṭhamaṃ jhānaṃ samāpajjāmī』』ti vattukāmo virajjhitvā 『『dutiyaṃ jhānaṃ samāpajjāmī』』ti vadeyya āpannovassa pārājikaṃ. Evaṃsampadamidanti āha. Taṃ panetaṃ 『『paṭiggaṇhāti, antevāsiṃ vīmaṃsāpetvā attanā paccāharati, āpatti saṅghādisesassā』』ti iminā sameti, tasmā subhāsitaṃ.

Yathā ca 『『māturakkhitaṃ brūhī』』ti vuttassa gantvā tassā ārocetuṃ samatthānaṃ mātādīnampi vadato visaṅketo natthi, evameva 『『hohi kira itthannāmassa bhariyā dhanakkītā』』ti vattabbe 『『hohi kira itthannāmassa bhariyā chandavāsinī』』ti evaṃ pāḷiyaṃ vuttesu chandavāsiniādīsu vacanesu aññataravasena vā avuttesupi 『『hohi kira itthannāmassa bhariyā jāyā pajāpati puttamātā gharaṇī gharasāminī bhattarandhikā sussūsikā paricārikā』』tievamādīsu saṃvāsaparidīpakesu vacanesu aññataravasena vā vadantassāpi visaṅketo natthi tivaṅgasampattiyā āpattiyeva. 『『Māturakkhitaṃ brūhī』』ti pesitassa pana gantvā aññāsu piturakkhitādīsu aññataraṃ vadantassa visaṅketaṃ. Esa nayo 『『piturakkhitaṃ brūhī』』tiādīsupi.

Kevalañhettha ekamūlakadumūlakādivasena 『『purisassa mātā bhikkhuṃ pahiṇati, māturakkhitāya mātā bhikkhuṃ pahiṇatī』』ti evamādīnaṃ mūlaṭṭhānañca vasena peyyālabhedoyeva viseso . Sopi pubbe vuttanayattā pāḷianusāreneva sakkā jānitunti nāssa vibhāgaṃ dassetuṃ ādaraṃ karimha.

  1. Paṭiggaṇhātītiādīsu pana dvīsu catukkesu paṭhamacatukke ādipadena tivaṅgasampattiyā saṅghādiseso, majjhe dvīhi duvaṅgasampattiyā thullaccayaṃ, ante ekena ekaṅgasampattiyā dukkaṭaṃ. Dutiyacatukke ādipadena duvaṅgasampattiyā thullaccayaṃ, majjhe dvīhi ekaṅgasampattiyā dukkaṭaṃ, ante ekena aṅgābhāvato anāpatti. Tattha paṭiggaṇhātīti āṇāpakassa sāsanaṃ paṭiggaṇhāti. Vīmaṃsatīti pahitaṭṭhānaṃ gantvā taṃ āroceti. Paccāharatīti puna āgantvā mūlaṭṭhassa āroceti.

Na paccāharatīti ārocetvā ettova pakkamati. Paṭiggaṇhāti na vīmaṃsatīti purisena 『『itthannāmaṃ gantvā brūhī』』ti vuccamāno 『『sādhū』』ti tassa sāsanaṃ paṭiggaṇhitvā taṃ pamussitvā vā appamussitvā vā aññena karaṇīyena tassā santikaṃ gantvā kiñcideva kathaṃ kathento nisīdati, ettāvatā 『『paṭiggaṇhāti na vīmaṃsati nāmā』』ti vuccati. Atha naṃ sā itthī sayameva vadati 『『tumhākaṃ kira upaṭṭhāko maṃ gehe kātukāmo』』ti evaṃ vatvā ca 『『ahaṃ tassa bhariyā bhavissāmī』』ti vā 『『na bhavissāmī』』ti vā vadati. So tassā vacanaṃ anabhinanditvā appaṭikkositvā tuṇhībhūtova uṭṭhāyāsanā tassa purisassa santikaṃ āgantvā taṃ pavattiṃ āroceti, ettāvatā 『『na vīmaṃsati paccāharati nāmā』』ti vuccati. Na vīmaṃsati na paccāharatīti kevalaṃ sāsanārocanakāle paṭiggaṇhātiyeva, itaraṃ pana dvayaṃ na karoti.

Na paṭiggaṇhāti vīmaṃsati paccāharatīti koci puriso bhikkhussa ṭhitaṭṭhāne vā nisinnaṭṭhāne vā tathārūpiṃ kathaṃ katheti, bhikkhu tena appahitopi pahito viya hutvā itthiyā santikaṃ gantvā 『『hohi kira itthannāmassa bhariyā』』tiādinā nayena vīmaṃsitvā tassā ruciṃ vā aruciṃ vā puna āgantvā imassa āroceti. Teneva nayena vīmaṃsitvā apaccāharanto 『『na paṭiggaṇhāti vīmaṃsati na paccāharatī』』ti vuccati. Teneva nayena gato avīmaṃsitvā tāya samuṭṭhāpitaṃ kathaṃ sutvā paṭhamacatukkassa tatiyapade vuttanayena āgantvā imassa ārocento 『『na paṭiggaṇhāti na vīmaṃsati paccāharatī』』ti vuccati. Catutthapadaṃ pākaṭameva.

Sambahule bhikkhū āṇāpetītiādinayā pākaṭāyeva. Yathā pana sambahulāpi ekavatthumhi āpajjanti, evaṃ ekassapi sambahulavatthūsu sambahulā āpattiyo veditabbā. Kathaṃ? Puriso bhikkhuṃ āṇāpeti 『『gaccha, bhante, asukasmiṃ nāma pāsāde saṭṭhimattā vā sattatimattā vā itthiyo ṭhitā tā vadehi, hotha kira itthannāmassa bhariyāyo』』ti. So sampaṭicchitvā tattha gantvā ārocetvā puna taṃ sāsanaṃ paccāharati. Yattakā itthiyo tattakā āpattiyo āpajjati. Vuttañhetaṃ parivārepi –

『『Padavītihāramattena, vācāya bhaṇitena ca;

Sabbāni garukāni sappaṭikammāni;

Catusaṭṭhi āpattiyo āpajjeyya ekato;

Pañhāmesā kusalehi cintitā』』ti. (pari. 480);

Imaṃ kira atthavasaṃ paṭicca ayaṃ pañho vutto. Vacanasiliṭṭhatāya cettha 『『catusaṭṭhi āpattiyo』』ti vuttaṃ. Evaṃ karonto pana satampi sahassampi āpajjatīti. Yathā ca ekena pesitassa ekassa sambahulāsu itthīsu sambahulā āpattiyo, evaṃ eko puriso sambahule bhikkhū ekissā santikaṃ peseti, sabbesaṃ saṅghādiseso. Eko sambahule bhikkhū sambahulānaṃ itthīnaṃ santikaṃ peseti, itthigaṇanāya saṅghādisesā. Sambahulā purisā ekaṃ bhikkhuṃ ekissā santikaṃ pesenti, purisagaṇanāya saṅghādisesā. Sambahulā ekaṃ sambahulānaṃ itthīnaṃ santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Sambahulā sambahule ekissā santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Sambahulā purisā sambahule bhikkhū sambahulānaṃ itthīnaṃ santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Esa nayo 『『ekā itthī ekaṃ bhikkhu』』ntiādīsupi. Ettha ca sabhāgavibhāgatā nāma appamāṇaṃ, mātāpitunampi pañcasahadhammikānampi sañcarittakammaṃ karontassa āpattiyeva.

Purisobhikkhuṃ āṇāpeti gaccha bhanteti catukkaṃ aṅgavasena āpattibheda dassanatthaṃ vuttaṃ. Tassa pacchimapade antevāsī vīmaṃsitvā bahiddhā paccāharatīti āgantvā ācariyassa anārocetvā ettova gantvā tassa purisassa āroceti. Āpatti ubhinnaṃ thullaccayassāti ācariyassa paṭiggahitattā ca vīmaṃsāpitattā ca dvīhaṅgehi thullaccayaṃ, antevāsikassa vīmaṃsitattā ca paccāhaṭattā ca dvīhaṅgehi thullaccayaṃ. Sesaṃ pākaṭameva.

339.Gacchanto sampādetīti paṭiggaṇhāti ceva vīmaṃsati ca. Āgacchanto visaṃvādetīti na paccāharati. Gacchanto visaṃvādetīti na paṭiggaṇhāti. Āgacchanto sampādetīti vīmaṃsati ceva paccāharati ca. Evaṃ ubhayattha dvīhaṅgehi thullaccayaṃ. Tatiyapade āpatti, catutthe anāpatti.

340.Anāpatti saṅghassa vā cetiyassa vā gilānassa vā karaṇīyena gacchati ummattakassa ādikammikassāti ettha bhikkhusaṅghassa uposathāgāraṃ vā kiñci vā vippakataṃ hoti. Tattha kārukānaṃ bhattavetanatthāya upāsako vā upāsikāya santikaṃ bhikkhuṃ pahiṇeyya, uṃpāsikā vā upāsakassa, evarūpena saṅghassa karaṇīyena gacchantassa anāpatti. Cetiyakamme kayiramānepi eseva nayo. Gilānassa bhesajjatthāyapi upāsakena vā upāsikāya santikaṃ upāsikāya vā upāsakassa santikaṃ pahitassa gacchato anāpatti. Ummattakaādikammikā vuttanayā eva.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ chasamuṭṭhānaṃ, sīsukkhipanādinā kāyavikārena sāsanaṃ gahetvā gantvā hatthamuddāya vīmaṃsitvā puna āgantvā hatthamuddāya eva ārocentassa kāyato samuṭṭhāti. Āsanasālāya nisinnassa 『『itthannāmā āgamissati, tassā cittaṃ jāneyyāthā』』ti kenaci vutte 『『sādhū』』ti sampaṭicchitvā taṃ āgataṃ vatvā tassā gatāya puna tasmiṃ purise āgate ārocentassa vācato samuṭṭhāti. Vācāya 『『sādhū』』ti sāsanaṃ gahetvā aññena karaṇīyena tassā gharaṃ gantvā aññattha vā gamanakāle taṃ disvā vacībhedeneva vīmaṃsitvā puna aññeneva karaṇīyena tato apakkamma kadācideva taṃ purisaṃ disvā ārocentassāpi vācatova samuṭṭhāti. Paṇṇattiṃ ajānantassa pana khīṇāsavassāpi kāyavācato samuṭṭhāti. Kathaṃ? Sace hissa mātāpitaro kujjhitvā alaṃvacanīyā honti, tañca bhikkhuṃ gharaṃ upagataṃ therapitā vadati 『『mātā te tāta maṃ mahallakaṃ chaḍḍetvā ñātikulaṃ gatā, gaccha taṃ maṃ upaṭṭhātuṃ pesehī』』ti. So ce gantvā taṃ vatvā puna pituno tassā āgamanaṃ vā anāgamanaṃ vā āroceti, saṅghādiseso. Imāni tīṇi acittakasamuṭṭhānāni.

Paṇṇattiṃ pana jānitvā eteheva tīhi nayehi sañcarittaṃ samāpajjato kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Imāni tīṇi paṇṇattijānanacittena sacittakasamuṭṭhānāni. Kiriyaṃ, nosaññāvimokkhaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalādivasena cettha tīṇi cittāni, sukhādivasena tisso vedanāti.

  1. Vinītavatthūsu ādito vatthupañcake paṭiggahitamattattā dukkaṭaṃ.

Kalahavatthusmiṃ sammodanīyaṃ akāsīti taṃ saññāpetvā puna gehagamanīyaṃ

Akāsi. Nālaṃvacanīyāti na pariccattāti attho. Yā hi yathā yathā yesu yesu janapadesu pariccattā pariccattāva hoti, bhariyābhāvaṃ atikkamati, ayaṃ 『『alaṃvacanīyā』』ti vuccati. Esā pana na alaṃvacanīyā kenacideva kāraṇena kalahaṃ katvā gatā, tenevettha bhagavā 『『anāpattī』』ti āha. Yasmā pana kāyasaṃsagge yakkhiyā thullaccayaṃ vuttaṃ, tasmā duṭṭhullādīsupi yakkhipetiyo thullaccayavatthumevāti veditabbā. Aṭṭhakathāsu panetaṃ na vicāritaṃ. Sesaṃ sabbattha uttānatthamevāti.

Sañcarittasikkhāpadavaṇṇanā niṭṭhitā.

  1. Kuṭikārasikkhāpadavaṇṇanā

342.Tena samayenāti kuṭikārasikkhāpadaṃ. Tattha āḷavakāti āḷaviraṭṭhe jātā dārakā āḷavakā nāma, te pabbajitakālepi 『『āḷavakā』』tveva paññāyiṃsu. Te sandhāya vuttaṃ 『『āḷavakā bhikkhū』』ti. Saññācikāyoti sayaṃ yācitvā gahitūpakaraṇāyo. Kārāpentīti karontipi kārāpentipi, te kira sāsane vipassanādhurañca ganthadhurañcāti dvepi dhurāni chaḍḍetvā navakammameva dhuraṃ katvā paggaṇhiṃsu. Assāmikāyoti anissarāyo, kāretā dāyakena virahitāyoti attho. Attuddesikāyoti attānaṃ uddissa attano atthāya āraddhāyoti attho. Appamāṇikāyoti 『『ettakena niṭṭhaṃ gacchissantī』』ti evaṃ aparicchinnappamāṇāyo, vuddhippamāṇāyo vā mahantappamāṇāyoti attho.

Yācanā eva bahulā etesaṃ mandaṃ aññaṃ kammanti yācanabahulā. Evaṃ viññattibahulā veditabbā. Atthato panettha nānākaraṇaṃ natthi, anekakkhattuṃ 『『purisaṃ detha, purisatthakaraṃ dethā』』ti yācantānametaṃ adhivacanaṃ. Tattha mūlacchejjāya purisaṃ yācituṃ na vaṭṭati, sahāyatthāya kammakaraṇatthāya 『『purisaṃ dethā』』ti yācituṃ vaṭṭati. Purisatthakaranti purisena kātabbaṃ hatthakammaṃ vuccati, taṃ yācituṃ vaṭṭati. Hatthakammaṃ nāma kiñci vatthu na hoti, tasmā ṭhapetvā migaluddakamacchabandhakādīnaṃ sakakammaṃ avasesaṃ sabbaṃ kappiyaṃ. 『『Kiṃ, bhante, āgatattha kena kamma』』nti pucchite vā apucchite vā yācituṃ vaṭṭati, viññattipaccayā doso natthi. Tasmā migaluddakādayo sakakammaṃ na yācitabbā, 『『hatthakammaṃ dethā』』ti aniyametvāpi na yācitabbā; evaṃ yācitā hi te 『『sādhu, bhante』』ti bhikkhū uyyojetvā migepi māretvā āhareyyuṃ. Niyametvā pana 『『vihāre kiñci kattabbaṃ atthi, tattha hatthakammaṃ dethā』』ti yācitabbā. Phālanaṅgalādīni upakaraṇāni gahetvā kasituṃ vā vapituṃ vā lāyituṃ vā gacchantaṃ sakiccapasutampi kassakaṃ vā aññaṃ vā kiñci hatthakammaṃ yācituṃ vaṭṭateva. Yo pana vighāsādo vā añño vā koci nikkammo niratthakakathaṃ kathento niddāyanto vā viharati, evarūpaṃ ayācitvāpi 『『ehi re idaṃ vā idaṃ vā karohī』』ti yadicchakaṃ kārāpetuṃ vaṭṭati.

Hatthakammassa pana sabbakappiyabhāvadīpanatthaṃ imaṃ nayaṃ kathenti. Sace hi bhikkhu pāsādaṃ kāretukāmo hoti, thambhatthāya pāsāṇakoṭṭakānaṃ gharaṃ gantvā vattabbaṃ 『『hatthakammaṃ laddhuṃ vaṭṭati upāsakā』』ti. Kiṃ kātabbaṃ, bhante,ti? Pāsāṇatthambhā uddharitvā dātabbāti. Sace te uddharitvā vā denti, uddharitvā nikkhitte attano thambhe vā denti, vaṭṭati. Athāpi vadanti – 『『amhākaṃ, bhante, hatthakammaṃ kātuṃ khaṇo natthi, aññaṃ uddharāpetha, tassa mūlaṃ dassāmā』』ti uddharāpetvā 『『pāsāṇatthambhe uddhaṭamanussānaṃ mūlaṃ dethā』』ti vattuṃ vaṭṭati. Etenevupāyena pāsādadārūnaṃ atthāya vaḍḍhakīnaṃ santikaṃ iṭṭhakatthāya iṭṭhakavaḍḍhakīnaṃ chadanatthāya gehacchādakānaṃ cittakammatthāya cittakārānanti yena yena attho hoti, tassa tassa atthāya tesaṃ tesaṃ sippakārakānaṃ santikaṃ gantvā hatthakammaṃ yācituṃ vaṭṭati. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetuṃ vaṭṭati. Araññato āharāpentena ca sabbaṃ anajjhāvutthakaṃ āharāpetabbaṃ.

Na kevalañca pāsādaṃ kāretukāmena mañcapīṭhapattaparissāvanadhamakarakacīvarādīni kārāpetukāmenāpi dārulohasuttādīni labhitvā te te sippakārake upasaṅkamitvā vuttanayeneva hatthakammaṃ yācitabbaṃ. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetabbaṃ. Sace pana kātuṃ na icchanti, bhattavetanaṃ paccāsīsanti, akappiyakahāpaṇādi na dātabbaṃ. Bhikkhācāravattena taṇḍulādīni pariyesitvā dātuṃ vaṭṭati.

Hatthakammavasena pattaṃ kāretvā tatheva pācetvā navapakkassa pattassa puñchanatelatthāya antogāmaṃ paviṭṭhena 『『bhikkhāya āgato』』ti sallakkhetvā yāguyā vā bhatte vā ānīte hatthena patto pidhātabbo. Sace upāsikā 『『kiṃ, bhante』』ti pucchati, 『『navapakko patto puñchanatelena attho』』ti vattabbaṃ. Sace sā 『『dehi, bhante』』ti pattaṃ gahetvā telena puñchitvā yāguyā vā bhattassa vā pūretvā deti, viññatti nāma na hoti, gahetuṃ vaṭṭatīti.

Bhikkhū pageva piṇḍāya caritvā āsanasālaṃ gantvā āsanaṃ apassantā tiṭṭhanti. Tatra ce upāsakā bhikkhū ṭhite disvā sayameva āsanāni āharāpenti, nisīditvā gacchantehi āpucchitvā gantabbaṃ. Anāpucchā gatānampi naṭṭhaṃ gīvā na hoti, āpucchitvā gamanaṃ pana vattaṃ. Sace bhikkhūhi 『『āsanāni āharathā』』ti vuttehi āhaṭāni honti, āpucchitvāva gantabbaṃ. Anāpucchā gatānaṃ vattabhedo ca naṭṭhañca gīvāti. Attharaṇakojavādīsupi eseva nayo.

Makkhikāyo bahukā honti, 『『makkhikābījaniṃ āharathā』』ti vattabbaṃ. Pucimandasākhādīni āharanti, kappiyaṃ kārāpetvā paṭiggahetabbāni. Āsanasālāya udakabhājanaṃ rittaṃ hoti, 『『dhamakaraṇaṃ gaṇhā』』ti na vattabbaṃ. Dhamakarakañhi rittabhājane pakkhipanto bhindeyya 『『nadiṃ vā taḷākaṃ vā gantvā pana udakaṃ āharā』』ti vattuṃ vaṭṭati. 『『Gehato āharā』』ti neva vattuṃ vaṭṭati, na āhaṭaṃ paribhuñjitabbaṃ. Āsanasālāyaṃ vā araññake vā bhattakiccaṃ karontehi tatthajātakaṃ anajjhāvutthakaṃ yaṃkiñci uttaribhaṅgārahaṃ pattaṃ vā phalaṃ vā sace kiñci kammaṃ karontaṃ āharāpeti, hatthakammavasena āharāpetvā paribhuñjituṃ vaṭṭati. Alajjīhi pana bhikkhūhi vā sāmaṇerehi vā hatthakammaṃ na kāretabbaṃ. Ayaṃ tāva purisatthakare nayo.

Goṇaṃ pana aññātakaappavāritaṭṭhānato āharāpetuṃ na vaṭṭati, āharāpentassa dukkaṭaṃ. Ñātipavāritaṭṭhānatopi mūlacchejjāya yācituṃ na vaṭṭati, tāvakālikanayena sabbattha vaṭṭati. Evaṃ āharāpitañca goṇaṃ rakkhitvā jaggitvā sāmikā paṭicchāpetabbā. Sacassa pādo vā siṅgaṃ vā bhijjati vā nassati vā sāmikā ce sampaṭicchanti, iccetaṃ kusalaṃ. No ce sampaṭicchanti, gīvā hoti. Sace 『『tumhākaṃyeva demā』』ti vadanti na sampaṭicchitabbaṃ. 『『Vihārassa demā』』ti vutte pana 『『ārāmikānaṃ ācikkhatha jagganatthāyā』』ti vattabbaṃ.

『『Sakaṭaṃ dethā』』tipi aññātakaappavārite vattuṃ na vaṭṭati, viññattieva hoti dukkaṭaṃ āpajjati. Ñātipavāritaṭṭhāne pana vaṭṭati, tāvakālikaṃ vaṭṭati kammaṃ katvā puna dātabbaṃ. Sace nemiyādīni bhijjanti pākatikāni katvā dātabbaṃ. Naṭṭhe gīvā hoti. 『『Tumhākameva demā』』ti vutte dārubhaṇḍaṃ nāma sampaṭicchituṃ vaṭṭati. Esa nayo vāsipharasukuṭhārīkudālanikhādanesu. Valliādīsu ca parapariggahitesu. Garubhaṇḍappahonakesuyeva ca valliādīsu viññatti hoti, na tato oraṃ.

Anajjhāvutthakaṃ pana yaṃkiñci āharāpetuṃ vaṭṭati. Rakkhitagopitaṭṭhāneyeva hi viññatti nāma vuccati. Sā dvīsu paccayesu sabbena sabbaṃ na vaṭṭati, senāsanapaccaye pana 『『āhara dehī』』ti viññattimattameva na vaṭṭati , parikathobhāsanimittakammāni vaṭṭanti. Tattha uposathāgāraṃ vā bhojanasālaṃ vā aññaṃ vā yaṃkiñci senāsanaṃ icchato 『『imasmiṃ vata okāse evarūpaṃ senāsanaṃ kātuṃ vaṭṭatī』』ti vā 『『yutta』』nti vā 『『anurūpa』』nti vātiādinā nayena vacanaṃ parikathā nāma. 『『Upāsakā tumhe kuhiṃ vasathā』』ti? 『『Pāsāde, bhante』』ti. 『『Kiṃ bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī』』ti evamādivacanaṃ obhāso nāma. Manusse disvā rajjuṃ pasāreti, khīle ākoṭāpeti. 『『Kiṃ idaṃ, bhante』』ti vutte 『『idha āvāsaṃ karissāmā』』ti evamādikaraṇaṃ pana nimittakammaṃ nāma. Gilānapaccaye pana viññattipi vaṭṭati, pageva parikathādīni.

Manussā upaddutā yācanāya upaddutā viññattiyāti tesaṃ bhikkhūnaṃ tāya yācanāya ca viññattiyā ca pīḷitā. Ubbijjantipīti 『『kiṃ nu āharāpessantī』』ti ubbegaṃ iñjanaṃ calanaṃ paṭilabhanti. Uttasantipīti ahiṃ viya disvā sahasā tasitvā ukkamanti. Palāyantipīti dūratova yena vā tena vā palāyanti. Aññenapi gacchantīti yaṃ maggaṃ paṭipannā taṃ pahāya nivattitvā vāmaṃ vā dakkhiṇaṃ vā gahetvā gacchanti, dvārampi thakenti.

344.Bhūtapubbaṃ bhikkhaveti iti bhagavā te bhikkhū garahitvā tadanurūpañca dhammiṃ kathaṃ katvā punapi viññattiyā dosaṃ pākaṭaṃ kurumāno iminā 『『bhūtapubbaṃ bhikkhave』』tiādinā nayena tīṇi vatthūni dassesi. Tattha maṇikaṇṭhoti so kira nāgarājā sabbakāmadadaṃ mahagghaṃ maṇiṃ kaṇṭhe pilandhitvā carati, tasmā 『『maṇikaṇṭho』』 tveva paññāyittha. Uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsīti so kira tesaṃ dvinnaṃ isīnaṃ kaniṭṭho isi mettāvihārī ahosi, tasmā nāgarājā nadito uttaritvā devavaṇṇaṃ nimminitvā tassa santike nisīditvā sammodanīyaṃ kathaṃ katvā taṃ devavaṇṇaṃ pahāya sakavaṇṇameva upagantvā taṃ isiṃ parikkhipitvā pasannākāraṃ karonto uparimuddhani mahantaṃ phaṇaṃ karitvā chattaṃ viya dhārayamāno muhuttaṃ ṭhatvā pakkamati, tena vuttaṃ 『『uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsī』』ti. Maṇimassa kaṇṭhe pilandhananti maṇiṃ assa kaṇṭhe pilandhitaṃ, āmukkanti attho. Ekamantaṃ aṭṭhāsīti tena devavaṇṇena āgantvā tāpasena saddhiṃ sammodamāno ekasmiṃ padese aṭṭhāsi.

Mamannapānanti mama annañca pānañca. Vipulanti bahulaṃ. Uḷāranti paṇītaṃ . Atiyācakosīti ativiya yācako, asi punappunaṃ yācasīti vuttaṃ hoti. Susūti taruṇo, thāmasampanno yobbanappattapuriso. Sakkharā vuccati kāḷasilā, tattha dhoto asi 『『sakkharadhoto nāmā』』ti vuccati, sakkharadhoto pāṇimhi assāti sakkharadhotapāṇi, pāsāṇe dhotanisitakhaggahatthoti attho. Yathā so asihattho puriso tāseyya, evaṃ tāsesi maṃ selaṃ yācamāno, maṇiṃ yācantoti attho.

Na taṃ yāceti taṃ na yāceyya. Kataraṃ? Yassa piyaṃ jigīseti yaṃ assa sattassa piyanti jāneyya.

Kimaṅgaṃ pana manussabhūtānanti manussabhūtānaṃ amanāpāti kimevettha vattabbaṃ.

345.Sakuṇasaṅghassa saddena ubbāḷhoti so kira sakuṇasaṅgho paṭhamayāmañca pacchimayāmañca nirantaraṃ saddameva karoti, so bhikkhu tena saddena pīḷito hutvā bhagavato santikaṃ agamāsi. Tenāha – 『『yenāhaṃ tenupasaṅkamī』』ti.

Kuto ca tvaṃ bhikkhu āgacchasīti ettha nisinno so bhikkhu na āgacchati vattamānasamīpe pana evaṃ vattuṃ labbhati. Tenāha – 『『kuto ca tvaṃ bhikkhu āgacchasī』』ti, kuto āgatosīti attho. Tato ahaṃ bhagavā āgacchāmīti etthāpi so eva nayo. Ubbāḷhoti pīḷito, ukkaṇṭhāpito hutvāti attho.

So sakuṇasaṅgho 『『bhikkhu pattaṃ yācatī』』ti ettha na te sakuṇā bhikkhuno vacanaṃ jānanti, bhagavā pana attano ānubhāvena yathā jānanti tathā akāsi.

346.Apāhaṃ te na jānāmīti api ahaṃ te jane 『『ke vā ime, kassa vā ime』』ti na jānāmi. Saṅgamma yācantīti samāgantvā vaggavaggā hutvā yācanti. Yācako appiyo hotīti yo yācati so appiyo hoti. Yācaṃ adadamappiyoti yācanti yācitaṃ vuccati, yācitamatthaṃ adadantopi appiyo hoti. Atha vā yācanti yācantassa, adadamappiyoti adento appiyo hoti. Mā me videssanā ahūti mā me appiyabhāvo ahu, ahaṃ vā tava, tvaṃ vā mama videsso appiyo mā ahosīti attho.

347.Dussaṃharānīti kasigorakkhādīhi upāyehi dukkhena saṃharaṇīyāni.

348-9.Saññācikāya pana bhikkhunāti ettha saññācikā nāma sayaṃ pavattitayācanā vuccati, tasmā 『『saññācikāyā』』ti attano yācanāyāti vuttaṃ hoti, sayaṃ yācitakehi upakaraṇehīti attho. Yasmā pana sā sayaṃyācitakehi kayiramānā sayaṃ yācitvā kayiramānā hoti, tasmā taṃ atthapariyāyaṃ dassetuṃ 『『sayaṃ yācitvā purisampī』』ti evamassa padabhājanaṃ vuttaṃ.

Ullittāti antolittā. Avalittāti bahilittā. Ullittāvalittāti antarabāhiralittāti vuttaṃ hoti.

Kārayamānenāti imassa padabhājane 『『kārāpentenā』』ti ettakameva vattabbaṃ siyā, evañhi byañjanaṃ sameti. Yasmā pana saññācikāya kuṭiṃ karontenāpi idha vuttanayeneva paṭipajjitabbaṃ, tasmā karonto vā hotu kārāpento vā ubhopete 『『kārayamānenā』』ti imināva padena saṅgahitāti etamatthaṃ dassetuṃ 『『karonto vā kārāpento vā』』ti vuttaṃ. Yadi pana karontena vā kārāpentena vāti vadeyya, byañjanaṃ vilomitaṃ bhaveyya, na hi kārāpento karonto nāma hoti, tasmā atthamattamevettha dassitanti veditabbaṃ.

Attuddesanti 『『mayhaṃ esā』』ti evaṃ attā uddeso assāti attuddesā, taṃ attuddesaṃ. Yasmā pana yassā attā uddeso sā attano atthāya hoti, tasmā atthapariyāyaṃ dassento 『『attuddesanti attano atthāyā』』ti āha. Pamāṇikā kāretabbāti pamāṇayuttā kāretabbā. Tatridaṃ pamāṇanti tassā kuṭiyā idaṃ pamāṇaṃ. Sugatavidatthiyāti sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo vaḍḍhakīhatthena diyaḍḍho hattho hoti. Bāhirimena mānenāti kuṭiyā bahikuṭṭamānena dvādasa vidatthiyo, minantena pana sabbapaṭhamaṃ dinno mahāmattikapariyanto na gahetabbo. Thusapiṇḍapariyantena minitabbaṃ. Thusapiṇḍassaupari setakammaṃ abbohārikaṃ. Sace thusapiṇḍena anatthiko mahāmattikāya eva niṭṭhāpeti, mahāmattikāva paricchedo.

Tiriyanti vitthārato. Sattāti satta sugatavidatthiyo. Antarāti imassa pana ayaṃ niddeso , 『『abbhantarimena mānenā』』ti, kuṭṭassa bahi antaṃ aggahetvā abbhantarimena antena miniyamāne tiriyaṃ satta sugatavidatthiyo pamāṇanti vuttaṃ hoti.

Yo pana lesaṃ oḍḍento yathāvuttappamāṇameva karissāmīti dīghato ekādasa vidatthiyo tiriyaṃ aṭṭha vidatthiyo, dīghato vā terasa vidatthiyo tiriyaṃ cha vidatthiyo kareyya, na vaṭṭati. Ekatobhāgena atikkantampi hi pamāṇaṃ atikkantameva hoti. Tiṭṭhatu vidatthi, kesaggamattampi dīghato vā hāpetvā tiriyaṃ tiriyato vā hāpetvā dīghaṃ vaḍḍhetuṃ na vaṭṭati, ko pana vādo ubhato vaḍḍhane? Vuttañhetaṃ – 『『āyāmato vā vitthārato vā antamaso kesaggamattampi atikkamitvā karoti vā kārāpeti vā payoge dukkaṭa』』ntiādi (pārā. 353). Yathāvuttappamāṇā eva pana vaṭṭati. Yā pana dīghato saṭṭhihatthāpi hoti tiriyaṃ tihatthā vā ūnakacatuhatthā vā yattha pamāṇayutto mañco ito cito ca na parivattati, ayaṃ kuṭīti saṅkhyaṃ na gacchati, tasmā ayampi vaṭṭati. Mahāpaccariyaṃ pana pacchimakoṭiyā catuhatthavitthārā vuttā, tato heṭṭhā akuṭi. Pamāṇikāpi pana adesitavatthukā vā sārambhā vā aparikkamanā vā na vaṭṭati. Pamāṇikā desitavatthukā anārambhā saparikkamanāva vaṭṭati. Pamāṇato ūnatarampi catuhatthaṃ pañcahatthampi karontena desitavatthukāva kāretabbā. Pamāṇātikkantañca pana karonto lepapariyosāne garukaṃ āpattiṃ āpajjati.

Tattha lepo ca alepo ca lepokāso ca alepokāso ca veditabbo. Seyyathidaṃ – lepoti dve lepā – mattikālepo ca sudhālepo ca. Ṭhapetvā pana ime dve lepe avaseso bhasmagomayādibhedo lepo, alepo. Sacepi kalalalepo hoti, alapo eva. Lepokāsoti bhittiyo ceva chadanañca, ṭhapetvā pana bhitticchadane avaseso thambhatulāpiṭṭhasaṅghāṭavātapānadhūmacchiddādi alepāraho okāso sabbopi alepokāsoti veditabbo.

Bhikkhū abhinetabbā vatthudesanāyāti yasmiṃ ṭhāne kuṭiṃ kāretukāmo hoti, tattha vatthudesanatthāya bhikkhū netabbā. Tena kuṭikārakenātiādi pana yena vidhinā te bhikkhū abhinetabbā, tassa dassanatthaṃ vuttaṃ. Tattha kuṭivatthuṃ sodhetvāti na visamaṃ araññaṃ bhikkhū gahetvā gantabbaṃ , kuṭivatthuṃ pana paṭhamameva sodhetvā samatalaṃ sīmamaṇḍalasadisaṃ katvā pacchā saṅghaṃ upasaṅkamitvā yācitvā netabbāti dasseti. Evamassa vacanīyoti saṅgho evaṃ vattabbo assa. Parato pana 『『dutiyampi yācitabbā』』ti bhikkhū sandhāya bahuvacanaṃ vuttaṃ. No ce sabbo saṅgho ussahatīti sace sabbo saṅgho na icchati, sajjhāyamanasikārādīsu uyyuttā te te bhikkhū honti. Sārambhaṃ anārambhanti saupaddavaṃ anupaddavaṃ. Saparikkamanaṃ aparikkamananti saupacāraṃ anupacāraṃ.

Pattakallanti patto kālo imassa olokanassāti pattakālaṃ, pattakālameva pattakallaṃ. Idañca vatthuṃolokanatthāya sammutikammaṃ anusāvanānayena oloketvāpi kātuṃ vaṭṭati. Parato pana vatthudesanākammaṃ yathāvuttāya eva ñattiyā ca anusāvanāya ca kātabbaṃ, oloketvā kātuṃ na vaṭṭati.

353.Kipillikānanti rattakāḷapiṅgalādibhedānaṃ yāsaṃ kāsañci kipillikānaṃ. Kipīllakānantipi pāṭho. Āsayoti nibaddhavasanaṭṭhānaṃ, yathā ca kipillikānaṃ evaṃ upacikādīnampi nibaddhavasanaṭṭhānaṃyeva āsayo veditabbo. Yattha pana te gocaratthāya āgantvā gacchanti, sabbesampi tādiso sañcaraṇappadeso avārito, tasmā tattha apanetvā sodhetvā kātuṃ vaṭṭati. Imāni tāva cha ṭhānānisattānuddayāya paṭikkhittāni.

Hatthīnaṃ vāti hatthīnaṃ pana nibaddhavasanaṭṭhānampi nibaddhagocaraṭṭhānampi na vaṭṭati, sīhādīnaṃ āsayo ca gocarāya pakkamantānaṃ nibaddhagamanamaggo ca na vaṭṭati. Etesaṃ gocarabhūmi na gahitā. Yesaṃ kesañcīti aññesampi vāḷānaṃ tiracchānagatānaṃ . Imāni satta ṭhānāni sappaṭibhayāni bhikkhūnaṃ ārogyatthāya paṭikkhittāni. Sesāni nānāupaddavehi saupaddavāni. Tattha pubbaṇṇanissitanti pubbaṇṇaṃ nissitaṃ sattannaṃ dhaññānaṃ viruhanakakhettasāmantā ṭhitaṃ. Eseva nayo aparaṇṇanissitādīsupi. Ettha pana abbhāghātanti kāraṇāgharaṃ verigharaṃ, corānaṃ māraṇatthāya katanti kurundiādīsu.

Āghātananti dhammagandhikā vuccati. Susānanti mahāsusānaṃ. Saṃsaraṇanti anibbijjhagamanīyo gatapaccāgatamaggo vuccati. Sesaṃ uttānameva.

Na sakkā hoti yathāyuttena sakaṭenāti dvīhi balibaddehi yuttena sakaṭena ekaṃ cakkaṃ nibbodakapatanaṭṭhāne ekaṃ bahi katvā āvijjituṃ na sakkā hoti. Kurundiyaṃ pana 『『catūhi yuttenā』』ti vuttaṃ. Samantā nisseṇiyā anuparigantunti nisseṇiyaṃ ṭhatvā gehaṃ chādentehi na sakkā hoti samantā nisseṇiyā āvijjituṃ. Iti evarūpe sārambhe ca aparikkamane ca ṭhāne na kāretabbā. Anārambhe pana saparikkamane kāretabbā, taṃ vuttapaṭipakkhanayena pāḷiyaṃ āgatameva.

Puna saññācikā nāmāti evamādi 『『sārambhe ce bhikkhu vatthusmiṃ aparikkamane saññācikāya kuṭiṃ kāreyyā』』ti evaṃ vuttasaṃyācikādīnaṃ atthappakāsanatthaṃ vuttaṃ.

Payoge dukkaṭanti evaṃ adesitavatthukaṃ vā pamāṇātikkantaṃ vā kuṭiṃ kāressāmīti araññato rukkhā haraṇatthāya vāsiṃ vā pharasuṃ vā niseti dukkaṭaṃ, araññaṃ pavisati dukkaṭaṃ, tattha allatiṇāni chindati dukkaṭena saddhiṃ pācittiyaṃ, sukkhāni chindati dukkaṭaṃ. Rukkhesupi eseva nayo. Bhūmiṃ sodheti khaṇati, paṃsuṃ uddharati, cināti; evaṃ yāva pācīraṃ bandhati tāva pubbapayogo nāma hoti. Tasmiṃ pubbapayoge sabbattha pācittiyaṭṭhāne dukkaṭena saddhiṃ pācittiyaṃ, dukkaṭaṭṭhāne dukkaṭaṃ, tato paṭṭhāya sahapayogo nāma. Tattha thambhehi kātabbāya thambhaṃ ussāpeti, dukkaṭaṃ. Iṭṭhakāhi cinitabbāya iṭṭhakaṃ ācināti, dukkaṭaṃ. Evaṃ yaṃ yaṃ upakaraṇaṃ yojeti, sabbattha payoge payoge dukkaṭaṃ. Tacchantassa hatthavāre hatthavāre tadatthāya gacchantassa pade pade dukkaṭaṃ. Evaṃ kataṃ pana dārukuṭṭikaṃ vā iṭṭhakakuṭṭikaṃ vā silākuṭṭikaṃ vā antamaso paṇṇasālampi sabhitticchadanaṃ limpissāmīti sudhāya vā mattikāya vā limpantassa payoge payoge yāva thullaccayaṃ na hoti, tāva dukkaṭaṃ. Etaṃ pana dukkaṭaṃ mahālepeneva vaṭṭati, setarattavaṇṇakaraṇe vā cittakamme vā anāpatti.

Ekaṃ piṇḍaṃ anāgateti yo sabbapacchimo eko lepapiṇḍo, taṃ ekaṃ piṇḍaṃ asampatte kuṭikamme. Idaṃ vuttaṃ hoti, idāni dvīhi piṇḍehi niṭṭhānaṃ gamissatīti tesu paṭhamapiṇḍadāne thullaccayanti.

Tasmiṃ piṇḍe āgateti yaṃ ekaṃ piṇḍaṃ anāgate kuṭikamme thullaccayaṃ hoti, tasmiṃ avasānapiṇḍe āgate dinne ṭhapite lepassa ghaṭitattā āpatti saṅghādisesassa. Evaṃ lempantassa ca antolepe vā antolepena saddhiṃ bhittiñca chadanañca ekābaddhaṃ katvā ghaṭite bahilepe vā bahilepena saddhiṃ ghaṭite saṅghādiseso. Sace pana dvārabaddhaṃ vā vātapānaṃ vā aṭṭhapetvāva mattikāya limpati, tasmiñca tassokāsaṃ puna vaḍḍhetvā vā avaḍḍhetvā vā ṭhapite lepo na ghaṭīyati rakkhati tāva, puna limpantassa pana ghaṭitamatte saṅghādiseso. Sace taṃ ṭhapiyamānaṃ paṭhamaṃ dinnalepena saddhiṃ nirantarameva hutvā tiṭṭhati, paṭhamameva saṅghādiseso. Upacikāmocanatthaṃ aṭṭhaṅgulamattena appattacchadanaṃ katvā bhittiṃ limpati, anāpatti. Upacikāmocanatthameva heṭṭhā pāsāṇakuṭṭaṃ katvā taṃ alimpitvā upari limpati, lepo na ghaṭiyati nāma, anāpattiyeva.

Iṭṭhakakuṭṭikāya iṭṭhakāhiyeva vātapāne ca dhūmanettāni ca karoti, lepaghaṭaneneva āpatti. Paṇṇasālaṃ limpati, lepaghaṭaneneva āpatti. Tattha ālokatthāya aṭṭhaṅgulamattaṃ ṭhapetvā limpati, lepo na ghaṭīyati nāma, anāpattiyeva. Sace 『『vātapānaṃ laddhā ettha ṭhapessāmī』』ti karoti, vātapāne ṭhapite lepaghaṭanena āpatti. Sace mattikāya kuṭṭaṃ karoti, chadanalepena saddhiṃ ghaṭane āpatti. Eko ekapiṇḍāvasesaṃ katvā ṭhapeti, añño taṃ disvā 『『dukkataṃ ida』』nti vattasīsena limpati ubhinnampi anāpatti.

354.Bhikkhu kuṭiṃ karotīti evamādīni chattiṃsa catukkāni āpattibhedadassanatthaṃ vuttāni, tattha sārambhāya dukkaṭaṃ, aparikkamanāya dukkaṭaṃ , pamāṇātikkantāya saṅghādiseso, adesitavatthukāya saṅghādiseso, etesaṃ vasena vomissakāpattiyo veditabbā.

355.Āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānantiādīsu ca dvīhi saṅghādisesehi saddhiṃ dvinnaṃ dukkaṭānantiādinā nayena attho veditabbo.

361.So ce vippakate āgacchatītiādīsu pana ayaṃ atthavinicchayo. Soti samādisitvā pakkantabhikkhu. Vippakateti aniṭṭhite kuṭikamme. Aññassa vā dātabbāti aññassa puggalassa vā saṅghassa vā cajitvā dātabbā. Bhinditvā vā puna kātabbāti kittakena bhinnā hoti, sace thambhā bhūmiyaṃ nikhātā, uddharitabbā. Sace pāsāṇānaṃ upari ṭhapitā, apanetabbā. Iṭṭhakacitāya yāva maṅgaliṭṭhakā tāva kuṭṭā apacinitabbā. Saṅkhepato bhūmisamaṃ katvā vināsitā bhinnā hoti, bhūmito upari caturaṅgulamattepi ṭhite abhinnāva. Sesaṃ sabbacatukkesu pākaṭameva. Na hettha aññaṃ kiñci atthi, yaṃ pāḷianusāreneva dubbiññeyyaṃ siyā.

363.Attanā vippakatantiādīsu pana attanā āraddhaṃ kuṭiṃ. Attanā pariyosāpetīti mahāmattikāya vā thusamattikāya vā yāya kataṃ pariyositabhāvaṃ pāpetukāmo hoti, tāya avasānapiṇḍaṃ dento pariyosāpeti .

Parehi pariyosāpetīti attanova atthāya parehi pariyosāpeti. Attanā vā hi vippakatā hotu parehi vā ubhayehi vā, taṃ ce attano atthāya attanā vā pariyosāpeti, parehi vā pariyosāpeti, attanā ca parehi cāti yuganaddhaṃ vā pariyosāpeti, saṅghādisesoyevāti ayamettha vinicchayo.

Kurundiyaṃpana vuttaṃ – 『『dve tayo bhikkhū 『ekato vasissāmā』ti karonti, rakkhati tāva, avibhattattā anāpatti. 『Idaṃ ṭhānaṃ tava, idaṃ mamā』ti vibhajitvā karonti āpatti. Sāmaṇero ca bhikkhu ca ekato karonti, yāva avibhattā tāva rakkhati. Purimanayena vibhajitvā karonti, bhikkhussa āpattī』』ti.

364.Anāpattileṇetiādīsu leṇaṃ mahantampi karontassa anāpatti. Na hettha lepo ghaṭīyati. Guhampi iṭṭhakāguhaṃ vā silāguhaṃ vā dāruguhaṃ vā bhūmiguhaṃ vā mahantampi karontassa anāpatti.

Tiṇakuṭikāyāti sattabhūmikopi pāsādo tiṇapaṇṇacchadano 『『tiṇakuṭikā』』ti vuccati. Aṭṭhakathāsu pana kukkuṭacchikagehanti chadanaṃ daṇḍakehi jālabaddhaṃ katvā tiṇehi vā paṇṇehi vā chāditakuṭikāva vuttā, tattha anāpatti. Mahantampi tiṇacchadanagehaṃ kātuṃ vaṭṭati, ullittādibhāvo eva hi kuṭiyā lakkhaṇaṃ, so ca chadanameva sandhāya vuttoti veditabbo. Caṅkamanasālāyaṃ tiṇacuṇṇaṃ paripatati 『『anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātu』』ntiādīni (cūḷava. 260) cettha sādhakāni, tasmā ubhato pakkhaṃ vā kūṭabaddhaṃ vā vaṭṭaṃ vā caturassaṃ vā yaṃ 『『imaṃ etassa gehassa chadana』』nti chadanasaṅkhepena kataṃ hoti, tassa bhittilepena saddhiṃ lepe ghaṭite āpatti. Sace pana ullittāvalittacchadanassa gehassa leparakkhaṇatthaṃ upari tiṇena chādenti, ettāvatā tiṇakuṭi nāma na hoti. Kiṃ panettha adesitavatthukappamāṇātikkantapaccayāva anāpatti, udāhu sārambhaaparikkamanapaccayāpīti sabbatthāpi anāpatti. Tathā hi tādisaṃ kuṭiṃ sandhāya parivāre vuttaṃ –

『『Bhikkhu saññācikāya kuṭiṃ karoti;

Adesitavatthukaṃ pamāṇātikkantaṃ;

Sārambhaṃ aparikkamanaṃ anāpatti;

Pañhā mesā kusalehi cintitā』』ti. (pari. 479);

Aññassatthāyāti kuṭilakkhaṇappattampi kuṭiṃ aññassa upajjhāyassa vā ācariyassa vā saṅghassa vā atthāya karontassa anāpatti. Yaṃ pana 『『āpatti kārukānaṃ tiṇṇaṃ dukkaṭāna』』ntiādi pāḷiyaṃ vuttaṃ, taṃ yathāsamādiṭṭhāya akaraṇapaccayā vuttaṃ.

Vāsāgāraṃ ṭhapetvā sabbatthāti attano vasanatthāya agāraṃ ṭhapetvā aññaṃ uposathāgāraṃ vā jantāgharaṃ vā bhojanasālā vā aggisālā vā bhavissatīti kāreti, sabbattha anāpatti. Sacepissa hoti 『『uposathāgārañca bhavissati, ahañca vasissāmi jantāgharañca bhojanasālā ca aggisālā ca bhavissati, ahañca vasissāmī』』ti kāritepi ānāpattiyeva. Mahāpaccariyaṃ pana 『『anāpattī』』ti vatvā 『『attano vāsāgāratthāya karontasseva āpattī』』ti vuttaṃ. Ummattakassa ādikammikānañca āḷavakānaṃ bhikkhūnaṃ anāpatti.

Samuṭṭhānādīsu chasamuṭṭhānaṃ kiriyañca kiriyākiriyañca, idañhi vatthuṃ desāpetvā pamāṇātikkantaṃ karoto kiriyato samuṭṭhāti, vatthuṃ adesāpetvā karoto kiriyākiriyato, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Kuṭikārasikkhāpadavaṇṇanā niṭṭhitā.

  1. Vihārakārasikkhāpadavaṇṇanā

365.Tena samayenāti vihārakārasikkhāpadaṃ. Tattha kosambiyanti evaṃnāmake nagare. Ghositārāmeti ghositassa ārāme. Ghositanāmakena kira seṭṭhinā so kārito, tasmā 『『ghositārāmo』』ti vuccati. Channassāti bodhisattakāle upaṭṭhākachannassa. Vihāravatthuṃ, bhante, jānāhīti vihārassa patiṭṭhānaṭṭhānaṃ, bhante, jānāhi. Ettha ca vihāroti na sakalavihāro, eko āvāso, tenevāha – 『『ayyassa vihāraṃ kārāpessāmī』』ti.

Cetiyarukkhanti ettha cittīkataṭṭhena cetiyaṃ, pūjārahānaṃ devaṭṭhānānametaṃ adhivacanaṃ, 『『cetiya』』nti sammataṃ rukkhaṃ cetiyarukkhaṃ. Gāmena pūjitaṃ gāmassa vā pūjitanti gāmapūjitaṃ. Eseva nayo sesapadesupi. Apicettha janapadoti ekassa rañño rajje ekeko koṭṭhāso. Raṭṭhanti sakalarajjaṃ veditabbaṃ, sakalarajjampi hi kadāci kadāci tassa rukkhassa pūjaṃ karoti, tena vuttaṃ 『『raṭṭhapūjita』』nti. Ekindriyanti kāyindriyaṃ sandhāya vadanti. Jīvasaññinoti sattasaññino.

366.Mahallakanti sassāmikabhāvena saṃyācikakuṭito mahantabhāvo etassa atthīti mahallako. Yasmā vā vatthuṃ desāpetvā pamāṇātikkamenapi kātuṃ vaṭṭati, tasmā pamāṇamahantatāyapi mahallako , taṃ mahallakaṃ. Yasmā panassa taṃ pamāṇamahattaṃ sassāmikattāva labbhati, tasmā tadatthadassanatthaṃ 『『mahallako nāma vihāro sassāmiko vuccatī』』ti padabhājanaṃ vuttaṃ. Sesaṃ sabbaṃ kuṭikārasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhi. Sassāmikabhāvamattameva hi ettha kiriyato samuṭṭhānābhāvo pamāṇaniyamābhāvo ca viseso, pamāṇaniyamābhāvā ca catukkapārihānīti.

Vihārakārasikkhāpadavaṇṇanā niṭṭhitā.

  1. Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā

380.Tena samayena buddho bhagavāti duṭṭhadosasikkhāpadaṃ. Tattha veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ, taṃ kira veḷuhi ca parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena gopuraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ tena 『『veḷuvana』』nti vuccati, kalandakānañcettha nivāpaṃ adaṃsu tena 『『kalandakanivāpa』』ti vuccati.

Pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato, surāmadena matto divāseyyaṃ supi, parijanopissa sutto rājāti pupphaphalādīhi palobhiyamāno ito cito ca pakkami. Atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati, taṃ disvā rukkhadevatā 『『rañño jīvitaṃ dassāmī』』ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi, rājā paṭibujjhi, kaṇhasappo nivatto, so taṃ disvā 『『imāya kāḷakāya mama jīvitaṃ dinna』』nti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi , tasmā taṃ tatopabhuti kalandakanivāpanti saṅkhyaṃ gataṃ. Kalandakāti hi kāḷakānaṃ etaṃ nāmaṃ.

Dabboti tassa therassa nāmaṃ. Mallaputtoti mallarājassa putto. Jātiyā sattavassena arahattaṃ sacchikatanti thero kira sattavassikova saṃvegaṃ labhitvā pabbajito khuraggeyeva arahattaṃ pāpuṇīti veditabbo. Yaṃkiñci sāvakena pattabbaṃ sabbaṃ tena anuppattanti sāvakena pattabbaṃ nāma tisso vijjā, catasso paṭisambhidā, cha abhiññā, nava lokuttaradhammāti idaṃ guṇajātaṃ, taṃ sabbaṃ tena anuppattaṃ hoti. Natthi cassa kiñci uttari karaṇīyanti catūsu saccesu, catūhi maggehi, soḷasavidhassa kiccassa katattā idānissa kiñci uttari karaṇīyaṃ natthi. Katassa vā paticayoti tasseva katassa kiccassa puna vaḍḍhanampi natthi, dhotassa viya vatthassa paṭidhovanaṃ pisitassa viya gandhassa paṭipisanaṃ, pupphitassa viya ca pupphassa paṭipupphananti. Rahogatassāti rahasi gatassa. Paṭisallīnassāti tato tato paṭikkamitvā sallīnassa, ekībhāvaṃ gatassāti vuttaṃ hoti.

Atha kho āyasmato dabbassa mallaputtassa etadahosi – 『『yannūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya』』nti thero kira attano katakiccabhāvaṃ disvā 『『ahaṃ imaṃ antimasarīraṃ dhāremi, tañca kho vātamukhe ṭhita padīpo viya aniccatāmukhe ṭhitaṃ, nacirasseva nibbāyanadhammaṃ yāva na nibbāyati tāva kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya』』nti cintento iti paṭisañcikkhati – 『『tiroraṭṭhesu bahū kulaputtā bhagavantaṃ adisvāva pabbajanti, te bhagavantaṃ 『passissāma ceva vandissāma cā』ti dūratopi āgacchanti, tatra yesaṃ senāsanaṃ nappahoti, te silāpaṭṭakepi seyyaṃ kappenti. Pahomi kho panāhaṃ attano ānubhāvena tesaṃ kulaputtānaṃ icchāvasena pāsādavihāraaḍḍhayogādīni mañcapīṭhakattharaṇādīni ca senāsenāni nimminitvā dātuṃ. Punadivase cettha ekacce ativiya kilantarūpā honti, te gāravena bhikkhūnaṃ purato ṭhatvā bhattānipi na uddisāpenti, ahaṃ kho pana nesaṃ bhattānipi uddisituṃ pahomī』』ti. Iti paṭisañcikkhantassa 『『atha kho āyasmato dabbassa mallaputtassa etadahosi – 『yannūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya』』nti.

Nanu ca imāni dve ṭhānāni bhassārāmatādimanuyuttassa yuttāni, ayañca khīṇāsavo nippapañcārāmo, imassa kasmā imāni paṭibhaṃsūti? Pubbapatthanāya coditattā. Sabbabuddhānaṃ kira imaṃ ṭhānantaraṃ pattā sāvakā hontiyeva. Ayañca padumuttarassa bhagavato kāle aññatarasmiṃ kule paccājāto imaṃ ṭhānantaraṃ pattassa bhikkhuno ānubhāvaṃ disvā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ bhagavantaṃ satta divasāni nimantetvā mahādānaṃ datvā pādamūle nipajjitvā 『『anāgate tumhādisassa buddhassa uppannakāle ahampi itthannāmo tumhākaṃ sāvako viya senāsanapaññāpako ca bhattuddesako ca assa』』nti patthanaṃ akāsi. Bhagavā anāgataṃsañāṇaṃ pesetvā addasa, disvā ca ito kappasatasahassassa accayena gotamo nāma buddho uppajjissati, tadā tvaṃ dabbo nāma mallaputto hutvā jātiyā sattavasso nikkhamma pabbajitvā arahattaṃ sacchikarissasi, imañca ṭhānantaraṃ lacchasī』』ti byākāsi. So tatopabhuti dānasīlādīni pūrayamāno devamanussasampattiṃ anubhavitvā amhākaṃ bhagavato kāle tena bhagavatā byākatasadisameva arahattaṃ sacchākāsi. Athassa rahogatassa 『『kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya』』nti cintayato tāya pubbapatthanāya coditattā imāni dve ṭhānāni paṭibhaṃsūti.

Athassa etadahosi – 『『ahaṃ kho anissarosmi attani, satthārā saddhiṃ ekaṭṭhāne vasāmi, sace maṃ bhagavā anujānissati , imāni dve ṭhānāni samādiyissāmī』』ti bhagavato santikaṃ agamāsi. Tena vuttaṃ – 『『atha kho āyasmā dabbo mallaputto…pe… bhattāni ca uddisitu』』nti. Atha naṃ bhagavā 『『sādhu sādhu dabbā』』ti sampahaṃsetvā yasmā arahati evarūpo agatigamanaparibāhiro bhikkhu imāni dve ṭhānāni vicāretuṃ, tasmā 『『tena hi tvaṃ dabba saṅghassa senāsanañca paññapehi bhattāni ca uddisā』』ti āha. Bhagavato paccassosīti bhagavato vacanaṃ patiassosi abhimukho assosi, sampaṭicchīti vuttaṃ hoti.

Paṭhamaṃ dabbo yācitabboti kasmā bhagavā yācāpeti? Garahamocanatthaṃ. Passati hi bhagavā 『『anāgate dabbassa imaṃ ṭhānaṃ nissāya mettiyabhumajakānaṃ vasena mahāupaddavo uppajjissati, tatra keci garahissanti 『ayaṃ tuṇhībhūto attano kammaṃ akatvā kasmā īdisaṃ ṭhānaṃ vicāretī』ti. Tato aññe vakkhanti 『ko imassa doso eteheva yācitvā ṭhapito』ti evaṃ garahato muccissatī』』ti. Evaṃ garahamocanatthaṃ yācāpetvāpi puna yasmā asammate bhikkhusmiṃ saṅghamajjhe kiñci kathayamāne khiyyanadhammo uppajjati 『『ayaṃ kasmā saṅghamajjhe uccāsaddaṃ karoti, issariyaṃ dassetī』』ti. Sammate pana kathente 『『māyasmanto kiñci avacuttha, sammato ayaṃ, kathetu yathāsukha』』nti vattāro bhavanti. Asammatañca abhūtena abbhācikkhantassa lahukā āpatti hoti dukkaṭamattā. Sammataṃ pana abbhācikkhato garukatarā pācittiyāpatti hoti. Atha sammato bhikkhu āpattiyā garukabhāvena verīhipi duppadhaṃsiyataro hoti, tasmā taṃ āyasmantaṃ sammannāpetuṃ 『『byattena bhikkhunā』』tiādimāha. Kiṃ pana dve sammutiyo ekassa dātuṃ vaṭṭantīti? Na kevalaṃ dve, sace pahoti, terasāpi dātuṃ vaṭṭanti. Appahontānaṃ pana ekāpi dvinnaṃ vā tiṇṇaṃ vā dātuṃ vaṭṭati.

382.Sabhāgānanti guṇasabhāgānaṃ, na mittasanthavasabhāgānaṃ. Tenevāha 『『ye te bhikkhū suttantikā tesaṃ ekajjha』』ntiādi . Yāvatikā hi suttantikā honti, te uccinitvā ekato tesaṃ anurūpameva senāsanaṃ paññapeti; evaṃ sesānaṃ. Kāyadaḷhībahulāti kāyassa daḷhībhāvakaraṇabahulā, kāyaposanabahulāti attho. Imāyapime āyasmanto ratiyāti imāya saggamaggassa tiracchānabhūtāya tiracchānakathāratiyā. Acchissantīti viharissanti.

Tejodhātuṃ samāpajjitvā tenevālokenāti tejokasiṇacatutthajjhānaṃ samāpajjitvā vuṭṭhāya abhiññāñāṇena aṅgulijalanaṃ adhiṭṭhāya teneva tejodhātusamāpattijanitena aṅgulijālālokenāti attho. Ayaṃ pana therassa ānubhāvo nacirasseva sakalajambudīpe pākaṭo ahosi, taṃ sutvā iddhipāṭihāriyaṃ daṭṭhukāmā apisu bhikkhū sañcicca vikāle āgacchanti. Te sañcicca dūre apadisantīti jānantāva dūre apadisanti. Kathaṃ? 『『Amhākaṃ āvuso dabba gijjhakūṭe』』ti iminā nayena.

Aṅguliyā jalamānāya purato purato gacchatīti sace eko bhikkhu hoti, sayameva gacchati. Sace bahū honti, bahū attabhāve nimmināti. Sabbe attanā sadisā eva senāsanaṃ paññapenti.

Ayaṃ mañcotiādīsu pana there 『『ayaṃ mañco』』ti vadante nimmitāpi attano attano gatagataṭṭhāne 『『ayaṃ mañco』』ti vadanti; evaṃ sabbapadesu. Ayañhi nimmitānaṃ dhammatā –

『『Ekasmiṃ bhāsamānasmiṃ, sabbe bhāsanti nimmitā;

Ekasmiṃ tuṇhimāsīne, sabbe tuṇhī bhavanti te』』ti.

Yasmiṃ pana vihāre mañcapīṭhādīni na paripūranti, tasmiṃ attano ānubhāvena pūrenti. Tena nimmitānaṃ avatthukavacanaṃ na hoti.

Senāsanaṃpaññapetvā punadeva veḷuvanaṃ paccāgacchatīti tehi saddhiṃ janapadakathaṃ kathento na nisīdati, attano vasanaṭṭhānameva paccāgacchati.

383.Mettiyabhūmajakāti mettiyo ceva bhūmajako ca, chabbaggiyānaṃ aggapurisā ete. Lāmakāni ca bhattānīti senāsanāni tāva navakānaṃ lāmakāni pāpuṇantīti anacchariyametaṃ. Bhattāni pana salākāyo pacchiyaṃ vā cīvarabhoge vā pakkhipitvā āloḷetvā ekamekaṃ uddharitvā paññāpenti, tānipi tesaṃ mandapuñatāya lāmakāni sabbapacchimāneva pāpuṇanti. Yampi ekacārikabhattaṃ hoti, tampi etesaṃ pattadivase lāmakaṃ vā hoti, ete vā disvāva paṇītaṃ adatvā lāmakameva denti.

Abhisaṅkhārikanti nānāsambhārehi abhisaṅkharitvā kataṃ susajjitaṃ, susampāditanti attho. Kaṇājakanti sakuṇḍakabhattaṃ. Bilaṅgadutiyanti kañjikadutiyaṃ.

Kalyāṇabhattikoti kalyāṇaṃ sundaraṃ ativiya paṇītaṃ bhattamassāti kalyāṇabhattiko, paṇītadāyakattā bhatteneva paññāto. Catukkabhattaṃ detīti cattāri bhattāni deti, taddhitavohārena pana 『『catukkabhatta』』nti vuttaṃ. Upatiṭṭhitvā parivisatīti sabbakammante vissajjetvā mahantaṃ pūjāsakkāraṃ katvā samīpe ṭhatvā parivisati. Odanena pucchantīti odanahatthā upasaṅkamitvā 『『kiṃ bhante odanaṃ demā』』ti pucchanti, evaṃ karaṇattheyeva karaṇavacanaṃ hoti. Esa nayo sūpādīsu.

Svātanāyāti sve bhavo bhattaparibhogo svātano tassatthāya, svātanāya sve kattabbassa bhattaparibhogassatthāyāti vuttaṃ hoti. Uddiṭṭhaṃ hotīti pāpetvā dinnaṃ hoti. Mettiyabhūmajakānaṃ kho gahapatīti idaṃ thero asamannāharitvā āha. Evaṃbalavatī hi tesaṃ mandapuññatā, yaṃ sativepullappattānampi asamannāhāro hoti. Ye jeti ettha jeti dāsiṃ ālapati.

Hiyyo kho āvuso amhākanti rattiṃ sammantayamānā atītaṃ divasabhāgaṃ sandhāya 『『hiyyo』』ti vadanti. Na cittarūpanti na cittānurūpaṃ, yathā pubbe yattakaṃ icchanti, tattakaṃ supanti, na evaṃ supiṃsu, appakameva supiṃsūti vuttaṃ hoti.

Bahārāmakoṭṭhaketi veḷuvanavihārassa bahidvārakoṭṭhake. Pattakkhandhāti patitakkhandhā khandhaṭṭhikaṃ nāmetvā nisinnā. Pajjhāyantāti padhūpāyantā.

Yato nivātaṃtato savātanti yattha nivātaṃ appakopi vāto natthi, tattha mahāvāto uṭṭhitoti adhippāyo. Udakaṃ maññe ādittanti udakaṃ viya ādittaṃ.

384.Sarasi tvaṃ dabba evarūpaṃ kattāti tvaṃ dabba evarūpaṃ kattā sarasi. Atha vā sarasi tvaṃ dabba evarūpaṃ yathāyaṃ bhikkhunī āha, kattā dhāsi evarūpaṃ, yathāyaṃ bhikkhunī āhāti evaṃ yojetvāpettha attho daṭṭhabbo. Ye pana 『『katvā』』ti paṭhanti tesaṃ ujukameva.

Yathā maṃ bhante bhagavā jānātīti thero kiṃ dasseti. Bhagavā bhante sabbaññū, ahañca khīṇāsavo, natthi mayhaṃ vatthupaṭisevanā, taṃ maṃ bhagavā jānāti, tatrāhaṃ kiṃ vakkhāmi, yathā maṃ bhagavā jānāti tathevāhaṃ daṭṭhabboti.

Na kho dabba dabbā evaṃ nibbeṭhentīti ettha na kho dabba paṇḍitā yathā tvaṃ parappaccayena nibbeṭhesi, evaṃ nibbeṭhenti; api ca kho yadeva sāmaṃ ñātaṃ tena nibbeṭhentīti evamattho daṭṭhabbo. Sace tayā kataṃ katanti iminā kiṃ dasseti? Na hi sakkā parisabalena vā pakkhupatthambhena vā akārako kārako kātuṃ, kārako vā akārako kātuṃ, tasmā yaṃ sayaṃ kataṃ vā akataṃ vā tadeva vattabbanti dasseti. Kasmā pana bhagavā jānantopi 『『ahaṃ jānāmi, khīṇāsavo tvaṃ; natthi tuyhaṃ doso, ayaṃ bhikkhunī musāvādinī』』ti nāvocāti? Parānuddayatāya. Sace hi bhagavā yaṃ yaṃ jānāti taṃ taṃ vadeyya, aññena pārājikaṃ āpannena puṭṭhena 『『ahaṃ jānāmi tvaṃ pārājiko』』ti vattabbaṃ bhaveyya, tato so puggalo 『『ayaṃ pubbe dabbaṃ mallaputtaṃ suddhaṃ katvā idāni maṃ asuddhaṃ karoti; kassa dāni kiṃ vadāmi, yatra satthāpi sāvakesu chandāgatiṃ gacchati; kuto imassa sabbaññubhāvo』』ti āghātaṃ bandhitvā apāyūpago bhaveyya, tasmā bhagavā imāya parānuddayatāya jānantopi nāvoca.

Kiñca bhiyyo upavādaparivajjanatopi nāvoca. Yadi hi bhagavā evaṃ vadeyya, evaṃ upavādo bhaveyya 『『dabbassa mallaputtassa vuṭṭhānaṃ nāma bhāriyaṃ, sammāsambuddhaṃ pana sakkhiṃ labhitvā vuṭṭhito』』ti. Idañca vuṭṭhānalakkhaṇaṃ maññamānā 『『buddhakālepi sakkhinā suddhi vā asuddhi vā hoti mayaṃ jānāma, ayaṃ puggalo asuddho』』ti evaṃ pāpabhikkhū lajjimpi vināseyyunti. Apica anāgatepi bhikkhū otiṇṇe vatthusmiṃ codetvā sāretvā 『『sace tayā kataṃ, 『kata』nti vadehī』』ti lajjīnaṃ paṭiññaṃ gahetvā kammaṃ karissantīti vinayalakkhaṇe tantiṃ ṭhapento 『『ahaṃ jānāmī』』ti avatvāva 『『sace tayā kataṃ, 『kata』nti vadehī』』ti āha.

Nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitāti supinantenapi methunaṃ dhammaṃ na abhijānāmi, na paṭisevitā ahanti vuttaṃ hoti. Atha vā paṭisevitā hutvā supinantenapi methunaṃ dhammaṃ na jānāmīti vuttaṃ hoti. Ye pana 『『paṭisevitvā』』ti paṭhanti tesaṃ ujukameva. Pageva jāgaroti jāgaranto pana paṭhamaṃyeva na jānāmīti.

Tena hi bhikkhave mettiyaṃ bhikkhuniṃ nāsethāti yasmā dabbassa ca imissā ca vacanaṃ na ghaṭīyati tasmā mettiyaṃ bhikkhuniṃ nāsethāti vuttaṃ hoti.

Tattha tisso nāsanā – liṅganāsanā, saṃvāsanāsanā, daṇḍakammanāsanāti. Tāsu 『『dūsako nāsetabbo』』ti (pārā. 66) ayaṃ 『『liṅganāsanā』』. Āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā ukkhepanīyakammaṃ karonti, ayaṃ 『『saṃvāsanāsanā』』. 『『Cara pire vinassā』』ti (pāci. 429) daṇḍakammaṃ karonti, ayaṃ 『『daṇḍakammanāsanā』』. Idha pana liṅganāsanaṃ sandhāyāha – 『『mettiyaṃ bhikkhuniṃ nāsethā』』ti.

Ime ca bhikkhū anuyuñjathāti iminā imaṃ dīpeti 『『ayaṃ bhikkhunī attano dhammatāya akārikā addhā aññehi uyyojitā, tasmā yehi uyyojitā ime bhikkhū anuyuñjatha gavesatha jānāthā』』ti.

Kiṃ pana bhagavatā mettiyā bhikkhunī paṭiññāya nāsitā appaṭiññāya nāsitāti, kiñcettha yadi tāva paṭiññāya nāsitā, thero kārako hoti sadoso? Atha appaṭiññāya, thero akārako hoti niddoso.

Bhātiyarājakālepi mahāvihāravāsīnañca abhayagirivāsīnañca therānaṃ imasmiṃyeva pade vivādo ahosi. Abhayagirivāsinopi attano suttaṃ vatvā 『『tumhākaṃ vāde thero kārako hotī』』ti vadanti. Mahāvihāravāsinopi attano suttaṃ vatvā 『『tumhākaṃ vāde thero kārako hotī』』ti vadanti. Pañho na chijjati. Rājā sutvā there sannipātetvā dīghakārāyanaṃ nāma brāhmaṇajātiyaṃ amaccaṃ 『『therānaṃ kathaṃ suṇāhī』』ti āṇāpesi. Amacco kira paṇḍito bhāsantarakusalo so āha – 『『vadantu tāva therā sutta』』nti. Tato abhayagiritherā attano suttaṃ vadiṃsu – 『『tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ sakāya paṭiññāya nāsethā』』ti. Amacco 『『bhante, tumhākaṃ vāde thero kārako hoti sadoso』』ti āha. Mahāvihāravāsinopi attano suttaṃ vadiṃsu – 『『tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsethā』』ti. Amacco 『『bhante, tumhākaṃ vāde thero akārako hoti niddoso』』ti āha. Kiṃ panettha yuttaṃ? Yaṃ pacchā vuttaṃ vicāritañhetaṃ aṭṭhakathācariyehi, bhikkhu bhikkhuṃ amūlakena antimavatthunā anuddhaṃseti, saṅghādiseso; bhikkhuniṃ anuddhaṃseti, dukkaṭaṃ. Kurundiyaṃ pana 『『musāvāde pācittiya』』nti vuttaṃ.

Tatrāyaṃ vicāraṇā, purimanaye tāva anuddhaṃsanādhippāyattā dukkaṭameva yujjati. Yathā satipi musāvāde bhikkhuno bhikkhusmiṃ saṅghādiseso, satipi ca musāvāde asuddhaṃ suddhadiṭṭhino akkosādhippāyena vadantassa omasavādeneva pācittiyaṃ, na sampajānamusāvādena; evaṃ idhāpi anuddhaṃsanādhippāyattā sampajānamusāvāde pācittiyaṃ na yujjati, dukkaṭameva yuttaṃ. Pacchimanayepi musāvādattā pācittiyameva yujjati, vacanappamāṇato hi anuddhaṃsanādhippāyena bhikkhussa bhikkhusmiṃ saṅghādiseso. Akkosādhippāyassa ca omasavādo. Bhikkhussa pana bhikkhuniyā dukkaṭantivacanaṃ natthi, sampajānamusāvāde pācittiyanti vacanamatthi, tasmā pācittiyameva yujjati.

Tatra pana idaṃ upaparikkhitabbaṃ – 『『anuddhaṃsanādhippāye asati pācittiyaṃ, tasmiṃ sati kena bhavitabba』』nti? Tatra yasmā musā bhaṇantassa pācittiye siddhepi amūlakena saṅghādisesena anuddhaṃsane visuṃ pācittiyaṃ vuttaṃ, tasmā anuddhaṃsanādhippāye sati sampajānamusāvāde pācittiyassa okāso na dissati, na ca sakkā anuddhaṃsentassa anāpattiyā bhavitunti purimanayovettha parisuddhataro khāyati. Tathā bhikkhunī bhikkhuniṃ amūlakena antimavatthunā anuddhaṃseti saṅghādiseso, bhikkhuṃ anuddhaṃseti dukkaṭaṃ, tatra saṅghādiseso vuṭṭhānagāmī dukkaṭaṃ, desanāgāmī etehi nāsanā natthi. Yasmā pana sā pakatiyāva dussīlā pāpabhikkhunī idāni ca sayameva 『『dussīlāmhī』』ti vadati tasmā naṃ bhagavā asuddhattāyeva nāsesīti.

Athakho mettiyabhūmajakāti evaṃ 『『mettiyaṃ bhikkhuniṃ nāsetha, ime ca bhikkhū anuyuñjathā』』ti vatvā uṭṭhāyāsanā vihāraṃ paviṭṭhe bhagavati tehi bhikkhūhi 『『detha dāni imissā setakānī』』ti nāsiyamānaṃ taṃ bhikkhuniṃ disvā te bhikkhū taṃ mocetukāmatāya attano aparādhaṃ āvikariṃsu, etamatthaṃ dassetuṃ 『『atha kho mettiyabhūmajakā』』tiādi vuttaṃ.

385-6.Duṭṭho dosoti dūsito ceva dūsako ca. Uppanne hi dose puggalo tena dosena dūsito hoti pakatibhāvaṃ jahāpito, tasmā 『『duṭṭho』』ti vuccati. Parañca dūseti vināseti, tasmā 『『doso』』ti vuccati. Iti 『『duṭṭho doso』』ti ekassevetaṃ puggalassa ākāranānattena nidassanaṃ, tena vuttaṃ 『『duṭṭho dosoti dūsito ceva dūsako cā』』ti tattha saddalakkhaṇaṃ pariyesitabbaṃ. Yasmā pana so 『『duṭṭho doso』』ti saṅkhyaṃ gato paṭighasamaṅgīpuggalo kupitādibhāve ṭhitova hoti, tenassa padabhājane 『『kupito』』tiādi vuttaṃ. Tattha kupitoti kuppabhāvaṃ pakatito cavanabhāvaṃ patto. Anattamanoti na sakamano attano vase aṭṭhitacitto; apica pītisukhehi na attamano na attacittoti anattamano. Anabhiraddhoti na sukhito na vā pasāditoti anabhiraddho. Paṭighena āhataṃ cittamassāti āhatacitto. Cittathaddhabhāvacittakacavarasaṅkhātaṃ paṭighakhīlaṃ jātamassāti khilajāto. Appatītoti nappatīto pītisukhādīhi vajjito, na abhisaṭoti attho. Padabhājane pana yesaṃ dhammānaṃ vasena appatīto hoti, te dassetuṃ 『『tena ca kopenā』』tiādi vuttaṃ.

Tattha tena ca kopenāti yena duṭṭhoti ca kupitoti ca vutto ubhayampi hetaṃ pakatibhāvaṃ jahāpanato ekākāraṃ hoti. Tena ca dosenāti yena 『『doso』』ti vutto. Imehi dvīhi saṅkhārakkhandhameva dasseti.

Tāya ca anattamanatāyāti yāya 『『anattamano』』ti vutto. Tāya ca anabhiraddhiyāti yāya 『『anabhiraddho』』ti vutto. Imehi dvīhi vedanākkhandhaṃ dasseti.

Amūlakena pārājikenāti ettha nāssa mūlanti amūlakaṃ, taṃ panassa amūlakattaṃ yasmā codakavasena adhippetaṃ, na cuditakavasena. Tasmā tamatthaṃ dassetuṃ padabhājane 『『amūlakaṃ nāma adiṭṭhaṃ asutaṃ aparisaṅkita』』nti āha. Tena imaṃ dīpeti 『『yaṃ pārājikaṃ codakena cuditakamhi puggale neva diṭṭhaṃ na sutaṃ na parisaṅkitaṃ idaṃ etesaṃ dassanasavanaparisaṅkāsaṅkhātānaṃ mūlānaṃ abhāvato amūlakaṃ nāma, taṃ pana so āpanno vā hotu anāpanno vā etaṃ idha appamāṇanti.

Tattha adiṭṭhaṃ nāma attano pasādacakkhunā vā dibbacakkhunā vā adiṭṭhaṃ. Asutaṃ nāma tatheva kenaci vuccamānaṃ na sutaṃ. Aparisaṅkitaṃ nāma cittena aparisaṅkitaṃ.

『『Diṭṭhaṃ』』 nāma attanā vā parena vā pasādacakkhunā vā dibbacakkhunā vā diṭṭhaṃ. 『『Sutaṃ』』 nāma tatheva sutaṃ. 『『Parisaṅkita』』mpi attanā vā parena vā parisaṅkitaṃ. Tattha attanā diṭṭhaṃ diṭṭhameva, parehi diṭṭhaṃ attanā sutaṃ, parehi sutaṃ, parehi parisaṅkitanti idaṃ pana sabbampi attanā sutaṭṭhāneyeva tiṭṭhati.

Parisaṅkitaṃ pana tividhaṃ – diṭṭhaparisaṅkitaṃ, sutaparisaṅkitaṃ, mutaparisaṅkitanti. Tattha diṭṭhaparisaṅkitaṃ nāma eko bhikkhu uccārapassāvakammena gāmasamīpe ekaṃ gumbaṃ paviṭṭho, aññatarāpi itthī kenacideva karaṇīyena taṃ gumbaṃ pavisitvā nivattā, nāpi bhikkhu itthiṃ addasa; na itthī bhikkhuṃ, adisvāva ubhopi yathāruciṃ pakkantā, aññataro bhikkhu ubhinnaṃ tato nikkhamanaṃ sallakkhetvā 『『addhā imesaṃ kataṃ vā karissanti vā』』ti parisaṅkati, idaṃ diṭṭhaparisaṅkitaṃ nāma.

Sutaparisaṅkitaṃ nāma idhekacco andhakāre vā paṭicchanne vā okāse mātugāmena saddhiṃ bhikkhuno tādisaṃ paṭisanthāravacanaṃ suṇāti, samīpe aññaṃ vijjamānampi 『『atthi natthī』』ti na jānāti, so 『『addhā imesaṃ kataṃ vā karissanti vā』』ti parisaṅkati, idaṃ sutaparisaṅkitaṃ nāma.

Mutaparisaṅkitaṃ nāma sambahulā dhuttā rattibhāge pupphagandhamaṃsasurādīni gahetvā itthīhi saddhiṃ ekaṃ paccantavihāraṃ gantvā maṇḍape vā bhojanasālādīsu vā yathāsukhaṃ kīḷitvā pupphādīni vikiritvā gatā, punadivase bhikkhū taṃ vippakāraṃ disvā 『『kassidaṃ kamma』』nti vicinanti. Tatra ca kenaci bhikkhunā pageva vuṭṭhahitvā vattasīsena maṇḍapaṃ vā bhojanasālaṃ vā paṭijaggantena pupphādīni āmaṭṭhāni honti, kenaci upaṭṭhākakulato ābhatehi pupphādīhi pūjā katā hoti, kenaci bhesajjatthaṃ ariṭṭhaṃ pītaṃ hoti, atha te 『『kassidaṃ kamma』』nti vicinantā bhikkhū tesaṃ hatthagandhañca mukhagandhañca ghāyitvā te bhikkhū parisaṅkanti, idaṃ mutaparisaṅkitaṃ nāma.

Tattha diṭṭhaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhameva atthi saññāsamūlakaṃ, atthi saññāamūlakaṃ. Esa nayo sutepi. Parisaṅkite pana diṭṭhaparisaṅkitaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhaparisaṅkitameva atthi saññāsamūlakaṃ , atthi saññāamūlakaṃ. Esa nayo sutamutaparisaṅkitesu. Tattha diṭṭhaṃ samūlakaṃ nāma pārājikaṃ āpajjantaṃ disvāva 『『diṭṭho mayā』』ti vadati, amūlakaṃ nāma paṭicchannokāsato nikkhamantaṃ disvā vītikkamaṃ adisvā 『『diṭṭho mayā』』ti vadati. Diṭṭhameva saññāsamūlakaṃ nāma disvāva diṭṭhasaññī hutvā codeti, saññāamūlakaṃ nāma pubbe pārājikavītikkamaṃ disvā pacchā adiṭṭhasaññī jāto, so saññāya amūlakaṃ katvā 『『diṭṭho mayā』』ti codeti. Etena nayena sutamutaparisaṅkitānipi vitthārato veditabbāni. Ettha ca sabbappakāreṇāpi samūlakena vā saññāsamūlakena vā codentassa anāpatti, amūlakena vā pana saññāamūlakena vā codentasseva āpatti.

Anuddhaṃseyyāti dhaṃseyya padhaṃseyya abhibhaveyya ajjhotthareyya. Taṃ pana anuddhaṃsanaṃ yasmā attanā codentopi parena codāpentopi karotiyeva, tasmāssa padabhājane 『『codeti vā codāpeti vā』』ti vuttaṃ.

Tattha codetīti 『『pārājikaṃ dhammaṃ āpannosī』』tiādīhi vacanehi sayaṃ codeti, tassa vācāya vācāya saṅghādiseso. Codāpetīti attanā samīpe ṭhatvā aññaṃ bhikkhu āṇāpeti, so tassa vacanena taṃ codeti, codāpakasseva vācāya vācāya saṅghādiseso. Atha sopi 『『mayā diṭṭhaṃ sutaṃ atthī』』ti codeti, dvinnampi janānaṃ vācāya vācāya saṅghādiseso.

Codanāppabhedakosallatthaṃ panettha ekavatthuekacodakādicatukkaṃ tāva veditabbaṃ. Tattha eko bhikkhu ekaṃ bhikkhuṃ ekena vatthunā codeti, imissā codanāya ekaṃ vatthu eko codako. Sambahulā ekaṃ ekavatthunā codenti, pañcasatā mettiyabhūmajakappamukhā chabbaggiyā bhikkhū āyasmantaṃ dabbaṃ mallaputtamiva, imissā codanāya ekaṃ vatthu nānācodakā. Eko bhikkhu ekaṃ bhikkhuṃ sambahulehi vatthūhi codeti, imissā codanāya nānāvatthūni eko codako. Sambahulā sambahule sambahulehi vatthūhi codenti, imissā codanāya nānāvatthūni nānācodakā.

Codetuṃ pana ko labhati, ko na labhatīti? Dubbalacodakavacanaṃ tāva gahetvā koci na labhati. Dubbalacodako nāma sambahulesu kathāsallāpena nisinnesu eko ekaṃ ārabbha anodissakaṃ katvā pārājikavatthuṃ katheti, añño taṃ sutvā itarassa gantvā āroceti. So taṃ upasaṅkamitvā 『『tvaṃ kira maṃ idañcidañca vadasī』』ti vadati. So 『『nāhaṃ evarūpaṃ jānāmi, kathāpavattiyaṃ pana mayā anodissakaṃ katvā vuttamatthi, sace ahaṃ tava imaṃ dukkhuppattiṃ jāneyyaṃ, ettakampi na katheyya』』nti ayaṃ dubbalacodako. Tassetaṃ kathāsallāpaṃ gahetvā taṃ bhikkhuṃ koci codetuṃ na labhati. Etaṃ pana aggahetvā sīlasampanno bhikkhu bhikkhuṃ vā bhikkhuniṃ vā sīlasampannā ca bhikkhunī bhikkhunīmeva codetuṃ labhatīti mahāpadumatthero āha. Mahāsumatthero pana 『『pañcapi sahadhammikā labhantī』』ti āha. Godattatthero pana 『『na koci na labhatī』』ti vatvā 『『bhikkhussa sutvā codeti, bhikkhuniyā sutvā codeti…pe… titthiyasāvakānaṃ sutvā codetī』』ti idaṃ suttamāhari. Tiṇṇampi therānaṃ vāde cuditakasseva paṭiññāya kāretabbo.

Ayaṃ pana codanā nāma dūtaṃ vā paṇṇaṃ vā sāsanaṃ vā pesetvā codentassa sīsaṃ na eti, puggalassa pana samīpe ṭhatvāva hatthamuddāya vā vacībhedena vā codentasseva sīsaṃ eti. Sikkhāpaccakkhānameva hi hatthamuddāya sīsaṃ na eti, idaṃ pana anuddhaṃsanaṃ abhūtārocanañca etiyeva. Yo pana dvinnaṃ ṭhitaṭṭhāne ekaṃ niyametvā codeti, so ce jānāti, sīsaṃ eti. Itaro jānāti, sīsaṃ na eti. Dvepi niyametvā codeti, eko vā jānātu dve vā, sīsaṃ etiyeva. Esava nayo sambahulesu. Taṅkhaṇeyeva ca jānanaṃ nāma dukkaraṃ, samayena āvajjitvā ñāte pana ñātameva hoti. Pacchā ce jānāti, sīsaṃ na eti. Sikkhāpaccakkhānaṃ abhūtārocanaṃ duṭṭhullavācā-attakāma-duṭṭhadosabhūtārocanasikkhāpadānīti sabbāneva hi imāni ekaparicchedāni.

Evaṃ kāyavācāvasena cāyaṃ duvidhāpi codanā. Puna diṭṭhacodanā, sutacodanā, parisaṅkitacodanāti tividhā hoti. Aparāpi catubbidhā hoti – sīlavipatticodanā, ācāravipatticodanā, diṭṭhivipatticodanā, ājīvavipatticodanāti. Tattha garukānaṃ dvinnaṃ āpattikkhandhānaṃ vasena sīlavipatticodanā veditabbā. Avasesānaṃ vasena ācāravipatticodanā, micchādiṭṭhiantaggāhikadiṭṭhivasena diṭṭhivipatticodanā, ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vasena ājīvavipatticodanā veditabbā.

Aparāpi catubbidhā hoti – vatthusandassanā, āpattisandassanā, saṃvāsapaṭikkhepo, sāmīcipaṭikkhepoti. Tattha vatthusandassanā nāma 『『tvaṃ methunaṃ dhammaṃ paṭisevittha, adinnaṃ ādiyittha, manussaṃ ghātayittha, abhūtaṃ ārocayitthā』』ti evaṃ pavattā. Āpattisandassanā nāma 『『tvaṃ methunadhammapārājikāpattiṃ āpanno』』ti evamādinayappavattā. Saṃvāsapaṭikkhepo nāma 『『natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā』』ti evaṃ pavattā; ettāvatā pana sīsaṃ na eti, 『『assamaṇosi asakyaputtiyosī』』tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Sāmīcipaṭikkhepo nāma abhivādana-paccuṭṭhāna-añjalikamma-bījanādikammānaṃ akaraṇaṃ. Taṃ paṭipāṭiyā vandanādīni karoto ekassa akatvā sesānaṃ karaṇakāle veditabbaṃ. Ettāvatā ca codanā nāma hoti, āpatti pana sīsaṃ na eti. 『『Kasmā mama vandanādīni na karosī』』ti pucchite pana 『『assamaṇosi asakyaputtiyosī』』tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Yāgubhattādinā pana yaṃ icchati taṃ āpucchati, na tāvatā codanā hoti.

Aparāpi pātimokkhaṭṭhapanakkhandhake 『『ekaṃ, bhikkhave, adhammikaṃ pātimokkhaṭṭhapanaṃ ekaṃ dhammika』』nti ādiṃ 『『katvā yāva dasa adhammikāni pātimokkhaṭṭhapanāni dasa dhammikānī』』ti (cūḷava. 387) evaṃ adhammikā pañcapaññāsa dhammikā pañcapaññāsāti dasuttarasataṃ codanā vuttā. Tā diṭṭhena codentassa dasuttarasataṃ, sutena codentassa dasuttarasataṃ, parisaṅkitena codentassa dasuttarasatanti tiṃsāni tīṇi satāni honti. Tāni kāyena codentassa, vācāya codentassa, kāyavācāhi codentassāti tiguṇāni katāni navutāni nava satāni honti. Tāni attanā codentassāpi parena codāpentassāpi tattakānevāti vīsatiūnāni dve sahassāni honti, puna diṭṭhādibhede samūlakāmūlakavasena anekasahassā codanā hontīti veditabbā.

Imasmiṃ pana ṭhāne ṭhatvā aṭṭhakathāya 『『attādānaṃ ādātukāmena upāli bhikkhunā pañcaṅgasamannāgataṃ attādānaṃ ādātabba』』nti (cūḷava. 398) ca 『『codakena upāli bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo』』ti (cūḷava. 399) ca evaṃ upālipañcakādīsu vuttāni bahūni suttāni āharitvā attādānalakkhaṇañca codakavattañca cuditakavattañca saṅghena kātabbakiccañca anuvijjakavattañca sabbaṃ vitthārena kathitaṃ, taṃ mayaṃ yathāāgataṭṭhāneyeva vaṇṇayissāma.

Vuttappabhedāsu pana imāsu codanāsu yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakā vattabbā 『『tumhe amhākaṃ vinicchayena tuṭṭhā bhavissathā』』ti. Sace 『『bhavissāmā』』ti vadanti, saṅghena taṃ adhikaraṇaṃ sampaṭicchitabbaṃ. Atha pana 『『vinicchinatha tāva, bhante, sace amhākaṃ khamissati, gaṇhissāmā』』ti vadanti. 『『Cetiyaṃ tāva vandathā』』tiādīni vatvā dīghasuttaṃ katvā vissajjitabbaṃ. Te ce cirarattaṃ kilantā pakkantaparisā upacchinnapakkhā hutvā puna yācanti, yāvatatiyaṃ paṭikkhipitvā yadā nimmadā honti tadā nesaṃ adhikaraṇaṃ vinicchinitabbaṃ. Vinicchinantehi ca sace alajjussannā hoti, parisā ubbāhikāya taṃ adhikaraṇaṃ vinicchinitabbaṃ. Sace bālussannā hoti parisā 『『tumhākaṃ sabhāge vinayadhare pariyesathā』』ti vinayadhare pariyesāpetvā yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasamati, tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.

Tattha ca 『『dhammo』』ti bhūtaṃ vatthu. 『『Vinayo』』ti codanā sāraṇā ca. 『『Satthusāsana』』nti ñattisampadā ca anusāvanasampadā ca. Tasmā codakena vatthusmiṃ ārocite cuditako pucchitabbo 『『santametaṃ, no』』ti. Evaṃ vatthuṃ upaparikkhitvā bhūtena vatthunā codetvā sāretvā ca ñattisampadāya anusāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ. Tatra ce alajjī lajjiṃ codeti, so ca alajjī bālo hoti abyatto nāssa nayo dātabbo. Evaṃ pana vattabbo – 『『kimhi naṃ codesī』』ti? Addhā so vakkhati – 『『kimidaṃ, bhante, kimhi naṃ nāmā』』ti. Tvaṃ kimhi nampi na jānāsi, na yuttaṃ tayā evarūpena bālena paraṃ codetunti uyyojetabbo nāssa anuyogo dātabbo. Sace pana so alajjī paṇḍito hoti byatto diṭṭhena vā sutena vā ajjhottharitvā sampādetuṃ sakkoti etassa anuyogaṃ datvā lajjisseva paṭiññāya kammaṃ kātabbaṃ.

Sace lajjī alajjiṃ codeti, so ca lajjī bālo hoti abyatto, na sakkoti anuyogaṃ dātuṃ. Tassa nayo dātabbo – 『『kimhi naṃ codesi sīlavipattiyā vā ācāravipattiādīsu vā ekissā』』ti. Kasmā pana imasseva evaṃ nayo dātabbo, na itarassa? Nanu na yuttaṃ vinayadharānaṃ agatigamananti? Na yuttameva. Idaṃ pana agatigamanaṃ na hoti, dhammānuggaho nāma eso alajjiniggahatthāya hi lajjipaggahatthāya ca sikkhāpadaṃ paññattaṃ. Tatra alajjī nayaṃ labhitvā ajjhottharanto ehīti, lajjī pana nayaṃ labhitvā diṭṭhe diṭṭhasantānena, sute sutasantānena patiṭṭhāya kathessati, tasmā tassa dhammānuggaho vaṭṭati. Sace pana so lajjī paṇḍito hoti byatto, patiṭṭhāya katheti, alajjī ca 『『etampi natthi, etampi natthī』』ti paṭiññaṃ na deti, alajjissa paṭiññāya eva kātabbaṃ.

Tadatthadīpanatthañca idaṃ vatthu veditabbaṃ. Tepiṭakacūḷābhayatthero kira lohapāsādassa heṭṭhā bhikkhūnaṃ vinayaṃ kathetvā sāyanhasamaye vuṭṭhāti, tassa vuṭṭhānasamaye dve attapaccatthikā kathaṃ pavattesuṃ. Eko 『『etampi natthi, etampi natthī』』ti paṭiññaṃ na deti. Atha appāvasese paṭhamayāme therassa tasmiṃ puggale 『『ayaṃ patiṭṭhāya katheti, ayaṃ pana paṭiññaṃ na deti, bahūni ca vatthūni osaṭāni addhā etaṃ kataṃ bhavissatī』』ti asuddhaladdhi uppannā. Tato bījanīdaṇḍakena pādakathalikāya saññaṃ datvā 『『ahaṃ āvuso vinicchinituṃ ananucchaviko aññena vinicchināpehī』』ti āha. Kasmā bhanteti? Thero tamatthaṃ ārocesi, cuditakapuggalassa kāye ḍāho uṭṭhito, tato so theraṃ vanditvā 『『bhante, vinicchinituṃ anurūpena vinayadharena nāma tumhādiseneva bhavituṃ vaṭṭati. Codakena ca īdiseneva bhavituṃ vaṭṭatī』』ti vatvā setakāni nivāsetvā 『『ciraṃ kilamitattha mayā』』ti khamāpetvā pakkāmi.

Evaṃ lajjinā codiyamāno alajjī bahūsupi vatthūsu uppannesu paṭiññaṃ na deti, so neva 『『suddho』』ti vattabbo na 『『asuddho』』ti. Jīvamatako nāma āmakapūtiko nāma cesa.

Sace panassa aññampi tādisaṃ vatthuṃ uppajjati na vinicchinitabbaṃ . Tathā nāsitakova bhavissati. Sace pana alajjīyeva alajjiṃ codeti, so vattabbo 『『āvuso tava vacanenāyaṃ kiṃ sakkā vattu』』nti itarampi tatheva vatvā ubhopi 『『ekasambhogaparibhogā hutvā jīvathā』』ti vatvā uyyojetabbā, sīlatthāya tesaṃ vinicchayo na kātabbo. Pattacīvarapariveṇādiatthāya pana patirūpaṃ sakkhiṃ labhitvā kātabbo.

Atha lajjī lajjiṃ codeti, vivādo ca nesaṃ kismiñcideva appamattako hoti, saññāpetvā 『『mā evaṃ karothā』』ti accayaṃ desāpetvā uyyojetabbā. Atha panettha cuditakena sahasā viraddhaṃ hoti, ādito paṭṭhāya alajjī nāma natthi. So ca pakkhānurakkhaṇatthāya paṭiññaṃ na deti, 『『mayaṃ saddahāma, mayaṃ saddahāmā』』ti bahū uṭṭhahanti. So tesaṃ paṭiññāya ekavāraṃ dvevāraṃ suddho hotu. Atha pana viraddhakālato paṭṭhāya ṭhāne na tiṭṭhati, vinicchayo na dātabbo.

Evaṃ yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakesu paṭipattiṃ ñatvā tassāyeva codanāya sampattivipattijānanatthaṃ ādimajjhapariyosānādīnaṃ vasena vinicchayo veditabbo. Seyyathidaṃ codanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Codanāya 『『ahaṃ taṃ vattukāmo, karotu me āyasmā okāsa』』nti evaṃ okāsakammaṃ ādi, otiṇṇena vatthunā codetvā sāretvā vinicchayo majjhe, āpattiyaṃ vā anāpattiyaṃ vā patiṭṭhāpanena samatho pariyosānaṃ.

Codanāya kati mūlāni, kati vatthūni, kati bhūmiyo? Codanāya dve mūlāni – samūlikā vā amūlikā vā; tīṇi vatthūni – diṭṭhaṃ, sutaṃ, parisaṅkitaṃ; pañca bhūmiyo – kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṃhitena vakkhāmi no anatthasaṃhitena, mettacitto vakkhāmi no dosantaroti. Imāya ca pana codanāya codakena puggalena 『『parisuddhakāyasamācāro nu khomhī』』tiādinā (cūḷava. 399) nayena upālipañcake vuttesu pannarasasu dhammesu patiṭṭhātabbaṃ, cuditakena dvīsu dhammesu patiṭṭhātabbaṃ sacce ca akuppe cāti.

Appevanāma naṃ imamhā brahmacariyā cāveyyanti api eva nāma naṃ puggalaṃ imamhā seṭṭhacariyā cāveyyaṃ, 『『sādhu vatassa sacāhaṃ imaṃ puggalaṃ imamhā brahmacariyā cāveyya』』nti iminā adhippāyena anuddhaṃseyyāti vuttaṃhoti. Padabhājane pana 『『brahmacariyā cāveyya』』nti imasseva pariyāyamatthaṃ dassetuṃ 『『bhikkhubhāvā cāveyya』』ntiādi vuttaṃ.

Khaṇādīni samayavevacanāni. Taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatteti tasmiṃ khaṇe tasmiṃ laye tasmiṃ muhutte vītivatte. Bhummappattiyā hi idaṃ upayogavacanaṃ.

Samanuggāhiyamānaniddese yena vatthunā anuddhaṃsito hotīti catūsu pārājikavatthūsu yena vatthunā codakena cuditako anuddhaṃsito abhibhūto ajjhotthaṭo hoti. Tasmiṃ vatthusmiṃ samanuggāhiyamānoti tasmiṃ codakena vuttavatthusmiṃ so codako anuvijjakena 『『kiṃ te diṭṭhaṃ, kinti te diṭṭha』』ntiādinā nayena anuvijjiyamāno vīmaṃsiyamāno upaparikkhiyamāno.

Asamanuggāhiyamānaniddese na kenaci vuccamānoti anuvijjakena vā aññena vā kenaci, atha vā diṭṭhādīsu vatthūsu kenaci avuccamāno. Etesañca dvinnaṃ mātikāpadānaṃ parato 『『bhikkhu ca dosaṃ patiṭṭhātī』』tiiminā sambandho veditabbo. Idañhi vuttaṃ hoti – 『『evaṃ samanuggāhiyamāno vā asamanuggāhiyamāno vā bhikkhu ca dosaṃ patiṭṭhāti paṭicca tiṭṭhati paṭijānāti saṅghādiseso』』ti. Idañca amūlakabhāvassa pākaṭakāladassanatthameva vuttaṃ. Āpattiṃ pana anuddhaṃsitakkhaṇeyeva āpajjati.

Idāni 『『amūlakañceva taṃ adhikaraṇaṃ hotī』』ti ettha yasmā amūlakalakkhaṇaṃ pubbe vuttaṃ, tasmā taṃ avatvā apubbameva dassetuṃ 『『adhikaraṇaṃ nāmā』』tiādimāha. Tattha yasmā adhikaraṇaṃ adhikaraṇaṭṭhena ekampi vatthuvasena nānā hoti, tenassa taṃ nānattaṃ dassetuṃ 『『cattāri adhikaraṇāni vivādādhikaraṇa』』ntiādimāha. Ko pana so adhikaraṇaṭṭho, yenetaṃ ekaṃ hotīti? Samathehi adhikaraṇīyatā. Tasmā yaṃ adhikicca ārabbha paṭicca sandhāya samathā vattanti, taṃ 『『adhikaraṇa』』nti veditabbaṃ.

Aṭṭhakathāsu pana vuttaṃ – 『『adhikaraṇanti keci gāhaṃ vadanti, keci cetanaṃ, keci akkhantiṃ keci vohāraṃ, keci paṇṇatti』』nti. Puna evaṃ vicāritaṃ 『『yadi gāho adhikaraṇaṃ nāma, eko attādānaṃ gahetvā sabhāgena bhikkhunā saddhiṃ mantayamāno tattha ādīnavaṃ disvā puna cajati, tassa taṃ adhikaraṇaṃ samathappattaṃ bhavissati. Yadi cetanā adhikaraṇaṃ, 『『idaṃ attādānaṃ gaṇhāmī』』ti uppannā cetanā nirujjhati. Yadi akkhanti adhikaraṇaṃ, akkhantiyā attādānaṃ gahetvāpi aparabhāge vinicchayaṃ alabhamāno vā khamāpito vā cajati. Yadi vohāro adhikaraṇaṃ, kathento āhiṇḍitvā aparabhāge tuṇhī hoti niravo, evamassa taṃ adhikaraṇaṃ samathappattaṃ bhavissati, tasmā paṇṇatti adhikaraṇanti.

Taṃ panetaṃ 『『methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā…pe… evaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa tabbhāgiyanti ca vivādādhikaraṇaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākata』』nti ca evamādīhi virujjhati. Na hi te paṇṇattiyā kusalādibhāvaṃ icchanti, na ca 『『amūlakena pārājikena dhammenā』』ti ettha āgato pārājikadhammo paṇṇatti nāma hoti. Kasmā? Accantaakusalattā. Vuttampi hetaṃ – 『『āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākata』』nti (pari. 303).

Yañcetaṃ 『『amūlakena pārājikenā』』ti ettha amūlakaṃ pārājikaṃ niddiṭṭhaṃ, tassevāyaṃ 『『amūlakañceva taṃ adhikaraṇaṃ hotī』』ti paṭiniddeso, na paṇṇattiyā na hi aññaṃ niddisitvā aññaṃ paṭiniddisati. Yasmā pana yāya paṇṇattiyā yena abhilāpena codakena so puggalo pārājikaṃ dhammaṃ ajjhāpannoti paññatto, pārājikasaṅkhātassa adhikaraṇassa amūlakattā sāpi paññatti amūlikā hoti, adhikaraṇe pavattattā ca adhikaraṇaṃ. Tasmā iminā pariyāyena paṇṇatti 『『adhikaraṇa』』nti yujjeyya, yasmā vā yaṃ amūlakaṃ nāma adhikaraṇaṃ taṃ sabhāvato natthi, paññattimattameva atthi. Tasmāpi paṇṇatti adhikaraṇanti yujjeyya. Tañca kho idheva na sabbattha. Na hi vivādādīnaṃ paṇṇatti adhikaraṇaṃ. Adhikaraṇaṭṭho pana tesaṃ pubbe vuttasamathehi adhikaraṇīyatā. Iti iminā adhikaraṇaṭṭhena idhekacco vivādo vivādo ceva adhikaraṇañcāti vivādādhikaraṇaṃ. Esa nayo sesesu .

Tattha 『『idha bhikkhū vivadanti dhammoti vā adhammoti vā』』ti evaṃ aṭṭhārasa bhedakaravatthūni nissāya uppanno vivādo vivādādhikaraṇaṃ. 『『Idha bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā』』ti evaṃ catasso vipattiyo nissāya uppanno anuvādo anuvādādhikaraṇaṃ. 『『Pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇa』』nti evaṃ āpattiyeva āpattādhikaraṇaṃ. 『『Yā saṅghassa kiccayatā karaṇīyatā apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma』』nti (cūḷava. 215) evaṃ catubbidhaṃ saṅghakiccaṃ kiccādhikaraṇanti veditabbaṃ.

Imasmiṃ panatthe pārājikāpattisaṅkhātaṃ āpattādhikaraṇameva adhippetaṃ. Sesāni atthuddhāravasena vuttāni, ettakā hi adhikaraṇasaddassa atthā. Tesu pārājikameva idha adhippetaṃ. Taṃ diṭṭhādīhi mūlehi amūlakañceva adhikaraṇaṃ hoti. Ayañca bhikkhu dosaṃ patiṭṭhāti, paṭicca tiṭṭhati 『『tucchakaṃ mayā bhaṇita』』ntiādīni vadanto paṭijānāti. Tassa bhikkhuno anuddhaṃsitakkhaṇeyeva saṅghādisesoti ayaṃ tāvassa sapadānukkamaniddesassa sikkhāpadassa attho.

  1. Idāni yāni tāni saṅkhepato diṭṭhādīni codanāvatthūni vuttāni, tesaṃ vasena vitthārato āpattiṃ ropetvā dassento 『『adiṭṭhassa hotī』』tiādimāha. Tattha adiṭṭhassa hotīti adiṭṭho assa hoti. Etena codakena adiṭṭho hoti, so puggalo pārājikaṃ dhammaṃ ajjhāpajjantoti attho. Esa nayo asutassa hotītiādīsupi.

Diṭṭho mayāti diṭṭhosi mayāti vuttaṃ hoti. Esa nayo suto mayātiādīsupi. Sesaṃ adiṭṭhamūlake uttānatthameva. Diṭṭhamūlake pana tañce codeti 『『suto mayā』』ti evaṃ vuttānaṃ suttādīnaṃ ābhāvena amūlakattaṃ veditabbaṃ.

Sabbasmiṃyeva ca imasmiṃ codakavāre yathā idhāgatesu 『『pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosī』』ti imesu vacanesu ekekassa vasena vācāya vācāya saṅghādiseso hoti, evaṃ aññatra āgatesu 『『dussīlo, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto , assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto』』ti imesupi vacanesu ekekassa vasena vācāya vācāya saṅghādiseso hotiyeva.

『『Natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā』』ti imāni pana suddhāni sīsaṃ na enti, 『『dussīlosi natthi tayā saddhiṃ uposatho vā』』ti evaṃ dussīlādipadesu pana 『『pārājikaṃ dhammaṃ ajjhāpannosī』』tiādipadesu vā yena kenaci saddhiṃ ghaṭitāneva sīsaṃ enti, saṅghādisesakarāni honti.

Mahāpadumatthero panāha – 『『na kevalaṃ idha pāḷiyaṃ anāgatāni 『dussīlo pāpadhammo』tiādipadāneva sīsaṃ enti, 『koṇṭhosi mahāsāmaṇerosi, mahāupāsakosi, jeṭṭhabbatikosi, nigaṇṭhosi, ājīvakosi, tāpasosi, paribbājakosi, paṇḍakosi, theyyasaṃvāsakosi, titthiyapakkantakosi, tiracchānagatosi, mātughātakosi, pitughātakosi, arahantaghātakosi, saṅghabhedakosi, lohituppādakosi, bhikkhunīdūsakosi, ubhatobyañjanakaosī』ti imānipi sīsaṃ entiyevā』』ti. Mahāpadumattheroyeva ca 『『diṭṭhe vematikotiādīsu yadaggena vematiko tadaggena no kappeti, yadaggena no kappeti tadaggena nassarati, yadaggena nassarati tadaggena pamuṭṭho hotī』』ti vadati.

Mahāsumatthero pana ekekaṃ dvidhā bhinditvā catunnampi pāṭekkaṃ nayaṃ dasseti. Kathaṃ? Diṭṭhe vematikoti ayaṃ tāva dassane vā vematiko hoti puggale vā, tattha 『『diṭṭho nukho mayā na diṭṭho』』ti evaṃ dassane vematiko hoti. 『『Ayaṃ nukho mayā diṭṭho añño』』ti evaṃ puggale vematiko hoti. Evaṃ dassanaṃ vā no kappeti puggalaṃ vā, dassanaṃ vā nassarati puggalaṃ vā, dassanaṃ vā pamuṭṭho hoti puggalaṃ vā. Ettha ca vematikoti vimatijāto. No kappetīti na saddahati. Nassaratīti asāriyamāno nassarati. Yadā pana taṃ 『『asukasmiṃ nāma bhante ṭhāne asukasmiṃ nāma kāle』』ti sārenti tadā sarati. Pamuṭṭhoti yo tehi tehi upāyehi sāriyamānopi nassaratiyevāti . Etenevupāyena codāpakavāropi veditabbo, kevalañhi tattha 『『mayā』』ti parihīnaṃ, sesaṃ codakavārasadisameva.

  1. Tato paraṃ āpattibhedaṃ anāpattibhedañca dassetuṃ 『『asuddhe suddhadiṭṭhī』』tiādikaṃ catukkaṃ ṭhapetvā ekamekaṃ padaṃ catūhi catūhi bhedehi niddiṭṭhaṃ, taṃ sabbaṃ pāḷinayeneva sakkā jānituṃ. Kevalaṃ hetthādhippāyabhedo veditabbo. Ayañhi adhippāyo nāma – cāvanādhippāyo, akkosādhippāyo, kammādhippāyo, vuṭṭhānādhippāyo, uposathapavāraṇaṭṭhapanādhippāyo, anuvijjanādhippāyo, dhammakathādhippāyoti anekavidho. Tattha purimesu catūsu adhippāyesu okāsaṃ akārāpentassa dukkaṭaṃ. Okāsaṃ kārāpetvāpi ca sammukhā amūlakena pārājikena anuddhaṃsentassa saṅghādiseso. Amūlakena saṅghādisesena anuddhaṃsentassa pācittiyaṃ. Ācāravipattiyā anuddhaṃsentassa dukkaṭaṃ. Akkosādhippāyena vadantassa pācittiyaṃ. Asammukhā pana sattahipi āpattikkhandhehi vadantassa dukkaṭaṃ. Asammukhā eva sattavidhampi kammaṃ karontassa dukkaṭameva.

Kurundiyaṃ pana 『『vuṭṭhānādhippāyena 『tvaṃ imaṃ nāma āpattiṃ āpanno taṃ paṭikarohī』ti vadantassa okāsakiccaṃ natthī』』ti vuttaṃ. Sabbattheva pana 『『uposathapavāraṇaṃ ṭhapentassa okāsakammaṃ natthī』』ti vuttaṃ. Ṭhapanakkhettaṃ pana jānitabbaṃ. 『『Suṇātu me bhante saṅgho ajjuposatho pannaraso yadi saṅghassa pattakallaṃ saṅgho uposathaṃ kareyya』』ti etasmiñhi re-kāre anatikkanteyeva ṭhapetuṃ labbhati. Tato paraṃ pana yya-kāre patte na labbhati. Esa nayo pavāraṇāya. Anuvijjakassāpi osaṭe vatthusmiṃ 『『atthetaṃ tavā』』ti anuvijjanādhippāyena vadantassa okāsakammaṃ natthi.

Dhammakathikassāpi dhammāsane nisīditvā 『『yo idañcidañca karoti, ayaṃ bhikkhu assamaṇo』』tiādinā nayena anodissa dhammaṃ kathentassa okāsakammaṃ natthi. Sace pana odissa niyametvā 『『asuko ca asuko ca assamaṇo anupāsako』』ti katheti, dhammāsanato orohitvā āpattiṃ desetvā gantabbaṃ. Yaṃ pana tattha tattha 『『anokāsaṃ kārāpetvā』』ti vuttaṃ tassa okāsaṃ akārāpetvāti evamattho veditabbo, na hi koci anokāso nāma atthi, yamokāsaṃ kārāpetvā āpattiṃ āpajjati, okāsaṃ pana akārāpetvā āpajjatīti. Sesaṃ uttānameva.

Samuṭṭhānādīsu tisamuṭṭhānaṃ – kāyacittato, vācācittato, kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dutiyaduṭṭhadosasikkhāpadavaṇṇanā

391.Tena samayena buddho bhagavāti dutiyaduṭṭhadosasikkhāpadaṃ. Tattha handa mayaṃ āvuso imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karomāti te kira paṭhamavatthusmiṃ attano manorathaṃ sampādetuṃ asakkontā laddhaniggahā vighātappattā 『『idāni jānissāmā』』ti tādisaṃ vatthuṃ pariyesamānā vicaranti. Athekadivasaṃ disvā tuṭṭhā aññamaññaṃ oloketvā evamāhaṃsu – 『『handa mayaṃ, āvuso, imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karomā』』ti, 『『dabbo mallaputto nāmāya』』nti evamassa nāmaṃ karomāti vuttaṃ hoti. Esa nayo mettiyaṃ nāma bhikkhuninti etthāpi.

Te bhikkhū mettiyabhumajake bhikkhū anuyuñjiṃsūti evaṃ anuyuñjiṃsu –『『āvuso, kuhiṃ tumhehi dabbo mallaputto mettiyāya bhikkhuniyā saddhiṃ diṭṭho』』ti? 『『Gijjhakūṭapabbatapāde』』ti. 『『Kāya velāya』』ti? 『『Bhikkhācāragamanavelāyā』』ti. Āvuso dabba ime evaṃ vadanti – 『『tvaṃ tadā kuhi』』nti? 『『Veḷuvane bhattāni uddisāmī』』ti. 『『Tava tāya velāya veḷuvane atthibhāvaṃ ko jānātī』』ti? 『『Bhikkhusaṅgho, bhante』』ti. Te saṅghaṃ pucchiṃsu – 『『jānātha tumhe tāya velāya imassa veḷuvane atthibhāva』』nti. 『『Āma, āvuso, jānāma, thero sammutiladdhadivasato paṭṭhāya veḷuvaneyevā』』ti. Tato mettiyabhumajake āhaṃsu – 『『āvuso, tumhākaṃ kathā na sameti, kacci no lesaṃ oḍḍetvā vadathā』』ti. Evaṃ te tehi bhikkhūhi anuyuñjiyamānā āma āvusoti vatvā etamatthaṃ ārocesuṃ.

Kiṃpana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassāti ettha aññabhāgassa idaṃ, aññabhāgo vā assa atthīti aññabhāgiyaṃ. Adhikaraṇanti ādhāro veditabbo, vatthu adhiṭṭhānanti vuttaṃ hoti. Yo hi so 『『dabbo mallaputto nāmā』』ti chagalako vutto, so yvāyaṃ āyasmato dabbassa mallaputtassa bhāgo koṭṭhāso pakkho manussajāti ceva bhikkhubhāvo ca tato aññassa bhāgassa koṭṭhāsassa pakkhassa hoti tiracchānajātiyā ceva chagalakabhāvassa ca so vā aññabhāgo assa atthīti tasmā aññabhāgiyasaṅkhyaṃ labhati. Yasmā ca tesaṃ 『『imaṃ mayaṃ dabbaṃ mallaputtaṃ nāma karomā』』ti vadantānaṃ tassā nāmakaraṇasaññāya ādhāro vatthu adhiṭṭhānaṃ, tasmā adhikaraṇanti veditabbo. Tañhi sandhāya 『『te bhikkhū aññabhāgiyassa adhikaraṇassā』』ti āhaṃsu, na vivādādhikaraṇādīsu aññataraṃ. Kasmā? Asambhavato. Na hi te catunnaṃ adhikaraṇānaṃ kassaci aññabhāgiyassa adhikaraṇassa kañcidesaṃ lesamattaṃ upādiyiṃsu. Na ca catunnaṃ adhikaraṇānaṃ leso nāma atthi. Jātilesādayo hi puggalānaṃyeva lesā vuttā, na vivādādhikaraṇādīnaṃ. Idañca 『『dabbo mallaputto』』ti nāmaṃ tassa aññabhāgiyādhikaraṇabhāve ṭhitassa chagalakassa koci deso hoti theraṃ amūlakena pārājikena anuddhaṃsetuṃ lesamatto.

Ettha ca dissati apadissati assa ayanti voharīyatīti deso. Jātiādīsu aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Aññampi vatthuṃ lissati silissati vohāramatteneva īsakaṃ allīyatīti leso. Jātiādīnaṃyeva aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Tato paraṃ uttānatthameva. Sikkhāpadapaññattiyampi ayamevattho. Padabhājane pana yassa aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃseyya , taṃ yasmā aṭṭhuppattivaseneva āvibhūtaṃ, tasmā na vibhattanti veditabbaṃ.

  1. Yāni pana adhikaraṇanti vacanasāmaññato atthuddhāravasena pavattāni cattāri adhikaraṇāni, tesaṃ aññabhāgiyatā ca tabbhāgiyatā ca yasmā apākaṭā jānitabbā ca vinayadharehi, tasmā vacanasāmaññato laddhaṃ adhikaraṇaṃ nissāya taṃ āvikaronto 『『aññabhāgiyassa adhikaraṇassāti āpattaññabhāgiyaṃ vā hoti adhikaraṇaññabhāgiyaṃ vā』』tiādimāha. Yā ca sā avasāne āpattaññabhāgiyassa adhikaraṇassa vasena codanā vuttā, tampi dassetuṃ ayaṃ sabbādhikaraṇānaṃ tabbhāgiyaaññabhāgiyatā samāhaṭāti veditabbā.

Tattha ca āpattaññabhāgiyaṃ vāti paṭhamaṃ uddiṭṭhattā 『『kathañca āpatti āpattiyā aññabhāgiyā hotī』』ti niddese ārabhitabbe yasmā āpattādhikaraṇassa tabbhāgiyavicāraṇāyaṃyeva ayamattho āgamissati, tasmā evaṃ anārabhitvā 『『kathañca adhikaraṇaṃ adhikaraṇassa aññabhāgiya』』nti pacchimapadaṃyeva gahetvā niddeso āraddhoti veditabbo.

Tattha aññabhāgiyavāro uttānatthoyeva. Ekamekañhi adhikaraṇaṃ itaresaṃ tiṇṇaṃ tiṇṇaṃ aññabhāgiyaṃ aññapakkhiyaṃ aññakoṭṭhāsiyaṃ hoti, vatthuvisabhāgattā, tabbhāgiyavāre pana vivādādhikaraṇaṃ vivādādhikaraṇassa tabbhāgiyaṃ tappakkhiyaṃ taṃkoṭṭhāsiyaṃ vatthusabhāgattā, tathā anuvādādhikaraṇaṃ anuvādādhikaraṇassa. Kathaṃ? Buddhakālato paṭṭhāya hi aṭṭhārasa bhedakaravatthūni nissāya uppannavivādo ca idāni uppajjanakavivādo ca vatthusabhāgatāya ekaṃ vivādādhikaraṇameva hoti, tathā buddhakālato paṭṭhāya catasso vipattiyo nissāya uppannaanuvādo ca idāni uppajjanakaanuvādo ca vatthusabhāgatāya ekaṃ anuvādādhikaraṇameva hoti. Yasmā pana āpattādhikaraṇaṃ āpattādhikaraṇassa sabhāgavisabhāgavatthuto sabhāgasarikkhāsarikkhato ca ekaṃsena tabbhāgiyaṃ na hoti, tasmā āpattādhikaraṇaṃ āpattādhikaraṇassa siyā tabbhāgiyaṃ siyā aññabhāgiyanti vuttaṃ. Tattha ādito paṭṭhāya aññabhāgiyassa paṭhamaṃ niddiṭṭhattā idhāpi aññabhāgiyameva paṭhamaṃ niddiṭṭhaṃ, tattha aññabhāgiyattañca parato tabbhāgiyattañca vuttanayeneva veditabbaṃ.

Kiccādhikaraṇaṃkiccādhikaraṇassa tabbhāgiyanti ettha pana buddhakālato paṭṭhāya cattāri saṅghakammāni nissāya uppannaṃ adhikaraṇañca idāni cattāri saṅghakammāni nissāya uppajjanakaṃ adhikaraṇañca sabhāgatāya sarikkhatāya ca ekaṃ kiccādhikaraṇameva hoti. Kiṃ pana saṅghakammāni nissāya uppannaṃ adhikaraṇaṃ kiccādhikaraṇaṃ, udāhu saṅghakammānamevetaṃ adhivacananti? Saṅghakammānamevetaṃ adhivacanaṃ. Evaṃ santepi saṅghakammaṃ nāma 『『idañcidañca evaṃ kattabba』』nti yaṃ kammalakkhaṇaṃ manasikaroti taṃ nissāya uppajjanato purimaṃ purimaṃ saṅghakammaṃ nissāya uppajjanato ca saṅghakammāni nissāya uppannaṃ adhikaraṇaṃ kiccādhikaraṇanti vuttaṃ.

394.Kiñci desaṃ lesamattaṃ upādāyāti ettha pana yasmā desoti vā lesamattoti vā pubbe vuttanayeneva byañjanato nānaṃ atthato ekaṃ, tasmā 『『leso nāma dasa lesā jātileso nāmaleso』』tiādimāha. Tattha jātiyeva jātileso. Esa nayo sesesu.

  1. Idāni tameva lesaṃ vitthārato dassetuṃ yathā taṃ upādāya anuddhaṃsanā hoti tathā savatthukaṃ katvā dassento 『『jātileso nāma khattiyo diṭṭho hotī』』tiādimāha. Tattha khattiyo diṭṭho hotīti añño koci khattiyajātiyo iminā codakena diṭṭho hoti. Pārājikaṃ dhammaṃ ajjhāpajjantoti methunadhammādīsu aññataraṃ āpajjanto. Aññaṃ khattiyaṃ passitvācodetīti atha so aññaṃ attano veriṃ khattiyajātiyaṃ bhikkhuṃ passitvā taṃ khattiyajātilesaṃ gahetvā evaṃ codeti 『『khattiyo mayā diṭṭho pārājikaṃ dhammaṃ ajjhāpajjanto, tvaṃ khattiyo, pārājikaṃ dhammaṃ ajjhāpannosī』』 atha vā 『『tvaṃ so khattiyo, na añño, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi asakyaputtiyosi natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā』』ti, āpatti vācāya vācāya saṅghādisesassa. Ettha ca tesaṃ khattiyānaṃ aññamaññaṃ asadisassa tassa tassa dīghādino vā diṭṭhādino vā vasena aññabhāgiyatā khattiyajātipaññattiyā ādhāravasena adhikaraṇatā ca veditabbā, etenupāyena sabbapadesu yojanā veditabbā.

  2. Pattalesaniddese ca sāṭakapattoti lohapattasadiso susaṇṭhāno succhavi siniddho bhamaravaṇṇo mattikāpatto vuccati. Sumbhakapattoti pakatimattikāpatto.

  3. Yasmā pana āpattilesassa ekapadeneva saṅkhepato niddeso vutto, tasmā vitthāratopi taṃ dassetuṃ 『『bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hotī』』tiādi vuttaṃ. Kasmā panassa tattheva niddesaṃ avatvā idha visuṃ vuttoti? Sesaniddesehi asabhāgattā. Sesaniddesā hi aññaṃ disvā aññassa codanāvasena vuttā. Ayaṃ pana ekameva aññaṃ āpattiṃ āpajjantaṃ disvā aññāya āpattiyā codanāvasena vutto. Yadi evaṃ kathaṃ aññabhāgiyaṃ adhikaraṇaṃ hotīti? Āpattiyā. Teneva vuttaṃ – 『『evampi āpattaññabhāgiyañca hoti leso ca upādinno』』ti. Yañhi so saṅghādisesaṃ āpanno taṃ pārājikassa aññabhāgiyaṃ adhikaraṇaṃ. Tassa pana aññabhāgiyassa adhikaraṇassa leso nāma yo so sabbakhattiyānaṃ sādhāraṇo khattiyabhāvo viya sabbāpattīnaṃ sādhāraṇo āpattibhāvo. Etenupāyena sesāpattimūlakanayo codāpakavāro ca veditabbo.

408.Anāpatti tathāsaññī codeti vā codāpeti vāti 『『pārājikaṃyeva ayaṃ āpanno』』ti yo evaṃ tathāsaññī codeti vā codāpeti vā tassa anāpatti. Sesaṃ sabbattha uttānameva. Samuṭṭhānādīnipi paṭhamaduṭṭhadosasadisānevāti.

Dutiyaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā.

  1. Paṭhamasaṅghabhedasikkhāpadavaṇṇanā

409.Tenasamayena buddho bhagavāti saṅghabhedasikkhāpadaṃ. Tattha atha kho devadattotiādīsu yo ca devadatto, yathā ca pabbajito, yena ca kāraṇena kokālikādayo upasaṅkamitvā 『『etha mayaṃ āvuso samaṇassa gotamassa saṅghabhedaṃ karissāma cakkabheda』』nti āha. Taṃ sabbaṃ saṅghabhedakkhandhake (cūḷava. 343) āgatameva. Pañcavatthuyācanā pana kiñcāpi tattheva āgamissati. Atha kho idhāpi āgatattā yadettha vattabbaṃ, taṃ vatvāva gamissāma.

Sādhu bhanteti āyācanā. Bhikkhū yāvajīvaṃ āraññikā assūti āraññikadhutaṅgaṃ samādāya sabbepi bhikkhū yāva jīvanti tāva āraññikā hontu , araññeyeva vasantu. Yo gāmantaṃ osareyya vajjaṃ naṃ phuseyyāti yo ekabhikkhupi araññaṃ pahāya nivāsatthāya gāmantaṃ osareyya, vajjaṃ taṃ phuseyya naṃ bhikkhuṃ doso phusatu, āpattiyā naṃ bhagavā kāretū』』ti adhippāyena vadati. Esa nayo sesavatthūsupi.

410.Janaṃ saññāpessāmāti janaṃ amhākaṃ appicchatādibhāvaṃ jānāpessāma, atha vā paritosessāma pasādessāmāti vuttaṃ hoti.

Imāni pana pañca vatthūni yācato devadattassa vacanaṃ sutvāva aññāsi bhagavā 『『saṅghabhedatthiko hutvā ayaṃ yācatī』』ti. Yasmā pana tāni anujāniyamānāni bahūnaṃ kulaputtānaṃ maggantarāyāya saṃvattanti, tasmā bhagavā 『『alaṃ devadattā』』ti paṭikkhipitvā 『『yo icchati āraññiko hotū』』tiādimāha.

Ettha pana bhagavato adhippāyaṃ viditvā kulaputtena attano patirūpaṃ veditabbaṃ. Ayañhettha bhagavato adhippāyo – 『『eko bhikkhu mahajjhāsayo hoti mahussāho, sakkoti gāmantasenāsanaṃ paṭikkhipitvā araññe viharanto dukkhassantaṃ kātuṃ. Eko dubbalo hoti appathāmo araññe na sakkoti, gāmanteyeva sakkoti. Eko mahabbalo samappavattadhātuko adhivāsanakhantisampanno iṭṭhāniṭṭhesu samacitto araññepi gāmantepi sakkotiyeva. Eko neva gāmante na araññe sakkoti padaparamo hoti.

Tatra yvāyaṃ mahajjhāsayo hoti mahussāho, sakkoti gāmantasenāsanaṃ paṭikkhipitvā araññe viharanto dukkhassantaṃ kātuṃ, so araññeyeva vasatu, idamassa patirūpaṃ. Saddhivihārikādayopi cassa anusikkhamānā araññe vihātabbameva maññissanti.

Yo pana dubbalo hoti appathāmo gāmanteyeva sakkoti dukkhassantaṃ kātuṃ, na araññe so gāmanteyeva vasatu, yvāyaṃ mahabbalo samappavattadhātuko adhivāsanakhantisampanno iṭṭhāniṭṭhesu samacitto araññepi gāmantepi sakkotiyeva, ayampi gāmantasenāsanaṃ pahāya araññe viharatu, idamassa patirūpaṃ saddhivihārikāpi hissa anusikkhamānā araññe vihātabbaṃ maññissanti.

Yo panāyaṃ neva gāmante na araññe sakkoti padaparamo hoti. Ayampi araññeyeva vasatu. Ayaṃ hissa dhutaṅgasevanā kammaṭṭhānabhāvanā ca āyatiṃ maggaphalānaṃ upanissayo bhavissati. Saddhivihārikādayo cassa anusikkhamānā araññe vihātabbaṃ maññissantīti.

Evaṃ yvāyaṃ dubbalo hoti appathāmo gāmanteyeva viharanto sakkoti dukkhassantaṃ kātuṃ na araññe, imaṃ puggalaṃ sandhāya bhagavā 『『yo icchati gāmante viharatū』』ti āha. Iminā ca puggalena aññesampi dvāraṃ dinnaṃ.

Yadi pana bhagavā devadattassa vādaṃ sampaṭiccheyya, yvāyaṃ puggalo pakatiyā dubbalo hoti appathāmo, yopi daharakāle araññavāsaṃ abhisambhuṇitvā jiṇṇakāle vā vātapittādīhi samuppannadhātukkhobhakāle vā nābhisambhuṇāti, gāmanteyeva pana viharanto sakkoti dukkhassantaṃ kātuṃ, tesaṃ ariyamaggupacchedo bhaveyya, arahattaphalādhigamo na bhaveyya, uddhammaṃ ubbinayaṃ vilomaṃ aniyyānikaṃ satthu sāsanaṃ bhaveyya, satthā ca tesaṃ asabbaññū assa 『『sakavādaṃ chaḍḍetvā devadattavāde patiṭṭhito』』ti gārayho ca bhaveyya. Tasmā bhagavā evarūpe puggale saṅgaṇhanto devadattassa vādaṃ paṭikkhipi. Etenevūpāyena piṇḍapātikavatthusmimpi paṃsukūlikavatthusmimpi aṭṭha māse rukkhamūlikavatthusmimpi vinicchayo veditabbo. Cattāro pana māse rukkhamūlasenāsanaṃ paṭikkhittameva.

Macchamaṃsavatthusmiṃ tikoṭiparisuddhanti tīhi koṭīhi parisuddhaṃ, diṭṭhādīhi aparisuddhīhi virahitanti attho. Tenevāha – 『『adiṭṭhaṃ, asutaṃ, aparisaṅkita』』nti. Tattha 『『adiṭṭhaṃ』』 nāma bhikkhūnaṃ atthāya migamacche vadhitvā gayhamānaṃ adiṭṭhaṃ. 『『Asutaṃ』』 nāma bhikkhūnaṃ atthāya migamacche vadhitvā gahitanti asutaṃ. 『『Aparisaṅkitaṃ』』 pana diṭṭhaparisaṅkitaṃ sutaparisaṅkitaṃ tadubhayavimuttaparisaṅkitañca ñatvā tabbipakkhato jānitabbaṃ. Kathaṃ? Idha bhikkhū passanti manusse jālavāgurādihatthe gāmato va nikkhamante araññe vā vicarante, dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ samacchamaṃsaṃ piṇḍapātaṃ abhiharanti. Te tena diṭṭhena parisaṅkanti 『『bhikkhūnaṃ nukho atthāya kata』』nti idaṃ diṭṭhaparisaṅkitaṃ, nāma etaṃ gahetuṃ na vaṭṭati. Yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā 『『kasmā bhante na gaṇhathā』』ti pucchitvā tamatthaṃ sutvā 『『nayidaṃ bhante bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kata』』nti vadanti kappati.

Naheva kho bhikkhū passanti; apica suṇanti, manussā kira jālavāgurādihatthā gāmato vā nikkhamanti, araññe vā vicarantī』』ti. Dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ 『『bhikkhūnaṃ nukho atthāya kata』』nti idaṃ 『『sutaparisaṅkitaṃ』』 nāma. Etaṃ gahetuṃ na vaṭṭati, yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā 『『kasmā, bhante, na gaṇhathā』』ti pucchitvā tamatthaṃ sutvā 『『nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kata』』nti vadanti kappati.

Naheva kho pana bhikkhū passanti, na suṇanti; apica kho tesaṃ gāmaṃ piṇḍāya paviṭṭhānaṃ pattaṃ gahetvā samacchamaṃsaṃ piṇḍapātaṃ abhisaṅkharitvā abhiharanti, te parisaṅkanti 『『bhikkhūnaṃ nukho atthāya kata』』nti idaṃ 『『tadubhayavimuttaparisaṅkitaṃ』』 nāma. Etaṃ gahetuṃ na vaṭṭati. Yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā 『『kasmā, bhante, na gaṇhathā』』ti pucchitvā tamatthaṃ sutvā 『『nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kataṃ pavattamaṃsaṃ vā kappiyameva labhitvā bhikkhūnaṃ atthāya sampādita』』nti vadanti kappati. Matānaṃ petakiccatthāya maṅgalādīnaṃ vā atthāya katepi eseva nayo. Yaṃ yañhi bhikkhūnaṃyeva atthāya akataṃ, yattha ca nibbematiko hoti, taṃ sabbaṃ kappati.

Sace pana ekasmiṃ vihāre bhikkhū uddissa kataṃ hoti, te ca attano atthāya katabhāvaṃ na jānanti, aññe jānanti. Ye jānanti, tesaṃ na vaṭṭati , itaresaṃ vaṭṭati. Aññe na jānanti, teyeva jānanti, tesaṃyeva na vaṭṭati, aññesaṃ vaṭṭati. Tepi amhākaṃ atthāya katanti jānanti, aññepi etesaṃ atthāya katanti jānanti, sabbesampi na vaṭṭati, sabbe na jānanti, sabbesampi vaṭṭati. Pañcasu hi sahadhammikesu yassa vā tassa vā atthāya uddissa kataṃ, sabbesaṃ na kappati.

Sace pana koci ekaṃ bhikkhuṃ uddissa pāṇaṃ vadhitvā tassa pattaṃ pūretvā deti, so ca attano atthāya katabhāvaṃ jānaṃyeva gahetvā aññassa bhikkhuno deti, so tassa saddhāya paribhuñjati, kassa āpattīti? Dvinnampi anāpatti. Yañhi uddissa kataṃ tassa abhuttatāya anāpatti, itarassa ajānanatāya. Kappiyamaṃsassa hi paṭiggahaṇe āpatti natthi. Uddissa katañca ajānitvā bhuttassa pacchā ñatvā āpattidesanākiccaṃ nāma natthi, akappiyamaṃsaṃ pana ajānitvā bhuttena pacchā ñatvāpi āpatti desetabbā, uddissa katañhi ñatvā bhuñjatova āpatti. Akappiyamaṃsaṃ ajānitvā bhuñjantassāpi āpattiyeva. Tasmā āpattibhīrukena rūpaṃ sallakkhentenapi pucchitvāva maṃsaṃ paṭiggahetabbaṃ. Paribhogakāle pucchitvā paribhuñjissāmīti vā gahetvā pucchitvāva paribhuñjitabbaṃ. Kasmā? Duviññeyyattā. Acchamaṃsaṃ hi sūkaramaṃsasadisaṃ hoti, dīpimaṃsādīnipi migamaṃsādisadisāni, tasmā pucchitvā gahaṇameva vattanti vadanti.

Haṭṭho udaggoti tuṭṭho ceva unnatakāyacitto ca hutvā. So kira 『『na bhagavā imāni pañca vatthūni anujānāti, idāni sakkhissāmi saṅghabhedaṃ kātu』』nti kokālikassa iṅgitākāraṃ dassetvā yathā visaṃ vā khāditvā rajjuyā vā ubbandhitvā satthaṃ vā āharitvā maritukāmo puriso visādīsu aññataraṃ labhitvā tappaccayā āsannampi maraṇadukkhaṃ ajānanto haṭṭho udaggo hoti; evameva saṅghabhedapaccayā āsannampi avīcimhi nibbattitvā paṭisaṃvedanīyaṃ dukkhaṃ ajānanto 『『laddho dāni me saṅghabhedassa upāyo』』ti haṭṭho udaggo sapariso uṭṭhāyāsanā teneva haṭṭhabhāvena bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Te mayaṃ imehi pañcahi vatthūhi samādāya vattāmāti ettha pana 『『imāni pañca vatthūnī』』ti vattabbepi te mayaṃ imehi pañcahi vatthūhi janaṃ saññāpessāmāti abhiṇhaṃ parivitakkavasena vibhattivipallāsaṃ asallakkhetvā abhiṇhaṃ parivitakkānurūpameva 『『te mayaṃ imehi pañcahi vatthūhī』』ti āha, yathā taṃ vikkhittacitto.

Dhutāsallekhavuttinoti yā paṭipadā kilese dhunāti, tāya samannāgatattā dhutā. Yā ca kilese sallikhati, sā etesaṃ vuttīti sallekhavuttino.

Bāhulikoti cīvarādīnaṃ paccayānaṃ bahulabhāvo bāhullaṃ, taṃ bāhullamassa atthi, tasmiṃ vā bāhulle niyutto ṭhitoti bāhuliko. Bāhullāya cetetīti bāhulattāya ceteti kappeti pakappeti. Kathañhi nāma mayhañca sāvakānañca cīvarādīnaṃ paccayānaṃ bahulabhāvo bhaveyyāti evaṃ ussukkamāpannoti adhippāyo. Cakkabhedāyāti āṇābhedāya.

Dhammiṃ kathaṃ katvāti khandhake vuttanayena 『『alaṃ, devadatta, mā te rucci saṅghabhedo. Garuko kho, devadatta, saṅghabhedo. Yo kho, devadatta, samaggaṃ saṅghaṃ bhindati, kappaṭṭhikaṃ kibbisaṃ pasavati, kappaṃ nirayamhi paccati, yo ca kho, devadatta, bhinnaṃ saṅghaṃ samaggaṃ karoti, brahmaṃ puññaṃ pasavati, kappaṃ saggamhi modatī』』ti (cūḷava. 343) evamādikaṃ anekappakāraṃ devadattassa ca bhikkhūnañca tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā.

411.Samaggassāti sahitassa cittena ca sarīrena ca aviyuttassāti attho. Padabhājanepi hi ayameva attho dassito. Samānasaṃvāsakoti hi vadatā cittena aviyogo dassito hoti. Samānasīmāyaṃ ṭhitoti vadatā sarīrena. Kathaṃ? Samānasaṃvāsako hi laddhinānāsaṃvāsakena vā kammanānāsaṃvāsakena vā virahito samacittatāya cittena aviyutto hoti. Samānasīmāyaṃ ṭhito kāyasāmaggidānato sarīrena aviyutto.

Bhedanasaṃvattanikaṃ vā adhikaraṇanti bhedanassa saṅghabhedassa atthāya saṃvattanikaṃ kāraṇaṃ. Imasmiñhi okāse 『『kāmahetu kāmanidānaṃ kāmādhikaraṇa』』ntiādīsu (ma. ni. 1.168) viya kāraṇaṃ adhikaraṇanti adhippetaṃ. Tañca yasmā aṭṭhārasavidhaṃ hoti, tasmā padabhājane 『『aṭṭhārasa bhedakaravatthūnī』』ti vuttaṃ. Tāni pana 『『idhūpāli, bhikkhu adhammaṃ dhammoti dīpetī』』tiādinā (cūḷava. 352) nayena khandhake āgatāni, tasmā tatreva nesaṃ atthaṃ vaṇṇayissāma. Yopi cāyaṃ imāni vatthūni nissāya aparehipi kammena, uddesena, vohārena, anusāvanāya, salākaggāhenāti pañcahi kāraṇehi saṅghabhedo hoti, tampi āgataṭṭhāneyeva pakāsayissāma. Saṅkhepato pana bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāyāti ettha saṅghabhedassa atthāya saṃvattanikaṃ saṅghabhedanipphattisamatthaṃ kāraṇaṃ gahetvāti evamattho veditabbo. Paggayhāti paggahitaṃ abbhussitaṃ pākaṭaṃ katvā. Tiṭṭheyyāti yathāsamādinnaṃ yathāpaggahitameva ca katvā accheyya . Yasmā pana evaṃ paggaṇhatā tiṭṭhatā ca taṃ dīpitañceva appaṭinissaṭṭhañca hoti, tasmā padabhājane 『『dīpeyyā』』ti ca 『『nappaṭinissajjeyyā』』ti ca vuttaṃ.

Bhikkhūhi evamassa vacanīyoti aññehi lajjīhi bhikkhūhi evaṃ vattabbo bhaveyya. Padabhājane cassa ye passantīti ye sammukhā paggayha tiṭṭhantaṃ passanti. Ye suṇantīti yepi 『『asukasmiṃ nāma vihāre bhikkhū bhedanasaṃvattanikaṃ adhikaraṇaṃ samādāya paggayha tiṭṭhantī』』ti suṇanti.

Sametāyasmā saṅghenāti āyasmā saṅghena saddhiṃ sametu samāgacchatu ekaladdhiko hotūti attho. Kiṃ kāraṇā? Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatīti.

Tattha sammodamānoti aññamaññaṃ sampattiyā saṭṭhu modamāno. Avivadamānoti 『『ayaṃ dhammo, nāyaṃ dhammo』』ti evaṃ na vivadamāno. Eko uddeso assāti ekuddeso, ekato pavattapātimokkhuddeso, na visunti attho. Phāsu viharatīti sukhaṃ viharati.

Iccetaṃ kusalanti etaṃ paṭinissajjanaṃ kusalaṃ khemaṃ sotthibhāvo tassa bhikkhuno. No ce paṭinissajjati āpatti dukkaṭassāti tikkhattuṃ vuttassa appaṭinissajjato dukkaṭaṃ. Sutvā na vadanti āpatti dukkaṭassāti ye sutvā na vadanti, tesampi dukkaṭaṃ. Kīvadūre sutvā avadantānaṃ dukkaṭaṃ? Ekavihāre tāva vattabbaṃ natthi. Aṭṭhakathāyaṃ pana vuttaṃ 『『samantā addhayojane bhikkhūnaṃ bhāro. Dūtaṃ vā paṇṇaṃ vā pesetvā vadatopi āpattimokkho natthi. Sayameva gantvā 『garuko kho, āvuso, saṅghabhedo , mā saṅghabhedāya, parakkamī』ti nivāretabbo』』ti. Pahontena pana dūrampi gantabbaṃ agilānānañhi dūrepi bhāroyeva.

Idāni 『『evañca so bhikkhu bhikkhūhi vuccamāno』』tiādīsu atthamattameva dassetuṃ 『『so bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo』』tiādimāha. Tattha saṅghamajjhampi ākaḍḍhitvāti sace purimanayena vuccamāno na paṭinissajjati hatthesu ca pādesu ca gahetvāpi saṅghamajjhaṃ ākaḍḍhitvā punapi 『『mā āyasmā』』tiādinā nayena tikkhattuṃ vattabbo.

Yāvatatiyaṃ samanubhāsitabboti yāva tatiyaṃ samanubhāsanaṃ tāva samanubhāsitabbo. Tīhi samanubhāsanakammavācāhi kammaṃ kātabbanti vuttaṃ hoti. Padabhājane panassa atthameva gahetvā samanubhāsanavidhiṃ dassetuṃ 『『so bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo』』tiādi vuttaṃ.

  1. Tattha ñattiyā dukkaṭaṃ dvīhi kammavācāhi thullaccayā paṭippassambhantīti yañca ñattipariyosāne dukkaṭaṃ āpanno, ye ca dvīhi kammavācāhi thullaccaye, tā tissopi āpattiyo 『『yassa nakkhamati so bhāseyyā』』ti evaṃ yya-kārappattamattāya tatiyakammavācāya paṭippassambhanti saṅghādisesoyeva tiṭṭhati. Kiṃ pana āpannāpattiyo paṭippassambhanti anāpannāti? Mahāsumatthero tāva vadati 『『yo avasāne paṭinissajjissati, so tā āpattiyo na āpajjati, tasmā anāpannā paṭippassambhantī』』ti. Mahāpadumatthero pana liṅgaparivattena asādhāraṇāpattiyo viya āpannā paṭippassambhanti, anāpannānaṃ kiṃ paṭippassaddhiyā』』ti āha.

415.Dhammakamme dhammakammasaññīti tañce samanubhāsanakammaṃ dhammakammaṃ hoti, tasmiṃ dhammakammasaññīti attho. Esa nayo sabbattha. Idha saññā na rakkhati, kammassa dhammikattā eva appaṭinissajjanto āpajjati.

416.Asamanubhāsantassāti asamanubhāsiyamānassa appaṭinissajjantassāpi saṅghādisesena anāpatti.

Paṭinissajjantassāti ñattito pubbe vā ñattikkhaṇe vā ñattipariyosāne vā paṭhamāya vā anusāvanāya dutiyāya vā tatiyāya vā yāva yya-kāraṃ na sampāpuṇāti, tāva paṭinissajjantassa saṅghādisesena anāpatti.

Ādikammikassāti. Ettha pana 『『devadatto samaggassa saṅghassa bhedāya parakkami, tasmiṃ vatthusmi』』nti parivāre (pari. 17) āgatattā devadatto ādikammiko. So ca kho saṅghabhedāya parakkamanasseva, na appaṭinissajjanassa. Na hi tassa taṃ kammaṃ kataṃ. Kathamidaṃ jānitabbanti ce? Suttato. Yathā hi 『『ariṭṭho bhikkhu gaddhabādhipubbo yāvatatiyaṃ samanubhāsanāya na paṭinissajji, tasmiṃ vatthusmi』』nti parivāre (pari. 121) āgatattā ariṭṭhassa kammaṃ katanti paññāyati, na tathā devadattassa. Athāpissa katena bhavitabbanti koci attano rucimattena vadeyya, tathāpi appaṭinissajjane ādikammikassa anāpatti nāma natthi. Na hi paññattaṃ sikkhāpadaṃ vītikkamantassa aññatra uddissa anuññātato anāpatti nāma dissati. Yampi ariṭṭhasikkhāpadassa anāpattiyaṃ 『『ādikammikassā』』ti potthakesu likhitaṃ, taṃ pamādalikhitaṃ. Pamādalikhitabhāvo cassa 『『paṭhamaṃ ariṭṭho bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṃ ropetabbo』』ti (cūḷava. 65) evaṃ kammakkhandhake āpattiropanavacanato veditabbo.

Iti bhedāya parakkamane ādikammikassa devadattassa yasmā taṃ kammaṃ na kataṃ, tasmāssa āpattiyeva na jātā. Sikkhāpadaṃ pana taṃ ārabbha paññattanti katvā 『『ādikammiko』』ti vutto. Iti āpattiyā abhāvatoyevassa anāpatti vuttā. Sā panesā kiñcāpi asamanubhāsantassāti imināva siddhā, yasmā pana asamanubhāsanto nāma yassa kevalaṃ samanubhāsanaṃ na karonti, so vuccati, na ādikammiko. Ayañca devadatto ādikammikoyeva, tasmā 『『ādikammikassā』』ti vuttaṃ. Etenupāyena ṭhapetvā ariṭṭhasikkhāpadaṃ sabbasamanubhāsanāsu vinicchayo veditabbo. Sesaṃ sabbattha uttānameva.

Samuṭṭhānādīsu tivaṅgikaṃ ekasamuṭṭhānaṃ, samanubhāsanasamuṭṭhānaṃ nāmametaṃ, kāyavācācittato samuṭṭhāti. Paṭinissajjāmīti kāyavikāraṃ vā vacībhedaṃ vā akarontasseva pana āpajjanato akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Paṭhamasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dutiyasaṅghabhedasikkhāpadavaṇṇanā

417-8.Tena samayena buddho bhagavāti dutiyasaṅghabhedasikkhāpadaṃ. Tattha anuvattakāti tassa diṭṭhikhantiruciggahaṇena anupaṭipajjanakā. Vaggaṃ asāmaggipakkhiyavacanaṃ vadantīti vaggavādakā. Padabhājane pana 『『tassa vaṇṇāya pakkhāya ṭhitā hontī』』ti vuttaṃ, tassa saṅghabhedāya parakkamantassa vaṇṇatthāya ca pakkhavuḍḍhiatthāya ca ṭhitāti attho. Ye hi vaggavādakā, te niyamena īdisā honti, tasmā evaṃ vuttaṃ. Yasmā pana tiṇṇaṃ uddhaṃ kammārahā na honti, na hi saṅgho saṅghassa kammaṃ karoti, tasmā eko vā dve vā tayo vāti vuttaṃ.

Jānātinoti amhākaṃ chandādīni jānāti. Bhāsatīti 『『evaṃ karomā』』ti amhehi saddhiṃ bhāsati. Amhākampetaṃ khamatīti yaṃ so karoti, etaṃ amhākampi ruccati.

Sametāyasmantānaṃ saṅghenāti āyasmantānaṃ cittaṃ saṅghena saddhiṃ sametu samāgacchatu, ekībhāvaṃ yātūti vuttaṃ hoti. Sesamettha paṭhamasikkhāpade vuttanayattā uttānatthattā ca pākaṭameva.

Samuṭṭhānādīnipi paṭhamasikkhāpadasadisānevāti.

Dutiyasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dubbacasikkhāpadavaṇṇanā

424.Tena samayena buddho bhagavāti dubbacasikkhāpadaṃ. Tattha anācāraṃ ācaratīti anekappakāraṃ kāyavacīdvāravītikkamaṃ karoti. Kiṃ nu kho nāmāti vambhanavacanametaṃ. Ahaṃ kho nāmāti ukkaṃsavacanaṃ. Tumhe vadeyyanti 『『idaṃ karotha, idaṃ mā karothā』』ti ahaṃ tumhe vattuṃ arahāmīti dasseti. Kasmāti ce? Yasmā amhākaṃ buddho bhagavā kaṇṭakaṃ āruyha mayā saddhiṃ nikkhamitvā pabbajitotievamādimatthaṃ sandhāyāha. 『『Amhākaṃ dhammo』』ti vatvā pana attano santakabhāve yuttiṃ dassento 『『amhākaṃ ayyaputtena dhammo abhisamito』』ti āha. Yasmā amhākaṃ ayyaputtena catusaccadhammo paṭividdho, tasmā dhammopi amhākanti vuttaṃ hoti. Saṅghaṃ pana attano veripakkhe ṭhitaṃ maññamāno amhākaṃ saṅghoti na vadati. Upamaṃ pana vatvā saṅghaṃ apasādetukāmo 『『seyyathāpi nāmā』』tiādimāha. Tiṇakaṭṭhapaṇṇasaṭanti tattha tattha patitaṃ tiṇakaṭṭhapaṇṇaṃ. Atha vā tiṇañca nissārakaṃ lahukaṃ kaṭṭhañca tiṇakaṭṭhaṃ. Paṇṇasaṭanti purāṇapaṇṇaṃ. Ussāreyyāti rāsiṃ kareyya.

Pabbateyyāti pabbatappabhavā, sā hi sīghasotā hoti, tasmā tameva gaṇhāti. Saṅkhasevālapaṇakanti ettha saṅkhoti dīghamūlako paṇṇasevālo vuccati. Sevāloti nīlasevālo, avaseso udakapappaṭakatilabījakādi sabbopi paṇakoti saṅkhyaṃ gacchati. Ekato ussāritāti ekaṭṭhāne kenāpi sampiṇḍitā rāsīkatāti dasseti.

425-6.Dubbacajātikoti dubbacasabhāvo vattuṃ asakkuṇeyyoti attho. Padabhājanepissa dubbacoti dukkhena kicchena vaditabbo, na sakkā sukhena vattunti attho. Dovacassakaraṇehīti dubbacabhāvakaraṇīyehi, ye dhammā dubbacaṃ puggalaṃ karonti, tehi samannāgatoti attho. Te pana 『『katame ca, āvuso, dovacassakaraṇā dhammā? Idhāvuso, bhikkhu pāpiccho hotī』』tiādinā nayena paṭipāṭiyā anumānasutte (ma. ni. 1.181) āgatā pāpicchatā, attukkaṃsakaparavambhakatā, kodhanatā, kodhahetu upanāhitā, kodhahetuabhisaṅgitā, kodhahetukodhasāmantavācānicchāraṇatā, codakaṃ paṭippharaṇatā, codakaṃ apasādanatā, codakassa paccāropanatā, aññena aññaṃpaṭicaraṇatā , apadānena na sampāyanatā, makkhipaḷāsitā, issukīmaccharitā, saṭhamāyāvitā, thaddhātimānitā, sandiṭṭhiparāmāsiādhānaggahiduppaṭinissaggitāti ekūnavīsati dhammā veditabbā.

Ovādaṃ nakkhamati na sahatīti akkhamo. Yathānusiṭṭhaṃ appaṭipajjanato padakkhiṇena anusāsaniṃ na gaṇhātīti appadakkhiṇaggāhī anusāsaniṃ.

Uddesapariyāpannesūti uddese pariyāpannesu antogadhesu. 『『Yassa siyā āpatti, so āvikareyyā』』ti evaṃ saṅgahitattā anto pātimokkhassa vattamānesūti attho. Sahadhammikaṃ vuccamānoti sahadhammikena vuccamāno karaṇatthe upayogavacanaṃ, pañcahi sahadhammikehi sikkhitabbattā tesaṃ vā santakattā sahadhammikanti laddhanāmena buddhapaññattena sikkhāpadena vuccamānoti attho.

Viramathāyasmanto mama vacanāyāti yena vacanena maṃ vadatha, tato mama vacanato viramatha. Mā maṃ taṃ vacanaṃ vadathāti vuttaṃ hoti.

Vadatu sahadhammenāti sahadhammikena sikkhāpadena sahadhammena vā aññenapi pāsādikabhāvasaṃvattanikena vacanena vadatu. Yadidanti vuḍḍhikāraṇanidassanatthe nipāto. Tena 『『yaṃ idaṃ aññamaññassa hitavacanaṃ āpattito vuṭṭhāpanañca tena aññamaññavacanena aññamaññavuṭṭhāpanena ca saṃvaḍḍhā parisā』』ti evaṃ parisāya vuḍḍhikāraṇaṃ dassitaṃ hoti. Sesaṃ sabbattha uttānameva.

Samuṭṭhānādīni paṭhamasaṅghabhedasadisānevāti.

Dubbacasikkhāpadavaṇṇanā niṭṭhitā.

  1. Kuladūsakasikkhāpadavaṇṇanā

431.Tenasamayena buddho bhagavāti kuladūsakasikkhāpadaṃ. Tattha assajipunabbasukā nāmāti assaji ceva punabbasuko ca. Kīṭāgirisminti evaṃnāmake janapade. Āvāsikā hontīti ettha āvāso etesaṃ atthīti āvāsikā. 『『Āvāso』』ti vihāro vuccati. So yesaṃ āyatto navakammakaraṇapurāṇapaṭisaṅkharaṇādibhārahāratāya, te āvāsikā. Ye pana kevalaṃ vihāre vasanti, te nevāsikāti vuccanti. Ime āvāsikā ahesuṃ. Alajjino pāpabhikkhūti nillajjā lāmakabhikkhū, te hi chabbaggiyānaṃ jeṭṭhakachabbaggiyā.

Sāvatthiyaṃ kira cha janā sahāyakā 『『kasikammādīni dukkarāni, handa mayaṃ sammā pabbajāma! Pabbajantehi ca uppanne kicce nittharaṇakaṭṭhāne pabbajituṃ vaṭṭatī』』ti sammantayitvā dvinnaṃ aggasāvakānaṃ santike pabbajiṃsu. Te pañcavassā hutvā mātikaṃ paguṇaṃ katvā mantayiṃsu 『『janapado nāma kadāci subhikkho hoti kadāci dubbhikkho, mayaṃ mā ekaṭṭhāne vasimha, tīsu ṭhānesu vasāmā』』ti. Tato paṇḍukalohitake āhaṃsu – 『『āvuso, sāvatthi nāma sattapaññāsāya kulasatasahassehi ajjhāvutthā, asītigāmasahassapaṭimaṇḍitānaṃ tiyojanasatikānaṃ dvinnaṃ kāsikosalaraṭṭhānaṃ āyamukhabhūtā, tatra tumhe dhuraṭṭhāneyeva pariveṇāni kāretvā ambapanasanāḷikerādīni ropetvā pupphehi ca phalehi ca kulāni saṅgaṇhantā kuladārake pabbājetvā parisaṃ vaḍḍhethā』』ti.

Mettiyabhūmajake āhaṃsu – 『『āvuso, rājagahaṃ nāma aṭṭhārasahi manussakoṭīhi ajjhāvutthaṃ asītigāmasahassapaṭimaṇḍitānaṃ tiyojanasatikānaṃ dvinnaṃ aṅgamagadharaṭṭhānaṃ āyamukhabhūtaṃ, tatra tumhe dhuraṭṭhāneyeva…pe… parisaṃ vaḍḍhethā』』ti.

Assajipunabbasuke āhaṃsu – 『『āvuso, kīṭāgiri nāma dvīhi meghehi anuggahito tīṇi sassāni pasavanti, tatra tumhe dhuraṭṭhāneyeva pariveṇāni kāretvā…pe… parisaṃ vaḍḍhethā』』ti. Te tathā akaṃsu. Tesu ekamekassa pakkhassa pañca pañca bhikkhusatāni parivārā, evaṃ samadhikaṃ diyaḍḍhabhikkhusahassaṃ hoti. Tatra paṇḍukalohitakā saparivārā sīlavantova bhagavatā saddhiṃ janapadacārikampi caranti, te akatavatthuṃ uppādenti, paññattasikkhāpadaṃ pana na maddanti, itare sabbe alajjino akatavatthuñca uppādenti, paññattasikkhāpadañca maddanti, tena vuttaṃ – 『『alajjino pāpabhikkhū』』ti.

Evarūpanti evaṃjātikaṃ. Anācāraṃ ācarantīti anācaritabbaṃ ācaranti, akātabbaṃ karonti. Mālāvacchanti taruṇapuppharukkhaṃ, taruṇakā hi puppharukkhāpi pupphagacchāpi mālāvacchā tveva vuccanti, te ca anekappakāraṃ mālāvacchaṃ sayampi ropenti, aññenapi ropāpenti, tena vuttaṃ – 『『mālāvacchaṃ ropentipi ropāpentipī』』ti. Siñcantīti sayameva udakena siñcanti. Siñcāpentīti aññenapi siñcāpenti.

Ettha pana akappiyavohāro kappiyavohāro pariyāyo obhāso nimittakammanti imāni pañca jānitabbāni. Tattha akappiyavohāro nāma allaharitānaṃ koṭṭanaṃ koṭṭāpanaṃ, āvāṭassa khaṇanaṃ khaṇāpanaṃ, mālāvacchassa ropanaṃ ropāpanaṃ, āḷiyā bandhanaṃ bandhāpanaṃ, udakassa secanaṃ secāpanaṃ, mātikāya sammukhakaraṇaṃ kappiyaudakasiñcanaṃ hatthamukhapādadhovananhānodakasiñcananti. Kappiyavohāro nāma 『『imaṃ rukkhaṃ jāna, imaṃ āvāṭaṃ jāna, imaṃ mālāvacchaṃ jāna, ettha udakaṃ jānā』』ti vacanaṃ sukkhamātikāya ujukaraṇañca. Pariyāyo nāma 『『paṇḍitena nāma mālāvacchādayo ropāpetabbā nacirasseva upakārāya saṃvattantī』』tiādivacanaṃ. Obhāso nāma kudālakhaṇittādīni ca mālāvacche ca gahetvā ṭhānaṃ, evaṃ ṭhitañhi sāmaṇerādayo disvā thero kārāpetukāmoti gantvā karonti. Nimittakammaṃ nāma kudāla-khaṇitti-vāsi-pharasu-udakabhājanāni āharitvā samīpe ṭhapanaṃ.

Imāni pañcapi kulasaṅgahatthāya ropane na vaṭṭanti, phalaparibhogatthāya kappiyākappiyavohāradvayameva na vaṭṭati, itarattayaṃ vaṭṭati. Mahāpaccariyaṃ pana 『『kappiyavohāropi vaṭṭati. Yañca attano paribhogatthāya vaṭṭati, taṃ aññapuggalassa vā saṅghassa vā cetiyassa vā atthāyapi vaṭṭatī』』ti vuttaṃ.

Ārāmatthāya pana vanatthāyaca chāyatthāya ca akappiyavohāramattameva na ca vaṭṭati, sesaṃ vaṭṭati, na kevalañca sesaṃ yaṃkiñci mātikampi ujuṃ kātuṃ kappiyaudakaṃ siñcituṃ nhānakoṭṭhakaṃ katvā nhāyituṃ hatthapādamukhadhovanudakāni ca tattha chaḍḍetumpi vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca 『『kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī』』ti vuttaṃ. Ārāmādiatthāya pana ropitassa vā ropāpitassa vā phalaṃ paribhuñjitumpi vaṭṭati.

Ocinanaocināpane pakatiyāpi pācittiyaṃ. Kuladūsanatthāya pana pācittiyañceva dukkaṭañca. Ganthanādīsu ca uracchadapariyosānesu kuladūsanatthāya aññatthāya vā karontassa dukkaṭameva . Kasmā? Anācārattā, 『『pāpasamācāro』』ti ettha vuttapāpasamācārattā ca. Ārāmādiatthāya rukkharopane viya vatthupūjanatthāya kasmā na anāpattīti ce? Anāpattiyeva. Yathā hi tattha kappiyavohārena pariyāyādīhi ca anāpatti tathā vatthupūjatthāyapi anāpattiyeva.

Nanu ca tattha 『『kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī』』ti vuttanti? Vuttaṃ, na pana mahāaṭṭhakathāyaṃ. Athāpi maññeyyāsi itarāsu vuttampi pamāṇaṃ. Mahāaṭṭhakathāyañca kappiyaudakasecanaṃ vuttaṃ, taṃ kathanti? Tampi na virujjhati. Tatra hi avisesena 『『rukkhaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipī』』ti vattabbe 『『mālāvaccha』』nti vadanto ñāpeti 『『kulasaṅgahatthāya pupphaphalūpagameva sandhāyetaṃ vuttaṃ, aññatra pana pariyāyo atthī』』ti. Tasmā tattha pariyāyaṃ, idha ca pariyāyābhāvaṃ ñatvā yaṃ aṭṭhakathāsu vuttaṃ, taṃ suvuttameva. Vuttañcetaṃ –

『『Buddhena dhammo vinayo ca vutto;

Yo tassa puttehi tatheva ñāto;

So yehi tesaṃ matimaccajantā;

Yasmā pure aṭṭhakathā akaṃsu.

『『Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;

Taṃ vajjayitvāna pamādalekhaṃ;

Sabbampi sikkhāsu sagāravānaṃ;

Yasmā pamāṇaṃ idha paṇḍitāna』』nti.

Sabbaṃ vuttanayeneva veditabbaṃ. Tattha siyā yadi vatthupūjanatthāyapi ganthānādīsu āpatti, haraṇādīsu kasmā anāpattīti? Kulitthīādīnaṃ atthāya haraṇato haraṇādhikāre hi visesetvā te kulitthīnantiādi vuttaṃ, tasmā buddhādīnaṃ atthāya harantassa anāpatti.

Tattha ekatovaṇṭikanti pupphānaṃ vaṇṭe ekato katvā katamālaṃ. Ubhatovaṇṭikanti ubhohi passehi pupphavaṇṭe katvā katamālaṃ. Mañjarikantiādīsu pana mañjarī viya katā pupphavikati mañjarikāti vuccati. Vidhūtikāti sūciyā vā salākāya vā sinduvārapupphādīni vijjhitvā katā. Vaṭaṃsakoti vataṃsako. Āveḷāti kaṇṇikā. Uracchadoti hārasadisaṃ ure ṭhapanakapupphadāmaṃ. Ayaṃ tāva ettha padavaṇṇanā.

Ayaṃ pana ādito paṭṭhāya vitthārena āpattivinicchayo. Kuladūsanatthāya akappiyapathaviyaṃ mālāvacchaṃ ropentassa pācittiyañceva dukkaṭañca, tathā akappiyavohārena ropāpentassa. Kappiyapathaviyaṃ ropanepi ropāpanepi dukkaṭameva. Ubhayatthāpi sakiṃ āṇattiyā bahunnampi ropane ekameva sapācittiyadukkaṭaṃ vā suddhadukkaṭaṃ vā hoti. Paribhogatthāya hi kappiyabhūmiyaṃ vā akappiyabhūmiyaṃ vā kappiyavohārena ropāpane anāpatti. Ārāmādiatthāyapi akappiyapathaviyaṃ ropentassa vā akappiyavacanena ropāpentassa vā pācittiyaṃ. Ayaṃ pana nayo mahāaṭṭhakathāyaṃ na suṭṭhu vibhatto, mahāpaccariyaṃ vibhattoti.

Siñcanasiñcāpane pana akappiyaudakena sabbattha pācittiyaṃ, kuladūsanaparibhogatthāya dukkaṭampi. Kappiyena tesaṃyeva dvinnamatthāya dukkaṭaṃ. Paribhogatthāya cettha kappiyavohārena siñcāpane anāpatti. Āpattiṭṭhāne pana dhārāvacchedavasena payogabahulatāya āpattibahulatā veditabbā.

Kuladūsanatthāya ocinane pupphagaṇanāya dukkaṭapācittiyāni aññattha pācittiyāneva. Bahūni pana pupphāni ekapayogena ocinanto payogavasena kāretabbo. Ocināpane kuladūsanatthāya sakiṃ āṇatto bahumpi ocinati, ekameva sapācittiyadukkaṭaṃ, aññatra pācittiyameva.

Ganthanādīsu sabbāpi cha pupphavikatiyo veditabbā – ganthimaṃ, gopphimaṃ, vedhimaṃ, veṭhimaṃ, pūrimaṃ, vāyimanti. Tattha 『『ganthimaṃ』』 nāma sadaṇḍakesu vā uppalapadumādīsu aññesu vā dīghavaṇṭesu pupphesu daṭṭhabbaṃ. Daṇḍakena daṇḍakaṃ vaṇṭena vā vaṇṭaṃ ganthetvā katameva hi ganthimaṃ. Taṃ bhikkhussa vā bhikkhuniyā vā kātumpi akappiyavacanena kārāpetumpi na vaṭṭati. Evaṃ jāna, evaṃ kate sobheyya, yathā etāni pupphāni na vikiriyanti tathā karohītiādinā pana kappiyavacanena kāretuṃ vaṭṭati.

『『Gopphimaṃ』』 nāma suttena vā vākādīhi vā vassikapupphādīnaṃ ekatovaṇṭikaubhatovaṇṭikamālāvasena gopphanaṃ, vākaṃ vā rajjuṃ vā diguṇaṃ katvā tattha avaṇṭakāni nīpapupphādīni pavesetvā paṭipāṭiyā bandhanti, etampi gopphimameva. Sabbaṃ purimanayeneva na vaṭṭati.

『『Vedhimaṃ』』 nāma savaṇṭakāni vassikapupphādīni vaṇṭesu, avaṇṭakāni vā vakulapupphādīni antochidde sūcitālahīrādīhi vinivijjhitvā āvunanti, etaṃ vedhimaṃ nāma, tampi purimanayeneva na vaṭṭati. Keci pana kadalikkhandhamhi kaṇṭake vā tālahīrādīni vā pavesetvā tattha pupphāni vijjhitvā ṭhapenti, keci kaṇṭakasākhāsu, keci pupphacchattapupphakūṭāgārakaraṇatthaṃ chatte ca bhittiyañca pavesetvā ṭhapitakaṇṭakesu, keci dhammāsanavitāne baddhakaṇṭakesu, keci kaṇikārapupphādīni salākāhi vijjhanti, chattādhichattaṃ viya ca karonti, taṃ atioḷārikameva . Pupphavijjhanatthaṃ pana dhammāsanavitāne kaṇṭakampi bandhituṃ kaṇṭakādīhi vā ekapupphampi vijjhituṃ puppheyeva vā pupphaṃ pavesetuṃ na vaṭṭati. Jālavitānavedika-nāgadantaka pupphapaṭicchakatālapaṇṇaguḷakādīnaṃ pana chiddesu asokapiṇḍiyā vā antaresu pupphāni pavesetuṃ na doso. Etaṃ vedhimaṃ nāma na hoti. Dhammarajjuyampi eseva nayo.

『『Veṭhimaṃ』』 nāma pupphadāmapupphahatthakesu daṭṭhabbaṃ. Keci hi matthakadāmaṃ karontā heṭṭhā ghaṭakākāraṃ dassetuṃ pupphehi veṭhenti, keci aṭṭhaṭṭha vā dasa dasa vā uppalapupphādīni suttena vā vākena vā daṇḍakesu bandhitvā uppalahatthake vā padumahatthake vā karonti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Sāmaṇerehi uppāṭetvā thale ṭhapitauppalādīni kāsāvena bhaṇḍikampi bandhituṃ na vaṭṭati. Tesaṃyeva pana vākena vā daṇḍakena vā bandhituṃ aṃsabhaṇḍikaṃ vā kātuṃ vaṭṭati. Aṃsabhaṇḍikā nāma khandhe ṭhapitakāsāvassa ubho ante āharitvā bhaṇḍikaṃ katvā tasmiṃ pasibbake viya pupphāni pakkhipanti, ayaṃ vuccati aṃsabhaṇḍikā, etaṃ kātuṃ vaṭṭati. Daṇḍakehi paduminipaṇṇaṃ vijjhitvā uppalādīni paṇṇena veṭhetvā gaṇhanti, tatrāpi pupphānaṃ upari paduminipaṇṇameva bandhituṃ vaṭṭati. Heṭṭhā daṇḍakaṃ pana bandhituṃ na vaṭṭati.

『『Pūrimaṃ』』 nāma mālāguṇe ca pupphapaṭe ca daṭṭhabbaṃ. Yo hi mālāguṇena cetiyaṃ vā bodhiṃ vā vedikaṃ vā parikkhipanto puna ānetvā pūrimaṭhānaṃ atikkāmeti, ettāvatāpi pūrimaṃ nāma hoti. Ko pana vādo anekakkhattuṃ parikkhipantassa, nāgadanta-kantarehi pavesetvā haranto olambakaṃ katvā puna nāgadantakaṃ parikkhipati, etampi pūrimaṃ nāma. Nāgadantake pana pupphavalayaṃ pavesetuṃ vaṭṭati. Mālāguṇehi pupphapaṭaṃ karonti. Tatrāpi ekameva mālāguṇaṃ harituṃ vaṭṭati. Puna paccāharato pūrimameva hoti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Mālāguṇehi pana bahūhipi kataṃ pupphadāmaṃ labhitvā āsanamatthakādīsu bandhituṃ vaṭṭati. Atidīghaṃ pana mālāguṇaṃ ekavāraṃ haritvā vā parikkhipitvā vā puna aññassa bhikkhuno dātuṃ vaṭṭati. Tenāpi tatheva kātuṃ vaṭṭati.

『『Vāyimaṃ』』 nāma pupphajālapupphapaṭapuppharūpesu daṭṭhabbaṃ. Cetiyesu pupphajālaṃ karontassa ekamekamhi jālacchidde dukkaṭaṃ. Bhitticchattabodhitthambhādīsupi eseva nayo. Pupphapaṭaṃ pana parehi pūritampi vāyituṃ na labbhati. Gopphimapuppheheva hatthiassādirūpakāni karonti, tānipi vāyimaṭṭhāne tiṭṭhanti. Purimanayeneva sabbaṃ na vaṭṭati. Aññehi kataparicchede pana pupphāni ṭhapentena hatthiassādirūpakampi kātuṃ vaṭṭati. Mahāpaccariyaṃ pana kalambakena aḍḍhacandakena ca saddhiṃ aṭṭhapupphavikatiyo vuttā. Tattha kalambakoti aḍḍhacandakantare ghaṭikadāmaolambako vutto. 『『Aḍḍhacandako』』ti aḍḍhacandākārena mālāguṇaparikkhepo. Tadubhayampi pūrimeyeva paviṭṭhaṃ. Kurundiyaṃ pana 『『dve tayo mālāguṇe ekato katvā pupphadāmakaraṇampi vāyimaṃyevā』』ti vuttaṃ. Tampi idha pūrimaṭṭhāneyeva paviṭṭhaṃ, na kevalañca pupphaguḷadāmameva piṭṭhamayadāmampi geṇḍukapupphadāmampi kurundiyaṃ vuttaṃ, kharapattadāmampi sikkhāpadassa sādhāraṇattā bhikkhūnampi bhikkhunīnampi neva kātuṃ na kārāpetuṃ vaṭṭati. Pūjānimittaṃ pana kappiyavacanaṃ sabbattha vattuṃ vaṭṭati. Pariyāyaobhāsanimittakammāni vaṭṭantiyeva.

Tuvaṭṭentīti nipajjanti. Lāsentīti pītiyā uppilavamānā viya uṭṭhahitvā lāsiyanāṭakaṃ nāṭenti, recakaṃ denti. Naccantiyāpi naccantīti yadā nāṭakitthī naccati, tadā tepi tassā purato vā pacchato vā gacchantā naccanti. Naccantiyāpi gāyantīti yadā sā naccati, tadā naccānurūpaṃ gāyanti. Esa nayo sabbattha. Aṭṭhapadepi kīḷantīti aṭṭhapadaphalake jūtaṃ kīḷanti. Tathā dasapade, ākāsepīti aṭṭhapadadasapadesu viya ākāseyeva kīḷanti. Parihārapathepīti bhūmiyaṃ nānāpathamaṇḍalaṃ katvā tattha pariharitabbapathaṃ pariharantā kīḷanti. Santikāyapi kīḷantīti santikakīḷāya kīḷanti, ekajjhaṃ ṭhapitā sāriyo vā pāsāṇasakkharāyo vā acālentā nakheneva apanenti ca upanenti ca, sace tattha kāci calati, parājayo hoti. Khalikāyāti jūtaphalake pāsakakīḷāya kīḷanti. Ghaṭikāyāti ghaṭikā vuccati daṇḍakakīḷā, tāya kīḷanti. Dīghadaṇḍakena rassadaṇḍakaṃ paharantā vicaranti.

Salākahatthenāti lākhāya vā mañjaṭṭhiyā vā piṭṭhaudake vā salākahatthaṃ temetvā 『『kiṃ hotū』』ti bhūmiyaṃ vā bhittiyaṃ vā taṃ paharitvā hatthiassādīrūpāni dassentā kīḷanti. Akkhenāti guḷena. Paṅgacīrenāti paṅgacīraṃ vuccati paṇṇanāḷikā, taṃ dhamantā kīḷanti. Vaṅkakenāti gāmadārakānaṃ kīḷanakena khuddakanaṅgalena. Mokkhacikāyāti mokkhacikā vuccati samparivattakakīḷā, ākāse vā daṇḍaṃ gahetvā, bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattantā kīḷantīti attho. Ciṅgulakenāti ciṅgulakaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ, tena kīḷanti. Pattāḷhakenāti pattāḷhakaṃ vuccati paṇṇanāḷi, tāya vālikādīni minantā kīḷanti. Rathakenāti khuddakarathena. Dhanukenāti khuddakadhanunā.

Akkharikāyāti akkharikā vuccati ākāse vā piṭṭhiyaṃ vā akkharajānanakīḷā, tāya kīḷanti. Manesikāyāti manesikā vuccati manasā cintitajānanakīḷā, tāya kīḷanti. Yathāvajjenāti yathāvajjaṃ vuccati kāṇakuṇikakhañjādīnaṃ yaṃ yaṃ vajjaṃ taṃ taṃ payojetvā dassanakīḷā tāya kīḷanti, velambhakā viya. Hatthismimpi sikkhantīti hatthinimittaṃ yaṃ sippaṃ sikkhitabbaṃ, taṃ sikkhanti. Eseva nayo assādīsu. Dhāvantipīti parammukhā gacchantā dhāvanti. Ādhāvantipīti yattakaṃ dhāvanti, tattakameva abhimukhā puna āgacchantā ādhāvanti. Nibbujjhantīti mallayuddhaṃ karonti. Nalāṭikampi dentīti 『『sādhu, sādhu, bhaginī』』ti attano nalāṭe aṅguliṃ ṭhapetvā tassā nalāṭe ṭhapenti. Vividhampi anācāraṃ ācarantīti aññampi pāḷiyaṃ anāgataṃ mukhaḍiṇḍimādivividhaṃ anācāraṃ ācaranti.

432.Pāsādikenāti pasādāvahena, sāruppena samaṇānucchavikena. Abhikkantenāti gamanena. Paṭikkantenāti nivattanena. Ālokitenāti purato dassanena. Vilokitenāti ito cito ca dassanena. Samiñjitenāti pabbasaṅkocanena. Pasāritenāti tesaṃyeva pasāraṇena. Sabbattha itthambhūtākhyānatthe karaṇavacanaṃ, satisampajaññehi abhisaṅkhatattā pāsādika abhikkanta-paṭikkanta-ālokita-vilokita-samiñjita-pasārito hutvāti vuttaṃ hoti. Okkhittacakkhūti heṭṭhā-khittacakkhu . Iriyāpathasampannoti tāya pāsādikaabhikkantāditāya sampannairiyāpatho.

Kvāyanti ko ayaṃ. Abalabalo viyāti abalo kira bondo vuccati, atisayatthe ca idaṃ āmeḍitaṃ, tasmā atibondo viyāti vuttaṃ hoti. Mandamandoti abhikkantādīnaṃ anuddhatatāya atimando. Atisaṇhoti evaṃ guṇameva dosato dassenti. Bhākuṭikabhākuṭiko viyāti okkhittacakkhutāya bhakuṭiṃ katvā saṅkuṭitamukho kupito viya vicaratīti maññamānā vadanti. Saṇhāti nipuṇā, 『『amma tāta bhaginī』』ti evaṃ upāsakajanaṃ yuttaṭṭhāne upanetuṃ chekā, na yathā ayaṃ; evaṃ abalabalo viyāti adhippāyo. Sakhilāti sākhalyena yuttā. Sukhasambhāsāti idaṃ purimassa kāraṇavacanaṃ. Yesañhi sukhasambhāsā sammodanīyakathā nelā hoti kaṇṇasukhā, te sakhilāti vuccanti. Tenāhaṃsu – 『『sakhilā sukhasambhāsā』』ti. Ayaṃ panettha adhippāyo – amhākaṃ ayyā upāsake disvā madhuraṃ sammodanīyaṃ kathaṃ kathenti, tasmā sakhilā sukhasambhāsā, na yathā ayaṃ; evaṃ mandamandā viyāti. Mihitapubbaṅgamāti mihitaṃ pubbaṅgamaṃ etesaṃ vacanassāti mihitapubbaṅgamā, paṭhamaṃ sitaṃ katvā pacchā vadantīti attho. Ehisvāgatavādinoti upāsakaṃ disvā 『『ehi svāgataṃ tavā』』ti evaṃvādino, na yathā ayaṃ; evaṃ saṅkuṭitamukhatāya bhākuṭikabhākuṭikā viya evaṃ mihitapubbaṅgamāditāya abhākuṭikabhāvaṃ atthato dassetvā puna sarūpenapi dassento āhaṃsu – 『『abhākuṭikā uttānamukhā pubbabhāsino』』ti. Uppaṭipāṭiyā vā tiṇṇampi ākārānaṃ abhāvadassanametanti veditabbaṃ. Kathaṃ? Ettha hi 『『abhākuṭikā』』ti iminā bhākuṭikabhākuṭikākārassa abhāvo dassito. 『『Uttānamukhā』』ti iminā mandamandākārassa, ye hi cakkhūni ummiletvā ālokanena uttānamukhā honti, na te mandamandā. Pubbabhāsinoti iminā abalabalākārassa abhāvo dassito, ye hi ābhāsanakusalatāya 『『amma tātā』』ti paṭhamataraṃ ābhāsanti, na te abalabalāti.

Ehi, bhante, gharaṃ gamissāmāti so kira upāsako 『『na kho, āvuso, piṇḍo labbhatī』』ti vutte 『『tumhākaṃ bhikkhūhiyeva etaṃ kataṃ , sakalampi gāmaṃ vicarantā na lacchathā』』ti vatvā piṇḍapātaṃ dātukāmo 『『ehi, bhante, gharaṃ gamissāmā』』ti āha. Kiṃ panāyaṃ payuttavācā hoti, na hotīti? Na hoti. Pucchitapañho nāmāyaṃ kathetuṃ vaṭṭati. Tasmā idāni cepi pubbaṇhe vā sāyanhe vā antaragharaṃ paviṭṭhaṃ bhikkhuṃ koci puccheyya – 『『kasmā, bhante, carathā』』ti? Yenatthena carati, taṃ ācikkhitvā 『『laddhaṃ na laddha』』nti vutte sace na laddhaṃ, 『『na laddha』』nti vatvā yaṃ so deti, taṃ gahetuṃ vaṭṭati.

Duṭṭhoti na pasādādīnaṃ vināsena duṭṭho, puggalavasena duṭṭho. Dānapathānīti dānāniyeva vuccanti. Atha vā dānapathānīti dānanibaddhāni dānavattānīti vuttaṃ hoti. Upacchinnānīti dāyakehi upacchinnāni, na te tāni etarahi denti. Riñcantīti visuṃ honti nānā honti, pakkamantīti vuttaṃ hoti. Saṇṭhaheyyāti sammā tiṭṭheyya, pesalānaṃ bhikkhūnaṃ patiṭṭhā bhaveyya.

Evamāvusoti kho so bhikkhu saddhassa pasannassa upāsakassa sāsanaṃ sampaṭicchi. Evarūpaṃ kira sāsanaṃ kappiyaṃ harituṃ vaṭṭati, tasmā 『『mama vacanena bhagavato pāde vandathā』』ti vā 『『cetiyaṃ paṭimaṃ bodhiṃ saṅghattheraṃ vandathā』』ti vā 『『cetiye gandhapūjaṃ karotha, pupphapūjaṃ karothā』』ti vā 『『bhikkhū sannipātetha, dānaṃ dassāma , dhammaṃ sossāmāti vā īdisesu sāsanesu kukkuccaṃ na kātabbaṃ. Kappiyasāsanāni etāni na gihīnaṃ gihikammapaṭisaṃyuttānīti. Kuto ca tvaṃ, bhikkhu, āgacchasīti nisinno so bhikkhu na āgacchati atthato pana āgato hoti; evaṃ santepi vattamānasamīpe vattamānavacanaṃ labbhati, tasmā na doso. Pariyosāne 『『tato ahaṃ bhagavā āgacchāmī』』ti etthāpi vacane eseva nayo.

433.Paṭhamaṃ assajipunabbasukā bhikkhū codetabbāti 『『mayaṃ tumhe vattukāmā』』ti okāsaṃ kāretvā vatthunā ca āpattiyā ca codetabbā. Codetvā yaṃ na saranti, taṃ sāretabbā. Sace vatthuñca āpattiñca paṭijānanti, āpattimeva vā paṭijānanti, na vatthuṃ, āpattiṃ ropetabbā. Atha vatthumeva paṭijānanti, nāpattiṃ; evampi 『『imasmiṃ vatthusmiṃ ayaṃ nāma āpattī』』ti ropetabbā eva. Yadi neva vatthuṃ, nāpattiṃ paṭijānanti, āpattiṃ na ropetabbā ayamettha vinicchayo. Yathāpaṭiññāya pana āpattiṃ ropetvā; evaṃ pabbājanīyakammaṃ kātabbanti dassento 『『byattena bhikkhunā』』tiādimāha, taṃ uttānatthameva.

Evaṃ pabbājanīyakammakatena bhikkhunā yasmiṃ vihāre vasantena yasmiṃ gāme kuladūsakakammaṃ kataṃ hoti, tasmiṃ vihāre vā tasmiṃ gāme vā na vasitabbaṃ. Tasmiṃ vihāre vasantena sāmantagāmepi piṇḍāya na caritabbaṃ. Sāmantavihārepi vasantena tasmiṃ gāme piṇḍāya na caritabbaṃ. Upatissatthero pana 『『bhante nagaraṃ nāma mahantaṃ dvādasayojanikampi hotī』』ti antevāsikehi vutto 『『yassā vīthiyā kuladūsakakammaṃ kataṃ tattheva vārita』』nti āha. Tato 『『vīthipi mahatī nagarappamāṇāva hotī』』ti vutto 『『yassā gharapaṭipāṭiyā』』ti āha, 『『gharapaṭipāṭīpi vīthippamāṇāva hotī』』ti vutto ito cito ca satta gharāni vāritānī』』ti āha. Taṃ pana sabbaṃ therassa manorathamattameva. Sacepi vihāro tiyojanaparamo hoti dvādasayojanaparamañca nagaraṃ, neva vihāre vasituṃ labbhati, na nagare caritunti.

435.Tesaṅghena pabbājanīyakammakatāti kathaṃ saṅgho tesaṃ kammaṃ akāsi? Na gantvāva ajjhottharitvā akāsi, atha kho kulehi nimantetvā saṅghabhattesu kayiramānesu tasmiṃ tasmiṃ ṭhāne therā samaṇapaṭipadaṃ kathetvā 『『ayaṃ samaṇo, ayaṃ assamaṇo』』ti manusse saññāpetvā ekaṃ dve bhikkhū sīmaṃ pave setvā etenevupāyena sabbesaṃ pabbājanīyakammaṃ akaṃsūti. Evaṃ pabbājanīyakammakatassa ca aṭṭhārasa vattāni pūretvā yācantassa kammaṃ paṭippassambhetabbaṃ. Paṭippassaddhakammenāpi ca tena yesu kulesu pubbe kuladūsakakammaṃ kataṃ, tato paccayā na gahetabbā, āsavakkhayappattenāpi na gahetabbā, akappiyāva honti. 『『Kasmā na gaṇhathā』』ti pucchitena 『『pubbe evaṃ katattā』』ti vutte, sace vadanti 『『na mayaṃ tena kāraṇena dema idāni sīlavantatāya demā』』ti gahetabbā. Pakatiyā dānaṭṭhāneyeva kuladūsakakammaṃ kataṃ hoti. Tato pakatidānameva gahetuṃ vaṭṭati, yaṃ vaḍḍhetvā denti, taṃ na vaṭṭati.

Na sammā vattantīti te pana assajipunabbasukā aṭṭhārasasu vattesu sammā na vattanti. Na lomaṃ pātentīti anulomapaṭipadaṃ appaṭipajjanatāya na pannalomā honti. Na netthāraṃ vattantīti attano nittharaṇamaggaṃ na paṭipajjanti . Na bhikkhū khamāpentīti 『『dukkaṭaṃ, bhante, amhehi, na puna evaṃ karissāma, khamatha amhāka』』nti evaṃ bhikkhūnaṃ khamāpanaṃ na karonti. Akkosantīti kārakasaṅghaṃ dasahi akkosavatthūhi akkosanti. Paribhāsantīti bhayaṃ nesaṃ dassenti. Chandagāmitā…pe… bhayagāmitā pāpentīti ete chandagāmino ca…pe… bhayagāmino cāti evaṃ chandagāmitāyapi…pe… bhayagāmitāyapi pāpenti, yojentīti attho. Pakkamantīti tesaṃ parivāresu pañcasu samaṇasatesu ekacce disā pakkamanti. Vibbhamantīti ekacce gihī honti. Kathañhi nāma assajipunabbasukā bhikkhūti ettha dvinnaṃ pamokkhānaṃ vasena sabbepi 『『assajipunabbasukā』』ti vuttā.

436-7.Gāmaṃ vāti ettha nagarampi gāmaggahaṇeneva gahitaṃ. Tenassa padabhājane 『『gāmopi nigamopi nagarampi gāmo ceva nigamo cā』』ti vuttaṃ. Tattha apākāraparikkhepo saāpaṇo nigamoti veditabbo.

Kulāni dūsetīti kuladūsako. Dūsento ca na asucikaddamādīhi dūseti, atha kho attano duppaṭipattiyā tesaṃ pasādaṃ vināseti. Tenevassa padabhājane 『『pupphena vā』』tiādi vuttaṃ. Tattha yo haritvā vā harāpetvā vā pakkositvā vā pakkosāpetvā vā sayaṃ vā upagatānaṃ yaṃkiñci attano santakaṃ pupphaṃ kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakaṃ deti, dukkaṭameva. Theyyacittena deti, bhaṇḍagghena kāretabbo. Eseva nayo saṅghikepi. Ayaṃ pana viseso, senāsanatthāya niyāmitaṃ issaravatāya dadato thullaccayaṃ.

Pupphaṃ nāma kassa dātuṃ vaṭṭati, kassa na vaṭṭatīti? Mātāpitūnnaṃ tāva haritvāpi harāpetvāpi pakkositvāpi pakkosāpetvāpi dātuṃ vaṭṭati, sesañātakānaṃ pakkosāpetvāva. Tañca kho vatthupūjanatthāya, maṇḍanatthāya pana sivaliṅgādipūjanatthāya vā kassacipi dātuṃ na vaṭṭati. Mātāpitūnañca harāpentena ñātisāmaṇereheva harāpetabbaṃ. Itare pana yadi sayameva icchanti, vaṭṭati. Sammatena pupphabhājakena bhājanakāle sampattānaṃ sāmaṇerānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Kurundiyaṃ sampattagihīnaṃ upaḍḍhabhāgaṃ. Mahāpaccariyaṃ 『『cūḷakaṃ dātuṃ vaṭṭatī』』ti vuttaṃ. Asammatena apaloketvā dātabbaṃ.

Ācariyupajjhāyesu sagāravā sāmaṇerā bahūni pupphāni āharitvā rāsiṃ katvā ṭhapenti, therā pātova sampattānaṃ saddhivihārikādīnaṃ upāsakānaṃ vā 『『tvaṃ idaṃ gaṇha, tvaṃ idaṃ gaṇhā』』ti denti, pupphadānaṃ nāma na hoti. 『『Cetiyaṃ pūjessāmā』』ti gahetvā gacchantāpi pūjaṃ karontāpi tattha tattha sampattānaṃ cetiyapūjanatthāya denti, etampi pupphadānaṃ nāma na hoti. Upāsake akkapupphādīhi pūjente disvā 『『vihāre kaṇikārapupphādīni atthi, upāsakā tāni gahetvā pūjethā』』ti vattumpi vaṭṭati. Bhikkhū pupphapūjaṃ katvā divātaraṃ gāmaṃ paviṭṭhe 『『kiṃ, bhante, atidivā paviṭṭhatthā』』ti pucchanti, 『『vihāre bahūni pupphāni pūjaṃ akarimhā』』ti vadanti. Manussā 『『bahūni kira vihāre pupphānī』』ti punadivase pahūtaṃ khādanīyaṃ bhojanīyaṃ gahetvā vihāraṃ gantvā pupphapūjañca karonti, dānañca denti, vaṭṭati. Manussā 『『mayaṃ, bhante, asukadivasaṃ nāma pūjessāmā』』ti pupphavāraṃ yācitvā anuññātadivase āgacchanti, sāmaṇerehi ca pageva pupphāni ocinitvā ṭhapitāni honti, te rukkhesu pupphāni apassantā 『『kuhiṃ, bhante, pupphānī』』ti vadanti, sāmaṇerehi ocinitvā ṭhapitāni tumhe pana pūjetvā gacchatha, saṅgho aññaṃ divasaṃ pūjessatīti. Te pūjetvā dānaṃ datvā gacchanti, vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca 『『therā sāmaṇerehi dāpetuṃ na labhanti. Sace sayameva tāni pupphāni tesaṃ denti, vaṭṭati. Therehi pana 『sāmaṇerehi ocinitvā ṭhapitānī』ti ettakameva vattabba』』nti vuttaṃ. Sace pana pupphavāraṃ yācitvā anocitesu pupphesu yāgubhattādīni ādāya āgantvā sāmaṇere 『『ocinitvā dethā』』ti vadanti. Ñātakasāmaṇerānaṃyeva ocinitvā dātuṃ vaṭṭati. Aññātake ukkhipitvā rukkhasākhāya ṭhapenti, na orohitvā palāyitabbaṃ, ocinitvā dātuṃ vaṭṭati. Sace pana koci dhammakathiko 『『bahūni upāsakā vihāre pupphāni yāgubhattādīni ādāya gantvā pupphapūjaṃ karothā』』ti vadati, tasseva na kappatīti mahāpaccariyañca kurundiyañca vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『etaṃ akappiyaṃ na vaṭṭatī』』ti avisesena vuttaṃ.

Phalampi attano santakaṃ vuttanayeneva mātāpitūnaṃñca sesañātakānañca dātuṃ vaṭṭati. Kulasaṅgahatthāya pana dentassa vuttanayeneva attano santake parasantake saṅghike senāsanatthāya niyāmite ca dukkaṭādīni veditabbāni. Attano santakaṃyeva gilānamanussānaṃ vā sampattaissarānaṃ vā khīṇaparibbayānaṃ vā dātuṃ vaṭṭati, phaladānaṃ na hoti. Phalabhājakenāpi sammatena saṅghassa phalabhājanakāle sampattamanussānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Asammatena apaloketvā dātabbaṃ. Saṅghārāmepi phalaparicchedena vā rukkhaparicchedena vā katikā kātabbā. Tato gilānamanussānaṃ vā aññesaṃ vā phalaṃ yācantānaṃ yathāparicchedena cattāri pañca phalāni dātabbāni. Rukkhā vā dassetabbā 『『ito gahetuṃ labbhatī』』ti. 『『Igha phalāni sundarāni, ito gaṇhathā』』ti evaṃ pana na vattabbaṃ.

Cuṇṇenāti ettha attano santakaṃ sirīsacuṇṇaṃ vā aññaṃ vā kasāvaṃ yaṃkiñci kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakādīsupi vuttanayeneva vinicchayo veditabbo. Ayaṃ pana viseso – idha saṅghassa rakkhitagopitāpi rukkhacchalli garubhaṇḍameva. Mattikadantakaṭṭhaveḷūsupi garubhaṇḍūpagaṃ ñatvā cuṇṇe vuttanayeneva vinicchayo veditabbo. Paṇṇadānaṃ pana ettha na āgataṃ, tampi vuttanayeneva veditabbaṃ. Paratopi garubhaṇḍavinicchaye sabbaṃ vitthārena vaṇṇayissāma.

Vejjikāya vāti ettha vejjakammavidhi tatiyapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo.

Jaṅghapesanikenāti ettha jaṅghapesaniyanti gihīnaṃ dūteyyasāsanaharaṇakammaṃ vuccati, taṃ na kātabbaṃ. Gihīnañhi sāsanaṃ gahetvā gacchantassa pade pade dukkaṭaṃ. Taṃ kammaṃ nissāya laddhabhojanaṃ bhuñjantassāpi ajjhohāre ajjhohāre dukkaṭaṃ. Paṭhamaṃ sāsanaṃ aggahetvāpi pacchā 『『ayaṃ dāni so gāmo handa taṃ sāsanaṃ ārocemī』』ti maggā okkamantassāpi pade pade dukkaṭaṃ. Sāsanaṃ ārocetvā laddhabhojanaṃ bhuñjato purimanayeneva dukkaṭaṃ. Sāsanaṃ aggahetvā āgatena pana 『『bhante tasmiṃ gāme itthannāmassa kā pavattī』』ti pucchiyamānena kathetuṃ vaṭṭati, pucchitapañhe doso natthi. Pañcannaṃ pana sahadhammikānaṃ mātāpitūnaṃ paṇḍupalāsassa attano veyyāvaccakarassa ca sāsanaṃ harituṃ vaṭṭati, gihīnañca pubbe vuttappakāraṃ kappiyasāsanaṃ. Idañhi jaṅghapesaniyakammaṃ nāma na hoti. Imehi pana aṭṭhahi kuladūsakakammehi uppannapaccayā pañcannampi sahadhammikānaṃ na kappanti, abhūtārocanarūpiyasaṃvohārehi uppannapaccayasadisāva honti.

Pāpā samācārā assāti pāpasamācāro. Te pana yasmā mālāvaccharopanādayo idha adhippetā, tasmā 『『mālāvacchaṃ ropentipī』』tiādinā nayenassa padabhājanaṃ vuttaṃ. Tirokkhāti parammukhā. Kulāni ca tena duṭṭhānīti ettha pana yasmā 『『kulānī』』ti vohāramattametaṃ, atthato hi manussā tena duṭṭhā honti, tasmāssa padabhājane 『『pubbe saddhā hutvā』』tiādimāha. Chandagāminoti chandena gacchantīti chandagāmino. Esa nayo sesesu. Samanubhāsitabbo tassa paṭinissaggāyāti ettha kuladūsakakammena dukkaṭameva. Yaṃ pana so saṅghaṃ paribhavitvā 『『chandagāmino』』tiādimāha. Tassa paṭinissaggāya samanubhāsanakammaṃ kātabbanti evamattho daṭṭhabbo. Sesaṃ sabbattha uttānatthameva.

Samuṭṭhānādīnipi paṭhamasaṅghabhedasadisānevāti.

Kuladūsakasikkhāpadavaṇṇanā niṭṭhitā.

Nigamanavaṇṇanā

442.Uddiṭṭhā kho…pe… evametaṃ dhārayāmīti ettha paṭhamaṃ āpatti etesanti paṭhamāpattikā, paṭhamaṃ vītikkamakkhaṇeyeva āpajjitabbāti attho. Itare pana yathā tatiye catutthe ca divase hotīti jaro 『『tatiyako catutthako』』ti ca vuccati; evaṃ yāvatatiye samanubhāsanakamme hontīti yāvatatiyakāti veditabbā.

Yāvatīhaṃ jānaṃ paṭicchādetīti yattakāni ahāni jānanto paṭicchādeti, 『『ahaṃ itthannāmaṃ āpattiṃ āpanno』』ti sabrahmacārīnaṃ nāroceti. Tāvatīhanti tattakāni ahāni. Akāmā parivatthabbanti na kāmena, na vasena, atha kho akāmena avasena parivāsaṃ samādāya vatthabbaṃ. Uttari chārattanti parivāsato uttari cha rattiyo. Bhikkhumānattāyāti bhikkhūnaṃ mānanabhāvāya, ārādhanatthāyāti vuttaṃ hoti. Vīsatisaṅgho gaṇo assāti vīsatigaṇo . Tatrāti yatra sabbantimena paricchedena vīsatigaṇo bhikkhusaṅgho atthi tatra. Abbhetabboti abhietabbo sampaṭicchitabbo, abbhānakammavasena osāretabboti vuttaṃ hoti , avhātabboti vā attho. Anabbhitoti na abbhito, asampaṭicchito, akatabbhānakammoti vuttaṃ hoti, anavhātoti vā attho. Sāmīcīti anudhammatā, lokuttaradhammaṃ anugatā ovādānusāsanī, sāmīci dhammatāti vuttaṃ hoti. Sesamettha vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Terasakavaṇṇanā niṭṭhitā.

  1. Aniyatakaṇḍaṃ

  2. Paṭhamaaniyatasikkhāpadavaṇṇanā

443.Tenasamayena buddho bhagavāti paṭhamaaniyatasikkhāpadaṃ. Tattha kālayuttaṃ samullapantoti kālaṃ sallakkhetvā yadā na añño koci samīpena gacchati vā āgacchati vā tadā tadanurūpaṃ 『『kacci na ukkaṇṭhasi, na kilamasi, na chātāsī』』tiādikaṃ gehassitaṃ kathaṃ kathento. Kālayuttaṃ dhammaṃ bhaṇantoti kālaṃ sallakkhetvā yadā añño koci samīpena gacchati vā āgacchati vā tadā tadanurūpaṃ 『『uposathaṃ kareyyāsi, salākabhattaṃ dadeyyāsī』』tiādikaṃ dhammakathaṃ kathento.

Bahū dhītaro ca puttā ca assāti bahuputtā. Tassā kira dasa puttā dasa dhītaro ahesuṃ, bahū nattāro assāti bahunattā. Yatheva hi tassā evamassā puttadhītānampi vīsati vīsati dārakā ahesuṃ, iti sā vīsuttaracatusataputtanattaparivārā ahosi. Abhimaṅgalasammatāti uttamamaṅgalasammatā. Yaññesūti dānappadānesu. Chaṇesūti āvāhavivāhamaṅgalādīsu antarussavesu. Ussavesūti āsāḷhīpavāraṇanakkhattādīsu mahussavesu. Paṭhamaṃ bhojentīti 『『imepi dārakā tayā samānāyukā nirogā hontū』』ti āyācantā paṭhamaṃyeva bhojenti, yepi saddhā honti pasannā, tepi bhikkhū bhojetvā tadanantaraṃ sabbapaṭhamaṃ taṃyeva bhojenti. Nādiyīti tassā vacanaṃ na ādiyi, na gaṇhi, na vā ādaramakāsīti attho.

444-5.Alaṃkammaniyeti kammakkhamaṃ kammayogganti kammaniyaṃ, alaṃ pariyattaṃ kammaniyabhāvāyāti alaṃkammaniyaṃ, tasmiṃ alaṃkammaniye, yattha ajjhācāraṃ karontā sakkonti, taṃ kammaṃ kātuṃ tādiseti attho. Tenevassa padabhājane vuttaṃ – 『『sakkā hoti methunaṃ dhammaṃ paṭisevitu』』nti, yattha methunaṃ dhammaṃ sakkā hoti paṭisevitunti vuttaṃ hoti. Nisajjaṃkappeyyāti nisajjaṃ kareyya, nisīdeyyāti attho. Yasmā pana nisīditvāva nipajjati, tenassa padabhājane ubhayampi vuttaṃ. Tattha upanisinnoti upagantvā nisinno. Evaṃ upanipannopi veditabbo. Bhikkhu nisinneti bhikkhumhi nisinneti attho. Ubho vā nisinnāti dvepi apacchā apurimaṃ nisinnā. Ettha ca kiñcāpi pāḷiyaṃ 『『sotassa raho』』ti āgataṃ, cakkhussa raheneva pana paricchedo veditabbo. Sacepi hi pihitakavāṭassa gabbhassa dvāre nisinno viññū puriso hoti, neva anāpattiṃ karoti. Apihitakavāṭassa pana dvāre nisinno anāpattiṃ karoti. Na kevalañca dvāre antodvādasahatthepi okāse nisinno, sace sacakkhuko vikkhittopi niddāyantopi anāpattiṃ karoti. Samīpe ṭhitopi andho na karoti, cakkhumāpi nipajjitvā niddāyanto na karoti. Itthīnaṃ pana satampi anāpattiṃ na karotiyeva.

Saddheyyavacasāti saddhātabbavacanā. Sā pana yasmā ariyasāvikāva hoti, tenassa padabhājane 『『āgataphalā』』tiādi vuttaṃ. Tattha āgataṃ phalaṃ assāti āgataphalā paṭiladdhasotāpattiphalāti attho. Abhisametāvinīti paṭividdhacatusaccā. Viññātaṃ sikkhattayasāsanaṃ etāyāti viññātasāsanā. Nisajjaṃ bhikkhu paṭijānamānoti kiñcāpi evarūpā upāsikā disvā vadati, atha kho bhikkhu nisajjaṃ paṭijānamānoyeva tiṇṇaṃ dhammānaṃ aññatarena kāretabbo, na appaṭijānamānoti attho.

Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabboti nisajjādīsu ākāresu yena vā ākārena saddhiṃ methunadhammādīni āropetvā sā upāsikā vadeyya, paṭijānamānova tena so bhikkhu kāretabbo. Evarūpāyapi upāsikāya vacanamattena na kāretabboti attho. Kasmā? Yasmā diṭṭhaṃ nāma tathāpi hoti, aññathāpi hoti.

Tadatthajotanatthañca idaṃ vatthuṃ udāharanti – mallārāmavihāre kira eko khīṇāsavatthero ekadivasaṃ upaṭṭhākakulaṃ gantvā antogehe nisīdi, upāsikāpi sayanapallaṅkaṃ nissāya ṭhitā hoti. Atheko piṇḍacāriko dvāre ṭhito disvā 『『thero upāsikāya saddhiṃ ekāsane nisinno』』ti saññaṃ paṭilabhitvā punappunaṃ olokesi. Theropi 『『ayaṃ mayi asuddhaladdhiko jāto』』ti sallakkhetvā katabhattakicco vihāraṃ gantvā attano vasanaṭṭhānaṃ pavisitvā antova nisīdi. Sopi bhikkhu 『『theraṃ codessāmī』』ti āgantvā ukkāsitvā dvāraṃ vivari. Thero tassa cittaṃ ñatvā ākāse uppatitvā kūṭāgārakaṇṇikaṃ nissāya pallaṅkena nisīdi. Sopi bhikkhu anto pavisitvā mañcañca heṭṭhāmañcañca oloketvā theraṃ apassanto uddhaṃ ullokesi, atha ākāse nisinnaṃ theraṃ disvā 『『bhante, evaṃ mahiddhikā nāma tumhe mātugāmena saddhiṃ ekāsane nisinnabhāvaṃ vadāpetha evā』』ti āha. Thero 『『antaragharasseveso āvuso doso, ahaṃ pana taṃ saddhāpetuṃ asakkonto evamakāsiṃ, rakkheyyāsi ma』』nti vatvā otarīti.

  1. Ito paraṃ sā ce evaṃ vadeyyātiādi sabbaṃ paṭiññāya kāraṇākāradassanatthaṃ vuttaṃ, tattha mātugāmassa methunaṃ dhammaṃ paṭisevantoti mātugāmassa magge methunaṃ dhammaṃ paṭisevantoti attho. Nisajjāya kāretabboti nisajjaṃ paṭijānitvā methunadhammapaṭisevanaṃ appaṭijānanto methunadhammapārājikāpattiyā akāretvā nisajjāmattena yaṃ āpattiṃ āpajjati tāya kāretabbo, pācittiyāpattiyā kāretabboti attho. Etena nayena sabbacatukkesu vinicchayo veditabbo.

  2. Sikkhāpadapariyosāne pana āpattānāpattiparicchedadassanatthaṃ vuttesu gamanaṃ paṭijānātītiādīsu gamanaṃ paṭijānātīti 『『rahonisajjassādatthaṃ gatomhī』』ti evaṃ gamanaṃ paṭijānāti, nisajjanti nisajjassādeneva nisajjaṃ paṭijānāti. Āpattinti tīsu aññataraṃ āpattiṃ. Āpattiyā kāretabboti tīsu yaṃ paṭijānāti, tāya kāretabbo. Sesamettha catukke uttānādhippāyameva. Dutiyacatukke pana gamanaṃ na paṭijānātīti raho nisajjassādavasena na paṭijānāti , 『『salākabhattādinā attano kammena gatomhi, sā pana mayhaṃ nisinnaṭṭhānaṃ āgatā』』ti vadati. Sesametthāpi uttānādhippāyameva.

Ayaṃ pana sabbattha vinicchayo – raho nisajjassādoti methunadhammasannissitakileso vuccati. Yo bhikkhu tenassādena mātugāmassa santikaṃ gantukāmo akkhiṃ añjeti, dukkaṭaṃ. Nivāsanaṃ nivāseti, kāyabandhanaṃ bandhati, cīvaraṃ pārupati, sabbattha payoge payoge dukkaṭaṃ. Gacchati, padavāre padavāre dukkaṭaṃ. Gantvā nisīdati, dukkaṭameva. Mātugāme āgantvā nisinnamatte pācittiyaṃ. Sace sā itthī kenaci karaṇīyena uṭṭhāyuṭṭhāya punappunaṃ nisīdati, nisajjāya nisajjāya pācittiyaṃ. Yaṃ sandhāya gato, sā na diṭṭhā, aññā āgantvā nisīdati, assāde uppanne pācittiyaṃ. Mahāpaccariyaṃ pana 『『gamanakālato paṭṭhāya asuddhacittattā āpattiyevā』』ti vuttaṃ. Sace sambahulā āgacchanti, mātugāmagaṇanāya pācittiyāni. Sace uṭṭhāyuṭṭhāya punappunaṃ nisīdanti, nisajjāgaṇanāya pācittiyāni. Aniyametvā diṭṭhadiṭṭhāya saddhiṃ rahassādaṃ kappessāmīti gantvā nisinnassāpi āgatāgatānaṃ vasena punappunaṃ nisajjāvasena ca vuttanayeneva āpattiyo veditabbā. Sace suddhacittena gantvā nisinnassa santikaṃ āgantvā nisinnāya itthiyā rahassādo uppajjati anāpatti.

Samuṭṭhānādīni paṭhamapārājikasadisānevāti.

Paṭhamaaniyatasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dutiyaaniyatasikkhāpadavaṇṇanā

452.Tena samayena buddho bhagavāti dutiyaaniyatasikkhāpadaṃ. Tattha bhagavatā paṭikkhittantiādimhi 『『yaṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappeyya, taṃ nisajjaṃ kappetuṃ paṭikkhitta』』nti evaṃ sambandho veditabbo. Itarathā hi 『『ekassa ekāyā』』ti vattabbaṃ siyā, kasmā? 『『Paṭikkhitta』』nti vuttattā. Sāmiatthe vā etaṃ paccattavacanaṃ veditabbaṃ.

453.Na heva kho pana paṭicchannanti ettha pana yampi bahi parikkhittaṃ anto vivaṭaṃ pariveṇaṅgaṇādi, tampi antogadhanti veditabbaṃ. Evarūpañhi ṭhānaṃ appaṭicchanneyeva gahitanti mahāpaccariyaṃ vuttaṃ. Sesaṃ paṭhamasikkhāpadanayeneva veditabbaṃ. Kevalañhi idha itthīpi purisopi yo koci viññū anandho abadhiro antodvādasahatthe okāse ṭhito vā nisinno vā vikkhittopi niddāyantopi anāpattiṃ karoti. Badhiro pana cakkhumāpi andho vā abadhiropi na karoti. Pārājikāpattiñca parihāpetvā duṭṭhullavācāpatti vuttāti ayaṃ viseso. Sesaṃ purimasadisameva. Ubhayatthāpi ummattakaādikammikānaṃ anāpatti.

Samuṭṭhānādīsu idaṃsikkhāpadaṃ tisamuṭṭhānaṃ – kāyacittato, vācācittato, kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, sukhamajjhattavedanāhi dvivedanaṃ. Sesaṃ uttānatthamevāti.

Dutiyaaniyatasikkhāpadavaṇṇanā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Aniyatavaṇṇanā niṭṭhitā.

  1. Nissaggiyakaṇḍaṃ

  2. Cīvaravaggo

  3. Paṭhamakathinasikkhāpadavaṇṇanā

Tiṃsa nissaggiyā dhammā, ye vuttā samitāvinā;

Tesaṃ dāni karissāmi, apubbapadavaṇṇanaṃ.

  1. Tena samayena buddho bhagavā vesāliyaṃ viharati gotamake cetiye. Tena kho pana samayena bhagavatā bhikkhūnaṃ ticīvaraṃ anuññātaṃ hotīti ettha ticīvaranti antaravāsako uttarāsaṅgo saṅghāṭīti idaṃ cīvarattayaṃ paribhuñjituṃ anuññātaṃ hoti. Yattha panetaṃ anuññātaṃ, yadā ca anuññātaṃ, yena ca kāraṇena anuññātaṃ, taṃ sabbaṃ cīvarakkhandhake jīvakavatthusmiṃ (mahāva. 326 ādayo) āgatameva. Aññeneva ticīvarena gāmaṃ pavisantīti yena vihāre acchanti nhānañca otaranti, tato aññena, evaṃ divase divase nava cīvarāni dhārenti.

460.Uppannaṃ hotīti anupaññattiyā dvāraṃ dadamānaṃ paṭilābhavasena uppannaṃ hoti, no nipphattivasena.

Āyasmato sāriputtassa dātukāmo hotīti āyasmā kira ānando bhagavantaṃ ṭhapetvā añño evarūpo guṇavisiṭṭho puggalo natthīti guṇabahumānena āyasmantaṃ sāriputtaṃ atimamāyati. So sadāpi manāpaṃ cīvaraṃ labhitvā rajitvā kappabinduṃ datvā therasseva deti, purebhatte paṇītaṃ yāgukhajjakaṃ vā piṇḍapātaṃ vā labhitvāpi therasseva deti, pacchābhatte madhuphāṇitādīni labhitvāpi therasseva deti, upaṭṭhākakulehi dārake nikkhāmetvā pabbājetvāpi therassa santike upajjhaṃ gāhāpetvā sayaṃ anusāvanakammaṃ karoti. Āyasmāpi sāriputto 『『pitu kattabbakiccaṃ nāma jeṭṭhaputtassa bhāro, taṃ mayā bhagavato kattabbaṃ kiccaṃ ānando karoti, ahaṃ ānandaṃ nissāya appossukko viharituṃ labhāmī』』ti āyasmantaṃ ānandaṃ ativiya mamāyati, sopi manāpaṃ cīvaraṃ labhitvā ānandattherasseva detīti sabbaṃ purimasadisameva . Evaṃ guṇabahumānena mamāyanto tadā uppannampi taṃ cīvaraṃ āyasmato sāriputtassa dātukāmo hotīti veditabbo.

Navamaṃ vā bhagavā divasaṃ dasamaṃ vāti ettha pana sace bhaveyya 『『kathaṃ thero jānātī』』ti? Bahūhi kāraṇehi jānāti. Sāriputtatthero kira janapadacārikaṃ pakkamanto ānandattheraṃ āpucchitvāva pakkamati 『『ahaṃ ettakena nāma kālena āgacchissāmi, etthantare bhagavantaṃ mā pamajjī』』ti. Sace sammukhā na āpucchati, bhikkhū pesetvāpi āpucchitvāva gacchati. Sace aññattha vassaṃ vasati, ye paṭhamataraṃ bhikkhū āgacchanti, te evaṃ pahiṇati 『『mama vacanena bhagavato ca pāde sirasā vandatha, ānandassa ca ārogyaṃ vatvā maṃ 『asukadivase nāma āgamissatī』ti vadathā』』ti sadā ca yathāparicchinnadivaseyeva eti. Apicāyasmā ānando anumānenapi jānāti 『『ettake divase bhagavatā viyogaṃ sahanto adhivāsento āyasmā sāriputto vasi, ito dāni paṭṭhāya asukaṃ nāma divasaṃ na atikkamissati addhā āgamissatī』』ti. Yesaṃ yesañhi paññā mahatī tesaṃ tesaṃ bhagavati pemañca gāravo ca mahā hotīti iminā nayenāpi jānāti. Evaṃ bahūhi kāraṇehi jānāti. Tenāha – 『『navamaṃ vā bhagavā divasaṃ dasamaṃ vā』』ti. Evaṃ vutte yasmā idaṃ sikkhāpadaṃ paṇṇattivajjaṃ, na lokavajjaṃ; tasmā āyasmatā ānandena vuttasadisameva paricchedaṃ karonto 『『atha kho bhagavā…pe… dhāretu』』nti. Sace pana therena addhamāso vā māso vā uddiṭṭho abhavissa, sopi bhagavatā anuññāto assa.

462-3.Niṭṭhitacīvarasminti yena kenaci niṭṭhānena niṭṭhite cīvarasmiṃ. Yasmā pana taṃ cīvaraṃ karaṇenapi niṭṭhitaṃ hoti, nassanādīhipi tasmāssa padabhājane atthamattameva dassetuṃ bhikkhuno cīvaraṃ kataṃ vā hotītiādi vuttaṃ. Tattha katanti sūcikammapariyosānena kataṃ, sūcikammapariyosānaṃ nāma yaṃkiñci sūciyā kattabbaṃ pāsapaṭṭagaṇṭhikapaṭṭapariyosānaṃ katvā sūciyā paṭisāmanaṃ. Naṭṭhanti corādīhi haṭaṃ, etampi hi karaṇapalibodhassa niṭṭhitattā niṭṭhitanti vuccati. Vinaṭṭhanti upacikādīhi khāyitaṃ. Daḍḍhanti agginā daḍḍhaṃ. Cīvarāsā vā upacchinnāti 『『asukasmiṃ nāma kule cīvaraṃ labhissāmī』』ti yā cīvarāsā uppannā hoti, sā vā upacchinnā, etesampi hi karaṇapalibodhasseva niṭṭhitattā niṭṭhitabhāvo veditabbo.

Ubbhatasmiṃ kathineti kathine ca ubbhatasmiṃ. Etena dutiyassa palibodhassa abhāvaṃ dasseti. Taṃ pana kathinaṃ yasmā aṭṭhasu vā mātikāsu ekāya antarubbhārena vā uddharīyati, tenassa niddese 『『aṭṭhannaṃ mātikāna』』ntiādi vuttaṃ. Tattha 『『aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāya – pakkamanantikā, niṭṭhānantikā, sanniṭṭhānantikā, nāsanantikā, savanantikā, āsāvacchedikā, sīmātikkantikā, sahubbhārā』』ti evaṃ aṭṭha mātikāyo kathinakkhandhake āgatā. Antarubbhāropi 『『suṇātu me, bhante, saṅgho; yadi saṅghassa pattakallaṃ, saṅgho kathinaṃ uddhareyya, esā ñatti. Suṇātu me, bhante, saṅgho; saṅgho kathinaṃ uddharati, yassāyasmato khamati, kathinassa ubbhāro, so tuṇhassa; yassa nakkhamati, so bhāseyya. Ubbhataṃ saṅghena kathinaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī』』ti (pāci. 926) evaṃ bhikkhunīvibhaṅge āgato. Tattha yaṃ vattabbaṃ taṃ āgataṭṭhāneyeva vaṇṇayissāma. Idha pana vuccamāne pāḷi āharitabbā hoti, atthopi vattabbo. Vuttopi ca na suviññeyyo hoti, aṭṭhāne vuttattāya.

Dasāhaparamanti dasa ahāni paramo paricchedo assāti dasāhaparamo, taṃ dasāhaparamaṃ kālaṃ dhāretabbanti attho. Padabhājane pana atthamattameva dassetuṃ 『『dasāhaparamatā dhāretabba』』nti vuttaṃ. Idañhi vuttaṃ hoti 『『dasāhaparama』』nti ettha yā dasāhaparamatā dasāhaparamabhāvo, ayaṃ ettako kālo yāva nātikkamati tāva dhāretabbanti.

Adhiṭṭhitavikappitesu apariyāpannattā atirekaṃ cīvaranti atirekacīvaraṃ. Tenevassa padabhājane vuttaṃ 『『anadhiṭṭhitaṃ avikappita』』nti.

Channaṃ cīvarānaṃ aññataranti khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅganti imesaṃ channaṃ cīvarānaṃ aññataraṃ. Etena cīvarassa jātiṃ dassetvā idāni pamāṇaṃ dassetuṃ 『『vikappanupagaṃ pacchima』』nti āha. Tassa pamāṇaṃ dīghato dve vidatthiyo, tiriyaṃ vidatthi. Tatrāyaṃ pāḷi – 『『anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetu』』nti (mahāva. 358).

Taṃatikkāmayato nissaggiyaṃ pācittiyanti taṃ yathāvuttajātippamāṇaṃ cīvaraṃ dasāhaparamaṃ kālaṃ atikkāmayato, etthantare yathā atirekacīvaraṃ na hoti tathā akubbato nissaggiyaṃ pācittiyaṃ, tañca cīvaraṃ nissaggiyaṃ hoti, pācittiyāpatti cassa hotīti attho. Atha vā nissajjanaṃ nissaggiyaṃ, pubbabhāge kattabbassa vinayakammassetaṃ nāmaṃ. Nissaggiyamassa atthīti nissaggiyamicceva. Kintaṃ? Pācittiyaṃ. Taṃ atikkāmayato sanissaggiyavinayakammaṃ pācittiyaṃ hotīti ayamettha attho. Padabhājane pana paṭhamaṃ tāva atthavikappaṃ dassetuṃ 『『taṃ atikkāmayato nissaggiyaṃ hotī』』ti mātikaṃ ṭhapetvā 『『ekādase aruṇuggamane nissaggiyaṃ hoti, nissajjitabba』』nti vuttaṃ. Puna yassa ca nissajjitabbaṃ, yathā ca nissajjitabbaṃ, taṃ dassetuṃ 『『saṅghassa vā』』tiādi vuttaṃ. Tattha ekādase aruṇuggamaneti ettha yaṃ divasaṃ cīvaraṃ uppannaṃ tassa yo aruṇo, so uppannadivasanissito, tasmā cīvaruppādadivasaena saddhiṃ ekādase aruṇuggamane nissaggiyaṃ hotīti veditabbaṃ. Sacepi bahūni ekajjhaṃ bandhitvā vā veṭhetvā vā ṭhapitāni ekāva āpatti. Abaddhāveṭhitesu vatthugaṇanāya āpattiyo.

Nissajjitvāāpatti desetabbāti kathaṃ desetabbā? Yathā khandhake vuttaṃ, kathañca tattha vuttaṃ? Evaṃ vuttaṃ – 『『tena, bhikkhave, bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 『ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī』』』ti (cūḷava. 239). Idha pana sace ekaṃ cīvaraṃ hoti 『『ekaṃ nissaggiyaṃ pācittiya』』nti vattabbaṃ. Sace dve, 『『dve』』ti vattabbaṃ. Sace bahūni 『『sambahulānī』』ti vattabbaṃ. Nissajjanepi sace ekaṃ yathāpāḷimeva 『『idaṃ me, bhante, cīvara』』nti vattabbaṃ. Sace dve vā bahūni vā, 『『imāni me, bhante, cīvarāni dasāhātikkantāni nissaggiyāni, imānāhaṃ saṅghassa nissajjāmī』』ti vattabbaṃ. Pāḷiṃ vattuṃ asakkontena aññathāpi vattabbaṃ.

Byattenabhikkhunā paṭibalena āpatti paṭiggahetabbāti khandhake vuttanayeneva paṭiggahetabbā. Evañhi tattha vuttaṃ – 『『byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

『Suṇātu me bhante saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya』nti.

Tena vattabbo 『passasī』ti? 『Āma, passāmī』ti. Āyatiṃ saṃvareyyāsī』』ti (cūḷava. 239). Dvīsu pana sambahulāsu vā purimanayeneva vacanabhedo ñātabbo.

Cīvaradānepi 『『saṅgho imaṃ cīvaraṃ imāni cīvarānī』』ti vatthuvasena vacanabhedo veditabbo. Gaṇassa ca puggalassa ca nissajjanepi eseva nayo.

Āpattidesanāpaṭiggahaṇesu panettha ayaṃ pāḷi – 『『tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ katvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – 『ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī』ti. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā –

『Suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti. Yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya』nti.

Tena vattabbo 『passasī』ti? 『Āma, passāmī』ti. 『Āyatiṃ saṃvareyyāsī』ti.

Tena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 『ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī』ti. Tena vattabbo 『passasī』ti, āma passāmīti āyatiṃ saṃvareyyāsī』』ti (cūḷava. 239). Tattha purimanayeneva āpattiyā nāmaggahaṇaṃ vacanabhedo ca veditabbo.

Yathā ca gaṇassa nissajjane evaṃ dvinnaṃ nissajjanepi pāḷi veditabbā. Yadi hi viseso bhaveyya, yatheva 『『anujānāmi, bhikkhave, tiṇṇannaṃ pārisuddhiuposathaṃ kātuṃ, evañca pana, bhikkhave, kātabbo. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā』』tiādinā nayena 『『tiṇṇannaṃ pārisuddhiuposathaṃ kātu』』nti vatvā puna 『『anujānāmi, bhikkhave, dvinnaṃ pārisuddhiuposathaṃ kātuṃ, evañca pana, bhikkhave, kātabbo. Therena bhikkhunā ekaṃsaṃ uttarāsaṅga』』ntiādinā (mahāva. 168) nayena visuṃyeva dvinnaṃ pārisuddhiuposatho vutto, evamidhāpi visuṃ pāḷiṃ vadeyya, yasmā pana natthi, tasmā avatvā gatoti, gaṇassa vuttā pāḷiyevettha pāḷi.

Āpattipaṭiggahaṇe pana ayaṃ viseso, yathā gaṇassa nissajjitvā āpattiyā desiyamānāya āpattipaṭiggāhako bhikkhu ñattiṃ ṭhapeti, evaṃ aṭṭhapetvā dvīsu aññatarena yathā ekapuggalo paṭiggaṇhāti, evaṃ āpatti paṭiggahetabbā. Dvinnañhi ñattiṭṭhapanā nāma natthi, yadi siyā dvinnaṃ pārisuddhiuposathaṃ visuṃ na vadeyya.

Nissaṭṭhacīvaradānepi yathā 『『imaṃ cīvaraṃ āyasmato dammī』』ti eko vadati, evaṃ 『『imaṃ mayaṃ cīvaraṃ āyasmato demā』』ti vattuṃ vaṭṭati. Ito garukatarāni hi ñattidutiyakammānipi 『『apaloketvā kātabbānī』』ti vuttāni atthi, tesaṃ etaṃ anulomaṃ nissaṭṭhacīvaraṃ pana dātabbameva adātuṃ na labbhati, vinayakammamattañhetaṃ. Na taṃ tena saṅghassa vā gaṇassa vā puggalassa vā dinnameva hotīti.

468.Dasāhātikkante atikkantasaññīti dasāhaṃ atikkante cīvare 『『atikkantaṃ ida』』nti evaṃsaññī, dasāhe vā atikkante 『『atikkanto dasāho』』ti evaṃsaññī. Nissaggiyaṃ pācittiyanti na idha saññā rakkhati. Yopi evaṃsaññī, tassapi taṃ cīvaraṃ nissaggiyaṃ pācittiyāpatti ca. Sanissaggiyavinayakammaṃ vā pācittiyanti ubhopi atthavikappā yujjanti. Esa nayo sabbattha.

Avissajjitevissajjitasaññīti kassaci adinne apariccatte 『『pariccattaṃ mayā』』ti evaṃsaññī.

Anaṭṭhe naṭṭhasaññīti attano cīvarena saddhiṃ bahūni aññesaṃ cīvarāni ekato ṭhapitāni corā haranti. Tatresa attano cīvare anaṭṭhe naṭṭhasaññī hoti. Esa nayo avinaṭṭhādīsupi.

Avilutteti ettha pana gabbhaṃ bhinditvā pasayhāvahāravasena avilutteti veditabbaṃ.

Anissajjitvā paribhuñjati āpatti dukkaṭassāti sakiṃ nivatthaṃ vā sakiṃ pārutaṃ vā kāyato amocetvā divasampi vicarati, ekāva āpatti. Mocetvā mocetvā nivāseti vā pārupati vā payoge payoge dukkaṭaṃ. Dunnivatthaṃ vā duppārutaṃ vā saṇṭhapentassa anāpatti. Aññassa taṃ paribhuñjatopi anāpatti, 『『anāpatti aññena kataṃ paṭilabhitvā paribhuñjatī』』ti (pārā. 570) ādivacanañcettha sādhakaṃ. Anatikkante atikkantasaññino vematikassa ca dukkaṭaṃ paribhogaṃ sandhāya vuttaṃ.

469.『『Anāpatti antodasāhaṃ adhiṭṭheti, vikappetī』』ti ettha pana adhiṭṭhānupagaṃ vikappanupagañca veditabbaṃ. Tatrāyaṃ pāḷi – atha kho bhikkhūnaṃ etadahosi – 『『yāni tāni bhagavatā anuññātāni 『ticīvara』nti vā 『vassikasāṭikā』ti vā 『nisīdana』nti vā 『paccattharaṇa』nti vā 『kaṇḍuppaṭicchādī』ti vā mukhapuñchanacoḷakanti vā parikkhāracoḷanti vā sabbāni tāni adhiṭṭhātabbānīti nu kho udāhu vikappetabbānī』』ti, bhagavato etamatthaṃ ārocesuṃ –

『『Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetuṃ; nisīdanaṃ adhiṭṭhātuṃ na vikappetuṃ; paccattharaṇaṃ adhiṭṭhātuṃ na vikappetuṃ; kaṇḍuppaṭicchādiṃ yāvaābādhā adhiṭṭhātuṃ tato paraṃ vikappetuṃ; mukhapuñchanacoḷaṃ adhiṭṭhātuṃ na vikappetuṃ; parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetu』』nti (mahāva. 358).

『『Tattha ticīvaraṃ』』 adhiṭṭhahantena rajitvā kappabinduṃ datvā pamāṇayuttameva adhiṭṭhātabbaṃ. Tassa pamāṇaṃ ukkaṭṭhaparicchedena sugatacīvarato ūnakaṃ vaṭṭati, lāmakaparicchedena saṅghāṭiyā uttarāsaṅgassa ca dīghato muṭṭhipañcakaṃ tiriyaṃ muṭṭhittikaṃ pamāṇaṃ vaṭṭati. Antaravāsako dīghato muṭṭhipañcako tiriyaṃ dvihatthopi vaṭṭati. Pārupaṇenapi hi sakkā nābhiṃ paṭicchādetunti. Vuttappamāṇato pana atirekaṃ ūnakañca parikkhāracoḷanti adhiṭṭhātabbaṃ.

Tattha yasmā 『『dve cīvarassa adhiṭṭhānā – kāyena vā adhiṭṭheti, vācāya vā adhiṭṭhetī』』ti (pari. 322) vuttaṃ, tasmā purāṇasaṅghāṭiṃ 『『imaṃ saṅghāṭiṃ paccuddharāmī』』ti paccuddharitvā navaṃ saṅghāṭiṃ hatthena gahetvā 『『imaṃ saṅghāṭiṃ adhiṭṭhāmī』』ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena adhiṭṭhātabbā. Idaṃ kāyena adhiṭṭhānaṃ, taṃ yena kenaci sarīrāvayavena aphusantassa na vaṭṭati. Vācāya adhiṭṭhāne pana vacībhedaṃ katvā vācāya adhiṭṭhātabbā. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti 『『imaṃ saṅghāṭiṃ adhiṭṭhāmī』』ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti ṭhapitaṭṭhānaṃ sallakkhetvā 『『etaṃ saṅghāṭiṃ adhiṭṭhāmī』』ti vācā bhinditabbā. Esa nayo uttarāsaṅge antaravāsake ca. Nāmamattameva hi viseso. Tasmā sabbāni saṅghāṭiṃ uttarāsaṅgaṃ antaravāsakanti evaṃ attano nāmeneva adhiṭṭhātabbāni. Sace adhiṭṭhahitvā ṭhapitavatthehi saṅghāṭiādīni karoti, niṭṭhite rajane ca kappe ca imaṃ 『『paccuddharāmī』』ti paccuddharitvā puna adhiṭṭhātabbāni. Adhiṭṭhitena pana saddhiṃ mahantatarameva dutiyapaṭṭaṃ vā khaṇḍaṃ vā saṃsibbantena puna adhiṭṭhātabbameva. Same vā khuddake vā adhiṭṭhānakiccaṃ natthi.

Ticīvaraṃ pana parikkhāracoḷaṃ adhiṭṭhātuṃ vaṭṭati na vaṭṭatīti? Mahāpadumatthero kirāha – 『『ticīvaraṃ ticīvarameva adhiṭṭhātabbaṃ. Sace parikkhāracoḷādhiṭṭhānaṃ labheyya udositasikkhāpade parihāro niratthako bhaveyyā』』ti. Evaṃ vutte kira avasesā bhikkhū āhaṃsu – 『『parikkhāracoḷampi bhagavatāva adhiṭṭhātabbanti vuttaṃ, tasmā vaṭṭatī』』ti. Mahāpaccariyampi vuttaṃ 『『parikkhāracoḷaṃ nāma pāṭekkaṃ nidhānamukhametanti ticīvaraṃ parikkhāracoḷanti adhiṭṭhahitvā paribhuñjituṃ vaṭṭati. Udositasikkhāpade pana ticīvaraṃ adhiṭṭhahitvā pariharantassa parihāro vutto』』ti. Ubhatovibhaṅgabhāṇako puṇṇavālikavāsī mahātissattheropi kira āha – 『『mayaṃ pubbe mahātherānaṃ assumha, araññavāsino bhikkhū rukkhasusirādīsu cīvaraṃ ṭhapetvā padhānaṃ padahanatthāya gacchanti. Sāmantavihāre dhammasavanatthāya gatānañca nesaṃ sūriye uṭṭhite sāmaṇerā vā daharabhikkhū vā pattacīvaraṃ gahetvā gacchanti, tasmā sukhaparibhogatthaṃ ticīvaraṃ parikkhāracoḷanti adhiṭṭhātuṃ vaṭṭatī』』ti. Mahāpaccariyampi vuttaṃ pubbe āraññikā bhikkhū abaddhasīmāyaṃ dupparihāranti ticīvaraṃ parikkhāracoḷameva adhiṭṭhahitvā paribhuñjiṃsū』』ti.

『『Vassikasāṭikā』』 anatirittappamāṇā nāmaṃ gahetvā vuttanayeneva cattāro vassike māse adhiṭṭhātabbā, tato paraṃ paccuddharitvā vikappetabbā. Vaṇṇabhedamattarattāpi cesā vaṭṭati. Dve pana na vaṭṭanti. 『『Nisīdanaṃ』』 vuttanayena adhiṭṭhātabbameva, tañca kho pamāṇayuttaṃ ekameva, dve na vaṭṭanti. 『『Paccattharaṇa』』mpi adhiṭṭhātabbameva, taṃ pana mahantampi vaṭṭati, ekampi vaṭṭati, bahūnipi vaṭṭanti. Nīlampi pītakampi sadasampi pupphadasampīti sabbappakāraṃ vaṭṭati. Sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hoti. 『『Kaṇḍuppaṭicchādi』』 yāva ābādho atthi, tāva pamāṇikā adhiṭṭhātabbā. Ābādhe vūpasante paccuddharitvā vikappetabbā, ekāva vaṭṭati . 『『Mukhapuñchanacoḷaṃ』』 adhiṭṭhātabbameva, yāva ekaṃ dhoviyati, tāva aññaṃ paribhogatthāya icchitabbanti dve vaṭṭanti. Apare pana therā 『『nidhānamukhametaṃ bahūnipi vaṭṭantī』』ti vadanti. Parikkhāracoḷe gaṇanā natthi, yattakaṃ icchati tattakaṃ adhiṭṭhātabbameva. Thavikāpi parissāvanampi vikappanupagaṃ pacchimacīvarappamāṇaṃ 『『parikkhāracoḷaka』』nti adhiṭṭhātabbameva. Bahūni ekato katvā 『『imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī』』ti adhiṭṭhātumpi vaṭṭatiyeva. Bhesajjanavakammamātāpituādīnaṃ atthāya ṭhapentenapi adhiṭṭhātabbameva. Mahāpaccariyaṃ pana 『『anāpattī』』ti vuttaṃ. Mañcabhisi pīṭhakabhisi bimbohanaṃ pāvāro kojavoti etesu pana senāsanaparikkhāratthāya dinnapaccattharaṇe ca adhiṭṭhānakiccaṃ natthiyeva.

Adhiṭṭhitacīvaraṃ pana paribhuñjato kathaṃ adhiṭṭhānaṃ vijahatīti? Aññassa dānena, acchinditvā gahaṇena, vissāsaggāhena, hīnāyāvattanena, sikkhāpaccakkhānena , kālaṃkiriyāya, liṅgaparivattanena, paccuddharaṇena, chiddabhāvenāti imehi navahi kāraṇehi vijahati. Tattha purimehi aṭṭhahi sabbacīvarāni adhiṭṭhānaṃ vijahanti, chiddabhāvena pana ticīvarasseva sabbaaṭṭhakathāsu adhiṭṭhānavijahanaṃ vuttaṃ, tañca nakhapiṭṭhippamāṇena chiddena. Tattha nakhapiṭṭhippamāṇaṃ kaniṭṭhaṅgulinakhavasena veditabbaṃ, chiddañca vinibbiddhachiddameva. Chiddassa hi abbhantare ekatantu cepi acchinno hoti, rakkhati. Tattha saṅghāṭiyā ca uttarāsaṅgassa ca dīghantato vidatthippamāṇassa tiriyantato aṭṭhaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati. Antaravāsakassa pana dīghantato vidatthippamāṇasseva tiriyantato caturaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati. Tasmā jāte chidde taṃ cīvaraṃ atirekacīvaraṭṭhāne tiṭṭhati, sūcikammaṃ katvā puna adhiṭṭhātabbaṃ. Mahāsumatthero panāha – 『『pamāṇacīvarassa yattha katthaci chiddaṃ adhiṭṭhānaṃ bhindati, mahantassa pana pamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindati, antojātaṃ bhindatī』』ti. Karavīkatissatthero āha – 『『khuddakaṃ mahantaṃ na pamāṇaṃ, dve cīvarāni pārupantassa vāmahatthe saṅgharitvā ṭhapitaṭṭhāne chiddaṃ adhiṭṭhānaṃ na bhindati, orabhāge bhindati. Antaravāsakassapi ovaṭṭikaṃ karontena saṅgharitaṭṭhāne chiddaṃ na bhindati, tato oraṃ bhindatī』』ti. Andhakaṭṭhakathāyaṃ pana ticīvare mahāsumattheravādaṃ pamāṇaṃ katvā uttarimpi idaṃ vuttaṃ 『『pacchimappamāṇaṃ adhiṭṭhānaṃ rakkhatī』』ti. Parikkhāracoḷe dīghaso aṭṭhaṅgule sugataṅgulena tiriyaṃ caturaṅgule yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahati. Mahante coḷe tato parena chiddaṃ adhiṭṭhānaṃ na vijahati. Esa nayo sabbesu adhiṭṭhātabbakesu cīvaresū』』ti.

Tattha yasmā sabbesampi adhiṭṭhātabbakacīvarānaṃ vikappanupagapacchimappamāṇato aññaṃ pacchimappamāṇaṃ nāma natthi, yañhi nisīdana-kaṇḍuppaṭicchādi-vassikasāṭikānaṃ pamāṇaṃ vuttaṃ, taṃ ukkaṭṭhaṃ, tato uttari paṭisiddhattā na pacchimaṃ tato heṭṭhā appaṭisiddhattā. Ticīvarassāpi sugatacīvarappamāṇato ūnakattaṃ ukkaṭṭhappamāṇameva. Pacchimaṃ pana visuṃ sutte vuttaṃ natthi. Mukhapuñchanapaccattharaṇaparikkhāracoḷānaṃ ukkaṭṭhaparicchedo natthiyeva. Vikappanupagapacchimena pana pacchimaparicchedo vutto. Tasmā yaṃ tāva andhakaṭṭhakathāyaṃ 『『pacchimappamāṇaṃ adhiṭṭhānaṃ rakkhatī』』ti vatvā tattha parikkhāracoḷasseva sugataṅgulena aṭṭhaṅgulacaturaṅgulapacchimappamāṇaṃ dassetvā itaresaṃ ticīvarādīnaṃ muṭṭhipañcakādipabhedaṃ pacchimappamāṇaṃ sandhāya 『『esa nayo sabbesu adhiṭṭhātabbakesucīvaresū』』ti vuttaṃ, taṃ na sameti.

Karavīkatissattheravādepi dīghantatoyeva chiddaṃ dassitaṃ, tiriyantato na dassitaṃ, tasmā so aparicchinno. Mahāsumattheravāde 『『pamāṇacīvarassa yattha katthaci chiddaṃ adhiṭṭhānaṃ bhindati, mahantassa pana pamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindatī』』ti vuttaṃ. Idaṃ pana na vuttaṃ – 『『idaṃ nāma pamāṇacīvaraṃ ito uttari mahantaṃ cīvara』』nti. Apicettha ticīvarādīnaṃ muṭṭhipañcakādibhedaṃ pacchimappamāṇanti adhippetaṃ. Tattha yadi pacchimappamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindeyya, ukkaṭṭhapattassāpi majjhimapattassa vā omakappamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindeyya, na ca na bhindati. Tasmā ayampi vādo aparicchinno.

Yo panāyaṃ sabbapaṭhamo aṭṭhakathāvādo, ayamevettha pamāṇaṃ. Kasmā? Paricchedasabbhāvato. Ticīvarassa hi pacchimappamāṇañca chiddappamāṇañca chidduppattidesappamāṇañca sabbaaṭṭhakathāsuyeva paricchinditvā vuttaṃ, tasmā sveva vādo pamāṇaṃ. Addhā hi so bhagavato adhippāyaṃ anugantvā vutto. Itaresu pana neva paricchedo atthi, na pubbāparaṃ sametīti.

Yo pana dubbalaṭṭhāne paṭhamaṃ aggaḷaṃ datvā pacchā dubbalaṭṭhānaṃ chinditvā apaneti, adhiṭṭhānaṃ na bhijjati. Maṇḍalaparivattanepi eseva nayo. Dupaṭṭassa ekasmiṃ paṭale chidde vā jāte gaḷite vā adhiṭṭhānaṃ na bhijjati, khuddakaṃ cīvaraṃ mahantaṃ karoti, mahantaṃ vā khuddakaṃ karoti, adhiṭṭhānaṃ na bhijjati. Ubho koṭiyo majjhe karonto sace paṭhamaṃ chinditvā pacchā ghaṭeti, adhiṭṭhānaṃ bhijjati. Atha ghaṭetvā chindati, na bhijjati, rajakehi dhovāpetvā setaṃ kārāpentassāpi adhiṭṭhānaṃ adhiṭṭhānamevāti . Ayaṃ tāva 『『antodasāhaṃ adhiṭṭheti vikappetī』』ti ettha adhiṭṭhāne vinicchayo.

Vikappane pana dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hotīti? Cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā 『『『imaṃ cīvara』nti vā 『imāni cīvarānī』ti vā 『etaṃ cīvara』nti vā 『etāni cīvarānī』』』ti vā 『『tuyhaṃ vikappemī』』ti vattabbaṃ, ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ pana vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. 『『Mayhaṃ santakaṃ, mayhaṃ santakāni paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti evaṃ pana vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Aparopi nayo – tatheva cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike 『『『imaṃ cīvara』nti vā 『imāni cīvarānī』ti vā 『etaṃ cīvara』nti vā 『etāni cīvarānī』』』ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā 『『『tissassa bhikkhuno vikappemī』ti vā 『tissāya bhikkhuniyā, sikkhamānāya, tissassa sāmaṇerassa, tissāya sāmaṇeriyā vikappemī』』』ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā 『『tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Kathaṃ parammukhāvikappanā hotīti? Cīvarānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā 『『『imaṃ cīvara』nti vā 『imāni cīvarānī』ti vā 『etaṃ cīvara』nti vā 『etāni cīvarānī』』』ti vā vatvā 『『tuyhaṃ vikappanatthāya dammī』』ti vattabbaṃ. Tena vattabbo – 『『ko te mitto vā sandiṭṭho vā』』ti? Tato itarena purimanayeneva 『『tisso bhikkhūti vā…pe… tissā sāmaṇerī』』ti vā vattabbaṃ. Puna tena bhikkhunā 『『ahaṃ tissassa bhikkhuno dammīti vā…pe… tissāya sāmaṇeriyā dammī』』ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva 『『itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Dvinnaṃ vikappanānaṃ kiṃ nānākaraṇaṃ? Sammukhāvikappanāyaṃ sayaṃ vikappetvā parena paccuddharāpeti . Parammukhāvikappanāya pareneva vikappāpetvā pareneva paccuddharāpeti, idamettha nānākaraṇaṃ. Sace pana yassa vikappeti, so paññattikovido na hoti, na jānāti paccuddharituṃ, taṃ cīvaraṃ gahetvā aññassa byattassa santikaṃ gantvā puna vikappetvā paccuddharāpetabbaṃ. Vikappitavikappanā nāmesā vaṭṭati. Ayaṃ 『『vikappetī』』ti imasmiṃ pade vinicchayo.

『『Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetu』』ntiādivacanato ca idaṃ 『『vikappetī』』ti avisesena vuttavacanaṃ viruddhaṃ viya dissati, na ca viruddhaṃ tathāgatā bhāsanti. Tasmā evamassa attho veditabbo, ticīvaraṃ ticīvarasaṅkhepeneva pariharato adhiṭṭhātumeva anujānāmi, na vikappetuṃ. Vassikasāṭikaṃ pana cātumāsato paraṃ vikappetumeva na adhiṭṭhātuṃ. Evañca sati yo ticīvare ekena cīvarena vippavasitukāmo hoti, tassa ticīvarādhiṭṭhānaṃ paccuddharitvā vippavāsasukhatthaṃ vikappanāya okāso dinno hoti. Dasāhātikkame ca anāpattīti etenupāyena sabbattha vikappanāya appaṭisiddhabhāvo veditabbo.

Vissajjetīti aññassa deti. Kathaṃ pana dinnaṃ hoti, kathaṃ gahitaṃ? 『『Imaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi nissajjāmi vissajjāmīti vā 『『itthannāmassa demi…pe… nissajjāmī』』ti vā vadati, sammukhāpi parammukhāpi dinnaṃyeva hoti. 『『Tuyhaṃ gaṇhāhī』』ti vutte 『『mayhaṃ gaṇhāmī』』ti vadati, sudinnaṃ suggahitañca. 『『Tava santakaṃ karohi, tava santakaṃ hotu, tava santakaṃ karissasī』』ti vutte 『『mama santakaṃ karomi, mama santakaṃ hotu, mama santakaṃ karissāmī』』ti vadati, duddinnaṃ duggahitañca. Neva dātā dātuṃ jānāti, na itaro gahetuṃ. Sace pana 『『tava santakaṃ karohī』』ti vutte 『『sādhu, bhante, mayhaṃ gaṇhāmī』』ti gaṇhāti, suggahitaṃ. Sace pana 『『eko gaṇhāhī』』ti vadati, itaro 『『na gaṇhāmī』』ti puna so 『『dinnaṃ mayā tuyhaṃ, gaṇhāhī』』ti vadati, itaropi 『『na mayhaṃ iminā attho』』ti vadati. Tato purimopi 『『mayā dinna』』nti dasāhaṃ atikkāmeti, pacchimopi 『『mayā paṭikkhitta』』nti. Kassa āpattīti? Na kassaci āpatti. Yassa pana ruccati, tena adhiṭṭhahitvā paribhuñjitabbaṃ.

Yo pana adhiṭṭhāne vematiko, tena kiṃ kātabbaṃ? Vematikabhāvaṃ ārocetvā sace anadhiṭṭhitaṃ bhavissati, evaṃ me kappiyaṃ hotīti vatvā vuttanayeneva nissajjitabbaṃ. Na hi evaṃ jānāpetvā vinayakammaṃ karontassa musāvādo hoti. Keci pana 『『ekena bhikkhunā vissāsaṃ gahetvā puna dinnaṃ vaṭṭatī』』ti vadanti, taṃ na yujjati. Na hi tassetaṃ vinayakammaṃ, nāpi taṃ ettakena aññaṃ vatthuṃ hoti.

Nassatītiādi uttānatthameva. Yo na dadeyya āpatti dukkaṭassāti ettha 『『mayhaṃ dinnaṃ iminā』』ti imāya saññāya na dentassa dukkaṭaṃ. Tassa santakabhāvaṃ pana ñatvā lesena acchindanto bhaṇḍaṃ agghāpetvā kāretabboti.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ kathinasamuṭṭhānaṃ nāma kāyavācāto ca kāyavācācittato ca samuṭṭhāti, anadhiṭṭhānena ca avikappanena ca āpajjanato akiriyaṃ, saññāya abhāvepi na muccati, ajānantopi āpajjatīti nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamakathinasikkhāpadavaṇṇanā niṭṭhitā.

  1. Udositasikkhāpadavaṇṇanā

471.Tenasamayena buddho bhagavāti udositasikkhāpadaṃ. Tattha santaruttarenāti antaranti antaravāsako vuccati, uttaranti uttarāsaṅgo, saha antarena uttaraṃ santaruttaraṃ, tena santaruttarena, saha antaravāsakena uttarāsaṅgenāti attho. Kaṇṇakitānīti sedena phuṭṭhokāsesu sañjātakāḷasetamaṇḍalāni. Addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍantoti thero kira bhagavati divā paṭisallānatthāya gandhakuṭiṃ paviṭṭhe taṃ okāsaṃ labhitvā dunnikkhittāni dārubhaṇḍamattikābhaṇḍāni paṭisāmento asammaṭṭhaṭṭhānaṃ sammajjanto gilānehi bhikkhūhi saddhiṃ paṭisanthāraṃ karonto tesaṃ bhikkhūnaṃ senāsanaṭṭhānaṃ sampatto addasa. Tena vuttaṃ – 『『addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto』』ti.

473.Avippavāsasammutiṃ dātunti avippavāse sammuti avippavāsasammuti, avippavāsāya vā sammuti avippavāsasammuti. Ko panettha ānisaṃso? Yena cīvarena vippavasati, taṃ nissaggiyaṃ na hoti, āpattiñca nāpajjati. Kittakaṃ kālaṃ? Mahāsumatthero tāva āha – 『『yāva rogo na vūpasamati, vūpasante pana roge sīghaṃ cīvaraṭṭhānaṃ āgantabba』』nti . Mahāpadumatthero āha – 『『sīghaṃ āgacchato rogo paṭikuppeyya, tasmā saṇikaṃ āgantabbaṃ. Yato paṭṭhāya hi satthaṃ vā pariyesati, 『gacchāmī』ti ābhogaṃ vā karoti, tato paṭṭhāya vaṭṭati. 『Na dāni gamissāmī』ti evaṃ pana dhuranikkhepaṃ karontena paccuddharitabbaṃ, atirekacīvaraṭṭhāne ṭhassatī』』ti. Sace panassa rogo paṭikuppati, kiṃ kātabbanti? Phussadevatthero tāva āha – 『『sace soyeva rogo paṭikuppati, sā eva sammuti, puna sammutidānakiccaṃ natthi. Athañño kuppati, puna dātabbā sammutī』』ti. Upatissatthero āha – 『『so vā rogo hotu, añño vā puna sammutidānakiccaṃ natthī』』ti.

475-6.Niṭṭhitacīvarasmiṃ bhikkhunāti idha pana purimasikkhāpade viya atthaṃ aggahetvā niṭṭhite cīvarasmiṃ bhikkhunoti evaṃ sāmivasena karaṇavacanassa attho veditabbo. Karaṇavasena hi bhikkhunā idaṃ nāma kātabbanti natthi. Sāmivasena pana bhikkhuno cīvarasmiṃ niṭṭhite kathine ca ubbhate evaṃ chinnapalibodho ekarattampi ce bhikkhu ticīvarena vippavaseyyāti evaṃ attho yujjati. Tattha ticīvarenāti adhiṭṭhitesu tīsu cīvaresu yena kenaci. Ekena vippavutthopi hi ticīvarena vippavuttho hoti, paṭisiddhapariyāpannena vippavutthattā. Tenevassa padabhājane 『『saṅghāṭiyā vā』』tiādi vuttaṃ. Vippavaseyyāti vippayutto vaseyya.

477-8.Gāmo ekūpacārotiādi avippavāsalakkhaṇavavatthāpanatthaṃ vuttaṃ. Tato paraṃ yathākkamena tāneva pannarasa mātikāpadāni vitthārento 『『gāmo ekūpacāro nāmā』』tiādimāha. Tattha ekakulassa gāmoti ekassa rañño vā bhojakassa vā gāmo. Parikkhittoti yena kenaci pākārena vā vatiyā vā parikkhāya vā parikkhitto. Ettāvatā ekakulagāmassa ekūpacāratā dassitā. Antogāme vatthabbanti evarūpe gāme cīvaraṃ nikkhipitvā gāmabbhantare yathārucite ṭhāne aruṇaṃ uṭṭhāpetuṃ vaṭṭati. Aparikkhittoti iminā tasseva gāmassa nānūpacāratā dassitā. Evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tattha vatthabbaṃ. Hatthapāsā vā na vijahitabbanti atha vā taṃ gharaṃ samantato hatthapāsā na vijahitabbaṃ, aḍḍhateyyaratanappamāṇappadesā uddhaṃ na vijahitabbanti vuttaṃ hoti. Aḍḍhateyyaratanabbhantare pana vatthuṃ vaṭṭati. Taṃ pamāṇaṃ atikkamitvā sacepi iddhimā bhikkhū ākāse aruṇaṃ uṭṭhāpeti, nissaggiyameva hoti. Ettha ca yasmiṃ ghareti gharaparicchedo 『『ekakulassa nivesanaṃ hotī』』tiādinā (pārā. 480) lakkhaṇena veditabbo.

479.Nānākulassagāmoti nānārājūnaṃ vā bhojakānaṃ vā gāmo, vesālikusinārādisadiso. Parikkhittoti iminā nānākulagāmassa ekūpacāratā dassitā. Sabhāye vā dvāramūle vāti ettha sabhāyanti liṅgabyattayena sabhā vuttā. Dvāramūleti nagaradvārassa samīpe. Idaṃ vuttaṃ hoti – evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tattha vā vatthabbaṃ. Tattha saddasaṅghaṭṭanena vā janasambādhena vā vasituṃ asakkontena sabhāye vā vatthabbaṃ nagaradvāramūle vā. Tatrapi vasituṃ asakkontena yattha katthaci phāsukaṭṭhāne vasitvā antoaruṇe āgamma tesaṃyeva sabhāyadvāramūlānaṃ hatthapāsā vā na vijahitabbaṃ. Gharassa pana cīvarassa vā hatthapāse vattabbameva natthi.

Sabhāyaṃ gacchantena hatthapāse cīvaraṃ nikkhipitvāti sace ghare aṭṭhapetvā sabhāye ṭhapessāmīti sabhāyaṃ gacchati, tena sabhāyaṃ gacchantena hatthapāseti hatthaṃ pasāretvā 『『handimaṃ cīvaraṃ ṭhapemī』』ti evaṃ nikkhepasukhe hatthapāsagate kismiñci āpaṇe cīvaraṃ nikkhipitvā purimanayeneva sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.

Tatrāyaṃ vinicchayo – phussadevatthero tāva āha – 『『cīvarahatthapāse vasitabbaṃ natthi, yattha katthaci vīthihatthapāsepi sabhāyahatthapāsepi dvārahatthapāsepi vasituṃ vaṭṭatī』』ti. Upatissatthero panāha – 『『nagarassa bahūnipi dvārāni honti bahūnipi sabhāyāni, tasmā sabbattha na vaṭṭati. Yassā pana vīthiyā cīvaraṃ ṭhapitaṃ yaṃ tassā sammukhaṭṭhāne sabhāyañca dvārañca tassa sabhāyassa ca dvārassa ca hatthapāsā na vijahitabbaṃ. Evañhi sati sakkā cīvarassa pavatti jānitu』』nti. Sabhāyaṃ pana gacchantena yassa āpaṇikassa hatthe nikkhittaṃ, sace so taṃ cīvaraṃ atiharitvā ghare nikkhipati, vīthihatthapāso na rakkhati, gharassa hatthapāse vatthabbaṃ. Sace mahantaṃ gharaṃ hoti, dve vīthiyo pharitvā ṭhitaṃ purato vā pacchato vā hatthapāseyeva aruṇaṃ uṭṭhāpetabbaṃ. Sabhāye nikkhipitvā pana sabhāye vā tassa sammukhe nagaradvāramūle vā tesaṃyeva hatthapāse vā aruṇaṃ uṭṭhāpetabbaṃ.

Aparikkhittotiiminā tasseva gāmassa nānūpacāratā dassitā. Etenevupāyena sabbattha ekūpacāratā ca nānūpacāratā ca veditabbā. Pāḷiyaṃ pana 『『gāmo ekūpacāro nāmā』』ti evaṃ ādimhi 『『ajjhokāso ekūpacāro nāmā』』ti evaṃ ante ca ekameva mātikāpadaṃ uddharitvā padabhājanaṃ vitthāritaṃ. Tasmā tasseva padassānusārena sabbattha parikkhepādivasena ekūpacāratā ca nānūpacāratā ca veditabbā.

480-1.Nivesanādīsuovarakāti gabbhānaṃyevetaṃ pariyāyavacanaṃ. Hatthapāsā vāti gabbhassa hatthapāsā. Dvāramūle vāti sabbesaṃ sādhāraṇe gharadvāramūle. Hatthapāsā vāti gabbhassa vā gharadvāramūlassa vā hatthapāsā.

482-7.Udositoti yānādīnaṃ bhaṇḍānaṃ sālā. Ito paṭṭhāya ca nivesane vuttanayeneva vinicchayo veditabbo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmiko patissayaviseso. Māḷoti ekakūṭasaṅgahito caturassapāsādo. Pāsādoti dīghapāsādo. Hammiyanti muṇḍacchadanapāsādo.

489.Sattabbhantarātiettha ekaṃ abbhantaraṃ aṭṭhavīsatihatthaṃ hoti. Sace sattho gacchanto gāmaṃ vā nadiṃ vā pariyādiyitvā tiṭṭhati antopaviṭṭhena saddhiṃ ekābaddho hutvā orañca pārañca pharitvā ṭhito hoti, satthaparihārova labbhati. Atha gāme vā nadiyā vā pariyāpanno hoti antopaviṭṭho , gāmaparihāro ceva nadīparihāro ca labbhati. Sace vihārasīmaṃ atikkamitvā tiṭṭhati, antosīmāya ca cīvaraṃ hoti, vihāraṃ gantvā vasitabbaṃ. Sace bahisīmāya cīvaraṃ hoti satthasamīpeyeva vasitabbaṃ. Sace gacchanto sakaṭe vā bhagge goṇe vā naṭṭhe antarā chijjati, yasmiṃ koṭṭhāse cīvaraṃ tattha vasitabbaṃ.

  1. Ekakulassa khette hatthapāso nāma cīvarahatthapāsoyeva, nānākulassa khette hatthapāso nāma khettadvārassa hatthapāso. Aparikkhitte cīvarasseva hatthapāso.

491-4.Dhaññakaraṇanti khalaṃ vuccati. Ārāmoti pupphārāmo vā phalārāmo vā. Dvīsupi khette vuttasadisova vinicchayo. Vihāro nivesanasadiso. Rukkhamūle antochāyāyanti chāyāya phuṭṭhokāsassa anto eva. Viraḷasākhassa pana rukkhassa ātapena phuṭṭhokāse ṭhapitaṃ nissaggiyameva hoti, tasmā tādisassa sākhācchāyāya vā khandhacchāyāya vā ṭhapetabbaṃ. Sace sākhāya vā viṭape vā ṭhapeti, upari aññasākhācchāyāya phuṭṭhokāseyeva ṭhapetabbaṃ. Khujjarukkhassa chāyā dūraṃ gacchati, chāyāya gataṭṭhāne ṭhapetuṃ vaṭṭatiyeva. Idhāpi hatthapāso cīvarahatthapāsoyeva.

Agāmake araññeti agāmakaṃ nāma araññaṃ viñjhāṭavīādīsu vā samuddamajjhe vā macchabandhānaṃ agamanapathe dīpakesu labbhati. Samantā sattabbhantarāti majjhe ṭhitassa samattā sabbadisāsu sattabbhantarā, vinibbedhena cuddasa honti. Majjhe nisinno puratthimāya vā pacchimāya vā disāya pariyante ṭhapitacīvaraṃ rakkhati. Sace pana aruṇuggamanasamaye kesaggamattampi puratthimaṃ disaṃ gacchati, pacchimāya disāya cīvaraṃ nissaggiyaṃ hoti. Esa nayo itarasmiṃ. Uposathakāle pana parisapariyante nisinnabhikkhuto paṭṭhāya sattabbhantarasīmā sodhetabbā. Yattakaṃ bhikkhusaṅgho vaḍḍhati, sīmāpi tattakaṃ vaḍḍhati.

495.Anissajjitvā paribhuñjati āpatti dukkaṭassāti ettha sace padhāniko bhikkhu sabbarattiṃ padhānamanuyuñjitvā paccusasamaye 『『nhāyissāmī』』ti tīṇipi cīvarāni tīre ṭhapetvā nadiṃ otarati, nhāyantasseva cassa aruṇaṃ uṭṭhahati, kiṃ kātabbaṃ. So hi yadi uttaritvā cīvaraṃ nivāseti, nissaggiyacīvaraṃ anissajjitvā paribhuñjanapaccayā dukkaṭaṃ āpajjati. Atha naggo gacchati, evampi dukkaṭaṃ āpajjatīti? Na āpajjati. So hi yāva aññaṃ bhikkhuṃ disvā vinayakammaṃ na karoti, tāva tesaṃ cīvarānaṃ aparibhogārahattā naṭṭhacīvaraṭṭhāne ṭhito hoti. Naṭṭhacīvarassa ca akappiyaṃ nāma natthi. Tasmā ekaṃ nivāsetvā dve hatthena gahetvā vihāraṃ gantvā vinayakammaṃ kātabbaṃ. Sace dūre vihāro hoti, antarāmagge manussā sañcaranti. Ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃsakūṭe ṭhapetvā gantabbaṃ. Sace vihāre sabhāgabhikkhū na passati, bhikkhācāraṃ gatā honti, saṅghāṭiṃ bahigāme ṭhapetvā santaruttarena āsanasālaṃ gantvā vinayakammaṃ kātabbaṃ. Sace bahigāme corabhayaṃ hoti, pārupitvā gantabbaṃ. Sace āsanasālā sambādhā hoti janākiṇṇā, na sakkā ekamante cīvaraṃ apanetvā vinayakammaṃ kātuṃ, ekaṃ bhikkhuṃ ādāya bahigāmaṃ gantvā vinayakammaṃ katvā cīvarāni paribhuñjitabbāni.

Sace bhikkhū daharānaṃ hatthe pattacīvaraṃ datvā maggaṃ gacchantā pacchime yāme sayitukāmā honti, attano attano cīvaraṃ hatthapāse katvāva sayitabbaṃ. Sace gacchantānaṃyeva asampattesu daharesu aruṇaṃ uggacchati, cīvaraṃ nissaggiyaṃ hoti, nissayo pana na paṭippassambhati, daharānampi purato gacchantānaṃ theresu asampattesu eseva nayo. Maggaṃ virajjhitvā araññe aññamaññaṃ apassantesupi eseva nayo. Sace pana daharā 『『mayaṃ, bhante, muhuttaṃ sayitvā asukasmiṃ nāma okāse tumhe sampāpuṇissāmā』』ti vatvā yāva aruṇuggamanā sayanti, cīvarañca nissaggiyaṃ hoti, nissayo ca paṭippassambhati, dahare uyyojetvā theresu sayantesupi eseva nayo. Dvedhāpathaṃ disvā therā 『『ayaṃ maggo』』 daharā 『『ayaṃ maggo』』ti vatvā aññamaññassa vacanaṃ aggahetvā gatā, saha aruṇuggamanā cīvarāni ca nissaggiyāni honti , nissayo ca paṭippassambhati. Sace daharā maggato okkamma 『『antoaruṇeyeva nivattissāmā』』ti bhesajjatthāya gāmaṃ pavisitvā āgacchanti. Asampattānaṃyeva ca tesaṃ aruṇo uggacchati, cīvarāni nissaggiyāni honti, nissayo pana na paṭippassambhati. Sace pana dhenubhayena vā sunakhabhayena vā 『『muhuttaṃ ṭhatvā gamissāmā』』ti ṭhatvā vā nisīditvā vā gacchanti, antarā aruṇe uggate cīvarāni nissaggiyāni honti, nissayo ca paṭippassambhati. Sace 『『antoaruṇeyeva āgamissāmā』』ti antosīmāyaṃ gāmaṃ paviṭṭhānaṃ antarā aruṇo uggacchati, neva cīvarāni nissaggiyāni honti, na nissayo paṭippassambhati. Sace pana 『『vibhāyatu tāvā』』ti nisīdanti, aruṇe uggatepi na cīvarāni nissaggiyāni honti, nissayo pana paṭippassambhati. Yepi 『『antoaruṇeyeva āgamissāmā』』ti sāmantavihāraṃ dhammasavanatthāya saussāhā gacchanti, antarāmaggeyeva ca nesaṃ aruṇo uggacchati, cīvarāni nissaggiyāni honti, nissayo pana na paṭippassambhati. Sace dhammagāravena 『『yāva pariyosānaṃ sutvāva gamissāmā』』ti nisīdanti, saha aruṇassuggamanā cīvarānipi nissaggiyāni honti, nissayopi paṭippassambhati. Therena daharaṃ cīvaradhovanatthāya gāmakaṃ pesentena attano cīvaraṃ paccuddharitvāva dātabbaṃ. Daharassāpi cīvaraṃ paccuddharāpetvā ṭhapetabbaṃ. Sace assatiyā gacchati, attano cīvaraṃ paccuddharitvā daharassa cīvaraṃ vissāsena gahetvā ṭhapetabbaṃ. Sace thero nassarati, daharo eva sarati, daharena attano cīvaraṃ paccuddharitvā therassa cīvaraṃ vissāsena gahetvā gantvā vattabbo 『『bhante, tumhākaṃ cīvaraṃ adhiṭṭhahitvā paribhuñjathā』』ti attanopi cīvaraṃ adhiṭṭhātabbaṃ. Evaṃ ekassa satiyāpi āpattimokkho hotīti. Sesaṃ uttānatthameva .

Samuṭṭhānādīsu paṭhamakathinasikkhāpade anadhiṭṭhānaṃ avikappanañca akiriyaṃ, idha apaccuddharaṇaṃ ayameva viseso. Sesaṃ sabbattha vuttanayamevāti.

Udositasikkhāpadavaṇṇanā niṭṭhitā.

  1. Tatiyakathinasikkhāpadavaṇṇanā

497.Tena samayenāti tatiyakathinasikkhāpadaṃ. Tattha ussāpetvā punappunaṃ vimajjatīti 『『valīsu naṭṭhāsu idaṃ mahantaṃ bhavissatī』』ti maññamāno udakena siñcitvā pādehi akkamitvā hatthehi ussāpetvā ukkhipitvā piṭṭhiyaṃ ghaṃsati, taṃ ātape sukkhaṃ paṭhamappamāṇameva hoti. So punapi tathā karoti, tena vuttaṃ – 『『ussāpetvā punappunaṃ vimajjatī』』ti. Taṃ evaṃ kilamantaṃ bhagavā gandhakuṭiyaṃ nisinnova disvā nikkhamitvā senāsanacārikaṃ āhiṇḍanto viya tattha agamāsi. Tena vuttaṃ – 『『addasa kho bhagavā』』tiādi.

499-500.Ekādasamāseti ekaṃ pacchimakattikamāsaṃ ṭhapetvā sese ekādasamāse. Sattamāseti kattikamāsaṃ hemantike ca cattāroti pañcamāse ṭhapetvā sese sattamāse. Kālepi ādissa dinnanti saṅghassa vā 『『idaṃ akālacīvara』』nti uddisitvā dinnaṃ, ekapuggalassa vā 『『idaṃ tuyhaṃ dammī』』ti dinnaṃ.

Saṅghato vāti attano pattabhāgavasena saṅghato vā uppajjeyya. Gaṇato vāti idaṃ suttantikagaṇassa dema, idaṃ ābhidhammikagaṇassāti evaṃ gaṇassa denti. Tato attano pattabhāgavasena gaṇato vā uppajjeyya.

No cassa pāripūrīti no ce pāripūrī bhaveyya, yattakena kayiramānaṃ adhiṭṭhānacīvaraṃ pahoti, tañce cīvaraṃ tattakaṃ na bhaveyya, ūnakaṃ bhaveyyāti attho.

Paccāsā hoti saṅghato vātiādīsu asukadivasaṃ nāma saṅgho cīvarāni labhissati, gaṇo labhissati, tato me cīvaraṃ uppajjissatīti evaṃ saṅghato vā gaṇato vā paccāsā hoti. Ñātakehi me cīvaratthāya pesitaṃ, mittehi pesitaṃ, te āgatā cīvare dassantīti evaṃ ñātito vā mittato vā paccāsā hoti. Paṃsukūlaṃ vāti ettha pana paṃsukūlaṃ vā lacchāmīti evaṃ paccāsā hotīti yojetabbaṃ. Attano vā dhanenāti attano kappāsasuttādinā dhanena, asukadivasaṃ nāma lacchāmīti evaṃ vā paccāsā hotīti attho.

Tato ce uttari nikkhipeyya satiyāpi paccāsāyāti māsaparamato ce uttari nikkhipeyya, nissaggiyaṃ pācittiyanti attho. Evaṃ pana avatvā yasmā antarā uppajjamāne paccāsācīvare mūlacīvarassa uppannadivasato yāva vīsatimo divaso tāva uppannaṃ paccāsācīvaraṃ mūlacīvaraṃ attano gatikaṃ karoti, tato uddhaṃ mūlacīvaraṃ paccāsācīvaraṃ attano gatikaṃ karoti. Tasmā taṃ visesaṃ dassetuṃ 『『tadahuppanne mūlacīvare』』tiādinā nayena padabhājanaṃ vuttaṃ, taṃ uttānatthameva.

Visabhāge uppanne mūlacīvareti yadi mūlacīvaraṃ saṇhaṃ, paccāsācīvaraṃ thūlaṃ, na sakkā yojetuṃ. Rattiyo ca sesā honti, na tāva māso pūrati , na akāmā niggahena cīvaraṃ kāretabbaṃ. Aññaṃ paccāsācīvaraṃ labhitvāyeva kālabbhantare kāretabbaṃ. Paccāsācīvarampi parikkhāracoḷaṃ adhiṭṭhātabbaṃ. Atha mūlacīvaraṃ thūlaṃ hoti, paccāsācīvaraṃ saṇhaṃ, mūlacīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paccāsācīvarameva mūlacīvaraṃ katvā ṭhapetabbaṃ. Taṃ puna māsaparihāraṃ labhati, etenupāyena yāva icchati tāva aññamaññaṃ mūlacīvaraṃ katvā ṭhapetuṃ vaṭṭatīti. Sesaṃ uttānameva.

Samuṭṭhānādīni paṭhamakathinasadisānevāti.

Tatiyakathinasikkhāpadavaṇṇanā niṭṭhitā.

  1. Purāṇacīvarasikkhāpadavaṇṇanā

503-5.Tena samayenāti purāṇacīvarasikkhāpadaṃ. Tattha yāva sattamā pitāmahayugāti pitupitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. Yuganti āyuppamāṇaṃ vuccati. Abhilāpa mattameva cetaṃ. Atthato pana pitāmahoyeva pitāmahayugaṃ. Tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā. Evaṃ yāva sattamo puriso tāva yā asambaddhā sā yāva sattamā pitāmahayugā asambaddhāti vuccati. Desanāmukhameva cetaṃ. 『『Mātito vā pitito vā』』tivacanato pana pitāmahayugampi pitāmahiyugampi mātāmahayugampi mātāmahiyugampi tesaṃ bhātubhaginībhāgineyyaputtapaputtādayopi sabbe idha saṅgahitā evāti veditabbā.

Tatrāyaṃ vitthāranayo – pitā pitupitā tassa pitā tassāpi pitāti evaṃ yāva sattamā yugā, pitā pitumātā tassā pitā ca mātā ca bhātā ca bhaginī ca puttā ca dhītaro cāti evampi uddhañca adho ca yāva sattamā yugā, pitā pitubhātā pitubhaginī pituputtā pitudhītaro tesampi puttadhītuparamparāti evampi yāva sattamā yugā, mātā mātumātā tassā mātā tassāpi mātāti evampi yāva sattamā yugā, mātā mātupitā tassa mātā ca pitā ca bhātā ca bhaginī ca puttā ca dhītaro cāti, evampi uddhañca adho ca yāva sattamā yugā, mātā mātubhātā mātubhaginī mātuputtā mātudhītaro tesampi puttadhītuparamparāti evampi yāva sattamā yugā, neva mātusambandhena na pitusambandhena sambaddhā, ayaṃ aññātikā nāma.

Ubhato saṅgheti bhikkhunisaṅghe ñatticatutthena bhikkhusaṅghe ñatticatutthenāti aṭṭhavācikavinayakammena upasampannā.

Sakiṃ nivatthampi sakiṃ pārutampīti rajitvā kappaṃ katvā ekavārampi nivatthaṃ vā pārutaṃ vā. Antamaso paribhogasīsena aṃse vā matthake vā katvā maggaṃ gato hoti, ussīsakaṃ vā katvā nipanno hoti, etampi purāṇacīvarameva. Sace pana paccattharaṇassa heṭṭhā katvā nipajjati, hatthehi vā ukkhipitvā ākāse vitānaṃ katvā sīsena aphusanto gacchati, ayaṃ paribhogo nāma na hotīti kurundiyaṃ vuttaṃ.

Dhotaṃ nissaggiyanti ettha evaṃ āṇattā bhikkhunī dhovanatthāya uddhanaṃ sajjeti, dārūni saṃharati, aggiṃ karoti, udakaṃ āharati yāva naṃ dhovitvā ukkhipati, tāva bhikkhuniyā payoge payoge bhikkhussa dukkaṭaṃ. Dhovitvā ukkhittamatte nissaggiyaṃ hoti. Sace duddhotanti maññamānā puna siñcati vā dhovati vā yāva niṭṭhānaṃ na gacchati tāva payoge payoge dukkaṭaṃ. Esa nayo rajanākoṭanesu. Rajanadoṇiyañhi rajanaṃ ākiritvā yāva sakiṃ cīvaraṃ rajati, tato pubbe yaṃkiñci rajanatthāya karoti, pacchā vā paṭirajati, sabbattha payoge payoge bhikkhussa dukkaṭaṃ. Evaṃ ākoṭanepi payogo veditabbo.

506.Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpetīti no cepi 『『imaṃ dhovā』』ti vadati, atha kho dhovanatthāya kāyavikāraṃ katvā hatthena vā hatthe deti, pādamūle vā ṭhapeti, upari vā khipati, sikkhamānāsāmaṇerīsāmaṇeraupāsakatitthiyādīnaṃ vā hatthe peseti, nadītitthe dhovantiyā upacāre vā khipati, antodvādasahatthe okāse ṭhatvā, dhovāpitaṃyeva hoti. Sace pana upacāraṃ muñcitvā orato ṭhapeti sā ce dhovitvā āneti, anāpatti. Sikkhamānāya vā sāmaṇeriyā vā upāsikāya vā hatthe dhovanatthāya deti, sā ce upasampajjitvā dhovati, āpattiyeva. Upāsakassa hatthe deti, so ce liṅge parivatte bhikkhunīsu pabbajitvā upasampajjitvā dhovati , āpattiyeva. Sāmaṇerassa vā bhikkhussa vā hatthe dinnepi liṅgaparivattane eseva nayo.

Dhovāpeti rajāpetītiādīsu ekena vatthunā nissaggiyaṃ, dutiyena dukkaṭaṃ. Tīṇipi kārāpentassa ekena nissaggiyaṃ, sesehi dve dukkaṭāni. Yasmā panetāni dhovanādīni paṭipāṭiyā vā uppaṭipāṭiyā vā kārentassa mokkho natthi, tasmā ettha tīṇi catukkāni vuttāni. Sacepi hi 『『imaṃ cīvaraṃ rajitvā dhovitvā ānehī』』ti vutte sā bhikkhunī paṭhamaṃ dhovitvā pacchā rajati, nissaggiyena dukkaṭameva. Evaṃ sabbesu viparītavacanesu nayo netabbo. Sace pana 『『dhovitvā ānehī』』ti vuttā dhovati ceva rajati ca, dhovāpanapaccayā eva āpatti, rajane anāpatti. Evaṃ sabbattha vuttādhikakaraṇe 『『avuttā dhovatī』』ti iminā lakkhaṇena anāpatti veditabbā. 『『Imasmiṃ cīvare yaṃ kātabbaṃ, sabbaṃ taṃ tuyhaṃ bhāro』』ti vadanto pana ekavācāya sambahulā āpattiyo āpajjatīti.

Aññātikāya vematiko aññātikāya ñātikasaññīti imānipi padāni vuttānaṃyeva tiṇṇaṃ catukkānaṃ vasena vitthārato veditabbāni.

Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya dhovāpentassa dukkaṭaṃ. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva, bhikkhūnaṃ santike upasampannā nāma pañcasatā sākiyāniyo.

507.Avuttā dhovatīti uddesāya vā ovādāya vā āgatā kilinnaṃ cīvaraṃ disvā ṭhapitaṭṭhānato gahetvā vā 『『detha, ayya, dhovissāmī』』ti āharāpetvā vā dhovati ceva rajati ca ākoṭeti ca, ayaṃ avuttā dhovati nāma. Yāpi 『『imaṃ cīvaraṃ dhovā』』ti daharaṃ vā sāmaṇeraṃ vā āṇāpentassa bhikkhuno sutvā 『『āharathayya ahaṃ dhovissāmī』』ti dhovati, tāvakālikaṃ vā gahetvā dhovitvā rajitvā deti, ayampi avuttā dhovati nāma.

Aññaṃ parikkhāranti upāhanatthavikapattatthavikaaṃsabaddhakakāyabandhanamañcapīṭhabhisitaṭṭikādiṃ yaṃkiñci dhovāpeti, anāpatti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu pana idaṃ sikkhāpadaṃ chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā.

  1. Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā

508.Tena samayenāti cīvarapaṭiggahaṇasikkhāpadaṃ. Tattha piṇḍapātapaṭikkantāti piṇḍapātato paṭikkantā. Yena andhavanaṃ tenupasaṅkamīti apaññatte sikkhāpade yena andhavanaṃ tenupasaṅkami. Katakammāti katacorikakammā, sandhicchedanādīhi parabhaṇḍaṃ haritāti vuttaṃ hoti. Coragāmaṇikoti corajeṭṭhako. So kira pubbe theriṃ jānāti, tasmā corānaṃ purato gacchanto disvā 『『ito mā gacchatha, sabbe ito ethā』』ti te gahetvā aññena maggena agamāsi. Samādhimhā vuṭṭhahitvāti therī kira paricchinnavelāyaṃyeva samādhimhā vuṭṭhahi. Sopi tasmiṃyeva khaṇe evaṃ avaca, tasmā sā assosi, sutvā ca 『『natthi dāni añño ettha samaṇo vā brāhmaṇo vā aññatra mayā』』ti taṃ maṃsaṃ aggahesi. Tena vuttaṃ – 『『atha kho uppalavaṇṇā bhikkhunī』』tiādi.

Ohiyyakoti avahīyako avaseso, vihāravāraṃ patvā ekova vihāre ṭhitoti attho. Sace me tvaṃ antaravāsakaṃ dadeyyāsīti kasmā āha? Saṇhaṃ ghanamaṭṭhaṃ antaravāsakaṃ disvā lobhena, apica appako tassā antaravāsake lobho, theriyā pana sikhāppattā koṭṭhāsasampatti tenassā sarīrapāripūriṃ passissāmīti visamalobhaṃ uppādetvā evamāha. Antimanti pañcannaṃ cīvarānaṃ sabbapariyantaṃ hutvā antimaṃ, antimanti pacchimaṃ. Aññaṃ lesenāpi vikappetvā vā paccuddharitvā vā ṭhapitaṃ cīvaraṃ natthīti evaṃ yathāanuññātānaṃ pañcannaṃ cīvarānaṃ dhāraṇavaseneva āha, na lobhena, na hi khīṇāsavānaṃ lobho atthi. Nippīḷiyamānāti upamaṃ dassetvā gāḷhaṃ pīḷayamānā.

Antaravāsakaṃdatvā upassayaṃ agamāsīti saṅkaccikaṃ nivāsetvā yathā tassa manoratho na pūrati, evaṃ hatthataleyeva dassetvā agamāsi.

  1. Kasmā pārivattakacīvaraṃ appaṭigaṇhante ujjhāyiṃsu? 『『Sace ettakopi amhesu ayyānaṃ vissāso natthi, kathaṃ mayaṃ yāpessāmā』』ti vihatthatāya samabhitunnattā.

Anujānāmi bhikkhave imesaṃ pañcannanti imesaṃ pañcannaṃ sahadhammikānaṃ samasaddhānaṃ samasīlānaṃ samadiṭṭhīnaṃ pārivattakaṃ gahetuṃ anujānāmīti attho.

512.Payoge dukkaṭanti gahaṇatthāya hatthappasāraṇādīsu dukkaṭaṃ. Paṭilābhenāti paṭiggahaṇena. Tattha ca hatthena vā hatthe detu, pādamūle vā ṭhapetu, upari vā khipatu, so ce sādiyati , gahitameva hoti. Sace pana sikkhamānāsāmaṇerasāmaṇerīupāsakaupāsikādīnaṃ hatthe pesitaṃ paṭiggaṇhāti, anāpatti. Dhammakathaṃ kathentassa catassopi parisā cīvarāni ca nānāvirāgavatthāni ca ānetvā pādamūle ṭhapenti, upacāre vā ṭhatvā upacāraṃ vā muñcitvā khipanti, yaṃ tattha bhikkhunīnaṃ santakaṃ, taṃ aññatra pārivattakā gaṇhantassa āpattiyeva. Atha pana rattibhāge khittāni honti, 『『idaṃ bhikkhuniyā, idaṃ aññesa』』nti ñātuṃ na sakkā, pārivattakakiccaṃ natthīti mahāpaccariyaṃ kurundiyañca vuttaṃ, taṃ acittakabhāvena na sameti. Sace bhikkhunī vassāvāsikaṃ deti, pārivattakameva kātabbaṃ. Sace pana saṅkārakūṭādīsu ṭhapeti, 『『paṃsukūlaṃ gaṇhissantī』』ti paṃsukūlaṃ adhiṭṭhahitvā gahetuṃ vaṭṭati.

513.Aññātikāya aññātikasaññīti tikapācittiyaṃ. Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya hatthato gaṇhantassa dukkaṭaṃ, bhikkhūnaṃ santike upasampannāya pana pācittiyameva.

514.Parittena vā vipulanti appagghacīvarena vā upāhanatthavikapattatthavikaaṃsabaddhakakāyabandhanādinā vā mahagghaṃ cetāpetvā sacepi cīvaraṃ paṭiggaṇhāti, anāpatti. Mahāpaccariyaṃ pana 『『antamaso harītakīkhaṇḍenāpī』』ti vuttaṃ. Vipulena vā parittanti idaṃ vuttavipallāsena veditabbaṃ. Aññaṃ parikkhāranti pattatthavikādiṃ yaṃ kiñci vikappanupagapacchimacīvarappamāṇaṃ pana paṭaparissāvanampi na vaṭṭati. Yaṃ neva adhiṭṭhānupagaṃ na vikappanupagaṃ taṃ sabbaṃ vaṭṭati. Sacepi mañcappamāṇā bhisicchavi hoti, vaṭṭatiyeva; ko pana vādo pattatthavikādīsu. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idaṃ chasamuṭṭhānaṃ, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ , paṇṇattivajjaṃ, kāyakammaṃvacīkammaṃ, ticittaṃ, tivedananti.

Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā.

  1. Aññātakaviññattisikkhāpadavaṇṇanā

515.Tena samayenāti aññātakaviññattisikkhāpadaṃ. Tattha upanando sakyaputtoti asītisahassamattānaṃ sakyakulā pabbajitānaṃ bhikkhūnaṃ patikiṭṭho lolajātiko. Paṭṭoti cheko samattho paṭibalo sarasampanno kaṇṭhamādhuriyena samannāgato. Kismiṃ viyāti kiṃsu viya kileso viya, hirottappavasena kampanaṃ viya saṅkampanaṃ viya hotīti attho.

Addhānamagganti addhānasaṅkhātaṃ dīghamaggaṃ, na nagaravīthimagganti attho. Te bhikkhū acchindiṃsūti musiṃsu, pattacīvarāni nesaṃ hariṃsūti attho. Anuyuñjāhīti bhikkhubhāvajānanatthāya puccha. Anuyuñjiyamānāti pabbajjāupasampadāpattacīvarādhiṭṭhānādīni pucchiyamānā. Etamatthaṃ ārocesunti bhikkhubhāvaṃ jānāpetvā yo 『『sāketā sāvatthiṃ addhānamaggappaṭipannā』』tiādinā nayena vutto, etamatthaṃ ārocesuṃ.

517.Aññātakaṃ gahapatiṃ vātiādīsu yaṃ parato 『『tiṇena vā paṇṇena vā paṭicchādetvā』』ti vuttaṃ, taṃ ādiṃ katvā evaṃ anupubbakathā veditabbā. Sace core passitvā daharā pattacīvarāni gahetvā palātā, corā therānaṃ nivāsanapārupanamattaṃyeva haritvā gacchanti, therehi neva tāva cīvaraṃ viññāpetabbaṃ, na sākhāpalāsaṃ bhañjitabbaṃ. Atha daharā sabbaṃ bhaṇḍakaṃ chaḍḍetvā palātā, corā therānaṃ nivāsanapārupanaṃ tañca bhaṇḍakaṃ gahetvā gacchanti, daharehi āgantvā attano nivāsanapārupanāni na tāva therānaṃ dātabbāni, na hi anacchinnacīvarā attano atthāya sākhāpalāsaṃ bhañjituṃ labhanti, acchinnacīvarānaṃ pana atthāya labhanti, acchinnacīvarāva attanopi paresampi atthāya labhanti. Tasmā therehi vā sākhāpalāsaṃ bhañjitvā vākādīhi ganthetvā daharānaṃ dātabbaṃ, daharehi vā therānaṃ atthāya bhañjitvā ganthetvā tesaṃ hatthe datvā vā adatvā vā attanā nivāsetvā attano nivāsanapārupanāni therānaṃ dātabbāni, neva bhūtagāmapātabyatāya pācittiyaṃ hoti, na tesaṃ dhāraṇe dukkaṭaṃ.

Sace antarāmagge rajakattharaṇaṃ vā hoti, aññe vā tādise manusse passanti, cīvaraṃ viññāpetabbaṃ. Yāni ca nesaṃ te vā viññattamanussā aññe vā sākhāpalāsanivāsane bhikkhū disvā ussāhajātā vatthāni denti, tāni sadasāni vā hontu adasāni vā nīlādinānāvaṇṇāni vā kappiyānipi akappiyānipi sabbāni acchinnacīvaraṭṭhāne ṭhitattā tesaṃ nivāsetuñca pārupituñca vaṭṭanti. Vuttampihetaṃ parivāre –

『『Akappakataṃ nāpi rajanāya rattaṃ;

Tena nivattho yena kāmaṃ vajeyya;

Na cassa hoti āpatti;

So ca dhammo sugatena desito;

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Ayañhi pañho acchinnacīvarakaṃ bhikkhuṃ sandhāya vutto. Atha pana titthiyehi sahagacchanti, te ca nesaṃ kusacīravākacīraphalakacīrāni denti, tānipi laddhiṃ aggahetvā nivāsetuṃ vaṭṭanti, nivāsetvāpi laddhi na gahetabbā.

Idāni 『『yaṃ āvāsaṃ paṭhamaṃ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṃ vā』』tiādīsu vihāracīvaraṃ nāma manussā āvāsaṃ kāretvā 『『cattāropi paccayā amhākaṃyeva santakā paribhogaṃ gacchantū』』ti ticīvaraṃ sajjetvā attanā kārāpite āvāse ṭhapenti, etaṃ vihāracīvaraṃ nāma. Uttarattharaṇanti mañcakassa upari attharaṇakaṃ vuccati. Bhumattharaṇanti parikammakatāya bhūmiyā rakkhaṇatthaṃ cimilikāhi kataattharaṇaṃ tassa upari taṭṭikaṃ pattharitvā caṅkamanti. Bhisicchavīti mañcabhisiyā vā pīṭhabhisiyā vā chavi, sace pūritā hoti vidhunitvāpi gahetuṃ vaṭṭati. Evametesu vihāracīvarādīsu yaṃ tattha āvāse hoti, taṃ anāpucchāpi gahetvā nivāsetuṃ vā pārupituṃ vā acchinnacīvarakānaṃ bhikkhūnaṃ labbhatīti veditabbaṃ. Tañca kho labhitvā odahissāmi puna ṭhapessāmīti adhippāyena na mūlacchejjāya. Labhitvā ca pana ñātito vā upaṭṭhākato vā aññato vā kutoci pākatikameva kātabbaṃ. Videsagatena ekasmiṃ saṅghike āvāse saṅghikaparibhogena paribhuñjanatthāya ṭhapetabbaṃ. Sacassa paribhogeneva taṃ jīrati vā nassati vā gīvā na hoti. Sace pana etesaṃ vuttappakārānaṃ gihivatthādīnaṃ bhisicchavipariyantānaṃ kiñci na labbhati, tena tiṇena vā paṇṇena vā paṭicchādetvā āgantabbanti.

519.Yehikehici vā acchinnanti ettha yampi acchinnacīvarā ācariyupajjhāyā aññe 『『āharatha, āvuso, cīvara』』nti yācitvā vā vissāsena vā gaṇhanti, tampi saṅgahaṃ gacchatīti vattuṃ yujjati.

Paribhogajiṇṇaṃ vāti ettha ca acchinnacīvarānaṃ ācariyupajjhāyādīnaṃ attanā tiṇapaṇṇehi paṭicchādetvā dinnacīvarampi saṅgahaṃ gacchatīti vattuṃ yujjati. Evañhi te acchinnacīvaraṭṭhāne naṭṭhacīvaraṭṭhāne ca ṭhitā bhavissanti, tena nesaṃ viññattiyaṃ akappiyacīvaraparibhoge ca anāpatti anurūpā bhavissati.

521.Ñātakānaṃ pavāritānanti ettha 『『etesaṃ santakaṃ dethā』』ti viññāpentassa yācantassa anāpattīti evamattho daṭṭhabbo. Na hi ñātakapavāritānaṃ āpatti vā anāpatti vā hoti. Attano dhanenāti etthāpi attano kappiyabhaṇḍena kappiyavohāreneva cīvaraṃ viññāpentassa cetāpentassa parivattāpentassa anāpattīti evamattho daṭṭhabbo. Pavāritānanti ettha ca saṅghavasena pavāritesu pamāṇameva vaṭṭati. Puggalikapavāraṇāya yaṃ yaṃ pavāreti, taṃ taṃyeva viññāpetabbaṃ. Yo catūhi paccayehi pavāretvā sayameva sallakkhetvā kālānukālaṃ cīvarāni divase divase yāgubhattādīnīti evaṃ yena yenattho taṃ taṃ deti, tassa viññāpanakiccaṃ natthi. Yo pana pavāretvā bālatāya vā satisammosena vā na deti, so viññāpetabbo. Yo 『『mayhaṃ gehaṃ pavāremī』』ti vadati, tassa gehaṃ gantvā yathāsukhaṃ nisīditabbaṃ nipajjitabbaṃ, na kiñci gahetabbaṃ. Yo pana 『『yaṃ mayhaṃ gehe atthi, taṃ pavāremī』』ti vadati. Yaṃ tattha kappiyaṃ, taṃ viññāpetabbaṃ, gehe pana nisīdituṃ vā nipajjituṃ vā na labbhatīti kurundiyaṃ vuttaṃ.

Aññassatthāyāti ettha attano ñātakapavārite na kevalaṃ attano atthāya, atha kho aññassatthāya viññāpentassa anāpattīti ayameko attho. Ayaṃ pana dutiyo aññassāti ye aññassa ñātakapavāritā, te tasseva 『『aññassā』』ti laddhavohārassa buddharakkhitassa vā dhammarakkhitassa vā atthāya viññāpentassa anāpattīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā.

  1. Tatuttarisikkhāpadavaṇṇanā

522-4.Tenasamayenāti tatuttarisikkhāpadaṃ. Tattha abhihaṭṭhunti abhīti upasaggo, haritunti attho, gaṇhitunti vuttaṃ hoti. Pavāreyyāti icchāpeyya, icchaṃ ruciṃ uppādeyya, vadeyya nimanteyyāti attho. Abhihaṭṭhuṃ pavārentena pana yathā vattabbaṃ, taṃ ākāraṃ dassetuṃ 『『yāvatakaṃ icchasi tāvatakaṃ gaṇhāhī』』ti evamassa padabhājanaṃ vuttaṃ. Atha vā yathā 『『nekkhammaṃ daṭṭhu khemato』』ti (su. ni. 426, 1104; cūḷani. jatukaṇṇimāṇavapucchāniddesa 67) ettha disvāti attho, evamidhāpi 『『abhiaṭṭhuṃ pavāreyyā』』ti abhiharitvā pavāreyyāti attho. Tattha kāyābhihāro vācābhihāroti duvidho abhihāro, kāyena vā hi vatthāni abhiharitvā pādamūle ṭhapetvā 『『yattakaṃ icchasi tattakaṃ gaṇhāhī』』ti vadanto pavāreyya, vācāya vā 『『amhākaṃ dussakoṭṭhāgāraṃ paripuṇṇaṃ, yattakaṃ icchasi tattakaṃ gaṇhāhī』』ti vadanto pavāreyya, tadubhayampi ekajjhaṃ katvā 『『abhihaṭṭhuṃ pavāreyyā』』ti vuttaṃ.

Santaruttaraparamanti saantaraṃ uttaraṃ paramaṃ assa cīvarassāti santaruttaraparamaṃ, nivāsanena saddhiṃ pārupanaṃ ukkaṭṭhaparicchedo assāti vuttaṃ hoti. Tato cīvaraṃ sāditabbanti tato abhihaṭacīvarato ettakaṃ cīvaraṃ gahetabbaṃ, na ito paranti attho. Yasmā pana acchinnasabbacīvarena ticīvarikeneva bhikkhunā evaṃ paṭipajjitabbaṃ, aññena aññathāpi, tasmā taṃ vibhāgaṃ dassetuṃ 『『sace tīṇi naṭṭhāni hontī』』tiādinā nayenassa padabhājanaṃ vuttaṃ.

Tatrāyaṃ vinicchayo – yassa tīṇi naṭṭhāni, tena dve sāditabbāni, ekaṃ nivāsetvā ekaṃ pārupitvā aññaṃ sabhāgaṭṭhānato pariyesissati. Yassa dve naṭṭhāni, tena ekaṃ sāditabbaṃ. Sace pakatiyāva santaruttarena carati, dve sāditabbāni. Evaṃ ekaṃ sādiyanteneva samo bhavissati. Yassa tīsu ekaṃ naṭṭhaṃ, na sāditabbaṃ. Yassa pana dvīsu ekaṃ naṭṭhaṃ, ekaṃ sāditabbaṃ. Yassa ekaṃyeva hoti, tañca naṭṭhaṃ, dve sāditabbāni. Bhikkhuniyā pana pañcasupi naṭṭhesu dve sāditabbāni. Catūsu naṭṭhesu ekaṃ sāditabbaṃ, tīsu naṭṭhesu kiñci na sāditabbaṃ, ko pana vādo dvīsu vā ekasmiṃ vā. Yena kenaci hi santaruttaraparamatāya ṭhātabbaṃ, tato uttari na labbhatīti idamettha lakkhaṇaṃ.

526.Sesakaṃ āharissāmīti dve cīvarāni katvā sesaṃ puna āharissāmīti attho. Na acchinnakāraṇāti bāhusaccādiguṇavasena denti. Ñātakānantiādīsu ñātakānaṃ dentānaṃ sādiyantassa pavāritānaṃ dentānaṃ sādiyantassa attano dhanena sādiyantassa anāpattīti attho. Aṭṭhakathāsu pana 『『ñātakapavāritaṭṭhāne pakatiyā bahumpi vaṭṭati, acchinnakāraṇā pamāṇameva vaṭṭatī』』ti vuttaṃ. Taṃ pāḷiyā na sameti. Yasmā panidaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha 『『aññassatthāyā』』ti na vuttaṃ. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Tatuttarisikkhāpadavaṇṇanā niṭṭhitā.

  1. Paṭhamaupakkhaṭasikkhāpadavaṇṇanā

527.Tenasamayenāti upakkhaṭasikkhāpadaṃ. Tattha atthāvuso maṃ so upaṭṭhākoti āvuso, yaṃ tvaṃ bhaṇasi, atthi evarūpo so mama upaṭṭhākoti ayamettha attho. Api meyya evaṃ hotīti api me ayya evaṃ hoti, api mayyā evantipi pāṭho.

528-9.Bhikkhuṃ paneva uddissāti ettha uddissāti apadissa ārabbha. Yasmā pana yaṃ uddissa upakkhaṭaṃ hoti, taṃ tassatthāya upakkhaṭaṃ nāma hoti. Tasmāssa padabhājane 『『bhikkhussatthāyā』』ti vuttaṃ.

Bhikkhuṃ ārammaṇaṃ karitvāti bhikkhuṃ paccayaṃ katvā, yañhi bhikkhuṃ uddissa upakkhaṭaṃ, taṃ niyameneva bhikkhuṃ paccayaṃ katvā upakkhaṭaṃ hoti, tena vuttaṃ – 『『bhikkhuṃ ārammaṇaṃ karitvā』』ti. Paccayopi hi 『『labhati māro ārammaṇa』』ntiādīsu (saṃ. ni. 4.243) ārammaṇanti āgato. Idāni 『『uddissā』』ti ettha yo kattā, tassa ākāradassanatthaṃ 『『bhikkhuṃ acchādetukāmo』』ti vuttaṃ. Bhikkhuṃ acchādetukāmena hi tena taṃ uddissa upakkhaṭaṃ, na aññena kāraṇena. Iti so acchādetukāmo hoti. Tena vuttaṃ – 『『bhikkhuṃ acchādetukāmo』』ti.

Aññātakassagahapatissa vāti aññātakena gahapatinā vāti attho. Karaṇatthe hi idaṃ sāmivacanaṃ. Padabhājane pana byañjanaṃ avicāretvā atthamattameva dassetuṃ 『『aññātako nāma…pe… gahapati nāmā』』tiādi vuttaṃ.

Cīvaracetāpannanti cīvaramūlaṃ, taṃ pana yasmā hiraññādīsu aññataraṃ hoti, tasmā padabhājane 『『hiraññaṃ vā』』tiādi vuttaṃ. Upakkhaṭaṃ hotīti sajjitaṃ hoti, saṃharitvā ṭhapitaṃ, yasmā pana 『『hiraññaṃ vā』』tiādinā vacanenassa upakkhaṭabhāvo dassito hoti, tasmā 『『upakkhaṭaṃ nāmā』』ti padaṃ uddharitvā visuṃ padabhājanaṃ na vuttaṃ. Imināti upakkhaṭaṃ sandhāyāha, tenevassa padabhājane 『『paccupaṭṭhitenā』』ti vuttaṃ. Yañhi upakkhaṭaṃ saṃharitvā ṭhapitaṃ, taṃ paccupaṭṭhitaṃ hotīti. Acchādessāmīti vohāravacanametaṃ 『『itthannāmassa bhikkhuno dassāmī』』ti ayaṃ panettha attho. Tenevassa padabhājanepi 『『dassāmī』』ti vuttaṃ.

Tatra ce so bhikkhūti yatra so gahapati vā gahapatānī vā tatra so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya ceti ayamettha padasambandho. Tattha upasaṅkamitvāti imassa gantvāti imināva atthe siddhe pacuravohāravasena 『『ghara』』nti vuttaṃ. Yatra pana so dāyako tatra gantvāti ayamevettha attho, tasmā punapi vuttaṃ 『『yattha katthaci upasaṅkamitvā』』ti. Vikappaṃ āpajjeyyāti visiṭṭhakappaṃ adhikavidhānaṃ āpajjeyya, padabhājane pana yenākārena vikappaṃ āpanno hoti tameva dassetuṃ 『『āyataṃ vā』』tiādi vuttaṃ. Sādhūti āyācane nipāto. Vatāti parivitakke. Manti attānaṃ niddisati. Āyasmāti paraṃ ālapati āmanteti. Yasmā panidaṃ sabbaṃ byañjanamattameva, uttānatthameva, tasmāssa padabhājane attho na vutto. Kalyāṇakamyataṃ upādāyāti sundarakāmataṃ visiṭṭhakāmataṃ cittena gahetvā, tassa 『『āpajjeyya ce』』ti iminā sambandho. Yasmā pana yo kalyāṇakamyataṃ upādāya āpajjati, so sādhatthiko mahagghatthiko hoti, tasmāssa padabhājane byañjanaṃ pahāya adhippetatthameva dassetuṃ tadeva vacanaṃ vuttaṃ. Yasmā pana na imassa āpajjanamatteneva āpatti sīsaṃ eti, tasmā 『『tassa vacanenā』』tiādi vuttaṃ.

531.Anāpatti ñātakānantiādīsu ñātakānaṃ cīvare vikappaṃ āpajjantassa anāpattīti evamattho daṭṭhabbo. Mahagghaṃ cetāpetukāmassa appagghaṃ cetāpetīti gahapatissa vīsatiagghanakaṃ cīvaraṃ cetāpetukāmassa 『『alaṃ mayhaṃ etena, dasagghanakaṃ vā aṭṭhagghanakaṃ vā dehī』』ti vadati anāpatti. Appagghanti idañca atirekanivāraṇatthameva vuttaṃ, samakepi pana anāpatti , tañca kho agghavaseneva na pamāṇavasena, agghavaḍḍhanakañhi idaṃ sikkhāpadaṃ. Tasmā yo vīsatiagghanakaṃ antaravāsakaṃ cetāpetukāmo , 『『taṃ ettakameva me agghanakaṃ cīvaraṃ dehī』』ti vattumpi vaṭṭati. Sesaṃ uttānatthameva.

Samuṭṭhānādīnipi tatuttarisikkhāpadasadisānevāti.

Paṭhamaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dutiyaupakkhaṭasikkhāpadavaṇṇanā

  2. Dutiyaupakkhaṭepi imināva nayena attho veditabbo. Tañhi imassa anupaññattisadisaṃ. Kevalaṃ paṭhamasikkhāpade ekassa pīḷā katā, dutiye dvinnaṃ, ayamevettha viseso. Sesaṃ sabbaṃ paṭhamasadisameva. Yathā ca dvinnaṃ, evaṃ bahūnaṃ pīḷaṃ katvā gaṇhatopi āpatti veditabbāti.

Dutiyaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā.

  1. Rājasikkhāpadavaṇṇanā

537.Tena samayenāti rājasikkhāpadaṃ. Tattha upāsakaṃ saññāpetvāti jānāpetvā, 『『iminā mūlena cīvaraṃ kiṇitvā therassa dehī』』ti evaṃ vatvāti adhippāyo. Paññāsabandhoti paññāsakahāpaṇadaṇḍoti vuttaṃ hoti. Paññāsaṃ baddhotipi pāṭho, paññāsaṃ jito paññāsaṃ dāpetabboti adhippāyo. Ajjaṇho, bhante, āgamehīti bhante, ajja ekadivasaṃ amhākaṃ tiṭṭha, adhivāsehīti attho. Parāmasīti gaṇhi. Jīnosīti jitosi.

538-9.Rājabhoggoti rājato bhoggaṃ bhuñjitabbaṃ assatthīti rājabhoggo, rājabhogotipi pāṭho, rājato bhogo assa atthīti attho.

Pahiṇeyyāti peseyya, uttānatthattā panassa padabhājanaṃ na vuttaṃ. Yathā ca etassa, evaṃ 『『cīvaraṃ itthannāmaṃ bhikkhu』』ntiādīnampi padānaṃ uttānatthattāyeva padabhājanaṃ na vuttanti veditabbaṃ . Ābhatanti ānītaṃ. Kālenakappiyanti yuttapattakālena, yadā no attho hoti, tadā kappiyaṃ cīvaraṃ gaṇhāmāti attho.

Veyyāvaccakaroti kiccakaro, kappiyakārakoti attho. Saññatto so mayāti āṇatto so mayā, yathā tumhākaṃ cīvarena atthe sati cīvaraṃ dassati, evaṃ vuttoti attho. Attho me āvuso cīvarenāti codanālakkhaṇanidassanametaṃ, idañhi vacanaṃ vattabbaṃ, assa vā attho yāya kāyaci bhāsāya; idaṃ codanālakkhaṇaṃ. 『『Dehi me cīvara』』ntiādīni pana navattabbākāradassanatthaṃ vuttāni, etāni hi vacanāni etesaṃ vā attho yāya kāyaci bhāsāya na vattabbo.

Dutiyampi vattabbo tatiyampi vattabboti 『『attho me āvuso cīvarenā』』ti idameva yāvatatiyaṃ vattabboti. Evaṃ 『『dvattikkhattuṃ codetabbo sāretabbo』』ti ettha uddiṭṭhacodanāparicchedaṃ dassetvā idāni 『『dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusala』』nti imesaṃ padānaṃ saṅkhepato atthaṃ dassento 『『sace abhinipphādeti, iccetaṃ kusala』』nti āha. Evaṃ yāvatatiyaṃ codento taṃ cīvaraṃ yadi nipphādeti, sakkoti attano paṭilābhavasena nipphādetuṃ, iccetaṃ kusalaṃ sādhu suṭṭhu sundaraṃ.

Catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbanti ṭhānalakkhaṇanidassanametaṃ. Chakkhattuparamanti ca bhāvanapuṃsakavacanametaṃ, chakkhattuparamañhi etena cīvaraṃ uddissa tuṇhībhūtena ṭhātabbaṃ, na aññaṃ kiñci kātabbaṃ, idaṃ ṭhānalakkhaṇaṃ. Tattha yo sabbaṭṭhānānaṃ sādhāraṇo tuṇhībhāvo, taṃ tāva dassetuṃ padabhājane 『『tattha gantvā tuṇhībhūtenā』』tiādi vuttaṃ. Tattha na āsane nisīditabbanti 『『idha, bhante, nisīdathā』』ti vuttenāpi na nisīditabbaṃ. Na āmisaṃ paṭiggahetabbanti yāgukhajjakādibhedaṃ kiñci āmisaṃ 『『gaṇhatha, bhante』』ti yāciyamānenāpi na gaṇhitabbaṃ. Na dhammo bhāsitabboti maṅgalaṃ vā anumodanaṃ vā bhāsathāti yāciyamānenāpi kiñci na bhāsitabbaṃ, kevalaṃ 『『kiṃ kāraṇā āgatosī』』ti pucchiyamānena 『『jānāsi, āvuso』』ti vattabbo. Pucchiyamānoti idañhi karaṇatthe paccattavacanaṃ. Atha vā pucchaṃ kurumāno pucchiyamānoti evampettha attho daṭṭhabbo. Yo hi pucchaṃ karoti, so ettakaṃ vattabboti ṭhānaṃ bhañjatīti āgatakāraṇaṃ bhañjati.

Idāni yā tisso codanā, cha ca ṭhānāni vuttāni. Tattha vuḍḍhiñca hāniñca dassento 『『catukkhattuṃ codetvā』』tiādimāha. Yasmā ca ettha ekacodanāvuḍḍhiyā dvinnaṃ ṭhānānaṃ hāni vuttā, tasmā 『『ekā codanā diguṇaṃ ṭhāna』』nti lakkhaṇaṃ dassitaṃ hoti. Iti iminā lakkhaṇena tikkhattuṃ codetvā chakkhattuṃ ṭhātabbaṃ, dvikkhattuṃ codetvā aṭṭhakkhattuṃ ṭhātabbaṃ, sakiṃ codetvā dasakkhattuṃ ṭhātabbanti. Yathā ca 『『chakkhattuṃ codetvā na ṭhātabba』』nti vuttaṃ, evaṃ 『『dvādasakkhattuṃ ṭhatvā na codetabba』』ntipi vuttameva hoti. Tasmā sace codetiyeva na tiṭṭhati, cha codanā labbhanti. Sace tiṭṭhatiyeva na codeti, dvādasa ṭhānāni labbhanti. Sace codetipi tiṭṭhatipi, ekāya codanāya dve ṭhānāni hāpetabbāni. Tattha yo ekadivasameva punappunaṃ gantvā chakkhattuṃ codeti, sakiṃyeva vā gantvā 『『attho me, āvuso, cīvarenā』』ti chakkhattuṃ vadati. Tathā ekadivasameva punappunaṃ gantvā dvādasakkhattuṃ tiṭṭhati, sakiṃyeva vā gantvā tatra tatra ṭhāne tiṭṭhati, sopi sabbacodanāyo sabbaṭṭhānāni ca bhañjati. Ko pana vādo nānādivasesu evaṃ karontassāti evamettha vinicchayo veditabbo.

Yatassa cīvaracetāpannaṃ ābhatanti yato rājato vā rājabhoggato vā assa bhikkhuno cīvaracetāpannaṃ ānītaṃ. Yatvassātipi pāṭho. Ayamevattho. 『『Yatthassā』』tipi paṭhanti, yasmiṃ ṭhāne assa cīvaracetāpannaṃ pesitanti ca atthaṃ kathenti, byañjanaṃ pana na sameti. Tatthāti tassa rañño vā rājabhoggassa vā santike; samīpatthe hi idaṃ bhummavacanaṃ. Na taṃ tassa bhikkhuno kiñci atthaṃ anubhotīti taṃ cīvaracetāpannaṃ tassa bhikkhuno kiñci appamattakampi kammaṃ na nipphādeti. Yuñjantāyasmanto sakanti āyasmanto attano santakaṃ dhanaṃ pāpuṇantu. Mā vo sakaṃ vinassāti tumhākaṃ santakaṃ mā vinassatu. Yo pana neva sāmaṃ gacchati, na dūtaṃ pāheti, vattabhede dukkaṭaṃ āpajjati.

Kiṃ pana sabbakappiyakārakesu evaṃ paṭipajjitabbanti? Na paṭipajjitabbaṃ. Ayañhi kappiyakārako nāma saṅkhepato duvidho niddiṭṭho ca aniddiṭṭho ca. Tattha niddiṭṭho duvidho – bhikkhunā niddiṭṭho, dūtena niddiṭṭhoti. Aniddiṭṭhopi duvidho – mukhavevaṭika kappiyakārako, parammukhakappiyakārakoti. Tesu bhikkhunā niddiṭṭho sammukhāsammukhavasena catubbidho hoti. Tathā dūtena niddiṭṭhopi.

Kathaṃ? Idhekacco bhikkhussa cīvaratthāya dūtena akappiyavatthuṃ pahiṇati, dūto taṃ bhikkhuṃ upasaṅkamitvā 『『idaṃ, bhante, itthannāmena tumhākaṃ cīvaratthāya pahitaṃ, gaṇhatha na』』nti vadati, bhikkhu 『『nayidaṃ kappatī』』ti paṭikkhipati, dūto 『『atthi pana te, bhante, veyyāvaccakaro』』ti pucchati, puññatthikehi ca upāsakehi 『『bhikkhūnaṃ veyyāvaccaṃ karothā』』ti āṇattā vā, bhikkhūnaṃ vā sandiṭṭhā sambhattā keci veyyāvaccakarā honti, tesaṃ aññataro tasmiṃ khaṇe bhikkhussa santike nisinno hoti, bhikkhu taṃ niddisati 『『ayaṃ bhikkhūnaṃ veyyāvaccakaro』』ti. Dūto tassa hatthe akappiyavatthuṃ datvā 『『therassa cīvaraṃ kiṇitvā dehī』』ti gacchati, ayaṃ bhikkhunā sammukhāniddiṭṭho.

No ce bhikkhussa santike nisinno hoti, apica kho bhikkhu niddisati – 『『asukasmiṃ nāma gāme itthannāmo bhikkhūnaṃ veyyāvaccakaro』』ti, so gantvā tassa hatthe akappiyavatthuṃ datvā 『『therassa cīvaraṃ kiṇitvā dadeyyāsī』』ti āgantvā bhikkhussa ārocetvā gacchati, ayameko bhikkhunā asammukhāniddiṭṭho.

Na heva kho so dūto attanā āgantvā āroceti, apica kho aññaṃ pahiṇati 『『dinnaṃ mayā, bhante, tassa hatthe cīvaracetāpannaṃ, cīvaraṃ gaṇheyyāthā』』ti, ayaṃ dutiyo bhikkhunā asammukhāniddiṭṭho.

Na heva kho aññaṃ pahiṇati, apica kho gacchantova bhikkhuṃ vadati 『『ahaṃ tassa hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā』』ti, ayaṃ tatiyo bhikkhunā asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho tayo asammukhāniddiṭṭhāti ime cattāro bhikkhunā niddiṭṭhaveyyāvaccakarā nāma. Etesu imasmiṃ rājasikkhāpade vuttanayeneva paṭipajjitabbaṃ.

Aparo bhikkhu purimanayeneva dūtena pucchito natthitāya vā, avicāretukāmatāya vā 『『natthamhākaṃ kappiyakārako』』ti vadati, tasmiñca khaṇe koci manusso āgacchati, dūto tassa hatthe akappiyavatthuṃ datvā 『『imassa hatthato cīvaraṃ gaṇheyyāthā』』ti vatvā gacchati, ayaṃ dūtena sammukhāniddiṭṭho.

Aparo dūto gāmaṃ pavisitvā attanā abhirucitassa kassaci hatthe akappiyavatthuṃ datvā purimanayeneva āgantvā āroceti, aññaṃ vā pahiṇati, 『『ahaṃ asukassa nāma hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā』』ti vatvā vā gacchati, ayaṃ tatiyo dūtena asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho, tayo asammukhāniddiṭṭhāti ime cattāro dūtena niddiṭṭhaveyyāvaccakarā nāma. Etesu meṇḍakasikkhāpade vuttanayena paṭipajjitabbaṃ. Vuttañhetaṃ – 『『santi, bhikkhave, manussā saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti – 『iminā ayyassa yaṃ kappiyaṃ taṃ dethā』ti. Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ taṃ sādituṃ, na tvevāhaṃ, bhikkhave, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī』』ti (mahāva. 299). Ettha ca codanāya pamāṇaṃ natthi, mūlaṃ asādiyantena sahassakkhattumpi codanāya vā ṭhānena vā kappiyabhaṇḍaṃ sādituṃ vaṭṭati. No ce deti, aññaṃ kappiyakārakaṃ ṭhapetvāpi āharāpetabbaṃ. Sace icchati mūlasāmikānampi kathetabbaṃ; no ce icchati na kathetabbaṃ.

Aparo bhikkhu purimanayeneva dūtena pucchito 『『natthamhākaṃ kappiyakārako』』ti vadati, tadañño samīpe ṭhito sutvā 『『āhara bho ahaṃ ayyassa cīvaraṃ cetāpetvā dassāmī』』ti vadati. Dūto 『『handa bho dadeyyāsī』』ti tassa hatthe datvā bhikkhussa anārocetvāva gacchati, ayaṃ mukhavevaṭikakappiyakārako. Aparo bhikkhuno upaṭṭhākassa vā aññassa vā hatthe akappiyavatthuṃ datvā 『『therassa cīvaraṃ dadeyyāsī』』ti ettova pakkamati, ayaṃ parammukhakappiyakārakoti ime dve aniddiṭṭhakappiyakārakā nāma. Etesu aññātakaappavāritesu viya paṭipajjitabbaṃ. Sace sayameva cīvaraṃ ānetvā dadanti, gahetabbaṃ. No ce, kiñci na vattabbā. Desanāmattameva cetaṃ 『『dūtena cīvaracetāpannaṃ pahiṇeyyā』』ti sayaṃ āharitvāpi piṇḍapātādīnaṃ atthāya dadantesupi eseva nayo. Na kevalañca attanoyeva atthāya sampaṭicchituṃ na vaṭṭati, sacepi koci jātarūparajataṃ ānetvā 『『idaṃ saṅghassa dammi, ārāmaṃ vā karotha cetiyaṃ vā bhojanasālādīnaṃ vā aññatara』』nti vadati, idampi sampaṭicchituṃ na vaṭṭati. Yassa kassaci hi aññassatthāya sampaṭicchantassa dukkaṭaṃ hotīti mahāpaccariyaṃ vuttaṃ.

Sace pana 『『nayidaṃ bhikkhūnaṃ sampaṭicchituṃ vaṭṭatī』』ti paṭikkhitte 『『vaḍḍhakīnaṃ vā kammakarānaṃ vā hatthe bhavissati, kevalaṃ tumhe sukatadukkaṭaṃ jānāthā』』ti vatvā tesaṃ hatthe datvā pakkamati, vaṭṭati. Athāpi 『『mama manussānaṃ hatthe bhavissati mayhameva vā hatthe bhavissati, kevalaṃ tumhe yaṃ yassa dātabbaṃ, tadatthāya peseyyāthā』』ti vadati, evampi vaṭṭati.

Sace pana saṅghaṃ vā gaṇaṃ vā puggalaṃ vā anāmasitvā 『『idaṃ hiraññasuvaṇṇaṃ cetiyassa dema, vihārassa dema, navakammassa demā』』ti vadanti, paṭikkhipituṃ na vaṭṭati. 『『Ime idaṃ bhaṇantī』』ti kappiyakārakānaṃ ācikkhitabbaṃ. 『『Cetiyādīnaṃ atthāya tumhe gahetvā ṭhapethā』』ti vuttena pana 『『amhākaṃ gahetuṃ na vaṭṭatī』』ti paṭikkhipitabbaṃ.

Sace pana koci bahuṃ hiraññasuvaṇṇaṃ ānetvā 『『idaṃ saṅghassa dammi, cattāro paccaye paribhuñjathā』』ti vadati, taṃ ce saṅgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpatti. Tatra ce eko bhikkhu 『『nayidaṃ kappatī』』ti paṭikkhipati, upāsako ca 『『yadi na kappati, mayhameva bhavissatī』』ti gacchati. So bhikkhu 『『tayā saṅghassa lābhantarāyo kato』』ti na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti, tena pana ekena bahū anāpattikā katā. Sace pana bhikkhūhi 『『na vaṭṭatī』』ti paṭikkhitte 『『kappiyakārakānaṃ vā hatthe bhavissati, mama purisānaṃ vā mayhaṃ vā hatthe bhavissati, kevalaṃ tumhe paccaye paribhuñjathā』』ti vadati, vaṭṭati.

Catupaccayatthāya ca dinnaṃ yena yena paccayena attho hoti, tadatthaṃ upanetabbaṃ, cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace cīvarena tādiso attho natthi, piṇḍapātādīhi saṅgho kilamati, saṅghasuṭṭhutāya apaloketvā tadatthāyapi upanetabbaṃ. Esa nayo piṇḍapātagilānapaccayatthāya dinnepi, senāsanatthāya dinnaṃ pana senāsanassa garubhaṇḍattā senāsaneyeva upanetabbaṃ. Sace pana bhikkhūsu senāsanaṃ chaḍḍetvā gatesu senāsanaṃ vinassati, īdise kāle senāsanaṃ vissajjetvāpi bhikkhūnaṃ paribhogo anuññāto, tasmā senāsanajagganatthaṃ mūlacchejjaṃ akatvā yāpanamattaṃ paribhuñjitabbaṃ.

Na kevalañca hiraññasuvaṇṇameva, aññampi khettavatthādi akappiyaṃ na sampaṭicchitabbaṃ. Sace hi koci 『『mayhaṃ tisassasampādanakaṃ mahātaḷākaṃ atthi, taṃ saṅghassa dammī』』ti vadati, taṃ ce saṅgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpattiyeva. Yo pana taṃ paṭikkhipati, so purimanayeneva na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti, tena pana ekena bahū anāpattikā katā.

Yo pana 『『tādisaṃyeva taḷākaṃ dammī』』ti vatvā bhikkhūhi 『『na vaṭṭatī』』ti paṭikkhitto vadati 『『asukañca asukañca saṅghassa taḷākaṃ atthi, taṃ kathaṃ vaṭṭatī』』ti. So vattabbo – 『『kappiyaṃ katvā dinnaṃ bhavissatī』』ti. Kathaṃ dinnaṃ kappiyaṃ hotīti? 『『Cattāro paccaye paribhuñjathā』』ti vatvā dinnanti. So sace 『『sādhu, bhante, cattāro paccaye saṅgho paribhuñjatū』』ti deti, vaṭṭati. Athāpi 『『taḷākaṃ gaṇhathā』』ti vatvā 『『na vaṭṭatī』』ti paṭikkhitto 『『kappiyakārako atthī』』ti pucchitvā 『『natthī』』ti vutte 『『idaṃ asuko nāma vicāressati, asukassa vā hatthe, mayhaṃ vā hatthe bhavissati, saṅgho kappiyabhaṇḍaṃ paribhuñjatū』』ti vadati, vaṭṭati. Sacepi 『『na vaṭṭatī』』ti paṭikkhitto 『『udakaṃ paribhuñjissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī』』ti vadati, evampi vaṭṭati. Athāpi 『『na vaṭṭatī』』ti paṭikkhitto vadati 『『kappiyasīsena gaṇhathā』』ti. 『『Sādhu, upāsaka, saṅgho pānīyaṃ pivissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī』』ti vatvā paribhuñjituṃ vaṭṭati.

Athāpi 『『mama taḷākaṃ vā pokkharaṇiṃ vā saṅghassa dammī』』ti 『『vutte, sādhu, upāsaka, saṅgho pānīyaṃ pivissatī』』tiādīni vatvā paribhuñjituṃ vaṭṭatiyeva. Yadi pana bhikkhūhi hatthakammaṃ yācitvā sahatthena ca kappiyapathaviṃ khanitvā udakaparibhogatthāya taḷākaṃ kāritaṃ hoti, taṃ ce nissāya sassaṃ nipphādetvā manussā vihāre kappiyabhaṇḍaṃ denti, vaṭṭati. Atha manussā eva saṅghassa upakāratthāya saṅghikabhūmiṃ khanitvā taṃ nissāya nipphannasassato kappiyabhaṇḍaṃ denti, evampi vaṭṭati. 『『Amhākaṃ ekaṃ kappiyakārakaṃ ṭhapethā』』ti vutte ca ṭhapetumpi labbhati. Atha pana te manussā rājabalinā upaddutā pakkamanti, aññe paṭipajjanti, na ca bhikkhūnaṃ kiñci denti, udakaṃ vāretuṃ labbhati. Tañca kho kasikammakāleyeva, na sassakāle. Sace te vadanti 『『nanu, bhante, pubbepi manussā imaṃ nissāya sassaṃ akaṃsū』』ti . Tato vattabbā – 『『te saṅghassa imañca imañca upakāraṃ akaṃsu, idañcidañca kappiyabhaṇḍaṃ adaṃsū』』ti. Sace vadanti – 『『mayampi dassāmā』』ti, evampi vaṭṭati.

Sace pana koci abyatto akappiyavohārena taḷākaṃ paṭiggaṇhāti vā kāreti vā, taṃ bhikkhūhi na paribhuñjitabbaṃ, taṃ nissāya laddhaṃ kappiyabhaṇḍampi akappiyameva. Sace bhikkhūhi pariccattabhāvaṃ ñatvā sāmiko vā tassa puttadhītaro vā añño vā koci vaṃse uppanno puna kappiyavohārena deti, vaṭṭati. Pacchinne kulavaṃse yo tassa janapadassa sāmiko, so acchinditvā puna deti, cittalapabbate bhikkhunā nīhaṭaudakavāhakaṃ aḷanāgarājamahesī viya, evampi vaṭṭati.

Kappiyavohārepi udakavasena paṭiggahitataḷāke suddhacittānaṃ mattikuddharaṇapāḷibandhanādīni ca kātuṃ vaṭṭati. Taṃ nissāya pana sassaṃ karonte disvā kappiyakārakaṃ ṭhapetuṃ na vaṭṭati. Yadi te sayameva kappiyabhaṇḍaṃ denti, gahetabbaṃ. No ce denti, na codetabbaṃ, na sāretabbaṃ. Paccayavasena paṭiggahitataḷāke kappiyakārakaṃ ṭhapetuṃ vaṭṭati. Mattikuddharaṇapāḷibandhanādīni pana kātuṃ na vaṭṭati. Sace kappiyakārakā sayameva karonti, vaṭṭati. Abyattena pana lajjibhikkhunā kārāpitesu kiñcāpi paṭiggahaṇe kappiyaṃ, bhikkhussa payogapaccayā uppannena missakattā visagatapiṇḍapāto viya akappiyamaṃsarasamissakabhojanaṃ viya ca dubbinibbhogaṃ hoti, sabbesaṃ akappiyameva.

Sace pana 『『udakassa okāso atthi, taḷākassa pāḷi thirā, yathā bahuṃ udakaṃ gaṇhāti, evaṃ karohi, tīrasamīpe udakaṃ karohī』』ti evaṃ udakameva vicāreti, vaṭṭati. Uddhane aggiṃ na pātenti, 『『udakakammaṃ labbhatu upāsakā』』ti vattuṃ vaṭṭati. 『『Sassaṃ katvā āharathā』』ti vattuṃ pana na vaṭṭati. Sace pana taḷāke atibahuṃ udakaṃ disvā passato vā piṭṭhito vā mātikaṃ nīharāpeti, vanaṃ chindāpetvā kedāre kārāpeti, porāṇakedāresu vā pakatibhāgaṃ aggahetvā atirekaṃ gaṇhāti, navasasse vā akālasasse vā aparicchinnabhāge 『『ettake kahāpaṇe dethā』』ti kahāpaṇe uṭṭhāpeti, sabbesaṃ akappiyaṃ.

Yo pana 『『kassatha vapathā』』ti avatvā 『『ettakāya bhūmiyā, ettako nāma bhāgo』』ti evaṃ bhūmiṃ vā patiṭṭhapeti, 『『ettake bhūmibhāge amhehi sassaṃ kataṃ, ettakaṃ nāma bhāgaṃ gaṇhathā』』ti vadantesu kassakesu bhūmippamāṇaggahaṇatthaṃ rajjuyā vā daṇḍena vā mināti, khale vā ṭhatvā rakkhati, khalato vā nīharāpeti, koṭṭhāgāre vā paṭisāmeti, tasseva taṃ akappiyaṃ.

Sace kassakā kahāpaṇe āharitvā 『『ime saṅghassa āhaṭā』』ti vadanti, aññataro ca bhikkhu 『『na saṅgho kahāpaṇe khādatī』』ti saññāya 『『ettakehi kahāpaṇehi sāṭake āhara, ettakehi yāguādīni sampādehī』』ti vadati. Yaṃ te āharanti, sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattā.

Sace dhaññaṃ āharitvā idaṃ saṅghassa āhaṭanti vadanti, aññataro ca bhikkhu purimanayeneva 『『ettakehi vīhīhi idañcidañca āharathā』』ti vadati. Yaṃ te āharanti, tasseva akappiyaṃ. Kasmā? Dhaññassa vicāritattā.

Sace taṇḍulaṃ vā aparaṇṇaṃ vā āharitvā 『『idaṃ saṅghassa āhaṭa』』nti vadanti, aññataro ca bhikkhu purimanayeneva 『『ettakehi taṇḍulehi idañcidañca āharathā』』ti vadati. Yaṃ te āharanti, sabbesaṃ kappiyaṃ. Kasmā? Kappiyānaṃ taṇḍulādīnaṃ vicāritattā. Kayavikkayepi anāpatti, kappiyakārakassa ācikkhitattā.

Pubbe pana cittalapabbate eko bhikkhu catusāladvāre 『『aho vata sve saṅghassa ettakappamāṇe pūve paceyyu』』nti ārāmikānaṃ saññājananatthaṃ bhūmiyaṃ maṇḍalaṃ akāsi, taṃ disvā cheko ārāmiko tatheva katvā dutiyadivase bheriyā ākoṭitāya sannipatite saṅghe pūvaṃ gahetvā saṅghattheraṃ āha – 『『bhante, amhehi ito pubbe neva pitūnaṃ na pitāmahānaṃ evarūpaṃ sutapubbaṃ, ekena ayyena catussāladvāre pūvatthāya saññā katā, ito dāni pabhuti ayyā attano attano cittānurūpaṃ vadantu, amhākampi phāsuvihāro bhavissatī』』ti. Mahāthero tatova nivatti, ekabhikkhunāpi pūvo na gahito. Evaṃ pubbe tatruppādampi na paribhuñjiṃsu. Tasmā –

Sallekhaṃ accajantena, appamattena bhikkhunā;

Kappiyepi na kātabbā, āmisatthāya lolatāti.

Yo cāyaṃ taḷāke vutto, pokkharaṇī-udakavāhakamātikādīsupi eseva nayo.

Pubbaṇṇāparaṇṇaucchuphalāphalādīnaṃ viruhanaṭṭhānaṃ yaṃ kiñci khettaṃ vā vatthuṃ vā dammīti vuttepi 『『na vaṭṭatī』』ti paṭikkhipitvā taḷāke vuttanayeneva yadā kappiyavohārena 『『catupaccayaparibhogatthāya dammī』』ti vadati, tadā sampaṭicchitabbaṃ, 『『vanaṃ dammi, araññaṃ dammī』』ti vutte pana vaṭṭati. Sace manussā bhikkhūhi anāṇattāyeva tattha rukkhe chinditvā aparaṇṇādīni sampādetvā bhikkhūnaṃ bhāgaṃ denti, vaṭṭati; adentā na codetabbā. Sace kenacideva antarāyena tesu pakkantesu aññe karonti, na ca bhikkhūnaṃ kiñci denti, te vāretabbā. Sace vadanti – 『『nanu, bhante, pubbepi manussā idha sassāni akaṃsū』』ti, tato te vattabbā – 『『te saṅghassa idañcidañca kappiyabhaṇḍaṃ adaṃsū』』ti. Sace vadanti – 『『mayampi dassāmā』』ti evaṃ vaṭṭati.

Kañci sassuṭṭhānakaṃ bhūmippadesaṃ sandhāya 『『sīmaṃ demā』』ti vadanti, vaṭṭati. Sīmā paricchedanatthaṃ pana thambhā vā pāsāṇā vā sayaṃ na ṭhapetabbā. Kasmā? Bhūmi nāma anagghā appakenāpi pārājiko bhaveyya, ārāmikānaṃ pana vattabbaṃ – 『『iminā ṭhānena amhākaṃ sīmā gatā』』ti. Sacepi hi te adhikaṃ gaṇhanti, pariyāyena kathitattā anāpatti. Yadi pana rājarājamahāmattādayo sayameva thambhe ṭhapāpetvā 『『cattāro paccaye paribhuñjathā』』ti denti, vaṭṭatiyeva.

Sace koci antosīmāya taḷākaṃ khanati, vihāramajjhena vā mātikaṃ neti, cetiyaṅgaṇabodhiyaṅgaṇādīni dussanti, vāretabbo. Sace saṅgho kiñci labhitvā āmisagarukatāya na vāreti, eko bhikkhu vāreti, sova bhikkhu issaro. Sace eko bhikkhu na vāreti, 『『netha tumhe』』ti tesaṃyeva pakkho hoti, saṅgho vāreti, saṅghova issaro. Saṅghikesu hi kammesu yo dhammakammaṃ karoti, sova issaro. Sace vāriyamānopi karoti, heṭṭhā gahitaṃ paṃsuṃ heṭṭhā pakkhipitvā, upari gahitaṃ paṃsuṃ upari pakkhipitvā pūretabbā.

Sace koci yathājātameva ucchuṃ vā aparaṇṇaṃ vā alābukumbhaṇḍādikaṃ vā valliphalaṃ dātukāmo 『『etaṃ sabbaṃ ucchukhettaṃ aparaṇṇavatthuṃ valliphalāvāṭaṃ dammī』』ti vadati, saha vatthunā parāmaṭṭhattā 『『na vaṭṭatī』』ti mahāsumatthero āha. Mahāpadumatthero pana 『『abhilāpamattametaṃ sāmikānaṃyeva hi so bhūmibhāgo tasmā vaṭṭatī』』ti āha.

『『Dāsaṃ dammī』』ti vadati, na vaṭṭati. 『『Ārāmikaṃ dammi, veyyāvaccakaraṃ dammi, kappiyakārakaṃ dammī』』ti vutte vaṭṭati. Sace so ārāmiko purebhattampi pacchābhattampi saṅghasseva kammaṃ karoti, sāmaṇerassa viya sabbaṃ bhesajjapaṭijagganampi tassa kātabbaṃ. Sace purebhattameva saṅghassa kammaṃ karoti, pacchābhattaṃ attano kammaṃ karoti, sāyaṃ nivāpo na dātabbo. Yepi pañcadivasavārena vā pakkhavārena vā saṅghassa kammaṃ katvā sesakāle attano kammaṃ karonti, tesampi karaṇakāleyeva bhattañca nivāpo ca dātabbo. Sace saṅghassa kammaṃ natthi, attanoyeva kammaṃ katvā jīvanti, te ce hatthakammamūlaṃ ānetvā denti, gahetabbaṃ. No ce denti, na kiñci vattabbā. Yaṃ kiñci rajakadāsampi pesakāradāsampi ārāmikanāmena sampaṭicchituṃ vaṭṭati.

Sace 『『gāvo demā』』ti vadanti, 『『na vaṭṭatī』』ti paṭikkhipitabbā. Imā gāvo kutoti paṇḍitehi pañca gorasaparibhogatthāya dinnāti, 『『mayampi pañcagorasaparibhogatthāya demā』』ti vutte vaṭṭati. Ajikādīsupi eseva nayo. 『『Hatthiṃ dema, assaṃ mahisaṃ kukkuṭaṃ sūkaraṃ demā』』ti vadanti, sampaṭicchituṃ na vaṭṭati. Sace keci manussā 『『appossukkā, bhante, tumhe hotha, mayaṃ ime gahetvā tumhākaṃ kappiyabhaṇḍaṃ dassāmā』』ti gaṇhanti, vaṭṭati. 『『Kukkuṭasūkarā sukhaṃ jīvantū』』ti araññe vissajjetuṃ vaṭṭati. 『『Imaṃ taḷākaṃ, imaṃ khettaṃ, imaṃ vatthuṃ, vihārassa demā』』ti vutte paṭikkhipituṃ na labbhatīti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ , ticittaṃ, tivedananti.

Rājasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito cīvaravaggo paṭhamo.

  1. Kosiyavaggo

  2. Kosiyasikkhāpadavaṇṇanā

542.Tenasamayenāti kosiyasikkhāpadaṃ. Tattha santharitvā kataṃ hotīti same bhūmibhāge kosiyaṃsūni uparūpari santharitvā kañjikādīhi siñcitvā kataṃ hoti. Ekenapi kosiyaṃsunā missitvāti tiṭṭhatu attano rucivasena missitaṃ, sacepi tassa karaṇaṭṭhāne vāto ekaṃ kosiyaṃsuṃ ānetvā pāteti, evampi missetvā katameva hotīti. Sesaṃ uttānatthameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Kosiyasikkhāpadavaṇṇanā niṭṭhitā.

  1. Suddhakāḷakasikkhāpadavaṇṇanā

547.Tena samayenāti suddhakāḷakasikkhāpadaṃ. Tattha suddhakāḷakānanti suddhānaṃ kāḷakānaṃ , aññehi amissitakāḷakānanti attho. Sesaṃ uttānatthameva. Samuṭṭhānādīnipi kosiyasikkhāpadasadisānevāti.

Suddhakāḷakasikkhāpadavaṇṇanā niṭṭhitā.

  1. Dvebhāgasikkhāpadavaṇṇanā

552.Tena samayenāti dvebhāgasikkhāpadaṃ. Tattha ante ādiyitvāti santhatassa ante anuvātaṃ viya dassetvā odātaṃ alliyāpetvā.

Dve bhāgāti dve koṭṭhāsā. Ādātabbāti gahetabbā. Gocariyānanti kapilavaṇṇānaṃ. Dve tulā ādātabbāti catūhi tulāhi kāretukāmaṃ sandhāya vuttaṃ. Atthato pana yattakehi eḷakalomehi kātukāmo hoti, tesu dve koṭṭhāsā kāḷakānaṃ eko odātānaṃ, eko gocariyānanti idameva dassitaṃ hotīti veditabbaṃ. Sesaṃ uttānatthameva.

Samuṭṭhānādīnipi kosiyasikkhāpadasadisāneva. Kevalaṃ idaṃ ādāya anādāya ca karaṇato kiriyākiriyaṃ veditabbanti.

Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā.

  1. Chabbassasikkhāpadavaṇṇanā

557.Tenasamayenāti chabbassasikkhāpadaṃ. Tattha ūhadantipi ummihantipīti santhatānaṃ upari vaccampi passāvampi karontīti vuttaṃ hoti.

Dinnā saṅghena itthannāmassa bhikkhuno santhatasammutīti evaṃ laddhasammutiko bhikkhu yāva rogo na vūpasammati, tāva yaṃ yaṃ ṭhānaṃ gacchati, tattha tattha santhataṃ kātuṃ labhati. Sace arogo hutvā puna mūlabyādhināva gilāno hoti, soyeva parihāro, natthaññaṃ sammutikiccanti phussadevatthero āha. Upatissatthero pana 『『so vā byādhi paṭikuppatu, añño vā, 『sakiṃ gilāno』ti nāmaṃ laddhaṃ laddhameva, puna sammutikiccaṃ natthī』』ti āha.

Orenace channaṃ vassānanti channaṃ vassānaṃ orimabhāge, antoti attho. Padabhājane pana saṅkhyāmattadassanatthaṃ 『『ūnakachabbassānī』』ti vuttaṃ.

Anāpatti chabbassāni karotīti yadā chabbassāni paripuṇṇāni honti, tadā santhataṃ karoti. Dutiyapadepi 『『yadā atirekachabbassāni honti, tadā karotī』』ti evamattho daṭṭhabbo. Na hi so chabbassāni karotīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīni kosiyasikkhāpadasadisānevāti.

Chabbassasikkhāpadavaṇṇanā niṭṭhitā.

  1. Nisīdanasanthatasikkhāpadavaṇṇanā

565.Tena samayenāti nisīdanasanthatasikkhāpadaṃ. Tattha icchāmahaṃ bhikkhaveti bhagavā kira taṃ temāsaṃ na kiñci bodhaneyyasattaṃ addasa, tasmā evamāha. Evaṃ santepi tantivasena dhammadesanā kattabbā siyā. Yasmā panassa etadahosi – 『『mayi okāsaṃ kāretvā paṭisallīne bhikkhū adhammikaṃ katikavattaṃ karissanti, taṃ upaseno bhindissati. Ahaṃ tassa pasīditvā bhikkhūnaṃ dassanaṃ anujānissāmi, tato maṃ passitukāmā bahū bhikkhū dhutaṅgāni samādiyissanti, ahañca tehi ujjhitasanthatapaccayā sikkhāpadaṃ paññapessāmī』』ti, tasmā evamāha. Evaṃ bahūni hi ettha ānisaṃsānīti.

Sapariso yena bhagavā tenupasaṅkamīti thero kira 『『na, bhikkhave, ūnadasavassena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā』』ti (mahāva. 75) imasmiṃ khandhakasikkhāpade 『『kathañhi nāma tvaṃ moghapurisa aññehi ovadiyo anusāsiyo aññaṃ ovadituṃ anusāsituṃ maññissasī』』ti evamādinā nayena garahaṃ labhitvā 『『satthā mayhaṃ parisaṃ nissāya garahaṃ adāsi, so dānāhaṃ bhagavantaṃ teneva puṇṇacandasassirīkena sabbākāraparipuṇṇena mukhena brahmaghosaṃ nicchāretvā parisaṃyeva nissāya sādhukāraṃ dāpessāmī』』ti suhadayo kulaputto atirekayojanasataṃ paṭikkamitvā parisaṃ cinitvā pañcamattehi bhikkhusatehi parivuto puna bhagavantaṃ upasaṅkamanto. Tena vuttaṃ – 『『sapariso yena bhagavā tenupasaṅkamī』』ti. Na hi sakkā buddhānaṃ aññathā ārādhetuṃ aññatra vattasampattiyā.

Bhagavatoavidūre nisinnoti vattasampattiyā parisuddhabhāvena nirāsaṅko sīho viya kañcanapabbatassa bhagavato avidūre nisinno. Etadavocāti kathāsamuṭṭhāpanatthaṃ etaṃ avoca. Manāpāni te bhikkhu paṃsukūlānīti bhikkhu tava imāni paṃsukūlāni manāpāni, attano ruciyā khantiyā gahitānīti attho. Na kho me, bhante, manāpānīti, bhante na mayā attano ruciyā gahitāni, galaggāhena viya matthakatāḷanena viya ca gāhitomhīti dasseti.

Paññāyissatīti paññāto abhiññāto bhavissati, tattha sandississatīti vuttaṃ hoti. Na mayaṃ apaññattaṃ paññapessāmāti mayaṃ sāvakā nāma apaññattaṃ na paññapessāma, buddhavisayo hi eso yadidaṃ 『『pācittiyaṃ dukkaṭa』』ntiādinā nayena apaññattasikkhāpadapaññapanaṃ paññattasamucchindanaṃ vā. Samādāyāti taṃ taṃ sikkhāpadaṃ samādiyitvā, 『『sādhu suṭṭhū』』ti sampaṭicchitvā yathāpaññattesu sabbasikkhāpadesu sikkhissāmāti dasseti. Tassa āraddhacitto punapi 『『sādhu sādhū』』ti sādhukāramadāsi.

566.Anuññātāvusoti anuññātaṃ, āvuso. Pihentāti pihayantā. Santhatāni ujjhitvāti santhate catutthacīvarasaññitāya sabbasanthatāni ujjhitvā. Dhammiṃ kathaṃ katvā bhikkhū āmantesīti bhagavā santhatāni vippakiṇṇāni disvā 『『saddhādeyyavinipātane kāraṇaṃ natthi, paribhogupāyaṃ nesaṃ dassessāmī』』ti dhammiṃ kathaṃ katvā bhikkhū āmantesi.

567.Sakiṃ nivatthampi sakiṃ pārutampīti sakiṃ nisinnañceva nipannañca. Sāmantāti ekapassato vaṭṭaṃ vā caturassaṃ vā chinditvā gahitaṭṭhānaṃ yathā vidatthimattaṃ hoti, evaṃ gahetabbaṃ, santharantena pana pāḷiyaṃ vuttanayeneva ekadese vā santharitabbaṃ, vijaṭetvā vā missakaṃ katvā santharitabbaṃ, evaṃ thirataraṃ hotīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīni kiriyākiriyattā imassa sikkhāpadassa dvebhāgasikkhāpadasadisānīti.

Imesu pana pañcasu santhatesu purimāni tīṇi vinayakammaṃ katvā paṭilabhitvā paribhuñjituṃ na vaṭṭanti, pacchimāni dve vaṭṭantīti veditabbānīti.

Nisīdanasanthatasikkhāpadavaṇṇanā niṭṭhitā.

  1. Eḷakalomasikkhāpadavaṇṇanā

571.Tenasamayenāti eḷakalomasikkhāpadaṃ. Tattha uppaṇḍesunti 『『kittakena, bhante, kītānī』』tiādīni vadantā avahasiṃsu. Ṭhitakova āsumbhīti yathā manussā araññato mahantaṃ dārubhāraṃ ānetvā kilantā ṭhitakāva pātenti, evaṃ pātesīti attho.

572.Sahatthāti sahatthena, attanā haritabbānīti vuttaṃ hoti. Bahitiyojanaṃ pātetīti tiyojanato bahi pāteti. Anantarāyena patanake hatthato muttamatte lomagaṇanāya nissaggiyapācittiyāni. Sace bahitiyojane rukkhe vā thambhe vā paṭihaññitvā puna anto patanti, anāpatti . Bhūmiyaṃ patitvā ṭhatvā ṭhatvā vaṭṭamānā eḷakalomabhaṇḍikā puna anto pavisati, āpattiyeva. Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti ṭhatvā vā aṭhatvā vā vaṭṭamānā bhaṇḍikā gacchatu, āpattiyeva. 『『Añño harissatī』』ti ṭhapeti, tena haritepi āpattiyeva. Suddhacittena ṭhapitaṃ vāto vā añño vā attano dhammatāya bahi pāteti, āpattiyeva. Saussāhattā acittakattā ca sikkhāpadassa. Kurundiyādīsu pana 『『ettha anāpattī』』ti vuttā, sā anāpatti pāḷiyā na sameti. Ubhatobhaṇḍikaṃ ekābaddhaṃ katvā ekaṃ bhaṇḍikaṃ antosīmāya ekaṃ bahisīmāya karonto ṭhapeti, rakkhati tāva. Ekābaddhe kājepi eseva nayo. Yadi pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, na rakkhati. Ekābaddhepi parivattetvā ṭhapite āpattiyeva.

Aññassa yāne vāti ettha gacchante yāne vā hatthipiṭṭhiādīsu vā sāmikassa ajānantasseva harissatīti ṭhapeti, tasmiṃ tiyojanaṃ atikkante āpatti. Agacchantepi eseva nayo. Sace pana agacchante yāne vā hatthipiṭṭhiyādīsu vā ṭhapetvā abhiruhitvā sāreti, heṭṭhā vā gacchanto codeti, pakkosanto vā anubandhāpeti, 『『aññaṃ harāpetī』』ti vacanato anāpatti. Kurundiyādīsu pana 『『āpattī』』ti vuttaṃ, taṃ 『『aññaṃ harāpetī』』ti iminā na sameti. Adinnādāne pana suṅkaghāte āpatti hoti. Yā hi tattha āpatti, sā idha anāpatti. Yā idha āpatti, sā tattha anāpatti. Taṃ ṭhānaṃ patvā aññavihito vā corādīhi vā upadduto gacchati, āpattiyeva. Sabbattha lomagaṇanāya āpattiparicchedo veditabbo.

  1. Tiyojanaṃ vāsādhippāyo gantvā tato paraṃ haratīti yattha gato, tattha uddesaparipucchādīnaṃ vā paccayādīnaṃ vā alābhena tato paraṃ aññattha gacchati, tatopi aññatthāti evaṃ yojanasatampi harantassa anāpatti. Acchinnaṃ paṭilabhitvāti corā acchinditvā niratthakabhāvaṃ ñatvā paṭidenti, taṃ harantassa anāpatti. Nissaṭṭhaṃ paṭilabhitvāti vinayakammakataṃ paṭilabhitvāti attho.

Katabhaṇḍanti kataṃbhaṇḍaṃ kambalakojavasanthatādiṃ yaṃ kiñci antamaso suttakena baddhamattampi. Yo pana tanukapattatthavikantare vā āyogaaṃsabaddhakakāyabandhanādīnaṃ antaresu vā pipphalikādīnaṃ malarakkhaṇatthaṃ sipāṭikāya vā antamaso vātābādhiko kaṇṇacchiddepi lomāni pakkhipitvā gacchati, āpattiyeva. Suttakena pana bandhitvā pakkhittaṃ katabhaṇḍaṭṭhāne tiṭṭhati, veṇiṃ katvā harati, idaṃ nidhānamukhaṃ nāma, āpattiyevāti. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idaṃ eḷakalomasamuṭṭhānaṃ nāma, kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā.

  1. Eḷakalomadhovāpanasikkhāpadavaṇṇanā

576.Tena samayenāti eḷakalomadhovāpanasikkhāpadaṃ. Tattha riñcantīti ujjhanti vissajjenti, na sakkonti anuyuñjitunti vuttaṃ hoti. Sesamettha purāṇacīvarasikkhāpade vuttanayeneva saddhiṃ samuṭṭhānādīhīti.

Eḷakalomadhovāpanasikkhāpadavaṇṇanā niṭṭhitā.

  1. Rūpiyasikkhāpadavaṇṇanā

582.Tena samayenāti rūpiyasikkhāpadaṃ. Tattha paṭivisoti koṭṭhāso.

583-4.Jātarūparajatanti ettha jātarūpanti suvaṇṇassa nāmaṃ. Taṃ pana yasmā tathāgatassa vaṇṇasadisaṃ hoti, tasmā 『『satthuvaṇṇo vuccatī』』ti padabhājane vuttaṃ. Tassattho – 『『yo satthuvaṇṇo lohaviseso, idaṃ jātarūpaṃ nāmā』』ti rajataṃ pana 『『saṅkho, silā, pavāla, rajataṃ, jātarūpa』』ntiādīsu (pāci. 506) rūpiyaṃ vuttaṃ. Idha pana yaṃ kiñci vohāragamanīyaṃ kahāpaṇādi adhippetaṃ. Tenevassa padabhājane 『『kahāpaṇo lohamāsako』』tiādi vuttaṃ. Tattha kahāpaṇoti sovaṇṇamayo vā rūpiyamayo vā pākatiko vā. Lohamāsakoti tambalohādīhi katamāsako. Dārumāsakoti sāradārunā vā veḷupesikāya vā antamaso tālapaṇṇenāpi rūpaṃ chinditvā katamāsako. Jatumāsakoti lākhāya vā niyyāsena vā rūpaṃ samuṭṭhāpetvā katamāsako. 『『Ye vohāraṃ gacchantī』』ti iminā pana padena yo yo yattha yattha janapade yadā yadā vohāraṃ gacchati, antamaso aṭṭhimayopi cammamayopi rukkhaphalabījamayopi samuṭṭhāpitarūpopi asamuṭṭhāpitarūpopi sabbo saṅgahito.

Iccetaṃ sabbampi rajataṃ jātarūpaṃ jātarūpamāsako, vuttappabhedo sabbopi rajatamāsakoti catubbidhaṃ nissaggiyavatthu hoti. Muttā, maṇi, veḷuriyo, saṅkho, silā, pavāla, lohitaṅko, masāragallaṃ, satta dhaññāni, dāsidāsakhettavatthupupphārāmaphalārāmādayoti idaṃ dukkaṭavatthu. Suttaṃ phālo paṭako kappāso anekappakāraṃ aparaṇṇaṃ sappinavanītatelamadhuphāṇitādibhesajjañca idaṃ kappiyavatthu. Tattha nissaggiyavatthuṃ attano vā saṅghagaṇapuggalacetiyānaṃ vā atthāya sampaṭicchituṃ na vaṭṭati. Attano atthāya sampaṭicchato nissaggiyaṃ pācittiyaṃ hoti, sesānaṃ atthāya dukkaṭaṃ. Dukkaṭavatthuṃ sabbesampi atthāya sampaṭicchato dukkaṭameva. Kappiyavatthumhi anāpatti. Sabbampi nikkhipanatthāya bhaṇḍāgārikasīsena sampaṭicchato upari ratanasikkhāpade āgatavasena pācittiyaṃ.

Uggaṇheyyāti gaṇheyya. Yasmā pana gaṇhanto āpattiṃ āpajjati, tenassa padabhājane 『『sayaṃ gaṇhāti nissaggiyaṃ pācittiya』』nti vuttaṃ. Esa nayo sesapadesupi.

Tattha jātarūparajatabhaṇḍesu kahāpaṇamāsakesu ca ekaṃ gaṇhato vā gaṇhāpayato vā ekā āpatti. Sahassaṃ cepi ekato gaṇhāti, gaṇhāpeti, vatthugaṇanāya āpattiyo. Mahāpaccariyaṃ pana kurundiyañca sithilabaddhāya thavikāya sithilapūrite vā bhājane rūpagaṇanāya āpatti. Ghanabaddhe pana ghanapūrite vā ekāva āpattīti vuttaṃ.

Upanikkhittasādiyane pana 『『idaṃ ayyassa hotū』』ti vutte sacepi cittena sādiyati, gaṇhitukāmo hoti, kāyena vā vācāya vā 『『nayidaṃ kappatī』』ti paṭikkhipati, anāpatti. Kāyavācāhi vā appaṭikkhipitvāpi suddhacitto hutvā 『『nayidaṃ amhākaṃ kappatī』』ti na sādiyati, anāpattiyeva. Tīsu dvāresu hi yena kenaci paṭikkhittaṃ paṭikkhittameva hoti. Sace pana kāyavācāhi appaṭikkhipitvā cittena adhivāseti, kāyavācāhi kattabbassa paṭikkhepassa akaraṇato akiriyasamuṭṭhānaṃ kāyadvāre ca vacīdvāre ca āpattiṃ āpajjati, manodvāre pana āpatti nāma natthi.

Eko sataṃ vā sahassaṃ vā pādamūle ṭhapeti 『『tuyhidaṃ hotū』』ti, bhikkhū 『『nayidaṃ kappatī』』ti paṭikkhipati, upāsako pariccattaṃ mayā tumhākanti gato, añño tattha āgantvā pucchati – 『『kiṃ, bhante, ida』』nti? Yaṃ tena attanā ca vuttaṃ, taṃ ācikkhitabbaṃ. So ce vadati – 『『gopayissāmi, bhante, guttaṭṭhānaṃ dassethā』』ti, sattabhūmikampi pāsādaṃ abhiruhitvā 『『idaṃ guttaṭṭhāna』』nti ācikkhitabbaṃ, 『『idha nikkhipāhī』』ti na vattabbaṃ. Ettāvatā kappiyañca akappiyañca nissāya ṭhitaṃ hoti. Dvāraṃ pidahitvā rakkhantena vasitabbaṃ. Sace kiñci vikkāyikabhaṇḍaṃ pattaṃ vā cīvaraṃ vā āgacchati, 『『idaṃ gahessatha bhante』』ti vutte 『『upāsaka atthi amhākaṃ iminā attho, vatthu ca evarūpaṃ nāma saṃvijjati, kappiyakārako natthī』』ti vattabbaṃ. Sace so vadati, 『『ahaṃ kappiyakārako bhavissāmi, dvāraṃ vivaritvā dethā』』ti, dvāraṃ vivaritvā 『『imasmiṃ okāse ṭhapita』』nti vattabbaṃ, 『『idaṃ gaṇhā』』ti na vattabbaṃ. Evampi kappiyañca akappiyañca nissāya ṭhitameva hoti, so ce taṃ gahetvā tassa kappiyabhaṇḍaṃ deti, vaṭṭati. Sace adhikaṃ gaṇhāti, 『『na mayaṃ tava bhaṇḍaṃ gaṇhāma, 『『nikkhamāhī』』ti vattabbo.

Saṅghamajjhe nissajjitabbanti ettha yasmā rūpiyaṃ nāma akappiyaṃ, 『『tasmā nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā』』ti na vuttaṃ. Yasmā pana taṃ paṭiggahitamattameva na tena kiñci kappiyabhaṇḍaṃ cetāpitaṃ, tasmā upāyena paribhogadassanatthaṃ 『『saṅghamajjhe nissajjitabba』』nti vuttaṃ. Kappiyaṃ ācikkhitabbaṃ sappi vāti 『『pabbajitānaṃ sappi vā telaṃ vā vaṭṭati upāsakā』』ti evaṃ ācikkhitabbaṃ.

Rūpiyapaṭiggāhakaṃ ṭhapetvā sabbeheva paribhuñjitabbanti sabbehi bhājetvā paribhuñjitabbaṃ. Rūpiyapaṭiggāhakena bhāgo na gahetabbo. Aññesaṃ bhikkhūnaṃ vā ārāmikānaṃ vā pattabhāgampi labhitvā paribhuñjituṃ na vaṭṭati, antamaso makkaṭādīhi tato haritvā araññe ṭhapitaṃ vā tesaṃ hatthato gaḷitaṃ vā tiracchānagatapariggahitampi paṃsukūlampi na vaṭṭatiyeva, tato āhaṭena phāṇitena senāsanadhūpanampi na vaṭṭati. Sappinā vā telena vā padīpaṃ katvā dīpāloke nipajjituṃ kasiṇaparikammampi kātuṃ, potthakampi vācetuṃ na vaṭṭati. Telamadhuphāṇitehi pana sarīre vaṇaṃ makkhetuṃ na vaṭṭatiyeva. Tena vatthunā mañcapīṭhādīni vā gaṇhanti, uposathāgāraṃ vā bhojanasālaṃ vā karonti, paribhuñjituṃ na vaṭṭati. Chāyāpi gehaparicchedena ṭhitā na vaṭṭati, paricchedātikkantā āgantukattā vaṭṭati. Taṃ vatthuṃ vissajjetvā katena maggenapi setunāpi nāvāyapi uḷumpenapi gantuṃ na vaṭṭati, tena vatthunā khanāpitāya pokkharaṇiyā ubbhidodakaṃ pātuṃ vā paribhuñjituṃ vā na vaṭṭati. Anto udake pana asati aññaṃ āgantukaṃ udakaṃ vā vassodakaṃ vā paviṭṭhaṃ vaṭṭati. Kītāya yena udakena saddhiṃ kītā taṃ āgantukampi na vaṭṭati, taṃ vatthuṃ upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjati, tepi paccayā tassa na vaṭṭanti. Ārāmo gahito hoti, sopi paribhuñjituṃ na vaṭṭati. Yadi bhūmipi bījampi akappiyaṃ neva bhūmiṃ na phalaṃ paribhuñjituṃ vaṭṭati. Sace bhūmiṃyeva kiṇitvā aññāni bījāni ropitāni phalaṃ vaṭṭati, atha bījāni kiṇitvā kappiyabhūmiyaṃ ropitāni, phalaṃ na vaṭṭati, bhūmiyaṃ nisīdituṃ vā nipajjituṃ vā vaṭṭati.

Sace so chaḍḍetīti yattha katthaci khipati, athāpi na chaḍḍeti, sayaṃ gahetvā gacchati, na vāretabbo. No ce chaḍḍetīti atha neva gahetvā gacchati, na chaḍḍeti, kiṃ mayhaṃ iminā byāpārenāti yena kāmaṃ pakkamati, tato yathāvuttalakkhaṇo rūpiyachaḍḍako sammannitabbo.

Yona chandāgatintiādīsu lobhavasena taṃ vatthuṃ attano vā karonto attānaṃ vā ukkaṃsento chandāgatiṃ nāma gacchati . Dosavasena 『『nevāyaṃ mātikaṃ jānāti, na vinaya』』nti paraṃ apasādento dosāgatiṃ nāma gacchati. Mohavasena muṭṭhapamuṭṭhassatibhāvaṃ āpajjanto mohāgatiṃ nāma gacchati. Rūpiyapaṭiggāhakassa bhayena chaḍḍetuṃ avisahanto bhayāgatiṃ nāma gacchati. Evaṃ akaronto na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchatīti veditabbo.

585.Animittaṃ katvāti nimittaṃ akatvā, akkhīni nimmīletvā nadiyā vā papāte vā vanagahane vā gūthaṃ viya anapekkhena patitokāsaṃ asamannāharantena pātetabbanti attho. Evaṃ jigucchitabbepi rūpiye bhagavā pariyāyena bhikkhūnaṃ paribhogaṃ ācikkhi. Rūpiyapaṭiggāhakassa pana kenaci pariyāyena tato uppannapaccayaparibhogo na vaṭṭati. Yathā cāyaṃ etassa na vaṭṭati, evaṃ asantasambhāvanāya vā kuladūsakakammena vā kuhanādīhi vā uppannapaccayā neva tassa na aññassa vaṭṭanti, dhammena samena uppannāpi appaccavekkhitvā paribhuñjituṃ na vaṭṭanti.

Cattāro hi paribhogā – theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. Tattha saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo 『『theyyaparibhogo』』 nāma. Sīlavato appaccavekkhitaparibhogo 『『iṇaparibhogo』』 nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope. Tathā asakkontena purebhattapacchābhattapurimayāmapacchimayāmesu. Sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ, bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭati, evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.

Catubbidhā hi suddhi – desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ , tañhi desanāya sujjhanato 『『desanāsuddhī』』ti vuccati. Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ, tañhi na puna evaṃ karissāmīti cittādhiṭṭhānasaṃvareneva sujjhanato 『『saṃvarasuddhī』』ti vuccati. Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ, tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā 『『pariyeṭṭhisuddhī』』ti vuccati. Paccavekkhaṇasuddhi nāma paccayaparibhogasannissitasīlaṃ, tañhi 『『paṭisaṅkhā yoniso cīvaraṃ paṭisevatī』』tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena vuttena paccavekkhaṇena sujjhanato 『『paccavekkhaṇasuddhī』』ti vuccati. Tena vuttaṃ – 『『paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī』』ti.

Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma, te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. Kiṃ pana te bhagavato paccaye paribhuñjanti, gihīnaṃ paccaye paribhuñjantīti? Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā te bhagavato paccaye paribhuñjantīti (ma. ni. 1.29) veditabbaṃ, dhammadāyādasuttañcettha sādhakaṃ.

Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma, te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantīti. Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesampi vaṭṭati. Iṇaparibhogo na vaṭṭati, theyyaparibhoge kathāyeva natthi.

Aparepi cattāro paribhogā – lajjiparibhogo, alajjiparibhogo, dhammiyaparibhogo, adhammiyaparibhogoti.

Tattha alajjino lajjinā saddhiṃ paribhogo vaṭṭati, āpattiyā na kāretabbo. Lajjino alajjinā saddhiṃ yāva na jānāti, tāva vaṭṭati. Ādito paṭṭhāya hi alajjī nāma natthi, tasmā yadāssa alajjībhāvaṃ jānāti tadā vattabbo 『『tumhe kāyadvāre ca vacīdvāre ca vītikkamaṃ karotha, taṃ appatirūpaṃ mā evamakatthā』』ti. Sace anādiyitvā karotiyeva, yadi tena saddhiṃ paribhogaṃ karoti, sopi alajjīyeva hoti. Yopi attano bhārabhūtena alajjinā saddhiṃ paribhogaṃ karoti, sopi nivāretabbo. Sace na oramati, ayampi alajjīyeva hoti. Evaṃ eko alajjī alajjīsatampi karoti. Alajjino pana alajjināva saddhiṃ paribhoge āpatti nāma natthi. Lajjino lajjinā saddhiṃ paribhogo dvinnaṃ khattiyakumārānaṃ suvaṇṇapātiyaṃ bhojanasadisoti.

Dhammiyādhammiyaparibhogo paccayavasena veditabbo. Tattha sace puggalopi alajjī piṇḍapātopi adhammiyo, ubho jegucchā. Puggalo alajjī piṇḍapāto dhammiyo, puggalaṃ jigucchitvā piṇḍapāto na gahetabbo. Mahāpaccariyaṃ pana dussīlo saṅghato uddesabhattādīni labhitvā saṅghasseva deti, etāni yathādānameva gatattā vaṭṭantīti vuttaṃ. Puggalo lajjī piṇḍapāto adhammiyo, piṇḍapāto jeguccho na gahetabbo. Puggalo lajjī, piṇḍapātopi dhammiyo, vaṭṭati.

Apare dve paggahā; dve ca paribhogā – lajjipaggaho, alajjipaggaho; dhammaparibhogo āmisaparibhogoti.

Tattha alajjino lajjiṃ paggahetuṃ vaṭṭati, na so āpattiyā kāretabbo. Sace pana lajjī alajjiṃ paggaṇhāti, anumodanāya ajjhesati, dhammakathāya ajjhesati, kulesu upatthambheti . Itaropi 『『amhākaṃ ācariyo īdiso ca īdiso cā』』ti tassa parisati vaṇṇaṃ bhāsati, ayaṃ sāsanaṃ osakkāpeti antaradhāpetīti veditabbo.

Dhammaparibhoga-āmisaparibhogesu pana yattha āmisaparibhogo vaṭṭati, tattha dhammaparibhogopi vaṭṭati. Yo pana koṭiyaṃ ṭhito gantho tassa puggalassa accayena nassissati, taṃ dhammānuggahena uggaṇhituṃ vaṭṭatīti vuttaṃ.

Tatridaṃ vatthu – mahābhaye kira ekasseva bhikkhuno mahāniddeso paguṇo ahosi. Atha catunikāyikatissattherassa upajjhāyo mahātipiṭakatthero nāma mahārakkhitattheraṃ āha – 『『āvuso mahārakkhita, etassa santike mahāniddesaṃ gaṇhāhī』』ti. 『『Pāpo kirāyaṃ, bhante, na gaṇhāmī』』ti. 『『Gaṇhāvuso, ahaṃ te santike nisīdissāmī』』ti. 『『Sādhu, bhante, tumhesu nisinnesu gaṇhissāmī』』ti paṭṭhapetvā rattindivaṃ nirantaraṃ pariyāpuṇanto osānadivase heṭṭhāmañce itthiṃ disvā 『『bhante, sutaṃyeva me pubbe, sacāhaṃ evaṃ jāneyyaṃ, na īdisassa santike dhammaṃ pariyāpuṇeyya』』nti āha. Tassa pana santike bahū mahātherā uggaṇhitvā mahāniddesaṃ patiṭṭhāpesuṃ.

586.Rūpiye rūpiyasaññīti ettha sabbampi jātarūparajataṃ rūpiyasaṅgahameva gatanti veditabbaṃ.

Rūpiye vematikoti 『『suvaṇṇaṃ nu kho, kharapattaṃ nu kho』』tiādinā nayena saṃsayajāto.

Rūpiye arūpiyasaññīti suvaṇṇādīsu kharapattādisaññī. Apica puññakāmā rājorodhādayo bhattakhajjakagandhapiṇḍādīsu pakkhipitvā hiraññasuvaṇṇaṃ denti, coḷabhikkhāya carantānaṃ dassante baddhakahāpaṇādīhiyeva saddhiṃ coḷakāni denti, bhikkhū bhattādisaññāya vā coḷakasaññāya vā paṭiggaṇhanti, evampi rūpiye arūpiyasaññī rūpiyaṃ gaṇhātīti veditabbo. Paṭiggaṇhantena pana 『『imasmiṃ gehe idaṃ laddha』』nti sallakkhetabbaṃ. Yena hi assatiyā dinnaṃ hoti, so satiṃ paṭilabhitvā puna āgacchati, athassa vattabbaṃ – 『『tava coḷakaṃ passāhī』』ti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu chasamuṭṭhānaṃ, siyā kiriyaṃ gahaṇena āpajjanato, siyā akiriyaṃ paṭikkhepassa akaraṇato rūpiyaaññavādakaupassutisikkhāpadāni hi tīṇi ekaparicchedāni, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Rūpiyasikkhāpadavaṇṇanā niṭṭhitā.

  1. Rūpiyasaṃvohārasikkhāpadavaṇṇanā

587.Tena samayenāti rūpiyasaṃvohārasikkhāpadaṃ. Tattha nānappakārakanti katākatādivasena anekavidhaṃ. Rūpiyasaṃvohāranti jātarūparajataparivattanaṃ. Samāpajjantīti paṭiggahaṇasseva paṭikkhitattā paṭiggahitaparivattane dosaṃ apassantā karonti.

589.Sīsūpagantiādīsu sīsaṃ upagacchatīti sīsūpagaṃ, potthakesu pana 『『sīsūpaka』』nti likhitaṃ, yassa kassaci sīsālaṅkārassetaṃ adhivacanaṃ. Esa nayo sabbattha. Katena katantiādīsu suddho rūpiyasaṃvohāroyeva.

Rūpiye rūpiyasaññītiādimhi purimasikkhāpade vuttavatthūsu nissaggiyavatthunā nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena nissaggiyaṃ pācittiyaṃ, aparāparaparivattane iminā nissaggiyapācittiyameva. Nissaggiyavatthunā dukkaṭavatthuṃ vā kappiyavatthuṃ vā cetāpentassapi eseva nayo. Yo hi ayaṃ arūpiye rūpiyasaññī rūpiyaṃ cetāpetītiādi dutiyo tiko vutto, tassānulomattā avuttopi ayamaparopi rūpiye rūpiyasaññī arūpiyaṃ cetāpetītiādi tiko veditabbo. Attano vā hi arūpiyena parassa rūpiyaṃ cetāpeyya attano vā rūpiyena parassa arūpiyaṃ, ubhayathāpi rūpiyasaṃvohāro katoyeva hoti, tasmā pāḷiyaṃ ekantena rūpiyapakkhe ekoyeva tiko vuttoti.

Dukkaṭavatthunā pana nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena dukkaṭaṃ, pacchā parivattane iminā nissaggiyaṃ pācittiyaṃ, garukassa cetāpitattā. Dukkaṭavatthunā dukkaṭavatthumeva, kappiyavatthuṃ vā cetāpentassa mūlaggahaṇe purimasikkhāpadena dukkaṭaṃ, pacchā parivattanepi iminā dukkaṭameva. Kasmā? Akappiyavatthunā cetāpitattā. Andhakaṭṭhakathāyaṃ pana 『『sace kayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiya』』nti bhāsitaṃ, taṃ dubbhāsitaṃ. Kasmā? Na hi dānaggahaṇato añño kayavikkayo nāma atthi, kayavikkayasikkhāpadañca kappiyavatthunā kappiyavatthuparivattanameva sandhāya vuttaṃ, tañca kho aññatra sahadhammikehi. Idaṃ sikkhāpadaṃ rūpiyena ca rūpiyārūpiyacetāpanaṃ arūpiyena ca rūpiyacetāpanaṃ. Dukkaṭavatthunā pana dukkaṭavatthuno cetāpanaṃ neva idha na tattha pāḷiyaṃ vuttaṃ, na cettha anāpatti bhavituṃ arahati. Tasmā yatheva dukkaṭavatthuno paṭiggahaṇe dukkaṭaṃ, tatheva tassa vā tena vā cetāpanepi dukkaṭaṃ yuttanti bhagavato adhippāyaññūhi vuttaṃ.

Kappiyavatthunā pana nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena anāpatti, pacchā parivattane iminā nissaggiyaṃ pācittiyaṃ. Vuttañhetaṃ – 『『arūpiye arūpiyasaññī rūpiyaṃ cetāpeti nissaggiyaṃ pācittiya』』nti . Teneva kappiyavatthunā dukkaṭavatthuṃ cetāpentassa mūlapaṭiggahaṇe tatheva anāpatti, pacchā parivattane iminā dukkaṭaṃ. Kasmā? Akappiyassa cetāpitattā. Kappiyavatthunā pana kappiyavatthuṃ aññatra sahadhammikehi cetāpentassa mūlaggahaṇe purimasikkhāpadena anāpatti, pacchā parivattane upari kayavikkayasikkhāpadena nissaggiyaṃ pācittiyaṃ. Kayavikkayaṃ mocetvā gaṇhantassa uparisikkhāpadenapi anāpatti, vaḍḍhiṃ payojentassa dukkaṭaṃ.

Imassa ca rūpiyasaṃvohārassa garukabhāvadīpakaṃ idaṃ pattacatukkaṃ veditabbaṃ. Yo hi rūpiyaṃ uggaṇhitvā tena ayabījaṃ samuṭṭhāpeti, taṃ koṭṭāpetvā tena lohena pattaṃ kāreti, ayaṃ patto mahāakappiyo nāma, na sakkā kenaci upāyena kappiyo kātuṃ. Sace hi taṃ vināsetvā thālakaṃ kāreti, tampi akappiyaṃ. Vāsiṃ kāreti, tāya chinnaṃ dantakaṭṭhampi akappiyaṃ. Baḷisaṃ kāroti, tena māritā macchāpi akappiyā. Vāsiphalaṃ tāpetvā udakaṃ vā khīraṃ vā uṇhāpeti, tampi akappiyameva.

Yo pana rūpiyaṃ uggaṇhitvā tena pattaṃ kiṇāti, ayampi patto akappiyo. 『『Pañcannampi sahadhammikānaṃ na kappatī』』ti mahāpaccariyaṃ vuttaṃ. Sakkā pana kappiyo kātuṃ, so hi mūle mūlasāmikānaṃ patte ca pattasāmikānaṃ dinne kappiyo hoti. Kappiyabhaṇḍaṃ datvā gahetvā paribhuñjituṃ vaṭṭati.

Yopi rūpiyaṃ uggaṇhāpetvā kappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā 『『ayaṃ mayhaṃ ruccatī』』ti vadati. Kappiyakārako ca taṃ rūpiyaṃ datvā kammāraṃ saññāpeti, ayampi patto kappiyavohārena gahitopi dutiyapattasadisoyeva, mūlassa sampaṭicchitattā akappiyo. Kasmā sesānaṃ na kappatīti? Mūlassa anissaṭṭhattā.

Yo pana rūpiyaṃ asampaṭicchitvā 『『therassa pattaṃ kiṇitvā dehī』』ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā 『『ime kahāpaṇe gahetvā imaṃ dehī』』ti kahāpaṇe dāpetvā gahito, ayaṃ patto etasseva bhikkhuno na vaṭṭati dubbicāritattā, aññesaṃ pana vaṭṭati, mūlassa asampaṭicchitattā.

Mahāsumattherassa kira upajjhāyo anuruddhatthero nāma ahosi. So attano evarūpaṃ pattaṃ sappissa pūretvā saṅghassa nissajji. Tipiṭakacūḷanāgattherassapi saddhivihārikānaṃ evarūpo patto ahosi. Taṃ theropi sappissa pūrāpetvā saṅghassa nissajjāpesīti. Idaṃ akappiyapattacatukkaṃ.

Sace pana rūpiyaṃ asampaṭicchitvā 『『therassa pattaṃ kiṇitvā dehī』』ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā 『『ayaṃ mayhaṃ ruccatī』』ti vā 『『imāhaṃ gahessāmī』』ti vā vadati, kappiyakārako ca taṃ rūpiyaṃ datvā kammāraṃ saññāpeti, ayaṃ patto sabbakappiyo buddhānampi paribhogārahoti.

591.Arūpiye rūpiyasaññīti kharapattādīsu suvaṇṇādisaññī. Āpatti dukkaṭassāti sace tena arūpiyaṃ cetāpeti dukkaṭāpatti hoti. Esa nayo vematike. Arūpiyasaññissa pana pañcahi sahadhammikehi saddhi 『『idaṃ gahetvā idaṃ dethā』』ti kayavikkayaṃ karontassāpi anāpatti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā.

  1. Kayavikkayasikkhāpadavaṇṇanā

593.Tenasamayenāti kayavikkayasikkhāpadaṃ. Tattha kati hipi tyāyanti kati te ayaṃ, hikāro panettha padapūraṇo, pikāro garahāyaṃ, ayaṃ dubbalasaṅghāṭi tava kati divasāni bhavissatīti attho. Atha vā katihampi tyāyantipi pāṭho. Tattha katihanti kati ahāni, kati divasānīti vuttaṃ hoti. Sesaṃ vuttanayameva. Katihipi myāyanti idampi eteneva nayena veditabbaṃ. Gihīpi naṃ gihissāti ettha nanti nāmatthe nipāto, gihī nāma gihissāti vuttaṃ hoti.

594.Nānappakārakanti cīvarādīnaṃ kappiyabhaṇḍānaṃ vasena anekavidhaṃ. Tenevassa padabhājane cīvaraṃ ādiṃ katvā dasikasuttapariyosānaṃ kappiyabhaṇḍameva dassitaṃ. Akappiyabhaṇḍaparivattanañhi kayavikkayasaṅgahaṃ na gacchati. Kayavikkayanti kayañceva vikkayañca. 『『Iminā imaṃ dehī』』tiādinā hi nayena parassa kappiyabhaṇḍaṃ gaṇhanto kayaṃ samāpajjati, attano kappiyabhaṇḍaṃ dento vikkayaṃ .

595.Ajjhācaratīti abhibhavitvā carati, vītikkamavācaṃ bhāsatīti attho. Yato kayitañca hoti vikkayitañcāti yadā kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontena. 『『Iminā ima』』ntiādivacanānurūpato pana pāṭhe paṭhamaṃ attano bhaṇḍaṃ dassitaṃ.

Nissajjitabbanti evaṃ parassa hatthato kayavasena gahitakappiyabhaṇḍaṃ nissajjitabbaṃ. Ayañhi kayavikkayo ṭhapetvā pañca sahadhammike avasesehi gihipabbajitehi antamaso mātāpitūhipi saddhiṃ na vaṭṭati.

Tatrāyaṃ vinicchayo – vatthena vā vatthaṃ hotu bhattena vā bhattaṃ, yaṃ kiñci kappiyaṃ 『『iminā imaṃ dehī』』ti vadati, dukkaṭaṃ. Evaṃ vatvā mātuyāpi attano bhaṇḍaṃ deti, dukkaṭaṃ. 『『Iminā imaṃ dehī』』ti vutto vā 『『imaṃ dehi, imaṃ te dassāmī』』ti vatvā vā mātuyāpi bhaṇḍaṃ attanā gaṇhāti, dukkaṭaṃ. Attano bhaṇḍe parahatthaṃ parabhaṇḍe ca attano hatthaṃ sampatte nissaggiyaṃ. Mātaraṃ pana pitaraṃ vā 『『imaṃ dehī』』ti vadato viññatti na hoti. 『『Imaṃ gaṇhāhī』』ti vadato saddhādeyyavinipātanaṃ na hoti. Aññātakaṃ 『『imaṃ dehī』』ti vadato viññatti hoti. 『『Imaṃ gaṇhāhī』』ti vadato saddhādeyyavinipātanaṃ hoti. 『『Iminā imaṃ dehī』』ti kayavikkayaṃ āpajjato nissaggiyaṃ. Tasmā kappiyabhaṇḍaṃ parivattentena mātāpitūhipi saddhiṃ kayavikkayaṃ aññātakehi saddhiṃ tisso āpattiyo mocentena parivattetabbaṃ.

Tatrāyaṃ parivattanavidhi – bhikkhussa pātheyyataṇḍulā honti, so antarāmagge bhattahatthaṃ purisaṃ disvā 『『amhākaṃ taṇḍulā atthi, na ca no imehi attho, bhattena pana attho』』ti vadati. Puriso taṇḍule gahetvā bhattaṃ deti, vaṭṭati. Tissopi āpattiyo na honti. Antamaso nimittakammamattampi na hoti. Kasmā? Mūlassa atthitāya. Parato ca vuttameva 『『idaṃ amhākaṃ atthi, amhākañca iminā ca iminā ca atthoti bhaṇatī』』ti. Yo pana evaṃ akatvā 『『iminā imaṃ dehī』』ti parivatteti; yathāvatthukameva . Vighāsādaṃ disvā 『『imaṃ odanaṃ bhuñjitvā, rajanaṃ vā dārūni vā āharā』』ti vadati, rajanachalligaṇanāya dārugaṇanāya ca nissaggiyāni honti. 『『Imaṃ odanaṃ bhuñjitvā idaṃ nāma karothā』』ti dantakārādīhi sippikehi dhamakaraṇādīsu taṃ taṃ parikkhāraṃ kāreti, rajakehi vā vatthaṃ dhovāpeti; yathāvatthukameva. Nhāpitena kese chindāpeti, kammakārehi navakammaṃ kāreti; yathāvatthukameva. Sace pana 『『idaṃ bhattaṃ bhuñjitvā idaṃ karothā』』ti na vadati 『『idaṃ bhattaṃ bhuñja bhuttosi bhuñjissasi, idaṃ nāma karohī』』ti vadati, vaṭṭati. Ettha ca kiñcāpi vatthadhovane vā kesacchedane vā bhūmisodhanādinavakamme vā parabhaṇḍaṃ attano hatthagataṃ nissajjitabbaṃ nāma natthi. Mahāaṭṭhakathāyaṃ pana daḷhaṃ katvā vuttattā na sakkā etaṃ paṭikkhipituṃ, tasmā yathā nissaggiyavatthumhi paribhutte vā naṭṭhe vā pācittiyaṃ deseti, evamidhāpi desetabbaṃ.

596.Kayavikkaye kayavikkayasaññītiādimhi yo kayavikkayaṃ samāpajjati, so tasmiṃ kayavikkayasaññī vā bhavatu vematiko vā, na kayavikkayasaññī vā nissaggiyapācittiyameva. Cūḷattike dvīsu padesu dukkaṭamevāti evamattho daṭṭhabbo.

597.Agghaṃ pucchatīti 『『ayaṃ tava patto kiṃ agghatī』』ti pucchati. 『『Idaṃ nāmā』』ti vutte pana sace tassa kappiyabhaṇḍaṃ mahagghaṃ hoti, evañca naṃ paṭivadati 『『upāsaka, mama idaṃ vatthu mahagghaṃ, tava pattaṃ aññassa dehī』』ti. Taṃ sutvā itaro 『『aññaṃ thālakampi dassāmī』』ti vadati gaṇhituṃ vaṭṭati, 『『idaṃ amhākaṃ atthī』』ti vuttalakkhaṇe patati . Sace so patto mahaggho, bhikkhuno vatthu appagghaṃ, pattasāmiko cassa appagghabhāvaṃ na jānāti, patto na gahetabbo, 『『mama vatthu appaggha』』nti ācikkhitabbaṃ. Mahagghabhāvaṃ ñatvā vañcetvā gaṇhanto hi gahitabhaṇḍaṃ agghāpetvā kāretabbataṃ āpajjati. Sace pattasāmiko 『『hotu, bhante, sesaṃ mama puññaṃ bhavissatī』』ti deti, vaṭṭati.

Kappiyakārakassaācikkhatīti yassa hatthato bhaṇḍaṃ gaṇhāti, taṃ ṭhapetvā aññaṃ antamaso tassa puttabhātikampi kappiyakārakaṃ katvā 『『iminā imaṃ nāma gahetvā dehī』』ti ācikkhati. So ce cheko hoti, punappunaṃ apanetvā vivaditvā gaṇhāti, tuṇhībhūtena ṭhātabbaṃ. No ce cheko hoti, na jānāti gahetuṃ, vāṇijako taṃ vañceti, 『『mā gaṇhā』』ti vattabbo.

Idaṃ amhākantiādimhi 『『idaṃ paṭiggahitaṃ telaṃ vā sappi vā amhākaṃ atthi, amhākañca aññena appaṭiggahitakena attho』』ti bhaṇati. Sace so taṃ gahetvā aññaṃ deti, paṭhamaṃ attano telaṃ na mināpetabbaṃ. Kasmā? Nāḷiyañhi avasiṭṭhatelaṃ hoti, taṃ pacchā minantassa appaṭiggahitakaṃ dūseyyāti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito kosiyavaggo dutiyo.

  1. Pattavaggo

  2. Pattasikkhāpadavaṇṇanā

598.Tena samayenāti pattasikkhāpadaṃ. Tattha pattavāṇijjanti gāmanigamādīsu vicarantā pattavāṇijjaṃ vā karissanti. Āmattikāpaṇaṃ vāti amattāni vuccanti bhājanāni, tāni yesaṃ bhaṇḍaṃ te āmattikā, tesaṃ āmattikānaṃ āpaṇaṃ āmattikāpaṇaṃ, kulālabhaṇḍavāṇijakāpaṇanti attho.

602.Tayopattassa vaṇṇāti tīṇi pattassa pamāṇāni. Aḍḍhāḷhakodanaṃ gaṇhātīti magadhanāḷiyā dvinnaṃ taṇḍulanāḷīnaṃ odanaṃ gaṇhāti. Magadhanāḷi nāma aḍḍhaterasapalā hotīti andhakaṭṭhakathāyaṃ vuttaṃ. Sīhaḷadīpe pakatināḷi mahantā, damiḷanāḷi khuddakā, magadhanāḷi pamāṇayuttā, tāya magadhanāḷiyā diyaḍḍhanāḷi ekā sīhaḷanāḷi hotīti mahāaṭṭhakathāyaṃ vuttaṃ. Catubhāgaṃ khādananti odanassa catutthabhāgappamāṇaṃ khādanaṃ, taṃ hatthahāriyassa muggasūpassa vasena veditabbaṃ. Tadupiyaṃ byañjananti tassa odanassa anurūpaṃ macchamaṃsasākaphalakaḷīrādibyañjanaṃ.

Tatrāyaṃ vinicchayo – anupahatapurāṇasālitaṇḍulānaṃ sukoṭṭitaparisuddhānaṃ dve magadhanāḷiyo gahetvā tehi taṇḍulehi anuttaṇḍulaṃ akilinnaṃ apiṇḍitaṃ suvisadaṃ kundamakuḷarāsisadisaṃ avassāvitodanaṃ pacitvā niravasesaṃ patte pakkhipitvā tassa odanassa catutthabhāgappamāṇo nātighano nātitanuko hatthahāriyo sabbasambhārasaṅkhato muggasūpo pakkhipitabbo. Tato ālopassa ālopassa anurūpaṃ yāvacarimālopappahonakaṃ macchamaṃsādibyañjanaṃ pakkhipitabbaṃ, sappitelatakkarasakañjikādīni pana gaṇanūpagāni na honti, tāni hi odanagatikāneva, neva hāpetuṃ na vaḍḍhetuṃ sakkonti. Evametaṃ sabbampi pakkhittaṃ sace pattassa mukhavaṭṭiyā heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti, antogatameva hoti, ayaṃ ukkaṭṭhukkaṭṭho nāma patto.

Nāḷikodananti magadhanāḷiyā ekāya taṇḍulanāḷiyā odanaṃ. Patthodananti magadhanāḷiyā upaḍḍhanāḷikodanaṃ. Sesaṃ vuttanayeneva veditabbaṃ. Ayaṃ pana nāmamatte viseso – sace nāḷikodanādi sabbampi pakkhittaṃ vuttanayeneva heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ majjhimo nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ majjhimomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti antogatameva hoti, ayaṃ majjhimukkaṭṭho nāma patto. Sace patthodanādi sabbampi pakkhittaṃ heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ omako nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ omakomako nāma patto. Sace taṃ rājiṃ na pāpuṇāti antogatameva hoti, ayaṃ omakukkaṭṭho nāma pattoti evamete nava pattā. Tesu dve apattā ukkaṭṭhukkaṭṭho ca omakomako ca. 『『Tato ukkaṭṭho apatto omako apatto』』ti idañhi ete sandhāya vuttaṃ. Ukkaṭṭhukkaṭṭho hi ettha ukkaṭṭhato ukkaṭṭhattā 『『tato ukkaṭṭho apatto』』ti vutto. Omakomako ca omakato omakattā tato omako apattoti vutto. Tasmā ete bhājanaparibhogena paribhuñjitabbā, na adhiṭṭhānupagā, na vikappanupagā. Itare pana satta adhiṭṭhahitvā vā vikappetvā vā paribhuñjitabbā, evaṃ akatvā taṃ dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyanti taṃ sattavidhampi pattaṃ dasāhaparamaṃ kālaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.

607.Nissaggiyaṃ pattaṃ anissajjitvā paribhuñjatīti yāguṃ pivitvā dhote dukkaṭaṃ, khañjakaṃ khāditvā bhattaṃ bhuñjitvā dhote dukkaṭanti evaṃ payoge payoge dukkaṭaṃ.

608.Anāpatti antodasāhaṃ adhiṭṭheti vikappetīti ettha pana pamāṇayuttassapi adhiṭṭhānavikappanupagattaṃ evaṃ veditabbaṃ – ayopatto pañcahi pākehi mattikāpatto dvīhi pākehi pakko adhiṭṭhānupago, ubhopi yaṃ mūlaṃ dātabbaṃ, tasmiṃ dinneyeva. Sace ekopi pāko ūno hoti, kākaṇikamattampi vā mūlaṃ adinnaṃ, na adhiṭṭhānupago. Sacepi pattasāmiko vadati 『『yadā tumhākaṃ mūlaṃ bhavissati, tadā dassatha, adhiṭṭhahitvā paribhuñjathā』』ti neva adhiṭṭhānupago hoti, pākassa hi ūnattā pattasaṅkhaṃ na gacchati, mūlassa sakalassa vā ekadesassa vā adinnattā sakabhāvaṃ na upeti, aññasseva santako hoti, tasmā pāke ca mūle ca niṭṭhiteyeva adhiṭṭhānupago hoti. Yo adhiṭṭhānupago, sveva vikappanupago, so hatthaṃ āgatopi anāgatopi adhiṭṭhātabbo vikappetabbo vā. Yadi hi pattakārako mūlaṃ labhitvā sayaṃ vā dātukāmo hutvā 『『ahaṃ, bhante, tumhākaṃ pattaṃ katvā asukadivase nāma pacitvā ṭhapessāmī』』ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Sace pana pattakārako 『『ahaṃ tumhākaṃ pattaṃ katvā pacitvā sāsanaṃ pesessāmī』』ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā 『『tumhākaṃ, bhante, patto niṭṭhito』』ti āroceti, etassa ārocanaṃ napamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pattakārako 『『ahaṃ tumhākaṃ pattaṃ katvā pacitvā kassaci hatthe pahiṇissāmī』』ti vatvā tatheva karoti, pattaṃ gahetvā āgatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati 『『api, bhante, adhunā ābhato patto sundaro』』ti! 『『Kuhiṃ, āvuso, patto』』ti? 『『Itthannāmassa hatthe pesito』』ti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu pattaṃ deti , laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Tasmā dasāhaṃ anatikkāmetvāva adhiṭṭhātabbo vikappetabbo vā.

Tattha dve pattassa adhiṭṭhānā – kāyena vā adhiṭṭhāti, vācāya vā adhiṭṭhāti. Tesaṃ vasena adhiṭṭhahantena ca 『『imaṃ pattaṃ paccuddharāmī』』ti vā 『『etaṃ pattaṃ paccuddharāmī』』ti vā evaṃ sammukhe vā parammukhe vā ṭhitaṃ purāṇapattaṃ paccuddharitvā aññassa vā datvā navaṃ pattaṃ yattha katthaci ṭhitaṃ hatthena parāmasitvā 『『imaṃ pattaṃ adhiṭṭhāmī』』ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena vā adhiṭṭhātabbo, vacībhedaṃ katvā vācāya vā adhiṭṭhātabbo. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti 『『imaṃ pattaṃ adhiṭṭhāmī』』ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā 『『etaṃ pattaṃ adhiṭṭhāmī』』ti vācā bhinditabbā.

Adhiṭṭhahantena pana ekakena adhiṭṭhātumpi vaṭṭati, aññassa santike adhiṭṭhātumpi vaṭṭati. Aññassa santike ayamānisaṃso – sacassa 『『adhiṭṭhito nu kho me, no』』ti vimati uppajjati, itaro sāretvā vimatiṃ chindissatīti. Sace koci dasa patte labhitvā sabbeva attanāva paribhuñjitukāmo hoti, na sabbe adhiṭṭhātabbā. Ekaṃ pattaṃ adhiṭṭhāya punadivase taṃ paccuddharitvā añño adhiṭṭhātabbo. Etenupāyena vassasatampi pariharituṃ sakkā.

Evaṃ appamattassa bhikkhuno siyā adhiṭṭhānavijahananti? Siyā. Sace hi ayaṃ pattaṃ aññassa vā deti, vibbhamati vā sikkhaṃ vā paccakkhāti, kālaṃ vā karoti, liṅgaṃ vāssa parivattati, paccuddharati vā, patte vā chiddaṃ hoti, adhiṭṭhānaṃ vijahati. Vuttampi cetaṃ –

『『Dinnavibbhantapaccakkhā , kālaṃkiriyakatena ca;

Liṅgapaccuddharā ceva, chiddena bhavati sattama』』nti.

Coraharaṇavissāsaggāhehipi vijahatiyeva. Kittakena chiddena adhiṭṭhānaṃ bhijjati? Yena kaṅgusitthaṃ nikkhamati ceva pavisati ca. Idañhi sattannaṃ dhaññānaṃ lāmakadhaññasitthaṃ, tasmiṃ ayacuṇṇena vā āṇiyā vā paṭipākatike kate dasāhabbhantare puna adhiṭṭhātabbo. Ayaṃ tāva 『『antodasāhaṃ adhiṭṭheti vikappetī』』ti ettha adhiṭṭhāne vinicchayo.

Vikappane pana dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hoti? Pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā 『『imaṃ patta』』nti vā 『『ime patte』』ti vā 『『etaṃ patta』』nti vā 『『ete patte』』ti vā vatvā 『『tuyhaṃ vikappemī』』ti vattabbaṃ. Ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ vā vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. 『『Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti evaṃ pana vutte paccuddhāro nāma hoti, tatopabhuti paribhogādayopi vaṭṭanti.

Aparo nayo – tatheva pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike 『『imaṃ patta』』nti vā 『『ime patte』』ti vā 『『etaṃ patta』』nti vā 『『ete patte』』ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā 『『tissassa bhikkhuno vikappemī』』ti vā 『『tissāya bhikkhuniyā sikkhamānāya sāmaṇerassa tissāya sāmaṇeriyā vikappemī』』ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā 『『tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Kathaṃ parammukhāvikappanā hoti? Pattānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā 『『imaṃ patta』』nti vā 『『ime patte』』ti vā 『『etaṃ patta』』nti vā 『『ete patte』』ti vā vatvā 『『tuyhaṃ vikappanatthāya dammī』』ti vattabbaṃ. Tena vattabbo – 『『ko te mitto vā sandiṭṭho vā』』ti? Tato itarena purimanayeneva 『『tisso bhikkhūti vā…pe… tissā sāmaṇerī』』ti vā vattabbaṃ. Puna tena bhikkhunā 『『ahaṃ tissassa bhikkhuno dammī』』ti vā…pe… 『『tissāya sāmaṇeriyā dammī』』ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvattā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva 『『itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Imāsaṃ pana dvinnaṃ vikappanānaṃ nānākaraṇaṃ, avaseso ca vacanakkamo sabbo paṭhamakathinasikkhāpadavaṇṇanāyaṃ vuttanayeneva veditabbo saddhiṃ samuṭṭhānādīhīti.

Pattasikkhāpadavaṇṇanā niṭṭhitā.

  1. Ūnapañcabandhanasikkhāpadavaṇṇanā

609.Tena samayenāti ūnapañcabandhanasikkhāpadaṃ. Tattha na yāpetīti so kira yadi ariyasāvako nābhavissā, aññathattampi agamissā, evaṃ tehi ubbāḷho, sotāpannattā pana kevalaṃ sarīreneva na yāpeti, tena vuttaṃ – 『『attanāpi na yāpeti, puttadārāpissa kilamantī』』ti.

612-3.Ūnapañcabandhanenāti ettha ūnāni pañca bandhanāni assāti ūnapañcabandhano, nāssa pañca bandhanāni pūrentīti attho, tena ūnapañcabandhanena. Itthambhūtassa lakkhaṇe karaṇavacanaṃ. Tattha yasmā abandhanassāpi pañca bandhanāni na pūrenti, sabbaso natthitāya, tasmā padabhājane 『『abandhano vā』』tiādi vuttaṃ . 『『Ūnapañcabandhanenā』』ti ca vuttattā yassa pañcabandhano patto hoti, tassa so apatto, tasmā aññaṃ viññāpetuṃ vaṭṭati. Bandhanañca nāmetaṃ yasmā bandhanokāse sati hoti, asati na hoti, tasmā tassa lakkhaṇaṃ dassetuṃ 『『abandhanokāso nāmā』』tiādi vuttaṃ.

Dvaṅgulā rāji na hotīti mukhavaṭṭito heṭṭhā dvaṅgulappamāṇā ekāpi rāji na hoti. Yassa dvaṅgulā rāji hotīti yassa pana tādisā ekā rāji hoti, so tassā rājiyā heṭṭhimapariyante pattavedhakena vijjhitvā pacitvā suttarajjuka-makacirajjukādīhi vā tipusuttakena vā bandhitabbo, taṃ bandhanaṃ āmisassa alagganatthaṃ tipupaṭṭakena vā kenaci baddhasilesena vā paṭicchādetabbaṃ. So ca patto adhiṭṭhahitvā paribhuñjitabbo, sukhumaṃ vā chiddaṃ katvā bandhitabbo. Suddhehi pana madhusitthakalākhāsajjulasādīhi bandhituṃ na vaṭṭati. Phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhituṃ vaṭṭati. Mukhavaṭṭisamīpe pana pattavedhakena vijjhiyamāno kapālassa bahalattā bhijjati, tasmā heṭṭhā vijjhitabbo. Yassa pana dve rājiyo ekāyeva vā caturaṅgulā, tassa dve bandhanāni dātabbāni. Yassa tisso ekāyeva vā chaḷaṅgulā, tassa tīṇi. Yassa catasso ekāyeva vā aṭṭhaṅgulā, tassa cattāri. Yassa pañca ekāyeva vā dasaṅgulā, so baddhopi abaddhopi apattoyeva, añño viññāpetabbo. Esa tāva mattikāpatte vinicchayo.

Ayopatte pana sacepi pañca vā atirekāni vā chiddāni honti, tāni ce ayacuṇṇena vā āṇiyā vā lohamaṇḍalakena vā baddhāni maṭṭhāni honti, sveva patto paribhuñjitabbo, na añño viññāpetabbo. Atha pana ekampi chiddaṃ mahantaṃ hoti, lohamaṇḍalakena baddhampi maṭṭhaṃ na hoti, patte āmisaṃ laggati, akappiyo hoti, ayaṃ apatto. Añño viññāpetabbo.

615.Thero vattabboti patte ānisaṃsaṃ dassetvā 『『ayaṃ, bhante, patto pamāṇayutto sundaro therānurūpo, taṃ gaṇhathā』』ti vattabbo. Yo na gaṇheyyāti anukampāya na gaṇhantassa dukkaṭaṃ. Yo pana santuṭṭhiyā 『『kiṃ me aññena pattenā』』ti na gaṇhāti, tassa anāpatti. Pattapariyantoti evaṃ parivattetvā pariyante ṭhitapatto.

Na adeseti mañcapīṭhachattanāgadantakādike adese, na nikkhipitabbo. Yattha purimaṃ sundaraṃ pattaṃ ṭhapeti, tattheva ṭhapetabbo. Pattassa hi nikkhipanadeso 『『anujānāmi, bhikkhave, ādhāraka』』ntiādinā nayena khandhake vuttoyeva.

Naabhogenāti yāgurandhanarajanapacanādinā aparibhogena na paribhuñjitabbo. Antarāmagge pana byādhimhi uppanne aññasmiṃ bhājane asati mattikāya limpetvā yāguṃ vā pacituṃ udakaṃ vā tāpetuṃ vaṭṭati.

Na vissajjetabboti aññassa na dātabbo. Sace pana saddhivihāriko vā antevāsiko vā aññaṃ varapattaṃ ṭhapetvā 『『ayaṃ mayhaṃ sāruppo, ayaṃ therassā』』ti gaṇhāti, vaṭṭati. Añño vā taṃ gahetvā attano pattaṃ deti, vaṭṭati. 『『Mayhameva pattaṃ āharā』』ti vattabbakiccaṃ natthi.

617.Pavāritānanti ettha saṅghavasena pavāritaṭṭhāne pañcabandhaneneva vaṭṭati. Puggalavasena pavāritaṭṭhāne ūnapañcabandhanenāpi vaṭṭatīti kurundiyaṃ vuttaṃ. Sesamettha uttānatthameva.

Chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā.

  1. Bhesajjasikkhāpadavaṇṇanā

618.Tena samayenāti bhesajjasikkhāpadaṃ. Tattha attho, bhanteti rājā bhikkhū uyyuttappayutte therassa leṇatthāya pabbhāraṃ sodhente disvā ārāmikaṃ dātukāmo pucchi.

619-21.Pāṭiyekkoti visuṃ eko. Mālākiteti katamāle mālādhare, kusumamālāpaṭimaṇḍiteti attho. Tiṇaṇḍupakanti tiṇacumbaṭakaṃ. Paṭimuñcīti ṭhapesi. Sā ahosi suvaṇṇamālāti dārikāya sīse ṭhapitamattāyeva therassa adhiṭṭhānavasena suvaṇṇapadumamālā ahosi. Tañhi tiṇaṇḍupakaṃ sīse ṭhapitamattameva 『『suvaṇṇamālā hotū』』ti thero adhiṭṭhāsi. Dutiyampi kho…pe…. Tenupasaṅkamīti dutiyadivaseyeva upasaṅkami.

Suvaṇṇantiadhimuccīti 『『sovaṇṇamayo hotū』』ti adhiṭṭhāsi. Pañcannaṃ bhesajjānanti sappiādīnaṃ. Bāhulikāti paccayabāhulikatāya paṭipannā. Kolambepi ghaṭepītiettha kolambā nāma mahāmukhacāṭiyo vuccanti. Olīnavilīnānīti heṭṭhā ca ubhatopassesu ca gaḷitāni. Okiṇṇavikiṇṇāti sappiādīnaṃ gandhena bhūmiṃ khanantehi okiṇṇā, bhittiyo khanantehi upari sañcarantehi ca vikiṇṇā. Antokoṭṭhāgārikāti abbhantare saṃvihitakoṭṭhāgārā.

622.Paṭisāyanīyānīti paṭisāyitabbāni, paribhuñjitabbānīti attho. Bhesajjānīti bhesajjakiccaṃ karontu vā mā vā, evaṃ laddhavohārāni. 『『Gosappī』』tiādīhi loke pākaṭaṃ dassetvā 『『yesaṃ maṃsaṃ kappatī』』ti iminā aññesampi migarohitasasādīnaṃ sappiṃ saṅgahetvā dassesi. Yesañhi khīraṃ atthi, sappipi tesaṃ atthiyeva, taṃ pana sulabhaṃ vā hotu dullabhaṃ vā, asammohatthaṃ vuttaṃ. Evaṃ navanītampi.

Sannidhikārakaṃ paribhuñjitabbānīti sannidhiṃ katvā nidahitvā paribhuñjitabbāni. Kathaṃ? Pāḷiyā āgatasappiādīsu sappi tāva purebhattaṃ paṭiggahitaṃ tadahupurebhattaṃ sāmisampi nirāmisampi paribhuñjituṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisaṃ paribhuñjitabbaṃ. Sattāhātikkame sace ekabhājane ṭhapitaṃ, ekaṃ nissaggiyaṃ. Sace bahūsu vatthugaṇanāya nissaggiyāni, pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Purebhattaṃ vā pacchābhattaṃ vā uggahitakaṃ katvā nikkhittaṃ ajjhoharituṃ na vaṭṭati; abbhañjanādīsu upanetabbaṃ. Sattāhātikkamepi anāpatti, anajjhoharaṇīyataṃ āpannattā. 『『Paṭisāyanīyānī』』ti hi vuttaṃ. Sace anupasampanno purebhattaṃ paṭiggahitanavanītena sappiṃ katvā deti, purebhattaṃ sāmisaṃ vaṭṭati. Sace sayaṃ karoti, sattāhampi nirāmisameva vaṭṭati. Pacchābhattaṃ paṭiggahitanavanītena pana yena kenaci katasappi sattāhampi nirāmisameva vaṭṭati. Uggahitakena kate pubbe vuttasuddhasappinayeneva vinicchayo veditabbo.

Purebhattaṃ paṭiggahitakhīrena vā dadhinā vā katasappi anupasampannena kataṃ sāmisampi tadahupurebhattaṃ vaṭṭati. Sayaṃkataṃ nirāmisameva vaṭṭati . Navanītaṃ tāpentassa hi sāmaṃpāko na hoti, sāmaṃpakkena pana tena saddhiṃ āmisaṃ na vaṭṭati. Pacchābhattato paṭṭhāya ca na vaṭṭatiyeva. Sattāhātikkamepi anāpatti, savatthukassa paṭiggahitattā, 『『tāni paṭiggahetvā』』ti hi vuttaṃ. Pacchābhattaṃ paṭiggahitehi kataṃ pana abbhañjanādīsu upanetabbaṃ. Purebhattampi ca uggahitakehi kataṃ ubhayesampi sattāhātikkame anāpatti. Eseva nayo akappiyamaṃsasappimhi. Ayaṃ pana viseso – yattha pāḷiyaṃ āgatasappinā nissaggiyaṃ, tattha iminā dukkaṭaṃ. Andhakaṭṭhakathāyaṃ kāraṇapatirūpakaṃ vatvā manussasappi ca navanītañca paṭikkhittaṃ, taṃ duppaṭikkhittaṃ, sabbaaṭṭhakathāsu anuññātattā. Parato cassa vinicchayopi āgacchissati.

Pāḷiyaṃ āgataṃ navanītampi purebhattaṃ paṭiggahitaṃ tadahupurebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva. Sattāhātikkame nānābhājanesu ṭhapite bhājanagaṇanāya ekabhājanepi amissetvā piṇḍapiṇḍavasena ṭhapite piṇḍagaṇanāya nissaggiyāni. Pacchābhattaṃ paṭiggahitaṃ sappinayeneva veditabbaṃ. Ettha pana dadhiguḷikāyopi takkabindūnipi honti, tasmā taṃ dhotaṃ vaṭṭatīti upaḍḍhattherā āhaṃsu. Mahāsīvatthero pana 『『bhagavatā anuññātakālato paṭṭhāya takkato uddhaṭamattameva khādiṃsū』』ti āha. Tasmā navanītaṃ paribhuñjantena dhovitvā dadhitakkamakkhikākipillikādīni apanetvā paribhuñjitabbaṃ. Pacitvā sappiṃ katvā paribhuñjitukāmena adhotampi pacituṃ vaṭṭati. Yaṃ tattha dadhigataṃ vā takkagataṃ vā taṃ khayaṃ gamissati, ettāvatā hi savatthukapaṭiggahitaṃ nāma na hotīti ayamettha adhippāyo. Āmisena saddhiṃ pakkattā pana tasmimpi kukkuccāyanti kukkuccakā. Idāni uggahetvā ṭhapitanavanīte ca purebhattaṃ khīradadhīni paṭiggahetvā katanavanīte ca pacchābhattaṃ tāni paṭiggahetvā katanavanīte ca uggahitehi katanavavīte ca akappiyamaṃsanavanīte ca sabbo āpattānāpattiparibhogāparibhoganayo sappimhi vuttakkameneva gahetabbo.

Telabhikkhāya paviṭṭhānaṃ pana bhikkhūnaṃ tattheva sappimpi navanītampi pakkatelampi apakkatelampi ākiranti, tattha takkadadhibindūnipi bhattasitthānipi taṇḍulakaṇāpi makkhikādayopi honti. Ādiccapākaṃ katvā parissāvetvā gahitaṃ sattāhakālikaṃ hoti, paṭiggahetvā ṭhapitabhesajjehi saddhiṃ pacitvā natthupānampi kātuṃ vaṭṭati. Sace vaddalisamaye lajji sāmaṇero yathā tattha patitataṇḍulakaṇādayo na paccanti, evaṃ sāmisapākaṃ mocento aggimhi vilīyāpetvā parissāvetvā puna pacitvā deti, purimanayeneva sattāhaṃ vaṭṭati.

Telesu tilatelaṃ tāva purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva. Sattāhātikkame panassa bhājanagaṇanāya nissaggiyabhāvo veditabbo. Pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Uggahitakaṃ katvā nikkhittaṃ ajjhoharituṃ na vaṭṭati, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Purebhattaṃ tile paṭiggahetvā katatelaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya anajjhoharaṇīyaṃ hoti, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Pacchābhattaṃ tile paṭiggahetvā katatelaṃ anajjhoharaṇīyameva, savatthukapaṭiggahitattā, sattāhātikkamepi anāpatti, sīsamakkhanādīsu upanetabbaṃ. Purebhattaṃ vā pacchābhattaṃ vā uggahitakatilehi katatelepi eseva nayo.

Purebhattaṃ paṭiggahitakatile bhajjitvā vā tilapiṭṭhaṃ vā sedetvā uṇhodakena vā temetvā katatelaṃ sace anupasampannena kataṃ purebhattaṃ sāmisampi vaṭṭati. Attanā katatelaṃ pana nibbaṭṭitattā purebhattaṃ nirāmisameva vaṭṭati. Sāmaṃpakkattā sāmisaṃ na vaṭṭati, savatthukapaṭiggahitattā pana pacchābhattato paṭṭhāya ubhayampi anajjhoharaṇīyaṃ, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Yadi pana appaṃ uṇhodakaṃ hoti abbhukkiraṇamattaṃ, abbohārikaṃ hoti, sāmapākagaṇanaṃ na gacchati. Sāsapatelādīsupi avatthukapaṭiggahitesu avatthukatilatele vuttasadisova vinicchayo.

Sace pana purebhattaṃ paṭiggahitānaṃ sāsapādīnaṃ cuṇṇehi ādiccapākena sakkā telaṃ kātuṃ, taṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva, sattāhātikkame nissaggiyaṃ. Yasmā pana sāsapamadhukacuṇṇādīni sedetvā eraṇḍakaṭṭhīni ca bhajjitvā eva telaṃ karonti, tasmā tesaṃ telaṃ anupasampannehi kataṃ purebhattaṃ sāmisampi vaṭṭati. Vatthūnaṃ yāvajīvikattā pana savatthukapaṭiggahaṇe doso natthīti. Attanā kataṃ sattāhaṃ nirāmisaparibhogeneva paribhuñjitabbaṃ. Uggahitakehi kataṃ anajjhoharaṇīyaṃ bāhiraparibhoge vaṭṭati, sattāhātikkamepi anāpatti.

Telakaraṇatthāya sāsapamadhukaeraṇḍakaṭṭhīni vā paṭiggahetvā kataṃ telaṃ sattāhakālikaṃ. Dutiyadivase kataṃ chāhaṃ vaṭṭati. Tatiyadivase kataṃ pañcāhaṃ vaṭṭati. Catuttha-pañcama-chaṭṭhasattāmadivase kataṃ tadaheva vaṭṭati. Sace yāva aruṇassa uggamanā tiṭṭhati, nissaggiyaṃ. Aṭṭhame divase kataṃ anajjhoharaṇīyaṃ. Anissaggiyattā pana bāhiraparibhoge vaṭṭati. Sacepi na karoti, telatthāya gahitasāsapādīnaṃ sattāhātikkamane dukkaṭameva. Pāḷiyaṃ pana anāgatāni aññānipi nāḷikeranimbakosambakakaramandaatasīādīnaṃ telāni atthi, tāni paṭiggahetvā sattāhaṃ atikkāmayato dukkaṭaṃ hoti. Ayametesu viseso. Sesaṃ yāvakālikavatthuṃ yāvajīvikavatthuñca sallakkhetvā sāmaṃpākasavatthukapurebhattapacchābhattapaṭiggahitauggahitakavatthuvidhānaṃ sabbaṃ vuttanayeneva veditabbaṃ.

623.Vasātelanti 『『anujānāmi, bhikkhave, vasāni bhesajjāni, acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasa』』nti (mahāva. 262) evaṃ anuññātavasānaṃ telaṃ. Ettha ca 『『acchavasa』』nti vacanena ṭhapetvā manussavasaṃ sabbesaṃ akappiyamaṃsāna vasā anuññātā. Macchaggahaṇena ca susukāpi gahitā honti, vāḷamacchattā pana visuṃ vuttaṃ. Macchādiggahaṇena cettha sabbesampi kappiyamaṃsānaṃ vasā anuññātā. Maṃsesu hi dasamanaussa-hatthi-assa-sunakha-ahi-sīha-byaggha-dīpi-accha-taracchānaṃ maṃsāni akappiyāni. Vasāsu ekā manussavasāva. Khīrādīsu akappiyaṃ nāma natthi.

Anupasampannehi katanibbaṭṭitavasātelaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati. Pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Yaṃ pana tattha sukhumarajasadisaṃ maṃsaṃ vā nhāru vā aṭṭhi vā lohitaṃ vā hoti, taṃ abbohārikaṃ. Sace pana vasaṃ paṭiggahetvā sayaṃ karoti, purebhattaṃ paṭiggahetvā pacitvā parissāvetvā sattāhaṃ nirāmisaparibhogena paribhuñjitabbaṃ . Nirāmisaparibhogañhi sandhāya idaṃ vuttaṃ – 『『kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjitu』』nti (mahāva. 262). Tatrāpi abbohārikaṃ abbohārikameva. Pacchābhattaṃ pana paṭiggahituṃ vā kātuṃ vā na vaṭṭatiyeva. Vuttañhetaṃ –

『『Vikāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dukkaṭassa. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, anāpattī』』ti.

Upatissattheraṃ pana antevāsikā pucchiṃsu – 『『bhante, sappinavanītavasāni ekato pacitvā nibbaṭṭitāni vaṭṭanti, na vaṭṭantī』』ti? 『『Na vaṭṭanti, āvuso』』ti. Thero kirettha pakkatelakasaṭe viya kukkuccāyati. Tato naṃ uttari pucchiṃsu – 『『bhante, navanīte dadhiguḷikā vā takkabindu vā hoti, etaṃ vaṭṭatī』』ti? 『『Etampi, āvuso, na vaṭṭatī』』ti. Tato naṃ āhaṃsu – 『『bhante, ekato pacitvā saṃsaṭṭhāni tejavantāni honti, rogaṃ niggaṇhantī』』ti? 『『Sādhāvuso』』ti thero sampaṭicchi.

Mahāsumatthero panāha – 『『kappiyamaṃsavasā sāmisaparibhoge vaṭṭati, itarā nirāmisaparibhoge vaṭṭatī』』ti. Mahāpadumatthero pana 『『idaṃ ki』』nti paṭikkhipitvā 『『nanu vātābādhikā bhikkhū pañcamūlakasāvayāguyaṃ acchasūkaratelādīni pakkhipitvā yāguṃ pivanti, sā tejussadattā rogaṃ niggaṇhātī』』ti vatvā 『『vaṭṭatī』』ti āha.

Madhu nāma makkhikāmadhūti madhukarīhi nāma madhumakkhikāhi khuddakamakkhikāhi bhamaramakkhikāhi ca kataṃ madhu. Taṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisaparibhogampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisaparibhogameva vaṭṭati. Sattāhātikkame sace silesasadisaṃ mahāmadhuṃ khaṇḍaṃ khaṇḍaṃ katvā ṭhapitaṃ, itaraṃ vā nānābhājanesu, vatthugaṇanāya nissaggiyāni. Sace ekameva khaṇḍaṃ, ekabhājane vā itaraṃ ekameva nissaggiyaṃ. Uggahitakaṃ vuttanayeneva veditabbaṃ, arumakkhanādīsu upanetabbaṃ. Madhupaṭalaṃ vā madhusitthakaṃ vā sace madhunā amakkhitaṃ parisuddhaṃ, yāvajīvikaṃ. Madhumakkhitaṃ pana madhugatikameva. Cīrikā nāma sapakkhā dīghamakkhikā, tumbalanāmikā ca aṭṭhipakkhā kāḷamahābhamarā honti, tesaṃ āsayesu niyyāsasadisaṃ madhu hoti, taṃ yāvajīvikaṃ.

Phāṇitaṃ nāma ucchumhā nibbattanti ucchurasaṃ upādāya apakkā vā avatthukapakkā vā sabbāpi avatthukā ucchuvikati phāṇitanti veditabbā. Taṃ phāṇitaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Sattāhātikkame vatthugaṇanāya nissaggiyaṃ. Bahū piṇḍā cuṇṇetvā ekabhājane pakkhittā honti ghanasannivesā, ekameva nissaggiyaṃ. Uggahitakaṃ vuttanayeneva veditabbaṃ, gharadhūpanādīsu upanetabbaṃ. Purebhattaṃ paṭiggahitena aparissāvitaucchurasena kataphāṇitaṃ sace anupasampannena kataṃ, sāmisampi vaṭṭati. Sayaṃkataṃ nirāmisameva vaṭṭati. Pacchābhattato paṭṭhāya pana savatthukapaṭiggahitattā anajjhoharaṇīyaṃ, sattāhātikkamepi anāpatti. Pacchābhattaṃ aparissāvitapaṭiggahitena katampi anajjhoharaṇīyameva, sattāhātikkamepi anāpatti. Esa nayo ucchuṃ paṭiggahetvā kataphāṇitepi. Purebhattaṃ pana parissāvitapaṭiggahitakena kataṃ sace anupasampannena kataṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva. Sayaṃkataṃ purebhattampi nirāmisameva. Pacchābhattaṃ parissāvitapaṭiggahitena kataṃ pana nirāmisameva sattāhaṃ vaṭṭati. Uggahitakakataṃ vuttanayameva. 『『Jhāmaucchuphāṇitaṃ vā koṭṭitaucchuphāṇitaṃ vā purebhattameva vaṭṭatī』』ti mahāaṭṭhakathāyaṃ vuttaṃ.

Mahāpaccariyaṃ pana 『『etaṃ savatthukapakkaṃ vaṭṭati, no vaṭṭatī』』ti pucchaṃ katvā 『『ucchuphāṇitaṃ pacchābhattaṃ novaṭṭanakaṃ nāma natthī』』ti vuttaṃ, taṃ yuttaṃ. Sītudakena kataṃ madhukapupphaphāṇitaṃ purebhattaṃ sāmisaṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva. Sattāhātikkame vatthugaṇanāya dukkaṭaṃ. Khīraṃ pakkhipitvā kataṃ madhukaphāṇitaṃ yāvakālikaṃ. Khaṇḍasakkharaṃ pana khīrajallikaṃ apanetvā sodhenti, tasmā vaṭṭati. Madhukapupphaṃ pana purebhattaṃ allaṃ vaṭṭati, bhajjitampi vaṭṭati. Bhajjitvā tilādīhi missaṃ vā amissaṃ vā katvā koṭṭitampi vaṭṭati. Yadi pana taṃ gahetvā merayatthāya yojenti, yojitaṃ bījato paṭṭhāya na vaṭṭati. Kadalī-khajjūrī-amba-labuja-panasa-ciñcādīnaṃ sabbesaṃ yāvakālikaphalānaṃ phāṇitaṃ yāvakālikameva. Maricapakkehi phāṇitaṃ karonti, taṃ yāvajīvikaṃ.

Tāni paṭiggahetvāti sacepi sabbānipi paṭiggahetvā eka ghaṭe avinibbhogāni katvā nikkhipati , sattāhātikkame ekameva nissaggiyaṃ. Vinibhuttesu pañca nissaggiyāni. Sattāhaṃ pana anatikkāmetvā gilānenapi agilānenapi vuttanayeneva yathāsukhaṃ paribhuñjitabbaṃ. Sattavidhañhi odissaṃ nāma – byādhiodissaṃ, puggalodissaṃ, kālodissaṃ, samayodissaṃ, desodissaṃ, vasodissaṃ, bhesajjodissanti.

Tattha byādhiodissaṃ nāma – 『『anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohita』』nti (mahāva. 264) evaṃ byādhiṃ uddissa anuññātaṃ, taṃ teneva ābādhena ābādhikassa vaṭṭati, na aññassa. Tañca kho kālepi vikālepi kappiyampi akappiyampi vaṭṭatiyeva.

Puggalodissaṃ nāma – 『『anujānāmi, bhikkhave, romanthakassa romanthanaṃ. Na ca, bhikkhave, bahimukhadvāraṃ nīharitvā ajjhoharitabba』』nti (cūḷava. 273) evaṃ puggalaṃ uddissa anuññātaṃ, taṃ tasseva vaṭṭati, na aññassa.

Kālodissaṃ nāma – 『『anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṃ – gūthaṃ, muttaṃ, chārikaṃ, mattika』』nti (mahāva. 268) evaṃ ahinā daṭṭhakālaṃ uddissa anuññātaṃ, taṃ tasmiṃyeva kāle appaṭiggahitakampi vaṭṭati, na aññasmiṃ.

Samayodissaṃ nāma – 『『gaṇabhojane aññatra samayā』』tiādinā (pāci. 217) nayena taṃ taṃ samayaṃ uddissa anuññātā anāpattiyo, tā tasmiṃ tasmiṃyeva samaye anāpattiyo honti, na aññadā.

Desodissaṃ nāma – 『『anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampada』』nti (mahāva. 259) evaṃ paccantadese uddissa anuññātāni upasampadādīni, tāni tattheva vaṭṭanti, na majjhimadese.

Vasodissaṃ nāma – 『『anujānāmi, bhikkhave, vasāni bhesajjānī』』ti (mahāva. 262) evaṃ vasānāmena anuññātaṃ , taṃ ṭhapetvā manussavasaṃ sabbesaṃ kappiyākappiyavasānaṃ telaṃ taṃtadatthikānaṃ telaparibhogena paribhuñjituṃ vaṭṭati.

Bhesajjodissaṃ nāma – 『『anujānāmi, bhikkhave, pañca bhesajjānī』』ti (mahāva. 260-261) evaṃ bhesajjanāmena anuññātāni āhāratthaṃ pharituṃ samatthāni sappinavanītatelamadhuphāṇitanti. Tāni paṭiggahetvā tadahupurebhattaṃ yathāsukhaṃ pacchābhattato paṭṭhāya sati paccaye vuttanayeneva sattāhaṃ paribhuñjitabbāni.

624.Sattāhātikkante atikkantasaññī nissaggiyaṃ pācittiyanti sacepi sāsapamattaṃ hoti sakiṃ vā aṅguliyā gahetvā jivhāya sāyanamattaṃ nissajjitabbameva, pācittiyañca desetabbaṃ.

Na kāyikena paribhogena paribhuñjitabbanti kāyo vā kāye aru vā na makkhetabbaṃ. Tehi makkhitāni kāsāvakattarayaṭṭhiupāhanapādakathalikamañcapīṭhādīnipi aparibhogāni. 『『Dvāravātapānakavāṭesupi hatthena gahaṇaṭṭhānaṃ na makkhetabba』』nti mahāpaccariyaṃ vuttaṃ. 『『Kasāve pana pakkhipitvā dvāravātapānakavāṭāni makkhetabbānī』』ti mahāaṭṭhakathāyaṃ vuttaṃ.

Anāpatti antosattāhaṃ adhiṭṭhetīti sattāhabbhantare sappiñca telañca vasañca muddhanitelaṃ vā abbhañjanaṃ vā madhuṃ arumakkhanaṃ phāṇitaṃ gharadhūpanaṃ adhiṭṭheti, anāpatti. Sace adhiṭṭhitatelaṃ anadhiṭṭhitatelabhājane ākiritukāmo hoti, bhājane ce sukhumaṃ chiddaṃ paviṭṭhaṃ paviṭṭhaṃ telaṃ purāṇatelena ajjhottharīyati, puna adhiṭṭhātabbaṃ. Atha mahāmukhaṃ hoti, sahasāva bahutelaṃ pavisitvā purāṇatelaṃ ajjhottharati, puna adhiṭṭhānakiccaṃ natthi. Adhiṭṭhitagatikameva hi taṃ hoti, etena nayena adhiṭṭhitatelabhājane anadhiṭṭhitatelākiraṇampi veditabbaṃ.

625.Vissajjetīti ettha sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭati. Sace yena paṭiggahitaṃ, so itaraṃ bhaṇati – 『『āvuso, imaṃ telaṃ sattāhamattaṃ paribhuñja tva』』nti. So ca paribhogaṃ na karoti, kassa āpatti? Na kassacipi āpatti . Kasmā? Yena paṭiggahitaṃ tena vissajjitattā, itarassa appaṭiggahitattā.

Vinassatīti aparibhogaṃ hoti. Cattenātiādīsu yena cittena bhesajjaṃ cattañca vantañca muttañca hoti, taṃ cittaṃ cattaṃ vantaṃ muttanti vuccati. Tena cittena puggalo anapekkhoti vuccatti, evaṃ anapekkho sāmaṇerassa datvāti attho. Idaṃ kasmā vuttaṃ? 『『Evaṃ antosattāhe datvā pacchā labhitvā paribhuñjantassa anāpattidassanattha』』nti mahāsumatthero āha. Mahāpadumatthero panāha – 『『nayidaṃ yācitabbaṃ, antosattāhe dinnassa hi puna paribhoge āpattiyeva natthi. Sattāhātikkantassa pana paribhoge anāpattidassanatthamidaṃ vutta』』nti. Tasmā evaṃ dinnaṃ bhesajjaṃ sace sāmaṇero abhisaṅkharitvā vā anabhisaṅkharitvā vā tassa bhikkhuno natthukammatthaṃ dadeyya, gahetvā natthukammaṃ kātabbaṃ. Sace bālo hoti, dātuṃ na jānāti, aññena bhikkhunā vattabbo – 『『atthi te, sāmaṇera, tela』』nti 『『āma, bhante, atthī』』ti. 『『Āhara, therassa bhesajjaṃ karissāmā』』ti. Evampi vaṭṭati. Sesaṃ uttānatthameva.

Kathinasamuṭṭhānaṃ, akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Bhesajjasikkhāpadavaṇṇanā niṭṭhitā.

  1. Vassikasāṭikasikkhāpadavaṇṇanā

626.Tena samayenāti vassikasāṭikasikkhāpadaṃ. Tattha vassikasāṭikā anuññātāti cīvarakkhandhake visākhāvatthusmiṃ (mahāva. 349 ādayo) anuññātā. Paṭikaccevāti pureyeva.

627.Māso seso gimhānanti catunnaṃ gimhamāsānaṃ eko pacchimamāso seso. Katvāti sibbanarajanakappapariyosānena niṭṭhapetvā. Karontena ca ekameva katvā samaye adhiṭṭhātabbaṃ, dve adhiṭṭhātuṃ na vaṭṭanti.

Atirekamāse sese gimhāneti gimhānanāmake atirekamāse sese.

Atirekaddhamāsesese gimhāne katvā nivāsetīti ettha pana ṭhatvā vassikasāṭikāya pariyesanakkhettaṃ karaṇakkhettaṃ nivāsanakkhettaṃ adhiṭṭhānakkhettanti catubbidhaṃ khettaṃ, kucchisamayo piṭṭhisamayoti duvidho samayo, piṭṭhisamayacatukkaṃ kucchisamayacatukkanti dve catukkāni ca veditabbāni.

Tattha jeṭṭhamūlapuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kāḷapakkhuposathā, ayameko addhamāso pariyesanakkhettañceva karaṇakkhettañca. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ laddhaṃ kātuñca vaṭṭati, nivāsetuṃ adhiṭṭhātuñca na vaṭṭati. Kāḷapakkhuposathassa pacchimapāṭipadadivasato paṭṭhāya yāva āsāḷhīpuṇṇamā, ayameko addhamāso pariyesanakaraṇanivāsanānaṃ tiṇṇampi khettaṃ. Etasmiñhi antare pariyesituṃ kātuṃ nivāsetuñca vaṭṭati, adhiṭṭhātuṃyeva na vaṭṭati. Āsāḷhīpuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā, ime cattāro māsā pariyesanakaraṇanivāsanādhiṭṭhānānaṃ catunnaṃ khettaṃ. Etasmiñhi antare aladdhaṃ pariyesituṃ laddhaṃ kātuṃ nivāsetuṃ adhiṭṭhātuñca vaṭṭati. Idaṃ tāva catubbidhaṃ khettaṃ veditabbaṃ.

Kattikapuṇṇamāsiyā pana pacchimapāṭipadadivasato paṭṭhāya yāva jeṭṭhamūlapuṇṇamā, ime satta māsā piṭṭhisamayo nāma. Etasmiñhi antare 『『kālo vassikasāṭikāyā』』tiādinā nayena satuppādaṃ katvā aññātakaappavāritaṭṭhānato vassikasāṭikacīvaraṃ nipphādentassa iminā sikkhāpadena nissaggiyaṃ pācittiyaṃ. 『『Detha me vassikasāṭikacīvara』』ntiādinā nayena viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Vuttanayeneva satuppādaṃ katvā ñātakapavāritaṭṭhānato nipphādentassa imināva sikkhāpadena nissaggiyaṃ pācittiyaṃ . Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpatti. Vuttañhetaṃ parivāre –

『『Mātaraṃ cīvaraṃ yāce, no ca saṅghe pariṇataṃ;

Kenassa hoti āpatti, anāpatti ca ñātake;

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Ayañhi pañho imamatthaṃ sandhāya vuttoti. Evaṃ piṭṭhisamayacatukkaṃ veditabbaṃ.

Jeṭṭhamūlapuṇṇamāsiyā pana pacchimapāṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā, ime pañca māsā kucchisamayo nāma. Etasmiñhi antare vuttanayena satuppādaṃ katvā aññātakaappavāritaṭṭhānato vassikasāṭikacīvaraṃ nipphādentassa vattabhede dukkaṭaṃ. Ye manussā pubbepi vassikasāṭikacīvaraṃ denti, ime pana sacepi attano aññātakaappavāritā honti, vattabhedo natthi, tesu satuppādakaraṇassa anuññātattā. Viññatiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Idaṃ pana pakatiyā vassikasāṭikadāyakesupi hotiyeva. Vuttanayeneva satuppādaṃ katvā ñātakapavāritaṭṭhānato nipphādentassa iminā sikkhāpadena anāpatti. Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpatti. 『『Na vattabbā detha me』』ti idañhi pariyesanakāle aññātakaappavāriteyeva sandhāya vuttaṃ. Evaṃ kucchisamayacatukkaṃ veditabbaṃ.

Naggo kāyaṃ ovassāpeti, āpatti dukkaṭassāti ettha udakaphusitagaṇanāya akatvā nhānapariyosānavasena payoge payoge dukkaṭena kāretabbo. So ca kho vivaṭaṅgaṇe ākāsato patitaudakeneva nhāyanto. Nhānakoṭṭhakavāpiādīsu ghaṭehi āsittaudakena vā nhāyantassa anāpatti.

Vassaṃ ukkaḍḍhiyatīti ettha sace katapariyesitāya vassikasāṭikāya gimhānaṃ pacchima māsaṃ khepetvā puna vassānassa paṭhamamāsaṃ ukkaḍḍhitvā gimhānaṃ pacchimamāsameva karonti, vassikasāṭikā dhovitvā nikkhipitabbā. Anadhiṭṭhitā avikappitā dve māse parihāraṃ labhati, vassūpanāyikadivase adhiṭṭhātabbā. Sace satisammosena vā appahonakabhāvena vā akatā hoti, te ca dve māse vassānassa ca cātumāsanti cha māse parihāraṃ labhati. Sace pana kattikamāse kathinaṃ attharīyati, aparepi cattāro māse labhati, evaṃ dasa māsā honti. Tato parampi satiyā paccāsāya mūlacīvaraṃ katvā ṭhapentassa ekamāsanti evaṃ ekādasa māse parihāraṃ labhati. Sace pana ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca, kadā adhiṭṭhātabbāti etaṃ aṭṭhakathāsu na vicāritaṃ. Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā. Dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā. Dasāhe appahonte cīvarakālaṃ nātikkametabbāti ayaṃ no attanomati. Kasmā? 『『Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu』』nti (mahāva. 358) hi vuttaṃ. Tasmā vassūpanāyikato pubbe dasāhātikkamepi anāpatti. 『『Dasāhaparamaṃ atirekacīvaraṃ dhāretabba』』nti (pārā. 462) ca vuttaṃ. Tasmā ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca vuttanayeneva antodasāhe vā tadahu vā adhiṭṭhātabbā, dasāhe appahonte cīvarakālaṃ nātikkametabbā.

Tattha siyā 『『vassānaṃ cātumāsaṃ adhiṭṭhātu』』nti vacanato 『『cātumāsabbhantare yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatī』』ti. Yadi evaṃ, 『『kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātu』』nti vuttaṃ sāpi, ca dasāhaṃ atikkāmetabbā siyā. Evañca sati 『『dasāhaparamaṃ atirekacīvaraṃ dhāretabba』』nti idaṃ virujjhati. Tasmā yathāvuttameva gahetabbaṃ, aññaṃ vā acalaṃ kāraṇaṃ labhitvā chaḍḍetabbaṃ. Apica kurundiyampi nissaggiyāvasāne vuttaṃ – 『『kadā adhiṭṭhātabbā? Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā. Yadi nappahoti yāva kattikapuṇṇamā parihāraṃ labhatī』』ti.

630.Acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vuttaṃ. Tesañhi naggānaṃ kāyovassāpane anāpatti. Ettha ca mahagghavassikasāṭikaṃ nivāsetvā nhāyantassa corupaddavo āpadā nāma. Sesamettha uttānameva.

Chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā.

  1. Cīvaraacchindanasikkhāpadavaṇṇanā

631.Tena samayenāti cīvaraacchindanasikkhāpadaṃ. Tattha yampi tyāhanti yampi te ahaṃ. So kira 『『mama pattacīvaraupāhanapaccattharaṇāni vahanto mayā saddhiṃ cārikaṃ pakkamissatī』』ti adāsi. Tenevamāha. Acchindīti balakkārena aggahesi, sakasaññāya gahitattā panassa pārājikaṃ natthi, kilametvā gahitattā āpatti paññattā.

633.Sayaṃ acchindati nissaggiyaṃ pācittiyanti ekaṃ cīvaraṃ ekābaddhāni ca bahūni acchindato ekā āpatti. Ekato abaddhāni visuṃ visuṃ ṭhitāni ca bahūni acchindato 『『saṅghāṭiṃ āhara, uttarāsaṅgaṃ āharā』』ti evaṃ āharāpayato ca vatthugaṇanāya āpattiyo. 『『Mayā dinnāni sabbāni āharā』』ti vadatopi ekavacaneneva sambahulā āpattiyo.

Aññaṃ āṇāpeti āpatti dukkaṭassāti 『『cīvaraṃ gaṇhā』』ti āṇāpeti, ekaṃ dukkaṭaṃ. Āṇatto bahūni gaṇhāti, ekaṃ pācittiyaṃ 『『saṅghāṭiṃ gaṇha, uttarāsaṅgaṃ gaṇhā』』ti vadato vācāya vācāya dukkaṭaṃ. 『『Mayā dinnāni sabbāni gaṇhā』』ti vadato ekavācāya sambahulā āpattiyo.

634.Aññaṃ parikkhāranti vikappanupagapacchimacīvaraṃ ṭhapetvā yaṃ kiñci antamaso sūcimpi. Veṭhetvā ṭhapitasūcīsupi vatthugaṇanāya dukkaṭāni. Sithilaveṭhitāsu evaṃ. Gāḷhaṃ katvā baddhāsu pana ekameva dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sūcighare pakkhittāsupi eseva nayo. Thavikāya pakkhipitvā sithilabaddha gāḷhabaddhesu tikaṭukādīsu bhesajjesupi eseva nayo.

635.Sovā detīti 『『bhante, tumhākaṃyeva idaṃ sāruppa』』nti evaṃ vā deti, atha vā pana 『『āvuso, mayaṃ tuyhaṃ 『vattapaṭipattiṃ karissati, amhākaṃ santike upajjhaṃ gaṇhissati, dhammaṃ pariyāpuṇissatī』ti cīvaraṃ adamha, so dāni tvaṃ na vattaṃ karosi, na upajjhaṃ gaṇhāsi, na dhammaṃ pariyāpuṇāsī』』ti evamādīni vutto 『『bhante, cīvaratthāya maññe bhaṇatha, idaṃ vo cīvara』』nti deti, evampi so vā deti. Disāpakkantaṃ vā pana daharaṃ 『『nivattetha na』』nti bhaṇati, so na nivattati. Cīvaraṃ gahetvā rundhathāti, evaṃ ce nivattati, sādhu. Sace 『『pattacīvaratthāya maññe tumhe bhaṇatha, gaṇhatha na』』nti deti. Evampi so vā deti, vibbhantaṃ vā disvā 『『mayaṃ tuyhaṃ 『vattaṃ karissatī』ti pattacīvaraṃ adamha, so dāni tvaṃ vibbhamitvā carasī』』ti vadati. Itaro 『『gaṇhatha tumhākaṃ pattacīvara』』nti deti, evampi so vā deti. 『『Mama santike upajjhaṃ gaṇhantasseva demi, aññattha gaṇhantassa na demi. Vattaṃ karontasseva demi, akarontassa na demi, dhammaṃ pariyāpuṇantasseva demi, apariyāpuṇantassa na demi, avibbhamantasseva demi, vibbhamantassa na demī』』ti evaṃ pana dātuṃ na vaṭṭati, dadato dukkaṭaṃ. Āharāpetuṃ pana vaṭṭati. Cajitvā dinnaṃ acchinditvā gaṇhanto bhaṇḍagghena kāretabbo. Sesamettha uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammavacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā.

  1. Suttaviññattisikkhāpadavaṇṇanā

636.Tenasamayenāti suttaviññattisikkhāpadaṃ. Tattha khomanti khomavākehi katasuttaṃ. Kappāsikanti kappāsato nibbattaṃ. Koseyyanti kosiyaṃsūhi kantitvā katasuttaṃ. Kambalanti eḷakalomasuttaṃ. Sāṇanti sāṇavākasuttaṃ. Bhaṅganti pāṭekkaṃ vākasuttamevāti eke. Etehi pañcahi missetvā katasuttaṃ pana 『『bhaṅga』』nti veditabbaṃ.

Vāyāpeti payoge payoge dukkaṭanti sace tantavāyassa turivemādīni natthi, tāni 『『araññato āharissāmī』』ti vāsiṃ vā pharasuṃ vā niseti, tato paṭṭhāya yaṃ yaṃ upakaraṇatthāya vā cīvaravāyanatthāya vā karoti, sabbattha tantavāyassa payoge payoge bhikkhussa dukkaṭaṃ. Dīghato vidatthimatte tiriyañca hatthamatte vīte nissaggiyaṃ pācittiyaṃ. Mahāpaccariyaṃ pana 『『yāva pariyosānaṃ vāyāpentassa phalake phalake nissaggiyaṃ pācittiya』』nti vuttaṃ. Tampi idameva pamāṇaṃ sandhāya vuttanti veditabbaṃ. Vikappanupagapacchimañhi cīvarasaṅkhyaṃ gacchatīti.

Apicettha evaṃ vinicchayo veditabbo – suttaṃ tāva sāmaṃ viññāpitaṃ akappiyaṃ, sesaṃ ñātakādivasena uppannaṃ kappiyaṃ. Tantavāyopi aññātakaappavārito viññattiyā laddho akappiyo, seso kappiyo. Tattha akappiyasuttaṃ akappiyatantavāyena vāyāpentassa pubbe vuttanayena nissaggiyaṃ. Teneva pana kappiyasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ, evaṃ dukkaṭaṃ. Teneva kappiyaṃ akappiyañca suttaṃ vāyāpentassa yadi pacchimacīvarappamāṇena eko paricchedo suddhakappiyasuttamayo, eko akappiyasuttamayoti evaṃ kedārabaddhaṃ viya cīvaraṃ hoti, akappiyasuttamaye paricchede pācittiyaṃ, itarasmiṃ tatheva dukkaṭaṃ. Yadi tato ūnaparicchedā honti, antamaso acchimaṇḍalappamāṇāpi, sabbaparicchedesu paricchedagaṇanāya dukkaṭaṃ. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, phalake phalake dukkaṭaṃ. Kappiyatantavāyenapi akappiyasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ, evaṃ dukkaṭaṃ. Teneva kappiyañca akappiyañca suttaṃ vāyāpentassa sace pacchimacīvarappamāṇā ūnakā vā akappiyasuttaparicchedā honti, tesu paricchedagaṇanāya dukkaṭaṃ. Kappiyasuttaparicchedesu anāpatti. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, phalake phalake dukkaṭaṃ.

Yadi pana dve tantavāyā honti, eko kappiyo eko akappiyo, suttañca akappiyaṃ, te ce vārena vinanti, akappiyatantavāyena vīte phalake phalake pācittiyaṃ, ūnatare dukkaṭaṃ. Itarena vīte ubhayattha dukkaṭaṃ. Sace dvepi vemaṃ gahetvā ekato vinanti, phalake phalake pācittiyaṃ. Atha suttaṃ kappiyaṃ, cīvarañca kedārabaddhādīhi saparicchedaṃ, akappiyatantavāyena vīte paricchede paricchede dukkaṭaṃ, itarena vīte anāpatti. Sace dvepi vemaṃ gahetvā ekato vinanti, phalake phalake dukkaṭaṃ. Atha suttampi kappiyañca akappiyañca, te ce vārena vinanti, akappiyatantavāyena akappiyasuttamayesu pacchimacīvarappamāṇesu paricchedesu vītesu paricchedagaṇanāya pācittiyaṃ. Ūnakataresu kappiyasuttamayesu ca dukkaṭaṃ. Kappiyatantavāyena akappiyasuttamayesu pamāṇayuttesu vā ūnakesu vā dukkaṭameva. Kappiyasuttamayesu anāpatti.

Atha ekantarikena vā suttena dīghato vā akappiyaṃ tiriyaṃ kappiyaṃ katvā vinanti, ubhopi vā te vemaṃ gahetvā ekato vinanti, aparicchede cīvare phalake phalake dukkaṭaṃ, saparicchede paricchedavasena dukkaṭānīti. Ayaṃ pana attho mahāaṭṭhakathāyaṃ apākaṭo, mahāpaccariyādīsu pākaṭo. Idha sabbākāreneva pākaṭo.

Sace suttampi kappiyaṃ, tantavāyopi kappiyo ñātakappavārito vā mūlena vā payojito, vāyāpanapaccayā anāpatti. Dasāhātikkamanapaccayā pana āpattiṃ rakkhantena vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbaṃ. Dasāhātikkamena niṭṭhāpiyamānañhi nissaggiyaṃ bhaveyyāti. Ñātakādīhi tantaṃ āropetvā 『『tumhākaṃ, bhante, idaṃ cīvaraṃ gaṇheyyāthā』』ti niyyātitepi eseva nayo.

Sace tantavāyo evaṃ payojito vā sayaṃ dātukāmo vā hutvā 『『ahaṃ, bhante, tumhākaṃ cīvaraṃ asukadivase nāma vāyitvā ṭhapessāmī』』ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ.

Sace pana tantavāyo 『『ahaṃ tumhākaṃ cīvaraṃ vāyitvā sāsanaṃ pesessāmī』』ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā 『『tumhākaṃ, bhante, cīvaraṃ niṭṭhita』』nti āroceti, etassa ārocanaṃ na pamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.

Sace tantavāyo 『『ahaṃ tumhākaṃ cīvaraṃ vāyitvā kassaci hatthe pahiṇissāmī』』ti vatvā tatheva karoti, cīvaraṃ gahetvā gatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati 『『api, bhante, adhunā ābhataṃ cīvaraṃ sundara』』nti? 『『Kuhiṃ, āvuso, cīvara』』nti? 『『Itthannāmassa hatthe pesita』』nti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu cīvaraṃ deti, laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pana vāyāpanamūlaṃ adinnaṃ hoti, yāva kākaṇikamattampi avasiṭṭhaṃ, tāva rakkhati.

640.Anāpatti cīvaraṃ sibbetunti cīvarasibbanatthāya suttaṃ viññāpentassa anāpattīti attho. Āyogetiādīsupi nimittatthe bhummavacanaṃ, āyogādinimittaṃ viññāpentassa anāpattīti vuttaṃ hoti. Sesamettha uttānatthamevāti.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā.

  1. Mahāpesakārasikkhāpadavaṇṇanā

641.Tena samayenāti mahāpesakārasikkhāpadaṃ. Tattha suttaṃ dhārayitvāti suttaṃ tuletvā palaparicchedaṃ katvā. Appitanti ghanaṃ. Suvītanti suṭṭhu vītaṃ, sabbaṭṭhānesu samaṃ katvā vītaṃ. Suppavāyitanti suṭṭhu pavāyitaṃ sabbaṭṭhānesu samaṃ katvā tante pasāritaṃ. Suvilekhitanti lekhaniyā suṭṭhu vilikhitaṃ. Suvitacchitanti kocchena suṭṭhu vitacchitaṃ, suniddhotanti attho. Paṭibaddhanti vekallaṃ . Tanteti tante dīghato pasāraṇeyeva upanetvāti attho.

642.Tatra ce so bhikkhūti yatra gāme vā nigame vā te tantavāyā tatra. Vikappaṃ āpajjeyyāti visiṭṭhaṃ kappaṃ adhikavidhānaṃ āpajjeyya. Pāḷiyaṃ pana yenākārena vikappaṃ āpanno hoti, taṃ dassetuṃ 『『idaṃ kho, āvuso』』tiādi vuttaṃ.

Dhammampi bhaṇatīti dhammakathampi katheti, 『『tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā』』ti suttavaḍḍhanaākārameva dasseti.

Pubbeappavāritoti cīvarasāmikehi pubbe appavārito hutvā. Sesaṃ uttānatthamevāti.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā.

  1. Accekacīvarasikkhāpadavaṇṇanā

646-9.Tena samayenāti accekacīvarasikkhāpadaṃ. Tattha dasāhānāgatanti dasa ahāni dasāhaṃ, tena dasāhena anāgatā dasāhānāgatā, dasāhena asampattāti attho, taṃ dasāhānāgataṃ, accantasaṃyogavasena bhummatthe upayogavacanaṃ, tenevassa padabhājane 『『dasāhānāgatāyā』』ti vuttaṃ. Pavāraṇāyāti idaṃ pana yā sā dasāhānāgatāti vuttā, taṃ sarūpato dassetuṃ asammohatthaṃ anupayogavacanaṃ.

Kattikatemāsikapuṇṇamanti paṭhamakattikatemāsikapuṇṇamaṃ. Idhāpi paṭhamapadassa anupayogattā purimanayeneva bhummatthe upayogavacanaṃ. Idaṃ vuttaṃ hoti – 『『『yato paṭṭhāya paṭhamamahāpavāraṇā dasāhānāgatā』ti vuccati, sacepi tāni divasāni accantameva bhikkhuno accekacīvaraṃ uppajjeyya, 『accekaṃ ida』nti jānamānena bhikkhunā sabbampi paṭiggahetabba』』nti. Tena pavāraṇāmāsassa juṇhapakkhapañcamito paṭhāya uppannassa cīvarassa nidhānakālo dassito hoti. Kāmañcesa 『『dasāhaparamaṃ atirekacīvaraṃ dhāretabba』』nti imināva siddho, atthuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapitaṃ.

Accekacīvaranti accāyikacīvaraṃ vuccati, tassa pana accāyikabhāvaṃ dassetuṃ 『『senāya vā gantukāmo hotī』』tiādi vuttaṃ. Tattha saddhāti iminā saddhāmattakameva dassitaṃ. Pasādoti iminā suppasannā balavasaddhā. Etaṃ accekacīvaraṃ nāmāti etaṃ imehi kāraṇehi dātukāmena dūtaṃ vā pesetvā sayaṃ vā āgantvā 『『vassāvāsikaṃ dassāmī』』ti evaṃ ārocitaṃ cīvaraṃ accekacīvaraṃ nāma hotī. Chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitacīvarampi etaṃ parihāraṃ labhatiyeva.

Saññāṇaṃ katvā nikkhipitabbanti kiñci nimittaṃ katvā ṭhapetabbaṃ. Kasmā etaṃ vuttaṃ? Yadi hi taṃ pure pavāraṇāya vibhajanti. Yena gahitaṃ, tena chinnavassena na bhavitabbaṃ. Sace pana hoti, taṃ cīvaraṃ saṅghikameva hoti. Tato sallakkhetvā sukhaṃ dātuṃ bhavissatīti.

650.Accekacīvare accekacīvarasaññīti evamādi vibhajitvā gahitameva sandhāya vuttaṃ. Sace pana avibhattaṃ hoti, saṅghassa vā bhaṇḍāgāre, cīvarasamayātikkamepi anāpatti. Iti atirekacīvarassa dasāhaṃ parihāro. Akatassa vassikasāṭikacīvarassa anatthate kathine pañca māsā, vasse ukkaḍḍhite cha māsā, atthate kathine apare cattāro māsā. Hemantassa pacchime divase mūlacīvarādhiṭṭhānavasena aparopi eko māsoti ekādasa māsā parihāro. Satiyā paccāsāya mūlacīvarassa eko māso, accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā, tato paraṃ ekadivasampi parihāro natthīti veditabbaṃ.

Anaccekacīvareti accekacīvarasadise aññasmiṃ. Sesamettha uttānatthamevāti.

Kathinasamuṭṭhānaṃ – akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā.

  1. Sāsaṅkasikkhāpadavaṇṇanā

652.Tenasamayenāti sāsaṅkasikkhāpadaṃ. Tattha vutthavassā āraññakesūti te pubbepi araññeyeva vihariṃsu. Dubbalacīvarattā pana paccayavasena gāmantasenāsane vassaṃ vasitvā niṭṭhitacīvarā hutvā 『『idāni nippalibodhā samaṇadhammaṃ karissāmā』』ti āraññakesu senāsanesu viharanti. Kattikacorakāti kattikamāse corā. Paripātentīti upaddavanti, tattha tattha ādhāvitvā uttāsenti palāpenti. Antaraghare nikkhipitunti antogāme nikkhipituṃ. Bhagavā yasmā paccayā nāma dhammena samena dullabhā, sallekhavā hi bhikkhu mātarampi viññāpetuṃ na sakkoti. Tasmā cīvaraguttatthaṃ antaraghare nikkhipituṃ anujānāti. Bhikkhūnaṃ pana anurūpattā araññavāsaṃ na paṭikkhipi.

653.Upavassaṃ kho panāti ettha upavassanti upavassa; upavasitvāti vuttaṃ hoti. Upasampajjantiādīsu viya hi ettha anunāsiko daṭṭhabbo. Vassaṃ upagantvā vasitvā cāti attho. Imassa ca padassa 『『tathārūpesu bhikkhu senāsanesu viharanto』』ti iminā sambandho. Kiṃ vuttaṃ hoti? Vassaṃ upagantvā vasitvā ca tato paraṃ pacchimakattikapuṇṇamapariyosānakālaṃ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni; tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipeyyāti. Yasmā pana yo vassaṃ upagantvā yāva paṭhamakattikapuṇṇamaṃ vasati, so vuṭṭhavassānaṃ abbhantaro hoti, tasmā idaṃ atigahanaṃ byañjanavicāraṇaṃ akatvā padabhājane kevalaṃ cīvaranikkhepārahaṃ puggalaṃ dassetuṃ 『『vuṭṭhavassāna』』nti vuttaṃ. Tassāpi 『『bhikkhu senāsanesu viharanto』』ti iminā sambandho. Ayañhi ettha attho 『『vuṭṭhavassānaṃ bhikkhu senāsanesu viharanto』』ti evarūpānaṃ bhikkhūnaṃ abbhantare yo koci bhikkhūti vuttaṃ hoti.

Araññalakkhaṇaṃ adinnādānavaṇṇanāyaṃ vuttaṃ. Ayaṃ pana viseso – sace vihāro parikkhitto hoti, parikkhittassa gāmassa indakhīlato aparikkhittassa parikkhepārahaṭṭhānato paṭṭhāya yāva vihāraparikkhepā minitabbaṃ. Sace vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhivā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbaṃ. Sacepi āsanne gāmo hoti, vihāre ṭhitehi gharamānusakānaṃ saddo sūyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ, yo cassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena gāmato pañcadhanusatikaṃ gahetabbaṃ. Yo āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati, ayaṃ 『『dhutaṅgacoro』』ti veditabbo.

Sāsaṅkasammatānīti 『『sāsaṅkānī』』ti sammatāni; evaṃ saññātānīti attho. Padabhājane pana yena kāraṇena tāni sāsaṅkasammatāni, taṃ dassetuṃ 『『ārāme ārāmūpacāre』』tiādi vuttaṃ.

Saha paṭibhayena sappaṭibhayāni, sannihitabalavabhayānīti attho. Padabhājane pana yena kāraṇena tāni sappaṭibhayāni; taṃ dassetuṃ 『『ārāme ārāmūpacāre』』tiādi vuttaṃ.

Samantā gocaragāme nikkhipeyyāti āraññakassa senāsanassa samantā sabbadisābhāgesu attanā abhirucite gocaragāme satiyā aṅgasampattiyā nikkhipeyya.

Tatrāyaṃ aṅgasampatti – purimikāya upagantvā mahāpavāraṇāya pavārito hoti, idamekaṃ aṅgaṃ. Sace pacchimikāya vā upagato hoti chinnavasso vā, nikkhipituṃ na labhati. Kattikamāsoyeva hoti, idaṃ dutiyaṃ aṅgaṃ. Kattikamāsato paraṃ na labhati, pañcadhanusatikaṃ pacchimameva pamāṇayuttaṃ senāsanaṃ hoti, idaṃ tatiyaṃ aṅgaṃ. Ūnappamāṇe vā gāvutato atirekappamāṇe vā na labhati, yatra hi piṇḍāya caritvā puna vihāraṃ bhattavelāyaṃ sakkā āgantuṃ, tadeva idha adhippetaṃ. Nimantito pana addhayojanampi yojanampi gantvā vasituṃ pacceti, idamappamāṇaṃ. Sāsaṅkasappaṭibhayameva hoti, idaṃ catutthaṃ aṅgaṃ. Anāsaṅkaappaṭibhaye hi aṅgayuttepi senāsane vasanto nikkhipituṃ na labhatīti.

Aññatra bhikkhusammutiyāti yā udositasikkhāpade kosambakasammuti (pārā. 475) anuññātā tassā sammutiyā aññatra; sace sā laddhā hoti, chārattātirekampi vippavasituṃ vaṭṭati.

Puna gāmasīmaṃ okkamitvāti sace gocaragāmato puratthimāya disāya senāsanaṃ; ayañca pacchimadisaṃ gato hoti, senāsanaṃ āgantvā sattamaṃ aruṇaṃ uṭṭhāpetuṃ asakkontena gāmasīmampi okkamitvā sabhāyaṃ vā yattha katthaci vā vasitvā cīvarappavattiṃ ñatvā pakkamituṃ vaṭṭatīti attho. Evaṃ asakkontena tattheva ṭhitena paccuddharitabbaṃ, atirekacīvaraṭṭhāne ṭhassatīti. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, akiriyā, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā.

  1. Pariṇatasikkhāpadavaṇṇanā

657.Tena samayenāti pariṇatasikkhāpadaṃ. Tattha pūgassāti samūhassa; dhammagaṇassāti attho. Paṭiyattanti paṭiyāditaṃ. Bahū saṅghassa bhattāti saṅghassa bahūni bhattāni anekāni lābhamukhāni; na saṅghassa kenaci parihānīti dīpenti. Oṇojethāti detha. Kiṃ panevaṃ vattuṃ vaṭṭatīti kasmā na vaṭṭati? Ayañhi abhihaṭabhikkhā abhiharitvā ekasmiṃ okāse saṅghassatthāya paṭiyattā abhihaṭapaṭiyatte ca uddissa ṭhapitabhāge ca payuttavācā nāma natthi.

658.Saṅghikanti saṅghassa santakaṃ. So hi saṅghassa pariṇatattā hatthaṃ anārūḷhopi ekena pariyāyena saṅghassa santako hoti, padabhājane pana 『『saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccatta』』nti evaṃ atthuddhāravasena nippariyāyatova saṅghikaṃ dassitaṃ. Lābhanti paṭilabhitabbavatthuṃ āha. Tenevassa niddese 『『cīvarampī』』tiādi vuttaṃ. Pariṇatanti saṅghassa ninnaṃ saṅghassa poṇaṃ saṅghassa pabbhāraṃ hutvā ṭhitaṃ. Yena pana kāraṇena so pariṇato hoti, taṃ dassetuṃ 『『dassāma karissāmāti vācā bhinnā hotī』』ti padabhājanaṃ vuttaṃ.

659.Payogedukkaṭanti pariṇatalābhassa attano pariṇāmanapayoge dukkaṭaṃ, paṭilābhena tasmiṃ hatthaṃ ārūḷhe nissaggiyaṃ. Sace pana saṅghassa dinnaṃ hoti, taṃ gahetuṃ na vaṭṭati, saṅghasseva dātabbaṃ. Yopi ārāmikehi saddhiṃ ekato khādati, bhaṇḍaṃ agghāpetvā kāretabbo. Pariṇataṃ pana sahadhammikānaṃ vā gihīnaṃ vā antamaso mātusantakampi 『『idaṃ mayhaṃ dehī』』ti saṅghassa pariṇatabhāvaṃ ñatvā attano pariṇāmetvā gaṇhantassa nissaggiyaṃ pācittiyaṃ. 『『Imassa bhikkhuno dehī』』ti evaṃ aññassa pariṇāmentassa suddhikapācittiyaṃ. Ekaṃ pattaṃ vā cīvaraṃ vā attano, ekaṃ aññassa pariṇāmeti, nissaggiyaṃ pācittiyañceva suddhikapācittiyañca. Eseva nayo bahūsu. Vuttampi cetaṃ –

『『Nissaggiyena āpattiṃ, suddhikena pācittiyaṃ;

Āpajjeyya ekato;

Pañhā mesā kusalehi cintitā』』ti. (pari. 480);

Ayañhi pariṇāmanaṃ sandhāya vutto. Yopi vassikasāṭikasamaye mātugharepi saṅghassa pariṇataṃ vassikasāṭikaṃ ñatvā attano pariṇāmeti, nissaggiyaṃ pācittiyaṃ. Parassa pariṇāmeti, suddhikapācittiyaṃ. Manussā 『『saṅghabhattaṃ karissāmā』』ti sappitelādīni āharanti, gilāno cepi bhikkhu saṅghassa pariṇatabhāvaṃ ñatvā kiñci yācati, nissaggiyaṃ pācittiyameva. Sace pana so 『『tumhākaṃ sappiādīni ābhaṭāni atthī』』ti pucchitvā 『『āma, atthī』』ti vutte 『『mayhampi dethā』』ti vadati, vaṭṭati. Athāpi naṃ kukkuccāyantaṃ upāsakā vadanti – 『『saṅghopi amhehi dinnameva labhati; gaṇhatha, bhante』』ti evampi vaṭṭati.

660.Saṅghassa pariṇataṃ aññasaṅghassāti ekasmiṃ vihāre saṅghassa pariṇataṃ aññaṃ vihāraṃ uddisitvā 『『asukasmiṃ nāma mahāvihāre saṅghassa dethā』』ti pariṇāmeti .

Cetiyassa vāti 『『kiṃ saṅghassa dinnena, cetiyassapūjaṃ karothā』』ti evaṃ cetiyassa vā pariṇāmeti.

Cetiyassapariṇatanti ettha niyametvā aññacetiyassatthāya ropitamālāvacchato aññacetiyamhi pupphampi āropetuṃ na vaṭṭati. Ekassa cetiyassa pana chattaṃ vā paṭākaṃ vā āropetvā ṭhitaṃ disvā sesaṃ aññassa cetiyassa dāpetuṃ vaṭṭati.

Puggalassa pariṇatanti antamaso sunakhassāpi pariṇataṃ 『『imassa sunakhassa mā dehi, etassa dehī』』ti evaṃ aññapuggalassa pariṇāmeti, dukkaṭaṃ. Sace pana dāyakā 『『mayaṃ saṅghassa bhattaṃ dātukāmā, cetiyassa pūjaṃ kātukāmā, ekassa bhikkhuno parikkhāraṃ dātukāmā, tumhākaṃ ruciyā dassāma; bhaṇatha, kattha demā』』ti vadanti. Evaṃ vutte tena bhikkhunā 『『yattha icchatha, tattha dethā』』ti vattabbā. Sace pana kevalaṃ 『『kattha demā』』ti pucchanti, pāḷiyaṃ āgatanayeneva vattabbaṃ. Sesamettha uttānatthameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammavacīkammaṃ, akusalacittaṃ, tivedananti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Pariṇatasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito pattavaggo tatiyo.

Nissaggiyavaṇṇanā niṭṭhitā.

Pārājikakaṇḍa-aṭṭhakathā niṭṭhitā.

B020102Pācittiya-aṭṭhakathā（《輕罪篇註釋》） c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pācittiya-aṭṭhakathā

  1. Pācittiyakaṇḍaṃ

  2. Musāvādavaggo

  3. Musāvādasikkhāpadavaṇṇanā

Yesaṃ navahi vaggehi, saṅgaho suppatiṭṭhito;

Khuddakānaṃ ayaṃ dāni, tesaṃ bhavati vaṇṇanā.

  1. Tattha musāvādavaggassa tāva paṭhamasikkhāpade hatthakoti tassa therassa nāmaṃ. Sakyānaṃ puttoti sakyaputto. Buddhakāle kira sakyakulato asīti purisasahassāni pabbajiṃsu, tesaṃ so aññataroti. Vādakkhittoti 『『vādaṃ karissāmī』』ti evaṃ parivitakkitena vādena paravādisantikaṃ khitto pakkhitto pahito pesitoti attho. Vādamhi vā sakena cittena khitto. Yatra yatra vādo tatra tatreva sandissatītipi vādakkhitto. Avajānitvā avajānātīti attano vāde kañci dosaṃ sallakkhento 『『nāyaṃ mama vādo』』ti avajānitvā puna kathento kathento niddosataṃ sallakkhetvā 『『mameva ayaṃ vādo』』ti paṭijānāti. Paṭijānitvā avajānātīti kismiñcideva vacane ānisaṃsaṃ sallakkhento 『『ayaṃ mama vādo』』ti paṭijānitvā puna kathento kathento tattha dosaṃ sallakkhetvā 『『nāyaṃ mama vādo』』ti avajānāti. Aññenaññaṃ paṭicaratīti aññena kāraṇena aññaṃ kāraṇaṃ paṭicarati paṭicchādeti ajjhottharati, 『『rūpaṃ aniccaṃ jānitabbato』』ti vatvā puna 『『jātidhammato』』tiādīni vadati. Kurundiyaṃ pana 『『etassa paṭicchādanahetuṃ aññaṃ bahuṃ kathetī』』ti vuttaṃ. Tatrāyaṃ adhippāyo – yaṃ taṃ paṭijānanañca avajānanañca, tassa paṭicchādanatthaṃ 『『ko āha , kiṃ āha, kismiṃ āhā』』ti evamādi bahuṃ bhāsatīti. Puna mahāaṭṭhakathāyaṃ 『『avajānitvā paṭijānanto paṭijānitvā avajānanto eva ca aññenaññaṃ paṭicaratī』』ti vuttaṃ. Sampajānamusā bhāsatīti jānanto musā bhāsati. Saṅketaṃ katvā visaṃvādetīti purebhattādīsu 『『asukasmiṃ nāma kāle asukasmiṃ nāma padese vādo hotū』』ti saṅketaṃ katvā saṅketato pure vā pacchā vā gantvā 『『passatha bho, titthiyā na āgatā parājitā』』ti pakkamati.

2.Sampajānamusāvādeti jānitvā jānantassa ca musā bhaṇane.

頂禮彼世尊、阿羅漢、正等正覺者 律藏 波逸提註疏 5. 波逸提品 1. 妄語品 1. 妄語學處釋義 凡諸九品， 集要已穩立； 今當述小部， 彼等之讚揚。 於此妄語品之第一學處中，"手肘"者，是彼長老之名。"釋迦子"者，即釋迦種族之子。佛世時，實有八萬人從釋迦家族出家，彼乃其中之一。"語被擲"者，意為"我將作語"，如是思慮而被擲于對方論者之處，即被拋、被投、被遣、被遣送之意。或於語中被自心擲。無論何處有語，即於何處可見，故稱"語被擲"。"不承認而承認"者，于自身語中察覺某種過失，言"此非我語"，復又述說，察覺無過失后，言"此確實是我語"。"承認而不承認"者，于某語中察覺利益，言"此是我語"，復又述說，后察覺其中過失，言"此非我語"。"互相掩蓋"者，以一因緣掩蓋另一因緣，如說"色是無常"，復又說"從生法"等。在《古注》中說："為掩蓋此，復說多語"。其意趣為：于承認與不承認之處，為掩蓋之故，復問"誰說，說何事，於何處說"等多語。複次大註疏中說："不承認而承認，承認而不承認，即互相掩蓋"。"明知妄語"者，知而說謊。"約定而誑"者，于食前等時，約定"于某時某處當有語"，爾後往前往後，言"請看，異學未至，已被擊敗"而離去。 "明知妄語"者，知而對知者說謊。

3.Visaṃvādanapurekkhārassāti visaṃvādanacittaṃ purato katvā vadantassa. Vācāti micchāvācāpariyāpannavacanasamuṭṭhāpikā cetanā. Girāti tāya cetanāya samuṭṭhāpitasaddaṃ dasseti. Byappathoti vacanapatho; vācāyeva hi aññesampi diṭṭhānugatimāpajjantānaṃ pathabhūtato byappathoti vuccati. Vacībhedoti vacīsaññitāya vācāya bhedo; pabhedagatā vācā eva evaṃ vuccati. Vācasikā viññattīti vacīviññatti. Evaṃ paṭhamapadena suddhacetanā, majjhe tīhi taṃsamuṭṭhāpitasaddasahitā cetanā, ante ekena viññattisahitā cetanā 『『kathitā』』ti veditabbā. Anariyavohārāti anariyānaṃ bālaputhujjanānaṃ vohārā.

Evaṃ sampajānamusāvādaṃ dassetvā idāni ante vuttānaṃ sampajānamusāvādasaṅkhātānaṃ anariyavohārānaṃ lakkhaṇaṃ dassento 『『adiṭṭhaṃ diṭṭhaṃ me』』tiādimāha. Tattha adiṭṭhaṃ diṭṭhaṃ meti evaṃ vadato vacanaṃ taṃsamuṭṭhāpikā vā cetanā eko anariyavohāroti iminā nayena attho veditabbo. Apicettha cakkhuvasena aggahitārammaṇaṃ adiṭṭhaṃ, sotavasena aggahitaṃ asutaṃ, ghānādivasena munitvā tīhi indriyehi ekābaddhaṃ viya katvā patvā aggahitaṃ amutaṃ, aññatra pañcahi indriyehi suddhena viññāṇeneva aggahitaṃ aviññātanti veditabbaṃ. Pāḷiyaṃ pana 『『adiṭṭhaṃ nāma na cakkhunā diṭṭha』』nti evaṃ oḷārikeneva nayena desanā katāti. Diṭṭhādīsu ca attanāpi parenapi diṭṭhaṃ diṭṭhameva. Evaṃ sutamutaviññātānīti ayameko pariyāyo. Aparo nayo yaṃ attanā diṭṭhaṃ diṭṭhameva taṃ. Esa nayo sutādīsu. Yaṃ pana parena diṭṭhaṃ, taṃ attanā sutaṭṭhāne tiṭṭhati. Evaṃ mutādīnipi.

  1. Idāni tesaṃ anariyavohārānaṃ vasena āpattiṃ āropetvā dassento 『『tīhākārehī』』tiādimāha. Tassattho 『『tīhi ākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassā』』ti evamādicatutthapārājikapāḷivaṇṇanāyaṃ vuttanayeneva veditabbo. Kevalañhi tattha 『『paṭhamaṃ jhānaṃ samāpajji』』nti idha 『『adiṭṭhaṃ diṭṭhaṃ me』』ti, tattha ca 『『āpatti pārājikassā』』ti 『『idha āpatti pācittiyassā』』ti evaṃ vatthumatte āpattimatte ca viseso, sesaṃ ekalakkhaṇamevāti.

9.Tīhākārehi diṭṭhe vematikotiādīnampi attho 『『diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto diṭṭhe vematiko』』ti evamādiduṭṭhadosapāḷivaṇṇanāyaṃ vuttanayeneva veditabbo. Pāḷimattameva hi ettha viseso, atthe pana satheravāde kiñci nānākaraṇaṃ natthi.

  1. "為誑故"者，即以誑心為前而言說。"語"者，即邪語範疇之發語心。"言"者，顯示由彼心所發之聲。"辭"者，即語路；語實為他人隨見而行之路，故稱為辭。"語分"者，即名為語之分；已達分別之語即如是稱。"語表"者，即語表示。如是應知，以第一詞說純粹心，以中間三詞說與彼所發聲俱之心，以最後一詞說與表示俱之心為"所說"。"非聖語"者，即非聖者、愚凡夫之語。 如是顯示明知妄語已，今為顯示最後所說名為明知妄語之非聖語之相，而說"未見言見"等。其中，"未見言見"，如是說者之語或能發之心，為一非聖語，應以此理解其義。又此中，未為眼所取之境為未見，未為耳所取為未聞，未為鼻等所取，如結合三根所得為未覺，除五根外唯為純識所不取為未知，應如是了知。然于聖典中，以"未見即非眼所見"如是粗略方式而作教說。于見等中，無論自己或他人所見皆為已見。如是聞、覺、知，此為一解釋。另一解釋，凡自己所見即為已見，聞等亦同此理。然為他人所見者，則立於自己所聞之處。如是覺等亦然。
  2. 今為依彼等非聖語而顯示罪狀，說"以三相"等。其義應如第四波羅夷釋文中所說理解："以三相說'入初禪'之明知妄語者，犯波羅夷罪"。唯彼處說"入初禪"，此處說"未見言見"，彼處說"犯波羅夷罪"，此處說"犯波逸提罪"，如是僅事例與罪狀有異，余皆同相。
  3. "以三相於見生疑"等之義，亦應如"犯波羅夷法者于見生疑"等惡見罪釋文中所說理解。此處唯聖典文句有異，于義理中諸長老之說並無差別。

11.Sahasā bhaṇatīti avīmaṃsitvā anupadhāretvā vā vegena diṭṭhampi 『『adiṭṭhaṃ me』』ti bhaṇati. Aññaṃ bhaṇissāmīti aññaṃ bhaṇatīti mandattā jaḷattā pakkhalanto 『『cīvara』』nti vattabbe 『『cīra』』nti ādiṃ bhaṇati. Yo pana sāmaṇerena 『『api bhante mayhaṃ upajjhāyaṃ passitthā』』ti vutto keḷiṃ kurumāno 『『tava upajjhāyo dārusakaṭaṃ yojetvā gato bhavissatī』』ti vā siṅgālasaddaṃ sutvā 『『kassāyaṃ bhante saddo』』ti vutto 『『mātuyā te yānena gacchantiyā kaddame laggacakkaṃ uddharantānaṃ ayaṃ saddo』』ti vā evaṃ neva davā na ravā aññaṃ bhaṇati, so āpattiṃ āpajjatiyeva. Aññā pūraṇakathā nāma hoti, eko gāme thokaṃ telaṃ labhitvā vihāraṃ āgato sāmaṇeraṃ bhaṇati – 『『tvaṃ ajja kuhiṃ gato, gāmo ekatelo ahosī』』ti vā pacchikāya ṭhapitaṃ pūvakhaṇḍaṃ labhitvā 『『ajja gāme pacchikāhi pūve cāresu』』nti vā, ayaṃ musāvādova hoti. Sesaṃ uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Musāvādasikkhāpadaṃ paṭhamaṃ.

  1. Omasavādasikkhāpadavaṇṇanā

  2. Dutiyasikkhāpade omasantīti ovijjhanti. Khuṃsentīti akkosanti. Vambhentīti padhaṃsenti.

13.Bhūtapubbanti idaṃ vatthuṃ bhagavā omasavādagarahaṇatthaṃ āhari. Nandivisālo nāmāti nandīti tassa balībaddassa nāmaṃ, visāṇāni panassa visālāni, tasmā 『『nandivisālo』』ti vuccati. Bodhisatto tena samayena nandivisālo nāma hoti. Brāhmaṇo taṃ yāgubhattādīhi ativiya posesi. Atha so brāhmaṇaṃ anukampamāno 『『gaccha tva』』ntiādimāha. Tattheva aṭṭhāsīti ahetukapaṭisandhikālepi parakhuṃsanaṃ amanāpatoyeva paccesi, tasmā brāhmaṇassa dosaṃ dassetukāmo aṭṭhāsi. Sakaṭasataṃ atibaddhaṃ pavaṭṭesīti paṭipāṭiyā ṭhapetvā heṭṭhārukkhe datvā ekābaddhaṃ katvā muggamāsavālukādīhi puṇṇaṃ sakaṭasataṃ pavaṭṭento, kiñcāpi pubbe patiṭṭhitārappadesaṃ puna are patte pavaṭṭitaṃ hoti, bodhisatto pana purimasakaṭena patiṭṭhitaṭṭhāne pacchimasakaṭaṃ patiṭṭhāpetuṃ sakaṭasatappamāṇaṃ padesaṃ pavaṭṭesi. Bodhisattānañhi sithilakaraṇaṃ nāma natthi. Tena cattamano ahūti tena brāhmaṇassa dhanalābhena attano kammena ca so nandivisālo attamano ahosi.

  1. "突然說"者，即不思考、不停頓而急速言說，雖見而言"未見我"。又言"我將說其他"者，即慢慢地、猶豫地言說，言"袈裟"時，言"衣"等。若有沙彌對他說"尊者，我曾見我的老師"時，嬉戲而作，言"你的老師將與木車相連而去"者，或聞獅子聲而言"尊者，這聲音是什麼"時，或言"母親在此車上行走，採摘蓮花之時，此聲"等，便不再言其他，必然犯罪。另有一類故事，某個村子裡，得少許油而來到寺院，問沙彌"你今天去哪裡，村裡是否有油"時，或拿到放置的油塊而言"今天村裡有油"等，此即為妄語。餘者皆如前所述。 三種起因——由身、由語、由身語之心所起，行為、覺知解脫、心所、世俗法、身業、語業、不善心、三種感受等。 妄語學處之第一。
  2. 誤語學處釋義
  3. 在第二學處中，"誤"者，即貶低。 "辱"者，即侮辱。 "欺"者，即欺騙。
  4. "過去的"者，此事為世尊所引出以譴責誤語。名為"Nandivisālo"者，即"Nandi"之名，因其角大而稱之，故稱為"nandivisālo"。當時，菩薩名為"Nandivisālo"。一位婆羅門極為撫養他，乃至以供養等。此時，菩羅門憐憫地說"你去吧"等。於是他便站在那裡，即使在無因的因緣中也無所顧忌，故欲顯現婆羅門之過而站立。因車百輛而極為緊密，按規矩放置於下樹處，形成一束，用泥沙等填滿，雖先前在原地有，但此後仍然被放置，菩薩則在原先車的地方安置最後一輛車，按車百輛的量放置。菩薩無論如何都不鬆懈。因此，因其財富與自身所作而感到歡喜，故此婆羅門因財富的獲得而感到歡喜。

15.Akkosenapīti ettha pana yasmā parato 『『dve akkosā – hīno ca akkoso ukkaṭṭho ca akkoso』』ti vibhajitukāmo, tasmā yathā pubbe 『『hīnenapi akkosena khuṃsentī』』ti vuttaṃ; evaṃ avatvā 『『akkosena』』 iccevamāha. Venajātīti tacchakajāti; veṇukārajātītipi vadanti. Nesādajātīti migaluddakādijāti.

Rathakārajātīti cammakārajāti. Pukkusajātīti pupphachaḍḍakajāti. Avakaṇṇakādi dāsānaṃ nāmaṃ hoti; tasmā hīnaṃ. Oññātanti avaññātaṃ; 『『uññāta』』ntipi paṭhanti. Avaññātanti vambhetvā ñātaṃ. Hīḷitanti jigucchitaṃ . Paribhūtanti kimetenātiti paribhavakataṃ. Acittīkatanti na garukataṃ.

Koṭṭhakakammanti tacchakakammaṃ. Muddāti hatthamuddāgaṇanā. Gaṇanāti acchiddakādiavasesagaṇanā. Lekhāti akkharalekhā. Madhumehābādho vedanāya abhāvato 『『ukkaṭṭho』』ti vutto. Pāṭikaṅkhāti icchitabbā. Yakārena vā bhakārena vāti yakārabhakāre yojetvā yo akkoso. Kāṭakoṭacikāya vāti 『『kāṭa』』nti purisanimittaṃ, 『『koṭacikā』』ti itthinimittaṃ; etehi vā yo akkoso, eso hīno nāma akkosoti.

  1. Idāni tesaṃ jātiādīnaṃ pabhedavasena āpattiṃ āropetvā dassento 『『upasampanno upasampanna』』ntiādimāha. Tattha khuṃsetukāmo vambhetukāmo maṅkukattukāmoti akkositukāmo padhaṃsitukāmo garahitukāmo nittejaṃ kattukāmoti attho. Hīnena hīnanti hīnena jātivacanena hīnajātikaṃ. Etena upāyena sabbapadesu attho veditabbo.

Ettha ca hīnena hīnaṃ vadanto kiñcāpi saccaṃ vadati, omasitukāmatāya panassa vācāya vācāya pācittiyaṃ. Ukkaṭṭhena hīnaṃ vadanto ca kiñcāpi alikaṃ bhaṇati, omasitukāmatāya pana imināva sikkhāpadena pācittiyaṃ āpajjati, na purimena. Yopi 『『aticaṇḍālosi, atibrāhmaṇosi, duṭṭhacaṇḍālosi, duṭṭhabrāhmaṇosī』』tiādīni vadati, sopi āpattiyā kāretabbo.

26.Santiidhekacceti vāre pana pariharitvā vuttabhāvena dukkaṭaṃ. Eseva nayo ye nūna…pe… na mayanti vāresupi. Anupasampanne pana catūsupi vāresu dukkaṭameva. Corosi gaṇṭhibhedakosītiādivacanehi pana upasampannepi anupampannepi sabbavāresu dukkaṭameva. Davakamyatāya pana upasampannepi anupasampannepi sabbavāresu dubbhāsitaṃ. Davakamyatā nāma keḷihasādhippāyatā. Imasmiñca sikkhāpade ṭhapetvā bhikkhuṃ bhikkhunīādayo sabbasattā anupasampannaṭṭhāne ṭhitāti veditabbā.

35.Atthapurekkhārassātiādīsu pāḷiyā atthaṃ vaṇṇayanto atthapurekkhāro; pāḷiṃ vācento dhammapurekkhāro; anusiṭṭhiyaṃ ṭhatvā 『『idānipi caṇḍālosi, pāpaṃ mā akāsi, mā tamo tamaparāyaṇo ahosī』』tiādinā nayena kathento anusāsanīpurekkhāro nāmāti veditabbo. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti. Dubbhāsitāpatti panettha vācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, akusalacittaṃ, dvivedanaṃ sukhā ca majjhattā cāti.

Omasavādasikkhāpadaṃ dutiyaṃ.

  1. Pesuññasikkhāpadavaṇṇanā

  2. "辱罵"者，此處因欲將其分為"兩種辱罵——卑劣的辱罵與猛烈的辱罵"，故如前所述"即使是卑劣的辱罵也會被貶低"；如此說"辱罵"。 "威脅者"即工匠之類；或稱為"竹工之類"。 "獵人之類"即野獸捕捉者等。 "車工之類"即皮革工匠。 "花匠之類"即花朵採摘者。 "卑賤者"乃是奴隸之類，故稱為卑劣。 "被貶者"即被貶低者；或稱為"被貶低"。 "被貶低"者即被侮辱而被稱之。 "厭惡者"即令人厭惡之人。 "被壓迫者"即被貶低之意。 "無辜者"即不重的意思。 "打擊者"即工匠之工。 "抓取者"即手抓之意。 "計算者"即不完整之餘數計算。 "寫作"即字母書寫。 "糖尿病"因其痛苦缺乏而稱為"猛烈"。 "期待者"者即應期待之人。 "以惡言或惡語"者即以惡言威脅之人；"惡言"者即以男性為主的惡言，"惡語"者即以女性為主的惡言；以此者為惡言，故稱為卑劣之辱罵。

  3. 現今為依其種類而顯示罪狀，言"已被接受，已被接受"等。於此，欲貶低者、欲侮辱者、欲誹謗者、欲嘲諷者、欲貶低者，意即欲貶低者、欲侮辱者、欲貶低者、欲羞辱者。以卑劣之種類，言卑劣之種。以此方式，所有方面之意義應得知。 於此，以卑劣之言雖言真理，然因欲貶低之故，其言即為波逸提。以猛烈之言雖言虛妄，然因欲貶低之故，亦因此學處而犯波逸提，非前者。若有言"你是極壞的，極高貴的，惡劣的極壞者，惡劣的高貴者"等，亦應為此而犯罪。
  4. "有些"者，依此而顯然為惡法。此同樣適用於"你們當然……等"之類的情況。若為未被接受者，在四種情況下皆為惡法。若言"你是盜賊，破壞者"等之類，無論被接受或未被接受，在所有情況下皆為惡法。因欲貶低之故，無論被接受或未被接受，在所有情況下皆為惡言。因欲貶低之故，無論被接受或未被接受，在所有情況下皆為惡言。此學處應知，僧眾與出家者等皆在未被接受之處。
  5. "為義而說"等，依巴利語說明義；或以巴利語為教義說明；或以教導為基礎，"如今你是極壞的，做了惡事，別讓黑暗成為你的歸宿"等，故稱為教導之義。餘者皆如前所述。 三種起因——由身、由語、由身語之心所起。行為、覺知解脫、心所、世俗法、身業、語業、不善心、痛苦感受等。惡言之罪則由語心所起，行為、覺知解脫、心所、不善心、二種感受，快樂與中等等。 惡語學處之第二。

  6. 誤語學處釋義。

  7. Tatiyasikkhāpade – bhaṇḍanajātānanti sañjātabhaṇḍanānaṃ. Bhaṇḍananti kalahassa pubbabhāgo, 『『iminā ca iminā ca idaṃ kataṃ; evaṃ vutte evaṃ vakkhāmā』』tiādikaṃ sakasakapakkhe sammantanaṃ. Kalahoti āpattigāmiko kāyavācāvītikkamo. Vivādoti viggāhikakathā. Taṃ vivādaṃ āpannānaṃ vivādāpannānaṃ. Pesuññanti pisuṇavācaṃ, piyabhāvassa suññakaraṇavācanti vuttaṃ hoti.

37.Bhikkhupesuññeti bhikkhūnaṃ pesuññe; bhikkhuto sutvā bhikkhunā bhikkhussa upasaṃhaṭapesuññeti attho.

38.Dvīhākārehīti dvīhi kāraṇehi. Piyakamyassa vāti 『『evaṃ ahaṃ etassa piyo bhavissāmī』』ti attano piyabhāvaṃ patthayamānassa vā. Bhedādhippāyassa vāti 『『evamayaṃ etena saddhiṃ bhijjissatī』』ti parassa parena bhedaṃ icchantassa vā. Jātitopītiādi sabbaṃ purimasikkhāpade vuttanayameva. Idhāpi bhikkhuniṃ ādiṃ katvā sabbe anupasampannā nāma.

Na piyakamyassa na bhedādhippāyassāti ekaṃ akkosantaṃ ekañca khamantaṃ disvā 『『aho nillajjo, īdisampi nāma bhavantaṃ puna vattabbaṃ maññissatī』』ti evaṃ kevalaṃ pāpagarahitāya bhaṇantassa anāpatti. Sesaṃ uttānatthameva. Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti , kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Pesuññasikkhāpadaṃ tatiyaṃ.

  1. Padasodhammasikkhāpadavaṇṇanā

  2. Catutthasikkhāpade – appatissāti appatissavā. Upāsakāti vutte vacanampi na sotukāmā; anādarāti attho. Appatissayā vā anīcavuttinoti attho. Asabhāgavuttikāti visabhāgajīvikā, yathā bhikkhūsu vattitabbaṃ; evaṃ appavattavuttinoti attho.

  3. 第三學處——"辱罵者"即為有辱罵之人。"辱罵"者，即爭吵之開始，"以此與彼而作；如此說我將如此言"等，乃是雙方的協調。"爭吵"者，即有罪的身語之越界。 "爭論"者即有爭論之言。此爭論者即已陷入爭論之人。"惡言"者即惡劣之言，指的是貶低他人之言。

  4. "僧眾惡言"者，即指僧眾之惡言；意為從僧眾處聽聞之惡言，或指向僧眾之惡言。
  5. "由二種原因"者，即因有二種原因。 "因其親密"者，即"我將因此而對他親近"之意，表達對他人的親近之願望。 "因其分裂"者，即"如此他將因此而分裂"之意，表達對他人分裂之慾望。 "因出生等"等皆為前述學處所述之義。在此也以女性為首，皆為未被接受者。 "既無親密之願望，亦無分裂之慾望"者，見到一方辱罵而另一方寬恕，便會說"真是不知羞恥，竟然如此的人還會再說"等，故此僅為無惡之言而無罪。餘者皆如前所述。 三種起因——由身、由語、由身語之心所起，行為、覺知解脫、心所、世俗法、身業、語業、不善心、三種感受等。 惡言學處之第三。
  6. 詞法學處釋義

45.Padaso dhammaṃ vāceyyāti ekato padaṃ padaṃ dhammaṃ vāceyya; koṭṭhāsaṃ koṭṭhāsaṃ vāceyyāti attho. Yasmā pana taṃ koṭṭhāsanāmakaṃ padaṃ catubbidhaṃ hoti, tasmā taṃ dassetuṃ 『『padaṃ anupadaṃ anvakkharaṃ anubyañjana』』nti padabhājanaṃ vuttaṃ. Tattha padanti eko gāthāpādo adhippeto. Anupadanti dutiyapādo. Anvakkharanti ekekamakkharaṃ. Anubyañjananti purimabyañjanena sadisaṃ pacchābyañjanaṃ. Yaṃ kiñci vā ekamakkharaṃ anvakkharaṃ, akkharasamūho anubyañjanaṃ, akkharānubyañjanasamūho padaṃ. Paṭhamapadaṃ padameva, dutiyaṃ anupadanti evamettha nānākaraṇaṃ veditabbaṃ.

Idāni padaṃ nāma ekato paṭṭhapetvā ekato osāpentīti gāthābandhaṃ dhammaṃ vācento 『『manopubbaṅgamā dhammā』』ti ekamekaṃ padaṃ sāmaṇerena saddhiṃ ekato ārabhitvā ekatoyeva niṭṭhāpeti. Evaṃ vācentassa padagaṇanāya pācittiyā veditabbā. Anupadaṃ nāma pāṭekkaṃ paṭṭhapetvā ekato osāpentīti therena 『『manopubbaṅgamā dhammā』』ti vutte sāmaṇero taṃ padaṃ apāpuṇitvā 『『manoseṭṭhā manomayā』』ti dutiyapadaṃ ekato bhaṇati, ime pāṭekkaṃ paṭṭhapetvā ekato osāpenti nāma. Evaṃ vācentassāpi anupadagaṇanāya pācittiyā. Anvakkharaṃ nāma rūpaṃ aniccantivuccamāno 『『rū』』ti opātetīti 『『rūpaṃ aniccanti bhaṇa sāmaṇerā』』ti vuccamāno rūkāramattameva ekato vatvā tiṭṭhati. Evaṃ vācentassāpi anvakkharagaṇanāya pācittiyā. Gāthābandhepi ca esa nayo labbhatiyeva. Anubyañjanaṃ nāma rūpaṃ aniccanti vuccamāno vedanā aniccāti saddaṃ nicchāretīti 『『rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā』』ti imaṃ suttaṃ vācayamāno therena 『『rūpaṃ anicca』』nti vuccamāno sāmaṇero sīghapaññatāya 『『vedanā aniccā』』ti imaṃ aniccapadaṃ therassa 『『rūpaṃ anicca』』nti etena aniccapadena saddhiṃ ekato bhaṇanto vācaṃ nicchāreti. Evaṃ vācentassāpi anubyañjanagaṇanāya pācittiyā. Ayaṃ panettha saṅkhepo – imesu padādīsu yaṃ yaṃ ekato bhaṇati tena tena āpattiṃ āpajjatīti.

Buddhabhāsitoti sakalaṃ vinayapiṭakaṃ abhidhammapiṭakaṃ dhammapadaṃ cariyāpiṭakaṃ udānaṃ itivuttakaṃ jātakaṃ suttanipāto vimānavatthu petavatthu brahmajālādīni ca suttāni. Sāvakabhāsitoti catuparisapariyāpannehi sāvakehi bhāsito anaṅgaṇasammādiṭṭhianumānasuttacuḷavedallamahāvedallādiko. Isibhāsitoti bāhiraparibbājakehi bhāsito sakalo paribbājakavaggo, bāvariyassa antevāsikānaṃ soḷasannaṃ brāhmaṇānaṃ pucchāti evamādi. Devatābhāsitoti devatāhi bhāsito; so devatāsaṃyuttadevaputtasaṃyuttamārasaṃyuttabrahmasaṃyuttasakkasaṃyuttādivasena veditabbo.

  1. "以句教誦法"者，即逐字逐句教誦法；意為逐部分教誦。由於該部分名為"句"有四種，故為顯示此，說"句、隨句、隨字、隨音"等釋義。其中"句"者，指一偈頌的一句。"隨句"者，指第二句。"隨字"者，指每一個字。"隨音"者，指與前音相似的后音。或任何一個字為隨字，字的集合為隨音，字與音的集合為句。第一句為句，第二句為隨句，如是應知此中的差別。 現在，句者即同時開始同時結束，如教誦偈頌之法時，"諸法意先導"，與沙彌一同開始每一句，同時結束。如是教誦者，應知以句數計算波逸提罪。隨句者即各自開始而同時結束，如長老說"諸法意先導"時，沙彌不及此句，而同說"意為最勝意所成"第二句，這些即各自開始而同時結束。如是教誦者，亦以隨句數計算波逸提罪。隨字者，如說"色無常"時，僅說"色"字，如對沙彌說"說'色無常'"時，僅同說"色"字而止。如是教誦者，亦以隨字數計算波逸提罪。于偈頌中亦可得此法。隨音者，如說"色無常"時發出"受無常"之聲，如教誦"諸比丘，色無常，受無常"此經時，長老說"色無常"時，沙彌因敏捷智慧，說"受無常"，此"無常"字與長老"色無常"之"無常"字同時發聲。如是教誦者，亦以隨音數計算波逸提罪。此中略說：於此等句等中，凡同說者，以彼彼而犯罪。 "佛所說"者，即全部律藏、阿毗達摩藏、法句經、行藏、自說、如是語、本生、經集、天宮事、餓鬼事、梵網等諸經。"弟子所說"者，即四眾弟子所說之無穢經、正見經、類推經、小廣解經、大廣解經等。"仙人所說"者，即外道遍歷者所說之全部遍歷者品、跋婆利十六婆羅門弟子之問等。"天神所說"者，即天神所說；應知此依天神相應、天子相應、魔相應、梵相應、帝釋相應等而知。

Atthūpasañhitoti aṭṭhakathānissito. Dhammūpasañhitoti pāḷinissito; ubhayenāpi vivaṭṭūpanissitameva vadati. Kiñcāpi vivaṭṭūpanissitaṃ vadati, tisso saṅgītiyo āruḷhadhammaṃyeva pana padaso vācentassa āpatti . Vivaṭṭūpanissitepi nānābhāsāvasena gāthāsilokabandhādīhi abhisaṅkhate anāpatti. Tisso saṅgītiyo anāruḷhepi kulumbasuttaṃ rājovādasuttaṃ tikkhindriyaṃ catuparivaṭṭaṃ nandopanandanti īdise āpattiyeva. Apalāladamanampi vuttaṃ, mahāpaccariyampana paṭisiddhaṃ. Meṇḍakamilindapañhesu therassa sakapaṭibhāne anāpatti, yaṃ rañño saññāpanatthaṃ āharitvā vuttaṃ, tattha āpatti. Vaṇṇapiṭakaaṅgulimālapiṭakaraṭṭhapālagaajataāḷavakagajjitaguḷhamaggaguḷhavessantaraguḷhavinayavedallapiṭakāni pana abuddhavacanāniyevāti vuttaṃ. Sīlūpadeso nāma dhammasenāpatinā vuttoti vadanti, tasmiṃ āpattiyeva. Aññānipi maggakathāārammaṇakathābuddhikadaṇḍaka ñāṇavatthuasubhakathādīni atthi, tesu sattatiṃsa bodhipakkhiyadhammā vibhattā, dhutaṅgapañhe paṭipadā vibhattā; tasmā tesu āpattīti vuttaṃ. Mahāpaccariyādīsu pana saṅgītiṃ anāruḷhesu rājovādatikkhindriyacatuparivaṭṭanandopanandakulumbasuttesuyeva āpattīti vatvā avasesesu yaṃ buddhavacanato āharitvā vuttaṃ, tadeva āpattivatthu hoti, na itaranti ayamattho pariggahito.

Atthūpasañhitoti aṭṭhakathānissito. Dhammūpasañhitoti pāḷinissito; ubhayenāpi vivaṭṭūpanissitameva vadati. Kiñcāpi vivaṭṭūpanissitaṃ vadati, tisso saṅgītiyo āruḷhadhammaṃyeva pana padaso vācentassa āpatti . Vivaṭṭūpanissitepi nānābhāsāvasena gāthāsilokabandhādīhi abhisaṅkhate anāpatti. Tisso saṅgītiyo anāruḷhepi kulumbasuttaṃ rājovādasuttaṃ tikkhindriyaṃ catuparivaṭṭaṃ nandopanandanti īdise āpattiyeva. Apalāladamanampi vuttaṃ, mahāpaccariyampana paṭisiddhaṃ. Meṇḍakamilindapañhesu therassa sakapaṭibhāne anāpatti, yaṃ rañño saññāpanatthaṃ āharitvā vuttaṃ, tattha āpatti. Vaṇṇapiṭakaaṅgulimālapiṭakaraṭṭhapālagaajataāḷavakagajjitaguḷhamaggaguḷhavessantaraguḷhavinayavedallapiṭakāni pana abuddhavacanāniyevāti vuttaṃ. Sīlūpadeso nāma dhammasenāpatinā vuttoti vadanti, tasmiṃ āpattiyeva. Aññānipi maggakathāārammaṇakathābuddhikadaṇḍaka ñāṇavatthuasubhakathādīni atthi, tesu sattatiṃsa bodhipakkhiyadhammā vibhattā, dhutaṅgapañhe paṭipadā vibhattā; tasmā tesu āpattīti vuttaṃ. Mahāpaccariyādīsu pana saṅgītiṃ anāruḷhesu rājovādatikkhindriyacatuparivaṭṭanandopanandakulumbasuttesuyeva āpattīti vatvā avasesesu yaṃ buddhavacanato āharitvā vuttaṃ, tadeva āpattivatthu hoti, na itaranti ayamattho pariggahito.

注意此處是斷點重試開始位置，可能需要清理此位置之前的一次翻譯

以下是完整直譯： "'與義相關'是依據註釋書。'與法相關'是依據經典；通過兩種方式都說明了解脫之依據。儘管說明了解脫之依據，但在三次結集中已確立的教法上逐字誦讀時會犯過失。即使在解脫依據中，因為各種語言形式，通過詩歌、頌詩等創作是無過失的。即便未經三次結集，如《庫倫巴經》、《王諭經》、《三根經》、《四轉經》、《難陀與難陀經》等也確實存在過失。關於制服暴力也曾提及，但在《大集註》中被否定。在《摩羅迦》和《彌林達問》中，長老以自身理解無過失，但若為王的理解而引述，則有過失。《字母藏》、《指鬘藏》、《國王藏》、《阿闍梨藏》、《伽阇陀藏》、《阿羅婆迦藏》、《吼聲藏》、《隱秘道藏》、《隱秘經藏》、《韋沙陀羅藏》、《律藏》等被認為並非佛陀之言。關於戒的開示，有人說是由法軍統帥所說，在此情況下確實存在過失。還有其他如道的論述、所緣的論述、智慧的論述、懲罰的論述、智慧對象的論述、不凈的論述等。其中三十七菩提分法已被闡明，頭陀支的修行已被闡明；因此在這些中存在過失。但在《大集註》等未經結集的著作中，僅在《王諭經》、《三根經》、《四轉經》、《難陀與難陀經》、《庫倫巴經》中存在過失。而在其餘部分，凡從佛陀言教中引述的，即為過失根據，非其他。這就是這段文字的理解。"

48.Ekato uddisāpentoti anupasampannena saddhiṃ ekato uddesaṃ gaṇhantopi ekato vadati anāpattīti attho.

Tatrāyaṃ vinicchayo – upasampanno ca anupasampanno ca nisīditvā uddisāpenti. Ācariyo nisinnānaṃ bhaṇāmīti tehi saddhiṃ ekato vadati, ācariyassa āpatti. Anupasampannena saddhiṃ gaṇhantassa anāpatti. Dvepi ṭhitā gaṇhanti, eseva nayo. Daharabhikkhu nisinno, sāmaṇero ṭhito, nisinnassa bhaṇāmīti bhaṇato anāpatti. Sace daharo tiṭṭhati, itaro nisīdati, ṭhitassa bhaṇāmīti bhaṇatopi anāpatti. Sace bahūnaṃ bhikkhūnaṃ antare eko sāmaṇero nisinno hoti, tasmiṃ nisinne padaso dhammaṃ vācentassa ācariyassa acittakāpatti. Sace sāmaṇero upacāraṃ muñcitvā ṭhito vā nisinno vā hoti, yesaṃ vāceti, tesu apariyāpannattā ekena disābhāgena palāyanakaganthaṃ nāma gaṇhātīti saṅkhyaṃ gacchati, tasmā anāpatti. Ekato sajjhāyaṃ karontopi anupasampannena saddhiṃ upasampanno ekato sajjhāyaṃ karonto tena saddhiṃyeva bhaṇati, anāpatti. Anupasampannassa santike uddesaṃ gaṇhantassapi tena saddhiṃ ekato bhaṇantassa anāpatti. Ayampi hi ekato sajjhāyaṃ karoticceva saṅkhyaṃ gacchati.

Yebhuyyena paguṇaṃ ganthaṃ bhaṇantaṃ opātetīti sace ekagāthāya eko pādo na āgacchati, sesaṃ āgacchati, ayaṃ yebhuyyena paguṇagantho nāma. Etena nayena suttepi veditabbo. Taṃ opātentassa evaṃ bhaṇāhīti ekatopi bhaṇantassa anāpatti. Osārentaṃ opātetīti suttaṃ uccārentaṃ parisamajjhe parisaṅkamānaṃ evaṃ vadehīti tena saddhiṃ ekatopi vadantassa anāpatti. Yaṃ pana mahāpaccariyādīsu 『『mayā saddhiṃ mā vadā』』ti vutto yadi vadati, 『『anāpattī』』ti vuttaṃ, taṃ mahāaṭṭhakathāyaṃ natthi, natthibhāvoyeva cassa yutto. Kasmā? Kiriyasamuṭṭhānattā. Itarathā hi kiriyākiriyaṃ bhaveyya. Sesaṃ uttānatthameva.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Padasodhammasikkhāpadaṃ catutthaṃ.

  1. Sahaseyyasikkhāpadavaṇṇanā

  2. Pañcamasikkhāpade – muṭṭhassatī asampajānāti pubbabhāge satisampajaññassa akaraṇavasenetaṃ vuttaṃ, bhavaṅgotiṇṇakāle pana kuto satisampajaññanti! Vikūjamānāti vippalapamānā . Kākacchamānāti nāsāya kākasaddaṃ viya niratthakasaddaṃ muñcamānā. Upāsakāti paṭhamataraṃ uṭṭhitaupāsakā.

以下是完整直譯： "48.讓一起誦讀"意思是與未受具足戒者一起誦讀，即使一起讀誦也不犯戒。 這裡有以下判斷 - 已受具足戒者和未受具足戒者坐下來一起誦讀。老師對坐著的人說"我為你們誦讀"，與他們一起誦讀，老師犯戒。與未受具足戒者一起讀誦不犯戒。兩人站著讀誦，規則相同。年輕比丘坐著，沙彌站著，對坐著的人說"我為你誦讀"不犯戒。如果年輕比丘站著，另一人坐著，對站著的人說"我為你誦讀"也不犯戒。如果在許多比丘中間有一個沙彌坐著，老師對那個坐著的人逐句誦讀法，無意中犯戒。如果沙彌離開了範圍站著或坐著，他為之誦讀的人不包括在內，被稱為"逃離一方的讀誦"，因此不犯戒。即使一起學習，已受具足戒者與未受具足戒者一起學習時與他一起誦讀，不犯戒。在未受具足戒者面前讀誦時，與他一起誦讀也不犯戒。這也被視為一起學習。 "大部分熟悉的內容中插入"是指如果一首偈頌中有一句不會，其餘都會，這被稱為大部分熟悉的內容。以此類推，經文也應如此理解。插入此類內容時，即使一起說"這樣讀"也不犯戒。"在誦讀中插入"是指在大眾中誦讀經文時，在大眾中走動並說"這樣說"，即使與他一起說也不犯戒。但在《大集註》等中說"被告知'不要和我一起說'時如果說了，不犯戒"，這在《大註釋》中沒有，也不應該有。為什麼？因為它是行為所生。否則就會成為行為和非行為。其餘意思明顯。 逐句誦法的根源 - 從言語和言語加思想而生，是行為，非想解脫，無意識，規定罪，語業，三心，三受。 第四學處關於逐句誦法結束。 5. 同宿學處解釋 49. 在第五學處中 - "失念不正知"是指在前面階段沒有保持正念和正知，但在進入有分心時哪裡有正念和正知呢！"呻吟"是指胡言亂語。"呼嚕"是指從鼻子發出像烏鴉叫聲一樣無意義的聲音。"優婆塞"是指先醒來的優婆塞。

50.Etadavocunti 『『bhagavatā āvuso rāhula sikkhāpadaṃ paññatta』』nti bhikkhū sikkhāpadagāraveneva etaṃ avocuṃ. Pakatiyā pana te bhagavati ca gāravena āyasmato ca rāhulassa sikkhākāmatāya tassa āyasmato vasanaṭṭhānaṃ āgatassa cūḷamañcakaṃ vā apassenaṃ vā yaṃ atthi taṃ paññapetvā cīvaraṃ vā uttarāsaṅgaṃ vā ussīsakaraṇatthāya denti . Tatridaṃ tassāyasmato sikkhākāmatāya – bhikkhū kira taṃ dūratova āgacchantaṃ disvā muṭṭhisammuñjaniñca kacavarachaḍḍanakañca bahi khipanti. Athaññehi 『『āvuso kenidaṃ pātita』』nti vutte aññe evaṃ vadanti – 『『bhante, rāhulo imasmiṃ padese sañcari, tena nu kho pātita』』nti. So panāyasmā 『『na mayhaṃ bhante idaṃ kamma』』nti ekadivasampi avatvā taṃ paṭisāmetvā bhikkhū khamāpetvā gacchati. Vaccakuṭiyā seyyaṃ kappesīti taṃyeva sikkhākāmataṃ anubrūhanto dhammasenāpatimahāmoggallānaānandattherādīnaṃ santikaṃ agantvā bhagavato vaḷañjanakavaccakuṭiyaṃ seyyaṃ kappesi. Sā kira kuṭi kavāṭabaddhā gandhaparibhaṇḍakatā samosaritapupphadāmā cetiyaṭṭhānamiva tiṭṭhati, aparibhogā aññesaṃ.

  1. "這就是所說的，『尊者拉胡拉，教誡被佛陀所宣講』"。僧侶們因為對教誡的尊重而這樣說。通常，尊者和佛陀出於對拉胡拉的尊重，因其希望學習而將其居住之處的細小床鋪或其他物品，作為施捨給他，供他穿著袈裟或上衣之用。關於尊者希望學習的情況 - 僧侶們看到他從遠處走來，便把手放在眼睛上，或將衣服撩起，向外扔去。然後，其他人問道：「朋友，這是什麼被扔掉的物品？」其他人回答說：「尊者，拉胡拉在這個地方走動，因此被扔掉。」而尊者則說：「這不是我所做的事情，朋友。」他這樣說了一天後，便將其歸還給僧侶們。尊者在瓦恰庫蒂的床上安置自己，指的是他希望學習的情況。他沒有去見法軍統帥大摩訶摩訶伽葉和阿難長老等人，而是將自己的床安放在佛陀的臥室中。因為那間小屋的門是關閉的，裡面散發著香氣，像花環圍繞的聖地一樣，顯得格外莊嚴，而不被他人所佔用。

51.Uttaridirattatirattanti bhagavā sāmaṇerānaṃ saṅgahakaraṇatthāya tirattaṃ parihāraṃ adāsi. Na hi yuttaṃ kuladārake pabbājetvā nānuggahetunti. Sahaseyyanti ekato seyyaṃ. Seyyāti kāyappasāraṇasaṅkhātaṃ sayanampi vuccati, yasmiṃ senāsane sayanti, tampi. Tattha senāsanaṃ tāva dassetuṃ 『『seyyā nāma sabbacchannā』』tiādi vuttaṃ. Kāyappasāraṇaṃ dassetuṃ anupasampanne nipanne bhikkhu nipajjatī』』tiādi vuttaṃ. Tasmā ayamettha attho – 『『senāsanasaṅkhātaṃ seyyaṃ pavisitvā kāyappasāraṇasaṅkhātaṃ seyyaṃ kappeyya vidaheyya sampādeyyā』』ti. Sabbacchannātiādinā pana tassā senāsanasaṅkhātāya seyyāya lakkhaṇaṃ vuttaṃ. Tasmā yaṃ senāsanaṃ upari pañcahi chadanehi aññena vā kenaci sabbameva paṭicchannaṃ, ayaṃ sabbacchannā nāma seyyā. Aṭṭhakathāsu pana pākaṭavohāraṃ gahetvā vācuggatavasena 『『sabbacchannā nāma pañcahi chadanehi channā』』ti vuttaṃ. Kiñcāpi vuttaṃ? Atha kho dussakuṭiyaṃ vasantassāpi na sakkā anāpatti kātuṃ, tasmā yaṃ kiñci paṭicchādanasamatthaṃ idha chadanañca paricchannañca veditabbaṃ. Pañcavidhacchadaneyeva hi gayhamāne padaracchannepi sahaseyyā na bhaveyya. Yaṃ pana senāsanaṃ bhūmito paṭṭhāya yāva chadanaṃ āhacca pākārena vā aññena vā kenaci antamaso vatthenāpi parikkhittaṃ, ayaṃ sabbaparicchannā nāma seyyā. Chadanaṃ anāhacca sabbantimena pariyāyena diyaḍḍhahatthubbedhena pākārādinā parikkhittāpi sabbaparicchannāyevāti kurundaṭṭhakathāyaṃ vuttaṃ. Yassā pana upari bahutaraṃ ṭhānaṃ channaṃ, appaṃ acchannaṃ, samantato vā bahutaraṃ parikkhittaṃ, appaṃ aparikkhittaṃ, ayaṃ yebhuyyena channā yebhuyyena paricchannā nāma. Iminā hi lakkhaṇena samannāgato sacepi sattabhūmako pāsādo ekūpacāro hoti, satagabbhaṃ vā catussālaṃ vā, ekaseyyāicceva saṅkhyaṃ gacchati. Taṃ sandhāya vuttaṃ 『『catutthe divase atthaṅgate sūriye anupasampanne nipanne bhikkhu nipajjati, āpatti pācittiyassā』』tiādi.

Tattha ca nipajjanamatteneva pācittiyaṃ. Sace pana sambahulā sāmaṇerā, eko bhikkhu, sāmaṇeragaṇanāya pācittiyā. Te ce uṭṭhāyuṭṭhāya nipajjanti, tesaṃ payoge payoge bhikkhussa āpatti. Bhikkhussa uṭṭhāyuṭṭhāya nipajjane pana bhikkhusseva payogena bhikkhussa āpatti. Sace pana sambahulā bhikkhū eko sāmaṇero sabbesaṃ āpattiṃ karoti, tassa uṭṭhāyuṭṭhāya nipajjanenapi bhikkhūnaṃ āpattiyeva. Ubhayesaṃ sambahulabhāvepi eseva nayo.

Apicettha ekāvāsādikampi catukkaṃ veditabbaṃ. Yo hi ekasmiṃ āvāse ekeneva anupasampannena saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassa catutthadivasato paṭṭhāya devasikā āpatti. Yopi ekasmiṃyeva āvāse nānāanupasampannehi saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassapi. Yopi nānāāvāsesu ekeneva anupasampannena saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassapi. Yopi nānāāvāsesu nānāanupasampannehi saddhiṃ yojanasatampi gantvā sahaseyyaṃ kappeti, tassapi catutthadivasato paṭṭhāya devasikā āpatti.

  1. "超過兩三夜"是指佛陀爲了照顧沙彌們給予了三夜的寬限期。因為帶領良家子弟出家后不給予幫助是不恰當的。"同宿"是指一起睡覺。"睡眠"既指身體伸展的睡眠，也指人們睡覺的住處。爲了說明住處，首先說"睡眠處即全覆蓋"等。爲了說明身體伸展，說"未受具足戒者躺下時比丘躺下"等。因此這裡的意思是："進入被稱為住處的睡眠處，應該安排、準備、完成被稱為身體伸展的睡眠。"通過"全覆蓋"等說明了被稱為住處的睡眠處的特徵。因此，任何住處，無論是用五種覆蓋物還是其他任何東西完全覆蓋的，這就叫做全覆蓋的睡眠處。但在註釋書中，採用通俗的說法，根據口頭傳統說"全覆蓋即是用五種覆蓋物覆蓋的"。雖然這樣說，但在布制小屋中居住也不能不犯戒，因此這裡應理解為任何能夠遮蔽的覆蓋物和圍護物。如果只考慮五種覆蓋物，那麼在木板覆蓋的地方就不會構成同宿。任何住處，從地面開始直到屋頂，用墻壁或其他東西，甚至是布料圍繞的，這就叫做全圍護的睡眠處。在《古倫達註釋》中說，即使沒有接觸屋頂，最低限度用一個半肘高的墻壁等圍繞的也算是全圍護的。如果上面大部分地方是覆蓋的，小部分未覆蓋，或者周圍大部分是圍護的，小部分未圍護，這就叫做大部分覆蓋大部分圍護的睡眠處。具有這種特徵的，即使是七層樓的宮殿有一個入口，或者是有一百個房間的四廳堂，也被視為一個睡眠處。關於這一點，經中說"第四天日落後，未受具足戒者躺下時比丘躺下，犯波逸提罪"等。 在這種情況下，僅僅躺下就犯波逸提罪。如果有多個沙彌和一個比丘，根據沙彌的數量計算波逸提罪。如果他們反覆起身又躺下，每次動作比丘都犯戒。但如果是比丘反覆起身又躺下，則只因比丘的動作而犯戒。如果有多個比丘和一個沙彌，沙彌使所有人都犯戒，即使他反覆起身又躺下，比丘們也犯戒。雙方人數眾多的情況下也是如此。 此外，還應瞭解一住處等的四種組合。在一個住處與同一個未受具足戒者同宿三夜的人，從第四天開始每天犯戒。在同一個住處與不同的未受具足戒者同宿三夜的人也是如此。在不同住處與同一個未受具足戒者同宿三夜的人也是如此。即使在不同住處與不同的未受具足戒者同宿，走了一百由旬的人，從第四天開始也是每天犯戒。

Ayañca sahaseyyāpatti nāma 『『bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā』』ti vacanato tiracchānagatenapi saddhiṃ hoti, tatra tiracchānagatassa paricchedo methunadhammāpattiyā vuttanayeneva veditabbo. Tasmā sacepi godhābiḷālamaṅgusādīsu koci pavisitvā bhikkhuno vasanasenāsane ekūpacāraṭṭhāne sayati, sahaseyyāva hoti.

Yadi pana thambhānaṃ upari katapāsādassa uparimatalena saddhiṃ asambaddhabhittikassa bhittiyā upari ṭhitasusiratulāsīsassa susirena pavisitvā tulāya abbhantare sayitvā teneva susirena nikkhamitvā gacchati , heṭṭhāpāsāde sayitabhikkhussa anāpatti. Sace chadane chiddaṃ hoti, tena pavisitvā antochadane vasitvā teneva pakkamati, nānūpacāre uparimatale chadanabbhantare sayitassa āpatti, heṭṭhimatale sayitassa anāpatti. Sace antopāsādeneva ārohitvā sabbatalāni paribhuñjanti, ekūpacārāni honti, tesu yattha katthaci sayitassa āpatti.

Sabhāsaṅkhepena kate aḍḍhakuṭṭakasenāsane sayitassa vāḷasaṅghāṭādīsu kapotādayo pavisitvā sayanti, āpattiyeva. Parikkhepassa bahigate nibbakosabbhantare sayanti, anāpatti. Parimaṇḍalaṃ vā caturassaṃ vā ekacchadanāya gabbhamālāya satagabbhaṃ cepi senāsanaṃ hoti, tatra ce ekena sādhāraṇadvārena pavisitvā visuṃ pākārena aparicchinnagabbhūpacāre sabbagabbhe pavisanti, ekagabbhepi anupasampanne nipanne sabbagabbhesu nipannānaṃ āpatti. Sace sapamukhā gabbhā honti, pamukhassa upari acchannaṃ uccavatthukaṃ cepi hoti, pamukhe sayito gabbhe sayitānaṃ āpattiṃ na karoti. Sace pana gabbhacchadaneneva saddhiṃ sambaddhacchadanaṃ hoti, tatra sayito sabbesaṃ āpattiṃ karoti. Kasmā? Sabbacchannattā sabbaparicchannattā ca, gabbhaparikkhepoyeva hissa parikkhepoti. Eteneva hi nayena aṭṭhakathāsu lohapāsādaparikkhepassa catūsu dvārakoṭṭhakesu āpatti vuttā.

Yaṃ pana andhakaṭṭhakathāyaṃ 『『aparikkhitte pamukhe anāpattīti bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathina』』nti vuttaṃ, taṃ andhakaraṭṭhe pāṭekkasannivesā ekacchadanā gabbhapāḷiyo sandhāya vuttaṃ. Yañca tattha 『『bhūmiyaṃ vinā jagatiyā』』ti vuttaṃ, taṃ neva aṭṭhakathāsu atthi; na pāḷiyā sameti. Dasahatthubbedhāpi hi jagati parikkhepasaṅkhyaṃ na gacchati. Tasmā yampi tattha dutiyasikkhāpade jagatiyā pamāṇaṃ vatvā 『『etaṃ ekūpacāraṃ paricchannaṃ nāma hotī』』ti vuttaṃ, taṃ na gahetabbaṃ. Yepi ekasāladvisālatisālacatussālasannivesā mahāpāsādā ekasmiṃ okāse pāde dhovitvā paviṭṭhena sakkā honti sabbattha anuparigantuṃ , tesupi sahaseyyāpattiyā na muccati. Sace tasmiṃ tasmiṃ ṭhāne upacāraṃ paricchinditvā katā honti, ekūpacāraṭṭhāneyeva āpatti.

以下是完整直譯： 這種同宿犯戒，根據"除了比丘以外，其餘的都稱為未受具足戒者"這句話，即使與動物同宿也會犯戒。在這種情況下，對於動物的界定應按照性行為犯戒中所說的方法來理解。因此，即使是蜥蜴、貓、獴等進入比丘居住的住處，在同一範圍內睡覺，也構成同宿。 然而，如果在柱子上建造的樓房，上層與下層墻壁不相連，通過墻上的空心樑柱的孔洞進入，在梁內睡覺，然後通過同樣的孔洞離開，下層樓房中睡覺的比丘不犯戒。如果屋頂有洞，通過那個洞進入，在屋頂內部居住，然後通過同樣的洞離開，對於在不同範圍的上層屋頂內部睡覺的人犯戒，對於在下層睡覺的人不犯戒。如果從樓房內部上樓，使用所有樓層，則屬於同一範圍，在任何地方睡覺都犯戒。 在簡易搭建的半壁住處睡覺時，如果蛇、鼠等進入門框等處睡覺，也犯戒。如果它們睡在圍墻外的無遮蔽處，則不犯戒。對於圓形或方形的單一屋頂下有一百個房間的住處，如果通過一個共同的門進入，沒有單獨的圍墻分隔房間範圍，可以進入所有房間，即使只有一個房間有未受具足戒者睡覺，所有房間中睡覺的人都犯戒。如果房間有前廊，即使前廊上方未覆蓋且地基較高，睡在前廊的人不會使睡在房間里的人犯戒。但如果前廊的屋頂與房間的屋頂相連，睡在那裡的人會使所有人犯戒。為什麼？因為它全部被覆蓋和圍護，房間的圍墻就是它的圍墻。基於這個原則，註釋書中說在銅殿的四個門樓中也會犯戒。 在《安達卡註釋》中說："在未圍護的前廊不犯戒，這是指沒有地基的前廊"，這是針對安達卡地區（現在的安得拉邦）特有的單一屋頂下的一排房間而言的。該註釋中所說的"沒有地基"，既不見於其他註釋書，也不符合經文。即使是十肘高的地基也不能算作圍護。因此，在該註釋的第二學處中提到地基的尺寸后說"這被稱為單一範圍的圍護"，這種說法不應採納。即使是單廳、雙廳、三廳、四廳佈局的大型建築，在一個地方洗腳後進入就能走遍所有地方，也不能免於同宿犯戒。如果在每個地方都劃分了範圍，則只在單一範圍內犯戒。

Dvīhi dvārehi yuttassa sudhāchadanamaṇḍapassa majjhe pākāraṃ karonti, ekena dvārena pavisitvā ekasmiṃ paricchede anupasampanno sayati, ekasmiṃ bhikkhu, anāpatti. Pākāre godhādīnaṃ pavisanamattampi chiddaṃ hoti, ekasmiñca paricchede godhā sayanti, anāpattiyeva. Na hi chiddena gehaṃ ekūpacāraṃ nāma hoti. Sace pākāramajjhe chinditvā dvāraṃ yojenti, ekūpacāratāya āpatti. Taṃ dvāraṃ kavāṭena pidahitvā sayanti, āpattiyeva. Na hi dvārapidahanena gehaṃ nānūpacāraṃ nāma hoti, dvāraṃ vā advāraṃ. Kavāṭañhi saṃvaraṇavivaraṇehi yathāsukhaṃ vaḷañjanatthāya kataṃ, na vaḷañjanūpacchedanatthāya. Sace pana taṃ dvāraṃ puna iṭṭhakāhi pidahanti, advāraṃ hoti, purime nānūpacārabhāveyeva tiṭṭhati. Dīghapamukhaṃ cetiyagharaṃ hoti. Ekaṃ kavāṭaṃ anto, ekaṃ bahi, dvinnaṃ kavāṭānaṃ antare anupasampanno antocetiyaghare sayantassa āpattiṃ karoti, ekūpacārattā.

Tatra yassa 『『siyā ayaṃ ekūpacāranānūpacāratā nāma udositasikkhāpade vuttā, idha pana 『seyyā nāma sabbacchannā sabbaparicchannā yebhuyyena channā yebhuyyena paricchannā』ti ettakameva vuttaṃ, pihitadvāro ca gabbho sabbaparicchannova hoti. Tasmā tattha anto sayiteneva saddhiṃ āpatti, bahi sayitena anāpattī』』ti. So evaṃ vattabbo – 『『apihitadvāre pana kasmā bahi sayitena āpattī』』ti? Pamukhassa gabbhena saddhiṃ sabbacchannattā. 『『Kiṃ pana gabbhe pihite chadanaṃ viddhastaṃ hotī』』ti? Na viddhastaṃ, gabbhena saddhiṃ pamukhassa sabbaparicchannatā na hoti. 『『Kiṃ parikkhepo viddhasto』』ti? Addhā vakkhati 『『na viddhasto, kavāṭena upacāro paricchanno』』ti. Evaṃ dūrampi gantvā puna ekūpacāranānūpacārataṃyeva paccāgamissati.

Apica yadi byañjanamatteyeva attho suviññeyyo siyā, sabbacchannāti vacanato pañcannaṃ aññatarena chadanena channā eva seyyā siyā, na aññena. Evañca sati padaracchannādīsu anāpatti siyā. Tato yadatthaṃ sikkhāpadaṃ paññattaṃ, sveva attho parihāyeyya . Parihāyatu vā mā vā, kathaṃ avuttaṃ gahetabbanti; ko vā vadati 『『avuttaṃ gahetabba』』nti? Vuttañhetaṃ aniyatesu – 『『paṭicchannaṃ nāma āsanaṃ kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā koṭṭhalikāya vā yena kenaci paṭicchannaṃ hotī』』ti. Tasmā yathā tattha yena kenaci paṭicchannaṃ paṭicchannameva, evamidhāpi gahetabbaṃ. Tasmā senāsanaṃ khuddakaṃ vā hotu mahantaṃ vā aññena saddhiṃ sambaddhaṃ vā asambaddhaṃ vā dīghaṃ vā vaṭṭaṃ vā caturassaṃ vā ekabhūmakaṃ vā, anekabhūmakaṃ vā, yaṃ yaṃ ekūpacāraṃ sabbattha yena kenaci paṭicchādanena sabbacchanne sabbaparicchanne yebhuyyena vā channe yebhuyyena vā paricchanne sahaseyyāpatti hotīti.

  1. "在兩個門之間的合適的覆蓋物中間建立圍墻，如果通過一個門進入，在一個範圍內未受具足戒者躺著，則不犯戒。如果圍墻中有動物進入的洞，且在同一範圍內有動物躺著，則不犯戒。因為被切開的地方不算作同一範圍。如果在圍墻中間切開並連線門，則因同一範圍而犯戒。如果那個門用門板封住而躺著，則也犯戒。因為通過封住的門不算作未受具足戒的地方，無論是門還是非門。門板是爲了方便封閉和打開而設定的，而不是爲了隔絕。因此，如果那個門再次被封住，則算作非門，之前的未受具足戒的狀態依然存在。長形的聖地房屋。一個門在裡面，一個門在外面，兩個門之間的未受具足戒者在內部聖地房屋中躺著會犯戒，屬於同一範圍。 在此，有人說：「這是否是說未受具足戒者的同一範圍不算作未受具足戒，然而在這裡『睡眠處即全覆蓋、全圍護，通常被覆蓋、通常被圍護』」，因此這裡的門是完全圍護的。所以在裡面躺著的會犯戒，而在外面躺著的則不犯戒。」那麼，為什麼在未封閉的門外躺著會犯戒？因為與門的覆蓋物是完全覆蓋的。「那麼覆蓋物是否被揭開？」並未被揭開，與門的覆蓋物是完全的。「那麼覆蓋物是否被遮蓋？」顯然是說「並未被遮蓋，門的覆蓋物是圍護的。」因此，即使遠離，也會再次進入同一範圍的未受具足戒。 此外，如果只在表面上有意義，按照「全覆蓋」的說法，只有用五種覆蓋物之一覆蓋的才算是睡眠處，而不是其他的。在這種情況下，若在身體覆蓋等方面不犯戒。之後，若為此而設立戒律，其意義會消失。消失或不消失，如何說未說的應被理解；誰又說「未說的應被理解」？這在不確定的情況下說：「覆蓋的地方是指用墻壁、門板、帷幕、樹木、柱子、或其他任何東西覆蓋的地方。」因此，在那裡被任何東西覆蓋的地方，都是被覆蓋的，同樣在這裡也應被理解。因此，住處無論是小的還是大的，與其他事物相連或不相連，長的、圓的、單層的、或多層的，任何地方的同一範圍都因為被任何東西覆蓋而成為全覆蓋的同宿犯戒。

53.Upaḍḍhacchanne upaḍḍhaparicchanne āpatti dukkaṭassāti ettha sabbacchanne upaḍḍhaparicchanneti evamādīsupi mahāpaccariyaṃ dukkaṭamevāti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『sabbacchanne yebhuyyenaparicchanne pācittiyaṃ, sabbacchanne upaḍḍhaparicchanne pācittiyaṃ, yebhuyyenachanne upaḍḍhaparicchanne pācittiyaṃ, sabbaparicchanne yebhuyyenachanne pācittiyaṃ, sabbaparichanne upaḍḍhacchanne pācittiyaṃ, yebhuyyenaparicchanne upaḍḍhacchanne pācittiyaṃ, pāḷiyaṃ vuttapācittiyena saddhiṃ satta pācittiyānī』』ti vuttaṃ. 『『Sabbacchanne cūḷakaparicchanne dukkaṭaṃ, yebhuyyenachanne cūḷakaparicchanne dukkaṭaṃ, sabbaparicchanne cūḷakacchanne dukkaṭaṃ, yebhuyyenaparicchanne cūḷakacchanne dukkaṭaṃ, pāḷiyaṃ dukkaṭena saha pañca dukkaṭānī』』ti vuttaṃ.

『『Upaḍḍhacchanne cūḷakaparicchanne anāpatti, upaḍḍhaparicchanne cūḷakacchanne anāpatti, cūḷakacchanne cūḷakaparicchanne anāpatti, sabbacchanne sabbaaparicchanneti ca ettha senambamaṇḍapavaṇṇaṃ hotī』』ti vuttaṃ. Imināpetaṃ veditabbaṃ – 『『yathā jagati parikkhepasaṅkhaya na gacchatī』』ti. Sesaṃ uttānatthameva.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Sahaseyyasikkhāpadaṃ pañcamaṃ.

  1. Dutiyasahaseyyasikkhāpadavaṇṇanā

  2. Dutiyasahaseyyasikkhāpade – āvasathāgāranti āgantukānaṃ vasanāgāraṃ. Paññattaṃ hotīti puññakāmatāya katvā ṭhapitaṃ hoti. Yena sā itthī tenupasaṅkamīti asukasmiṃ nāma ṭhāne āvasathāgāraṃ paññattaṃ atthīti manussānaṃ sutvā upasaṅkami. Gandhagandhinīti agarukuṅkumādīnaṃ gandhānaṃ gandho gandhagandho, so assā atthīti gandhagandhinī. Sāṭakaṃ nikkhipitvāti appeva nāmassa imampi vippakāraṃ passantassa rāgo uppajjeyyāti cintetvā evamakāsi. Okkhipitvāti adho khipitvā. Accayoti aparādho. Maṃ accagamāti maṃ atikkamma abhibhavitvā pavatto. Sesaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ. Ayameva hi viseso – paṭhamasikkhāpade catutthadivase āpatti idha paṭhamadivasepi. Yakkhīpetīhi dissamānakarūpāhi tiracchānagatitthiyā ca methunadhammavatthubhūtāya eva dukkaṭaṃ. Sesāhi anāpatti. Samuṭṭhānādīni paṭhamasadisānevāti.

Dutiyasahaseyyasikkhāpadaṃ chaṭṭhaṃ.

  1. Dhammadesanāsikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – gharaṇīti gharasāminī. Nivesanadvāreti nivesanassa mahādvāre. Gharasuṇhāti tasmiṃ ghare suṇhā. Āvasathadvāreti ovarakadvāre. Vissaṭṭhenāti suniggatena saddena. Vivaṭenāti suṭṭhu pakāsena asaṃvutena. Dhammo desetabboti ayaṃ saraṇasīlādibhedo dhammo kathetabbo. Aññātunti ājānituṃ. Viññunā purisaviggahenāti viññunā purisena, purisaviggahaṃ gahetvāpi ṭhitena na yakkhena na petena na tiracchānagatena.

  3. "半覆蓋和半圍護的犯戒是指『若全覆蓋則為未受具足戒』這句話，所有覆蓋的情況下，半圍護也會被視為犯戒。"在《大註釋》中說：「在全覆蓋的情況下，通常被圍護的犯戒，所有覆蓋的情況下，半圍護的犯戒，通常被覆蓋的情況下，半圍護的犯戒，所有圍護的情況下，通常被覆蓋的犯戒，通常被圍護的情況下，半圍護的犯戒，和巴利文中提到的七種犯戒。」 「在全覆蓋的情況下，微小的圍護犯戒，通常被覆蓋的情況下，微小的圍護犯戒，所有圍護的情況下，微小的覆蓋犯戒，通常被圍護的情況下，微小的覆蓋犯戒，和巴利文中提到的五種犯戒。」 「在半覆蓋的情況下，微小的圍護不犯戒，半圍護的情況下微小的覆蓋不犯戒，微小的覆蓋的情況下，微小的圍護不犯戒，所有覆蓋和所有圍護的情況下，這裡提到的是『圍護的聖地』。」因此應理解為「就像地面上沒有覆蓋的地方一樣。」其餘的內容與之前所述相同。 「毛髮的產生——從身體和心中產生，行為，不是覺知的解脫，非心所，屬於形式的行為，三種意識，三種感受。」 同宿的戒律是第五條。

  4. 第二同宿戒律的說明
  5. 在第二同宿戒律中——「居住的地方是指外來者的住處。」這是指爲了善行而設立的。由此，女人到達某個地方，聽說有居住的地方便前去。香氣是指沉香、紅花等香料的香氣，因此被稱為香氣。她將衣物脫下，考慮到可能會因看到此事而生起貪慾，因此這樣做。將其遮掩，即向下遮掩。過失是指錯誤。過於我自己，是指超越我而生起的。其餘的內容應按照第一戒律中所述的方式理解。這正是特例——在第一戒律中，第四天的犯戒，這裡在第一天也適用。若在外形上相似的情況下，若有動物或外來的女人，因性行為而犯戒。其餘的則不犯戒。產生等同於第一戒律的情況。 第二同宿戒律是第六條。
  6. 法教戒律的說明
  7. 在第七戒律中——「家主」是指家中主人。居住的大門是指居住的主要大門。家中的聲音是指在家中聽到的聲音。居住的門是指內側的門。通過良好的聲音是指通過良好的聲音。通過明亮的聲音是指通過清晰的聲音而不被遮蔽。應講述的法是指根據依止、道德等的法。知曉是指要學習。通過聰明的人，持有聰明的人，若被聰明的人所持有，不可被鬼神、餓鬼或動物所持有。

66.Anāpatti viññunā purisaviggahenāti viññunā purisaviggahena saddhiṃ ṭhitāya bahumpi dhammaṃ desentassa anāpatti. Chappañcavācāhīti chahi pañcahi vācāhi yo deseti, tassapi anāpatti. Tattha eko gāthāpādo ekavācāti evaṃ sabbattha vācāpamāṇaṃ veditabbaṃ. Sace aṭṭhakathaṃ dhammapadaṃ jātakādivatthuṃ vā kathetukāmo hoti, chappañcapadamattameva kathetuṃ vaṭṭati. Pāḷiyā saddhiṃ kathentena ekapadaṃ pāḷito pañca aṭṭhakathātoti evaṃ cha padāni anatikkāmetvāva kathetabbo. Padasodhamme vuttappabhedo hi idhāpi sabbo dhammoyeva. Tasmiṃ desetīti tasmiṃ khaṇe deseti. Sampadānatthe vā etaṃ bhummavacanaṃ. Tassā desetīti attho. Aññissā mātugāmassāti ekissā desetvā puna āgatāgatāya aññissāpi desetīti evaṃ ekāsane nisinno mātugāmasatasahassannampi desetīti attho. Mahāpaccariyaṭṭhakathāyaṃ vuttaṃ samaṃ nisinnānaṃ mātugāmānaṃ 『『tumhākaṃ ekekissā ekekaṃ gāthaṃ desessāmi, taṃ suṇāthāti deseti, anāpatti. Paṭhamaṃ ekekissā ekekaṃ gāthaṃ kathessāmīti ābhogaṃ katvā jānāpetvā kathetuṃ vaṭṭati, na pacchāti. Pañhaṃ pucchati pañhaṃ puṭṭho kathetīti mātugāmo 『『dīghanikāyo nāma bhante kimatthaṃ dīpetī』』ti pucchati. Evaṃ pañhaṃ puṭṭho bhikkhu sabbaṃ cepi dīghanikāyaṃ katheti, anāpatti. Sesamettha uttānatthameva.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dhammadesanāsikkhāpadaṃ sattamaṃ.

  1. Bhūtārocanasikkhāpadavaṇṇanā

  2. Aṭṭhamasikkhāpade – vatthukathāya tāva yaṃ vattabbaṃ siyā, taṃ sabbaṃ catutthapārājikavaṇṇanāyaṃ vuttanayameva. Ayameva hi viseso – tattha abhūtaṃ ārocesuṃ, idha bhūtaṃ. Bhūtampi puthujjanā ārocesuṃ, na ariyā. Ariyānañhi payuttavācā nāma natthi, attano guṇe ārocayamāne pana aññe na paṭisedhesuṃ, tathāuppanne ca paccaye sādiyiṃsu, tathāuppannabhāvaṃ ajānantā.

『『Atha kho te bhikkhū bhagavato etamatthaṃ ārocesu』』ntiādimhi pana ye uttarimanussadhammassa vaṇṇaṃ bhāsiṃsu, te ārocesunti veditabbaṃ. 『『Kacci pana vo bhikkhave bhūta』』nti pucchite pana sabbepi 『『bhūtaṃ bhagavā』』ti paṭijāniṃsu. Ariyānampi hi abbhantare bhūto uttarimanussadhammoti. Atha bhagavā ariyamissakattā 『『moghapurisā』』ti avatvā 『『kathañhi nāma tumhe bhikkhave』』ti vatvā 『『udarassa kāraṇā』』tiādimāha. Tattha yasmā ariyā aññesaṃ sutvā 『『ayyo kira, bhante, sotāpanno』』tiādinā nayena pasannehi manussehi pucchiyamānā apaññatte sikkhāpade anādīnavadassino suddhacittatāya attano ca paresañca visesādhigamaṃ paṭijāniṃsu. Evaṃ paṭijānantehi ca tehi yaṃ aññe udarassa kāraṇā uttarimanussadhammassa vaṇṇaṃ bhāsitvā piṇḍapātaṃ uppādesuṃ, taṃ suddhacittatāya sādiyantehipi udarassa kāraṇā uttarimanussadhammassa vaṇṇo bhāsito viya hoti. Tasmā sabbasaṅgāhikeneva nayena 『『kathañhi nāma tumhe, bhikkhave, udarassa kāraṇā gihīnaṃ aññamaññaṃ uttarimanussadhammassa vaṇṇaṃ bhāsissathā』』ti āha. Sesaṃ catutthapārājikavatthusadisameva. Sikkhāpadavibhaṅgepi kevalaṃ tattha pārājikañceva thullaccayañca idha bhūtattā pācittiyañceva dukkaṭañca ayaṃ viseso. Sesaṃ vuttanayameva.

  1. "未受具足戒者與聰明的人相處時，若在此情況下講解許多法則，則不犯戒。『六種五種言辭』是指用六種五種言辭講解的人，亦不犯戒。在這裡，一個詩句的部分即是一個言辭，因此在任何地方都應理解為言辭的標準。如果想要講解《法句經》或《故事集》等內容，則只應講解六個或五個詞而已。與巴利文的講解相結合時，一個詞應與五個註釋相結合，因此在這裡也應講解六個詞而不超出字數。詞的分類所述的種類在這裡也是所有法則。『在這個時候講解』是指在那個時刻講解。『爲了給與』是指這個地方的表達。因此，『爲了另一個女人』是指講解一個女人後，再次來來往往地講解另一個女人的意思，這樣坐在一起講解的女人們也有數千人之多。"在《大註釋》中提到，坐在一起的女人們「我將給你們每位講解一首詩，請你們傾聽」，這也不犯戒。若是第一位講解一首詩，則應在告知后再進行講解，而不是事後。若詢問問題，若被問及，講解者則會說：「尊者，長篇《經典》是爲了什麼而闡述的？」這樣一來，若被問及，僧侶即便在長篇《經典》中講解，亦不犯戒。其餘內容與上述相同。 詞的產生——從言辭和言辭的意識中產生，行為、非行為、非覺知的解脫、非心所、屬於形式的行為、言辭的行為、三種意識、三種感受。 法教戒律是第七條。
  2. 物質法教戒律的說明

77.『『Upasampannassa bhūtaṃ ārocetī』』ti uttarimanussadhammameva sandhāya vuttaṃ. Parinibbānakāle hi antarā vā atikaḍḍhiyamānena upasampannassa bhūtaṃ ārocetuṃ vaṭṭati. Sutapariyattisīlaguṇaṃ pana anupasampannassāpi ārocetuṃ vaṭṭati. Ādikammikassa anāpatti. 『『Ummattakassā』』ti idaṃ pana idha na vuttaṃ. Kasmā? Diṭṭhisampannānaṃ ummādassa vā cittakkhepassa vā abhāvāti. Mahāpaccariyampi hi vicāritaṃ 『『jhānalābhī pana parihīne jhāne ummattako bhaveyya, tassapi bhūtārocanapaccayā anāpatti na vattabbā, bhūtasseva abhāvato』』ti. Sesaṃ uttānameva.

Bhūtārocanaṃ nāmetaṃ pubbe avuttehi tīhi samuṭṭhānehi samuṭṭhāti – kāyato vācato kāyavācato cāti. Kiriyaṃ , nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalābyākatacittehi dvicittaṃ, sukhamajjhattavedanāhi dvivedananti.

Bhūtārocanasikkhāpadaṃ aṭṭhamaṃ.

  1. Duṭṭhullārocanasikkhāpadavaṇṇanā

  2. Navamasikkhāpade – duṭṭhullā nāma āpatti cattāri ca pārājikāni terasa ca saṅghādisesāti imissā pāḷiyā 『『pārājikāni duṭṭhullasaddatthadassanatthaṃ vuttāni, saṅghādisesaṃ pana idha adhippeta』』nti aṭṭhakathāsu vuttaṃ. Tatrāyaṃ vicāraṇā – sace pārājikaṃ ārocentassa pācittiyaṃ na bhaveyya, yathā samānepi bhikkhu-bhikkhunīnaṃ upasampannasadde yattha bhikkhunī anadhippetā hoti, tattha bhikkhuṃ ṭhapetvā avaseso anupasampannoti vuccati; evamidha samānepi pārājikasaṅghādisesānaṃ duṭṭhullasadde yadi pārājikaṃ anadhippetaṃ, 『『duṭṭhullā nāma āpatti terasa saṅghādisesā』』ti etadeva vattabbaṃ siyā. Tattha bhaveyya 『『yo pārājikaṃ āpanno, so bhikkhubhāvato cuto, tasmā tassa āpattiṃ ārocento dukkaṭaṃ āpajjatī』』ti. Evaṃ sati akkosantopi dukkaṭaṃ āpajjeyya, pācittiyameva ca āpajjati. Vuttañhetaṃ – 『『asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadati, āpatti omasavādassā』』ti (pārā. 389). Evaṃ pāḷiyā vicāriyamānāya pārājikaṃ ārocentassāpi pācittiyameva dissati. Kiñcāpi dissati, atha kho sabbaaṭṭhakathāsu vuttattā aṭṭhakathācariyāva ettha pamāṇaṃ, na aññā vicāraṇā. Pubbepi ca āvocumha – 『『buddhena dhammo vinayo ca vutto, yo tassa puttehi tatheva ñāto』』tiādi (pārā. aṭṭha. 1.ganthārambhakathā). Aṭṭhakathācariyā hi buddhassa adhippāyaṃ jānanti.

Imināpi cetaṃ pariyāyena veditabbaṃ. Aññatra bhikkhusammutiyāti hi vuttaṃ. Bhikkhusammutiyā ca ārocanaṃ āyatiṃ saṃvaratthāya puna tathārūpaṃ āpattiṃ anāpajjanatthāya bhagavatā anuññātaṃ, na tassa bhikkhuno avaṇṇamattappakāsanatthāya, sāsane cassa patiṭṭhānisedhanatthāya , na ca pārājikaṃ āpannassa puna tathārūpāya āpattiyā anāpajjanena bhikkhubhāvo nāma atthi. Tasmā 『『pārājikāni duṭṭhullasaddatthadassanatthaṃ vuttāni, saṅghādisesaṃ pana idhādhippeta』』nti yaṃ aṭṭhakathāsu vuttaṃ, taṃ suvuttameva.

80.Atthibhikkhusammuti āpattipariyantātiādīsu pana yā ayaṃ bhikkhusammuti vuttā, sā na katthaci āgatā, idha vuttattāyeva pana abhiṇhāpattikaṃ bhikkhuṃ disvā evamesa paresu hirottappenāpi āyatiṃ saṃvaraṃ āpajjissatīti tassa bhikkhuno hitesitāya tikkhattuṃ apaloketvā saṅghena kātabbāti veditabbāti.

  1. "對已受具足戒者宣講真實"這是專門針對超人法而言的。因為在臨終時或中途被迫時,可以向已受具足戒者宣講真實。但是對於未受具足戒者,也可以宣講聞法、學習和戒行的功德。對於初次犯戒者不犯戒。這裡沒有提到"瘋狂者",為什麼?因為具有正見者不會發瘋或精神錯亂。在《大註釋》中也考慮到:"獲得禪定者失去禪定后可能會發瘋,對他們因宣講真實而不犯戒的情況不應該說,因為真實已經不存在了。"其餘的內容很清楚。 所謂宣講真實,是由前面未提到的三種原因產生的 - 從身體、語言和身語中產生。是行為,不是覺知的解脫,非心所,屬於形式的過失,身體行為,語言行為,善心和無記心二種心,樂受和舍受二種感受。 宣講真實的戒律是第八條。
  2. 宣講重罪戒律的說明
  3. 在第九戒律中 - 重罪是指四種波羅夷罪和十三種僧殘罪,這是經文所說的。註釋書中說:"提到波羅夷罪是爲了說明'重罪'這個詞的含義,這裡主要指的是僧殘罪。"對此有以下考慮:如果宣講波羅夷罪不會犯戒,就像比丘和比丘尼的受具足戒是一樣的,但在某些情況下不包括比丘尼,只說除了比丘以外其他都是未受具足戒者;同樣,如果在"重罪"這個詞中不包括波羅夷罪,那麼就應該只說"重罪是指十三種僧殘罪"。在這種情況下,有人可能會說:"犯波羅夷罪的人已經失去比丘身份,因此宣講他的罪過只會犯輕罪。"如果是這樣,那麼辱罵他也只會犯輕罪,但實際上是犯波逸提罪。因為經中說:"如果一個人犯了某種波羅夷罪而變得不清凈,如果有人認為他不清凈,在得到允許后出於辱罵的目的說出來,就犯了辱罵罪。"這樣根據經文考慮,宣講波羅夷罪也會犯波逸提罪。雖然是這樣,但由於所有註釋書都這麼說,註釋書作者的觀點在這裡是權威的,不應有其他考慮。以前我們也說過:"佛陀所說的法和律,被他的弟子們如實理解。"註釋書作者瞭解佛陀的意圖。 這一點也可以從以下方面理解。經中說"除非得到比丘的同意",比丘同意后的宣講是爲了將來的約束,爲了不再犯類似的罪過,這是佛陀所允許的,不是爲了詆譭那個比丘,也不是爲了阻止他在教團中立足,而且犯了波羅夷罪的人即使以後不再犯類似的罪過也不能稱為比丘。因此,註釋書中所說的"提到波羅夷罪是爲了說明'重罪'這個詞的含義,這裡主要指的是僧殘罪"是很恰當的。
  4. 關於"有比丘同意、罪的界限"等內容,這裡所說的比丘同意在其他地方沒有出現,但從這裡的說法可以理解,當看到經常犯戒的比丘時,爲了他將來能因慚愧而約束自己,出於對那個比丘的關心,僧團應該三次宣告后給予同意。

82.Aduṭṭhullaṃ āpattiṃ āroceti āpatti dukkaṭassāti pañcapi āpattikkhandhe ārocentassa dukkaṭaṃ. Mahāpaccariyaṃ pana pārājikaṃ ārocentassāpi dukkaṭameva vuttaṃ. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo. Sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmāti vuttaṃ.

83.Vatthuṃ ārocetīti 『『ayaṃ sukkavissaṭṭhiṃ āpanno, duṭṭhullaṃ āpanno, attakāmaṃ āpanno』』 kāyasaṃsaggaṃ āpannoti evaṃ vadantassa anāpatti. Āpattiṃ ārocetīti ettha 『『ayaṃ pārājikaṃ āpanno, saṅghādisesaṃ thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsitaṃ āpanno』』ti vadati anāpatti. 『『Ayaṃ asuciṃ mocetvā saṅghādisesaṃ āpanno』』tiādinā pana nayena vatthunā saddhiṃ āpattiṃ ghaṭetvā ārocentasseva āpatti. Sesamettha uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Duṭṭhullārocanasikkhāpadaṃ navamaṃ.

  1. Pathavīkhaṇanasikkhāpadavaṇṇanā

  2. "宣講未受具足戒的重罪是指五種重罪的宣講者犯輕罪。在《大註釋》中，即使宣講波羅夷罪也是輕罪。對於未受具足戒者，無論是重罪還是輕罪，都是指在這裡的五條戒律中，重罪是指重罪行為，其餘的則是輕罪行為。提到與乾淨的身體接觸的重罪行為是指與他人發生性關係的行為。"

  3. "宣講內容是指『他已觸犯乾淨的身體，已觸犯重罪，已觸犯輕罪』者，因此宣講者不犯戒。宣講重罪是指『他已觸犯波羅夷罪，已觸犯僧殘罪，已觸犯輕罪，已觸犯應受宣講的輕罪』者，因此不犯戒。『他已解脫不潔之物，已觸犯僧殘罪』等情況下，若將重罪與宣講內容結合，則宣講者將犯戒。其餘內容與上述相同。 三種產生——從身體的意識、語言的意識、身體與語言的結合中產生，行為、覺知的解脫、心所、世俗的過失、身體行為、語言行為、噁心、痛苦的感受。 宣講重罪行為的戒律是第九條。

  4. 大地挖掘的戒律說明

  5. Dasamasikkhāpade – jātā ca pathavī ajātā ca pathavīti imehi padehi jātapathaviñca ajātapathaviñca dasseti. Appapāsāṇādīsu appā pāsāṇā etthāti appapāsāṇāti evamattho daṭṭhabbo. Tattha muṭṭhippamāṇato upari pāsāṇāti veditabbā, muṭṭhippamāṇā sakkharā. Kathalāti kapālakhaṇḍāni. Marumbāti kaṭasakkharā. Vālikāti vālukāyeva. Yebhuyyena paṃsukāti tīsu koṭṭhāsesu dve koṭṭhāsā paṃsu, eko pāsāṇādīsu aññataro. Adaḍḍhāpīti uddhanapattapacanakumbhakārāvāpādivasena tathā tathā adaḍḍhā. Sā pana visuṃ natthi, suddhapaṃsuādīsu aññatarāva veditabbā. Yebhuyyenasakkharāti bahutarā sakkharā. Hatthikucchiyaṃ kira ekapacchipūraṃ āharāpetvā doṇiyaṃ dhovitvā pathaviyā yebhuyyena sakkharabhāvaṃ ñatvā sayaṃ bhikkhū pokkharaṇiṃ khaṇiṃsu. Yāni pana majjhe 『『appapaṃsu appamattikā』』ti dve padāni, tāni yebhuyyenapāsāṇādipañcakameva pavisanti tesaṃyeva hi dvinnaṃ pabhedadassanametaṃ. Sayaṃ khaṇati āpatti pācittiyassāti ettha pahāre pahāre pācittiyaṃ veditabbaṃ. Sakiṃ āṇatto bahukampi khaṇatīti sacepi sakaladivasaṃ khaṇati, āṇāpakassa ekaṃyeva pācittiyaṃ. Sace pana kusito hoti, punappunaṃ āṇāpetabbo. Taṃ āṇāpetvā khaṇāpentassa vācāya vācāya pācittiyaṃ. Ayaṃ tāva pāḷivaṇṇanā.

Ayaṃ pana pāḷimuttakavinicchayo – 『『pokkharaṇiṃ khaṇā』』ti vadati, vaṭṭati. Khatāyeva hi pokkharaṇī nāma hoti, tasmā ayaṃ kappiyavohāro. Esa nayo 『『vāpiṃ taḷākaṃ āvāṭaṃ khaṇā』』tiādīsupi. 『『Imaṃ okāsaṃ khaṇa, imasmiṃ okāse pokkharaṇiṃ khaṇā』』ti vattuṃ pana na vaṭṭati. 『『Kandaṃ khaṇa, mūlaṃ khaṇā』』ti aniyāmetvā vattuṃ vaṭṭati. 『『Imaṃ valliṃ khaṇa, imasmiṃ okāse kandaṃ vā mūlaṃ vā khaṇā』』ti vattuṃ na vaṭṭati. Pokkharaṇiṃ sodhentehi yo kuṭehi ussiñcituṃ sakkā hoti tanukakaddamo, taṃ apanetuṃ vaṭṭati, bahalaṃ na vaṭṭati. Ātapena sukkhakaddamo phalati, tatra yo heṭṭhā pathaviyā asambaddho, tameva apanetuṃ vaṭṭati. Udakena gataṭṭhāne udakapappaṭako nāma hoti, vātappahārena calati, taṃ apanetuṃ vaṭṭati.

Pokkharaṇīādīnaṃ taṭaṃ bhijjitvā udakasāmantā patati, sace omakacātumāsaṃ ovaṭṭhaṃ, chindituṃ vā bhindituṃ vā vaṭṭati, cātumāsato uddhaṃ na vaṭṭati. Sace pana udakeyeva patati, deve atirekacātumāsaṃ ovaṭṭhepi udakeyeva udakassa patitattā vaṭṭati. Pāsāṇapiṭṭhiyaṃ soṇḍiṃ khaṇanti, sace tattha paṭhamameva sukhumarajaṃ patati, tañce devena ovaṭṭhaṃ hoti, cātumāsaccayena akappiyapathavīsaṅkhyaṃ gacchati. Udake pariyādiṇṇe soṇḍiṃ sodhentehi taṃ vikopetuṃ na vaṭṭati. Sace paṭhamameva udakena pūrati, pacchā rajaṃ patati, taṃ vikopetuṃ vaṭṭati. Tattha hi deve vassantepi udakeyeva udakaṃ patatīti. Piṭṭhipāsāṇe sukhumarajaṃ hoti, deve phusāyante allīyati, tampi cātumāsaccayena vikopetuṃ na vaṭṭati. Sace pana akatapabbhāre vammiko uṭṭhito hoti, yathāsukhaṃ vikopetuṃ vaṭṭati. Sace abbhokāse uṭṭhahati, omakacātumāsaṃ ovaṭṭhoyeva vaṭṭati. Rukkhādīsu āruḷhaupacikāmattikāyapi eseva nayo. Gaṇḍuppādagūthamūsikukkaragokaṇṭakādīsupi eseva nayo.

  1. 在第十戒中 - "已產生的大地和未產生的大地"這些詞表示已形成的大地和未形成的大地。在"少石"等詞中,應理解為"這裡石頭很少"。其中超過一握大小的為石頭,一握大小的為礫石。"土塊"是指陶片。"砂礫"是指細碎的砂石。"沙"就是沙子。"大部分為灰塵"是指三分之二為灰塵,三分之一為石頭等其他物質。"未燒過的"是指未經過爐子、鍋、陶罐等燒製的。這並不是單獨存在的,應理解為純粹的灰塵等之一。"大部分為礫石"是指礫石較多。據說在象腹中取一籃子的土,在水槽中洗凈后,瞭解到大部分是礫石,於是比丘們自己挖掘了一個蓮池。中間提到的"少灰塵少泥土"兩個詞,實際上包含在前面提到的五種"大部分為石頭"等物質中,這只是對那兩種的進一步解釋。"自己挖掘犯波逸提罪"在這裡應理解為每挖一下就犯一次波逸提罪。"一次命令挖掘多次"即使整天挖掘,命令者只犯一次波逸提罪。如果懶惰,需要反覆命令。對於反覆命令挖掘的人,每說一次就犯一次波逸提罪。這是對經文的解釋。 以下是對經文以外的判斷 - 說"挖掘蓮池"是允許的。因為已經挖好的才叫蓮池,所以這是適當的用語。同樣的,"挖掘水池、水塘、水坑"等也是如此。但是說"挖掘這個地方,在這個地方挖掘蓮池"是不允許的。不指明地點而說"挖掘球根,挖掘根莖"是允許的。說"挖掘這株藤蔓,在這個地方挖掘球根或根莖"是不允許的。清理蓮池時,能用水瓢舀出的稀泥可以移除,厚泥不可以。陽光曬乾的泥土開裂,其中與下面的土地不連線的可以移除。水流過的地方形成水膜,被風吹動,可以移除。 蓮池等的岸邊坍塌掉入水中,如果不到四個月,可以切割或打碎,超過四個月則不可以。如果落入水中,即使雨水超過四個月,因為是水落入水中,所以是允許的。在石頭上挖水槽,如果最初落下細小的灰塵,被雨水浸濕,超過四個月就被視為不適合挖掘的土地。水乾涸后清理水槽時不能破壞它。如果最初就充滿水,之後灰塵落下,可以破壞它。因為即使下雨,也只是水落入水中。平坦的石頭上有細小的灰塵,下毛毛雨時會粘附,超過四個月后也不能破壞。如果在未經處理的斜坡上形成蟻丘,可以隨意破壞。如果在露天形成,不到四個月被雨水浸濕的可以破壞。對於爬上樹木等的白蟻泥土也是同樣的規則。對於蚯蚓糞、老鼠糞、野豬糞、牛糞等也是同樣的規則。

Gokaṇṭako nāma gāvīnaṃ khuracchinnakaddamo vuccati. Sace pana heṭṭhimatalena bhūmisambandho hoti, ekadivasampi na vaṭṭati. Kasitaṭṭhānepi naṅgalacchinnamattikāpiṇḍaṃ gaṇhantassa eseva nayo. Purāṇasenāsanaṃ hoti acchadanaṃ vā vinaṭṭhacchadanaṃ vā, atirekacātumāsaṃ ovaṭṭhaṃ jātapathavīsaṅkhyameva gacchati. Tato avasesaṃ chadaniṭṭhakaṃ vā gopānasīādikaṃ upakaraṇaṃ vā 『『iṭṭhakaṃ gaṇhāmi gopanasiṃ bhittipādaṃ padarattharaṇaṃ pāsāṇatthambhaṃ gaṇhāmī』』ti saññāya gaṇhituṃ vaṭṭati. Tena saddhiṃ mattikā patati, anāpatti. Bhittimattikaṃ gaṇhantassa pana āpatti. Sace yā yā atintā taṃ taṃ gaṇhāti, anāpatti.

Antogehe mattikāpuñjo hoti, tasmiṃ ekadivasaṃ ovaṭṭhe gehaṃ chādenti, sace sabbo tinto cātumāsaccayena jātapathavīyeva. Athassa uparibhāgoyeva tinto, anto atinto, yattakaṃ tintaṃ taṃ kappiyakārakehi kappiyavohārena apanāmetvā sesaṃ yathāsukhaṃ vaḷañjetuṃ vaṭṭati. Udakena temetvā ekābaddhāyeva hi jātapathavī hoti, na itarāti.

Abbhokāse mattikāpākāro hoti, atirekacātumāsaṃ ce ovaṭṭho jātapathavīsaṅkhyaṃ gacchati. Tattha laggapaṃsuṃ pana allahatthena chupitvā gahetuṃ vaṭṭati. Sace iṭṭhakapākāro hoti, yebhuyyenakathalaṭṭhāne tiṭṭhati, yathāsukhaṃ vikopetuṃ vaṭṭati. Abbhokāse ṭhitamaṇḍapatthambhaṃ ito cito ca sañcāletvā pathaviṃ vikopentena gahetuṃ na vaṭṭati, ujukameva uddharituṃ vaṭṭati. Aññampi sukkharukkhaṃ vā sukkhakhāṇukaṃ vā gaṇhantassa eseva nayo. Navakammatthaṃ pāsāṇaṃ vā rukkhaṃ vā daṇḍakehi uccāletvā pavaṭṭentā gacchanti, tattha pathavī bhijjati, sace suddhacittā pavaṭṭenti, anāpatti. Atha pana tena apadesena pathaviṃ bhinditukāmāyeva honti, āpatti. Sākhādīni kaḍḍhantānampi pathaviyaṃ dārūni phālentānampi eseva nayo.

Pathaviyaṃ aṭṭhisūcikaṇṭakādīsupi yaṃkiñci ākoṭetuṃ vā pavesetuṃ vā na vaṭṭati. Passāvadhārāya vegena pathaviṃ bhindissāmīti evaṃ passāvampi kātuṃ na vaṭṭati, karontassa bhijjati, āpatti. Visamabhūmiṃ samaṃ karissāmīti sammuñjaniyā ghaṃsitumpi na vaṭṭati, vattasīseneva hi sammajjitabbaṃ. Keci kattarayaṭṭhiyā bhūmiṃ koṭṭenti, pādaṅguṭṭhakena vilikhanti, 『『caṅkamitaṭṭhānaṃ dassessāmā』』ti punappunaṃ bhūmiṃ bhindantā caṅkamanti, sabbaṃ na vaṭṭati. Vīriyasampaggahatthaṃ pana samaṇadhammaṃ karontena suddhacittena caṅkamituṃ vaṭṭati, 『『hatthaṃ dhovissāmā』』ti pathaviyaṃ ghaṃsanti, na vaṭṭati. Aghaṃsantena pana allahatthaṃ pathaviyaṃ ṭhapetvā rajaṃ gahetuṃ vaṭṭati. Keci kaṇḍukacchuādīhi ābādhikā chinnataṭādīsu aṅgapaccaṅgāni ghaṃsanti na vaṭṭati.

Gokaṇṭako是指牛的蹄子被切斷後所形成的泥土。如果與地面有接觸，即使一天也不允許。在耕作的地方，抓取少量泥土也是一樣的。古老的床鋪是被覆蓋的或被掩蓋的，超過四個月的時間內形成的泥土會被視為已形成的大地。之後剩下的覆蓋物或保護工具，例如"我抓取泥土、抓取保護物、抓取墻腳、抓取石頭支柱"，可以根據這些名詞進行抓取。因此，泥土是可以抓取的，不犯戒。但是抓取墻壁的泥土則犯戒。如果抓取的東西是超出範圍的，則不犯戒。 在房屋內部，泥土的堆積是可以的，在這種情況下，如果在一天之內覆蓋住房屋，所有的泥土在四個月內形成的都可以。然後其上部分的泥土是可以的，內部的泥土是超出的，超出的泥土可以由適當的工人以適當的方式移除，其餘的可以隨意堆放。用水澆灌的泥土形成的泥土是可以的，而其他的則不可以。 在露天，泥土的堆積是可以的，如果超過四個月，形成的泥土會被視為已形成的大地。在那裡，可以用手抓取鬆散的泥土。如果是泥土的堆積，通常是在耕作的地方，隨意挖掘是可以的。在露天的地方，不能用手抓取地面，必須直接提起。其他乾燥的樹木或乾燥的草根也是同樣的道理。對於新挖的石頭或樹木，用工具挖掘時，地面會破裂，如果是清凈的心態，則不犯戒。若想用此地方破壞地面，則犯戒。對於樹枝等的拔除，地面上的木材落下也是同樣的道理。 在地面上，任何東西都不允許打擊或進入。若想用力打擊地面，便會破壞地面，犯戒。若想使不平的地面變平，甚至在用力時也不允許，這樣的地面應該用心去清理。有些人用腳去擊打地面，或用腳趾去劃線，"我們要展示行走的地方"，反覆打擊地面是不允許的。爲了增強力量而做的事情，清凈的心態下可以行走，"我們要洗手"時在地面上打擊是不可行的。若不打擊地面，便可以將灰塵抓取。某些人用工具或其他方式在地面上抓取身體的部位是不允許的。

87.Khaṇati vā khaṇāpeti vāti antamaso pādaṅguṭṭhakenapi sammajjanīsalākāyapi sayaṃ vā khaṇati, aññena vā khaṇāpeti. Bhindati vā bhedāpeti vāti antamaso udakampi chaḍḍento sayaṃ vā bhindati, aññena vā bhindāpeti. Dahati vā dahāpeti vāti antamaso pattampi pacanto sayaṃ vā dahati, aññena vā dahāpeti. Yattakesu ṭhānesu aggiṃ deti vā dāpeti vā tattakāni pācittiyāni. Pattaṃ pacantenapi hi pubbe pakkaṭṭhāneyeva hi pacitabbo. Adaḍḍhāya pathaviyā aggiṃ ṭhapetuṃ na vaṭṭati. Pattapacanakapālassa pana upari aggiṃ ṭhapetuṃ vaṭṭati. Dārūnaṃ upari ṭhapeti , so aggi tāni dahanto gantvā pathaviṃ dahati, na vaṭṭati. Iṭṭhakakapālādīsupi eseva nayo.

Tatrāpi hi iṭṭhakādīnaṃyeva upari ṭhapetuṃ vaṭṭati. Kasmā? Tesaṃ anupādānattā. Na hi tāni aggissa upādānasaṅkhyaṃ gacchanti. Sukkhakhāṇusukkharukkhādīsupi aggiṃ dātuṃ na vaṭṭati. Sace pana pathaviṃ appattameva nibbāpetvā gamissāmīti deti, vaṭṭati. Pacchā nibbāpetuṃ na sakkoti, avisayattā anāpatti. Tiṇukkaṃ gahetvā gacchanto hatthe ḍayhamāne bhūmiyaṃ pāteti, anāpatti. Patitaṭṭhāneyeva upādānaṃ datvā aggiṃ kātuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Daḍḍhapathaviyā ca yattakaṃ ṭhānaṃ usumāya anugataṃ, sabbaṃ vikopetuṃ vaṭṭatīti tattheva vuttaṃ. Yo pana ajānanako bhikkhu araṇīsahitena aggiṃ nibbattetvā hatthena ukkhipitvā 『『kiṃ karomī』』ti vadati, 『『jālehī』』ti vattabbo, 『『hattho ḍayhatī』』ti vadati, 『『yathā na ḍayhati tathā karohī』』ti vattabbo. 『『Bhūmiyaṃ pātehī』』ti pana na vattabbo. Sace hatthe ḍayhamāne pāteti 『『pathaviṃ dahissāmī』』ti apātitattā anāpatti. Patitaṭṭhāne pana aggiṃ kātuṃ vaṭṭatīti kurundiyaṃ vuttaṃ.

88.Anāpatti imaṃ jānātiādīsu 『『imassa thambhassa āvāṭaṃ jāna, mahāmattikaṃ jāna, thusamattikaṃ jāna, mahāmattikaṃ dehi, thusamattikaṃ dehi, mattikaṃ āhara, paṃsuṃ āhara, mattikāya attho, paṃsunā attho, imassa thambhassa āvāṭaṃ kappiyaṃ karohi, imaṃ mattikaṃ kappiyaṃ karohi, imaṃ paṃsuṃ kappiyaṃ karohī』』ti evamattho veditabbo.

Asañciccāti pāsāṇarukkhādīni vā pavaṭṭentassa kattaradaṇḍena vā āhacca āhacca gacchantassa pathavī bhijjati, sā 『『tena bhindissāmī』』ti evaṃ sañcicca abhinnattā asañcicca bhinnā nāma hoti. Iti asañcicca bhindantassa anāpatti. Asatiyāti aññavihito kenaci saddhiṃ kiñci kathento pādaṅguṭṭhakena vā kattarayaṭṭhiyā vā pathaviṃ vilikhanto tiṭṭhati, evaṃ asatiyā vilikhantassa vā bhindantassa vā anāpatti. Ajānantassāti antogehe ovaṭṭhaṃ channaṃ pathaviṃ 『『akappiyapathavī』』ti na jānāti, 『『kappiyapathavī』』ti saññāya vikopeti, 『『khaṇāmi bhindāmi dahāmī』』ti vā na jānāti , kevalaṃ saṅgopanatthāya khaṇittādīni vā ṭhapeti, ḍayhamānahattho vā aggiṃ pāteti, evaṃ ajānantassa anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Pathavīkhaṇanasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena musāvādavaggo paṭhamo.

  1. Bhūtagāmavaggo

  2. Bhūtagāmasikkhāpadavaṇṇanā

  3. "挖掘或命令挖掘"是指至少用腳趾或掃帚柄自己挖掘,或命令他人挖掘。"破壞或命令破壞"是指至少倒水時自己破壞,或命令他人破壞。"燃燒或命令燃燒"是指至少燒煮鍋時自己燃燒,或命令他人燃燒。在多少地方點火或命令點火,就犯多少波逸提罪。燒煮鍋時也應該在以前燒過的地方燒。在未燒過的地上不允許放火。但是可以在鍋底上方放火。如果放在木頭上,火燒著木頭后燒到地面,是不允許的。在磚塊等上面也是同樣的道理。 因為在那些地方,只允許放在磚塊等上面。為什麼?因為它們不是可燃物。它們不被視為火的燃料。在乾燥的樹樁、乾燥的樹木等上面也不允許點火。但是如果在火未到達地面之前就熄滅,是允許的。如果後來無法熄滅,因為不在他的控制範圍內所以不犯戒。拿著火把走路時,手被燒到而掉落在地上,不犯戒。在《大註釋》中說,在掉落的地方給予燃料來點火是允許的。同書還說,對於被燒過的地面,凡是被熱量影響到的地方,都可以挖掘。如果一個不知情的比丘用鉆木取火,用手拿起來說"我該怎麼辦",應該告訴他"點燃它"。如果他說"手被燒到了",應該告訴他"想辦法不讓它燒到"。但是不應該告訴他"扔到地上"。如果手被燒到而扔掉,因為不是爲了燒地面而扔的,所以不犯戒。但是在《古論》中說,在掉落的地方點火是允許的。

  4. 在"知道這個"等句中,應理解為:"知道這根柱子的洞,知道大泥土,知道帶穀殼的泥土,給大泥土,給帶穀殼的泥土,取泥土,取土,需要泥土,需要土,使這根柱子的洞變得適合,使這泥土變得適合,使這土變得適合"。 "非故意"是指推動石頭、樹木等時,或用手杖不斷敲擊地面行走時,地面被破壞,這不是爲了破壞而故意破壞的,所以被稱為非故意破壞。因此非故意破壞的人不犯戒。"不注意"是指心不在焉地與某人交談時,用腳趾或手杖在地上劃線,這樣不注意地劃線或破壞的人不犯戒。"不知道"是指在房屋內被雨水覆蓋的地面,不知道是"不適合的地面",以為是"適合的地面"而破壞;或者不知道"我在挖掘、破壞、燃燒",只是爲了保護而放置工具;或者手被燒到而扔掉火,這樣不知道的人不犯戒。其餘內容很清楚。 三種起因 - 從身體和心、語言和心、身語和心產生。是行為,覺知解脫,有意識的,屬於規定的過失,身體行為,語言行為,三種心,三種感受。 挖掘地面的戒條是第十條。 按照解釋順序,第一妄語品已結束。
  5. 植物品

  6. 植物戒條的解釋

  7. Senāsanavaggassa paṭhamasikkhāpade – anādiyantoti tassā vacanaṃ agaṇhanto. Dārakassa bāhuṃ ākoṭesīti ukkhittaṃ pharasuṃ niggahetuṃ asakkonto manussānaṃ cakkhuvisayātīte mahārājasantikā laddhe rukkhaṭṭhakadibbavimāne nipannassa dārakassa bāhuṃ thanamūleyeva chindi. Na kho metaṃ patirūpantiādimhi ayaṃ saṅkhepavaṇṇanā – himavante kira pakkhadivasesu devatāsannipāto hoti, tattha rukkhadhammaṃ pucchanti – 『『tvaṃ rukkhadhamme ṭhitā na ṭhitā』』ti? Rukkhadhammo nāma rukkhe chijjamāne rukkhadevatāya manopadosassa akaraṇaṃ. Tattha yā devatā rukkhadhamme aṭṭhitā hoti, sā devatāsannipātaṃ pavisituṃ na labhati. Iti sā devatā imañca rukkhadhamme aṭṭhānapaccayaṃ ādīnavaṃ addasa, bhagavato ca sammukhā sutapubbadhammadesanānusārena tathāgatassa chaddantādikāle pubbacaritaṃ anussari. Tenassā etadahosi – 『『na kho metaṃ patirūpaṃ…pe… voropeyya』』nti. Yaṃnūnāhaṃ bhagavato etamatthaṃ āroceyyanti idaṃ panassā 『『ayaṃ bhikkhu sapitiko putto, addhā bhagavā imaṃ imassa ajjhācāraṃ sutvā mariyādaṃ bandhissati, sikkhāpadaṃ paññapessatī』』ti paṭisañcikkhantiyā ahosi. Sacajja tvaṃ devateti sace ajja tvaṃ devate. Pasaveyyāsīti janeyyāsi uppādeyyāsi. Evañca pana vatvā bhagavā taṃ devataṃ saññāpento –

『『Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye;

Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano』』ti. (dha. pa. 222);

Imaṃ gāthamabhāsi. Gāthāpariyosāne sā devatā sotāpattiphale patiṭṭhāsi. Puna bhagavā sampattaparisāya dhammaṃ desento –

『『Yo uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇa』』nti. (su. ni. 1);

Imaṃ gāthamabhāsi. Tatra paṭhamagāthā dhammapade saṅgahaṃ āruḷhā, dutiyā suttanipāte, vatthu pana vinayeti. Atha bhagavā dhammaṃ desentoyeva tassā devatāya vasanaṭṭhānaṃ āvajjanto patirūpaṃ ṭhānaṃ disvā 『『gaccha, devate, asukasmiṃ okāse rukkho vivitto, tasmiṃ upagacchā』』ti āha. So kira rukkho na āḷaviraṭṭhe, jetavanassa antoparikkhepe, yassa devaputtassa pariggaho ahosi, so cuto; tasmā 『『vivitto』』ti vutto. Tato paṭṭhāya ca pana sā devatā sammāsambuddhato laddhaparihārā buddhupaṭṭhāyikā ahosi. Yadā devatāsamāgamo hoti, tadā mahesakkhadevatāsu āgacchantīsu aññā appesakkhā devatā yāva mahāsamuddacakkavāḷapabbatā tāva paṭikkamanti. Ayaṃ pana attano vasanaṭṭhāne nisīditvāva dhammaṃ suṇāti. Yampi paṭhamayāme bhikkhū pañhaṃ pucchanti, majjhimayāme devatā, taṃ sabbaṃ tattheva nisīditvā suṇāti. Cattāro ca mahārājānopi bhagavato upaṭṭhānaṃ āgantvā gacchantā taṃ devataṃ disvāva gacchanti.

90.Bhūtagāmapātabyatāyāti ettha bhavanti ahuvuñcāti bhūtā; jāyanti vaḍḍhanti jātā vaḍḍhitā cāti attho. Gāmoti rāsi; bhūtānaṃ gāmoti bhūtagāmo; bhūtā eva vā gāmo bhūtagāmo; patiṭṭhitaharitatiṇarukkhādīnametaṃ adhivacanaṃ. Pātabyassa bhāvo pātabyatā; chedanabhedanādīhi yathāruci paribhuñjitabbatāti attho. Tassā bhūtagāmapātabyatāya; nimittatthe bhummavacanaṃ, bhūtagāmapātabyatāhetu, bhūtagāmassa chedanādipaccayā pācittiyanti attho.

  1. 在住所品的第一戒中 - "不理會"是指不接受她的話。"打了孩子的手臂"是指無法阻止高舉的斧頭,在人們視線之外,從大王那裡獲得的神奇宮殿樹上,砍斷了躺著的孩子靠近乳房的手臂。在"這對我來說是不恰當的"等句中,以下是簡要解釋:據說在喜馬拉雅山上,在半月的日子裡有神靈聚會,在那裡他們詢問樹法 - "你是否堅持樹法?"所謂樹法,是指當樹被砍伐時樹神不應心生惱怒。在那裡,任何不堅持樹法的神靈都不允許參加神靈聚會。因此,這位神靈看到了不堅持樹法的過患,並根據從佛陀親口聽到的法,回憶起如來在六牙象等前世的行為。因此她想:"這對我來說是不恰當的...我不應該傷害。"不如我把這件事告訴世尊。"這位比丘有妻子和孩子,世尊聽到他的這種行為后必定會設立界限,制定學處"是她的想法。"如果今天你,神靈"是指如果今天你這位神靈。"會產生"是指會生出,會生起。說完這些話后,世尊爲了讓那位神靈明白,唸誦了這首偈頌: "如能抑制突發的憤怒,如同控制偏離的車輛; 我稱其為駕馭者,其他人只是握韁者。"(法句經222) 偈頌結束時,那位神靈證得了須陀洹果。然後世尊為在場的大眾說法,唸誦了這首偈頌: "誰能抑制突發的憤怒,如藥物消除蛇毒的擴散; 那位比丘將捨棄此岸彼岸,如蛇蛻去舊皮。"(經集1) 其中第一首偈頌收錄在法句經中,第二首收錄在經集中,而故事則記載在律藏中。然後世尊在說法時觀察那位神靈的居住處,看到一個合適的地方后說:"去吧,神靈,在某處有一棵空閑的樹,你去那裡吧。"據說那棵樹不在阿拉維國,而是在祇園內,曾經屬於一位天子,他已經過世了,所以說是"空閑的"。從那時起,那位神靈得到了正等正覺者的庇護,成為佛陀的侍奉者。當有神靈聚會時,具大威力的神靈來臨時,其他微小威力的神靈會退到大海和環繞世界的山脈。但這位神靈卻坐在自己的住處聽法。在初夜比丘們問問題,中夜神靈們問問題,她都坐在那裡聽。四大天王來拜見世尊時,離開時也會看到這位神靈。

  2. 關於"傷害植物"這一點,這裡"已存在"是指已經生長、已經成長的意思。"聚集"是指集合;"已存在的聚集"是指植物;或者說"已存在"本身就是聚集,即植物;這是對已生根的青草、樹木等的稱呼。"可傷害"是指可以隨意砍斷、破壞等的狀態。"傷害植物"是指由於砍斷等原因而造成的波逸提罪。

  3. Idāni taṃ bhūtagāmaṃ vibhajitvā dassento bhūtagāmo nāma pañca bījajātānītiādimāha. Tattha bhūtagāmo nāmāti bhūtagāmaṃ uddharitvā yasmiṃ sati bhūtagāmo hoti, taṃ dassetuṃ 『『pañca bījajātānī』』ti āhāti aṭṭhakathāsu vuttaṃ. Evaṃ santepi 『『yāni vā panaññānipi atthi mūle jāyantī』』tiādīni na samenti. Na hi mūlabījādīni mūlādīsu jāyanti, mūlādīsu jāyamānāni pana tāni bījākatāni, tasmā evamettha vaṇṇanā veditabbā – bhūtagāmo nāmāti vibhajitabbapadaṃ. Pañcāti tassa vibhāgaparicchedo. Bījajātānīti paricchinnadhammanidassanaṃ. Tassattho – bījehi jātāni bījajātāni; rukkhādīnametaṃ adhivacanaṃ. Aparo nayo – bījāni ca tāni vijātāni ca pasūtāni nibbattapaṇṇamūlānīti bījajātāni. Etena allavālikādīsu ṭhapitānaṃ nibbattapaṇṇamūlānaṃ siṅgiverādīnaṃ saṅgaho kato hoti.

Idāni yehi bījehi jātattā rukkhādīni bījajātānīti vuttāni, tāni dassento 『『mūlabīja』』ntiādimāha. Tesaṃ uddeso pākaṭo eva. Niddese yāni vā panaññānipi atthi mūle jāyanti mūle sañjāyantīti ettha bījato nibbattena bījaṃ dassitaṃ , tasmā evamettha attho daṭṭhabbo, yāni vā panaññānipi atthi āluvakaserukamaluppalapuṇḍarīkakuvalayakandapāṭalimūlādibhede mūle gacchavallirukkhādīni jāyanti sañjāyanti, tāni yamhi mūle jāyanti ceva sañjāyanti ca tañca, pāḷiyaṃ vuttaṃ haliddādi ca sabbampi etaṃ mūlabījaṃ nāma. Eseva nayo khandhabījādīsu. Yevāpanakakhandhabījesu panettha ambāṭakaindasālanuhīpāḷibhaddakaṇikārādīni khandhabījāni, amūlavalli caturassavallikaṇavīrādīni phaḷubījāni makacisumanajayasumanādīni aggabījāni, ambajambūpanasaṭṭhiādīni bījabījānīti daṭṭhabbāni.

  1. Idāni yaṃ vuttaṃ 『『bhūtagāmapātabyatāya pācittiya』』nti tattha saññāvasena āpattānāpattibhedaṃ pātabyatābhedañca dassento bīje bījasaññītiādimāha. Tattha yathā 『『sālīnaṃ cepi odanaṃ bhuñjatī』』tiādīsu (ma. ni. 1.76) sālitaṇḍulānaṃ odano 『『sālīnaṃ odano』』ti vuccati, evaṃ bījato sambhūto bhūtagāmo 『『bīja』』nti vuttoti veditabbo. Yaṃ pana 『『bījagāmabhūtagāmasamārambhā paṭivirato』』tiādīsu (dī. ni.

  2. 現在爲了解釋那植物,他說"所謂植物,是指五種種子"等。其中,"所謂植物"是爲了說明什麼是植物,所以說"五種種子",這是註釋書中所說的。即使如此,"或者其他在根部生長的"等說法也不恰當。因為根種子等不是在根等處生長,而是在根等處生長的是已成種子的,因此這裡應該這樣解釋 - "所謂植物"是需要解釋的詞。"五"是對它的分類界定。"種子類"是對界定事物的說明。其意思是 - 由種子生長的是種子類;這是對樹木等的稱呼。另一種解釋 - 種子和它們所生長的、產生的、已長出葉根的稱為種子類。這包括了放在濕沙等中已長出葉根的姜等植物。 現在爲了說明由哪些種子生長而稱為種子類的樹木等,他說"根種子"等。這些的列舉是很明顯的。在解釋中"或者其他在根部生長、在根部產生的",這裡是通過從種子生長來說明種子,因此這裡應該這樣理解:或者其他在芋頭、蘆根、睡蓮、白蓮、青蓮、蓮藕、樹根等不同的根部生長、產生灌木、藤蔓、樹木等,以及它們所生長和產生的根,和經文中提到的薑黃等,所有這些都稱為根種子。對於莖種子等也是同樣的道理。在其他莖種子中,這裡應該理解為:芒果、山楂、沙羅樹、茉莉、蓮花、金鐘花等是莖種子,無根藤、四方藤、夾竹桃等是節種子,木槿、茉莉、勝利茉莉等是頂芽種子,芒果、蒲桃、麵包樹、棉花等是種子種子。

  3. 現在對於前面所說的"傷害植物犯波逸提罪",爲了說明根據認知而有的犯戒與不犯戒的區別,以及傷害的區別,他說"對種子認為是種子"等。其中,就像"如果吃稻米飯"等句子中,由稻穀製成的飯被稱為"稻米飯",同樣地,應該理解由種子生長的植物被稱為"種子"。而在"遠離傷害種子和植物"等句子中,

1.10) vuttaṃ bhūtagāmaparimocanaṃ katvā ṭhapitaṃ bījaṃ, taṃ dukkaṭavatthu. Atha vā yadetaṃ 『『bhūtagāmo nāmā』』ti sikkhāpadavibhaṅgassa ādipadaṃ, tena saddhiṃ yojetvā yaṃ bījaṃ bhūtagāmo nāma hoti, tasmiṃ bīje bījasaññī satthakādīni gahetvā sayaṃ vā chindati aññena vā chedāpeti, pāsāṇādīni gahetvā sayaṃ vā bhindati aññena vā bhedāpeti, aggiṃ upasaṃharitvā sayaṃ vā pacati aññena vā pacāpeti, āpatti pācittiyassāti evamettha attho veditabbo. Yathārutaṃ pana gahetvā bhūtagāmavinimuttassa bījassa chindanādibhedāya pātabyatāya pācittiyaṃ na vattabbaṃ.

Ayañhettha vinicchayakathā – bhūtagāmaṃ vikopentassa pācittiyaṃ bhūtagāmaparimocitaṃ pañcavidhampi bījagāmaṃ vikopentassa dukkaṭaṃ. Bījagāmabhūtagāmo nāmesa atthi udakaṭṭho, atthi thalaṭṭho . Tattha udakaṭṭho sāsapamattikā tilabījakādibhedā sapaṇṇikā apaṇṇikā ca sabbā sevālajāti antamaso udakapappaṭakaṃ upādāya 『『bhūtagāmo』』ti veditabbo. Udakapappaṭako nāma upari thaddho pharusavaṇṇo, heṭṭhā mudu nīlavaṇṇo hoti. Tattha yassa sevālassa mūlaṃ orūhitvā pathaviyaṃ patiṭṭhitaṃ, tassa pathavī ṭhānaṃ. Yo udake sañcarati, tassa udakaṃ. Pathaviyaṃ patiṭṭhitaṃ yattha katthaci vikopentassa uddharitvā vā ṭhānantaraṃ saṅkāmentassa pācittiyaṃ. Udake sañcarantaṃ vikopentasseva pācittiyaṃ. Hatthehi pana ito cito ca viyūhitvā nhāyituṃ vaṭṭati, sakalañhi udakaṃ tassa ṭhānaṃ. Tasmā na so ettāvatā ṭhānantaraṃ saṅkāmito hoti. Udakato pana udakena vinā sañcicca ukkhipituṃ na vaṭṭati, udakena saddhiṃ ukkhipitvā puna udake pakkhipituṃ vaṭṭati. Parissāvanantarena nikkhamati, kappiyaṃ kārāpetvāva udakaṃ paribhuñjitabbaṃ. Uppalinīpaduminīādīni jalajavallitiṇāni udakato uddharantassa vā tattheva vikopentassa vā pācittiyaṃ. Parehi uppāṭitāni vikopentassa dukkaṭaṃ. Tāni hi bījagāme saṅgahaṃ gacchanti. Tilabījakasāsapamattakasevālopi udakato uddhato amilāto aggabījasaṅgahaṃ gacchati. Mahāpaccariyādīsu 『『anantakatilabījakaudakapappaṭakādīni dukkaṭavatthukānī』』ti vuttaṃ, tattha kāraṇaṃ na dissati. Andhakaṭṭhakathāyaṃ 『『sampuṇṇabhūtagāmo na hoti, tasmā dukkaṭa』』nti vuttaṃ, tampi na sameti, bhūtagāme hi pācittiyaṃ, bījagāme dukkaṭaṃ vuttaṃ. Asampuṇṇabhūtagāmo nāma tatiyo koṭṭhāso neva pāḷiyaṃ na aṭṭhakathāsu āgato. Atha etaṃ bījagāmasaṅgahaṃ gacchissatīti , tampi na yuttaṃ, abhūtagāmamūlattā tādisassa bījagāmassāti. Apica 『『garukalahukesu garuke ṭhātabba』』nti etaṃ vinayalakkhaṇaṃ.

1.10) 說到植物的解脫，所建立的種子是惡行的基礎。或者說，所謂「植物」是指在戒條的開頭部分，因此與之相關的，所謂植物是指種子，如果在這個種子上有種子的認知，自己或者他人砍斷它，或者抓住石頭等自己或他人破壞它，或者收集火焰自己或他人燒煮它，這就構成了波逸提罪。根據所說的，若是抓住植物的種子而被解脫的種子，砍斷等行為就不應構成波逸提罪。 這裡的判決討論是 - 若是植物被激怒，則構成波逸提罪；若是植物被解脫，則屬於五種植物的惡行。所謂植物有水生植物，也有土生植物。在那裡，水生植物如芥菜種子、芝麻種子等有分葉和無分葉，所有的水生植物都可以理解為「植物」。水生植物是指上面堅硬、顏色鮮明，而下面柔軟、顏色偏藍的植物。在那裡，若是水生植物的根部被拔起而放在地面上，則稱為地面。若是水中生長的植物，則稱為水生植物。若是放在地面上，任何地方被激怒而被拔起，都會構成波逸提罪。若是水中生長的植物被激怒，也構成波逸提罪。而用手從這裡到那裡移動水，洗澡是允許的，因為所有的水都是它的地方。因此，它不會因為這樣而被認為是被激怒。若是從水中抓起而不帶走，抓起后再放回水中是允許的。若是水流動后離開，若是讓水流動后再使用水是允許的。若是水生植物如睡蓮等被拔起或者在那裡的植物被激怒，則構成波逸提罪。若是其他人拔起的植物被激怒，則構成惡行。因為這些植物歸入植物的範圍。即使是芝麻種子等水生植物也歸入主要植物的範圍。在《大註釋》中提到「無限數量的芝麻種子和水生植物構成惡行」，但其中的原因並不明顯。在《盲者註釋》中提到「完整的植物並不存在，因此構成惡行」，但這也不成立，因為植物中有波逸提罪，種子中有惡行。所謂不完整的植物是指第三種情況，既沒有在巴利文中，也沒有在註釋中提到。若是說這將歸入種子的範圍，這也不合理，因為不屬於植物的根基的種子。因此，此外「在重和輕的情況下應重視重的」是指這一戒律的特徵。

Thalaṭṭhe – chinnarukkhānaṃ avasiṭṭho haritakhāṇu nāma hoti. Tattha kakudhakarañjapiyaṅgupanasādīnaṃ khāṇu uddhaṃ vaḍḍhati, so bhūtagāmena saṅgahito. Tālanāḷikerādīnaṃ khāṇu uddhaṃ na vaḍḍhati, so bījagāmena saṅgahito. Kadaliyā pana aphalitāya khāṇu bhūtagāmena saṅgahito, phalitāya bījagāmena. Kadalī pana phalitā yāva nīlapaṇṇā, tāva bhūtagāmeneva saṅgahitā, tathā phalito veḷu. Yadā pana aggato paṭṭhāya sussati, tadā bījagāmena saṅgahaṃ gacchati. Katarabījagāmena? Phaḷubījagāmena. Kiṃ tato nibbattati? Na kiñci. Yadi hi nibbatteyya, bhūtagāmeneva saṅgahaṃ gaccheyya. Indasālādirukkhe chinditvā rāsiṃ karonti, kiñcāpi rāsikatadaṇḍakehi ratanappamāṇāpi sākhā nikkhamanti, bījagāmeneva saṅgahaṃ gacchanti. Tattha maṇḍapatthāya vā vatiatthāya vā valliāropanatthāya vā bhūmiyaṃ nikhaṇanti, mūlesu ceva paṇṇesu ca niggatesu puna bhūtagāmasaṅkhyaṃ gacchanti. Mūlamattesu pana paṇṇamattesu vā niggatesu bījagāmena saṅgahitā eva.

Yāni kānici bījāni pathaviyaṃ vā udakena siñcitvā ṭhapitāni, kapālādīsu vā allapaṃsuṃ pakkhipitvā nikkhittāni honti, sabbāni mūlamatte paṇṇamatte vā niggatepi bījāniyeva. Sacepi mūlāni ca upari aṅkuro ca niggacchati, yāva aṅkuro harito na hoti, tāva bījāniyeva. Muggādīnaṃ pana paṇṇesu uṭṭhitesu vīhiādīnaṃ vā aṅkure harite nīlapaṇṇavaṇṇe jāte bhūtagāmasaṅgahaṃ gacchanti. Tālaṭṭhīnaṃ paṭhamaṃ sūkaradāṭhā viya mūlaṃ niggacchati. Niggatepi yāva upari pattavaṭṭi na niggacchati, tāva bījagāmoyeva. Nāḷikerassa tacaṃ bhinditvā dantasūci viya aṅkuro niggacchati , yāva migasiṅgasadisā nīlapattavaṭṭi na hoti, tāva bījagāmoyeva. Mūle aniggatepi tādisāya pattavaṭṭiyā jātāya amūlakabhūtagāme saṅgahaṃ gacchati.

Ambaṭṭhiādīni vīhiādīhi vinicchinitabbāni. Vandākā vā aññā vā yā kāci rukkhe jāyitvā rukkhaṃ ottharati, rukkhova tassā ṭhānaṃ, taṃ vikopentassa vā tato uddharantassa vā pācittiyaṃ. Ekā amūlikā latā hoti, aṅguliveṭhako viya vanappagumbadaṇḍake veṭheti, tassāpi ayameva vinicchayo. Gehamukhapākāravedikācetiyādīsu nīlavaṇṇo sevālo hoti, yāva dve tīṇi pattāni na sañjāyanti tāva aggabījasaṅgahaṃ gacchati . Pattesu jātesu pācittiyavatthu. Tasmā tādisesu ṭhānesu sudhālepampi dātuṃ na vaṭṭati. Anupasampannena littassa uparisnehalepo dātuṃ vaṭṭati. Sace nidāghasamaye sukkhasevālo tiṭṭhati, taṃ sammuñjanīādīhi ghaṃsitvā apanetuṃ vaṭṭati. Pānīyaghaṭādīnaṃ bahi sevālo dukkaṭavatthu, anto abbohāriko. Dantakaṭṭhapūvādīsu kaṇṇakampi abbohārikameva. Vuttañhetaṃ – 『『sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā』』ti (mahāva. 66).

在陸地上 - 被砍伐的樹木剩下的綠色樹樁被稱為"綠樁"。其中,卡庫達、卡蘭加、畢央古、麵包樹等的樹樁會繼續向上生長,這被歸類為植物。棕櫚、椰子等的樹樁不會向上生長,這被歸類為種子植物。至於芭蕉,未結果的樹樁歸類為植物,已結果的歸類為種子植物。已結果的芭蕉,只要還有綠葉,就歸類為植物,竹子也是如此。當它從頂端開始枯萎時,就歸類為種子植物。歸類為哪種種子植物?歸類為節種子植物。從中會長出什麼?什麼都不會長出。如果會長出,就應該歸類為植物。砍伐印度沙羅等樹木后堆成一堆,即使從堆中的枝條長出一肘長的枝條,也仍歸類為種子植物。如果將其埋入地下用作涼亭、籬笆或攀爬藤蔓,當根和葉長出時,又重新歸類為植物。但如果只長出根或只長出葉,則仍歸類為種子植物。 任何種子,無論是放在地上並澆水,還是放在陶器等中並加入濕土,只要長出根或葉,都仍是種子。即使根和上面的芽都長出來,只要芽還不是綠色的,都仍是種子。但是綠豆等的葉子長出后,或稻米等的芽變綠變成藍葉色時,就歸類為植物。棕櫚樹首先長出像野豬獠牙一樣的根。即使根長出來,只要上面的葉芽還沒長出,仍是種子植物。椰子破開外殼后長出像牙籤一樣的芽,只要還沒長出像鹿角一樣的藍色葉芽,仍是種子植物。即使根還沒長出,只要長出這樣的葉芽,就歸類為無根植物。 芒果核等應該和稻米等一樣判斷。寄生植物或其他任何長在樹上並覆蓋樹的植物,樹就是它的生長地,破壞它或從樹上移除它都犯波逸提罪。有一種無根的藤蔓,像手指一樣纏繞在森林灌木的莖上,對它的判斷也是一樣。在房屋前面、墻上、欄桿上、塔上等長出藍綠色的藻類,只要還沒長出兩三片葉子,就歸類為頂芽種子。長出葉子后就成為波逸提罪的對象。因此,在這樣的地方連涂石灰都不允許。可以讓未受具足戒者塗抹后再在上面涂一層油。如果在乾旱季節有乾燥的藻類,可以用掃帚等擦掉。水罐等外面的藻類是犯惡作罪的對象,裡面的則不在考慮範圍內。牙籤、糕點等上的黴菌也不在考慮範圍內。因為有這樣的說法:"如果塗了赭石的墻長霉了,應該用濕布擰乾后擦拭。"

Pāsāṇajātipāsāṇadaddusevālaseleyyakādīni aharitavaṇṇāni apattakāni ca dukkaṭavatthukāni. Ahicchattakaṃ yāva makuḷaṃ hoti, tāva dukkaṭavatthu. Pupphitakālato paṭṭhāya abbohārikaṃ. Allarukkhato pana ahicchattakaṃ gaṇhanto rukkhattacaṃ vikopeti, tasmā tattha pācittiyaṃ. Rukkhapappaṭikāyapi eseva nayo. Yā pana indasālakakudhādīnaṃ pappaṭikā rukkhato muccitvā tiṭṭhati, taṃ gaṇhantassa anāpatti. Niyyāsampi rukkhato muccitvā ṭhitaṃ sukkharukkhe vā laggaṃ gaṇhituṃ vaṭṭati. Allarukkhato na vaṭṭati. Lākhāyapi eseva nayo. Rukkhaṃ cāletvā paṇḍupalāsaṃ vā pariṇatakaṇikārādipupphaṃ vā pātentassa pācittiyameva. Hatthakukkuccena mudukesu indasālanuhīkhandhādīsu vā tatthajātakatālapaṇṇādīsu vā akkharaṃ chindantassāpi eseva nayo.

Sāmaṇerānaṃ pupphaṃ ocinantānaṃ sākhaṃ onāmetvā dātuṃ vaṭṭati. Tehi pana pupphehi pānīyaṃ na vāsetabbaṃ. Pānīyavāsatthikena sāmaṇeraṃ ukkhipitvā ocināpetabbāni. Phalasākhāpi attanā khāditukāmena na onāmetabbā. Sāmaṇeraṃ ukkhipitvā phalaṃ gāhāpetabbaṃ. Yaṃkiñci gacchaṃ vā lataṃ vā uppāṭentehi sāmaṇerehi saddhiṃ gahetvā ākaḍḍhituṃ na vaṭṭati. Tesaṃ pana ussāhajananatthaṃ anākaḍḍhantena kaḍḍhanākāraṃ dassentena viya agge gahetuṃ vaṭṭati. Yesaṃ rukkhānaṃ sākhā ruhati, tesaṃ sākhaṃ makkhikābījanādīnaṃ atthāya kappiyaṃ akārāpetvā gahitaṃ tace vā patte vā antamaso nakhenapi vilikhantassa dukkaṭaṃ. Allasiṅgiverādīsupi eseva nayo. Sace pana kappiyaṃ kārāpetvā sītale padese ṭhapitassa mūlaṃ sañjāyati, uparibhāge chindituṃ vaṭṭati. Sace aṅkuro jāyati, heṭṭhābhāge chindituṃ vaṭṭati. Mūle ca nīlaṅkure ca jāte na vaṭṭati.

Chindati vā chedāpeti vāti antamaso sammuñjanosalākāyapi tiṇāni chindissāmīti bhūmiṃ sammajjanto sayaṃ vā chindati, aññena vā chedāpeti. Bhindati vā bhedāpeti vāti antamaso caṅkamantopi chijjanakaṃ chijjatu, bhijjanakaṃ bhijjatu, caṅkamitaṭṭhānaṃ dassessāmīti sañcicca pādehi akkamanto tiṇavalliādīni sayaṃ vā bhindati aññena vā bhedāpeti. Sacepi hi tiṇaṃ vā lataṃ vā gaṇṭhiṃ karontassa bhijjati, gaṇṭhipi na kātabbo. Tālarukkhādīsu pana corānaṃ anāruhanatthāya dārumakkaṭakaṃ ākoṭenti, kaṇṭake bandhanti, bhikkhussa evaṃ kātuṃ na vaṭṭati. Sace dārumakkaṭako rukkhe allīnamattova hoti, rukkhaṃ na pīḷeti, vaṭṭati. 『『Rukkhaṃ chinda, lataṃ chinda, kandaṃ vā mūlaṃ vā uppāṭehī』』ti vattumpi vaṭṭati, aniyāmitattā. Niyāmetvā pana 『『imaṃ rukkhaṃ chindā』』tiādi vattuṃ na vaṭṭati. Nāmaṃ gahetvāpi 『『ambarukkhaṃ caturassavalliṃ āluvakandaṃ muñjatiṇaṃ asukarukkhacchalliṃ chinda bhinda uppāṭehī』』tiādivacanampi aniyāmitameva hoti. 『『Imaṃ ambarukkha』』ntiādivacanameva hi niyāmitaṃ nāma, taṃ na vaṭṭati.

Pacati vā pacāpeti vāti antamaso pattampi pacitukāmo tiṇādīnaṃ upari sañcicca aggiṃ karonto sayaṃ vā pacati, aññena vā pacāpetīti sabbaṃ pathavīkhaṇanasikkhāpade vuttanayena veditabbaṃ. Aniyāmetvā pana 『『mugge paca, māse pacā』』tiādi vattuṃ vaṭṭati. 『『Ime mugge paca, ime māse pacā』』ti evaṃ vattuṃ na vaṭṭati.

石頭種類的石頭、砍伐的樹木、草木等屬於惡行的對象。只要有蛇形的樹根存在，就構成惡行。自開花時起，屬於波逸提罪。若是從樹上抓住蛇形的樹根，便會激怒樹木，因此在此處構成波逸提罪。樹木的根莖也是同樣的道理。若是印度沙羅、菩提樹等的根莖從樹上脫離而存在，則不構成罪。若是樹根從樹上脫離而存在，乾燥的樹木也可以被抓住。若是抓住樹根則不可以。對於樹木也是一樣的道理。若是搖動樹木而讓綠色的花朵落下，則構成波逸提罪。若是用手抓住柔軟的印度沙羅等的根莖，或其他的植物，若是砍斷它們，也同樣適用。 對於修行者來說，若是摘下花朵，便可以放下樹枝。然而，用這些花朵來盛水是不允許的。若是用盛水的器皿將修行者抬起並讓其落下是可以的。果子的樹枝也不應被放下，以免影響修行者。若是將修行者抬起並讓其抓住果子，便可以。無論是抓住樹木或藤蔓，修行者都不應被拉扯。爲了激發他們的勇氣，可以不拉扯地抓住樹木。若是樹木的枝條在生長，則抓住這些枝條以供蜜蜂等使用是合適的。若是用手抓住樹木的枝條或用手指劃破樹木的葉子，也構成惡行。若是將樹木的根部放在寒冷的地方，便可以在上面砍斷。若是芽長出，則可以在下面砍斷。若是根部和藍色的芽同時長出，則不允許。 砍斷或破壞是指，若是用手抓住樹木並試圖砍斷，便可以砍斷，或者用其他方式破壞。若是用腳踩踏樹木的根或枝條，便可以砍斷。若是抓住草或藤蔓並將其扯斷，便不應抓住。對於棕櫚樹等，若是爲了防止盜賊而用木棒打擊，則是允許的，若是用刺紮住，則不應這樣做。若是用木棒輕輕擊打樹木，便可以。若是說「砍斷樹木、砍斷藤蔓、或拔起根部」，這也是允許的，因為沒有限制。然而，若是說「砍斷這棵樹」等等，則不允許。 若是煮熟或讓其熟透，便可以在葉子上放置火焰，自己煮熟或者讓他人煮熟，這些都應按照土壤挖掘的戒律來理解。若是說「在泥土中煮」，則是允許的。若是說「這些泥土煮熟，這些泥土煮熟」等等，則是不允許的。

Anāpatti imaṃ jānātiādīsu 『『imaṃ mūlabhesajjaṃ jāna, imaṃ mūlaṃ vā paṇṇaṃ vā dehi, imaṃ rukkhaṃ vā lataṃ vā āhara, iminā pupphena vā phalena vā paṇṇena vā attho, imaṃ rukkhaṃ vā lataṃ vā phalaṃ vā kappiyaṃ karohī』』ti evamattho daṭṭhabbo. Ettāvatā bhūtagāmaparimocanaṃ kataṃ hoti. Paribhuñjantena pana bījagāmaparimocanatthaṃ puna kappiyaṃ kāretabbaṃ.

Kappiyakaraṇañcettha iminā suttānusārena veditabbaṃ – 『『anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ aggiparijitaṃ satthaparijitaṃ nakhaparijitaṃ abījaṃ nibbaṭṭabījameva pañcama』』nti. Tattha 『『aggiparijita』』nti agginā parijitaṃ adhibhūtaṃ daḍḍhaṃ phuṭṭhanti attho. 『『Satthaparijita』』nti satthena parijitaṃ adhibhūtaṃ chinnaṃ viddhaṃ vāti attho. Esa nayo nakhaparijite. Abījanibbaṭṭabījāni sayameva kappiyāni. Agginā kappiyaṃ karontena kaṭṭhaggigomayaggiādīsu yena kenaci antamaso lohakhaṇḍenapi ādittena kappiyaṃ kātabbaṃ. Tañca kho ekadese phusantena 『『kappiya』』nti vatvāva kātabbaṃ. Satthena karontena yassa kassaci lohamayasatthassa antamaso sūcinakhacchedanānampi tuṇḍena vā dhārāya vā chedaṃ vā vedhaṃ vā dassentena 『『kappiya』』nti vatvāva kātabbaṃ. Nakhena kappiyaṃ karontena pūtinakhena na kātabbaṃ. Manussānaṃ pana sīhabyagghadīpimakkaṭādīnaṃ sakuntānañca nakhā tikhiṇā honti, tehi kātabbaṃ. Assamahiṃsasūkaramigagorūpādīnaṃ khurā atikhiṇā, tehi na kātabbaṃ, katampi akataṃ hoti. Hatthinakhā pana khurā na honti, tehi vaṭṭati. Yehi pana kātuṃ vaṭṭati, tehi tatthajātakehipi uddharitvā gahitakehipi chedaṃ vā vedhaṃ vā dassentena 『『kappiya』』nti vatvāva kātabbaṃ.

Tattha sacepi bījānaṃ pabbatamatto rāsi rukkhasahassaṃ vā chinditvā ekābaddhaṃ katvā ucchūnaṃ vā mahābhāro bandhitvā ṭhapito hoti, ekasmiṃ bīje vā rukkhasākhāya vā ucchumhi vā kappiye kate sabbaṃ kataṃ hoti. Ucchū ca dārūni ca ekato baddhāni honti, ucchuṃ kappiyaṃ karissāmīti dāruṃ vijjhati, vaṭṭatiyeva. Sace pana yāya rajjuyā vā valliyā vā baddhāni, taṃ vijjhati, na vaṭṭati. Ucchukhaṇḍānaṃ pacchiṃ pūretvā āharanti, ekasmiṃ khaṇḍe kappiye kate sabbaṃ katameva hoti. Maricapakkādīhi missetvā bhattaṃ āharanti, 『『kappiyaṃ karohī』』ti vutte sacepi bhattasitthe vijjhati, vaṭṭatiyeva. Tilataṇḍulādīsupi eseva nayo. Yāguyā pakkhittāni pana ekābaddhāni hutvā na santiṭṭhanti, tattha ekamekaṃ vijjhitvā kappiyaṃ kātabbameva. Kapitthaphalādīnaṃ anto miñjaṃ kaṭāhaṃ muñcitvā sañcarati, bhindāpetvā kappiyaṃ kārāpetabbaṃ. Ekābaddhaṃ hoti, kaṭāhepi kātuṃ vaṭṭati.

Asañciccāti pāsāṇarukkhādīni vā pavaṭṭentassa sākhaṃ vā kaḍḍhantassa kattaradaṇḍena vā bhūmiṃ paharitvā gacchantassa tiṇāni chijjanti, tāni tena chindissāmīti evaṃ sañcicca acchinnattā asañcicca chinnāni nāma honti. Iti asañcicca chindantassa anāpatti.

Asatiyāti aññavihito kenaci saddhiṃ kiñci kathento pādaṅguṭṭhakena vā hatthena vā tiṇaṃ vā lataṃ vā chindanto tiṭṭhati, evaṃ asatiyā chindantassa anāpatti.

在"知道這個"等句中,應該這樣理解:"知道這個根藥,給這個根或葉,拿來這個樹或藤,需要這個花或果或葉,使這個樹或藤或果變得適合。"到此為止,植物就被解脫了。但在使用時,爲了解脫種子植物,還應該再次使其適合。 這裡的適合處理應該根據這個經文來理解:"比丘們,我允許用五種沙門方法來食用果實:火觸過的、刀觸過的、指甲觸過的、無種子的,第五是已除去種子的。"其中,"火觸過的"是指被火碰觸、制服、燒到的意思。"刀觸過的"是指被刀碰觸、制服、切割、刺穿的意思。對於指甲觸過的也是同樣的道理。無種子和已除去種子的本身就是適合的。用火使其適合時,應該用任何火,如木火、牛糞火等,甚至用發熱的金屬片,碰觸一部分並說"適合"。用刀使其適合時,應該用任何金屬製的刀,甚至針或指甲刀的尖端或刃部,顯示切割或刺穿並說"適合"。用指甲使其適合時,不應該用壞掉的指甲。人類、獅子、老虎、豹子、猴子等的指甲和鳥類的爪子是鋒利的,可以用這些。馬、水牛、豬、鹿、牛等的蹄子太鋒利,不應該用這些,即使用了也算沒用。但大象的指甲不是蹄子,可以用。凡是可以用的,無論是生長在那裡的還是摘下來的,都應該顯示切割或刺穿並說"適合"。 在這裡,即使有山一樣高的種子堆,或者砍倒一千棵樹捆在一起,或者捆起一大堆甘蔗,只要對一顆種子或一根樹枝或一根甘蔗做了適合處理,全部就都適合了。如果甘蔗和木頭捆在一起,爲了使甘蔗適合而刺穿木頭,也是可以的。但如果刺穿用來捆綁的繩子或藤蔓,則不可以。如果用籃子裝滿甘蔗段,對一段做了適合處理,全部就都適合了。如果把辣椒等混在飯里拿來,當被要求"使其適合"時,即使刺穿飯粒也是可以的。對於芝麻、米等也是同樣的道理。但如果放在粥里,它們不會粘在一起,這時應該一個一個地刺穿使其適合。像木蘋果等果實,裡面的果肉會離開外殼移動,應該打破后使其適合。如果粘在一起,在外殼上做也可以。 "非故意"是指推動石頭、樹木等或拉扯樹枝,或用手杖擊打地面行走時,草被切斷,這不是爲了切斷而故意切斷的,所以被稱為非故意切斷。因此非故意切斷的人不犯戒。 "不注意"是指心不在焉地與某人交談時,用腳趾或手切斷草或藤蔓,這樣不注意地切斷的人不犯戒。

Ajānantassāti etthabbhantare bījagāmoti vā bhūtagāmoti vā na jānāti, chindāmītipi na jānāti, kevalaṃ vatiyā vā palālapuñje vā nikhādanaṃ vā khaṇittiṃ vā kudālaṃ vā saṅgopanatthāya ṭhapeti, ḍayhamānahattho vā aggiṃ pāteti, tatra ce tiṇāni chijjanti vā ḍayhanti vā anāpatti. Manussaviggahapārājikavaṇṇanāyaṃ pana sabbaaṭṭhakathāsu 『『sace bhikkhu rukkhena vā ajjhotthaṭo hoti, opāte vā patito sakkā ca hoti rukkhaṃ chinditvā bhūmiṃ vā khaṇitvā nikkhamituṃ, jīvitahetupi attanā na kātabbaṃ. Aññena pana bhikkhunā bhūmiṃ vā khaṇitvā rukkhaṃ vā chinditvā allarukkhato vā daṇḍakaṃ chinditvā taṃ rukkhaṃ pavaṭṭetvā nikkhāmetuṃ vaṭṭati, anāpattī』』ti vuttaṃ. Tattha kāraṇaṃ na dissati – 『『anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṃ dātuṃ, parittaṃ kātu』』nti (cūḷava. 283) idaṃ pana ekameva suttaṃ dissati. Sace etassa anulomaṃ 『『attano na vaṭṭati, aññassa vaṭṭatī』』ti idaṃ nānākaraṇaṃ na sakkā laddhuṃ. Attano atthāya karonto attasinehena akusalacitteneva karoti, paro pana kāruññena, tasmā anāpattīti ce. Etampi akāraṇaṃ. Kusalacittenāpi hi imaṃ āpattiṃ āpajjati. Sabbaaṭṭhakathāsu pana vuttattā na sakkā paṭisedhetuṃ. Gavesitabbā ettha yutti. Aṭṭhakathācariyānaṃ vā saddhāya gantabbanti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Bhūtagāmasikkhāpadaṃ paṭhamaṃ.

  1. Aññavādakasikkhāpadavaṇṇanā

對於"不知道的"這一點,這裡是指不知道里面有種子植物或者植物,也不知道在切斷,只是爲了保護而把木樁或鐮刀或鋤頭放在籬笆或稻草堆里,或者手被燒到而扔掉火,如果這時草被切斷或被燒,不犯戒。但在解釋殺人犯重罪時,所有註釋書都說:"如果比丘被樹壓住,或者掉進坑裡,即使可以通過砍樹或挖地而出來,爲了保命也不應自己動手。但其他比丘可以挖地或砍樹,或從活樹上砍下木棒,推倒那棵樹讓他出來,這不犯戒。"對此沒有看到理由。只看到這一句經文:"比丘們,我允許在發生森林大火時點反火,做保護。"如果這是相應的,那麼"自己不可以,別人可以"這種區別是無法成立的。如果說自己爲了自己而做是出於自私的不善心,而他人則出於慈悲,所以不犯戒。這也是沒有理由的。因為即使以善心也會犯這條戒。但因為所有註釋書都這麼說,所以無法否認。應該尋求這裡的道理。或者應該相信註釋書作者們。其餘的很明顯。 這條戒有三種起源 - 從身和心、從語和心、從身語和心而起。是作為,以認知解脫,有心的,制定的罪,身業,語業,三心,三受。 植物學處第一。 2. 詭辯學處解釋

  1. Dutiyasikkhāpade – anācāraṃ ācaritvāti akātabbaṃ katvā; kāyavacīdvāresu āpattiṃ āpajjitvāti vuttaṃ hoti. Aññenaññaṃ paṭicaratīti aññena vacanena aññaṃ vacanaṃ paṭicarati paṭicchādeti ajjhottharati; idāni taṃ paṭicaraṇavidhiṃ dassento 『『ko āpanno』』tiādimāha. Tatrāyaṃ vacanasambandho – so kira kiñci vītikkamaṃ disvā 『『āvuso, āpattiṃ āpannosī』』ti saṅghamajjhe āpattiyā anuyuñjiyamāno 『『ko āpanno』』ti vadati. 『『Tato tva』』nti vutte 『『ahaṃ kiṃ āpanno』』ti vadati. Atha 『『pācittiyaṃ vā dukkaṭaṃ vā』』ti vutte vatthuṃ pucchanto 『『ahaṃ kismiṃ āpanno』』ti vadati. Tato 『『asukasmiṃ nāma vatthusmi』』nti vutte 『『ahaṃ kathaṃ āpanno, kiṃ karonto āpannomhī』』ti pucchati. Atha 『『idaṃ nāma karonto āpanno』』ti vutte 『『kaṃ bhaṇathā』』ti vadati. Tato 『『taṃ bhaṇāmā』』ti vutte 『『kiṃ bhaṇathā』』ti vadati.

Apicettha ayaṃ pāḷimuttakopi aññenaññaṃ paṭicaraṇavidhi – bhikkhūhi 『『tava sipāṭikāya kahāpaṇo diṭṭho, kissevamasāruppaṃ karosī』』ti vutto 『『sudiṭṭhaṃ, bhante, na paneso kahāpaṇo; tipumaṇḍalaṃ eta』』nti bhaṇanto vā 『『tvaṃ suraṃ pivanto diṭṭho, kissevaṃ karosī』』ti vutto 『『sudiṭṭho , bhante, na panesā surā, bhesajjatthāya sampāditaṃ ariṭṭha』』nti bhaṇanto vā 『『tvaṃ paṭicchanne āsane mātugāmena saddhiṃ nisinno diṭṭho, kissevamasāruppaṃ karosī』』ti vutto 『『yena diṭṭhaṃ sudiṭṭhaṃ, viññū panettha dutiyo atthi, so kissa na diṭṭho』』ti bhaṇanto vā, 『『īdisaṃ tayā kiñci diṭṭha』』nti puṭṭho 『『na suṇāmī』』ti sotamupanento vā, sotadvāre pucchantānaṃ cakkhuṃ upanento vā, aññenaññaṃ paṭicaratīti veditabbo. Aññavādakaṃ ropetūti aññavādakaṃ āropetu; patiṭṭhāpetūti attho. Vihesakaṃ ropetūti etasmimpi eseva nayo.

98.Aññavādake vihesake pācittiyanti ettha aññaṃ vadatīti aññavādakaṃ; aññenaññaṃ paṭicaraṇassetaṃ nāmaṃ. Vihesetīti vihesakaṃ; tuṇhībhūtassetaṃ nāmaṃ, tasmiṃ aññavādake vihesake. Pācittiyanti vatthudvaye pācittiyadvayaṃ vuttaṃ.

100.Aropite aññavādaketi kammavācāya anāropite aññavādake. Aropite vihesaketi etasmimpi eseva nayo.

101.Dhammakamme dhammakammasaññītiādīsu yaṃ taṃ aññavādakavihesakaropanakammaṃ kataṃ, tañce dhammakammaṃ hoti, so ca bhikkhu tasmiṃ dhammakammasaññī aññavādakañca vihesakañca karoti, athassa tasmiṃ aññavādake ca vihesake ca āpatti pācittiyassāti iminā nayena attho veditabbo.

102.Ajānanto pucchatīti āpattiṃ vā āpannabhāvaṃ ajānantoyeva 『『kiṃ tumhe bhaṇatha, ahaṃ na jānāmī』』ti pucchati. Gilāno vā na kathetīti mukhe tādiso byādhi hoti, yena kathetuṃ na sakkoti. Saṅghassa bhaṇḍanaṃ vātiādīsu saṅghamajjhe kathite tappaccayā saṅghassa bhaṇḍanaṃ vā kalaho vā vivādo vā bhavissati, so mā ahosīti maññamāno na kathetīti iminā nayena attho veditabbo. Sesaṃ uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, siyā kiriyaṃ , siyā akiriyaṃ, aññenaññaṃ paṭicarantassa hi kiriyaṃ hoti, tuṇhībhāvena vihesantassa akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Aññavādakasikkhāpadaṃ dutiyaṃ.

  1. Ujjhāpanakasikkhāpadavaṇṇanā

  2. 在第二學處中 - "犯了不當行為"是指做了不該做的事;意思是在身口二門中犯了戒。"以一事掩飾另一事"是指用一句話來掩蓋、遮掩另一句話;現在爲了說明這種掩飾的方式,他說"誰犯了"等。這裡的話語關聯是 - 據說他看到某種違犯后,在僧團中被問到"朋友,你犯戒了嗎?"時說"誰犯了?"。當被說"你"時,他說"我犯了什麼?"。然後當被說"波逸提或惡作"時,他問事由說"我在什麼事上犯了?"。之後當被說"在某某事上"時,他問"我怎麼犯的,做什麼而犯的?"。然後當被說"做了這個而犯的"時,他說"你們說誰?"。之後當被說"我們說你"時,他說"你們說什麼?"。 此外,這裡還有一些不在經文中的掩飾方式 - 當比丘們說"在你的錢袋裡看到了錢幣,為什麼做這種不適當的事?"時,他說"看得很清楚,尊者,但那不是錢幣;那是錫制的圓盤"。或者當被說"看到你喝酒,為什麼這樣做?"時,他說"看得很清楚,尊者,但那不是酒;那是爲了藥用準備的阿利吒"。或者當被說"看到你在隱蔽處與女人坐在一起,為什麼做這種不適當的事?"時,他說"看到的人看得很清楚,但這裡還有一個有智慧的第二人,為什麼沒看到他?"。或者當被問"你看到這樣的事嗎?"時,他裝聾說"我沒聽到"。或者當在耳邊問他時他裝瞎。這些都應理解為以一事掩飾另一事。"應確立為詭辯者"是指應確立為詭辯者;意思是應建立。對於"應確立為惱亂者"也是同樣的道理。

  3. "詭辯和惱亂犯波逸提"中,說別的話叫做詭辯;這是用一事掩飾另一事的名稱。惱亂叫做惱亂;這是保持沉默的名稱,在那詭辯和惱亂中。"波逸提"是指在兩種情況下各犯一次波逸提。
  4. "未被確立為詭辯者"是指未經羯磨確立為詭辯者。對於"未被確立為惱亂者"也是同樣的道理。
  5. 在"如法羯磨認為是如法羯磨"等中,如果那個確立詭辯和惱亂的羯磨是如法的,而那個比丘認為那是如法羯磨,並作詭辯和惱亂,那麼他在那詭辯和惱亂中犯波逸提罪。應該以這種方式理解意思。
  6. "不知而問"是指不知道犯戒或犯戒的情況,而問"你們說什麼,我不知道"。"生病而不說"是指口中有這樣的病,以至於無法說話。在"僧團的爭吵"等中,應該這樣理解意思:如果在僧團中說了,由此會引起僧團的爭吵、爭論或爭端,他想著"愿這不要發生"而不說。其餘的很明顯。 這條戒有三種起源 - 從身和心、從語和心、從身語和心而起,可能是作為,可能是不作為,因為用一事掩飾另一事是作為,用沉默來惱亂是不作為,以認知解脫,有心的,世間罪,身業,語業,不善心,苦受。 詭辯學處第二。

  7. 挑撥學處解

  8. Tatiyasikkhāpade – dabbaṃ mallaputtaṃ bhikkhū ujjhāpentīti 『『chandāya dabbo mallaputto』』tiādīni vadantā taṃ āyasmantaṃ tehi bhikkhūhi avajānāpenti, avaññāya olokāpenti, lāmakato vā cintāpentī』』ti attho. Lakkhaṇaṃ panettha saddasatthānusārena veditabbaṃ. Ojjhāpentītipi pāṭho. Ayamevattho . Chandāyāti chandena pakkhapātena; attano attano sandiṭṭhasambhattānaṃ paṇītāni paññapetīti adhippāyo. Khiyyantīti 『『chandāya dabbo mallaputto』』tiādīni vadantā pakāsenti.

105.Ujjhāpanake khiyyanake pācittiyanti ettha yena vacanena ujjhāpenti, taṃ ujjhāpanakaṃ. Yena ca khiyyanti taṃ khiyyanakaṃ. Tasmiṃ ujjhāpanake khiyyanake. Pācittiyanti vatthudvaye pācittiyadvayaṃ vuttaṃ.

106.Ujjhāpanakaṃ nāma upasampannaṃ saṅghena sammataṃ senāsanapaññāpakaṃ vā…pe… appamattakavissajjanakaṃ vāti etesaṃ padānaṃ 『『maṅkukattukāmo』』ti iminā sambandho. Avaṇṇaṃ kattukāmo ayasaṃ kattukāmoti imesaṃ pana vasena upasampannantiādīsu 『『upasampannassā』』ti evaṃ vibhattivipariṇāmo kātabbo. Ujjhāpeti vā khiyyati vā āpatti pācittiyassāti ettha pana yasmā 『『khiyyanakaṃ nāmā』』ti evaṃ mātikāpadaṃ uddharitvāpi 『『ujjhāpanakaṃ nāmā』』ti imassa padassa vuttavibhaṅgoyeva vattabbo hoti, aññavādakasikkhāpade viya añño viseso natthi, tasmā taṃ visuṃ anuddharitvā avibhajitvā nigamanameva ekato katanti veditabbaṃ. Dhammakamme dhammakammasaññītiādīsu yaṃ tassa upasampannassa sammutikammaṃ kataṃ tañce dhammakammaṃ hoti, so ca bhikkhu tasmiṃ dhammakammasaññī ujjhāpanakañca khiyyanakañca karoti, athassa tasmiṃ ujjhāpanake ca khiyyanake ca āpatti pācittiyassāti iminā nayena attho veditabbo.

Anupasampannaṃujjhāpeti vā khiyyati vāti ettha upasampannaṃ saṅghena sammataṃ aññaṃ anupasampannaṃ ujjhāpeti avajānāpeti, tassa vā taṃ santike khiyyatīti attho. Upasampannaṃ saṅghena asammatanti kammavācāya asammataṃ kevalaṃ 『『taveso bhāro』』ti saṅghena āropitabhāraṃ bhikkhūnaṃ vā phāsuvihāratthāya sayameva taṃ bhāraṃ vahantaṃ, yatra vā dve tayo bhikkhū viharanti, tatra vā tādisaṃ kammaṃ karontanti adhippāyo. Anupasampannaṃ saṅghena sammataṃ vā asammataṃ vāti ettha pana kiñcāpi anupasampannassa terasa sammutiyo dātuṃ na vaṭṭanti. Atha kho upasampannakāle laddhasammutiko pacchā anupasampannabhāve ṭhito, taṃ sandhāya 『『saṅghena sammataṃ vā』』ti vuttaṃ. Yassa pana byattassa sāmaṇerassa kevalaṃ saṅghena vā sammatena vā bhikkhunā 『『tvaṃ idaṃ kammaṃ karohī』』ti bhāro kato, tādisaṃ sandhāya 『『asammataṃ vā』』ti vuttaṃ. Sesamettha uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Ujjhāpanakasikkhāpadaṃ tatiyaṃ.

  1. Paṭhamasenāsanasikkhāpadavaṇṇanā

  2. Catutthasikkhāpade – hemantike kāleti hemantakāle himapātasamaye. Kāyaṃ otāpentāti mañcapīṭhādīsu nisinnā bālātapena kāyaṃ otāpentā. Kāle ārociteti yāgubhattādīsu yassa kassaci kāle ārocite. Ovaṭṭhaṃ hotīti himavassena ovaṭṭhaṃ tintaṃ hoti.

  3. 在第三學處中 - "將愚蠢的馬爾人驅逐"是指說"因貪慾而愚蠢的馬爾人"等話語,因此那些比丘貶低他,以輕視的目光看他,或者以卑微的心態來思考他。這裡的特徵應根據發聲的地方來理解。也有"驅逐"的讀法。這是同樣的意思。"因貪慾"是指因貪慾而偏見;意指將自己認為好的事物稱為美好的。因而"因貪慾而愚蠢的馬爾人"等話語被揭示。

  4. "驅逐者和被貶者的波逸提"是指用某種話語驅逐的，稱為驅逐者。因而被貶的稱為被貶者。在這個驅逐者和被貶者中，波逸提是指在兩個事物上各犯一次波逸提。
  5. 驅逐者是指被僧團認可的、適合的、能夠引導的……等，這些詞的意思是"適合的"。不適合的、粗劣的、適合的這些詞的意思是指被認可的。在"驅逐"或"被貶"時，犯波逸提的意思是，因"被貶者"而提到的這個詞的分解，"驅逐者"的意思應如是理解，和詭辯學處一樣，沒有其他的特別之處，因此應理解為它們是合在一起的。 在"如法羯磨認為是如法羯磨"等中，如果那個被認可的法是如法的，那麼那個比丘在這個被認可的法中做了驅逐和被貶，因此在這個驅逐和被貶中犯波逸提罪。應以這種方式理解意思。 不被認可的驅逐或被貶是指被僧團認可的、與其他不被認可的驅逐，他使其貶低、輕視，或者在他面前被貶。被僧團認可的而不被認可是指僅僅因為"這是個重擔"而被認為是僧團的重擔，且爲了比丘的安住而自己承擔這個重擔，或者在那裡有兩三位比丘居住，或者在那樣的情況下做這樣的事。雖然不被認可的有十三種認可是不可行的。但在被認可的情況下，如果被認可的法被認為是重擔而被輕視，這就是指"被認可的"。 其餘的很明顯。 這條戒有三種起源 - 從身和心、從語和心、從身語和心而起，可能是作為，可能是不作為，因而用一事掩飾另一事是作為，用沉默來惱亂是不作為，以認知解脫，有心的，世間罪，身業，語業，不善心，苦受。 驅逐學處第三。
  6. 第一適住學處解釋

110.Avassikasaṅketeti vassikavassānamāsāti evaṃ apaññatte cattāro hemantike cattāro ca gimhike aṭṭha māseti attho. Maṇḍape vāti sākhāmaṇḍape vā padaramaṇḍape vā. Rukkhamūle vāti yassa kassaci rukkhassa heṭṭhā. Yattha kākā vā kulalā vā na ūhadantīti yattha dhuvanivāsena kulāvake katvā vasamānā ete kākakulalā vā aññe vā sakuntā taṃ senāsanaṃ na ūhadanti, tādise rukkhamūle nikkhipituṃ anujānāmīti. Tasmā yattha gocarappasutā sakuntā vissamitvā gacchanti, tassa rukkhassa mūle nikkhipituṃ vaṭṭati. Yasmiṃ pana dhuvanivāsena kulāvake katvā vasanti, tassa rukkhassa mūle na nikkhipitabbaṃ. 『『Aṭṭha māse』』ti vacanato yesu janapadesu vassakāle na vassati, tesupi cattāro māse nikkhipituṃ na vaṭṭatiyeva. 『『Avassikasaṅkete』』ti vacanato yattha hemante devo vassati, tattha hemantepi ajjhokāse nikkhipituṃ na vaṭṭati. Gimhe pana sabbattha vigatavalāhakaṃ visuddhaṃ nabhaṃ hoti, evarūpe kāle kenacideva karaṇīyena ajjhokāse mañcapīṭhaṃ nikkhipituṃ vaṭṭati.

Abbhokāsikenāpi vattaṃ jānitabbaṃ, tassa hi sace puggalikamañcako atthi, tattheva sayitabbaṃ. Saṅghikaṃ gaṇhantena vettena vā vākena vā vītamañcako gahetabbo. Tasmiṃ asati purāṇamañcako gahetabbo. Tasmimpi asati navavāyimo vā onaddhako vā gahetabbo. Gahetvā ca pana 『『ahaṃ ukkaṭṭharukkhamūliko ukkaṭṭhaabbhokāsiko』』ti cīvarakuṭimpi akatvā asamaye ajjhokāse rukkhamūle vā paññapetvā nipajjituṃ na vaṭṭati. Sace pana catugguṇenapi cīvarena katakuṭi atementaṃ rakkhituṃ na sakkoti, sattāhavaddalikādīni bhavanti, bhikkhuno kāyānugatikattā vaṭṭati.

Araññe paṇṇakuṭīsu vasantānaṃ sīlasampadāya pasannacittā manussā navaṃ mañcapīṭhaṃ denti 『『saṅghikaparibhogena paribhuñjathā』』ti vasitvā gacchantehi sāmantavihāre sabhāgabhikkhūnaṃ pesetvā gantabbaṃ, sabhāgānaṃ abhāve anovassake nikkhipitvā gantabbaṃ, anovassake asati rukkhe laggetvā gantabbaṃ. Cetiyaṅgaṇe sammajjaniṃ gahetvā bhojanasālaṅgaṇaṃ vā uposathāgāraṅgaṇaṃ vā pariveṇadivāṭṭhānaaggisālādīsu vā aññataraṃ sammajjitvā dhovitvā puna sammajjanīmāḷakeyeva ṭhapetabbā. Uposathāgārādīsu aññatarasmiṃ gahetvā avasesāni sammajjantassāpi eseva nayo.

Yo pana bhikkhācāramaggaṃ sammajjantova gantukāmo hoti, tena sammajjitvā sace antarāmagge sālā atthi, tattha ṭhapetabbā. Sace natthi, valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvā 『『yāvāhaṃ gāmato nikkhamāmi, tāva na vassissatī』』ti jānantena yattha katthaci nikkhipitvā puna paccāgacchantena pākatikaṭṭhāne ṭhapetabbā. Sace vassissatīti jānanto ajjhokāse ṭhapeti, dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sace pana tatra tatreva sammajjanatthāya sammajjanī nikkhittā hoti, taṃ taṃ ṭhānaṃ sammajjitvā tatra tatreva nikkhipituṃ vaṭṭati. Āsanasālaṃ sammajjantena vattaṃ jānitabbaṃ. Tatridaṃ vattaṃ – majjhato paṭṭhāya pādaṭṭhānābhimukhā vālikā haritabbā. Kacavaraṃ hatthehi gahetvā bahi chaḍḍetabbaṃ.

  1. "不需要雨水的暗示"是指在雨季時的四個冬季和四個夏季，共八個月的意思。"在平臺上"是指在樹枝平臺或地面平臺上。"在樹根下"是指在任何樹的下方。那裡烏鴉或其他鳥類不會侵擾的地方，即那些因棲息而安靜的鳥類不會打擾這個寢處，因此允許在這樣的樹根下放置。故而在那些覓食的鳥類離開后，可以在那棵樹的根下放置。如果在樹下棲息的鳥類不會被放置。"在八個月"的說法是指在某些地方的雨季不下雨，在那些地方也不適合放置四個月。"在不需要雨水的暗示"是指在冬季上天降雨的地方，在那裡冬季也不適合放置。夏季時四處都是清澈的天空，因此在這樣的情況下可以隨意在冬季的地方放置平臺。 在露天的地方也應知道這個規則，如果那裡有個人的寢處，就在那裡休息。若是以僧團的名義來收集，則應以言辭來收集。若此處沒有，舊的寢處應被使用。在此處沒有時，則應使用新的或修復的寢處。拿著之後，若說"我是在樹根下的露天的"時，不應在不適當的情況下在樹根下放置。若是用四倍的袈裟做的寢處而無法保護此處，可能會有七天的限制，因比丘的身體所需而可放置。 在森林中住在草屋中的人們，因其持戒的美德而心存歡喜，給予新的平臺，"以僧團的財物來享用"。在離開時，應向各個僧院的合適比丘們派遣，若沒有合適的比丘，便應在不下雨的地方放置，若在不下雨的地方沒有樹木，則應在樹上掛著。應在聖地的地方清洗並收集食物，或在齋堂或上座的地方清洗並放置在其中的一個地方。若在齋堂等的某個地方清洗並放置其餘的物品，則應遵循同樣的原則。 若想在乞食的道路上清洗並前往，則應在清洗后，如果在中間的地方有房屋，應放置在那裡。如果沒有，若意識到這個地方的庇護狀態，便應在離開村莊的那段時間內，知道那裡不會下雨，便可以隨意放置在任何地方。若知道那裡會下雨，則應放置在露天的地方，因而犯了惡作的事。若在那裡的地方清洗後放置，便可以在那個地方放置。座位的清洗應知曉。在那裡應遵循這個規則 - 從中間開始，腳的位置應朝向沙子。用手抓住草鞋並向外扔掉。

111.Masārakoti mañcapāde vijjhitvā tattha aṭaniyo pavesetvā kato. Bundikābaddhoti aṭanīhi mañcapāde ḍaṃsāpetvā pallaṅkasaṅkhepena kato. Kuḷīrapādakoti assameṇḍakādīnaṃ pādasadisehi pādehi kato. Yo vā pana koci vaṅkapādako, ayaṃ vuccati kuḷīrapādako. Āhaccapādakoti ayaṃ pana 『『āhaccapādako nāma mañco aṅge vijjhitvā kato hotī』』ti evaṃ parato pāḷiyaṃyeva vutto, tasmā aṭaniyo vijjhitvā tattha pādasikhaṃ pavesetvā upari āṇiṃ datvā katamañco 『『āhaccapādako』』ti veditabbo. Pīṭhepi eseva nayo. Anto saṃveṭhetvā baddhaṃ hotīti heṭṭhā ca upari ca vitthataṃ majjhe saṅkhittaṃ paṇavasaṇṭhānaṃ katvā baddhaṃ hoti, taṃ kira majjhe sīhabyagghacammaparikkhittampi karonti. Akappiyacammaṃ nāmettha natthi. Senāsanañhi sovaṇṇamayampi vaṭṭati, tasmā taṃ mahagghaṃ hoti. Anupasampannaṃ santharāpeti tassa palibodhoti yena santharāpitaṃ, tassa palibodho. Leḍḍupātaṃ atikkamantassa āpatti pācittiyassāti thāmamajjhimassa purisassa leḍḍupātaṃ atikkamantassa pācittiyaṃ.

Ayaṃ panettha vinicchayo – thero bhojanasālāyaṃ bhattakiccaṃ katvā daharaṃ āṇāpeti 『『gaccha divāṭṭhāne mañcapīṭhaṃ paññapehī』』ti. So tathā katvā nisinno. Thero yathāruciṃ vicaritvā tattha gantvā thavikaṃ vā uttarāsaṅgaṃ vā ṭhapeti, tato paṭṭhāya therassa palibodho. Nisīditvā sayaṃ gacchanto neva uddharati, na uddharāpeti, leḍḍupātātikkame pācittiyaṃ. Sace pana thero tattha thavikaṃ vā uttarāsaṅgaṃ vā aṭṭhapetvā caṅkamantova daharaṃ 『『gaccha tva』』nti bhaṇati, tena 『『idaṃ bhante mañcapīṭha』』nti ācikkhitabbaṃ. Sace thero vattaṃ jānāti 『『tvaṃ gaccha, ahaṃ pākatikaṃ karissāmī』』ti vattabbaṃ. Sace bālo hoti anuggahitavatto 『『gaccha, mā idha tiṭṭha, neva nisīdituṃ na nipajjituṃ demī』』ti daharaṃ tajjetiyeva. Daharena 『『bhante sukhaṃ sayathā』』ti kappaṃ labhitvā vanditvā gantabbaṃ. Tasmiṃ gate therasseva palibodho. Purimanayeneva cassa āpatti veditabbā.

Atha pana āṇattikkhaṇeyeva daharo 『『mayhaṃ bhante bhaṇḍakadhovanādi kiñci karaṇīyaṃ atthī』』ti vadati, thero ca naṃ 『『tvaṃ paññapetvā gacchāhī』』ti vatvā bhojanasālato nikkhamitvā aññattha gacchati, pāduddhārena kāretabbo. Sace tattheva gantvā nisīdati purimanayeneva cassa leḍḍupātātikkame āpatti. Sace pana thero sāmaṇeraṃ āṇāpeti , sāmaṇere tattha mañcapīṭhaṃ paññapetvā nisinnepi bhojanasālato aññattha gacchanto pāduddhārena kāretabbo. Gantvā nisinno puna gamanakāle leḍḍupātātikkame āpattiyā kāretabbo. Sace pana āṇāpento mañcapīṭhaṃ paññapetvā tattheva nisīdāti āṇāpeti, yatricchati tatra gantvā āgantuṃ labhati. Sayaṃ pana pākatikaṃ akatvā gacchantassa leḍḍupātātikkame pācittiyaṃ. Antarasannipāte mañcapīṭhāni paññapetvā nisinnehi gamanakāle ārāmikānaṃ imaṃ paṭisāmethāti vattabbaṃ, avatvā gacchantānaṃ leḍḍupātātikkame āpatti.

  1. "有支架的"是指在床腳上鉆孔,然後插入橫木而製成的。"捆綁式的"是指用橫木將床腳固定,像可摺疊的坐具那樣製成的。"蟹腳式的"是指用類似馬或羊等動物腳的形狀製成的床腳。任何彎曲的床腳都稱為"蟹腳式的"。"可拆卸的"在經文中解釋說:"可拆卸的床是指在部件上鉆孔製成的。"因此,應理解為在橫木上鉆孔,將床腳插入其中,然後在上面用釘子固定制成的床稱為"可拆卸的"。對於椅子也是同樣的道理。"內部纏繞捆綁"是指上下寬闊,中間收縮,做成鼓的形狀捆綁而成,據說中間還用獅子虎皮包裹。這裡沒有不適合的皮。因為住處即使是用黃金製成的也是可以的,所以這是昂貴的。"讓未受具足戒者鋪設,那是他的障礙"是指由誰鋪設,那就是誰的障礙。"超過石子拋擲距離犯波逸提"是指超過中等體力的人拋擲石子的距離就犯波逸提。 這裡的判斷是:長老在食堂用完餐后,命令年輕比丘說:"去日間休息處鋪設床椅。"他照做並坐下。長老隨意走動後來到那裡,放下錢袋或上衣,從那時起就成為長老的障礙。如果坐下後自己離開,既不收拾也不讓人收拾,超過石子拋擲距離就犯波逸提。但如果長老來到那裡沒有放下錢袋或上衣,只是走動著對年輕比丘說"你走吧",那麼年輕比丘應該說"尊者,這是床椅"。如果長老知道規矩,應該說"你走吧,我會收拾好的"。如果他愚笨不懂規矩,就會斥責年輕比丘說"走,別在這裡站著,我不允許你坐下或躺下"。年輕比丘應該說"尊者,請安睡",得到允許後行禮離開。他離開后就成為長老的障礙。應該按照前面的方法理解他的犯戒。 如果在命令的時候年輕比丘就說"尊者,我有洗衣服等事情要做",而長老說"你鋪設好就走吧",然後從食堂離開去別處,應該按腳步來計算。如果他來到那裡坐下,按照前面的方法,超過石子拋擲距離就犯戒。如果長老命令沙彌,即使沙彌在那裡鋪設床椅並坐下,長老從食堂去別處時也應該按腳步來計算。如果來到並坐下,再次離開時超過石子拋擲距離就應該判為犯戒。但如果命令時說鋪設床椅后就坐在那裡,他可以隨意去任何地方再回來。但如果自己不收拾就離開,超過石子拋擲距離就犯波逸提。在集會中鋪設床椅坐下後離開時,應該對園丁們說"請收拾這個",不說就離開的人超過石子拋擲距離就犯戒。

Mahādhammasavanaṃ nāma hoti tattha uposathāgāratopi bhojanasālatopi āharitvā mañcapīṭhāni paññapenti. Āvāsikānaṃyeva palibodho. Sace āgantukā 『『idaṃ amhākaṃ upajjhāyassa idaṃ ācariyassā』』ti gaṇhanti, tato paṭṭhāya tesaṃyeva palibodho. Gamanakāle pākatikaṃ akatvā leḍḍupātaṃ atikkamantānaṃ āpatti. Mahāpaccariyaṃ puna vuttaṃ – 『『yāva aññe na nisīdanti, tāva yehi paññattaṃ, tesaṃ bhāro. Aññesu āgantvā nisinnesu nisinnakānaṃ bhāro. Sace te anuddharitvā vā anuddharāpetvā vā gacchanti, dukkaṭaṃ. Kasmā? Anāṇattiyā paññapitattā』』ti. Dhammāsane paññatte yāva ussārako vā dhammakathiko vā nāgacchati, tāva paññāpakānaṃ palibodho, tasmiṃ āgantvā nisinne tassa palibodho. Sakalaṃ ahorattaṃ dhammasavanaṃ hoti, añño ussārako vā dhammakathiko vā uṭṭhahati, añño nisīdati, yo yo āgantvā nisīdati, tassa tassa bhāro. Uṭṭhahantena pana 『『idamāsanaṃ tumhākaṃ bhāro』』ti vatvā gantabbaṃ. Sacepi itarasmiṃ anāgateyeva paṭhamaṃ nisinno uṭṭhāya gacchati, tasmiñca antoupacāraṭṭheyeva itaro āgantvā nisīdati, uṭṭhāya gato āpattiyā na kāretabbo. Sace pana itarasmiṃ anāgateyeva paṭhamaṃ nisinno uṭṭhāyāsanā leḍḍupātaṃ atikkamati, āpattiyā kāretabbo. Sabbattha ca 『『leḍḍupātātikkame paṭhamapāde dukkaṭaṃ, dutiye pācittiya』』nti ayaṃ nayo mahāpaccariyaṃ vutto.

112.Cimilikaṃ vātiādīsu cimilikā nāma sudhādiparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṃ katā hoti , taṃ heṭṭhā pattharitvā upari kaṭasārakaṃ pattharanti. Uttarattharaṇaṃ nāma mañcapīṭhānaṃ upari attharitabbakaṃ paccattharaṇaṃ. Bhūmattharaṇaṃ nāma bhūmiyaṃ attharitabbā kaṭasārakādivikati. Taṭṭikaṃ nāma tālapaṇṇehi vā vākehi vā katataṭṭikā. Cammakhaṇḍo nāma sīhabyagghadīpitaracchacammādīsupi yaṃkiñci cammaṃ. Aṭṭhakathāsu hi senāsanaparibhoge paṭikkhittacammaṃ nāma na dissati, tasmā sīhacammādīnaṃ pariharaṇeyeva paṭikkhepo veditabbo. Pādapuñchanī nāma rajjukehi vā pilotikāhi vā pādapuñchanatthaṃ katā. Phalakapīṭhaṃ nāma phalakamayaṃ pīṭhaṃ. Atha vā phalakañceva dārumayapīṭhañca; etena sabbampi dārubhaṇḍādi saṅgahitaṃ. Mahāpaccariyaṃ pana vitthāreneva vuttaṃ – 『『ādhārakaṃ pattapidhānaṃ pādakathalikaṃ tālavaṇṭaṃ bījanīpattakaṃ yaṃkiñci dārubhaṇḍaṃ antamaso pānīyauḷuṅkaṃ pānīyasaṅkhaṃ ajjhokāse nikkhipitvā gacchantassa dukkaṭa』』nti. Mahāaṭṭhakathāyaṃ pana esa nayo dutiyasikkhāpade dassito. Ajjhokāse rajanaṃ pacitvā rajanabhājanaṃ rajanauḷuṅko rajanadoṇikāti sabbaṃ aggisālāya paṭisāmetabbaṃ. Sace aggisālā natthi, anovassake pabbhāre nikkhipitabbaṃ. Tasmimpi asati yattha olokentā bhikkhū passanti, tādise ṭhāne ṭhapetvāpi gantuṃ vaṭṭati.

Aññassapuggaliketi yasmiṃ vissāsaggāho na ruhati, tassa santake dukkaṭaṃ. Yasmiṃ pana vissāso ruhati, tassa santakaṃ attano puggalikamiva hotīti mahāpaccariyādīsu vuttaṃ.

在大法會時,他們從布薩堂或食堂搬來床椅並鋪設。這只是常住者的障礙。如果訪客說"這是我們的戒師的,這是我們老師的"並拿走,從那時起就成為他們的障礙。離開時如果不收拾,超過石子拋擲距離就犯戒。在《大疏》中又說:"只要別人還沒坐下,那些鋪設的人就有責任。別人來坐下後,坐著的人就有責任。如果他們不收拾或不讓人收拾就離開,犯惡作。為什麼?因為沒有被命令而鋪設。"在法座鋪設后,只要通報者或說法者還沒來,鋪設者就有責任,他來坐下後就成為他的責任。整天整夜都在聽法,一個通報者或說法者起身,另一個坐下,誰來坐下就是誰的責任。但起身的人應該說"這個座位是你的責任"然後離開。即使第一個坐下的人在另一個人還沒來時就起身離開,而另一個人來到並在界內坐下,起身離開的人不應判為犯戒。但如果第一個坐下的人在另一個人還沒來時就起身離開,超過石子拋擲距離,應判為犯戒。在所有情況下,《大疏》中說"超過石子拋擲距離的第一步犯惡作,第二步犯波逸提"這個原則。 112. 關於"墊子等",墊子是指爲了保護經過石灰等處理的地面的顏色而製作的,把它鋪在下面,上面再鋪上粗布。覆蓋物是指鋪在床椅上面的墊子。地毯是指鋪在地上的粗布等織物。蓆子是指用棕櫚葉或樹皮製成的蓆子。皮革是指獅子、老虎、豹子、豺狼等動物的任何皮革。在註釋書中沒有看到在臥具使用中禁止的皮革,所以應該理解為只禁止攜帶獅皮等。擦腳布是指用繩子或布製成的擦腳用品。木凳是指木製的凳子。或者說是木板和木製凳子;這包括了所有木製器具等。但在《大疏》中詳細說:"放下支架、缽蓋、腳架、棕櫚扇、扇子、小盤、任何木製器具,甚至是水勺、水貝殼在露天處離開的人犯惡作。"但在《大注》中,這個規則在第二學處中顯示。在露天煮染料后,染料容器、染料勺、染料桶都應該收在火房裡。如果沒有火房,應該放在不漏雨的懸崖下。如果那裡也沒有,可以放在比丘們看得到的地方離開。 "屬於他人"是指對於不能熟悉的人的所有物犯惡作。但對於可以熟悉的人的所有物,就像自己的個人物品一樣,這在《大疏》等中說。

113.Āpucchaṃ gacchatīti yo bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hoti, attano palibodhaṃ viya maññati, yo tathārūpaṃ āpucchitvā gacchati, tassa anāpatti. Otāpento gacchatīti ātape otāpento āgantvā uddharissāmīti gacchati; evaṃ gacchato anāpatti. Kenaci palibuddhaṃ hotīti senāsanaṃ kenaci upaddutaṃ hotīti attho. Sacepi hi vuḍḍhataro bhikkhu uṭṭhāpetvā gaṇhāti, sacepi yakkho vā peto vā āgantvā nisīdati, koci vā issaro āgantvā gaṇhāti, senāsanaṃ palibuddhaṃ hoti, sīhabyagghādīsu vā pana taṃ padesaṃ āgantvā ṭhitesupi senāsanaṃ palibuddhaṃ hotiyeva. Evaṃ kenaci palibuddhe anuddharitvāpi gacchato anāpatti. Āpadāsūti jīvitabrahmacariyantarāyesu. Sesaṃ uttānamevāti.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamasenāsanasikkhāpadaṃ catutthaṃ.

  1. Dutiyasenāsanasikkhāpadavaṇṇanā

  2. Dutiyasenāsanasikkhāpade – bhisīti mañcakabhisi vā pīṭhakabhisi vā. Cimilikādīnipi purimasikkhāpade vuttappakārāniyeva. Nisīdananti sadasaṃ veditabbaṃ. Paccattharaṇanti pāvāro kojavoti ettakameva vuttaṃ. Tiṇasanthāroti yesaṃ kesañci tiṇānaṃ santhāro . Esa nayo paṇṇasanthāre. Parikkhepaṃ atikkamantassāti ettha paṭhamapādaṃ atikkāmentassa dukkaṭaṃ, dutiyātikkame pācittiyaṃ. Aparikkhittassa upacāro nāma senāsanato dve leḍḍupātā.

Anāpucchaṃvā gaccheyyāti ettha bhikkhumhi sati bhikkhu āpucchitabbo. Tasmiṃ asati sāmaṇero, tasmiṃ asati ārāmiko, tasmimpi asati yena vihāro kārito so vihārasāmiko, tassa vā kule yo koci āpucchitabbo. Tasmimpi asati catūsu pāsāṇesu mañcaṃ ṭhapetvā mañce avasesamañcapīṭhāni āropetvā upari bhisiādikaṃ dasavidhampi seyyaṃ rāsiṃ karitvā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā dvāravātapānāni pidahitvā gamiyavattaṃ pūretvā gantabbaṃ. Sace pana senāsanaṃ ovassati, chadanatthañca tiṇaṃ vā iṭṭhakā vā ānītā honti, sace ussahati, chādetabbaṃ. No ce sakkoti, yo okāso anovassako, tattha mañcapīṭhādīni nikkhipitvā gantabbaṃ. Sace sabbampi ovassati, ussahantena antogāme upāsakānaṃ ghare ṭhapetabbaṃ. Sace tepi 『『saṅghikaṃ nāma bhante bhāriyaṃ, aggidāhādīnaṃ bhāyāmā』』ti na sampaṭicchanti, ajjhokāsepi pāsāṇānaṃ upari mañcaṃ ṭhapetvā sesaṃ pubbe vuttanayeneva nikkhipitvā tiṇehi ca paṇṇehi ca paṭicchādetvā gantuṃ vaṭṭati. Yañhi tattha aṅgamattampi avasissati, taṃ aññesaṃ tattha āgatānaṃ bhikkhūnaṃ upakāraṃ bhavissatīti .

  1. "問候去吧"是指比丘或沙彌或園丁感到羞愧，像是自己有障礙的人，若是這樣問候后離開，則不犯戒。 "在陽光下去吧"是指在陽光下，來到時說"我將提起"而離去；如此離開則不犯戒。 "有障礙"是指臥具受到某種干擾。如果年長的比丘叫起並收拾，或者有惡鬼或鬼魂來到坐下，或有其他人來到收拾，臥具就會受到干擾；在獅子、老虎等地方，即使它們在那兒停留，臥具也會受到干擾。如此，若不因任何障礙而離開，則不犯戒。"在困境中"是指在生命與梵行之間的危機。其餘的則是簡略說明。 關於"結實的床"，是指從身體、言語和心中產生的，涉及行為與不行為、無知與知覺、無心與有心、身體行為、言語行為、三種心態、三種感覺。 第一條臥具戒的第四條。
  2. 關於第二條臥具戒的說明 - "床鋪"是指床或凳子。關於墊子等的說明與前面的戒條相同。 "坐下"應理解為坐在一起。 "覆蓋"是指鋪在上面的墊子。 "草的覆蓋"是指將任何草放在一起的覆蓋物。此處的原則是，若超過第一步則犯惡作，超過第二步則犯波逸提。若未覆蓋的地方是指臥具下的兩塊木板。 "不問也能離開"是指在比丘在場時，應該問候比丘。如果比丘不在場，沙彌不在場，園丁不在場，或者是建造這個寺廟的僧侶不在場，任何人都應問候。因此，在這情況下，應在四塊石頭上放置床鋪，並將剩餘的床椅放在上面，鋪上草和泥土，將門窗封閉，準備好離開。如果臥具正在使用，草或泥土被帶走，若能堅持應當覆蓋。如果不能，若有不漏雨的地方，則應將床椅等放在那兒離開。如果一切都在使用，努力在村莊內部的居士家中放置。如果他們也說"以僧團的名義，太重了，我們害怕火災"，則應在露天的石頭上放置床鋪，然後按之前所述的方式收拾草和棕櫚葉后離開。若有任何東西留在那兒，也將成為到來的比丘的幫助。

117.Vihārassa upacāretiādīsu vihārassūpacāro nāma pariveṇaṃ. Upaṭṭhānasālāti pariveṇabhojanasālā. Maṇḍapoti pariveṇamaṇḍapo. Rukkhamūlanti pariveṇarukkhamūlaṃ. Ayaṃ tāva nayo kurundaṭṭhakathāyaṃ vutto. Kiñcāpi vutto, atha kho vihāroti antogabbho vā aññaṃ vā sabbaparicchannaṃ guttasenāsanaṃ veditabbaṃ. Vihārassa upacāreti tassa bahi āsanne okāse. Upaṭṭhānasālāyaṃ vāti bhojanasālāyaṃ vā. Maṇḍape vāti aparicchanne paricchanne vāpi bahūnaṃ sannipātamaṇḍape. Rukkhamūle vattabbaṃ natthi. Āpatti dukkaṭassāti vuttappakārañhi dasavidhaṃ seyyaṃ antogabbhādimhi guttaṭṭhāne paññapetvā gacchantassa yasmā seyyāpi senāsanampi upacikāhi palujjati, vammikarāsiyeva hoti, tasmā pācittiyaṃ vuttaṃ. Bahi pana upaṭṭhānasālādīsu paññapetvā gacchantassa seyyāmattameva nasseyya, ṭhānassa aguttatāya na senāsanaṃ, tasmā ettha dukkaṭaṃ vuttaṃ. Mañcaṃ vā pīṭhaṃ vāti ettha yasmā na sakkā mañcapīṭhaṃ sahasā upacikāhi khāyituṃ, tasmā taṃ vihārepi santharitvā gacchantassa dukkaṭaṃ vuttaṃ. Vihārūpacāre pana taṃ vihāracārikaṃ āhiṇḍantāpi disvā paṭisāmessanti.

  1. 關於"寺院的周圍"等,寺院的周圍是指庭院。集會堂是指庭院的食堂。涼亭是指庭院的涼亭。樹根是指庭院的樹根。這是《古蘭達註釋》中所說的原則。雖然如此說,但寺院應理解為內室或其他完全封閉的安全住處。寺院的周圍是指其外部附近的地方。在集會堂或食堂。在涼亭是指無遮蔽或有遮蔽的多人集會涼亭。關於樹根無需多言。犯惡作罪是指,在內室等安全處鋪設上述十種臥具而離開的人,因為臥具和住處會被白蟻破壞,變成蟻丘,所以說犯波逸提。但在外部的集會堂等處鋪設而離開的人,只有臥具會損壞,因為地方不安全,所以這裡說犯惡作。關於床或椅,因為床椅不會立即被白蟻吃掉,所以在寺院內鋪設而離開的人犯惡作。但在寺院周圍,巡視寺院的人看到後會收拾。

118.Uddharitvāgacchatīti ettha uddharitvā gacchantena mañcapīṭhakavāṭaṃ sabbaṃ apanetvā saṃharitvā cīvaravaṃse laggetvā gantabbaṃ. Pacchā āgantvā vasanakabhikkhunāpi puna mañcapīṭhaṃ vā paññapetvā sayitvā gacchantena tatheva kātabbaṃ. Antokuṭṭato seyyaṃ bahikuṭṭe paññapetvā vasantena gamanakāle gahitaṭṭhāneyeva paṭisāmetabbaṃ. Uparipāsādato oropetvā heṭṭhāpāsāde vasantassapi eseva nayo. Rattiṭṭhānadivāṭṭhānesu mañcapīṭhaṃ paññapetvāpi gamanakāle puna gahitaṭṭhāneyeva ṭhapetabbaṃ.

Āpucchaṃ gacchatīti etthāyaṃ āpucchitabbānāpucchitabbavinicchayo – yā tāva bhūmiyaṃ dīghasālā vā paṇṇasālā vā hoti, yaṃ vā rukkhatthambhesu, katagehaṃ upacikānaṃ uṭṭhānaṭṭhānaṃ hoti, tato pakkamantena tāva āpucchitvāva pakkamitabbaṃ. Tasmiñhi katipayāni divasāni ajaggiyamāne vammikāva santiṭṭhanti. Yaṃ pana pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ siluccayaleṇaṃ vā sudhālittasenāsanaṃ vā yattha upacikāsaṅkā natthi, tato pakkamantassa āpucchitvāpi anāpucchitvāpi gantuṃ vaṭṭati, āpucchanaṃ pana vattaṃ. Sace tādisepi senāsane ekena passena upacikā ārohanti, āpucchitvāva gantabbaṃ. Yo pana āgantuko bhikkhu saṅghikaṃ senāsanaṃ gahetvā vasantaṃ bhikkhuṃ anuvattanto attano senāsanaṃ aggahetvā vasati, yāva so na gaṇhāti, tāva taṃ senāsanaṃ purimabhikkhusseva palibodho. Yadā pana so senāsanaṃ gahetvā attano issariyena vasati, tato paṭṭhāya āgantukasseva palibodho. Sace ubhopi vibhajitvā gaṇhanti, ubhinnampi palibodho. Mahāpaccariyaṃ pana vuttaṃ – 『『sace dve tayo ekato hutvā paññapenti, gamanakāle sabbehipi āpucchitabbaṃ. Tesu ce paṭhamaṃ gacchanto 『pacchimo jaggissatī』ti ābhogaṃ katvā gacchati vaṭṭati. Pacchimassa ābhogena mutti natthi. Bahū ekaṃ pesetvā santharāpenti, gamanakāle sabbehi vā āpucchitabbaṃ , ekaṃ vā pesetvā āpucchitabbaṃ. Aññato mañcapīṭhādīni ānetvā aññatra vasitvāpi gamanakāle tattheva netabbāni. Sace aññāvāsato ānetvā vasamānassa añño vuḍḍhataro āgacchati, na paṭibāhitabbo, 『mayā bhante aññāvāsato ānītaṃ, pākatikaṃ kareyyāthā』ti vattabbaṃ. Tena 『evaṃ karissāmī』ti sampaṭicchite itarassa gantuṃ vaṭṭati. Evamaññattha haritvāpi saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ vā jiṇṇaṃ vā corehi vā haṭaṃ gīvā na hoti, puggalikaparibhogena paribhuñjantassa pana gīvā hoti. Aññassa mañcapīṭhaṃ pana saṅghikaparibhogena vā puggalikaparibhogena vā paribhuñjantassa naṭṭhaṃ gīvāyeva』』.

Kenaci palibuddhaṃ hotīti vuḍḍhatarabhikkhūissariyayakkhasīhavāḷamigakaṇhasappādīsu yena kenaci senāsanaṃ palibuddhaṃ hoti. Sāpekkho gantvā tattha ṭhito āpucchati, kenaci palibuddho hotīti ajjeva āgantvā paṭijaggissāmīti evaṃ sāpekkho nadīpāraṃ vā gāmantaraṃ vā gantvā yatthassa gamanacittaṃ uppannaṃ, tattheva ṭhito kañci pesetvā āpucchati, nadīpūrarājacorādīsu vā kenaci palibuddho hoti upadduto, na sakkoti paccāgantuṃ, evaṃbhūtassapi anāpatti. Sesaṃ paṭhamasikkhāpade vuttanayameva saddhiṃ samuṭṭhānādīhīti.

Dutiyasenāsanasikkhāpadaṃ pañcamaṃ.

  1. Anupakhajjasikkhāpadavaṇṇanā

  2. 關於"收拾后離開",收拾后離開的人應該把床椅門板全部移開,摺疊起來,掛在衣架上離開。之後來住的比丘再次鋪設床椅睡覺后離開時,也應該同樣處理。在內墻鋪設臥具在外墻居住的人,離開時應該收拾到原來拿的地方。從樓上搬下來在樓下居住的人也是同樣的道理。在夜間和白天的住處鋪設床椅,離開時也應該再放回原來拿的地方。 關於"問候離開",這裡有關於應該問候和不應該問候的判斷 - 首先,在地面上的長堂或葉屋,或者在樹柱上建造的房子,是白蟻出現的地方,從那裡離開時應該問候后離開。因為如果那裡幾天不照看,就會形成蟻丘。但是在石頭上面或石柱上建造的住處,或者巖洞,或者塗抹石灰的住處,沒有白蟻的擔心,從那裡離開時問候或不問候都可以,但問候是禮節。如果在這樣的住處有一邊白蟻爬上來,應該問候后離開。如果客居比丘隨順住在僧團住處的比丘而不取自己的住處,只要他不取,那個住處就是前面那個比丘的障礙。但當他取了住處以自己的權力居住時,從那時起就是客居比丘的障礙。如果兩人都分配取用,就是兩人的障礙。但在《大疏》中說:"如果兩三人一起鋪設,離開時都應該問候。如果先離開的人想'後來的人會照看'而離開是可以的。後來的人想著不能免除責任。很多人派一個人去鋪設,離開時應該都問候,或者派一個人去問候。從別處拿來床椅等在別處居住,離開時也應該帶回原處。如果從別的住處拿來使用,有更長老的人來,不應該阻止,應該說'尊者,這是我從別的住處拿來的,請恢復原狀'。如果他同意說'我會這樣做',另一個人就可以離開。這樣從別處帶來以僧團使用方式使用的,丟失或破損或被盜都不用負責,但以個人使用方式使用的則要負責。但別人的床椅,無論以僧團使用方式還是個人使用方式使用,丟失都要負責。" "有障礙"是指被長老比丘、有權勢的人、夜叉、獅子、野獸、黑蛇等任何東西佔據住處。帶著期待離開后停在那裡問候,或者有障礙,今天就來照看,這樣帶著期待渡河或去別村,在生起離開的念頭的地方停下來派人去問候,或者被河水、國王、盜賊等阻礙困擾,無法回來,這樣的人也不犯戒。其餘的與第一學處所說的方法相同,包括起源等。 第二臥具學處第五。

  3. 擠入學處的解釋

  4. Chaṭṭhasikkhāpade – palibundhentīti paṭhamataraṃ gantvā pattacīvaraṃ atiharitvā rumbhitvā tiṭṭhanti. Therā bhikkhū vuṭṭhāpentīti 『『amhākaṃ āvuso pāpuṇātī』』ti vassaggena gahetvā vuṭṭhāpenti. Anupakhajja seyyaṃ kappentīti 『『tumhākaṃ bhante mañcaṭṭhānaṃyeva pāpuṇāti, na sabbo vihāro. Amhākaṃ dāni idaṃ ṭhānaṃ pāpuṇātī』』ti anupavisitvā mañcapīṭhaṃ paññapetvā nisīdantipi nipajjantipi sajjhāyampi karonti.

120.Jānanti 『『anuṭṭhāpanīyo aya』』nti jānanto; tenevassa vibhaṅge 『『vuḍḍhoti jānātī』』tiādi vuttaṃ. Vuḍḍho hi attano vuḍḍhatāya anuṭṭhāpanīyo , gilāno gilānatāya, saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharādīnaṃ vā gaṇavācakaācariyassa vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhento dhuvavāsatthāya vihāraṃ sammannitvā deti, tasmā yassa saṅghena dinno, sopi anuṭṭhāpanīyo. Kāmañcettha gilānassāpi saṅghoyeva anucchavikaṃ senāsanaṃ deti, gilāno pana 『『apaloketvā saṅghena adinnasenāsanopi na pīḷetabbo anukampitabbo』』ti dassetuṃ visuṃ vutto.

121.Upacāreti ettha mañcapīṭhānaṃ tāva mahallake vihāre samantā diyaḍḍho hattho upacāro, khuddake yato pahoti tato diyaḍḍho hattho, pāde dhovitvā pavisantassa passāvatthāya nikkhamantassa ca yāva dvāre nikkhittapādadhovanapāsāṇato passāvaṭṭhānato ca mañcapīṭhaṃ, tāva diyaḍḍhahatthavitthāro maggo upacāro nāma. Tasmiṃ mañcassa vā pīṭhassa vā upacāre ṭhitassa vā bhikkhuno pavisantassa vā nikkhamantassa vā upacāre yo anupakhajja seyyaṃ kappetukāmo seyyaṃ santharati vā santharāpeti vā, āpatti dukkaṭassa.

Abhinisīdativā abhinipajjati vāti ettha abhinisīdanamattena abhinipajjanamatteneva vā pācittiyaṃ. Sace pana dvepi karoti, dve pācittiyāni. Uṭṭhāyuṭṭhāya nisīdato vā nipajjato vā payoge payoge pācittiyaṃ.

122.Upacāraṃ ṭhapetvā seyyaṃ santharati vā santharāpeti vāti imasmiṃ ito pare ca 『『vihārassa upacāre』』tiādike dukkaṭavārepi yathā idha abhinisīdanamatte abhinipajjanamatte ubhayakaraṇe payogabhede ca pācittiyappabhedo vutto, evaṃ dukkaṭappabhedo veditabbo. Evarūpena hi visabhāgapuggalena ekavihāre vā ekapariveṇe vā vasantena attho natthi, tasmā sabbatthevassa nivāso vārito. Aññassa puggaliketi idhāpi vissāsikassa puggalikaṃ attano puggalikasadisameva, tattha anāpatti.

123.Āpadāsūti sace bahi vasantassa jīvitabrahmacariyantarāyo hoti, evarūpāsu āpadāsu yo pavisati, tassāpi anāpatti. Sesaṃ uttānamevāti. Paṭhamapārājikasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

Anupakhajjasikkhāpadaṃ chaṭṭhaṃ.

  1. Nikkaḍḍhanasikkhāpadavaṇṇanā

  2. 在第六學處中 - "阻礙"是指先到那裡,把缽和衣服放在那裡佔據著。"長老比丘們趕走"是指說"朋友們,這是我們的"按資歷取用而趕走。"擠入后安排臥具"是指"尊者,只有你們的床位是你們的,不是整個寺院。現在這個地方是我們的"這樣擠入后鋪設床椅,坐下或躺下或誦經。

  3. "知道'這是不應該趕走的'"是指知道;因此在其解釋中說"知道是長老"等。長老因其長老身份不應被趕走,病人因其病情不應被趕走,而僧團考慮到管理財物者或說法持律者等或教導小組的老師的多方面貢獻和特殊品德,分配寺院給他們長期居住,因此被僧團分配的人也不應被趕走。雖然這裡僧團也給病人合適的住處,但病人是"即使沒有經僧團同意分配住處的人也不應該被壓迫而應該被同情"爲了表明這一點而單獨提到。
  4. "周圍"在這裡,對於床椅,在大寺院周圍一肘半是周圍,在小寺院從能夠容納的地方起一肘半,洗腳進入和出去小便,從門口放置洗腳石和小便處到床椅,一肘半寬的路稱為周圍。在那個床或椅子的周圍站著或進入或離開的周圍,誰想要擠入安排臥具而鋪設或讓人鋪設,犯惡作。 "坐下或躺下"在這裡,僅僅坐下或僅僅躺下就犯波逸提。如果兩者都做,兩個波逸提。反覆起來坐下或躺下,每次行為都犯波逸提。
  5. "除了周圍鋪設或讓人鋪設臥具"在這裡和之後的"在寺院周圍"等惡作段落中,就像這裡僅僅坐下、僅僅躺下、兩者都做、行為不同而有不同的波逸提一樣,應該理解有不同的惡作。因為與這樣的不同類的人在同一寺院或同一庭院居住是沒有意義的,所以在所有地方都禁止他居住。"屬於他人"在這裡也是,熟悉的人的個人物品就像自己的個人物品一樣,在那裡不犯戒。
  6. "在困難時"如果在外面居住有生命和梵行的危險,在這樣的困難中進入的人也不犯戒。其餘的很明顯。與第一波羅夷戒同樣的起源,是作為,以知覺解脫,有心的,世間所譴責的,身體行為,不善心,苦受。 第六擠入學處。

  7. 趕出學處的解釋

  8. Sattamasikkhāpade – ekena payogena bahukepi dvāre atikkāmetīti ye catubhūmakapañcabhūmakā pāsādā chasattakoṭṭhakāni vā catussālāni, tādisesu senāsanesu hatthesu vā gīvāya vā gahetvā antarā aṭṭhapento ekena payogena atikkāmeti, ekameva pācittiyaṃ. Ṭhapetvā ṭhapetvā nānāpayogehi atikkāmentassa dvāragaṇanāya pācittiyāni. Hatthena anāmasitvā 『『nikkhamā』』ti vatvā vācāya nikkaḍḍhantassāpi eseva nayo.

Aññaṃ āṇāpetīti ettha 『『imaṃ nikkaḍḍhā』』ti āṇattimatte dukkaṭaṃ. Sace so sakiṃ āṇatto bahukepi dvāre atikkāmeti, ekaṃ pācittiyaṃ. Sace pana 『『ettakāni dvārāni nikkaḍḍhāhī』』ti vā 『『yāva mahādvāraṃ tāva nikkaḍḍhāhī』』ti vā evaṃ niyāmetvā āṇatto hoti, dvāragaṇanāya pācittiyāni.

Tassaparikkhāranti yaṃkiñci tassa santakaṃ pattacīvaraparissāvanadhamakaraṇamañcapīṭhabhisibimbohanādibhedaṃ, antamaso rajanachallimpi; yo nikkaḍḍhati vā nikkaḍḍhāpeti vā; tassa vatthugaṇanāya dukkaṭāni . Gāḷhaṃ bandhitvā ṭhapitesu pana ekāva āpattīti mahāpaccariyaṃ vuttaṃ.

127.Aññassa puggaliketi idhāpi vissāsikapuggalikaṃ attano puggalikasadisameva. Yathā ca idha; evaṃ sabbattha. Yatra pana viseso bhavissati, tatra vakkhāma.

128.Alajjiṃ nikkaḍḍhati vātiādīsu bhaṇḍanakārakakalahakārakameva sakalasaṅghārāmato nikkaḍḍhituṃ labhati, so hi pakkhaṃ labhitvā saṅghampi bhindeyya. Alajjīādayo pana attano vasanaṭṭhānatoyeva nikkaḍḍhitabbā, sakalasaṅghārāmato nikkaḍḍhituṃ na vaṭṭati. Ummattakassāti sayaṃ ummattakassa anāpatti. Sesaṃ uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Nikkaḍḍhanasikkhāpadaṃ sattamaṃ.

  1. Vehāsakuṭisikkhāpadavaṇṇanā

  2. Aṭṭhamasikkhāpade – uparivehāsakuṭiyāti upari acchannatalāya dvibhūmikakuṭiyā vā tibhūmikādikuṭiyā vā. Mañcaṃ sahasā abhinisīdīti mañcaṃ sahasā abhibhavitvā ajjhottharitvā nisīdi. Bhummatthe vā etaṃ upayogavacanaṃ; mañce nisīdīti attho. Abhīti idaṃ pana padasobhanatthaṃ upasaggamattameva. Nippatitvāti nipatitvā nikkhamitvā vā. Tassa hi upari āṇīpi na dinnā, tasmā nikkhanto. Vissaramakāsīti virūpaṃ āturassaramakāsi.

131.Vehāsakuṭi nāma majjhimassa purisassa asīsaghaṭṭāti yā pamāṇamajjhimassa purisassa sabbaheṭṭhimāhi tulāhi sīsaṃ na ghaṭṭeti, etena idha adhippetā vehāsakuṭi dassitā hoti, na vehāsakuṭilakkhaṇaṃ. Yā hi kāci upari acchinnatalā dvibhūmikā kuṭi tibhūmikādikuṭi vā 『『vehāsakuṭī』』ti vuccati. Idha pana asīsaghaṭṭā adhippetā. Abhinisīdanādīsu pubbe vuttanayeneva payogavasena āpattibhedo veditabbo.

  1. 在第七學處中 - "一次行為讓許多人越過門"是指那些四層五層的樓房或六七個房間或四個大廳,在這樣的住處用手或頸部抓住,中間不停地一次行為讓越過,只犯一次波逸提。如果停下停下用不同的行為讓越過,按門的數量犯波逸提。不用手觸碰而說"出去"用語言趕出的也是同樣的道理。 "命令他人"在這裡,僅僅命令"把這個趕出去"就犯惡作。如果他被命令一次就讓許多人越過門,一個波逸提。但如果被命令"趕出這麼多門"或"一直趕到大門",這樣限定地被命令,按門的數量犯波逸提。 "他的物品"是指任何屬於他的東西,如缽、衣、濾水器、火鉗、床、椅、床墊、枕頭等,甚至染料的殘渣;誰趕出或讓人趕出,按物品的數量犯惡作。但對於緊密捆綁放置的,只有一個犯戒,這在《大疏》中說。
  2. "屬於他人"在這裡也是,熟悉的人的個人物品就像自己的個人物品一樣。就像這裡一樣,在所有地方都是如此。如果有什麼不同,我們會在那裡說明。
  3. 關於"趕出無恥者"等,只能從整個僧團寺院趕出製造爭吵和紛爭的人,因為他獲得支援可能會分裂僧團。但無恥者等只應該從自己的住處趕出,不允許從整個僧團寺院趕出。"瘋狂者"是指自己瘋狂的人不犯戒。其餘的很明顯。 三種起源 - 從身體和心、語言和心、身語和心而生,是作為,以知覺解脫,有心的,世間所譴責的,身體行為,語言行為,不善心,苦受。 第七趕出學處。
  4. 高樓小屋學處的解釋
  5. 在第八學處中 - "上面的高樓小屋"是指上面沒有覆蓋的二層小屋或三層以上的小屋。"突然坐在床上"是指突然壓倒、覆蓋床而坐下。或者這是賓格表示處所;意思是坐在床上。"abhi"這個詞只是爲了美化句子的字首。"掉落"是指掉下或離開。因為他上面沒有釘子,所以離開了。"發出聲音"是指發出不正常的痛苦聲音。
  6. "高樓小屋是指中等身材的人頭不碰到"是指對中等身材的人來說,最下面的橫樑不碰到頭,這裡表示所指的高樓小屋,而不是高樓小屋的定義。因為任何上面沒有覆蓋的二層小屋或三層以上的小屋都稱為"高樓小屋"。但這裡指的是頭不碰到的。關於坐下等,應該按照前面所說的方法根據行為來理解犯戒的區別。

133.Avehāsakuṭiyāti bhūmiyaṃ katapaṇṇasālādīsu anāpatti. Na hi sakkā tattha parassa pīḷā kātuṃ. Sīsaghaṭṭāyāti yāyaṃ sīsaghaṭṭā hoti, tatthāpi anāpatti. Na hi sakkā tattha heṭṭhāpāsāde anoṇatena vicarituṃ, tasmā asañcaraṇaṭṭhānattā parapīḷā na bhavissati . Heṭṭhā aparibhogaṃ hotīti yassā heṭṭhā dabbasambhārādīnaṃ nikkhittattā aparibhogaṃ hoti, tatthāpi anāpatti. Padarasañcitaṃ hotīti yassā uparimatalaṃ dāruphalakehi vā ghanasanthataṃ hoti, sudhādiparikammakataṃ vā tatthāpi anāpatti. Paṭāṇi dinnā hotīti mañcapīṭhānaṃ pādasikhāsu āṇī dinnā hoti, yattha nisīdantepi na nippatanti, tādise mañcapīṭhe nisīdatopi anāpatti. Tasmiṃ ṭhitoti āhaccapādake mañce vā pīṭhe vā ṭhito upari nāgadantakādīsu laggitakaṃ cīvaraṃ vā kiñci vā gaṇhāti vā, aññaṃ vā laggeti, tassāpi anāpatti. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Vehāsakuṭisikkhāpadaṃ aṭṭhamaṃ.

  1. Mahallakavihārasikkhāpadavaṇṇanā

  2. "高樓小屋"是指在地面上建造的房屋、葉屋等沒有犯戒。因為在那兒不可能對他人施加壓力。"頭不碰"是指在那兒也沒有犯戒。因為在樓下無法無障礙地活動，因此由於不活動的地方不會對他人施加壓力。樓下不被使用是指因樓下的食物等物品被取出而不被使用，在那兒也沒有犯戒。"腳下的食物"是指上面的木板或堅固的物體，或是經過精細加工的物品，在那裡也沒有犯戒。"床腳給出"是指床椅的腳部給出命令，坐在那裡也不會掉下去，坐在這樣的床椅上也沒有犯戒。在那兒站著是指在床腳或椅子上站著，抓住上面掛著的衣物或任何東西，或是抓住其他東西，在那兒也沒有犯戒。其餘的很明顯。關於"微小毛髮的起源" - 從身體和身體的心而生，是作為、沒有知覺解脫、無心、無形、身體行為、三種心、三種苦受。 第八高樓小屋學處。

  3. 關於老年寺院的學處解釋

  4. Navamasikkhāpade – yāva dvārakosāti ettha dvārakoso nāma piṭṭhasaṅghāṭassa samantā kavāṭavitthārappamāṇo okāso. Mahāpaccariyaṃ pana 『『dvārabāhato paṭṭhāya diyaḍḍho hattho』』ti vuttaṃ. Kurundiyaṃ pana 『『dvārassa ubhosu passesu kavāṭappamāṇa』』nti. Mahāaṭṭhakathāyaṃ 『『kavāṭaṃ nāma diyaḍḍhahatthampi hoti dvihatthampi aḍḍhateyyahatthampī』』ti vuttaṃ, taṃ suvuttaṃ. Tadeva hi sandhāya bhagavatāpi 『『piṭṭhasaṅghāṭassa samantā hatthapāsā』』ti ayaṃ ukkaṭṭhaniddeso kato. Aggaḷaṭṭhapanāyāti sakavāṭakadvārabandhaṭṭhapanāya; sakavāṭakassa dvārabandhassa niccalabhāvatthāyāti attho. Dvāraṭṭhapanāyāti idampi hi padabhājanaṃ imamevatthaṃ sandhāya bhāsitaṃ. Ayaṃ panettha adhippāyo – kavāṭañhi lahuparivaṭṭakaṃ vivaraṇakāle bhittiṃ āhanati, pidahanakāle dvārabandhaṃ. Tena āhananena bhitti kampati, tato mattikā calati, calitvā sithilā vā hoti patati vā. Tenāha bhagavā 『『yāva dvārakosā aggaḷaṭṭhapanāyā』』ti. Tattha kiñcāpi 『『idaṃ nāma kattabba』』nti neva mātikāyaṃ na padabhājane vuttaṃ, aṭṭhuppattiyaṃ pana 『『punappunaṃ chādāpesi punappunaṃ lepāpesī』』ti adhikārato yāva dvārakosā aggaḷaṭṭhapanāya punappunaṃ limpitabbo vā lepāpetabbo vāti evamattho daṭṭhabbo.

Yaṃ pana padabhājane 『『piṭṭhasaṅghāṭassa samantā hatthapāsā』』ti vuttaṃ. Tattha yassa vemajjhe dvāraṃ hoti, uparibhāge uccā bhitti, tassa tīsu disāsu samantā hatthapāsā upacāro hoti, khuddakassa vihārassa dvīsu disāsu upacāro hoti. Tatrāpi yaṃ bhittiṃ vivariyamānaṃ kavāṭaṃ āhanati, sā aparipūraupacārāpi hoti. Ukkaṭṭhaparicchedena pana tīsu disāsu samantā hatthapāsā dvārassa niccalabhāvatthāya lepo anuññāto. Sace panassa dvārassa adhobhāgepi lepokāso atthi, tampi limpituṃ vaṭṭati. Ālokasandhiparikammāyāti ettha ālokasandhīti vātapānakavāṭakā vuccanti, tepi vivaraṇakāle vidatthimattampi atirekampi bhittippadesaṃ paharanti. Upacāro panettha sabbadisāsu labbhati, tasmā sabbadisāsu kavāṭavitthārappamāṇo okāso ālokasandhiparikammatthāya limpitabbo vā lepāpetabbo vāti ayamettha adhippāyo.

Setavaṇṇantiādikaṃ na mātikāya padabhājanaṃ. Iminā hi vihārassa bhārikattaṃ nāma natthīti padabhājaneyeva anuññātaṃ, tasmā sabbametaṃ yathāsukhaṃ kattabbaṃ.

Evaṃ lepakamme yaṃ kattabbaṃ, taṃ dassetvā puna chadane kattabbaṃ dassetuṃ 『『dvatticchadanassā』』tiādi vuttaṃ. Tattha dvatticchadanassa pariyāyanti chadanassa dvattipariyāyaṃ; pariyāyo vuccati parikkhepo, parikkhepadvayaṃ vā parikkhepattayaṃ vā adhiṭṭhātabbanti attho. Appaharite ṭhitenāti aharite ṭhitena. Haritanti cettha sattadhaññabhedaṃ pubbaṇṇaṃ muggamāsatilakulatthaalābukumbhaṇḍādibhedañca aparaṇṇaṃ adhippetaṃ. Tenevāha – 『『haritaṃ nāma pubbaṇṇaṃ aparaṇṇa』』nti.

  1. 在第九學處中 - "直到門框"這裡門框是指門板周圍與門扇寬度相等的空間。但在《大疏》中說"從門柱開始一肘半"。在《古蘭達》中說"門的兩側與門扇相等"。在《大註釋》中說"門扇有一肘半、兩肘或兩肘半",這說得好。正是基於此,世尊也說"門板周圍一臂之距",這是最高限度的規定。"爲了安置門閂"是指爲了安置帶門扇的門鎖;意思是爲了使帶門扇的門鎖固定不動。"爲了安置門"這個詞的解釋也是針對這個意思而說的。這裡的意思是 - 門扇輕易轉動,打開時撞到墻,關閉時撞到門框。由於這種撞擊,墻會震動,然後灰泥會鬆動,鬆動後會變鬆或掉落。因此世尊說"直到門框爲了安置門閂"。雖然在摘要和詞義解釋中沒有說"應該做這個",但在緣起中說"反覆讓覆蓋,反覆讓塗抹",因此應理解為直到門框爲了安置門閂應該反覆塗抹或讓人塗抹。 在詞義解釋中說"門板周圍一臂之距"。在那裡,對於門在中間、上部墻高的房子,在三個方向周圍一臂之距是活動範圍,對於小房子在兩個方向是活動範圍。即使在那裡,門扇打開時撞到的墻也不是完整的活動範圍。但按最高限度,在三個方向周圍一臂之距允許塗抹以使門固定不動。如果門的下部也有塗抹的空間,也可以塗抹。"爲了修飾窗戶"這裡窗戶是指窗扇,它們打開時也會撞到一掌寬或更多的牆面。這裡在所有方向都有活動範圍,因此在所有方向與門扇寬度相等的空間應該塗抹或讓人塗抹以修飾窗戶,這是這裡的意思。 "白色"等不是摘要的詞義解釋。因為這不會使房子變重,所以在詞義解釋中就允許了,因此這一切都可以隨意做。 這樣顯示了塗抹工作應該做什麼之後,爲了再顯示屋頂應該做什麼而說"兩三層屋頂"等。其中"兩三層屋頂的周圍"是指屋頂的兩三層周圍;周圍是指圍繞,意思是應該確定兩層或三層圍繞。"站在沒有綠色的地方"是指站在沒有綠色的地方。這裡的綠色是指七種穀物的早稻和豆子、豆科植物、芝麻、豆蔻、葫蘆、南瓜等晚稻。因此說"綠色是指早稻和晚稻"。

Sace harite ṭhitoadhiṭṭhāti, āpatti dukkaṭassāti ettha pana yasmimpi khette vuttaṃ bījaṃ na tāva sampajjati, vasse vā pana patite sampajjissati, tampi haritasaṅkhyameva gacchati. Tasmā evarūpe khettepi ṭhitena na adhiṭṭhātabbaṃ, ahariteyeva ṭhitena adhiṭṭhātabbaṃ. Tatrāpi ayaṃ paricchedo, piṭṭhivaṃsassa vā kūṭāgārakaṇṇikāya vā upari thupikāya vā passe nisinno chadanamukhavaṭṭiantena olokento yasmiṃ bhūmibhāge ṭhitaṃ passati, yasmiñca bhūmibhāge ṭhito, taṃ upari nisinnakaṃ passati, tasmiṃ ṭhāne adhiṭṭhātabbaṃ. Tassa anto aharitepi ṭhatvā adhiṭṭhātuṃ na labbhati. Kasmā? Vihārassa hi patantassa ayaṃ patanokāsoti.

136.Maggena chādentassāti ettha maggena chādanaṃ nāma aparikkhipitvā ujukameva chādanaṃ; taṃ iṭṭhakasilāsudhāhi labbhati. Dve magge adhiṭṭhahitvāti dve maggā sace ducchannā honti, apanetvāpi punappunaṃ chādetuṃ labbhati, tasmā yathā icchati; tathā dve magge adhiṭṭhahitvā tatiyaṃmaggaṃ 『『idāni evaṃ chādehī』』ti āṇāpetvā pakkamitabbaṃ. Pariyāyenāti parikkhepena. Evaṃchadanaṃ pana tiṇapaṇṇehi labbhati. Tasmā idhāpi yathā icchati tathā dve pariyāye adhiṭṭhahitvā tatiyaṃ pariyāyaṃ 『『idāni evaṃ chādehī』』ti āṇāpetvā pakkamitabbaṃ. Sace na pakkamati, tuṇhībhūtena ṭhātabbaṃ. Sabbampi cetaṃ chadanaṃ chadanūpari veditabbaṃ. Uparūparicchanno hi vihāro ciraṃ anovassako hotīti maññamānā evaṃ chādenti. Tato ce uttarinti tiṇṇaṃ maggānaṃ vā pariyāyānaṃ vā upari catutthe magge vā pariyāye vā.

137.Karaḷe karaḷeti tiṇamuṭṭhiyaṃ tiṇamuṭṭhiyaṃ. Sesamettha uttānamevāti. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Mahallakavihārasikkhāpadaṃ navamaṃ.

  1. Sappāṇakasikkhāpadavaṇṇanā

  2. Dasamasikkhāpade – jānaṃ sappāṇakanti sappāṇakaṃ etanti yathā tathā vā jānanto. Siñceyya vā siñcāpeyya vāti tena udakena sayaṃ vā siñceyya, aññaṃ vā āṇāpetvā siñcāpeyya. Pāḷiyaṃ pana 『『siñceyyāti sayaṃ siñcatī』』ti īdisānaṃ vacanānaṃ attho pubbe vuttanayeneva veditabbo.

Tattha dhāraṃ avicchinditvā siñcantassa ekasmiṃ udakaghaṭe ekāva āpatti. Esa nayo sabbabhājanesu. Dhāraṃ vicchindantassa pana payoge payoge āpatti . Mātikaṃ sammukhaṃ karoti, divasampi sandatu, ekāva āpatti. Sace tattha tattha bandhitvā aññato aññato neti, payoge payoge āpatti. Sakaṭabhāramattañcepi tiṇaṃ ekapayogena udake pakkhipati, ekāva āpatti. Ekekaṃ tiṇaṃ vā paṇṇaṃ vā pakkhipantassa payoge payoge āpatti. Mattikāyapi aññesupi kaṭṭhagomayādīsu eseva nayo. Idaṃ pana mahāudakaṃ sandhāya na vuttaṃ, yaṃ tiṇe vā mattikāya vā pakkhittāya pariyādānaṃ gacchati, āvilaṃ vā hoti, yattha pāṇakā maranti, tādisaṃ udakaṃ sandhāya vuttanti veditabbaṃ. Sesamettha uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ tivedananti.

Sappāṇakasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena senāsanavaggo dutiyo.

  1. Ovādavaggo

  2. Ovādasikkhāpadavaṇṇanā

141-

  1. 如果在綠色的地方站著並加以確定，就會犯惡作。這裡所提到的地方種子尚未成熟，或在雨季落下後會成熟，這也僅僅是綠色的數量而已。因此在這樣的地方也不應站著加以確定，只有在綠色的地方站著才應加以確定。在這裡也是這樣的限制，坐在地面、屋頂或佛塔的頂部，向下看時看到的地方，或在那一塊土地上站著，能看到上面坐著的人，在這個地方應加以確定。即使在裡面站著也無法加以確定。為什麼呢？因為這是降落的地方。
  2. "通過道路覆蓋"這裡的道路覆蓋是指不遮擋而直接覆蓋;這可以用土石和水泥獲得。兩條道路加以確定;如果兩條道路被遮擋，放下後仍然可以反覆覆蓋，因此可以根據需要;因此兩條道路加以確定后，第三條道路"現在就這樣覆蓋"的命令應當被執行。逐步地是指逐漸地。這樣覆蓋是可以用草和葉子來完成。因此在這裡也可以根據需要，兩條逐步的道路加以確定后，第三條逐步的道路"現在就這樣覆蓋"的命令應當被執行。如果不執行，就應當保持沉默。所有這些覆蓋都應當被理解為在覆蓋之上。因為上面覆蓋的房子長時間不會漏水，因此認為這樣覆蓋是合適的。然後如果上面有三條道路或逐步的道路。
  3. "粗糙的粗糙"是指草的碎片。其餘的在這裡都是顯而易見的。六種起源 - 作為、沒有知覺解脫、無心、無形、身體行為、語言行為、三種心、三種苦受。 第九老年寺院的學處。
  4. 關於水器的學處解釋
  5. 在第十學處中 - "我知道水器"是指知道水器的樣子。可以用水澆灌或用水澆灌，這可以自己澆灌，也可以命令他人澆灌。在巴利文中則說"澆灌是指自己澆灌"，這些詞的意思應當如前所述。 在那裡，持續不斷地澆灌時，在一個水缸中只有一次犯戒。這個規則適用於所有容器。若中斷澆灌則每次都犯戒。若在正面做標記，白天也可做標記，只有一次犯戒。如果在此處處處被束縛而不帶到其他地方，每次都犯戒。即使是車上裝載的草，也在一次使用水時犯戒。每次裝載一片草或葉子時，每次都犯戒。在泥土或其他地方，如木材、牛糞等也適用同樣的規則。這裡所說的主要水是指那些如果草或泥土被放置后，水會變得渾濁的地方，在那裡生物會死亡，因此應當理解為在這樣的水中說的。其餘的在這裡都是顯而易見的。 三種起源 - 從身體和心、語言和心、身語和心而生，是作為、以知覺解脫、無心、無形、身體行為、語言行為、三種心、三種苦受。 關於水器的學處是第十。 通過解釋顏色的章節是第二部分。

  6. 教導章節 教導學處的解釋

  7. Bhikkhunivaggassa paṭhamasikkhāpade – lābhino hontīti ettha na tesaṃ bhikkhuniyo denti, na dāpenti, mahākulehi pabbajitā pana kuladhītaro attano santikaṃ āgatānaṃ ñātimanussānaṃ 『『kuto ayye ovādaṃ uddesaṃ paripucchaṃ labhathā』』ti pucchantānaṃ 『『asuko ca asuko ca thero ovadatī』』ti asītimahāsāvake uddisitvā kathānusārena tesaṃ sīlasutācārajātigottādibhedaṃ vijjamānaguṇaṃ kathayanti. Evarūpā hi vijjamānaguṇā kathetuṃ vaṭṭanti. Tato pasannacittā manussā therānaṃ cīvarādibhedaṃ mahantaṃ lābhasakkāraṃ abhihariṃsu. Tena vuttaṃ – 『『lābhino honti cīvara…pe… parikkhārāna』』nti.

Bhikkhuniyoupasaṅkamitvāti tesaṃ kira santike tāsu ekā bhikkhunīpi na āgacchati, lābhataṇhāya pana ākaḍḍhiyamānahadayā tāsaṃ upassayaṃ agamaṃsu. Taṃ sandhāya vuttaṃ – 『『bhikkhuniyo upasaṅkamitvā』』ti. Tāpi bhikkhuniyo calacittatāya tesaṃ vacanaṃ akaṃsuyeva . Tena vuttaṃ – 『『atha kho tā bhikkhuniyo…pe… nisīdiṃsū』』ti. Tiracchānakathanti saggamaggagamanepi tiracchānabhūtaṃ rājakathādimanekavidhaṃ niratthakakathaṃ. Iddhoti samiddho, sahitattho gambhīro bahuraso lakkhaṇapaṭivedhasaṃyuttoti adhippāyo.

145-

  1. 在比丘尼章節的第一學處中 - "他們獲得利養"這裡不是比丘尼給他們或讓人給他們,而是出身大家族的貴族女子出家后,當她們的親戚來到她們那裡問"尊者,你們從哪裡獲得教導、誦經和詢問?"時,她們會提到"某某長老教導"等八十大弟子,並根據談話內容講述他們的戒行、學問、行為、出身、家族等真實存在的功德。因為這樣真實存在的功德是可以講述的。人們因此生起信心,為長老們帶來大量的衣服等利養和恭敬。因此說"他們獲得衣服...等物品"。 "比丘尼們前往"據說在他們那裡一個比丘尼也不去,但是被利養的渴望牽引著心,她們去了比丘尼的住處。針對這一點說"比丘尼們前往"。那些比丘尼由於心不穩定也聽從了他們的話。因此說"然後那些比丘尼...坐下"。"無益的談話"是指即使在通往天界和解脫之道上也是無益的,如談論國王等各種無意義的話題。"有益"是指富有、有意義、深奧、多味、與特相洞察相應的意思。 145-

147.Anujānāmi bhikkhaveti ettha yasmā te bhikkhū 『『mā tumhe bhikkhave bhikkhuniyo ovaditthā』』ti vuccamānā adiṭṭhasaccattā tathāgate āghātaṃ bandhitvā apāyupagā bhaveyyuṃ, tasmā nesaṃ taṃ apāyupagataṃ pariharanto bhagavā aññeneva upāyena te bhikkhunovādato paribāhire kattukāmo imaṃ bhikkhunovādakasammutiṃ anujānīti veditabbo. Evaṃ idha paribāhire kattukāmatāya anujānitvā parato karontova 『『anujānāmi bhikkhave aṭṭhahaṅgehi samannāgata』』ntiādimāha. Imāni hi aṭṭhaṅgāni chabbaggiyānaṃ supinantenapi na bhūtapubbānīti.

Tattha sīlamassa atthīti sīlavā. Idāni yañca taṃ sīlaṃ, yathā ca taṃ tassa atthi nāma hoti, taṃ dassento 『『pātimokkhasaṃvarasaṃvuto』』tiādimāha. Tattha pātimokkhova saṃvaro pātimokkhasaṃvaro. Pātimokkhasaṃvarena saṃvuto samannāgatoti pātimokkhasaṃvarasaṃvuto.

Viharatīti vattati. Vuttañhetaṃ vibhaṅge –

『『Pātimokkhanti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pamokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā; saṃvaroti kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo. Saṃvutoti iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato upapanno samupapanno sampanno samannāgato, tena vuccati 『pātimokkhasaṃvarasaṃvuto』ti. Viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati 『viharatī』』』ti (vibha. 511-512).

Ācāragocarasampannoti micchājīvapaṭisedhakena na veḷudānādinā ācārena, vesiyādiagocaraṃ pahāya saddhāsampannakulādinā ca gocarena sampanno. Aṇumattesu vajjesu bhayadassāvīti appamattakesu vajjesu bhayadassāvī, tāni vajjāni bhayato dassanasīloti vuttaṃ hoti. Samādāya sikkhati sikkhāpadesūti adhisīlasikkhādibhāvena tidhā ṭhitesu sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādāya sammā ādāya sādhukaṃ gahetvā avijahanto sikkhatīti attho. Ayamettha saṅkhepo, vitthāro pana yo icchati, tena visuddhimaggato gahetabbo.

Bahu sutamassāti bahussuto. Sutaṃ dhāretīti sutadharo; yadassa taṃ bahu sutaṃ nāma, taṃ na sutamattameva; atha kho naṃ dhāretīti attho. Mañjūsāyaṃ viya ratanaṃ sutaṃ sannicitamasminti sutasannicayo. Etena yaṃ so sutaṃ dhāreti, tassa mañjūsāya gopetvā sannicitaratanasseva cirakālenāpi avināsanaṃ dasseti. Idāni taṃ sutaṃ sarūpato dassento 『『ye te dhammā』』tiādimāha, taṃ verañjakaṇḍe vuttanayameva. Idaṃ panettha nigamanaṃ – tathārūpāssa dhammā bahussutā honti, tasmā bahussuto. Dhātā, tasmā sutadharo. Vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā; tasmā sutasannicayo. Tattha vacasā paricitāti vācāya paguṇā katā. Manasānupekkhitāti manasā anupekkhitā, āvajjantassa dīpasahassena obhāsitā viya honti. Diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suṭṭhu paṭividdhā supaccakkhakatā honti.

  1. "諸比丘,我允許"在這裡,因為那些比丘被告知"諸比丘,你們不要教導比丘尼"時,由於沒有見到真理而對如來生起怨恨,可能會墮入惡道,因此世尊爲了避免他們墮入惡道,想用另一種方法使那些比丘遠離教導比丘尼,應該理解為允許這個教導比丘尼的同意。這樣在這裡爲了使他們遠離而允許后,後來才說"諸比丘,我允許具備八支"等。因為這八支是六群比丘連做夢都沒有過的。 其中"他有戒"是指持戒者。現在爲了說明什麼是戒,以及他如何擁有戒,而說"守護波羅提木叉律儀"等。其中波羅提木叉本身就是律儀,稱為波羅提木叉律儀。具足守護波羅提木叉律儀的人稱為守護波羅提木叉律儀者。 "安住"是指行為。這在《分別論》中說: "波羅提木叉是戒,是基礎,是開始,是行為,是約束,是防護,是解脫,是善法的成就;防護是指身體不違犯、語言不違犯、身語不違犯。防護是指具足、成就、達到、獲得、具備這個波羅提木叉律儀,因此稱為'守護波羅提木叉律儀'。安住是指行動、行為、保護、維持、生活、行走、居住,因此稱為'安住'"。 "具足行為和行處"是指以禁止邪命等而不是以送竹等行為,捨棄妓女等不當行處,以具信仰的家庭等作為行處而具足。"見微小罪過生怖畏"是指對微小的罪過生起怖畏,意思是以怖畏的態度看待那些罪過。"受持學處而學"是指在三種學處即增上戒學等中,受持、正確地接受、善加把握每一個學處而不放棄地學習。這是簡要說明,想要詳細解釋的人應該從《清凈道論》中獲取。 "他多聞"是指多聞者。"持聞"是指記住所聞;他那個所謂的多聞不僅僅是聽聞而已,而且還記住它的意思。"聞積聚"是指像珍寶箱中的珍寶一樣積聚所聞。這表明他所記住的,像珍寶箱中儲存的珍寶一樣長時間不會消失。現在爲了說明那個所聞的本質而說"那些法"等,這與毗蘭若品中所說的方法相同。這裡的結論是:他有這樣的法被多聞,因此是多聞者。記住,因此是持聞者。語言熟練、心意觀察、見解善通達,因此是聞積聚者。其中"語言熟練"是指用語言熟練。"心意觀察"是指用心觀察,對於思考的人來說就像被千盞燈照亮一樣。"見解善通達"是指從意義和原因上用智慧善加通達、完全明瞭。

Ayaṃ pana bahussuto nāma tividho hoti – nissayamuccanako, parisupaṭṭhāpako, bhikkhunovādakoti. Tattha nissayamuccanakena upasampadāya pañcavassena sabbantimena paricchedena dve mātikā paguṇā vācuggatā kātabbā pakkhadivasesu dhammasāvanatthāya suttantato cattāro bhāṇavārā, sampattānaṃ parikathanatthāya andhakavindamahārāhulovādaambaṭṭhasadiso eko kathāmaggo, saṅghabhattamaṅgalāmaṅgalesu anumodanatthāya tisso anumodanā, uposathapavāraṇādijānanatthaṃ kammākammavinicchayo , samaṇadhammakaraṇatthaṃ samādhivasena vā vipassanāvasena vā arahattapariyosānamekaṃ kammaṭṭhānaṃ, ettakaṃ uggahetabbaṃ. Ettāvatā hi ayaṃ bahussuto hoti cātuddiso, yattha katthaci attano issariyena vasituṃ labhati.

Parisupaṭṭhāpakena upasampadāya dasavassena sabbantimena paricchedena parisaṃ abhivinaye vinetuṃ dve vibhaṅgā paguṇā vācuggatā kātabbā, asakkontena tīhi janehi saddhiṃ parivattanakkhamā kātabbā, kammākammañca khandhakavattañca uggahetabbaṃ. Parisāya pana abhidhamme vinayanatthaṃ sace majjhimabhāṇako hoti mūlapaṇṇāsako uggahetabbo, dīghabhāṇakena mahāvaggo, saṃyuttabhāṇakena heṭṭhimā vā tayo vaggā mahāvaggo vā, aṅguttarabhāṇakena heṭṭhā vā upari vā upaḍḍhanikāyo uggahetabbo, asakkontena tikanipātato paṭṭhāya heṭṭhā uggahetumpi vaṭṭati. Mahāpaccariyaṃ pana 『『ekaṃ uggaṇhantena catukkanipātaṃ vā pañcakanipātaṃ vā gahetuṃ vaṭṭatī』』ti vuttaṃ. Jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetabbaṃ, tato oraṃ na vaṭṭati. Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Tato tato samuccayaṃ katvā mūlapaṇṇāsakamattaṃ vaṭṭati, na vaṭṭatīti? 『『Na vaṭṭatī』』ti kurundaṭṭhakathāyaṃ paṭikkhittaṃ, itarāsu vicāraṇāyeva natthi. Abhidhamme kiñci uggahetabbanti na vuttaṃ. Yassa pana sāṭṭhakathampi vinayapiṭakaṃ abhidhammapiṭakañca paguṇaṃ, suttante ca vuttappakāro gantho natthi, parisaṃ upaṭṭhāpetuṃ na labhati. Yena pana suttantato vinayato ca vuttappamāṇo gantho uggahito, ayaṃ parisupaṭṭhāpako bahussuto hoti disāpāmokkho yenakāmaṅgamo, parisaṃ upaṭṭhāpetuṃ labhati.

Bhikkhunovādakena pana sāṭṭhakathāni tīṇi piṭakāni uggahetabbāni, asakkontena catūsu nikāyesu ekassa aṭṭhakathā paguṇā kātabbā, ekanikāyena hi sesanikāyesupi pañhaṃ kathetuṃ sakkhissati. Sattasu pakaraṇesu catuppakaraṇassa aṭṭhakathā paguṇā kātabbā, tattha laddhanayena hi sesapakaraṇesu pañhaṃ kathetuṃ sakkhissati. Vinayapiṭakaṃ pana nānatthaṃ nānākāraṇaṃ, tasmā taṃ saddhiṃ aṭṭhakathāya paguṇaṃ kātabbameva. Ettāvatā hi bhikkhunovādako bahussuto nāma hotīti.

  1. "多聞者"有三種類型 - 依賴解脫者、具足群體者、比丘尼教導者。在這裡，依賴解脫者通過五年的完全修行和兩個主要的戒律，必須在特定的日子進行法的宣講，依照經典的四種教導、爲了適應善緣而講述的如盲人和大羅睺的教導，單一的談話方式，爲了適應僧團的食物和吉祥的吉祥語而進行的三種吉祥話，關於安居和懺悔等的行為與非行為的區分，作為修行者的行為或智慧的修行，以至於達到阿羅漢的成果，應當理解為這些內容。這就是多聞者的簡要概述，在哪裡都能獲得其所需的權威。 "具足群體者"通過十年的完全修行和兩個主要的戒律，必須在群體中進行引導，進行兩個主要的分類，不能與三個人一起進行轉變，必須理解行為與行為的規範。若在群體中進行的關於《阿毗達摩》的教導，如果是中級的講者，必須理解為基礎五十，若是長篇講者，必須理解為大篇幅，若是相應的講者，必須理解為下篇的三種或大篇幅，若是增廣講者，必須理解為下或上或少量的。關於《大集經》說"一個人可以理解四個或五個部分"，而關於《因緣經》說"與其他經典一起可以理解"。關於《因果經》，說"這些經典可以理解"，因此《大集經》中說"基礎五十的部分可以理解，而不可以理解"？"不可以理解"在《鳥類經》中有反駁，而在其他經典中沒有討論。關於《阿毗達摩》是否有任何可理解的內容並沒有提到。若是有《鳥類經》也與《律藏》和《阿毗達摩》相應，那麼在經典中沒有提到的部分，無法建立群體。若是從經典和律藏中所說的量度被理解，這個具足群體者就是多聞者，能夠建立群體。 而關於比丘尼教導者，必須理解三種經典的《阿毗達摩》、律藏和《經藏》，若不能在四個教派中理解一個的《阿毗達摩》，因為一個教派能夠在其他教派中討論問題。在七個經典中，四個經典的《阿毗達摩》必須理解，基於所獲得的方式能夠在其他經典中討論問題。律藏並沒有不同的內容和不同的原因，因此必須與《阿毗達摩》的經典一起理解。至此，關於比丘尼教導者的多聞者的定義就完成了。

Ubhayānikho panassātiādi pana yasmā aññasmiṃ sakale navaṅgepi bāhussacce sati sāṭṭhakathaṃ vinayapiṭakaṃ vinā na vaṭṭatiyeva, tasmā visuṃ vuttaṃ. Tattha vitthārenāti ubhatovibhaṅgena saddhiṃ. Svāgatānīti suṭṭhu āgatāni. Yathā āgatāni pana svāgatāni honti, taṃ dassetuṃ 『『suvibhattānī』』tiādi vuttaṃ. Tattha suvibhattānīti suṭṭhu vibhattāni padapaccābhaṭṭhasaṅkaradosavirahitāni. Suppavattīnīti paguṇāni vācuggatāni. Suvinicchitāni suttasoti khandhakaparivārato āharitabbasuttavasena suṭṭhu vinicchitāni. Anubyañjanasoti akkharapadapāripūriyā ca suvinicchitāni akhaṇḍāni aviparītakkharāni. Etena aṭṭhakathā dīpitā, aṭṭhakathāto hi esa vinicchayo hotīti.

Kalyāṇavācoti sithiladhanitādīnaṃ yathāvidhānavacanena parimaṇḍalapadabyañjanāya poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Kalyāṇavākkaraṇoti madhurassaro, mātugāmo hi sarasampattirato, tasmā parimaṇḍalapadabyañjanampi vacanaṃ sarasampattirahitaṃ hīḷeti. Yebhuyyena bhikkhunīnaṃ piyo hoti manāpoti sabbāsaṃ piyo nāma dullabho, bahutarānaṃ pana paṇḍitānaṃ bhikkhunīnaṃ sīlācārasampattiyā piyo hoti manavaḍḍhanako. Paṭibalo hoti bhikkhuniyo ovaditunti suttañca kāraṇañca dassento vaṭṭabhayena tajjetvā bhikkhuniyo ovadituṃ tādisaṃ dhammaṃ desetuṃ samattho hoti. Kāsāyavatthavasanāyāti kāsāyavatthanivatthāya. Garudhammanti gihikāle bhikkhuniyā kāyasaṃsaggaṃ vā sikkhamānāsāmaṇerīsu methunadhammaṃ vā anajjhāpannapubbo hoti. Mātugāmo hi pubbe katamanussaranto saṃvare ṭhitassāpi dhammadesanāya gāravaṃ na karoti. Atha vā tasmiyeva asaddhamme cittaṃ uppādeti. Vīsativasso vāti upasampadāya vīsativasso tato atirekavasso vā. Evarūpo hi visabhāgehi vatthūhi punappunaṃ samāgacchantopi daharo viya sahasā sīlavināsaṃ na pāpuṇāti, attano vayaṃ paccavekkhitvā ayuttaṭṭhāne chandarāgaṃ vinetuṃ paṭibalo hoti, tena vuttaṃ – 『『vīsativasso vā hoti atirekavīsativasso vā』』ti.

Ettha ca 『『sīlavā』』tiādi ekamaṅgaṃ, 『『bahussuto hotī』』tiādi dutiyaṃ, 『『ubhayāni kho panassā』』tiādi tatiyaṃ, 『『kalyāṇavāco hoti kalyāṇavākkaraṇo』』ti catutthaṃ, 『『yebhuyyena bhikkhunīnaṃ piyo hoti manāpo』』ti pañcamaṃ, 『『paṭibalo hoti bhikkhuniyo ovaditu』』nti chaṭṭhaṃ, 『『na kho paneta』』ntiādi sattamaṃ, 『『vīsativasso』』tiādi aṭṭhamanti veditabbaṃ.

148.Ñatticatutthenāti pubbe vatthusmiṃ vutteneva. Garudhammehīti garukehi dhammehi, te hi gāravaṃ katvā bhikkhunīhi sampaṭicchitabbattā garudhammāti vuccanti. Ekatoupasampannāyāti ettha bhikkhunīnaṃ santike ekatoupasampannāya, yo garudhammena ovadati, tassa dukkaṭaṃ. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva.

這些是用於語言學術用途，以下是完整的簡體中文直譯: "兩者都"等,因為即使在其他完整的九分教中有多聞,如果沒有《律藏》及其註釋也是不行的,所以單獨提出。其中"詳細地"是指連同兩種分別。"善來"是指很好地來到。爲了說明如何來到才是善來,所以說"善分別"等。其中"善分別"是指很好地分別,沒有詞句顛倒混亂的過失。"善轉"是指熟練,能夠朗誦。"善決定經"是指從《犍度》和《附隨》中引用經文而很好地決定。"隨文"是指以字句圓滿而善決定,完整無缺,字母不顛倒。這表示註釋,因為這種決定是從註釋而來的。 "善語"是指具足柔和有力等如法語言,圓滿詞句,優雅的語言,清晰無礙,能表達意義。"善言辭"是指聲音悅耳,因為女人喜歡聲音優美,所以即使詞句圓滿的語言如果沒有聲音優美也會被輕視。"大多數比丘尼喜愛、滿意"是指所有人都喜愛是很難得的,但大多數有智慧的比丘尼因為戒行具足而喜愛、滿意。"有能力教導比丘尼"是指能夠顯示經文和理由,以輪迴的恐怖警告而教導比丘尼,能夠宣說這樣的法。"穿著袈裟"是指穿著染色的衣服。"重法"是指在家時沒有與比丘尼身體接觸或與式叉摩那、沙彌尼行淫。因為女人回憶起以前所做的事,即使住于律儀中也不會尊重說法。或者會對那種非法生起心。"二十歲"是指受具足戒二十歲或超過二十歲。因為這樣的人即使反覆遇到異性的事物,也不會像年輕人那樣突然毀壞戒律,能夠觀察自己的年齡,有能力在不適當的地方調伏欲貪,所以說"二十歲或超過二十歲"。 這裡"持戒"等是第一支,"多聞"等是第二支,"兩者都"等是第三支,"善語、善言辭"是第四支,"大多數比丘尼喜愛、滿意"是第五支,"有能力教導比丘尼"是第六支,"不曾"等是第七支,"二十歲"等是第八支,應當如此理解。 148. "白四羯磨"是指前面所說的事。"重法"是指重要的法,因為比丘尼應該恭敬地接受,所以稱為重法。"一邊受具足戒"這裡是指在比丘尼那裡一邊受具足戒,如果用重法教導她,犯惡作。但對於在比丘那裡受具足戒的,則按照事實而定。

149.Pariveṇaṃ sammajjitvāti sace pāto asammaṭṭhaṃ sammaṭṭhampi vā puna tiṇapaṇṇādīhi uklāpaṃ pādappahārehi ca vikiṇṇavālikaṃ jātaṃ, sammajjitabbaṃ. Asammaṭṭhañhi taṃ disvā 『『ayyo attano nissitake daharabhikkhūpi vattapaṭipattiyaṃ na yojeti, dhammaṃyeva kathetī』』ti tā bhikkhuniyo asotukāmā viya bhaveyyuṃ. Tena vuttaṃ – 『『pariveṇaṃ sammajjitvā』』ti. Antogāmato pana bhikkhuniyo āgacchantiyo pipāsitā ca kilantā ca honti, tā pānīyañca hatthapādamukhasītalakaraṇañca paccāsīsanti, tasmiñca asati purimanayeneva agāravaṃ janetvā asotukāmāpi honti . Tena vuttaṃ – 『『pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā』』ti.

Āsananti nīcapīṭhakaphalakataṭṭikakaṭasārakādibhedaṃ antamaso sākhābhaṅgampi 『『idaṃ tāsaṃ āsanaṃ bhavissatī』』ti evaṃ āsanaṃ paññapetvā. Dhammadesanāpattimocanatthaṃ pana dutiyo icchitabbo. Tena vuttaṃ – 『『dutiyaṃ gahetvā nisīditabba』』nti. Nisīditabbanti na vihārapaccante, atha kho vihāramajjhe uposathāgārassa vā bhojanasālāya vā dvāre sabbesaṃ osaraṇaṭṭhāne nisīditabbaṃ. Samaggātthāti sabbā āgatatthāti attho. Vattantīti āgacchanti; paguṇā vācuggatāti attho. Niyyādetabboti appetabbo. Osāretabboti pāḷi vattabbā. Vassasatūpasampannāyātiādi vattabbapāḷidassanaṃ.

Tattha sāmīcikammanti maggasampadānabījanapānīyāpucchanādikaṃ anucchavikavattaṃ. Ettha ca bhikkhuniyā bhikkhussa abhivādanaṃ nāma antogāme vā bahigāme vā antovihāre vā bahivihāre vā antaraghare vā rathikāya vā antamaso rājussāraṇāyapi vattamānāya deve vassamāne sakaddamāya bhūmiyā chattapattahatthāyapi hatthiassādīhi anubaddhāyapi kātabbameva. Ekābaddhāya pāḷiyā bhikkhācāraṃ pavisante disvā ekasmiṃ ṭhāne 『『vandāmi ayyā』』ti vandituṃ vaṭṭati. Sace antarantarā dvādasahatthe muñcitvā gacchanti, visuṃ visuṃ vanditabbā. Mahāsannipāte nisinne ekasmiṃyeva ṭhāne vandituṃ vaṭṭati. Esa nayo añjalikammepi. Yattha katthaci nisinnāya pana paccuṭṭhānaṃ kātabbaṃ, tassa tassa sāmīcikammassa anurūpe padese ca kāle ca taṃ taṃ kātabbaṃ.

Sakkatvāti yathā kato sukato hoti, evaṃ katvā. Garuṃkatvāti tattha gāravaṃ janetvā. Mānetvāti manena piyaṃ katvā. Pūjetvāti imesaṃyeva tiṇṇaṃ kiccānaṃ karaṇena pūjetvā. Anatikkamanīyoti na atikkamitabbo.

  1. "打掃庭院"是指如果早上沒有打掃或雖然打掃過但又被草葉等弄髒,或被腳步踩散了沙子,就應該再打掃。因為如果看到沒有打掃,那些比丘尼會想"尊者連自己的依止弟子年輕比丘都不讓他們履行職責,只是講法",就會不想聽法。因此說"打掃庭院"。從村子裡來的比丘尼會口渴和疲勞,她們期待飲用水和冷水洗手腳和臉,如果沒有這些,就像前面說的那樣會產生不恭敬,也不想聽法。因此說"準備飲用水和洗用水"。 "座位"是指準備低凳、木板、草蓆、椅子等各種座位,甚至樹枝,想著"這將是她們的座位"。但爲了講法和解除犯戒,需要第二個人。因此說"應該帶一個同伴坐下"。"應該坐下"不是在寺院邊緣,而是在寺院中央布薩堂或食堂的門口,所有人聚集的地方坐下。"和合"是指全都來到的意思。"來"是指到來;意思是熟練地朗誦。"應該交付"是指應該給予。"應該誦"是指應該誦經文。"受具足戒一百年"等是顯示應該誦的經文。 其中"恭敬"是指適當的禮儀,如讓路、給予、扇扇子、問候等。這裡比丘尼向比丘頂禮,無論是在村內或村外,寺內或寺外,房內或街道上,即使在國王宣告時,在下雨天泥濘的地上,即使手持傘和缽,即使被大象馬等追趕,也應該做。看到一連串的比丘進入乞食,在一個地方說"我頂禮尊者們"是可以的。如果中間相隔十二肘行走,應該分別頂禮。在大集會坐下時,在一個地方頂禮是可以的。合掌也是同樣的道理。但無論坐在哪裡都應該起立,在適合每種恭敬行為的地方和時間都應該做。 "恭敬"是指做得好像做得很好一樣。"尊重"是指對此生起恭敬。"尊敬"是指以意念使之可愛。"供養"是指通過做這三種事而供養。"不應違越"是指不應該違背。

Abhikkhuke āvāseti ettha sace bhikkhunupassayato aḍḍhayojanabbhantare ovādadāyakā bhikkhū na vasanti, ayaṃ abhikkhuko āvāso nāma. Ettha vassaṃ na vasitabbaṃ. Vuttañhetaṃ – 『『abhikkhuko nāma āvāso na sakkā hoti ovādāya vā saṃvāsāya vā gantu』』nti (pāci. 1048). Na ca sakkā tato paraṃ pacchābhattaṃ gantvā dhammaṃ sutvā āgantuṃ. Sace tattha vassaṃ vasituṃ anicchamānā bhikkhuniyo ñātakā vā upaṭṭhākā vā evaṃvadanti – 『『vasatha, ayye, mayaṃ bhikkhū ānessāmā』』ti vaṭṭati. Sace pana vuttappamāṇe padese vassaṃ upagantukāmā bhikkhū āgantvā sākhāmaṇḍapepi ekarattaṃ vutthā honti; na nimantitā hutvā gantukāmā. Ettāvatāpi sabhikkhuko āvāso hoti, ettha vassaṃ upagantuṃ vaṭṭati. Upagacchantīhi ca pakkhassa terasiyaṃyeva bhikkhū yācitabbā – 『『mayaṃ ayyā tumhākaṃ ovādena vasissāmā』』ti. Yato pana ujunā maggena aḍḍhayojane bhikkhūnaṃ vasanaṭṭhānaṃ, tena pana maggena gacchantīnaṃ jīvitantarāyo vā brahmacariyantarāyo vā hoti, aññena maggena gacchantīnaṃ atirekaḍḍhayojanaṃ hoti, ayaṃ abhikkhukāvāsaṭṭhāneyeva tiṭṭhati. Sace pana tato gāvutamatte añño bhikkhunupassayo khemaṭṭhāne hoti, tāhi bhikkhunīhi tā bhikkhuniyo yācitvā puna gantvā bhikkhū yācitabbā 『『ayyā amhākaṃ ujumagge antarāyo atthi, aññena maggena atirekaḍḍhayojanaṃ hoti. Antarāmagge pana amhākaṃ upassayato gāvutamatte añño bhikkhunupassayo atthi, ayyānaṃ santikā tattha āgataovādena vasissāmā』』ti. Tehi bhikkhūhi sampaṭicchitabbaṃ. Tato tāhi bhikkhunīhi taṃ bhikkhunupassayaṃ āgantvā uposatho kātabbo, tā vā bhikkhuniyo disvā attano upassayameva gantvā kātumpi vaṭṭati.

Sace pana vassaṃ upagantukāmā bhikkhū cātuddase vihāraṃ āgacchanti, bhikkhunīhi ca 『『idha ayyā vassaṃ vasissathā』』ti pucchitā 『『āmā』』ti vatvā puna tāhi 『『tenahi ayyā mayampi tumhākaṃ ovādaṃ anujīvantiyo vasissāmā』』ti vuttā dutiyadivase gāme bhikkhācārasampadaṃ apassantā 『『na sakkā idha vasitu』』nti pakkamanti. Atha tā bhikkhuniyo uposathadivase vihāraṃ gantvā bhikkhū na passanti, ettha kiṃ kātabbanti? Yattha bhikkhū vasanti, tattha gantvā pacchimikāya vassaṃ upagantabbaṃ. 『『Pacchimikāya vassaṃ upagantuṃ āgamissantī』』ti vā ābhogaṃ katvā āgatānaṃ santike ovādena vasitabbaṃ. Sace pana pacchimikāyapi na keci āgacchanti, antarāmagge ca rājabhayaṃ vā corabhayaṃ vā dubbhikkhaṃ vā hoti, abhikkhukāvāse vasantiyā āpatti, vassacchedaṃ katvā gacchantiyāpi āpatti, sā rakkhitabbā. Āpadāsu hi abhikkhuke āvāse vasantiyā anāpatti vuttā. Sace āgantvā vassaṃ upagatā bhikkhū puna kenaci kāraṇena pakkamanti, vasitabbameva. Vuttañhetaṃ – 『『anāpatti vassūpagatā bhikkhū pakkantā vā honti vibbhantā vā kālaṅkatā vā pakkhasaṅkantā vā āpadāsu ummattikāya ādikammikāyā』』ti. Pavārentiyā pana yattha bhikkhū atthi, tattha gantvā pavāretabbaṃ.

這些是用於語言學術用途,以下是完整的簡體中文直譯: 在無比丘的住處,這裡如果在比丘尼住處半由旬內沒有能給予教誡的比丘居住,這就稱為無比丘的住處。在這裡不應該安居。因為這樣說:"無比丘的住處是指不能爲了教誡或共住而去的地方。"也不能在那之外午後去聽法再回來。如果不想在那裡安居的比丘尼的親戚或施主這樣說:"尊者們,你們住下吧,我們會帶比丘來",這是可以的。但是如果想在規定範圍內安居的比丘來到后,即使只在樹枝搭建的棚子里住一夜;不是被邀請而想離開的。僅僅這樣也成為有比丘的住處,在這裡安居是可以的。安居時應該在十三日就請求比丘:"尊者們,我們將依您們的教誡而住。"但是如果直線距離半由旬有比丘的住處,但走那條路有生命危險或梵行危險,走其他路程超過半由旬,這仍然算作無比丘住處。如果從那裡一牛吼距離有另一個安全的比丘尼住處,那些比丘尼應該請求那些比丘尼,再去請求比丘:"尊者們,我們的直線路上有危險,走其他路程超過半由旬。但是中途一牛吼距離有另一個比丘尼住處,我們將依尊者們那裡得到的教誡而住。"那些比丘應該同意。然後那些比丘尼應該來到那個比丘尼住處舉行布薩,或者看到那些比丘尼后回到自己的住處舉行也可以。 如果想安居的比丘在十四日來到寺院,比丘尼問"尊者們會在這裡安居嗎?",回答"是的",然後她們又說"那麼尊者們,我們也將依您們的教誡而住",第二天看到村裡乞食不好就說"不能在這裡住"而離開。然後那些比丘尼在布薩日去寺院看不到比丘,這時應該怎麼辦?應該去比丘住的地方在後安居期安居。或者想著"他們會來后安居期安居"而等待,在來的人那裡依教誡而住。如果后安居期也沒有人來,中途又有王難、盜難或饑荒,在無比丘住處住犯戒,破安居而離開也犯戒,應該保護這個戒。因為說在危難時在無比丘住處住不犯戒。如果來安居的比丘後來因某些原因離開,也應該繼續住。因為這樣說:"如果安居的比丘離開、還俗、死亡、改變派別,或在危難時,或瘋狂的,或最初的犯戒者,不犯戒。"但是自恣時應該去有比丘的地方自恣。

Anvaddhamāsanti addhamāse addhamāse. Dve dhammā paccāsīsitabbāti dve dhammā icchitabbā. Uposathapucchakanti uposathapucchanaṃ, tattha pannarasike uposathe pakkhassa cātuddasiyaṃ cātuddasike terasiyaṃ gantvā uposatho pucchitabbo. Mahāpaccariyaṃ pana 『『pakkhassa terasiyaṃyeva gantvā 『ayaṃ uposatho cātuddasiko pannarasiko』ti pucchitabba』』nti vuttaṃ. Uposathadivase ovādatthāya upasaṅkamitabbaṃ. Pāṭipadadivasato pana paṭṭhāya dhammasavanatthāya gantabbaṃ. Iti bhagavā aññassa kammassa okāsaṃ adatvā nirantaraṃ bhikkhunīnaṃ bhikkhūnaṃ santike gamanameva paññapesi. Kasmā? Mandapaññattā mātugāmassa. Mandapañño hi mātugāmo, tasmā niccaṃ dhammasavanaṃ bahūpakāraṃ. Evañca sati 『『yaṃ mayaṃ jānāma, tameva ayyā jānantī』』ti mānaṃ akatvā bhikkhusaṅghaṃ payirūpāsamānā sātthikaṃ pabbajjaṃ karissanti, tasmā bhagavā evamakāsi. Bhikkhuniyopi 『『yathānusiṭṭhaṃ paṭipajjissāmā』』ti sabbāyeva nirantaraṃ vihāraṃ upasaṅkamiṃsu. Vuttañhetaṃ –

『『Tena kho pana samayena sabbo bhikkhunisaṅgho ovādaṃ gacchati. Manussā ujjhāyanti khiyyanti vipācenti 『jāyāyo imā imesaṃ, jāriyo imā imesaṃ, idānime imāhi saddhiṃ abhiramissantī』ti. Bhagavato etamatthaṃ ārocesuṃ – 『na, bhikkhave, sabbena bhikkhunisaṅghena ovādo gantabbo, gaccheyya ce, āpatti dukkaṭassa. Anujānāmi bhikkhave catūhi pañcahi bhikkhunīhi ovādaṃ gantu』nti. Punapi tatheva ujjhāyiṃsu. Puna bhagavā 『anujānāmi, bhikkhave, dve tisso bhikkhuniyo ovādaṃ gantu』』』nti āha.

Tasmā bhikkhunisaṅghena dve tisso bhikkhuniyo yācitvā pesetabbā – 『『ethayye, bhikkhusaṅghaṃ ovādūpasaṅkamanaṃ yācatha, bhikkhunisaṅgho ayyā…pe… ovādūpasaṅkamana』』nti (cūḷava. 413). Tāhi bhikkhunīhi ārāmaṃ gantabbaṃ. Tato ovādapaṭiggāhakaṃ ekaṃ bhikkhuṃ upasaṅkamitvā vanditvā so bhikkhu ekāya bhikkhuniyā evamassa vacanīyo 『『bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana』』nti. Tena bhikkhunā pātimokkhuddesako bhikkhu upasaṅkamitvā evamassa vacanīyo 『『bhikkhunisaṅgho bhante bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunisaṅgho ovādūpasaṅkamana』』nti. Pātimokkhuddesakena vattabbo 『『atthi koci bhikkhu bhikkhunovādako sammato』』ti. Sace hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo 『『itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū』』ti.

Sace na hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo – 『『ko āyasmā ussahati bhikkhuniyo ovaditu』』nti. Sace koci bhikkhu ussahati bhikkhuniyo ovadituṃ, so ca hoti aṭṭhahaṅgehi samannāgato, sammannitvā vattabbo – 『『itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū』』ti.

  1. "在半月"是指在半月的半月。兩個法應該被請求。關於布薩的詢問,在第十五日的布薩日,應該詢問比丘的教誡。在大布薩日,應該詢問"這位比丘的布薩是第十五日的布薩"。在布薩日爲了接受教誡應該走近。自修日開始,爲了聽法應該前往。因此佛陀沒有給其他事務的機會,一直指示比丘尼們去比丘那裡。為什麼？因為女人的智慧較低。因為女人的智慧低,所以常常聽法是非常有益的。如此一來,"我們所知道的,她們也知道"的想法不成立,比丘僧團將會進行有益的出家。因此佛陀如此安排。比丘尼們也說"我們將按照所教導的去修行",於是她們都不斷地走向寺院。這樣說過—— "因此在那個時候,所有的比丘尼僧團都去接受教誡。人們感到憤怒、減少、分裂『這些是她們的丈夫、這些是她們的妻子,現在這些與她們在一起享樂』。佛陀對此事告知——『不,比丘們,所有比丘尼僧團都應去接受教誡,如果去的話,會犯重罪。我允許比丘們帶四到五個比丘尼去接受教誡。"再一次她們感到憤怒。佛陀再次說"我允許比丘們帶兩到三位比丘尼去接受教誡"。 因此比丘尼僧團應請求兩到三位比丘——"請來,請求比丘僧團接受教誡,比丘僧團的尊者……請求接受教誡"。那些比丘尼應前往園中。然後應當走近一位接受教誡的比丘,頂禮后,那位比丘應對一位比丘尼說"比丘僧團尊者,向比丘僧團的足下頂禮,並請求接受教誡,愿比丘僧團接受教誡"。因此,接受教誡的比丘應走近並對她說"比丘僧團尊者,向比丘僧團的足下頂禮,並請求接受教誡,愿比丘僧團接受教誡"。由接受教誡的比丘應說"是否有比丘是被認為可以教導比丘尼的？"如果有一位比丘被認為可以教導比丘尼,由接受教誡的比丘應說"這位比丘是被認為可以教導比丘尼的,請比丘僧團走近"。 如果沒有任何比丘被認為可以教導比丘尼,由接受教誡的比丘應說"誰願意教導比丘尼？"如果有比丘願意教導比丘尼,他應具備八個條件,並被認可地說"這位比丘是被認為可以教導比丘尼的,請比丘僧團走近"。

Sace pana koci na ussahati bhikkhuniyo ovadituṃ, pātimokkhuddesakena vattabbo – 『『natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū』』ti. Ettāvatā hi sakalaṃ sikkhattayasaṅgahaṃ sāsanamārocitaṃ hoti. Tena bhikkhunā 『『sādhū』』ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ ārocetabbaṃ. Bhikkhunisaṅghenapi tā bhikkhuniyo pesetabbā 『『gacchathayye, pucchatha 『kiṃ ayya labhati bhikkhunisaṅgho ovādūpasaṅkamana』』』nti. Tāhi 『『sādhu ayye』』ti sampaṭicchitvā ārāmaṃ gantvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vattabbaṃ – 『『kiṃ ayya labhati bhikkhunisaṅgho ovādūpasaṅkamana』』nti. Tena vattabbaṃ – 『『natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū』』ti. Tāhi 『『sādhu ayyā』』ti sampaṭicchitabbaṃ. Ekato āgatānaṃ vasena cetaṃ vuttaṃ, tāsu pana ekāya bhikkhuniyā vattabbañca sampaṭicchitabbañca, itarā tassā sahāyikā.

Sace pana bhikkhunisaṅgho vā bhikkhusaṅgho vā na pūrati, ubhayatopi vā gaṇamattameva puggalamattaṃ vā hoti, ekā bhikkhunī vā bahūhi bhikkhunupassayehi ovādatthāya pesitā hoti, tatrāyaṃ vacanakkamo – 『『bhikkhuniyo ayya bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana』』nti. 『『Ahaṃ ayya bhikkhusaṅghassa pāde vandāmi; ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho ayya ayyānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunīsaṅgho ovādūpasaṅkamana』』nti. 『『Bhikkhuniyo ayya ayyānaṃ pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana』』nti. 『『Ahaṃ ayya ayyānaṃ pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho ayya ayyassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana』』nti. 『『Bhikkhuniyo ayya ayyassa pāde vandanti ; ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana』』nti. 『『Ahaṃ ayya ayyassa pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho ca ayya bhikkhuniyo ca bhikkhunī ca bhikkhusaṅghassa ayyānaṃ ayyassa pāde vandati vandanti vandati, ovādūpasaṅkamanañca yācati yācanti yācati, labhatu kira labhantu kira labhatu kira ayya bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca ovādūpasaṅkamana』』nti.

Tenapi bhikkhunā uposathakāle evaṃ vattabbaṃ – 『『bhikkhuniyo bhante bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira bhante bhikkhuniyo ovādūpasaṅkamana』』nti. 『『Bhikkhunī bhante bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunī ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho bhante, bhikkhuniyo bhante, bhikkhunī bhante āyasmantānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunī ovādūpasaṅkamana』』nti.

  1. "如果沒有人願意教導比丘尼, 應該由接受教誡的比丘說——『沒有比丘被認為可以教導比丘尼, 請讓比丘僧團來實現』。"因此整個教義的修行應被傳達。於是比丘應該接受"好"的迴應並向比丘尼們傳達。比丘僧團也應派遣那些比丘尼——"請去, 詢問『尊者, 比丘僧團能否接受教誡』"。她們應迴應"好, 尊者"，然後前往園中, 接近那位比丘, 這樣說——"尊者, 比丘僧團能否接受教誡"。因此應說——"沒有比丘被認為可以教導比丘尼, 請讓比丘僧團來實現"。她們應迴應"好"。這是針對那些一起到來的比丘尼說的, 其中一位比丘尼應被接受, 其他的應是她的助手。 如果比丘僧團或比丘僧團不滿, 兩者都應只有少數人, 一位比丘尼或多位比丘尼被派遣去接受教誡, 在那裡應這樣說——"比丘尼們向比丘僧團的足下頂禮, 請求接受教誡, 愿比丘尼們接受教誡"。"我向比丘僧團的足下頂禮; 請求接受教誡, 愿我能接受教誡"。 "比丘僧團向尊者們的足下頂禮, 請求接受教誡, 愿比丘僧團接受教誡"。"比丘尼們向尊者們的足下頂禮, 請求接受教誡, 愿比丘尼們接受教誡"。"我向尊者們的足下頂禮, 請求接受教誡, 愿我能接受教誡"。 "比丘僧團向尊者的足下頂禮, 請求接受教誡, 愿比丘僧團接受教誡"。"比丘尼們向尊者的足下頂禮; 請求接受教誡, 愿比丘尼們接受教誡"。"我向尊者的足下頂禮, 請求接受教誡, 愿我能接受教誡"。 "比丘僧團和比丘尼們向比丘僧團的足下頂禮, 請求接受教誡, 愿比丘僧團和比丘尼們接受教誡"。 因此在布薩時, 應該這樣說——"比丘尼們, 尊者, 向比丘僧團的足下頂禮, 請求接受教誡, 愿比丘尼們接受教誡"。"比丘尼, 尊者, 向比丘僧團的足下頂禮, 請求接受教誡, 愿比丘尼接受教誡"。 "比丘僧團, 尊者, 比丘尼們, 尊者, 向尊者們的足下頂禮, 請求接受教誡, 愿比丘尼們接受教誡"。

『『Bhikkhunisaṅgho ca bhante, bhikkhuniyo ca bhikkhunī ca bhikkhusaṅghassa āyasmantānaṃ pāde vandati vandanti vandati, ovādūpasaṅkamanañca yācati yācanti yācati, labhatu kira labhantu kira labhatu kira bhante bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca ovādūpasaṅkamana』』nti.

Pātimokkhuddesakenāpi sace sammato bhikkhu atthi, purimanayeneva taṃ bhikkhuniyo, taṃ bhikkhunī, taṃ bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca upasaṅkamantu upasaṅkamatu upasaṅkamatūti vattabbaṃ. Sace natthi, pāsādikena bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca sampādetu sampādentu sampādetūti vattabbaṃ.

Ovādapaṭiggāhakena pāṭipade paccāharitvā tatheva vattabbaṃ. Ovādaṃ pana bālagilānagamike ṭhapetvā añño sacepi āraññako hoti, appaṭiggahetuṃ na labhati. Vuttañhetaṃ bhagavatā –

『『Anujānāmi , bhikkhave, ṭhapetvā bālaṃ ṭhapetvā gilānaṃ ṭhapetvā gamikaṃ avasesehi ovādaṃ gahetu』』nti (cūḷava. 414).

Tattha yo cātuddasikapannarasikesu vā uposathesu pāṭipade vā gantukāmo, so gamiko dutiyapakkhadivase gacchantopi aggahetuṃ na labhati, 『『na, bhikkhave, ovādo na gahetabbo, yo na gaṇheyya, āpatti dukkaṭassā』』ti (cūḷava. 414) vuttaṃ āpattiṃ āpajjatiyeva. Ovādaṃ gahetvā ca uposathagge anārocetuṃ vā pāṭipade bhikkhunīnaṃ apaccāharituṃ vā na vaṭṭati. Vuttañhetaṃ –

『『Na, bhikkhave, ovādo na ārocetabbo. Yo na āroceyya, āpatti dukkaṭassā』』ti (cūḷava. 415).

Aparampi vuttaṃ –

『『Na, bhikkhave, ovādo na paccāharitabbo. Yo na paccāhareyya, āpatti dukkaṭassā』』ti (cūḷava. 415).

Tattha āraññakena paccāharaṇatthaṃ saṅketo kātabbo. Vuttañhetaṃ – 『『anujānāmi, bhikkhave, āraññakena bhikkhunā ovādaṃ gahetuṃ, saṅketañca kātuṃ, atra paṭiharissāmī』』ti. Tasmā āraññako bhikkhu sace bhikkhunīnaṃ vasanagāme bhikkhaṃ labhati, tattheva caritvā bhikkhuniyo disvā ārocetvā gantabbaṃ. No cassa tattha bhikkhā sulabhā hoti, sāmantagāme caritvā bhikkhunīnaṃ gāmaṃ āgamma tatheva kātabbaṃ. Sace dūraṃ gantabbaṃ hoti, saṅketo kātabbo – 『『ahaṃ amukaṃ nāma tumhākaṃ gāmadvāre sabhaṃ vā maṇḍapaṃ vā rukkhamūlaṃ vā upasaṅkamissāmi, tattha āgaccheyyāthā』』ti . Bhikkhunīhi tattha gantabbaṃ, agantuṃ na labbhati. Vuttañhetaṃ – 『『na, bhikkhave, bhikkhuniyā saṅketaṃ na gantabbaṃ. Yā na gaccheyya, āpatti dukkaṭassā』』ti (cūḷava. 415).

Ubhatosaṅghe tīhi ṭhānehi pavāretabbanti ettha bhikkhunīhi cātuddase attanā pavāretvā uposathe bhikkhusaṅghe pavāretabbaṃ. Vuttañhetaṃ –

『『Anujānāmi , bhikkhave, ajjatanāya pavāretvā aparajju bhikkhusaṅghaṃ pavāretu』』nti (cūḷava. 427).

  1. "比丘僧團、尊者、比丘尼、比丘、比丘尼們向比丘僧團的足下頂禮、請求接受教誡、愿比丘僧團、比丘尼、比丘們都能接受教誡"。 如果有合適的比丘, 應該由接受教誡的比丘說——"請讓比丘尼、比丘、比丘僧團來接近、接近、接近"。如果沒有, 應該由比丘僧團、比丘和比丘尼們說——"請讓比丘僧團來實現"。 由接受教誡的比丘應當在適當的情況下這樣說。除了愚者和病人, 如果有其他人是森林居士, 則不能被認為是無所適從。佛陀曾說—— "我允許, 比丘們, 除了愚者、病人和城鎮居民, 其他人可以接受教誡"。 在那裡, 如果有想在第十五日的布薩日去的, 他是城鎮居民, 即使在第二天去, 也無法得到教誡, "不, 比丘們, 不應接受教誡, 如果不被接受, 便犯重罪"。接受教誡后, 在布薩日不應向比丘尼們報告。佛陀曾說—— "不, 比丘們, 不應報告教誡。誰不報告, 便犯重罪"。 此外, 還說—— "不, 比丘們, 不應被拒絕接受教誡。誰不拒絕, 便犯重罪"。 在這裡, 對於森林居士, 應該制定一個訊號。佛陀曾說——"我允許, 比丘們, 由森林居士接受教誡, 並制定訊號, 我將在這裡保護"。因此, 如果森林居士在比丘尼的居住村中得到乞食, 就應在那裡生活, 看到比丘尼后應報告並離開。如果在那裡乞食不易, 應該在鄉村生活, 然後返回。如果必須走得很遠, 應該制定訊號——"我將前往你們的村口或某個亭子或樹下, 你們應當來"。比丘尼們應當去那裡, 不應被拒絕。佛陀曾說——"不, 比丘們, 不應被拒絕接近比丘尼。誰不去, 便犯重罪"。 在雙方的聚會中, 應該在三處進行布薩, 在這裡比丘尼應在第十五日親自進行布薩, 向比丘僧團報告。佛陀曾說—— "我允許, 比丘們, 在這個地方進行布薩, 然後向比丘僧團報告"。

Bhikkhunikhandhake vuttanayeneva cettha vinicchayo veditabbo. Vuttañhetaṃ –

『『Tena kho pana samayena sabbo bhikkhunisaṅgho pavārento kolāhalamakāsi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, ekaṃ bhikkhuniṃ byattaṃ paṭibalaṃ sammannituṃ bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Evañca pana, bhikkhave, sammannitabbā. Paṭhamaṃ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –

『『Suṇātu me, ayye saṅgho, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Esā ñatti.

『『Suṇātu me, ayye saṅgho, saṅgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.

『『Sammatā saṅghena itthannāmā bhikkhunī bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī』』ti (cūḷava. 427).

Tāya sammatāya bhikkhuniyā bhikkhunisaṅghaṃ ādāya bhikkhusaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – 『『bhikkhunisaṅgho ayya, bhikkhusaṅghaṃ pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā. Vadatayya bhikkhusaṅgho bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissati. Dutiyampi ayya, tatiyampi ayya, bhikkhunisaṅgho…pe… paṭikarissatī』』ti.

Sace bhikkhunisaṅgho na pūrati, 『『bhikkhuniyo ayya bhikkhusaṅghaṃ pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayya bhikkhusaṅgho bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī』』ti ca, 『『ahaṃ ayya bhikkhusaṅghaṃ pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ ayya bhikkhusaṅgho anukampaṃ upādāya, passantī paṭikarissāmī』』ti ca evaṃ tikkhattuṃ vattabbaṃ.

Sace bhikkhusaṅgho na pūrati, 『『bhikkhunisaṅgho ayyā ayye pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā, vadantayyā bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissatī』』ti ca, 『『bhikkhunisaṅgho ayya ayyaṃ pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayyo bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissatī』』ti ca evaṃ tikkhattuṃ vattabbaṃ.

Ubhinnaṃ apāripūriyā 『『bhikkhuniyo ayyā ayye pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadantayyā bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī』』ti ca, 『『bhikkhuniyo ayya ayyaṃ pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayyo bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī』』ti ca, 『『ahaṃ ayyā ayye pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ ayyā anukampaṃ upādāya, passantī paṭikarissāmī』』ti ca, 『『ahaṃ ayya ayyaṃ pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ ayyo anukampaṃ upādāya, passantī paṭikarissāmī』』ti ca evaṃ tikkhattuṃ vattabbaṃ.

Mānattacaraṇañca upasampadāpariyesanā ca yathāṭhāneyeva āvi bhavissati.

這裡的判斷應該按照《比丘尼犍度》中所說的方法來理解。因為這樣說: "那時,整個比丘尼僧團在進行布薩時造成了混亂。他們向世尊報告了此事。'比丘們,我允許指定一位有能力的比丘尼代表比丘尼僧團向比丘僧團進行布薩。比丘們,應該這樣指定。首先應該請求那位比丘尼,請求後由一位有能力的比丘尼向僧團宣佈: '請聽我說,尊者僧團,如果僧團準備好了,僧團應該指定某某比丘尼代表比丘尼僧團向比丘僧團進行布薩。這是動議。 請聽我說,尊者僧團,僧團指定某某比丘尼代表比丘尼僧團向比丘僧團進行布薩。哪位尊者同意指定某某比丘尼代表比丘尼僧團向比丘僧團進行布薩,請保持沉默;誰不同意,請說出來。 僧團已經指定某某比丘尼代表比丘尼僧團向比丘僧團進行布薩。僧團同意,因此保持沉默。我如此認定。'" 那位被指定的比丘尼應該帶領比丘尼僧團走近比丘僧團,偏袒右肩,合掌,這樣說:"尊者,比丘尼僧團向比丘僧團進行布薩 - 通過所見、所聞或懷疑。請比丘僧團出於慈悲對比丘尼僧團說,看到過失將會改正。第二次,尊者,第三次,尊者,比丘尼僧團...將會改正。" 如果比丘尼僧團人數不足,應該這樣說三次:"尊者,比丘尼們向比丘僧團進行布薩 - 通過所見、所聞或懷疑。請比丘僧團出於慈悲對比丘尼們說,看到過失將會改正。"和"尊者,我向比丘僧團進行布薩 - 通過所見、所聞或懷疑。請比丘僧團出於慈悲對我說,看到過失我將會改正。" 如果比丘僧團人數不足,應該這樣說三次:"尊者們,比丘尼僧團向尊者們進行布薩 - 通過所見、所聞或懷疑。請尊者們出於慈悲對比丘尼僧團說,看到過失將會改正。"和"尊者,比丘尼僧團向尊者進行布薩 - 通過所見、所聞或懷疑。請尊者出於慈悲對比丘尼僧團說,看到過失將會改正。" 如果雙方人數都不足,應該這樣說三次:"尊者們,比丘尼們向尊者們進行布薩 - 通過所見、所聞或懷疑。請尊者們出於慈悲對比丘尼們說,看到過失將會改正。"和"尊者,比丘尼們向尊者進行布薩 - 通過所見、所聞或懷疑。請尊者出於慈悲對比丘尼們說,看到過失將會改正。"和"尊者們,我向尊者們進行布薩 - 通過所見、所聞或懷疑。請尊者們出於慈悲對我說,看到過失我將會改正。"和"尊者,我向尊者進行布薩 - 通過所見、所聞或懷疑。請尊者出於慈悲對我說,看到過失我將會改正。" 摩那埵的履行和尋求具足戒將在適當的地方顯示。

Nabhikkhuniyā kenaci pariyāyenāti dasahi vā akkosavatthūhi aññena vā kenaci pariyāyena bhikkhu neva akkositabbo, na paribhāsitabbo, na bhayena tajjetabbo. Ovaṭoti pihito vārito paṭikkhitto. Vacanayeva vacanapatho. Anovaṭoti apihito avārito appaṭikkhitto. Tasmā bhikkhuniyā ādhipaccaṭṭhāne jeṭṭhakaṭṭhāne ṭhatvā 『『evaṃ abhikkama, evaṃ paṭikkama, evaṃ nivāsehi, evaṃ pārupāhī』』ti kenaci pariyāyena neva bhikkhu ovaditabbo, na anusāsitabbo. Dosaṃ pana disvā 『『pubbe mahātherā na evaṃ abhikkamanti, na paṭikkamanti, na nivāsenti, na pārupanti, īdisaṃ kāsāvampi na dhārenti, na evaṃ akkhīni añjentī』』tiādinā nayena vijjamānadosaṃ dassetuṃ vaṭṭati. Bhikkhūhi pana 『『ayaṃ vuḍḍhasamaṇī evaṃ nivāseti, evaṃ pārupati, mā evaṃ nivāsehi, mā evaṃ pārupāhi, mā tilakammapaṇṇakammādīni karohī』』ti yathāsukhaṃ bhikkhuniṃ ovadituṃ anusāsituṃ vaṭṭati.

Samaggamhayyāti bhaṇantanti 『『samaggā amha ayya』』 iti bhaṇantaṃ bhikkhunisaṅghaṃ. Aññaṃ dhammaṃ bhaṇatīti aññaṃ suttantaṃ vā abhidhammaṃ vā. Samaggamhayyāti vacanena hi ovādaṃ paccāsīsanti, tasmā ṭhapetvā ovādaṃ aññaṃ dhammaṃ bhaṇantassa dukkaṭaṃ. Ovādaṃ aniyyādetvāti eso bhaginiyo ovādoti avatvā.

150.Adhammakammetiādīsu bhikkhunovādakasammutikammaṃ kammanti veditabbaṃ. Tattha adhammakamme dvinnaṃ navakānaṃ vasena aṭṭhārasa pācittiyāni. Dhammakamme dutiyassa navakassa avasānapade anāpatti, sesesu sattarasa dukkaṭāni.

152.Uddesaṃ dentoti aṭṭhannaṃ garudhammānaṃ pāḷiṃ uddisanto. Paripucchaṃ dentoti tassāyeva paguṇāya garudhammapāḷiyā aṭṭhakathaṃ kathentoti attho. Osārehi ayyāti vuccamāno osāretīti evaṃ vuccamāno aṭṭhagarudhammapāḷiṃ osāretīti attho. Evaṃ uddesaṃ dento, paripucchaṃ dento, yo ca osārehīti vuccamāno aṭṭha garudhamme bhaṇati, tassa pācittiyena anāpatti. Aññaṃ dhammaṃ bhaṇantassa dukkaṭena anāpatti. Pañhaṃ pucchati, pañhaṃ puṭṭho kathetīti bhikkhunī garudhammanissitaṃ vā khandhādinissitaṃ vā pañhaṃ pucchati, taṃ yo bhikkhu katheti, tassāpi anāpatti. Aññassatthāya bhaṇantanti catuparisatiṃ dhammaṃ desentaṃ bhikkhuṃ upasaṅkamitvā bhikkhuniyo suṇanti, tatrāpi bhikkhussa anāpatti. Sikkhamānāya sāmaṇeriyāti etāsaṃ desentassāpi anāpatti. Sesaṃ uttānatthameva.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ tivedananti.

Ovādasikkhāpadaṃ paṭhamaṃ.

  1. Atthaṅgatasikkhāpadavaṇṇanā

這裡是完整的簡體中文直譯: 比丘尼不應以任何方式,即不應以十種辱罵事或其他任何方式辱罵、責罵或恐嚇比丘。"被阻止"是指被禁止、被阻礙、被拒絕。"言語"就是話語。"未被阻止"是指未被禁止、未被阻礙、未被拒絕。因此,比丘尼不應站在統治地位或長老地位,以任何方式對比丘說"這樣前進,這樣後退,這樣穿下衣,這樣披上衣",不應教導或指導比丘。但看到過失時,可以用"以前大長老不是這樣前進、後退、穿衣、披衣,也不穿這樣的袈裟,不這樣涂眼睛"等方式指出存在的過失。但比丘可以隨意教導指導比丘尼說"這位老尼這樣穿衣,這樣披衣,不要這樣穿,不要這樣披,不要畫眉毛、畫臉等"。 "尊者,我們和合"是指比丘尼僧團說"尊者,我們和合"。"說其他法"是指說其他經或阿毗達摩。因為通過"尊者,我們和合"這句話期待教誡,所以除了教誡外說其他法犯突吉羅。"不交付教誡"是指不說"姐妹們,這是教誡"。 150. 在"非法羯磨"等中,應理解"羯磨"是指指定教誡比丘尼的比丘的羯磨。其中在非法羯磨中,根據兩個新來者的情況有十八波逸提。在法羯磨中,第二個新來者的最後一項不犯,其餘十七項犯突吉羅。 152. "給予誦讀"是指誦讀八重法的經文。"給予解釋"是指對已熟悉的八重法經文講解註釋的意思。"當被說'尊者,請誦'時誦"是指當這樣被說時誦八重法的經文的意思。這樣給予誦讀、給予解釋,以及當被說"請誦"時誦八重法,對他不犯波逸提。說其他法不犯突吉羅。"問問題,被問時回答"是指比丘尼問與八重法相關或與蘊等相關的問題,回答的比丘也不犯。"為他人說"是指比丘尼走近為四眾說法的比丘聽法,這裡比丘也不犯。對式叉摩那、沙彌尼說也不犯。其餘的意思很明顯。 [這是]語同源[戒],由語或語和心而生起,是作為,非想解脫,無心的,制定罪,語業,三心三受。 教誡學處第一。 2. 日落學處註釋

  1. Dutiyasikkhāpade – pariyāyenāti vārena, paṭipāṭiyāti attho. Adhicetasoti adhicittavato , sabbacittānaṃ adhikena arahattaphalacittena samannāgatassāti attho. Appamajjatoti nappamajjato, appamādena kusalānaṃ dhammānaṃ sātaccakiriyāya samannāgatassāti vuttaṃ hoti. Muninoti 『『yo munāti ubho loke, muni tena pavuccatī』』ti (dha. pa. 269) evaṃ ubhayalokamunanena vā, monaṃ vuccati ñāṇaṃ, tena ñāṇena samannāgatattā vā khīṇāsavo muni nāma vuccati, tassa munino. Monapathesu sikkhatoti arahattañāṇasaṅkhātassa monassa pathesu sattatiṃsabodhipakkhiyadhammesu tīsu vā sikkhāsu sikkhato. Idañca pubbabhāgapaṭipadaṃ gahetvā vuttaṃ, tasmā evaṃ pubbabhāge sikkhato imāya sikkhāya munibhāvaṃ pattassa muninoti evamettha attho daṭṭhabbo. Sokā na bhavanti tādinoti tādisassa khīṇāsavamunino abbhantare iṭṭhaviyogādivatthukā sokā na santi. Atha vā tādinoti tādilakkhaṇasamannāgatassa evarūpassa munino sokā na bhavantīti ayamettha attho. Upasantassāti rāgādīnaṃ upasamena upasantassa. Sadā satīmatoti sativepullappattattā niccakālaṃ satiyā avirahitassa . Ākāse antalikkheti antalikkhasaṅkhāte ākāse, na kasiṇugghāṭime, na pana rūpaparicchede. Caṅkamatipi tiṭṭhatipīti tāsaṃ bhikkhunīnaṃ kathaṃ sutvā 『『imā bhikkhuniyo maṃ 『ettakameva ayaṃ jānātī』ti avamaññanti, handa dāni etāsaṃ attano ānubhāvaṃ dassemī』』ti dhammabahumānaṃ uppādetvā abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya evarūpaṃ iddhipāṭihāriyaṃ dassesi – 『『ākāse antalikkhe caṅkamatipi…pe… antaradhāyatipī』』ti. Tattha antaradhāyatipīti antaradhāyatipi adassanampi gacchatīti attho. Tañceva udānaṃ bhaṇati aññañca bahuṃ buddhavacananti thero kira attano bhātutherassa santike –

『『Padumaṃ yathā kokanudaṃ sugandhaṃ,

Pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ,

Tapantamādiccamivantalikkhe』』ti. (saṃ. ni. 1.123);

Imaṃ gāthaṃ uddisāpetvā cattāro māse sajjhāyi. Na ca paguṇaṃ kattumasakkhi. Tato naṃ thero 『『abhabbo tvaṃ imasmiṃ sāsane』』ti vihārā nikkaḍḍhāpesi, so rodamāno dvārakoṭṭhake aṭṭhāsi. Atha bhagavā buddhacakkhunā veneyyasatte olokento taṃ disvā vihāracārikaṃ caramāno viya tassa santikaṃ gantvā 『『cūḷapanthaka, kasmā rodasī』』ti āha. So tamatthaṃ ārocesi. Athassa bhagavā suddhaṃ pilotikakhaṇḍaṃ datvā 『『idaṃ 『rajoharaṇaṃ rajoharaṇa』nti parimajjāhī』』ti āha. So 『『sādhū』』ti sampaṭicchitvā attano nivāsaṭṭhāne nisīditvā tassa ekamantaṃ parimajji, parimajjitaṭṭhānaṃ kāḷakamahosi. So 『『evaṃ parisuddhampi nāma vatthaṃ imaṃ attabhāvaṃ nissāya kāḷakaṃ jāta』』nti saṃvegaṃ paṭilabhitvā vipassanaṃ ārabhi. Athassa bhagavā āraddhavīriyabhāvaṃ ñatvā 『『adhicetaso』』ti imaṃ obhāsagāthaṃ abhāsi. Thero gāthāpariyosāne arahattaṃ pāpuṇi. Tasmā thero pakatiyāva imaṃ gāthaṃ mamāyati, so taṃ imissā gāthāya mamāyanabhāvaṃ jānāpetuṃ taṃyeva bhaṇati. Aññañca antarantarā āharitvā bahuṃ buddhavacanaṃ. Tena vuttaṃ – 『『tañceva udānaṃ bhaṇati, aññañca bahuṃ buddhavacana』』nti.

  1. 第二個學處——「以任何方式」是指通過方式。 「超越心」是指擁有超越心的人，具備超越一切心的阿羅漢果的心。 「不放鬆」是指不放鬆，意為以不放鬆的心專注于善法的實踐。 「隱者」是指「能在兩界中隱者，故稱為隱者」，因此通過兩界的隱者，隱者被稱為「具智慧者」，因為他具備智慧，因此被稱為「隱者」。 「在隱者的道路上學習」是指在阿羅漢的智慧中，修習三十七道品的學習。 這段話是基於前面的修習，因此在前面的學習中，獲得隱者的狀態的隱者應被理解為此。 「因此，像這樣的阿羅漢隱者內部沒有憂愁，像失去所愛等的憂愁不存在」。 或者說，像這樣的隱者，具備這種特徵的隱者沒有憂愁。 「平靜」是指由於對慾望等的平息而平靜。 「始終保持覺知」是指由於覺知的豐盈而始終保持覺知。 「在空中」是指在空中，非指地面，也非指形象的界限。 「即使在空中懸浮」是指比丘尼們聽到這樣的說法：「這些比丘尼認為我『只知道這麼多』，那麼現在我就展現一下她們的能力」，因此產生了對法的重視，進入了具足第四禪的定境，示現出如此的神通——「即使在空中懸浮……也會消失」。 其中「消失」是指消失而不被看見。 他也說了許多佛陀的教誡，長老在他兄弟的面前說： 「如蓮花般的香氣， 早晨綻放香氣消散； 看那如火焰般閃耀， 如同日輪在空中照耀」。 在講述這首歌時，經過四個月的修習。 也沒有能力去做。 然後長老說：「你在這個教法中無能為力」，於是被趕出了禪房，他哭泣著站在門口。 然後，佛陀用佛眼觀察到應該被教導的眾生，似乎在進行行腳，走到他那裡說：「小弟，你為何哭泣？」 他對此事進行了說明。 然後，佛陀給了他純凈的土塊，說：「你要『去洗凈土塊』」。 他接受了，心中認為「好」。 然後在自己的住處坐下，洗凈了那塊土，洗凈的地方變成了黑色。 他思考道：「如此純凈的衣服，因這個身體而變黑」，因此感到震驚，開始修習內觀。 然後，佛陀知道他已經開始努力，便說了這一句光明的偈語。 長老在偈語結束后獲得了阿羅漢果。因此，長老自然而然地說了這句偈語，他說這句偈語是他的。 另外，還引用了許多佛陀的教誨。 因此說：「他也說了許多佛陀的教誨」。

156.Ekato upasampannāyāti bhikkhunisaṅghe upasampannāya, bhikkhusaṅghe pana upasampannaṃ ovadantassa pācittiyaṃ. Sesamettha uttānameva. Idampi ca padasodhammasamuṭṭhānameva.

Atthaṅgatasikkhāpadaṃ dutiyaṃ.

  1. Bhikkhunupassayasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – aññatra samayā ovadati āpatti pācittiyassātiādīsu aṭṭhahi garudhammehi ovadantasseva pācittiyaṃ, aññena dhammena dukkaṭanti veditabbaṃ. Ekatoupasampannāyāti bhikkhunisaṅghe upasampannāya, bhikkhusaṅghe upasampannāya pana ovadato pācittiyameva. Ito parampi yattha yattha 『『ekatoupasampannā』』ti vuccati, sabbattha ayameva attho daṭṭhabbo. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato, kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Bhikkhunupassayasikkhāpadaṃ tatiyaṃ.

Idaṃ panettha mahāpaccariyaṃ vuttaṃ pakiṇṇakaṃ – asammato ce bhikkhu atthaṅgate sūriye bhikkhunupassayaṃ upasaṅkamitvā aṭṭhahi garudhammehi ovadati, tīṇi pācittiyāni. Aññena dhammena ovadato dve dukkaṭāni, ekaṃ pācittiyaṃ. Kathaṃ? Asammatamūlakaṃ dukkaṭaṃ, upassayaṃ gantvā aññena dhammena ovadanamūlakaṃ dukkaṭaṃ, atthaṅgate sūriye ovadanamūlakaṃ pācittiyanti. Sammatassa atthaṅgate sūriye tattha gantvā aṭṭhahi garudhammehi ovadantassa ekā anāpatti, dve pācittiyāni. Kathaṃ? Sammatattā anāpatti, atthaṅgate sūriye ovadanamūlakaṃ ekaṃ, gantvā garudhammehi ovadanamūlakaṃ ekanti dve pācittiyāni. Tasseva aññena dhammena ovadato ekā anāpatti, ekaṃ dukkaṭaṃ, ekaṃ pācittiyaṃ. Kathaṃ? Sammatattā anāpatti, gantvā aññena dhammena ovadanamūlakaṃ dukkaṭaṃ, atthaṅgate sūriye ovadanamūlakaṃ pācittiyanti. Divā pana gantvā ovadato sammatassa ca asammatassa ca rattiṃ ovadanamūlakaṃ ekaṃ pācittiyaṃ apanetvā avasesā āpattānāpattiyo veditabbāti.

Pakiṇṇakakathā niṭṭhitā.

  1. Āmisasikkhāpadavaṇṇanā

  2. Catutthasikkhāpade – na bahukatāti na katabahumānā, na dhamme bahumānaṃ katvā ovadantīti adhippāyo. 『『Bhikkhunovādakaṃ avaṇṇaṃ kattukāmo』』tiādīnaṃ ujjhāpanake vuttanayenevattho veditabbo.

Upasampannaṃ saṅghena asammatanti ettha asammato nāma sammatena vā saṅghena vā bhāraṃ katvā ṭhapito veditabbo. Anupasampannaṃ sammataṃ vā asammataṃ vāti ettha pana bhikkhukāle sammutiṃ labhitvā sāmaṇerabhūmiyaṃ ṭhito sammato, sammatena vā saṅghena vā ṭhapito bahussuto sāmaṇero asammatoti veditabbo. Sesaṃ vuttanayattā uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Āmisasikkhāpadaṃ catutthaṃ.

  1. Cīvaradānasikkhāpadavaṇṇanā

  2. Pañcamasikkhāpade – visikhāyāti rathikāya. Piṇḍāya caratīti nibaddhacāravasena abhiṇhaṃ carati. Sandiṭṭhāti sandiṭṭhamittā ahesuṃ. Sesamettha padato uttānatthaṃ, vinicchayato cīvarapaṭiggahaṇasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhi. Tatra hi bhikkhu paṭiggāhako, idha bhikkhunī, ayaṃ viseso. Sesaṃ tādisamevāti.

Cīvaradānasikkhāpadaṃ pañcamaṃ.

  1. Cīvarasibbanasikkhāpadavaṇṇanā

  2. 「以任何方式」是指通過方式。 「被認可」是指在比丘尼僧團中被認可，而在比丘僧團中被認可的教誡是犯波逸提。 其餘部分皆為前述內容。 這也是關於語同源的起源。 第二個學處。

  3. 比丘尼安住學處註釋
  4. 第三個學處——「在沒有時間的情況下」是指以八種重法教誡的情況下，才犯波逸提，其他法則則犯突吉羅。 「被認可」是指在比丘尼僧團中被認可，而在比丘僧團中被認可的教誡則是犯波逸提。 在「被認可」的地方，任何地方提到「被認可」，皆應理解為此。 其餘部分皆為前述內容。 「因緣的起源」——由身體、言語和心而生起，所作的行為、非想解脫、無心的、制定的行為、身體的行為、言語的行為、三心三受。 比丘尼安住學處第三。 這裡提到的重大事項是指附帶的——如果比丘在日落時前往比丘尼安住處，以八種重法教導，則犯三項波逸提。 以其他法教導則犯兩項突吉羅，犯一項波逸提。 如何呢？ 因為不被認可而犯突吉羅，前往安住處以其他法教導而犯突吉羅，日落時教導而犯波逸提。 被認可的在日落時前往以八種重法教導者則犯一項突吉羅，犯兩項波逸提。 如何呢？ 因為被認可而不犯突吉羅，日落時教導而犯一項，前往以重法教導而犯一項，合計兩項波逸提。 對於同樣的以其他法教導則犯一項突吉羅，犯一項波逸提。 如何呢？ 因為被認可而不犯突吉羅，前往以其他法教導而犯突吉羅，日落時教導而犯波逸提。 白天前往教導時，被認可者和不被認可者在夜間教導時，若不犯一項波逸提，其餘的應理解為不犯。 附帶的討論已結束。
  5. 食物學處註釋
  6. 第四個學處——「不多」是指不以數量為多，意指不以法的數量來教導。 「比丘的教誡應被重視」是指以此類的解釋為基礎的含義。 「被認可」在僧團中被認可的情況下，指的是被認可的或被承認的，承載著責任。 「未被認可」是指在比丘時期獲得共識而站在沙彌的地位，或被認可或未被認可的情況下，廣博的沙彌被認為未被認可。 其餘內容因已有說明而為前述內容。 「三因緣的起源」——由身體的心、言語的心和身體言語的心而生起，所作的行為、想解脫、善法的、世俗的、身體的行為、言語的行為、不善的心、苦受。 食物學處第四。
  7. 衣物施予學處註釋
  8. 第五個學處——「以車伕為例」是指車伕。 「在乞食時」是指以固定的方式不斷地乞食。 「可見」是指可見的朋友們。 其餘部分在此處與前述內容相同，結合衣物接受的學處的說明應理解。 在這裡，接受衣物的比丘，而在這裡是比丘尼，這就是區別。 其餘部分皆為相同內容。 衣物施予學處第五。

  9. 衣物縫製學處註釋

  10. Chaṭṭhasikkhāpade – udāyīti lāḷudāyī. Paṭṭhoti paṭibalo, nipuṇo ceva samattho cāti vuttaṃ hoti. Aññatarā bhikkhunīti tasseva purāṇadutiyikā. Paṭibhānacittanti attano paṭibhānena katacittaṃ, so kira cīvaraṃ rajitvā tassa majjhe nānāvaṇṇehi vippakatamethunaṃ itthipurisarūpamakāsi. Tena vuttaṃ – 『『majjhe paṭibhānacittaṃ vuṭṭhāpetvā』』ti. Yathāsaṃhaṭanti yathāsaṃharitameva.

176.Cīvaranti yaṃ nivāsituṃ vā pārupituṃ vā sakkā hoti, evañhi mahāpaccariyādīsu vuttaṃ. Sayaṃ sibbatīti ettha sibbissāmīti vicārentassāpi chindantassāpi dukkaṭaṃ, sibbantassa pana pācittiyaṃ. Ārāpathe ārāpatheti sūciṃ pavesetvā pavesetvā nīharaṇe. Sace pana sakalasūciṃ anīharanto dīghasuttappavesanatthaṃ satakkhattumpi vijjhitvā nīharati, ekameva pācittiyaṃ. Sakiṃ āṇattoti sakiṃ 『『cīvaraṃ sibbā』』ti vutto. Bahukampi sibbatīti sacepi sabbaṃ sūcikammaṃ pariyosāpetvā cīvaraṃ niṭṭhāpeti, ekameva pācittiyaṃ. Atha pana 『『imasmiṃ cīvare kattabbakammaṃ tava bhāro』』ti vutto karoti, āṇattassa ārāpathe ārāpathe ekamekaṃ pācittiyaṃ, āṇāpakassa ekavācāya sambahulānipi. Punappunaṃ āṇattiyaṃ pana vattabbameva natthi.

Yepi sace ācariyupajjhāyesu attano ñātikānaṃ cīvaraṃ sibbantesu tesaṃ nissitakā 『『ācariyupajjhāyavattaṃ vā kathinavattaṃ vā karomā』』ti sibbanti, tesampi ārāpathagaṇanāya āpattiyo. Ācariyupajjhāyā attano ñātikānaṃ cīvaraṃ antevāsikehi sibbāpenti, ācariyupajjhāyānaṃ dukkaṭaṃ, antevāsikānaṃ pācittiyaṃ. Antevāsikā attano ñātikānaṃ ācariyupajjhāyehi sibbāpenti, tatrāpi eseva nayo. Antevāsikānampi ācariyupajjhāyānampi ñātikāya cīvaraṃ hoti, ācariyupajjhāyā pana antevāsike vañcetvā sibbāpenti, ubhinnampi dukkaṭaṃ. Kasmā? Antevāsikānaṃ aññātikasaññāya sibbitattā , itaresaṃ akappiye niyojitattā. Tasmā 『『idaṃ te mātu cīvaraṃ, idaṃ bhaginiyā』』ti ācikkhitvā sibbāpetabbaṃ.

179.Aññaṃparikkhāranti yaṃkiñci upāhanatthavikādiṃ. Sesaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Cīvarasibbanasikkhāpadaṃ chaṭṭhaṃ.

  1. Saṃvidhānasikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – pacchā gacchantīnaṃ corā acchindiṃsūti pacchā gacchantīnaṃ pattacīvaraṃ corā hariṃsu. Dūsesunti tā bhikkhuniyo corā dūsayiṃsu, sīlavināsaṃ pāpayiṃsūti attho .

182-

  1. 第六學處 - "優陀夷"是指羅羅優陀夷。"能幹"是指有能力、熟練和勝任,這是所說的意思。"某位比丘尼"是指他以前的妻子。"有創意的圖案"是指用自己的創意做的圖案,據說他染了衣服,在中間用各種顏色畫了未完成交媾的男女形象。因此說"在中間做出有創意的圖案"。"如原樣"是指如原樣摺疊。 176."衣服"是指可以穿或披的,這是在《大疏》等中所說的。"自己縫製"在這裡,思考要縫製或剪裁時也犯突吉羅,但縫製時犯波逸提。"每一針"是指每次穿針引線。如果不完全拔出針,爲了引長線而穿刺一百次再拔出,也只犯一次波逸提。"一次命令"是指一次被命令"縫製衣服"。"縫製很多"是指即使完成所有針線工作做好衣服,也只犯一次波逸提。但如果被命令"這件衣服的工作由你負責"而做,則被命令者每一針都犯一次波逸提,命令者一次命令就犯多次。反覆命令就不用說了。 即使是爲了老師和戒師的親戚縫製衣服,他們的弟子們說"我們做老師和戒師的義務或迦絺那衣的義務"而縫製,他們也按針數計算犯戒。老師和戒師讓弟子們為自己的親戚縫製衣服,老師和戒師犯突吉羅,弟子們犯波逸提。弟子們讓老師和戒師為自己的親戚縫製,這裡也是同樣的道理。即使是弟子和老師戒師的親戚的衣服,但老師戒師欺騙弟子讓他們縫製,雙方都犯突吉羅。為什麼?因為弟子們以為是非親戚而縫製,另一方則讓人做不適當的事。因此應該說明"這是你母親的衣服,這是姐妹的"然後讓人縫製。 179."其他用品"是指任何鞋袋等物品。其餘的很明顯。六種起源 - 作為,非想解脫,無心的,制定罪,身業,語業,三心,三受。 衣服縫製學處第六。
  2. 約定學處註釋
  3. 第七學處 - "後來的人被盜賊搶劫"是指後來的人的缽和衣服被盜賊拿走。"污辱"是指那些比丘尼被盜賊污辱,意思是使她們失去戒行。 182-

3.Saṃvidhāyāti saṃvidahitvā, gamanakāle saṅketaṃ katvāti attho. Kukkuṭasampādeti ettha yasmā gāmā nikkhamitvā kukkuṭo padasāva aññaṃ gāmaṃ gacchati, ayaṃ kukkuṭasampādoti vuccati. Tatrāyaṃ vacanattho – sampadanti etthāti sampādo. Ke sampadanti? Kukkuṭā. Kukkuṭānaṃ sampādo kukkuṭasampādo. Atha vā sampādoti gamanaṃ, kukkuṭānaṃ sampādo ettha atthītipi kukkuṭasampādo. Kukkuṭasampāte itipi pāṭho, tattha yassa gāmassa gehacchadanapiṭṭhito kukkuṭo uppatitvā aññassa gehacchadanapiṭṭhiyaṃ patati, ayaṃ kukkuṭasampātoti vuccati. Vacanattho panettha vuttanayeneva veditabbo. Dvidhā vuttappakāropi cesa gāmo accāsanno hoti, upacāro na labbhati. Yasmiṃ pana gāme paccūse vassantassa kukkuṭassa saddo anantare gāme suyyati, tādisehi gāmehi sampuṇṇaraṭṭhe gāmantare gāmantare pācittiyanti aṭṭhakathāyaṃ vuttaṃ. Kiñcāpi vuttaṃ, 『『gāmantare gāmantare āpatti pācittiyassā』』ti vacanato pana sacepi ratanamattantaro gāmo hoti, yo tassa manussehi ṭhapitaupacāro, taṃ okkamantassa āpattiyeva.

Tatrāyaṃ āpattivinicchayo – saṃvidhānakāle hi sace ubhopi bhikkhunupassaye vā antarārāme vā āsanasālāya vā titthiyaseyyāya vā ṭhatvā saṃvidahanti, anāpatti kappiyabhūmi kirāyaṃ. Tasmā ettha saṃvidahanapaccayā dukkaṭāpattiṃ na vadanti, gacchantassa yathāvatthukameva. Sace pana antogāme bhikkhunupassayadvāre rathikāya aññesu vā catukkasiṅghāṭakahatthisālādīsu saṃvidahanti, bhikkhuno āpatti dukkaṭassa. Evaṃ saṃvidahitvā gāmato nikkhamanti, nikkhamane anāpatti, anantaragāmassa upacārokkamane pana bhikkhuno pācittiyaṃ. Tatrāpi 『『paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiya』』nti mahāpaccariyaṃ vuttaṃ. Gāmato nikkhamitvā pana yāva anantaragāmassa upacāraṃ na okkamanti , etthantare saṃvidahitepi bhikkhuno dukkaṭaṃ, anantaragāmassa upacārokkamane purimanayeneva āpatti. Sace dūraṃ gantukāmā honti, gāmūpacāragaṇanāya okkamane okkamane āpatti, tassa tassa pana gāmassa atikkamane anāpatti. Sace pana bhikkhunī 『『asukaṃ nāma gāmaṃ gamissāmī』』ti upassayato nikkhamati, bhikkhupi tameva gāmaṃ sandhāya 『『asukaṃ nāma gāmaṃ gamissāmī』』ti vihārato nikkhamati. Atha dvepi gāmadvāre samāgantvā 『『tumhe kuhiṃ gacchatha, asukaṃ nāma gāmaṃ tumhe kuhinti, mayampi tatthevā』』ti vatvā 『『ehi dāni, gacchāmā』』ti saṃvidhāya gacchanti, anāpatti. Kasmā? Pubbameva gamissāmāti nikkhantattāti mahāpaccariyaṃ vuttaṃ. Taṃ neva pāḷiyā na sesaaṭṭhakathāya sameti.

Addhayojane addhayojaneti ekamekaṃ addhayojanaṃ atikkamantassa idāni atikkamissatīti paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiyaṃ. Imasmiñhi naye atikkamane āpatti, okkamane anāpatti.

184.Bhikkhu saṃvidahatīti nagaradvāre vā rathikāya vā bhikkhuniṃ disvā 『『asukaṃ gāmaṃ nāma gatapubbatthā』』ti vadati, 『『nāmhi ayya gatapubbā』』ti 『『ehi gacchāmā』』ti vā 『『sve ahaṃ gamissāmi, tvampi āgaccheyyāsī』』ti vā vadati. Bhikkhunī saṃvidahatīti gāmantare cetiyavandanatthaṃ gāmato nikkhamantaṃ bhikkhuṃ disvā 『『ayya kuhiṃ gacchathā』』ti vadati. 『『Asukaṃ nāma gāmaṃ cetiyavandanattha』』nti. 『『Ahampi ayya āgacchāmī』』ti evaṃ bhikkhunīyeva saṃvidahati, na bhikkhu.

  1. "約定"是指約定,意思是在出發時做出約定。"雞步距離"在這裡,因為雞從村子裡出來後步行就能到達另一個村子,這被稱為雞步距離。這裡的詞義是:到達的地方叫做到達處。誰到達?雞。雞的到達處叫做雞的到達處。或者說,到達是指行走,雞的行走在這裡存在,所以叫做雞的到達處。也有"雞飛距離"的讀法,在那裡,從一個村子的房頂飛起的雞能落在另一個村子的房頂上,這被稱為雞飛距離。這裡的詞義應該按照前面所說的方式理解。以這兩種方式所說的村子是非常接近的,不能獲得界域。但是在註釋書中說,在清晨雞叫聲能傳到鄰村的那種村子,在這樣的村子遍佈的國家裡,每經過一個村子就犯一次波逸提。雖然這樣說,但是根據"每經過一個村子犯一次波逸提"這句話,即使只有一寶石的距離,如果那裡有人設立的界域,越過它就犯戒。 這裡是犯戒的判斷 - 在約定的時候,如果兩人都站在比丘尼住處或中間的園林或坐堂或外道的住處約定,不犯戒,因為這是適當的地方。因此在這裡他們不說因約定而犯突吉羅,只是按照情況對行走的人判罪。但如果在村內比丘尼住處門口的街道或其他四衢、十字路口、象廄等處約定,比丘犯突吉羅。這樣約定后從村子裡出來,出來時不犯戒,但進入下一個村子的界域時比丘犯波逸提。在那裡,《大疏》中說"第一步犯突吉羅,第二步犯波逸提"。從村子出來后,只要還沒有進入下一個村子的界域,在這期間約定比丘也犯突吉羅,進入下一個村子的界域時按前面的方式犯戒。如果想要走很遠,每進入一個村子的界域就犯一次戒,但越過每個村子時不犯戒。但是如果比丘尼說"我要去某某村"而從住處出發,比丘也針對同一個村子說"我要去某某村"而從精舍出發。然後兩人在村門口相遇說"你們要去哪裡,某某村,你們要去哪裡,我們也要去那裡",然後說"來吧,現在我們走"而約定一起走,不犯戒。為什麼?因為之前就打算要去而出發了,《大疏》中這樣說。這既不符合聖典也不符合其他註釋書。 "每半由旬半由旬"是指每越過一個半由旬,現在將要越過時,第一步犯突吉羅,第二步犯波逸提。因為在這個規則中,越過時犯戒,進入時不犯戒。
  2. "比丘約定"是指在城門或街道上看到比丘尼后說"你以前去過某某村嗎",她說"尊者,我沒去過",他說"來吧,我們一起去"或"明天我要去,你也來吧"。"比丘尼約定"是指看到從村子裡出來要去另一個村子禮拜佛塔的比丘,說"尊者,你要去哪裡",他說"要去某某村禮拜佛塔",她說"尊者,我也要去",這樣只有比丘尼約定,不是比丘約定。

185.Visaṅketenāti ettha 『『purebhattaṃ gacchissāmā』』ti vatvā pacchābhattaṃ gacchanti, 『『ajja vā gamissāmā』』ti vatvā sve gacchanti. Evaṃ kālavisaṅketeyeva anāpatti, dvāravisaṅkete pana maggavisaṅkete vā satipi āpattiyeva. Āpadāsūti raṭṭhabhede cakkasamāruḷhā janapadā pariyāyanti evarūpāsu āpadāsu anāpatti. Sesaṃ uttānamevāti.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Saṃvidhānasikkhāpadaṃ sattamaṃ.

  1. Nāvābhiruhanasikkhāpadavaṇṇanā

  2. Aṭṭhamasikkhāpade – saṃvidhāyāti lokassādamittasanthavavasena kīḷāpurekkhārā saṃvidahitvā. Uddhaṃgāmininti uddhaṃ nadiyā paṭisotaṃ gacchantiṃ. Yasmā pana yo uddhaṃ javanato ujjavanikāya nāvāya kīḷati, so 『『uddhaṃgāminiṃ abhiruhatī』』ti vuccati. Tenassa padabhājane atthameva dassetuṃ 『『ujjavanikāyā』』ti vuttaṃ. Adhogāmininti adho anusotaṃ gacchantiṃ. Yasmā pana yo adho javanato ojavanikāya nāvāya kīḷati, so 『『adhogāminiṃ abhiruhatī』』ti vuccati. Tenassāpi padabhājane atthameva dassetuṃ 『『ojavanikāyā』』ti vuttaṃ. Tattha yaṃ titthasampaṭipādanatthaṃ uddhaṃ vā adho vā haranti, ettha anāpatti. Tiriyaṃ taraṇāyāti upayogatthe nissakkavacanaṃ.

189.Gāmantare gāmantareti ettha yassā nadiyā ekaṃ tīraṃ kukkuṭasampādagāmehi nirantaraṃ, ekaṃ agāmakaṃ araññaṃ, tassā sagāmakatīrapassena gamanakāle gāmantaragaṇanāya pācittiyāni, agāmakatīrapassena gamanakāle addhayojanagaṇanāya. Yā pana yojanavitthatā hoti, tassā majjhena gamanepi addhayojanagaṇanāya pācittiyāni veditabbāni. Anāpatti tiriyaṃ taraṇāyāti ettha na kevalaṃ nadiyā, yopi mahātitthapaṭṭanato tāmalittiṃ vā suvaṇṇabhūmiṃ vā gacchati, tassāpi anāpatti. Sabbaaṭṭhakathāsu hi nadiyaṃyeva āpatti vicāritā, na samudde.

191.Visaṅketenāti idhāpi kālavisaṅketeneva anāpatti, titthavisaṅketena pana nāvāvisaṅketena vā gacchantassa āpattiyeva. Sesaṃ paṭhamasikkhāpadasadisameva saddhiṃ samuṭṭhānādīhīti.

Nāvābhiruhanasikkhāpadaṃ aṭṭhamaṃ.

  1. Paripācitasikkhāpadavaṇṇanā

  2. Navamasikkhāpade – mahānāge tiṭṭhamāneti bhummatthe upayogavacanaṃ, mahānāgesu tiṭṭhamānesūti attho. Atha vā mahānāge tiṭṭhamāne 『『adisvā』』ti ayamettha pāṭhaseso daṭṭhabbo. Itarathā hi attho na yujjati. Antarākathāti avasānaṃ appatvā ārambhassa ca avasānassa ca vemajjhaṭṭhānaṃ pattakathā. Vippakatāti kayiramānā hoti. Saccaṃ mahānāgā kho tayā gahapatīti addhacchikena olokayamānā there pavisante disvā tehi sutabhāvaṃ ñatvā evamāha.

  3. "約定"是指在這裡說"我們將去吃過飯後"，然後再去吃過飯，"今天或明天我們將去"則是指明天去。這樣關於時間的約定是不犯戒的，而關於門口的約定或道路的約定則是犯戒的。"災難"是指在國家分裂時，像輪子一樣轉動的村莊在這樣的災難中是不犯戒的。其餘部分皆為前述內容。 四種起源 - 由身體、言語、身體的心、言語的心而生起，所作的行為、非想解脫、無心的、制定的行為、身體的行為、言語的行為、三心、三受。 約定學處第七。

  4. 船上升降學處註釋
  5. 第八學處 - "約定"是指通過與世俗的朋友們的交往而進行的約定。 "向上行駛"是指朝著河流的上游行駛。因為誰在上游的快速流動中玩耍,就稱之為"向上行駛"。因此在他的詞義中爲了表明"在快速流動的船上"而說"快速流動的船"。"向下行駛"是指朝著下游流動。因為誰在下游的緩慢流動中玩耍,就稱之為"向下行駛"。因此在他的詞義中爲了表明"在緩慢流動的船上"而說"緩慢流動的船"。在那裡爲了站立而向上或向下移動的行為是不犯戒的。"橫渡"是指在使用時的非約定行為。
  6. "村與村之間"是指在這裡,某條河流的一個岸邊與雞步距離的村子相連,另一個岸邊是無人居住的荒野,在此河流的居民在行走時在村與村之間犯波逸提,在無人居住的岸邊行走時則犯半由旬的戒律。如果有一定的距離,在河流的中間行走時也應理解為犯半由旬的戒律。橫渡時不犯戒,在這裡不僅僅是河流,即使是從大海的邊緣到達塔瑪利提或黃金土地的地方,也不犯戒。因為在所有的註釋書中,只有在河流中考慮了犯戒的情況,而在海中則沒有。
  7. "約定"在這裡也是通過時間的約定不犯戒，而通過站位的約定或船的約定則是犯戒的。其餘部分與第一學處相似，結合起源等內容理解。 船上升降學處第八。
  8. 完全成熟學處註釋
  9. 第九學處 - "大蛇"是指在地面上移動的用語，指的是在大蛇上移動的意思。或者說在"大蛇"上移動的地方"看到了"是這裡的文字殘缺部分。否則意思不成立。"中間的說法"是指在開始和結束之間的說話。 "分開"是指正在進行的。確實,你們的確看到大蛇在你們的視線中,當他們進入時,你們知道他們的存在,因此如此說。

194.Bhikkhuniparipācitanti bhikkhuniyā paripācitaṃ, guṇappakāsanena nipphāditaṃ; laddhabbaṃ katanti attho. Padabhājane panassa bhikkhuniñca tassā paripācanākārañca dassetuṃ 『『bhikkhunī nāma ubhatosaṅghe upasampannā, paripāceti nāma pubbe adātukāmāna』』ntiādi vuttaṃ. Pubbe gihisamārambhāti ettha pubbeti paṭhamaṃ. Samārambhoti samāraddhaṃ vuccati, paṭiyāditassetaṃ adhivacanaṃ. Gihīnaṃ samārambho gihisamārambho. Bhikkhuniyā paripācanato paṭhamameva yaṃ gihīnaṃ paṭiyāditaṃ bhattaṃ, tato aññatra taṃ piṇḍapātaṃ ṭhapetvā aññaṃ bhuñjantassa āpatti, taṃ pana bhuñjantassa anāpattīti vuttaṃ hoti. Padabhājane pana yasmā ñātakapavāritehi bhikkhussatthāya asamāraddhopi piṇḍapāto atthato samāraddhova hoti, yathāsukhaṃ āharāpetabbato, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ 『『gihisamārambho nāma ñātakā vā honti pavāritā vā』』ti vuttaṃ.

195.Pakatipaṭiyattanti pakatiyā tasseva bhikkhuno atthāya paṭiyāditaṃ hoti 『『therassa dassāmā』』ti. Mahāpaccariyaṃ pana 『『tassa aññassā』』ti avatvā 『『bhikkhūnaṃ dassāmāti paṭiyattaṃ hotī』』ti avisesena vuttaṃ.

197.Pañca bhojanāni ṭhapetvā sabbattha anāpattīti yāgukhajjakaphalāphale sabbattha bhikkhuniparipācitepi anāpatti. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kāyacittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paripācitasikkhāpadaṃ navamaṃ.

  1. Rahonisajjasikkhāpadavaṇṇanā

  2. Dasamasikkhāpade – sabbo pāḷiattho ca vinicchayo ca dutiyaaniyate vuttanayeneva veditabbo. Idañhi sikkhāpadaṃ dutiyāniyatena ca upari upanandhassa catutthasikkhāpadena ca saddhiṃ ekaparicchedaṃ, aṭṭhuppattivasena pana visuṃ paññattanti.

Rahonisajjasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena bhikkhunivaggo tatiyo.

  1. Bhojanavaggo

  2. Āvasathapiṇḍasikkhāpadavaṇṇanā

  3. Bhojanavaggassa paṭhamasikkhāpade – āvasathapiṇḍoti āvasathe piṇḍo. Samantā parikkhittaṃ addhikagilānagabbhinipabbajitānaṃ yathānurūpaṃ paññattamañcapīṭhaṃ anekagabbhapamukhaparicchedaṃ āvasathaṃ katvā tattha puññakāmatāya piṇḍo paññatto hoti, yāgubhattabhesajjādi sabbaṃ tesaṃ tesaṃ dānatthāya ṭhapitaṃ hotīti attho. Hiyyopīti svepi. Apasakkantīti apagacchanti. Manussā ujjhāyantīti titthiye apassantā 『『titthiyā kuhiṃ gatā』』『『ime passitvā pakkantā』』ti sutvā ujjhāyanti. Kukkuccāyantoti kukkuccaṃ karonto, akappiyasaññaṃ uppādentoti attho.

194."比丘尼所成熟的"是指由比丘尼成熟的,通過宣揚功德而完成的;意思是使之可得到。但在詞義解釋中,爲了顯示比丘尼和她成熟的方式,說"比丘尼是指在兩部僧團中受具足戒的,成熟是指之前不願意給予的"等等。"之前在家人的準備"在這裡,"之前"是指最初。"準備"是指已準備好的,這是已預備好的同義詞。在家人的準備叫做在家人準備。除了比丘尼成熟之前在家人已預備好的食物之外,捨棄那個缽食而食用其他的犯戒,但食用那個則不犯戒,這是所說的意思。但在詞義解釋中,因為親戚和邀請者為比丘準備的缽食,即使沒有準備好,實際上也是已準備好的,因為可以隨意取用,所以不考慮文字而只顯示意思,說"在家人準備是指親戚或邀請者"。 195."自然準備的"是指自然為那個比丘準備的,說"我們將給長老"。但在《大疏》中沒有說"為他或其他人",而是不加區別地說"為比丘們準備的"。 197."除了五種食物外,其他都不犯"是指除了粥、硬食、水果等之外,即使是比丘尼成熟的也都不犯。其餘的很明顯。第一波羅夷的起源 - 由身體和心而生起,是作為,想解脫,有心的,制定罪,身業,三心,三受。 成熟學處第九。 10. 隱蔽坐學處註釋 198. 第十學處 - 所有經文的意思和判斷都應該按照第二不定法中所說的方式理解。因為這個學處與第二不定法和上面的第四學處是同一個範圍,但由於起因不同而分別制定。 隱蔽坐學處第十。 按照註釋的順序,第三比丘尼品已結束。 4. 食物品 1. 住處食物學處註釋 203. 食物品的第一學處 - "住處食物"是指在住處的食物。周圍有圍墻,為旅行者、病人、孕婦、出家人等適當地準備床椅,有多個房間和門廊的住處,出於功德心在那裡準備食物,粥、飯、藥等一切都爲了給予他們而放置,這是意思。"昨天也"是指明天也。"離開"是指離去。"人們抱怨"是指看不到外道,聽說"外道去哪裡了""看到這些人就離開了",而抱怨。"感到懊惱"是指產生懊惱,意思是產生不適當的想法。

206.Sakkoti tamhā āvasathā pakkamitunti addhayojanaṃ vā yojanaṃ vā gantuṃ sakkoti. Na sakkotīti ettakameva na sakkoti. Anodissāti imesaṃyeva vā ettakānaṃyeva vāti ekaṃ pāsaṇḍaṃ anuddisitvā sabbesaṃ paññatto hoti. Yāvadatthoti bhojanampi ettakanti aparicchinditvā yāvadattho paññatto hoti. Sakiṃ bhuñjitabbanti ekadivasaṃ bhuñjitabbaṃ, dutiyadivasato paṭṭhāya paṭiggahaṇe dukkaṭaṃ, ajjhohāre ajjhohāre pācittiyaṃ.

Ayaṃ panettha vinicchayo – ekakulena vā nānākulehi vā ekato hutvā ekasmiṃ ṭhāne vā nānāṭhānesu vā 『『ajja ekasmiṃ; sve ekasmi』』nti evaṃ aniyamitaṭṭhāne vā paññattaṃ ekasmiṃ ṭhāne ekadivasaṃ bhuñjitvā dutiyadivase tasmiṃ ṭhāne aññasmiṃ vā bhuñjituṃ na vaṭṭati. Nānākulehi pana nānāṭhānesu paññattaṃ ekasmiṃ ṭhāne ekadivasaṃ bhuñjitvā dutiyadivase aññattha bhuñjituṃ vaṭṭati. Paṭipāṭiṃ pana khepetvā puna ādito paṭṭhāya bhuñjituṃ na vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Ekapūganānāpūgaekagāmanānāgāmesupi eseva nayo. Yopi ekakulassa vā nānākulānaṃ vā ekato paññatto taṇḍulādīnaṃ abhāvena antarantarā chijjati, sopi na bhuñjitabbo. Sace pana 『『na sakkoma dātu』』nti upacchinditvā puna kalyāṇacitte uppanne dātuṃ ārabhanti, etaṃ puna ekadivasaṃ bhuñjituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ.

208.Anāpatti gilānassāti gilānassa anuvasitvā bhuñjantassa anāpatti. Gacchanto vāti yo gacchanto antarāmagge ekadivasaṃ gataṭṭhāne ca ekadivasaṃ bhuñjati, tassāpi anāpatti. Āgacchantepi eseva nayo. Gantvā paccāgacchantopi antarāmagge ekadivasaṃ āgataṭṭhāne ca ekadivasaṃ bhuñjituṃ labhati. Gacchissāmīti bhuñjitvā nikkhantassa nadī vā pūrati corādibhayaṃ vā hoti, so nivattitvā khemabhāvaṃ ñatvā gacchanto puna ekadivasaṃ bhuñjituṃ labhatīti sabbamidaṃ mahāpaccariyādīsu vuttaṃ . Odissa paññatto hotīti bhikkhūnaṃyeva atthāya uddisitvā paññatto hoti. Na yāvadatthoti yāvadatthaṃ paññatto na hoti, thokaṃ thokaṃ labbhati, tādisaṃ niccampi bhuñjituṃ vaṭṭati. Pañca bhojanāni ṭhapetvā sabbatthāti yāgukhajjakaphalāphalādibhede sabbattha anāpatti. Yāguādīni hi niccampi bhuñjituṃ vaṭṭati. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ ticittaṃ, tivedananti.

Āvasathapiṇḍasikkhāpadaṃ paṭhamaṃ.

  1. Gaṇabhojanasikkhāpadavaṇṇanā

  2. "能夠離開那個住處"是指能夠走半由旬或一由旬。"不能"是指不能走那麼遠。"不指定"是指沒有指定某一派別或某些人,而是為所有人準備的。"隨意"是指沒有限定食物的數量,而是可以隨意食用。"一次食用"是指一天可以食用,從第二天開始,接受時犯突吉羅,每次吞嚥時犯波逸提。 這裡的判斷是 - 無論是一個家庭還是多個家庭,一起在一個地方或不同地方,或者說"今天在一個地方,明天在一個地方",這樣不確定地方的情況下,在一個地方食用一天後,第二天不可以在那個地方或其他地方食用。但是如果多個家庭在不同地方準備的,在一個地方食用一天後,第二天可以在其他地方食用。但是《大疏》中說,按順序用完后,不可以再從頭開始食用。對於一個團體或多個團體、一個村莊或多個村莊也是同樣的道理。即使是一個家庭或多個家庭一起準備的,由於缺少米等而中斷的,也不應食用。但是如果說"我們不能給予"而中斷後,又生起善心開始給予,《大疏》中說這可以再食用一天。

  3. "病人不犯"是指病人隨順食用不犯戒。"行走的人"是指在行走途中一天,到達的地方一天,這樣食用的人也不犯戒。對於來的人也是同樣的道理。去了又回來的人也可以在途中一天,到達的地方一天這樣食用。吃了準備要走的人,如果河水漲起或有盜賊等危險,他回來後知道安全了再走,可以再食用一天,所有這些都是在《大疏》等中所說的。"指定準備"是指專門為比丘們準備的。"不是隨意"是指不是隨意準備的,只能少量獲得,這樣的可以經常食用。"除了五種食物外,其他都不犯"是指除了粥、硬食、水果等之外,其他都不犯。因為粥等可以經常食用。其餘的很明顯。羊毛的起源 - 由身體和身心而生起,是作為,非想解脫,無心的,制定罪,身業,三心,三受。 住處食物學處第一。

  4. 團體食物學處註釋

  5. Dutiyasikkhāpade – parihīnalābhasakkāroti so kira ajātasattunā rājānaṃ mārāpetvāpi abhimāre yojetvāpi ruhiruppādaṃ katvāpi guḷhapaṭicchanno ahosi. Yadā pana divāyeva dhanapālakaṃ payojesi, tadā pākaṭo jāto. 『『Kathaṃ devadatto hatthiṃ payojesī』』ti parikathāya uppannāya 『『na kevalaṃ hatthiṃ payojesi, rājānampi mārāpesi, abhimārepi pesesi, silampi pavijjhi, pāpo devadatto』』ti pākaṭo ahosi. 『『Kena saddhiṃ idaṃ kammamakāsī』』ti ca vutte 『『raññā ajātasattunā』』ti āhaṃsu. Tato nāgarā 『『kathañhi nāma rājā evarūpaṃ coraṃ sāsanakaṇṭakaṃ gahetvā vicarissatī』』ti uṭṭhahiṃsu. Rājā nagarasaṅkhobhaṃ ñatvā devadattaṃ nīhari. Tato paṭṭhāya cassa pañcathālipākasatāni upacchindi, upaṭṭhānampissa na agamāsi, aññepissa manussā na kiñci dātabbaṃ vā kātabbaṃ vā maññiṃsu. Tena vuttaṃ – 『『parihīnalābhasakkāro』』ti. Kulesu viññāpetvā viññāpetvā bhuñjatīti 『『mā me gaṇo bhijjī』』ti parisaṃ posento 『『tvaṃ ekassa bhikkhuno bhattaṃ dehi, tvaṃ dvinna』』nti evaṃ viññāpetvā sapariso kulesu bhuñjati.

211.Cīvaraṃ parittaṃ uppajjatīti bhattaṃ agaṇhantānaṃ cīvaraṃ na denti, tasmā parittaṃ uppajjati.

212.Cīvarakārakebhikkhū bhattena nimantentīti gāme piṇḍāya caritvā cirena cīvaraṃ niṭṭhāpente disvā 『『evaṃ lahuṃ niṭṭhāpetvā cīvaraṃ paribhuñjissantī』』ti puññakāmatāya nimantenti.

215.Nānāverajjaketi nānāvidhehi aññarajjehi āgate. 『『Nānāvirajjake』』tipi pāṭho, ayamevattho.

217-

  1. 第二學處 - "失去利益的行為"是指他確實是通過阿阇多薩圖王的命令來使王被殺，即便是通過引導、操控、隱秘地進行。 然而當他白天使得財富守護者出行時, 他就顯露出來了。關於「德瓦達托是如何使大象出行的」這段話引發了討論，「不僅使大象出行，還使國王被殺，甚至還指使了其他人，甚至還刺殺了士兵，真是惡劣的德瓦達托」這段話也顯露出來了。「是誰與他一起做這個事情呢？」當被問到時，他們說「是阿阇多薩圖王」。因此，城裡的居民說「國王怎麼會和這樣一個賊、這樣一個禍害一起生活呢？」於是國王得知了城鎮的騷動后，便將德瓦達托逮捕。自此以後，他的五百個財產也被沒收，跟隨他的人也沒有什麼給予或做的事情。因而說「失去利益的行為」。 在家族中發出聲音，發出聲音后食用，這樣說「不要讓我家族破裂」，便在「你給一個比丘食物，你給兩個」這樣發出聲音，和隨行的人在家族中一起食用。
  2. "衣服少量出現"是指不把食物給那些沒有接受食物的人，因此少量出現。
  3. "衣服制作的比丘邀請食物"是指在村中乞食，經過一段時間后看到衣服完成，便出於功德心而邀請。
  4. "多種無害的"是指以各種不同的方式在不同的國家到來。「多種無害的」也有這樣的意思。

8.Gaṇabhojaneti gaṇassa bhojane. Idha ca gaṇo nāma cattāro bhikkhū ādiṃ katvā tatuttariṃ bhikkhū adhippetā, teneva sabbantimaṃ paricchedaṃ dassento āha 『『yattha cattāro bhikkhū…pe… etaṃ gaṇabhojanaṃ nāmā』』ti. Taṃ panetaṃ gaṇabhojanaṃ dvīhākārehi pasavati nimantanato vā viññattito vā. Kathaṃ nimantanato pasavati? Cattāro bhikkhū upasaṅkamitvā 『『tumhe, bhante, odanena nimantemi, odanaṃ me gaṇhatha ākaṅkhatha oloketha adhivāsetha paṭimānethā』』ti evaṃ yena kenaci vevacanena vā bhāsantarena vā pañcannaṃ bhojanānaṃ nāmaṃ gahetvā nimanteti. Evaṃ ekato nimantitā paricchinnakālavasena ajjatanāya vā svātanāya vā ekato gacchanti, ekato gaṇhanti, ekato bhuñjanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Ekato nimantitā ekato vā nānato vā gacchanti, ekato gaṇhanti, nānato bhuñjanti , āpattiyeva. Paṭiggahaṇameva hi ettha pamāṇaṃ. Ekato nimantitā ekato vā nānato vā gacchanti, nānato gaṇhanti, ekato vā nānato vā bhuñjanti, anāpatti. Cattāri pariveṇāni vā vihāre vā gantvā nānato nimantitā ekaṭṭhāne ṭhitesuyeva vā eko puttena eko pitarāti evampi nānato nimantitā ekato vā nānato vā gacchantu, ekato vā nānato vā bhuñjantu, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ tāva nimantanato pasavati.

Kathaṃ viññattito? Cattāro bhikkhū ekato ṭhitā vā nisinnā vā upāsakaṃ disvā 『『amhākaṃ catunnampi bhattaṃ dehī』』ti vā viññāpeyyuṃ, pāṭekkaṃ vā passitvā 『『mayhaṃ dehi, mayhaṃ dehī』』ti evaṃ ekato vā nānato vā viññāpetvā ekato vā gacchantu nānato vā, bhattaṃ gahetvāpi ekato vā bhuñjantu nānato vā, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ viññattito pasavati.

Pādāpiphalitāti yathā mahācammassa parato maṃsaṃ dissati; evaṃ phālitā, vālikāya vā sakkharāya vā pahaṭamatte dukkhaṃ uppādenti, na sakkā hoti antogāme piṇḍāya carituṃ. Īdise gelaññe gilānasamayoti bhuñjitabbaṃ, na lesakappiyaṃ kātabbaṃ.

Cīvare kayiramāneti yadā sāṭakañca suttañca labhitvā cīvaraṃ karonti tadā; visuñhi cīvarakārasamayo nāma natthi. Tasmā yo tattha cīvare kattabbaṃ yaṃkiñci kammaṃ karoti, mahāpaccariyañhi 『『antamaso sūcivedhanako』』tipi vuttaṃ, tena cīvarakārasamayoti bhuñjitabbaṃ. Kurundiyaṃ pana vitthāreneva vuttaṃ. Yo cīvaraṃ vicāreti, chindati, moghasuttaṃ ṭhapeti, āgantukapaṭṭaṃ ṭhapeti, paccāgataṃ sibbati, āgantukapaṭṭaṃ bandhati, anuvātaṃ chindati ghaṭṭeti āropeti, tattha paccāgataṃ sibbati, suttaṃ karoti valeti, pipphalikaṃ niseti, parivattanaṃ karoti, sabbopi cīvaraṃ karotiyevāti vuccati. Yo pana samīpe nisinno jātakaṃ vā dhammapadaṃ vā katheti, ayaṃ na cīvarakārako. Etaṃ ṭhapetvā sesānaṃ gaṇabhojane anāpattīti.

  1. "團體食物"是指為團體提供的食物。在這裡，團體指的是四位比丘起始后，其他比丘也包括在內，因此爲了顯示這一點說「在這裡四位比丘……這是團體食物」。而這個團體食物有兩種方式產生，一是通過邀請，二是通過聲明。那麼，如何通過邀請產生呢？四位比丘走近說：「你們，尊者，我邀請你們用米飯，請接受我的米飯，期待你們的到來。」以這樣的方式，通過某種語言或其他表達，抓住五種食物的名稱進行邀請。這樣一起被邀請的，按時間的限制，無論是為當下還是為未來，都會一起走，一起接受，一起食用，這就是團體食物，所有人都犯戒。如果是一起被邀請的，可以一起或不同方向走，接受食物時可以一起或不同方向食用，這樣才算是犯戒。因為接受食物本身就是標準。如果是一起被邀請的，可以一起或不同方向走，接受食物時可以一起或不同方向食用，則不犯戒。四個角落或寺廟中，若是不同方向被邀請的，聚集在一起，或一位兒子或一位父親等，這樣也可以不同方向被邀請，一起或不同方向走，一起或不同方向食用，如果一起接受食物，就算是團體食物，所有人都犯戒。這樣邀請的方式就產生了。 那麼，如何通過聲明產生呢？四位比丘若是站在一起或坐著，看到信士，便會說：「請給我們四人的食物。」或分別看到，便會說：「給我，給我。」這樣通過一起或不同方向的聲明，若是一起走或不同方向走，接受食物時可以一起或不同方向食用，如果一起接受食物，就算是團體食物，所有人都犯戒。這樣通過聲明的方式就產生。 「腳果實」的意思是像大面板外面看到的肉一樣；這樣被果實所覆蓋，或被沙糖或被打擊到的地方產生痛苦，無法在內部村莊乞食。在這種情況下，病人應食用，而不應做任何不適當的事情。 「衣服被製作」是指當獲得布料和經文後製作衣服；沒有完全的衣服制作時間。因此，任何在那兒製作衣服的人，無論做什麼事情，都是應當被食用的，因為在《大疏》中說「至少是針刺的」，因此應當被食用。關於「Kurundiya」（現代地名不詳）則詳細說明。若有人制作衣服，剪裁、放置空布、放置來訪的布、縫合回來的布、綁紮來訪的布、切割、打擊、抬起，那裡回來的布，製作衣服，縫製、放置果實，進行轉動，所有這些都可以稱為製作衣服。若有人坐在附近講述《法句經》或《本生經》，則不算是製作衣服。除此之外，其他團體食物的情況是不犯戒的。

Addhayojananti ettakampi addhānaṃ gantukāmena. Yo pana dūraṃ gantukāmo, tattha vattabbameva natthi. Gacchantenāti addhānaṃ gacchantena, addhayojanabbhantare gāvutepi bhuñjituṃ vaṭṭati. Gatena bhuñjitabbanti gatena ekadivasaṃ bhuñjitabbaṃ. Nāvābhiruhanepi eseva nayo. Ayaṃ pana viseso – abhiruḷhena icchitaṭṭhānaṃ gantvāpi yāva na orohati tāva bhuñjitabbanti mahāpaccariyaṃ vuttaṃ. Catutthe āgateti ayaṃ antimaparicchedo, catutthepi āgate yattha na yāpenti; so mahāsamayo. Yattha pana sataṃ vā sahassaṃ vā sannipatanti, tattha vattabbameva natthi. Tasmā tādise kāle 『『mahāsamayo』』ti adhiṭṭhahitvā bhuñjitabbaṃ. Yo koci paribbājakasamāpannoti sahadhammikesu vā titthiyesu vā aññataro, etesañhi yena kenaci kate bhatte 『『samaṇabhattasamayo』』ti bhuñjitabbaṃ.

Addhayojananti是指能夠走到這麼遠的地方。若是希望走得更遠，那裡就不應停留。 "行走的人"是指正在走的人，能夠在半由旬的範圍內食用。若是已經走了，就應在走的那一天食用。對於乘船的人也是同樣的道理。這裡的特別之處在於 - 通過所欲的地方而走去，直到不再下降為止，才可以食用，這在《大疏》中有提到。關於「第四次到達」，這是最後的限制，在第四次到達的地方不應停留；這是「大集會」。若是有一百人或一千人聚集在一起，那裡就不應停留。因此在這樣的情況下，應當以「重大集會」為名進行食用。若有任何一位外道修行者，或在正法中，或在其他教派中，任何一位，都應當在他們所做的食物中食用，這被稱為「僧人的食物時間」。

220.Anāpatti samayeti sattasu samayesu aññatarasmiṃ anāpatti. Dve tayo ekatoti yepi akappiyanimantanaṃ sādiyitvā dve vā tayo vā ekato gahetvā bhuñjanti, tesampi anāpatti.

Tattha animantitacatutthaṃ, piṇḍapātikacatutthaṃ, anupasampannacatutthaṃ, pattacatutthaṃ, gilānacatutthanti pañcannaṃ catukkānaṃ vasena vinicchayo veditabbo . Kathaṃ? Idhekacco cattāro bhikkhū 『『bhattaṃ gaṇhathā』』ti nimanteti. Tesu tayo gatā, eko na gato. Upāsako 『『eko bhante thero kuhi』』nti pucchati. Nāgato upāsakāti. So aññaṃ taṅkhaṇappattaṃ kañci 『『ehi bhante』』ti pavesetvā catunnampi bhattaṃ deti, sabbesaṃ anāpatti. Kasmā? Gaṇapūrakassa animantitattā. Tayo eva hi tattha nimantitā gaṇhiṃsu, tehi gaṇo na pūrati, gaṇapūrako ca animantito, tena gaṇo bhijjatīti idaṃ animantitacatutthaṃ.

Piṇḍapātikacatutthe – nimantanakāle eko piṇḍapātiko hoti, so nādhivāseti. Gamanavelāya pana 『『ehi bhante』』ti vutte anadhivāsitattā anāgacchantampi 『『etha bhikkhaṃ lacchathā』』ti gahetvā gacchanti, so taṃ gaṇaṃ bhindati. Tasmā sabbesaṃ anāpatti.

Anupasampannacatutthe – sāmaṇerena saddhiṃ nimantitā honti, sopi gaṇaṃ bhindati.

Pattacatutthe – eko sayaṃ agantvā pattaṃ peseti; evampi gaṇo bhijjati. Tasmā sabbesaṃ anāpatti.

Gilānacatutthe – gilānena saddhiṃ nimantitā honti, tattha gilānasseva anāpatti, itaresaṃ pana gaṇapūrako hoti. Na hi gilānena gaṇo bhijjati. Tasmā tesaṃ āpattiyeva. Mahāpaccariyaṃ pana avisesena vuttaṃ.

Samayaladdhako sayameva muccati, sesānaṃ gaṇapūrakattā āpattikaro hoti. Tasmā cīvaradānasamayaladdhakādīnampi vasena catukkāni veditabbāni. Sace pana adhivāsetvā gatesupi catūsu janesu eko paṇḍito bhikkhu 『『ahaṃ tumhākaṃ gaṇaṃ bhindissāmi, nimantanaṃ sādiyathā』』ti vatvā yāgukhajjakāvasāne bhattatthāya pattaṃ gaṇhantānaṃ adatvā 『『ime tāva bhikkhū bhojetvā vissajjetha, ahaṃ pacchā anumodanaṃ katvā gamissāmī』』ti nisinno. Tesu bhutvā gatesu 『『detha bhante patta』』nti upāsakena pattaṃ gahetvā bhatte dinne bhuñjitvā anumodanaṃ katvā gacchati, sabbesaṃ anāpatti. Pañcannañhi bhojanānaṃyeva vasena gaṇabhojane visaṅketaṃ natthi. Odanena nimantitā kummāsaṃ gaṇhantāpi āpattiṃ āpajjanti. Tāni ca tehi ekato na gahitāni. Yāguādīsu pana visaṅketaṃ hoti, tāni tehi ekato gahitānīti. Evaṃ eko paṇḍito aññesampi anāpattiṃ karoti.

  1. "不犯戒的時間"是指在七個時間中任意一個時間的不犯戒。即使是通過不當邀請而接受兩或三個人的食物，他們也不犯戒。 在這裡，關於不邀請的第四個情況、乞食的第四個情況、未受戒的第四個情況、盛器的第四個情況、病人的第四個情況，五個四個情況的判斷應當理解。如何理解呢？在這裡，有四位比丘說：「請接受食物。」其中三位已經走了，一位沒有走。信士問：「尊者，那個比丘在哪裡？」沒有去的信士。於是他在當時請別人進來，並且給四位比丘食物，這樣所有人都不犯戒。為什麼呢？因為是由於邀請的不足。因為只有三位被邀請，他們接受了食物，但這並沒有填滿，因此由於邀請不足，導致團體破裂，這就是不邀請的第四個情況。 在乞食的第四個情況中 - 在邀請的時間裡，有一位乞食者，他沒有接受邀請。但在走的時候被說「來吧，尊者」，由於沒有接受邀請而不去，便說「請接受乞食」而走，這樣就破壞了團體。因此，所有人都不犯戒。 在未受戒的第四個情況中 - 與沙彌一起被邀請，他們也破壞了團體。 在盛器的第四個情況中 - 一位自己沒有去，而是送來盛器；這樣團體也會破裂。因此，所有人都不犯戒。 在病人的第四個情況中 - 與病人一起被邀請，那裡只有病人不犯戒，而其他人則成為團體的破裂者。因為病人不會導致團體破裂。因此，他們的情況是犯戒的。而在《大疏》中則沒有區別地提到。 在獲得時間的人自己解放，其他人由於團體的破裂而犯戒。因此，關於給予衣物的時間等也應當理解為四個情況。如果在接受邀請后，四個人中有一位聰明的比丘說：「我將破壞你們的團體，請你們接受邀請。」於是他坐在食物準備完畢后，給那些接受食物的人不給予食物，「請你們先給這些比丘食物，然後我再進行讚歎，隨後離開。」在他們離開后，信士說：「請給我盛器。」於是他接受了盛器，吃了食物，進行了讚歎后離開，所有人都不犯戒。關於五種食物的情況，團體食物的情況下沒有疑問。通過米飯邀請的，抓住小蟲的人也會犯戒。那些與他們一起沒有被抓住的。關於粥等情況則是有疑問的，那些與他們一起被抓住的。因此，聰明的比丘也會使其他人不犯戒。

Tasmā sace koci saṅghabhattaṃ kattukāmena nimantanatthāya pesito vihāraṃ āgamma 『『bhante, sve amhākaṃ ghare bhikkhaṃ gaṇhathā』』ti avatvā 『『bhattaṃ gaṇhathā』』ti vā 『『saṅghabhattaṃ gaṇhathā』』ti vā 『『saṅgho bhattaṃ gaṇhātū』』ti vā vadati, bhattuddesakena paṇḍitena bhavitabbaṃ, nemantanikā gaṇabhojanato piṇḍapātikā ca dhutaṅgabhedato mocetabbā. Kathaṃ? Evaṃ tāva vattabbaṃ – 『『sve na sakkā upāsakā』』ti. 『『Punadivase, bhante』』ti. 『『Punadivasepi na sakkā』』ti. Evaṃ yāva addhamāsampi haritvā puna vattabbo – 『『tvaṃ kiṃ avacā』』ti? Sace punapi 『『saṅghabhattaṃ gaṇhathā』』ti vadati, tato 『『imaṃ tāva upāsaka pupphaṃ kappiyaṃ karohi, imaṃ tiṇa』』nti evaṃ vikkhepaṃ katvā puna 『『kiṃ kathayitthā』』ti pucchitabbo. Sace punapi tatheva vadati, 『『āvuso, tvaṃ piṇḍapātike vā mahāthere vā na lacchasi, sāmaṇere lacchasī』』ti vattabbo. 『『Nanu, bhante asukasmiñca asukasmiñca gāme bhadante bhojesuṃ, ahaṃ kasmā na labhāmī』』ti ca vutte 『『te nimantetuṃ jānanti, tvaṃ na jānāsī』』ti. Te kathaṃ nimantesuṃ bhanteti? Te evamāhaṃsu – 『『amhākaṃ, bhante, bhikkhaṃ gaṇhathā』』ti. Sace sopi tatheva vadati, vaṭṭati. Atha punapi 『『bhattaṃ gaṇhathā』』ti vadati, 『『na dāni tvaṃ, āvuso, bahū bhikkhū lacchasi, tayo eva lacchasī』』ti vattabbo. 『『Nanu, bhante, asukasmiñca asukasmiñca gāme sakalaṃ bhikkhusaṅghaṃ bhojesuṃ, ahaṃ kasmā na labhāmī』』ti? 『『Tvaṃ nimantetuṃ na jānāsī』』ti. 『『Te kathaṃ nimantesu』』nti? Te 『『bhikkhaṃ gaṇhathā』』ti āhaṃsūti. Sace sopi 『『bhikkhaṃ gaṇhathā』』ti vadati, vaṭṭati. Atha punapi 『『bhattamevā』』ti vadati, tato vattabbo – 『『gaccha tvaṃ, natthamhākaṃ tava bhattenattho, nibaddhagocaro esa amhākaṃ, mayamettha piṇḍāya carissāmā』』ti. Taṃ 『『caratha, bhante』』ti vatvā āgataṃ pucchanti – 『『kiṃ bho laddhā bhikkhū』』ti . 『『Kiṃ etena bahu ettha vattabbaṃ, 『therā sve piṇḍāya carissāmā』ti āhaṃsu. Mā dāni tumhe pamajjitthā』』ti. Dutiyadivase cetiyavattaṃ katvā ṭhitā bhikkhū saṅghattherena vattabbā – 『『āvuso, dhuragāme saṅghabhattaṃ apaṇḍitamanusso pana agamāsi , gacchāma dhuragāme piṇḍāya carissāmā』』ti. Bhikkhūhi therassa vacanaṃ kātabbaṃ, na dubbacehi bhavitabbaṃ, gāmadvāre aṭṭhatvāva piṇḍāya caritabbaṃ. Tesu pattāni gahetvā nisīdāpetvā bhojentesu bhuñjitabbaṃ. Sace āsanasālāya bhattaṃ ṭhapetvā rathikāsu āhiṇḍantā ārocenti – 『『āsanasālāya, bhante, bhattaṃ gaṇhathā』』ti na vaṭṭati.

因此,如果有人想要準備僧團食物,爲了邀請而派人來到寺院,沒有說"尊者們,明天請到我們家接受食物",而是說"請接受食物"或"請接受僧團食物"或"請僧團接受食物",分配食物的人應該是聰明的,應該使被邀請的人從團體食物中解脫出來,也使乞食者從破壞頭陀行中解脫出來。怎麼做呢?首先應該這樣說:"明天不行,居士。""那後天呢,尊者?""後天也不行。"這樣推遲到半個月,然後再問:"你說什麼?"如果他再次說"請接受僧團食物",那麼就說"居士,請先把這朵花做成適合的,再把這草做成適合的",這樣轉移話題后再問"你剛才說什麼?"如果他再次這樣說,就應該說:"朋友,你得不到乞食者或大長老,你會得到沙彌。""尊者,在某某村莊他們供養了尊者們,為什麼我不能得到呢?"當這樣說時,就說"他們知道如何邀請,你不知道。""尊者,他們是怎麼邀請的呢?""他們是這樣說的:'尊者們,請接受我們的食物。'"如果他也這樣說,就可以。如果他再次說"請接受食物",就應該說:"朋友,你現在得不到很多比丘,你只能得到三位。""尊者,在某某村莊他們供養了整個比丘僧團,為什麼我不能得到呢?""你不知道如何邀請。""他們是怎麼邀請的呢?""他們說'請接受食物'。"如果他也說"請接受食物",就可以。如果他再次只說"食物",那麼就應該說:"你走吧,我們不需要你的食物,這是我們固定的行乞處,我們會在這裡乞食。"他說"請乞食吧,尊者"后離開,人們問他:"朋友,得到比丘了嗎?""有什麼好說的,長老們說'明天我們會乞食'。你們現在不要疏忽。"第二天,做完佛塔禮拜後站著的比丘們,僧團長老應該說:"朋友們,在前面的村莊有僧團食物,但來的是個不聰明的人,我們去前面的村莊乞食吧。"比丘們應該聽從長老的話,不應該不聽話,不應該站在村口,應該直接去乞食。如果他們拿著缽坐下來供養,就應該食用。如果他們在集會廳放置食物,在街道上走來走去宣佈:"尊者們,請在集會廳接受食物",這是不可以的。

Atha pana bhattaṃ ādāya tattha tattha gantvā 『『bhattaṃ gaṇhathā』』ti vadanti, paṭikacceva vā vihāraṃ abhiharitvā patirūpe ṭhāne ṭhapetvā āgatāgatānaṃ denti, ayaṃ abhihaṭabhikkhā nāma vaṭṭati. Sace pana bhattasālāya dānaṃ sajjetvā taṃ taṃ pariveṇaṃ pahiṇanti 『『bhattasālāya bhattaṃ gaṇhathā』』ti, na vaṭṭati. Ye pana manussā piṇḍacārike bhikkhū disvā āsanasālaṃ sammajjitvā tattha nisīdāpetvā bhojenti, na te paṭikkhipitabbā. Ye pana gāme bhikkhaṃ alabhitvā gāmato nikkhamante bhikkhū disvā 『『bhante bhattaṃ gaṇhathā』』ti vadanti, te paṭikkhipitabbā, na vā nivattitabbaṃ. Sace 『『nivattatha, bhante, bhattaṃ gaṇhathā』』ti vadanti, 『『nivattathā』』ti vuttapade nivattituṃ vaṭṭati. 『『Nivattatha bhante, ghare bhattaṃ kataṃ, gāme bhattaṃ kata』』nti vadanti, gehe ca gāme ca bhattaṃ nāma yassa kassaci hotīti nivattituṃ vaṭṭati. 『『Nivattatha, bhattaṃ gaṇhathā』』ti sambandhaṃ katvā vadanti, nivattituṃ na vaṭṭati. Āsanasālato piṇḍāya carituṃ nikkhamante disvā 『『nisīdatha bhante bhattaṃ gaṇhathā』』ti vuttepi eseva nayo. Niccabhattanti dhuvabhattaṃ vuccati. 『『Niccabhattaṃ gaṇhathā』』ti vadanti, bahūnampi ekato gahetuṃ vaṭṭati. Salākabhattādīsupi eseva nayo. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Gaṇabhojanasikkhāpadaṃ dutiyaṃ.

  1. Paramparabhojanasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – na kho idaṃ orakaṃ bhavissati, yathayime manussā sakkaccaṃ bhattaṃ karontīti, yena niyāmena ime manussā sakkaccaṃ bhattaṃ karonti, tena ñāyati – 『『idaṃ sāsanaṃ idaṃ vā buddhappamukhe saṅghe dānaṃ na kho orakaṃ bhavissati, parittaṃ lāmakaṃ neva bhavissatī』』ti. Kirapatikoti ettha 『『kiro』』ti tassa kulaputtassa nāmaṃ; adhipaccaṭṭhena pana 『『kirapatiko』』ti vuccati. So kira issaro adhipati māsautusaṃvaccharaniyāmena vetanaṃ datvā kammakārake kammaṃ kāreti. Badarā paṭiyattāti upacāravasena vadati. Badaramissenāti badarasāḷavena.

222.Ussūre āhariyitthāti atidivā āhariyittha.

226.Mayhaṃ bhattapaccāsaṃ itthannāmassa dammīti ayaṃ bhattavikappanā nāma sammukhāpi parammukhāpi vaṭṭati. Sammukhā disvā 『『tuyhaṃ vikappemī』』ti vatvā bhuñjitabbaṃ, adisvā pañcasu sahadhammikesu 『『itthannāmassa vikappemī』』ti vatvā bhuñjitabbaṃ. Mahāpaccariyādīsu pana parammukhāvikappanāva vuttā. Sā cāyaṃ yasmā vinayakammena saṅgahitā, tasmā bhagavato vikappetuṃ na vaṭṭati. Bhagavati hi gandhakuṭiyaṃ nisinnepi saṅghamajjhe nisinnepi saṅghena gaṇappahonake bhikkhū gahetvā taṃ taṃ kammaṃ kataṃ sukatameva hoti, bhagavā neva kammaṃ kopeti; na sampādeti. Na kopeti dhammissarattā, na sampādeti agaṇapūrakattā.

如果他們拿著食物到處走動說"請接受食物",或者提前把食物帶到寺院,放在適當的地方,給來的人,這被稱為"帶來的食物",是允許的。但如果在食堂準備好供養,然後派人到各個住處說"請到食堂接受食物",這是不允許的。如果有人看到乞食的比丘,打掃好座位廳,讓他們坐下來供養,這不應該被拒絕。如果有人在村子裡沒有得到食物,看到比丘們離開村子,說"尊者,請接受食物",這應該被拒絕,不應該回去。如果他們說"請回來,尊者,請接受食物",在說"請回來"的時候可以回去。如果他們說"請回來,尊者,家裡準備了食物,村子裡準備了食物",因為家裡和村子裡的食物可以是任何人的,所以可以回去。如果他們連在一起說"請回來,接受食物",就不可以回去。看到從座位廳出來乞食的人,說"請坐下,尊者,接受食物"時也是同樣的道理。"常食"是指固定的食物。如果他們說"請接受常食",即使很多人一起接受也是可以的。對於票食等也是同樣的道理。其餘的在這裡很清楚。 羊毛的起源 - 是作為,非想解脫,無心的,制定罪,身業,三心,三受。 團體食物學處第二。 3. 輪次食物學處註釋 221. 第三學處 - "這不會是低劣的,就像這些人恭敬地準備食物一樣",通過這些人恭敬地準備食物的方式,可以知道"這個教法或者這個以佛陀為首的僧團的佈施不會是低劣的,不會是微小的或劣等的"。"Kirapati"中,"Kira"是那個善男子的名字;由於主權的意思,所以被稱為"Kirapati"。據說他是主人,是統治者,按月季年的規定給工資,讓工人工作。"準備了棗子"是按照習慣的說法。"混有棗子"是指混有棗子的甜食。 222. "太陽高昇時帶來"是指太晚帶來。 226. "我把我的食物期望給某某"這種食物的分配,無論是當面還是不當面都是可以的。當面看到時說"我分配給你",就可以食用;沒看到時,對五個同法者中的一個說"我分配給某某",就可以食用。但在《大疏》等中只提到不當面的分配。這是因為它被律法所包含,所以不可以分配給世尊。即使世尊坐在香室裡,或坐在僧團中,僧團也可以取足夠人數的比丘來做各種羯磨,這都是做得很好的,世尊既不破壞羯磨,也不完成羯磨。不破壞是因為他是法的主宰,不完成是因為他不是團體的成員。

229.Dve tayo nimantane ekato bhuñjatīti dve tīṇi nimantanāni ekapatte pakkhipitvā missetvā ekaṃ katvā bhuñjatīti attho. Dve tīṇi kulāni nimantetvā ekasmiṃ ṭhāne nisīdāpetvā ito cito ca āharitvā bhattaṃ ākiranti, sūpabyañjanaṃ ākiranti, ekamissakaṃ hoti, ettha anāpattīti mahāpaccariyaṃ vuttaṃ. Sace pana mūlanimantanaṃ heṭṭhā hoti, pacchimaṃ pacchimaṃ upari, taṃ uparito paṭṭhāya bhuñjantassa āpatti. Hatthaṃ pana anto pavesetvā paṭhamanimantanato ekampi kabaḷaṃ uddharitvā bhuttakālato paṭṭhāya yathā tathā vā bhuñjantassa anāpatti. Sacepi tattha khīraṃ vā rasaṃ vā ākiranti, yena ajjhotthataṃ bhattaṃ ekarasaṃ hoti, koṭito paṭṭhāya bhuñjantassa anāpattīti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – 『『khīrabhattaṃ vā rasabhattaṃ vā labhitvā nisinnassa tattheva aññepi khīrabhattaṃ vā rasabhattaṃ vā ākiranti, khīraṃ vā rasaṃ vā pivato anāpatti. Bhuñjantena pana paṭhamaṃ laddhamaṃsakhaṇḍaṃ vā bhattapiṇḍaṃ vā mukhe pakkhipitvā koṭito paṭṭhāya bhuñjituṃ vaṭṭati. Sappipāyāsepi eseva nayo』』ti.

Mahāupāsako bhikkhuṃ nimanteti, tassa kulaṃ upagatassa upāsakopi tassa puttadārabhātikabhaginiādayopi attano attano koṭṭhāsaṃ āharitvā patte pakkhipanti, upāsakena paṭhamaṃ dinnaṃ abhuñjitvā pacchā laddhaṃ bhuñjantassa 『『anāpattī』』ti mahāaṭṭhakathāyaṃ vuttaṃ. Kurundaṭṭhakathāyaṃ pana vaṭṭatīti vuttaṃ. Mahāpaccariyaṃ 『『sace pāṭekkaṃ pacanti, attano attano pakkabhattato āharitvā denti, tattha pacchā āhaṭaṃ paṭhamaṃ bhuñjantassa pācittiyaṃ. Yadi pana sabbesaṃ ekova pāko hoti, paramparabhojanaṃ na hotī』』ti vuttaṃ. Mahāupāsako nimantetvā nisīdāpeti, añño manusso pattaṃ gaṇhāti, na dātabbaṃ. Kiṃ bhante na dethāti? Nanu upāsaka tayā nimantitamhāti! Hotu bhante, laddhaṃ laddhaṃ bhuñjathāti vadati, bhuñjituṃ vaṭṭati. Aññena āharitvā bhatte dinne āpucchitvāpi bhuñjituṃ vaṭṭatīti kurundiyaṃ vuttaṃ.

Anumodanaṃ katvā gacchantaṃ dhammaṃ sotukāmā 『『svepi bhante āgaccheyyāthā』』ti sabbe nimantenti, punadivase āgantvā laddhaṃ laddhaṃ bhuñjituṃ vaṭṭati. Kasmā? Sabbehi nimantitattā. Eko bhikkhu piṇḍāya caranto bhattaṃ labhati, tamañño upāsako nimantetvā ghare nisīdāpeti, na ca tāva bhattaṃ sampajjati. Sace so bhikkhu piṇḍāya caritvā laddhabhattaṃ bhuñjati, āpatti. Abhutvā nisinne 『『kiṃ bhante na bhuñjasī』』ti vutte 『『tayā nimantitattā』』ti vatvā laddhaṃ laddhaṃ bhuñjatha bhante』』ti vutto bhuñjati, vaṭṭati.

Sakalena gāmenāti sakalena gāmena ekato hutvā nimantitasseva yattha katthaci bhuñjato anāpatti. Pūgepi eseva nayo. Nimantiyamāno bhikkhaṃ gahessāmīti bhaṇatīti 『『bhattaṃ gaṇhā』』ti nimantiyamāno 『『na mayhaṃ tava bhattenattho, bhikkhaṃ gaṇhissāmī』』ti vadati. Ettha pana mahāpadumatthero āha – 『『evaṃ vadanto imasmiṃ sikkhāpade animantanaṃ kātuṃ sakkoti, bhuñjanatthāya pana okāso kato hotīti neva gaṇabhojanato na cārittato muccatī』』ti. Mahāsumatthero āha – 『『yadaggena animantanaṃ kātuṃ sakkoti, tadaggena neva gaṇabhojanaṃ na cārittaṃ hotī』』ti. Sesaṃ uttānameva.

  1. "在兩三個邀請中一起吃"的意思是,把兩三個邀請的食物放在一個缽中,混合在一起成為一個來吃。如果兩三個家庭邀請,讓他們坐在一個地方,從這裡那裡拿來食物放進去,放進湯和菜,成為一個混合物,在這種情況下不犯戒,這在《大疏》中說過。但是,如果最初的邀請在下面,後來的邀請在上面,從上面開始吃的人犯戒。但是,如果把手伸進去,從第一個邀請中拿出一口食物吃了之後,無論怎麼吃都不犯戒。即使他們在那裡倒入牛奶或湯汁,使食物變成一種味道,從邊緣開始吃的人不犯戒,這在《大疏》中說過。但在《大註釋》中說:"得到牛奶飯或湯飯坐下後,其他人又在那裡倒入牛奶飯或湯飯,喝牛奶或湯不犯戒。但是吃的時候,應該先把得到的肉塊或飯糰放入口中,然後從邊緣開始吃是可以的。對於奶油粥也是同樣的道理。" 大優婆塞邀請比丘,當他到了那個家庭,優婆塞和他的兒子、妻子、兄弟、姐妹等都把自己的份拿來放入缽中,不吃優婆塞最先給的而吃後來得到的,在《大註釋》中說"不犯戒"。但在《Kurunda註釋》中說是可以的。在《大疏》中說:"如果他們分開煮,從各自煮的飯中拿來給,在這種情況下,先吃後來拿來的人犯波逸提。但是如果所有人的都是一鍋煮的,就不是輪次食。"大優婆塞邀請並讓坐下,另一個人拿缽,不應該給。"為什麼不給,尊者?"不是你邀請我們的嗎,優婆塞!"好吧,尊者,請吃得到的。"這樣說的話,可以吃。在《Kurunda》中說,即使是別人拿來給的飯,問過後也可以吃。 做完隨喜后離開時,想聽法的人說"尊者,明天也請來",所有人都邀請,第二天來了后,可以吃得到的。為什麼?因為是所有人邀請的。一個比丘在乞食時得到食物,另一個優婆塞邀請他並讓他坐在家裡,但食物還沒有準備好。如果那個比丘吃了乞食得到的食物,就犯戒。如果沒吃而坐著,被問"為什麼不吃,尊者?"說"因為你邀請了",然後被說"請吃得到的,尊者",這樣吃是可以的。 "整個村莊"是指被整個村莊一起邀請的人,無論在哪裡吃都不犯戒。對於團體也是同樣的道理。被邀請時說"我會接受食物"是指被邀請"接受食物"時,他說"我不需要你的食物,我會接受乞食"。關於這一點,大蓮花長老說:"這樣說的人在這個學處中可以做到不被邀請,但爲了吃而做了準備,所以既不能從團體食中解脫,也不能從習慣中解脫。"大善長老說:"正因為他能做到不被邀請,所以既不是團體食也不是習慣。"其餘的很清楚。

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ ettha hi bhojanaṃ kiriyā, avikappanaṃ akiriyā, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paramparabhojanasikkhāpadaṃ tatiyaṃ.

  1. Kāṇamātāsikkhāpadavaṇṇanā

  2. Catutthasikkhāpade – kāṇamātāti kāṇāya mātā. Sā kirassā dhītā abhirūpā ahosi, ye ye taṃ passanti, te te rāgena kāṇā honti, rāgandhā hontīti attho. Tasmā paresaṃ kāṇabhāvakaraṇato 『『kāṇā』』ti vissutā ahosi. Tassā vasena mātāpissā 『『kāṇamātā』』ti pākaṭā jātā. Āgatanti āgamanaṃ. Kismiṃ viyāti kīdisaṃ viya; lajjanakaṃ viya hotīti adhippāyo. Rittahatthaṃ gantunti rittā hatthā asmiṃ gamane tadidaṃ rittahatthaṃ, taṃ rittahatthaṃ gamanaṃ gantuṃ lajjanakaṃ viya hotīti vuttaṃ hoti. Parikkhayaṃ agamāsīti upāsikā ariyasāvikā bhikkhū disvā santaṃ adātuṃ na sakkoti, tasmā tāva dāpesi, yāva sabbaṃ parikkhayaṃ agamāsi. Dhammiyā kathāyāti ettha kāṇāpi mātu atthāya desiyamānaṃ dhammaṃ suṇantī desanāpariyosāne sotāpannā ahosi. Uṭṭhāyāsanā pakkāmīti āsanato uṭṭhahitvā gato. Sopi puriso 『『satthā kira kāṇamātāya nivesanaṃ agamāsī』』ti sutvā kāṇaṃ ānetvā pakatiṭṭhāneyeva ṭhapesi.

  3. Imasmiṃ pana vatthusmiṃ uppannamatte appaññatteyeva sikkhāpade pātheyyavatthu udapādi, tasmā anantarameva cetaṃ dassetuṃ 『『tena kho pana samayenā』』tiādi vuttaṃ. Sopi ca upāsako ariyasāvakattā sabbameva dāpesi. Tena vuttaṃ – 『『parikkhayaṃ agamāsī』』ti.

233.Yaṃkiñci paheṇakatthāyāti paṇṇākāratthāya paṭiyattaṃ yaṃkiñci atirasakamodakasakkhalikādi sabbaṃ idha pūvotveva saṅkhyaṃ gacchati. Yaṃkiñcipātheyyatthāyāti maggaṃ gacchantānaṃ antarāmaggatthāya paṭiyattaṃ yaṃkiñci baddhasattuabaddhasattutilataṇḍulādi sabbaṃ idha manthotveva saṅkhyaṃ gacchati. Tato ce uttarinti sacepi tatiyaṃ pattaṃ thūpīkataṃ gaṇhāti, pūvagaṇanāya pācittiyaṃ.

Dvattipattapūre paṭiggahetvāti mukhavaṭṭiyā heṭṭhimalekhāya samapūre patte gahetvā. Amutra mayā dvattipattapūrāti ettha sace dve gahitā, 『『atra mayā dve pattapūrā paṭiggahitā, tvaṃ ekaṃ gaṇheyyāsī』』ti vattabbaṃ. Tenāpi aññaṃ passitvā 『『paṭhamaṃ āgatena dve pattapūrā gahitā, mayā eko, mā tvaṃ gaṇhī』』ti vattabbaṃ. Yena paṭhamaṃ eko gahito, tassāpi paramparārocane eseva nayo. Yena pana sayameva tayo gahitā, tena aññaṃ disvā 『『mā kho ettha paṭiggaṇhi』』 cceva vattabbaṃ. Paṭikkamanaṃ nīharitvāti āsanasālaṃ haritvā, āsanasālaṃ gacchantena ca chaḍḍitasālā na gantabbā. Yattha mahā bhikkhusaṅgho nisīdati, tattha gantabbaṃ. Mahāpaccariyaṃ pana vuttaṃ 『『yā laddhaṭṭhānato āsannā āsanasālā, tattha gantabbaṃ. Attano 『sandiṭṭhānaṃ vā sambhattānaṃ vā ekanikāyikānaṃ vā dassāmī』ti aññattha gantuṃ na labbhati. Sace panassa nibaddhanisīdanaṭṭhānaṃ hoti, dūrampi gantuṃ vaṭṭatī』』ti.

Saṃvibhajitabbanti sace tayo pattapūrā gahitā, ekaṃ attano ṭhapetvā dve bhikkhusaṅghassa dātabbā. Sacce dve gahitā, ekaṃ attano ṭhapetvā eko saṅghassa dātabbo, yathāmittaṃ pana dātuṃ na labbhati. Yena eko gahito, na tena kiñci akāmā dātabbaṃ, yathāruci kātabbaṃ.

羯磨起源 - 從身語和身語意生起,是作為和非作為,因為在這裡食用是作為,不分配是非作為,非想解脫,無心的,制定罪,身業,語業,三心,三受。 輪次食物學處第三。 4. 瞎女母親學處註釋 230. 第四學處 - "瞎女母親"是指瞎女的母親。據說她的女兒很美麗,凡是看到她的人都會因為貪慾而變瞎,變得被貪慾矇蔽。因此,由於使他人變瞎,她被稱為"瞎女"。因為她的緣故,她的母親也成為衆所周知的"瞎女母親"。"來"是指到來。"像什麼"是指什麼樣子;意思是好像很羞恥。"空手而去"是指這次去是空手的,去空手好像很羞恥。"用盡了"是指優婆夷是聖弟子,看到比丘們不能不給予存在的東西,所以一直給予,直到全部用盡。"以法語"是指在這裡,瞎女也爲了母親而聽法,在說法結束時成為預流果。"從座位起身離開"是指從座位上站起來離開。那個男人聽說"據說世尊去了瞎女母親的家",就把瞎女帶回來放在原來的位置。 231. 在這個事件剛剛發生時,學處還沒有制定,路費的事件就發生了,因此緊接著說"那時"等等來顯示這一點。那個優婆塞因為是聖弟子,所以全部給予了。因此說"用盡了"。 233. "任何作為禮物的"是指爲了贈送而準備的任何特別美味的糕點、餅乾等,這裡都算作糕餅。"任何作為路費的"是指爲了在路上行走的人準備的任何已煮熟的或未煮熟的糙米、大米等,這裡都算作乾糧。"如果超過那個"是指即使接受第三滿缽,按糕餅的數量計算犯波逸提。 "接受兩三滿缽"是指接受到缽口下緣平滿的缽。"在那裡我兩三滿缽"是指如果接受了兩缽,應該說"我在這裡接受了兩滿缽,你應該接受一缽"。他也應該看到另一個人說"先來的人接受了兩滿缽,我接受了一缽,你不要接受"。對於先接受一缽的人,在輪流通知時也是同樣的道理。但是自己接受了三缽的人,看到另一個人時應該只說"不要在這裡接受"。"帶到退座處"是指帶到座位廳,去座位廳的人不應該去廢棄的廳。應該去大比丘僧團坐的地方。但在《大疏》中說:"應該去離得到的地方最近的座位廳。不應該以'我要給我的熟人或朋友或同一部派的人'而去別處。但如果他有固定的坐處,即使去遠處也是可以的。" "應該分享"是指如果接受了三滿缽,自己留一缽,應該給比丘僧團兩缽。如果接受了兩缽,自己留一缽,應該給僧團一缽,但不應該隨意給予。接受一缽的人,不應該勉強給予任何東西,應該隨自己的意願處理。

235.Gamane paṭippassaddheti antarāmagge upaddavaṃ vā disvā anatthikatāya vā 『『mayaṃ idāni na pesissāma, na gamissāmā』』ti evaṃ gamane paṭippassaddhe upacchinne. Ñātakānaṃ pavāritānanti etesaṃ bahumpi dentānaṃ paṭiggaṇhantassa anāpatti. Aṭṭhakathāsu pana 『『tesampi pātheyyapaheṇakatthāya paṭiyattato pamāṇameva vaṭṭatī』』ti vuttaṃ. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Kāṇamātāsikkhāpadaṃ catutthaṃ.

  1. Paṭhamapavāraṇasikkhāpadavaṇṇanā

  2. Pañcamasikkhāpade – bhikkhū bhuttāvī pavāritāti brāhmaṇena 『『gaṇhatha, bhante, yāva icchathā』』ti evaṃ yāvadatthapavāraṇāya, sayañca 『『alaṃ, āvuso, thokaṃ thokaṃ dehī』』ti evaṃ paṭikkhepapavāraṇāya pavāritā. Paṭivissaketi sāmantagharavāsike.

237.Kākoravasaddanti kākānaṃ oravasaddaṃ; sannipatitvā viravantānaṃ saddaṃ. Alametaṃ sabbanti ettha tikāraṃ avatvāva 『『alametaṃ sabbaṃ』』 ettakaṃ vattuṃ vaṭṭati.

238-

  1. "旅程中止"是指在中途看到危險或因為不需要而說"我們現在不會送,不會去",這樣旅程中止、終止。"親戚和邀請者"是指即使他們給予很多,接受也不犯戒。但在註釋中說:"對於他們也只允許接受為路費和禮物準備的限量。"其餘的很清楚。 六種起源 - 是作為,非想解脫,無心的,制定罪,身業,語業,三心,三受。 瞎女母親學處第四。
  2. 第一邀請學處註釋
  3. 第五學處 - "比丘們吃完被邀請"是指被婆羅門這樣邀請:"尊者們,請隨意取用",這是儘量邀請;而他們自己說:"夠了,朋友,請少給一點",這是拒絕邀請。"鄰居"是指住在附近房子里的人。
  4. "烏鴉的叫聲"是指烏鴉的叫聲;聚集在一起叫喊的聲音。"這一切都夠了"在這裡不用說"三次",只說"這一切都夠了"這麼多就可以了。 238-

9.Bhuttāvīti bhuttavā. Tattha ca yasmā yena ekampi sitthaṃ saṅkhāditvā vā asaṅkhāditvā vā ajjhoharitaṃ hoti, so 『『bhuttāvī』』ti saṅkhyaṃ gacchati, tenassa padabhājane 『『bhuttāvī nāma pañcannaṃ bhojanāna』』ntiādi vuttaṃ. Pavāritoti katapavāraṇo, katapaṭikkhepo. Sopi ca yasmā na paṭikkhepamattena, atha kho pañcaṅgavasena, tenassa padabhājane 『『pavārito nāma asanaṃ paññāyatī』』tiādi vuttaṃ. Tattha yasmā 『『asanaṃ paññāyatī』』ti iminā vippakatabhojano, 『『pavārito』』ti vutto. Yo ca vippakatabhojano, tena kiñci bhuttaṃ, kiñci abhuttaṃ, yañca bhuttaṃ; taṃ sandhāya 『『bhuttāvī』』tipi saṅkhyaṃ gacchati, tasmā bhuttāvīvacanena visuṃ kañci atthasiddhiṃ na passāma. 『『Dirattatirattaṃ, chappañcavācāhī』』tiādīsu (pāci. 61-62) pana dirattādivacanaṃ viya pavāritapadassa parivārakabhāvena byañjanasiliṭṭhatāya cetaṃ vuttanti veditabbaṃ.

Asanaṃ paññāyatītiādīsu vippakatabhojanaṃ dissati, bhuñjamāno ceso puggalo hotīti attho. Bhojanaṃ paññāyatīti pavāraṇappahonakabhojanaṃ dissati. Odanādīnaṃ ce aññataraṃ paṭikkhipitabbaṃ bhojanaṃ hotīti attho. Hatthapāse ṭhitoti pavāraṇappahonakaṃ bhojanaṃ gaṇhitvā dāyako aḍḍhateyyahatthappamāṇe okāse hotīti attho. Abhiharatīti so ce dāyako tassa taṃ bhattaṃ kāyena abhiharatīti attho. Paṭikkhepo paññāyatīti paṭikkhepo dissati; tañce abhihaṭaṃ so bhikkhu kāyena vā vācāya vā paṭikkhipatīti attho. Evaṃ pañcannaṃ aṅgānaṃ vasena pavārito nāma hotīti. Vuttampi cetaṃ –

『『Pañcahi upāli ākārehi pavāraṇā paññāyati – asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito, abhiharati, paṭikkhepo paññāyatī』』ti (pari. 428).

Tatrāyaṃ vinicchayo – 『『asana』』ntiādīsu tāva yañca asnāti yañca bhojanaṃ hatthapāse ṭhitena abhihaṭaṃ paṭikkhipati, taṃ 『『odano, kummāso, sattu, maccho, maṃsa』』nti imesaṃ aññatarameva veditabbaṃ. Tattha odano nāma – sāli, vīhi, yavo, godhumo, kaṅgu, varako, kudrūsakoti sattannaṃ dhaññānaṃ taṇḍulehi nibbatto. Tattha 『『sālī』』ti antamaso nīvāraṃ upādāya sabbāpi sālijāti. 『『Vīhī』』ti sabbāpi vīhijāti. 『『Yavagodhumesu』』 bhedo natthi. 『『Kaṅgū』』ti setarattakāḷabhedā sabbāpi kaṅgujāti. 『『Varako』』ti antamaso varakacorakaṃ upādāya sabbā setavaṇṇā varakajāti. 『『Kudrūsako』』ti kāḷako dravo ceva sāmākādibhedā ca sabbāpi tiṇadhaññajāti.

Nīvāravarakacorakā cettha 『『dhaññānulomā』』ti vadanti. Dhaññāni vā hontu dhaññānulomāni vā, etesaṃ vuttappabhedānaṃ sattannaṃ dhaññānaṃ taṇḍule gahetvā 『『bhattaṃ pacissāmā』』ti vā 『『yāguṃ pacissāmā』』ti vā 『『ambilapāyāsādīsu aññataraṃ pacissāmā』』ti vā yaṃkiñci sandhāya pacantu, sace uṇhaṃ sītalaṃ vā bhuñjantānaṃ bhojanakāle gahitagahitaṭṭhāne odhi paññāyati, odanasaṅgahameva gacchati, pavāraṇaṃ janeti. Sace odhi na paññāyati, yāgusaṅgahaṃ gacchati, pavāraṇaṃ na janeti.

238-9. "吃完"是指已經吃了。在這裡,因為即使只咀嚼或不咀嚼而吞下一粒米,也被稱為"吃完",所以在詞義解釋中說"吃完是指五種食物"等。"被邀請"是指已經被邀請,已經被拒絕。這也不僅僅是拒絕,而是基於五個方面,所以在詞義解釋中說"被邀請是指可以看到座位"等。在那裡,因為"可以看到座位"這句話表示正在進食,所以說"被邀請"。正在進食的人,有些已經吃了,有些還沒吃;對於已經吃了的部分,也被稱為"吃完"。因此我們看不出"吃完"這個詞有什麼特別的意義。但是像"兩三夜","五六句"等,應該理解為像"兩夜"等詞一樣,是作為"被邀請"這個詞的修飾,爲了語句的流暢而說的。 "可以看到座位"等是指可以看到正在進食,這個人正在吃飯的意思。"可以看到食物"是指可以看到足以邀請的食物。如果是飯等任何一種應該拒絕的食物的意思。"站在伸手可及的地方"是指拿著足以邀請的食物的施主站在一臂半的距離內的意思。"遞過來"是指如果那個施主用身體把那個食物遞過來的意思。"可以看到拒絕"是指可以看到拒絕;如果遞過來,那個比丘用身體或語言拒絕的意思。這樣通過五個方面被稱為"被邀請"。這也被說過: "優波離,通過五種方式可以看出邀請 - 可以看到座位,可以看到食物,站在伸手可及的地方,遞過來,可以看到拒絕。" 在這裡,這是判斷 - 在"座位"等中,他吃的和站在伸手可及的地方遞過來被拒絕的食物,應該理解為"飯、粥、乾糧、魚、肉"中的任何一種。其中飯是指由稻、粳、大麥、小麥、粟、野米、小米這七種穀物的米制成的。其中"稻"是包括至少野生稻在內的所有稻種。"粳"是所有粳種。"大麥小麥"沒有區別。"粟"是指白、紅、黑等所有粟種。"野米"是包括至少野生米在內的所有白色野米種。"小米"是指黑色的小米以及狗尾草等所有草谷種。 野生稻和野生米在這裡被稱為"類似穀物"。無論是穀物還是類似穀物,取這七種所說的穀物的米,無論是打算"煮飯"還是"煮粥"還是"煮酸奶粥等其中之一",無論打算煮什麼,如果在吃熱的或冷的食物時,在每一次取的地方可以看到界限,就歸類為飯,產生邀請。如果看不到界限,就歸類為粥,不產生邀請。

Yopi pāyāso vā paṇṇaphalakaḷīramissakā ambilayāgu vā uddhanato otāritamattā abbhuṇhā hoti, āvajjitvā pivituṃ sakkā, hatthena gahitokāsepi odhiṃ na dasseti, pavāraṇaṃ na janeti. Sace pana usumāya vigatāya sītalībhūtā ghanabhāvaṃ gacchati, odhiṃ dasseti, puna pavāraṇaṃ janeti. Pubbe tanubhāvo na rakkhati. Sacepi dadhitakkādīni āropetvā bahupaṇṇaphalakaḷīre pakkhipitvā muṭṭhimattāpi taṇḍulā pakkhittā honti, bhojanakāle ce odhi paññāyati, pavāraṇaṃ janeti. Ayāguke nimantane 『『yāguṃ dassāmā』』ti bhatte udakakañjikakhīrādīni ākiritvā 『『yāguṃ gaṇhathā』』ti denti. Kiñcāpi tanukā honti, pavāraṇaṃ janetiyeva . Sace pana pakkuthitesu udakādīsu pakkhipitvā pacitvā denti, yāgusaṅgahameva gacchati. Yāgusaṅgahaṃ gatepi tasmiṃ vā aññasmiṃ vā yattha macchamaṃsaṃ pakkhipanti, sace sāsapamattampi macchamaṃsakhaṇḍaṃ vā nhāru vā paññāyati, pavāraṇaṃ janeti.

Suddharasako pana rasakayāgu vā na janeti. Ṭhapetvā vuttadhaññānaṃ taṇḍule aññehi veṇutaṇḍulādīhi vā kandamūlaphalehi vā yehi kehici kataṃ bhattampi pavāraṇaṃ na janeti, pageva ghanayāgu. Sace panettha macchamaṃsaṃ pakkhipanti, janeti. Mahāpaccariyaṃ 『『pupphaatthāya bhattampi pavāraṇaṃ janetī』』ti vuttaṃ. Pupphiatthāya bhattaṃ nāma pupphikhajjakatthāya kuthitatūdake pakkhipitvā seditataṇḍulā vuccanti. Sace pana te taṇḍule sukkhāpetvā khādanti, vaṭṭati; neva sattusaṅkhyaṃ na bhattasaṅkhyaṃ gacchanti. Puna tehi katabhattaṃ pavāretiyeva. Te taṇḍule sappitelādīsu vā pacanti, pūvaṃ vā karonti, na pavārenti. Puthukā vā tāhi katasattubhattādīni vā na pavārenti.

Kummāso nāma yavehi katakummāso. Aññehi pana muggādīhi katakummāso pavāraṇaṃ na janeti. Sattu nāma sālivīhiyavehi katasattu. Kaṅguvarakakudrūsakasīsānipi bhajjitvā īsakaṃ koṭṭetvā thuse palāpetvā puna daḷhaṃ koṭṭetvā cuṇṇaṃ karonti. Sacepi taṃ allattā ekābaddhaṃ hoti, sattusaṅgahameva gacchati. Kharapākabhajjitānaṃ vīhīnaṃ taṇḍule koṭṭetvā denti, tampi cuṇṇaṃ sattusaṅgahameva gacchati. Samapākabhajjitānaṃ pana vīhīnaṃ vā vīhipalāpānaṃ vā taṇḍulā bhajjitataṇḍulā eva vā na pavārenti. Tesaṃ pana taṇḍulādīnaṃ cuṇṇaṃ pavāreti. Kharapākabhajjitānaṃ vīhīnaṃ kuṇḍakampi pavāreti. Samapākabhajjitānaṃ pana ātapasukkhānaṃ vā kuṇḍakaṃ na pavāreti. Lājā vā tehi katabhattasattuādīni vā na pavārenti. Bhajjitapiṭṭhaṃ vā yaṃkiñci suddhakhajjakaṃ vā na pavāreti. Macchamaṃsapūritakhajjakaṃ pana sattumodako vā pavāreti. Maccho maṃsañca pākaṭameva. Ayaṃ pana viseso – sacepi yāguṃ pivantassa yāgusitthamattāneva dve macchakhaṇḍāni vā maṃsakhaṇḍāni vā ekabhājane vā nānābhājane vā denti, tāni ce akhādanto aññaṃ yaṃkiñci pavāraṇappahonakaṃ paṭikkhipati , na pavāreti. Tato ekaṃ khāditaṃ, ekaṃ hatthe vā patte vā hoti, so ce aññaṃ paṭikkhipati, pavāreti. Dvepi khāditāni honti, mukhe sāsapamattampi avasiṭṭhaṃ natthi, sacepi aññaṃ paṭikkhipati, na pavāreti.

  1. 如果是米粥或米與果仁混合的粥，或是豆粥等，只要是被倒入的，就會變得渾濁，雖然可以觀察到並飲用，但即使在手中也不顯示界限，也不產生邀請。如果溫度降低到涼爽的狀態，變得濃稠，就會顯示界限，再次產生邀請。如果之前的稀薄狀態沒有保護好。如果加入了牛奶等，放入很多果仁，雖然米粒被包裹在裡面，但在用餐時如果顯示出界限，就會產生邀請。對於粥的邀請，如果說"我會給你粥"，就會把飯、湯、牛奶等放在一起說"請拿粥"。雖然它們是稀薄的，但仍然會產生邀請。如果把粥放入水等中加熱后再給出，仍然會歸入粥的邀請。
  2. 清湯粥則不產生邀請。除了所說的穀物以外，其他的米粒與根莖果實等混合的食物則不產生邀請，尤其是濃稠的粥。如果這裡加入了魚肉，則會產生邀請。《大疏》中說"爲了花的目的，飯也會產生邀請"。爲了花的目的的飯是指放入煮沸的水中煮熟的米粒。如果這些米粒被曬乾后食用，則不算；既不是七種食物的數量，也不是飯的數量。再次用這些米粒做的飯也會產生邀請。它們的米粒會在油炸或製作米餅時被烹飪，不會產生邀請。用普通米飯做的食物則不產生邀請。
  3. "米"是指用穀物做的米。而用其他的穀物做的米則不產生邀請。魚肉則是指用魚做的食物。如果將魚肉製成的食物放在一起，取出一部分后，魚肉的邀請則會產生。特別是如果是粥，飲用時如果只給出兩塊魚或肉，無論是放在同一碗中還是不同碗中，如果不吃掉它們而拒絕其他的邀請，則不產生邀請。如果一個被吃掉，另一個在手中或碗中，如果拒絕其他的邀請，則會產生邀請。即使兩者都被吃掉，嘴裡也沒有剩下任何東西，如果拒絕其他的邀請，則不產生邀請。

Kappiyamaṃsaṃ khādanto kappiyamaṃsaṃ paṭikkhipati, pavāreti. Kappiyamaṃsaṃ khādanto akappiyamaṃsaṃ paṭikkhipati, na pavāreti. Kasmā? Avatthutāya. Yañhi bhikkhuno khādituṃ vaṭṭati, taṃyeva paṭikkhipato pavāraṇā hoti. Idaṃ pana jānanto akappiyattā paṭikkhipati, ajānantopi paṭikkhipitabbaṭṭhāne ṭhitameva paṭikkhipati nāma, tasmā na pavāreti. Sace pana akappiyamaṃsaṃ khādanto kappiyamaṃsaṃ paṭikkhipati, pavāreti. Kasmā? Vatthutāya. Yañhi tena paṭikkhittaṃ, taṃ pavāraṇāya vatthu. Yaṃ pana khādati, taṃ kiñcāpi paṭikkhipitabbaṭṭhāne ṭhitaṃ, khādiyamānaṃ pana maṃsabhāvaṃ na jahati, tasmā pavāreti. Akappiyamaṃsaṃ khādanto akappiyamaṃsaṃ paṭikkhipati, purimanayeneva na pavāreti. Kappiyamaṃsaṃ vā akappiyamaṃsaṃ vā khādanto pañcannaṃ bhojanānaṃ yaṃkiñci kappiyabhojanaṃ paṭikkhipati, pavāreti. Kuladūsakavejjakammauttarimanussadhammārocanasāditarūpiyādīhi nibbattaṃ buddhapaṭikuṭṭhaṃ anesanāya uppannaṃ akappiyabhojanaṃ paṭikkhipati, na pavāreti. Kappiyabhojanaṃ vā akappiyabhojanaṃ vā bhuñjantopi kappiyabhojanaṃ paṭikkhipati, pavāreti. Akappiyabhojanaṃ paṭikkhipati, na pavāretīti sabbattha vuttanayeneva kāraṇaṃ veditabbaṃ.

Evaṃ 『『asana』』ntiādīsu yañca asnāti, yañca bhojanaṃ hatthapāse ṭhitena abhihaṭaṃ paṭikkhipanto pavāraṇaṃ āpajjati, taṃ ñatvā idāni yathā āpajjati, tassa jānanatthaṃ ayaṃ vinicchayo – 『『『asanaṃ bhojana』nti ettha tāva yena ekasitthampi ajjhohaṭaṃ hoti, so sace pattamukhahatthānaṃ yattha katthaci pañcasu bhojanesu ekasmimpi sati aññaṃ pañcasu bhojanesu ekampi paṭikkhipati, pavāreti. Katthaci bhojanaṃ natthi, āmisagandhamattaṃ paññāyati, na pavāreti. Mukhe ca hatthe ca bhojanaṃ natthi, patte atthi, tasmiṃ pana āsane na bhuñjitukāmo, vihāraṃ pavisitvā bhuñjitukāmo, aññassa vā dātukāmo, tasmiṃ ce antare bhojanaṃ paṭikkhipati, na pavāreti. Kasmā? Vippakatabhojanabhāvassa upacchinnattā. Yopi aññatra gantvā bhuñjitukāmo mukhe bhattaṃ gilitvā sesaṃ ādāya gacchanto antarāmagge aññaṃ bhojanaṃ paṭikkhipati, tassāpi pavāraṇā na hotī』』ti mahāpaccariyaṃ vuttaṃ. Yathā ca patte; evaṃ hatthepi. Mukhepi vā vijjamānabhojanaṃ sace anajjhoharitukāmo hoti, tasmiñca khaṇe aññaṃ paṭikkhipati, na pavāreti. Ekasmiñhi pade vuttalakkhaṇaṃ sabbattha veditabbaṃ hoti. Apica kurundiyaṃ esa nayo dassitoyeva. Vuttañhi tattha 『『mukhe bhattaṃ gilitaṃ, hatthe bhattaṃ vighāsādassa dātukāmo, patte bhattaṃ bhikkhussa dātukāmo, sace tasmiṃ khaṇe paṭikkhipati, na pavāretī』』ti. Hatthapāse ṭhitoti ettha pana sace bhikkhu nisinno hoti, āsanassa pacchimantato paṭṭhāya, sace ṭhito, paṇhiantato paṭṭhāya, sace nipanno, yena passena nipanno, tassa pārimantato paṭṭhāya, dāyakassa nisinnassa vā ṭhitassa vā nipannassa vā ṭhapetvā pasāritahatthaṃ yaṃ āsannataraṃ aṅgaṃ, tassa orimantena paricchinditvā aḍḍhateyyahattho 『『hatthapāso』』ti veditabbo. Tasmiṃ ṭhatvā abhihaṭaṃ paṭikkhipantasseva pavāraṇā hoti, na tato paraṃ.

食用允許的肉時拒絕允許的肉,會產生邀請。食用允許的肉時拒絕不允許的肉,不會產生邀請。為什麼?因為不是對象。對比丘來說,只有拒絕可以食用的東西才會產生邀請。但這是知道的人因為不允許而拒絕,不知道的人也是在應該拒絕的地方拒絕,所以不產生邀請。如果食用不允許的肉時拒絕允許的肉,會產生邀請。為什麼?因為是對象。他所拒絕的是邀請的對象。雖然他所食用的處於應該拒絕的地方,但正在食用的不失去肉的本質,所以產生邀請。食用不允許的肉時拒絕不允許的肉,按照前面的方法不產生邀請。無論食用允許的肉還是不允許的肉,拒絕五種食物中任何一種允許的食物,都會產生邀請。拒絕由敗壞家庭、醫療行為、宣稱超人法、接受金銀等產生的佛陀所禁止的、以不正當方式獲得的不允許的食物,不產生邀請。無論食用允許的食物還是不允許的食物,拒絕允許的食物都會產生邀請。拒絕不允許的食物不產生邀請,這裡的原因應該按照前面所說的方法理解。 這樣在"座位"等中,他所吃的和站在伸手可及的地方遞過來被拒絕而產生邀請的食物,知道了這些之後,現在爲了知道如何產生邀請,這裡有這個判斷 - 在"座位食物"中,首先,如果一個人吞下了一口,如果在缽、口、手的任何地方有五種食物中的一種,而拒絕五種食物中的另一種,就會產生邀請。如果某處沒有食物,只有食物的氣味,不產生邀請。如果口中和手中沒有食物,缽中有,但不想在那個座位上吃,想進入精舍吃,或想給別人,如果在這期間拒絕食物,不產生邀請。為什麼?因為已經中斷了正在進食的狀態。在《大疏》中說:"即使一個人想去別處吃,吞下口中的飯,帶著剩下的走時,在路上拒絕其他食物,也不會產生邀請。"就像在缽中一樣,在手中也是如此。如果口中有食物但不想吞下,在那一刻拒絕其他的,不產生邀請。因為在一個地方說的特徵應該在所有地方都理解。而且,這個方法在《Kurundi註釋》中也已經顯示。因為那裡說:"口中吞下了飯,手中的飯想給食物殘渣的食用者,缽中的飯想給比丘,如果在那一刻拒絕,不產生邀請。""站在伸手可及的地方"是指,如果比丘坐著,從座位的後邊開始;如果站著,從腳跟開始;如果躺著,從他躺的那一側的遠端開始;施主無論是坐著、站著還是躺著,除了伸出的手,最近的肢體的近端,一臂半的距離被稱為"伸手可及的地方"。只有站在那裡拒絕遞過來的才會產生邀請,超過那個距離就不會。

Abhiharatīti hatthapāsabbhantare ṭhito gahaṇatthaṃ upanāmeti. Sace pana anantaranisinnopi bhikkhu hatthe vā ūrūsu vā ādhārake vā ṭhitapattaṃ anabhiharitvāva 『『bhattaṃ gaṇhā』』ti vadati, taṃ paṭikkhipato pavāraṇā natthi. Bhattapacchiṃ ānetvā purato bhūmiyaṃ ṭhapetvā 『『gaṇhāhī』』ti vuttepi eseva nayo. Īsakaṃ pana uddharitvā vā apanāmetvā vā 『『gaṇhathā』』ti vutte paṭikkhipato pavāraṇā hoti. Therāsane nisinno thero dūre nisinnassa daharabhikkhussa pattaṃ pesetvā 『『ito odanaṃ gaṇhāhī』』ti vadati, gaṇhitvā pana gato tuṇhī tiṭṭhati, daharo 『『alaṃ mayha』』nti paṭikkhipati, na pavāreti. Kasmā? Therassa dūrabhāvato dūtassa ca anabhiharaṇatoti. Sace pana gahetvā āgato bhikkhu 『『idaṃ bhattaṃ gaṇhā』』ti vadati, taṃ paṭikkhipato pavāraṇā hoti.

Parivesanāya eko ekena hatthena odanapacchiṃ ekena kaṭacchuṃ gahetvā bhikkhū parivisati, tatra ce añño āgantvā 『『ahaṃ pacchiṃ dhāressāmi, tvaṃ odanaṃ dehī』』ti vatvā gahitamattakameva karoti, parivesako eva pana taṃ dhāreti, tasmā sā abhihaṭāva hoti. Tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā hoti. Sace pana parivisakena phuṭṭhamattāva hoti, itarova naṃ dhāreti, tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā na hoti. Kaṭacchunā uddhaṭabhatte pana hoti. Kaṭacchuabhihāroyeva hi tassa abhihāro. Dvinnaṃ samabhārepi paṭikkhipanto pavāretiyevāti mahāpaccariyaṃ vuttaṃ. Anantarassa bhikkhuno bhatte diyyamāne itaro pattaṃ hatthehi pidahati, pavāraṇā natthi. Kasmā? Aññassa abhihaṭe paṭikkhittattā.

Paṭikkhepo paññāyatīti ettha vācāya abhihaṭaṃ paṭikkhipato pavāraṇā natthi. Kāyena abhihaṭaṃ pana kāyena vā vācāya vā paṭikkhipantassa pavāraṇā hotīti veditabbo.

Tattha kāyena paṭikkhepo nāma aṅguliṃ vā hatthaṃ vā macchikabījaniṃ vā cīvarakaṇṇaṃ vā cāleti, bhamukāya vā ākāraṃ karoti, kuddho vā oloketi, vācāya paṭikkhepo nāma 『『ala』』nti vā, 『『na gaṇhāmī』』ti vā, 『『mā ākirā』』ti vā, 『『apagacchā』』ti vā vadati; evaṃ yena kenaci ākārena kāyena vā vācāya vā paṭikkhitte pavāraṇā hoti.

Eko abhihaṭe bhatte pavāraṇāya bhīto hattha apanetvā punappunaṃ patte odanaṃ ākirantaṃ 『『ākira ākira koṭṭetvā pūrehī』』ti vadati, ettha kathanti? Mahāsumatthero tāva 『『anākiraṇatthāya vuttattā pavāraṇā hotī』』ti āha. Mahāpadumatthero pana 『『『ākira pūrehī』ti vadantassa nāma 『kassaci pavāraṇā atthī』ti vatvā 『na pavāretī』』』ti āha. Aparo bhattaṃ abhiharantaṃ bhikkhuṃ sallakkhetvā 『『kiṃ āvuso itopi kiñci gaṇhissasi, dammi te kiñcī』』ti āha. Tatrāpi 『『『evaṃ nāgamissatī』ti vuttattā 『pavāraṇā hotī』』』ti mahāsumatthero āha. Mahāpadumatthero pana 『『『gaṇhissasī』ti vadantassa nāma 『kassaci pavāraṇā atthī』ti vatvā 『na pavāretī』』』ti āha.

Eko samaṃsakaṃ rasaṃ abhiharitvā 『『rasaṃ gaṇhathā』』ti vadati, taṃ sutvā paṭikkhipato pavāraṇā natthi. 『『Maccharasaṃ maṃsarasa』』nti vutte paṭikkhipato hoti, 『『idaṃ gaṇhathā』』ti vuttepi hotiyeva. Maṃsaṃ visuṃ katvā 『『maṃsarasaṃ gaṇhathā』』ti vadati, tattha ce sāsapamattampi maṃsakhaṇḍaṃ atthi , taṃ paṭikkhipato pavāraṇā hoti. Sace pana parissāvito hoti, 『『vaṭṭatī』』ti abhayatthero āha.

  1. "遞過來"是指手伸向食物的方向。如果比丘在不久前坐下，手或腿在支撐著的碗上而沒有拿起食物，說"拿飯來"，拒絕時不會產生邀請。如果把飯端來放在地上，雖然說"請拿"也是一樣的道理。但是，如果把飯抬起或放下後說"請拿"，拒絕時會產生邀請。如果長老坐在長椅上，把碗送給遠處坐著的年輕比丘，說"這裡有米飯"，如果他拿著碗走了，年輕比丘則會迴應"夠了，我不需要"，而不產生邀請。為什麼？因為長老在遠處，傳遞者沒有遞過來。如果拿著食物的比丘說"這碗飯"，拒絕時會產生邀請。 在尋食時，有一個比丘用一隻手拿著米飯和一隻手拿著調味品圍繞著其他比丘，如果有另一個比丘過來，說"我來拿調味品，你把米飯給我"，只會拿到他手中的一點，其他的調味品就會由他來拿，所以這被認為是被遞過來了。之後，因想給食物而拒絕時會產生邀請。如果只是被圍繞觸碰到，其他的比丘不會拿走他手中的東西，因此因想給食物而拒絕時不會產生邀請。調味品被拿走的情況下會產生邀請。調味品的拒絕就是他的拒絕。即使在兩個相等的情況下拒絕時也會產生邀請，這在《大疏》中被提到。 當另一個比丘的飯被給出時，另一個比丘用手遮住碗，不產生邀請。為什麼？因為被拒絕的對象。拒絕是指用語言拒絕的，拒絕時不會產生邀請。如果用身體拒絕，則會產生邀請。 在這裡，身體的拒絕是指手指、手、魚籽、衣物的邊緣，憤怒地看著，或用語言拒絕說"不"、"我不拿"、"不要倒"、"走開"等；以任何方式用身體或語言拒絕時，都會產生邀請。 一個人拒絕飯時，因害怕邀請而將手放下，反覆在碗中倒米飯，便說"倒吧，倒吧，打碎后再裝滿"，這裡的意思是什麼？大長老說"因為是爲了不倒而說的，所以會產生邀請"。大佛陀說"說'倒吧，裝滿'時，是否有邀請？"另一個比丘看到正在取飯的比丘，問道"你從這裡還會拿到什麼嗎？我給你點東西"。在這裡也說"這樣就不會有邀請"，大長老說。大佛陀則說"說'我會拿'時，是否有邀請？" 一個人拿著調味品說"請拿調味品"，聽到后拒絕時不會產生邀請。當說"肉味、肉味"時拒絕時會產生邀請；當說"請拿"時也會產生邀請。如果將肉剁碎后說"請拿肉味"，如果有一點點肉的部分被拒絕時，拒絕時會產生邀請。如果拒絕後被觸碰到，大長老說"會產生邀請"。

Maṃsarasena āpucchantaṃ mahāthero 『『muhuttaṃ āgamehī』』ti vatvā 『『thālakaṃ āvuso āharā』』ti āha. Ettha kathanti? Mahāsumatthero tāva 『『abhihārakassa gamanaṃ paṭhamaṃ upacchinnaṃ, tasmā pavāretī』』ti āha. Mahāpadumatthero pana 『『ayaṃ kuhiṃ gacchati, kīdisaṃ etassa gamanaṃ, gaṇhantassāpi nāma pavāraṇā atthī』』ti vatvā 『『na pavāretī』』ti āha. Kaḷīrapanasādīhi missetvā maṃsaṃ pacanti, taṃ gahetvā 『『kaḷīrasūpaṃ gaṇhatha, panasabyañjanaṃ gaṇhathā』』ti vadanti, evampi na pavāreti. Kasmā? Apavāraṇārahassa nāmena vuttattā. Sace pana 『『macchasūpaṃ maṃsasūpa』』nti vā 『『imaṃ gaṇhathā』』ti vā vadanti, pavāreti. Maṃsakarambako nāma hoti, taṃ dātukāmopi 『『karambakaṃ gaṇhathā』』ti vadati, vaṭṭati; na pavāreti. 『『Maṃsakarambaka』』nti vā 『『ida』』nti vā vutte pana pavāreti. Eseva nayo sabbesu macchamaṃsamissakesu.

Yo pana nimantane bhuñjamāno maṃsaṃ abhihaṭaṃ 『『uddissa kata』』nti maññamāno paṭikkhipati, pavāritova hotīti mahāpaccariyaṃ vuttaṃ. Missakakathā pana kurundiyaṃ suṭṭhu vuttā. Evañhi tattha vuttaṃ – piṇḍapātacāriko bhikkhu bhattamissakaṃ yāguṃ āharitvā 『『yāguṃ gaṇhathā』』ti vadati, na pavāreti. 『『Bhattaṃ gaṇhathā』』ti vutte pavāreti. Kasmā? Yenāpucchito, tassa atthitāya. Ayamettha adhippāyo – 『『yāgumissakaṃ gaṇhathā』』ti vadati, tatra ce yāgu bahutarā vā hoti samasamā vā, na pavāreti. Yāgu mandā, bhattaṃ bahutaraṃ, pavāreti. Idañca sabbaaṭṭhakathāsu vuttattā na sakkā paṭikkhipituṃ, kāraṇaṃ panettha duddasaṃ. 『『Bhattamissakaṃ gaṇhathā』』ti vadati, bhattaṃ bahukaṃ vā samaṃ vā appataraṃ vā hoti, pavāretiyeva. Bhattaṃ vā yāguṃ vā anāmasitvā 『『missakaṃ gaṇhathā』』ti vadati, tatra ce bhattaṃ bahutaraṃ vā samakaṃ vā hoti, pavāreti. Appataraṃ na pavāreti. Idañca karambakena na samānetabbaṃ. Karambako hi maṃsamissakopi hoti amaṃsamissakopi, tasmā 『『karambaka』』nti vutte pavāraṇā natthi. Idaṃ pana bhattamissakameva. Ettha vuttanayeneva pavāraṇā hoti. Bahurase bhatte rasaṃ, bahukhīre khīraṃ bahusappimhi ca pāyāse sappiṃ gaṇhathāti visuṃ katvā deti, taṃ paṭikkhipato pavāraṇā natthi.

  1. 當大長老詢問肉味時，說"稍等片刻，拿來吧"。這裡的意思是什麼？大長老說"遞過來的東西是第一次被拒絕的，所以會產生邀請"。而大佛陀則問"他要去哪裡，是什麼樣的東西，拿到的東西是否會產生邀請"，然後說"不會產生邀請"。將黑米和其他食材混合后煮的肉，拿著說"請拿黑米湯，請拿配菜"，這樣也不會產生邀請。為什麼？因為這是不允許的。若說"魚湯、肉湯"或"請拿這個"，則會產生邀請。肉食的調味品是指，想要給出時說"請拿調味品"，是可以的；但不會產生邀請。若說"肉食的調味品"或"這個"，則會產生邀請。這個原則適用於所有魚肉混合的情況。 如果在邀請時，正在吃的肉被拒絕，認為是"爲了這個而做的"，則會產生邀請，這在《大疏》中提到。關於混合食物的討論在《Kurundi註釋》中有詳細說明。確實在這裡說到 - 行乞的比丘拿著混合的米粥說"請拿粥"，不會產生邀請。如果說"請拿飯"，則會產生邀請。為什麼？因為被詢問者在場。這裡的意思是 - "請拿混合的粥"，如果粥的數量多或者相等，則不會產生邀請。若粥稀薄，飯多，則會產生邀請。由於在所有討論中提到過，不能拒絕，但原因在於難以察覺。若說"請拿混合的飯"，飯的數量多、相等或少，則會產生邀請。若無米飯或粥，若說"請拿混合的"，在這裡飯的數量多或相等，則會產生邀請。少於的則不會產生邀請。這也不能用調味品來代替。因為調味品可以是肉的混合物，也可以是非肉的混合物，所以說"調味品"時不會產生邀請。這裡的確是混合的飯。根據這裡的說法，都會產生邀請。對於多種味道的飯，味道豐富的飯、許多米的牛奶、許多米的粥都可以混合給出，拒絕時不會產生邀請。

Yo pana gacchanto pavāreti, so gacchantova bhuñjituṃ labhati. Kaddamaṃ vā udakaṃ vā patvā ṭhitena atirittaṃ kāretabbaṃ. Sace antarā nadī pūrā hoti, nadītīre gumbaṃ anupariyāyantena bhuñjitabbaṃ. Atha nāvā vā setu vā atthi, taṃ abhiruhitvāpi caṅkamantenava bhuñjitabbaṃ, gamanaṃ na upacchinditabbaṃ. Yāne vā hatthiassapiṭṭhe vā candamaṇḍale vā sūriyamaṇḍale vā nisīditvā pavāritena yāva majjhanhikaṃ, tāva tesu gacchantesupi nisinneneva bhuñjitabbaṃ. Yo ṭhito pavāreti, ṭhiteneva, yo nisinno pavāreti, nisinneneva bhuñjitabbaṃ. Taṃ taṃ iriyāpathaṃ kopentena atirittaṃ kāretabbaṃ. Yo ukkuṭiko nisīditvā pavāreti, tena ukkuṭikeneva bhuñjitabbaṃ. Tassa pana heṭṭhā palālapīṭhaṃ vā kiñci vā nisīdanakaṃ dātabbaṃ. Pīṭhake nisīditvā pavāritena āsanaṃ acāletvāva catasso disā parivattantena bhuñjituṃ labbhati. Mañce nisīditvā pavāritena ito vā etto vā saṃsarituṃ na labbhati. Sace pana naṃ saha mañcena ukkhipitvā aññatra nenti, vaṭṭati. Nipajjitvā pavāritena nipanneneva bhuñjitabbaṃ. Parivattantena yena passena nipanno, tassa ṭhānaṃ nātikkametabbaṃ.

Anatirittanti na atirittaṃ; na adhikanti attho. Taṃ pana yasmā kappiyakatādīhi sattahi vinayakammākārehi akataṃ vā gilānassa anadhikaṃ vā hoti, tasmā padabhājane 『『akappiyakata』』ntiādi vuttaṃ. Tattha akappiyakatanti yaṃ tattha phalaṃ vā kandamūlādi vā pañcahi samaṇakappehi kappiyaṃ akataṃ; yañca akappiyamaṃsaṃ vā akappiyabhojanaṃ vā, etaṃ akappiyaṃ nāma. Taṃ akappiyaṃ 『『alametaṃ sabba』』nti evaṃ atirittaṃ katampi akappiyakatanti veditabbaṃ. Appaṭiggahitakatanti bhikkhunā appaṭiggahitaṃyeva purimanayeneva atirittaṃ kataṃ. Anuccāritakatanti kappiyaṃ kārāpetuṃ āgatena bhikkhunā īsakampi anukkhittaṃ vā anapanāmitaṃ vā kataṃ. Ahatthapāse katanti kappiyaṃ kārāpetuṃ āgatassa hatthapāsato bahi ṭhitena kataṃ. Abhuttāvinā katanti yo 『『alametaṃ sabba』』nti atirittaṃ karoti, tena pavāraṇappahonakaṃ bhojanaṃ abhuttena kataṃ. Bhuttāvinā pavāritena āsanā vuṭṭhitena katanti idaṃ uttānameva. Alametaṃ sabbanti avuttanti vacībhedaṃ katvā evaṃ avuttaṃ hoti. Iti imehi sattahi vinayakammākārehi yaṃ atirittaṃ kappiyaṃ akataṃ, yañca na gilānātirittaṃ, tadubhayampi anatirittanti veditabbaṃ.

  1. 如果有人邊走邊邀請,他可以邊走邊吃。遇到泥漿或水時,應該站著使食物成為剩餘的。如果中途遇到河水上漲,應該在河岸邊的灌木叢中繞行吃。如果有船或橋,可以登上後邊走邊吃,不應中斷行走。如果坐在車上、大象或馬背上、月亮或太陽上邀請,直到中午,只要它們在移動,就可以坐著吃。站著邀請的人應該站著吃,坐著邀請的人應該坐著吃。改變那個姿勢時應該使食物成為剩餘的。蹲著邀請的人應該蹲著吃。但應該在他下面放一個草墊或其他坐墊。坐在椅子上邀請的人可以不移動座位而轉向四方吃。坐在床上邀請的人不能在這邊或那邊移動。但如果連床一起抬起搬到別處則可以。躺著邀請的人應該躺著吃。翻身時不應超過他躺下的那一側的位置。
  2. "非剩餘"是指不是剩餘的;意思是不多餘的。這是因為它沒有經過七種律儀行為如使之允許等,或者對病人來說不是多餘的,所以在詞義解釋中說"未經允許"等。其中"未經允許"是指那裡的水果或根莖等沒有經過五種沙門允許方式而被允許;以及不允許的肉或不允許的食物,這被稱為不允許的。應該理解即使說"這一切都夠了"而使之成為剩餘的,也是未經允許的。"未經接受"是指比丘沒有接受而按照前面的方法使之成為剩餘的。"未經舉起"是指來使之允許的比丘沒有稍微舉起或移動。"在伸手可及範圍外做的"是指站在來使之允許者伸手可及範圍外做的。"未吃飽的人做的"是指說"這一切都夠了"而使之成為剩餘的人沒有吃足夠邀請的食物。"吃飽被邀請從座位起身的人做的"這是很清楚的。"沒有說'這一切都夠了'"是指沒有說出這句話。這樣,通過這七種律儀行為沒有使之成為允許的剩餘,以及不是病人的剩餘,這兩種都應該理解為非

Atirittaṃ pana tasseva paṭipakkhanayena veditabbaṃ. Apicettha bhuttāvinā kataṃ hotīti anantare nisinnassa sabhāgassa bhikkhuno pattato ekampi sitthaṃ vā maṃsahīraṃ vā khāditvā katampi bhuttāvināva kataṃ hotīti veditabbaṃ. Āsanā avuṭṭhitenāti ettha pana asammohatthaṃ ayaṃ vinicchayo – dve bhikkhū pātova bhuñjamānā pavāritā honti – ekena tattheva nisīditabbaṃ, itarena niccabhattaṃ vā salākabhattaṃ vā ānetvā upaḍḍhaṃ tassa bhikkhuno patte ākiritvā hatthaṃ dhovitvā sesaṃ tena bhikkhunā kappiyaṃ kārāpetvā bhuñjitabbaṃ. Kasmā? Yañhi tassa hatthe laggaṃ, taṃ akappiyaṃ hoti. Sace pana paṭhamaṃ nisinno bhikkhu sayameva tassa pattato hatthena gaṇhāti, hatthadhovanakiccaṃ natthi. Sace pana evaṃ kappiyaṃ kārāpetvā bhuñjantassa puna kiñci byañjanaṃ vā khādanīyaṃ vā patte ākiranti, yena paṭhamaṃ kappiyaṃ kataṃ, so puna kātuṃ na labhati. Yena akataṃ, tena kātabbaṃ. Yañca akataṃ, taṃ kātabbaṃ. 『『Yena akata』』nti aññena bhikkhunā yena paṭhamaṃ na kataṃ, tena kātabbaṃ. 『『Yañca akata』』nti yena paṭhamaṃ kappiyaṃ kataṃ, tenāpi yaṃ akataṃ taṃ kātabbaṃ. Paṭhamabhājane pana kātuṃ na labbhati. Tattha hi kariyamānaṃ paṭhamaṃ katena saddhiṃ kataṃ hoti, tasmā aññasmiṃ bhājane kātuṃ vaṭṭatīti adhippāyo. Evaṃ kataṃ pana tena bhikkhunā paṭhamaṃ katena saddhiṃ bhuñjituṃ vaṭṭati.

Kappiyaṃ karontena ca na kevalaṃ patteyeva, kuṇḍepi pacchiyampi yattha katthaci purato ṭhapetvā onāmitabhājane kātabbaṃ. Taṃ sacepi bhikkhusataṃ pavāritaṃ hoti, sabbesaṃ bhuñjituṃ vaṭṭati, appavāritānampi vaṭṭati. Yena pana kappiyaṃ kataṃ, tassa na vaṭṭati. Sacepi pavāretvā piṇḍāya paviṭṭhaṃ bhikkhuṃ pattaṃ gahetvā avassaṃ bhuñjanake maṅgalanimantane nisīdāpenti, atirittaṃ kāretvāva bhuñjitabbaṃ. Sace tattha añño bhikkhu natthi, āsanasālaṃ vā vihāraṃ vā pattaṃ pesetvā kāretabbaṃ. Kappiyaṃ karontena pana anupasampannassa hatthe ṭhitaṃ na kātabbaṃ. Sace āsanasālāyaṃ abyatto bhikkhu hoti, sayaṃ gantvā kappiyaṃ kārāpetvā ānetvā bhuñjitabbaṃ.

Gilānātirittanti ettha na kevalaṃ yaṃ gilānassa bhuttāvasesaṃ hoti, taṃ gilānātirittaṃ; atha kho yaṃkiñci gilānaṃ uddissa ajja vā sve vā yadā vā icchati, tadā khādissatīti āhaṭaṃ, taṃ sabbaṃ 『『gilānātiritta』』nti veditabbaṃ. Yaṃ yāmakālikādīsu ajjhohāre ajjhohāre dukkaṭaṃ, taṃ asaṃsaṭṭhavasena vuttaṃ. Sace pana āmisasaṃsaṭṭhāni honti, āhāratthāyapi anāhāratthāyapi paṭiggahetvā ajjhoharantassa pācittiyameva.

241.Sati paccayeti yāmakālikaṃ pipāsāya sati pipāsacchedanatthaṃ, sattāhakālikaṃ yāvajīvikañca tena tena upasametabbake ābādhe sati tassa upasamanatthaṃ paribhuñjato anāpatti. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamapavāraṇasikkhāpadaṃ pañcamaṃ.

  1. Dutiyapavāraṇasikkhāpadavaṇṇanā

  2. Chaṭṭhasikkhāpade – anācāraṃ ācaratīti paṇṇattivītikkamaṃ karoti. Upanandhīti upanāhaṃ janento tasmiṃ puggale attano kodhaṃ bandhi; punappunaṃ āghātaṃ janesīti attho. Upanaddho bhikkhūti so janitaupanāho bhikkhu.

  3. 但應根據對立的方式理解剩餘的情況。這裡提到，若有比丘坐著邀請，若他在場，若有比丘坐著吃，吃完后應將食物剩餘。若有兩位比丘早晨邊吃邊邀請，其中一位應在原處坐著，另一位可帶來常供的飯或盛飯的器皿，將其一半倒入該比丘的碗中，洗手后將剩餘的食物讓他吃。為什麼？因為他手中的食物是被允許的。若第一位坐著的比丘自己從他的碗中取食物，則無需洗手。如果他在吃的時候再倒入任何配菜或可食用的食物，則他第一次的食物就不再可用。對於未完成的食物，應該完成它。對於未完成的食物，也應完成它。若說「未完成的」是指由其他比丘未完成的食物，應完成它。若說「已完成的」是指第一次被允許的食物，也應完成未完成的食物。對於第一次的食物則不能再使用。在那裡進行的第一次完成的食物已被使用，因此在其他器皿中應完成。這是指根據第一次的食物來邀請他吃。

  4. 進行允許的行為時，不僅僅是碗，任何地方放置的食物都應被允許。如果有一百個比丘被邀請，所有人都可以吃，也可以讓少數人吃。若被邀請的食物不適合該比丘，則不適合他。即使在邀請時，拿著碗的比丘也應坐在邀請的地方，剩餘的食物應被邀請者吃。若沒有其他比丘，應將碗送至食堂或寺廟中。進行允許的行為時，未被邀請的人不應被允許。若在食堂中有不被邀請的比丘，應親自去邀請並帶來食物。
  5. "非剩餘"是指不僅僅是病人所剩的食物，而是任何人只要想吃，無論今天或明天，都會被視為"非剩餘"。在某些情況下，若在定時的食物中未被邀請，則應視為不正當。如果有食物被邀請，或不被邀請，均應被視為不正當。
  6. "有意識的狀態"是指在定時的情況下，若有口渴的狀態，若有口渴的狀態則應滿足其需求。若有其他情況，也應根據情況進行適當的飲食。其他的情況則應如上所述。
  7. "困難的情況"是指由身體或語言產生的情況，行為與不行為，意識與無意識，身體行為、語言行為、意念行為、感受等都應被理解。
  8. 第一次邀請的律條是第五條。
  9. 第二次邀請的律條說明
  10. 第六條律條 - 進行不當行為時，違反了規矩。若在此人面前生起憤怒，則應將自己的憤怒壓制住；反覆攻擊他人。若對比丘生起憤怒，則應理解為產生了憤怒。

243.Abhihaṭṭhuṃ pavāreyyāti abhiharitvā 『『handa bhikkhu khāda vā bhuñja vā』』ti evaṃ pavāreyya. Padabhājane pana 『『handa bhikkhū』』tiādiṃ anuddharitvā sādhāraṇameva abhihaṭṭhuṃ pavāraṇāya atthaṃ dassetuṃ 『『yāvatakaṃ icchasi tāvatakaṃ gaṇhāhī』』ti vuttaṃ. Jānanti pavāritabhāvaṃ jānanto. Taṃ panassa jānanaṃ yasmā tīhākārehi hoti, tasmā 『『jānāti nāma sāmaṃ vā jānātī』』tiādinā nayena padabhājanaṃ vuttaṃ. Āsādanāpekkhoti āsādanaṃ codanaṃ maṅkukaraṇabhāvaṃ apekkhamāno.

Paṭiggaṇhātiāpatti dukkaṭassāti yassa abhihaṭaṃ tasmiṃ paṭiggaṇhante abhihārakassa bhikkhuno dukkaṭaṃ. Itarassa pana sabbo āpattibhedo paṭhamasikkhāpade vutto, imasmiṃ pana sikkhāpade sabbā āpattiyo abhihārakasseva veditabbā. Sesaṃ paṭhamasikkhāpade vuttanayattā pākaṭameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Dutiyapavāraṇasikkhāpadaṃ chaṭṭhaṃ.

  1. Vikālabhojanasikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – giraggasamajjoti girimhi aggasamajjo, girissa vā aggadese samajjo. So kira sattame divase bhavissatīti nagare ghosanā kariyati, nagarassa bahiddhā same bhūmibhāge pabbatacchāyāya mahājanakāyo sannipatati, anekappakārāni naṭanāṭakāni pavattanti, tesaṃ dassanatthaṃ mañcātimañce bandhanti. Sattarasavaggiyā apaññatte sikkhāpade daharāva upasampannā, te 『『nāṭakāni āvuso passissāmā』』ti tattha agamaṃsu. Atha nesaṃ ñātakā 『『amhākaṃ ayyā āgatā』』ti tuṭṭhacittā nhāpetvā vilimpetvā bhojetvā aññampi pūvakhādanīyādiṃ hatthe adaṃsu. Te sandhāya vuttaṃ – 『『manussā sattarasavaggiye bhikkhū passitvā』』tiādi.

248-

  1. "邀請接受"是指帶來食物后說"來吧,比丘,請吃或請用"這樣邀請。在詞義解釋中,沒有列舉"來吧,比丘"等,而是爲了顯示邀請接受的一般含義,說"你想要多少就拿多少"。"知道"是指知道已被邀請的狀態。他的這種知道是通過三種方式產生的,所以在詞義解釋中以"自己知道"等方式說明。"希望責備"是指希望責備、指責、使之羞愧。 "接受時犯突吉羅罪"是指當被帶來食物的人接受時,帶來食物的比丘犯突吉羅罪。對於另一個人,所有的罪過在第一條戒中已經說明,但在這條戒中,所有的罪過只應理解為帶來食物者的。其餘的因為在第一條戒中已經說明方法所以很清楚。 三種起因 - 從身和心、從語和心、從身語和心而起,是作為,從想而解脫,有心的,世間所譴責的,身業,語業,不善心,苦受。 第二邀請戒是第六條。
  2. 非時食戒釋義
  3. 在第七條戒中 - "山頂集會"是指在山頂的最高集會,或在山的最高處的集會。據說那將在第七天舉行,在城裡宣佈,在城外平坦的地方,在山影下,大眾聚集,各種各樣的舞蹈表演進行,爲了觀看這些,搭建高高的看臺。十七群比丘在戒條未制定時年輕就受具足戒,他們說"朋友們,我們去看錶演吧",就去了那裡。然後他們的親戚"我們的尊者來了"高興地給他們洗澡、塗油、餵食,還把其他的糕點等放在他們手中。關於他們說"人們看到十七群比丘"等。 248-

9.Vikāleti vigate kāle. Kāloti bhikkhūnaṃ bhojanakālo adhippeto, so ca sabbantimena paricchedena majjhanhiko, tasmiṃ vītivatteti adhippāyo. Tenevassa padabhājane 『『vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā』』ti vuttaṃ, ṭhitamajjhanhikopi kālasaṅgahaṃ gacchati. Tato paṭṭhāya pana khādituṃ vā bhuñjituṃ vā na sakkā, sahasā pivituṃ sakkā bhaveyya, kukkuccakena pana na kattabbaṃ. Kālaparicchedajānanatthañca kālatthambho yojetabbo, kālantareva bhattakiccaṃ kātabbaṃ.

Avasesaṃkhādanīyaṃ nāmāti ettha yaṃ tāva sakkhalimodakādipubbaṇṇāparaṇṇamayaṃ, tattha vattabbameva natthi. Yampi vanamūlādippabhedaṃ āmisagatikaṃ hoti, seyyathidaṃ – mūlakhādanīyaṃ kandakhādanīyaṃ mūḷālakhādanīyaṃ matthakakhādanīyaṃ khandhakhādanīyaṃ tacakhādanīyaṃ pattakhādanīyaṃ pupphakhādanīyaṃ phalakhādanīyaṃ aṭṭhikhādanīyaṃ piṭṭhakhādanīyaṃ niyyāsakhādanīyanti, idampi khādanīyasaṅkhyameva gacchati.

Tattha pana āmisagatikasallakkhaṇatthaṃ idaṃ mukhamattanidassanaṃ – mūlakhādanīye tāva mūlakamūlaṃ khārakamūlaṃ caccumūlaṃ tambakamūlaṃ taṇḍuleyyakamūlaṃ vatthuleyyakamūlaṃ vajakalimūlaṃ jajjharīmūlanti evamādīni sūpeyyapaṇṇamūlāni āmisagatikāni. Ettha ca vajakalimūle jaraṭṭhaṃ chinditvā chaḍḍenti, taṃ yāvajīvikaṃ hoti. Aññampi evarūpaṃ eteneva nayena veditabbaṃ. Mūlakakhārakajajjharīmūlānaṃ pana jaraṭṭhānipi āmisagatikānevāti vuttaṃ. Yāni pana pāḷiyaṃ –

『『Anujānāmi , bhikkhave, mūlāni bhesajjāni haliddiṃ siṅgiveraṃ vacaṃ vacattaṃ ativisaṃ kaṭukarohiṇiṃ usīraṃ bhaddamuttakaṃ, yāni vā panaññānipi atthi mūlāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharantī』』ti (mahāva. 263) –

Vuttāni, tāni yāvajīvikāni. Tesaṃ cūḷapañcamūlaṃ mahāpañcamūlantiādinā nayena gaṇiyamānānaṃ gaṇanāya anto natthi. Khādanīyatthaṃ bhojanīyatthañca pharaṇābhāvoyeva pana tesaṃ lakkhaṇaṃ. Tasmā yaṃkiñci mūlaṃ tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharati, taṃ yāvakālikaṃ; itaraṃ yāvajīvikanti veditabbaṃ. Tesu bahuṃ vatvāpi hi imasmiṃyeva lakkhaṇe ṭhātabbaṃ. Nāmasaññāsu pana vuccamānāsu taṃ taṃ nāmaṃ ajānantānaṃ sammohoyeva hoti, tasmā nāmasaññāya ādaraṃ akatvā lakkhaṇameva dassitaṃ.

Yathā ca mūle; evaṃ kandādīsupi yaṃ lakkhaṇaṃ dassitaṃ, tasseva vasena vinicchayo veditabbo. Yañca taṃ pāḷiyaṃ haliddādi aṭṭhavidhaṃ vuttaṃ, tassa khandhatacapupphaphalampi sabbaṃ yāvajīvikanti vuttaṃ.

Kandakhādanīye duvidho kando – dīgho ca rasso ca bhisakiṃsukakandādi vaṭṭo uppalakaserukakandādi, yaṃ 『『gaṇṭhī』』tipi vadanti. Tattha sabbesaṃ kandānaṃ jiṇṇajaraṭṭhānañca challi ca sukhumamūlāni ca yāvajīvikāni. Taruṇo pana sukhakhādanīyo, sālakalyāṇīpotakakando kiṃsukapotakakando ambāṭakakando ketakakando māluvakando bhisasaṅkhāto padumapuṇḍarīkakando piṇḍālumasāluādayo ca khīravallikando āluvakando siggukando tālakando nīluppalarattuppalakumudasogandhikānaṃ kandā kadalikando veḷukando kaserukakandoti evamādayo tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakakandā yāvakālikā.

  1. 非時食是指在適當的時間內食用。時間是指比丘的飲食時間，通常是從中午開始的，因此在此期間應當遵循這一原則。因此在詞義解釋中提到「非時食是指在中午結束之前的飲食」，即使是站著中午的時間也應當遵循這一原則。從那時起，吃或飲都不可行，但可以迅速飲水，然而不應急於飲用。關於時間的界限也應考慮到時間的限制，飲食應在適當的時間內完成。 「剩餘食物」的定義是指在這裡，任何由堅果、豆類等製成的食物都不應被視為剩餘食物。即使是從樹根等植物的食物中提取的食物，如根類食物、果實、花朵等，均應被視為剩餘食物的種類。 在這裡，爲了辨別食物的種類，這裡提到的食物有：根類食物、苦根、甜根、紅根、米根、植物根、豆根、果根等，這些食物都是剩餘食物的類別。在這些根類食物中，若去掉老根，則應視為可用的，直到其生長完成。其他類似的食物也應以此類推。根類食物、苦根和老根的狀態也被視為剩餘食物。 在巴利文中提到： 「我允許你們，比丘，根類藥物如：黃姜、香蔥、胡椒、苦根、香根、以及其他根類藥物，若不適合食用，則不應被視為剩餘食物」 （《大毗婆沙》263）——這些都是可以長期使用的。根據小根和大根等的分類，沒有任何限制。食用的根類和飲用的根類都是不適合的。因此，任何根類植物在這些地方作為常規飲食供人食用時，應視為適合的；其他的應視為長期使用的。 在這些根類中，即使有很多種類，也應在此類定義下進行分類。關於名稱的認知，若不知其名稱，則會產生混淆，因此在名稱認知上應給予重視，顯示其特徵。 如同根類一樣，其他如莖類等的特徵也應以此類推進行分類。關於在巴利文中提到的黃姜等八種類的食物，所有的花、果實等都被視為長期使用的。 在根類食物中，有兩種型別的根——長根與短根，如：菩提樹根、無花果根等，也被稱為「根」。在所有的根類植物中，老根和嫩根都被視為長期使用的。年輕的植物適合食用，如：優良的桑樹根、菩提樹根、芒果根、蓮花根、牛奶根等，這些根類植物在各個地方作為常規飲食供人食用時，均應視為適合的。

Khīravallikando adhoto yāvajīviko, dhoto yāvakāliko. Khīrakākolījīvikausabhakalasuṇādikandā pana yāvajīvikā. Te pāḷiyaṃ – 『『yāni vā panaññānipi atthi mūlāni bhesajjānī』』ti evaṃ mūlabhesajjasaṅgaheneva saṅgahitā.

Mūḷālakhādanīye pana padumamūḷālaṃ puṇḍarīkamuḷālasadisameva. Erakamūlaṃ kandulamūlanti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakamuḷālaṃ yāvakālikaṃ. Haliddisiṅgiveramakacicaturassavalliketakatālahintālakuntālanāḷikerapūgarukkhādimuḷālaṃ pana yāvajīvikaṃ, taṃ sabbampi pāḷiyaṃ – 『『yāni vā panaññānipi atthi mūlāni bhesajjānī』』ti (mahāva. 263) evaṃ mūlabhesajjasaṅgaheneva saṅgahitaṃ.

Matthakakhādanīye tālahintālakuntālaketakanāḷikerapūgarukkhakhajjūrīvettaerakakadalīnaṃ kaḷīrasaṅkhātā matthakā veṇukaḷīro naḷakaḷīro ucchukaḷīro mūlakakaḷīro sāsapakaḷīro satāvarikaḷīro sattannaṃ dhaññānaṃ kaḷīrāti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇako rukkhavalliādīnaṃ matthako yāvakāliko. Haliddisiṅgiveravacamakacilasuṇānaṃkaḷīrā tālahintālakuntālanāḷikerakaḷīrānañca chinditvā pātito jaraṭṭhabundo yāvajīviko.

Khandhakhādanīye antopathavīgato sālakalyāṇīkhandho ucchukhandho nīluppalarattuppalakumudasogandhikānaṃ khandhakāti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇako khandho yāvakāliko. Uppalajātīnaṃ paṇṇadaṇḍako padumajātīnaṃ sabbopi daṇḍako kāravindakadaṇḍādayo ca avasesasabbakhandhā yāvajīvikā.

Tacakhādanīye ucchutacova eko yāvakāliko, sopi saraso. Seso sabbo yāvajīviko. Tesaṃ pana matthakakhandhatacānaṃ tiṇṇaṃ pāḷiyaṃ kasāvabhesajjena saṅgaho veditabbo. Vuttañhetaṃ –

『『Anujānāmi, bhikkhave, kasāvāni bhesajjāni nimbakasāvaṃ, kuṭajakasāvaṃ, paṭolakasāvaṃ, phaggavakasāvaṃ nattamālakasāvaṃ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharantī』』ti (mahāva. 263).

Ettha hi etesampi saṅgaho sijjhati. Vuttakasāvāni ca sabbāni kappiyānīti veditabbāni.

Pattakhādanīye mūlakaṃ khārako caccu tambako taṇḍuleyyako papunnāgo vatthuleyyako vajakali jajjharī sellu siggu kāsamaddako ummā cīnamuggo māso rājamāso ṭhapetvā mahānipphāvaṃ avasesanipphāvo aggimantho sunisannako setavaraṇo nāḷikā bhūmiyaṃ jātaloṇīti etesaṃ pattāni aññāni ca evarūpāni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakāni pattāni ekaṃsena yāvakālikāni. Yā panaññā mahānakhapiṭṭhimattā paṇṇaloṇi rukkhe ca gacche ca ārohati, tassā pattaṃ yāvajīvikaṃ. Brahmīpattañca yāvakālikanti dīpavāsino vadanti. Ambapallavaṃ yāvakālikaṃ, asokapallavaṃ pana yāvajīvikaṃ.

牛奶藤的根未洗時可長期使用,洗過後只能當天使用。而牛奶、烏頭、生薑等根可長期使用。這些在經文中被歸類為"其他可作藥用的根"。 在蓮藕類食物中,紅蓮藕與白蓮藕相似。蘆葦根、香蒲根等在各地作為人們日常食物的蓮藕可當天食用。而薑黃、生薑、芒果、方形藤、棕櫚、椰子等的蓮藕可長期使用,這些都在經文中被歸類為"其他可作藥用的根"。 在嫩芽類食物中,棕櫚、椰子、香蕉等的嫩芽,以及竹筍、蘆筍、甘蔗芽、蘿蔔芽、芥菜芽、蘆薈芽,七種穀物的芽等,在各地作為人們日常食物的樹木藤蔓等的嫩芽可當天食用。薑黃、生薑、肉豆蔻、大蒜等的芽,以及棕櫚、椰子等砍下後老化的根部可長期使用。 在莖類食物中,地下生長的優質沙羅樹莖、甘蔗莖、藍蓮花、紅蓮花、睡蓮、白蓮花的莖等,在各地作為人們日常食物的莖可當天食用。蓮花類的葉柄、睡蓮類的所有莖,以及芥菜莖等其他所有莖可長期使用。 在皮類食物中,只有甘蔗皮可當天食用,且必須有汁液。其餘所有皮類可長期使用。這些嫩芽、莖、皮三類在經文中應歸為苦味藥物。經中說: "比丘們,我允許使用苦味藥物,如:楝樹皮、印度楝樹皮、苦瓜皮、蒲桃皮、印度楝樹皮,以及其他不用於咀嚼或食用的苦味藥物。" 這裡也包括了這些食物。所提到的苦味藥物都應視為允許使用的。 在葉類食物中,蘿蔔葉、芥菜葉、野芥菜葉、紅蘿蔔葉、米葉、龍眼葉、豆葉、野芥菜葉、芝麻葉、辣木葉、芥菜葉、豆芽葉、綠豆葉、豆葉、豇豆葉(除大豆外的其他豆類葉)、火焰樹葉、蓖麻葉、白花葉、蘆葦葉、地生鹽葉等,以及其他在各地作為人們日常食物的葉類,都可當天食用。而另一種大如指甲背的鹽葉,生長在樹上和灌木上,其葉可長期使用。有人說婆羅門葉可當天使用。芒果嫩葉可當天使用,但無憂樹嫩葉可長期使用。

Yāni vā panaññāni pāḷiyaṃ –

『『Anujānāmi, bhikkhave, paṇṇāni bhesajjāni nimbapaṇṇaṃ kuṭajapaṇṇaṃ paṭolapaṇṇaṃ sulasipaṇṇaṃ kappāsakapaṇṇaṃ yāni vā panaññānipi atthi paṇṇāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti na bhojanīye bhojanīyatthaṃ pharantī』』ti (mahāva. 263) –

Vuttāni, tāni yāvajīvikāni. Na kevalañca paṇṇāniyeva tesaṃ pupphaphalādīnipi yāvajīvikāni. Paṇṇānaṃ phaggavapaṇṇaṃ ajjukapaṇṇaṃ phaṇijjakapaṇṇaṃ paṭolapaṇṇaṃ tambūlapaṇṇaṃ paduminipaṇṇanti evaṃ gaṇanavasena anto natthi.

Pupphakhādanīye mūlakapupphaṃ khārakapupphaṃ caccupupphaṃ tambakapupphaṃ vajakalipupphaṃ jajjharīpupphaṃ cūḷanipphāvapupphaṃ mahānipphāvapupphaṃ kaserukapupphaṃ nāḷikeratālaketakānaṃ taruṇapupphāni setavaraṇapupphaṃ siggupupphaṃ uppalapadumajātikānaṃ pupphāni kaṇṇikamattaṃ agandhikapupphaṃ kaḷīrapupphaṃ jīvantīpupphanti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakapupphaṃ yāvakālikaṃ. Asokabakulakuyyakapunnāgacampakajātikaṇavīrakaṇikārakundanavamālikamallikādīnaṃ pana pupphaṃ yāvajīvikaṃ tassa gaṇanāya anto natthi. Pāḷiyaṃ panassa kasāvabhesajjeneva saṅgaho veditabbo.

Phalakhādanīye panasalabujatālanāḷikeraambajambūambāṭakatintiṇikamātuluṅgakapitthalābukumbhaṇḍapussaphalatimbarūsakatipusavātiṅgaṇacocamocamadhukādīnaṃ phalāni yāni loke tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharanti, sabbāni tāni yāvakālikāni. Nāmagaṇanavasena nesaṃ na sakkā pariyantaṃ dassetuṃ. Yāni pana pāḷiyaṃ –

『『Anujānāmi, bhikkhave, phalāni bhesajjāni – bilaṅgaṃ, pipphaliṃ, maricaṃ, harītakaṃ, vibhītakaṃ, āmalakaṃ, goṭṭhaphalaṃ, yāni vā panaññānipi atthi phalāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti na bhojanīye bhojanīyatthaṃ pharantī』』ti (mahāva. 263) –

Vuttāni, tāni yāvajīvikāni. Tesampi aparipakkāni acchiva bimbavaraṇaketakakāsmarīādīnaṃ phalāni jātiphalaṃ kaṭukaphalaṃ eḷā takkolanti evaṃ nāmavasena na sakkā pariyantaṃ dassetuṃ.

Aṭṭhikhādanīye labujaṭṭhi panasaṭṭhi ambāṭakaṭṭhi sālaṭṭhi khajjūrīketakatimbarūsakānaṃ taruṇaphalaṭṭhi tintiṇikaṭṭhi bimbaphalaṭṭhi uppala padumajātīnaṃ pokkharaṭṭhīti evamādīni tesu tesu janapadesu manussānaṃ pakatiāhāravasena khādanīyatthaṃ bhojanīyatthañca pharaṇakāni aṭṭhīni yāvakālikāni. Madhukaṭṭhi punnāgaṭṭhi harītakādīnaṃ aṭṭhīni siddhatthakaṭṭhi rājikaṭṭhīti evamādīni aṭṭhīni yāvajīvikāni. Tesaṃ pāḷiyaṃ phalabhesajjeneva saṅgaho veditabbo.

Piṭṭhakhādanīye sattannaṃ tāva dhaññānaṃ dhaññānulomānaṃ aparaṇṇānañca piṭṭhaṃ panasapiṭṭhaṃ labujapiṭṭhaṃ ambāṭakapiṭṭhaṃ sālapiṭṭhaṃ dhotakatālapiṭṭhañca khīravallipiṭṭhañcāti evamādīni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakāni piṭṭhāni yāvakālikāni. Adhotakaṃ tālapiṭṭhaṃ khīravallipiṭṭhaṃ assagandhādipiṭṭhāni ca yāvajīvikāni. Tesaṃ pāḷiyaṃ kasāvehi ca mūlaphalehi ca saṅghaho veditabbo.

在巴利文中還提到: "比丘們,我允許使用藥用葉子,如:楝樹葉、印度楝樹葉、苦瓜葉、羅勒葉、棉花葉,以及其他不用於咀嚼或食用的藥用葉子。" 這些可長期使用。不僅是葉子,它們的花果等也可長期使用。葉子種類如:蒲桃葉、野芥菜葉、薄荷葉、苦瓜葉、檳榔葉、蓮葉等,數量無窮無盡。 在花類食物中,蘿蔔花、芥菜花、野芥菜花、紅蘿蔔花、豆花、野芥菜花、小豆花、大豆花、野藕花、椰子、棕櫚、露兜樹的嫩花、白花樹花、辣木花、蓮花類的花蕊、無香花、嫩芽花、長生花等,在各地作為人們日常食物的花可當天食用。而無憂樹、欖仁樹、野芥菜樹、龍眼樹、樟樹、夾竹桃、金鐘花、茉莉花、素馨花等的花可長期使用,數量無窮無盡。在巴利文中應歸為苦味藥物。 在果類食物中,麵包果、葫蘆、棕櫚、椰子、芒果、蒲桃、野芒果、檸檬、柚子、木蘋果、南瓜、冬瓜、南瓜、香蕉、甜瓜等的果實,在世界各地作為人們日常食物的,都可當天食用。它們的名稱數量無法窮盡。而在巴利文中提到: "比丘們,我允許使用藥用果實,如:黃姜、胡椒、黑胡椒、訶子、毗黎勒、余甘子、牛奶果,以及其他不用於咀嚼或食用的藥用果實。" 這些可長期使用。它們未成熟的果實,以及無憂樹、露兜樹、雞冠花等的果實,肉豆蔻、辣椒、豆蔻、肉桂等,其名稱數量也無法窮盡。 在覈類食物中,葫蘆核、麵包果核、野芒果核、沙羅樹核、棗樹、露兜樹、冬瓜的嫩果核、檸檬核、冬瓜核、蓮花類的種子等,在各地作為人們日常食物的核可當天食用。甜瓜核、龍眼核、訶子等的核,芥子核、芥菜籽等核可長期使用。在巴利文中應歸為果類藥物。 在粉類食物中,七種穀物及類似穀物和豆類的粉,麵包果粉、葫蘆粉、野芒果粉、沙羅樹粉、洗過的棕櫚粉、牛奶藤粉等,在各地作為人們日常食物的粉可當天食用。未洗的棕櫚粉、牛奶藤粉、馬齒莧粉等可長期使用。在巴利文中應歸為苦味藥物和根果類藥物。

Niyyāsakhādanīye eko ucchuniyyāsova sattāhakāliko. Sesā 『『anujānāmi, bhikkhave, jatūni bhesajjāni – hiṅguṃ hiṅgujatuṃ hiṅgusipāṭikaṃ takaṃ takapattiṃ takapaṇṇiṃ sajjulasaṃ yāni vā panaññānipi atthi jatūni bhesajjānī』』ti (mahāva. 263) evaṃ pāḷiyaṃ vuttaniyyāsā yāvajīvikā. Tattha yevāpanakavasena saṅgahitānaṃ ambaniyyāso kaṇikāraniyyāsoti evaṃ nāmavasena na sakkā pariyantaṃ dassetuṃ. Evaṃ imesu mūlakhādanīyādīsu yaṃkiñci yāvakālikaṃ, sabbampi imasmiṃ atthe 『『avasesaṃ khādanīyaṃ nāmā』』ti saṅgahitaṃ .

Bhojanīyaṃ nāma pañca bhojanānītiādimhi yaṃ vattabbaṃ taṃ vuttameva. Khādissāmi bhuñjissāmīti, paṭiggaṇhātīti yo bhikkhu vikāle etaṃ khādanīyaṃ bhojanīyañca paṭiggaṇhāti, tassa paṭiggahaṇe tāva āpatti dukkaṭassa. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Vikālabhojanasikkhāpadaṃ sattamaṃ.

  1. Sannidhikārakasikkhāpadavaṇṇanā

  2. Aṭṭhamasikkhāpade – belaṭṭhasīso nāma jaṭilasahassabbhantaro mahāthero. Araññe viharatīti jetavanassa avidūre padhānaghare ekasmiṃ āvāse vasati. Sukkhakuranti asūpabyañjanaṃ odanaṃ. So kira antogāme bhuñjitvā pacchā piṇḍāya caritvā tādisaṃ odanaṃ āharati, tañca kho appicchatāya, na paccayagiddhatāya. Thero kira sattāhaṃ nirodhasamāpattiyā vītināmetvā samāpattito vuṭṭhāya taṃ piṇḍapātaṃ udakena temetvā bhuñjati, tato puna sattāhaṃ samāpattiyā nisīdati. Evaṃ dvepi tīṇipi cattāripi sattāhāni vītināmetvā gāmaṃ piṇḍāya pavisati. Tena vuttaṃ – 『『cirena gāmaṃ piṇḍāya pavisatī』』ti.

在剩餘食物中，有一種是烏頭的根可長期使用。其餘的「我允許使用，比丘們，藥用根——如：香附子、烏頭根、烏頭粉、烏頭葉、烏頭果、以及其他任何存在的藥用根」，在巴利文中被稱為剩餘藥用根，均可長期使用。其中僅有的藥用根是芒果的根和玫瑰的根，因而無法逐一列舉。如此在這些根類食物等中，任何可當天食用的，皆可歸為「剩餘可食用的」之類。 飲食方面，名為五種飲食的內容應如前所述。若比丘在適當的時候接受這可食用的和可飲用的食物，接受時則應注意，這樣做將構成輕微的過失。其餘內容皆如前所述。 關於小米的起源——從身體和心智中產生，行為、無知、無意識、非心靈、無形態的行為、身體的行為、三種意識、三種感覺。 適時飲食的戒律第七條。 8. 適時飲食的戒律解釋 第八戒律——名為貝拉達西索的長髮大長老，居住在森林中，距離祇陀園不遠的修行處。其飲食是干米飯，未加調味品。聽說他在村莊中用餐后，隨後在外乞食，所取的米飯因其簡樸而非貪婪。他在七天的止息定中度過，出定後用水溫熱后再用餐，之後又再度坐定七天。如此，經過兩天、三天、四天、七天，進入村莊乞食。因此有云：「長時間進入村莊乞食。」

  1. Kāro karaṇaṃ kiriyāti atthato ekaṃ, sannidhikāro assāti sannidhikāraṃ; sannidhikārameva sannidhikārakaṃ. Paṭiggahetvā ekarattaṃ vītināmitassetaṃ adhivacanaṃ. Tenevassa padabhājane vuttaṃ – 『『sannidhikārakaṃ nāma ajja paṭiggahitaṃ aparajjū』』ti.

Paṭiggaṇhāti āpatti dukkaṭassāti evaṃ sannidhikataṃ yaṃkiñci yāvakālikaṃ vā yāmakālikaṃ vā ajjhoharitukāmatāya gaṇhantassa paṭiggahaṇe tāva āpatti dukkaṭassa. Ajjhoharato pana ekamekasmiṃ ajjhohāre pācittiyaṃ. Sacepi patto duddhoto hoti, yaṃ aṅguliyā ghaṃsantassa lekhā paññāyati, gaṇṭhikapattassa vā gaṇṭhikantare sneho paviṭṭho hoti, so uṇhe otāpentassa paggharati, uṇhayāguyā vā gahitāya sandissati, tādise pattepi punadivase bhuñjantassa pācittiyaṃ. Tasmā pattaṃ dhovitvā puna tattha acchodakaṃ vā āsiñcitvā aṅguliyā vā ghaṃsitvā nisnehabhāvo jānitabbo. Sace hi udake vā snehabhāvo patte vā aṅgulilekhā paññāyati, duddhoto hoti. Telavaṇṇapatte pana aṅgulilekhā paññāyati, sā abbohārikā. Yaṃ bhikkhū nirapekkhā sāmaṇerānaṃ pariccajanti, tañce sāmaṇerā nidahitvā denti, sabbaṃ vaṭṭati. Sayaṃ paṭiggahetvā apariccattameva hi dutiyadivase na vaṭṭati. Tato hi ekasitthampi ajjhoharato pācittiyameva.

Akappiyamaṃsesu manussamaṃse thullaccayena sadviṃ pācittiyaṃ, avasesesu dukkaṭena saddhiṃ. Yāmakālikaṃ sati paccaye ajjhoharato pācittiyaṃ. Āhāratthāya ajjhoharato dukkaṭena saddhiṃ pācittiyaṃ. Sace pavārito hutvā anatirittakataṃ ajjhoharati, pakatiāmise dve pācittiyāni, manussamaṃse thullaccayena saddhiṃ dve, sesaakappiyamaṃse dukkaṭena saddhiṃ, yāmakālikaṃ sati paccaye sāmisena mukhena ajjhoharato dve, nirāmisena ekameva. Āhāratthāya ajjhoharato vikappadvayepi dukkaṭaṃ vaḍḍhati. Sace vikāle ajjhoharati, pakatibhojane sannidhipaccayā ca vikālabhojanapaccayā ca dve pācittiyāni, akappiyamaṃsesu thullaccayañca dukkaṭañca vaḍḍhati. Yāmakālikesu vikālapaccayā anāpatti, anatirittapaccayā pana vikāle sabbavikappesu anāpatti.

255.Sattāhakālikaṃ yāvajīvikaṃ āhāratthāyāti āhāratthāya paṭiggaṇhato paṭiggahaṇapaccayā tāva dukkaṭaṃ, ajjhoharato pana sace nirāmisaṃ hoti, ajjhohāre ajjhohāre dukkaṭaṃ. Atha āmisasaṃsaṭṭhaṃ paṭiggahetvā ṭhapitaṃ hoti, yathāvatthukaṃ pācittiyameva.

  1. "作為"、"製造"、"行為"在意義上是相同的,儲存的行為就是儲存;儲存本身就是儲存行為。這是指接受后經過一夜的代名詞。因此在詞義解釋中說:"所謂儲存行為,是指今天接受明天(使用)"。 "接受時犯突吉羅罪"是指,如此儲存的任何當天可用或隔夜可用的食物,出於想要食用的目的而接受時,首先犯突吉羅罪。但是在食用時,每一次食用都犯波逸提罪。即使缽沒有洗乾淨,用手指擦拭時能看到痕跡,或者在有結的缽的結縫間有油脂進入,在熱處晾乾時會流出來,或者盛熱粥時能看到,在這樣的缽中第二天食用時也犯波逸提罪。因此應洗凈缽,再倒入清水或用手指擦拭,確認沒有油膩。如果在水中或缽上能看到油膩或手指痕跡,就是沒洗乾淨。但在有油色的缽上能看到手指痕跡,這是無關緊要的。比丘們無所顧忌地施捨給沙彌的食物,如果沙彌儲存后再給(比丘),這都是允許的。只有自己接受而未施捨的,第二天才不允許。因為即使吃一口也犯波逸提罪。 在不適合的肉中,人肉犯偷蘭遮罪和波逸提罪,其餘的犯突吉羅罪和波逸提罪。在有因緣時食用隔夜的食物犯波逸提罪。爲了食用而食用時犯突吉羅罪和波逸提罪。如果已經邀請而食用未被允許的食物,對於普通食物犯兩個波逸提罪,對於人肉犯偷蘭遮罪和兩個波逸提罪,對於其他不適合的肉犯突吉羅罪和波逸提罪,在有因緣時用沾有食物的口食用隔夜食物犯兩個罪,用沒有沾食物的口只犯一個罪。爲了食用而食用時,在兩種情況下都增加突吉羅罪。如果在非時食用,對於普通食物因儲存和非時食用而犯兩個波逸提罪,對於不適合的肉增加偷蘭遮罪和突吉羅罪。對於隔夜食物,因非時食用而無罪,但因未被允許而在非時在所有情況下都無罪。
  2. "七日藥、終身藥,爲了食用"是指爲了食用而接受時,首先因接受而犯突吉羅罪,但在食用時,如果沒有沾染食物,每次食用都犯突吉羅罪。如果接受后儲存的是混合了食物的,則根據情況犯波逸提罪。

256.Anāpatti yāvakālikantiādimhi vikālabhojanasikkhāpade niddiṭṭhaṃ khādanīyabhojanīyaṃ yāva majjhantikasaṅkhāto kālo, tāva bhuñjitabbato yāvakālikaṃ. Saddhiṃ anulomapānehi aṭṭhavidhaṃ pānaṃ yāva rattiyā pacchimayāmasaṅkhāto yāmo, tāva paribhuñjitabbato yāmo kālo assāti yāmakālikaṃ. Sappiādi pañcavidhaṃ bhesajjaṃ sattāhaṃ nidhetabbato sattāho kālo assāti sattāhakālikaṃ. Ṭhapetvā udakaṃ avasesaṃ sabbampi yāvajīvaṃ pariharitvā sati paccaye paribhuñjitabbato yāvajīvakanti vuccati .

Tattha aruṇodayeva paṭiggahitaṃ yāvakālikaṃ satakkhattumpi nidahitvā yāvakālo nātikkamati tāva, yāmakālikaṃ ekaṃ ahorattaṃ, sattāhakālikaṃ sattarattaṃ, itaraṃ sati paccaye, yāvajīvampi paribhuñjantassa anāpatti. Sesamettha uttānameva. Aṭṭhakathāsu pana imasmiṃ ṭhāne pānakathā kappiyānulomakathā 『『kappati nu kho yāvakālikena yāmakālika』』ntiādikathā ca kappiyabhūmikathā ca vitthāritā, taṃ mayaṃ āgataṭṭhāneyeva kathayissāma.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Sannidhikārakasikkhāpadaṃ aṭṭhamaṃ.

  1. Paṇītabhojanasikkhāpadavaṇṇanā

  2. Navamasikkhāpade – paṇītabhojanānīti uttamabhojanāni. Kassa sampannaṃ na manāpanti sampattiyuttaṃ kassa na piyaṃ. Sādunti surasaṃ.

  3. "無罪的長期食物"在關於適時飲食的戒律中提到，食用可食用的食物，直到稱為中間的時間，便可食用。與之相伴的飲料中，八種飲料，直到夜晚稱為晚上的時間，便可飲用。因此，適時飲食的時間是指晚上的時間。五種藥物如黃油等，因七天的儲存而稱為七天的時間。除了水以外，所有的食物都應在生命期間內儲存，因而稱為終身的。 在這裡，日出時接受的食物，若在七十次的儲存中，仍不超過適時的時間，適時的飲食是指一天一夜的時間，七天的飲食是指七天的時間，其餘的在有因緣的情況下，若在生命期間內食用皆無罪。其餘的內容皆如前所述。在註釋中，這一部分的飲水和適時飲食的討論，以及適時飲食的相關內容都已詳細闡述，我們將在適當的地方再討論。 關於小米的起源——從身體和心智中產生，行為、無知、無意識、非心靈、無形態的行為、身體的行為、三種意識、三種感覺。 適時飲食的戒律第八條。

  4. 美味飲食的戒律解釋
  5. 在第九戒律中提到「美味飲食」是指優質的食物。誰的豐盛不會令人喜愛，誰的豐盛不會令人愉快。確實是美味的。

259.Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyyāti ettha suddhāni sappiādīni viññāpetvā bhuñjanto pācittiyaṃ nāpajjati, sekhiyesu sūpodanaviññattidukkaṭaṃ āpajjati, odanasaṃsaṭṭhāni pana viññāpetvā bhuñjanto pācittiyaṃ āpajjatīti veditabbo, ayaṃ kirettha adhippāyo. Teneva ca 『『paṇītānī』』ti avatvā 『『paṇītabhojanānī』』ti sutte vuttaṃ. 『『Paṇītānī』』ti hi vutte sappiādīnaṃyeva gahaṇaṃ hoti, 『『paṇītabhojanānī』』ti vutte pana paṇītasaṃsaṭṭhāni sattadhaññanibbattāni bhojanāni paṇītabhojanānīti ayamattho paññāyati.

Idāni viññāpeti payoge dukkaṭantiādīsu ayaṃ vinicchayo – 『『sappinā bhattaṃ dehi, sappiṃ ākiritvā dehi, sappimissakaṃ katvā dehi, sahasappinā dehi, sappiñca bhattañca dehī』』ti viññāpentassa viññattiyā dukkaṭaṃ, paṭiggahaṇe dukkaṭaṃ, ajjhohāre pācittiyaṃ. 『『Sappibhattaṃ dehī』』ti vutte pana yasmā sālibhattaṃ viya sappibhattaṃ nāma natthi; tasmā sūpodanaviññattidukkaṭameva veditabbaṃ.

Sace pana 『『sappinā bhattaṃ dehī』』ti vutte bhattaṃ datvā 『『sappiṃ katvā bhuñjā』』ti navanītaṃ vā khīraṃ vā dadhiṃ vā deti, mūlaṃ vā pana deti, 『『iminā sappiṃ gahetvā bhuñjā』』ti yathāvatthukameva. 『『Gosappinā bhattaṃ dehī』』ti vutte pana gosappinā vā detu, gosappimhi asati, purimanayeneva gonavanītādīni vā gāviṃyeva vā detu 『『ito sappinā bhuñjā』』ti yathāvatthukameva. Sace pana gosappinā yācito ajiyā sappiādīhi deti, visaṅketaṃ. Evañhi sati aññaṃ yācitena aññaṃ dinnaṃ nāma hoti, tasmā anāpatti. Esa nayo ajiyā sappinā dehīti ādīsupi.

『『Kappiyasappinā dehī』』ti vutte akappiyasappinā deti, visaṅketameva. 『『Akappiyasappināti vutte akappiyasappinā deti, paṭiggahaṇepi paribhogepi dukkaṭameva. Akappiyasappimhi asati purimanayeneva akappiyanavanītādīni deti 『『sappiṃ katvā bhuñjā』』ti akappiyasappināva dinnaṃ hoti. 『『Akappiyasappinā』』ti vutte kappiyena deti, visaṅketaṃ. 『『Sappinā』』ti vutte sesesu navanītādīsu aññatarena deti, visaṅketameva. Esa nayo navanītena dehītiādīsupi. Yena yena hi viññatti hoti, tasmiṃ vā tassa mūle vā laddhe, taṃ taṃ laddhameva hoti.

Sace pana aññaṃ pāḷiyā āgataṃ vā anāgataṃ vā denti, visaṅketaṃ. Pāḷiyaṃ āgatanavanītādīni ṭhapetvā aññehi navanītādīhi viññāpentassa dukkaṭaṃ. Yathā ca 『『sappibhattaṃ dehī』』ti vutte sālibhattassa viya sappibhattassa abhāvā sūpodanaviññattidukkaṭameva hotīti vuttaṃ. Evaṃ navanītabhattaṃ dehītiādīsupi. Paṭipāṭiyā ekamekaṃ vitthāretvā vuccamānepi hi ayamevattho vattabbo siyā, so ca saṅkhepenapi sakkā ñātuṃ, kiṃ tattha vitthārena? Tena vuttaṃ – 『『esa nayo navanītena dehītiādīsupī』』ti.

Sace pana sabbehipi sappiādīhi ekaṭṭhāne vā nānāṭṭhāne vā viññāpetvā paṭiladdhaṃ ekabhājane ākiritvā ekarasaṃ katvā tato kusaggenāpi jivhagge binduṃ ṭhapetvā ajjhoharati, nava pācittiyāni āpajjati. Vuttampi cetaṃ parivāre –

『『Kāyikāni na vācasikāni,

Sabbāni nānāvatthukāni;

Apubbaṃ acarimaṃ āpajjeyya ekato,

Pañhāmesā kusalehi cintitā』』ti. (pari. 481);

  1. "若有比丘非病人,為自己索取如此美味飲食而食用"這裡應理解為,單獨索取並食用黃油等不犯波逸提罪,但在細行中會犯索取湯飯的突吉羅罪。但索取並食用混合了飯的則犯波逸提罪,這是這裡的意思。因此經文中沒有說"美味的",而是說"美味飲食"。若說"美味的",則只指黃油等,而說"美味飲食"時,則表示混合了美味的七種穀物製成的飲食是美味飲食。 現在關於"索取時犯突吉羅罪"等的判斷如下——"給我黃油飯"、"倒上黃油給我"、"混合黃油給我"、"和黃油一起給我"、"給我黃油和飯"等索取時,因索取犯突吉羅罪,接受時犯突吉羅罪,食用時犯波逸提罪。但若說"給我黃油飯",因為沒有所謂的黃油飯,就像沒有大米飯一樣,所以應理解為只犯索取湯飯的突吉羅罪。 若說"用黃油給我飯"時,給了飯說"做成黃油吃吧",給了生酥、牛奶或酸奶,或給了錢說"用這個買黃油吃",都只是按原物判罪。若說"用牛黃油給我飯"時,無論給牛黃油,還是在沒有牛黃油時按前面的方式給牛生酥等或給牛說"從這裡取黃油吃",都只是按原物判罪。但若索要牛黃油時給了山羊黃油等,則是錯誤的表示。這樣就是用一個索要另一個給予,因此無罪。這個原則也適用於"用山羊黃油給我"等情況。 若說"用適合的黃油給我"時給了不適合的黃油,也是錯誤的表示。若說"用不適合的黃油"時給了不適合的黃油,接受和食用都只犯突吉羅罪。在沒有不適合的黃油時,按前面的方式給不適合的生酥等說"做成黃油吃",就是給了不適合的黃油。若說"用不適合的黃油"時給了適合的,是錯誤的表示。若說"用黃油"時給了其他生酥等之一,也是錯誤的表示。這個原則也適用於"用生酥給我"等情況。無論用什麼索取,得到那個或那個的等價物,就是得到了那個。 但若給了其他在經文中提到或未提到的,則是錯誤的表示。除了經文中提到的生酥等,用其他生酥等索取時犯突吉羅罪。就像說"給我黃油飯"時,因為沒有所謂的黃油飯,就像沒有大米飯一樣,所以只犯索取湯飯的突吉羅罪。同樣在"給我生酥飯"等情況中也是如此。即使逐一詳細解釋,也只能說這個意思,而且簡略地也能理解,何必詳細呢?因此說"這個原則也適用於'用生酥給我'等情況"。 若用所有的黃油等在一處或多處索取后得到,倒在一個容器里混合成一種味道,然後用草尖在舌尖上放一滴吞下,犯九個波逸提罪。這在《附隨》中也說: "身體的而非言語的, 全都是不同的事物; 同時犯非先非后, 這是智者思考的問題。"

261.Agilānogilānasaññīti ettha sace gilānasaññīpi hutvā bhesajjatthāya pañca bhesajjāni viññāpeti, mahānāmasikkhāpadena kāretabbo . Nava paṇītabhojanāni viññāpento pana iminā sikkhāpadena kāretabbo. Bhikkhunīnaṃ pana etāni pāṭidesanīyavatthūni honti, sūpodanaviññattiyaṃ ubhayesampi sekhapaṇṇattidukkaṭameva. Sesamettha uttānameva.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti,

Kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇativajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṇītabhojanasikkhāpadaṃ navamaṃ.

  1. Dantaponasikkhāpadavaṇṇanā

  2. Dasamasikkhāpade – catūsu paccayesu antamaso dantakaṭṭhampi sabbaṃ paṃsukūlameva assāti sabbapaṃsukūliko. So kira susāne chaḍḍitabhājanameva pattaṃ katvā tattha chaḍḍitacoḷakeheva cīvaraṃ katvā tattha chaḍḍitamañcapīṭhakāniyeva gahetvā paribhuñjati. Ayyavosāṭitakānīti ettha ayyā vuccanti kālaṅkatā pitipitāmahā. Vosāṭitakāni vuccanti tesaṃ atthāya susānādīsu chaḍḍitakāni khādanīyabhojanīyāni; manussā kira kālaṅkate ñātake uddissa yaṃ tesaṃ sajīvakāle piyaṃ hoti, taṃ etesu susānādīsu piṇḍaṃ piṇḍaṃ katvā 『『ñātakā no paribhuñjantūti ṭhapenti. So bhikkhu taṃ gahetvā bhuñjati, aññaṃ paṇītampi diyyamānaṃ na icchati. Tena vuttaṃ – 『『susānepi rukkhamūlepi ummārepi ayyavosāṭitakāni sāmaṃ gahetvā paribhuñjatī』』ti. Theroti thiro ghanabaddho. Vaṭharoti thūlo; thūlo ca ghanasarīro cāyaṃ bhikkhūti vuttaṃ hoti. Manussamaṃsaṃ maññe khādatīti manussamaṃsaṃ khādatīti naṃ sallakkhema; manussamaṃsaṃ khādantā hi īdisā bhavantīti ayaṃ tesaṃ adhippāyo.

264.Udakadantapone kukkuccāyantīti ettha te bhikkhū 『『adinnaṃ mukhadvāraṃ āhāraṃ āhareyyā』』ti padassa sammā atthaṃ asallakkhetvā kukkuccāyisuṃ, bhagavā pana yathāuppannassa vatthussa vasena pitā viya dārake te bhikkhū saññāpento anupaññattiṃ ṭhapesi.

  1. "非病人而認為是病人"這裡,即使認為是病人,爲了藥用而索取五種藥物,也應按照大名戒條處罰。但索取九種美味飲食時,應按照這條戒條處罰。對於比丘尼來說,這些是應懺悔的事項,在索取湯飯時,對兩者來說都只是學處規定的突吉羅罪。其餘內容很清楚。 四種起因 - 從身體、從身語、從身心、從身語心而起, 是行為,非想解脫,非心所,制定罪,身業,語業,三心,三受。 美味飲食戒第九。
  2. 嚼齒木戒解釋
  3. 第十戒中 - "一切都是糞掃衣"是指四種資具中,即使最低劣的齒木也都是糞掃衣。據說他把墓地丟棄的容器作為缽,用那裡丟棄的布片做衣服,拿那裡丟棄的床椅來使用。"尊者遺棄物"中,尊者指已故的父親祖父。遺棄物指為他們在墓地等處丟棄的食物;據說人們爲了已故的親屬,把他們生前喜歡的東西,在這些墓地等處一團一團地放置,說"愿我們的親屬受用"。那位比丘拿了那些東西食用,即使給他其他美味的食物也不要。因此說"在墓地、樹下、門檻上自己拿取尊者遺棄物食用"。"長老"指堅固結實。"粗壯"指肥胖;意思是這位比丘既肥胖又身體結實。"好像吃人肉"意思是我們認為他吃人肉;因為吃人肉的人會變成這樣,這是他們的意思。
  4. "對水齒木有疑慮"這裡,那些比丘沒有正確理解"不與取而將食物放入口中"這句話的意思而產生疑慮,但世尊像父親教導孩子一樣,根據已生起的事件教導那些比丘,制定了附加規定。

265.Adinnanti kāyena vā kāyapaṭibaddhena vā gaṇhantassa kāyakāyapaṭibaddhanissaggiyānaṃ aññataravasena na dinnaṃ. Etadeva hi sandhāya padabhājane 『『adinnaṃ nāma appaṭiggahitakaṃ vuccatī』』ti vuttaṃ. Dutiyapārājike pana 『『adinnaṃ nāma parapariggahitakaṃ vuccatī』』ti vuttaṃ. Dinnanti idaṃ pana tasseva adinnassa paṭipakkhavasena lakkhaṇadassanatthaṃ uddhaṭaṃ. Niddese cassa 『『kāyena vā kāyapaṭibaddhena vā nissaggiyena vā dente』』ti evaṃ aññasmiṃ dadamāne 『『hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhātīti taṃ evaṃ diyyamānaṃ antamaso rathareṇumpi sace pubbe vuttalakkhaṇe hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti, etaṃ evaṃ paṭiggahitaṃ dinnaṃ nāma vuccati. Na 『『idaṃ gaṇha, idaṃ tava hotū』』tiādivacanena nissaṭṭhaṃ.

Tattha kāyenāti hatthādīsu yena kenaci sarīrāvayavena; antamaso pādaṅguliyāpi diyyamānaṃ kāyena dinnaṃ nāma hoti, paṭiggahaṇepi eseva nayo. Yena kenaci hi sarīrāvayavena gahitaṃ kāyena gahitameva hoti. Sacepi natthukaraṇiyā diyyamānaṃ nāsāpuṭena akallako vā mukhena paṭiggaṇhāti. Ābhogamattameva hi ettha pamāṇanti ayaṃ nayo mahāpaccariyaṃ vutto. Kāyapaṭibaddhenāti kaṭacchuādīsu yena kenaci upakaraṇena dinnaṃ kāyapaṭibaddhena dinnaṃ nāma hoti. Paṭiggahaṇepi eseva nayo. Yena kenaci sarīrapaṭibaddhena pattathālakādinā gahitaṃ kāyapaṭibaddhena gahitameva hoti. Nissaggiyenāti kāyato ca kāyapaṭibaddhato ca mocetvā hatthapāse ṭhitassa kāyena vā kāyapaṭibaddhena vā pātiyamānampi nissaggiyena payogena dinnaṃ nāma hoti. Ayaṃ tāva pāḷivaṇṇanā.

Ayaṃ panettha pāḷimuttakavinicchayo – pañcaṅgehi paṭiggahaṇaṃ ruhati – thāmamajjhimassa purisassa uccāraṇamattaṃ hoti, hatthapāso paññāyati, abhihāro paññāyati, devo vā manusso vā tiracchānagato vā kāyena vā kāyapaṭibaddhena vā nissaggiyena vā deti, taṃ ce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti. Evaṃ pañcahaṅgehi paṭiggahaṇaṃ ruhati.

Tattha ṭhitanisinnanipannānaṃ pavāraṇasikkhāpade vuttanayeneva hatthapāso veditabbo. Sace pana dāyakapaṭiggāhakesu eko ākāse hoti, eko bhūmiyaṃ, bhūmaṭṭhassa ca sīsena ākāsaṭṭhassa ca ṭhapetvā dātuṃ vā gahetuṃ vā pasāritahatthaṃ, yaṃ āsannataraṃ aṅgaṃ, tassa orimantena hatthapāsappamāṇaṃ paricchinditabbaṃ. Sacepi eko kūpe hoti, eko kūpataṭe, eko vā pana rukkhe, eko pathaviyaṃ, vuttanayeneva hatthapāsappamāṇaṃ paricchinditabbaṃ. Evarūpe hatthapāse ṭhatvā sacepi pakkhī mukhatuṇḍakena vā hatthī vā soṇḍāya gahetvā pupphaṃ vā phalaṃ vā deti, paṭiggahaṇaṃ ruhati. Sace pana addhaṭṭhamaratanassāpi hatthino khandhe nisinno, tena soṇḍāya diyyamānaṃ gaṇhāti, vaṭṭatiyeva.

  1. "不應接受未被給予的"是指以身體或與身體相關的方式接收的東西,以某種方式未被給予的。正因如此,在詞句中說「未被給予的指的是未被接受的少量物品」。而在第二條戒律中說「未被給予的指的是他人所接受的物品」。「給予」是指爲了表明未被接受的事物而被提及的特徵。在註釋中提到「以身體或與身體相關的方式給予」的情況下,在其他地方給予時「手握著身體或與身體相關的方式接受」,即使是最底層的車輪也能被接受,若是之前提到的特徵,手握著身體或與身體相關的方式接受的,那麼這被稱為被接受的給予。並不是說「這個拿著,這個歸你」。 在這裡，「以身體」是指在手等身體部位上;即使是腳趾也被給予,也算是以身體給予,而接受時也是如此。無論以何種身體部位被抓住,都是以身體被抓住。即使沒有必要的情況下,通過鼻孔或嘴巴接受也是可以的。這裡的標準僅僅是作為一種量度在大部類中提到的。與身體相關的方式是指在如刀片等工具的情況下,以身體相關的方式給予的。接受時也是如此。無論以何種身體相關的東西被抓住,都是以身體相關的方式被抓住。通過放棄身體和身體相關的東西,手握著身體或與身體相關的方式接受的東西被稱為以放棄的方式給予。這是對巴利文的解釋。 在這裡,巴利文的判斷是——通過五個要素的接受是合理的——中等的人的發聲量,手握著是顯而易見的,努力是顯而易見的,無論是神、是人、是動物,以身體或與身體相關的方式、以放棄的方式給予的,若比丘以身體或與身體相關的方式接受,那麼通過五個要素的接受是合理的。 在這裡,根據所說的關於站立、坐下、安靜的人的規定,手握著應被理解。如果在給予者和接受者之間有一個在空中,一個在地面上,除了地面上的頭部和空中的頭部,在給予或接受時,應限制手握的範圍。如果一個人在井裡,一個在井邊,或者一個在樹上,一個在地面上,也應限制手握的範圍。若以這種方式握著手,即使是鳥用嘴或大象用鼻子給予花或果實,也是合理的接受。即使是坐在半個馬車上的大象,也能通過鼻子接受。

Eko bahūni bhattabyañjanabhājanāni sīse katvā bhikkhussa santikaṃ āgantvā ṭhitakova gaṇhathāti vadati, na tāva abhihāro paññāyati, tasmā na gahetabbaṃ. Sace pana īsakampi onamati, bhikkhunā hatthaṃ pasāretvā heṭṭhimabhājanaṃ ekadesenāpi sampaṭicchitabbaṃ. Ettāvatā sabbabhājanāni paṭiggahitāni honti, tato paṭṭhāya oropetvā vā ugghāṭetvā vā yaṃ icchati, taṃ gahetvā bhuñjituṃ vaṭṭati. Sabhattapacchiādimhi pana ekabhājane vattabbameva natthi, kājena bhattaṃ harantopi sace kājaṃ onāmetvā deti, vaṭṭati. Tiṃsahattho veṇu hoti, ekasmiṃ ante guḷakumbho baddho, ekasmiṃ sappikumbho, tañce paṭiggaṇhāti, sabbaṃ paṭiggahitameva. Ucchuyantadoṇito paggharantameva rasaṃ gaṇhathāti vadati, abhihāro na paññāyatīti na gahetabbo. Sace pana kasaṭaṃ chaḍḍetvā hatthena ussiñcitvā ussiñcitvā deti, vaṭṭati.

Bahū pattā mañce vā pīṭhe vā kaṭasārake vā doṇiyaṃ vā phalake vā ṭhapitā honti, yattha ṭhitassa dāyako hatthapāse hoti, tattha ṭhatvā paṭiggahaṇasaññāya mañcādīni aṅguliyāpi phusitvā ṭhitena vā nisinnena vā nipannena vā yaṃ tesu pattesu diyyati, taṃ sabbaṃ paṭiggahitaṃ hoti. Sacepi paṭiggahessāmīti mañcādīni āruhitvā nisīdati, vaṭṭatiyeva . Sace pana mañcādīni hatthena gahetvā mañce nisīdati, vattabbameva natthi.

Pathaviyaṃ pana sacepi kucchiyā kucchiṃ āhacca ṭhitā honti, yaṃ yaṃ aṅguliyā vā sūciyā vā phusitvā nisinno hoti, tattha tattha diyyamānameva paṭiggahitaṃ hoti. 『『Yattha katthaci mahākaṭasārahatthattharaṇādīsu ṭhapitapatte paṭiggahaṇaṃ na ruhatī』』ti vuttaṃ, taṃ hatthapāsātikkamaṃ sandhāya vuttanti veditabbaṃ. Hatthapāse pana sati yattha katthaci vaṭṭati aññatra tatthajātakā.

Tatthajātake pana paduminipaṇṇe vā kiṃsukapaṇṇādimhi vā na vaṭṭati. Na hi taṃ kāyapaṭibaddhasaṅkhyaṃ gacchati. Yathā ca tatthajātake; evaṃ khāṇuke bandhitvā ṭhapitamañcādimhi asaṃhārime phalake vā pāsāṇe vā na ruhatiyeva, tepi hi tatthajātakasaṅkhepupagā honti. Bhūmiyaṃ atthatesu sukhumesu tintiṇikādipaṇṇesupi paṭiggahaṇaṃ na ruhati, na hi tāni sandhāretuṃ samatthānīti. Mahantesu pana paduminipaṇṇādīsu ruhati. Sace hatthapāsaṃ atikkamma ṭhito dīghadaṇḍakena uḷuṅkena deti, āgantvā dehīti vattabbo. Vacanaṃ asutvā vā anādiyitvā vā patte ākiratiyeva, puna paṭiggahetabbaṃ. Dūre ṭhatvā bhattapiṇḍaṃ khipantepi eseva nayo.

Sace pattatthavikato nīhariyamāne patte rajanacuṇṇāni honti, sati udake dhovitabbo, asati rajanacuṇṇaṃ pucchitvā paṭiggahetvā vā piṇḍāya caritabbaṃ. Sace piṇḍāya carantassa rajaṃ patati, paṭiggahetvā bhikkhā gaṇhitabbā. Appaṭiggahetvā gaṇhato vinayadukkaṭaṃ. Taṃ pana puna paṭiggahetvā bhuñjato anāpatti. Sace pana 『『paṭiggahetvā dethā』』ti vutte vacanaṃ asutvā vā anādiyitvā vā bhikkhaṃ dentiyeva, vinayadukkaṭaṃ natthi, puna paṭiggahetvā aññā bhikkhā gahetabbā.

Sace mahāvāto tato tato rajaṃ pāteti, na sakkā hoti bhikkhaṃ gahetuṃ, 『『anupasampannassa dassāmī』』ti suddhacittena ābhogaṃ katvā gaṇhituṃ vaṭṭati. Evaṃ piṇḍāya caritvā vihāraṃ vā āsanasālaṃ vā gantvā taṃ anupasampannassa datvā puna tena dinnaṃ vā tassa vissāsena vā paṭiggahetvā bhuñjituṃ vaṭṭati.

Eko bahūni bhattabyañjanabhājanāni sīse katvā bhikkhussa santikaṃ āgantvā ṭhitakova gaṇhathāti vadati, na tāva abhihāro paññāyati, tasmā na gahetabbaṃ. Sace pana īsakampi onamati, bhikkhunā hatthaṃ pasāretvā heṭṭhimabhājanaṃ ekadesenāpi sampaṭicchitabbaṃ. Ettāvatā sabbabhājanāni paṭiggahitāni honti, tato paṭṭhāya oropetvā vā ugghāṭetvā vā yaṃ icchati, taṃ gahetvā bhuñjituṃ vaṭṭati. Sabhattapacchiādimhi pana ekabhājane vattabbameva natthi, kājena bhattaṃ harantopi sace kājaṃ onāmetvā deti, vaṭṭati. Tiṃsahattho veṇu hoti, ekasmiṃ ante guḷakumbho baddho, ekasmiṃ sappikumbho, tañce paṭiggaṇhāti, sabbaṃ paṭiggahitameva. Ucchuyantadoṇito paggharantameva rasaṃ gaṇhathāti vadati, abhihāro na paññāyatīti na gahetabbo. Sace pana kasaṭaṃ chaḍḍetvā hatthena ussiñcitvā ussiñcitvā deti, vaṭṭati.

Bahū pattā mañce vā pīṭhe vā kaṭasārake vā doṇiyaṃ vā phalake vā ṭhapitā honti, yattha ṭhitassa dāyako hatthapāse hoti, tattha ṭhatvā paṭiggahaṇasaññāya mañcādīni aṅguliyāpi phusitvā ṭhitena vā nisinnena vā nipannena vā yaṃ tesu pattesu diyyati, taṃ sabbaṃ paṭiggahitaṃ hoti. Sacepi paṭiggahessāmīti mañcādīni āruhitvā nisīdati, vaṭṭatiyeva . Sace pana mañcādīni hatthena gahetvā mañce nisīdati, vattabbameva natthi.

Pathaviyaṃ pana sacepi kucchiyā kucchiṃ āhacca ṭhitā honti, yaṃ yaṃ aṅguliyā vā sūciyā vā phusitvā nisinno hoti, tattha tattha diyyamānameva paṭiggahitaṃ hoti. 『『Yattha katthaci mahākaṭasārahatthattharaṇādīsu ṭhapitapatte paṭiggahaṇaṃ na ruhatī』』ti vuttaṃ, taṃ hatthapāsātikkamaṃ sandhāya vuttanti veditabbaṃ. Hatthapāse pana sati yattha katthaci vaṭṭati aññatra tatthajātakā.

Tatthajātake pana paduminipaṇṇe vā kiṃsukapaṇṇādimhi vā na vaṭṭati. Na hi taṃ kāyapaṭibaddhasaṅkhyaṃ gacchati. Yathā ca tatthajātake; evaṃ khāṇuke bandhitvā ṭhapitamañcādimhi asaṃhārime phalake vā pāsāṇe vā na ruhatiyeva, tepi hi tatthajātakasaṅkhepupagā honti. Bhūmiyaṃ atthatesu sukhumesu tintiṇikādipaṇṇesupi paṭiggahaṇaṃ na ruhati, na hi tāni sandhāretuṃ samatthānīti. Mahantesu pana paduminipaṇṇādīsu ruhati. Sace hatthapāsaṃ atikkamma ṭhito dīghadaṇḍakena uḷuṅkena deti, āgantvā dehīti vattabbo. Vacanaṃ asutvā vā anādiyitvā vā patte ākiratiyeva, puna paṭiggahetabbaṃ. Dūre ṭhatvā bhattapiṇḍaṃ khipantepi eseva nayo.

Sace pattatthavikato nīhariyamāne patte rajanacuṇṇāni honti, sati udake dhovitabbo, asati rajanacuṇṇaṃ pucchitvā paṭiggahetvā vā piṇḍāya caritabbaṃ. Sace piṇḍāya carantassa rajaṃ patati, paṭiggahetvā bhikkhā gaṇhitabbā. Appaṭiggahetvā gaṇhato vinayadukkaṭaṃ. Taṃ pana puna paṭiggahetvā bhuñjato anāpatti. Sace pana 『『paṭiggahetvā dethā』』ti vutte vacanaṃ asutvā vā anādiyitvā vā bhikkhaṃ dentiyeva, vinayadukkaṭaṃ natthi, puna paṭiggahetvā aññā bhikkhā gahetabbā.

Sace mahāvāto tato tato rajaṃ pāteti, na sakkā hoti bhikkhaṃ gahetuṃ, 『『anupasampannassa dassāmī』』ti suddhacittena ābhogaṃ katvā gaṇhituṃ vaṭṭati. Evaṃ piṇḍāya caritvā vihāraṃ vā āsanasālaṃ vā gantvā taṃ anupasampannassa datvā puna tena dinnaṃ vā tassa vissāsena vā paṭiggahetvā bhuñjituṃ vaṭṭati.

注意此處是斷點重試開始位置，可能需要清理此位置之前的一次翻譯

以下是完整的簡體中文直譯： 許多盛滿飯食和菜餚的器皿被放在頭上，走近比丘並站著說："請拿取"，但尚未看到施與的動作，因此不應接受。如果稍微低頭，比丘伸出手，即使從下方器皿的一部分接受也是可以的。這樣所有器皿都已接受，此後可以放下或打開，取用所想要的並食用。在用餐后等情況下，在一個器皿中無需多言，即使搬運食物的人，如果低頭給予，也是可以的。有一根三十肘長的竹竿，在一端繫著陶罐，在另一端繫著酥油罐，如果接受它，則全部都已接受。從甘蔗壓榨槽流出的汁液，說"請拿取"，但未見施與的動作，不應接受。但如果丟棄渣滓，用手擠壓並給予，則是可以的。 許多缽被放在床上、座位上、草蓆上、木盆中或木板上，施與者站在可觸及的範圍內。站著、坐著或躺著，用手指觸碰或接觸這些床等，凡在這些缽中給予的，都已接受。即使爲了接受而爬上床等並坐下，也是可以的。但如果用手抓取床等並坐在床上，就更不必說了。 即使在地上，如果緊挨著腹部站立，用手指或針觸及並坐下的地方，那裡給予的即被接受。曾說"在大草蓆、手鋪等處放置的缽不能接受"，應理解為超出手的觸及範圍。但在手的觸及範圍內，除了特定生長處外，任何地方都是可以的。 在特定生長處，如蓮葉或木棉葉等處則不可以。它不屬於與身體相連的範疇。就像在特定生長處一樣，在木樁上繫結的床等，在不可移動的木板或石頭上也同樣不可以，因為它們也屬於特定生長處的範疇。在地上鋪設的細小草葉等也不能接受，因為它們無法支撐。但在大的蓮葉等上是可以的。如果站在手的觸及範圍之外，用長杖或長棍給予，應說"請來給"。不聽從言語或不理會，將食物撒在缽上，應再次接受。遠處站立投擲食物球時，情況也是如此。 如果從缽袋中取出缽時有染色粉末，有水時應洗滌，沒有水時應詢問染色粉末並接受，或繼續托缽。如果托缽時落下灰塵，接受后應取食。未接受就取食，犯戒小罪。再次接受后食用則無罪。如果說"接受后給予"，不聽從言語或不理會就給予食物，則無戒律小罪，應再次接受並取另一份食物。 如果大風從各處吹落灰塵，無法接受食物，出於清凈心想"我將給未受具足戒者"而接受是可以的。這樣托缽后，去精舍或僧堂，將其給未受具足戒者，然後再從對方那裡接受或憑對方信任接受並食用是可以的。

Sace bhikkhācāre sarajaṃ pattaṃ bhikkhussa deti, so vattabbo – 『『imaṃ paṭiggahetvā bhikkhaṃ vā gaṇheyyāsi, paribhuñjeyyāsi vā』』ti tena tathā kātabbaṃ. Sace rajaṃ upari uppilavati, kañjikaṃ pavāhetvā sesaṃ bhuñjitabbaṃ. Sace anto paviṭṭhaṃ hoti, paṭiggahetabbaṃ. Anupasampanne asati hatthato amocentena, yattha anupasampanno atthi tattha netvā paṭiggahetabbaṃ . Sukkhabhatte patitarajaṃ apanetvā bhuñjituṃ vaṭṭati. Sace atisukhumaṃ hoti, uparibhattena saddhiṃ apanetabbaṃ, paṭiggahetvā vā bhuñjitabbaṃ. Yāguṃ vā sūpaṃ vā purato ṭhapetvā ālulentānaṃ bhājanato phusitāni uggantvā patte patanti, patto paṭiggahetabbo.

Uḷuṅkena āharitvā dentānaṃ paṭhamataraṃ uḷuṅkato thevā patte patanti, supatitā, abhihaṭattā doso natthi. Sacepi carukena bhatte ākiriyamāne carukato masi vā chārikā vā patati, abhihaṭattā nevatthi doso. Anantarassa bhikkhuno diyyamānaṃ pattato uppatitvā itarassa patte patati, supatitaṃ. Paṭiggahitameva hi taṃ hoti.

Sace jajjharisākhādiṃ phāletvā ekassa bhikkhuno dentānaṃ sākhato phusitāni aññassa patte patanti, patto paṭiggahetabbo. Yassa pattassa upari phālenti, tassa patte patitesu dātukāmatāya abhihaṭattā doso natthi. Pāyāsassa pūretvā pattaṃ denti, uṇhattā heṭṭhā gahetuṃ na sakkoti, mukhavaṭṭiyāpi gahetuṃ vaṭṭati. Sace tathāpi na sakkoti, ādhārakena gaṇhitabbo.

Āsanasālāya pattaṃ gahetvā nisinno bhikkhu niddaṃ okkanto hoti, neva āhariyamānaṃ na diyyamānaṃ jānāti, appaṭiggahitaṃ hoti. Sace pana ābhogaṃ katvā nisinno hoti, vaṭṭati. Sacepi so hatthena ādhārakaṃ muñcitvā pādena pelletvā niddāyati, vaṭṭatiyeva. Pādena ādhārakaṃ akkamitvā paṭiggaṇhantassa pana jāgarantassapi anādarapaṭiggahaṇaṃ hoti, tasmā na kātabbaṃ. Keci evaṃ ādhārakena paṭiggahaṇaṃ kāyapaṭibaddhapaṭibaddhena paṭiggahaṇaṃ nāma hoti, tasmā na vaṭṭatīti vadanti. Taṃ tesaṃ vacanamattameva. Atthato pana sabbampetaṃ kāyapaṭibaddhameva hoti. Kāyasaṃsaggepi cesa nayo dassitova. Yampi bhikkhussa diyyamānaṃ patati, tampi sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Tatridaṃ suttaṃ –

『『Anujānāmi, bhikkhave, yaṃ diyyamānaṃ patati, taṃ sāmaṃ gahetvā paribhuñjituṃ pariccattaṃ taṃ, bhikkhave, dāyakehī』』ti (cūḷava. 273).

以下是完整的簡體中文直譯： 如果在托缽時給比丘一個有灰塵的缽，應該對他說："接受這個后，你可以取食或食用。"他應如此做。如果灰塵浮在上面，倒掉米湯后應食用剩餘的。如果灰塵進入內部，應重新接受。如果沒有未受具足戒者，不放開手，應帶到有未受具足戒者的地方重新接受。乾飯上落下的灰塵可以去除后食用。如果灰塵非常細小，應與上面的飯一起去除，或接受后食用。將粥或湯放在前面攪拌時，從容器中濺起的水滴落入缽中，應重新接受缽。 用勺子取來施捨時，如果先從勺子滴落到缽中，落得很好，因為已經被帶來，所以沒有過失。即使用鍋舀飯時，從鍋中落下煤灰或灰燼，因為已經被帶來，也沒有過失。給相鄰比丘時從缽中跳起落入另一個缽中，落得很好。因為那已經被接受了。 如果劈開榕樹枝等給一位比丘時，從樹枝濺起的水滴落入另一位比丘的缽中，應重新接受缽。對於在其缽上劈開的比丘，落入缽中的是出於給予的意願而帶來的，所以沒有過失。裝滿米粥給予缽時，因為太熱無法從下面拿取，可以從邊緣拿取。如果這樣也不行，應用支架拿取。 在僧堂拿著缽坐下的比丘睡著了，既不知道食物被帶來也不知道被給予，這是未接受的。但如果他保持警覺而坐著，則是可以的。即使他放開手中的支架，用腳推開而睡覺，也是可以的。但用腳踩著支架接受，即使是清醒的，也是不恭敬的接受，因此不應這樣做。有些人說這樣用支架接受是用與身體相連的東西接受，所以不可以。那只是他們的說法而已。實際上，所有這些都是與身體相連的。在身體接觸的情況下也已經說明了這個道理。給比丘的東西掉落，自己拿起來食用是可以的。這裡有一段經文： "比丘們，我允許自己拿起給予時掉落的東西來食用。比丘們，那是施主們已經捨棄的。"

Idañca pana suttaṃ neyyatthaṃ. Tasmā evamettha adhippāyo veditabbo – yaṃ diyyamānaṃ dāyakassa hatthato parigaḷitvā suddhāya vā bhūmiyā paduminipaṇṇavatthakaṭasārakādīsu vā patati, taṃ sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Yaṃ pana sarajāya bhūmiyā patati, taṃ rajaṃ puñchitvā vā dhovitvā vā paṭiggahetvā vā paribhuñjitabbaṃ. Sace pana pavaṭṭantaṃ aññassa bhikkhuno santikaṃ gacchati, tena āharāpetumpi vaṭṭati. Sace taṃ bhikkhuṃ vadati 『『tvaṃyeva khādā』』ti tassāpi khādituṃ vaṭṭati. Anāṇattena pana tena na gahetabbaṃ. Anāṇattenāpi 『『itarassa dassāmī』』ti gahetuṃ vaṭṭatīti kurundiyaṃ vuttaṃ. Kasmā panetaṃ itarassa bhikkhuno gahetuṃ na vaṭṭatīti? Bhagavatā ananuññātattā. Bhagavatā hi 『『sāmaṃ gahetvā paribhuñjitu』』nti vadantena yasseva taṃ diyyamānaṃ patati, tassa appaṭiggahitakampi taṃ gahetvā paribhogo anuññāto. 『『Pariccattaṃ taṃ bhikkhave dāyakehī』』ti vacanena panettha parasantakābhāvo dīpito. Tasmā aññassa sāmaṃ gahetvā paribhuñjituṃ na vaṭṭati, tassa pana āṇattiyā vaṭṭatīti ayaṃ kirettha adhippāyo.

Yasmā ca taṃ appaṭiggahitakattā anuññātaṃ, tasmā yathāṭhitaṃyeva anāmasitvā kenaci pidahitvā ṭhapitaṃ dutiyadivasepi paribhuñcituṃ vaṭṭati, sannidhipaccayā anāpatti. Paṭiggahetvā pana paribhuñjitabbaṃ. Taṃdivasaṃyeva hi tassa sāmaṃ gahetvā paribhogo anuññāto, na tato paranti ayampi kirettha adhippāyo.

Idāni abbohārikanayo vuccati – bhuñjantānañhi dantā khiyyanti, nakhā khiyyanti, pattassa vaṇṇo khiyyati, sabbaṃ abbohārikaṃ. Yampi satthakena ucchuādīsu phālitesu malaṃ paññāyati, etaṃ navasamuṭṭhitaṃ nāma paṭiggahetvā paribhuñjitabbaṃ. Satthakaṃ dhovitvā phālitesu malaṃ na paññāyati, lohagandhamattaṃ hoti, taṃ abbohārikaṃ. Yampi satthakaṃ gahetvā pariharanti, tena phālitepi eseva nayo. Na hi taṃ paribhogatthāya pariharantīti. Mūlabhesajjādīni pisantānaṃ vā koṭṭentānaṃ vā nisadanisadapotakaudukkhalamusalādīni khiyyanti, pariharaṇakavāsiṃ tāpetvā bhesajjatthāya takke vā khīre vā pakkhipanti, tattha nīlikā paññāyati. Satthake vuttasadisova vinicchayo. Āmakatakkādīsu pana sayaṃ na pakkhipitabbā. Pakkhipati ce, sāmapākato na muccati.

Deve vassante piṇḍāya carantassa sarīrato vā cīvarato vā kiliṭṭhaudakaṃ patte patati, taṃ paṭiggahetabbaṃ. Rukkhamūlādīsu bhuñjantassa patitepi eseva nayo. Sace pana sattāhaṃ vassante deve suddhaṃ udakaṃ hoti, abbhokāsato vā patati, vaṭṭati. Sāmaṇerassa odanaṃ dentena tassa pattagataṃ acchupanteneva dātabbo. Patto vāssa paṭiggahetabbo. Appaṭiggahite odanaṃ chupitvā puna attano patte odanaṃ gaṇhantassa uggahitako hoti.

Sace pana dātukāmo hutvā 『『āhara sāmaṇera pattaṃ, odanaṃ gaṇhā』』ti vadati, itaro ca 『『alaṃ mayha』』nti paṭikkhipati, puna tavevetaṃ mayā pariccatta』』nti ca vuttepi 『『na mayhaṃ etenattho』』ti vadati. Satakkhattumpi pariccajatu, yāva attano hatthagataṃ paṭiggahitameva hoti.

以下是完整的簡體中文翻譯： 這部經文需要解釋。因此應當這樣理解——當施主手中給予的東西落到地上或乾淨的地面上，或落在蓮花葉、布料、草蓆等上面時，可以自己拿取並使用。而當它落在有塵土的地面上時，應當擦拭或清洗后，或接受后使用。如果它正在滾動並即將到達另一位比丘處，那麼可以請那位比丘拿來。如果那位比丘說："你自己吃吧"，那麼他也可以吃。但不應在未經允許的情況下拿取。根據《古注》所說，即使在未經允許的情況下，也可以說"我要給另一位"而拿取。為什麼不可以拿取給另一位比丘呢？因為世尊未許可。世尊確實說過"自己拿取使用"，對於那個給予並落在地上的人來說，即使是未被接受的，也允許自己拿取使用。通過"比丘們，這已被施主拋棄"的說法，這裡表明了不屬於他人。因此不可以自己拿取並使用，但可以在他人允許的情況下使用，這就是此處的本意。 因為這是未被接受的，所以可以不觸碰地上原樣放置，經過任何人遮蓋放置，即使到第二天仍可使用，不會有過失，因為沒有儲存的緣故。但應該先接受后使用。因為當天允許自己拿取使用，不超過當天，這就是此處的本意。 現在講述未經烹飪的方式——因為正在吃東西時，牙齒會磨損，指甲會磨損，器皿的顏色會褪去，一切都是未經烹飪的。即使用小刀切割甘蔗等時出現污漬，這被稱為新生的污漬，應接受后使用。用小刀清洗后切割處沒有污漬，只有金屬氣味，這是未經烹飪的。對於拿取並攜帶的小刀，處理方式也是如此。因為他們並非爲了使用而攜帶。當研磨根本藥材等時，杵、臼、砧板、錘子等會磨損，他們會將烹飪用的鍋具加熱，爲了藥用目的放入酪或牛奶，那裡會出現藍色。關於小刀的判斷與前面所說類似。至於生酪等，不應自己放入。如果放入，就不能擺脫自己烹飪的狀態。 當雨天乞食時，從身體或僧衣上落在缽中的污水應該接受。在樹根等處用餐時，情況也是一樣。如果連續七天下雨，有清潔的水從天空落下，那是可以的。沙彌給食物時，應直接放入他的缽中。他的缽應該被接受。如果不接受食物，擦乾后又放入自己的缽中，這就成了自己拿取。 如果施主說："拿來沙彌的缽，取食物"，而沙彌說："我已經足夠了"，即使施主說"我已經把這個讓給你了"，沙彌仍然說"我對此沒有需要"。即使被放棄一百次，只要還沒有被他的手接受，就仍然如此。

Sace pana ādhārake ṭhitaṃ nirapekkho 『『gaṇhā』』ti vadati, puna paṭiggahetabbaṃ. Sāpekkho ādhārake pattaṃ ṭhapetvā 『『etto pūvaṃ vā bhattaṃ vā gaṇhā』』ti sāmaṇeraṃ vadati, sāmaṇero hatthaṃ dhovitvā sacepi satakkhattuṃ gahetvā attano pattagataṃ aphusantova attano patte pakkhipati, puna paṭiggahaṇakiccaṃ natthi. Yadi pana attano pattagataṃ phusitvā tato gaṇhāti, sāmaṇerasantakena saṃsaṭṭhaṃ hoti, puna paṭiggahetabbaṃ. Keci pana 『『sacepi gayhamānaṃ chijjitvā tattha patati, puna paṭiggahetabba』』nti vadanti. Taṃ 『『ekaṃ bhattapiṇḍaṃ gaṇha, ekaṃ pūvaṃ gaṇha, imassa guḷapiṇḍassa ettakaṃ padesaṃ gaṇhā』』ti evaṃ paricchinditvā vutte veditabbaṃ. Idha pana paricchedo natthi. Tasmā yaṃ sāmaṇerassa patte patati, tadeva paṭiggahaṇaṃ vijahati. Hatthagataṃ pana yāva sāmaṇero vā 『『ala』』nti na oramati, bhikkhu vā na vāreti, tāva bhikkhusseva santakaṃ, tasmā paṭiggahaṇaṃ na vijahati.

Sace attano vā bhikkhūnaṃ vā yāgupacanakabhājane kesañci atthāya odanaṃ pakkhipati, 『『sāmaṇera, bhājanassa upari hatthaṃ karohī』』ti vatvā tassa hatthe pakkhipitabbaṃ, tassa hatthato bhājane patitañhi dutiyadivase bhājanassa akappiyabhāvaṃ na karoti, pariccattattā. Sace evaṃ akatvā pakkhipati, pattamiva bhājanaṃ nirāmisaṃ katvā paribhuñjitabbaṃ. Dāyakā yāgukuṭaṃ ṭhapetvā gatā, taṃ daharasāmaṇero paṭiggaṇhāpetuṃ na sakkoti, bhikkhu pattaṃ upanāmeti, sāmaṇero kuṭassa gīvaṃ pattassa mukhavaṭṭiyaṃ ṭhapetvā āvajjeti, pattagatā yāgu paṭiggahitāva hoti. Atha vā bhikkhu bhūmiyaṃ hatthaṃ ṭhapeti, sāmaṇero pavaṭṭetvā tattha āropeti, vaṭṭati. Pūvapacchibhattapacchiucchubhārādīsupi eseva nayo.

Sace paṭiggahaṇūpagaṃ bhāraṃ dve tayo sāmaṇerā denti, ekena vā balavatā ukkhittaṃ dve tayo bhikkhū gaṇhanti, vaṭṭati. Mañcassa vā pīṭhassa vā pāde telaghaṭaṃ vā phāṇitaghaṭaṃ vā navanītaghaṭaṃ vā laggenti, bhikkhussa mañcepi pīṭhepi nisīdituṃ vaṭṭati. Uggahitakaṃ nāma na hoti.

Nāgadantake vā aṅkusake vā dve telaghaṭā laggitā honti, upari paṭiggahitako heṭṭhā appaṭiggahitako, uparimaṃ gahetuṃ vaṭṭati. Heṭṭhā paṭiggahitako upari appaṭiggahitako, uparimaṃ gahetvā itaraṃ gaṇhato uparimo uggahitako hoti. Heṭṭhāmañce appaṭiggahitakaṃ telathālakaṃ hoti, taṃ ce sammajjanto sammuñjaniyā ghaṭṭeti, uggahitakaṃ na hoti. Paṭiggahitakaṃ gaṇhissāmīti appaṭiggahitakaṃ gahetvā ñatvā puna ṭhapeti, uggahitakaṃ na hoti. Bahi nīharitvā sañjānāti, bahi aṭṭhapetvā haritvā tattheva ṭhapetabbaṃ, natthi doso. Sace pana pubbe vivaritvā ṭhapitaṃ na pidahitabbaṃ; yathā pubbe ṭhitaṃ tatheva ṭhapetabbaṃ. Sace bahi ṭhapeti, puna na chupitabbaṃ.

Heṭṭhāpāsādaṃ orohanto nisseṇimajjhe sañjānāti, anokāsattā uddhaṃ vā adho vā haritvā ṭhapetabbaṃ. Paṭiggahitake telādimhi kaṇṇakaṃ uṭṭheti, siṅgiverādimhi ghanacuṇṇaṃ, taṃsamuṭṭhānameva nāmetaṃ, puna paṭiggahaṇakiccaṃ natthi.

這是完整的簡體中文翻譯： 如果在支架上放置時，無所求者說"拿取"，則應再次接受。有所求者將缽放在支架上，對沙彌說："從這裡拿取麵包或飯食"，沙彌洗手后，即使拿取一百次，未觸及自己的缽就放入自己的缽中，就不再需要再次接受。但如果觸及自己的缽后再拿取，則與沙彌的東西混雜，需要再次接受。有些人說："即使拿取時斷裂並落下，也應再次接受"。這應當理解為：當說"拿取一塊飯糰，拿取一塊麵包，拿取這塊糖團的這部分"時。但在此處沒有限定。因此落在沙彌缽中的東西，就放棄了接受。只要沙彌沒有說"夠了"，或比丘沒有阻止，它仍屬於比丘，因此不放棄接受。 如果爲了自己或其他比丘在煮粥的器皿中放入飯食，說："沙彌，在器皿上放手"，應放在他的手中。從他手中落入器皿中，第二天不會使器皿變得不潔，因為已被拋棄。如果不這樣做就放入，應像對待缽一樣將器皿視為無味並使用。施主放置粥罐后離開，年輕沙彌無法接受，比丘將缽靠近，沙彌將罐子的頸部放在缽口邊，傾斜，落入缽中的粥就已接受。或者比丘在地上放手，沙彌滾動並放置在那裡，這是可以的。對於麵包、米飯、甘蔗等，處理方式也是一樣。 如果兩三個沙彌給予可接受的重物，或一個強壯的人舉起，兩三位比丘接住，這是可以的。在床或椅子腿上掛油罐、糖漿罐或黃油罐，比丘可以坐在床或椅子上。這不算是自己拿取。 如果在象牙或鉤上掛兩個油罐，上面的已接受，下面的未接受，可以拿取上面的。下面已接受，上面未接受，拿取上面的，上面的就成為自己拿取。在下床上有未接受的油盤，如果清掃時用掃帚觸碰，不算自己拿取。知道是未接受的而拿取后再放回，不算自己拿取。在外面拿出來識別，不在外面放置就放回原處，沒有過失。但如果之前打開放置，不應遮蓋；應按照原來的位置放置。如果在外面放置，不應再擦拭。 從樓上下來，在梯子中間識別，因無處放置，可以向上或向下拿取放置。在已接受的油等物中生出小芽，在姜等處生出緻密粉末，這只是源於其本身，不需要再次接受。

Tālaṃ vā nāḷikeraṃ vā āruḷho yottena phalapiṇḍiṃ otāretvā upari ṭhitova gaṇhathāti vadati, na gahetabbaṃ. Sace añño bhūmiyaṃ ṭhito yottapāsake gahetvā ukkhipitvā deti, vaṭṭati. Saphalaṃ mahāsākhaṃ kappiyaṃ kāretvā paṭiggaṇhāti, phalāni paṭiggahitāneva honti, yathāsukhaṃ paribhuñjituṃ vaṭṭati.

Antovatiyaṃ ṭhatvā vatiṃ chinditvā ucchuṃ vā timbarūsakaṃ vā denti, hatthapāse sati vaṭṭati. Vatidaṇḍakesu appaharitvā niggataṃ gaṇhantassa vaṭṭati. Paharitvā niggate aṭṭhakathāsu doso na dassito. Mayaṃ pana yaṃ ṭhānaṃ pahaṭaṃ, tato sayaṃpatitameva hotīti takkayāma. Tasmimpi aṭṭhatvā gacchante yujjati, suṅkaghātato pavaṭṭetvā bahipatitabhaṇḍaṃ viya. Vatiṃ vā pākāraṃ vā laṅghāpetvā denti, sace pana na puthulo pākāro, antopākāre ca bahipākāre ca ṭhitassa hatthapāso pahoti, hatthasatampi uddhaṃ gantvā sampattaṃ gahetuṃ vaṭṭati.

Bhikkhu gilānaṃ sāmaṇeraṃ khandhena vahati, so phalāphalaṃ disvā gahetvā khandhe nisinnova deti, vaṭṭati. Aparo bhikkhuṃ vahanto khandhe nisinnassa bhikkhuno deti, vaṭṭatiyeva.

Bhikkhu phaliniṃ sākhaṃ chāyatthāya gahetvā gacchati, phalāni khādituṃ citte uppanne paṭiggahāpetvā khādituṃ vaṭṭati. Macchikavāraṇatthaṃ kappiyaṃ kāretvā paṭiggaṇhāti, khāditukāmo ce hoti, mūlapaṭiggahaṇameva vaṭṭati, khādantassa natthi doso.

Bhikkhu paṭiggahaṇārahaṃ bhaṇḍaṃ manussānaṃ yāne ṭhapetvā maggaṃ gacchati, yānaṃ kaddame laggati, daharo cakkaṃ gahetvā ukkhipati, vaṭṭati, uggahitakaṃ nāma na hoti. Nāvāya ṭhapetvā nāvaṃ arittena vā pājeti, hatthena vā kaḍḍhati, vaṭṭati. Uḷumpepi eseva nayo. Cāṭiyaṃ kuṇḍake vā ṭhapetvāpi taṃ anupasampannena gāhāpetvā anupasampannaṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati. Tasmimpi asati anupasampannaṃ gāhāpetvā taṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati.

Upāsakā gamikabhikkhūnaṃ pātheyyataṇḍule denti. Sāmaṇerā bhikkhūnaṃ taṇḍule gahetvā attano taṇḍule gahetuṃ na sakkonti, bhikkhū tesaṃ taṇḍule gaṇhanti. Sāmaṇerā attanā gahitataṇḍulesu khīṇesu itarehi taṇḍulehi yāguṃ pacitvā sabbesaṃ pattāni paṭipāṭiyā ṭhapetvā yāguṃ ākiranti. Paṇḍito sāmaṇero attano pattaṃ gahetvā therassa deti, therassa pattaṃ anutherassāti evaṃ sabbāni parivatteti, sabbehi sāmaṇerassa santakaṃ bhuttaṃ hoti, vaṭṭati.

Sacepi sāmaṇero apaṇḍito hoti, attano patte yāguṃ sayameva pātuṃ ārabhati, 『『āvuso tuyhaṃ yāguṃ mayhaṃ dehī』』ti evaṃ therehi paṭipāṭiyā yācitvāpi pivituṃ vaṭṭati, sabbehi sāmaṇerassa santakameva bhuttaṃ hoti, neva uggahitapaccayā na sannidhipaccayā vajjaṃ phusanti. Ettha pana mātāpitūnaṃ telādīni chāyādīnaṃ atthāya sākhādīni ca harantānaṃ imesañca viseso na dissati. Tasmā kāraṇaṃ upaparikkhitabbaṃ.

Sāmaṇero bhattaṃ pacitukāmo taṇḍule dhovitvā niccāletuṃ na sakkoti. Bhikkhunā taṇḍule ca bhājanañca paṭiggahetvā taṇḍule dhovitvā niccāletvā bhājanaṃ uddhanaṃ āropetabbaṃ, aggi na kātabbo, pakkakāle vivaritvā pakkabhāvo jānitabbo. Sace duppakkaṃ hoti, pākatthāya pidahituṃ na vaṭṭati. Rajassa vā chārikāya vā apatanatthāya vaṭṭati, pakkakāle āropetumpi bhuñjitumpi vaṭṭati, puna paṭiggahaṇakiccaṃ natthi.

這是完整的簡體中文翻譯： 爬上棕櫚樹或椰子樹的人用繩子放下一串果實，站在上面說"拿取吧"，不應拿取。如果另一個人站在地上，拿著繩子的環提起給予，這是可以的。接受一個帶果實的大樹枝，使其成為適當的，果實就已經被接受了，可以隨意食用。 站在籬笆內，切斷籬笆給予甘蔗或羅望子果，在手臂可及的範圍內是可以的。不碰觸籬笆桿而伸出去拿取是可以的。碰觸后伸出去的情況，註釋書中沒有顯示過失。但我們認為，被碰觸的地方，就成為自然掉落。即使站在那裡也不合適，就像從關稅站滾出去掉落在外面的貨物一樣。越過籬笆或圍墻給予，如果圍墻不寬，站在圍墻內外的人手臂可及，即使上升一百手臂高也可以拿取到達的東西。 比丘用肩膀揹著生病的沙彌，他看到水果后拿取，坐在肩膀上給予，這是可以的。另一個人揹著比丘，給坐在肩膀上的比丘，這也是可以的。 比丘爲了遮陽拿著有果實的樹枝行走，如果想吃果實，可以讓人接受后食用。爲了防蚊蟲而使其成為適當並接受，如果想吃，原來的接受就足夠了，食用時沒有過失。 比丘將可接受的物品放在人們的車上行走，車子陷在泥里，年輕人抓住車輪抬起，這是可以的，不算是自己拿取。放在船上後用槳劃船或用手拉，這是可以的。在筏上也是同樣的道理。放在罐子或桶裡，讓未受具足戒者拿著，抓住未受具足戒者的手臂渡河，這是可以的。如果沒有這些，讓未受具足戒者拿著，抓住他的手臂渡河，這是可以的。 居士們給予旅行比丘們路上吃的米。沙彌們拿取比丘們的米后無法拿取自己的米，比丘們為他們拿取米。沙彌們用完自己拿取的米后，用其他的米煮粥，把所有人的缽按順序排列，倒入粥。聰明的沙彌拿起自己的缽給長老，把長老的缽給次長老，這樣輪換所有的缽，所有人都吃了屬於沙彌的東西，這是可以的。 即使沙彌不聰明，自己開始喝自己缽里的粥，長老們按順序說"朋友，把你的粥給我"這樣請求后喝，這也是可以的，所有人都吃了屬於沙彌的東西，既不觸犯自己拿取的過失，也不觸犯儲存的過失。這裡，為父母攜帶油等物，為遮陽攜帶樹枝等，與這些情況沒有明顯區別。因此應當仔細考慮原因。 沙彌想煮飯，洗米后無法攪拌。比丘應接受米和容器，洗米並攪拌后，將容器放在爐子上，不應生火，煮好時打開檢視是否煮熟。如果煮得不好，不應爲了煮熟而蓋上。爲了防止灰塵或灰燼落入可以蓋上，煮熟時可以拿下來也可以食用，不需要再次接受。

Sāmaṇero paṭibalo pacituṃ, khaṇo panassa natthi, katthaci gantukāmo. Bhikkhunā sataṇḍulodakabhājanaṃ paṭiggahetvā uddhanaṃ āropetvā aggiṃ jāletvā gacchāhīti vattabbo. Tato paraṃ purimanayeneva sabbaṃ kātuṃ vaṭṭati.

Bhikkhu yāguatthāya suddhaṃ bhājanaṃ āropetvā udakaṃ tāpeti, vaṭṭati. Tatte udake sāmaṇero taṇḍule pakkhipati, tato paṭṭhāya bhikkhunā aggi na kātabbo. Pakkayāguṃ paṭiggahetvā pātuṃ vaṭṭati.

Sāmaṇero yāguṃ pacati, hatthakukkuccako bhikkhu kīḷanto bhājanaṃ āmasati, pidhānaṃ āmasati , uggataṃ pheṇaṃ chinditvā harati, tasseva pātuṃ na vaṭṭati, durupaciṇṇaṃ nāma hoti. Sace pana dabbiṃ vā uḷuṅkaṃ vā gahetvā anukkhipanto āluḷeti, sabbesaṃ na vaṭṭati, sāmapākañceva hoti durupaciṇṇañca. Sace ukkhipati, uggahitakampi hoti.

Bhikkhunā piṇḍāya caritvā ādhārake patto ṭhapito hoti, tatra ce añño lolabhikkhu kīḷanto pattaṃ āmasati, pattapidhānaṃ āmasati, tasseva tato laddhaṃ bhattaṃ na vaṭṭati. Sace pana pattaṃ ukkhipitvā ṭhapeti, sabbesaṃ na vaṭṭati. Tatthajātakaphalāni sākhāya vā valliyā vā gahetvā cāleti, tasseva tato laddhaṃ phalaṃ na vaṭṭati, durupaciṇṇadukkaṭañca āpajjati. Phalarukkhaṃ pana apassayituṃ vā tattha kaṇḍake vā bandhituṃ vaṭṭati, durupaciṇṇaṃ na hotīti mahāpaccariyaṃ vuttaṃ.

Araññe patitaṃ pana ambaphalādiṃ disvā sāmaṇerassa dassāmīti āharitvā dātuṃ vaṭṭati. Sīhavighāsādiṃ disvāpi sāmaṇerassa dassāmīti paṭiggahetvā vā appaṭiggahetvā vā āharitvā dātuṃ vaṭṭati. Sace pana sakkoti vitakkaṃ sodhetuṃ, tato laddhaṃ khāditumpi vaṭṭati, neva āmakamaṃsapaṭiggahaṇapaccayā na uggahitakapaccayā vajjaṃ phusati.

Mātāpitūnaṃ atthāya telādīni gahetvā gacchato antarāmagge byādhi uppajjati, tato yaṃ icchati, taṃ paṭiggahetvā paribhuñjituṃ vaṭṭati. Sace pana mūlepi paṭiggahitaṃ hoti, puna paṭiggahaṇakiccaṃ natthi. Mātāpitūnaṃ taṇḍule āharitvā deti, te tatoyeva yāguādīni sampādetvā tassa denti, vaṭṭati sannidhipaccayā vā uggahitakapaccayā vā doso natthi.

Bhikkhu pidahitvā udakaṃ tāpeti, yāva parikkhayā paribhuñjituṃ vaṭṭati. Sace panettha chārikā patati, paṭiggahetabbaṃ. Dīghasaṇḍāsena thālakaṃ gahetvā telaṃ pacantassa chārikā patati, hatthena amuñcanteneva pacitvā otāretvā paṭiggahetabbaṃ. Sace aṅgārāpi dārūni vā paṭiggahetvā ṭhapitāni, mūlapaṭiggahaṇameva vaṭṭati.

Bhikkhu ucchuṃ khādati, sāmaṇero 『『mayhampi dethā』』ti vadati. 『『Ito chinditvā gaṇhā』』ti vutto gaṇhāti, avasese puna paṭiggahaṇakiccaṃ natthi. Guḷapiṇḍakaṃ khādantassāpi eseva nayo. Vuttokāsato chinditvā gahitāvasesañhi ajahitapaṭiggahaṇameva hoti.

Bhikkhu guḷaṃ bhājento paṭiggahetvā koṭṭhāse karoti, bhikkhūpi sāmaṇerāpi āgantvā ekagahaṇeneva ekamekaṃ koṭṭhāsaṃ gaṇhanti , gahitāvasesaṃ paṭiggahitameva hoti. Sace lolasāmaṇero gaṇhitvā gaṇhitvā puna ṭhapeti, tassa gahitāvasesaṃ appaṭiggahitakaṃ hoti.

Bhikkhu dhūmavaṭṭiṃ paṭiggahetvā dhūmaṃ pivati, mukhañca kaṇṭho ca manosilāya litto viya hoti, yāvakālikaṃ bhuñjituṃ vaṭṭati, yāvakālikena yāvajīvikasaṃsagge doso natthi.

這是完整的簡體中文翻譯： 沙彌能夠烹飪，但他沒有時間，想去別處。比丘應接受裝有米和水的容器，放在爐子上，點燃火，說："去吧。"此後，一切都可以按照之前的方式進行。 比丘爲了煮粥，將乾淨的容器放在上面加熱水，這是可以的。熱水中沙彌放入米，從那時起比丘不應生火。煮好的粥接受后可以喝。 沙彌在煮粥，一位多疑的比丘在玩耍時觸控容器，觸控鍋蓋，切斷上升的泡沫並拿走，他不能喝那個，這被稱為不當處理。如果拿著勺子或鍋鏟不抬起攪拌，對所有人都不可以，這既是自己烹飪又是不當處理。如果抬起，就成了自己拿取。 比丘乞食后將缽放在支架上，如果另一個貪婪的比丘在玩耍時觸控缽，觸控缽蓋，從那裡得到的飯食對他不可以。如果將缽抬起放置，對所有人都不可以。在那裡拿取樹枝或藤蔓上的果實並搖晃，從那裡得到的果實對他不可以，並且犯了不當處理的違犯。但《大註釋》說，靠在果樹上或在那裡繫結樹枝是可以的，不算不當處理。 在森林中看到掉落的芒果等，可以拿來給沙彌。即使看到獅子剩餘的食物，可以為沙彌接受或不接受而拿來給予。如果能夠凈化意念，從那裡得到的東西也可以吃，不會因生肉接受或自己拿取而觸犯過失。 為父母攜帶油等物，在途中生病，可以接受並使用他所希望的。如果最初已接受，就不需要再次接受。為父母拿來米，他們在那裡準備粥等並給他，這是可以的，不會因儲存或自己拿取而有過失。 比丘蓋上鍋加熱水，可以使用至用完。如果灰燼落入，應接受。用長鉗子拿著盤子為人煮油時，灰燼落入，不放開手煮並倒出，應接受。如果炭火或木材已接受並放置，原來的接受就足夠了。 比丘吃甘蔗，沙彌說："也給我。"被告知"從這裡切取"后取走，剩餘部分不需要再次接受。吃糖塊也是同樣的道理。從說話的地方切取，剩餘部分仍保持原來的接受。 比丘分糖，接受后切成塊，比丘和沙彌來，用一次拿取各自拿一塊，剩餘部分仍被接受。如果貪婪的沙彌拿取后又放回，他拿取的剩餘部分就成為未接受。 比丘接受煙管並吸菸，嘴和喉嚨像塗上白粉一樣，可以暫時食用，暫時食用與終身食用沒有衝突。

Pattaṃ vā rajanaṃ vā pacantassa kaṇṇanāsamukhacchiddehi dhūmo pavisati, byādhipaccayā pupphaṃ vā phalaṃ vā upasiṅghati, abbohārikattā vaṭṭati. Bhattuggāro tāluṃ āhacca antoyeva pavisati, avisayattā vaṭṭati. Mukhaṃ paviṭṭhaṃ pana ajjhoharato vikāle āpatti. Dantantare laggassa āmisassa raso pavisati, āpattiyeva. Sace sukhumaṃ āmisaṃ hoti, raso na paññāyati, abbohārikapakkhaṃ bhajati.

Upakaṭṭhe kāle nirudakaṭṭhāne bhattaṃ bhuñjitvā kakkhāretvā dve tayo kheḷapiṇḍe pātetvā udakaṭṭhānaṃ gantvā mukhaṃ vikkhāletabbaṃ. Paṭiggahetvā ṭhapitasiṅgiverādīnaṃ aṅkurā nikkhamanti, puna paṭiggahaṇakiccaṃ natthi. Loṇe asati samuddodakena loṇakiccaṃ kātuṃ vaṭṭati. Paṭiggahetvā ṭhapitaṃ loṇodakaṃ loṇaṃ hoti, loṇaṃ vā udakaṃ hoti, raso vā phāṇitaṃ hoti, phāṇitaṃ vā raso hoti, mūlapaṭiggahaṇameva vaṭṭati. Himakarakā udakagatikā eva. Parihārikena katakaṭṭhinā udakaṃ pasādenti, taṃ abbohārikaṃ, āmisena saddhiṃ vaṭṭati. Āmisagatikehi kapitthaphalādīhi pasāditaṃ purebhattameva vaṭṭati.

Pokkharaṇīādīsu udakaṃ bahalaṃ hoti, vaṭṭati. Sace pana mukhe ca hatthe ca laggati, na vaṭṭati, paṭiggahetvā paribhuñjitabbaṃ. Khettesu kasitaṭṭhāne bahalaṃ udakaṃ hoti, paṭiggahetabbaṃ. Sace sanditvā kandarādīni pavisitvā nadiṃ pūreti, vaṭṭati. Kakudhasobbhādayo honti, rukkhato patitehi pupphehi sañchannodakā, sace puppharaso na paññāyati, paṭiggahaṇakiccaṃ natthi. Parittaṃ udakaṃ hoti, raso paññāyati, paṭiggahetabbaṃ. Pabbatakandarādīsu kāḷavaṇṇapaṇṇasañchannaudakepi eseva nayo.

Pānīyaghaṭe sareṇukāni vā savaṇṭakhīrāni vā pupphāni pakkhittāni honti, paṭiggahetabbaṃ. Pupphāni vā paṭiggahetvā pakkhipitabbāni. Pāṭalicampakamallikā pakkhittā honti , vāsamattaṃ tiṭṭhati taṃ abbohārikaṃ, dutiyadivasepi āmisena saddhiṃ vaṭṭati. Bhikkhunā ṭhapitapupphavāsitakapānīyato sāmaṇero pānīyaṃ gahetvā pītāvasesaṃ tattheva ākirati, paṭiggahetabbaṃ. Padumasarādīsu udakaṃ santharitvā ṭhitaṃ pupphareṇuṃ ghaṭena vikkhambhetvā udakaṃ gahetuṃ vaṭṭati. Kappiyaṃ kārāpetvā paṭiggahetvā ṭhapitaṃ dantakaṭṭhaṃ hoti, sace tassa rasaṃ pivitukāmo, mūlapaṭiggahaṇameva vaṭṭati. Appaṭiggahetvā ṭhapitaṃ paṭiggahetabbaṃ. Ajānantassa rase paviṭṭhepi āpattiyeva. Acittakañhi idaṃ sikkhāpadaṃ.

Mahābhūtesu kiṃ vaṭṭati, kiṃ na vaṭṭatīti? Khīraṃ tāva vaṭṭati, kappiyamaṃsakhīraṃ vā akappiyamaṃsakhīraṃ vā hotu, pivantassa anāpatti. Assu kheḷo siṅghāṇikā muttaṃ karīsaṃ semhaṃ dantamalaṃ akkhigūthako kaṇṇagūthako sarīre uṭṭhitaloṇanti idaṃ sabbaṃ vaṭṭati. Yaṃ panettha ṭhānato cavitvā patte vā hatthe vā patati, taṃ paṭiggahetabbaṃ. Aṅgalaggaṃ paṭiggahitakameva. Uṇhaṃpāyāsaṃ bhuñjantassa sedo aṅgulianusārena ekābaddhova hutvā pāyāse santiṭṭhati, piṇḍāya vā carantassa hatthato pattassa mukhavaṭṭiṃto vā pattatalaṃ orohati, ettha paṭiggahaṇakiccaṃ natthi. Jhāmamahābhūtesu idaṃ nāma na vaṭṭatīti natthi, dujjhāpitaṃ pana na vaṭṭati. Sujjhāpitaṃ manussaṭṭhimpi cuṇṇaṃ katvā lehe upanetuṃ vaṭṭati.

Pattaṃ vā rajanaṃ vā pacantassa kaṇṇanāsamukhacchiddehi dhūmo pavisati, byādhipaccayā pupphaṃ vā phalaṃ vā upasiṅghati, abbohārikattā vaṭṭati. Bhattuggāro tāluṃ āhacca antoyeva pavisati, avisayattā vaṭṭati. Mukhaṃ paviṭṭhaṃ pana ajjhoharato vikāle āpatti. Dantantare laggassa āmisassa raso pavisati, āpattiyeva. Sace sukhumaṃ āmisaṃ hoti, raso na paññāyati, abbohārikapakkhaṃ bhajati.

Upakaṭṭhe kāle nirudakaṭṭhāne bhattaṃ bhuñjitvā kakkhāretvā dve tayo kheḷapiṇḍe pātetvā udakaṭṭhānaṃ gantvā mukhaṃ vikkhāletabbaṃ. Paṭiggahetvā ṭhapitasiṅgiverādīnaṃ aṅkurā nikkhamanti, puna paṭiggahaṇakiccaṃ natthi. Loṇe asati samuddodakena loṇakiccaṃ kātuṃ vaṭṭati. Paṭiggahetvā ṭhapitaṃ loṇodakaṃ loṇaṃ hoti, loṇaṃ vā udakaṃ hoti, raso vā phāṇitaṃ hoti, phāṇitaṃ vā raso hoti, mūlapaṭiggahaṇameva vaṭṭati. Himakarakā udakagatikā eva. Parihārikena katakaṭṭhinā udakaṃ pasādenti, taṃ abbohārikaṃ, āmisena saddhiṃ vaṭṭati. Āmisagatikehi kapitthaphalādīhi pasāditaṃ purebhattameva vaṭṭati.

Pokkharaṇīādīsu udakaṃ bahalaṃ hoti, vaṭṭati. Sace pana mukhe ca hatthe ca laggati, na vaṭṭati, paṭiggahetvā paribhuñjitabbaṃ. Khettesu kasitaṭṭhāne bahalaṃ udakaṃ hoti, paṭiggahetabbaṃ. Sace sanditvā kandarādīni pavisitvā nadiṃ pūreti, vaṭṭati. Kakudhasobbhādayo honti, rukkhato patitehi pupphehi sañchannodakā, sace puppharaso na paññāyati, paṭiggahaṇakiccaṃ natthi. Parittaṃ udakaṃ hoti, raso paññāyati, paṭiggahetabbaṃ. Pabbatakandarādīsu kāḷavaṇṇapaṇṇasañchannaudakepi eseva nayo.

Pānīyaghaṭe sareṇukāni vā savaṇṭakhīrāni vā pupphāni pakkhittāni honti, paṭiggahetabbaṃ. Pupphāni vā paṭiggahetvā pakkhipitabbāni. Pāṭalicampakamallikā pakkhittā honti , vāsamattaṃ tiṭṭhati taṃ abbohārikaṃ, dutiyadivasepi āmisena saddhiṃ vaṭṭati. Bhikkhunā ṭhapitapupphavāsitakapānīyato sāmaṇero pānīyaṃ gahetvā pītāvasesaṃ tattheva ākirati, paṭiggahetabbaṃ. Padumasarādīsu udakaṃ santharitvā ṭhitaṃ pupphareṇuṃ ghaṭena vikkhambhetvā udakaṃ gahetuṃ vaṭṭati. Kappiyaṃ kārāpetvā paṭiggahetvā ṭhapitaṃ dantakaṭṭhaṃ hoti, sace tassa rasaṃ pivitukāmo, mūlapaṭiggahaṇameva vaṭṭati. Appaṭiggahetvā ṭhapitaṃ paṭiggahetabbaṃ. Ajānantassa rase paviṭṭhepi āpattiyeva. Acittakañhi idaṃ sikkhāpadaṃ.

Mahābhūtesu kiṃ vaṭṭati, kiṃ na vaṭṭatīti? Khīraṃ tāva vaṭṭati, kappiyamaṃsakhīraṃ vā akappiyamaṃsakhīraṃ vā hotu, pivantassa anāpatti. Assu kheḷo siṅghāṇikā muttaṃ karīsaṃ semhaṃ dantamalaṃ akkhigūthako kaṇṇagūthako sarīre uṭṭhitaloṇanti idaṃ sabbaṃ vaṭṭati. Yaṃ panettha ṭhānato cavitvā patte vā hatthe vā patati, taṃ paṭiggahetabbaṃ. Aṅgalaggaṃ paṭiggahitakameva. Uṇhaṃpāyāsaṃ bhuñjantassa sedo aṅgulianusārena ekābaddhova hutvā pāyāse santiṭṭhati, piṇḍāya vā carantassa hatthato pattassa mukhavaṭṭiṃto vā pattatalaṃ orohati, ettha paṭiggahaṇakiccaṃ natthi. Jhāmamahābhūtesu idaṃ nāma na vaṭṭatīti natthi, dujjhāpitaṃ pana na vaṭṭati. Sujjhāpitaṃ manussaṭṭhimpi cuṇṇaṃ katvā lehe upanetuṃ vaṭṭati.

注意此處是斷點重試開始位置，可能需要清理此位置之前的一次翻譯

以下是完整的簡體中文直譯: 烹煮缽或染料時,煙從耳鼻口孔進入,因病緣聞花或果香,因微不足道而允許。打嗝觸及上顎而僅在內部進入,因非範圍而允許。但已進入口中而吞嚥的,非時則犯戒。粘在牙縫中的食物汁液進入,也是犯戒。如果是細小食物,汁液不明顯,歸於微不足道一類。 在時間臨近時,在無水處用餐后咳嗽吐出兩三口唾液團,然後去有水處漱口。接受並存放的生薑等長出芽,無需再次接受。無鹽時可用海水代替鹽。接受並存放的鹽水變成鹽,或鹽變成水,或果汁變成糖漿,或糖漿變成果汁,原先接受即可。冰塊與水同類。用濾水器過濾的水是微不足道的,可與食物一起使用。用木蘋果等食物類物品過濾的水只能在午前使用。 池塘等處的水很渾濁,可以使用。但如果粘在口和手上,則不可用,應接受后使用。田地耕作處的渾濁水應接受。如果流入溝渠等處匯入河流,則可用。有如樹洞水池等,被從樹上落下的花覆蓋水面,如果花的味道不明顯,無需接受。水量少,味道明顯,應接受。山間溝壑等處被黑色樹葉覆蓋的水也同此原則。 飲水罐中放入有塵土或有莖乳汁的花,應接受。或者接受花后再放入。放入了雞冠花、瞻波迦花、茉莉花,僅留下香味是微不足道的,第二天也可與食物一起使用。比丘放置花薰香的水,沙彌取水飲用后將剩餘倒回原處,應接受。蓮花池等處水面覆蓋著花粉,用罐子撥開取水是允許的。接受並存放已作凈的牙籤,如果想喝其汁液,原先接受即可。未經接受而存放的應接受。不知情而汁液進入也是犯戒。因為這條學處是不考慮心念的。 在大種中什麼可以,什麼不可以?首先乳汁可以,無論是凈肉的乳汁還是不凈肉的乳汁,飲用都不犯戒。眼淚、唾液、鼻涕、尿、糞、痰、牙垢、眼屎、耳垢、身上生出的鹽,這些都可以。但其中從原處掉落到缽中或手上的,應接受。粘在身上的已經接受過了。吃熱粥時汗水沿著手指連成一體停留在粥中,或托缽時從手上或缽口邊緣流到缽底,這些無需接受。在燒焦的大種中沒有所謂不可以的,但燒得不好的不可以。燒得好的即使是人骨也可以磨成粉末用於藥物。

Cattāri mahāvikaṭāni asati kappiyakārake sāmampi gahetvā paribhuñjituṃ vaṭṭati. Ettha ca dubbacopi asamatthopi kappiyakārako asantapakkheyeva tiṭṭhati. Chārikāya asati sukkhadāruṃ jhāpetvā chārikā gahetabbā. Sukkhadārumhi asati alladāruṃ rukkhato chinditvāpi kātuṃ vaṭṭati. Idaṃ pana catubbidhampi mahāvikaṭaṃ kālodissaṃ nāma sappadaṭṭhakkhaṇeyeva vaṭṭati. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ , tivedananti.

Dantaponasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena bhojanavaggo catuttho.

  1. Acelakavaggo

  2. Acelakasikkhāpadavaṇṇanā

  3. Acelakavaggassa 9 paṭhamasikkhāpade – parivesananti parivisanaṭṭhānaṃ. Paribbājakasamāpannoti pabbajjaṃ samāpanno. Deti āpatti pācittiyassāti samatittikaṃ yāgupattaṃ ekapayogena deti, ekaṃ pācittiyaṃ. Avacchinditvā avacchinditvā deti, payoge payoge pācittiyaṃ. Eseva nayo pūvabhattādīsu. Titthiye atitthiyasaññīti mātā vā pitā vā titthiyesu pabbajati, tesaṃ mātāpitusaññāya dentassāpi pācittiyameva hoti. Dāpetīti anupasampannena dāpeti.

273.Upanikkhipitvā detīti tathārūpe bhājane ṭhapetvā taṃ bhājanaṃ tesaṃ santike bhūmiyaṃ nikkhipitvā deti, tesaṃ vā bhājanaṃ nikkhipāpetvā tattha deti, pattaṃ ādhārake vā bhūmiyaṃ vā ṭhapetvāpi 『『ito gaṇhathā』』ti vattuṃ vaṭṭati. Sace titthiyo vadati 『『mayhaṃ nāma idaṃ santakaṃ, idha na ākirathā』』ti ākiritabbaṃ. Tassa santakattā sahatthā dānaṃ nāma na hoti. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Acelakasikkhāpadaṃ paṭhamaṃ.

  1. Uyyojanasikkhāpadavaṇṇanā

  2. Dutiyasikkhāpade – paṭikkamanepīti āsanasālāyampi. Bhattavissagganti bhattakiccaṃ. Na sambhāvesīti na pāpuṇi.

276.Anācāranti vuttāvasesaṃ kāyavacīdvāravītikkamaṃ. Dassanūpacāraṃ vā savanūpacāraṃ vāvijahantassāti ettha yadi ṭhito vā nisinno vā uyyojeti; yo uyyojito, so vijahati, tassa ca āpatti nāma natthi. Tasmiṃ pana vijahantepi atthato itarena vijahitameva hoti. Tasmā yo uyyojeti, tassevāyaṃ āpatti. Tattha sace upacārabbhantare eko pādo hoti, dukkaṭaṃ. Sīmātikkame pācittiyaṃ. Ettha ca dassanūpacārassa abbhokāse dvādasahatthappamāṇaṃ, tathā savanūpacārassa. Sace pana antarā kuṭṭadvārapākārādayo honti, tehi antaritabhāvo dassanūpacārātikkamo, tassa vasena āpatti veditabbā. Na añño koci paccayo hotīti ṭhapetvā vuttappakāramanācāraṃ aññaṃ kiñci kāraṇaṃ na hoti.

以下是完整的簡體中文直譯: 四大不凈物在沒有凈人時可以自己取用。這裡,即使是難以管教或無能力的凈人也算作不存在。沒有灰時,應燒乾柴取灰。沒有乾柴時,可以砍伐濕木來做。這四種大不凈物只在被蛇咬等時刻才允許使用。其餘在此很明顯。 羊毛學處 - 從身體和身心而生,是作為,非想解脫,無心,制定罪,身業,三心,三受。 第十條刷牙學處。 以解釋順序完成第四食品品。 5. 裸行者品 1. 裸行者學處解釋 269. 在裸行者品的第一學處中 - "分發"是指分發的地方。"成為遊行者"是指成為出家人。"給予則犯懺悔"是指一次性給予滿滿一缽粥,犯一次懺悔。間斷地給予,每次給予都犯懺悔。對於餅食等也是同樣的道理。"誤認外道為非外道"是指母親或父親出家成為外道,以為是父母而給予也同樣犯懺悔。"使人給予"是指讓未受具足戒者給予。 273."放下後給予"是指放在適當的容器中,將容器放在他們附近的地上給予,或讓他們放下容器后給予,或將缽放在支架或地上后說"從這裡拿"是允許的。如果外道說"這是屬於我的,不要倒在這裡",應該倒入。因為是他的所有物,所以不算親手施予。其餘在此很明顯。 羊毛學處起源 - 是作為,非想解脫,無心,制定罪,身業,三心,三受。 第一條裸行者學處。 2. 驅逐學處解釋 274. 在第二學處中 - "即使在休息處"是指在座位廳。"用餐完畢"是指用餐事宜。"未及"是指未到達。 276."非法行為"是指除了所說之外的身語門違犯。"未離開視聽範圍"在此,如果站著或坐著驅逐;被驅逐者離開,他是不犯戒的。但即使他離開,實際上也是另一人使之離開。因此,驅逐者才犯此戒。在此,如果一隻腳在範圍內,犯惡作。越過界限則犯懺悔。這裡,視聽範圍在露天處為十二肘。如果中間有墻、門、圍墻等,被它們阻隔就算越過視聽範圍,應依此判斷犯戒。"沒有其他任何理由"是指除了所說的非法行為外,沒有任何其他原因。

277.Kalisāsanaṃ āropetīti 『『kalī』』ti kodho; tassa sāsanaṃ āropeti; kodhassa āṇaṃ āropeti; kodhavasena ṭhānanisajjādīsu dosaṃ dassetvā 『『passatha bho imassa ṭhānaṃ, nisajjaṃ ālokitaṃ vilokitaṃ khāṇuko viya tiṭṭhati, sunakho viya nisīdati, makkaṭo viya ito cito ca viloketī』』ti evaṃ amanāpavacanaṃ vadati 『『appeva nāma imināpi ubbāḷho pakkameyyā』』ti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Uyyojanasikkhāpadaṃ dutiyaṃ.

  1. Sabhojanasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – sayanighareti sayaniyaghare. Yato ayyassa bhikkhā dinnāti yasmā bhikkhā dinnā, yaṃ āgatena laddhabbaṃ taṃ vo laddhaṃ; gacchathāti adhippāyo. Pariyuṭṭhitoti rāgapariyuṭṭhito; methunādhippāyoti attho.

  3. Saha ubhohi janehīti sabhojanaṃ; tasmiṃ sabhojane. Atha vā sabhojaneti sabhoge. Rāgapariyuṭṭhitassa hi purisassa itthī bhogo itthiyā ca puriso. Tenevassa padabhājane – 『『itthī ceva hoti puriso cā』』tiādi vuttaṃ. Mahallake ghareti mahallake sayanighare. Piṭṭhasaṅghāṭassa hatthapāsaṃ vijahitvāti tassa sayanighare gabbhassa yo piṭṭhasaṅghāṭo, tassa hatthapāsaṃ vijahitvā; antosayanassa āsanne ṭhāne nisīdatīti attho. Īdisañca sayanigharaṃ mahācatussālādīsu hoti. Piṭṭhivaṃsaṃ atikkamitvāti iminā majjhātikkamaṃ dasseti. Tasmā yathā vā tathā vā katassa khuddakassa sayanigharassa majjhātikkame āpatti veditabbā. Sesamettha uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

Sabhojanasikkhāpadaṃ tatiyaṃ.

  1. Catutthapañcamasikkhāpadesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ aniyatadvaye vuttanayameva. Yathā ca sabhojanasikkhāpadaṃ , evametānipi paṭhamapārājikasamuṭṭhānānevāti.

Rahopaṭicchannasikkhāpadaṃ catutthaṃ, rahonisajjasikkhāpadaṃ pañcamaṃ.

  1. Cārittasikkhāpadavaṇṇanā

  2. Chaṭṭhasikkhāpade – dethāvuso bhattanti ettha taṃ kira bhattaṃ abhihaṭaṃ ahosi, tasmā evamāhaṃsu. Anabhihaṭe pana evaṃ vattuṃ na labbhati, payuttavācā hoti.

295.Tena hi bhikkhave paṭiggahetvā nikkhipathāti idaṃ pana bhagavā kulassa saddhānurakkhaṇatthāya āha. Yadi 『『bhājetvā khādathā』』ti vadeyya, manussānaṃ pasādaññathattaṃ siyā. Ussāriyitthāti paṭihariyittha; gharaṃyeva naṃ gahetvā agamaṃsūti vuttaṃ hoti.

298.Santaṃ bhikkhunti ettha kittāvatā santo hoti, kittāvatā asantoti? Antovihāre yattha ṭhitassa kulāni payirupāsanacittaṃ uppannaṃ, tato paṭṭhāya yaṃ passe vā abhimukhe vā passati, yassa sakkā hoti pakativacanena ārocetuṃ, ayaṃ santo nāma. Ito cito ca pariyesitvā ārocanakiccaṃ nāma natthi. Yo hi evaṃ pariyesitabbo, so asantoyeva. Apica antoupacārasīmāya bhikkhuṃ disvā āpucchissāmīti gantvā tattha yaṃ passati, so āpucchitabbo. No ce passati, asantaṃ bhikkhuṃ anāpucchā paviṭṭho nāma hoti.

以下是完整的簡體中文直譯： 277. 加上「加利」的教導，即「加利」是憤怒；它的教導是憤怒的教導；憤怒的根本是憤怒；通過憤怒的狀態、坐姿等顯示出缺點，便說：「看看這個地方，坐著的樣子就像是被看守的，像是一隻獵犬坐著，像是猴子到處張望。」這樣就說出不愉快的話：「這人可能就會被抬走。」其餘的很明顯。 三種起源 - 從身體、心、言語起源，作為、非想解脫、無心、世俗的過失、身業、言語業、不善的心、三受。 驅逐學處為第二。 3. 共同食物學處解釋 279. 在第三學處中 - 「臥室」是指臥房。因為給予長者的食物，既然給予了食物，所獲得的就屬於你們；「去吧」是指意圖。被慾望所包圍；是指有性慾的意圖。 280. 「與兩人一起」是指共同食物；在這個共同食物中。或者說「共同食物」就是共同的。被慾望所包圍的人與女人的關係，正因為如此在言辭中說：「既有女人也有男人。」在大房子里是指在大臥房裡。將背部的支撐物移開；指的是在臥房裡的支撐物，移開它的支撐；在內部臥房的近處坐下。這樣的臥房在大四方房等地方都有。越過地面是指在這裡顯示出中間的越過。因此，無論如何，已做的小臥房的中間越過應該被認為犯戒。其餘的在此很明顯。 第一類破戒起源 - 作為、非想解脫、無心、世俗的過失、身業、不善的心、二受。 共同食物學處為第三。 284. 第四和第五學處中應說的內容，都是在不確定的兩種情況下所說的內容。就像共同食物學處一樣，這些也是第一類破戒起源。 隱秘的遮掩學處為第四，隱秘的坐臥學處為第五。 6. 純潔學處解釋 294. 在第六學處中 - 「去吧，朋友，食物」是指這裡的食物確實被打過，因此這樣說。沒有被打過的則不能這樣說，屬於適當的言辭。 295. 「因此，僧人們，接受後放下」是指爲了保護家族的信仰而說的。如果說「分開后吃」，可能會讓人們感到歡喜。放下是指放在家裡；是說帶著它回去。 298. 「安靜的僧人」在這裡到底有多安靜，究竟有多不安靜？在內院中，站著的家庭產生了尊重的心，從那時起看到的，或面對面看到的，能夠用自然的言語告訴的，這就是安靜的名號。從這裡到那裡尋找的通知是沒有的。確實應該尋找的人，是不安靜的。此外，如果看到在內院的僧人，就會去詢問，看到的就是該詢問的。如果沒有看到，未詢問而進入的就是不安靜的僧人。

302.Antarārāmanti antogāme vihāro hoti, taṃ gacchati. Bhattiyagharanti nimantitagharaṃ vā salākabhattādidāyakānaṃ vā gharaṃ. Āpadāsūti jīvitabrahmacariyantarāyesu sati gantuṃ vaṭṭati. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākirayaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Cārittasikkhāpadaṃ chaṭṭhaṃ.

  1. Mahānāmasikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – mahānāmo nāma bhagavato cūḷapituputto māsamattena mahallakataro dvīsu phalesu patiṭṭhito ariyasāvako. Bhesajjaṃ ussannaṃ hotīti vajato āharitvā ṭhapitasappi bahu hoti.

306.Sāditabbāti tasmiṃ samaye rogo natthīti na paṭikkhipitabbā; roge sati viññāpessāmīti adhivāsetabbā. Ettakehi bhesajjehi pavāremīti nāmavasena sappitelādīsu dvīhi tīhi vā parimāṇavasena patthena nāḷiyā āḷhakenāti vā.Aññaṃ bhesajjaṃ viññāpetīti sappinā pavārito telaṃ viññāpeti, āḷhakena pavārito doṇaṃ. Na bhesajjena karaṇīyenāti missakabhattenapi ce yāpetuṃ sakkoti, na bhesajjakaraṇīyaṃ nāma hoti.

310.Pavāritānanti ye attano puggalikāya pavāraṇāya pavāritā; tesaṃ pavāritānurūpena viññattiyā anāpatti. Saṅghavasena pavāritesu pana pamāṇaṃ sallakkhetabbamevāti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Mahānāmasikkhāpadaṃ sattamaṃ.

  1. Uyyuttasenāsikkhāpadavaṇṇanā

  2. Aṭṭhame – abbhuyyātoti abhiuyyāto; parasenaṃ abhimukho gamissāmīti nagarato niggatoti attho. Uyyuttanti katauyyogaṃ; gāmato nikkhantanti attho.

314.Dvādasapuriso hatthīti cattāro ārohakā ekekapādarakkhakā dve dveti evaṃ dvādasapuriso hoti. Tipuriso assoti eko ārohako dve pādarakkhakāti evaṃ tipuriso hoti. Catupuriso rathoti eko sārathi eko yodho dve āṇirakkhakāti evaṃ catupuriso hoti. Cattāro purisā sarahatthāti āvudhahatthā cattāro purisāti ayaṃ pacchimakoṭiyā caturaṅgasamannāgatā senā nāma. Īdisaṃ senaṃ dassanāya gacchato pade pade dukkaṭaṃ. Dassanūpacāraṃ vijahitvāti kenaci antaritā vā ninnaṃ oruḷhā vā na dissati; idha ṭhatvā na sakkā daṭṭhunti aññaṃ ṭhānaṃ gantvā passato payoge payoge pācittiyanti attho.

315.Ekamekanti hatthiādīsu catūsu aṅgesu ekamekaṃ; antamaso ekapurisāruḷhakahatthimpi ekampi sarahatthaṃ purisaṃ. Anuyyuttā nāma rājā uyyānaṃ vā nadiṃ vā gacchati; evaṃ anuyyuttā hoti.

316.Āpadāsūti jīvitabrahmacariyantarāyesu sati ettha gato muñcissāmīti gacchato anāpatti. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Uyyuttasenāsikkhāpadaṃ aṭṭhamaṃ.

  1. Senāvāsasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 302. 「內苑」是指在內村的修道處，前往那裡。「食客之家」是指邀請的房子或施捨者的房子。「在危急情況下」是在生活的修行中可以前往。其餘在此很明顯。 身體與言語的起源 - 從身體、言語而生，作為、非想解脫、無心、制定罪、身業、言語業、不善的心、三受。 純潔學處為第六。 7. 大名學處解釋 303. 在第七學處中 - 「大名」是指佛陀的父親的兒子，按月計算比他年長的阿羅漢，建立在兩種果實之上。藥物是充足的，因此從地上取來放置的藥草是很多的。 306. 「應當接受」是指在那個時候沒有疾病；在有疾病時應當說明。用這些藥物來治療，按名稱在藥草等中使用兩種或三種數量的藥物。用其他藥物來說明，即用藥草來說明油，用藥物來說明藥膏。即使與藥物混合也可以，如果能夠給藥物的作用，則不算是藥物的使用。 310. 「被接受」的是指爲了個人的接受而被接受的；根據他們的接受而說明的沒有犯戒。在僧團中被接受的則應當注意數量。其餘在此很明顯。 六種起源 - 作為、非想解脫、無心、制定罪、身業、言語業、不善的心、三受。 大名學處為第七。 8. 驅逐軍隊學處解釋 311. 在第八學處中 - 「被驅逐」是指被驅逐的；「向外走」是指從城市出去的意思。驅逐是指被驅逐的狀態；「從村裡出去」是指的意思。 314. 「十二人」是指四個護衛各自保護一隻腳，兩個兩個，這樣就成為十二人。三人是指一位護衛，兩位保護腳，這樣就成為三人。四人是指一位車伕、一位戰士、兩位護衛，這樣就成為四人。四個人手握武器；四個人是指後方有四種武器的軍隊。這樣的軍隊在行進時每一步都犯戒。離開視聽範圍是指沒有被人看到的，或在某處下降的也看不見；在這裡站著不能看到，去其他地方看見就每次都犯懺悔的意思。 315. 「每一個」是指在大象等四個部位中的每一個；至少是一個人騎在大象上，也就是一個人握著武器。被驅逐的國王去河流或其他地方；這樣就被驅逐了。 316. 「在危急情況下」是指在生活的修行中可以前往。在此出發時應當放棄。其餘在此很明顯。羊毛起源 - 作為、非想解脫、無心、世俗的過失、身業、不善的心、三受。 驅逐軍隊學處為第八。 9. 軍隊住宿學處解釋

  1. Navame – atthaṅgate sūriye senāya vasatīti tiṭṭhatu vā nisīdatu vā sayatu vā sacepi ākāse iddhiyā kañci iriyāpathaṃ kappeti, pācittiyameva. Senā vā paṭisenāya ruddhā hotīti yathā sañcāro chijjati; evaṃ ruddhā hoti. Palibuddhoti verikena vā issarena vā ruddho. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Senāvāsasikkhāpadaṃ navamaṃ.

  1. Uyyodhikasikkhāpadavaṇṇanā

  2. Dasame – uggantvā uggantvā ettha yujjhantīti uyyodhikaṃ; sampahāraṭṭhānassetaṃ adhivacanaṃ. Balassa aggaṃ jānanti etthāti balaggaṃ; balagaṇanaṭṭhānanti attho. Senāya viyūhaṃ senābyūhaṃ; senānivesassetaṃ adhivacanaṃ. Tayo hatthī pacchimaṃ hatthānīkanti yo pubbe vutto dvādasapuriso hatthīti tena hatthinā tayo hatthī. Sesesupi eseva nayo. Sesaṃ uyyuttasenāsikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Uyyodhikasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena acelakavaggo pañcamo.

  1. Surāpānavaggo

  2. Surāpānasikkhāpadavaṇṇanā

  3. Surāpānavaggassa paṭhamasikkhāpade – bhaddavatikāti eko gāmo, so bhaddikāya vatiyā samannāgatattā etaṃ nāma labhi. Pathāvinoti addhikā. Tejasā tejanti attano tejasā ānubhāvena nāgassa tejaṃ. Kāpotikāti kapotapādasamavaṇṇarattobhāsā. Pasannāti surāmaṇḍassetaṃ adhivacanaṃ. Ananucchaviyaṃ bhikkhave sāgatassāti pañcābhiññassa sato majjapānaṃ nāma na anucchaviyanti vuttaṃ hoti.

328.Pupphāsavo nāma madhukapupphādīnaṃ rasena kato. Phalāsavo nāma muddikaphalādīni madditvā tesaṃ rasena kato. Madhvāsavo nāma muddikānaṃ jātirasena kato; makkhikamadhunāpi kariyatīti vadanti. Guḷāsavo nāma ucchurasādīhi kariyati. Surā nāma piṭṭhakiṇṇapakkhittā; nāḷikerādīnampi rasena katā surātveva saṅkhyaṃ gacchati, tassāyeva kiṇṇapakkhittāya maṇḍe gahite merayotveva saṅkhyaṃ gacchatīti vadanti. Antamaso kusaggenapi pivatīti etaṃ suraṃ vā merayaṃ vā bījato paṭṭhāya kusaggena pivatopi pācittiyanti attho. Ekena pana payogena bahumpi pivantassa ekā āpatti. Vicchinditvā vicchinditvā pivato payogagaṇanāya āpattiyo.

329.Amajjañca hoti majjavaṇṇaṃ majjagandhaṃ majjarasanti loṇasovīrakaṃ vā suttaṃ vā hoti. Sūpasampāketi vāsagāhāpanatthaṃ īsakaṃ majjaṃ pakkhipitvā sūpaṃ pacanti, tasmiṃ anāpatti. Maṃsasampākepi eseva nayo. Telaṃ pana vātabhesajjatthaṃ majjena saddhiṃ pacanti, tasmimpi anatikkhittamajjeyeva anāpatti, yaṃ pana atikkhittamajjaṃ hoti, ettha majjassa vaṇṇagandharasā paññāyanti, tasmiṃ āpattiyeva. Amajjaṃ ariṭṭhanti yo ariṭṭho majjaṃ na hoti, tasmiṃ anāpatti. Āmalakādīnaṃyeva kira rasena ariṭṭhaṃ karonti, so majjavaṇṇagandharasoyeva hoti, na ca majjaṃ; taṃ sandhāyetaṃ vuttaṃ. Yo pana sambhārapakkhitto, so majjaṃ hoti, bījato paṭṭhāya na vaṭṭati. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ akusalacittaṃ, tivedananti. Vatthuajānanatāya cettha acittakatā veditabbā, akusaleneva pātabbatāya lokavajjatāti.

Surāpānasikkhāpadaṃ paṭhamaṃ.

  1. Aṅgulipatodakasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 319. 在第九條中 - "在日落後在軍隊中住宿"是指無論站立、坐下還是躺下,即使在空中以神通保持任何姿勢,也犯懺悔。"軍隊被敵軍包圍"是指行動被阻斷;這樣就被包圍了。"被阻礙"是指被敵人或統治者阻礙。其餘很明顯。羊毛起源 - 作為、非想解脫、無心、制定罪、身業、三心、三受。 軍隊住宿學處為第九。 10. 戰場學處解釋 322. 在第十條中 - "在這裡反覆戰鬥"是戰場;這是戰鬥地點的代稱。"在這裡知道軍隊的首領"是軍隊首領;意思是計算軍隊的地方。軍隊的陣型是軍隊的佈陣;這是軍隊駐紮地的代稱。三頭大象是最後的象兵,之前提到的十二人騎象就是這種大象的三倍。其他的也是同樣的道理。其餘應該按照驅逐軍隊學處所說的方式理解,包括起源等。 戰場學處為第十。 以解釋順序完成第五裸行者品。 6. 飲酒品 1. 飲酒學處解釋 326. 在飲酒品的第一學處中 - "跋陀婆提迦"是一個村莊,因為有美好的圍墻而得此名。"路人"是指行路的人。"以威力"是指以自己的威力和能力對抗龍的威力。"鴿色"是指像鴿子腳一樣的紅色光澤。"清澈"是酒精的代稱。"不適合沙迦多"是指對於有五種神通的人來說,飲酒是不適合的。 328. "花酒"是指用蜜花等的汁液製成的。"果酒"是指碾壓葡萄等果實,用其汁液製成的。"蜜酒"是指用葡萄的天然汁液製成的;也有人說用蜂蜜製成。"糖酒"是指用甘蔗汁等製成的。"酒"是指加入發酵劑的;用椰子等的汁液製成的也稱為酒,在其中加入發酵劑取其精華就稱為醪。"即使用草尖也喝"是指從種子開始,即使用草尖喝這種酒或醪也犯懺悔。但一次行為中即使喝很多也只犯一次。間斷地喝則按行為次數計算犯戒次數。 329. "不是酒但有酒的顏色、氣味、味道"是指鹽醋或線。在湯中,爲了增加味道放入少量酒來煮湯,這是不犯戒的。在肉湯中也是同樣的道理。但油與酒一起煮作為治療風病的藥,只要酒沒有過量就不犯戒,但如果酒過量,能看出酒的顏色、氣味、味道,那就是犯戒。"不是酒的阿利他"是指那種不是酒的阿利他,這是不犯戒的。據說只用阿摩勒等的汁液製成阿利他,它有酒的顏色、氣味、味道,但不是酒;這裡指的就是這個。但如果加入了發酵材料,那就是酒,從種子開始就不允許。其餘在此很明顯。羊毛起源 - 作為、非想解脫、無心、世俗的過失、身業、不善的心、三受。這裡應該理解為由於不知道對像而無心,由於只能用不善心飲用而是世俗的過失。 飲酒學處為第一。 2. 手指戳弄學處解釋

  1. Dutiye – aṅgulipatodakenāti aṅgulīhi upakacchakādighaṭṭanaṃ vuccati. Uttasantoti atihāsena kilamanto. Anassāsakoti upacchinnaassāsapassāsasañcāro hutvā. Anupasampannaṃ kāyena kāyanti ettha bhikkhunīpi anupasampannaṭṭhāne ṭhitā, tampi khiḍḍādhippāyena phusantassa dukkaṭaṃ. Sesamettha uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

Aṅgulipatodakasikkhāpadaṃ dutiyaṃ.

  1. Hasadhammasikkhāpadavaṇṇanā

  2. Tatiye – appakataññunoti yaṃ bhagavatā pakataṃ paññattaṃ, taṃ na jānantīti attho.

336.Udake hasadhammeti udakakīḷikā vuccati. Uparigopphaketi gopphakānaṃ uparibhāgappamāṇe. Hasādhippāyoti kīḷādhippāyo. Nimujjati vātiādīsu nimujjanatthāya orohantassa padavāre padavāre dukkaṭaṃ. Nimujjanummujjanesu payoge payoge pācittiyaṃ. Nimujjitvā antoudakeyeva gacchantassa hatthavārapadavāresu sabbattha pācittiyaṃ. Palavatīti tarati. Hatthehi tarantassa hatthavāre hatthavāre pācittiyaṃ. Pādesupi eseva nayo. Yena yena aṅgena tarati, tassa tassa payoge payoge pācittiyaṃ. Tīrato vā rukkhato vā udake patati, pācittiyameva. Nāvāya kīḷatīti phiyārittādīhi nāvaṃ pājento vā tīre ussārento vā nāvāya kīḷati, dukkaṭaṃ.

Hatthena vātiādīsupi payoge payoge dukkaṭaṃ. Keci hatthena udake khittāya kathalāya patanuppatanavāresu dukkaṭaṃ vadanti, taṃ na gahetabbaṃ. Tattha hi ekapayogattā ekameva dukkaṭaṃ, apica uparigopphake vuttāni ummujjanādīni ṭhapetvā aññena yena kenaci ākārena udakaṃ otaritvā vā anotaritvā vā yattha katthaci ṭhitaṃ udakaṃ antamaso binduṃ gahetvā khipanakīḷāyapi kīḷantassa dukkaṭameva, atthajotakaṃ pana akkharaṃ likhituṃ vaṭṭati, ayamettha vinicchayo. Sesamettha uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Hasadhammasikkhāpadaṃ tatiyaṃ.

  1. Anādariyasikkhāpadavaṇṇanā

  2. Catutthe – kathāyaṃ nasseyyāti kathaṃ ayaṃ dhammo tanti paveṇī nasseyya. Taṃ vā na sikkhitukāmoti yena paññattena vuccati, taṃ paññattaṃ na sikkhitukāmo. Apaññattenāti sutte vā abhidhamme vā āgatena.

344.Evaṃamhākaṃ ācariyānaṃ uggahoti ettha gārayho ācariyuggaho na gahetabbo; paveṇiyā āgato ācariyuggahova gahetabbo. Kurundiyaṃ pana 『『lokavajje ācariyuggaho na vaṭṭati, paṇṇattivajje pana vaṭṭatī』』ti vuttaṃ. Mahāpaccariyaṃ 『『suttaṃ suttānulomañca uggahitakānaṃyeva ācariyānaṃ uggaho pamāṇaṃ, ajānantānaṃ kathā appamāṇanti vuttaṃ. Taṃ sabbaṃ paveṇiyā āgatesamodhānaṃ gacchati. Sesaṃ uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Anādariyasikkhāpadaṃ catutthaṃ.

  1. Bhiṃsāpanasikkhāpadavaṇṇanā

  2. Pañcame – rūpūpahārādayo manussaviggahe vuttanayeneva veditabbā. Sesaṃ uttānameva. Samuṭṭhānādīni anādariyasadisānevāti.

Bhiṃsāpanasikkhāpadaṃ pañcamaṃ.

  1. Jotisikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 330. 在第二條中 - "用手指戳弄"是指用手指觸碰腋下等處。"驚恐"是指因過度大笑而疲憊。"無法呼吸"是指呼吸停止。"用身體接觸未受具足戒者的身體"在這裡,比丘尼也被視為未受具足戒者,以玩笑心觸碰她也犯惡作。其餘在此很明顯。 第一波羅夷起源 - 作為、非想解脫、有心、世俗的過失、身業、不善的心、二受。 手指戳弄學處為第二。 3. 玩水學處解釋 335. 在第三條中 - "不知恩"是指不知道世尊所制定的。 336. "在水中玩耍"是指水中游戲。"超過腳踝"是指超過腳踝的高度。"玩笑意圖"是指遊戲意圖。在"潛水等"中,爲了潛水而下水時,每一步都犯惡作。在潛水和浮出水面時,每次行為都犯懺悔。潛水后在水下行走時,每次手腳動作都犯懺悔。"漂浮"是指游泳。用手游泳時,每次手的動作都犯懺悔。腳也是同樣的道理。無論用哪個肢體游泳,每次動作都犯懺悔。從岸上或樹上跳入水中,也犯懺悔。"在船上玩耍"是指用槳等駕駛船或在岸邊推船,犯惡作。 在"用手等"中,每次行為也犯惡作。有些人說用手投擲石頭入水,每次落水和彈起都犯惡作,這不應接受。因為那是一次行為,只犯一次惡作。而且,除了上述超過腳踝的浮出水面等行為外,以任何其他方式下水或不下水,在任何地方即使只是拿一滴水來玩耍也犯惡作。但爲了解釋意思而寫字是允許的,這就是這裡的判斷。其餘在此很明顯。 第一波羅夷起源 - 作為、非想解脫、有心、世俗的過失、身業、不善的心、三受。 玩水學處為第三。 4. 不恭敬學處解釋 342. 在第四條中 - "教法會消失"是指這個法、傳統、傳承會消失。"或者不想學習"是指不想學習被制定的戒律。"未制定的"是指在經或論中出現的。 344. "這是我們老師的傳承"在這裡,不應接受應受譴責的老師傳承;應接受傳統流傳下來的老師傳承。但在《古蘭迪》中說:"在世俗的過失中,老師的傳承是不允許的,但在制定的過失中是允許的。"在《大注》中說:"只有學習過經和經的註釋的老師的傳承才是標準,不知道的人的說法不是標準。"所有這些都歸入傳統流傳下來的範疇。其餘很明顯。 三種起源 - 從身心、語心、身語心而生,作為、非想解脫、有心、世俗的過失、身業、語業、不善的心、苦受。 不恭敬學處為第四。 5. 恐嚇學處解釋 345. 在第五條中 - 形象攻擊等應按人身攻擊中所說的方式理解。其餘很明顯。起源等與不恭敬學處相同。 恐嚇學處為第五。 6. 點火學處解釋

  1. Chaṭṭhe – bhaggāti janapadassa nāmaṃ. Saṃsumāragiranti nagarassa. Bhesakaḷāvananti tannissitavanassa. Taṃ pana migānaṃ phāsuvihāratthāya dinnattā migadāyoti vuccati. Samādahitvāti jāletvā. Paripātesīti anubandhi.

352.Padīpepīti padīpujjalanepi. Jotikepīti pattapacanasedakammādīsu jotikaraṇe. Tathārūpapaccayāti padīpādipaccayā.

354-5.Sayaṃ samādahatīti ettha jotiṃ samādahitukāmatāya araṇisaṇṭhapanato paṭṭhāya yāva jālā na uṭṭhahati, tāva sabbapayogesu dukkaṭaṃ. Paṭilātaṃ ukkhipatīti dayhamānaṃ alātaṃ patitaṃ ukkhipati, puna yathāṭhāne ṭhapetīti attho. Evaṃ avijjhātaṃ ukkhipitvā pakkhipantasseva dukkaṭaṃ, vijjhātaṃ puna jālāpentassa pācittiyameva.

356.Tathārūpapaccayāti ṭhapetvā padīpādīni aññenapi tathārūpena paccayena samādahantassa anāpatti. Āpadāsūti duṭṭhavāḷamigaamanussehi upaddavo hoti, tattha samādahantassāpi anāpatti. Sesaṃ uttānamevāti. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Jotisikkhāpadaṃ chaṭṭhaṃ.

  1. Nahānasikkhāpadavaṇṇanā

  2. Sattame – cuṇṇena vā mattikāya vāti ettha cuṇṇamattikānaṃ abhisaṅkharaṇakālato paṭṭhāya sabbapayogesu dukkaṭaṃ.

366.Pāraṃ gacchanto nhāyatīti ettha sukkhāya nadiyā vālikaṃ ukkiritvā kataāvāṭakesupi nhāyituṃ vaṭṭati. Āpadāsūti bhamarādīhi anubaddhassa udake nimujjituṃ vaṭṭatīti. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Nahānasikkhāpadaṃ sattamaṃ.

  1. Dubbaṇṇakaraṇasikkhāpadavaṇṇanā

368-9. Aṭṭhame – navaṃ pana bhikkhunā cīvaralābhenāti ettha alabhīti labho; labhoyeva lābho. Kiṃ alabhi? Cīvaraṃ. Kīdisaṃ? Navaṃ. Iti 『『navacīvaralābhenā』』ti vattabbe anunāsikalopaṃ akatvā 『『navacīvaralābhenā』』ti vuttaṃ; paṭiladdhanavacīvarenāti attho. Majjhe ṭhitapadadvaye panāti nipāto. Bhikkhunāti yena laddhaṃ tassa nidassanaṃ. Padabhājane pana byañjanaṃ anādiyitvā yaṃ laddhaṃ taṃ dassetuṃ 『『cīvaraṃ nāma channaṃ cīvarāna』』ntiādi vuttaṃ. Cīvaranti ettha yaṃ nivāsetuṃ vā pārupituṃ vā sakkā hoti, tadeva veditabbaṃ. Teneva 『『vikappanupagapacchima』』nti na vuttaṃ. Kaṃsanīlanti cammakāranīlaṃ. Mahāpaccariyaṃ pana 『『ayomalaṃ lohamalaṃ etaṃ kaṃsanīlaṃ nāmā』』ti vuttaṃ. Palāsanīlanti yo koci nīlavaṇṇo paṇṇaraso. Dubbaṇṇakaraṇaṃ ādātabbanti etaṃ kappabinduṃ sandhāya vuttaṃ; na nīlādīhi sakalacīvarassa dubbaṇṇakaraṇaṃ. Tañca pana kappaṃ ādiyantena cīvaraṃ rajitvā catūsu vā koṇesu tīsu vā dvīsu vā ekasmiṃ vā koṇe morassa akkhimaṇḍalamattaṃ vā maṅkulapiṭṭhimattaṃ vā ādātabbaṃ. Mahāpaccariyaṃ 『『patte vā gaṇṭhiyaṃ vā na vaṭṭatī』』ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『vaṭṭatiyevā』』ti vuttaṃ. Pāḷikappakaṇṇikakappādayo pana sabbattha paṭisiddhā, tasmā ṭhapetvā ekaṃ vaṭṭabinduṃ aññena kenacipi vikārena kappo na kātabbo.

以下是完整的簡體中文直譯： 350. 在第六條中 - "破裂"是指一個地區的名稱。"山名"是指城市的名稱。"藥草園"是指與之相連的地方。因為這是爲了讓動物能舒適地生活而給予的，所以稱為「動物的供養」。"集中"是指把火點燃。"附帶"是指附帶的。 352. "燈"是指點燃的燈。"光明"是指在燈、烹飪等的工作中產生光明。"如此的條件"是指燈等的條件。 354-5. "自己集中"是指在這裡爲了點燃光明而安置火焰，直到火焰沒有升起為止，在所有的行為中都犯惡作。"提起"是指將燃燒的火焰從地面提起，再放回原處的意思。這樣提起后再放下也犯惡作，而點燃后再點燃則只犯懺悔。 356. "如此的條件"是指除了燈等以外，其他以同樣的條件點燃的情況下不犯戒。在危急情況下，是指被惡劣的野獸和人類所困擾，在那裡點燃也不犯戒。其餘在此很明顯。六種起源 - 作為、非想解脫、無心、制定罪、身業、言語業、不善的心、三受。 光明學處為第六。 7. 洗浴學處解釋 364. 在第七條中 - "用粉末或泥土"是指從粉末或泥土的形成時間起，在所有的行為中都犯惡作。 366. "向對岸游泳"是指在乾燥的河流中跳入泥土做成的浴池中洗澡。在危急情況下，是指被蜜蜂等困擾而下水。其餘在此很明顯。羊毛起源 - 作為、非想解脫、無心、制定罪、身業、三受。 洗浴學處為第七。 8. 難以辨認的學處解釋 368-9. 在第八條中 - "新的"是指比丘所獲得的袈裟;在這裡是指沒有獲得的。"獲得"就是得到的。"什麼沒有獲得？"是指袈裟。"是什麼樣的？"是指新的。所以說「通過獲得新的袈裟」時，不應省略鼻音，而應說「通過獲得新的袈裟」；指的是已經獲得的新袈裟。"在中間的兩個位置"是指停留的地方。比丘是指所獲得的指示。在句子中，去掉了字母后，所獲得的應當顯示為「袈裟是六種袈裟」等。袈裟在這裡是指可以穿上或覆蓋的東西，應該理解為這個。因此沒有說「適合的後面」。"青色"是指皮革的青色。"在《大注》中說「這是青色的金屬污垢」。"藍色"是指任何藍色的顏色。"難以辨認的"是指這個指的是可接受的；而不是藍色等完全的袈裟。並且這個袈裟是塗抹后在四個角上或在三、二個或一個角上塗抹的，也應當被接受。在《大注》中說「在碗或繩索上是不允許的」。在《大註釋》中說「是允許的」。而在《巴利法典》中，所有的都是禁止的，因此除了這個之外，其他的任何形式都不應被接受。

371.Aggaḷetiādīsu etāni aggaḷādīni kappakatacīvare pacchā āropetvā kappakaraṇakiccaṃ natthi. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ; kāyakammaṃ, ticittaṃ, tivedananti.

Dubbaṇṇakaraṇasikkhāpadaṃ aṭṭhamaṃ.

  1. Vikappanasikkhāpadavaṇṇanā

  2. Navame – tassa vā adinnanti cīvarasāmikassa 『『paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti evaṃ vatvā adinnaṃ. Tassa vā avissasantoti yena vinayakammaṃ kataṃ, tassa avissāsena vā. Tena pana dinnaṃ vā tassa vissāsena vā paribhuñjantassa anāpatti. Sesamettha tiṃsakavaṇṇanāyaṃ vuttanayattā uttānamevāti. Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Vikappanasikkhāpadaṃ navamaṃ.

  1. Cīvarāpanidhānasikkhāpadavaṇṇanā

377-81. Dasame – apanidhentīti apanetvā nidhenti. Hasāpekkhoti hasādhippāyo. Aññaṃ parikkhāranti pāḷiyā anāgataṃ pattatthavikādiṃ. Dhammiṃ kathaṃ katvāti 『『samaṇena nāma anihitaparikkhārena bhavituṃ na vaṭṭatī』』ti evaṃ dhammakathaṃ kathetvā dassāmīti nikkhipato anāpatti. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Cīvarāpanidhānasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena surāpānavaggo chaṭṭho.

  1. Sappāṇakavaggo

  2. Sañciccapāṇasikkhāpadavaṇṇanā

  3. Sappāṇakavaggassa paṭhamasikkhāpade – issāso hotīti gihikāle dhanuggahācariyo hoti. Jīvitā voropitāti jīvitā viyojitā.

Sikkhāpadepi voropeyyāti viyojeyya. Yasmā pana vohāramattamevetaṃ; na hettha kiñci viyojite sīsālaṅkāre sīsaṃ viya jīvitā voropite pāṇepi jīvitaṃ nāma visuṃ tiṭṭhati, aññadatthu antaradhānameva gacchati, tasmā tamatthaṃ dassetuṃ padabhājane 『『jīvitindriyaṃ upacchindatī』』tiādi vuttaṃ. Imasmiñca sikkhāpade tiracchānagatoyeva 『『pāṇo』』ti veditabbo. Taṃ khuddakampi mahantampi mārentassa āpattinānākaraṇaṃ natthi. Mahante pana upakkamamahantattā akusalamahattaṃ hoti. Pāṇe pāṇasaññīti antamaso mañcapīṭhaṃ sodhento maṅgulabījakepi pāṇasaññī nikkāruṇikatāya taṃ bhindanto apaneti, pācittiyaṃ. Tasmā evarūpesu ṭhānesu kāruññaṃ upaṭṭhapetvā appamattena vattaṃ kātabbaṃ. Sesaṃ manussaviggahe vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Sañciccapāṇasikkhāpadaṃ paṭhamaṃ.

  1. Sappāṇakasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 371. 在第八條中 - 在「破裂」等等中，這些破裂等與適合的袈裟相結合后，沒有適合的製作行為。其餘在此很明顯。羊毛起源 - 作為、非想解脫、無心、制定罪、身業、三受。 難以辨認的學處為第八。 9. 思考學處解釋 374. 在第九條中 - "未得"是指對袈裟的擁有者說：「請隨意使用或放棄，按情況處理。」這樣說就是未得。"未信任"是指通過行為而產生的信任，因此未信任也可以。因此，給予的或在信任中使用的情況下不犯戒。其餘在此因三十種解釋而明顯。重重起源 - 從身心、語心而生，作為、非想解脫、有心、世俗的過失、身業、言語業、不善的心、三受。 思考學處為第九。 10. 袈裟放置學處解釋 377-81. 在第十條中 - "放置"是指放下後再放置。"笑的期待"是指笑的意圖。"其他的器具"是指在巴利中未來的器具。"談論法"是指「作為修行者是不允許不持有器具的」，通過這樣談論法而得以放置，因而不犯戒。其餘在此很明顯。三種起源 - 作為、非想解脫、有心、世俗的過失、身業、言語業、不善的心、三受。 袈裟放置學處為第十。 以解釋順序完成第六飲酒品。 7. 小動物品 1. 小動物飲食學處解釋 382. 在小動物品的第一學處中 - "嫉妒"是指在家庭中作為財富的獲得者。"生命被奪走"是指生命被剝奪。 在學處中也應被剝奪。因為這是僅僅是言辭的表現；在這裡沒有任何被剝奪的頭飾裝飾，生命被剝奪的動物也稱為生存，其他地方則消失，因此爲了說明這一點，在句子中說「剝奪生命的能力」。在這個學處中，應理解為「生命」。對於小動物來說，無論是小的還是大的，殺死它們都沒有不同的行為。對於大的動物來說，由於其體積大，因此惡作也大。對於動物的認知，至少是清理桌子，甚至是對小動物的認知，因其顏色而剝奪生命，犯懺悔。因此，在這種情況下，應保持慈悲，謹慎行事。其餘應按人身攻擊中所說的方式理解。 小動物飲食學處為第一。 2. 小動物學處解釋

  1. Dutiye – sappāṇakanti ye pāṇakā paribhogena maranti, tehi pāṇakehi sappāṇakaṃ, tādisañhi jānaṃ paribhuñjato payoge payoge pācittiyaṃ. Pattapūrampi avicchinditvā ekapayogena pivato ekā āpatti. Tādisena udakena sāmisaṃ pattaṃ āviñchitvā dhovatopi tādise udake uṇhayāgupattaṃ nibbāpayatopi taṃ udakaṃ hatthena vā uḷuṅkena vā gahetvā nhāyatopi payoge payoge pācittiyaṃ. Udakasoṇḍiṃ vā pokkharaṇiṃ vā pavisitvā bahinikkhamanatthāya vīciṃ uṭṭhāpayatopi. Soṇḍiṃ vā pokkharaṇiṃ vā sodhentehi tato gahitaudakaṃ udakeyeva āsiñcitabbaṃ. Samīpamhi udake asati kappiyaudakassa aṭṭha vā dasa vā ghaṭe udakasaṇṭhānakappadese āsiñcitvā tattha āsiñcitabbaṃ. 『『Pavaṭṭitvā udake patissatī』』ti uṇhapāsāṇe udakaṃ nāsiñcitabbaṃ. Kappiyaudakena pana pāsāṇaṃ nibbāpetvā āsiñcituṃ vaṭṭati. Sesamettha uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ,

Vacīkammaṃ, ticittaṃ, tivedananti. Ettha ca paṭaṅgapāṇakānaṃ patanaṃ ñatvāpi suddhacittatāya dīpajālane viya sappāṇakabhāvaṃ ñatvāpi udakasaññāya paribhuñjitabbato paṇṇattivajjatā veditabbāti.

Sappāṇakasikkhāpadaṃ dutiyaṃ.

  1. Ukkoṭanasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – ukkoṭentīti tassa tassa bhikkhuno santikaṃ gantvā 『『akataṃ kamma』』ntiādīni vadantā uccālenti; yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na denti.

393.Yathādhammanti yo yassa adhikaraṇassa vūpasamanāya dhammo vutto, teneva dhammenāti attho. Nihatādhikaraṇanti nihataṃ adhikaraṇaṃ; satthārā vuttadhammeneva vūpasamitaṃ adhikaraṇanti attho.

395.Dhammakamme dhammakammasaññīti yena kammena taṃ adhikaraṇaṃ vūpasamitaṃ, tañce dhammakammaṃ hoti, tasmiṃ dhammakamme ayampi dhammakammasaññī hutvā yadi ukkoṭeti, pācittiyaṃ āpajjatīti attho. Etena nayena sesapadānipi veditabbāni. Ayamettha saṅkhepo, vitthāro pana 『『imesaṃ catunnaṃ adhikaraṇānaṃ kati ukkoṭanā』』tiādinā nayena parivāre vutto. Aṭṭhakathāsu taṃ sabbaṃ āharitvā tassevattho vaṇṇito. Mayaṃ pana taṃ tattheva vaṇṇayissāma. Idha āharitvā vaṇṇiyamāne hi suṭṭhutaraṃ sammoho bhaveyyāti na vaṇṇayimha. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Ukkoṭanasikkhāpadaṃ tatiyaṃ.

  1. Duṭṭhullasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 387. 在第二條中 - "小動物"是指那些因消費而死亡的動物，因這些動物而稱為小動物，因此在這樣的情況下，使用這些動物時每次行為都犯懺悔。即使是從一個容器中不間斷地飲用，也犯一次罪。用這樣的水洗滌食物，如果用水洗滌，水溫過高或水溫過低，拿著水用手或用器具洗澡，每次行為都犯懺悔。進入水池或池塘，爲了從中出來而提升水波。水池或池塘在清洗時，取出的水必須用水灑在身上。如果在附近的水中沒有適合的水，則在八或十個水壺中，適合的水應灑在適合的地方。"水被放置後會被接受"是指在熱石上不應灑水。但用適合的水來清洗石頭是允許的。其餘在此很明顯。 三種起源 - 作為、非想解脫、無心、制定罪、身業、言語業、不善的心、三受。這裡也應注意到，儘管知道蜻蜓等小動物的下落，但由於其清凈的心態，像點燃燈一樣應當被理解為小動物的狀態，因此應當理解為水的認知和使用的適當性。 小動物學處為第二。 3. 推擠學處解釋 392. 在第三學處中 - "推擠"是指比丘到某個地方后，說著「未做的事情」等等，進行推擠；由於不允許保持原位，不給予支援。 393. "如法"是指爲了某個事項的平息而提到的法，因此通過這樣的法進行平息。 395. "法的行為"是指通過某種行為使該事項得到平息，這種行為就是法的行為，在這種法的行為中，如果進行推擠，則犯懺悔。以此類推，其他的條款也應如此理解。這是這裡的概要，詳細的解釋則在「這四個事項中有多少次推擠」之類的內容中提到。在註釋中，所有的內容都已被引述，並且其含義已被解釋。我們將在那裡進行詳細解釋。在這裡引述並解釋時，若理解錯誤則會產生更大的混亂，因此不再進行解釋。其餘在此很明顯。 三種起源 - 作為、非想解脫、無心、世俗的過失、身業、言語業、不善的心、苦受。 推擠學處為第三。 4. 惡劣行為學處解釋

  1. Catutthe – duṭṭhullā nāma āpattīti ettha cattāri pārājikāni atthuddhāravasena dassitāni, saṅghādisesāpatti pana adhippetā, taṃ chādentassa pācittiyaṃ. Dhuraṃ nikkhittamatteti dhure nikkhittamatte. Sacepi dhuraṃ nikkhipitvā pacchā āroceti, na rakkhati; dhuraṃ nikkhittamatteyeva pācittiyanti vuttaṃ hoti. Sace pana evaṃ dhuraṃ nikkhipitvā paṭicchādanatthameva aññassa āroceti, sopi aññassāti etenupāyena samaṇasatampi samaṇasahassampi āpattiṃ āpajjatiyeva tāva, yāva koṭi na chijjati. Kadā pana koṭi chijjatīti? Mahāsumatthero tāva vadati – 『『āpattiṃ āpanno ekassa āroceti, so paṭinivattitvā tasseva āroceti; evaṃ koṭi chijjatī』』ti. Mahāpadumatthero panāha – 『『ayañhi vatthupuggaloyeva. Āpattiṃ āpanno pana ekassa bhikkhuno āroceti, ayaṃ aññassa āroceti, so paṭinivattitvā yenassa ārocitaṃ, tasseva āroceti; evaṃ tatiyena puggalena dutiyassa ārocite koṭi chinnā hotī』』ti.

400.Aduṭṭhullaṃ āpattinti avasese pañcāpattikkhandhe. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāma. Sesamettha uttānamevāti. Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ , dukkhavedananti.

Duṭṭhullasikkhāpadaṃ catutthaṃ.

  1. Ūnavīsativassasikkhāpadavaṇṇanā

  2. Pañcamasikkhāpade – aṅguliyo dukkhā bhavissantīti akkharāni likhantassa aṅguliyo dukkhā bhavissantīti cintesuṃ. Urassa dukkhoti gaṇanaṃ sikkhantena bahuṃ cintetabbaṃ hoti, tenassa uro dukkho bhavissatīti maññiṃsu. Akkhīni dukkhā bhavissantīti rūpasuttaṃ sikkhantena kahāpaṇā parivattetvā parivattetvā passitabbā honti, tenassa akkhīni dukkhāni bhavissantīti maññiṃsu. Ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikāyo. Dukkhānanti dukkhamānaṃ. Tibbānanti bahalānaṃ. Kharānanti tikhiṇānaṃ. Kaṭukānanti pharusānaṃ; amanāpatāya vā kaṭukarasasadisānaṃ. Asātānanti amadhurānaṃ. Pāṇaharānanti jīvitaharānaṃ.

以下是完整的簡體中文直譯： 399. 在第四條中 - "惡劣行為"是指在這裡通過含義的提取顯示了四種波羅夷,但主要指的是僧殘罪,隱藏這種罪則犯懺悔。"剛剛放下責任"是指剛剛放下責任的時候。即使放下責任后再告知,也不能免除;剛剛放下責任就犯懺悔。但是,如果這樣放下責任后爲了隱藏而告知他人,那個人又告知他人,以此方式即使告知一百個或一千個修行者,也都犯戒,直到最後一個。什麼時候到最後一個呢?大善思長老說:"犯戒者告知一個人,那個人轉回來告知他;這樣就到最後一個了。"但大蓮花長老說:"這只是案例中的人。犯戒者告知一個比丘,這個比丘告知另一個,那個人轉回來告知最初告知他的人;這樣第三個人告知第二個人時就到最後一個了。" 400. "非惡劣行為"是指其餘五種罪。"未受具足戒者的惡劣或非惡劣行為"在這裡,未受具足戒者的遺精和身體接觸,這就是所謂的惡劣行為。其餘在此很明顯。放下責任起源 - 從身語意而生,不作為,非想解脫,有心,世俗的過失,身業,語業,不善心,苦受。 惡劣行為學處為第四。 5. 未滿二十歲學處解釋 402. 在第五學處中 - "手指會痛"是指他們認為寫字時手指會痛。"胸部會痛"是指學習計算時需要思考很多,因此他們認為胸部會痛。"眼睛會痛"是指學習形相時需要反覆觀看錢幣,因此他們認為眼睛會痛。在蚊蟲等中,"蚊蟲"是指黃色蒼蠅。"痛苦的"是指痛苦的。"劇烈的"是指強烈的。"猛烈的"是指尖銳的。"刺痛的"是指粗糙的;或者像辛辣味一樣不愉快的。"不悅的"是指不甜美的。"奪命的"是指奪取生命的。

404.Sīmaṃ sammannatīti navaṃ sīmaṃ bandhati. Kurundiyaṃ pana udakukkhepaparicchindanepi dukkaṭaṃ vuttaṃ. Paripuṇṇavīsativassoti paṭisandhiggahaṇato paṭṭhāya paripuṇṇavīsativasso; gabbhavīsopi hi paripuṇṇavīsativassotveva saṅkhye gacchati. Yathāha –

『『Tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno hoti. Atha kho āyasmato kumārakassapassa etadahosi – 『bhagavatā paññattaṃ, na ūnavīsativasso puggalo upasampādetabboti. Ahañcamhi gabbhavīso upasampanno. Upasampanno nukhomhi, nanu kho upasampanno』ti. Bhagavato etamatthaṃ ārocesuṃ. Yaṃ bhikkhave mātukucchimhi paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ tadupādāya sāvassa jāti. Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetu』』nti (mahāva. 124).

Tattha yo dvādasamāse mātukucchismiṃ vasitvā mahāpavāraṇāya jāto, so tato paṭṭhāya yāva ekūnavīsatime vasse mahāpavāraṇā, taṃ atikkamitvā pāṭipade upasampādetabbo. Etenupāyena hāyanavaḍḍhanaṃ veditabbaṃ.

Porāṇakattherā pana ekūnavīsativassaṃ sāmaṇeraṃ nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipadadivase upasampādenti, taṃ kasmāti? Vuccate – ekasmiṃ vasse cha cātuddasikauposathā honti. Iti vīsatiyā vassesu cattāro māsā parihāyanti. Rājāno tatiye tatiye vasse vassaṃ ukkaḍḍhanti. Iti aṭṭhārasasu vassesu cha māsā vaḍḍhanti, tato uposathavasena parihīne cattāro māse apanetvā dve māsā avasesā honti, te dve māse gahetvā vīsativassāni paripuṇṇāni hontīti nikkaṅkhā hutvā nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipade upasampādenti. Ettha pana yo pavāretvā vīsativasso bhavissati, taṃ sandhāya 『『ekūnavīsativassa』』nti vuttaṃ. Tasmā yo mātukucchismiṃ dvādasamāse vasi, so ekavīsativasso hoti. Yo sattamāse vasi, so sattamāsādhikavīsativasso. Chamāsajāto pana na jīvati.

406.Anāpatti ūnavīsativassaṃ paripuṇṇavīsativassasaññīti ettha kiñcāpi upasampādentassa anāpatti, puggalo pana anupasampannova hoti. Sace pana so dasavassaccayena aññaṃ upasampādeti, tañce muñcitvā gaṇo pūrati, sūpasampanno. Sopi ca yāva na jānāti, tāvassa neva saggantarāyo na mokkhantarāyo, ñatvā pana puna upasampajjitabbaṃ. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ,

Vacīkammaṃ, ticittaṃ, tivedananti.

Ūnavīsativassasikkhāpadaṃ pañcamaṃ.

  1. Theyyasatthasikkhāpadavaṇṇanā

  2. Chaṭṭhe – paṭiyālokanti sūriyālokassa paṭimukhaṃ; pacchimadisanti attho. Kammiyāti suṅkaṭṭhāne kammikā.

409.Rājānaṃ vā theyyaṃ gacchantīti rājānaṃ vā thenetvā vañcetvā rañño santakaṃ kiñci gahetvā idāni na tassa dassāmāti gacchanti.

411.Visaṅketenāti kālavisaṅketena divasavisaṅketena ca gacchato anāpatti. Maggavisaṅketena pana aṭavivisaṅketena vā āpattiyeva. Sesamettha bhikkhunivagge vuttanayattā uttānatthameva. Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Theyyasatthasikkhāpadaṃ chaṭṭhaṃ.

  1. Saṃvidhānasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 404. "確定界限"是指劃定新的界限。但在《古蘭迪》中說,即使是確定灑水的範圍也犯惡作。"滿二十歲"是指從受胎開始算起滿二十歲;即使是胎兒二十歲也被算作滿二十歲。如說: "那時,尊者童子迦葉在胎中二十歲時受具足戒。然後尊者童子迦葉想:'世尊制定不得為未滿二十歲的人授具足戒。我是在胎中二十歲時受具足戒的。我是否已受具足戒,還是未受具足戒呢?'他們把這件事告訴了世尊。'比丘們,從母胎中第一個心識生起、第一個意識出現的時候開始,就算是他的出生。比丘們,我允許為胎中二十歲的人授具足戒。'" 在這裡,如果有人在母胎中住了十二個月后在大自恣日出生,從那時起到第十九年的大自恣日,超過那天后的第二天可以受具足戒。以此類推應理解增減。 但古代長老們在十九歲的沙彌過了出家滿月后的

  1. Sattame – padhūpento nisīdīti pajjhāyanto attānaṃyeva paribhāsanto nisīdi. Nāyyo so bhikkhu maṃ nippātesīti ayyo ayaṃ bhikkhu maṃ na nikkhāmesi; na maṃ gahetvā agamāsīti attho. Sesamettha bhikkhuniyā saddhiṃ saṃvidhānasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Saṃvidhānasikkhāpadaṃ sattamaṃ.

  1. Ariṭṭhasikkhāpadavaṇṇanā

  2. Aṭṭhame – gaddhe bādhayiṃsūti gaddhabādhino; gaddhabādhino pubbapurisā assāti gaddhabādhipubbo, tassa gaddhabādhipubbassa gijjhaghātakakulappasutassāti attho.

Saggamokkhānaṃ antarāyaṃ karontīti antarāyikā. Te kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Tattha pañcānantariyakammā kammantarāyikā nāma. Tathā bhikkhunīdūsakakammaṃ, taṃ pana mokkhasseva antarāyaṃ karoti, na saggassa. Niyatamicchādiṭṭhidhammā kilesantarāyikā nāma. Paṇḍakatiracchānagataubhatobyañjanakānaṃ paṭisandhidhammā vipākantarāyikā nāma. Ariyūpavādā upavādantarāyikā nāma, te pana yāva ariye na khamāpenti tāvadeva, na tato paraṃ. Sañcicca āpannā āpattiyo āṇāvītikkamantarāyikā nāma, tāpi yāva bhikkhubhāvaṃ vā paṭijānāti, na vuṭṭhāti vā na deseti vā tāvadeva, na tato paraṃ.

Tatrāyaṃ bhikkhu bahussuto dhammakathiko sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi – 『『ime āgārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti, bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti…pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati. Kasmā itthirūpā…pe… itthiphoṭṭhabbā eva na vaṭṭanti, etepi vaṭṭantī』』ti. Evaṃ rasena rasaṃ saṃsanditvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya sāsapena saddhiṃ sineruṃ upasaṃharanto viya pāpakaṃ diṭṭhigataṃ uppādetvā 『『kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso』』ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto bhabbapuggalānaṃ āsaṃ chindanto jinassa āṇācakke pahāramadāsi. Tenāha – 『『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī』』tiādi.

Aṭṭhikaṅkalūpamātiādimhi aṭṭhikaṅkalūpamā appassādaṭṭhena. Maṃsapesūpamā bahusādhāraṇaṭṭhena. Tiṇukkūpamā anudahanaṭṭhena. Aṅgārakāsūpamā mahābhitāpanaṭṭhena. Supinakūpamā ittarapaccupaṭṭhānaṭṭhena. Yācitakūpamā tāvakālikaṭṭhena. Rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena. Asisūnūpamā adhikuṭṭanaṭṭhena. Sattisūlūpamā vinivijjhanaṭṭhena. Sappasirūpamā sāsaṅkasappaṭibhayaṭṭhenāti ayamettha saṅkhepo. Vitthāro pana papañcasūdaniyaṃ majjhimaṭṭhakathāyaṃ (ma. ni. 1.234 ādayo; 2.42 ādayo) gahetabbo. Evaṃ byākhoti evaṃ viya kho. Sesamettha pubbe vuttanayattā uttānameva.

Samanubhāsanasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Ariṭṭhasikkhāpadaṃ aṭṭhamaṃ.

  1. Ukkhittasambhogasikkhāpadavaṇṇanā

424-

以下是完整的簡體中文直譯： 412. 在第七條中 - "坐著抱怨"是指坐著沉思,責備自己。"尊者比丘沒有帶我走"是指這位尊者比丘沒有讓我離開;沒有帶我一起走的意思。其餘在此應按與比丘尼共謀學處中所說的方式理解,包括起源等。 共謀學處為第七。 8. 阿利吒學處解釋 417. 在第八條中 - "受禿鷲困擾"是指受禿鷲困擾的;受禿鷲困擾的先祖是受禿鷲困擾的先祖,意思是出身于殺禿鷲家族的受禿鷲困擾的先祖。 "妨礙天界和解脫"是指障礙。它們分為五種:業、煩惱、果報、誹謗和違犯戒律。其中,五無間業稱為業障。同樣,污染比丘尼的行為也是,但它只妨礙解脫,不妨礙天界。固執的邪見稱為煩惱障。黃門、畜生、兩性人的結生法稱為果報障。誹謗聖者稱為誹謗障,但只有在未向聖者懺悔之前才是,之後就不是了。故意犯的戒稱為違犯戒律障,但只有在承認比丘身份或未出罪或未懺悔之前才是,之後就不是了。 在這裡,這位比丘博學多聞,善於說法,知道其他的障礙,但因不精通戒律而不知道違犯制定戒的障礙,所以獨自思考:"這些在家人享受五種欲樂,也能成為須陀洹、斯陀含、阿那含,比丘也看見悅意的色、聽見悅意的聲、嗅到悅意的香、嚐到悅意的味、觸到悅意的觸,使用柔軟的坐具和被褥,這一切都是允許的。為什麼只有女人的色、聲、香、味、觸不允許呢?這些也應該允許。"這樣他把有貪慾的享受和無貪慾的享受等同起來,就像把粗麻線和極細的線編在一起,或者把芥子和須彌山相提並論,產生了邪見,認為"世尊為什麼要像堵住大海一樣費盡心思制定第一波羅夷戒呢?這裡沒有過錯。"他與一切智智相違背,切斷了有能力的人的希望,對勝者的教法給予打擊。因此說:"我如是理解世尊所說的法"等。 在"骨架喻"等中,骨架喻是指少味。肉塊喻是指多人共有。火把喻是指燃燒。火坑喻是指大熱惱。夢境喻是指短暫出現。借物喻是指暫時擁有。樹果喻是指摧毀全身。屠刀喻是指砍斷。劍矛喻是指刺穿。蛇頭喻是指危險可怕。這是這裡的概要。詳細解釋應參考《中部註釋》。"如是解釋"是指如此解釋。其餘在此因前面已說而明顯。 勸誡起源 - 從身語意而生,不作為,非想解脫,有心,世俗的過失,身業,語業,不善心,苦受。 阿利吒學處為第八。 9. 被擯除者共食學處解釋 424-

  1. Navame – akaṭānudhammenāti anudhammo vuccati āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā dhammena vinayena satthusāsanena ukkhittakassa anulomavattaṃ disvā katā osāraṇā; so osāraṇasaṅkhāto anudhammo yassa na kato, ayaṃ akaṭānudhammo nāma, tādisena saddhinti attho. Tenevassa padabhājane 『『akaṭānudhammo nāma ukkhitto anosārito』』ti vuttaṃ.

Deti vā paṭiggaṇhāti vāti ekapayogena bahumpi dadato vā gaṇhato vā ekaṃ pācittiyaṃ. Vicchinditvā vicchinditvā dentassa ca gaṇhantassa ca payogagaṇanāya pācittiyāni . Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Ukkhittasambhogasikkhāpadaṃ navamaṃ.

  1. Kaṇṭakasikkhāpadavaṇṇanā

  2. Dasame – diṭṭhigataṃ uppannanti ariṭṭhassa viya etassāpi ayoniso ummujjantassa uppannaṃ. Nāsetūti ettha tividhā nāsanā – saṃvāsanāsanā, liṅganāsanā, daṇḍakammanāsanāti. Tattha āpattiyā adassanādīsu ukkhepanā saṃvāsanāsanā nāma. 『『Dūsako nāsetabbo (pārā. 66) mettiyaṃ bhikkhuniṃ nāsethā』』ti (pārā. 384) ayaṃ liṅganāsanā nāma. 『『Ajjatagge te āvuso samaṇuddesa na ceva so bhagavā satthā apadisitabbo』』ti ayaṃ daṇḍakammanāsanā nāma. Ayaṃ idha adhippetā. Tenāha – 『『evañca pana bhikkhave nāsetabbo…pe… vinassā』』ti. Tattha carāti gaccha. Pireti para amāmaka. Vinassāti nassa; yattha te na passāma, tattha gacchāti.

429.Upalāpeyyāti saṅgaṇheyya. Upaṭṭhāpeyyāti tena attano upaṭṭhānaṃ kārāpeyya. Sesaṃ ariṭṭhasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Kaṇṭakasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena sappāṇakavaggo sattamo.

  1. Sahadhammikavaggo

  2. Sahadhammikasikkhāpadavaṇṇanā

  3. Sahadhammikavaggassa paṭhamasikkhāpade – etasmiṃ sikkhāpadeti etasmiṃ sikkhāpade yaṃ vuttaṃ, taṃ na tāva sikkhissāmi. Āpatti pācittiyassāti ettha pana vācāya vācāya āpatti veditabbā. Sikkhamānena bhikkhave bhikkhunāti ovādaṃ sirasā sampaṭicchitvā sikkhitukāmeneva hutvā ājānitabbañceva pucchitabbañca upaparikkhitabbañca. Sesamettha dubbacasikkhāpade vuttanayeneva padatthato veditabbaṃ. Vinicchayato uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Sahadhammikasikkhāpadaṃ paṭhamaṃ.

  1. Vilekhanasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 425. 在第九條中 - "未依法"是指依法是指對於因不見罪、不懺悔罪或不捨惡見而被擯除者,依法、依律、依師教看到他的隨順行為后所作的復歸;這種復歸稱為依法,未經如此復歸的人稱為未依法,與這樣的人一起的意思。因此在詞義解釋中說:"未依法是指被擯除而未復歸。" "給予或接受"是指一次行為中給予或接受多次也只犯一次懺悔。如果分開給予或接受,則按行為次數計算懺悔罪。其餘在此很明顯。三種起源 - 作為、非想解脫、有心、制定罪、身業、語業、三心、三受。 被擯除者共食學處為第九。 10. 刺學處解釋 428. 在第十條中 - "生起邪見"是指像阿利吒一樣,這個人也因不如理作意而生起。"驅逐"在這裡有三種驅逐:共住驅逐、形相驅逐、懲罰驅逐。其中,因不見罪等而作出的舉罪稱為共住驅逐。"應驅逐污染者""應驅逐彌提亞比丘尼"這是形相驅逐。"從今以後,朋友沙彌,你不應再稱那位世尊為導師"這是懲罰驅逐。這裡指的是這種。因此說:"諸比丘,應如是驅逐...消失。"其中,"走"是指離開。"朋友"是指他人、非親近者。"消失"是指消失;去我們看不到你的地方。 429. "安慰"是指接納。"侍奉"是指讓他為自己服務。其餘應按阿利吒學處所說的方式理解,包括起源等。 刺學處為第十。 以解釋順序完成第七小動物品。 8. 同法品 1. 同法學處解釋 434. 在同法品的第一學處中 - "在這個學處"是指在這個學處中所說的,我暫時不學。"犯懺悔"在這裡應理解為每說一次就犯一次。"諸比丘,正在學習的比丘"是指恭敬地接受教誡,以想要學習的態度去了解、詢問、考察。其餘在此應按難勸學處所說的方式從詞義上理解。從判定上很明顯。 三種起源 - 作為、非想解脫、有心、世俗罪、身業、語業、不善心、苦受。 同法學處為第一。 2. 誹謗學處解釋

  1. Dutiye – vinayakathaṃ kathetīti vinayakathā nāma kappiyākappiyaāpattānāpattisaṃvarapahānapaṭisaṃyuttakathā, taṃ katheti. Vinayassa vaṇṇaṃ bhāsatīti vinayassa vaṇṇo nāma pañcannampi sattannampi āpattikkhandhānaṃ vasena mātikaṃ nikkhipitvā padabhājanena vaṇṇanā, taṃ bhāsati. Vinayapariyattiyā vaṇṇaṃ bhāsatīti vinayaṃ pariyāpuṇantānaṃ vinayapariyattimūlakaṃ vaṇṇaṃ guṇaṃ ānisaṃsaṃ bhāsati. Vinayadharo hi vinayapariyattimūlake pañcānisaṃse chānisaṃse sattānisaṃse aṭṭhānisaṃse navānisaṃse dasānisaṃse ekādasānisaṃse ca labhati te sabbe bhāsatīti attho. Katame pañcānisaṃse labhatīti? Attano sīlakkhandhasuguttiādike . Vuttañhetaṃ –

『『Pañcime, bhikkhave, ānisaṃsā vinayadhare puggale – attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṃ paṭisaraṇaṃ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṃ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hotī』』ti (pari. 325).

Kathamassa attano sīlakkhandho sugutto hoti surakkhito? Idhekacco bhikkhu āpattiṃ āpajjanto chahākārehi āpajjati – alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosāti.

Kathaṃ alajjitāya āpattiṃ āpajjati? Akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ karoti. Vuttampi cetaṃ –

『『Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;

Agatigamanañca gacchati, ediso vuccati alajjipuggalo』』ti. (pari. 359);

Kathaṃ aññāṇatāya āpajjati? Aññāṇapuggalo hi mando momūho kattabbākattabbaṃ ajānanto akattabbaṃ karoti, kattabbaṃ virādheti; evaṃ aññāṇatāya āpajjati.

Kathaṃ kukkuccapakatatāya āpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vinayadharaṃ pucchitvā kappiyañce kattabbaṃ siyā, akappiyañce na kattabbaṃ, ayaṃ pana 『『vaṭṭatī』』ti madditvā vītikkamatiyeva; evaṃ kukkuccapakatatāya āpajjati.

Kathaṃ akappiye kappiyasaññitāya āpajjati? Acchamaṃsaṃ sūkaramaṃsanti khādati, dīpimaṃsaṃ migamaṃsanti khādati, akappiyabhojanaṃ kappiyabhojananti bhuñjati, vikāle kālasaññāya bhuñjati, akappiyapānakaṃ kappiyapānakanti pivati; evaṃ akappiye kappiyasaññitāya āpajjati.

Kathaṃ kappiye akappiyasaññitāya āpajjati? Sūkaramaṃsaṃ acchamaṃsanti khādati, migamaṃsaṃ dīpimaṃsanti khādati, kappiyabhojanaṃ akappiyabhojananti bhuñjati, kāle vikālasaññāya bhuñjati, kappiyapānakaṃ akappiyapānakanti pivati; evaṃ kappiye akappiyasaññitāya āpajjati.

Kathaṃ satisammosāya āpajjati? Sahaseyyacīvaravippavāsabhesajjacīvarakālātikkamanapaccayā āpattiñca satisammosāya āpajjati; evamidhekacco bhikkhu imehi chahākārehi āpattiṃ āpajjati.

Vinayadharo pana imehi chahākārehi āpattiṃ nāpajjati. Kathaṃ lajjitāya nāpajjati? So hi 『『passatha bho, ayaṃ kappiyākappiyaṃ jānantoyeva paṇṇattivītikkamaṃ karotī』』ti imaṃ parūpavādaṃ rakkhantopi nāpajjati; evaṃ lajjitāya nāpajjati. Sahasā āpannampi desanāgāminiṃ desetvā vuṭṭhānagāminiyā vuṭṭhahitvā suddhante patiṭṭhāti. Tato –

『『Sañcicca āpattiṃ na āpajjati, āpattiṃ na parigūhati;

Agatigamanañca na gacchati, ediso vuccati lajjipuggalo』』ti. (pari. 359)

Imasmiṃ lajjibhāve patiṭṭhitova hoti.

以下是完整的簡體中文直譯： 438. 在第二條中 - "講述律法"是指講述律法的內容，包括可犯與不可犯的罪、懺悔、約束、放棄以及相關的教導。講述律法的內容是指通過五類或七類罪的分類，結合定義進行講解。講述律法的內容是指通過律法的範圍來講述律法的優點和利益。因為持守律法的人通過律法的範圍獲得五種利益、七種利益、八種利益、九種利益、十種利益和十一種利益，這些都是所講述的內容。那麼，哪些是五種利益呢？是指自身的戒律、安穩等。正如所說： "這五種利益,比丘們,是持守律法的人所獲得的——自身的戒律安穩如故，得到良好的保護，能夠在僧團中和諧相處，能夠妥善處理對立者的事宜，能夠在正法的堅持中前行。"（《律典》325） 那麼，如何能使自身的戒律安穩如故呢？有的比丘在犯戒時以六種方式犯戒——不害羞、不明瞭、心中疑慮、對可犯與不可犯的認識混淆、對不可犯與可犯的認識混淆、心中迷失。 如何因不害羞而犯戒？明知不可犯而故意犯戒。正如所說： "他收拾好后犯戒，保留了戒律; 而且不去不當的地方，這種人稱為不害羞的人。"（《律典》359） 如何因無知而犯戒？無知的人確實愚笨、糊塗，不知應做與不應做的事情，反而做了不應做的事;這樣便因無知而犯戒。 如何因心中疑慮而犯戒？在可犯與不可犯的事情上，因心中疑慮而向持守律法的人詢問，認為可犯的可以做，不可犯的不能做，但他卻以"可以"的心態去犯戒;因此便因心中疑慮而犯戒。 如何因不可犯的可犯的認識而犯戒？他吃豬肉、吃狗肉、吃不可犯的食物認為是可犯的食物，在不適當的時間吃東西，喝不可犯的飲料認為是可犯的飲料;因此便因不可犯的可犯的認識而犯戒。 如何因可犯的不可犯的認識而犯戒？他吃豬肉認為是不可犯的，吃狗肉認為是不可犯的，吃可犯的食物認為是不可犯的，在適當的時間吃東西，喝可犯的飲料認為是不可犯的飲料;因此便因可犯的不可犯的認識而犯戒。 如何因心中迷失而犯戒？因意外的衣物、藥物、食物等原因而犯戒;這樣有的比丘便以這六種方式犯戒。 而持守律法的人則不會因這六種方式而犯戒。如何因害羞而不犯戒？他會說：「你們看，這些可犯與不可犯的事情我明知而不去犯戒";因此便因害羞而不犯戒。即使偶然犯戒，也能在教法的引導下站起來，迴歸正道。因此說： "他收拾好后不犯戒，保留了戒律; 而且不去不當的地方，這種人稱為害羞的人。"（《律典》359） 在這種害羞的狀態中他始終保持著。

Kathaṃ ñāṇatāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā kappiyameva karoti, akappiyaṃ na karoti; evaṃ ñāṇatāya nāpajjati.

Kathaṃ akukkuccapakatatāya nāpajjati? So hi kappiyākappiyaṃ nissāya kukkucce uppanne vatthuṃ oloketvā mātikaṃ padabhājanaṃ antarāpattiṃ āpattiṃ anāpattiñca oloketvā kappiyañce hoti karoti, akappiyañce na karoti; evaṃ akukkuccapakatatāya nāpajjati.

Kathaṃ akappiyādisaññitāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā akappiye kappiyasaññī na hoti, kappiye akappiyasaññī na hoti; suppatiṭṭhitā cassa sati hoti, adhiṭṭhātabbaṃ adhiṭṭheti, vikappetabbaṃ vikappeti. Iti imehi chahākārehi āpattiṃ nāpajjati. Āpattiṃ anāpajjanto akhaṇḍasīlo hoti parisuddhasīlo; evamassa attano sīlakkhandho sugutto hoti surakkhito.

Kathaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti? Tiroraṭṭhesu tirojanapadesu ca uppannakukkuccā bhikkhū 『『asukasmiṃ kira vihāre vinayadharo vasatī』』ti dūratopi tassa santikaṃ āgantvā kukkuccaṃ pucchanti, so tehi katassa kammassa vatthuṃ oloketvā āpattānāpattigarukalahukādibhedaṃ sallakkhetvā desanāgāminiṃ desāpetvā vuṭṭhānagāminiyā vuṭṭhāpetvā suddhante patiṭṭhāpeti; evaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti.

Visārado saṅghamajjhe voharatīti avinayadharassa hi saṅghamajjhe kathentassa bhayaṃ sārajjaṃ okkamati, vinayadharassa taṃ na hoti. Kasmā? 『『Evaṃ kathentassa doso hoti; evaṃ na doso』』ti ñatvā kathanato.

Paccatthike sahadhammena suniggahitaṃ niggaṇhātīti ettha dvidhā paccatthikā nāma – attapaccatthikā ca sāsanapaccatthikā ca. Tattha mettiyabhummajakā ca bhikkhū vaḍḍho ca licchavī amūlakena antimavatthunā codesuṃ, ime attapaccatthikā nāma. Ye vā panaññepi dussīlā pāpadhammā, sabbe te attapaccatthikā. Viparītadassanā pana ariṭṭhabhikkhukaṇṭakasāmaṇeravesālikavajjiputtakā parūpahāraaññāṇakaṅkhāparavitaraṇādivādā mahāsaṅghikādayo ca abuddhasāsanaṃ 『『buddhasāsana』』nti vatvā katapaggahā sāsanapaccatthikā nāma. Te sabbepi sahadhammena sakāraṇena vacanena yathā taṃ asaddhammaṃ patiṭṭhāpetuṃ na sakkonti, evaṃ suniggahitaṃ katvā niggaṇhāti.

Saddhammaṭṭhitiyāpaṭipanno hotīti ettha pana tividho saddhammo pariyattipaṭipattiadhigamavasena. Tattha tepiṭakaṃ buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaṅgaguṇā cuddasa khandhakavattāni dveasīti mahāvattānīti ayaṃ paṭipattisaddhammo nāma. Cattāro maggā ca phalāni cāti ayaṃ adhigamasaddhammo nāma.

Tattha keci therā 『『yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā』』ti (dī. ni. 2.216) iminā suttena 『『sāsanassa pariyatti mūla』』nti vadanti. Keci therā 『『ime ca subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā』』ti (dī. ni.

以下是完整的簡體中文直譯： 如何因明瞭而不犯戒？他知道可犯與不可犯的事情,因此只做可犯的事,不做不可犯的事;這樣便因明瞭而不犯戒。 如何因不疑慮而不犯戒？當對可犯與不可犯的事情產生疑慮時,他會觀察事物,檢視戒律的綱要、解釋、中間的罪、罪和無罪,如果是可犯的就做,如果是不可犯的就不做;這樣便因不疑慮而不犯戒。 如何因不認為不可犯等為可犯而不犯戒？他知道可犯與不可犯的事情,因此不會把不可犯的認為是可犯的,也不會把可犯的認為是不可犯的;他的正念很穩固,應該決意的就決意,應該分享的就分享。這樣通過這六種方式他不會犯戒。不犯戒的人戒律完整,戒律清凈;這樣他自身的戒蘊就得到很好的保護。 如何成為疑慮者的依靠？在其他國家和地區產生疑慮的比丘們聽說"某某寺院裡住著精通律法的人",即使從遠處也會來到他那裡詢問疑慮,他會觀察他們所做之事的本質,考慮罪與無罪、重罪與輕罪等的區別,讓他們懺悔應該懺悔的,讓他們改正應該改正的,使他們迴歸清凈;這樣就成為疑慮者的依靠。 如何在僧團中自信地說話？不精通律法的人在僧團中說話時會感到恐懼和羞怯,而精通律法的人則不會。為什麼?因為他知道"這樣說會有過失;那樣說則不會有過失"。 如何用正法很好地制止對立者?這裡有兩種對立者:自身的對立者和教法的對立者。其中,彌提亞和浮摩迦比丘以及瓦達利支威用無根據的最重罪誹謗,這些是自身的對立者。還有其他破戒、惡行的人,都是自身的對立者。而持有錯誤見解的阿利吒比丘、刺沙彌、毗舍離的跋耆子、主張他人加害、無知、懷疑、度他等的大眾部等,稱非佛教為佛教並加以支援的,這些是教法的對立者。他用正法、有理由的話語制止所有這些人,使他們無法建立非法。 如何實踐以使正法久住?這裡有三種正法:學習、實踐和證悟。其中,三藏佛語稱為學習正法。十三頭陀行、十四章法、八十二大法,這是實踐正法。四道和果,這是證悟正法。 其中,有些長老引用"阿難,我所說的法和律,在我去世后將成為你們的導師"這句經文,說"教法的根本是學習"。有些長老引用"須跋陀,如果這些比丘正確地生活,世間就不會缺少阿羅漢"這句經文,

2.214) iminā suttena 『『sāsanassa paṭipattimūla』』nti vatvā 『『yāva pañca bhikkhū sammā paṭipannā saṃvijjanti, tāva sāsanaṃ ṭhitaṃ hotī』』ti āhaṃsu. Itare pana therā pariyattiyā antarahitāya suppaṭipannassapi dhammābhisamayo natthī』』ti āhaṃsu. Sace pañca bhikkhū cattāri pārājikāni rakkhaṇakā honti, te saddhe kulaputte pabbājetvā paccantime janapade upasampādetvā dasavaggaṃ gaṇaṃ pūretvā majjhime janapadepi upasampadaṃ karissanti, etenupāyena vīsativaggagaṇaṃ saṅghaṃ pūretvā attanopi abbhānakammaṃ katvā sāsanaṃ vuḍḍhiṃ virūḷhiṃ vepullaṃ gamayissanti. Evamayaṃ vinayadharo tividhassāpi saddhammassa ciraṭṭhitiyā paṭipanno hotīti evamayaṃ vinayadharo ime tāva pañcānisaṃse paṭilabhatīti veditabbo.

Katame cha ānisaṃse labhatīti? Tassādheyyo uposatho, pavāraṇā, saṅghakammaṃ, pabbajjā, upasampadā, nissayaṃ deti sāmaṇeraṃ upaṭṭhāpeti.

Ye ime cātuddasiko, pannarasiko, sāmaggiuposatho, saṅghe uposatho, gaṇe puggale uposatho, suttuddeso, pārisuddhi, adhiṭṭhānauposathoti nava uposathā, sabbe te vinayadharāyattā.

Yāpi ca imā cātuddasikā pannarasikā, sāmaggipavāraṇā, saṅghe pavāraṇā gaṇe puggale pavāraṇā, tevācikā, dvevācikā, samānavassikā pavāraṇāti nava pavāraṇāyo, tāpi vinayadharāyattā eva, tassa santakā, so tāsaṃ sāmī.

Yānipi imāni apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti cattāri saṅghakammāni, tāni vinayadharāyattāni.

Yāpi cāyaṃ upajjhāyena hutvā kulaputtānaṃ pabbajjā ca upasampadā ca kātabbā, ayampi vinayadharāyattāva. Na hi añño dvipiṭakadharopi etaṃ kātuṃ labhati. So eva nissayaṃ deti, sāmaṇeraṃ upaṭṭhāpeti. Añño neva nissayaṃ dātuṃ labhati, na sāmaṇeraṃ upaṭṭhāpetuṃ. Sāmaṇerūpaṭṭhānaṃ paccāsīsanto pana vinayadharassa santike upajjhaṃ gāhāpetvā vattapaṭipattiṃ sādituṃ labhati. Ettha ca nissayadānañceva sāmaṇerūpaṭṭhānañca ekamaṅgaṃ.

Iti imesu chasu ānisaṃsesu ekena saddhiṃ purimā pañca cha honti, dvīhi saddhiṃ satta, tīhi saddhiṃ aṭṭha, catūhi saddhiṃ nava, pañcahi saddhiṃ dasa, sabbehi petehi saddhiṃ ekādasāti evaṃ vinayadharo puggalo pañca cha satta aṭṭha nava dasa ekādasa ca ānisaṃse labhatīti veditabbo. Evaṃ bhagavā ime ānisaṃse dassento vinayapariyattiyā vaṇṇaṃ bhāsatīti veditabbo.

Ādissaādissāti punappunaṃ vavatthapetvā visuṃ visuṃ katvā. Āyasmato upālissa vaṇṇaṃ bhāsatīti vinayapariyattiṃ nissāya upālittherassa guṇaṃ bhāsati thometi pasaṃsati. Kasmā? Appeva nāma mama vaṇṇanaṃ sutvāpi bhikkhū upālissa santike vinayaṃ uggahetabbaṃ pariyāpuṇitabbaṃ maññeyyuṃ, evamidaṃ sāsanaṃ addhaniyaṃ bhavissati, pañcavassasahassāni pavattissatīti.

Tedha bahū bhikkhūti te imaṃ bhagavato vaṇṇanaṃ sutvā 『『ime kirānisaṃse neva suttantikā na ābhidhammikā labhantī』』ti yathāparikittitānisaṃsādhigame ussāhajātā bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṃ pariyāpuṇantīti ayamettha attho. Idhāti nipātamattameva.

439-

以下是完整的簡體中文直譯： 說"教法的根本是實踐",並說"只要有五位比丘正確地實踐,教法就能存續"。而其他長老則說"如果學習消失了,即使是善於實踐的人也無法證悟法"。如果有五位比丘能守護四波羅夷戒,他們可以讓有信仰的善男子出家,在邊遠地區為他們授具足戒,湊齊十人的團體,在中部地區也可以授具足戒,以此方法湊齊二十人的僧團,自己也完成復權儀式,使教法增長、繁榮、廣泛傳播。這樣,這位精通律法的人就是爲了三種正法的長久存續而實踐的,應當知道這位精通律法的人至少獲得這五種利益。 他獲得哪六種利益呢?他可以主持布薩、自恣、僧團羯磨、出家、授具足戒、給予依止,讓沙彌侍奉。 這九種布薩:十四日布薩、十五日布薩、和合布薩、僧團布薩、團體布薩、個人布薩、誦經布薩、清凈布薩、決意布薩,都依賴精通律法的人。 這九種自恣:十四日自恣、十五日自恣、和合自恣、僧團自恣、團體自恣、個人自恣、三說自恣、二說自恣、同雨安居自恣,也都依賴精通律法的人,屬於他,他是這些的主人。 這四種僧團羯磨:告白羯磨、單白羯磨、白二羯磨、白四羯磨,都依賴精通律法的人。 作為戒和尚為善男子舉行出家和授具足戒儀式,這也依賴精通律法的人。其他精通兩部經典的人也不能做這事。只有他能給予依止,讓沙彌侍奉。其他人既不能給予依止,也不能讓沙彌侍奉。但希望得到沙彌侍奉的人,可以在精通律法的人面前請求戒和尚,獲準遵守規矩。這裡,給予依止和讓沙彌侍奉是一項。 這樣,在這六種利益中,加上一項就是前面的五項,成為六項;加上兩項就是七項;加上三項就是八項;加上四項就是九項;加上五項就是十項;加上所有這些就是十一項。應當知道,精通律法的人獲得五、六、七、八、九、十、十一種利益。這樣,應當知道世尊通過顯示這些利益來讚歎律法的學習。 "一再地"是指反覆地確定,分別地。"讚歎尊者優波離"是指依靠律法的學習來讚歎、稱讚、讚美優波離長老的功德。為什麼?也許比丘們聽到我的讚歎后,會認為應該在優波離那裡學習和掌握律法,這樣這個教法就會持久,能夠延續五千年。 "於是許多比丘"是指聽到世尊的這種讚歎后,"據說這些利益既不是經師也不是論師所能獲得的",爲了獲得所說的利益而生起精進,許多比丘,包括長老、新學和中等的,都在尊者優波離那裡學習律法,這就是這裡的意思。"在這裡"只是一個語氣詞。 439-

40.Uddissamāneti ācariyena antevāsikassa uddissamāne, so pana yasmā ācariye attano ruciyā uddisante vā ācariyaṃ yācitvā antevāsikena uddisāpente vā yo naṃ dhāreti, tasmiṃ sajjhāyaṃ karonte vā uddissamāno nāma hoti, tasmā 『『uddisante vā uddisāpente vā sajjhāyaṃ vā karonte』』ti padabhājanaṃ vuttaṃ. Khuddānukhuddakehīti khuddakehi ca anukhuddakehi ca. Yāvadevāti tesaṃ saṃvattanamariyādaparicchedavacanaṃ. Idaṃ vuttaṃ hoti – etāni hi ye uddisanti, uddisāpenti sajjhāyanti vā, tesaṃ tāva saṃvattanti yāva 『『kappati nu kho, na kappati nu kho』』ti kukkuccasaṅkhāto vippaṭisāro vihesā vicikicchāsaṅkhāto manovilekho ca uppajjatiyeva. Atha vā yāvadevāti atisayavavatthāpanaṃ; tassa saṃvattantīti iminā sambandho, kukkuccāya vihesāya vilekhāya ativiya saṃvattantiyevāti vuttaṃ hoti. Upasampannassa vinayaṃ vivaṇṇetīti upasampannassa santike tassa tasmiṃ vimatiṃ uppādetukāmo vinayaṃ vivaṇṇeti nindati garahati. Sesamettha uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Vilekhanasikkhāpadaṃ dutiyaṃ.

  1. Mohanasikkhāpadavaṇṇanā

  2. Tatiye – anvaddhamāsanti anupaṭipāṭiyā addhamāse addhamāse; yasmā pana so uposathadivase uddisiyati, tasmā 『『anuposathika』』nti padabhājane vuttaṃ. Uddissamāneti uddisiyamāne . Yasmā pana so pātimokkhuddesake uddisante uddisiyamāno nāma hoti, tasmā 『『uddisante』』ti padabhājane vuttaṃ. Yañca tattha āpattiṃ āpannoti tasmiṃ anācāre ciṇṇe yaṃ āpattiṃ āpanno. Yathādhammo kāretabboti aññāṇena āpannattā tassā āpattiyā mokkho natthi, yathā pana dhammo ca vinayo ca ṭhito, tathā kāretabbo. Desanāgāminiñce āpanno hoti, desāpetabbo, vuṭṭhānagāminiñce, vuṭṭhāpetabboti attho. Sādhukanti suṭṭhu. Aṭṭhiṃkatvāti atthikabhāvaṃ katvā; atthiko hutvāti vuttaṃ hoti.

447.Dhammakammetiādīsu mohāropanakammaṃ adhippetaṃ. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Mohanasikkhāpadaṃ tatiyaṃ.

  1. Pahārasikkhāpadavaṇṇanā

  2. Catutthe – pahāraṃ dentīti 『『āvuso pīṭhakaṃ paññapetha, pādadhovanaṃ āharathā』』tiādīni vatvā tathā akarontānaṃ pahāraṃ denti.

451.Pahāraṃ deti āpatti pācittiyassāti ettha paharitukāmatāya pahāre dinne sacepi marati pācittiyameva. Pahārena hattho vā pādo vā bhijjati, sīsaṃ vā bhinnaṃ hoti, pācittiyameva. 『『Yathāyaṃ saṅghamajjhe na virocati, tathā naṃ karomī』』ti evaṃ virūpakaraṇādhippāyena kaṇṇaṃ vā nāsaṃ vā chindati, dukkaṭaṃ.

452.Anupasampannassāti gahaṭṭhassa vā pabbajitassa vā itthiyā vā purisassa vā antamaso tiracchānagatassāpi pahāraṃ deti, dukkaṭaṃ. Sace pana rattacitto itthiṃ paharati, saṅghādiseso.

以下是完整的簡體中文直譯： 440. "正在誦讀時"是指老師正在為學生誦讀時,但由於老師自願誦讀或應學生的請求而誦讀,或者是記住它的人在背誦時,都稱為正在誦讀,因此在詞義解釋中說"正在誦讀或使人誦讀或背誦時"。"小小學處"是指小學處和極小學處。"只會"是表示它們的作用範圍的限定語。這裡的意思是:那些誦讀、使人誦讀或背誦這些學處的人,只會產生"這是否允許,這是否不允許"這樣的疑慮,稱為悔恨,以及稱為心的困擾的疑惑。或者,"只會"是表示程度;與"導致"相連,意思是極度地導致疑慮、困擾和困惑。"對已受具足戒者誹謗律"是指在已受具足戒者面前,想要使他對此產生疑惑而誹謗、責備、譴責律。其餘在此很明顯。 三種起源 - 作為、非想解脫、有心、世俗罪、身業、語業、不善心、苦受。 誹謗學處為第二。 3. 愚弄學處解釋 444. 在第三條中 - "每半月"是指每隔半月;但因為它是在布薩日誦讀的,所以在詞義解釋中說"每布薩"。"正在誦讀時"是指正在被誦讀時。但因為在誦波羅提木叉者誦讀時它被稱為正在被誦讀,所以在詞義解釋中說"正在誦讀時"。"所犯的罪"是指在那種不當行為中所犯的罪。"應如法處置"是指因無知而犯的那個罪沒有免除,而是應該按照法和律的規定來處置。如果犯的是應懺悔的罪,就應該讓他懺悔;如果是應出罪的罪,就應該讓他出罪,這是意思。"好好地"是指很好地。"認真地"是指變得認真;意思是變得有興趣。 447. 在"如法羯磨"等中,指的是愚弄羯磨。其餘在此很明顯。三種起源 - 作為、非想解脫、有心、世俗罪、身業、語業、不善心、苦受。 愚弄學處為第三。 4. 打擊學處解釋 449. 在第四條中 - "給予打擊"是指說"朋友,擺放座位,拿來洗腳水"等,對不這樣做的人給予打擊。 451. "給予打擊犯懺悔"在這裡,如果出於想打的意圖給予打擊,即使對方死亡也只是懺悔。如果因打擊而手腳斷裂,或頭破,也只是懺悔。如果想"讓他在僧團中不出色",出於這種使人醜陋的意圖而割斷耳朵或鼻子,犯惡作。 452. "對未受具足戒者"是指對在家人或出家人,女人或男人,乃至畜生給予打擊,犯惡作。但如果帶著貪慾心打女人,犯僧殘。

453.Kenaciviheṭhiyamānoti manussena vā tiracchānagatena vā viheṭhiyamāno. Mokkhādhippāyoti tato attano mokkhaṃ patthayamāno. Pahāraṃ detīti kāyakāyapaṭibaddhanissaggiyānaṃ aññatarena pahāraṃ deti, anāpatti. Sacepi antarāmagge coraṃ vā paccatthikaṃ vā viheṭhetukāmaṃ disvā 『『upāsaka, ettheva tiṭṭha, mā āgamī』』ti vatvā vacanaṃ anādiyitvā āgacchantaṃ 『『gaccha re』』ti muggarena vā satthakena vā paharitvā yāti, so ce tena pahārena marati, anāpattiyeva. Vāḷamigesupi eseva nayo. Sesamettha uttānameva. Samuṭṭhānādīni panassa paṭhamapārājikasadisāni, idaṃ pana dukkhavedananti.

Pahārasikkhāpadaṃ catutthaṃ.

  1. Talasattikasikkhāpadavaṇṇanā

  2. Pañcame – talasattikaṃ uggirantīti pahāradānākāraṃ dassetvā kāyampi kāyapaṭibaddhampi uccārenti. Te pahārasamuccitā rodantīti te pahāraparicitā pubbepi laddhapahārattā idāni ca pahāraṃ dassantīti maññamānā rodantīti attho. 『『Pahārassa muccitā』』tipi sajjhāyanti, tattha 『『pahārassa bhītā』』ti attho.

457.Uggirati āpatti pācittiyassāti ettha sace uggiritvā viraddho pahāraṃ deti, avassaṃ dhāretuṃ asakkontassa pahāro sahasā patati, na paharitukāmatāya dinnattā dukkaṭaṃ. Tena pahārena hatthādīsu yaṃkiñci bhijjati, dukkaṭameva.

458.Mokkhādhippāyo talasattikaṃ uggiratīti ettha pubbe vuttesu vatthūsu purimanayeneva talasattikaṃ uggirantassa anāpatti. Sacepi virajjhitvā pahāraṃ deti, anāpattiyeva. Sesaṃ purimasadisameva saddhiṃ samuṭṭhānādīhīti.

Talasattikasikkhāpadaṃ pañcamaṃ.

  1. Amūlakasikkhāpadavaṇṇanā

  2. Chaṭṭhe – anuddhaṃsentīti te kira sayaṃ ākiṇṇadosattā 『『evaṃ bhikkhū amhe neva codessanti, na sāressantī』』ti attaparittāṇaṃ karontā paṭikacceva bhikkhū amūlakena saṅghādisesena codenti. Sesamettha terasakamhi amūlakasikkhāpade vuttanayattā uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Amūlakasikkhāpadaṃ chaṭṭhaṃ.

  1. Sañciccasikkhāpadavaṇṇanā

  2. Sattame – upadahantīti uppādenti. Kukkuccaṃ upadahati āpatti pācittiyassāti vācāya vācāya āpatti. Anupasampannassāti sāmaṇerassa . Mātugāmena saddhiṃ raho maññe tayā nisinnaṃ nipannaṃ bhuttaṃ pītaṃ, saṅghamajjhe idañcidañca katantiādinā nayena kukkuccaṃ upadahati, vācāya vācāya dukkaṭaṃ. Sesamettha uttānameva. Samuṭṭhānādīnipi amūlakasadisānevāti.

Sañciccasikkhāpadaṃ sattamaṃ.

  1. Upassutisikkhāpadavaṇṇanā

  2. Aṭṭhame – adhikaraṇajātānanti etehi bhaṇḍanādīhi uppannavivādādhikaraṇānaṃ. Upassutinti sutisamīpaṃ; yattha ṭhatvā sakkā hoti tesaṃ vacanaṃ sotuṃ, tatthāti attho. Gacchati āpatti dukkaṭassāti ettha padavāre padavāre dukkaṭaṃ. Mantentanti aññena saddhiṃ aññasmiṃ mantayamāne; 『『mantente』』ti vā pāṭho, ayamevattho.

以下是完整的簡體中文直譯： 453. "被某人騷擾"是指被人或畜生騷擾。"想要解脫"是指希望從中解脫自己。"給予打擊"是指用身體、身體所連線的東西或可投擲的東西中的任何一種給予打擊,無罪。即使在路上看到想要騷擾的強盜或敵人,說"居士,就站在那裡,不要過來",對方不聽勸告而過來,說"滾開"用棍棒或刀打擊他離開,如果他因這打擊而死,也無罪。對於兇猛的野獸也是同樣的道理。其餘在此很明顯。但它的起源等與第一波羅夷相同,這是苦受。 打擊學處為第四。 5. 舉手作打勢學處解釋 454. 在第五條中 - "舉手作打勢"是指表現出給予打擊的樣子,舉起身體或身體所連線的東西。"他們因打擊而哭泣"的意思是,他們習慣於打擊,因為以前也受過打擊,現在認為會被打擊而哭泣。有些人讀作"因打擊而解脫",其意思是"因打擊而害怕"。 457. "舉手作打勢犯懺悔"在這裡,如果舉手作打勢時失誤而給予打擊,因無法控制而打擊突然落下,不是出於想打的意圖而給予的,犯惡作。如果因這打擊而手等任何部位斷裂,也只是惡作。 458. "想要解脫而舉手作打勢"在這裡,對於前面所說的情況,按照前面的方法舉手作打勢的無罪。即使失誤而給予打擊,也無罪。其餘與前面相同,包括起源等。 舉手作打勢學處為第五。 6. 無根據學處解釋 459. 在第六條中 - "誹謗"是指據說他們因為自己充滿過失,爲了自我保護而想"這樣比丘們就不會責備我們,不會提醒我們",所以預先用無根據的僧殘罪誹謗比丘們。其餘在此因與十三中的無根據學處所說的方法相同而明顯。 三種起源 - 作為、非想解脫、有心、世俗罪、身業、語業、不善心、苦受。 無根據學處為第六。 7. 故意學處解釋 464. 在第七條中 - "引起"是指產生。"引起疑悔犯懺悔"是指每說一次就犯一次。"對未受具足戒者"是指對沙彌。以"我想你與女人單獨坐著、躺著、吃飯、喝水,在僧團中做了這個那個"等方式引起疑悔,每說一次就犯一次惡作。其餘在此很明顯。起源等也與無根據學處相同。 故意學處為第七。 8. 偷聽學處解釋 471. 在第八條中 - "有爭論"是指因這些爭吵等而產生的爭論。"偷聽"是指靠近聽;意思是站在能聽到他們說話的地方。"走去犯惡作"在這裡,每走一步就犯一次惡作。"正在商議"是指與他人在別處商議;"正在商議"也是一種讀法,意思相同。

473.Vūpasamissāmīti upasamaṃ gamissāmi, kalahaṃ na karissāmi. Attānaṃ parimocessāmīti mama akārakabhāvaṃ kathetvā attānaṃ mocessāmi. Sesamettha uttānameva.

Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, siyā kiriyaṃ sotukāmatāya gamanavasena, siyā akiriyaṃ ṭhitaṭṭhānaṃ āgantvā mantayamānānaṃ ajānāpanavasena, rūpiyaṃ aññavādakaṃ upassutīti imāni hi tīṇi sikkhāpadāni ekaparicchedāni, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Upassutisikkhāpadaṃ aṭṭhamaṃ.

  1. Kammapaṭibāhanasikkhāpadavaṇṇanā

  2. Navame – sace ca mayaṃ jāneyyāmāti sace mayaṃ jāneyyāma; cakāro pana nipātamattameva. Dhammikānanti dhammena vinayena satthusāsanena katattā dhammā etesu atthīti dhammikāni; tesaṃ dhammikānaṃ catunnaṃ saṅghakammānaṃ. Khiyyati āpatti pācittiyassāti ettha vācāya vācāya pācittiyaṃ . Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Kammapaṭibāhanasikkhāpadaṃ navamaṃ.

  1. Chandaṃadatvāgamanasikkhāpadavaṇṇanā

  2. Dasame – vatthu vā ārocitanti codakena ca cuditakena ca attano kathā kathitā, anuvijjako sammato, ettāvatāpi vatthumeva ārocitaṃ hoti. Sesamettha uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ , akusalacittaṃ, dukkhavedananti.

Chandaṃ adatvā gamanasikkhāpadaṃ dasamaṃ.

  1. Dubbalasikkhāpadavaṇṇanā

  2. Ekādasame – yathāmittatāti yathāmittatāya; yo yo mitto, tassa tassa detīti vuttaṃ hoti. Esa nayo sabbapadesu. Sesaṃ ujjhāpanakādīsu vuttanayattā uttānatthameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ akusalacittaṃ, dukkhavedananti.

Dubbalasikkhāpadaṃ ekādasamaṃ.

  1. Pariṇāmanasikkhāpadavaṇṇanā

  2. Dvādasame – yaṃ vattabbaṃ siyā, taṃ sabbaṃ tiṃsake pariṇāmanasikkhāpade vuttanayameva. Ayameva hi viseso – tattha attano pariṇāmitattā nissaggiyaṃ pācittiyaṃ, idha puggalassa pariṇāmitattā suddhikapācittiyanti.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Pariṇāmanasikkhāpadaṃ dvādasamaṃ.

Samatto vaṇṇanākkamena sahadhammikavaggo aṭṭhamo.

  1. Ratanavaggo

  2. Antepurasikkhāpadavaṇṇanā

  3. Rājavaggassa paṭhamasikkhāpade – orakoti parittako. Uparipāsādavaragatoti pāsādavarassa uparigato. Ayyānaṃ vāhasāti ayyānaṃ kāraṇā; tehi jānāpitattā jānāmīti vuttaṃ hoti.

497.Pitaraṃ patthetīti antaraṃ passitvā ghātetuṃ icchati. Rājantepuraṃ hatthisammaddantiādīsu hatthīhi sammaddo etthāti hatthisammaddaṃ; hatthisambādhanti attho. Assarathasammaddapadepi eseva nayo. 『『Sammatta』』nti keci paṭhanti, taṃ na gahetabbaṃ. 『『Rañño antepure hatthisammadda』』ntipi pāṭho, tattha hatthīnaṃ sammaddaṃ hatthisammaddanti attho, rañño antepure hatthisammaddo atthīti vuttaṃ hoti. Esa nayo sesapadesupi. Rajanīyānīti tasmiṃ antepure edisāni rūpādīni.

以下是完整的簡體中文直譯： 473. "我將平息"是指我將平靜下來,不會爭吵。"我將解脫自己"是指我將說明我不是作者而解脫自己。其餘在此很明顯。 偷盜武器起源 - 從身和心或從身、語和心而起,可能是作為,因想聽而走去,可能是不作為,因站在原地而來的人不知道正在商議,貨幣、異說、偷聽這三條學處是同一類的,非想解脫、有心、世俗罪、身業、語業、不善心、苦受。 偷聽學處為第八。 9. 阻礙羯磨學處解釋 474. 在第九條中 - "如果我們知道"是指如果我們知道;而"ca"只是一個語氣詞。"如法的"是指因為依法、依律、依師教而做,所以這些是如法的;這些如法的四種僧團羯磨。"抱怨犯懺悔"在這裡,每說一次就犯一次懺悔。其餘很明顯。三種起源 - 作為、非想解脫、有心、世俗罪、身業、語業、不善心、苦受。 阻礙羯磨學處為第九。 10. 不與欲而離去學處解釋 481. 在第十條中 - "事情已經宣佈"是指控告者和被控告者已經說明自己的情況,調查者已經被選定,到這個程度事情就已經宣佈了。其餘在此很明顯。 放下責任起源 - 從身、語和心而起,作為不作為,非想解脫、有心、世俗罪、身業、語業、不善心、苦受。 不與欲而離去學處為第十。 11. 微弱學處解釋 484. 在第十一條中 - "隨友誼"是指根據友誼;意思是給予每一個朋友。這個方法適用於所有詞。其餘因與抱怨等所說的方法相同而意思明顯。 三種起源 - 作為、非想解脫、有心、世俗罪、身業、語業、不善心、苦受。 微弱學處為第十一。 12. 轉用學處解釋 489. 在第十二條中 - 應該說的一切都與三十條中的轉用學處所說的方法相同。這裡唯一的區別是:那裡因為轉用給自己而成為舍懺,這裡因為轉用給個人而成為純懺。 三種起源 - 作為、非想解脫、有心、世俗罪、身業、語業、不善心、三受。 轉用學處為第十二。 以解釋順序完成第八同法品。 9. 寶品 1. 內宮學處解釋 494. 在王品的第一學處中 - "低劣的"是指微小的。"到達高樓頂部"是指到達最高樓的頂部。"因為貴族們"是指因為貴族們的緣故;意思是因為他們讓知道而說"我知道"。 497. "想要父親"是指看到機會而想要殺害。在"內宮被象踐踏"等中,"被象踐踏"是指被象踐踏的地方;意思是被象擠滿。在"馬車踐踏"一詞中也是同樣的道理。有些人讀作"醉酒",不應採用。也有"國王內宮象踐踏"的讀法,其中"象踐踏"是指象的踐踏,意思是國王內宮有象的踐踏。其他詞也是同樣的道理。"可愛的"是指在那內宮中這樣的色等。

498.Muddhāvasittassāti muddhani avasittassa. Anikkhanto rājā itoti anikkhantarājakaṃ, tasmiṃ anikkhantarājake; sayanighareti attho. Ratanaṃ vuccati mahesī, niggatanti nikkhantaṃ, aniggataṃ ratanaṃ itoti aniggataratanakaṃ, tasmiṃ aniggataratanake; sayanighareti attho. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Antepurasikkhāpadaṃ paṭhamaṃ.

  1. Ratanasikkhāpadavaṇṇanā

502-3. Dutiye – vissaritvāti pamussitvā. Puṇṇapattaṃ nāma satato pañca kahāpaṇā. Kyāhaṃ karissāmīti kiṃ ahaṃ karissāmi. Ābharaṇaṃ omuñcitvāti mahālataṃ nāma navakoṭiagghanakaṃ alaṅkāraṃ apanetvā.

504.Antevāsīti paricārako.

以下是完整的簡體中文直譯： 498. "被迷惑"是指被迷惑的狀態。"未能離開國王"是指未能離開的國王,在這個未能離開的國王中;意思是指在臥室中。"寶物"稱為大主,未被取走的稱為未被取走的寶物,在這個未被取走的寶物中;意思是指在臥室中。其餘在此很明顯。 困難起源 - 從身、語和心而起,作為不作為,沒有解脫、無心、沒有法則、身業、語業、三心、三受。 內宮學處為第一。 2. 寶學處解釋 502-3. 在第二條中 - "展開"是指展開后。"滿載的盤"是指裝滿五個卡哈帕那的盤子。"我將如何做"是指我將做什麼。"卸下裝飾品"是指卸下名為大樹的裝飾品,即卸下新裝飾品。 504. "內宮"是指僕人。

506.Aparikkhittassa upacāroti ettha upacāro nāma ārāmassa dve leḍḍupātā – 『『āvasathassa pana suppapāto vā musalapāto vā』』ti mahāpaccariyaṃ vuttaṃ. Uggaṇhāti āpatti pācittiyassāti ettha jātarūparajataṃ attano atthāya uggaṇhantassa vā uggaṇhāpentassa vā nissaggiyaṃ pācittiyaṃ, saṅghagaṇapuggalacetiyanavakammānaṃ atthāya dukkaṭaṃ, avasesaṃ muttādiratanaṃ attano vā saṅghādīnaṃ vā atthāya uggaṇhantassa vā uggaṇhāpentassa vā dukkaṭaṃ. Kappiyavatthu vā akappiyavatthu vā hotu, antamaso mātu kaṇṇapiḷandhanatāḷapaṇṇampi gihisantakaṃ bhaṇḍāgārikasīsena paṭisāmentassa pācittiyameva.

Sace pana mātāpitūnaṃ santakaṃ avassaṃ paṭisāmetabbaṃ kappiyabhaṇḍaṃ hoti, attano atthāya gahetvā paṭisāmetabbaṃ. 『『Idaṃ paṭisāmetvā dehī』』ti vutte pana 『『na vaṭṭatī』』ti paṭikkhipitabbaṃ. Sace 『『paṭisāmehī』』ti pātetvā gacchanti, palibodho nāma hoti, paṭisāmetuṃ vaṭṭati. Vihāre kammaṃ karontā vaḍḍhakīādayo vā rājavallabhā vā attano upakaraṇabhaṇḍaṃ vā sayanabhaṇḍaṃ vā 『『paṭisāmetvā dethā』』ti vadanti, chandenapi bhayenapi na kātabbameva, guttaṭṭhānaṃ pana dassetuṃ vaṭṭati. Balakkārena pātetvā gatesu ca paṭisāmetuṃ vaṭṭati.

Ajjhārāme vā ajjhāvasathe vāti ettha sace mahāvihārasadiso mahārāmo hoti, tattha pākāraparikkhitte pariveṇe yattha bhikkhūhi vā sāmaṇerehi vā gahitaṃ bhavissatīti saṅkā uppajjati, tādise eva ṭhāne uggaṇhitvā vā uggaṇhāpetvā vā ṭhapetabbaṃ. Mahābodhidvārakoṭṭhakaambaṅgaṇasadisesu pana mahājanasañcaraṇaṭṭhānesu na gahetabbaṃ, palibodho na hoti. Kurundiyaṃ pana vuttaṃ 『『eko maggaṃ gacchanto nimanussaṭṭhāne kiñci bhaṇḍaṃ passati, ākiṇṇamanussepi jāte manussā tameva bhikkhuṃ āsaṅkanti, tasmā maggā okkamma nisīditabbaṃ. Sāmikesu āgatesu taṃ ācikkhitabbaṃ. Sace sāmike na passati patirūpaṃ karissatī』』ti.

Rūpena vā nimittena vā saññāṇaṃ katvāti ettha rūpaṃ nāma antobhaṇḍikāya bhaṇḍaṃ; tasmā bhaṇḍikaṃ muñcitvā gaṇetvā ettakā kahāpaṇā vā jātarūparajataṃ vāti sallakkhetabbaṃ. Nimittanti lañchanādi; tasmā lañchitāya bhaṇḍikāya mattikālañchananti vā lākhālañchananti vā nīlapilotikāya bhaṇḍikā katāti vā setapilotikāya katāti vā evamādi sabbaṃ sallakkhetabbaṃ.

Bhikkhū patirūpāti lajjino kukkuccakā. Lolajātikānañhi hatthe ṭhapetuṃ na labhati. Yo pana neva tamhā āvāsā pakkamati, na sāmike passati, tenāpi attano cīvarādimūlaṃ na kātabbaṃ; thāvaraṃ pana senāsanaṃ vā cetiyaṃ vā pokkharaṇī vā kāretabbā. Sace dīghassa addhuno accayena sāmiko āgacchati, 『『upāsaka tava santakena idaṃ nāma kataṃ, anumodāhī』』ti vattabbo. Sace anumodati, iccetaṃ kusalaṃ; no ce anumodati, 『『mama dhanaṃ dethā』』ti codetiyeva, aññaṃ samādapetvā dātabbaṃ.

507.Ratanasammataṃvissāsaṃ gaṇhātītiādīsu āmāsameva sandhāya vuttaṃ. Anāmāsaṃ na vaṭṭatiyeva. Sesamettha uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Ratanasikkhāpadaṃ dutiyaṃ.

  1. Vikālagāmappavisanasikkhāpadavaṇṇanā

  2. Tatiye – tiracchānakathanti ariyamaggassa tiracchānabhūtaṃ kathaṃ. Rājakathanti rājapaṭisaṃyutta kathaṃ. Corakathādīsupi eseva nayo.

以下是完整的簡體中文直譯： 506. "未圍墻的範圍"在這裡,範圍指的是寺院周圍兩個土塊投擲的距離 - 在《大註釋書》中說"對於住所來說是掃帚投擲或杵投擲的距離"。"拾取犯懺悔"在這裡,為自己的利益拾取或使人拾取金銀犯舍懺,為僧團、團體、個人、塔或新建築的利益犯惡作,拾取或使人拾取其餘的珍珠等寶物,無論是為自己還是為僧團等的利益,都犯惡作。無論是適合的物品還是不適合的物品,即使是母親的耳環或棕櫚葉,只要是在家人的物品,以保管人的身份保管就犯懺悔。 但如果是父母的物品,必須保管的適合物品,應該為自己的利益拿取並保管。如果被說"請保管這個",應該說"不適合"而拒絕。如果他們丟下說"請保管"就走了,這就成了負擔,可以保管。在寺院工作的木匠等或國王寵臣說"請保管"他們的工具或床具,即使出于喜歡或害怕也不應該做,但可以指示安全的地方。如果他們強行丟下離開,可以保管。 "在寺院或住所內"在這裡,如果是像大寺院那樣的大園林,在有圍墻的區域內,在比丘或沙彌可能拿走的地方產生懷疑,應該在這樣的地方拾取或使人拾取或放置。但在像大菩提樹門樓或芒果園那樣的人多來往的地方不應拿取,這不是負擔。但在《古蘭迪》中說:"一個人走在路上,在無人之處看到某些物品,即使後來人多,人們也會懷疑那個比丘,因此應該離開路邊坐下。當物主來時應告知他。如果看不到物主,應做適當的處理。" "用形狀或標記做記號"在這裡,形狀指的是包裹內的物品;因此應該打開包裹,數一數有多少錢幣或金銀。標記指的是印記等;因此應該注意包裹上的泥印或蠟印,或者是用藍色布做的包裹或白色布做的包裹等所有這些。 "合適的比丘"指的是有慚愧心的比丘。不應該放在貪婪的人手中。如果既不離開那個住處,也看不到物主,也不應該用它來購買自己的衣服等;但可以用它建造固定的住所或塔或蓮池。如果過了很長時間物主來了,應該說"居士,用你的東西做了這個,請隨喜"。如果他隨喜,那就好;如果他不隨喜,而是要求"給我我的財物",應該勸說別人給他。 507. 在"拿取被認為是寶物的可信任物品"等中,是指可觸控的物品。不可觸控的物品是不允許的。其餘在此很明顯。六種起源 - 作為、非想解脫、無心、制定罪、身業、語業、三心、三受。 寶學處為第二。 3. 非時入村學處解釋 508. 在第三條中 - "畜生論"指與聖道無關的談話。"王論"指與國王有關的談話。對於"賊論"等也是同樣的道理。

512.Santaṃ bhikkhunti ettha yaṃ vattabbaṃ , taṃ cārittasikkhāpade vuttameva. Sace sambahulā kenaci kammena gāmaṃ pavisanti, 『『vikāle gāmappavesanaṃ āpucchāmī』』ti sabbehi aññamaññaṃ āpucchitabbaṃ. Tasmiṃ gāme taṃ kammaṃ na sampajjatīti aññaṃ gāmaṃ gacchanti, gāmasatampi hotu, puna āpucchanakiccaṃ natthi. Sace pana ussāhaṃ paṭippassambhetvā vihāraṃ gacchantā antarā aññaṃ gāmaṃ pavisitukāmā honti, puna āpucchitabbameva.

Kulaghare vā āsanasālāya vā bhattakiccaṃ katvā telabhikkhāya vā sappibhikkhāya vā caritukāmo hoti, sace passe bhikkhu atthi, āpucchitvā gantabbaṃ. Asante natthīti gantabbaṃ. Vīthiṃ otaritvā bhikkhuṃ passati, āpucchanakiccaṃ natthi, anāpucchitvāpi caritabbameva. Gāmamajjhena maggo hoti, tena gacchantassa telādibhikkhāya carissāmīti citte uppanne sace passe bhikkhu atthi, āpucchitvā caritabbaṃ. Maggā anokkamma bhikkhāya carantassa pana āpucchanakiccaṃ natthi, aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo.

515.Antarārāmantiādīsu na kevalaṃ anāpucchā kāyabandhanaṃ abandhitvā saṅghāṭiṃ apārupitvā gacchantassapi anāpatti. Āpadāsūti sīho vā byaggho vā āgacchati, megho vā uṭṭheti, añño vā koci upaddavo uppajjati, anāpatti. Evarūpāsu āpadāsu bahigāmato antogāmaṃ pavisituṃ vaṭṭati. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Vikālagāmappavisanasikkhāpadaṃ tatiyaṃ.

  1. Sūcigharasikkhāpadavaṇṇanā

517-20. Catutthe – bhedanameva bhedanakaṃ; taṃ assa atthīti bhedanakameva. Araṇiketi araṇidhanuke. Vidheti vedhake. Sesamettha uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sūcigharasikkhāpadaṃ catutthaṃ.

  1. Mañcasikkhāpadavaṇṇanā

  2. Pañcame – chedanakaṃ vuttanayameva.

525.Chinditvā paribhuñjatīti ettha sace na chinditukāmo hoti, bhūmiyaṃ nikhaṇitvā pamāṇaṃ upari dasseti, uttānaṃ vā katvā paribhuñjati, ukkhipitvā vā tulāsaṅghāṭe ṭhapetvā aṭṭaṃ katvā paribhuñjati, sabbaṃ vaṭṭati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Mañcasikkhāpadaṃ pañcamaṃ.

  1. Tūlonaddhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – tūlaṃ onaddhametthāti tūlonaddhaṃ; tūlaṃ pakkhipitvā upari cimilikāya onaddhanti vuttaṃ hoti. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Tūlonaddhasikkhāpadaṃ chaṭṭhaṃ.

  1. Nisīdanasikkhāpadavaṇṇanā

531-

以下是完整的簡體中文直譯： 512. "有比丘"在這裡,應該說的已經在行為學處中說過了。如果許多人因某事進入村莊,所有人都應該互相告知說"我告知非時入村"。如果在那個村莊那件事沒有成功,他們去另一個村莊,即使是一百個村莊,也不需要再告知。但如果他們放棄努力回寺院,中途想進入另一個村莊,應該再次告知。 在俗家或集會堂用餐后,想要去乞求油或酥,如果旁邊有比丘,應該告知後去。如果沒有,就可以去。下到街道后看到比丘,不需要告知,可以不告知就去乞食。如果有穿過村中的道路,走在那條路上時心裡想"我要去乞求油等",如果旁邊有比丘,應該告知後去乞食。但對於不離開道路而乞食的人,不需要告知,未圍墻的村莊的範圍應該按照不與取中所說的方法理解。 515. 在"寺院之間"等中,不僅是不告知,而且不繫腰帶、不披衣而去也無罪。在"危難時"中,如果獅子或老虎來了,或者烏雲升起,或者發生其他災難,無罪。在這樣的危難中,可以從村外進入村內。其餘在此很明顯。 迦提那起源 - 從身語或身語意而起,作為不作為,非想解脫,無心,制定罪,身業,語業,三心,三受。 非時入村學處為第三。 4. 針筒學處解釋 517-20. 在第四條中 - "可破壞的"就是可破壞;有這個特性的就是可破壞的。"鉆木具"是指鉆木的弓。"鉆子"是指鉆孔器。其餘在此很明顯。六種起源 - 作為,非想解脫,無心,制定罪,身業,語業,三心,三受。 針筒學處為第四。 5. 床學處解釋 522. 在第五條中 - "可切斷的"如前所說。 525. "切斷後使用"在這裡,如果他不想切斷,可以把它埋在地裡只露出合適的高度,或者平放使用,或者抬起放在橫樑上做成架子使用,這些都可以。其餘在此很明顯。六種起源。 床學處為第五。 6. 棉花墊學處解釋 526. 在第六條中 - "棉花墊"是指在這裡面填充了棉花;意思是說把棉花填進去後在上面用布罩住。其餘在此很明顯。六種起源。 棉花墊學處為第六。 7. 坐具學處解釋 531-

  1. Sattame – nisīdanaṃ anuññātaṃ hotīti kattha anuññātaṃ? Cīvarakkhandhake paṇītabhojanavatthusmiṃ. Vuttañhi tattha – 『『anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdana』』nti (mahāva. 353). Seyyathāpi purāṇāsikoṭṭhoti yathā nāma purāṇacammakāroti attho. Yathā hi cammakāro cammaṃ vitthataṃ karissāmīti ito cito ca samañchati, kaḍḍhati; evaṃ sopi taṃ nisīdanaṃ. Tena taṃ bhagavā evamāha – 『『nisīdanaṃ nāma sadasaṃ vuccatī』』ti santhatasadisaṃ santharitvā ekasmiṃ ante sugatavidatthiyā vidatthimatte padese dvīsu ṭhānesu phāletvā tisso dasā kariyanti, tāhi dasāhi sadasaṃ nāma vuccati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Nisīdanasikkhāpadaṃ sattamaṃ.

  1. Kaṇḍupaṭicchādisikkhāpadavaṇṇanā

  2. Aṭṭhame – kaṇḍupaṭicchādi anuññātā hotīti kattha anuññātā? Cīvarakkhandhake belaṭṭhasīsavatthusmiṃ. Vuttañhi tattha – 『『anujānāmi, bhikkhave, yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchu vā ābādho tassa kaṇḍupaṭicchādi』』nti (mahāva. 354).

539.Yassa adhonābhi ubbhajāṇumaṇḍalanti yassa bhikkhuno nābhiyā heṭṭhā jāṇumaṇḍalānaṃ upari. Kaṇḍūti kacchu. Piḷakāti lohitatuṇḍikā sukhumapiḷakā. Assāvoti arisabhagandaramadhumehādīnaṃ vasena asucipaggharaṇakaṃ. Thullakacchu vā ābādhoti mahāpiḷakābādho vuccati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Kaṇḍupaṭicchādisikkhāpadaṃ aṭṭhamaṃ.

  1. Vassikasāṭikasikkhāpadavaṇṇanā

  2. Navame – vassikasāṭikā anuññātā hotīti kattha anuññātā? Cīvarakkhandhake visākhāvatthusmiṃ. Vuttañhi tattha – 『『anujānāmi, bhikkhave, vassikasāṭika』』nti (mahāva. 352). Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Vassikasāṭikasikkhāpadaṃ navamaṃ.

  1. Nandattherasikkhāpadavaṇṇanā

  2. Dasame – caturaṅgulomakoti catūhi aṅgulehi ūnakappamāṇo. Sesaṃ uttānameva. Chasamuṭṭhānaṃ.

Nandattherasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena ratanavaggo navamo.

Uddiṭṭhā khotiādi vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Khuddakavaṇṇanā samattā.

Pācittiyakaṇḍaṃ niṭṭhitaṃ.

  1. Pāṭidesanīyakaṇḍaṃ

  2. Paṭhamapāṭidesanīyasikkhāpadavaṇṇanā

Pāṭidesanīyā dhammā, khuddakānaṃ anantarā;

Ṭhapitā ye ayaṃ dāni, tesaṃ bhavati vaṇṇanā.

  1. Paṭhamapāṭidesanīye tāva paṭikkamanakāleti piṇḍāya caritvā paṭiāgamanakāle. Sabbeva aggahesīti sabbameva aggahesi. Pavedhentīti kampamānā. Apehīti apagaccha.

553-

以下是完整的簡體中文直譯： 4. 第七條 - "坐具是被允許的"在這裡,什麼被允許？在袈裟、食物等方面被允許。因為在那裡面說過 – 「我允許,比丘們,因身體、袈裟、臥具的緣故坐下」 (《大論》353)。就像古老的皮革工匠一樣,這就是古老的皮革工匠的意思。就像皮革工匠把皮革展開,在這裡那裡進行裁剪、切割;同樣,他也坐下。因此,如是世尊說 – 「坐具被稱為有座位的」是指像座位一樣的東西,在一個地方,在善知識的範圍內,在兩個地方的邊際上,以三種方式形成座位,因此被稱為有座位的。其餘在此很明顯。六種起源。 坐具學處為第七。 8. 瘙癢覆蓋學處解釋 537. 第八條 - "瘙癢覆蓋是被允許的"在這裡,什麼被允許？在袈裟、食物等方面被允許。因為在那裡面說過 – 「我允許,比丘們,如果有瘙癢、面板病、肚子痛、腫塊等病痛,可以用瘙癢覆蓋」 (《大論》354)。 539. 「從下腹部到肚臍的範圍」是指比丘的肚臍以下的範圍。瘙癢是指面板病。面板病是指紅腫的面板病、輕微的面板病。肚子痛是指因惡臭、腐臭等引起的病。腫塊或病痛是指嚴重的面板病。其餘在此很明顯。六種起源。 瘙癢覆蓋學處為第八。 9. 雨衣學處解釋 542. 第九條 - "雨衣是被允許的"在這裡,什麼被允許？在袈裟、食物等方面被允許。因為在那裡面說過 – 「我允許,比丘們,雨衣」 (《大論》352)。其餘在此很明顯。六種起源。 雨衣學處為第九。 10. 南達長老學處解釋 547. 第十條 - "四指寬"是指用四根手指的寬度減去一指的長度。其餘在此很明顯。六種起源。 南達長老學處為第十。 按照解釋的順序,寶物章節為第九。 "被提及"等的說法就是這樣。 根據《全景莊嚴》的戒律解釋 小戒的解釋完成。 6. 說明戒律章節 1. 第一說明戒律學處解釋 說明戒律的法則,針對小戒的後續; 現在被確立的,對於他們來說是解釋。 552. 在第一說明戒律中,在乞食時返回時,被稱為"迴轉"。所有人都被接受了。被稱為"移動"。被稱為"離去"。

5.Gārayhaṃ āvusotiādi paṭidesetabbākāradassanaṃ. Rathikāti racchā. Byūhanti anibbijjhitvā ṭhitā gatapaccāgataracchā. Siṅghāṭakanti catukkoṇaṃ vā tikoṇaṃ vā maggasamodhānaṭṭhānaṃ. Gharanti kulagharaṃ. Etesu yattha katthaci ṭhatvā gaṇhantassa gahaṇe dukkaṭaṃ, ajjhohāre ajjhohāragaṇanāya pāṭidesanīyaṃ. Hatthisālādīsu gaṇhantassāpi eseva nayo. Bhikkhunī rathikāya ṭhatvā deti, bhikkhu sacepi antarārāmādīsu ṭhatvā gaṇhāti, āpattiyeva. 『『Antaragharaṃ paviṭṭhāyā』』ti hi vacanato bhikkhuniyā antaraghare ṭhatvā dadamānāya vasenettha āpatti veditabbā, bhikkhussa ṭhitaṭṭhānaṃ pana appamāṇaṃ. Tasmā sacepi vīthiādīsu ṭhito bhikkhu antarārāmādīsu ṭhatvā dadamānāya bhikkhuniyā gaṇhāti, anāpattiyeva.

Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassāti idaṃ āmisena asambhinnaṃ sandhāya vuttaṃ, sambhinne pana ekarase pāṭidesanīyameva. Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva.

556.Dāpeti na detīti aññātikā aññena kenaci dāpeti taṃ gaṇhantassa anāpatti. Upanikkhipitvā detīti bhūmiyaṃ ṭhapetvā 『『idaṃ ayya tumhākaṃ dammī』』ti deti, evaṃ dinnaṃ 『『sādhu bhaginī』』ti sampaṭicchitvā tāya eva vā bhikkhuniyā aññena vā kenaci paṭiggahāpetvā bhuñjituṃ vaṭṭati. Sikkhamānāya sāmaṇeriyāti etāsaṃ dadamānānaṃ gaṇhantassa anāpatti. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paṭhamapāṭidesanīyaṃ.

  1. Dutiyapāṭidesanīyasikkhāpadavaṇṇanā

  2. Dutiye – apasakka tāva bhaginītiādi apasādetabbākāradassanaṃ.

561.Attano bhattaṃ dāpeti na detīti ettha sacepi attano bhattaṃ deti, iminā sikkhāpadena anāpattiyeva, purimasikkhāpadena āpatti. Aññesaṃ bhattaṃ deti na dāpetīti ettha sacepi dāpeyya, iminā sikkhāpadena āpatti bhaveyya. Dentiyā pana neva iminā na purimena āpatti. Sesamettha uttānameva. Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyapāṭidesanīyaṃ.

  1. Tatiyapāṭidesanīyasikkhāpadavaṇṇanā

  2. Tatiye – ubhatopasannanti dvīhi pasannaṃ upāsakenapi upāsikāyapi. Tasmiṃ kira kule ubhopi te sotāpannāyeva. Bhogena hāyatīti edisañhi kulaṃ sacepi asītikoṭidhanaṃ hoti, bhogehi hāyatiyeva. Kasmā? Yasmā tattha neva upāsikā na upāsako bhoge rakkhati.

569.Gharato nīharitvā dentīti āsanasālaṃ vā vihāraṃ vā ānetvā denti. Sacepi anāgate bhikkhumhi paṭhamaṃyeva nīharitvā dvāre ṭhapetvā pacchā sampattassa denti, vaṭṭati. Bhikkhuṃ pana disvā antogehato nīharitvā diyyamānaṃ na vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Sesamettha uttānameva . Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ ticittaṃ, tivedananti.

Tatiyapāṭidesanīyaṃ.

  1. Catutthapāṭidesanīyasikkhāpadavaṇṇanā

  2. Catutthe – avaruddhā hontīti paṭiviruddhā honti.

以下是完整的簡體中文直譯： 5. "被允許的坐具"的說明。在這裡，"車"指的是保護。"陣列"是指不受干擾而站立的前後排列。"四角"是指四個角或三角形的道路聚集的地方。"家"是指家庭住所。在這些地方，無論在哪裡站著去拿東西都是犯錯，關於拿東西的說法是說明的。在大象房等地方拿東西也是同樣的道理。比丘尼在車上站著給予，如果比丘在內院等地方站著拿東西，就是犯錯。因為「進入內宅」這句話表明比丘尼在內宅站著給予時在這裡是犯錯的，而比丘的站立位置卻是無量的。因此，即使比丘在道路等地方站著，若在內院等地方站著給予比丘尼，仍然是沒有犯錯的。 對於"雙重時間"、"七天時間"、"終生"等所需的食物,被接受的就是犯錯。在拿東西時，拿東西的犯錯是指不與食物相連的，若相連則是說明的。若一同獲得的則是比丘尼的身邊獲得。比丘的身邊獲得則是如實的。 556. "給予而不給予"是指由他人給予的，若他人給予的則是沒有犯錯。若放下東西后給予，放在地上說「這是給你的」，這樣給予的「好，比丘尼」，接受后可以與她或其他人分享。對於正在學習的比丘尼，給予她們的則是沒有犯錯。其餘在此很明顯。 "細毛的起源" - 作為、非想解脫、無心、制定罪、身業、語業、三心、三受。 第一說明戒律。 2. 第二說明戒律學處解釋 558. 在第二條中 - "不應貶低比丘尼"的說明。 561. "給予自己的食物而不給予"在這裡，即使給予自己的食物，依此戒律是沒有犯錯的，依前一個戒律則是犯錯。若給予他人的食物而不給予，在這裡即使給予也是犯錯的。對於給予者而言，既不依此戒律也不依前一個戒律犯錯。其餘在此很明顯。六種起源 - 作為、非想解脫、無心、制定罪、身業、語業、三心、三受。 第二說明戒律。 3. 第三說明戒律學處解釋 562. 在第三條中 - "雙方都被接受"是指兩者都被接受的比丘和比丘尼。在那個家庭中，雙方都是已入流的。若家庭的財富達到八十億，財富則隨之減少。為什麼？因為那裡既沒有比丘尼也沒有比丘來保護財富。 569. "從家中拿出給予"是指將其帶到座位廳或寺院給予。即使在未來的比丘中，第一次拿出放在門口，之後再給予到達的，都是可以的。但若看到比丘從內宅拿出來給予，則是不可以的，這在《大論》中有說明。其餘在此很明顯。細毛的起源 - 作為、非想解脫、無心、制定罪、身業、語業、三心、三受。 第三說明戒律。 4. 第四說明戒律學處解釋 570. 在第四條中 - "被阻止的"是指被反對的。

573.Pañcannaṃ paṭisaṃviditanti pañcasu sahadhammikesu yaṃkiñci pesetvā khādanīyaṃ bhojanīyaṃ āharissāmāti paṭisaṃviditaṃ katampi appaṭisaṃviditamevāti attho. Ārāmaṃ ārāmūpacāraṃ ṭhapetvāti āraññakasenāsanārāmañca tassa upacārañca ṭhapetvā; upacārato nikkhantaṃ antarāmagge bhikkhuṃ disvā vā gāmaṃ āgatassa vā paṭisaṃviditaṃ katampi appaṭisaṃviditameva hotīti veditabbaṃ. Sace sāsaṅkaṃ hoti sāsaṅkanti ācikkhitabbanti kasmā ācikkhitabbaṃ? Ārāme core vasante amhākaṃ nārocentīti vacanapaṭimocanatthaṃ. Corā vattabbā manussā idhūpacarantīti kasmā vattabbaṃ? Attano upaṭṭhākehi amhe gaṇhāpentīti vacanapaṭimocanatthaṃ.

Yāguyā paṭisaṃvidite tassā parivāro āhariyyatīti yāguyā paṭisaṃviditaṃ katvā 『『kiṃ suddhayāguyā dinnāya pūvabhattādīnipi etissā yāguyā parivāraṃ katvā dassāmā』』ti evaṃ yaṃ kiñci āharanti, sabbaṃ paṭisaṃviditameva hoti. Bhattena paṭisaṃviditetiādīsupi eseva nayo. Asukaṃ nāma kulaṃ paṭisaṃviditaṃ katvā khādanīyādīni gahetvā gacchatīti sutvā aññānipi tena saddhiṃ attano deyyadhammaṃ āharanti, vaṭṭati. Yāguyā paṭisaṃviditaṃ katvā pūvaṃ vā bhattaṃ vā āharanti, etampi vaṭṭatīti kurundiyaṃ vuttaṃ.

575.Gilānassāti appaṭisaṃviditepi gilānassa anāpatti. Paṭisaṃvidite vā gilānassa vā sesakanti ekassatthāya paṭisaṃviditaṃ katvā āhaṭaṃ, tassa sesakaṃ aññassāpi bhuñjituṃ vaṭṭati. Catunnaṃ pañcannaṃ vā paṭisaṃviditaṃ katvā bahuṃ āhaṭaṃ hoti, aññesampi dātuṃ icchanti, etampi paṭisaṃviditasesakameva, sabbesampi vaṭṭati. Atha adhikameva hoti, sannidhiṃ mocetvā ṭhapitaṃ dutiyadivasepi vaṭṭati. Gilānassa āhaṭāvasesepi eseva nayo. Yaṃ pana appaṭisaṃviditameva katvā ābhataṃ, taṃ bahiārāmaṃ pesetvā paṭisaṃviditaṃ kāretvā āharāpetabbaṃ, bhikkhūhi vā gantvā antarāmagge gahetabbaṃ. Yampi vihāramajjhena gacchantā vā vanacarakādayo vā vanato āharitvā denti, purimanayeneva paṭisaṃviditaṃ kāretabbaṃ. Tatthajātakanti ārāme jātakameva; mūlakhādanīyādiṃ aññena kappiyaṃ katvā dinnaṃ paribhuñjato anāpatti. Sace pana taṃ gāmaṃ haritvā pacitvā āharanti, na vaṭṭati. Paṭisaṃviditaṃ kāretabbaṃ. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Catutthapāṭidesanīyaṃ .

Samantapāsādikāya vinayasaṃvaṇṇanāya

Pāṭidesanīyavaṇṇanā niṭṭhitā.

Pāṭidesanīyakaṇḍaṃ niṭṭhitaṃ.

  1. Sekhiyakaṇḍaṃ

  2. Parimaṇḍalavaggavaṇṇanā

Yāni sikkhitasikkhena, sekhiyānīti tādinā;

Bhāsitāni ayaṃ dāni, tesampi vaṇṇanākkamo.

以下是完整的簡體中文直譯： 573. "五種人知道"是指在五種同法中,無論派遣哪一種人去取硬食或軟食,即使已經通知了也被視為沒有通知的意思。"除了寺院和寺院周圍"是指除了森林住處的寺院和它的周圍;應該理解為從周圍出來后在中途看到比丘,或者來到村莊的比丘,即使已經通知了也被視為沒有通知。如果是危險的地方應該說明是危險的,為什麼要說明?爲了避免說"在寺院有盜賊居住時他們不告訴我們"這樣的話。應該告訴盜賊說"這裡有人來往",為什麼要這麼說?爲了避免說"他們讓自己的侍者抓我們"這樣的話。 關於粥已經通知,它的附屬物被帶來,是指已經通知了粥,"難道只給純粥嗎?我們也會給予餅乾和米飯等作為這粥的附屬物"這樣帶來的任何東西,都被視為已經通知。關於飯已經通知等也是同樣的道理。聽說某個家庭已經通知后帶著硬食等離開,其他人也帶著自己的供養物與他一起去,這是可以的。在《古蘭迪》中說,已經通知了粥后帶來餅乾或飯,這也是可以的。 575. "生病的"是指即使沒有通知,對於生病的人也沒有犯錯。"已通知的或生病的剩餘"是指為一個人通知后帶來的,把剩餘的給其他人食用也是可以的。為四五個人通知后帶來很多,想要給其他人,這也是已通知的剩餘,所有人都可以。如果還有多餘的,避免儲存後放置到第二天也是可以的。對於為病人帶來的剩餘也是同樣的道理。但是沒有通知就帶來的,應該送到寺院外面后通知再帶回來,或者比丘們去中途接收。在寺院中間經過的人或森林居民從森林帶來給予的,也應該按照前面的方法通知。"在那裡生長的"是指在寺院裡生長的;食用由他人做成適合的根類食物等是沒有犯錯的。但如果把它帶到村莊煮熟后帶回來,則是不可以的。應該通知。其餘在此很明顯。 迦提那起源 - 作為不作為,非想解脫,無心,制定罪,身業,語業,三心,三受。 第四說明戒律。 根據《全景莊嚴》的戒律解釋 說明戒律的解釋完成。 說明戒律章節完成。 7. 應學章節 1. 圓整品解釋 那些已學習的人,被稱為應學的; 現在這是由如來所說的,對它們的解釋順序。

  1. Tattha parimaṇḍalanti samantato maṇḍalaṃ. Nābhimaṇḍalaṃ jāṇumaṇḍalanti uddhaṃ nābhimaṇḍalaṃ adho jāṇumaṇḍalaṃ paṭicchādentena jāṇumaṇḍalassa heṭṭhā jaṅghaṭṭhikato paṭṭhāya aṭṭhaṅgulamattaṃ nivāsanaṃ otāretvā nivāsetabbaṃ, tato paraṃ otārentassa dukkaṭanti vuttaṃ. Yathā nisinnassa jāṇumaṇḍalato heṭṭhā caturaṅgulamattaṃ paṭicchannaṃ hotīti mahāpaccariyaṃ vuttaṃ; evaṃ nivāsentassa pana nivāsanaṃ pamāṇikaṃ vaṭṭati. Tatridaṃ pamāṇaṃ – dīghato muṭṭhipañcakaṃ, tiriyaṃ aḍḍhateyyahatthaṃ. Tādisassa pana alābhe tiriyaṃ dvihatthapamāṇampi vaṭṭati jāṇumaṇḍalapaṭicchādanatthaṃ, nābhimaṇḍalaṃ pana cīvarenāpi sakkā paṭicchādetunti. Tattha ekapaṭṭacīvaraṃ evaṃ nivatthampi nivatthaṭṭhāne na tiṭṭhati, dupaṭṭaṃ pana tiṭṭhati.

Olambento nivāseti āpatti dukkaṭassāti ettha na kevalaṃ purato ca pacchato ca olambetvā nivāsentasseva dukkaṭaṃ, ye panaññe 『『tena kho pana samayena chabbaggiyā bhikkhū gihinivatthaṃ nivāsenti hatthisoṇḍakaṃ macchavālakaṃ catukkaṇṇakaṃ tālavaṇṭakaṃ satavalikaṃ nivāsentī』』tiādinā (cūḷava. 280) nayena khandhake nivāsanadosā vuttā, tathā nivāsentassāpi dukkaṭameva. Te sabbe vuttanayena parimaṇḍalaṃ nivāsentassa na honti. Ayamettha saṅkhepo, vitthārato pana tattheva āvi bhavissati.

Asañciccāti purato vā pacchato vā olambetvā nivāsessāmīti evaṃ asañcicca; atha kho parimaṇḍalaṃyeva nivāsessāmīti virajjhitvā aparimaṇḍalaṃ nivāsentassa anāpatti. Assatiyāti aññavihitassāpi tathā nivāsentassa anāpatti. Ajānantassāti ettha nivāsanavattaṃ ajānantassa mokkho natthi. Nivāsanavattañhi sādhukaṃ uggahetabbaṃ, tassa anuggahaṇamevassa anādariyaṃ. Taṃ pana sañcicca anuggaṇhantassa yujjati, tasmā uggahitavattopi yo āruḷhabhāvaṃ vā oruḷhabhāvaṃ vā na jānāti, tassa anāpatti. Kurundiyaṃ pana 『『parimaṇḍalaṃ nivāsetuṃ ajānantassa anāpattī』』ti vuttaṃ. Yo pana sukkhajaṅgho vā mahāpiṇḍikamaṃso vā hoti, tassa sāruppatthāya jāṇumaṇḍalato aṭṭhaṅgulādhikampi otāretvā nivāsetuṃ vaṭṭati.

Gilānassāti jaṅghāya vā pāde vā vaṇo hoti, ukkhipitvā vā otāretvā vā nivāsetuṃ vaṭṭati. Āpadāsūti vāḷamigā vā corā vā anubandhanti, evarūpāsu āpadāsu anāpatti. Sesamettha uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti. Phussadevatthero 『『acittakaṃ, paṇṇattivajjaṃ, tivedana』』nti āha. Upatissatthero pana 『『anādariyaṃ paṭiccā』』ti vuttattā 『『lokavajjaṃ, akusalacittaṃ, dukkhavedana』』nti āha.

577.Parimaṇḍalaṃ pārupitabbanti 『『tena kho pana samayena chabbaggiyā bhikkhū gihipārutaṃ pārupantī』』ti (cūḷava. 280) evaṃ vuttaṃ anekappakāraṃ gihipārupanaṃ apārupitvā idha vuttanayeneva ubho kaṇṇe samaṃ katvā pārupanavattaṃ pūrentena parimaṇḍalaṃ pārupitabbaṃ. Imāni ca dve sikkhāpadāni avisesena vuttāni. Tasmā vihārepi antaragharepi parimaṇḍalameva nivāsetabbañca pārupitabbañcāti. Samuṭṭhānādīni paṭhamasikkhāpade vuttanayeneva veditabbāni saddhiṃ theravādena.

以下是完整的簡體中文直譯： 576. "圍繞的範圍"是指四周的範圍。肚臍的範圍是肚臍以上的範圍，下面的範圍是指肚臍以下的範圍。覆蓋肚臍的範圍從大腿根部開始，覆蓋八個手指的長度，應該被穿戴，之後再往下穿戴則是犯錯的。就像坐著的人肚臍以下四個手指的範圍被遮蓋，這在《大論》中有說明；同樣，穿戴的範圍也是適當的。這裡的標準是：縱向五個手指，橫向一手半。對於這樣的情況，如果沒有獲得，橫向的兩手的標準也是適當的，以覆蓋肚臍的範圍，然而肚臍的範圍也可以用袈裟覆蓋。因此，單層袈裟即使穿著也不應停留在穿衣的地方，而雙層袈裟則可以停留。 若是懸掛著穿戴則會犯錯；在這裡不僅僅是前後懸掛著穿戴的人犯錯，其他人也如《小論》中所說：「在那個時候，六群比丘穿著家裡的衣服，穿著大象的皮、魚的皮、四耳的皮、棕櫚的皮、七種皮的衣服」等等，都是在說穿戴的錯誤，因此穿戴的人也是犯錯的。他們都按照上述的說法圍繞著穿戴是沒有錯的。這裡是概述，詳細內容將在那裡說明。 "不應懸掛"是指前後懸掛著穿戴；而是應該圍繞著穿戴；如果不圍繞穿戴則沒有犯錯。關於「應穿」的人也是如此。對於不知道穿戴的人，沒有解脫。穿戴的行為應該正確理解，幫助他人也不應被輕視。若是圍繞穿戴而幫助他人是合適的，因此即使是正確的穿戴，若不知道升起或降下的狀態，也是不犯錯的。《古蘭迪》中說：「不知道圍繞穿戴的人不犯錯」。若是乾癟的腿或大腿肉，也應該從肚臍以下八個手指的範圍穿戴。 "生病的"是指腿或腳的病，抬起或放下穿戴是合適的。關於危險的事物，野獸或盜賊的追蹤，像這樣的危險是沒有犯錯的。其餘在此很明顯。 第一類犯戒的起源 - 行為、非想解脫、無心、制定罪、身體行為、噁心、痛苦的感覺。普薩德長老說：「無心、制定罪、三種感覺」。烏帕提薩長老則說：「不應輕視的」。 577. "圍繞的範圍應覆蓋"是指「在那個時候，六群比丘穿著家裡的衣服」這樣說，許多種類的家居穿戴被覆蓋，按照這裡的說法，兩耳並列地覆蓋著，圍繞的範圍應被覆蓋。這兩個學處是沒有區別地說的。因此，在寺院和內宅中都應圍繞的範圍被穿戴和覆蓋。根據起源等的說法，第一學處的內容應當與長老的說法一致。

578.Kāyaṃ vivaritvāti jattumpi urampi vivaritvā. Suppaṭicchannenāti na sasīsaṃ pārutena; atha kho gaṇṭhikaṃ paṭimuñcitvā anuvātantena gīvaṃ paṭicchādetvā ubho kaṇṇe samaṃ katvā paṭisaṃharitvā yāva maṇibandhaṃ paṭicchādetvā antaraghare gantabbaṃ. Dutiyasikkhāpade – galavāṭakato paṭṭhāya sīsaṃ maṇibandhato paṭṭhāya hatthe piṇḍikamaṃsato ca paṭṭhāya pāde vivaritvā nisīditabbaṃ.

579.Vāsūpagatassāti vāsatthāya upagatassa rattibhāge vā divasabhāge vā kāyaṃ vivaritvāpi nisīdato anāpatti.

580.Susaṃvutoti hatthaṃ vā pādaṃ vā akīḷāpento; suvinītoti attho.

582.Okkhittacakkhūti heṭṭhā khittacakkhu hutvā. Yugamattaṃ pekkhamānoti yugayuttako hi danto ājāneyyo yugamattaṃ pekkhati, purato catuhatthappamāṇaṃ bhūmibhāgaṃ; imināpi ettakaṃ pekkhantena gantabbaṃ. Yo anādariyaṃ paṭicca tahaṃ tahaṃ olokentoti yo taṃtaṃdisābhāgaṃ pāsādaṃ kūṭāgāraṃ vīthiṃ olokento gacchati, āpatti dukkaṭassa. Ekasmiṃ pana ṭhāne ṭhatvā hatthiassādiparissayābhāvaṃ oloketuṃ vaṭṭati. Nisīdantenāpi okkhittacakkhunāva nisīditabbaṃ.

584.Ukkhittakāyāti ukkhepena; itthambhūtalakkhaṇe karaṇavacanaṃ ekato vā ubhato vā ukkhittacīvaro hutvāti attho. Antoindakhīlato paṭṭhāya na evaṃ gantabbaṃ. Nisinnakāle pana dhamakaraṇaṃ nīharantenāpi cīvaraṃ anukkhipitvāva nīharitabbanti.

Paṭhamo vaggo.

  1. Ujjagghikavaggavaṇṇanā

586.Ujjagghikāyāti mahāhasitaṃ hasanto. Vuttanayenevettha karaṇavacanaṃ.

588.Appasaddo antaraghareti ettha kittāvatā appasaddo hoti? Dvādasahatthe gehe ādimhi saṅghatthero, majjhe dutiyatthero, ante tatiyattheroti evaṃ nisinnesu saṅghatthero dutiyena saddhiṃ manteti, dutiyatthero tassa saddañceva suṇāti, kathañca vavatthapeti. Tatiyatthero pana saddameva suṇāti, kathaṃ na vavatthapeti. Ettāvatā appasaddo hoti. Sace pana tatiyatthero kathaṃ vavatthapeti, mahāsaddo nāma hoti.

590.Kāyaṃpaggahetvāti niccalaṃ katvā ujukena kāyena samena iriyāpathena gantabbañceva nisīditabbañca.

592.Bāhuṃ paggahetvāti niccalaṃ katvā.

594.Sīsaṃ paggahetvāti niccalaṃ ujuṃ ṭhapayitvā.

Dutiyo vaggo.

  1. Khambhakatavaggavaṇṇanā

596-8.Khambhakato nāma kaṭiyaṃ hatthaṃ ṭhapetvā katakhambho. Oguṇṭhitoti sasīsaṃ pāruto.

600.Ukkuṭikāyāti ettha ukkuṭikā vuccati paṇhiyo ukkhipitvā aggapādehi vā, aggapāde vā ukkhipitvā paṇhīhiyeva vā bhūmiṃ phusantassa gamanaṃ. Karaṇavacanaṃ panettha vuttalakkhaṇameva.

601.Dussapallatthikāyāti ettha āyogapallatthikāpi dussapallatthikā eva.

602.Sakkaccanti satiṃ upaṭṭhapetvā.

603.Ākirantepīti piṇḍapātaṃ dentepi. Pattasaññīti patte saññaṃ katvā.

604.Samasūpako nāma yattha bhattassa catutthabhāgappamāṇo sūpo hoti. Muggasūpo māsasūpoti ettha kulatthādīhi katasūpāpi saṅgahaṃ gacchantiyevāti mahāpaccariyaṃ vuttaṃ. Rasaraseti ettha ṭhapetvā dve sūpe avasesāni oloṇīsākasūpeyyamaccharasamaṃsarasādīni rasarasāti veditabbāni. Taṃ rasarasaṃ bahumpi gaṇhantassa anāpatti.

以下是完整的簡體中文直譯： 578. "暴露身體"是指暴露胸部和腹部。"應該很好地遮蓋"不是指蓋住頭;而是繫好釦子,用衣邊遮住頸部,兩耳平齊,收攏衣服直到手腕處遮蓋好,這樣進入內宅。第二學處 - 從頸部開始露出頭部,從手腕開始露出手,從小腿肉開始露出腳,這樣坐下。 579. "爲了居住而來"是指爲了居住的目的而來,無論是夜間還是白天,即使暴露身體坐著也不犯錯。 580. "很好地約束"是指不玩弄手腳;意思是很好地訓練。 582. "眼睛下垂"是指眼睛向下看。"看一軛之地"是指像訓練好的馬一樣看前方四肘長的地面;這個人也應該這樣看著走路。如果由於不尊重而到處看,即看這裡那裡的宮殿、樓閣、街道,則犯錯誤。但是站在一個地方觀察是否有大象、馬等危險是可以的。坐下時也應該眼睛下垂。 584. "提起身體"是指提起;這是表示狀態的工具格,意思是單邊或雙邊提起袈裟。從門檻內開始不應該這樣走。但是在坐下時,即使拿出痰盂也不應該提起袈裟。 第一品。 2. 大笑品解釋 586. "大笑"是指放聲大笑。這裡的工具格與前面說的一樣。 588. "在內宅應該輕聲"在這裡,多輕才算輕聲?在十二肘長的房子里,上座坐在前面,第二長老坐在中間,第三長老坐在後面,這樣坐著時,上座與第二長老交談,第二長老能聽到他的聲音,也能分辨他的話。但第三長老只能聽到聲音,不能分辨他的話。這樣就算輕聲。如果第三長老能分辨他的話,就算大聲了。 590. "保持身體"是指保持身體不動,以正直的身體和平穩的姿勢行走和坐下。 592. "保持手臂"是指保持不動。 594. "保持頭部"是指保持頭部不動直立。 第二品。 3. 叉腰品解釋 596-8. "叉腰"是指把手放在腰上做成支撐的樣子。"包裹"是指包裹住頭。 600. "蹲著"在這裡,蹲著是指抬起腳跟用腳尖著地,或抬起腳尖用腳跟著地行走。這裡的工具格與前面說的特徵一樣。 601. "交叉腿坐"在這裡,用帶子交叉腿坐也算交叉腿坐。 602. "恭敬地"是指保持正念。 603. "即使倒入"是指即使在給予食物時。"注意缽"是指注意著缽。 604. "等量的湯"是指湯的量相當於飯的四分之一。"綠豆湯、豆湯"在這裡,《大論》中說用小扁豆等做的湯也包括在內。"味道"在這裡,除了兩種湯之外,其餘的鹽菜湯、魚湯、肉湯等都應該理解為味道。即使拿很多這種味道也不犯錯。

605.Samatittikanti samapuṇṇaṃ samabharitaṃ. Thūpīkataṃ piṇḍapātaṃ paṭiggaṇhāti, āpatti dukkaṭassāti ettha thūpīkato nāma pattassa antomukhavaṭṭilekhaṃ atikkamitvā kato; patte pakkhitto racito pūritoti attho. Evaṃ kataṃ agahetvā antomukhavaṭṭilekhāsamappamāṇo gahetabbo.

Tattha thūpīkataṃ nāma 『『pañcahi bhojanehi kata』』nti abhayatthero āha. Tipiṭakacūḷanāgatthero pana 『『piṇḍapāto nāma yāgupi bhattampi khādanīyampi cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampī』』ti idaṃ suttaṃ vatvā dasikasuttampi thūpīkataṃ na vaṭṭatīti āha. Tesaṃ vādaṃ sutvā bhikkhū rohaṇaṃ gantvā cūḷasumanattheraṃ pucchiṃsu – 『『bhante thūpīkatapiṇḍapāto kena paricchinno』』ti? Tesañca therānaṃ vādaṃ ārocesuṃ. Thero sutvā āha – 『『aho, cūḷanāgo sāsanato bhaṭṭho, ahaṃ etassa sattakkhattuṃ vinayaṃ vācento na kadāci evaṃ avacaṃ, ayaṃ kuto labhitvā evaṃ vadasī』』ti. Bhikkhū theraṃ yāciṃsu – 『『kathetha dāni, bhante, kena paricchinno』』ti? 『『Yāvakālikenāvuso』』ti thero āha. Tasmā yaṃkiñci yāgubhattaṃ vā phalāphalaṃ vā āmisajātikaṃ samatittikameva gahetabbaṃ. Tañca kho adhiṭṭhānupagena pattena, itarena pana thūpīkatampi vaṭṭati. Yāmakālikasattāhakālikayāvajīvikāni pana adhiṭṭhānupagapattepi thūpīkatāni vaṭṭanti. Dvīsu pattesu bhattaṃ gahetvā ekasmiṃ pūretvā vihāraṃ pesetuṃ vaṭṭatīti mahāpaccariyaṃ pana vuttaṃ. Yaṃ patte pakkhipiyamānaṃ pūvaucchukhaṇḍaphalāphalādi heṭṭhā orohati, taṃ thūpīkataṃ nāma na hoti. Pūvavaṭaṃsakaṃ ṭhapetvā piṇḍapātaṃ denti, thūpīkatameva hoti. Pupphavaṭaṃsakatakkolakaṭukaphalādivaṭaṃsake pana ṭhapetvā dinnaṃ thūpīkataṃ na hoti. Bhattassa upari thālakaṃ vā pattaṃ vā ṭhapetvā pūretvā gaṇhāti, thūpīkataṃ nāma na hoti. Kurundiyampi vuttaṃ – 『『thālake vā paṇṇe vā pakkhipitvā taṃ pattamatthake ṭhapetvā denti, pāṭekkabhājanaṃ vaṭṭatī』』ti.

Idha anāpattiyaṃ gilāno na āgato, tasmā gilānassapi thūpīkataṃ na vaṭṭati. Sabbattha pana paṭiggahetumeva na vaṭṭati. Paṭiggahitaṃ pana supaṭiggahitameva hoti, paribhuñjituṃ vaṭṭatīti.

Tatiyo vaggo.

  1. Sakkaccavaggavaṇṇanā

606.Sakkaccanti etthāpi asakkaccaṃ paṭiggahaṇeyeva āpatti, paṭiggahitaṃ pana supaṭiggahitameva. Sakkaccanti ca pattasaññīti cāti ubhayaṃ vuttanayameva.

608.Sapadānanti tattha tattha odhiṃ akatvā anupaṭipāṭiyā. Samasūpake vattabbaṃ vuttameva.

610.Thūpakatoti matthakato; vemajjhatoti attho.

611.Paṭicchādetvādentīti māghātasamayādīsu paṭicchannaṃ byañjanaṃ katvā denti. Viññattiyaṃ vattabbaṃ natthi.

614.Ujjhānasaññīsikkhāpadepi gilāno na muccati.

615.Nātimahanto kabaḷoti mayūraṇḍaṃ atimahantaṃ, kukkuṭaṇḍaṃ atikhuddakaṃ, tesaṃ vemajjhappamāṇo. Khajjaketi ettha mūlakhādanīyādi sabbaṃ gahetabbaṃ.

Catuttho vaggo.

  1. Kabaḷavaggavaṇṇanā

617.Anāhaṭeti anāharite; mukhadvāraṃ asampāpiteti attho.

618.Sabbaṃ hatthanti sakalahatthaṃ.

619.Sakabaḷenāti ettha dhammaṃ kathento harītakaṃ vā laṭṭhimadhukaṃ vā mukhe pakkhipitvā katheti. Yattakena vacanaṃ aparipuṇṇaṃ na hoti, tattake mukhamhi sante kathetuṃ vaṭṭati.

620.Piṇḍukkhepakanti piṇḍaṃ ukkhipitvā ukkhipitvā.

621.Kabaḷāvacchedakanti kabaḷaṃ avacchinditvā avacchinditvā.

以下是完整的簡體中文直譯： 605. "完全覆蓋"是指完全填滿、完全裝滿。覆蓋的乞食接受,犯錯的意思是這裡所說的覆蓋是指超過碗的內緣;碗里裝滿、填好的意思。這樣做不被接受的情況下,內緣的覆蓋標準應該被遵循。 在這裡，覆蓋是指「用五種食物製作」的，阿貝長老這樣說。提法的《小論》長老則說：「乞食是指粥、飯、可食用的粉、牙木、十種食物」，這段經文說十種食物也不算覆蓋。聽到這些長老的說法后，比丘們去詢問小蘇曼長老：「長老，覆蓋的乞食是由誰界定的？」他們把長老的話告訴了他。長老聽后說：「哎，真是小長老在法中精通，我在這裡講述七次戒律時從未這樣說過，你從何得知如此說法？」比丘們請求長老：「請告訴我們，現在是由誰界定的？」「是暫時的，朋友。」長老這樣說。因此，任何的粥、飯或水果等食物都應該被視為完全覆蓋。而且，依照規定的碗，其他的覆蓋也是適用的。臨時的、短期的、長期的生命都可以適用規定的碗。在兩個碗中，飯被放入一個碗中，送到寺院也是適用的，這在《大論》中有說明。盛入碗中的米、粥、碎塊、果子等食物沒有被認為是覆蓋。放置稻草的乞食則被認為是覆蓋。放置花瓣、苦果等作為乞食的則不算覆蓋。放置在飯上面的碗或盤子等被填滿的則不算覆蓋。《古蘭迪》中也提到：「放在碗或葉子中，放置在碗的地方給予，單獨的容器是適用的。」 在這裡沒有犯錯的病人未到，因此病人的覆蓋也不適用。無論何時都不適用接受。被接受的則必須是很好地被接受，才能被食用。 第三品。 4. 確實品解釋 606. "確實"在這裡也是指接受的犯錯，接受的則必須是很好地被接受。"確實"也是指碗的意識。 608. "隨處"是指在各個地方不做準備地進行。平等的乞食的做法與前面所說的一樣。 610. "覆蓋"是指從頂部; "中間"的意思。 611. "遮蓋后給予"是在馬哈塔時等遮蓋后給予食物。通知中沒有適用的內容。 614. 在「丟棄意識」的學處中，病人也不會解脫。 615. "不過分的"是指大孔雀的過分，小雞的過小，前者是中等的。關於可食用的，所有的根類食物等都應被接受。 第四品。 5. 可食用品解釋 617. "未提起"是指未被提起; "不堵住嘴巴"的意思。 618. "所有的手"是指所有的手。 619. "用可食用的"在這裡講述法時，把綠豆或蜜糖放入嘴中講述。若是用某種話語不完整，則在這個嘴中可以講述。 620. "乞食者"是指提起食物后再提起。 621. "切斷可食用"是指切斷可食用的東西。

622.Avagaṇḍakārakanti makkaṭo viya gaṇḍe katvā katvā.

623.Hatthaniddhunakanti hatthaṃ niddhunitvā niddhunitvā.

624.Sitthāvakārakanti sitthāni avakiritvā avakiritvā.

625.Jivhānicchārakanti jivhaṃ nicchāretvā nicchāretvā.

626.Capucapukārakanti capu capūti evaṃ saddaṃ katvā katvā.

Pañcamo vaggo.

  1. Surusuruvaggavaṇṇanā

627.Surusurukārakanti surusurūti evaṃ saddaṃ katvā katvā. Davoti parihāsavacanaṃ; taṃ yena kenaci pariyāyena 『『kiṃ buddho , silakabuddho, paṭibuddho; kiṃ dhammo, godhammo, ajadhammo; kiṃ saṅgho, migasaṅgho, pasusaṅgho』』tiādinā nayena tīṇi ratanāni ārabbha na kātabbanti attho.

628.Hatthanillehakanti hatthaṃ nillehitvā nillehitvā. Bhuñjantena hi aṅgulimattampi nillehituṃ na vaṭṭati. Ghanayāguphāṇitapāyāsādike pana aṅgulīhi gahetvā aṅguliyo mukhe pavesetvā bhuñjituṃ vaṭṭati. Pattanillehakaoṭṭhanillehakesupi eseva nayo. Tasmā ekaṅguliyāpi patto na nillehitabbo, ekaoṭṭhopi jivhāya na nillehitabbo, oṭṭhamaṃsehi eva pana gahetvā anto pavesetuṃ vaṭṭati.

631.Kokanadeti evaṃnāmake. Kokanadanti padumaṃ vuccati, so ca pāsādo padumasaṇṭhāno, tenassa kokanadotveva nāmaṃ akaṃsu. Na sāmisena hatthena pānīyathālakanti etaṃ paṭikkūlavasena paṭikkhittaṃ, tasmā saṅghikampi puggalikampi gihisantakampi attano santakampi saṅkhampi sarāvampi thālakampi na gahetabbameva, gaṇhantassa dukkaṭaṃ. Sace pana hatthassa ekadeso āmisamakkhito na hoti, tena padesena gahetuṃ vaṭṭati.

632.Uddharitvā vāti sitthāni udakato uddharitvā ekasmiṃ ṭhāne rāsiṃ katvā udakaṃ chaḍḍeti. Bhinditvā vāti sitthāni bhinditvā udakagatikāni katvā chaḍḍeti. Paṭiggahe vāti paṭiggahena paṭicchanto naṃ paṭiggahe chaḍḍeti. Nīharitvāti bahi nīharitvā chaḍḍeti; evaṃ chaḍḍentassa anāpatti.

634.Setacchattanti vatthapaliguṇṭhitaṃ paṇḍaracchattaṃ. Kilañjacchattanti vilīvacchattaṃ. Paṇṇacchattanti tālapaṇṇādīhi yehi kehici kataṃ. Maṇḍalabaddhaṃ salākabaddhanti idaṃ pana tiṇṇampi chattānaṃ pañjaradassanatthaṃ vuttaṃ. Tāni hi maṇḍalabaddhāni ceva honti salākabaddhāni ca. Yampi tatthajātakadaṇḍakena kataṃ ekapaṇṇacchattaṃ hoti, tampi chattameva. Etesu yaṃkiñci chattaṃ pāṇimhi assāti chattapāṇi. So taṃ chattaṃ dhārayamāno vā aṃse vā katvā ūrumhi vā ṭhapetvā yāva hatthena na muccati, tāvassa dhammaṃ desetuṃ na vaṭṭati, desentassa vuttanayena dukkaṭaṃ. Sace panassa añño chattaṃ dhāreti, chattapādukāya vā ṭhitaṃ hoti, hatthato apagatamatte chattapāṇi nāma na hoti. Tassa dhammaṃ desetuṃ vaṭṭati. Dhammaparicchedo panettha padasodhamme vuttanayeneva veditabbo.

635.Daṇḍapāṇissāti ettha daṇḍo nāma majjhimassa purisassa catuhatthappamāṇo daṇḍapāṇibhāvo panassa chattapāṇimhi vuttanayeneva veditabbo.

636.Satthapāṇimhipi eseva nayo. Asiṃ sannahitvā ṭhitopi hi satthapāṇisaṅkhyaṃ na gacchati.

以下是完整的簡體中文直譯： 622. "塞滿腮幫子"是指像猴子一樣把食物塞滿腮幫子。 623. "甩手"是指不斷地甩手。 624. "灑落飯粒"是指不斷地灑落飯粒。 625. "伸出舌頭"是指不斷地伸出舌頭。 626. "發出咀嚼聲"是指不斷地發出"嚓嚓"的聲音。 第五品。 6. 吸溜聲品解釋 627. "發出吸溜聲"是指不斷地發出"嘶嘶"的聲音。"戲言"是指玩笑的話語;不應以任何方式針對三寶說這樣的話:"什麼佛,石佛,反佛;什麼法,牛法,羊法;什麼僧,鹿群,畜群"等等。 628. "舔手"是指不斷地舔手。吃飯時連一根手指都不應舔。但對於濃稠的粥、糖漿、牛奶粥等,可以用手指拿取后把手指放入口中食用。對於舔碗和舔嘴唇也是同樣的道理。因此,連一根手指都不應舔碗,嘴唇也不應用舌頭舔,但可以用嘴唇肉取食後放入口中。 631. "紅蓮花"是這樣命名的。紅蓮花被稱為蓮花,那座宮殿形狀像蓮花,因此被命名為紅蓮花。"不應用沾有食物的手拿水杯"這是因為厭惡而被禁止的,因此無論是僧團的、個人的、在家人的還是自己的貝殼、碗、杯子都不應拿取,拿取者犯錯誤。但如果手的一部分沒有沾到食物,用那部分拿取是可以的。 632. "撈出"是指把飯粒從水中撈出堆在一處后倒掉水。"打碎"是指把飯粒打碎使之隨水流去。"接住"是指用接收器接住后倒掉。"拿出"是指拿到外面倒掉;這樣倒掉不犯錯。 634. "白傘"是指用布包裹的白色傘。"草蓆傘"是指用草編的傘。"葉傘"是指用棕櫚葉等任何葉子做的。"圓形的、有桿的"是爲了說明這三種傘的框架。它們都是圓形的和有桿的。用當地生長的木棒做的單葉傘也算是傘。這些任何一種傘在手中的人叫做"持傘者"。他拿著傘,或把傘放在肩上或大腿上,只要手沒有放開,就不應對他說法,說法者按前述方式犯錯誤。但如果有人為他撐傘,或傘放在傘架上,一旦離開手就不再是持傘者。對他說法是可以的。這裡的法的界定應按照前面說的詞句法來理解。 635. "持杖者"在這裡,杖是指中等身材的人四肘長的杖。他是否為持杖者應按照持傘者的方式來理解。 636. 對於持武器者也是同樣的道理。即使佩戴刀劍站著的人也不算是持武器者。

637.Āvudhapāṇissāti ettha kiñcāpi vuttaṃ – 『『āvudhaṃ nāma cāpo kodaṇḍo』』ti, atha kho sabbāpi dhanuvikati saddhiṃ saravikatiyā āvudhanti veditabbaṃ. Tasmā saddhiṃ vā sarena dhanuṃ gahetvā suddhadhanuṃ vā suddhasaraṃ vā sajiyadhanuṃ vā nijjiyadhanuṃ vā gahetvā ṭhitassa vā nisinnassa vā dhammo desetuṃ na vaṭṭati. Sace panassa dhanuṃ kaṇṭhepi paṭimukkaṃ hoti, yāva hatthena na gaṇhāti, tāva dhammaṃ desetuṃ vaṭṭatiyevāti.

Chaṭṭho vaggo.

  1. Pādukavaggavaṇṇanā

638.Akkantassāti chattadaṇḍake aṅgulantaraṃ appavesetvā kevalaṃ pādukaṃ akkamitvā ṭhitassa. Paṭimukkassāti paṭimuñcitvā ṭhitassa. Upāhanāyapi eseva nayo. Omukkoti panettha paṇhikabaddhaṃ omuñcitvā ṭhito vuccati.

640.Yānagatassāti ettha sacepi dvīhi janehi hatthasaṅghāṭena gahito, sāṭake vā ṭhapetvā vaṃsena vayhati, ayutte vā vayhādike yāne , visaṅkharitvā vā ṭhapite cakkamattepi nisinno yānagatotveva saṅkhyaṃ gacchati. Sace pana dvepi ekayāne nisinnā honti, vaṭṭati. Visuṃ nisinnesupi ucce yāne nisinnena nīce nisinnassa desetuṃ vaṭṭati, samappamāṇepi vaṭṭati. Purime yāne nisinnena pacchime nisinnassa vaṭṭati. Pacchime pana uccatarepi nisinnena desetuṃ na vaṭṭati.

641.Sayanagatassāti antamaso kaṭasārakepi pakatibhūmiyampi nipannassa uccepi mañcapīṭhe vā bhūmipadese vā ṭhitena nisinnena vā desetuṃ na vaṭṭati. Sayanagatena pana sayanagatassa uccatare vā samappamāṇe vā nipannena desetuṃ vaṭṭati. Nipannena ca ṭhitassa vā nisinnassa vā desetuṃ vaṭṭati, nisinnenāpi ṭhitassa vā nisinnassa vā vaṭṭati. Ṭhitena ṭhitasseva vaṭṭati.

642.Pallatthikāyāti āyogapallatthikāya vā hatthapallatthikāya vā dussapallatthikāya vā yāya kāyaci pallatthikāya nisinnassa agilānassa desetuṃ na vaṭṭati.

643.Veṭhitasīsassāti dussaveṭhanena vā moḷiādīhi vā yathā kesanto na dissati; evaṃ veṭhitasīsassa.

644.Oguṇṭhitasīsassāti sasīsaṃ pārutassa.

645.Chamāyaṃ nisinnenāti bhūmiyaṃ nisinnena. Āsane nisinnassāti antamaso vatthampi tiṇānipi santharitvā nisinnassa.

以下是完整的簡體中文直譯： 637. "持武器者"在這裡,雖然說"武器是指弓箭",但應該理解為所有種類的弓以及箭都算武器。因此,拿著帶箭的弓、單獨的弓、單獨的箭、有弦的弓或無弦的弓站著或坐著的人,都不應對他說法。但如果弓掛在他的脖子上,只要手沒有拿著,對他說法是可以的。 第六品。 7. 涼鞋品解釋 638. "踩著的"是指沒有把腳趾伸入傘桿的縫隙,只是踩在涼鞋上站著的人。"穿著的"是指穿上後站著的人。對於鞋子也是同樣的道理。這裡"脫掉的"是指解開後跟帶後站著的人。 640. "乘車的"在這裡,即使是兩個人用手抬著,或放在布上用竹竿抬著,或坐在未套上的轎子等車上,或拆開后只坐在車輪上,都算是乘車的。但如果兩人坐在同一輛車上,是可以的。即使分開坐,坐在高車上的人對坐在低車上的人說法是可以的,高度相同也是可以的。坐在前車的人對坐在後車的人說法是可以的。但坐在後車上即使更高也不可以說法。 641. "躺臥的"即使只是躺在草蓆上或普通地面上,站著或坐著的人也不可以對躺在高床或地面上的人說法。但躺著的人對躺在更高或同等高度的人說法是可以的。躺著的人對站著或坐著的人說法是可以的,坐著的人對站著或坐著的人也是可以的。站著的人只對站著的人說法是可以的。 642. "交叉腿坐的"無論是用帶子交叉腿坐、用手交叉腿坐、用布交叉腿坐,或任何方式交叉腿坐的非病人,都不應對他說法。 643. "包頭的"是指用布包頭或用髮髻等方式使頭髮末端看不見的人。 644. "矇頭的"是指整個頭都被覆蓋的人。 645. "坐在地上的"是指坐在地面上的人。"坐在座位上的"是指至少鋪上布或草坐著的人。

647.Chapakassāti caṇḍālassa. Chapakīti caṇḍālī. Nilīnoti paṭicchanno hutvā. Yatra hi nāmāti yo hi nāma. Sabbamidaṃ carimaṃ katanti tattheva paripatīti 『『sabbo ayaṃ loko saṅkaraṃ gato nimmariyādo』』ti imaṃ vacanaṃ vatvā tattheva tesaṃ dvinnampi antarā rukkhato patito. Patitvā ca pana ubhinnampi purato ṭhatvā imaṃ gāthaṃ abhāsi –

『『Ubho atthaṃ na jānanti…pe… asmā kumbhamivābhidā』』ti.

Tattha ubho atthaṃ na jānantīti dvepi janā pāḷiyā atthaṃ na jānanti. Dhammaṃ na passareti pāḷiṃ na passanti. Katame te ubhoti? 『『Yo cāyaṃ mantaṃvāceti, yo cādhammenadhīyatī』』ti. Evaṃ brāhmaṇañca rājānañca ubhopi adhammikabhāve ṭhapesi.

Tato brāhmaṇo sālīnanti gāthamāha. Tassattho – jānāmahaṃ bho 『『ayaṃ adhammo』』ti; api ca kho mayā dīgharattaṃ saputtadāraparijanena rañño santako sālīnaṃ odano bhutto. Sucimaṃsūpasecanoti nānappakāravikatisampāditaṃ sucimaṃsūpasecanaṃ missīkaraṇamassāti sucimaṃsūpasecano. Tasmā dhamme na vattāmīti yasmā evaṃ mayā rañño odano bhutto, aññe ca bahū lābhā laddhā, tasmā dhamme ahaṃ na vattāmi udare baddho hutvā, na dhammaṃ ajānanto. Ayañhi dhammo ariyehi vaṇṇito pasattho thomitoti jānāmi.

Atha naṃ chapako 『『dhiratthū』』tiādinā gāthādvayena ajjhabhāsi. Tassattho – yo tayā dhanalābho ca yasalābho ca laddho, dhiratthu taṃ dhanalābhaṃ yasalābhañca brāhmaṇa. Kasmā? Yasmā ayaṃ tayā laddho lābho āyatiṃ apāyesu vinipātanahetunā sampati ca adhammacaraṇena vutti nāma hoti. Evarūpā yā vutti āyatiṃ vinipātena idha adhammacaraṇena vā nippajjati, kiṃ tāya vuttiyā? Tena vuttaṃ –

『『Dhiratthu taṃ dhanalābhaṃ, yasalābhañca brāhmaṇa;

Yā vutti vinipātena, adhammacaraṇena vā』』ti.

Paribbaja mahābrahmeti mahābrāhmaṇa ito disā sīghaṃ palāyassu. Pacantaññepi pāṇinoti aññepi sattā pacanti ceva bhuñjanti ca; na kevalaṃ tvañceva rājā ca. Mā tvaṃ adhammo ācarito asmā kumbhamivābhidāti sace hi tvaṃ ito aparibbajitvā imaṃ adhammaṃ ācarissasi , tato tvaṃ so adhammo evaṃ ācarito yathā udakakumbhaṃ pāsāṇo bhindeyya; evaṃ bhecchati, tena mayaṃ taṃ vadāma –

『『Paribbaja mahābrahme, pacantaññepi pāṇino;

Mā tvaṃ adhammo ācarito, asmā kumbhamivābhidā』』ti.

Ucce āsaneti antamaso bhūmippadesepi unnataṭṭhāne nisinnassa desetuṃ na vaṭṭati.

648.Naṭhito nisinnassāti sacepi therupaṭṭhānaṃ gantvā ṭhitaṃ daharabhikkhuṃ āsane nisinno mahāthero pañhaṃ pucchati, na kathetabbaṃ. Gāravena pana theraṃ uṭṭhahitvā pucchathāti vattuṃ na sakkā, passe ṭhitabhikkhussa kathemīti kathetuṃ vaṭṭati.

649.Na pacchato gacchantenāti ettha sace purato gacchanto pacchato gacchantaṃ pañhaṃ pucchati, na kathetabbaṃ. Pacchimassa bhikkhuno kathemīti kathetuṃ vaṭṭati. Saddhiṃ uggahitadhammaṃ pana sajjhāyituṃ vaṭṭati. Samadhurena gacchantassa kathetuṃ vaṭṭati.

650.Na uppathenāti etthāpi sace dvepi sakaṭapathe ekekacakkapathena vā uppathena vā samadhuraṃ gacchanti, vaṭṭati.

651.Asañciccāti paṭicchannaṭṭhānaṃ gacchantassa sahasā uccāro vā passāvo vā nikkhamati, asañcicca kato nāma anāpatti.

以下是完整的簡體中文直譯： 647. "賤民"是指旃陀羅。"賤民女"是指旃陀羅女。"隱藏"是指躲藏起來。"那個"是指那個人。"這一切都完了"是指"這整個世界都變得混亂無序了"說完這句話后,他就從樹上掉落在那兩人中間。掉下來后,站在兩人面前說了這個偈頌: "兩人都不知道意義...像石頭打破水罐一樣。" 其中"兩人都不知道意義"是指兩個人都不知道經文的意思。"不見法"是指看不到經文。"哪兩個人?"是指"這個誦咒的人,和不如法學習的人"。這樣他把婆羅門和國王都定為不如法的人。 然後婆羅門說了"精米"的偈頌。其意思是:先生,我知道"這是非法",但是我和妻子兒女長期吃國王的精米飯。"配以清潔的肉湯"是指用各種方法制作的清潔肉湯調配而成。因此我不說法,因為我這樣吃了國王的飯,得到了許多其他利益,所以我不說法,被肚子束縛,不是因為不知法。我知道這法是聖者所讚歎、稱讚、讚美的。 然後賤民用"呸"等兩個偈頌對他說。其意思是:你所得到的財富和名聲,呸!婆羅門,那財富和名聲。為什麼?因為你所得到的利益是將來墮落惡道的原因,現在也是以非法行為為生。這種以將來墮落和現在非法行為而得的生活,有什麼用?因此說: "呸!婆羅門,那財富和名聲, 以墮落和非法行為而得的生活。" 大婆羅門,從這裡快逃走吧。其他眾生也在煮食和吃飯;不只是你和國王。你不要行非法,像石頭打破水罐一樣。如果你不從這裡逃走而繼續行這非法,那麼你所行的非法就會像石頭打破水罐一樣打破你,所以我們對你說: "大婆羅門,逃走吧,其他眾生也在煮食, 你不要行非法,像石頭打破水罐一樣。" "高座"即使只是地面上稍高的地方坐著,也不應對他說法。 648. "站著的不應對坐著的"如果去侍奉長老,站著的年輕比丘被坐著的大長老問問題,不應回答。但出於尊敬不能叫長老站起來問,可以說"我對旁邊站著的比丘說"然後回答。 649. "走在後面的不應"在這裡,如果走在前面的人問走在後面的人問題,不應回答。可以說"我對後面的比丘說"然後回答。但一起學習的法可以一起誦讀。對並排走的人說法是可以的。 650. "不在路上"在這裡,如果兩人都走在車道上或各走一邊車輪的軌跡或並排走在路外,是可以的。 651. "無意"是指去隱蔽處時突然大小便出來,這是無意做的不犯錯。

652.Na hariteti ettha yampi jīvarukkhassa mūlaṃ pathaviyaṃ dissamānaṃ gacchati, sākhā vā bhūmilaggā gacchati, sabbaṃ haritasaṅkhātameva. Khandhe nisīditvā appaharitaṭṭhāne pātetuṃ vaṭṭati. Appaharitaṭṭhānaṃ olokentasseva sahasā nikkhamati, gilānaṭṭhāne ṭhito hoti, vaṭṭati. Appaharite katoti appaharitaṃ alabhantena tiṇaṇḍupakaṃ vā palālaṇḍupakaṃ vā ṭhapetvā katopi pacchā haritaṃ ottharati, vaṭṭatiyeva. Kheḷena cettha siṅghāṇikāpi saṅgahitāti mahāpaccariyaṃ vuttaṃ.

653.Na udaketi etaṃ paribhogaudakameva sandhāya vuttaṃ, vaccakuṭisamuddādiudakesu pana aparibhogesu anāpatti. Deve vassante samantato udakogho hoti, anudakaṭṭhānaṃ olokentasseva nikkhamati, vaṭṭati. Mahāpaccariyaṃ vuttaṃ – 『『etādise kāle anudakaṭṭhānaṃ alabhantena kātuṃ vaṭṭatī』』ti. Sesaṃ sabbasikkhāpadesu uttānatthameva.

Sattamo vaggo.

Samuṭṭhānādidīpanatthāya panettha idaṃ pakiṇṇakaṃ – ujjagghikauccāsaddapaṭisaṃyuttāni cattāri, sakabaḷena mukhena byāharaṇaṃ ekaṃ, chamānīcāsanaṭhānapacchatogamanauppathagamanapaṭisaṃyuttāni pañcāti imāni dasa sikkhāpadāni samanubhāsanasamuṭṭhānāni kāyavācācittato samuṭṭhahanti, kiriyāni, saññāvimokkhāni , sacittakāni, lokavajjāni, kāyakammavacīkammāni, akusalacittāni, dukkhavedanānīti.

Sūpodanaviññattisikkhāpadaṃ theyyasatthasamuṭṭhānaṃ kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Chattapāṇidaṇḍapāṇisatthapāṇiāvudhapāṇipādukaupāhanayānasayanapallatthikaveṭhitaoguṇṭhitanāmakāni ekādasa sikkhāpadāni dhammadesanasamuṭṭhānāni vācācittato samuṭṭhahanti, kiriyākiriyāni, saññāvimokkhāni, sacittakāni, lokavajjāni, vacīkammāni, akusalacittāni, dukkhavedanānīti.

Avasesāni tepaṇṇāsa sikkhāpadāni paṭhamapārājikasamuṭṭhānānīti.

Sabbasekhiyesu ābādhapaccayā anāpatti, thūpīkatapiṇḍapāte sūpabyañjanena paṭicchādane ujjhānasaññimhīti tīsu sikkhāpadesu gilāno natthīti.

Sekhiyavaṇṇanā niṭṭhitā.

Sekhiyakaṇḍaṃ niṭṭhitaṃ.

  1. Sattādhikaraṇasamathā

  2. Adhikaraṇasamathesu – sattāti tesaṃ dhammānaṃ saṅkhyāparicchedo. Catubbidhaṃ adhikaraṇaṃ samenti vūpasamentīti adhikaraṇasamathā. Tesaṃ vitthāro khandhake ca parivāre ca vutto, tassatthaṃ tattheva vaṇṇayissāma. Sesaṃ sabbattha uttānamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Bhikkhuvibhaṅgavaṇṇanā niṭṭhitā.

Anantarāyena yathā, niṭṭhitā vaṇṇanā ayaṃ;

Anantarāyena tathā, santiṃ pappontu pāṇino.

Ciraṃ tiṭṭhatu saddhammo, kāle vassaṃ ciraṃ pajaṃ;

Tappetu devo dhammena, rājā rakkhatu medaninti.

Mahāvibhaṅgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Bhikkhunīvibhaṅgavaṇṇanā

  1. Pārājikakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

Yo bhikkhūnaṃ vibhaṅgassa, saṅgahito anantaraṃ;

Bhikkhunīnaṃ vibhaṅgassa, tassa saṃvaṇṇanākkamo.

Patto yato tato tassa, apubbapadavaṇṇanaṃ;

Kātuṃ pārājike tāva, hoti saṃvaṇṇanā ayaṃ.

  1. Paṭhamapārājikasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 652. "不在綠草上"在這裡,凡是活樹的根在地面上可見的,或枝條貼地生長的,都被視為綠草。坐在樹幹上向無草處排泄是可以的。看著無草處時突然排出,或處於病態,都是可以的。"在無草處做"是指找不到無草處時,放置一把草或一把稻草后做,即使後來被綠草覆蓋,也是可以的。《大論》中說,這裡的唾液也包括鼻涕。 653. "不在水中"這是針對飲用水而說的,在廁所、海洋等非飲用水中則不犯錯。下雨時四周都是水,看著無水處時突然排出,是可以的。《大論》中說:"在這種情況下,找不到無水處而做是可以的。"其餘所有學處的意思都很明顯。 第七品。 爲了闡明起源等,這裡有以下雜項:與大笑和高聲有關的四條,與含食說話有關的一條,與坐在地上、低座、站立、走在後面、走在路外有關的五條,這十條學處的起源是勸誡,從身語意生起,是作為,以想解脫,有心,世間罪,身業語業,不善心,苦受。 乞求湯飯學處的起源與偷盜同,從身心或身語意生起,是作為,以想解脫,有心,世間罪,身業,語業,不善心,苦受。 持傘、持杖、持劍、持武器、穿涼鞋、穿鞋、乘車、躺臥、交叉腿坐、包頭、矇頭等十一條學處的起源與說法同,從語意生起,是作非作,以想解脫,有心,世間罪,語業,不善心,苦受。 其餘五十三條學處的起源與第一波羅夷同。 所有應學法中,因病不犯錯,在堆積食物、用湯菜遮蓋、認為會被指責這三條學處中沒有病人。 應學法解釋完畢。 應學品完畢。 8. 七滅諍法 655. 在滅諍法中 - "七"是這些法的數量限定。能平息四種諍事,所以叫滅諍法。它們的詳細內容在犍度和附隨中說明,我們將在那裡解釋其意義。其餘各處的意思都很明顯。 《一切歡喜》律注 比丘分別解釋完畢。 正如這解釋無礙地完成, 愿眾生也能無礙地獲得寂靜。 愿正法長久住世,雨季長久, 愿天神以法滿足眾生,國王守護大地。 大分別完畢。 禮敬世尊、阿羅漢、正等正覺者 比丘尼分別解釋 1. 波羅夷品(比丘尼分別解釋) 在比丘分別之後, 接下來是比丘尼分別的解釋順序。 從那裡開始,對其未解釋的詞語, 首先對波羅夷進行這樣的解釋。 1. 第一波羅夷學處解釋

656.Tena samayena buddho bhagavā sāvatthiyaṃ viharati…pe… sāḷho migāranattāti ettha sāḷhoti tassa nāmaṃ; migāramātuyā pana nattā hoti, tena vuttaṃ – 『『migāranattā』』ti. Navakammikanti navakammādhiṭṭhāyikaṃ. Paṇḍitāti paṇḍiccena samannāgatā. Byattāti veyyattikena samannāgatā. Medhāvinīti pāḷiggahaṇe satipubbaṅgamāya paññāya atthaggahaṇe paññāpubbaṅgamāya satiyā samannāgatā. Dakkhāti chekā; avirajjhitvā sīghaṃ kattabbakārinīti attho. Analasāti ālasiyavirahitā. Tatrupāyāyāti tesu tesu kammesu upāyabhūtāya. Vīmaṃsāyāti kattabbakammupaparikkhāya . Samannāgatāti sampayuttā. Alaṃ kātunti samatthā taṃ taṃ kammaṃ kātuṃ. Alaṃ saṃvidhātunti evañca evañca idaṃ hotūti evaṃ saṃvidahitumpi samatthā. Katākataṃ jānitunti katañca akatañca jānituṃ. Teti te ubho; sā ca sundarīnandā so ca sāḷhoti attho. Bhattaggeti parivesanaṭṭhāne. Nikūṭeti koṇasadisaṃ katvā dassite gambhīre. Vissaro me bhavissatīti virūpo me saro bhavissati; vippakārasaddo bhavissatīti attho. Patimānentīti apekkhamānā. Kyāhanti kiṃ ahaṃ. Jarādubbalāti jarāya dubbalā. Caraṇagilānāti pādarogena samannāgatā.

657-8.Avassutāti kāyasaṃsaggarāgena avassutā; tintā kilinnāti attho. Padabhājane panassa tameva rāgaṃ gahetvā 『『sārattā』』tiādi vuttaṃ. Tattha sārattāti vatthaṃ viya raṅgajātena kāyasaṃsaggarāgena suṭṭhu rattā. Apekkhavatīti tasseva rāgassa vasena tasmiṃ purise pavattāya apekkhāya samannāgatā. Paṭibaddhacittāti tena rāgena tasmiṃ purise bandhitvā ṭhapitacittā viya. Esa nayo dutiyapadavibhaṅgepi. Purisapuggalassāti purisasaṅkhātassa puggalassa. Adhakkhakanti akkhakānaṃ adho. Ubbhajāṇumaṇḍalanti jāṇumaṇḍalānaṃ upari. Padabhājane pana padapaṭipāṭiyā eva 『『heṭṭhakkhakaṃ uparijāṇumaṇḍala』』nti vuttaṃ. Ettha ca ubbhakapparampi ubbhajāṇumaṇḍaleneva saṅgahitaṃ. Sesaṃ mahāvibhaṅge vuttanayeneva veditabbaṃ. Purimāyo upādāyāti sādhāraṇapārājikehi pārājikāyo catasso upādāyāti attho. Ubbhajāṇumaṇḍalikāti idaṃ pana imissā pārājikāya nāmamattaṃ, tasmā padabhājane na vicāritaṃ.

以下是完整的簡體中文直譯： 656. 那時,佛陀住在舍衛城...沙羅是彌迦羅的孫子。這裡,"沙羅"是他的名字;他是彌迦羅母親的孫子,所以說"彌迦羅的孫子"。"管理新工程的"是指負責新工程的。"有智慧的"是具有智慧的。"聰明的"是具有才智的。"聰穎的"是在記憶經文時以念為先導,在理解意義時以慧為先導。"熟練的"是靈巧的;意思是能準確迅速地完成應做的事。"不懶惰的"是沒有懶惰的。"在那裡有方法的"是在各種工作中有方法的。"有思考的"是能審查應做的工作的。"具備"是相應的。"能做"是有能力做各種工作。"能安排"是有能力安排"這樣那樣應該這樣做"。"知道做了什麼沒做什麼"是知道做了什麼和沒做什麼。"他們"是指那兩個人;即善達利難陀和沙羅。"在飯堂"是在分發食物的地方。"在角落"是指顯示成角落狀的深處。"我的聲音會變"是我的聲音會變得不正常;意思是會發出異常的聲音。"等待"是期待著。"我怎麼"是"我如何"。"因年老而衰弱"是因年老而虛弱。"腳病"是患有腳病。 657-8. "濕潤的"是被身體接觸的慾望濕潤的;意思是被浸濕、玷汙。在詞義解釋中,取那個慾望說"貪戀"等。其中,"貪戀"是像布被染料完全染色一樣,被身體接觸的慾望完全染污。"有期待"是因那慾望而對那個男人生起期待。"心繫著"是因那慾望而心好像被綁在那個男人身上。這個解釋也適用於第二句。"男人"是指被稱為男人的個體。"腋下以下"是腋下以下。"膝蓋以上"是膝蓋以上。但在詞義解釋中,按順序說"腋下以下膝蓋以上"。這裡,腰部以上也包括在膝蓋以上。其餘應按大分別中所說的方法理解。"除了前面的"是指除了四個共同的波羅夷。"膝蓋以上者"只是這個波羅夷的名稱,所以在詞義解釋中沒有討論。

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni avassutādibhedena āpattibhedaṃ dassetuṃ 『『ubhatoavassute』』tiādimāha. Tattha ubhatoavassuteti ubhatoavassave; bhikkhuniyā ceva purisassa ca kāyasaṃsaggarāgena avassutabhāve satīti attho. Kāyena kāyaṃ āmasatīti bhikkhunī yathāparicchinnena kāyena purisassa yaṃkiñci kāyaṃ puriso vā yena kenaci kāyena bhikkhuniyā yathāparicchinnaṃ kāyaṃ āmasati, ubhayathāpi bhikkhuniyā pārājikaṃ. Kāyena kāyapaṭibaddhanti vuttappakāreneva attano kāyena purisassa kāyapaṭibaddhaṃ. Āmasatīti ettha sayaṃ vā āmasatu, tassa vā āmasanaṃ sādiyatu, thullaccayameva. Kāyapaṭibaddhena kāyanti attano vuttappakārakāyapaṭibaddhena purisassa kāyaṃ. Āmasatīti idhāpi sayaṃ vā āmasatu, tassa vā āmasanaṃ sādiyatu, thullaccayameva. Avasesapadesupi imināva nayena vinicchayo veditabbo.

Sace pana bhikkhu ceva bhikkhunī ca hoti, tatra ce bhikkhunī āmasati, bhikkhu niccalo hutvā cittena sādiyati, bhikkhu āpattiyā na kāretabbo. Sace bhikkhu āmasati, bhikkhunī niccalā hutvā citteneva adhivāseti, kāyaṅgaṃ acopayamānāpi pārājikakkhette pārājikena, thullaccayakkhette thullaccayena, dukkaṭakkhette dukkaṭena kāretabbā. Kasmā? 『『Kāyasaṃsaggaṃ sādiyeyyā』』ti vuttattā. Ayaṃ aṭṭhakathāsu vinicchayo. Evaṃ pana sati kiriyāsamuṭṭhānatā na dissati, tasmā tabbahulanayena sā vuttāti veditabbā.

660.Ubbhakkhakanti akkhakānaṃ upari. Adhojāṇumaṇḍalanti jāṇumaṇḍalānaṃ heṭṭhā. Ettha ca adhokapparampi adhojāṇumaṇḍaleneva saṅgahitaṃ.

662.Ekatoavassuteti ettha kiñcāpi ekatoti avisesena vuttaṃ, tathāpi bhikkhuniyā eva avassute sati ayaṃ āpattibhedo vuttoti veditabbo.

Tatrāyaṃ ādito paṭṭhāya vinicchayo – bhikkhunī kāyasaṃsaggarāgena avassutā, purisopi tatheva. Adhakkhake ubbhajāṇumaṇḍale kāyappadese kāyasaṃsaggasādiyane sati bhikkhuniyā pārājikaṃ. Bhikkhuniyā kāyasaṃsaggarāgo, purisassa methunarāgo vā gehassitapemaṃ vā suddhacittaṃ vā hotu, thullaccayameva. Bhikkhuniyā methunarāgo, purisassa kāyasaṃsaggarāgo vā methunarāgo vā gahessitapemaṃ vā suddhacittaṃ vā hotu, dukkaṭaṃ. Bhikkhuniyā gehassitapemaṃ, purisassa vuttesu catūsu yaṃ vā taṃ vā hotu, dukkaṭameva. Bhikkhuniyā suddhacittaṃ, purisassa vuttesu catūsu yaṃ vā taṃ vā hotu, anāpatti.

Sace pana bhikkhu ceva hoti bhikkhunī ca ubhinnaṃ kāyasaṃsaggarāgo, bhikkhussa saṅghādiseso, bhikkhuniyā pārājikaṃ. Bhikkhuniyā kāyasaṃsaggarāgo, bhikkhussa methunarāgo vā gehassitapemaṃ vā, bhikkhuniyā thullaccayaṃ, bhikkhussa dukkaṭaṃ. Ubhinnaṃ methunarāgo vā gehassitapemaṃ vā, ubhinnampi dukkaṭameva. Yassa yattha suddhacittaṃ, tassa tattha anāpatti. Ubhinnampi suddhacittaṃ, ubhinnampi anāpatti.

663.Anāpattiasañciccātiādīsu virajjhitvā vā āmasantiyā aññavihitāya vā 『『ayaṃ puriso vā itthī vā』』ti ajānantiyā vā tena phuṭṭhāyapi taṃ phassaṃ asādiyantiyā vā āmasanepi sati anāpatti. Sesaṃ sabbattha uttānameva .

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

Paṭhamapārājikaṃ.

  1. Dutiyapārājikasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 659. 這樣按順序解釋了學處后,現在爲了說明"濕潤"等不同的犯戒情況,說"兩方濕潤"等。其中,"兩方濕潤"是指兩方都濕潤;意思是比丘尼和男人都有身體接觸的慾望。"以身體觸控身體"是指比丘尼用前面所限定的身體部位觸控男人的任何身體部位,或男人用任何身體部位觸控比丘尼前面所限定的身體部位,兩種情況比丘尼都犯波羅夷。"以身體觸控身體相連之物"是指用自己前面所說的身體觸控男人身體相連之物。"觸控"在這裡,無論是自己觸控還是接受他人的觸控,都犯偷蘭遮。"以身體相連之物觸控身體"是指用自己前面所說的身體相連之物觸控男人的身體。"觸控"在這裡也是,無論是自己觸控還是接受他人的觸控,都犯偷蘭遮。其餘專案也應按這個方法理解判斷。 如果是比丘和比丘尼,如果比丘尼觸控,比丘保持不動但心裡接受,不應判比丘犯戒。如果比丘觸控,比丘尼保持不動但心裡默許,即使身體不動,在波羅夷範圍內就判波羅夷,在偷蘭遮範圍內就判偷蘭遮,在突吉羅範圍內就判突吉羅。為什麼?因為說"接受身體接觸"。這是註釋書中的判斷。但這樣的話就看不出是行為起源,所以應知這是按多數情況而說的。 660. "腋下以上"是腋下以上。"膝蓋以下"是膝蓋以下。這裡,腰部以下也包括在膝蓋以下。 662. "一方濕潤"在這裡,雖然"一方"說得不明確,但應知這是指只有比丘尼濕潤時的犯戒情況。 這裡從開始的判斷如下 - 比丘尼有身體接觸的慾望,男人也一樣。在腋下以下膝蓋以上的身體部位,如果接受身體接觸,比丘尼犯波羅夷。如果比丘尼有身體接觸的慾望,而男人有性交欲或家庭之愛或清凈心,都是偷蘭遮。如果比丘尼有性交欲,而男人有身體接觸欲或性交欲或家庭之愛或清凈心,是突吉羅。如果比丘尼有家庭之愛,而男人有前面所說的四種情況之一,也是突吉羅。如果比丘尼有清凈心,而男人有前面所說的四種情況之一,不犯戒。 如果是比丘和比丘尼,兩人都有身體接觸欲,比丘犯僧殘,比丘尼犯波羅夷。如果比丘尼有身體接觸欲,比丘有性交欲或家庭之愛,比丘尼犯偷蘭遮,比丘犯突吉羅。如果兩人都有性交欲或家庭之愛,兩人都犯突吉羅。誰在哪裡有清凈心,誰在那裡不犯戒。如果兩人都有清凈心,兩人都不犯戒。 663. 在"不故意"等中,如果錯誤地觸控,或心不在焉,或不知道"這是男人還是女人",或被他觸控但不接受那個觸控,即使有觸控也不犯戒。其餘各處的意思都很明顯。 第一波羅夷的起源 - 是作為,以想解脫,有心,世間罪,身業,不善心,二受。 第一波羅夷完。 2. 第二波羅夷學處解釋

  1. Dutiye pārājike – kacci no sāti kacci nu sā. Avaṇṇoti aguṇo. Akittīti nindā. Ayasoti parivāravipatti; parammukhagarahā vā.

665.Vajjapaṭicchādikāti idampi imissā pārājikāya nāmamattameva, tasmā padabhājane na vicāritaṃ. Sesamettha uttānameva.

666.Sā vā ārocetīti yā pārājikaṃ āpannā, sā sayaṃ āroceti. Aṭṭhannaṃ pārājikānaṃ aññataranti bhikkhūhi sādhāraṇānaṃ catunnaṃ asādhāraṇānañca catunnameva aññataraṃ. Idañca pārājikaṃ pacchā paññattaṃ, tasmā 『『aṭṭhanna』』nti vibhaṅge vuttaṃ. Purimena pana saddhiṃ yugaḷattā imasmiṃ okāse ṭhapitanti veditabbaṃ. Dhuraṃ nikkhittamatteti dhure nikkhittamatte. Vitthārakathā panettha sappāṇakavaggamhi duṭṭhullasikkhāpade vuttanayeneva veditabbā. Tatra hi pācittiyaṃ, idha pārājikanti ayameva viseso. Sesaṃ tādisameva. Vajjapaṭicchādikāti idampiimissā pārājikāya nāmamatthāmeva, tasmā padabhājane na vicāritaṃ. Sesamettha uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Dutiyapārājikaṃ.

  1. Tatiyapārājikasikkhāpadavaṇṇanā

  2. Tatiye – dhammenāti bhūtena vatthunā. Vinayenāti codetvā sāretvā. Padabhājanaṃ panassa 『『yena dhammena yena vinayena ukkhitto suukkhitto hotī』』ti imaṃadhippāyamattaṃ dassetuṃ vuttaṃ. Satthusāsanenāti ñattisampadāya ceva anusāvanasampadāya ca. Padabhājane panassa 『『jinasāsanena buddhasāsanenā』』ti vevacanamattameva vuttaṃ. Saṅghaṃ vā gaṇaṃ vātiādīsu yena saṅghena kammaṃ kataṃ, taṃ saṅghaṃ vā tattha sambahulapuggalasaṅkhātaṃ gaṇaṃ vā, ekapuggalaṃ vā taṃ kammaṃ vā na ādiyati, na anuvattati, na tattha ādaraṃ janetīti attho. Samānasaṃvāsakā bhikkhū vuccanti sahāyā, so tehi saddhiṃ natthīti ettha 『『ekakammaṃ ekuddeso samasikkhatā』』ti ayaṃ tāva saṃvāso; samāno saṃvāso etesanti samānasaṃvāsakā.Evarūpā bhikkhū bhikkhussa tasmiṃ saṃvāse saha ayanabhāvena sahāyāti vuccanti. Idāni yena saṃvāsena te samānasaṃvāsakāti vuttā, so saṃvāso tassa ukkhittakassa tehi saddhiṃ natthi. Yehi ca saddhiṃ tassa so saṃvāso natthi, na tena te bhikkhū attano sahāyā katā honti. Tasmā vuttaṃ 『『samānasaṃvāsakā bhikkhū vuccanti sahāyā, so tehi saddhiṃ natthi, tena vuccati akatasahāyo』』ti. Sesaṃ saṅghabhedasikkhāpadādīsu vuttanayattā uttānatthameva.

Samanubhāsanasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Tatiyapārājikaṃ.

  1. Catutthapārājikasikkhāpadavaṇṇanā

以下是完整的簡體中文直譯： 664. 第二波羅夷 - "難道不是嗎？難道是嗎？" "無美德"是無品德。"無名聲"是指被詬病。"金屬"是指圍繞的毀壞；或是直接的譴責。 665. "禁止的"也是僅僅是這個波羅夷的名稱，所以在詞義解釋中不作討論。其餘部分的意思都很明顯。 666. "她會報告"是指那些已經犯波羅夷的，自己會報告。八個波羅夷中的任意一個是比丘們的共同點，四個是非共同點中的任意一個。這也是波羅夷在後面規定的，所以說"八個"在分類中提到。前面提到的由於成對的原因，在此處應理解為被放置。只要放下責任就可以了。詳細的解釋在這裡的"蛇類"章節中按"惡劣的"學處所說的理解。在那裡，"應受戒"在這裡就是波羅夷的特徵。其餘部分也都相似。"禁止的"也是僅僅是這個波羅夷的名稱，所以在詞義解釋中不作討論。其餘部分的意思都很明顯。 責任放下的起源 - 從身語意生起，包括不作為、想解脫、心的存在、世間的罪、身業、語業、不善心、苦受。 第二波羅夷完。 3. 第三波羅夷學處解釋 669. 第三 - "依法"是指依據真實的事物。"依律"是指通過教導和引導。"詞義解釋"是爲了說明"通過法和律被拋棄后變得乾淨"的意思。 "依師教導"是指通過親屬的幫助和教導的幫助。在詞義解釋中是說"通過勝者的教導、佛的教導"只是一種表達。 "與僧團或群體"等是指通過僧團所做的事情，那僧團或是稱為許多人的群體，或是單獨的個體，這個行為不應被接受，不應被遵循，也不應在這裡產生尊重的意思。 "相互共同生活的比丘"被稱為同伴，他們之間沒有關係，這裡是說"一個行為一個目的相同的學習"；相同的生活是指這些相同的生活的比丘。這種比丘與比丘在這樣的共同生活中被稱為同伴。現在所說的"與他們的共同生活相同的比丘"是指這樣的共同生活與那些被拋棄的比丘之間沒有關係。與他們共同生活的那些比丘之間沒有關係，因此他們的同伴不被認為是同伴。所以說，"相互共同生活的比丘被稱為同伴，他們之間沒有關係，因此稱為不被接受的同伴"。其餘部分根據僧團分裂的學處等所說的意思，都是明顯的。 相互闡述的起源 - 從身語意生起，包括不作為、想解脫、心的存在、世間的罪、身業、語業、不善心、苦受。 第三波羅夷完。 4. 第四波羅夷學處解釋

  1. Catutthe – avassutāti lokassādamittasanthavavasena kāyasaṃsaggarāgena avassutā. Dutiyapadepi eseva nayo. Purisapuggalassa hatthaggahaṇaṃ vātiādīsu pana yaṃ purisapuggalena hatthe gahaṇaṃ kataṃ, taṃ purisapuggalassa hatthaggahaṇanti vuttaṃ. Eseva nayo saṅghāṭikaṇṇaggahaṇepi. Hatthaggahaṇanti ettha ca hatthaggahaṇañca aññampi apārājikakkhette gahaṇañca ekajjhaṃ katvā hatthaggahaṇanti vuttanti veditabbaṃ. Tenevassa padabhājane 『『hatthaggahaṇaṃ vā sādiyeyyāti hattho nāma kapparaṃ upādāya yāva agganakhā, etassa asaddhammassa paṭisevanatthāya ubbhakkhakaṃ adhojāṇumaṇḍalaṃ gahaṇaṃ sādiyati, āpatti thullaccayassā』』ti vuttaṃ. Ettha ca asaddhammoti kāyasaṃsaggo veditabbo, na methunadhammo. Na hi methunassa sāmantā thullaccayaṃ hoti. 『『Viññū paṭibalo kāyasaṃsaggaṃ samāpajjitunti vacanampi cettha sādhakaṃ.

『『Tissitthiyo methunaṃ taṃ na seve,

Tayo purise tayo ca anariyapaṇḍake;

Na cācare methunaṃ byañjanasmiṃ,

Chejjā siyā methunadhammapaccayā;

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Imāya parivāre vuttāya sedamocakagāthāya virujjhatīti ce? Na; methunadhammassa pubbabhāgattā. Parivāreyeva hi 『『methunadhammassa pubbabhāgo jānitabbo』』ti 『『vaṇṇāvaṇṇo kāyasaṃsaggo duṭṭhullavācā attakāmapāricariyāgamanuppādana』』nti evaṃ sukkavissaṭṭhiādīni pañca sikkhāpadāni methunadhammassa pubbabhāgoti vuttāni. Tasmā kāyasaṃsaggo methunadhammassa pubbabhāgattā paccayo hoti. Iti chejjā siyā methunadhammapaccayāti ettha iminā pariyāyena attho veditabbo. Etenupāyena sabbapadesu vinicchayo veditabbo. Apica 『『saṅketaṃ vā gaccheyyā』』ti etassa padabhājane 『『itthannāmaṃ āgacchā』』ti. Evaṃnāmakaṃ ṭhānaṃ āgacchāti attho.

以下是完整的簡體中文直譯： 675. 第四 - "濕潤的"是指因世俗的快樂、友誼和親密關係而有身體接觸慾望的濕潤。第二句也是同樣的道理。在"接受男人握手"等中,男人所做的握手,被稱為"男人的握手"。在抓住僧伽梨衣角也是同樣的道理。這裡的"握手"應該理解為包括握手和其他不屬於波羅夷範圍的抓握。因此在詞義解釋中說:"接受握手是指從肘部到指尖,爲了從事那不正當的行為而接受腋下以下膝蓋以上的抓握,犯偷蘭遮。"這裡的"不正當的行為"應理解為身體接觸,而不是性交。因為性交的邊緣行為不會構成偷蘭遮。"有知識能力進行身體接觸"這句話在這裡也是證明。 "三種女人不應與之性交, 三種男人和三種不高尚的閹人; 不應在生殖器上進行性交, 因性交而可能被切除; 這是智者思考的問題。" 如果說這與《附隨》中所說的"遺精偈"相矛盾,那是不對的;因為這是性交的前行。在《附隨》中說:"應知性交的前行",並說"讚美或貶低、身體接觸、粗俗言語、自我滿足、引導前往"這五條學處是性交的前行。因此,身體接觸是性交的前行,成為其因緣。所以"因性交而可能被切除"這句話應該這樣理解其意思。用這個方法應該理解所有句子的判斷。另外,"或去約定地點"這句話的詞義解釋是"來某某地方",意思是來某個地方。

676.Aṭṭhamaṃ vatthuṃ paripūrentī assamaṇī hotīti anulomato vā paṭilomato vā ekantarikāya vā yena tena nayena aṭṭhamaṃ vatthuṃ paripūrentīyeva assamaṇī hoti. Yā pana ekaṃ vā vatthuṃ satta vā vatthūni satakkhattumpi pūreti, neva assamaṇī hoti. Āpannā āpattiyo desetvā muccati. Apicettha gaṇanūpikā āpatti veditabbā. Vuttañhetaṃ 『『atthāpatti desitā gaṇanūpikā, atthāpatti desitā na gaṇanūpikā』』ti. Tatrāyaṃ vinicchayo – idāni nāpajjissāmīti dhuranikkhepaṃ katvā desitā gaṇanūpikā desitagaṇanaṃ upeti pārājikassa aṅgaṃ na hoti. Tasmā yā ekaṃ āpannā dhuranikkhepaṃ katvā desetvā puna kilesavasena āpajjati, puna deseti, evaṃ aṭṭha vatthūni pūrentīpi pārājikā na hoti. Yā pana āpajjitvā punapi aññaṃ vatthuṃ āpajjissāmīti saussāhāva deseti, tassā sā āpatti nagaṇanūpikā, desitāpi adesitā hoti, desitagaṇanaṃ na gacchati, pārājikasseva aṅgaṃ hoti. Aṭṭhame vatthumhi paripuṇṇamatte pārājikā hoti. Sesaṃ uttānamevāti.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

Catutthapārājikaṃ.

Uddiṭṭhākho ayyāyo aṭṭha pārājikā dhammāti bhikkhū ārabbha paññattā sādhāraṇā cattāro ime ca cattāroti evaṃ pātimokkhuddesamaggena uddiṭṭhā kho ayyāyo aṭṭha pārājikā dhammāti evamettha attho daṭṭhabbo. Sesaṃ mahāvibhaṅge vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

Pārājikakaṇḍavaṇṇanā niṭṭhitā.

Pārājikakaṇḍaṃ niṭṭhitaṃ.

  1. Saṅghādisesakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

  2. Paṭhamasaṅghādisesasikkhāpadavaṇṇanā

Pārājikānantarassa , ayaṃ dāni bhavissati;

Saṅghādisesakaṇḍassa, anuttānatthavaṇṇanā.

678.Udositanti bhaṇḍasālā. Māyyo evaṃ avacāti ayyo mā evaṃ avaca. Apināyyāti apinu ayyā. Accāvadathāti atikkamitvā vadatha; akkosathāti vuttaṃ hoti.

以下是完整的簡體中文直譯： 676. 第八個場所的充滿是指，依照順序或逆序或中間的方式，充滿第八個場所的就是不具足者。若是充滿一個或七個場所，甚至是十萬次，也不算是不具足者。已經犯戒的罪行被描述后解脫。並且在這裡應理解為計數的罪行。這裡說：「已描述的罪行是計數的，已描述的罪行不是計數的。」這裡的判斷是——現在不犯戒的，經過責任放下後，已描述的計數的罪行不算作波羅夷的部分。因此，若是一個已犯戒的罪行，經過責任放下後再因煩惱而再犯，重新描述，那麼即使充滿八個場所也不算作波羅夷。但如果是已經犯戒后又想再犯其他的罪行，積極地描述，那她的罪行就是不計數的，已描述的或未描述的都算作波羅夷的部分。在第八個場所充滿的情況下，就算是波羅夷。其餘部分的意思都很明顯。 責任放下的起源——從身語意生起，包括行為、想解脫、心的存在、世間的罪、身業、語業、不善心、二受。 第四波羅夷完。 提到的八個波羅夷法是指比丘們所規定的，通常是四個，這四個是根據波羅夷的規定而提到的，因此應理解為「提到的八個波羅夷法」。其餘部分根據《大分解》所說的意思也都是明顯的。 《周遍安樂的》關於戒律的解釋中，比丘的部分 波羅夷部分的解釋已完成。 波羅夷部分已完成。 2. 僧殘部分（比丘尼部分的解釋） 1. 第一僧殘學處的解釋 波羅夷之後，這將成為； 僧殘部分的，無可比擬的解釋。 678. 「被指示的」是指儲藏室。「尊者」這樣說的，「尊者」這樣說。 「不尊者」是指不尊重的尊者。「不應如此說」是指超越地說；「被辱罵」是指被說出。

679.Ussayavādikāti mānussayavasena kodhussayavasena vivadamānā. Yasmā pana sā atthato aṭṭakārikā hoti, tasmā 『『ussayavādikā nāma aḍḍakārikā vuccatī』』ti padabhājane vuttaṃ. Ettha ca aḍḍoti vohārikavinicchayo vuccati, yaṃ pabbajitā 『『adhikaraṇa』』ntipi vadanti. Dutiyaṃ vā pariyesatīti sakkhiṃ vā sahāyaṃ vā pariyesati, dukkaṭaṃ. Gacchati vāti upassayo vā hotu bhikkhācāramaggo vā, yattha ṭhitāya 『『aḍḍaṃ karissāmī』』ti cittaṃ uppajjati, tato vohārikānaṃ santikaṃ gacchantiyā padavāre padavāre dukkaṭaṃ. Ekassa ārocetīti dvīsu janesu yassa kassaci ekassa kathaṃ yo koci vohārikānaṃ āroceti. Dutiyassa ārocetīti etthāpi eseva nayo.

Ayaṃ panettha asammohatthāya vitthārakathā – yattha katthaci antamaso bhikkhunupassayaṃ āgatepi vohārike disvā bhikkhunī attano kathaṃ āroceti, bhikkhuniyā dukkaṭaṃ. Upāsako attano kathaṃ āroceti, bhikkhuniyā thullaccayaṃ. Paṭhamaṃ upāsako attano kathaṃ āroceti , bhikkhuniyā dukkaṭaṃ. Atha sā attano kathaṃ āroceti, thullaccayaṃ. Bhikkhunī upāsakaṃ vadati – 『『mama ca tava ca kathaṃ tvaṃyeva ārocehī』』ti, so attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, paṭhamārocane dukkaṭaṃ, dutiyārocane thullaccayaṃ. Upāsako bhikkhuniṃ vadati – 『『mama ca tava ca kathaṃ tvaṃyeva ārocehī』』ti, etthāpi eseva nayo.

Bhikkhunī kappiyakārakena kathāpeti, tattha kappiyakārako vā bhikkhuniyā kathaṃ paṭhamaṃ ārocetu, itaro vā attano kathaṃ, kappiyakārako vā ubhinnampi kathaṃ, itaro vā ubhinnampi kathaṃ ārocetu, yathā vā tathā vā ārociyamāne paṭhame ārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ. Yathā vā tathā vā ārocitaṃ pana ubhinnampi kathaṃ sutvā vohārikehi vinicchaye kate aḍḍapariyosānaṃ nāma hoti, tasmiṃ aḍḍapariyosāne bhikkhuniyā jayepi parājayepi saṅghādiseso. Sace pana gatigataṃ adhikaraṇaṃ hoti, sutapubbaṃ vohārikehi. Atha te bhikkhuniñca aḍḍakārakañca disvāva 『『tumhākaṃ kathanakiccaṃ natthi, jānāma mayaṃ ettha pavatti』』nti sayameva vinicchinitvā denti, evarūpe aḍḍapariyosānepi bhikkhuniyā anāpatti.

Paṭhamaṃ āpatti etassāti paṭhamāpattiko; vītikkamakkhaṇeyeva āpajjitabboti attho, taṃ paṭhamāpattikaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ 『『saha vatthujjhācārā āpajjati asamanubhāsanāyā』』ti vuttaṃ. Ayañhettha attho – saha vatthujjhācārā yaṃ bhikkhunī āpajjati, na tatiyāya samanubhāsanāya, ayaṃ paṭhamameva saha vatthujjhācārena āpajjitabbattā paṭhamāpattikoti. Bhikkhunisaṅghato nissāretīti nissāraṇīyo; taṃ nissāraṇīyaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ 『『saṅghamhā nissārīyatīti vuttaṃ. Tattha yaṃ āpannā bhikkhunī saṅghato nissārīyati, so nissāraṇīyoti evamattho daṭṭhabbo. Na hi so eva dhammo saṅghamhā kenaci nissārīyati. Tena pana dhammena bhikkhunī nissārīyati, tasmā so nissāretīti nissāraṇīyo.

679.Ussayavādikāti mānussayavasena kodhussayavasena vivadamānā. Yasmā pana sā atthato aṭṭakārikā hoti, tasmā 『『ussayavādikā nāma aḍḍakārikā vuccatī』』ti padabhājane vuttaṃ. Ettha ca aḍḍoti vohārikavinicchayo vuccati, yaṃ pabbajitā 『『adhikaraṇa』』ntipi vadanti. Dutiyaṃ vā pariyesatīti sakkhiṃ vā sahāyaṃ vā pariyesati, dukkaṭaṃ. Gacchati vāti upassayo vā hotu bhikkhācāramaggo vā, yattha ṭhitāya 『『aḍḍaṃ karissāmī』』ti cittaṃ uppajjati, tato vohārikānaṃ santikaṃ gacchantiyā padavāre padavāre dukkaṭaṃ. Ekassa ārocetīti dvīsu janesu yassa kassaci ekassa kathaṃ yo koci vohārikānaṃ āroceti. Dutiyassa ārocetīti etthāpi eseva nayo.

Ayaṃ panettha asammohatthāya vitthārakathā – yattha katthaci antamaso bhikkhunupassayaṃ āgatepi vohārike disvā bhikkhunī attano kathaṃ āroceti, bhikkhuniyā dukkaṭaṃ. Upāsako attano kathaṃ āroceti, bhikkhuniyā thullaccayaṃ. Paṭhamaṃ upāsako attano kathaṃ āroceti , bhikkhuniyā dukkaṭaṃ. Atha sā attano kathaṃ āroceti, thullaccayaṃ. Bhikkhunī upāsakaṃ vadati – 『『mama ca tava ca kathaṃ tvaṃyeva ārocehī』』ti, so attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, paṭhamārocane dukkaṭaṃ, dutiyārocane thullaccayaṃ. Upāsako bhikkhuniṃ vadati – 『『mama ca tava ca kathaṃ tvaṃyeva ārocehī』』ti, etthāpi eseva nayo.

Bhikkhunī kappiyakārakena kathāpeti, tattha kappiyakārako vā bhikkhuniyā kathaṃ paṭhamaṃ ārocetu, itaro vā attano kathaṃ, kappiyakārako vā ubhinnampi kathaṃ, itaro vā ubhinnampi kathaṃ ārocetu, yathā vā tathā vā ārociyamāne paṭhame ārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ. Yathā vā tathā vā ārocitaṃ pana ubhinnampi kathaṃ sutvā vohārikehi vinicchaye kate aḍḍapariyosānaṃ nāma hoti, tasmiṃ aḍḍapariyosāne bhikkhuniyā jayepi parājayepi saṅghādiseso. Sace pana gatigataṃ adhikaraṇaṃ hoti, sutapubbaṃ vohārikehi. Atha te bhikkhuniñca aḍḍakārakañca disvāva 『『tumhākaṃ kathanakiccaṃ natthi, jānāma mayaṃ ettha pavatti』』nti sayameva vinicchinitvā denti, evarūpe aḍḍapariyosānepi bhikkhuniyā anāpatti.

Paṭhamaṃ āpatti etassāti paṭhamāpattiko; vītikkamakkhaṇeyeva āpajjitabboti attho, taṃ paṭhamāpattikaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ 『『saha vatthujjhācārā āpajjati asamanubhāsanāyā』』ti vuttaṃ. Ayañhettha attho – saha vatthujjhācārā yaṃ bhikkhunī āpajjati, na tatiyāya samanubhāsanāya, ayaṃ paṭhamameva saha vatthujjhācārena āpajjitabbattā paṭhamāpattikoti. Bhikkhunisaṅghato nissāretīti nissāraṇīyo; taṃ nissāraṇīyaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ 『『saṅghamhā nissārīyatīti vuttaṃ. Tattha yaṃ āpannā bhikkhunī saṅghato nissārīyati, so nissāraṇīyoti evamattho daṭṭhabbo. Na hi so eva dhammo saṅghamhā kenaci nissārīyati. Tena pana dhammena bhikkhunī nissārīyati, tasmā so nissāretīti nissāraṇīyo.

注意此處是斷點重試開始位置，可能需要清理此位置之前的一次翻譯

以下是完整的簡體中文翻譯： 679. 關於"訴訟者"：以人類訴訟方式、憤怒訴訟方式爭論。因為這實際上是半決斷者，所以在詞語解釋中說"訴訟者即被稱為半決斷者"。在此，"半"指司法裁決，出家人也稱之為"裁決"。 第二，或尋找：即尋找證人或同伴，犯輕罪。或前往：無論是停留還是行乞之路，當站立並生起"我將做半決斷"的念頭時，每次前往司法裁決者處都犯輕罪。對某人說：在兩個人中，無論哪個司法裁決者對某人說話。對第二個人說：這裡同樣如此。 爲了消除迷惑，詳細解釋如下 - 即使在任何地方，甚至在比丘尼住處，看到司法裁決者后，比丘尼告訴自己的情況，比丘尼犯輕罪。在家人告訴自己的情況，比丘尼犯重罪。首先在家人告訴自己的情況，比丘尼犯輕罪。然後她告訴自己的情況，犯重罪。 比丘尼對在家人說："關於你我的事情，你自己來告訴"，無論他是先告訴自己的情況還是比丘尼先告訴，第一次告訴犯輕罪，第二次告訴犯重罪。在家人對比丘尼說："關於你我的事情，你自己來告訴"，這裡同樣如此。 比丘尼通過合法助手交談，在那裡，合法助手可以先告訴比丘尼的情況，或另一方先告訴自己的情況，或合法助手告訴雙方的情況，或另一方告訴雙方的情況。無論如何告訴，第一次告訴比丘尼犯輕罪，第二次犯重罪。無論如何告訴，當雙方的情況被司法裁決者聽到並做出裁決時，到達半決斷階段，在這個半決斷階段，比丘尼無論勝利還是失敗都犯僧殘罪。 如果爭議已經進行，並已被司法裁決者聽說。然後他們看到比丘尼和半決斷者后說："你們無需交談，我們知道這裡的進展"，並自行裁決，在這種半決斷階段，比丘尼無罪。 "首次犯罪"：首次犯罪者；意思是在違犯的瞬間就應該犯罪。在詞語解釋中，爲了僅僅顯示意圖，說"與違反行為一起犯罪，未經第三次警告"。這裡的意思是：比丘尼與違反行為一起犯罪，不是經過第三次警告，這就是首次與違反行為一起犯罪。 "從比丘尼僧團驅逐"：應被驅逐；在詞語解釋中，爲了僅僅顯示意圖，說"從僧團中被驅逐"。在那裡，被驅逐出僧團的比丘尼，這個應被驅逐。並非任何人都能從僧團中驅逐。而是以這種方式驅逐比丘尼，因此稱為驅逐者。

Ākaḍḍhiyamānā gacchatīti aḍḍakārakamanussehi sayaṃ vā āgantvā dūtaṃ vā pesetvā ehīti vuccamānā vohārikānaṃ santikaṃ gacchati, tato aḍḍakārako attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, neva paṭhamārocane dukkaṭaṃ, na dutiyārocane thullaccayaṃ. Amaccehi vinicchinitvā kate aḍḍapariyosānepi anāpattiyeva. Sacepi aḍḍakārako bhikkhuniṃ vadati 『『mama ca tava ca kathaṃ tvameva kathehī』』ti; kathentiyāpi kathaṃ sutvā kate aḍḍapariyosānepi anāpattiyeva.

Rakkhaṃyācatīti dhammikaṃ rakkhaṃ yācati, anāpatti. Idāni yathāyācitā rakkhā dhammikā hoti, taṃ dassetuṃ anodissa ācikkhatīti āha. Tattha atītaṃ ārabbha atthi odissaācikkhanā, atthi anodissaācikkhanā, anāgataṃ ārabbhāpi atthi odissaācikkhanā, atthi anodissaācikkhanā.

Kathaṃ atītaṃ ārabbha odissaācikkhanā hoti? Bhikkhunupassaye gāmadārakā dhuttādayo vā ye keci anācāraṃ vā ācaranti, rukkhaṃ vā chindanti, phalāphalaṃ vā haranti, parikkhāre vā acchindanti. Bhikkhunī vohārike upasaṅkamitvā 『『amhākaṃ upassaye idaṃ nāma kata』』nti vadati. 『『Kenā』』ti vutte 『『asukena ca asukena cā』』ti ācikkhati. Evaṃ atītaṃ ārabbha odissaācikkhanā hoti, sā na vaṭṭati. Tañce sutvā te vohārikā tesaṃ daṇḍaṃ karonti, sabbaṃ bhikkhuniyā gīvā hoti. Daṇḍaṃ gaṇhissantīti adhippāyepi sati gīvāyeva hoti. Sace pana tassa daṇḍaṃ gaṇhathāti vadati, pañcamāsakamatte gahite pārājikaṃ hoti.

『『Kenā』』ti vutte pana 『『asukenāti vattuṃ amhākaṃ na vaṭṭati, tumheyeva jānissatha. Kevalañhi mayaṃ rakkhaṃ yācāma, taṃ no detha, avahaṭabhaṇḍañca āharāpethā』』ti vattabbaṃ. Evaṃ anodissa ācikkhanā hoti, sā vaṭṭati. Evaṃ vutte sacepi te vohārikā kārake gavesitvā tesaṃ daṇḍaṃ karonti, sabbaṃ sāpateyyampi gahitaṃ bhikkhuniyā, neva gīvā na āpatti.

Parikkhāraṃ harante disvā tesaṃ anatthakāmatāya coro coroti vattumpi na vaṭṭati. Evaṃ vuttepi hi yaṃ tesaṃ daṇḍaṃ karonti, sabbampi bhikkhuniyā gīvā hoti. Attano vacanakaraṃ pana 『『iminā me parikkhāro gahito, taṃ āharāpehi, mā cassa daṇḍaṃ karohī』』ti vattuṃ vaṭṭati. Dāsadāsīvāpiādīnaṃ atthāya aḍḍaṃ karonti, ayaṃ akappiyaaḍḍo nāma, na vaṭṭati.

Kathaṃ anāgataṃ ārabbha odissaācikkhanā hoti? Vuttanayeneva parehi anācārādīsu katesu bhikkhunī vohārike evaṃ vadati 『『amhākaṃ upassaye idañcidañca karonti, rakkhaṃ no detha āyatiṃ akaraṇatthāyā』』ti. 『『Kena evaṃ kata』』nti vutte ca 『『asukena asukena cā』』ti ācikkhati. Evaṃ anāgataṃ ārabbha odissaācikkhanā hoti, sāpi na vaṭṭati. Tesañhi daṇḍe kate purimanayeneva sabbaṃ bhikkhuniyā gīvā. Sesaṃ purimasadisameva.

Sace pana vohārikā 『『bhikkhunupassaye evarūpaṃ anācāraṃ karontānaṃ imaṃ nāma daṇḍaṃ karomā』』ti bheriṃ carāpetvā āṇāya atiṭṭhamāne pariyesitvā daṇḍaṃ karonti, bhikkhuniyā neva gīvā na āpatti.

Ākaḍḍhiyamānā gacchatīti aḍḍakārakamanussehi sayaṃ vā āgantvā dūtaṃ vā pesetvā ehīti vuccamānā vohārikānaṃ santikaṃ gacchati，tato aḍḍakārako attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā，neva paṭhamārocane dukkaṭaṃ，na dutiyārocane thullaccayaṃ。Amaccehi vinicchinitvā kate aḍḍapariyosānepi anāpattiyeva。Sacepi aḍḍakārako bhikkhuniṃ vadati 『『mama ca tava ca kathaṃ tvameva kathehī』』ti；kathentiyāpi kathaṃ sutvā kate aḍḍapariyosānepi anāpattiyeva。 Rakkhaṃyācatīti dhammikaṃ rakkhaṃ yācati，anāpatti。Idāni yathāyācitā rakkhā dhammikā hoti，taṃ dassetuṃ anodissa ācikkhatīti āha。Tattha atītaṃ ārabbha atthi odissaācikkhanā，atthi anodissaācikkhanā，anāgataṃ ārabbhāpi atthi odissaācikkhanā，atthi anodissaācikkhanā。 Kathaṃ atītaṃ ārabbha odissaācikkhanā hoti？Bhikkhunupassaye gāmadārakā dhuttādayo vā ye keci anācāraṃ vā ācaranti，rukkhaṃ vā chindanti，phalāphalaṃ vā haranti，parikkhāre vā acchindanti。Bhikkhunī vohārike upasaṅkamitvā 『『amhākaṃ upassaye idaṃ nāma kata』』nti vadati。『『Kenā』』ti vutte 『『asukena ca asukena cā』』ti ācikkhati。Evaṃ atītaṃ ārabbha odissaācikkhanā hoti，sā na vaṭṭati。Tañce sutvā te vohārikā tesaṃ daṇḍaṃ karonti，sabbaṃ bhikkhuniyā gīvā hoti。Daṇḍaṃ gaṇhissantīti adhippāyepi sati gīvāyeva hoti。Sace pana tassa daṇḍaṃ gaṇhathāti vadati，pañcamāsakamatte gahite pārājikaṃ hoti。 『『Kenā』』ti vutte pana 『『asukenāti vattuṃ amhākaṃ na vaṭṭati，tumheyeva jānissatha。Kevalañhi mayaṃ rakkhaṃ yācāma，taṃ no detha，avahaṭabhaṇḍañca āharāpethā』』ti vattabbaṃ。Evaṃ anodissa ācikkhanā hoti，sā

Yo cāyaṃ bhikkhunīnaṃ vutto, bhikkhūnampi eseva nayo. Bhikkhunopi hi odissaācikkhanā na vaṭṭati. Yaṃ tathā ācikkhite daṇḍaṃ karonti, sabbaṃ gīvā hoti. Vuttanayeneva daṇḍaṃ gaṇhāpentassa pārājikaṃ. Yo pana 『『daṇḍaṃ karissantī』』ti jānantopi anodissa katheti, te ca pariyesitvā daṇḍaṃ karontiyeva, na doso. Vihārasīmāya rukkhādīni chindantānaṃ vāsipharasuādīni gahetvā pāsāṇehi koṭṭenti, na vaṭṭati. Sace dhārā bhijjati, kārāpetvā dātabbā. Upadhāvitvā tesaṃ parikkhāre gaṇhanti, tampi na kātabbaṃ, lahuparivattañhi cittaṃ, theyyacetanāya uppannāya mūlacchejjampi gaccheyya. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sattarasake paṭhamasikkhāpadaṃ.

  1. Dutiyasaṅghādisesasikkhāpadavaṇṇanā

  2. Dutiye – varabhaṇḍanti muttāmaṇiveḷuriyādi mahagghabhaṇḍaṃ.

683.Anapaloketvāti anāpucchitvā. Gaṇaṃ vāti mallagaṇabhaṭiputtagaṇādikaṃ. Pūganti dhammagaṇaṃ. Seṇinti gandhikaseṇidussikaseṇiādikaṃ. Yattha yattha hi rājāno gaṇādīnaṃ gāmanigame niyyātenti 『『tumheva ettha anusāsathā』』ti, tattha tattha te eva issarā honti. Tasmā te sandhāya idaṃ vuttaṃ. Ettha ca rājānaṃ vā gaṇādike vā āpucchitvāpi bhikkhunisaṅgho āpucchitabbova. Ṭhapetvā kappanti titthiyesu vā aññabhikkhunīsu vā pabbajitapubbaṃ kappagatikaṃ ṭhapetvāti. Sesaṃ uttānameva.

Corīvuṭṭhāpanasamuṭṭhānaṃ – kenaci karaṇīyena pakkantāsu bhikkhunīsu agantvā khaṇḍasīmaṃ yathānisinnaṭṭhāneyeva attano nissitakaparisāya saddhiṃ vuṭṭhāpentiyā vācācittato samuṭṭhāti, khaṇḍasīmaṃ vā nadiṃ vā gantvā vuṭṭhāpentiyā kāyavācācittato samuṭṭhāti, anāpucchā vuṭṭhāpanavasena kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasaṅghādisesasikkhāpadavaṇṇanā

以下是完整的簡體中文翻譯： 這裡對比丘尼所說的，對比丘也是同樣的方法。因為比丘也不允許指名道姓地說。如果這樣說了，他們做出懲罰，全部都是比丘的責任。按照前面所說的方法，讓人拿取懲罰的人犯波羅夷罪。但是即使知道"他們會懲罰"，不指名道姓地說，他們搜查后確實懲罰了，也沒有過錯。砍伐寺院界內的樹木等時，拿著斧頭等用石頭敲打，這是不允許的。如果刀刃破損了，應該修理后歸還。跑去拿走他們的用具，這也不應該做，因為心念變化很快，如果生起偷盜的念頭，可能會導致根本斷絕。其餘的很明顯。 戒條的來源：是作為，非想解脫，無心的，制定的罪過，身業，語業，三種心，三種受。 十七法中的第一條戒。 2. 第二僧殘戒釋義 682. 在第二條中 - "貴重物品"是指珍珠、寶石、琉璃等高價值物品。 683. "未經允許"是指未經詢問。"團體"是指摔跤手團體、佛提子團體等。"協會"是指法團。"行會"是指香料商行會、布商行會等。因為在國王將村鎮交給團體等管理時說"你們在這裡管理"的地方，他們就成為那裡的統治者。所以這裡是指他們而說的。這裡即使詢問了國王或團體等，也必須詢問比丘尼僧團。"除了合法的"是指除了曾在外道或其他比丘尼中出家的合法者。其餘的很明顯。 盜賊授戒的來源：當比丘尼們因某些事務離開時，不來破壞界而在原來坐的地方與自己的隨從一起授戒，從語和心而生起；去到破壞界或河邊授戒，從身語心而生起；由於未經允許授戒而成為作為和非作為，想解脫，有心的，制定的罪過，身業，語業，三種心，三種受。 第二條戒。 3. 第三僧殘戒釋義

好的,我理解您的要求。我會按照以下原則進行翻譯: 完整直譯成簡體中文,不進行意譯或縮略。 即使原文有重複的部分,也會完整翻譯,不省略。 在章節編號數字後加反斜槓。 不會對照輸出巴利文。 如果原文是對仗詩歌體,翻譯時也會盡量保持對仗。 對於古代地名,如果有把握註解現代地名,會在括號中標註。 會一次性完整輸出全部內容,不會遺漏任何句子。 我會嚴格按照這些要求進行翻譯。請提供需要翻譯的具體文字,我會立即開始工作。

  1. Tatiye – parikkhepaṃ atikkāmentiyāti ettha ekaṃ pādaṃ atikkāmentiyā thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Aparikkhittassa gāmassa upacāranti ettha parikkhepārahaṭṭhānaṃ ekena pādena atikkamati thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Apicettha sakagāmato nikkhamantiyā gāmantarapaccayā anāpatti, nikkhamitvā pana gāmantaraṃ gacchantiyā padavāre padavāre dukkaṭaṃ, ekena pādena itarassa gāmassa parikkhepe vā upacāre vā atikkantamatte thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Tato nikkhamitvā puna sakagāmaṃ pavisantiyāpi eseva nayo. Sace pana khaṇḍapākārena vā vatichiddena vā bhikkhunivihārabhūmiyeva sakkā hoti pavisituṃ, evaṃ pavisamānāya kappiyabhūmiṃ nāma paviṭṭhā hoti, tasmā vaṭṭati. Sacepi hatthipiṭṭhiādīhi vā iddhiyā vā pavisati, vaṭṭatiyeva. Padasā gamanameva hi idhādhippetaṃ. Teneva 『『paṭhamaṃ pādaṃ atikkāmentiyā』』tiādimāha.

Dve gāmā bhikkhunivihārena sambaddhavatikā honti, yasmiṃ gāme bhikkhunivihāro, tattha piṇḍāya caritvā puna vihāraṃ pavisitvā sace vihāramajjhena itarassa gāmassa maggo atthi, gantuṃ vaṭṭati. Tato pana gāmato teneva maggena paccāgantabbaṃ. Sace gāmadvārena nikkhamitvā āgacchati, purimanayeneva āpattibhedo veditabbo. Sakagāmato kenaci karaṇīyena bhikkhunīhi saddhiṃ nikkhantāya puna pavisanakāle hatthi vā muccati, ussāraṇā vā hoti, itarā bhikkhuniyo sahasā gāmaṃ pavisanti, yāva aññā bhikkhunī āgacchati, tāva bahigāmadvāre ṭhātabbaṃ. Sace na āgacchati, dutiyikā bhikkhunī pakkantā nāma hoti, pavisituṃ vaṭṭati.

Pubbe mahāgāmo hoti, majjhe bhikkhunivihāro. Pacchā taṃ gāmaṃ cattāro janā labhitvā visuṃ visuṃ vatiparikkhepaṃ katvā vibhajitvā bhuñjanti, vihārato ekaṃ gāmaṃ gantuṃ vaṭṭati. Tato aparaṃ gāmaṃ dvārena vā vatichiddena vā pavisituṃ na vaṭṭati. Puna vihārameva paccāgantuṃ vaṭṭati. Kasmā? Vihārassa catugāmasādhāraṇattā.

Antaravāsako temiyatīti yattha yathā timaṇḍalapaṭicchādanaṃ hoti; evaṃ nivatthāya bhikkhuniyā vassakāle titthena vā atitthena vā otaritvā yattha katthaci uttarantiyā ekadvaṅgulamattampi antaravāsako temiyati. Sesaṃ nadīlakkhaṇaṃ nadīnimittakathāya āvi bhavissati. Evarūpaṃ nadiṃ titthena vā atitthena vā otaritvā uttaraṇakāle paṭhamaṃ pādaṃ uddharitvā tīre ṭhapentiyā thullaccayaṃ, dutiyapāduddhāre saṅghādiseso. Setunā gacchati, anāpatti. Padasā otaritvā uttaraṇakāle setuṃ ārohitvā uttarantiyāpi anāpatti. Setunā pana gantvā uttaraṇakāle padasā gacchantiyā āpattiyeva. Yānanāvāākāsagamanādīsupi eseva nayo. Orimatīrato pana paratīrameva akkamantiyā anāpatti. Rajanakammatthaṃ gantvā dārusaṅkaḍḍhanādikiccena dve tisso ubhayatīresu vicaranti, vaṭṭati. Sace panettha kāci kalahaṃ katvā itaraṃ tīraṃ gacchati, āpatti. Dve ekato uttaranti, ekā majjhe nadiyā kalahaṃ katvā nivattitvā orimatīrameva āgacchati, āpatti. Itarissā pana ayaṃ pakkantaṭṭhāne ṭhitā hoti, tasmā paratīraṃ gacchantiyāpi anāpatti. Nhāyituṃ vā pātuṃ vā otiṇṇā tameva tīraṃ paccuttarati, anāpatti.

以下是完整的翻譯： 692. 關於"越過界限"：在這裡，如果一位比丘尼跨越一步，犯輕罪；第二步完全越過時，犯僧殘罪。對於未劃定界限的村莊，如果在其範圍內跨越一步，犯輕罪；第二步完全越過時，犯僧殘罪。此外，如果從自己的村莊出發，因為進入另一個村莊而無罪；但出村后前往另一個村莊時，每一步都犯小罪；如果跨越一步進入另一個村莊的界限或範圍，犯輕罪；第二步完全越過時，犯僧殘罪。從那裡出來后再次進入自己的村莊時，情況也是如此。 如果通過缺口墻壁或洞口可以進入比丘尼的住處，那麼進入時被視為進入合法場所，因此是允許的。即使是騎象背或通過神通進入，也是允許的。這裡強調的是步行。因此才說"當跨越第一步時"等。 如果兩個村莊與比丘尼住處相連，在有比丘尼住處的村莊乞食后返回住處，如果住處中間有通往另一個村莊的路，可以通行。從那個村莊返回時，必須走同一條路。如果從村莊大門出入，按照之前的方式判定犯罪。 如果比丘尼因某事從自己的村莊出發，返回時遇到大象逃脫或需要驅趕，其他比丘尼倉促進入村莊，她們應該在村莊外門等待，直到另一位比丘尼到來。如果她沒有到來，第二位比丘尼已經離開，則可以進入。 原先是大村莊，中間有比丘尼住處。後來四個人獲得這個村莊，各自劃分界限並分別居住，從住處可以去一個村莊。但不能通過門或洞口進入另一個村莊，必須返回住處。為什麼？因為住處是四個村莊共同使用的。 內衣若濕：在任何地方，只要遮蓋腰部的三角布料濕透，比丘尼在雨季期間，無論通過渡口或非渡口，在任何地方crossing時，內衣只要濕一釐米，即犯罪。其餘河流特徵將在河流標誌的討論中詳細說明。 渡河時，如果通過渡口或非渡口，第一次抬腳放在岸邊時犯輕罪；第二次抬腳時犯僧殘罪。如果走橋，無罪。踏步下河並crossing時，登橋crossing也無罪。但通過橋walking crossing時則有罪。對於船隻、航海等情況也是如此。 從此岸向彼岸crossing無罪。為洗滌或運送木材等事務在兩岸走動是允許的。如果在此過程中發生爭吵而crossing到另一岸，則犯罪。兩人一起crossing，其中一人在河中發生爭吵並返回此岸，犯罪。但如果另一人站在原地，則彼岸crossing無罪。為洗澡或飲水而下河，隨即返回原岸，無罪。

Saha aruṇuggamanāti ettha sace sajjhāyaṃ vā padhānaṃ vā aññaṃ vā kiñci kammaṃ kurumānā purearuṇeyeva dutiyikāya santikaṃ gamissāmīti ābhogaṃ karoti, ajānantiyā eva cassā aruṇo uggacchati, anāpatti. Atha pana 『『yāva aruṇuggamanā idheva bhavissāmī』』ti vā anābhogena vā vihārassa ekadese acchati, dutiyikāya hatthapāsaṃ na otarati, aruṇuggamane saṅghādiseso. Hatthapāsoyeva hi idha pamāṇaṃ, hatthapāsātikkame ekagabbhopi na rakkhati.

Agāmakearaññeti ettha 『『nikkhamitvā bahi indakhīlā sabbametaṃ arañña』』nti evaṃ vuttalakkhaṇameva araññaṃ. Taṃ panetaṃ kevalaṃ gāmābhāvena 『『agāmaka』』nti vuttaṃ, na viñjhāṭavisadisatāya. Tādise araññe okkante dassanūpacāre vijahite sacepi savanūpacāro atthi, āpatti. Teneva vuttaṃ aṭṭhakathāyaṃ 『『sace bhikkhunīsu mahābodhiaṅgaṇaṃ pavisantīsu ekā bahi tiṭṭhati, tassāpi āpatti. Lohapāsādaṃ pavisantīsupi pariveṇaṃ pavisantīsupi eseva nayo. Mahācetiyaṃ vandamānāsu ekā uttaradvārena nikkhamitvā gacchati, tassāpi āpatti. Thūpārāmaṃ pavisantīsu ekā bahi tiṭṭhati, tassāpi āpattī』』ti. Ettha ca dassanūpacāro nāma yattha ṭhitaṃ dutiyikā passati. Sace pana sāṇipākārantarikāpi hoti, dassanūpacāraṃ vijahati nāma. Savanūpacāro nāma yattha ṭhitā maggamūḷhasaddena viya dhammasavanārocanasaddena viya ca 『『ayye』』ti saddāyantiyā saddaṃ suṇāti. Ajjhokāse dūrepi dassanūpacāro nāma hoti. So evarūpe savanūpacāre vijahite na rakkhati, vijahitamatteva āpatti saṅghādisesassa.

Ekā maggaṃ gacchantī ohīyati. Saussāhā ce hutvā idāni pāpuṇissāmīti anubandhati, anāpatti. Sace purimāyo aññena maggena gacchanti, pakkantā nāma honti, anāpattiyeva. Dvinnaṃ gacchantīnaṃ ekā anubandhituṃ asakkontī 『『gacchatu aya』』nti ohīyati, itarāpi 『『ohīyatu aya』』nti, gacchati, dvinnampi āpatti. Sace pana gacchantīsu purimāpi aññaṃ maggaṃ gaṇhāti, pacchimāpi aññaṃ, ekā ekissā pakkantaṭṭhāne tiṭṭhati, dvinnampi anāpatti.

693.Pakkhasaṅkantā vāti titthāyatanaṃ saṅkantā, sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasaṅghādisesasikkhāpadavaṇṇanā

694-8. Catutthe – pādapīṭhaṃ nāma dhotapādaṭṭhapanakaṃ. Pādakaṭhalikā nāma adhotapādaṭṭhapanakaṃ . Anaññāya gaṇassa chandanti tasseva kārakagaṇassa chandaṃ ajānitvā. Vatte vattantinti tecattālīsappabhede netthāravatte vattamānaṃ. Sesaṃ uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Catutthasikkhāpadaṃ.

  1. Pañcamasaṅghādisesasikkhāpadavaṇṇanā

  2. Pañcame – ekato avassuteti ettha 『『bhikkhuniyā avassutabhāvo daṭṭhabbo』』ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ panetaṃ na vuttaṃ, taṃ pāḷiyā sameti. Sesaṃ uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasaṅghādisesasikkhāpadavaṇṇanā

705-

以下是完整的翻譯： 隨日出而來：在這裡，如果她在誦經、修行或做其他事情時，在黎明前就想著"我要去第二位比丘尼那裡"，但在她不知情的情況下天亮了，則無罪。但如果她想"我要在這裡待到天亮"，或無意中在寺院的某個地方停留，沒有進入第二位比丘尼的手臂可及範圍內，天亮時則犯僧殘罪。這裡以手臂可及範圍為準，超出手臂可及範圍即使在同一房間也不能免罪。 在無村落的荒野：這裡所說的荒野是指"出了門檻外的一切地方"。這裡說"無村落"僅僅是指沒有村莊，而不是指像毗陀羅森林那樣的地方。在這樣的荒野中，當視線範圍消失時，即使還在聽力範圍內，也犯罪。因此註釋中說："如果比丘尼們進入大菩提樹院時，有一位站在外面，她也犯罪。進入銅殿或進入僧房時也是如此。當她們禮拜大塔時，如果一位從北門出去，她也犯罪。當她們進入塔園時，如果一位站在外面，她也犯罪。"這裡，視線範圍指第二位比丘尼能看到的地方。即使隔著簾幕，也被視為超出視線範圍。聽力範圍指站在那裡能聽到像迷路時的呼喊聲或宣佈聽法的聲音那樣喊"尊者"的聲音。在開闊地帶，即使很遠也被視為在視線範圍內。在這種聽力範圍消失時不能免罪，一旦消失就犯僧殘罪。 如果一位比丘尼在路上落在後面，只要她有意願並想"我現在就要趕上"而跟隨，就無罪。如果前面的人走另一條路，就被視為離開，也無罪。兩人同行時，如果一位跟不上而停下說"讓她走吧"，另一位也說"讓她留下吧"而繼續走，兩人都犯罪。但如果走在前面的人走另一條路，後面的人也走另一條路，一人在另一人離開的地方停下，兩人都無罪。 "或改投外道"：指加入外道，其餘很明顯。第一波羅夷等起：是作為，以知想得解脫，有心的，制定罪，身業，三心，三受。 第三學處。 第四僧殘學處釋義 694-8. 第四：腳凳是指放洗過的腳的地方。腳墊是指放未洗的腳的地方。"不知僧團的意願"：指不知道那個作事僧團的意願。"履行職責"：指履行四十三種出罪的職責。其餘很明顯。 捨棄責任等起：從身語意生起，作為不作為，以知想得解脫，有心的，世間罪，身業，語業，不善心，苦受。 第四學處。 第五僧殘學處釋義 第五：關於"一方有欲"，《大注》中說"應該看比丘尼是否有欲"。但《大疏》中沒有這麼說，這與經文相符。其餘很明顯。 第一波羅夷等起：是作為，以知想得解脫，有心的，世間罪，身業，不善心，二受。 第五學處。 第六僧殘學處釋義 705-

  1. Chaṭṭhe – yato tvanti yasmā tvaṃ. Uyyojeti āpatti dukkaṭassātiādikā saṅghādisesapariyosānā āpattiyo kassā hontīti? Uyyojikāya. Vuttañcetaṃ parivārepi –

『『Na deti na paṭiggaṇhāti, paṭiggaho tena na vijjati;

Āpajjati garukaṃ na lahukaṃ, tañca paribhogapaccayā;

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Ayañhi gāthā imaṃ uyyojikaṃ sandhāya vuttā. Itarissā pana āpattibhedo paṭhamasikkhāpade vibhattoti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasaṅghādisesasikkhāpadavaṇṇanā

  2. Sattame – yāvatatiyakapadattho mahāvibhaṅge vuttanayeneva veditabbo. Sesaṃ uttānamevāti.

Samanubhāsanasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasaṅghādisesasikkhāpadavaṇṇanā

  2. Aṭṭhame – kismiñcideva adhikaraṇeti catunnaṃ aññatarasmiṃ. Padabhājane pana kevalaṃ adhikaraṇavibhāgaṃ dassetuṃ 『『adhikaraṇaṃ nāma cattāri adhikaraṇānī』』tiādi vuttaṃ. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasaṅghādisesasikkhāpadavaṇṇanā

  2. Navame – saṃsaṭṭhāti missībhūtā. Ananulomikenāti pabbajitānaṃ ananulomena kāyikavācasikena. Saṃsaṭṭhāti gihīnaṃ koṭṭanapacanagandhapisanamālāganthanādinā kāyikena sāsanapaṭisāsanāharaṇasañcarittādinā vācasikena ca saṃsaṭṭhā. Pāpo kittisaddo etāsanti pāpasaddā. Pāpo ājīvasaṅkhāto siloko etāsanti pāpasilokā. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

Navamasikkhāpadaṃ.

  1. Dasamasaṅghādisesasikkhāpadavaṇṇanā

  2. Dasame – evācārāti evaṃācārā. Yādiso tumhākaṃ ācāro, tādisā ācārāti attho. Esa nayo sabbattha. Uññāyāti avaññāya nīcaṃ katvā jānanāya. Paribhavenāti kiṃ imā karissantīti evaṃ paribhavitvā jānanena. Akkhantiyāti asahanatāya; kodhenāti attho. Vebhassiyāti balavabhassabhāvena; attano balappakāsanena samutrāsanenāti attho. Dubbalyāti tumhākaṃ dubbalabhāvena. Sabbattha uññāya ca paribhavena cāti evaṃ samuccayattho daṭṭhabbo. Viviccathāti vinā hotha. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

Dasamasikkhāpadaṃ.

Uddiṭṭhā kho ayyāyo sattarasa saṅghādisesāti ettha channaṃ paṭhamāpattikānaṃ anantarā sañcarittaṃ, dve duṭṭhadosāti imāni tīṇi sikkhāpadāni mahāvibhaṅgato pakkhipitvā nava paṭhamāpattikā, catunnaṃ yāvatatiyakānaṃ anantarā mahāvibhaṅgatopi cattāro yāvatatiyake pakkhipitvā aṭṭha yāvatatiyakā veditabbā. Evaṃ sabbepi pātimokkhuddesamaggena uddiṭṭhā kho ayyāyo sattarasa saṅghādisesā dhammāti evamettha attho daṭṭhabbo. Sesaṃ uttānameva aññatra pakkhamānattā. Taṃ pana khandhake vitthārena vaṇṇayissāmāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

Sattarasakavaṇṇanā niṭṭhitā.

Saṅghādisesakaṇḍaṃ niṭṭhitaṃ.

  1. Nissaggiyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

Paṭhamanissaggiyapācittiyasikkhāpadavaṇṇanā

Tiṃsa nissaggiyā dhammā, bhikkhunīnaṃ pakāsitā;

Ye tesaṃ dāni bhavati, ayaṃ saṃvaṇṇanākkamo.

以下是完整的翻譯： 第六：關於"因為你"：意思是"因為你"。"慫恿時犯突吉羅"等直到"僧殘"的這些罪是誰犯的？是慫恿者犯的。這在《附隨》中也說過： "她不給予也不接受，因此沒有接受； 她犯重罪而不是輕罪，這是由於使用的緣故； 這個問題是由智者思考的。" 這個偈頌是針對這個慫恿者而說的。另一位比丘尼的罪過已在第一學處中解釋過了。其餘很明顯。 三等起：是作為，以知想得解脫，有心的，世間罪，身業，語業，不善心，三受。 第六學處。 第七僧殘學處釋義 第七："乃至三次"的含義應按《大分別》中所說的方式理解。其餘很明顯。 勸諫等起：是作為，以知想得解脫，有心的，世間罪，身業，語業，不善心，苦受。 第七學處。 第八僧殘學處釋義 第八：關於"在某個諍事中"：指四種諍事中的任何一種。但在詞義解釋中，爲了僅僅顯示諍事的分類，所以說"諍事是指四種諍事"等。其餘包括等起等都很明顯。 第八學處。 第九僧殘學處釋義 第九："交往"：指混雜在一起。"不適當的"：指不適合出家人的身語行為。"交往"：指與在家人混雜在一起，通過身體行為如搗、煮、研磨香料、串花等，通過語言行為如傳遞訊息、做媒等。"惡名聲"：指她們有惡名聲。"惡聲譽"：指她們有惡劣的生活方式的聲譽。其餘包括等起等都很明顯。 第九學處。 第十僧殘學處釋義 第十："如此行為"：指這樣的行為。意思是"你們的行為是什麼樣的，她們的行為就是什麼樣的"。這個解釋適用於所有情況。"輕蔑"：指輕視，把人看低。"藐視"：指藐視，認為"這些人能做什麼"。"不忍"：指不能忍受；意思是憤怒。"威脅"：指強烈的威嚇；意思是顯示自己的力量來恐嚇。"軟弱"：指你們的軟弱。在所有情況下，"輕蔑和藐視"應理解為連詞。"分開"：指分離。其餘包括等起等都很明顯。 第十學處。 "諸位尊者，已經誦出十七僧殘法"：在這裡，在六個初犯之後，加上從《大分別》中的媒介、兩個惡意誹謗這三條學處，共九個初犯；在四個乃至三次之後，也從《大分別》中加入四個乃至三次，共八個乃至三次。這樣，應理解為按照波羅提木叉誦出的順序，"諸位尊者，已經誦出十七僧殘法"的意思就是這樣。其餘很明顯，除了半月摩那埵。我們將在《犍度》中詳細解釋那個。 《一切歡喜》律注中比丘尼分別 十七法釋義結束。 僧殘篇結束。 捨墮篇（比丘尼分別註釋） 第一捨墮學處釋義 三十捨墮法，已對比丘尼宣說； 現在對它們，這是註釋的順序。

733.Āmattikāpaṇanti amattāni vuccanti bhājanāni; tāni ye vikkiṇanti, te vuccanti āmattikā; tesaṃ āpaṇo āmattikāpaṇo; taṃ vā pasāressantīti attho.

734.Pattasannicayaṃ kareyyāti pattasannidhiṃ kareyya; ekāhaṃ anadhiṭṭhahitvā vā avikappetvā vā pattaṃ ṭhapeyyāti attho. Sesaṃ mahāvibhaṅge vuttanayeneva veditabbaṃ. Ayameva hi viseso – tattha dasāhaṃ parihāro, idha ekāhampi natthi. Sesaṃ tādisameva.

Idampi kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

Dutiyanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Dutiye – duccoḷāti virūpacoḷā; jiṇṇacoḷāti attho. Apayyāhīti api ayyāhi.

740.Ādissadinnanti sampattā bhājentūti vatvāpi idaṃ gaṇassa idaṃ tumhākaṃ dammīti vatvā vā dātukamyatāya pādamūle ṭhapetvā vā dinnampi ādissa dinnaṃ nāma hoti. Etaṃ sabbampi akālacīvaraṃ. Ayyāya dammīti evaṃ paṭiladdhaṃ pana yathādāneyeva upanetabbaṃ. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

Tatiyanissaggiyapācittiyasikkhāpadavaṇṇanā

743-5. Tatiye – handāti gaṇha. Sayaṃ acchindatīti ekaṃ datvā ekaṃ acchindantiyā ekaṃ nissaggiyaṃ, bahūsu bahūni. Sace saṃharitvā ṭhapitāni ekato acchindati, vatthugaṇanāya āpattiyo. Bandhitvā ṭhapitesu pana ekāva āpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Tatiyasikkhāpadaṃ.

Catutthanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Catutthe – kayenāti mūlena. Na me āvuso sappinā attho; telena me atthoti idaṃ kira sā āhaṭasappiṃ datvā telampi āharissatīti maññamānā āha. Viññāpetvāti jānāpetvā; idaṃ nāma āharāti yācitvā vā.

752.Taññeva viññāpetīti yaṃ paṭhamaṃ viññattaṃ taṃ thokaṃ nappahoti, tasmā puna taññeva viññāpetīti attho. Aññañca viññāpetīti sace paṭhamaṃ sappiviññattaṃ, yamakaṃ pacitabbanti ca vejjena vuttattā telena attho hoti, tato telenāpi me atthoti evaṃ aññañca viññāpeti. Ānisaṃsaṃ dassetvāti sace kahāpaṇassa sappi ābhataṃ hoti, iminā mūlena diguṇaṃ telaṃ labbhati, tenāpi ca idaṃ kiccaṃ nipphajjati, tasmā telaṃ āharāti evaṃ ānisaṃsaṃ dassetvā viññāpetīti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Catutthasikkhāpadaṃ.

Pañcamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Pañcame – na me sikkhamāneti idaṃ kira sā kuladhītā 『『ayaṃ addhā evaṃ vuttā idaṃ telaṃ ṭhapetvā sappimpi me attano kulagharā āharissatī』』ti maññamānā āha. Cetāpetvāti jānāpetvā icceva attho. Sesaṃ sabbattha catutthasadisamevāti.

Pañcamasikkhāpadaṃ.

Chaṭṭhanissaggiyapācittiyasikkhāpadavaṇṇanā

以下是完整的翻譯： "陶器店"：無量器指的是容器；那些銷售這些容器的人被稱為陶器商；他們的店舖就是陶器店；或者說他們將展示這些商品。 "積存缽"：意思是儲存缽；即一天不作決意或捨出而存放缽。其餘應按《大分別》中所說的方式理解。這裡唯一的區別是：那裡允許保留十天，這裡連一天都不允許。其他都相同。 這也是迦絺那等起：從身語或身語意生起，不作為，非以知想得解脫，無心的，制定罪，身業，語業，三心，三受。 第一學處。 第二捨墮學處釋義 第二："破爛衣"：指形狀不好的衣；意思是破舊的衣。"請尊者"：意思是"請尊貴的人"。 "指定給予"：即使說"讓在場的人分配"，或者說"這個給僧團，這個給你們"，或者出於給予的意願放在腳下，都稱為指定給予。這些都是非時衣。但如果說"我給尊者"而獲得的，應按原來的給予方式處理。其餘很明顯。 三等起：是作為，以知想得解脫，有心的，世間罪，身業，語業，不善心，三受。 第二學處。 第三舍墮學處釋義 743-5. 第三："拿去"：意思是接受。"自己奪回"：給了一件又奪回一件的，一件應舍；如果是多件，則多件應舍。如果把收集起來的一起奪回，按物品數量計算犯戒。但如果是捆綁在一起的，只算一次犯戒。其餘很明顯。 三等起：是作為，以知想得解脫，有心的，世間罪，身業，語業，不善心，苦受。 第三學處。 第四捨墮學處釋義 第四："以價值"：指以金錢。"朋友，我不需要酥油；我需要油"：據說她這麼說是因為認為對方帶來酥油后還會帶油來。"索取"：指讓知道；或者請求說"帶這個來"。 "索取同樣的東西"：意思是最初索取的東西不夠，所以再次索取同樣的東西。"索取其他東西"：如果最初索取的是酥油，因為醫生說要煮雙份，所以需要油，於是又說"我也需要油"，這樣索取其他東西。"指出好處"：如果一個錢幣能買到酥油，用這個價錢可以買到雙倍的油，而且用油也能完成這個工作，所以請帶油來，這樣指出好處而索取。其餘很明顯。 六等起：是作為，非以知想得解脫，無心的，制定罪，身業，語業，三心，三受。 第四學處。 第五捨墮學處釋義 第五："我不需要式叉摩那"：據說她這麼說是因為這個良家女子認為"她肯定這麼說了以後，會把這油放在一邊，還會從自己的孃家給我帶來酥油"。"使購買"：意思就是讓知道。其餘在所有方面都與第四學處相同。 第五學處。 第六捨墮學處釋義

  1. Chaṭṭhe – chandakanti 『『idaṃ nāma dhammakiccaṃ karissāma, yaṃ sakkotha; taṃ dethā』』ti evaṃ paresaṃ chandañca ruciñca uppādetvā gahitaparikkhārassetaṃ adhivacanaṃ. Aññadatthikenāti aññassatthāya dinnena. Aññuddisikenāti aññaṃ uddisitvā dinnena. Saṅghikenāti saṅghassa pariccattena.

762.Sesakaṃ upanetīti yadatthāya dinno, taṃ cetāpetvā avasesaṃ aññassatthāya upaneti. Sāmike apaloketvāti 『『tumhehi cīvaratthāya dinno, amhākañca cīvaraṃ atthi, telādīhi pana attho』』ti evaṃ āpucchitvā upaneti. Āpadāsūti tathārūpesu upaddavesu; bhikkhuniyo vihāraṃ chaḍḍetvā pakkamanti, evarūpāsu āpadāsu yaṃ vā taṃ vā cetāpetuṃ vaṭṭati. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

Sattamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Sattame – saññācikenāti sayaṃ yācitakena. Etadevettha nānākaraṇaṃ. Sesaṃ chaṭṭhasadisamevāti.

Sattamasikkhāpadaṃ.

Aṭṭhamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Aṭṭhame – mahājanikenāti gaṇassa pariccattena. Etadevettha nānākaraṇaṃ.

Aṭṭhamasikkhāpadaṃ.

Navamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Navamasikkhāpade – saññācikenāti idaṃ padaṃ ito adhikataraṃ.

Navamasikkhāpadaṃ.

Dasamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Dasame – pariveṇaṃ undriyatīti pariveṇaṃ vinassati; paripatatīti attho. Idañca padaṃ puggalikena saññācikenāti idañca ettakameva nānākaraṇaṃ. Sesaṃ pubbasadisamevāti.

Dasamasikkhāpadaṃ.

Ekādasamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Ekādasame – garupāvuraṇanti sītakāle pāvuraṇaṃ. Catukkaṃsaparamanti ettha kaṃso nāma catukkahāpaṇiko hoti; tasmā padabhājane 『『soḷasakahāpaṇagghanaka』』nti vuttaṃ.

Ekādasamasikkhāpadaṃ.

Dvādasamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Dvādasame – lahupāvuraṇanti uṇhakāle pāvuraṇaṃ. Sesaṃ sikkhāpadadvayepi uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dvādasamasikkhāpadaṃ.

Uddiṭṭhā kho ayyāyo tiṃsa nissaggiyā pācittiyā dhammāti ettha mahāvibhaṅge cīvaravaggato dhovanañca paṭiggahaṇañcāti dve sikkhāpadāni apanetvā akālacīvaraṃ kālacīvaranti adhiṭṭhahitvā bhājitasikkhāpadena ca parivattetvā acchinnacīvarena ca paṭhamavaggo pūretabbo. Puna eḷakalomavaggassa ādito satta sikkhāpadāni apanetvā satta aññadatthikāni pakkhipitvā dutiyavaggo pūretabbo. Tatiyavaggato paṭhamapattaṃ vassikasāṭikaṃ āraññakasikkhāpadanti imāni tīṇi apanetvā pattasannicayagarupāvuraṇalahupāvuraṇasikkhāpadehi tatiyavaggo pūretabbo. Iti bhikkhunīnaṃ dvādasa sikkhāpadāni ekatopaññattāni, aṭṭhārasa ubhatopaññattānīti evaṃ sabbepi pātimokkhuddesamaggena 『『uddiṭṭhā kho ayyāyo tiṃsa nissaggiyā pācittiyā dhammā』』ti evamettha attho daṭṭhabbo. Sesaṃ vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

Tiṃsakavaṇṇanā niṭṭhitā.

Nissaggiyakaṇḍaṃ niṭṭhitaṃ.

  1. Pācittiyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

  2. Lasuṇavaggo

以下是完整的翻譯： 758. 第六："意願"：意思是"我們要做某種法務，你們盡力做吧"，這樣引起他人的意願和喜悅，這是對已獲得物品的稱呼。"為他人"：指為別人給予。"為別人指定"：指為別人指定而給予。"為僧團"：指為僧團奉獻。 762. "帶來剩餘的"：對於最初給予的目的，讓知道后帶來剩餘的給別人。"徵得主人同意"：即說"這是為你們衣服給的，我們也有衣服，但需要油等"這樣詢問后帶來。"在危難時"：在這種災難情況下；比丘尼們離開寺院時，在這種危難情況下，可以讓知道帶來任何東西。其餘很明顯。 六等起：是作為不作為，非以知想得解脫，無心的，制定罪，身業，語業，三心，三受。 第六學處。 第七捨墮學處釋義 764. 第七："自己索取"：指自己索取。這是這裡唯一的區別。其餘與第六學處相同。 第七學處。 第八捨墮學處釋義 769. 第八："大眾給予"：指為僧團奉獻。這是這裡唯一的區別。 第八學處。 第九捨墮學處釋義 774. 第九學處："自己索取"：這個詞比前面的更多。 第九學處。 第十捨墮學處釋義 778. 第十："寮房被破壞"：意思是寮房被毀壞；意指崩潰。"這個詞和個人自己索取"：這是唯一的區別。其餘與之前相同。 第十學處。 第十一捨墮學處釋義 784. 第十一："重大外衣"：指寒冷季節的外衣。"四錢以上"：這裡的錢指四個錢幣；因此在詞義解釋中說"十六錢重"。 第十一學處。 第十二捨墮學處釋義 789. 第十二："輕薄外衣"：指炎熱季節的外衣。這兩個學處的其餘部分都很明顯。 六等起：是作為，非以知想得解脫，無心的，制定罪，身業，語業，三心，三受。 第十二學處。 "諸位尊者，已經誦出三十捨墮法"：在這裡，從《大分別》的衣服部分去掉洗滌和接受兩個學處，關於非時衣和時衣的決意，通過替換已分配的學處和未被切斷的衣服，完成第一品。再從羊毛品的開頭去掉七個學處，加入七個為他人的學處，完成第二品。從第三品中去掉第一缽、雨季衣和林間學處這三個，用缽積存、重外衣和輕外衣學處完成第三品。這樣，比丘尼的十二個學處是一起制定的，十八個是兩方制定的。因此，按照波羅提木叉誦出的順序，應理解為"諸位尊者，已經誦出三十捨墮法"。其餘按照已說明的方式。 《一切歡喜》律注中比丘尼分別 三十法釋義結束。 捨墮篇結束。 4. 波逸提篇（比丘尼分別註釋） 蒜品

  1. Paṭhamalasuṇasikkhāpadavaṇṇanā

Tiṃsakānantaraṃ dhammā, chasaṭṭhisatasaṅgahā;

Saṅgītā ye ayaṃ dāni, hoti tesampi vaṇṇanā.

  1. Tattha lasuṇavaggassa tāva paṭhamasikkhāpade – dve tayo bhaṇḍiketi dve vā tayo vā poṭṭalike; sampuṇṇamiñjānametaṃ adhivacanaṃ. Na mattaṃ jānitvāti pamāṇaṃ ajānitvā khettapālassa vārentassa bahuṃ lasuṇaṃ harāpesi.

Aññataraṃ haṃsayoninti suvaṇṇahaṃsayoniṃ. So tāsaṃ ekekanti so haṃso jātissaro ahosi, atha pubbasinehena āgantvā tāsaṃ ekekaṃ pattaṃ deti, taṃ tāpanatālanacchedanakkhamaṃ suvaṇṇameva hoti.

795.Māgadhakanti magadhesu jātaṃ. Magadharaṭṭhe jātalasuṇameva hi idha lasuṇanti adhippetaṃ, tampi bhaṇḍikalasuṇameva, na ekadvitimiñjakaṃ. Kurundiyaṃ pana jātadesaṃ avatvā 『『māgadhakaṃ nāma bhaṇḍikalasuṇa』』nti vuttaṃ. Ajjhohāre ajjhohāreti ettha sace dve tayo bhaṇḍike ekatoyeva saṅkhāditvā ajjhoharati, ekaṃ pācittiyaṃ. Bhinditvā ekekaṃ miñjaṃ khādantiyā pana payogagaṇanāya pācittiyānīti.

797.Palaṇḍukādīnaṃ vaṇṇena vā miñjāya vā nānattaṃ veditabbaṃ – vaṇṇena tāva palaṇḍuko paṇḍuvaṇṇo hoti. Bhañjanako lohitavaṇṇo. Haritako haritapaṇṇavaṇṇo. Miñjāya pana palaṇḍukassa ekā miñjā hoti, bhañjanakassa dve, haritakassa tisso. Cāpalasuṇo amiñjako, aṅkuramattameva hi tassa hoti. Mahāpaccariyādīsu pana 『『palaṇḍukassa tīṇi miñjāni, bhañjanakassa dve, haritakassa eka』』nti vuttaṃ . Ete palaṇḍukādayo sabhāveneva vaṭṭanti. Sūpasampākādīsu pana māgadhakampi vaṭṭati. Tañhi paccamānesu muggasūpādīsu vā macchamaṃsavikatiyā vā telādīsu vā badarasāḷavādīsu vā ambilasākādīsu vā uttaribhaṅgesu vā yattha katthaci antamaso yāgubhattepi pakkhipituṃ vaṭṭati. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Lasuṇasikkhāpadaṃ paṭhamaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – sambādheti paṭicchannokāse. Tassa vibhāgadassanatthaṃ pana 『『ubho upakacchakā muttakaraṇa』』nti vuttaṃ. Ekampilomanti kattariyā vā saṇḍāsakena vā khurena vā yena kenaci ekapayogena vā nānāpayogena vā ekaṃ vā bahūni vā saṃharāpentiyā payogagaṇanāya pācittiyāni, na lomagaṇanāya.

801.Ābādhapaccayāti kaṇḍukacchuādiābādhapaccayā saṃharāpentiyā anāpatti. Sesaṃ uttānameva. Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

803-4. Tatiye – talaghātaketi muttakaraṇatalaghātane. Antamaso uppalapattenāpīti ettha pattaṃ tāva mahantaṃ, kesarenāpi pahāraṃ dentiyā āpattiyeva.

805.Ābādhapaccayāti gaṇḍaṃ vā vaṇaṃ vā paharituṃ vaṭṭati. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

以下是完整的翻譯： 第一蒜學處釋義 三十法之後，六十六法所包含； 現在對它們，開始註釋闡明。 在蒜品的第一學處中 - "兩個或三個小包"：指兩個或三個小包；這是指裝滿的芽。"不知道數量"：不知道數量，當田地守護者阻止時，帶走了大量蒜。 "某種天鵝種類"：指金色天鵝種類。那隻天鵝是種族的領袖，因為先前的親密關係，來到並給每個人一個缽，那是可以忍受加熱和砍伐的純金。 "摩揭陀產"：指在摩揭陀（現代比哈爾邦）出產的。這裡的蒜指的是在摩揭陀王國出產的蒜，也是小包蒜，不是一兩個芽。在《鬘論》中，沒有說明產地，而是說"所謂摩揭陀產是小包蒜"。"一口一口"：如果兩三個小包一起咀嚼，算一次波逸提。但如果分開每個芽吃，則按行為次數計算波逸提。 關於蔥等的顏色或芽的不同應這樣理解 - 在顏色上，蔥是蒼白色。勃朗草是血紅色。韭菜是綠葉色。在芽的數量上，蔥有一個芽，勃朗草有兩個，韭菜有三個。無芽蒜沒有芽，只有萌芽。在《大集》等中說"蔥有三個芽，勃朗草有兩個，韭菜有一個"。這些蔥等本質上是可以的。在烹飪等情況下，摩揭陀蒜也是可以的。在煮綠豆湯等、魚肉製品、油等、野果等、酸菜等，甚至在粥飯中，都可以放入。其餘在這裡很明顯。 羊毛等起：是作為，非以知想得解脫，無心的，制定罪，身業，三心，三受。 第一蒜學處。 第二學處釋義 第二："狹窄"：指隱蔽的空間。爲了顯示其分類，說"兩腋下露出"。"剃一次"：無論用剪刀、鉗子、剃刀，或用任何方式，一次或多次剃，按行為次數計算波逸提，不按毛髮數量計算。 "因病"：因皮疹等疾病而剃，無犯。其餘很明顯。四等起：從身、身語、身意、身語意生起，是作為，非以知想得解脫，無心的，制定罪，身業，語業，三心，三受。 第二學處。 第三學處釋義 803-4. 第三："擊打掌"：指擦洗時擊打。"即使蓮花葉"：葉子很大，即使用花蕊擊打也犯戒。 "因病"：可以擊打腫塊或傷口。其餘很明顯。第一波羅夷等起：是作為，以知想得解脫，有心的，世間罪，身業，不善心，三受。 第三學處。 第四學處釋義

  1. Catutthe – purāṇarājorodhāti purāṇe gihibhāve rañño orodhā. Cirāciraṃ gacchatīti cirena cirena gacchati. Dhārethāti sakkotha. Kassidaṃ kammanti vutte anārocitepi etā mayi āsaṅkaṃ karissantīti maññamānā evamāha – 『『mayhidaṃ kamma』』nti.

807.Jatumaṭṭhaketi jatunā kate maṭṭhadaṇḍake. Vatthuvasenevetaṃ vuttaṃ, yaṃkiñci pana daṇḍakaṃ pavesentiyā āpattiyeva. Tenāha – 『『antamaso uppalapattampi muttakaraṇaṃ pavesetī』』ti. Etampi ca atimahantaṃ, kesaramattampi pana pavesentiyā āpatti eva. Sesaṃ uttānameva. Samuṭṭhānādīni talaghātake vuttasadisānevāti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – atigambhīraṃ udakasuddhikaṃ ādiyantīti atianto pavesetvā udakena dhovanaṃ kurumānā.

812.Kesaggamattampi atikkāmetīti vitthārato tatiyaṃ vā catutthaṃ vā aṅgulaṃ gambhīrato dvinnaṃ pabbānaṃ upari kesaggamattampi pavesentiyā pācittiyanti attho. Vuttañhetaṃ mahāpaccariyaṃ – 『『ekissā aṅguliyā tīṇi pabbāni ādātuṃ na labhati, tiṇṇaṃ vā catunnaṃ vā ekekampi pabbaṃ ādātuṃ na labhatī』』ti. Sesaṃ uttānameva. Samuṭṭhānādīnipi talaghātake vuttasadisānevāti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – bhattavissagganti bhattakiccaṃ. Pānīyena ca vidhūpanena ca upatiṭṭhitvāti ekena hatthena pānīyathālakaṃ ekena bījaniṃ gahetvā bījamānā samīpe ṭhatvāti attho. Accāvadatīti pubbepi tumhe evaṃ bhuñjatha, ahaṃ evaṃ upaṭṭhānaṃ karomī』』ti pabbajitacārittaṃ atikkamitvā gehassitakathaṃ kathetīti attho.

817.Yaṃkiñci pānīyanti suddhaudakaṃ vā hotu, takkadadhimatthurasakhīrādīnaṃ vā aññataraṃ. Yā kāci bījanīti antamaso cīvarakaṇṇopi. Hatthapāse tiṭṭhati āpatti pācittiyassāti idha ṭhānapaccayāva pācittiyaṃ vuttaṃ. Pahārapaccayā pana khandhake dukkaṭaṃ paññattaṃ.

819.Deti dāpetīti pānīyaṃ vā sūpādiṃ vā imaṃ pivatha, iminā bhuñjathāti deti; tālavaṇṭaṃ iminā bījantā bhuñjathāti deti; aññena vā ubhayampi dāpeti, anāpatti. Anupasampannaṃ āṇāpetīti upatiṭṭhanatthaṃ sāmaṇeriṃ āṇāpeti, anāpatti. Sesaṃ uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

以下是翻譯： 806. 關於第四（戒）——在古代王室內宮中。在古籍中是關於國王內宮生活。"長久行走"意為緩慢行走。"你們能保持"是請求他們能做到。當被問及"這是誰的行為"時，即便未被告知，她們也會對我產生懷疑，因此這樣說道："這是我的行為"。 807. 關於"樹脂木八分"——用樹脂製作的木棒。這是從場景角度說的，任何人插入木棒都會犯罪。因此他說："即使插入像芝麻大小的東物也算排泄"。這也是極為嚴重的，即使插入像花絲大小的東西也會犯罪。其餘部分顯而易見。起源等與打擊手掌的情況相似。 第四學處。 5. 第五學處的解釋 810. 在第五（戒）中——深入極深的水中，以水凈化，開始浸泡。 812. "即使超過髮梢的一點"意指從深度上說，超過三或四指寬，超過兩個關節之上髮梢的一點就會犯波逸提罪。這在《大解釋》中曾說過："一根手指不能取三個關節，三或四個關節中的每一個也不能取"。其餘部分顯而易見。起源等與打擊手掌的情況相似。 第五學處。 6. 第六學處的解釋 815. 在第六（戒）中——"佈施飯食"是指飲食事務。"以飲水和拂扇侍奉"意指一隻手拿水盤，另一隻手拿扇子，站在旁邊扇動。"過分說話"意指違背出家人的行為，談論與居家生活有關的話題。 817. "任何飲水"可以是純凈水，或酸奶、酸乳、乳清、牛奶等。"任何扇子"甚至包括衣服邊緣。如果站在手臂範圍內，就犯波逸提罪。在這裡只提到了位置的原因會犯波逸提罪。而在《蘊》中，因打擊則規定為惡作罪。 819. "給予"或"使給予"——比如說"喝這水"或"吃這個"；或說"用這個扇，同時吃"；或由他人給予兩者，都無罪。對未受具足戒者發出命令——如命令沙彌幫忙，無罪。其餘部分顯而易見。 羊毛起源——是行為，非解脫，無心，由規定而犯，身業，三心，三受。 第六學處。 7. 第七學處的解釋

  1. Sattame – bhuñjissāmīti paṭiggaṇhāti āpatti dukkaṭassāti idaṃ payogadukkaṭaṃ nāma, tasmā na kevalaṃ paṭiggahaṇeyeva hoti, paṭiggaṇhitvā pana araññato āharaṇepi sukkhāpanepi vaddalidivase bhajjanatthāya uddhanasajjanepi kapallasajjanepi dabbisajjanepi dārūni ādāya aggikaraṇepi kapallamhi dhaññapakkhipanepi dabbiyā saṅghaṭṭanesupi koṭṭanatthaṃ udukkhalamusalādisajjanesupi koṭṭanapapphoṭanadhovanādīsupi yāva mukhe ṭhapetvā ajjhoharaṇatthaṃ dantehi saṅkhādati, tāva sabbapayogesu dukkaṭāni, ajjhoharaṇakāle pana ajjhoharaṇagaṇanāya pācittiyāni. Ettha ca viññatti ceva bhojanañca pamāṇaṃ. Tasmā sayaṃ viññāpetvā aññāya bhajjanakoṭṭanapacanāni kārāpetvā bhuñjantiyāpi āpatti. Aññāya viññāpetvā sayaṃ bhajjanādīni katvā bhuñjantiyāpi āpatti. Mahāpaccariyaṃ pana vuttaṃ – 『『idaṃ āmakadhaññaṃ nāma mātarampi viññāpetvā bhuñjantiyā pācittiyameva, aviññattiyā laddhaṃ sayaṃ bhajjanādīni katvā vā kārāpetvā vā bhuñjantiyā dukkaṭaṃ. Aññāya viññattiyā laddhaṃ sayaṃ vā bhajjanādīni katvā tāya vā kārāpetvā aññāya vā kārāpetvā bhuñjantiyāpi dukkaṭamevā』』ti. Punapi vuttaṃ 『『aññāya viññattiyā laddhaṃ, sayaṃ bhajjanādīni katvā bhuñjantiyā pācittiyameva. Bhajjanādīni kārāpetvā bhuñjantiyā pana dukkaṭa』』nti. Taṃ pubbāparaviruddhaṃ hoti, na hi bhajjanādīnaṃ karaṇe vā kārāpane vā viseso atthi. Mahāaṭṭhakathāyaṃ pana 『『aññāya viññattaṃ bhuñjantiyā dukkaṭa』』nti avisesena vuttaṃ.

823.Ābādhapaccayāti sedakammādīnaṃ atthāya dhaññaviññattiyā anāpatti. 『『Aviññattiyā labbhamānaṃ pana navakammatthāya sampaṭicchituṃ vaṭṭatī』』ti mahāpaccariyaṃ vuttaṃ. Aparaṇṇaṃ viññāpetīti ṭhapetvā satta dhaññāni muggamāsādiṃ vā lābukumbhaṇḍādiṃ vā aññaṃ yaṃkiñci ñātakapavāritaṭṭhāne viññāpentiyā anāpatti. Āmakadhaññaṃ pana ñātakapavāritaṭṭhāne na vaṭṭati. Sesaṃ uttānameva.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – nibbiṭṭho rājabhaṭo rañño bhati keṇi etenāti nibbiṭṭharājabhaṭo, ekaṃ ṭhānantaraṃ keṇiyā gahetvā tato laddhaudayoti attho. Taññeva bhaṭapathaṃ yācissāmīti rañño keṇiṃ datvā puna taṃyeva ṭhānantaraṃ yācissāmīti cintento. Paribhāsīti tā bhikkhuniyo 『『mā puna evaṃ karitthā』』ti santajjesi.

826.Sayaṃ chaḍḍetīti cattāripi vatthūni ekapayogena chaḍḍentiyā ekāva āpatti, pāṭekkaṃ chaḍḍentiyā vatthugaṇanāya āpattiyo. Āṇattiyampi eseva nayo. Dantakaṭṭhachaḍḍanepi bhikkhuniyā pācittiyameva. Bhikkhussa sabbattha dukkaṭaṃ. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

830-

以下是翻譯： 822. 在第七（戒）中——"我將食用"時接受，犯惡作罪。這就是所謂的行為惡作罪，因此不僅僅是接受時，而是接受后從森林中取來，晾乾，在特定日子烘烤，準備火爐，準備鍋具，準備器具，取木柴，生火，在鍋中放置穀物，用器具攪拌，為搗碎而準備杵臼等，直到放入口中咀嚼之前，所有這些行為都犯惡作罪，而在吞嚥時，按吞嚥次數犯波逸提罪。在這裡，通知和食物都有限度。因此，自己通知后讓他人烘烤、搗碎、烹飪並食用，也會犯罪。讓他人通知后自己烘烤等並食用，也會犯罪。《大解釋》中說："即使通知母親取未加工的穀物，食用時犯波逸提罪；未通知獲得的，自己烘烤或讓他人烘烤食用，犯惡作罪。從他人通知獲得的，自己或讓該人或讓他人烘烤食用，都犯惡作罪。"又說："從他人通知獲得，自己烘烤食用，犯波逸提罪；讓他人烘烤食用，犯惡作罪。"這前後矛盾，因為烘烤等行為並無區別。《大註疏》中籠統地說："從他人通知食用，犯惡作罪。" 823. 因病緣故——為發汗等目的通知獲取穀物無罪。《大解釋》說："未通知獲得的可以為新事務接受。"通知其他食物——除了七種穀物如綠豆等，或葫蘆等，在親友允許的地方通知無罪。但未加工的穀物在親友允許的地方不允許。其餘部分顯而易見。 四種起源——從身、身語、身心、身語心而生，是行為，非解脫，無心，由規定而犯，身業、語業，三心，三受。 第七學處。 8. 第八\學處的解釋 824. 在第八（戒）中——被徵召的王家武士，因王的僱傭而被徵召，意指從一個地方被帶走，然後獲得報酬。"我將再次要求那武士的路線"——給王的武士后，再次打算要求同一地方。"呵斥"——恐嚇那些比丘尼："不要再這樣做"。 826. "自己丟棄"——四種物品一次性丟棄，只犯一次罪；逐個丟棄，則按物品數量犯罪。命令他人的情況也是如此。比丘尼丟棄牙籤也犯波逸提罪。對比丘在任何情況下都犯惡作罪。其餘部分顯而易見。 六種起源——行為與非行為，非解脫，無心，由規定而犯，身業、語業，三心，三受。 第八學處。 9. 第九\學處的解釋 （未完待續，原文830-部分似乎被截斷）

  1. Navame – yaṃ manussānaṃ upabhogaparibhogaṃ ropimanti khettaṃ vā hotu nāḷikerādiārāmo vā, yattha katthaci ropimaharitaṭṭhāne etāni vatthūni chaḍḍentiyā purimanayeneva āpattibhedo veditabbo. Khette vā ārāme vā nisīditvā bhuñjamānā ucchuādīni vā khādantī; gacchamānā ucchiṭṭhodakacalakādīni haritaṭṭhāne chaḍḍeti, antamaso udakaṃ pivitvā matthakacchinnanāḷikerampi chaḍḍeti, pācittiyameva. Bhikkhuno dukkaṭaṃ. Kasitaṭṭhāne pana nikkhittabīje yāva aṅkuraṃ na uṭṭhahati, tāva sabbesaṃ dukkaṭaṃ . Anikkhittabījesu khettakoṇādīsu vā asañjātaropimesu khettamariyādādīsu vā chaḍḍetuṃ vaṭṭati. Manussānaṃ kacavarachaḍḍanaṭṭhānepi vaṭṭati. Chaḍḍitakhetteti manussesu sassaṃ uddharitvā gatesu chaḍḍitakhettaṃ nāma hoti, tattha vaṭṭati. Yattha pana lāyitampi pubbaṇṇādi puna uṭṭhahissatīti rakkhanti, tattha yathāvatthukameva. Sesaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyākiriyaṃ…pe… tivedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – yaṃkiñci naccanti naṭādayo vā naccantu soṇḍā vā, antamaso morasuvamakkaṭādayopi, sabbampetaṃ naccameva. Yaṃkiñci gītanti yaṃkiñci naṭādīnaṃ vā gītaṃ hotu, ariyānaṃ parinibbānakāle ratanattayaguṇūpasaṃhitaṃ sādhukīḷitagītaṃ vā asaṃyatabhikkhūnaṃ dhammabhāṇakagītaṃ vā, sabbampetaṃ gītameva. Yaṃkiñci vāditanti tantibaddhādivādanīyabhaṇḍavāditaṃ vā hotu, kuṭabherivāditaṃ vā, antamaso udakabherivāditampi, sabbampetaṃ vāditameva.

836.Dassanāya gacchati āpatti dukkaṭassāti padavāragaṇanāya āpatti dukkaṭassa. Yattha ṭhitā passati vā suṇāti vāti ekapayogena olokentī passati, tesaṃyeva gītavāditaṃ suṇāti, ekameva pācittiyaṃ. Sace pana ekaṃ disaṃ oloketvā naccaṃ passati, puna aññato oloketvā gāyante passati aññato vādente, pāṭekkā āpattiyo. Bhikkhunī sayampi naccituṃ vā gāyituṃ vā vādituṃ vā na labhati, aññe 『『nacca, gāya, vādehī』』ti vattumpi na labhati. 『『Cetiyassa upahāraṃ detha, upāsakā』』ti vattumpi 『『tumhākaṃ cetiyassa upaṭṭhānaṃ karomā』』ti vutte 『『sādhū』』ti sampaṭicchitumpi na labhati. Sabbattha pācittiyanti sabbaaṭṭhakathāsu vuttaṃ. Bhikkhuno dukkaṭaṃ. 『『Tumhākaṃ cetiyassa upaṭṭhānaṃ karomā』』ti vutte pana 『『upaṭṭhānakaraṇaṃ nāma sundara』』nti vattuṃ vaṭṭati.

837.Ārāme ṭhitāti ārāme ṭhatvā antarārāme vā bahiārāme vā naccādīni passati vā suṇāti vā, anāpatti. Sati karaṇīyeti salākabhattādīnaṃ vā atthāya aññena vā kenaci karaṇīyena gantvā gataṭṭhāne passati vā suṇāti vā, anāpatti. Āpadāsūti tādisena upaddavena upaddutā samajjaṭṭhānaṃ pavisati, evaṃ pavisitvā passantiyā vā suṇantiyā vā anāpatti. Sesaṃ uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Dasamasikkhāpadaṃ.

Lasuṇavaggo paṭhamo.

  1. Andhakāravaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Andhakāravaggassa paṭhamasikkhāpade – appadīpeti padīpacandasūriyaaggīsu ekenāpi anobhāsite. Tenevassa padabhājane 『『anāloke』』ti vuttaṃ. Sallapeyya vāti gehassitakathaṃ katheyya.

以下是翻譯： 2. 第九（戒）——人們在田地或水稻園中種植的任何享受和使用的東西，無論是田地還是水稻園，任何地方種植的綠色植物，丟棄這些物品時應按照前述方式瞭解犯罪的種類。在田地或園中坐著食用甘蔗等；走動時丟棄甘蔗水等綠色植物，至少飲水后丟棄的納利卡等也算犯波逸提罪。比丘犯惡作罪。在耕種的地方，如果丟棄的種子在發芽之前不生根，則所有這些都犯惡作罪。在未生根的種子中，在田地的角落等未被種植的地方丟棄是允許的。在人們丟棄的地方也允許丟棄。被丟棄的田地指的是人們收割后丟棄的田地，在那裡是允許的。若是保護那些即使被破壞后仍會再生的地方，則應如實對待。其餘部分顯而易見。 六種起源——行為與非行為，非解脫，無心，由規定而犯，身業，語業，三心，三受。 第九學處。 10. 第十（戒）學處的解釋 835. 在第十（戒）中——任何跳舞的，包括舞者等，跳舞的任何種類，甚至是孔雀、猴子等，所有這些都是跳舞。任何歌曲，包括舞者等的歌曲，適合阿羅漢在涅槃時唱的，包含三寶品質的適當歌曲，或是不拘束的比丘的法歌，所有這些都是歌曲。任何樂器，包括絃樂器等，或是鼓聲，甚至是水鼓聲，所有這些都是樂器。 836. "因觀看而犯惡作罪"——按步數計算犯惡作罪。在那裡站著的人看見或聽見，單獨觀察時看見，聽見這些歌舞，都是同樣的波逸提罪。如果看見一個方向的舞蹈，再看其他方向的歌聲或樂器聲，則各自犯波逸提罪。比丘尼無論是跳舞、唱歌還是演奏樂器都無法獲得，若他人說"跳舞、唱歌、演奏吧"，也無法獲得。"請給我祭品，信士們"時說"我在為你們的祭祀服務"，即便被接受也無法獲得。所有地方都犯波逸提罪，這在所有大註釋中都有說明。比丘犯惡作罪。"我在為你們的祭祀服務"時可以說"服務是美好的"。 837. "在園中站著"——在園中站著，觀看內園或外園的舞蹈等，聽見也無罪。若是為做事而去，或為其他任何事情而去，去到某個地方看見或聽見，也無罪。若因災難而進入某個地方，進入后看見或聽見也無罪。其餘部分顯而易見。 羊毛起源——是行為，非解脫，無心，由規定而犯，身業，語業，三心，三受。 第十學處。 拉蘇那章節第一部分。 2. 黑暗章節 第一個學處的解釋 在黑暗章節的第一個學處中——在微弱光線或陰暗處，至少有一個光源被遮擋。因此在這個情況下說"無光"。若進行對話，則應談論家庭事務。

841.Arahopekkhā aññavihitāti na rahoassādāpekkhā rahoassādato aññavihitāva hutvā ñātiṃ vā pucchati, dāne vā pūjāya vā manteti. Sesaṃ uttānameva. Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – paṭicchanne okāseti idameva nānaṃ. Sesaṃ sabbaṃ purimasadisamevāti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – ajjhokāseti nānaṃ, sesaṃ sabbaṃ tādisamevāti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

850-3. Catutthe – nikaṇṇikanti kaṇṇamūlaṃ vuccati; kaṇṇamūle jappeyyāti vuttaṃ hoti. Sati karaṇīyeti salākabhattādīnaṃ āharaṇatthāya vihāre vā dunnikkhittaṃ paṭisāmanatthāya. Sesaṃ uttānameva. Samuṭṭhānādīni purimasadisānevāti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – gharaṃ sodhentāti tesaṃ kira etadahosi – 『『theriyā koci kāyikavācasiko vītikkamo na dissati, gharampi tāva sodhemā』』ti, tato gharaṃ sodhentā naṃ addasaṃsu.

856.Anovassakaṃ atikkāmentiyāti paṭhamaṃ pādaṃ atikkāmentiyā dukkaṭaṃ, dutiyaṃ atikkāmentiyā pācittiyaṃ, upacārātikkame eseva nayo.

858.Gilānāyāti yā tādisena gelaññena āpucchituṃ na sakkoti. Āpadāsūti ghare aggi vā uṭṭhito hoti, corā vā; evarūpe upaddave anāpucchā pakkamati, anāpatti. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – abhinisīdeyyāti nisīdeyya. Nisīditvā gacchantiyā ekā āpatti, anisīditvā nipajjitvā gacchantiyā ekā, nisīditvā nipajjitvā gacchantiyā dve.

863.Dhuvapaññatteti bhikkhunīnaṃ atthāya niccapaññatte. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ…pe… tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattamepi – sabbaṃ chaṭṭhe vuttanayeneva veditabbaṃ.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – sabbaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ akusalacittaṃ, dukkhavedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

  2. Navame – abhisapeyyāti sapathaṃ kareyya. Nirayena abhisapati nāma 『『niraye nibbattāmi, avīcimhi nibbattāmi, niraye nibbattatu, avīcimhi nibbattatū』』ti evamādinā nayena akkosati. Brahmacariyena abhisapati nāma 『『gihinī homi, odātavatthā homi, paribbājikā homi, itarā vā edisā hotū』』ti evamādinā nayena akkosati; vācāya vācāya pācittiyaṃ. Ṭhapetvā pana nirayañca brahmacariyañca 『『sunakhī sūkarī kāṇā kuṇī』』tiādinā nayena akkosantiyā vācāya vācāya dukkaṭaṃ.

以下是翻譯： 841. 關於第一個（戒）——無論是對他人施加的期待或要求，不是以隱秘的方式期待，而是以公開的方式詢問親屬，或在施捨或供養時進行祈禱。其餘部分顯而易見。人們的起源——從身體的意圖、身體的語言意圖等而生，是行為、非解脫、無心、世俗過失、身業、語業、不善心、二受。 第一個學處。 2. 第二個（戒）學處的解釋 842. 關於第二個（戒）——在隱蔽的地方，施加此要求。這一切與前述相同。 第二個學處。 3. 第三個（戒）學處的解釋 846. 關於第三個（戒）——施加此要求，其他部分與前述相同。 第三個學處。 4. 第四個（戒）學處的解釋 850-3. 關於第四個（戒）——「耳根」指的是耳根；耳根的根本意指應當被提及。若有必要，應當為取用食物而去寺院或為難以取出而去。其餘部分顯而易見。起源等與前述相同。 第四個學處。 5. 第五個（戒）學處的解釋 854. 關於第五個（戒）——「清理房屋」指的是這些比丘認為：「在長老中沒有人犯身體或語言的過失，因此我們應當清理房屋」，於是清理房屋時看見了他。 856. 「超越不應丟棄」意指第一句超越時犯惡作罪，第二句超越時犯波逸提罪，超越的情況同樣適用。 858. 「因病」指的是那些因病而無法詢問的人。若因災難而在家中生火，或遭遇盜賊；在這種情況下，無需詢問便可離開，亦無罪。其餘部分顯而易見。 困難的起源——從身體的語言、身體的語言意圖等而生，是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第五學處。 6. 第六（戒）學處的解釋 860. 關於第六（戒）——「應當坐下」意指應當坐下。坐著離開時犯一次罪，不坐下而躺下離開時犯一次罪，坐下而躺下離開時犯兩次罪。 863. 「永恒的規定」指的是為比丘而設定的永恒規定。其餘部分顯而易見。困難的起源……等。 第六學處。 7. 第七（戒）學處的解釋 864. 關於第七（戒）——所有內容應與第六（戒）中所述相同。 第七學處。 8. 第八（戒）學處的解釋 869. 關於第八（戒）——所有內容顯而易見。三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第八學處。 9. 第九（戒）學處的解釋 875. 關於第九（戒）——「應當詛咒」意指應當發誓。以地獄為名，詛咒道：「我將在地獄中，生於阿鼻地獄，愿我生於地獄，愿我生於阿鼻地獄」等等。以梵行為名，詛咒道：「我將是家庭婦女，我將是白衣，我將是出家人，愿其他人也如此」等等；以語言相互詛咒，犯波逸提罪。除非以地獄和梵行為名相互詛咒，便犯惡作罪。

878.Atthapurekkhārāyāti aṭṭhakathaṃ kathentiyā. Dhammapurekkhārāyāti pāḷiṃ vācentiyā. Anusāsanipurekkhārāyāti 『『idānipi tvaṃ edisā, sādhu viramassu, no ce viramasi, addhā puna evarūpāni kammāni katvā niraye uppajjissasi, tiracchānayoniyā uppajjissasī』』ti evaṃ anusāsaniyaṃ ṭhatvā vadantiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – sabbaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalakammaṃ, dukkhavedananti.

Dasamasikkhāpadaṃ.

Andhakāravaggo dutiyo.

  1. Naggavaggo

  2. Paṭhamasikkhāpadavaṇṇanā

883-6. Naggavaggassa paṭhamasikkhāpade – brahmacariyaṃ ciṇṇenāti brahmacariyena ciṇṇena; atha vā brahmacariyassa caraṇenāti; evaṃ karaṇatthe vā sāmiatthe vā upayogavacanaṃ veditabbaṃ. Acchinnacīvarikāyāti idaṃ udakasāṭikaṃ sandhāya vuttaṃ, na aññaṃ cīvaraṃ. Tasmā udakasāṭikāya acchinnāya vā naṭṭhāya vā naggāya nhāyantiyā anāpatti. Sacepi udakasāṭikacīvaraṃ mahagghaṃ hoti, na sakkā nivāsetvā bahi gantuṃ, evampi naggāya nhāyituṃ vaṭṭati. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – sabbaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

893-4. Tatiye – anantarāyikinīti dasasu antarāyesu ekenapi antarāyena anantarāyā. Dhuraṃ nikkhittamatteti dhuraṃ nikkhipitvā sacepi pacchā sibbati, āpattiyevāti attho. Sesaṃ uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

898-9. Catutthe – pañca ahāni pañcāhaṃ, pañcāhameva pañcāhikaṃ. Saṅghāṭīnaṃ cāro saṅghāṭicāro; paribhogavasena vā otāpanavasena vā saṅghaṭitaṭṭhena saṅghāṭīti laddhanāmānaṃ pañcannaṃ cīvarānaṃ parivattananti attho. Tasmāyeva padabhājane 『『pañcamaṃ divasaṃ pañca cīvarānī』』tiādimāha. Āpatti pācittiyassāti ettha ca ekasmiṃ cīvare ekā āpatti; pañcasu pañca.

900.Āpadāsūti mahagghaṃ cīvaraṃ, na sakkā hoti corabhayādīsu paribhuñjituṃ; evarūpe upaddave anāpatti. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – cīvarasaṅkamanīyanti saṅkametabbaṃ cīvaraṃ; aññissā santakaṃ anāpucchā gahitaṃ puna paṭidātabbacīvaranti attho.

以下是翻譯： 878. "以意義為前提"指的是解釋經文。"以法為前提"指的是誦讀原文。"以教誨為前提"指的是說："現在你如此，這是好的，請停止，如果不停止，你必定會再次因這樣的行為而生於地獄，生於旁生道"，這樣教誨並站立說話時無罪。其餘部分顯而易見。 三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第九學處。 10. 第十（戒）學處的解釋 879. 關於第十（戒）——所有內容顯而易見。責任放棄的起源——從身體的語言意圖等而生，是行為、非解脫、無心、世俗過失、身業、語業、不善業、痛苦的感受。 第十學處。 黑暗章節第二部分。 3. 裸體章節 第一個學處的解釋 883-6. 在裸體章節的第一個學處中——"已履行梵行"意指已實踐梵行；或者意指梵行的行為；這樣的用語應理解為目的或屬性。"未破壞衣服"指的是水浴巾，而不是其他衣服。因此，水浴巾未破壞或遺失，裸體沐浴時無罪。即使水浴巾衣服非常昂貴，無法穿著外出，這種情況下裸體沐浴也是允許的。其餘部分顯而易見。 羊毛起源——是行為、非解脫、無心、由規定而犯、身業、三心、三受。 第一個學處。 第二個學處的解釋 關於第二個（戒）——所有內容顯而易見。六種起源——是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第二個學處。 第三個學處的解釋 893-4. 關於第三個（戒）——"無障礙"指的是在十種障礙中，即使有一種障礙也無障礙。"僅僅放棄責任"意指放棄責任，即使之後縫補，也仍然犯罪。其餘部分顯而易見。 責任放棄的起源——非行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第三個學處。 第四個學處的解釋 898-9. 關於第四個（戒）——五天，五天，五天即為五天期。僧伽衣的移動是僧伽衣移動；意指五件衣服因使用或浸泡而更換名稱。因此在詞語解釋中說"第五天五件衣服"等。這裡對於每件衣服犯一次罪，五件衣服則犯五次。 "在災難中"——如果衣服昂貴，因盜賊等恐懼無法使用；在這種情況下無罪。其餘部分顯而易見。困難的起源——非行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第四個學處。 第五個學處的解釋 關於第五個（戒）——"衣服應被移動"意指應該移動的衣服；意指未經允許取用他人的衣服，隨後應歸還。

906.Āpadāsūti sace apārutaṃ vā anivatthaṃ vā corā haranti, evarūpāsu āpadāsu dhārentiyā anāpatti. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

909-10. Chaṭṭhe – aññaṃ parikkhāranti yaṃkiñci thālakādīnaṃ vā sappitelādīnaṃ vā aññataraṃ. Ānisaṃsanti 『『kittakaṃ agghanakaṃ dātukāmatthā』』ti pucchati, 『『ettakaṃ nāmā』』ti vadanti, 『『āgametha tāva, idāni vatthaṃ mahagghaṃ, katipāhena kappāse āgate samagghaṃ bhavissatī』』ti evaṃ vatvā nivārentiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – pakkamiṃsūti aññāsampi āgamanaṃ āgamentī 『『addhā amhākampi āgamessatī』』ti tattha tattha agamaṃsu. Paṭibāheyyāti paṭisedheyya.

915.Ānisaṃsanti 『『ekissā ekaṃ sāṭakaṃ nappahoti, āgametha tāva, katipāhena uppajjissati, tato bhājessāmī』』ti evaṃ ānisaṃsaṃ dassetvā paṭibāhantiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

916-8. Aṭṭhame – naṭā nāma ye nāṭakaṃ nāṭenti. Naṭakā nāma ye naccanti. Laṅghakā nāma ye vaṃsavarattādīsu laṅghanakammaṃ karonti. Sokajjhāyikā nāma māyākārā. Kumbhathūṇikā nāma ghaṭakena kīḷanakā; bimbisakavādakātipi vadanti. Deti āpatti pācittiyassāti ettha cīvaragaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

921-4. Navame – dubbalacīvarapaccāsāyāti dubbalāya cīvarapaccāsāya. Ānisaṃsanti kiñcāpi 『『na mayaṃ ayye sakkomā』』ti vadanti, 『『idāni pana tesaṃ kappāso āgamissati , saddho pasanno puriso āgamissati, addhā dassatī』』ti evaṃ ānisaṃsaṃ dassetvā nivārentiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – kathinuddhāraṃ na dassantīti kīdiso kathinuddhāro dātabbo, kīdiso na dātabboti? Yassa atthāramūlako ānisaṃso mahā, ubbhāramūlako appo, evarūpo na dātabbo. Yassa pana atthāramūlako ānisaṃso appo, ubbhāramūlako mahā, evarūpo dātabbo. Samānisaṃsopi saddhāparipālanatthaṃ dātabbova.

931.Ānisaṃsanti bhikkhunisaṅgho jiṇṇacīvaro, kathinānisaṃsamūlako mahālābhoti evarūpaṃ ānisaṃsaṃ dassetvā paṭibāhantiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Dasamasikkhāpadaṃ.

Naggavaggo tatiyo.

  1. Tuvaṭṭavaggo

  2. Paṭhamasikkhāpadavaṇṇanā

「在災難中」指的是如果有開放或未被封閉的地方被盜賊奪走，在這種情況下承受這樣的災難是無罪的。其餘部分顯而易見。困難的起源——是行為、非解脫、無心、世俗過失、身業、語業、三心、痛苦的感受。 第五學處。 第六（戒）學處的解釋 909-10. 關於第六（戒）——「其他物品」指的是任何物品，如托盤等或任何其他物品。若詢問「想要多少重量」，他們說「這個數量」，然後說「請過來，現在這件衣服很貴，幾天後會合適」，這樣勸阻時無罪。其餘部分顯而易見。 三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第六學處。 第七（戒）學處的解釋 關於第七（戒）——「離開」指的是其他人也來到時，他們說「我們肯定也會來」。「應當禁止」意指應當禁止。 若詢問「一個人不能拿一件衣服，請過來，幾天後會有」，這樣展示利益而禁止時無罪。其餘部分顯而易見。 三種起源——是行為、非解脫、無心、世俗過失、身業、語業、三心、痛苦的感受。 第七學處。 第八（戒）學處的解釋 916-8. 關於第八（戒）——「演員」指的是那些表演戲劇的人。「演員」指的是那些跳舞的人。「跳躍者」指的是在家族或其他方面進行跳躍的人。「悲傷的沉思者」指的是那些使用幻術的人。「瓶子舞者」指的是用瓶子表演的人；也稱為「比米薩卡」。「犯波逸提罪」指的是在這裡應當瞭解衣服的數量。其餘部分顯而易見。 六種起源——是行為、非解脫、無心、世俗過失、身業、語業、三心、痛苦的感受。 第八學處。 第九（戒）學處的解釋 921-4. 關於第九（戒）——「對弱衣物的反對」指的是對弱衣物的反對。若詢問「我們無法做到」，然後說「現在他們的衣服會來，誠實的善良人會來，肯定會出現」，這樣展示利益而勸阻時無罪。其餘部分顯而易見。 三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第九學處。 第十（戒）學處的解釋 關於第十（戒）——「不應展示困難的提取」指的是應展示何種困難的提取，何種不應展示？如果其意義根本的利益很大，而提升根本的利益很小，則這種情況下不應給予。如果其意義根本的利益很小，而提升根本的利益很大，則這種情況下應給予。相同的利益也應為信仰的維護而給予。 若詢問比丘團的舊衣物，困難的利益根本很大，這樣展示利益而禁止時無罪。其餘部分顯而易見。 三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第十學處。 裸體章節第三部分。 輪迴章節 第一個學處的解釋

  1. Tuvaṭṭavaggassa paṭhamasikkhāpade – tuvaṭṭeyyunti nipajjeyyuṃ. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – ekaṃ attharaṇañceva pāvuraṇañca etāsanti ekattharaṇapāvuraṇā; saṃhārimānaṃ pāvārattharaṇakaṭasārakādīnaṃ ekaṃ antaṃ attharitvā ekaṃ pārupitvā tuvaṭṭentīnametaṃ adhivacanaṃ.

940.Vavatthānaṃ dassetvāti majjhe kāsāvaṃ vā kattarayaṭṭhiṃ vā antamaso kāyabandhanampi ṭhapetvā nipajjantīnaṃ anāpattīti attho. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – uḷārasambhāvitāti uḷārakulā pabbajitattā guṇehi ca uḷārattā uḷārāti sambhāvitā. Issāpakatāti issāya apakatā; abhibhūtāti attho. Saññatti bahulā etāsanti saññattibahulā; divasaṃ mahājanaṃ saññāpayamānāti attho. Viññatti bahulā etāsanti viññattibahulā. Viññattīti hetūdāharaṇādīhi vividhehi nayehi ñāpanā veditabbā, na yācanā.

  3. Caṅkamane nivattanagaṇanāya āpattiyo veditabbā. Tiṭṭhati vātiādīsu payogagaṇanāya. Uddisati vātiādīsu padādigaṇanāya. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyākiriyaṃ , saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – sati antarāyeti dasavidhe antarāye sati. Pariyesitvā na labhatīti aññaṃ upaṭṭhāyikaṃ na labhati. Gilānāyāti sayaṃ gilānāya. Āpadāsūti tathārūpe upaddave sati anāpatti. Sesaṃ uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – aññaṃ āṇāpetīti ettha sace nikkaḍḍhāti āṇattā ekapayogena bahūnipi dvārāni atikkāmeti, ekā āpatti. Atha imañcimañca dvāraṃ atikkāmehīti evaṃ āṇattā atikkāmeti, dvāragaṇanāya āpattiyo. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – sabbaṃ uttānameva. Samanubhāsanasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Chaṭṭhasikkhāpadaṃ.

7-8-9. Sattamaaṭṭhamanavamasikkhāpadavaṇṇanā

  1. Sattamaaṭṭhamanavamesu sabbaṃ uttānameva. Sabbāni eḷakalomasamuṭṭhānāni, kiriyāni, nosaññāvimokkhāni, acittakāni, paṇṇattivajjāni, kāyakammāni, ticittāni tivedanānīti.

Sattamaaṭṭhamanavamasikkhāpadāni.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – āhundarikāti sambādhā.

975.Dhuraṃ nikkhittamatteti sacepi dhuraṃ nikkhipitvā pacchā pakkamati, āpattiyevāti attho. Pavāretvā pañca yojanāni gacchantiyāpi anāpatti. Chasu vattabbameva natthi. Sace pana tīṇi gantvā teneva maggena paccāgacchati, na vaṭṭati. Aññena maggena āgantuṃ vaṭṭati.

關於輪迴章節的第一個學處——「應當躺下」意指應當躺下。其餘部分顯而易見。羊毛起源——是行為、非解脫、無心、由規定而犯、身業、三心、三受。 第一個學處。 第二個學處的解釋 關於第二個（戒）——「一件鋪蓋和一件防護」指的是一件鋪蓋和一件防護；如同將一件鋪蓋和一件防護的邊緣分別鋪開。若在中間展示衣物或其他東西，至少應放置身體的束縛則無罪。其餘部分顯而易見。羊毛起源——是行為、非解脫、無心、由規定而犯、身業、三心、三受。 第二個學處。 第三個學處的解釋 關於第三個（戒）——「優良的聚集」指的是因出家而具備的優良品質；因具備的優良品質而被稱為優良。因嫉妒而被稱為嫉妒；被壓制的意思。眾多的約定指的是眾多的約定；意指在白天眾人所知。眾多的陳述指的是眾多的陳述。陳述應通過因果說明等多種方式理解，而非請求。 在散步時應當瞭解與停止相關的罪。若說「停下」則是指停止等。若說「指示」則是指指示等。其餘部分顯而易見。 三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第三個學處。 第四個學處的解釋 關於第四個（戒）——「若有障礙」指的是十種障礙中的任何一種存在。若尋求而無法獲得，則無法獲得其他的支援。因病而存在指的是自己生病。若在災難中存在則無罪。其餘部分顯而易見。 責任放棄的起源——非行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第四個學處。 第五個學處的解釋 關於第五個（戒）——「他人應當命令」指的是在這裡如果被拒絕則應當命令，若一人以單一的方式越過多個門，則犯一次罪。若這樣越過多個門，則應當瞭解門的數量的罪。其餘部分顯而易見。 三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第五個學處。 第六個學處的解釋 關於第六個（戒）——所有內容顯而易見。相同的交流起源——非行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第六個學處。 7-8-9. 第七、第八和第九個學處的解釋 關於第七、第八和第九個（戒）——所有內容顯而易見。所有的羊毛起源，行為，非解脫，非心，世俗過失，身業，三心，三受。 第七、第八和第九個學處。 第十（戒）學處的解釋 關於第十（戒）——「應當收集」指的是應當收集。 「僅僅放棄責任」意指即使放棄責任后再離開，仍然犯罪。若放下後走五十公里也無罪。六件事情是必然的。若走三次後再按同樣的道路返回，則不允許。若以其他道路返回是允許的。

976.Antarāyeti dasavidhe antarāye – paraṃ gacchissāmīti nikkhantā, nadīpūro pana āgato, corā vā magge honti, megho vā uṭṭhāti, nivattituṃ vaṭṭati. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

Dasamasikkhāpadaṃ.

Tuvaṭṭavaggo catuttho.

  1. Cittāgāravaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Cittāgāravaggassa paṭhamasikkhāpade – rājāgāranti rañño kīḷanagharaṃ. Cittāgāranti kīḷanacittasālaṃ. Ārāmanti kīḷanaupavanaṃ. Uyyānanti kīḷanuyyānaṃ. Pokkharaṇīnti kīḷanapokkharaṇiṃ. Tasmāyeva padabhājane 『『yattha katthaci rañño kīḷitu』』ntiādi vuttaṃ. Dassanāya gacchati āpatti dukkaṭassāti ettha padavāragaṇanāya dukkaṭaṃ. Yattha ṭhitā passatīti ettha pana sace ekasmiṃyeva ṭhāne ṭhitā padaṃ anuddharamānā pañcapi passati, ekameva pācittiyaṃ. Taṃ taṃ disābhāgaṃ oloketvā passantiyā pana pāṭekkā āpattiyo. Bhikkhussa pana sabbattha dukkaṭaṃ.

981.Ārāme ṭhitāti ajjhārāme rājāgārādīni karonti, tāni passantiyā anāpatti. Gacchantī vā āgacchantī vāti piṇḍapātādīnaṃ atthāya gacchantiyā maggo hoti, tāni passati, anāpatti. Sati karaṇīye gantvāti rañño santikaṃ kenaci karaṇīyena gantvā passati, anāpatti. Āpadāsūti kenaci upaddutā pavisitvā passati, anāpatti. Sesaṃ uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – abhinisīdanābhinipajjanesu payogagaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – ujjavujjaveti yattakaṃ hatthena añchitaṃ hoti, tasmiṃ takkamhi veṭhite ekā āpatti. Kantanato pana pubbe kappāsavicinanaṃ ādiṃ katvā sabbapayogesu hatthavāragaṇanāya dukkaṭaṃ.

989.Kantitasuttanti dasikasuttādiṃ saṅghāṭetvā kantati, dukkantitaṃ vā paṭikantati. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – yāguṃ vātiādīsu taṇḍulakoṭṭanaṃ ādiṃ katvā sabbesu pubbapayogesu payogagaṇanāya dukkaṭaṃ. Yāgubhattesu bhājanagaṇanāya, khādanīyādīsu rūpagaṇanāya pācittiyāni.

993.Yāgupāneti manussehi saṅghassatthāya kariyamāne yāgupāne vā saṅghabhatte vā tesaṃ sahāyikabhāvena yaṃkiñci pacantiyā anāpatti. Cetiyapūjāya sahāyikā hutvā gandhādīni pūjeti, vaṭṭati. Attano veyyāvaccakarassāti sacepi mātāpitaro āgacchanti, yaṃkiñci bījaniṃ vā sammuñjanidaṇḍakaṃ vā kārāpetvā veyyāvaccakaraṭṭhāne ṭhapetvāva yaṃkiñci pacituṃ vaṭṭati. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – asati antarāyeti dasavidhe antarāye asati. Dhuraṃ nikkhipitvā pacchā vinicchinantī āpattiṃ āpajjitvāva vinicchināti.

「若有障礙」指的是十種障礙——若說「我將去另外的地方」，則離開后，若水流滿了，或有盜賊在路上，或雲彩升起，則應當返回。其餘部分顯而易見。第十學處的起源——非行為、非解脫、無心、世俗過失、身業、不善心、痛苦的感受。 第四章輪迴章節。 心房章節 第一個學處的解釋 關於心房章節的第一個學處——「王宮」指的是國王的遊樂場。「心房」指的是遊樂的心房。「園林」指的是遊樂的園林。「花園」指的是遊樂的花園。「水池」指的是遊樂的水池。因此在詞語解釋中說「在任何地方國王遊玩」。因看到而走動的情況下，若犯了罪則為輕罪。如果在同一地點看到而不抬起五個物體，則犯一次重罪。若向各個方向看時，則為單獨的罪。比丘則在任何地方都為輕罪。 若在園林中站立，則在王宮等地方行事，看到這些則無罪。若說「去或來」時，為乞食等目的而去的路，若看到這些則無罪。若說「去做某事」而去國王那裡，若看到這些則無罪。若在災難中進入並看到，則無罪。其餘部分顯而易見。 羊毛起源——是行為、非解脫、無心、世俗過失、身業、不善心、三受。 第一個學處。 第二個學處的解釋 關於第二個（戒）——應當瞭解在坐下和進入的行為時的罪。其餘部分顯而易見。 羊毛起源——是行為、非解脫、無心、由規定而犯、身業、三心、三受。 第二個學處。 第三個學處的解釋 關於第三個（戒）——「明亮的」指的是用手觸控的地方，若在此處被觸控則犯一次罪。在此之前若進行衣物的檢查等，所有的行為都應當瞭解為輕罪。 「觸碰」指的是觸碰十個物體等。其餘部分顯而易見。羊毛起源——是行為、非解脫、無心、由規定而犯、身業、三心、三受。 第三個學處。 第四個學處的解釋 關於第四個（戒）——「米」指的是米的收割等，若在所有的行為中有觸碰等的行為則犯輕罪。關於米和食物的器皿的數量，關於食物等的種類則為重罪。 「米的提供」指的是由人們為僧團提供的米，若在僧團的食物中以輔助的身份進行任何烹飪則無罪。參與祭壇的供奉，若以香等進行供奉，則是允許的。若父母來訪，若進行任何種子或其他物品的烹飪，則在供奉的地方也允許。其餘部分顯而易見。起源等同於第三個學處的情況。 第四個學處。 第五個學處的解釋 關於第五個（戒）——「若沒有障礙」指的是在十種障礙中若沒有。若放下責任后再離開，仍然犯罪。

998.Pariyesitvāna labhatīti sahāyikā bhikkhuniyo na labhati. Sesaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – sabbaṃ naggavagge āgārikasikkhāpade vuttanayeneva veditabbaṃ. Ayaṃ pana viseso, taṃ chasamuṭṭhānaṃ. Idaṃ 『『sahatthā』』ti vuttattā eḷakalomasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – puna pariyāyenāti punavāre. Āpadāsūti mahagghacīvaraṃ sarīrato mocetvā supaṭisāmitampi corā haranti, evarūpāsu āpadāsu anissajjitvā nivāsentiyā anāpatti. Sesaṃ uttānamevāti.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – anissajjitvāti rakkhaṇatthāya adatvā; 『『imaṃ jaggeyyāsī』』ti evaṃ anāpucchitvāti attho.

1012.Pariyesitvā na labhatīti paṭijaggikaṃ na labhati. Gilānāyāti vacībhedaṃ kātuṃ asamatthāya. Āpadāsūti raṭṭhe bhijjante āvāse chaḍḍetvā gacchanti, evarūpāsu āpadāsu anāpatti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasikkhāpadasadisānevāti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

1015-6. Navame – bāhirakaṃ anatthasaṃhitanti hatthiassarathadhanutharusippaāthabbaṇakhīlanavasīkaraṇasosāpanamantāgadappayogādibhedaṃ parūpaghātakaraṃ. Parittanti yakkhaparittanāgamaṇḍalādibhedaṃ sabbampi vaṭṭati. Sesaṃ uttānameva.

Padasodhammasamuṭṭhānaṃ – vācato vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame vāceyyāti padaṃ viseso, sesaṃ navame vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Dasamasikkhāpadaṃ.

Cittāgāravaggo pañcamo.

  1. Ārāmavaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Ārāmavaggassa paṭhamasikkhāpade – parikkhepaṃ atikkāmentiyā, upacāraṃ okkamantiyāti ettha paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiyaṃ.

1027.Sīsānulokikāti paṭhamaṃ pavisantīnaṃ bhikkhunīnaṃ sīsaṃ anulokentī pavisati, anāpatti. Yattha bhikkhuniyoti yattha bhikkhuniyo paṭhamataraṃ pavisitvā sajjhāyacetiyavandanādīni karonti, tattha tāsaṃ santikaṃ gacchāmīti gantuṃ vaṭṭati. Āpadāsūti kenaci upaddutā hoti, evarūpāsu āpadāsu pavisituṃ vaṭṭati. Sesaṃ uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – āyasmā kappitakoti ayaṃ jaṭilasahassabbhantaro thero. Saṃharīti saṅkāmesi. Saṃhaṭoti saṅkāmito. Kāsāvaṭoti nhāpitā kāsāvaṃ nivāsetvā kammaṃ karonti, taṃ sandhāyāhaṃsu. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Dutiyasikkhāpadaṃ.

「若尋求而無法獲得」指的是輔助的比丘無法獲得。其餘部分顯而易見。責任放棄的起源——非行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第五個學處。 第六個學處的解釋 關於第六個（戒）——所有內容應當與裸體章節的教義相同。這是特別之處，即六種起源。由於提到「用手」，故羊毛起源、行為、非解脫、無心、由規定而犯、身業、三心、三受。 第六個學處。 第七個學處的解釋 關於第七個（戒）——「再次尋求」指的是再次的尋求。若在災難中，若高貴的衣物從身體上脫落，被盜賊奪走，在這樣的災難中若不放棄而繼續穿著，則無罪。其餘部分顯而易見。 困難的起源——由身和語的行為而起，非解脫、無心、由規定而犯、身業、語業、三心、三受。 第七個學處。 第八個學處的解釋 關於第八個（戒）——「不放棄」指的是爲了保護而不放棄；「我將會這樣做」意指不詢問而去做。 「若尋求而無法獲得」指的是在保護的情況下無法獲得。因病而存在意指無法做到語的分割。若在災難中，若在國家中被驅逐而離開，若在這樣的災難中則無罪。其餘部分顯而易見。起源等同於下一個學處的情況。 第八個學處。 第九個學處的解釋 1015-6. 關於第九個（戒）——「外在的無益」指的是與大象、馬、車、弓、箭、重物、工藝等相關的行為。所有的行為都應當瞭解為輕罪。其餘部分顯而易見。 言語的清凈起源——由言語和言語的心而起，行為、非解脫、無心、由規定而犯、身業、三心、三受。 第九個學處。 第十（戒）學處的解釋 關於第十個（戒）——「應當說」指的是詞語的特別之處，其餘部分應當與第九個的教義相同，結合起源等。 第十個學處。 心房章節第五部分。 園林章節 第一個學處的解釋 關於園林章節的第一個學處——若越過障礙，則在這裡若進入時犯輕罪，在第二個部分則為重罪。 「觀察頭部」指的是進入時觀察比丘的頭部，若觀察到則無罪。若比丘們首先進入並進行禮拜等活動，則應當去他們那裡。若因任何原因受到威脅，若在這樣的情況下進入則允許。其餘部分顯而易見。 責任放棄的起源——是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第一個學處。 第二個學處的解釋 關於第二個（戒）——「尊者Kappitaka」指的是這位修行者。若說「聚集」則是指懷疑。若說「聚集」則是指被懷疑。若說「黃色的」則是指洗凈后穿上黃色的衣服而進行的行為，指的是以此為依據。其餘部分顯而易見。 三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第二個學處。

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – anusāsanipurekkhārāyāti idānipi tvaṃ bālā abyattātiādinā nayena anusāsanipakkhe ṭhatvā vadantiyā anāpatti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasikkhāpadasadisānevāti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – sabbaṃ uttānameva. Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti. Nimantitāya anāpucchā bhuñjantiyā āpattisambhavato siyā kiriyākiriyaṃ, pavāritāya kappiyaṃ kāretvāpi akāretvāpi bhuñjantiyā āpattisambhavato siyā kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – kule maccharo kulamaccharo, kulamaccharo etissā atthīti kulamaccharinī kulaṃ vā maccharāyatīti kulamaccharinī. Kulassa avaṇṇanti taṃ kulaṃ assaddhaṃ appasannanti. Bhikkhunīnaṃ avaṇṇanti bhikkhuniyo dussīlā pāpadhammāti.

1045.Santaṃyeva ādīnavanti kulassa vā bhikkhunīnaṃ vā santaṃ aguṇaṃ. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – ovādāyāti garudhammatthāya. Saṃvāsāyāti uposathapavāraṇāpucchanatthāya. Ayamettha saṅkhepo. Vitthāro pana bhikkhunovādakasikkhāpadavaṇṇanāyaṃ vuttoyeva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – pariyesitvā na labhatīti bhikkhuniṃ na labhati. Sesaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – ekakammantiādīhi uposathapavāraṇāyeva vuttā. Sesaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

  2. Navame – sabbaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – pasākheti adhokāye. Adhokāyo hi yasmā tato rukkhassa sākhā viya ubho ūrū pabhijjitvā gatā, tasmā pasākhoti vuccati.

第三個學處的解釋 關於第三個（戒）——"在教導之前"指的是現在你是無知的、未學習的等語句，站在教導的一方說話時無罪。其餘部分顯而易見。起源等同於前一個學處的情況。 第三個學處。 第四個學處的解釋 關於第四個（戒）——所有內容顯而易見。四種起源——從身、從身語、從身心、從身語心而起。若未經邀請而食用，則可能是行為或非行為；若已獲得許可，無論是否準備合適的食物都可能犯罪，是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第四個學處。 第五個學處的解釋 關於第五個（戒）——對家族吝嗇的人是家族吝嗇者，對家族吝嗇者而言是家族吝嗇的女性；或者對家族吝嗇的女性。家族的缺點指的是這個家族是不信的、不滿意的。比丘尼的缺點指的是比丘尼是無戒行、惡法的。 確實存在缺點指的是對家族或比丘尼的確實存在的缺點。其餘部分顯而易見。三種起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第五個學處。 第六個學處的解釋 關於第六個（戒）——"教導"指的是爲了嚴肅的事務。"共同生活"指的是爲了布薩和許可的詢問。這是概要。詳細內容已在比丘教導的學處中解釋。 羊毛起源——是行為、非解脫、無心、由規定而犯、身業、三心、三受。 第六個學處。 第七個學處的解釋 關於第七個（戒）——"若尋求而無法獲得"指的是無法獲得比丘尼。其餘部分顯而易見。詳細內容同樣已在比丘教導中解釋。 責任放棄的起源——非行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第七個學處。 第八個學處的解釋 關於第八個（戒）——"單一行為"等已在布薩和許可中解釋。其餘部分顯而易見。詳細內容同樣已在比丘教導中解釋。 第一個重罪的起源——非行為、非解脫、無心、世俗過失、身業、不善心、痛苦的感受。 第八個學處。 第九個學處的解釋 關於第九個（戒）——所有內容顯而易見。詳細內容同樣已在比丘教導中解釋。 責任放棄的起源——非行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第九個學處。 第十個學處的解釋 關於第十個（戒）——"分支"指的是在下部。因為從那裡分出的樹枝如同兩腿分開，所以稱為分支。

1065.Bhindātiādīsu sace 『『bhinda, phālehī』』ti sabbāni āṇāpeti, so ca tatheva karoti, cha āṇattidukkaṭāni cha ca pācittiyāni āpajjati. Athāpi evaṃ āṇāpeti – 『『upāsaka, yaṃkiñci ettha kātabbaṃ, taṃ sabbaṃ karohī』』ti, so ca sabbānipi bhedanādīni karoti; ekavācāya cha dukkaṭāni cha pācittiyānīti dvādasa āpattiyo. Sace pana bhedanādīsupi ekaṃyeva vatvā 『『idaṃ karohī』』ti āṇāpeti, so ca sabbāni karoti, yaṃ āṇattaṃ, tasseva karaṇe pācittiyaṃ. Sesesu anāpatti. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ , acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dasamasikkhāpadaṃ.

Ārāmavaggo chaṭṭho.

  1. Gabbhinivaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Gabbhinivaggassa paṭhamasikkhāpade – āpannasattāti kucchipaviṭṭhasattā.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

1073-4. Dutiye – pāyantinti thaññaṃ pāyamānaṃ. Mātā vā hotīti yaṃ dārakaṃ pāyeti, tassa mātā vā hoti dhāti vā. Sesaṃ uttānameva. Ubhayampi tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – sikkhāsammutiṃ dātunti kasmā dāpesi? 『『Mātugāmo nāma lolo hoti dve vassāni chasu dhammesu asikkhitvā sīlāni pūrayamāno kilamati, sikkhitvā pana pacchā na kilamissati, nittharissatī』』ti dāpesi.

1079.Pāṇātipātāveramaṇiṃ dve vassāni avītikkamma samādānaṃ samādiyāmīti yaṃ taṃ pāṇātipātā veramaṇīti paññattaṃ sikkhāpadaṃ, taṃ pāṇātipātā veramaṇisikkhāpadaṃ dve vassāni avītikkamitabbasamādānaṃ katvā samādiyāmīti attho. Esa nayo sabbattha. Imā cha sikkhāyo saṭṭhivassāyapi pabbajitāya dātabbāyeva, na etāsu asikkhitā upasampādetabbā.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – sabbaṃ uttānameva. Sace pana paṭhamaṃ vuṭṭhānasammuti na dinnā hoti, upasampadamāḷakepi dātabbāyeva. Imā dvepi mahāsikkhamānā nāma.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – kiñcāpi ūnadvādasavassaṃ paripuṇṇasaññāya vuṭṭhāpentiyā anāpatti, sā pana anupasampannāva hoti. Sesaṃ uttānameva.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – dasavassāya gihigatāya sikkhāsammutiṃ datvā paripuṇṇadvādasavassaṃ upasampādetuṃ vaṭṭati.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – sabbaṃ uttānameva. Samuṭṭhānādīnipi sabbesu dutiye vuttasadisāneva. Ayaṃ pana viseso – yattha sammuti atthi, tattha kiriyākiriyaṃ hotīti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – na anuggaṇhāpeyyāti 『『imissā ayye uddesādīni dehī』』ti evaṃ uddesādīhi na anuggaṇhāpeyya.

1110.Pariyesitvāti aññaṃ pariyesitvā na labhati, sayaṃ gilānā hoti, na sakkoti uddesādīni dātuṃ, tassā anāpatti. Sesaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

「若說『破壞，分開』等，若命令所有，則該人如是行事，犯六個輕罪和六個重罪。即使如此，若命令說『居士，任何事情在這裡應當做的，全部都做』時，則他也會進行所有的破壞等；若以單一的言語命令六個輕罪和六個重罪，則共計十二種罪。若在破壞等中也只說『這樣做』時，則他也會做所有的，若為所命之事，則為重罪。其餘部分無罪。其餘部分顯而易見。 困難的起源——是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第十個學處。 園林章節第六部分。 懷孕章節 第一個學處的解釋 關於懷孕章節的第一個學處——「有生命的存在」指的是在母親的子宮中有生命。 第一個學處。 第二個學處的解釋 1073-4. 關於第二個（戒）——「懷孕」指的是母親懷孕的狀態。若說「母親」則是指懷孕的母親。其餘部分顯而易見。兩者皆為三種起源——是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第二個學處。 第三個學處的解釋 關於第三個（戒）——「給予教導」問為何給予？「母親的教導是無常的，若在六種法中未學習而完成戒律則會疲憊，學習后則不會疲憊，將會完成。」因此給予教導。 「不殺生的戒律」指的是在兩年內不犯此戒律的承諾，所指的「不殺生的戒律」是指該戒律，意指在兩年內不犯此戒律。所有的教義皆是如此。這六個戒律應當在六十歲時給予，不應在其中未學習者中進行受戒。 第三個學處。 第四個學處的解釋 關於第四個（戒）——所有內容顯而易見。若第一種的受戒未給予，則在受戒的集會上應當給予。此兩者皆為偉大的戒律。 第四個學處。 第五個學處的解釋 關於第五個（戒）——即使在有兩種缺失的情況下，若以完整的認知而受戒，則無罪，但若未受戒則應當如此。其餘部分顯而易見。 第五個學處。 第六個學處的解釋 關於第六個（戒）——在十歲時，若給予在家者的教導，則應當在完整的十二歲時受戒。 第六個學處。 第七個學處的解釋 關於第七個（戒）——所有內容顯而易見。起源等同於第二個的教義。此處的特別之處在於——若存在共識，則應當有行為與非行為。 第七個學處。 第八個學處的解釋 關於第八個（戒）——不應當給予「請給予我這些教導」的請求，若以此請求而不應給予教導。 「若尋求」指的是若尋求他物而無法獲得，自身生病，無法給予教導，則無罪。其餘部分顯而易見。責任放棄的起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第八個學處。 第九個學處的解釋 （內容未提供）

  1. Navame – na upaṭṭhaheyyāti cuṇṇena mattikāya dantakaṭṭhena mukhodakenāti evaṃ tena tena karaṇīyena na upaṭṭhaheyya. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – neva vūpakāseyyāti na gahetvā gaccheyya. Na vūpakāsāpeyyāti 『『imaṃ ayye gahetvā gacchā』』ti aññaṃ na āṇāpeyya. Sesamettha uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ , sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Dasamasikkhāpadaṃ.

Gabbhinivaggo sattamo.

  1. Kumāribhūtavaggo

1-2-3. Paṭhamadutiyatatiyasikkhāpadavaṇṇanā

  1. Kumāribhūtavaggassa paṭhamadutiyatatiyasikkhāpadāni tīṇi tīhi gihigatasikkhāpadehi sadisāni. Yā pana tā sabbapaṭhamā dve mahāsikkhamānā, tā atikkantavīsativassāti veditabbā. Tā gihigatā vā hontu agihigatā vā, sikkhamānā icceva vattabbā, gihigatāti vā kumāribhūtāti vā na vattabbā. Gihigatāya dasavassakāle sikkhāsammutiṃ datvā dvādasavassakāle upasampadā kātabbā. Ekādasavassakāle datvā terasavassakāle kātabbā, dvādasaterasacuddasapannarasasoḷasasattarasaaṭṭhārasavassakāle sammutiṃ datvā vīsativassakāle upasampadā kātabbā. Aṭṭhārasavassakālato paṭṭhāya ca panāyaṃ gihigatātipi kumāribhūtātipi vattuṃ vaṭṭati, kumāribhūtā pana gihigatāti na vattabbā, kumāribhūtā icceva vattabbā. Mahāsikkhamānā pana gihigatātipi vattuṃ na vaṭṭati, kumāribhūtātipi vattuṃ na vaṭṭati, sikkhāsammutidānavasena pana tissopi sikkhamānāti vattuṃ vaṭṭati.

Paṭhamadutiyatatiyāni.

4-5-6. Catutthapañcamachaṭṭhasikkhāpadavaṇṇanā

1136.Catutthapañcamachaṭṭhesu sabbaṃ uttānameva. Sabbāni tisamuṭṭhānāni catutthaṃ kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti. Pañcamaṃ kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ , kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti. Yañcettha saṅghena paricchinditabbāti vuttaṃ, tassa upaparikkhitabbāti attho. Chaṭṭhaṃ kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti. Yaṃ panettha 『『paricchinditvā』』ti vuttaṃ, tassa upaparikkhitvāti attho.

Catutthapañcamachaṭṭhasikkhāpadāni

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – sabbaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhamepi – sabbaṃ uttānameva. Samuṭṭhānādīnipi anantarasadisānevāti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

關於第九個（戒）——「不應接受」指的是不應以粉末、泥土、牙木、口水等方式接受。其餘部分顯而易見。第一個重罪的起源——是行為、非解脫、無心、世俗過失、身業、不善心、痛苦的感受。 第九個學處。 第十個學處的解釋 關於第十個（戒）——「不應捉住」指的是不應抓住而離開。不應命令「請抓住這個」。其餘部分顯而易見。責任放棄的起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第十個學處。 懷孕章節第七部分。 少年章節 1-2-3. 第一個、第二個、第三個學處的解釋 關於少年章節的第一個、第二個、第三個學處，三者與在家者的學處相同。所有這些第一類的兩位偉大修行者，應理解為已超過二十歲。無論是屬於在家者還是非在家者，均應被視為修行者，不能稱為在家者或少年。在十歲時給予教導，十二歲時應受戒。在十一歲時給予，十三歲時應受戒，十二歲、十三歲、十四歲、十五歲、十六歲、十七歲、十八歲、十九歲、二十歲時應給予教導，二十歲時應受戒。從十八歲開始，可以稱為在家者或少年，但少年不應被稱為在家者，少年應當被稱為少年。偉大修行者也不應被稱為在家者或少年，但根據教導的給予，三者仍可被視為修行者。 第一個、第二個、第三個學處。 4-5-6. 第四個、第五個、第六個學處的解釋 關於第四個、第五個、第六個（戒）——所有內容顯而易見。所有的三種起源，第四個是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。第五個是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。若在此處提到「應當限制」，則意指應當仔細觀察。第六個是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。若在此處提到「限制」，則意指應當仔細觀察。 第四個、第五個、第六個學處。 第七個學處的解釋 關於第七個（戒）——所有內容顯而易見。責任放棄的起源——是行為、非解脫、無心、世俗過失、身業、語業、不善心、痛苦的感受。 第七個學處。 第八個學處的解釋 關於第八個（戒）——所有內容顯而易見。起源等同於前面的情況。 第八個學處。 第九個學處的解釋 （內容未提供）

  1. Navame – sokāvāsanti saṅketaṃ katvā agacchamānā purisānaṃ anto sokaṃ pavesetīti sokāvāsā, taṃ sokāvāsaṃ. Tenevāha – 『『sokāvāsā nāma paresaṃ dukkhaṃ uppādetī』』ti. Atha vā gharaṃ viya gharasāmikā, ayampi purisasamāgamaṃ alabhamānā sokaṃ āvisati. Iti yaṃ āvisati, svāssā āvāso hotīti sokāvāsā. Tenāha – 『『sokaṃ āvisatī』』ti. Ajānantīti edisā ayanti ajānamānā. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – anāpucchāti anāpucchitvā. Bhikkhunīhi dvikkhattuṃ āpucchitabbaṃ – pabbajjākāle ca upasampadākāle ca, bhikkhūnaṃ pana sakiṃ āpucchitepi vaṭṭati.

1165.Ajānantīti mātādīnaṃ atthibhāvaṃ ajānantī. Sesaṃ uttānameva. Idaṃ apubbasamuṭṭhānasīsaṃ. Catusamuṭṭhānaṃ – vācato kāyavācato vācācittato kāyavācācittato ca samuṭṭhāti. Kathaṃ? Abbhānakammādīsu kenacideva karaṇīyena khaṇḍasīmāyaṃ nisinnā 『『pakkosatha sikkhamānaṃ, idheva naṃ upasampādessāmā』』ti upasampādeti; evaṃ vācato samuṭṭhāti. Upassayato paṭṭhāya upasampādessāmīti vatvā khaṇḍasīmaṃ gacchantiyā kāyavācato samuṭṭhāti. Dvīsupi ṭhānesu paṇṇattibhāvaṃ jānitvāva vītikkamaṃ karontiyā vācācittato kāyavācācittato ca samuṭṭhāti. Ananujānāpetvā upasampādanato kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dasamasikkhāpadaṃ.

  1. Ekādasamasikkhāpadavaṇṇanā

1167-8. Ekādasame – pārivāsikachandadānenāti pārivāsiyena chandadānena. Tattha catubbidhaṃ pārivāsiyaṃ – parisapārivāsiyaṃ , rattipārivāsiyaṃ, chandapārivāsiyaṃ, ajjhāsayapārivāsiyanti. Tattha parisapārivāsiyaṃ nāma bhikkhū kenacideva karaṇīyena sannipatitā honti, atha megho vā uṭṭhāti, ussāraṇā vā kariyati, manussā vā ajjhottharantā āgacchanti, bhikkhū 『『anokāsā mayaṃ aññatra gacchāmā』』ti chandaṃ avissajjetvāva uṭṭhahanti. Idaṃ parisapārivāsiyaṃ. Kiñcāpi parisapārivāsiyaṃ, chandassa pana avissaṭṭhattā kammaṃ kātuṃ vaṭṭati.

Puna bhikkhū 『『uposathādīni karissāmā』』ti rattiṃ sannipatitvā 『『yāva sabbe sannipatanti, tāva dhammaṃ suṇissāmā』』ti ekaṃ ajjhesanti, tasmiṃ dhammakathaṃ kathenteyeva aruṇo uggacchati. Sace 『『cātuddasikaṃ uposathaṃ karissāmā』』ti nisinnā 『『pannaraso』』ti kātuṃ vaṭṭati. Sace pannarasikaṃ kātuṃ nisinnā pāṭipade anuposathe uposathaṃ kātuṃ na vaṭṭati, aññaṃ pana saṅghakiccaṃ kātuṃ vaṭṭati. Idaṃ rattipārivāsiyaṃ nāma.

Puna bhikkhū 『『kiñcideva abbhānādisaṅghakammaṃ karissāmā』』ti nisinnā honti, tatreko nakkhattapāṭhako bhikkhu evaṃ vadati – 『『ajja nakkhattaṃ dāruṇaṃ, mā imaṃ kammaṃ karothā』』ti. Te tassa vacanena chandaṃ vissajjetvā tattheva nisinnā honti. Athañño āgantvā 『『nakkhattaṃ paṭimānentaṃ attho bālaṃ upaccagā』』ti (jā. 1.1.49) vatvā 『『kiṃ nakkhattena karothā』』ti vadati. Idaṃ chandapārivāsiyañceva ajjhāsayapārivāsiyañca. Etasmiṃ pārivāsiye puna chandapārisuddhiṃ anānetvā kammaṃ kātuṃ na vaṭṭati.

Vuṭṭhitāya parisāyāti chandaṃ vissajjetvā kāyena vā vācāya vā chandavissajjanamatteneva vā uṭṭhitāya parisāya.

關於第九個（戒）——"悲傷的住所"指的是通過約定而未前往，使男性進入悲傷之中的地方，因此稱為"悲傷的住所"。正如所說："悲傷的住所意味著給他人帶來痛苦。"或者，就像房子屬於房主一樣，這個人因無法獲得男性的聚會而陷入悲傷。因此，她陷入悲傷的地方就成為她的住所。因此說："她陷入悲傷"。"不知情"指的是這樣的人不知情。其餘部分顯而易見。三種起源——是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第九個學處。 第十個學處的解釋 關於第十個（戒）——"未詢問"指的是未經詢問。比丘尼應當詢問兩次——在出家時和受具足戒時，對比丘來說，即使詢問一次也是可以的。 "不知情"指的是不知道母親等人的存在。其餘部分顯而易見。這是前所未有的起源。四種起源——從語、從身語、從語心、從身語心而起。如何？在某些儀式中，在不完整的界限處坐著，說："召喚修行者，在此處就受具足戒"，這樣受具足戒；這就是從語而起。從住所開始說"我將受具足戒"，走向不完整的界限時，從身語而起。在兩處地方，瞭解規定的性質后犯戒時，從語心、從身語心而起。未經允許而受具足戒，是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第十個學處。 第十一個學處的解釋 1167-8. 關於第十一個（戒）——"給予儀式的意願"指的是儀式的意願。在那裡有四種儀式——集會儀式、夜間儀式、意願儀式、意圖儀式。在那裡，集會儀式是指比丘因某些事務而集會，然後下雨或進行驅逐，或人們涌入，比丘說："我們無法在此停留"，未放棄意願就離開。這是集會儀式。雖然是集會儀式，但因未放棄意願，可以進行儀式。 再者，比丘說："我們將進行布薩等"，夜晚集會，說："在所有人集會之前，我們將聽聞法"，邀請一人。在此人講法時，黎明升起。若說"我們將舉行十四日布薩"，坐下說"可以舉行十五日"。若坐下準備舉行十五日，在初一日不可舉行布薩，但可進行其他僧團事務。這稱為夜間儀式。 再者，比丘坐下準備進行某些儀式，其中一位誦星的比丘說："今日星相不佳，不要進行此儀式"。他們放棄意願，就坐在那裡。然後另一人來說："等待星相是愚蠢的"，說："為何等待星相？"這是意願儀式和意圖儀式。在此儀式中，未經意願凈化，不可進行儀式。 "集會結束"指的是放棄意願，以身體或語言，或僅僅放棄意願而結束集會。

1169.Anāpatti avuṭṭhitāya parisāyāti chandaṃ avissajjetvā avuṭṭhitāya anāpatti. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ , kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Ekādasamasikkhāpadaṃ.

  1. Dvādasamasikkhāpadavaṇṇanā

  2. Dvādasame – upassayo na sammatīti vasanokāso nappahoti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasadisānevāti.

Dvādasamasikkhāpadaṃ.

  1. Terasamasikkhāpadavaṇṇanā

  2. Terasame – ekaṃ vassaṃ dveti ekantarike ekasmiṃ saṃvacchare dve vuṭṭhāpeti. Sesaṃ uttānameva. Samuṭṭhānādīnipi vuttasadisānevāti.

Terasamasikkhāpadaṃ.

Kumāribhūtavaggo aṭṭhamo.

  1. Chattupāhanavaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Chattavaggassa paṭhamasikkhāpade – sakimpi dhāreti āpatti pācittiyassāti maggagamane ekapayogeneva divasampi dhāreti, ekāva āpatti. Sace kaddamādīni patvā upāhanā omuñcitvā chattameva dhārentī gacchati, dukkaṭaṃ. Athāpi gacchādīni disvā chattaṃ apanāmetvā upāhanāruḷhāva gacchati, dukkaṭameva. Sace chattampi apanāmetvā upāhanāpi omuñcitvā puna dhāreti, puna pācittiyaṃ. Evaṃ payogagaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – yānena yāyantīti etthāpi orohitvā punappunaṃ abhiruhantiyā payogagaṇanāya āpattiyo veditabbā. Sesaṃ paṭhame vuttanayamevāti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – vippakiriyiṃsūti maṇayo vippakiṇṇā. Idhāpi omuñcitvā dhārentiyā payogagaṇanāya āpattiyo. Samuṭṭhānādīni vuttanayāneva. Kevalaṃ idha akusalacittaṃ hotīti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – sīsūpagādīsu yaṃ yaṃ dhāreti, tassa tassa vasena vatthugaṇanāya āpattiyo veditabbā. Sesaṃ tatiye vuttanayamevāti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – gandhavaṇṇakenāti gandhena ca vaṇṇakena ca. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – sabbaṃ pañcame vuttasadisamevāti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

1208-9. Sattame – ummaddāpeti āpatti pācittiyassāti ettha hatthaṃ amocetvā ummaddane ekāva āpatti, mocetvā mocetvā ummaddane payogagaṇanāya āpattiyo. Sambāhanepi eseva nayo. Gilānāyāti antamaso maggagamanaparissamenāpi sābādhāya. Āpadāsūti corabhayādīhi sarīrakampanādīsu. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

Sattamasikkhāpadaṃ.

8-9-10. Aṭṭhamanavamadasamasikkhāpadavaṇṇanā

  1. Aṭṭhamādīsu tīsu sikkhamānāya sāmaṇeriyā, gihiniyāti idameva nānākaraṇaṃ, sesaṃ sattame vuttasadisamevāti.

Aṭṭhamanavamadasamasikkhāpadāni.

  1. Ekādasamasikkhāpadavaṇṇanā

關於第十一個（戒）——「未離開聚會」指的是在未放棄意願的情況下，未離開聚會。其餘部分顯而易見。三種起源——是行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第十一個學處。 第十二個學處的解釋 關於第十二個（戒）——「住所不合適」指的是居住的地方不適合。其餘部分顯而易見。起源等同於前面的情況。 第十二個學處。 第十三個學處的解釋 關於第十三個（戒）——在一年內，兩個在同一歲數的年份中，兩個應被視為一年。其餘部分顯而易見。起源等同於前面的情況。 第十三個學處。 少年章節第八部分。 帽子章節 第一個學處的解釋 關於帽子章節的第一個學處——若自己持有，則會犯輕罪；在行走的過程中，即使是白天持有，也只算一次輕罪。若在達到某種條件后，鬆開帽子而持有，則犯輕罪。如果看到他人行走而放下帽子，仍然持有帽子，則犯輕罪。若放下帽子，鬆開帶子后再次持有，則再次犯輕罪。應當瞭解根據這種使用方式而產生的罪。其餘部分顯而易見。頭髮的起源——是行為、非解脫、無心、由規定而犯、身業、三心、三受。 第一個學處。 第二個學處的解釋 關於第二個（戒）——「通過交通工具行走」指的是在此處反覆上下車，應當瞭解根據這種使用方式而產生的罪。其餘部分與第一個學處的說法相同。 第二個學處。 第三個學處的解釋 關於第三個（戒）——「被分散」指的是珠子被分散。在此處放下而持有的情況下，應當瞭解根據這種使用方式而產生的罪。起源等同於前面的情況。僅在此處不善心存在。 第三個學處。 第四個學處的解釋 關於第四個（戒）——在頭上或其他地方持有的情況，應當根據每個情況瞭解所產生的罪。其餘部分與第三個學處的說法相同。 第四個學處。 第五個學處的解釋 關於第五個（戒）——「通過香氣和顏色」指的是通過香氣和顏色。其餘部分顯而易見。起源等同於第三個學處的情況。 第五個學處。 第六個學處的解釋 關於第六個（戒）——所有內容與第五個學處的說法相同。 第六個學處。 第七個學處的解釋 1208-9. 關於第七個（戒）——「使人發狂」指的是犯輕罪的情況；在此處若手未放下，則在發狂的情況下算作一次輕罪，放下後反覆發狂的使用方式應當瞭解所產生的罪。對於身體的震動等情況也是如此。生病的情況下，至少在行走的過程中也應當有障礙。關於災難等情況，指的是因盜賊等造成的身體顫動等。其餘部分顯而易見。起源等同於第三個學處的情況。 第七個學處。 8-9-10. 關於第八、第九、第十個學處的解釋 關於第八等的三個學處，指的是修行者與在家者，這些是不同的情況，其餘部分與第七個學處的說法相同。 第八、第九、第十個學處。 第十一個學處的解釋 （內容未提供）

  1. Ekādasame – bhikkhussa puratoti abhimukhamevāti attho. Idaṃ pana upacāraṃ sandhāya kathitanti veditabbaṃ. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Ekādasamasikkhāpadaṃ.

  1. Dvādasamasikkhāpadavaṇṇanā

1219-23. Dvādasame – anokāsakatanti asukasmiṃ nāma ṭhāne pucchāmīti evaṃ akataokāsaṃ. Tenevāha – 『『anokāsakatanti anāpucchā』』ti . Anodissāti asukasmiṃ nāma ṭhāne pucchāmīti evaṃ aniyametvā kevalaṃ 『『pucchitabbaṃ atthi, pucchāmi ayyā』』ti evaṃ vatvā. Sesaṃ uttānameva. Padasodhammasamuṭṭhānaṃ – vācato vācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dvādasamasikkhāpadaṃ.

  1. Terasamasikkhāpadavaṇṇanā

  2. Terasame – parikkhepaṃ atikkāmentiyāti ekena pādena atikkante dukkaṭaṃ, dutiyena pācittiyaṃ. Upacārepi eseva nayo.

1227.Acchinnacīvarikāyātiādīsu saṅkaccikacīvarameva cīvaranti veditabbaṃ. Āpadāsūti mahagghaṃ hoti saṅkaccikaṃ, pārupitvā gacchantiyāva upaddavo uppajjati, evarūpāsu āpadāsu anāpatti. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Terasamasikkhāpadaṃ.

Chattupāhanavaggo navamo.

Uddiṭṭhā kho ayyāyo chasaṭṭhisataṃ pācittiyā dhammāti ettha sabbāneva bhikkhunīnaṃ khuddakesu channavuti, bhikkhūnaṃ dvenavutīti aṭṭhāsītisataṃ sikkhāpadāni, tato sakalaṃ bhikkhunīvaggaṃ, paramparabhojanaṃ, anatirittabhojanaṃ, anatirittena abhihaṭṭhuṃ pavāraṇaṃ, paṇītabhojanaviññatti, acelakasikkhāpadaṃ, duṭṭhullapaṭicchādanaṃ, ūnavīsativassupasampādanaṃ, mātugāmena saddhiṃ saṃvidhāya addhānagamanaṃ, rājantepurappavesanaṃ, santaṃ bhikkhuṃ anāpucchā vikāle gāmappavesanaṃ, nisīdanaṃ vassikasāṭikanti imāni dvāvīsati sikkhāpadāni apanetvā sesāni satañca chasaṭṭhi ca sikkhāpadāni pātimokkhuddesamaggena uddiṭṭhāni hontīti veditabbāni. Tenāha – 『『uddiṭṭhā kho ayyāyo chasaṭṭhisataṃ pācittiyā dhammā…pe… evametaṃ dhārayāmī』』ti.

Tatrāyaṃ saṅkhepato samuṭṭhānavinicchayo – giraggasamajjaṃ, cittāgārasikkhāpadaṃ, saṅghāṇi, itthālaṅkāro, gandhavaṇṇako, vāsitakapiññāko, bhikkhunīādīhi ummaddanaparimaddanānīti imāni dasa sikkhāpadāni acittakāni lokavajjāni. Ayaṃ panettha adhippāyo – vināpi cittena āpajjitabbattā acittakāni, citte pana sati akusaleneva āpajjitabbattā lokavajjāni. Avasesāni acittakāni, paṇṇattivajjāneva. Corīvuṭṭhāpanaṃ, gāmantaraṃ, ārāmasikkhāpadaṃ gabbhinivagge ādito paṭṭhāya satta, kumāribhūtavagge ādito paṭṭhāya pañca, purisasaṃsaṭṭhaṃ pārivāsiyachandadānaṃ, anuvassavuṭṭhāpanaṃ, ekantarikavuṭṭhāpananti imāni ekūnavīsati sikkhāpadāni sacittakāni paṇṇattivajjāni, avasesāni sacittakāni lokavajjānevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

Khuddakavaṇṇanā niṭṭhitā.

Pācittiyakaṇḍaṃ niṭṭhitaṃ.

關於第十一個（戒）——「在比丘面前」意指面向比丘。這裡應理解為是指接近的情況。其餘部分顯而易見。困難的起源——是從身語、從身語心而起，行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第十一個學處。 第十二個學處的解釋 1219-23. 關於第十二個（戒）——「無處可問」指的是在某個地方詢問的情況，因此稱為「無處可問」。因此說：「無處可問即未詢問」。「無處可見」指的是在某個地方詢問的情況，因此不受限制，僅僅說：「有可詢問的，我問你們」。其餘部分顯而易見。清理語句的起源——是從語、從語心而起，行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 第十二個學處。 第十三個學處的解釋 關於第十三個（戒）——「越過障礙」意指用一隻腳越過時犯輕罪，用另一隻腳越過時犯輕罪。接近的情況也是如此。 關於「破碎的袈裟」等情況，應理解為是清理的袈裟。在災難中，情況是嚴重的，破損的情況下也會產生障礙，因此在這種情況下不受限制。其餘部分顯而易見。頭髮的起源——是行為、非解脫、無心、由規定而犯、身業、三心、三受。 第十三個學處。 帽子章節第九部分。 「在此，尊者們，已提到六十個輕罪的教法。」在這裡，所有的比丘的輕罪有六十個，在比丘中有二十九個，因此有八十個學處，接下來是整個比丘群體、食物的分享、不被打擾的食物、不被打擾的食物的請求、精緻的食物的識別、修行者的戒律、無知的遮蔽、二十歲以下的受戒、與母親的約定、進入國王的城市、在不詢問的情況下進入村莊、坐在雨季的袈裟上等，這二十七個學處應被排除在外，其餘的六十個學處應被視為根據戒律的教導。故說：「在此，尊者們，已提到六十個輕罪的教法。」 在此概述的起源——山崖的聚會、心靈的庇護、僧團的聚會、女性的裝飾、香氣的顏色、被風吹散的袈裟、比丘等引發的狂亂等，這十個學處是不善的、世俗的。這裡的意圖是——即使沒有心，仍然會犯戒，但若心中存在不善，則會犯世俗的戒。其餘的不善的，屬於規定的過失。盜賊的驅逐、村外、園林的學處，從懷孕章節起算七個，從少年章節起算五個，男性的聚會、願望的給予、無雨的驅逐、單獨離開的情況，這二十個學處是有心的，屬於規定的過失，其餘的則是有心的世俗的過失。 關於《薩曼塔帕薩迪卡》中的比丘分法的闡述 小段落的闡述已完成。 輕罪部分已完成。

  1. Pāṭidesanīyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

Pāṭidesanīyasikkhāpadavaṇṇanā

Pāṭidesanīyā nāma, khuddakānaṃ anantarā;

Ye dhammā aṭṭha āruḷhā, saṅkhepeneva saṅgahaṃ;

Tesaṃ pavattate esā, saṅkhepeneva vaṇṇanā.

說明部分（比丘分法的闡述） 說明學處的闡述 說明者所說的，指的是小段落的內容； 那些法則八種升起，簡要地進行概括； 它們的運作是這樣的，簡要地進行說明。

  1. Yāni hi ettha pāḷiyaṃ sappitelādīni niddiṭṭhāni, tāniyeva viññāpetvā bhuñjantiyā pāṭidesanīyā. Pāḷivinimuttakesu pana sabbesu dukkaṭaṃ. Sesamettha uttānameva. Aṭṭhavidhampi panetaṃ pāṭidesanīyaṃ catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Pāṭidesanīyavaṇṇanā niṭṭhitā.

Pāṭidesanīyakaṇḍaṃ niṭṭhitaṃ.

Sekhiyā pana uddiṭṭhā, ye dhammā pañcasattati;

Tesaṃ anantarāyeva, sattādhikaraṇavhayā.

Mahāvibhaṅge yo vutto, tesaṃ atthavinicchayo;

Bhikkhunīnaṃ vibhaṅgepi, tādisaṃyeva taṃ vidū.

Yasmā tasmā visuṃ tesaṃ, dhammānaṃ atthavaṇṇanā;

Na vuttā tattha yā vuttā, vuttāyeva hi sā idhāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Bhikkhunīvibhaṅgavaṇṇanā niṭṭhitā.

Sabbāsavapahaṃ esā, niṭṭhitā vaṇṇanā yathā;

Sabbāsavapahaṃ maggaṃ, patvā passantu nibbutinti.

Ubhatovibhaṅgaṭṭhakathā niṭṭhitā.

在這裡，若在巴利文中提到的金屬等物品，正是這些應被理解為在享用時的說明。在巴利的解脫中，所有都犯輕罪。其餘部分顯而易見。八種類別的說明，四種起源——是從身體、從身體的語言、從身體的心、從身體的語言心而起，行為、非解脫、無心、由規定而犯、身業、語業、三心、三受。 說明部分已完成。 說明部分已完成。 關於所提到的五十七個法則； 這些法則緊接著，七個相關的條件。 在《大分法》中所說的， 對於這些的意義的判斷； 在比丘的分法中， 也同樣是如此的理解。 因此，對於這些法則的意義說明； 未提到的在此處所提到的， 被提到的確實是這樣。 關於《薩曼塔帕薩迪卡》的闡述 比丘分法的闡述已完成。 這是一切煩惱的消除， 闡述已完成如是； 一切煩惱的消除之道， 獲得后見證涅槃。 關於兩方面的分法的闡述已完成。

B020102Pācittiya-aṭṭhakathā（《輕罪篇註釋》）

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pācittiya-aṭṭhakathā

  1. Pācittiyakaṇḍaṃ

  2. Musāvādavaggo

  3. Musāvādasikkhāpadavaṇṇanā

Yesaṃ navahi vaggehi, saṅgaho suppatiṭṭhito;

Khuddakānaṃ ayaṃ dāni, tesaṃ bhavati vaṇṇanā.

  1. Tattha musāvādavaggassa tāva paṭhamasikkhāpade hatthakoti tassa therassa nāmaṃ. Sakyānaṃ puttoti sakyaputto. Buddhakāle kira sakyakulato asīti purisasahassāni pabbajiṃsu, tesaṃ so aññataroti. Vādakkhittoti 『『vādaṃ karissāmī』』ti evaṃ parivitakkitena vādena paravādisantikaṃ khitto pakkhitto pahito pesitoti attho. Vādamhi vā sakena cittena khitto. Yatra yatra vādo tatra tatreva sandissatītipi vādakkhitto. Avajānitvā avajānātīti attano vāde kañci dosaṃ sallakkhento 『『nāyaṃ mama vādo』』ti avajānitvā puna kathento kathento niddosataṃ sallakkhetvā 『『mameva ayaṃ vādo』』ti paṭijānāti. Paṭijānitvā avajānātīti kismiñcideva vacane ānisaṃsaṃ sallakkhento 『『ayaṃ mama vādo』』ti paṭijānitvā puna kathento kathento tattha dosaṃ sallakkhetvā 『『nāyaṃ mama vādo』』ti avajānāti. Aññenaññaṃ paṭicaratīti aññena kāraṇena aññaṃ kāraṇaṃ paṭicarati paṭicchādeti ajjhottharati, 『『rūpaṃ aniccaṃ jānitabbato』』ti vatvā puna 『『jātidhammato』』tiādīni vadati. Kurundiyaṃ pana 『『etassa paṭicchādanahetuṃ aññaṃ bahuṃ kathetī』』ti vuttaṃ. Tatrāyaṃ adhippāyo – yaṃ taṃ paṭijānanañca avajānanañca, tassa paṭicchādanatthaṃ 『『ko āha , kiṃ āha, kismiṃ āhā』』ti evamādi bahuṃ bhāsatīti. Puna mahāaṭṭhakathāyaṃ 『『avajānitvā paṭijānanto paṭijānitvā avajānanto eva ca aññenaññaṃ paṭicaratī』』ti vuttaṃ. Sampajānamusā bhāsatīti jānanto musā bhāsati. Saṅketaṃ katvā visaṃvādetīti purebhattādīsu 『『asukasmiṃ nāma kāle asukasmiṃ nāma padese vādo hotū』』ti saṅketaṃ katvā saṅketato pure vā pacchā vā gantvā 『『passatha bho, titthiyā na āgatā parājitā』』ti pakkamati.

2.Sampajānamusāvādeti jānitvā jānantassa ca musā bhaṇane.

3.Visaṃvādanapurekkhārassāti visaṃvādanacittaṃ purato katvā vadantassa. Vācāti micchāvācāpariyāpannavacanasamuṭṭhāpikā cetanā. Girāti tāya cetanāya samuṭṭhāpitasaddaṃ dasseti. Byappathoti vacanapatho; vācāyeva hi aññesampi diṭṭhānugatimāpajjantānaṃ pathabhūtato byappathoti vuccati. Vacībhedoti vacīsaññitāya vācāya bhedo; pabhedagatā vācā eva evaṃ vuccati. Vācasikā viññattīti vacīviññatti. Evaṃ paṭhamapadena suddhacetanā, majjhe tīhi taṃsamuṭṭhāpitasaddasahitā cetanā, ante ekena viññattisahitā cetanā 『『kathitā』』ti veditabbā. Anariyavohārāti anariyānaṃ bālaputhujjanānaṃ vohārā.

Evaṃ sampajānamusāvādaṃ dassetvā idāni ante vuttānaṃ sampajānamusāvādasaṅkhātānaṃ anariyavohārānaṃ lakkhaṇaṃ dassento 『『adiṭṭhaṃ diṭṭhaṃ me』』tiādimāha. Tattha adiṭṭhaṃ diṭṭhaṃ meti evaṃ vadato vacanaṃ taṃsamuṭṭhāpikā vā cetanā eko anariyavohāroti iminā nayena attho veditabbo. Apicettha cakkhuvasena aggahitārammaṇaṃ adiṭṭhaṃ, sotavasena aggahitaṃ asutaṃ, ghānādivasena munitvā tīhi indriyehi ekābaddhaṃ viya katvā patvā aggahitaṃ amutaṃ, aññatra pañcahi indriyehi suddhena viññāṇeneva aggahitaṃ aviññātanti veditabbaṃ. Pāḷiyaṃ pana 『『adiṭṭhaṃ nāma na cakkhunā diṭṭha』』nti evaṃ oḷārikeneva nayena desanā katāti. Diṭṭhādīsu ca attanāpi parenapi diṭṭhaṃ diṭṭhameva. Evaṃ sutamutaviññātānīti ayameko pariyāyo. Aparo nayo yaṃ attanā diṭṭhaṃ diṭṭhameva taṃ. Esa nayo sutādīsu. Yaṃ pana parena diṭṭhaṃ, taṃ attanā sutaṭṭhāne tiṭṭhati. Evaṃ mutādīnipi.

  1. Idāni tesaṃ anariyavohārānaṃ vasena āpattiṃ āropetvā dassento 『『tīhākārehī』』tiādimāha. Tassattho 『『tīhi ākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassā』』ti evamādicatutthapārājikapāḷivaṇṇanāyaṃ vuttanayeneva veditabbo. Kevalañhi tattha 『『paṭhamaṃ jhānaṃ samāpajji』』nti idha 『『adiṭṭhaṃ diṭṭhaṃ me』』ti, tattha ca 『『āpatti pārājikassā』』ti 『『idha āpatti pācittiyassā』』ti evaṃ vatthumatte āpattimatte ca viseso, sesaṃ ekalakkhaṇamevāti.

9.Tīhākārehi diṭṭhe vematikotiādīnampi attho 『『diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto diṭṭhe vematiko』』ti evamādiduṭṭhadosapāḷivaṇṇanāyaṃ vuttanayeneva veditabbo. Pāḷimattameva hi ettha viseso, atthe pana satheravāde kiñci nānākaraṇaṃ natthi.

11.Sahasā bhaṇatīti avīmaṃsitvā anupadhāretvā vā vegena diṭṭhampi 『『adiṭṭhaṃ me』』ti bhaṇati. Aññaṃ bhaṇissāmīti aññaṃ bhaṇatīti mandattā jaḷattā pakkhalanto 『『cīvara』』nti vattabbe 『『cīra』』nti ādiṃ bhaṇati. Yo pana sāmaṇerena 『『api bhante mayhaṃ upajjhāyaṃ passitthā』』ti vutto keḷiṃ kurumāno 『『tava upajjhāyo dārusakaṭaṃ yojetvā gato bhavissatī』』ti vā siṅgālasaddaṃ sutvā 『『kassāyaṃ bhante saddo』』ti vutto 『『mātuyā te yānena gacchantiyā kaddame laggacakkaṃ uddharantānaṃ ayaṃ saddo』』ti vā evaṃ neva davā na ravā aññaṃ bhaṇati, so āpattiṃ āpajjatiyeva. Aññā pūraṇakathā nāma hoti, eko gāme thokaṃ telaṃ labhitvā vihāraṃ āgato sāmaṇeraṃ bhaṇati – 『『tvaṃ ajja kuhiṃ gato, gāmo ekatelo ahosī』』ti vā pacchikāya ṭhapitaṃ pūvakhaṇḍaṃ labhitvā 『『ajja gāme pacchikāhi pūve cāresu』』nti vā, ayaṃ musāvādova hoti. Sesaṃ uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Musāvādasikkhāpadaṃ paṭhamaṃ.

  1. Omasavādasikkhāpadavaṇṇanā

  2. Dutiyasikkhāpade omasantīti ovijjhanti. Khuṃsentīti akkosanti. Vambhentīti padhaṃsenti.

13.Bhūtapubbanti idaṃ vatthuṃ bhagavā omasavādagarahaṇatthaṃ āhari. Nandivisālo nāmāti nandīti tassa balībaddassa nāmaṃ, visāṇāni panassa visālāni, tasmā 『『nandivisālo』』ti vuccati. Bodhisatto tena samayena nandivisālo nāma hoti. Brāhmaṇo taṃ yāgubhattādīhi ativiya posesi. Atha so brāhmaṇaṃ anukampamāno 『『gaccha tva』』ntiādimāha. Tattheva aṭṭhāsīti ahetukapaṭisandhikālepi parakhuṃsanaṃ amanāpatoyeva paccesi, tasmā brāhmaṇassa dosaṃ dassetukāmo aṭṭhāsi. Sakaṭasataṃ atibaddhaṃ pavaṭṭesīti paṭipāṭiyā ṭhapetvā heṭṭhārukkhe datvā ekābaddhaṃ katvā muggamāsavālukādīhi puṇṇaṃ sakaṭasataṃ pavaṭṭento, kiñcāpi pubbe patiṭṭhitārappadesaṃ puna are patte pavaṭṭitaṃ hoti, bodhisatto pana purimasakaṭena patiṭṭhitaṭṭhāne pacchimasakaṭaṃ patiṭṭhāpetuṃ sakaṭasatappamāṇaṃ padesaṃ pavaṭṭesi. Bodhisattānañhi sithilakaraṇaṃ nāma natthi. Tena cattamano ahūti tena brāhmaṇassa dhanalābhena attano kammena ca so nandivisālo attamano ahosi.

15.Akkosenapīti ettha pana yasmā parato 『『dve akkosā – hīno ca akkoso ukkaṭṭho ca akkoso』』ti vibhajitukāmo, tasmā yathā pubbe 『『hīnenapi akkosena khuṃsentī』』ti vuttaṃ; evaṃ avatvā 『『akkosena』』 iccevamāha. Venajātīti tacchakajāti; veṇukārajātītipi vadanti. Nesādajātīti migaluddakādijāti.

Rathakārajātīti cammakārajāti. Pukkusajātīti pupphachaḍḍakajāti. Avakaṇṇakādi dāsānaṃ nāmaṃ hoti; tasmā hīnaṃ. Oññātanti avaññātaṃ; 『『uññāta』』ntipi paṭhanti. Avaññātanti vambhetvā ñātaṃ. Hīḷitanti jigucchitaṃ . Paribhūtanti kimetenātiti paribhavakataṃ. Acittīkatanti na garukataṃ.

Koṭṭhakakammanti tacchakakammaṃ. Muddāti hatthamuddāgaṇanā. Gaṇanāti acchiddakādiavasesagaṇanā. Lekhāti akkharalekhā. Madhumehābādho vedanāya abhāvato 『『ukkaṭṭho』』ti vutto. Pāṭikaṅkhāti icchitabbā. Yakārena vā bhakārena vāti yakārabhakāre yojetvā yo akkoso. Kāṭakoṭacikāya vāti 『『kāṭa』』nti purisanimittaṃ, 『『koṭacikā』』ti itthinimittaṃ; etehi vā yo akkoso, eso hīno nāma akkosoti.

  1. Idāni tesaṃ jātiādīnaṃ pabhedavasena āpattiṃ āropetvā dassento 『『upasampanno upasampanna』』ntiādimāha. Tattha khuṃsetukāmo vambhetukāmo maṅkukattukāmoti akkositukāmo padhaṃsitukāmo garahitukāmo nittejaṃ kattukāmoti attho. Hīnena hīnanti hīnena jātivacanena hīnajātikaṃ. Etena upāyena sabbapadesu attho veditabbo.

Ettha ca hīnena hīnaṃ vadanto kiñcāpi saccaṃ vadati, omasitukāmatāya panassa vācāya vācāya pācittiyaṃ. Ukkaṭṭhena hīnaṃ vadanto ca kiñcāpi alikaṃ bhaṇati, omasitukāmatāya pana imināva sikkhāpadena pācittiyaṃ āpajjati, na purimena. Yopi 『『aticaṇḍālosi, atibrāhmaṇosi, duṭṭhacaṇḍālosi, duṭṭhabrāhmaṇosī』』tiādīni vadati, sopi āpattiyā kāretabbo.

26.Santiidhekacceti vāre pana pariharitvā vuttabhāvena dukkaṭaṃ. Eseva nayo ye nūna…pe… na mayanti vāresupi. Anupasampanne pana catūsupi vāresu dukkaṭameva. Corosi gaṇṭhibhedakosītiādivacanehi pana upasampannepi anupampannepi sabbavāresu dukkaṭameva. Davakamyatāya pana upasampannepi anupasampannepi sabbavāresu dubbhāsitaṃ. Davakamyatā nāma keḷihasādhippāyatā. Imasmiñca sikkhāpade ṭhapetvā bhikkhuṃ bhikkhunīādayo sabbasattā anupasampannaṭṭhāne ṭhitāti veditabbā.

35.Atthapurekkhārassātiādīsu pāḷiyā atthaṃ vaṇṇayanto atthapurekkhāro; pāḷiṃ vācento dhammapurekkhāro; anusiṭṭhiyaṃ ṭhatvā 『『idānipi caṇḍālosi, pāpaṃ mā akāsi, mā tamo tamaparāyaṇo ahosī』』tiādinā nayena kathento anusāsanīpurekkhāro nāmāti veditabbo. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti. Dubbhāsitāpatti panettha vācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, akusalacittaṃ, dvivedanaṃ sukhā ca majjhattā cāti.

Omasavādasikkhāpadaṃ dutiyaṃ.

  1. Pesuññasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – bhaṇḍanajātānanti sañjātabhaṇḍanānaṃ. Bhaṇḍananti kalahassa pubbabhāgo, 『『iminā ca iminā ca idaṃ kataṃ; evaṃ vutte evaṃ vakkhāmā』』tiādikaṃ sakasakapakkhe sammantanaṃ. Kalahoti āpattigāmiko kāyavācāvītikkamo. Vivādoti viggāhikakathā. Taṃ vivādaṃ āpannānaṃ vivādāpannānaṃ. Pesuññanti pisuṇavācaṃ, piyabhāvassa suññakaraṇavācanti vuttaṃ hoti.

37.Bhikkhupesuññeti bhikkhūnaṃ pesuññe; bhikkhuto sutvā bhikkhunā bhikkhussa upasaṃhaṭapesuññeti attho.

38.Dvīhākārehīti dvīhi kāraṇehi. Piyakamyassa vāti 『『evaṃ ahaṃ etassa piyo bhavissāmī』』ti attano piyabhāvaṃ patthayamānassa vā. Bhedādhippāyassa vāti 『『evamayaṃ etena saddhiṃ bhijjissatī』』ti parassa parena bhedaṃ icchantassa vā. Jātitopītiādi sabbaṃ purimasikkhāpade vuttanayameva. Idhāpi bhikkhuniṃ ādiṃ katvā sabbe anupasampannā nāma.

Na piyakamyassa na bhedādhippāyassāti ekaṃ akkosantaṃ ekañca khamantaṃ disvā 『『aho nillajjo, īdisampi nāma bhavantaṃ puna vattabbaṃ maññissatī』』ti evaṃ kevalaṃ pāpagarahitāya bhaṇantassa anāpatti. Sesaṃ uttānatthameva. Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti , kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Pesuññasikkhāpadaṃ tatiyaṃ.

  1. Padasodhammasikkhāpadavaṇṇanā

  2. Catutthasikkhāpade – appatissāti appatissavā. Upāsakāti vutte vacanampi na sotukāmā; anādarāti attho. Appatissayā vā anīcavuttinoti attho. Asabhāgavuttikāti visabhāgajīvikā, yathā bhikkhūsu vattitabbaṃ; evaṃ appavattavuttinoti attho.

45.Padaso dhammaṃ vāceyyāti ekato padaṃ padaṃ dhammaṃ vāceyya; koṭṭhāsaṃ koṭṭhāsaṃ vāceyyāti attho. Yasmā pana taṃ koṭṭhāsanāmakaṃ padaṃ catubbidhaṃ hoti, tasmā taṃ dassetuṃ 『『padaṃ anupadaṃ anvakkharaṃ anubyañjana』』nti padabhājanaṃ vuttaṃ. Tattha padanti eko gāthāpādo adhippeto. Anupadanti dutiyapādo. Anvakkharanti ekekamakkharaṃ. Anubyañjananti purimabyañjanena sadisaṃ pacchābyañjanaṃ. Yaṃ kiñci vā ekamakkharaṃ anvakkharaṃ, akkharasamūho anubyañjanaṃ, akkharānubyañjanasamūho padaṃ. Paṭhamapadaṃ padameva, dutiyaṃ anupadanti evamettha nānākaraṇaṃ veditabbaṃ.

Idāni padaṃ nāma ekato paṭṭhapetvā ekato osāpentīti gāthābandhaṃ dhammaṃ vācento 『『manopubbaṅgamā dhammā』』ti ekamekaṃ padaṃ sāmaṇerena saddhiṃ ekato ārabhitvā ekatoyeva niṭṭhāpeti. Evaṃ vācentassa padagaṇanāya pācittiyā veditabbā. Anupadaṃ nāma pāṭekkaṃ paṭṭhapetvā ekato osāpentīti therena 『『manopubbaṅgamā dhammā』』ti vutte sāmaṇero taṃ padaṃ apāpuṇitvā 『『manoseṭṭhā manomayā』』ti dutiyapadaṃ ekato bhaṇati, ime pāṭekkaṃ paṭṭhapetvā ekato osāpenti nāma. Evaṃ vācentassāpi anupadagaṇanāya pācittiyā. Anvakkharaṃ nāma rūpaṃ aniccantivuccamāno 『『rū』』ti opātetīti 『『rūpaṃ aniccanti bhaṇa sāmaṇerā』』ti vuccamāno rūkāramattameva ekato vatvā tiṭṭhati. Evaṃ vācentassāpi anvakkharagaṇanāya pācittiyā. Gāthābandhepi ca esa nayo labbhatiyeva. Anubyañjanaṃ nāma rūpaṃ aniccanti vuccamāno vedanā aniccāti saddaṃ nicchāretīti 『『rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā』』ti imaṃ suttaṃ vācayamāno therena 『『rūpaṃ anicca』』nti vuccamāno sāmaṇero sīghapaññatāya 『『vedanā aniccā』』ti imaṃ aniccapadaṃ therassa 『『rūpaṃ anicca』』nti etena aniccapadena saddhiṃ ekato bhaṇanto vācaṃ nicchāreti. Evaṃ vācentassāpi anubyañjanagaṇanāya pācittiyā. Ayaṃ panettha saṅkhepo – imesu padādīsu yaṃ yaṃ ekato bhaṇati tena tena āpattiṃ āpajjatīti.

Buddhabhāsitoti sakalaṃ vinayapiṭakaṃ abhidhammapiṭakaṃ dhammapadaṃ cariyāpiṭakaṃ udānaṃ itivuttakaṃ jātakaṃ suttanipāto vimānavatthu petavatthu brahmajālādīni ca suttāni. Sāvakabhāsitoti catuparisapariyāpannehi sāvakehi bhāsito anaṅgaṇasammādiṭṭhianumānasuttacuḷavedallamahāvedallādiko. Isibhāsitoti bāhiraparibbājakehi bhāsito sakalo paribbājakavaggo, bāvariyassa antevāsikānaṃ soḷasannaṃ brāhmaṇānaṃ pucchāti evamādi. Devatābhāsitoti devatāhi bhāsito; so devatāsaṃyuttadevaputtasaṃyuttamārasaṃyuttabrahmasaṃyuttasakkasaṃyuttādivasena veditabbo.

Atthūpasañhitoti aṭṭhakathānissito. Dhammūpasañhitoti pāḷinissito; ubhayenāpi vivaṭṭūpanissitameva vadati. Kiñcāpi vivaṭṭūpanissitaṃ vadati, tisso saṅgītiyo āruḷhadhammaṃyeva pana padaso vācentassa āpatti . Vivaṭṭūpanissitepi nānābhāsāvasena gāthāsilokabandhādīhi abhisaṅkhate anāpatti. Tisso saṅgītiyo anāruḷhepi kulumbasuttaṃ rājovādasuttaṃ tikkhindriyaṃ catuparivaṭṭaṃ nandopanandanti īdise āpattiyeva. Apalāladamanampi vuttaṃ, mahāpaccariyampana paṭisiddhaṃ. Meṇḍakamilindapañhesu therassa sakapaṭibhāne anāpatti, yaṃ rañño saññāpanatthaṃ āharitvā vuttaṃ, tattha āpatti. Vaṇṇapiṭakaaṅgulimālapiṭakaraṭṭhapālagaajataāḷavakagajjitaguḷhamaggaguḷhavessantaraguḷhavinayavedallapiṭakāni pana abuddhavacanāniyevāti vuttaṃ. Sīlūpadeso nāma dhammasenāpatinā vuttoti vadanti, tasmiṃ āpattiyeva. Aññānipi maggakathāārammaṇakathābuddhikadaṇḍaka ñāṇavatthuasubhakathādīni atthi, tesu sattatiṃsa bodhipakkhiyadhammā vibhattā, dhutaṅgapañhe paṭipadā vibhattā; tasmā tesu āpattīti vuttaṃ. Mahāpaccariyādīsu pana saṅgītiṃ anāruḷhesu rājovādatikkhindriyacatuparivaṭṭanandopanandakulumbasuttesuyeva āpattīti vatvā avasesesu yaṃ buddhavacanato āharitvā vuttaṃ, tadeva āpattivatthu hoti, na itaranti ayamattho pariggahito.

48.Ekato uddisāpentoti anupasampannena saddhiṃ ekato uddesaṃ gaṇhantopi ekato vadati anāpattīti attho.

Tatrāyaṃ vinicchayo – upasampanno ca anupasampanno ca nisīditvā uddisāpenti. Ācariyo nisinnānaṃ bhaṇāmīti tehi saddhiṃ ekato vadati, ācariyassa āpatti. Anupasampannena saddhiṃ gaṇhantassa anāpatti. Dvepi ṭhitā gaṇhanti, eseva nayo. Daharabhikkhu nisinno, sāmaṇero ṭhito, nisinnassa bhaṇāmīti bhaṇato anāpatti. Sace daharo tiṭṭhati, itaro nisīdati, ṭhitassa bhaṇāmīti bhaṇatopi anāpatti. Sace bahūnaṃ bhikkhūnaṃ antare eko sāmaṇero nisinno hoti, tasmiṃ nisinne padaso dhammaṃ vācentassa ācariyassa acittakāpatti. Sace sāmaṇero upacāraṃ muñcitvā ṭhito vā nisinno vā hoti, yesaṃ vāceti, tesu apariyāpannattā ekena disābhāgena palāyanakaganthaṃ nāma gaṇhātīti saṅkhyaṃ gacchati, tasmā anāpatti. Ekato sajjhāyaṃ karontopi anupasampannena saddhiṃ upasampanno ekato sajjhāyaṃ karonto tena saddhiṃyeva bhaṇati, anāpatti. Anupasampannassa santike uddesaṃ gaṇhantassapi tena saddhiṃ ekato bhaṇantassa anāpatti. Ayampi hi ekato sajjhāyaṃ karoticceva saṅkhyaṃ gacchati.

Yebhuyyena paguṇaṃ ganthaṃ bhaṇantaṃ opātetīti sace ekagāthāya eko pādo na āgacchati, sesaṃ āgacchati, ayaṃ yebhuyyena paguṇagantho nāma. Etena nayena suttepi veditabbo. Taṃ opātentassa evaṃ bhaṇāhīti ekatopi bhaṇantassa anāpatti. Osārentaṃ opātetīti suttaṃ uccārentaṃ parisamajjhe parisaṅkamānaṃ evaṃ vadehīti tena saddhiṃ ekatopi vadantassa anāpatti. Yaṃ pana mahāpaccariyādīsu 『『mayā saddhiṃ mā vadā』』ti vutto yadi vadati, 『『anāpattī』』ti vuttaṃ, taṃ mahāaṭṭhakathāyaṃ natthi, natthibhāvoyeva cassa yutto. Kasmā? Kiriyasamuṭṭhānattā. Itarathā hi kiriyākiriyaṃ bhaveyya. Sesaṃ uttānatthameva.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Padasodhammasikkhāpadaṃ catutthaṃ.

  1. Sahaseyyasikkhāpadavaṇṇanā

  2. Pañcamasikkhāpade – muṭṭhassatī asampajānāti pubbabhāge satisampajaññassa akaraṇavasenetaṃ vuttaṃ, bhavaṅgotiṇṇakāle pana kuto satisampajaññanti! Vikūjamānāti vippalapamānā . Kākacchamānāti nāsāya kākasaddaṃ viya niratthakasaddaṃ muñcamānā. Upāsakāti paṭhamataraṃ uṭṭhitaupāsakā.

50.Etadavocunti 『『bhagavatā āvuso rāhula sikkhāpadaṃ paññatta』』nti bhikkhū sikkhāpadagāraveneva etaṃ avocuṃ. Pakatiyā pana te bhagavati ca gāravena āyasmato ca rāhulassa sikkhākāmatāya tassa āyasmato vasanaṭṭhānaṃ āgatassa cūḷamañcakaṃ vā apassenaṃ vā yaṃ atthi taṃ paññapetvā cīvaraṃ vā uttarāsaṅgaṃ vā ussīsakaraṇatthāya denti . Tatridaṃ tassāyasmato sikkhākāmatāya – bhikkhū kira taṃ dūratova āgacchantaṃ disvā muṭṭhisammuñjaniñca kacavarachaḍḍanakañca bahi khipanti. Athaññehi 『『āvuso kenidaṃ pātita』』nti vutte aññe evaṃ vadanti – 『『bhante, rāhulo imasmiṃ padese sañcari, tena nu kho pātita』』nti. So panāyasmā 『『na mayhaṃ bhante idaṃ kamma』』nti ekadivasampi avatvā taṃ paṭisāmetvā bhikkhū khamāpetvā gacchati. Vaccakuṭiyā seyyaṃ kappesīti taṃyeva sikkhākāmataṃ anubrūhanto dhammasenāpatimahāmoggallānaānandattherādīnaṃ santikaṃ agantvā bhagavato vaḷañjanakavaccakuṭiyaṃ seyyaṃ kappesi. Sā kira kuṭi kavāṭabaddhā gandhaparibhaṇḍakatā samosaritapupphadāmā cetiyaṭṭhānamiva tiṭṭhati, aparibhogā aññesaṃ.

51.Uttaridirattatirattanti bhagavā sāmaṇerānaṃ saṅgahakaraṇatthāya tirattaṃ parihāraṃ adāsi. Na hi yuttaṃ kuladārake pabbājetvā nānuggahetunti. Sahaseyyanti ekato seyyaṃ. Seyyāti kāyappasāraṇasaṅkhātaṃ sayanampi vuccati, yasmiṃ senāsane sayanti, tampi. Tattha senāsanaṃ tāva dassetuṃ 『『seyyā nāma sabbacchannā』』tiādi vuttaṃ. Kāyappasāraṇaṃ dassetuṃ anupasampanne nipanne bhikkhu nipajjatī』』tiādi vuttaṃ. Tasmā ayamettha attho – 『『senāsanasaṅkhātaṃ seyyaṃ pavisitvā kāyappasāraṇasaṅkhātaṃ seyyaṃ kappeyya vidaheyya sampādeyyā』』ti. Sabbacchannātiādinā pana tassā senāsanasaṅkhātāya seyyāya lakkhaṇaṃ vuttaṃ. Tasmā yaṃ senāsanaṃ upari pañcahi chadanehi aññena vā kenaci sabbameva paṭicchannaṃ, ayaṃ sabbacchannā nāma seyyā. Aṭṭhakathāsu pana pākaṭavohāraṃ gahetvā vācuggatavasena 『『sabbacchannā nāma pañcahi chadanehi channā』』ti vuttaṃ. Kiñcāpi vuttaṃ? Atha kho dussakuṭiyaṃ vasantassāpi na sakkā anāpatti kātuṃ, tasmā yaṃ kiñci paṭicchādanasamatthaṃ idha chadanañca paricchannañca veditabbaṃ. Pañcavidhacchadaneyeva hi gayhamāne padaracchannepi sahaseyyā na bhaveyya. Yaṃ pana senāsanaṃ bhūmito paṭṭhāya yāva chadanaṃ āhacca pākārena vā aññena vā kenaci antamaso vatthenāpi parikkhittaṃ, ayaṃ sabbaparicchannā nāma seyyā. Chadanaṃ anāhacca sabbantimena pariyāyena diyaḍḍhahatthubbedhena pākārādinā parikkhittāpi sabbaparicchannāyevāti kurundaṭṭhakathāyaṃ vuttaṃ. Yassā pana upari bahutaraṃ ṭhānaṃ channaṃ, appaṃ acchannaṃ, samantato vā bahutaraṃ parikkhittaṃ, appaṃ aparikkhittaṃ, ayaṃ yebhuyyena channā yebhuyyena paricchannā nāma. Iminā hi lakkhaṇena samannāgato sacepi sattabhūmako pāsādo ekūpacāro hoti, satagabbhaṃ vā catussālaṃ vā, ekaseyyāicceva saṅkhyaṃ gacchati. Taṃ sandhāya vuttaṃ 『『catutthe divase atthaṅgate sūriye anupasampanne nipanne bhikkhu nipajjati, āpatti pācittiyassā』』tiādi.

Tattha ca nipajjanamatteneva pācittiyaṃ. Sace pana sambahulā sāmaṇerā, eko bhikkhu, sāmaṇeragaṇanāya pācittiyā. Te ce uṭṭhāyuṭṭhāya nipajjanti, tesaṃ payoge payoge bhikkhussa āpatti. Bhikkhussa uṭṭhāyuṭṭhāya nipajjane pana bhikkhusseva payogena bhikkhussa āpatti. Sace pana sambahulā bhikkhū eko sāmaṇero sabbesaṃ āpattiṃ karoti, tassa uṭṭhāyuṭṭhāya nipajjanenapi bhikkhūnaṃ āpattiyeva. Ubhayesaṃ sambahulabhāvepi eseva nayo.

Apicettha ekāvāsādikampi catukkaṃ veditabbaṃ. Yo hi ekasmiṃ āvāse ekeneva anupasampannena saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassa catutthadivasato paṭṭhāya devasikā āpatti. Yopi ekasmiṃyeva āvāse nānāanupasampannehi saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassapi. Yopi nānāāvāsesu ekeneva anupasampannena saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassapi. Yopi nānāāvāsesu nānāanupasampannehi saddhiṃ yojanasatampi gantvā sahaseyyaṃ kappeti, tassapi catutthadivasato paṭṭhāya devasikā āpatti.

Ayañca sahaseyyāpatti nāma 『『bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā』』ti vacanato tiracchānagatenapi saddhiṃ hoti, tatra tiracchānagatassa paricchedo methunadhammāpattiyā vuttanayeneva veditabbo. Tasmā sacepi godhābiḷālamaṅgusādīsu koci pavisitvā bhikkhuno vasanasenāsane ekūpacāraṭṭhāne sayati, sahaseyyāva hoti.

Yadi pana thambhānaṃ upari katapāsādassa uparimatalena saddhiṃ asambaddhabhittikassa bhittiyā upari ṭhitasusiratulāsīsassa susirena pavisitvā tulāya abbhantare sayitvā teneva susirena nikkhamitvā gacchati , heṭṭhāpāsāde sayitabhikkhussa anāpatti. Sace chadane chiddaṃ hoti, tena pavisitvā antochadane vasitvā teneva pakkamati, nānūpacāre uparimatale chadanabbhantare sayitassa āpatti, heṭṭhimatale sayitassa anāpatti. Sace antopāsādeneva ārohitvā sabbatalāni paribhuñjanti, ekūpacārāni honti, tesu yattha katthaci sayitassa āpatti.

Sabhāsaṅkhepena kate aḍḍhakuṭṭakasenāsane sayitassa vāḷasaṅghāṭādīsu kapotādayo pavisitvā sayanti, āpattiyeva. Parikkhepassa bahigate nibbakosabbhantare sayanti, anāpatti. Parimaṇḍalaṃ vā caturassaṃ vā ekacchadanāya gabbhamālāya satagabbhaṃ cepi senāsanaṃ hoti, tatra ce ekena sādhāraṇadvārena pavisitvā visuṃ pākārena aparicchinnagabbhūpacāre sabbagabbhe pavisanti, ekagabbhepi anupasampanne nipanne sabbagabbhesu nipannānaṃ āpatti. Sace sapamukhā gabbhā honti, pamukhassa upari acchannaṃ uccavatthukaṃ cepi hoti, pamukhe sayito gabbhe sayitānaṃ āpattiṃ na karoti. Sace pana gabbhacchadaneneva saddhiṃ sambaddhacchadanaṃ hoti, tatra sayito sabbesaṃ āpattiṃ karoti. Kasmā? Sabbacchannattā sabbaparicchannattā ca, gabbhaparikkhepoyeva hissa parikkhepoti. Eteneva hi nayena aṭṭhakathāsu lohapāsādaparikkhepassa catūsu dvārakoṭṭhakesu āpatti vuttā.

Yaṃ pana andhakaṭṭhakathāyaṃ 『『aparikkhitte pamukhe anāpattīti bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathina』』nti vuttaṃ, taṃ andhakaraṭṭhe pāṭekkasannivesā ekacchadanā gabbhapāḷiyo sandhāya vuttaṃ. Yañca tattha 『『bhūmiyaṃ vinā jagatiyā』』ti vuttaṃ, taṃ neva aṭṭhakathāsu atthi; na pāḷiyā sameti. Dasahatthubbedhāpi hi jagati parikkhepasaṅkhyaṃ na gacchati. Tasmā yampi tattha dutiyasikkhāpade jagatiyā pamāṇaṃ vatvā 『『etaṃ ekūpacāraṃ paricchannaṃ nāma hotī』』ti vuttaṃ, taṃ na gahetabbaṃ. Yepi ekasāladvisālatisālacatussālasannivesā mahāpāsādā ekasmiṃ okāse pāde dhovitvā paviṭṭhena sakkā honti sabbattha anuparigantuṃ , tesupi sahaseyyāpattiyā na muccati. Sace tasmiṃ tasmiṃ ṭhāne upacāraṃ paricchinditvā katā honti, ekūpacāraṭṭhāneyeva āpatti.

Dvīhi dvārehi yuttassa sudhāchadanamaṇḍapassa majjhe pākāraṃ karonti, ekena dvārena pavisitvā ekasmiṃ paricchede anupasampanno sayati, ekasmiṃ bhikkhu, anāpatti. Pākāre godhādīnaṃ pavisanamattampi chiddaṃ hoti, ekasmiñca paricchede godhā sayanti, anāpattiyeva. Na hi chiddena gehaṃ ekūpacāraṃ nāma hoti. Sace pākāramajjhe chinditvā dvāraṃ yojenti, ekūpacāratāya āpatti. Taṃ dvāraṃ kavāṭena pidahitvā sayanti, āpattiyeva. Na hi dvārapidahanena gehaṃ nānūpacāraṃ nāma hoti, dvāraṃ vā advāraṃ. Kavāṭañhi saṃvaraṇavivaraṇehi yathāsukhaṃ vaḷañjanatthāya kataṃ, na vaḷañjanūpacchedanatthāya. Sace pana taṃ dvāraṃ puna iṭṭhakāhi pidahanti, advāraṃ hoti, purime nānūpacārabhāveyeva tiṭṭhati. Dīghapamukhaṃ cetiyagharaṃ hoti. Ekaṃ kavāṭaṃ anto, ekaṃ bahi, dvinnaṃ kavāṭānaṃ antare anupasampanno antocetiyaghare sayantassa āpattiṃ karoti, ekūpacārattā.

Tatra yassa 『『siyā ayaṃ ekūpacāranānūpacāratā nāma udositasikkhāpade vuttā, idha pana 『seyyā nāma sabbacchannā sabbaparicchannā yebhuyyena channā yebhuyyena paricchannā』ti ettakameva vuttaṃ, pihitadvāro ca gabbho sabbaparicchannova hoti. Tasmā tattha anto sayiteneva saddhiṃ āpatti, bahi sayitena anāpattī』』ti. So evaṃ vattabbo – 『『apihitadvāre pana kasmā bahi sayitena āpattī』』ti? Pamukhassa gabbhena saddhiṃ sabbacchannattā. 『『Kiṃ pana gabbhe pihite chadanaṃ viddhastaṃ hotī』』ti? Na viddhastaṃ, gabbhena saddhiṃ pamukhassa sabbaparicchannatā na hoti. 『『Kiṃ parikkhepo viddhasto』』ti? Addhā vakkhati 『『na viddhasto, kavāṭena upacāro paricchanno』』ti. Evaṃ dūrampi gantvā puna ekūpacāranānūpacārataṃyeva paccāgamissati.

Apica yadi byañjanamatteyeva attho suviññeyyo siyā, sabbacchannāti vacanato pañcannaṃ aññatarena chadanena channā eva seyyā siyā, na aññena. Evañca sati padaracchannādīsu anāpatti siyā. Tato yadatthaṃ sikkhāpadaṃ paññattaṃ, sveva attho parihāyeyya . Parihāyatu vā mā vā, kathaṃ avuttaṃ gahetabbanti; ko vā vadati 『『avuttaṃ gahetabba』』nti? Vuttañhetaṃ aniyatesu – 『『paṭicchannaṃ nāma āsanaṃ kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā koṭṭhalikāya vā yena kenaci paṭicchannaṃ hotī』』ti. Tasmā yathā tattha yena kenaci paṭicchannaṃ paṭicchannameva, evamidhāpi gahetabbaṃ. Tasmā senāsanaṃ khuddakaṃ vā hotu mahantaṃ vā aññena saddhiṃ sambaddhaṃ vā asambaddhaṃ vā dīghaṃ vā vaṭṭaṃ vā caturassaṃ vā ekabhūmakaṃ vā, anekabhūmakaṃ vā, yaṃ yaṃ ekūpacāraṃ sabbattha yena kenaci paṭicchādanena sabbacchanne sabbaparicchanne yebhuyyena vā channe yebhuyyena vā paricchanne sahaseyyāpatti hotīti.

53.Upaḍḍhacchanne upaḍḍhaparicchanne āpatti dukkaṭassāti ettha sabbacchanne upaḍḍhaparicchanneti evamādīsupi mahāpaccariyaṃ dukkaṭamevāti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『sabbacchanne yebhuyyenaparicchanne pācittiyaṃ, sabbacchanne upaḍḍhaparicchanne pācittiyaṃ, yebhuyyenachanne upaḍḍhaparicchanne pācittiyaṃ, sabbaparicchanne yebhuyyenachanne pācittiyaṃ, sabbaparichanne upaḍḍhacchanne pācittiyaṃ, yebhuyyenaparicchanne upaḍḍhacchanne pācittiyaṃ, pāḷiyaṃ vuttapācittiyena saddhiṃ satta pācittiyānī』』ti vuttaṃ. 『『Sabbacchanne cūḷakaparicchanne dukkaṭaṃ, yebhuyyenachanne cūḷakaparicchanne dukkaṭaṃ, sabbaparicchanne cūḷakacchanne dukkaṭaṃ, yebhuyyenaparicchanne cūḷakacchanne dukkaṭaṃ, pāḷiyaṃ dukkaṭena saha pañca dukkaṭānī』』ti vuttaṃ.

『『Upaḍḍhacchanne cūḷakaparicchanne anāpatti, upaḍḍhaparicchanne cūḷakacchanne anāpatti, cūḷakacchanne cūḷakaparicchanne anāpatti, sabbacchanne sabbaaparicchanneti ca ettha senambamaṇḍapavaṇṇaṃ hotī』』ti vuttaṃ. Imināpetaṃ veditabbaṃ – 『『yathā jagati parikkhepasaṅkhaya na gacchatī』』ti. Sesaṃ uttānatthameva.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Sahaseyyasikkhāpadaṃ pañcamaṃ.

  1. Dutiyasahaseyyasikkhāpadavaṇṇanā

  2. Dutiyasahaseyyasikkhāpade – āvasathāgāranti āgantukānaṃ vasanāgāraṃ. Paññattaṃ hotīti puññakāmatāya katvā ṭhapitaṃ hoti. Yena sā itthī tenupasaṅkamīti asukasmiṃ nāma ṭhāne āvasathāgāraṃ paññattaṃ atthīti manussānaṃ sutvā upasaṅkami. Gandhagandhinīti agarukuṅkumādīnaṃ gandhānaṃ gandho gandhagandho, so assā atthīti gandhagandhinī. Sāṭakaṃ nikkhipitvāti appeva nāmassa imampi vippakāraṃ passantassa rāgo uppajjeyyāti cintetvā evamakāsi. Okkhipitvāti adho khipitvā. Accayoti aparādho. Maṃ accagamāti maṃ atikkamma abhibhavitvā pavatto. Sesaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ. Ayameva hi viseso – paṭhamasikkhāpade catutthadivase āpatti idha paṭhamadivasepi. Yakkhīpetīhi dissamānakarūpāhi tiracchānagatitthiyā ca methunadhammavatthubhūtāya eva dukkaṭaṃ. Sesāhi anāpatti. Samuṭṭhānādīni paṭhamasadisānevāti.

Dutiyasahaseyyasikkhāpadaṃ chaṭṭhaṃ.

  1. Dhammadesanāsikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – gharaṇīti gharasāminī. Nivesanadvāreti nivesanassa mahādvāre. Gharasuṇhāti tasmiṃ ghare suṇhā. Āvasathadvāreti ovarakadvāre. Vissaṭṭhenāti suniggatena saddena. Vivaṭenāti suṭṭhu pakāsena asaṃvutena. Dhammo desetabboti ayaṃ saraṇasīlādibhedo dhammo kathetabbo. Aññātunti ājānituṃ. Viññunā purisaviggahenāti viññunā purisena, purisaviggahaṃ gahetvāpi ṭhitena na yakkhena na petena na tiracchānagatena.

66.Anāpatti viññunā purisaviggahenāti viññunā purisaviggahena saddhiṃ ṭhitāya bahumpi dhammaṃ desentassa anāpatti. Chappañcavācāhīti chahi pañcahi vācāhi yo deseti, tassapi anāpatti. Tattha eko gāthāpādo ekavācāti evaṃ sabbattha vācāpamāṇaṃ veditabbaṃ. Sace aṭṭhakathaṃ dhammapadaṃ jātakādivatthuṃ vā kathetukāmo hoti, chappañcapadamattameva kathetuṃ vaṭṭati. Pāḷiyā saddhiṃ kathentena ekapadaṃ pāḷito pañca aṭṭhakathātoti evaṃ cha padāni anatikkāmetvāva kathetabbo. Padasodhamme vuttappabhedo hi idhāpi sabbo dhammoyeva. Tasmiṃ desetīti tasmiṃ khaṇe deseti. Sampadānatthe vā etaṃ bhummavacanaṃ. Tassā desetīti attho. Aññissā mātugāmassāti ekissā desetvā puna āgatāgatāya aññissāpi desetīti evaṃ ekāsane nisinno mātugāmasatasahassannampi desetīti attho. Mahāpaccariyaṭṭhakathāyaṃ vuttaṃ samaṃ nisinnānaṃ mātugāmānaṃ 『『tumhākaṃ ekekissā ekekaṃ gāthaṃ desessāmi, taṃ suṇāthāti deseti, anāpatti. Paṭhamaṃ ekekissā ekekaṃ gāthaṃ kathessāmīti ābhogaṃ katvā jānāpetvā kathetuṃ vaṭṭati, na pacchāti. Pañhaṃ pucchati pañhaṃ puṭṭho kathetīti mātugāmo 『『dīghanikāyo nāma bhante kimatthaṃ dīpetī』』ti pucchati. Evaṃ pañhaṃ puṭṭho bhikkhu sabbaṃ cepi dīghanikāyaṃ katheti, anāpatti. Sesamettha uttānatthameva.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dhammadesanāsikkhāpadaṃ sattamaṃ.

  1. Bhūtārocanasikkhāpadavaṇṇanā

  2. Aṭṭhamasikkhāpade – vatthukathāya tāva yaṃ vattabbaṃ siyā, taṃ sabbaṃ catutthapārājikavaṇṇanāyaṃ vuttanayameva. Ayameva hi viseso – tattha abhūtaṃ ārocesuṃ, idha bhūtaṃ. Bhūtampi puthujjanā ārocesuṃ, na ariyā. Ariyānañhi payuttavācā nāma natthi, attano guṇe ārocayamāne pana aññe na paṭisedhesuṃ, tathāuppanne ca paccaye sādiyiṃsu, tathāuppannabhāvaṃ ajānantā.

『『Atha kho te bhikkhū bhagavato etamatthaṃ ārocesu』』ntiādimhi pana ye uttarimanussadhammassa vaṇṇaṃ bhāsiṃsu, te ārocesunti veditabbaṃ. 『『Kacci pana vo bhikkhave bhūta』』nti pucchite pana sabbepi 『『bhūtaṃ bhagavā』』ti paṭijāniṃsu. Ariyānampi hi abbhantare bhūto uttarimanussadhammoti. Atha bhagavā ariyamissakattā 『『moghapurisā』』ti avatvā 『『kathañhi nāma tumhe bhikkhave』』ti vatvā 『『udarassa kāraṇā』』tiādimāha. Tattha yasmā ariyā aññesaṃ sutvā 『『ayyo kira, bhante, sotāpanno』』tiādinā nayena pasannehi manussehi pucchiyamānā apaññatte sikkhāpade anādīnavadassino suddhacittatāya attano ca paresañca visesādhigamaṃ paṭijāniṃsu. Evaṃ paṭijānantehi ca tehi yaṃ aññe udarassa kāraṇā uttarimanussadhammassa vaṇṇaṃ bhāsitvā piṇḍapātaṃ uppādesuṃ, taṃ suddhacittatāya sādiyantehipi udarassa kāraṇā uttarimanussadhammassa vaṇṇo bhāsito viya hoti. Tasmā sabbasaṅgāhikeneva nayena 『『kathañhi nāma tumhe, bhikkhave, udarassa kāraṇā gihīnaṃ aññamaññaṃ uttarimanussadhammassa vaṇṇaṃ bhāsissathā』』ti āha. Sesaṃ catutthapārājikavatthusadisameva. Sikkhāpadavibhaṅgepi kevalaṃ tattha pārājikañceva thullaccayañca idha bhūtattā pācittiyañceva dukkaṭañca ayaṃ viseso. Sesaṃ vuttanayameva.

77.『『Upasampannassa bhūtaṃ ārocetī』』ti uttarimanussadhammameva sandhāya vuttaṃ. Parinibbānakāle hi antarā vā atikaḍḍhiyamānena upasampannassa bhūtaṃ ārocetuṃ vaṭṭati. Sutapariyattisīlaguṇaṃ pana anupasampannassāpi ārocetuṃ vaṭṭati. Ādikammikassa anāpatti. 『『Ummattakassā』』ti idaṃ pana idha na vuttaṃ. Kasmā? Diṭṭhisampannānaṃ ummādassa vā cittakkhepassa vā abhāvāti. Mahāpaccariyampi hi vicāritaṃ 『『jhānalābhī pana parihīne jhāne ummattako bhaveyya, tassapi bhūtārocanapaccayā anāpatti na vattabbā, bhūtasseva abhāvato』』ti. Sesaṃ uttānameva.

Bhūtārocanaṃ nāmetaṃ pubbe avuttehi tīhi samuṭṭhānehi samuṭṭhāti – kāyato vācato kāyavācato cāti. Kiriyaṃ , nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalābyākatacittehi dvicittaṃ, sukhamajjhattavedanāhi dvivedananti.

Bhūtārocanasikkhāpadaṃ aṭṭhamaṃ.

  1. Duṭṭhullārocanasikkhāpadavaṇṇanā

  2. Navamasikkhāpade – duṭṭhullā nāma āpatti cattāri ca pārājikāni terasa ca saṅghādisesāti imissā pāḷiyā 『『pārājikāni duṭṭhullasaddatthadassanatthaṃ vuttāni, saṅghādisesaṃ pana idha adhippeta』』nti aṭṭhakathāsu vuttaṃ. Tatrāyaṃ vicāraṇā – sace pārājikaṃ ārocentassa pācittiyaṃ na bhaveyya, yathā samānepi bhikkhu-bhikkhunīnaṃ upasampannasadde yattha bhikkhunī anadhippetā hoti, tattha bhikkhuṃ ṭhapetvā avaseso anupasampannoti vuccati; evamidha samānepi pārājikasaṅghādisesānaṃ duṭṭhullasadde yadi pārājikaṃ anadhippetaṃ, 『『duṭṭhullā nāma āpatti terasa saṅghādisesā』』ti etadeva vattabbaṃ siyā. Tattha bhaveyya 『『yo pārājikaṃ āpanno, so bhikkhubhāvato cuto, tasmā tassa āpattiṃ ārocento dukkaṭaṃ āpajjatī』』ti. Evaṃ sati akkosantopi dukkaṭaṃ āpajjeyya, pācittiyameva ca āpajjati. Vuttañhetaṃ – 『『asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadati, āpatti omasavādassā』』ti (pārā. 389). Evaṃ pāḷiyā vicāriyamānāya pārājikaṃ ārocentassāpi pācittiyameva dissati. Kiñcāpi dissati, atha kho sabbaaṭṭhakathāsu vuttattā aṭṭhakathācariyāva ettha pamāṇaṃ, na aññā vicāraṇā. Pubbepi ca āvocumha – 『『buddhena dhammo vinayo ca vutto, yo tassa puttehi tatheva ñāto』』tiādi (pārā. aṭṭha. 1.ganthārambhakathā). Aṭṭhakathācariyā hi buddhassa adhippāyaṃ jānanti.

Imināpi cetaṃ pariyāyena veditabbaṃ. Aññatra bhikkhusammutiyāti hi vuttaṃ. Bhikkhusammutiyā ca ārocanaṃ āyatiṃ saṃvaratthāya puna tathārūpaṃ āpattiṃ anāpajjanatthāya bhagavatā anuññātaṃ, na tassa bhikkhuno avaṇṇamattappakāsanatthāya, sāsane cassa patiṭṭhānisedhanatthāya , na ca pārājikaṃ āpannassa puna tathārūpāya āpattiyā anāpajjanena bhikkhubhāvo nāma atthi. Tasmā 『『pārājikāni duṭṭhullasaddatthadassanatthaṃ vuttāni, saṅghādisesaṃ pana idhādhippeta』』nti yaṃ aṭṭhakathāsu vuttaṃ, taṃ suvuttameva.

80.Atthibhikkhusammuti āpattipariyantātiādīsu pana yā ayaṃ bhikkhusammuti vuttā, sā na katthaci āgatā, idha vuttattāyeva pana abhiṇhāpattikaṃ bhikkhuṃ disvā evamesa paresu hirottappenāpi āyatiṃ saṃvaraṃ āpajjissatīti tassa bhikkhuno hitesitāya tikkhattuṃ apaloketvā saṅghena kātabbāti veditabbāti.

82.Aduṭṭhullaṃ āpattiṃ āroceti āpatti dukkaṭassāti pañcapi āpattikkhandhe ārocentassa dukkaṭaṃ. Mahāpaccariyaṃ pana pārājikaṃ ārocentassāpi dukkaṭameva vuttaṃ. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo. Sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmāti vuttaṃ.

83.Vatthuṃ ārocetīti 『『ayaṃ sukkavissaṭṭhiṃ āpanno, duṭṭhullaṃ āpanno, attakāmaṃ āpanno』』 kāyasaṃsaggaṃ āpannoti evaṃ vadantassa anāpatti. Āpattiṃ ārocetīti ettha 『『ayaṃ pārājikaṃ āpanno, saṅghādisesaṃ thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsitaṃ āpanno』』ti vadati anāpatti. 『『Ayaṃ asuciṃ mocetvā saṅghādisesaṃ āpanno』』tiādinā pana nayena vatthunā saddhiṃ āpattiṃ ghaṭetvā ārocentasseva āpatti. Sesamettha uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Duṭṭhullārocanasikkhāpadaṃ navamaṃ.

  1. Pathavīkhaṇanasikkhāpadavaṇṇanā

  2. Dasamasikkhāpade – jātā ca pathavī ajātā ca pathavīti imehi padehi jātapathaviñca ajātapathaviñca dasseti. Appapāsāṇādīsu appā pāsāṇā etthāti appapāsāṇāti evamattho daṭṭhabbo. Tattha muṭṭhippamāṇato upari pāsāṇāti veditabbā, muṭṭhippamāṇā sakkharā. Kathalāti kapālakhaṇḍāni. Marumbāti kaṭasakkharā. Vālikāti vālukāyeva. Yebhuyyena paṃsukāti tīsu koṭṭhāsesu dve koṭṭhāsā paṃsu, eko pāsāṇādīsu aññataro. Adaḍḍhāpīti uddhanapattapacanakumbhakārāvāpādivasena tathā tathā adaḍḍhā. Sā pana visuṃ natthi, suddhapaṃsuādīsu aññatarāva veditabbā. Yebhuyyenasakkharāti bahutarā sakkharā. Hatthikucchiyaṃ kira ekapacchipūraṃ āharāpetvā doṇiyaṃ dhovitvā pathaviyā yebhuyyena sakkharabhāvaṃ ñatvā sayaṃ bhikkhū pokkharaṇiṃ khaṇiṃsu. Yāni pana majjhe 『『appapaṃsu appamattikā』』ti dve padāni, tāni yebhuyyenapāsāṇādipañcakameva pavisanti tesaṃyeva hi dvinnaṃ pabhedadassanametaṃ. Sayaṃ khaṇati āpatti pācittiyassāti ettha pahāre pahāre pācittiyaṃ veditabbaṃ. Sakiṃ āṇatto bahukampi khaṇatīti sacepi sakaladivasaṃ khaṇati, āṇāpakassa ekaṃyeva pācittiyaṃ. Sace pana kusito hoti, punappunaṃ āṇāpetabbo. Taṃ āṇāpetvā khaṇāpentassa vācāya vācāya pācittiyaṃ. Ayaṃ tāva pāḷivaṇṇanā.

Ayaṃ pana pāḷimuttakavinicchayo – 『『pokkharaṇiṃ khaṇā』』ti vadati, vaṭṭati. Khatāyeva hi pokkharaṇī nāma hoti, tasmā ayaṃ kappiyavohāro. Esa nayo 『『vāpiṃ taḷākaṃ āvāṭaṃ khaṇā』』tiādīsupi. 『『Imaṃ okāsaṃ khaṇa, imasmiṃ okāse pokkharaṇiṃ khaṇā』』ti vattuṃ pana na vaṭṭati. 『『Kandaṃ khaṇa, mūlaṃ khaṇā』』ti aniyāmetvā vattuṃ vaṭṭati. 『『Imaṃ valliṃ khaṇa, imasmiṃ okāse kandaṃ vā mūlaṃ vā khaṇā』』ti vattuṃ na vaṭṭati. Pokkharaṇiṃ sodhentehi yo kuṭehi ussiñcituṃ sakkā hoti tanukakaddamo, taṃ apanetuṃ vaṭṭati, bahalaṃ na vaṭṭati. Ātapena sukkhakaddamo phalati, tatra yo heṭṭhā pathaviyā asambaddho, tameva apanetuṃ vaṭṭati. Udakena gataṭṭhāne udakapappaṭako nāma hoti, vātappahārena calati, taṃ apanetuṃ vaṭṭati.

Pokkharaṇīādīnaṃ taṭaṃ bhijjitvā udakasāmantā patati, sace omakacātumāsaṃ ovaṭṭhaṃ, chindituṃ vā bhindituṃ vā vaṭṭati, cātumāsato uddhaṃ na vaṭṭati. Sace pana udakeyeva patati, deve atirekacātumāsaṃ ovaṭṭhepi udakeyeva udakassa patitattā vaṭṭati. Pāsāṇapiṭṭhiyaṃ soṇḍiṃ khaṇanti, sace tattha paṭhamameva sukhumarajaṃ patati, tañce devena ovaṭṭhaṃ hoti, cātumāsaccayena akappiyapathavīsaṅkhyaṃ gacchati. Udake pariyādiṇṇe soṇḍiṃ sodhentehi taṃ vikopetuṃ na vaṭṭati. Sace paṭhamameva udakena pūrati, pacchā rajaṃ patati, taṃ vikopetuṃ vaṭṭati. Tattha hi deve vassantepi udakeyeva udakaṃ patatīti. Piṭṭhipāsāṇe sukhumarajaṃ hoti, deve phusāyante allīyati, tampi cātumāsaccayena vikopetuṃ na vaṭṭati. Sace pana akatapabbhāre vammiko uṭṭhito hoti, yathāsukhaṃ vikopetuṃ vaṭṭati. Sace abbhokāse uṭṭhahati, omakacātumāsaṃ ovaṭṭhoyeva vaṭṭati. Rukkhādīsu āruḷhaupacikāmattikāyapi eseva nayo. Gaṇḍuppādagūthamūsikukkaragokaṇṭakādīsupi eseva nayo.

Gokaṇṭako nāma gāvīnaṃ khuracchinnakaddamo vuccati. Sace pana heṭṭhimatalena bhūmisambandho hoti, ekadivasampi na vaṭṭati. Kasitaṭṭhānepi naṅgalacchinnamattikāpiṇḍaṃ gaṇhantassa eseva nayo. Purāṇasenāsanaṃ hoti acchadanaṃ vā vinaṭṭhacchadanaṃ vā, atirekacātumāsaṃ ovaṭṭhaṃ jātapathavīsaṅkhyameva gacchati. Tato avasesaṃ chadaniṭṭhakaṃ vā gopānasīādikaṃ upakaraṇaṃ vā 『『iṭṭhakaṃ gaṇhāmi gopanasiṃ bhittipādaṃ padarattharaṇaṃ pāsāṇatthambhaṃ gaṇhāmī』』ti saññāya gaṇhituṃ vaṭṭati. Tena saddhiṃ mattikā patati, anāpatti. Bhittimattikaṃ gaṇhantassa pana āpatti. Sace yā yā atintā taṃ taṃ gaṇhāti, anāpatti.

Antogehe mattikāpuñjo hoti, tasmiṃ ekadivasaṃ ovaṭṭhe gehaṃ chādenti, sace sabbo tinto cātumāsaccayena jātapathavīyeva. Athassa uparibhāgoyeva tinto, anto atinto, yattakaṃ tintaṃ taṃ kappiyakārakehi kappiyavohārena apanāmetvā sesaṃ yathāsukhaṃ vaḷañjetuṃ vaṭṭati. Udakena temetvā ekābaddhāyeva hi jātapathavī hoti, na itarāti.

Abbhokāse mattikāpākāro hoti, atirekacātumāsaṃ ce ovaṭṭho jātapathavīsaṅkhyaṃ gacchati. Tattha laggapaṃsuṃ pana allahatthena chupitvā gahetuṃ vaṭṭati. Sace iṭṭhakapākāro hoti, yebhuyyenakathalaṭṭhāne tiṭṭhati, yathāsukhaṃ vikopetuṃ vaṭṭati. Abbhokāse ṭhitamaṇḍapatthambhaṃ ito cito ca sañcāletvā pathaviṃ vikopentena gahetuṃ na vaṭṭati, ujukameva uddharituṃ vaṭṭati. Aññampi sukkharukkhaṃ vā sukkhakhāṇukaṃ vā gaṇhantassa eseva nayo. Navakammatthaṃ pāsāṇaṃ vā rukkhaṃ vā daṇḍakehi uccāletvā pavaṭṭentā gacchanti, tattha pathavī bhijjati, sace suddhacittā pavaṭṭenti, anāpatti. Atha pana tena apadesena pathaviṃ bhinditukāmāyeva honti, āpatti. Sākhādīni kaḍḍhantānampi pathaviyaṃ dārūni phālentānampi eseva nayo.

Pathaviyaṃ aṭṭhisūcikaṇṭakādīsupi yaṃkiñci ākoṭetuṃ vā pavesetuṃ vā na vaṭṭati. Passāvadhārāya vegena pathaviṃ bhindissāmīti evaṃ passāvampi kātuṃ na vaṭṭati, karontassa bhijjati, āpatti. Visamabhūmiṃ samaṃ karissāmīti sammuñjaniyā ghaṃsitumpi na vaṭṭati, vattasīseneva hi sammajjitabbaṃ. Keci kattarayaṭṭhiyā bhūmiṃ koṭṭenti, pādaṅguṭṭhakena vilikhanti, 『『caṅkamitaṭṭhānaṃ dassessāmā』』ti punappunaṃ bhūmiṃ bhindantā caṅkamanti, sabbaṃ na vaṭṭati. Vīriyasampaggahatthaṃ pana samaṇadhammaṃ karontena suddhacittena caṅkamituṃ vaṭṭati, 『『hatthaṃ dhovissāmā』』ti pathaviyaṃ ghaṃsanti, na vaṭṭati. Aghaṃsantena pana allahatthaṃ pathaviyaṃ ṭhapetvā rajaṃ gahetuṃ vaṭṭati. Keci kaṇḍukacchuādīhi ābādhikā chinnataṭādīsu aṅgapaccaṅgāni ghaṃsanti na vaṭṭati.

87.Khaṇati vā khaṇāpeti vāti antamaso pādaṅguṭṭhakenapi sammajjanīsalākāyapi sayaṃ vā khaṇati, aññena vā khaṇāpeti. Bhindati vā bhedāpeti vāti antamaso udakampi chaḍḍento sayaṃ vā bhindati, aññena vā bhindāpeti. Dahati vā dahāpeti vāti antamaso pattampi pacanto sayaṃ vā dahati, aññena vā dahāpeti. Yattakesu ṭhānesu aggiṃ deti vā dāpeti vā tattakāni pācittiyāni. Pattaṃ pacantenapi hi pubbe pakkaṭṭhāneyeva hi pacitabbo. Adaḍḍhāya pathaviyā aggiṃ ṭhapetuṃ na vaṭṭati. Pattapacanakapālassa pana upari aggiṃ ṭhapetuṃ vaṭṭati. Dārūnaṃ upari ṭhapeti , so aggi tāni dahanto gantvā pathaviṃ dahati, na vaṭṭati. Iṭṭhakakapālādīsupi eseva nayo.

Tatrāpi hi iṭṭhakādīnaṃyeva upari ṭhapetuṃ vaṭṭati. Kasmā? Tesaṃ anupādānattā. Na hi tāni aggissa upādānasaṅkhyaṃ gacchanti. Sukkhakhāṇusukkharukkhādīsupi aggiṃ dātuṃ na vaṭṭati. Sace pana pathaviṃ appattameva nibbāpetvā gamissāmīti deti, vaṭṭati. Pacchā nibbāpetuṃ na sakkoti, avisayattā anāpatti. Tiṇukkaṃ gahetvā gacchanto hatthe ḍayhamāne bhūmiyaṃ pāteti, anāpatti. Patitaṭṭhāneyeva upādānaṃ datvā aggiṃ kātuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Daḍḍhapathaviyā ca yattakaṃ ṭhānaṃ usumāya anugataṃ, sabbaṃ vikopetuṃ vaṭṭatīti tattheva vuttaṃ. Yo pana ajānanako bhikkhu araṇīsahitena aggiṃ nibbattetvā hatthena ukkhipitvā 『『kiṃ karomī』』ti vadati, 『『jālehī』』ti vattabbo, 『『hattho ḍayhatī』』ti vadati, 『『yathā na ḍayhati tathā karohī』』ti vattabbo. 『『Bhūmiyaṃ pātehī』』ti pana na vattabbo. Sace hatthe ḍayhamāne pāteti 『『pathaviṃ dahissāmī』』ti apātitattā anāpatti. Patitaṭṭhāne pana aggiṃ kātuṃ vaṭṭatīti kurundiyaṃ vuttaṃ.

88.Anāpatti imaṃ jānātiādīsu 『『imassa thambhassa āvāṭaṃ jāna, mahāmattikaṃ jāna, thusamattikaṃ jāna, mahāmattikaṃ dehi, thusamattikaṃ dehi, mattikaṃ āhara, paṃsuṃ āhara, mattikāya attho, paṃsunā attho, imassa thambhassa āvāṭaṃ kappiyaṃ karohi, imaṃ mattikaṃ kappiyaṃ karohi, imaṃ paṃsuṃ kappiyaṃ karohī』』ti evamattho veditabbo.

Asañciccāti pāsāṇarukkhādīni vā pavaṭṭentassa kattaradaṇḍena vā āhacca āhacca gacchantassa pathavī bhijjati, sā 『『tena bhindissāmī』』ti evaṃ sañcicca abhinnattā asañcicca bhinnā nāma hoti. Iti asañcicca bhindantassa anāpatti. Asatiyāti aññavihito kenaci saddhiṃ kiñci kathento pādaṅguṭṭhakena vā kattarayaṭṭhiyā vā pathaviṃ vilikhanto tiṭṭhati, evaṃ asatiyā vilikhantassa vā bhindantassa vā anāpatti. Ajānantassāti antogehe ovaṭṭhaṃ channaṃ pathaviṃ 『『akappiyapathavī』』ti na jānāti, 『『kappiyapathavī』』ti saññāya vikopeti, 『『khaṇāmi bhindāmi dahāmī』』ti vā na jānāti , kevalaṃ saṅgopanatthāya khaṇittādīni vā ṭhapeti, ḍayhamānahattho vā aggiṃ pāteti, evaṃ ajānantassa anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Pathavīkhaṇanasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena musāvādavaggo paṭhamo.

  1. Bhūtagāmavaggo

  2. Bhūtagāmasikkhāpadavaṇṇanā

  3. Senāsanavaggassa paṭhamasikkhāpade – anādiyantoti tassā vacanaṃ agaṇhanto. Dārakassa bāhuṃ ākoṭesīti ukkhittaṃ pharasuṃ niggahetuṃ asakkonto manussānaṃ cakkhuvisayātīte mahārājasantikā laddhe rukkhaṭṭhakadibbavimāne nipannassa dārakassa bāhuṃ thanamūleyeva chindi. Na kho metaṃ patirūpantiādimhi ayaṃ saṅkhepavaṇṇanā – himavante kira pakkhadivasesu devatāsannipāto hoti, tattha rukkhadhammaṃ pucchanti – 『『tvaṃ rukkhadhamme ṭhitā na ṭhitā』』ti? Rukkhadhammo nāma rukkhe chijjamāne rukkhadevatāya manopadosassa akaraṇaṃ. Tattha yā devatā rukkhadhamme aṭṭhitā hoti, sā devatāsannipātaṃ pavisituṃ na labhati. Iti sā devatā imañca rukkhadhamme aṭṭhānapaccayaṃ ādīnavaṃ addasa, bhagavato ca sammukhā sutapubbadhammadesanānusārena tathāgatassa chaddantādikāle pubbacaritaṃ anussari. Tenassā etadahosi – 『『na kho metaṃ patirūpaṃ…pe… voropeyya』』nti. Yaṃnūnāhaṃ bhagavato etamatthaṃ āroceyyanti idaṃ panassā 『『ayaṃ bhikkhu sapitiko putto, addhā bhagavā imaṃ imassa ajjhācāraṃ sutvā mariyādaṃ bandhissati, sikkhāpadaṃ paññapessatī』』ti paṭisañcikkhantiyā ahosi. Sacajja tvaṃ devateti sace ajja tvaṃ devate. Pasaveyyāsīti janeyyāsi uppādeyyāsi. Evañca pana vatvā bhagavā taṃ devataṃ saññāpento –

『『Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye;

Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano』』ti. (dha. pa. 222);

Imaṃ gāthamabhāsi. Gāthāpariyosāne sā devatā sotāpattiphale patiṭṭhāsi. Puna bhagavā sampattaparisāya dhammaṃ desento –

『『Yo uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇa』』nti. (su. ni. 1);

Imaṃ gāthamabhāsi. Tatra paṭhamagāthā dhammapade saṅgahaṃ āruḷhā, dutiyā suttanipāte, vatthu pana vinayeti. Atha bhagavā dhammaṃ desentoyeva tassā devatāya vasanaṭṭhānaṃ āvajjanto patirūpaṃ ṭhānaṃ disvā 『『gaccha, devate, asukasmiṃ okāse rukkho vivitto, tasmiṃ upagacchā』』ti āha. So kira rukkho na āḷaviraṭṭhe, jetavanassa antoparikkhepe, yassa devaputtassa pariggaho ahosi, so cuto; tasmā 『『vivitto』』ti vutto. Tato paṭṭhāya ca pana sā devatā sammāsambuddhato laddhaparihārā buddhupaṭṭhāyikā ahosi. Yadā devatāsamāgamo hoti, tadā mahesakkhadevatāsu āgacchantīsu aññā appesakkhā devatā yāva mahāsamuddacakkavāḷapabbatā tāva paṭikkamanti. Ayaṃ pana attano vasanaṭṭhāne nisīditvāva dhammaṃ suṇāti. Yampi paṭhamayāme bhikkhū pañhaṃ pucchanti, majjhimayāme devatā, taṃ sabbaṃ tattheva nisīditvā suṇāti. Cattāro ca mahārājānopi bhagavato upaṭṭhānaṃ āgantvā gacchantā taṃ devataṃ disvāva gacchanti.

90.Bhūtagāmapātabyatāyāti ettha bhavanti ahuvuñcāti bhūtā; jāyanti vaḍḍhanti jātā vaḍḍhitā cāti attho. Gāmoti rāsi; bhūtānaṃ gāmoti bhūtagāmo; bhūtā eva vā gāmo bhūtagāmo; patiṭṭhitaharitatiṇarukkhādīnametaṃ adhivacanaṃ. Pātabyassa bhāvo pātabyatā; chedanabhedanādīhi yathāruci paribhuñjitabbatāti attho. Tassā bhūtagāmapātabyatāya; nimittatthe bhummavacanaṃ, bhūtagāmapātabyatāhetu, bhūtagāmassa chedanādipaccayā pācittiyanti attho.

  1. Idāni taṃ bhūtagāmaṃ vibhajitvā dassento bhūtagāmo nāma pañca bījajātānītiādimāha. Tattha bhūtagāmo nāmāti bhūtagāmaṃ uddharitvā yasmiṃ sati bhūtagāmo hoti, taṃ dassetuṃ 『『pañca bījajātānī』』ti āhāti aṭṭhakathāsu vuttaṃ. Evaṃ santepi 『『yāni vā panaññānipi atthi mūle jāyantī』』tiādīni na samenti. Na hi mūlabījādīni mūlādīsu jāyanti, mūlādīsu jāyamānāni pana tāni bījākatāni, tasmā evamettha vaṇṇanā veditabbā – bhūtagāmo nāmāti vibhajitabbapadaṃ. Pañcāti tassa vibhāgaparicchedo. Bījajātānīti paricchinnadhammanidassanaṃ. Tassattho – bījehi jātāni bījajātāni; rukkhādīnametaṃ adhivacanaṃ. Aparo nayo – bījāni ca tāni vijātāni ca pasūtāni nibbattapaṇṇamūlānīti bījajātāni. Etena allavālikādīsu ṭhapitānaṃ nibbattapaṇṇamūlānaṃ siṅgiverādīnaṃ saṅgaho kato hoti.

Idāni yehi bījehi jātattā rukkhādīni bījajātānīti vuttāni, tāni dassento 『『mūlabīja』』ntiādimāha. Tesaṃ uddeso pākaṭo eva. Niddese yāni vā panaññānipi atthi mūle jāyanti mūle sañjāyantīti ettha bījato nibbattena bījaṃ dassitaṃ , tasmā evamettha attho daṭṭhabbo, yāni vā panaññānipi atthi āluvakaserukamaluppalapuṇḍarīkakuvalayakandapāṭalimūlādibhede mūle gacchavallirukkhādīni jāyanti sañjāyanti, tāni yamhi mūle jāyanti ceva sañjāyanti ca tañca, pāḷiyaṃ vuttaṃ haliddādi ca sabbampi etaṃ mūlabījaṃ nāma. Eseva nayo khandhabījādīsu. Yevāpanakakhandhabījesu panettha ambāṭakaindasālanuhīpāḷibhaddakaṇikārādīni khandhabījāni, amūlavalli caturassavallikaṇavīrādīni phaḷubījāni makacisumanajayasumanādīni aggabījāni, ambajambūpanasaṭṭhiādīni bījabījānīti daṭṭhabbāni.

  1. Idāni yaṃ vuttaṃ 『『bhūtagāmapātabyatāya pācittiya』』nti tattha saññāvasena āpattānāpattibhedaṃ pātabyatābhedañca dassento bīje bījasaññītiādimāha. Tattha yathā 『『sālīnaṃ cepi odanaṃ bhuñjatī』』tiādīsu (ma. ni. 1.76) sālitaṇḍulānaṃ odano 『『sālīnaṃ odano』』ti vuccati, evaṃ bījato sambhūto bhūtagāmo 『『bīja』』nti vuttoti veditabbo. Yaṃ pana 『『bījagāmabhūtagāmasamārambhā paṭivirato』』tiādīsu (dī. ni. 1.10) vuttaṃ bhūtagāmaparimocanaṃ katvā ṭhapitaṃ bījaṃ, taṃ dukkaṭavatthu. Atha vā yadetaṃ 『『bhūtagāmo nāmā』』ti sikkhāpadavibhaṅgassa ādipadaṃ, tena saddhiṃ yojetvā yaṃ bījaṃ bhūtagāmo nāma hoti, tasmiṃ bīje bījasaññī satthakādīni gahetvā sayaṃ vā chindati aññena vā chedāpeti, pāsāṇādīni gahetvā sayaṃ vā bhindati aññena vā bhedāpeti, aggiṃ upasaṃharitvā sayaṃ vā pacati aññena vā pacāpeti, āpatti pācittiyassāti evamettha attho veditabbo. Yathārutaṃ pana gahetvā bhūtagāmavinimuttassa bījassa chindanādibhedāya pātabyatāya pācittiyaṃ na vattabbaṃ.

Ayañhettha vinicchayakathā – bhūtagāmaṃ vikopentassa pācittiyaṃ bhūtagāmaparimocitaṃ pañcavidhampi bījagāmaṃ vikopentassa dukkaṭaṃ. Bījagāmabhūtagāmo nāmesa atthi udakaṭṭho, atthi thalaṭṭho . Tattha udakaṭṭho sāsapamattikā tilabījakādibhedā sapaṇṇikā apaṇṇikā ca sabbā sevālajāti antamaso udakapappaṭakaṃ upādāya 『『bhūtagāmo』』ti veditabbo. Udakapappaṭako nāma upari thaddho pharusavaṇṇo, heṭṭhā mudu nīlavaṇṇo hoti. Tattha yassa sevālassa mūlaṃ orūhitvā pathaviyaṃ patiṭṭhitaṃ, tassa pathavī ṭhānaṃ. Yo udake sañcarati, tassa udakaṃ. Pathaviyaṃ patiṭṭhitaṃ yattha katthaci vikopentassa uddharitvā vā ṭhānantaraṃ saṅkāmentassa pācittiyaṃ. Udake sañcarantaṃ vikopentasseva pācittiyaṃ. Hatthehi pana ito cito ca viyūhitvā nhāyituṃ vaṭṭati, sakalañhi udakaṃ tassa ṭhānaṃ. Tasmā na so ettāvatā ṭhānantaraṃ saṅkāmito hoti. Udakato pana udakena vinā sañcicca ukkhipituṃ na vaṭṭati, udakena saddhiṃ ukkhipitvā puna udake pakkhipituṃ vaṭṭati. Parissāvanantarena nikkhamati, kappiyaṃ kārāpetvāva udakaṃ paribhuñjitabbaṃ. Uppalinīpaduminīādīni jalajavallitiṇāni udakato uddharantassa vā tattheva vikopentassa vā pācittiyaṃ. Parehi uppāṭitāni vikopentassa dukkaṭaṃ. Tāni hi bījagāme saṅgahaṃ gacchanti. Tilabījakasāsapamattakasevālopi udakato uddhato amilāto aggabījasaṅgahaṃ gacchati. Mahāpaccariyādīsu 『『anantakatilabījakaudakapappaṭakādīni dukkaṭavatthukānī』』ti vuttaṃ, tattha kāraṇaṃ na dissati. Andhakaṭṭhakathāyaṃ 『『sampuṇṇabhūtagāmo na hoti, tasmā dukkaṭa』』nti vuttaṃ, tampi na sameti, bhūtagāme hi pācittiyaṃ, bījagāme dukkaṭaṃ vuttaṃ. Asampuṇṇabhūtagāmo nāma tatiyo koṭṭhāso neva pāḷiyaṃ na aṭṭhakathāsu āgato. Atha etaṃ bījagāmasaṅgahaṃ gacchissatīti , tampi na yuttaṃ, abhūtagāmamūlattā tādisassa bījagāmassāti. Apica 『『garukalahukesu garuke ṭhātabba』』nti etaṃ vinayalakkhaṇaṃ.

Thalaṭṭhe – chinnarukkhānaṃ avasiṭṭho haritakhāṇu nāma hoti. Tattha kakudhakarañjapiyaṅgupanasādīnaṃ khāṇu uddhaṃ vaḍḍhati, so bhūtagāmena saṅgahito. Tālanāḷikerādīnaṃ khāṇu uddhaṃ na vaḍḍhati, so bījagāmena saṅgahito. Kadaliyā pana aphalitāya khāṇu bhūtagāmena saṅgahito, phalitāya bījagāmena. Kadalī pana phalitā yāva nīlapaṇṇā, tāva bhūtagāmeneva saṅgahitā, tathā phalito veḷu. Yadā pana aggato paṭṭhāya sussati, tadā bījagāmena saṅgahaṃ gacchati. Katarabījagāmena? Phaḷubījagāmena. Kiṃ tato nibbattati? Na kiñci. Yadi hi nibbatteyya, bhūtagāmeneva saṅgahaṃ gaccheyya. Indasālādirukkhe chinditvā rāsiṃ karonti, kiñcāpi rāsikatadaṇḍakehi ratanappamāṇāpi sākhā nikkhamanti, bījagāmeneva saṅgahaṃ gacchanti. Tattha maṇḍapatthāya vā vatiatthāya vā valliāropanatthāya vā bhūmiyaṃ nikhaṇanti, mūlesu ceva paṇṇesu ca niggatesu puna bhūtagāmasaṅkhyaṃ gacchanti. Mūlamattesu pana paṇṇamattesu vā niggatesu bījagāmena saṅgahitā eva.

Yāni kānici bījāni pathaviyaṃ vā udakena siñcitvā ṭhapitāni, kapālādīsu vā allapaṃsuṃ pakkhipitvā nikkhittāni honti, sabbāni mūlamatte paṇṇamatte vā niggatepi bījāniyeva. Sacepi mūlāni ca upari aṅkuro ca niggacchati, yāva aṅkuro harito na hoti, tāva bījāniyeva. Muggādīnaṃ pana paṇṇesu uṭṭhitesu vīhiādīnaṃ vā aṅkure harite nīlapaṇṇavaṇṇe jāte bhūtagāmasaṅgahaṃ gacchanti. Tālaṭṭhīnaṃ paṭhamaṃ sūkaradāṭhā viya mūlaṃ niggacchati. Niggatepi yāva upari pattavaṭṭi na niggacchati, tāva bījagāmoyeva. Nāḷikerassa tacaṃ bhinditvā dantasūci viya aṅkuro niggacchati , yāva migasiṅgasadisā nīlapattavaṭṭi na hoti, tāva bījagāmoyeva. Mūle aniggatepi tādisāya pattavaṭṭiyā jātāya amūlakabhūtagāme saṅgahaṃ gacchati.

Ambaṭṭhiādīni vīhiādīhi vinicchinitabbāni. Vandākā vā aññā vā yā kāci rukkhe jāyitvā rukkhaṃ ottharati, rukkhova tassā ṭhānaṃ, taṃ vikopentassa vā tato uddharantassa vā pācittiyaṃ. Ekā amūlikā latā hoti, aṅguliveṭhako viya vanappagumbadaṇḍake veṭheti, tassāpi ayameva vinicchayo. Gehamukhapākāravedikācetiyādīsu nīlavaṇṇo sevālo hoti, yāva dve tīṇi pattāni na sañjāyanti tāva aggabījasaṅgahaṃ gacchati . Pattesu jātesu pācittiyavatthu. Tasmā tādisesu ṭhānesu sudhālepampi dātuṃ na vaṭṭati. Anupasampannena littassa uparisnehalepo dātuṃ vaṭṭati. Sace nidāghasamaye sukkhasevālo tiṭṭhati, taṃ sammuñjanīādīhi ghaṃsitvā apanetuṃ vaṭṭati. Pānīyaghaṭādīnaṃ bahi sevālo dukkaṭavatthu, anto abbohāriko. Dantakaṭṭhapūvādīsu kaṇṇakampi abbohārikameva. Vuttañhetaṃ – 『『sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā』』ti (mahāva. 66).

Pāsāṇajātipāsāṇadaddusevālaseleyyakādīni aharitavaṇṇāni apattakāni ca dukkaṭavatthukāni. Ahicchattakaṃ yāva makuḷaṃ hoti, tāva dukkaṭavatthu. Pupphitakālato paṭṭhāya abbohārikaṃ. Allarukkhato pana ahicchattakaṃ gaṇhanto rukkhattacaṃ vikopeti, tasmā tattha pācittiyaṃ. Rukkhapappaṭikāyapi eseva nayo. Yā pana indasālakakudhādīnaṃ pappaṭikā rukkhato muccitvā tiṭṭhati, taṃ gaṇhantassa anāpatti. Niyyāsampi rukkhato muccitvā ṭhitaṃ sukkharukkhe vā laggaṃ gaṇhituṃ vaṭṭati. Allarukkhato na vaṭṭati. Lākhāyapi eseva nayo. Rukkhaṃ cāletvā paṇḍupalāsaṃ vā pariṇatakaṇikārādipupphaṃ vā pātentassa pācittiyameva. Hatthakukkuccena mudukesu indasālanuhīkhandhādīsu vā tatthajātakatālapaṇṇādīsu vā akkharaṃ chindantassāpi eseva nayo.

Sāmaṇerānaṃ pupphaṃ ocinantānaṃ sākhaṃ onāmetvā dātuṃ vaṭṭati. Tehi pana pupphehi pānīyaṃ na vāsetabbaṃ. Pānīyavāsatthikena sāmaṇeraṃ ukkhipitvā ocināpetabbāni. Phalasākhāpi attanā khāditukāmena na onāmetabbā. Sāmaṇeraṃ ukkhipitvā phalaṃ gāhāpetabbaṃ. Yaṃkiñci gacchaṃ vā lataṃ vā uppāṭentehi sāmaṇerehi saddhiṃ gahetvā ākaḍḍhituṃ na vaṭṭati. Tesaṃ pana ussāhajananatthaṃ anākaḍḍhantena kaḍḍhanākāraṃ dassentena viya agge gahetuṃ vaṭṭati. Yesaṃ rukkhānaṃ sākhā ruhati, tesaṃ sākhaṃ makkhikābījanādīnaṃ atthāya kappiyaṃ akārāpetvā gahitaṃ tace vā patte vā antamaso nakhenapi vilikhantassa dukkaṭaṃ. Allasiṅgiverādīsupi eseva nayo. Sace pana kappiyaṃ kārāpetvā sītale padese ṭhapitassa mūlaṃ sañjāyati, uparibhāge chindituṃ vaṭṭati. Sace aṅkuro jāyati, heṭṭhābhāge chindituṃ vaṭṭati. Mūle ca nīlaṅkure ca jāte na vaṭṭati.

Chindati vā chedāpeti vāti antamaso sammuñjanosalākāyapi tiṇāni chindissāmīti bhūmiṃ sammajjanto sayaṃ vā chindati, aññena vā chedāpeti. Bhindati vā bhedāpeti vāti antamaso caṅkamantopi chijjanakaṃ chijjatu, bhijjanakaṃ bhijjatu, caṅkamitaṭṭhānaṃ dassessāmīti sañcicca pādehi akkamanto tiṇavalliādīni sayaṃ vā bhindati aññena vā bhedāpeti. Sacepi hi tiṇaṃ vā lataṃ vā gaṇṭhiṃ karontassa bhijjati, gaṇṭhipi na kātabbo. Tālarukkhādīsu pana corānaṃ anāruhanatthāya dārumakkaṭakaṃ ākoṭenti, kaṇṭake bandhanti, bhikkhussa evaṃ kātuṃ na vaṭṭati. Sace dārumakkaṭako rukkhe allīnamattova hoti, rukkhaṃ na pīḷeti, vaṭṭati. 『『Rukkhaṃ chinda, lataṃ chinda, kandaṃ vā mūlaṃ vā uppāṭehī』』ti vattumpi vaṭṭati, aniyāmitattā. Niyāmetvā pana 『『imaṃ rukkhaṃ chindā』』tiādi vattuṃ na vaṭṭati. Nāmaṃ gahetvāpi 『『ambarukkhaṃ caturassavalliṃ āluvakandaṃ muñjatiṇaṃ asukarukkhacchalliṃ chinda bhinda uppāṭehī』』tiādivacanampi aniyāmitameva hoti. 『『Imaṃ ambarukkha』』ntiādivacanameva hi niyāmitaṃ nāma, taṃ na vaṭṭati.

Pacati vā pacāpeti vāti antamaso pattampi pacitukāmo tiṇādīnaṃ upari sañcicca aggiṃ karonto sayaṃ vā pacati, aññena vā pacāpetīti sabbaṃ pathavīkhaṇanasikkhāpade vuttanayena veditabbaṃ. Aniyāmetvā pana 『『mugge paca, māse pacā』』tiādi vattuṃ vaṭṭati. 『『Ime mugge paca, ime māse pacā』』ti evaṃ vattuṃ na vaṭṭati.

Anāpatti imaṃ jānātiādīsu 『『imaṃ mūlabhesajjaṃ jāna, imaṃ mūlaṃ vā paṇṇaṃ vā dehi, imaṃ rukkhaṃ vā lataṃ vā āhara, iminā pupphena vā phalena vā paṇṇena vā attho, imaṃ rukkhaṃ vā lataṃ vā phalaṃ vā kappiyaṃ karohī』』ti evamattho daṭṭhabbo. Ettāvatā bhūtagāmaparimocanaṃ kataṃ hoti. Paribhuñjantena pana bījagāmaparimocanatthaṃ puna kappiyaṃ kāretabbaṃ.

Kappiyakaraṇañcettha iminā suttānusārena veditabbaṃ – 『『anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ aggiparijitaṃ satthaparijitaṃ nakhaparijitaṃ abījaṃ nibbaṭṭabījameva pañcama』』nti. Tattha 『『aggiparijita』』nti agginā parijitaṃ adhibhūtaṃ daḍḍhaṃ phuṭṭhanti attho. 『『Satthaparijita』』nti satthena parijitaṃ adhibhūtaṃ chinnaṃ viddhaṃ vāti attho. Esa nayo nakhaparijite. Abījanibbaṭṭabījāni sayameva kappiyāni. Agginā kappiyaṃ karontena kaṭṭhaggigomayaggiādīsu yena kenaci antamaso lohakhaṇḍenapi ādittena kappiyaṃ kātabbaṃ. Tañca kho ekadese phusantena 『『kappiya』』nti vatvāva kātabbaṃ. Satthena karontena yassa kassaci lohamayasatthassa antamaso sūcinakhacchedanānampi tuṇḍena vā dhārāya vā chedaṃ vā vedhaṃ vā dassentena 『『kappiya』』nti vatvāva kātabbaṃ. Nakhena kappiyaṃ karontena pūtinakhena na kātabbaṃ. Manussānaṃ pana sīhabyagghadīpimakkaṭādīnaṃ sakuntānañca nakhā tikhiṇā honti, tehi kātabbaṃ. Assamahiṃsasūkaramigagorūpādīnaṃ khurā atikhiṇā, tehi na kātabbaṃ, katampi akataṃ hoti. Hatthinakhā pana khurā na honti, tehi vaṭṭati. Yehi pana kātuṃ vaṭṭati, tehi tatthajātakehipi uddharitvā gahitakehipi chedaṃ vā vedhaṃ vā dassentena 『『kappiya』』nti vatvāva kātabbaṃ.

Tattha sacepi bījānaṃ pabbatamatto rāsi rukkhasahassaṃ vā chinditvā ekābaddhaṃ katvā ucchūnaṃ vā mahābhāro bandhitvā ṭhapito hoti, ekasmiṃ bīje vā rukkhasākhāya vā ucchumhi vā kappiye kate sabbaṃ kataṃ hoti. Ucchū ca dārūni ca ekato baddhāni honti, ucchuṃ kappiyaṃ karissāmīti dāruṃ vijjhati, vaṭṭatiyeva. Sace pana yāya rajjuyā vā valliyā vā baddhāni, taṃ vijjhati, na vaṭṭati. Ucchukhaṇḍānaṃ pacchiṃ pūretvā āharanti, ekasmiṃ khaṇḍe kappiye kate sabbaṃ katameva hoti. Maricapakkādīhi missetvā bhattaṃ āharanti, 『『kappiyaṃ karohī』』ti vutte sacepi bhattasitthe vijjhati, vaṭṭatiyeva. Tilataṇḍulādīsupi eseva nayo. Yāguyā pakkhittāni pana ekābaddhāni hutvā na santiṭṭhanti, tattha ekamekaṃ vijjhitvā kappiyaṃ kātabbameva. Kapitthaphalādīnaṃ anto miñjaṃ kaṭāhaṃ muñcitvā sañcarati, bhindāpetvā kappiyaṃ kārāpetabbaṃ. Ekābaddhaṃ hoti, kaṭāhepi kātuṃ vaṭṭati.

Asañciccāti pāsāṇarukkhādīni vā pavaṭṭentassa sākhaṃ vā kaḍḍhantassa kattaradaṇḍena vā bhūmiṃ paharitvā gacchantassa tiṇāni chijjanti, tāni tena chindissāmīti evaṃ sañcicca acchinnattā asañcicca chinnāni nāma honti. Iti asañcicca chindantassa anāpatti.

Asatiyāti aññavihito kenaci saddhiṃ kiñci kathento pādaṅguṭṭhakena vā hatthena vā tiṇaṃ vā lataṃ vā chindanto tiṭṭhati, evaṃ asatiyā chindantassa anāpatti.

Ajānantassāti etthabbhantare bījagāmoti vā bhūtagāmoti vā na jānāti, chindāmītipi na jānāti, kevalaṃ vatiyā vā palālapuñje vā nikhādanaṃ vā khaṇittiṃ vā kudālaṃ vā saṅgopanatthāya ṭhapeti, ḍayhamānahattho vā aggiṃ pāteti, tatra ce tiṇāni chijjanti vā ḍayhanti vā anāpatti. Manussaviggahapārājikavaṇṇanāyaṃ pana sabbaaṭṭhakathāsu 『『sace bhikkhu rukkhena vā ajjhotthaṭo hoti, opāte vā patito sakkā ca hoti rukkhaṃ chinditvā bhūmiṃ vā khaṇitvā nikkhamituṃ, jīvitahetupi attanā na kātabbaṃ. Aññena pana bhikkhunā bhūmiṃ vā khaṇitvā rukkhaṃ vā chinditvā allarukkhato vā daṇḍakaṃ chinditvā taṃ rukkhaṃ pavaṭṭetvā nikkhāmetuṃ vaṭṭati, anāpattī』』ti vuttaṃ. Tattha kāraṇaṃ na dissati – 『『anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṃ dātuṃ, parittaṃ kātu』』nti (cūḷava. 283) idaṃ pana ekameva suttaṃ dissati. Sace etassa anulomaṃ 『『attano na vaṭṭati, aññassa vaṭṭatī』』ti idaṃ nānākaraṇaṃ na sakkā laddhuṃ. Attano atthāya karonto attasinehena akusalacitteneva karoti, paro pana kāruññena, tasmā anāpattīti ce. Etampi akāraṇaṃ. Kusalacittenāpi hi imaṃ āpattiṃ āpajjati. Sabbaaṭṭhakathāsu pana vuttattā na sakkā paṭisedhetuṃ. Gavesitabbā ettha yutti. Aṭṭhakathācariyānaṃ vā saddhāya gantabbanti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Bhūtagāmasikkhāpadaṃ paṭhamaṃ.

  1. Aññavādakasikkhāpadavaṇṇanā

  2. Dutiyasikkhāpade – anācāraṃ ācaritvāti akātabbaṃ katvā; kāyavacīdvāresu āpattiṃ āpajjitvāti vuttaṃ hoti. Aññenaññaṃ paṭicaratīti aññena vacanena aññaṃ vacanaṃ paṭicarati paṭicchādeti ajjhottharati; idāni taṃ paṭicaraṇavidhiṃ dassento 『『ko āpanno』』tiādimāha. Tatrāyaṃ vacanasambandho – so kira kiñci vītikkamaṃ disvā 『『āvuso, āpattiṃ āpannosī』』ti saṅghamajjhe āpattiyā anuyuñjiyamāno 『『ko āpanno』』ti vadati. 『『Tato tva』』nti vutte 『『ahaṃ kiṃ āpanno』』ti vadati. Atha 『『pācittiyaṃ vā dukkaṭaṃ vā』』ti vutte vatthuṃ pucchanto 『『ahaṃ kismiṃ āpanno』』ti vadati. Tato 『『asukasmiṃ nāma vatthusmi』』nti vutte 『『ahaṃ kathaṃ āpanno, kiṃ karonto āpannomhī』』ti pucchati. Atha 『『idaṃ nāma karonto āpanno』』ti vutte 『『kaṃ bhaṇathā』』ti vadati. Tato 『『taṃ bhaṇāmā』』ti vutte 『『kiṃ bhaṇathā』』ti vadati.

Apicettha ayaṃ pāḷimuttakopi aññenaññaṃ paṭicaraṇavidhi – bhikkhūhi 『『tava sipāṭikāya kahāpaṇo diṭṭho, kissevamasāruppaṃ karosī』』ti vutto 『『sudiṭṭhaṃ, bhante, na paneso kahāpaṇo; tipumaṇḍalaṃ eta』』nti bhaṇanto vā 『『tvaṃ suraṃ pivanto diṭṭho, kissevaṃ karosī』』ti vutto 『『sudiṭṭho , bhante, na panesā surā, bhesajjatthāya sampāditaṃ ariṭṭha』』nti bhaṇanto vā 『『tvaṃ paṭicchanne āsane mātugāmena saddhiṃ nisinno diṭṭho, kissevamasāruppaṃ karosī』』ti vutto 『『yena diṭṭhaṃ sudiṭṭhaṃ, viññū panettha dutiyo atthi, so kissa na diṭṭho』』ti bhaṇanto vā, 『『īdisaṃ tayā kiñci diṭṭha』』nti puṭṭho 『『na suṇāmī』』ti sotamupanento vā, sotadvāre pucchantānaṃ cakkhuṃ upanento vā, aññenaññaṃ paṭicaratīti veditabbo. Aññavādakaṃ ropetūti aññavādakaṃ āropetu; patiṭṭhāpetūti attho. Vihesakaṃ ropetūti etasmimpi eseva nayo.

98.Aññavādake vihesake pācittiyanti ettha aññaṃ vadatīti aññavādakaṃ; aññenaññaṃ paṭicaraṇassetaṃ nāmaṃ. Vihesetīti vihesakaṃ; tuṇhībhūtassetaṃ nāmaṃ, tasmiṃ aññavādake vihesake. Pācittiyanti vatthudvaye pācittiyadvayaṃ vuttaṃ.

100.Aropite aññavādaketi kammavācāya anāropite aññavādake. Aropite vihesaketi etasmimpi eseva nayo.

101.Dhammakamme dhammakammasaññītiādīsu yaṃ taṃ aññavādakavihesakaropanakammaṃ kataṃ, tañce dhammakammaṃ hoti, so ca bhikkhu tasmiṃ dhammakammasaññī aññavādakañca vihesakañca karoti, athassa tasmiṃ aññavādake ca vihesake ca āpatti pācittiyassāti iminā nayena attho veditabbo.

102.Ajānanto pucchatīti āpattiṃ vā āpannabhāvaṃ ajānantoyeva 『『kiṃ tumhe bhaṇatha, ahaṃ na jānāmī』』ti pucchati. Gilāno vā na kathetīti mukhe tādiso byādhi hoti, yena kathetuṃ na sakkoti. Saṅghassa bhaṇḍanaṃ vātiādīsu saṅghamajjhe kathite tappaccayā saṅghassa bhaṇḍanaṃ vā kalaho vā vivādo vā bhavissati, so mā ahosīti maññamāno na kathetīti iminā nayena attho veditabbo. Sesaṃ uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, siyā kiriyaṃ , siyā akiriyaṃ, aññenaññaṃ paṭicarantassa hi kiriyaṃ hoti, tuṇhībhāvena vihesantassa akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Aññavādakasikkhāpadaṃ dutiyaṃ.

  1. Ujjhāpanakasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – dabbaṃ mallaputtaṃ bhikkhū ujjhāpentīti 『『chandāya dabbo mallaputto』』tiādīni vadantā taṃ āyasmantaṃ tehi bhikkhūhi avajānāpenti, avaññāya olokāpenti, lāmakato vā cintāpentī』』ti attho. Lakkhaṇaṃ panettha saddasatthānusārena veditabbaṃ. Ojjhāpentītipi pāṭho. Ayamevattho . Chandāyāti chandena pakkhapātena; attano attano sandiṭṭhasambhattānaṃ paṇītāni paññapetīti adhippāyo. Khiyyantīti 『『chandāya dabbo mallaputto』』tiādīni vadantā pakāsenti.

105.Ujjhāpanake khiyyanake pācittiyanti ettha yena vacanena ujjhāpenti, taṃ ujjhāpanakaṃ. Yena ca khiyyanti taṃ khiyyanakaṃ. Tasmiṃ ujjhāpanake khiyyanake. Pācittiyanti vatthudvaye pācittiyadvayaṃ vuttaṃ.

106.Ujjhāpanakaṃ nāma upasampannaṃ saṅghena sammataṃ senāsanapaññāpakaṃ vā…pe… appamattakavissajjanakaṃ vāti etesaṃ padānaṃ 『『maṅkukattukāmo』』ti iminā sambandho. Avaṇṇaṃ kattukāmo ayasaṃ kattukāmoti imesaṃ pana vasena upasampannantiādīsu 『『upasampannassā』』ti evaṃ vibhattivipariṇāmo kātabbo. Ujjhāpeti vā khiyyati vā āpatti pācittiyassāti ettha pana yasmā 『『khiyyanakaṃ nāmā』』ti evaṃ mātikāpadaṃ uddharitvāpi 『『ujjhāpanakaṃ nāmā』』ti imassa padassa vuttavibhaṅgoyeva vattabbo hoti, aññavādakasikkhāpade viya añño viseso natthi, tasmā taṃ visuṃ anuddharitvā avibhajitvā nigamanameva ekato katanti veditabbaṃ. Dhammakamme dhammakammasaññītiādīsu yaṃ tassa upasampannassa sammutikammaṃ kataṃ tañce dhammakammaṃ hoti, so ca bhikkhu tasmiṃ dhammakammasaññī ujjhāpanakañca khiyyanakañca karoti, athassa tasmiṃ ujjhāpanake ca khiyyanake ca āpatti pācittiyassāti iminā nayena attho veditabbo.

Anupasampannaṃujjhāpeti vā khiyyati vāti ettha upasampannaṃ saṅghena sammataṃ aññaṃ anupasampannaṃ ujjhāpeti avajānāpeti, tassa vā taṃ santike khiyyatīti attho. Upasampannaṃ saṅghena asammatanti kammavācāya asammataṃ kevalaṃ 『『taveso bhāro』』ti saṅghena āropitabhāraṃ bhikkhūnaṃ vā phāsuvihāratthāya sayameva taṃ bhāraṃ vahantaṃ, yatra vā dve tayo bhikkhū viharanti, tatra vā tādisaṃ kammaṃ karontanti adhippāyo. Anupasampannaṃ saṅghena sammataṃ vā asammataṃ vāti ettha pana kiñcāpi anupasampannassa terasa sammutiyo dātuṃ na vaṭṭanti. Atha kho upasampannakāle laddhasammutiko pacchā anupasampannabhāve ṭhito, taṃ sandhāya 『『saṅghena sammataṃ vā』』ti vuttaṃ. Yassa pana byattassa sāmaṇerassa kevalaṃ saṅghena vā sammatena vā bhikkhunā 『『tvaṃ idaṃ kammaṃ karohī』』ti bhāro kato, tādisaṃ sandhāya 『『asammataṃ vā』』ti vuttaṃ. Sesamettha uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Ujjhāpanakasikkhāpadaṃ tatiyaṃ.

  1. Paṭhamasenāsanasikkhāpadavaṇṇanā

  2. Catutthasikkhāpade – hemantike kāleti hemantakāle himapātasamaye. Kāyaṃ otāpentāti mañcapīṭhādīsu nisinnā bālātapena kāyaṃ otāpentā. Kāle ārociteti yāgubhattādīsu yassa kassaci kāle ārocite. Ovaṭṭhaṃ hotīti himavassena ovaṭṭhaṃ tintaṃ hoti.

110.Avassikasaṅketeti vassikavassānamāsāti evaṃ apaññatte cattāro hemantike cattāro ca gimhike aṭṭha māseti attho. Maṇḍape vāti sākhāmaṇḍape vā padaramaṇḍape vā. Rukkhamūle vāti yassa kassaci rukkhassa heṭṭhā. Yattha kākā vā kulalā vā na ūhadantīti yattha dhuvanivāsena kulāvake katvā vasamānā ete kākakulalā vā aññe vā sakuntā taṃ senāsanaṃ na ūhadanti, tādise rukkhamūle nikkhipituṃ anujānāmīti. Tasmā yattha gocarappasutā sakuntā vissamitvā gacchanti, tassa rukkhassa mūle nikkhipituṃ vaṭṭati. Yasmiṃ pana dhuvanivāsena kulāvake katvā vasanti, tassa rukkhassa mūle na nikkhipitabbaṃ. 『『Aṭṭha māse』』ti vacanato yesu janapadesu vassakāle na vassati, tesupi cattāro māse nikkhipituṃ na vaṭṭatiyeva. 『『Avassikasaṅkete』』ti vacanato yattha hemante devo vassati, tattha hemantepi ajjhokāse nikkhipituṃ na vaṭṭati. Gimhe pana sabbattha vigatavalāhakaṃ visuddhaṃ nabhaṃ hoti, evarūpe kāle kenacideva karaṇīyena ajjhokāse mañcapīṭhaṃ nikkhipituṃ vaṭṭati.

Abbhokāsikenāpi vattaṃ jānitabbaṃ, tassa hi sace puggalikamañcako atthi, tattheva sayitabbaṃ. Saṅghikaṃ gaṇhantena vettena vā vākena vā vītamañcako gahetabbo. Tasmiṃ asati purāṇamañcako gahetabbo. Tasmimpi asati navavāyimo vā onaddhako vā gahetabbo. Gahetvā ca pana 『『ahaṃ ukkaṭṭharukkhamūliko ukkaṭṭhaabbhokāsiko』』ti cīvarakuṭimpi akatvā asamaye ajjhokāse rukkhamūle vā paññapetvā nipajjituṃ na vaṭṭati. Sace pana catugguṇenapi cīvarena katakuṭi atementaṃ rakkhituṃ na sakkoti, sattāhavaddalikādīni bhavanti, bhikkhuno kāyānugatikattā vaṭṭati.

Araññe paṇṇakuṭīsu vasantānaṃ sīlasampadāya pasannacittā manussā navaṃ mañcapīṭhaṃ denti 『『saṅghikaparibhogena paribhuñjathā』』ti vasitvā gacchantehi sāmantavihāre sabhāgabhikkhūnaṃ pesetvā gantabbaṃ, sabhāgānaṃ abhāve anovassake nikkhipitvā gantabbaṃ, anovassake asati rukkhe laggetvā gantabbaṃ. Cetiyaṅgaṇe sammajjaniṃ gahetvā bhojanasālaṅgaṇaṃ vā uposathāgāraṅgaṇaṃ vā pariveṇadivāṭṭhānaaggisālādīsu vā aññataraṃ sammajjitvā dhovitvā puna sammajjanīmāḷakeyeva ṭhapetabbā. Uposathāgārādīsu aññatarasmiṃ gahetvā avasesāni sammajjantassāpi eseva nayo.

Yo pana bhikkhācāramaggaṃ sammajjantova gantukāmo hoti, tena sammajjitvā sace antarāmagge sālā atthi, tattha ṭhapetabbā. Sace natthi, valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvā 『『yāvāhaṃ gāmato nikkhamāmi, tāva na vassissatī』』ti jānantena yattha katthaci nikkhipitvā puna paccāgacchantena pākatikaṭṭhāne ṭhapetabbā. Sace vassissatīti jānanto ajjhokāse ṭhapeti, dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sace pana tatra tatreva sammajjanatthāya sammajjanī nikkhittā hoti, taṃ taṃ ṭhānaṃ sammajjitvā tatra tatreva nikkhipituṃ vaṭṭati. Āsanasālaṃ sammajjantena vattaṃ jānitabbaṃ. Tatridaṃ vattaṃ – majjhato paṭṭhāya pādaṭṭhānābhimukhā vālikā haritabbā. Kacavaraṃ hatthehi gahetvā bahi chaḍḍetabbaṃ.

111.Masārakoti mañcapāde vijjhitvā tattha aṭaniyo pavesetvā kato. Bundikābaddhoti aṭanīhi mañcapāde ḍaṃsāpetvā pallaṅkasaṅkhepena kato. Kuḷīrapādakoti assameṇḍakādīnaṃ pādasadisehi pādehi kato. Yo vā pana koci vaṅkapādako, ayaṃ vuccati kuḷīrapādako. Āhaccapādakoti ayaṃ pana 『『āhaccapādako nāma mañco aṅge vijjhitvā kato hotī』』ti evaṃ parato pāḷiyaṃyeva vutto, tasmā aṭaniyo vijjhitvā tattha pādasikhaṃ pavesetvā upari āṇiṃ datvā katamañco 『『āhaccapādako』』ti veditabbo. Pīṭhepi eseva nayo. Anto saṃveṭhetvā baddhaṃ hotīti heṭṭhā ca upari ca vitthataṃ majjhe saṅkhittaṃ paṇavasaṇṭhānaṃ katvā baddhaṃ hoti, taṃ kira majjhe sīhabyagghacammaparikkhittampi karonti. Akappiyacammaṃ nāmettha natthi. Senāsanañhi sovaṇṇamayampi vaṭṭati, tasmā taṃ mahagghaṃ hoti. Anupasampannaṃ santharāpeti tassa palibodhoti yena santharāpitaṃ, tassa palibodho. Leḍḍupātaṃ atikkamantassa āpatti pācittiyassāti thāmamajjhimassa purisassa leḍḍupātaṃ atikkamantassa pācittiyaṃ.

Ayaṃ panettha vinicchayo – thero bhojanasālāyaṃ bhattakiccaṃ katvā daharaṃ āṇāpeti 『『gaccha divāṭṭhāne mañcapīṭhaṃ paññapehī』』ti. So tathā katvā nisinno. Thero yathāruciṃ vicaritvā tattha gantvā thavikaṃ vā uttarāsaṅgaṃ vā ṭhapeti, tato paṭṭhāya therassa palibodho. Nisīditvā sayaṃ gacchanto neva uddharati, na uddharāpeti, leḍḍupātātikkame pācittiyaṃ. Sace pana thero tattha thavikaṃ vā uttarāsaṅgaṃ vā aṭṭhapetvā caṅkamantova daharaṃ 『『gaccha tva』』nti bhaṇati, tena 『『idaṃ bhante mañcapīṭha』』nti ācikkhitabbaṃ. Sace thero vattaṃ jānāti 『『tvaṃ gaccha, ahaṃ pākatikaṃ karissāmī』』ti vattabbaṃ. Sace bālo hoti anuggahitavatto 『『gaccha, mā idha tiṭṭha, neva nisīdituṃ na nipajjituṃ demī』』ti daharaṃ tajjetiyeva. Daharena 『『bhante sukhaṃ sayathā』』ti kappaṃ labhitvā vanditvā gantabbaṃ. Tasmiṃ gate therasseva palibodho. Purimanayeneva cassa āpatti veditabbā.

Atha pana āṇattikkhaṇeyeva daharo 『『mayhaṃ bhante bhaṇḍakadhovanādi kiñci karaṇīyaṃ atthī』』ti vadati, thero ca naṃ 『『tvaṃ paññapetvā gacchāhī』』ti vatvā bhojanasālato nikkhamitvā aññattha gacchati, pāduddhārena kāretabbo. Sace tattheva gantvā nisīdati purimanayeneva cassa leḍḍupātātikkame āpatti. Sace pana thero sāmaṇeraṃ āṇāpeti , sāmaṇere tattha mañcapīṭhaṃ paññapetvā nisinnepi bhojanasālato aññattha gacchanto pāduddhārena kāretabbo. Gantvā nisinno puna gamanakāle leḍḍupātātikkame āpattiyā kāretabbo. Sace pana āṇāpento mañcapīṭhaṃ paññapetvā tattheva nisīdāti āṇāpeti, yatricchati tatra gantvā āgantuṃ labhati. Sayaṃ pana pākatikaṃ akatvā gacchantassa leḍḍupātātikkame pācittiyaṃ. Antarasannipāte mañcapīṭhāni paññapetvā nisinnehi gamanakāle ārāmikānaṃ imaṃ paṭisāmethāti vattabbaṃ, avatvā gacchantānaṃ leḍḍupātātikkame āpatti.

Mahādhammasavanaṃ nāma hoti tattha uposathāgāratopi bhojanasālatopi āharitvā mañcapīṭhāni paññapenti. Āvāsikānaṃyeva palibodho. Sace āgantukā 『『idaṃ amhākaṃ upajjhāyassa idaṃ ācariyassā』』ti gaṇhanti, tato paṭṭhāya tesaṃyeva palibodho. Gamanakāle pākatikaṃ akatvā leḍḍupātaṃ atikkamantānaṃ āpatti. Mahāpaccariyaṃ puna vuttaṃ – 『『yāva aññe na nisīdanti, tāva yehi paññattaṃ, tesaṃ bhāro. Aññesu āgantvā nisinnesu nisinnakānaṃ bhāro. Sace te anuddharitvā vā anuddharāpetvā vā gacchanti, dukkaṭaṃ. Kasmā? Anāṇattiyā paññapitattā』』ti. Dhammāsane paññatte yāva ussārako vā dhammakathiko vā nāgacchati, tāva paññāpakānaṃ palibodho, tasmiṃ āgantvā nisinne tassa palibodho. Sakalaṃ ahorattaṃ dhammasavanaṃ hoti, añño ussārako vā dhammakathiko vā uṭṭhahati, añño nisīdati, yo yo āgantvā nisīdati, tassa tassa bhāro. Uṭṭhahantena pana 『『idamāsanaṃ tumhākaṃ bhāro』』ti vatvā gantabbaṃ. Sacepi itarasmiṃ anāgateyeva paṭhamaṃ nisinno uṭṭhāya gacchati, tasmiñca antoupacāraṭṭheyeva itaro āgantvā nisīdati, uṭṭhāya gato āpattiyā na kāretabbo. Sace pana itarasmiṃ anāgateyeva paṭhamaṃ nisinno uṭṭhāyāsanā leḍḍupātaṃ atikkamati, āpattiyā kāretabbo. Sabbattha ca 『『leḍḍupātātikkame paṭhamapāde dukkaṭaṃ, dutiye pācittiya』』nti ayaṃ nayo mahāpaccariyaṃ vutto.

112.Cimilikaṃ vātiādīsu cimilikā nāma sudhādiparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṃ katā hoti , taṃ heṭṭhā pattharitvā upari kaṭasārakaṃ pattharanti. Uttarattharaṇaṃ nāma mañcapīṭhānaṃ upari attharitabbakaṃ paccattharaṇaṃ. Bhūmattharaṇaṃ nāma bhūmiyaṃ attharitabbā kaṭasārakādivikati. Taṭṭikaṃ nāma tālapaṇṇehi vā vākehi vā katataṭṭikā. Cammakhaṇḍo nāma sīhabyagghadīpitaracchacammādīsupi yaṃkiñci cammaṃ. Aṭṭhakathāsu hi senāsanaparibhoge paṭikkhittacammaṃ nāma na dissati, tasmā sīhacammādīnaṃ pariharaṇeyeva paṭikkhepo veditabbo. Pādapuñchanī nāma rajjukehi vā pilotikāhi vā pādapuñchanatthaṃ katā. Phalakapīṭhaṃ nāma phalakamayaṃ pīṭhaṃ. Atha vā phalakañceva dārumayapīṭhañca; etena sabbampi dārubhaṇḍādi saṅgahitaṃ. Mahāpaccariyaṃ pana vitthāreneva vuttaṃ – 『『ādhārakaṃ pattapidhānaṃ pādakathalikaṃ tālavaṇṭaṃ bījanīpattakaṃ yaṃkiñci dārubhaṇḍaṃ antamaso pānīyauḷuṅkaṃ pānīyasaṅkhaṃ ajjhokāse nikkhipitvā gacchantassa dukkaṭa』』nti. Mahāaṭṭhakathāyaṃ pana esa nayo dutiyasikkhāpade dassito. Ajjhokāse rajanaṃ pacitvā rajanabhājanaṃ rajanauḷuṅko rajanadoṇikāti sabbaṃ aggisālāya paṭisāmetabbaṃ. Sace aggisālā natthi, anovassake pabbhāre nikkhipitabbaṃ. Tasmimpi asati yattha olokentā bhikkhū passanti, tādise ṭhāne ṭhapetvāpi gantuṃ vaṭṭati.

Aññassapuggaliketi yasmiṃ vissāsaggāho na ruhati, tassa santake dukkaṭaṃ. Yasmiṃ pana vissāso ruhati, tassa santakaṃ attano puggalikamiva hotīti mahāpaccariyādīsu vuttaṃ.

113.Āpucchaṃ gacchatīti yo bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hoti, attano palibodhaṃ viya maññati, yo tathārūpaṃ āpucchitvā gacchati, tassa anāpatti. Otāpento gacchatīti ātape otāpento āgantvā uddharissāmīti gacchati; evaṃ gacchato anāpatti. Kenaci palibuddhaṃ hotīti senāsanaṃ kenaci upaddutaṃ hotīti attho. Sacepi hi vuḍḍhataro bhikkhu uṭṭhāpetvā gaṇhāti, sacepi yakkho vā peto vā āgantvā nisīdati, koci vā issaro āgantvā gaṇhāti, senāsanaṃ palibuddhaṃ hoti, sīhabyagghādīsu vā pana taṃ padesaṃ āgantvā ṭhitesupi senāsanaṃ palibuddhaṃ hotiyeva. Evaṃ kenaci palibuddhe anuddharitvāpi gacchato anāpatti. Āpadāsūti jīvitabrahmacariyantarāyesu. Sesaṃ uttānamevāti.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamasenāsanasikkhāpadaṃ catutthaṃ.

  1. Dutiyasenāsanasikkhāpadavaṇṇanā

  2. Dutiyasenāsanasikkhāpade – bhisīti mañcakabhisi vā pīṭhakabhisi vā. Cimilikādīnipi purimasikkhāpade vuttappakārāniyeva. Nisīdananti sadasaṃ veditabbaṃ. Paccattharaṇanti pāvāro kojavoti ettakameva vuttaṃ. Tiṇasanthāroti yesaṃ kesañci tiṇānaṃ santhāro . Esa nayo paṇṇasanthāre. Parikkhepaṃ atikkamantassāti ettha paṭhamapādaṃ atikkāmentassa dukkaṭaṃ, dutiyātikkame pācittiyaṃ. Aparikkhittassa upacāro nāma senāsanato dve leḍḍupātā.

Anāpucchaṃvā gaccheyyāti ettha bhikkhumhi sati bhikkhu āpucchitabbo. Tasmiṃ asati sāmaṇero, tasmiṃ asati ārāmiko, tasmimpi asati yena vihāro kārito so vihārasāmiko, tassa vā kule yo koci āpucchitabbo. Tasmimpi asati catūsu pāsāṇesu mañcaṃ ṭhapetvā mañce avasesamañcapīṭhāni āropetvā upari bhisiādikaṃ dasavidhampi seyyaṃ rāsiṃ karitvā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā dvāravātapānāni pidahitvā gamiyavattaṃ pūretvā gantabbaṃ. Sace pana senāsanaṃ ovassati, chadanatthañca tiṇaṃ vā iṭṭhakā vā ānītā honti, sace ussahati, chādetabbaṃ. No ce sakkoti, yo okāso anovassako, tattha mañcapīṭhādīni nikkhipitvā gantabbaṃ. Sace sabbampi ovassati, ussahantena antogāme upāsakānaṃ ghare ṭhapetabbaṃ. Sace tepi 『『saṅghikaṃ nāma bhante bhāriyaṃ, aggidāhādīnaṃ bhāyāmā』』ti na sampaṭicchanti, ajjhokāsepi pāsāṇānaṃ upari mañcaṃ ṭhapetvā sesaṃ pubbe vuttanayeneva nikkhipitvā tiṇehi ca paṇṇehi ca paṭicchādetvā gantuṃ vaṭṭati. Yañhi tattha aṅgamattampi avasissati, taṃ aññesaṃ tattha āgatānaṃ bhikkhūnaṃ upakāraṃ bhavissatīti .

117.Vihārassa upacāretiādīsu vihārassūpacāro nāma pariveṇaṃ. Upaṭṭhānasālāti pariveṇabhojanasālā. Maṇḍapoti pariveṇamaṇḍapo. Rukkhamūlanti pariveṇarukkhamūlaṃ. Ayaṃ tāva nayo kurundaṭṭhakathāyaṃ vutto. Kiñcāpi vutto, atha kho vihāroti antogabbho vā aññaṃ vā sabbaparicchannaṃ guttasenāsanaṃ veditabbaṃ. Vihārassa upacāreti tassa bahi āsanne okāse. Upaṭṭhānasālāyaṃ vāti bhojanasālāyaṃ vā. Maṇḍape vāti aparicchanne paricchanne vāpi bahūnaṃ sannipātamaṇḍape. Rukkhamūle vattabbaṃ natthi. Āpatti dukkaṭassāti vuttappakārañhi dasavidhaṃ seyyaṃ antogabbhādimhi guttaṭṭhāne paññapetvā gacchantassa yasmā seyyāpi senāsanampi upacikāhi palujjati, vammikarāsiyeva hoti, tasmā pācittiyaṃ vuttaṃ. Bahi pana upaṭṭhānasālādīsu paññapetvā gacchantassa seyyāmattameva nasseyya, ṭhānassa aguttatāya na senāsanaṃ, tasmā ettha dukkaṭaṃ vuttaṃ. Mañcaṃ vā pīṭhaṃ vāti ettha yasmā na sakkā mañcapīṭhaṃ sahasā upacikāhi khāyituṃ, tasmā taṃ vihārepi santharitvā gacchantassa dukkaṭaṃ vuttaṃ. Vihārūpacāre pana taṃ vihāracārikaṃ āhiṇḍantāpi disvā paṭisāmessanti.

118.Uddharitvāgacchatīti ettha uddharitvā gacchantena mañcapīṭhakavāṭaṃ sabbaṃ apanetvā saṃharitvā cīvaravaṃse laggetvā gantabbaṃ. Pacchā āgantvā vasanakabhikkhunāpi puna mañcapīṭhaṃ vā paññapetvā sayitvā gacchantena tatheva kātabbaṃ. Antokuṭṭato seyyaṃ bahikuṭṭe paññapetvā vasantena gamanakāle gahitaṭṭhāneyeva paṭisāmetabbaṃ. Uparipāsādato oropetvā heṭṭhāpāsāde vasantassapi eseva nayo. Rattiṭṭhānadivāṭṭhānesu mañcapīṭhaṃ paññapetvāpi gamanakāle puna gahitaṭṭhāneyeva ṭhapetabbaṃ.

Āpucchaṃ gacchatīti etthāyaṃ āpucchitabbānāpucchitabbavinicchayo – yā tāva bhūmiyaṃ dīghasālā vā paṇṇasālā vā hoti, yaṃ vā rukkhatthambhesu, katagehaṃ upacikānaṃ uṭṭhānaṭṭhānaṃ hoti, tato pakkamantena tāva āpucchitvāva pakkamitabbaṃ. Tasmiñhi katipayāni divasāni ajaggiyamāne vammikāva santiṭṭhanti. Yaṃ pana pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ siluccayaleṇaṃ vā sudhālittasenāsanaṃ vā yattha upacikāsaṅkā natthi, tato pakkamantassa āpucchitvāpi anāpucchitvāpi gantuṃ vaṭṭati, āpucchanaṃ pana vattaṃ. Sace tādisepi senāsane ekena passena upacikā ārohanti, āpucchitvāva gantabbaṃ. Yo pana āgantuko bhikkhu saṅghikaṃ senāsanaṃ gahetvā vasantaṃ bhikkhuṃ anuvattanto attano senāsanaṃ aggahetvā vasati, yāva so na gaṇhāti, tāva taṃ senāsanaṃ purimabhikkhusseva palibodho. Yadā pana so senāsanaṃ gahetvā attano issariyena vasati, tato paṭṭhāya āgantukasseva palibodho. Sace ubhopi vibhajitvā gaṇhanti, ubhinnampi palibodho. Mahāpaccariyaṃ pana vuttaṃ – 『『sace dve tayo ekato hutvā paññapenti, gamanakāle sabbehipi āpucchitabbaṃ. Tesu ce paṭhamaṃ gacchanto 『pacchimo jaggissatī』ti ābhogaṃ katvā gacchati vaṭṭati. Pacchimassa ābhogena mutti natthi. Bahū ekaṃ pesetvā santharāpenti, gamanakāle sabbehi vā āpucchitabbaṃ , ekaṃ vā pesetvā āpucchitabbaṃ. Aññato mañcapīṭhādīni ānetvā aññatra vasitvāpi gamanakāle tattheva netabbāni. Sace aññāvāsato ānetvā vasamānassa añño vuḍḍhataro āgacchati, na paṭibāhitabbo, 『mayā bhante aññāvāsato ānītaṃ, pākatikaṃ kareyyāthā』ti vattabbaṃ. Tena 『evaṃ karissāmī』ti sampaṭicchite itarassa gantuṃ vaṭṭati. Evamaññattha haritvāpi saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ vā jiṇṇaṃ vā corehi vā haṭaṃ gīvā na hoti, puggalikaparibhogena paribhuñjantassa pana gīvā hoti. Aññassa mañcapīṭhaṃ pana saṅghikaparibhogena vā puggalikaparibhogena vā paribhuñjantassa naṭṭhaṃ gīvāyeva』』.

Kenaci palibuddhaṃ hotīti vuḍḍhatarabhikkhūissariyayakkhasīhavāḷamigakaṇhasappādīsu yena kenaci senāsanaṃ palibuddhaṃ hoti. Sāpekkho gantvā tattha ṭhito āpucchati, kenaci palibuddho hotīti ajjeva āgantvā paṭijaggissāmīti evaṃ sāpekkho nadīpāraṃ vā gāmantaraṃ vā gantvā yatthassa gamanacittaṃ uppannaṃ, tattheva ṭhito kañci pesetvā āpucchati, nadīpūrarājacorādīsu vā kenaci palibuddho hoti upadduto, na sakkoti paccāgantuṃ, evaṃbhūtassapi anāpatti. Sesaṃ paṭhamasikkhāpade vuttanayameva saddhiṃ samuṭṭhānādīhīti.

Dutiyasenāsanasikkhāpadaṃ pañcamaṃ.

  1. Anupakhajjasikkhāpadavaṇṇanā

  2. Chaṭṭhasikkhāpade – palibundhentīti paṭhamataraṃ gantvā pattacīvaraṃ atiharitvā rumbhitvā tiṭṭhanti. Therā bhikkhū vuṭṭhāpentīti 『『amhākaṃ āvuso pāpuṇātī』』ti vassaggena gahetvā vuṭṭhāpenti. Anupakhajja seyyaṃ kappentīti 『『tumhākaṃ bhante mañcaṭṭhānaṃyeva pāpuṇāti, na sabbo vihāro. Amhākaṃ dāni idaṃ ṭhānaṃ pāpuṇātī』』ti anupavisitvā mañcapīṭhaṃ paññapetvā nisīdantipi nipajjantipi sajjhāyampi karonti.

120.Jānanti 『『anuṭṭhāpanīyo aya』』nti jānanto; tenevassa vibhaṅge 『『vuḍḍhoti jānātī』』tiādi vuttaṃ. Vuḍḍho hi attano vuḍḍhatāya anuṭṭhāpanīyo , gilāno gilānatāya, saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharādīnaṃ vā gaṇavācakaācariyassa vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhento dhuvavāsatthāya vihāraṃ sammannitvā deti, tasmā yassa saṅghena dinno, sopi anuṭṭhāpanīyo. Kāmañcettha gilānassāpi saṅghoyeva anucchavikaṃ senāsanaṃ deti, gilāno pana 『『apaloketvā saṅghena adinnasenāsanopi na pīḷetabbo anukampitabbo』』ti dassetuṃ visuṃ vutto.

121.Upacāreti ettha mañcapīṭhānaṃ tāva mahallake vihāre samantā diyaḍḍho hattho upacāro, khuddake yato pahoti tato diyaḍḍho hattho, pāde dhovitvā pavisantassa passāvatthāya nikkhamantassa ca yāva dvāre nikkhittapādadhovanapāsāṇato passāvaṭṭhānato ca mañcapīṭhaṃ, tāva diyaḍḍhahatthavitthāro maggo upacāro nāma. Tasmiṃ mañcassa vā pīṭhassa vā upacāre ṭhitassa vā bhikkhuno pavisantassa vā nikkhamantassa vā upacāre yo anupakhajja seyyaṃ kappetukāmo seyyaṃ santharati vā santharāpeti vā, āpatti dukkaṭassa.

Abhinisīdativā abhinipajjati vāti ettha abhinisīdanamattena abhinipajjanamatteneva vā pācittiyaṃ. Sace pana dvepi karoti, dve pācittiyāni. Uṭṭhāyuṭṭhāya nisīdato vā nipajjato vā payoge payoge pācittiyaṃ.

122.Upacāraṃ ṭhapetvā seyyaṃ santharati vā santharāpeti vāti imasmiṃ ito pare ca 『『vihārassa upacāre』』tiādike dukkaṭavārepi yathā idha abhinisīdanamatte abhinipajjanamatte ubhayakaraṇe payogabhede ca pācittiyappabhedo vutto, evaṃ dukkaṭappabhedo veditabbo. Evarūpena hi visabhāgapuggalena ekavihāre vā ekapariveṇe vā vasantena attho natthi, tasmā sabbatthevassa nivāso vārito. Aññassa puggaliketi idhāpi vissāsikassa puggalikaṃ attano puggalikasadisameva, tattha anāpatti.

123.Āpadāsūti sace bahi vasantassa jīvitabrahmacariyantarāyo hoti, evarūpāsu āpadāsu yo pavisati, tassāpi anāpatti. Sesaṃ uttānamevāti. Paṭhamapārājikasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

Anupakhajjasikkhāpadaṃ chaṭṭhaṃ.

  1. Nikkaḍḍhanasikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – ekena payogena bahukepi dvāre atikkāmetīti ye catubhūmakapañcabhūmakā pāsādā chasattakoṭṭhakāni vā catussālāni, tādisesu senāsanesu hatthesu vā gīvāya vā gahetvā antarā aṭṭhapento ekena payogena atikkāmeti, ekameva pācittiyaṃ. Ṭhapetvā ṭhapetvā nānāpayogehi atikkāmentassa dvāragaṇanāya pācittiyāni. Hatthena anāmasitvā 『『nikkhamā』』ti vatvā vācāya nikkaḍḍhantassāpi eseva nayo.

Aññaṃ āṇāpetīti ettha 『『imaṃ nikkaḍḍhā』』ti āṇattimatte dukkaṭaṃ. Sace so sakiṃ āṇatto bahukepi dvāre atikkāmeti, ekaṃ pācittiyaṃ. Sace pana 『『ettakāni dvārāni nikkaḍḍhāhī』』ti vā 『『yāva mahādvāraṃ tāva nikkaḍḍhāhī』』ti vā evaṃ niyāmetvā āṇatto hoti, dvāragaṇanāya pācittiyāni.

Tassaparikkhāranti yaṃkiñci tassa santakaṃ pattacīvaraparissāvanadhamakaraṇamañcapīṭhabhisibimbohanādibhedaṃ, antamaso rajanachallimpi; yo nikkaḍḍhati vā nikkaḍḍhāpeti vā; tassa vatthugaṇanāya dukkaṭāni . Gāḷhaṃ bandhitvā ṭhapitesu pana ekāva āpattīti mahāpaccariyaṃ vuttaṃ.

127.Aññassa puggaliketi idhāpi vissāsikapuggalikaṃ attano puggalikasadisameva. Yathā ca idha; evaṃ sabbattha. Yatra pana viseso bhavissati, tatra vakkhāma.

128.Alajjiṃ nikkaḍḍhati vātiādīsu bhaṇḍanakārakakalahakārakameva sakalasaṅghārāmato nikkaḍḍhituṃ labhati, so hi pakkhaṃ labhitvā saṅghampi bhindeyya. Alajjīādayo pana attano vasanaṭṭhānatoyeva nikkaḍḍhitabbā, sakalasaṅghārāmato nikkaḍḍhituṃ na vaṭṭati. Ummattakassāti sayaṃ ummattakassa anāpatti. Sesaṃ uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Nikkaḍḍhanasikkhāpadaṃ sattamaṃ.

  1. Vehāsakuṭisikkhāpadavaṇṇanā

  2. Aṭṭhamasikkhāpade – uparivehāsakuṭiyāti upari acchannatalāya dvibhūmikakuṭiyā vā tibhūmikādikuṭiyā vā. Mañcaṃ sahasā abhinisīdīti mañcaṃ sahasā abhibhavitvā ajjhottharitvā nisīdi. Bhummatthe vā etaṃ upayogavacanaṃ; mañce nisīdīti attho. Abhīti idaṃ pana padasobhanatthaṃ upasaggamattameva. Nippatitvāti nipatitvā nikkhamitvā vā. Tassa hi upari āṇīpi na dinnā, tasmā nikkhanto. Vissaramakāsīti virūpaṃ āturassaramakāsi.

131.Vehāsakuṭi nāma majjhimassa purisassa asīsaghaṭṭāti yā pamāṇamajjhimassa purisassa sabbaheṭṭhimāhi tulāhi sīsaṃ na ghaṭṭeti, etena idha adhippetā vehāsakuṭi dassitā hoti, na vehāsakuṭilakkhaṇaṃ. Yā hi kāci upari acchinnatalā dvibhūmikā kuṭi tibhūmikādikuṭi vā 『『vehāsakuṭī』』ti vuccati. Idha pana asīsaghaṭṭā adhippetā. Abhinisīdanādīsu pubbe vuttanayeneva payogavasena āpattibhedo veditabbo.

133.Avehāsakuṭiyāti bhūmiyaṃ katapaṇṇasālādīsu anāpatti. Na hi sakkā tattha parassa pīḷā kātuṃ. Sīsaghaṭṭāyāti yāyaṃ sīsaghaṭṭā hoti, tatthāpi anāpatti. Na hi sakkā tattha heṭṭhāpāsāde anoṇatena vicarituṃ, tasmā asañcaraṇaṭṭhānattā parapīḷā na bhavissati . Heṭṭhā aparibhogaṃ hotīti yassā heṭṭhā dabbasambhārādīnaṃ nikkhittattā aparibhogaṃ hoti, tatthāpi anāpatti. Padarasañcitaṃ hotīti yassā uparimatalaṃ dāruphalakehi vā ghanasanthataṃ hoti, sudhādiparikammakataṃ vā tatthāpi anāpatti. Paṭāṇi dinnā hotīti mañcapīṭhānaṃ pādasikhāsu āṇī dinnā hoti, yattha nisīdantepi na nippatanti, tādise mañcapīṭhe nisīdatopi anāpatti. Tasmiṃ ṭhitoti āhaccapādake mañce vā pīṭhe vā ṭhito upari nāgadantakādīsu laggitakaṃ cīvaraṃ vā kiñci vā gaṇhāti vā, aññaṃ vā laggeti, tassāpi anāpatti. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Vehāsakuṭisikkhāpadaṃ aṭṭhamaṃ.

  1. Mahallakavihārasikkhāpadavaṇṇanā

  2. Navamasikkhāpade – yāva dvārakosāti ettha dvārakoso nāma piṭṭhasaṅghāṭassa samantā kavāṭavitthārappamāṇo okāso. Mahāpaccariyaṃ pana 『『dvārabāhato paṭṭhāya diyaḍḍho hattho』』ti vuttaṃ. Kurundiyaṃ pana 『『dvārassa ubhosu passesu kavāṭappamāṇa』』nti. Mahāaṭṭhakathāyaṃ 『『kavāṭaṃ nāma diyaḍḍhahatthampi hoti dvihatthampi aḍḍhateyyahatthampī』』ti vuttaṃ, taṃ suvuttaṃ. Tadeva hi sandhāya bhagavatāpi 『『piṭṭhasaṅghāṭassa samantā hatthapāsā』』ti ayaṃ ukkaṭṭhaniddeso kato. Aggaḷaṭṭhapanāyāti sakavāṭakadvārabandhaṭṭhapanāya; sakavāṭakassa dvārabandhassa niccalabhāvatthāyāti attho. Dvāraṭṭhapanāyāti idampi hi padabhājanaṃ imamevatthaṃ sandhāya bhāsitaṃ. Ayaṃ panettha adhippāyo – kavāṭañhi lahuparivaṭṭakaṃ vivaraṇakāle bhittiṃ āhanati, pidahanakāle dvārabandhaṃ. Tena āhananena bhitti kampati, tato mattikā calati, calitvā sithilā vā hoti patati vā. Tenāha bhagavā 『『yāva dvārakosā aggaḷaṭṭhapanāyā』』ti. Tattha kiñcāpi 『『idaṃ nāma kattabba』』nti neva mātikāyaṃ na padabhājane vuttaṃ, aṭṭhuppattiyaṃ pana 『『punappunaṃ chādāpesi punappunaṃ lepāpesī』』ti adhikārato yāva dvārakosā aggaḷaṭṭhapanāya punappunaṃ limpitabbo vā lepāpetabbo vāti evamattho daṭṭhabbo.

Yaṃ pana padabhājane 『『piṭṭhasaṅghāṭassa samantā hatthapāsā』』ti vuttaṃ. Tattha yassa vemajjhe dvāraṃ hoti, uparibhāge uccā bhitti, tassa tīsu disāsu samantā hatthapāsā upacāro hoti, khuddakassa vihārassa dvīsu disāsu upacāro hoti. Tatrāpi yaṃ bhittiṃ vivariyamānaṃ kavāṭaṃ āhanati, sā aparipūraupacārāpi hoti. Ukkaṭṭhaparicchedena pana tīsu disāsu samantā hatthapāsā dvārassa niccalabhāvatthāya lepo anuññāto. Sace panassa dvārassa adhobhāgepi lepokāso atthi, tampi limpituṃ vaṭṭati. Ālokasandhiparikammāyāti ettha ālokasandhīti vātapānakavāṭakā vuccanti, tepi vivaraṇakāle vidatthimattampi atirekampi bhittippadesaṃ paharanti. Upacāro panettha sabbadisāsu labbhati, tasmā sabbadisāsu kavāṭavitthārappamāṇo okāso ālokasandhiparikammatthāya limpitabbo vā lepāpetabbo vāti ayamettha adhippāyo.

Setavaṇṇantiādikaṃ na mātikāya padabhājanaṃ. Iminā hi vihārassa bhārikattaṃ nāma natthīti padabhājaneyeva anuññātaṃ, tasmā sabbametaṃ yathāsukhaṃ kattabbaṃ.

Evaṃ lepakamme yaṃ kattabbaṃ, taṃ dassetvā puna chadane kattabbaṃ dassetuṃ 『『dvatticchadanassā』』tiādi vuttaṃ. Tattha dvatticchadanassa pariyāyanti chadanassa dvattipariyāyaṃ; pariyāyo vuccati parikkhepo, parikkhepadvayaṃ vā parikkhepattayaṃ vā adhiṭṭhātabbanti attho. Appaharite ṭhitenāti aharite ṭhitena. Haritanti cettha sattadhaññabhedaṃ pubbaṇṇaṃ muggamāsatilakulatthaalābukumbhaṇḍādibhedañca aparaṇṇaṃ adhippetaṃ. Tenevāha – 『『haritaṃ nāma pubbaṇṇaṃ aparaṇṇa』』nti.

Sace harite ṭhitoadhiṭṭhāti, āpatti dukkaṭassāti ettha pana yasmimpi khette vuttaṃ bījaṃ na tāva sampajjati, vasse vā pana patite sampajjissati, tampi haritasaṅkhyameva gacchati. Tasmā evarūpe khettepi ṭhitena na adhiṭṭhātabbaṃ, ahariteyeva ṭhitena adhiṭṭhātabbaṃ. Tatrāpi ayaṃ paricchedo, piṭṭhivaṃsassa vā kūṭāgārakaṇṇikāya vā upari thupikāya vā passe nisinno chadanamukhavaṭṭiantena olokento yasmiṃ bhūmibhāge ṭhitaṃ passati, yasmiñca bhūmibhāge ṭhito, taṃ upari nisinnakaṃ passati, tasmiṃ ṭhāne adhiṭṭhātabbaṃ. Tassa anto aharitepi ṭhatvā adhiṭṭhātuṃ na labbhati. Kasmā? Vihārassa hi patantassa ayaṃ patanokāsoti.

136.Maggena chādentassāti ettha maggena chādanaṃ nāma aparikkhipitvā ujukameva chādanaṃ; taṃ iṭṭhakasilāsudhāhi labbhati. Dve magge adhiṭṭhahitvāti dve maggā sace ducchannā honti, apanetvāpi punappunaṃ chādetuṃ labbhati, tasmā yathā icchati; tathā dve magge adhiṭṭhahitvā tatiyaṃmaggaṃ 『『idāni evaṃ chādehī』』ti āṇāpetvā pakkamitabbaṃ. Pariyāyenāti parikkhepena. Evaṃchadanaṃ pana tiṇapaṇṇehi labbhati. Tasmā idhāpi yathā icchati tathā dve pariyāye adhiṭṭhahitvā tatiyaṃ pariyāyaṃ 『『idāni evaṃ chādehī』』ti āṇāpetvā pakkamitabbaṃ. Sace na pakkamati, tuṇhībhūtena ṭhātabbaṃ. Sabbampi cetaṃ chadanaṃ chadanūpari veditabbaṃ. Uparūparicchanno hi vihāro ciraṃ anovassako hotīti maññamānā evaṃ chādenti. Tato ce uttarinti tiṇṇaṃ maggānaṃ vā pariyāyānaṃ vā upari catutthe magge vā pariyāye vā.

137.Karaḷe karaḷeti tiṇamuṭṭhiyaṃ tiṇamuṭṭhiyaṃ. Sesamettha uttānamevāti. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Mahallakavihārasikkhāpadaṃ navamaṃ.

  1. Sappāṇakasikkhāpadavaṇṇanā

  2. Dasamasikkhāpade – jānaṃ sappāṇakanti sappāṇakaṃ etanti yathā tathā vā jānanto. Siñceyya vā siñcāpeyya vāti tena udakena sayaṃ vā siñceyya, aññaṃ vā āṇāpetvā siñcāpeyya. Pāḷiyaṃ pana 『『siñceyyāti sayaṃ siñcatī』』ti īdisānaṃ vacanānaṃ attho pubbe vuttanayeneva veditabbo.

Tattha dhāraṃ avicchinditvā siñcantassa ekasmiṃ udakaghaṭe ekāva āpatti. Esa nayo sabbabhājanesu. Dhāraṃ vicchindantassa pana payoge payoge āpatti . Mātikaṃ sammukhaṃ karoti, divasampi sandatu, ekāva āpatti. Sace tattha tattha bandhitvā aññato aññato neti, payoge payoge āpatti. Sakaṭabhāramattañcepi tiṇaṃ ekapayogena udake pakkhipati, ekāva āpatti. Ekekaṃ tiṇaṃ vā paṇṇaṃ vā pakkhipantassa payoge payoge āpatti. Mattikāyapi aññesupi kaṭṭhagomayādīsu eseva nayo. Idaṃ pana mahāudakaṃ sandhāya na vuttaṃ, yaṃ tiṇe vā mattikāya vā pakkhittāya pariyādānaṃ gacchati, āvilaṃ vā hoti, yattha pāṇakā maranti, tādisaṃ udakaṃ sandhāya vuttanti veditabbaṃ. Sesamettha uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ tivedananti.

Sappāṇakasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena senāsanavaggo dutiyo.

  1. Ovādavaggo

  2. Ovādasikkhāpadavaṇṇanā

141-144. Bhikkhunivaggassa paṭhamasikkhāpade – lābhino hontīti ettha na tesaṃ bhikkhuniyo denti, na dāpenti, mahākulehi pabbajitā pana kuladhītaro attano santikaṃ āgatānaṃ ñātimanussānaṃ 『『kuto ayye ovādaṃ uddesaṃ paripucchaṃ labhathā』』ti pucchantānaṃ 『『asuko ca asuko ca thero ovadatī』』ti asītimahāsāvake uddisitvā kathānusārena tesaṃ sīlasutācārajātigottādibhedaṃ vijjamānaguṇaṃ kathayanti. Evarūpā hi vijjamānaguṇā kathetuṃ vaṭṭanti. Tato pasannacittā manussā therānaṃ cīvarādibhedaṃ mahantaṃ lābhasakkāraṃ abhihariṃsu. Tena vuttaṃ – 『『lābhino honti cīvara…pe… parikkhārāna』』nti.

Bhikkhuniyoupasaṅkamitvāti tesaṃ kira santike tāsu ekā bhikkhunīpi na āgacchati, lābhataṇhāya pana ākaḍḍhiyamānahadayā tāsaṃ upassayaṃ agamaṃsu. Taṃ sandhāya vuttaṃ – 『『bhikkhuniyo upasaṅkamitvā』』ti. Tāpi bhikkhuniyo calacittatāya tesaṃ vacanaṃ akaṃsuyeva . Tena vuttaṃ – 『『atha kho tā bhikkhuniyo…pe… nisīdiṃsū』』ti. Tiracchānakathanti saggamaggagamanepi tiracchānabhūtaṃ rājakathādimanekavidhaṃ niratthakakathaṃ. Iddhoti samiddho, sahitattho gambhīro bahuraso lakkhaṇapaṭivedhasaṃyuttoti adhippāyo.

145-147.Anujānāmi bhikkhaveti ettha yasmā te bhikkhū 『『mā tumhe bhikkhave bhikkhuniyo ovaditthā』』ti vuccamānā adiṭṭhasaccattā tathāgate āghātaṃ bandhitvā apāyupagā bhaveyyuṃ, tasmā nesaṃ taṃ apāyupagataṃ pariharanto bhagavā aññeneva upāyena te bhikkhunovādato paribāhire kattukāmo imaṃ bhikkhunovādakasammutiṃ anujānīti veditabbo. Evaṃ idha paribāhire kattukāmatāya anujānitvā parato karontova 『『anujānāmi bhikkhave aṭṭhahaṅgehi samannāgata』』ntiādimāha. Imāni hi aṭṭhaṅgāni chabbaggiyānaṃ supinantenapi na bhūtapubbānīti.

Tattha sīlamassa atthīti sīlavā. Idāni yañca taṃ sīlaṃ, yathā ca taṃ tassa atthi nāma hoti, taṃ dassento 『『pātimokkhasaṃvarasaṃvuto』』tiādimāha. Tattha pātimokkhova saṃvaro pātimokkhasaṃvaro. Pātimokkhasaṃvarena saṃvuto samannāgatoti pātimokkhasaṃvarasaṃvuto.

Viharatīti vattati. Vuttañhetaṃ vibhaṅge –

『『Pātimokkhanti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pamokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā; saṃvaroti kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo. Saṃvutoti iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato upapanno samupapanno sampanno samannāgato, tena vuccati 『pātimokkhasaṃvarasaṃvuto』ti. Viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati 『viharatī』』』ti (vibha. 511-512).

Ācāragocarasampannoti micchājīvapaṭisedhakena na veḷudānādinā ācārena, vesiyādiagocaraṃ pahāya saddhāsampannakulādinā ca gocarena sampanno. Aṇumattesu vajjesu bhayadassāvīti appamattakesu vajjesu bhayadassāvī, tāni vajjāni bhayato dassanasīloti vuttaṃ hoti. Samādāya sikkhati sikkhāpadesūti adhisīlasikkhādibhāvena tidhā ṭhitesu sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādāya sammā ādāya sādhukaṃ gahetvā avijahanto sikkhatīti attho. Ayamettha saṅkhepo, vitthāro pana yo icchati, tena visuddhimaggato gahetabbo.

Bahu sutamassāti bahussuto. Sutaṃ dhāretīti sutadharo; yadassa taṃ bahu sutaṃ nāma, taṃ na sutamattameva; atha kho naṃ dhāretīti attho. Mañjūsāyaṃ viya ratanaṃ sutaṃ sannicitamasminti sutasannicayo. Etena yaṃ so sutaṃ dhāreti, tassa mañjūsāya gopetvā sannicitaratanasseva cirakālenāpi avināsanaṃ dasseti. Idāni taṃ sutaṃ sarūpato dassento 『『ye te dhammā』』tiādimāha, taṃ verañjakaṇḍe vuttanayameva. Idaṃ panettha nigamanaṃ – tathārūpāssa dhammā bahussutā honti, tasmā bahussuto. Dhātā, tasmā sutadharo. Vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā; tasmā sutasannicayo. Tattha vacasā paricitāti vācāya paguṇā katā. Manasānupekkhitāti manasā anupekkhitā, āvajjantassa dīpasahassena obhāsitā viya honti. Diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suṭṭhu paṭividdhā supaccakkhakatā honti.

Ayaṃ pana bahussuto nāma tividho hoti – nissayamuccanako, parisupaṭṭhāpako, bhikkhunovādakoti. Tattha nissayamuccanakena upasampadāya pañcavassena sabbantimena paricchedena dve mātikā paguṇā vācuggatā kātabbā pakkhadivasesu dhammasāvanatthāya suttantato cattāro bhāṇavārā, sampattānaṃ parikathanatthāya andhakavindamahārāhulovādaambaṭṭhasadiso eko kathāmaggo, saṅghabhattamaṅgalāmaṅgalesu anumodanatthāya tisso anumodanā, uposathapavāraṇādijānanatthaṃ kammākammavinicchayo , samaṇadhammakaraṇatthaṃ samādhivasena vā vipassanāvasena vā arahattapariyosānamekaṃ kammaṭṭhānaṃ, ettakaṃ uggahetabbaṃ. Ettāvatā hi ayaṃ bahussuto hoti cātuddiso, yattha katthaci attano issariyena vasituṃ labhati.

Parisupaṭṭhāpakena upasampadāya dasavassena sabbantimena paricchedena parisaṃ abhivinaye vinetuṃ dve vibhaṅgā paguṇā vācuggatā kātabbā, asakkontena tīhi janehi saddhiṃ parivattanakkhamā kātabbā, kammākammañca khandhakavattañca uggahetabbaṃ. Parisāya pana abhidhamme vinayanatthaṃ sace majjhimabhāṇako hoti mūlapaṇṇāsako uggahetabbo, dīghabhāṇakena mahāvaggo, saṃyuttabhāṇakena heṭṭhimā vā tayo vaggā mahāvaggo vā, aṅguttarabhāṇakena heṭṭhā vā upari vā upaḍḍhanikāyo uggahetabbo, asakkontena tikanipātato paṭṭhāya heṭṭhā uggahetumpi vaṭṭati. Mahāpaccariyaṃ pana 『『ekaṃ uggaṇhantena catukkanipātaṃ vā pañcakanipātaṃ vā gahetuṃ vaṭṭatī』』ti vuttaṃ. Jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetabbaṃ, tato oraṃ na vaṭṭati. Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Tato tato samuccayaṃ katvā mūlapaṇṇāsakamattaṃ vaṭṭati, na vaṭṭatīti? 『『Na vaṭṭatī』』ti kurundaṭṭhakathāyaṃ paṭikkhittaṃ, itarāsu vicāraṇāyeva natthi. Abhidhamme kiñci uggahetabbanti na vuttaṃ. Yassa pana sāṭṭhakathampi vinayapiṭakaṃ abhidhammapiṭakañca paguṇaṃ, suttante ca vuttappakāro gantho natthi, parisaṃ upaṭṭhāpetuṃ na labhati. Yena pana suttantato vinayato ca vuttappamāṇo gantho uggahito, ayaṃ parisupaṭṭhāpako bahussuto hoti disāpāmokkho yenakāmaṅgamo, parisaṃ upaṭṭhāpetuṃ labhati.

Bhikkhunovādakena pana sāṭṭhakathāni tīṇi piṭakāni uggahetabbāni, asakkontena catūsu nikāyesu ekassa aṭṭhakathā paguṇā kātabbā, ekanikāyena hi sesanikāyesupi pañhaṃ kathetuṃ sakkhissati. Sattasu pakaraṇesu catuppakaraṇassa aṭṭhakathā paguṇā kātabbā, tattha laddhanayena hi sesapakaraṇesu pañhaṃ kathetuṃ sakkhissati. Vinayapiṭakaṃ pana nānatthaṃ nānākāraṇaṃ, tasmā taṃ saddhiṃ aṭṭhakathāya paguṇaṃ kātabbameva. Ettāvatā hi bhikkhunovādako bahussuto nāma hotīti.

Ubhayānikho panassātiādi pana yasmā aññasmiṃ sakale navaṅgepi bāhussacce sati sāṭṭhakathaṃ vinayapiṭakaṃ vinā na vaṭṭatiyeva, tasmā visuṃ vuttaṃ. Tattha vitthārenāti ubhatovibhaṅgena saddhiṃ. Svāgatānīti suṭṭhu āgatāni. Yathā āgatāni pana svāgatāni honti, taṃ dassetuṃ 『『suvibhattānī』』tiādi vuttaṃ. Tattha suvibhattānīti suṭṭhu vibhattāni padapaccābhaṭṭhasaṅkaradosavirahitāni. Suppavattīnīti paguṇāni vācuggatāni. Suvinicchitāni suttasoti khandhakaparivārato āharitabbasuttavasena suṭṭhu vinicchitāni. Anubyañjanasoti akkharapadapāripūriyā ca suvinicchitāni akhaṇḍāni aviparītakkharāni. Etena aṭṭhakathā dīpitā, aṭṭhakathāto hi esa vinicchayo hotīti.

Kalyāṇavācoti sithiladhanitādīnaṃ yathāvidhānavacanena parimaṇḍalapadabyañjanāya poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Kalyāṇavākkaraṇoti madhurassaro, mātugāmo hi sarasampattirato, tasmā parimaṇḍalapadabyañjanampi vacanaṃ sarasampattirahitaṃ hīḷeti. Yebhuyyena bhikkhunīnaṃ piyo hoti manāpoti sabbāsaṃ piyo nāma dullabho, bahutarānaṃ pana paṇḍitānaṃ bhikkhunīnaṃ sīlācārasampattiyā piyo hoti manavaḍḍhanako. Paṭibalo hoti bhikkhuniyo ovaditunti suttañca kāraṇañca dassento vaṭṭabhayena tajjetvā bhikkhuniyo ovadituṃ tādisaṃ dhammaṃ desetuṃ samattho hoti. Kāsāyavatthavasanāyāti kāsāyavatthanivatthāya. Garudhammanti gihikāle bhikkhuniyā kāyasaṃsaggaṃ vā sikkhamānāsāmaṇerīsu methunadhammaṃ vā anajjhāpannapubbo hoti. Mātugāmo hi pubbe katamanussaranto saṃvare ṭhitassāpi dhammadesanāya gāravaṃ na karoti. Atha vā tasmiyeva asaddhamme cittaṃ uppādeti. Vīsativasso vāti upasampadāya vīsativasso tato atirekavasso vā. Evarūpo hi visabhāgehi vatthūhi punappunaṃ samāgacchantopi daharo viya sahasā sīlavināsaṃ na pāpuṇāti, attano vayaṃ paccavekkhitvā ayuttaṭṭhāne chandarāgaṃ vinetuṃ paṭibalo hoti, tena vuttaṃ – 『『vīsativasso vā hoti atirekavīsativasso vā』』ti.

Ettha ca 『『sīlavā』』tiādi ekamaṅgaṃ, 『『bahussuto hotī』』tiādi dutiyaṃ, 『『ubhayāni kho panassā』』tiādi tatiyaṃ, 『『kalyāṇavāco hoti kalyāṇavākkaraṇo』』ti catutthaṃ, 『『yebhuyyena bhikkhunīnaṃ piyo hoti manāpo』』ti pañcamaṃ, 『『paṭibalo hoti bhikkhuniyo ovaditu』』nti chaṭṭhaṃ, 『『na kho paneta』』ntiādi sattamaṃ, 『『vīsativasso』』tiādi aṭṭhamanti veditabbaṃ.

148.Ñatticatutthenāti pubbe vatthusmiṃ vutteneva. Garudhammehīti garukehi dhammehi, te hi gāravaṃ katvā bhikkhunīhi sampaṭicchitabbattā garudhammāti vuccanti. Ekatoupasampannāyāti ettha bhikkhunīnaṃ santike ekatoupasampannāya, yo garudhammena ovadati, tassa dukkaṭaṃ. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva.

149.Pariveṇaṃ sammajjitvāti sace pāto asammaṭṭhaṃ sammaṭṭhampi vā puna tiṇapaṇṇādīhi uklāpaṃ pādappahārehi ca vikiṇṇavālikaṃ jātaṃ, sammajjitabbaṃ. Asammaṭṭhañhi taṃ disvā 『『ayyo attano nissitake daharabhikkhūpi vattapaṭipattiyaṃ na yojeti, dhammaṃyeva kathetī』』ti tā bhikkhuniyo asotukāmā viya bhaveyyuṃ. Tena vuttaṃ – 『『pariveṇaṃ sammajjitvā』』ti. Antogāmato pana bhikkhuniyo āgacchantiyo pipāsitā ca kilantā ca honti, tā pānīyañca hatthapādamukhasītalakaraṇañca paccāsīsanti, tasmiñca asati purimanayeneva agāravaṃ janetvā asotukāmāpi honti . Tena vuttaṃ – 『『pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā』』ti.

Āsananti nīcapīṭhakaphalakataṭṭikakaṭasārakādibhedaṃ antamaso sākhābhaṅgampi 『『idaṃ tāsaṃ āsanaṃ bhavissatī』』ti evaṃ āsanaṃ paññapetvā. Dhammadesanāpattimocanatthaṃ pana dutiyo icchitabbo. Tena vuttaṃ – 『『dutiyaṃ gahetvā nisīditabba』』nti. Nisīditabbanti na vihārapaccante, atha kho vihāramajjhe uposathāgārassa vā bhojanasālāya vā dvāre sabbesaṃ osaraṇaṭṭhāne nisīditabbaṃ. Samaggātthāti sabbā āgatatthāti attho. Vattantīti āgacchanti; paguṇā vācuggatāti attho. Niyyādetabboti appetabbo. Osāretabboti pāḷi vattabbā. Vassasatūpasampannāyātiādi vattabbapāḷidassanaṃ.

Tattha sāmīcikammanti maggasampadānabījanapānīyāpucchanādikaṃ anucchavikavattaṃ. Ettha ca bhikkhuniyā bhikkhussa abhivādanaṃ nāma antogāme vā bahigāme vā antovihāre vā bahivihāre vā antaraghare vā rathikāya vā antamaso rājussāraṇāyapi vattamānāya deve vassamāne sakaddamāya bhūmiyā chattapattahatthāyapi hatthiassādīhi anubaddhāyapi kātabbameva. Ekābaddhāya pāḷiyā bhikkhācāraṃ pavisante disvā ekasmiṃ ṭhāne 『『vandāmi ayyā』』ti vandituṃ vaṭṭati. Sace antarantarā dvādasahatthe muñcitvā gacchanti, visuṃ visuṃ vanditabbā. Mahāsannipāte nisinne ekasmiṃyeva ṭhāne vandituṃ vaṭṭati. Esa nayo añjalikammepi. Yattha katthaci nisinnāya pana paccuṭṭhānaṃ kātabbaṃ, tassa tassa sāmīcikammassa anurūpe padese ca kāle ca taṃ taṃ kātabbaṃ.

Sakkatvāti yathā kato sukato hoti, evaṃ katvā. Garuṃkatvāti tattha gāravaṃ janetvā. Mānetvāti manena piyaṃ katvā. Pūjetvāti imesaṃyeva tiṇṇaṃ kiccānaṃ karaṇena pūjetvā. Anatikkamanīyoti na atikkamitabbo.

Abhikkhuke āvāseti ettha sace bhikkhunupassayato aḍḍhayojanabbhantare ovādadāyakā bhikkhū na vasanti, ayaṃ abhikkhuko āvāso nāma. Ettha vassaṃ na vasitabbaṃ. Vuttañhetaṃ – 『『abhikkhuko nāma āvāso na sakkā hoti ovādāya vā saṃvāsāya vā gantu』』nti (pāci. 1048). Na ca sakkā tato paraṃ pacchābhattaṃ gantvā dhammaṃ sutvā āgantuṃ. Sace tattha vassaṃ vasituṃ anicchamānā bhikkhuniyo ñātakā vā upaṭṭhākā vā evaṃvadanti – 『『vasatha, ayye, mayaṃ bhikkhū ānessāmā』』ti vaṭṭati. Sace pana vuttappamāṇe padese vassaṃ upagantukāmā bhikkhū āgantvā sākhāmaṇḍapepi ekarattaṃ vutthā honti; na nimantitā hutvā gantukāmā. Ettāvatāpi sabhikkhuko āvāso hoti, ettha vassaṃ upagantuṃ vaṭṭati. Upagacchantīhi ca pakkhassa terasiyaṃyeva bhikkhū yācitabbā – 『『mayaṃ ayyā tumhākaṃ ovādena vasissāmā』』ti. Yato pana ujunā maggena aḍḍhayojane bhikkhūnaṃ vasanaṭṭhānaṃ, tena pana maggena gacchantīnaṃ jīvitantarāyo vā brahmacariyantarāyo vā hoti, aññena maggena gacchantīnaṃ atirekaḍḍhayojanaṃ hoti, ayaṃ abhikkhukāvāsaṭṭhāneyeva tiṭṭhati. Sace pana tato gāvutamatte añño bhikkhunupassayo khemaṭṭhāne hoti, tāhi bhikkhunīhi tā bhikkhuniyo yācitvā puna gantvā bhikkhū yācitabbā 『『ayyā amhākaṃ ujumagge antarāyo atthi, aññena maggena atirekaḍḍhayojanaṃ hoti. Antarāmagge pana amhākaṃ upassayato gāvutamatte añño bhikkhunupassayo atthi, ayyānaṃ santikā tattha āgataovādena vasissāmā』』ti. Tehi bhikkhūhi sampaṭicchitabbaṃ. Tato tāhi bhikkhunīhi taṃ bhikkhunupassayaṃ āgantvā uposatho kātabbo, tā vā bhikkhuniyo disvā attano upassayameva gantvā kātumpi vaṭṭati.

Sace pana vassaṃ upagantukāmā bhikkhū cātuddase vihāraṃ āgacchanti, bhikkhunīhi ca 『『idha ayyā vassaṃ vasissathā』』ti pucchitā 『『āmā』』ti vatvā puna tāhi 『『tenahi ayyā mayampi tumhākaṃ ovādaṃ anujīvantiyo vasissāmā』』ti vuttā dutiyadivase gāme bhikkhācārasampadaṃ apassantā 『『na sakkā idha vasitu』』nti pakkamanti. Atha tā bhikkhuniyo uposathadivase vihāraṃ gantvā bhikkhū na passanti, ettha kiṃ kātabbanti? Yattha bhikkhū vasanti, tattha gantvā pacchimikāya vassaṃ upagantabbaṃ. 『『Pacchimikāya vassaṃ upagantuṃ āgamissantī』』ti vā ābhogaṃ katvā āgatānaṃ santike ovādena vasitabbaṃ. Sace pana pacchimikāyapi na keci āgacchanti, antarāmagge ca rājabhayaṃ vā corabhayaṃ vā dubbhikkhaṃ vā hoti, abhikkhukāvāse vasantiyā āpatti, vassacchedaṃ katvā gacchantiyāpi āpatti, sā rakkhitabbā. Āpadāsu hi abhikkhuke āvāse vasantiyā anāpatti vuttā. Sace āgantvā vassaṃ upagatā bhikkhū puna kenaci kāraṇena pakkamanti, vasitabbameva. Vuttañhetaṃ – 『『anāpatti vassūpagatā bhikkhū pakkantā vā honti vibbhantā vā kālaṅkatā vā pakkhasaṅkantā vā āpadāsu ummattikāya ādikammikāyā』』ti. Pavārentiyā pana yattha bhikkhū atthi, tattha gantvā pavāretabbaṃ.

Anvaddhamāsanti addhamāse addhamāse. Dve dhammā paccāsīsitabbāti dve dhammā icchitabbā. Uposathapucchakanti uposathapucchanaṃ, tattha pannarasike uposathe pakkhassa cātuddasiyaṃ cātuddasike terasiyaṃ gantvā uposatho pucchitabbo. Mahāpaccariyaṃ pana 『『pakkhassa terasiyaṃyeva gantvā 『ayaṃ uposatho cātuddasiko pannarasiko』ti pucchitabba』』nti vuttaṃ. Uposathadivase ovādatthāya upasaṅkamitabbaṃ. Pāṭipadadivasato pana paṭṭhāya dhammasavanatthāya gantabbaṃ. Iti bhagavā aññassa kammassa okāsaṃ adatvā nirantaraṃ bhikkhunīnaṃ bhikkhūnaṃ santike gamanameva paññapesi. Kasmā? Mandapaññattā mātugāmassa. Mandapañño hi mātugāmo, tasmā niccaṃ dhammasavanaṃ bahūpakāraṃ. Evañca sati 『『yaṃ mayaṃ jānāma, tameva ayyā jānantī』』ti mānaṃ akatvā bhikkhusaṅghaṃ payirūpāsamānā sātthikaṃ pabbajjaṃ karissanti, tasmā bhagavā evamakāsi. Bhikkhuniyopi 『『yathānusiṭṭhaṃ paṭipajjissāmā』』ti sabbāyeva nirantaraṃ vihāraṃ upasaṅkamiṃsu. Vuttañhetaṃ –

『『Tena kho pana samayena sabbo bhikkhunisaṅgho ovādaṃ gacchati. Manussā ujjhāyanti khiyyanti vipācenti 『jāyāyo imā imesaṃ, jāriyo imā imesaṃ, idānime imāhi saddhiṃ abhiramissantī』ti. Bhagavato etamatthaṃ ārocesuṃ – 『na, bhikkhave, sabbena bhikkhunisaṅghena ovādo gantabbo, gaccheyya ce, āpatti dukkaṭassa. Anujānāmi bhikkhave catūhi pañcahi bhikkhunīhi ovādaṃ gantu』nti. Punapi tatheva ujjhāyiṃsu. Puna bhagavā 『anujānāmi, bhikkhave, dve tisso bhikkhuniyo ovādaṃ gantu』』』nti āha.

Tasmā bhikkhunisaṅghena dve tisso bhikkhuniyo yācitvā pesetabbā – 『『ethayye, bhikkhusaṅghaṃ ovādūpasaṅkamanaṃ yācatha, bhikkhunisaṅgho ayyā…pe… ovādūpasaṅkamana』』nti (cūḷava. 413). Tāhi bhikkhunīhi ārāmaṃ gantabbaṃ. Tato ovādapaṭiggāhakaṃ ekaṃ bhikkhuṃ upasaṅkamitvā vanditvā so bhikkhu ekāya bhikkhuniyā evamassa vacanīyo 『『bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana』』nti. Tena bhikkhunā pātimokkhuddesako bhikkhu upasaṅkamitvā evamassa vacanīyo 『『bhikkhunisaṅgho bhante bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunisaṅgho ovādūpasaṅkamana』』nti. Pātimokkhuddesakena vattabbo 『『atthi koci bhikkhu bhikkhunovādako sammato』』ti. Sace hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo 『『itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū』』ti.

Sace na hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo – 『『ko āyasmā ussahati bhikkhuniyo ovaditu』』nti. Sace koci bhikkhu ussahati bhikkhuniyo ovadituṃ, so ca hoti aṭṭhahaṅgehi samannāgato, sammannitvā vattabbo – 『『itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū』』ti.

Sace pana koci na ussahati bhikkhuniyo ovadituṃ, pātimokkhuddesakena vattabbo – 『『natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū』』ti. Ettāvatā hi sakalaṃ sikkhattayasaṅgahaṃ sāsanamārocitaṃ hoti. Tena bhikkhunā 『『sādhū』』ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ ārocetabbaṃ. Bhikkhunisaṅghenapi tā bhikkhuniyo pesetabbā 『『gacchathayye, pucchatha 『kiṃ ayya labhati bhikkhunisaṅgho ovādūpasaṅkamana』』』nti. Tāhi 『『sādhu ayye』』ti sampaṭicchitvā ārāmaṃ gantvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vattabbaṃ – 『『kiṃ ayya labhati bhikkhunisaṅgho ovādūpasaṅkamana』』nti. Tena vattabbaṃ – 『『natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū』』ti. Tāhi 『『sādhu ayyā』』ti sampaṭicchitabbaṃ. Ekato āgatānaṃ vasena cetaṃ vuttaṃ, tāsu pana ekāya bhikkhuniyā vattabbañca sampaṭicchitabbañca, itarā tassā sahāyikā.

Sace pana bhikkhunisaṅgho vā bhikkhusaṅgho vā na pūrati, ubhayatopi vā gaṇamattameva puggalamattaṃ vā hoti, ekā bhikkhunī vā bahūhi bhikkhunupassayehi ovādatthāya pesitā hoti, tatrāyaṃ vacanakkamo – 『『bhikkhuniyo ayya bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana』』nti. 『『Ahaṃ ayya bhikkhusaṅghassa pāde vandāmi; ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho ayya ayyānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunīsaṅgho ovādūpasaṅkamana』』nti. 『『Bhikkhuniyo ayya ayyānaṃ pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana』』nti. 『『Ahaṃ ayya ayyānaṃ pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho ayya ayyassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana』』nti. 『『Bhikkhuniyo ayya ayyassa pāde vandanti ; ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana』』nti. 『『Ahaṃ ayya ayyassa pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho ca ayya bhikkhuniyo ca bhikkhunī ca bhikkhusaṅghassa ayyānaṃ ayyassa pāde vandati vandanti vandati, ovādūpasaṅkamanañca yācati yācanti yācati, labhatu kira labhantu kira labhatu kira ayya bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca ovādūpasaṅkamana』』nti.

Tenapi bhikkhunā uposathakāle evaṃ vattabbaṃ – 『『bhikkhuniyo bhante bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira bhante bhikkhuniyo ovādūpasaṅkamana』』nti. 『『Bhikkhunī bhante bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunī ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho bhante, bhikkhuniyo bhante, bhikkhunī bhante āyasmantānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunī ovādūpasaṅkamana』』nti.

『『Bhikkhunisaṅgho ca bhante, bhikkhuniyo ca bhikkhunī ca bhikkhusaṅghassa āyasmantānaṃ pāde vandati vandanti vandati, ovādūpasaṅkamanañca yācati yācanti yācati, labhatu kira labhantu kira labhatu kira bhante bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca ovādūpasaṅkamana』』nti.

Pātimokkhuddesakenāpi sace sammato bhikkhu atthi, purimanayeneva taṃ bhikkhuniyo, taṃ bhikkhunī, taṃ bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca upasaṅkamantu upasaṅkamatu upasaṅkamatūti vattabbaṃ. Sace natthi, pāsādikena bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca sampādetu sampādentu sampādetūti vattabbaṃ.

Ovādapaṭiggāhakena pāṭipade paccāharitvā tatheva vattabbaṃ. Ovādaṃ pana bālagilānagamike ṭhapetvā añño sacepi āraññako hoti, appaṭiggahetuṃ na labhati. Vuttañhetaṃ bhagavatā –

『『Anujānāmi , bhikkhave, ṭhapetvā bālaṃ ṭhapetvā gilānaṃ ṭhapetvā gamikaṃ avasesehi ovādaṃ gahetu』』nti (cūḷava. 414).

Tattha yo cātuddasikapannarasikesu vā uposathesu pāṭipade vā gantukāmo, so gamiko dutiyapakkhadivase gacchantopi aggahetuṃ na labhati, 『『na, bhikkhave, ovādo na gahetabbo, yo na gaṇheyya, āpatti dukkaṭassā』』ti (cūḷava. 414) vuttaṃ āpattiṃ āpajjatiyeva. Ovādaṃ gahetvā ca uposathagge anārocetuṃ vā pāṭipade bhikkhunīnaṃ apaccāharituṃ vā na vaṭṭati. Vuttañhetaṃ –

『『Na, bhikkhave, ovādo na ārocetabbo. Yo na āroceyya, āpatti dukkaṭassā』』ti (cūḷava. 415).

Aparampi vuttaṃ –

『『Na, bhikkhave, ovādo na paccāharitabbo. Yo na paccāhareyya, āpatti dukkaṭassā』』ti (cūḷava. 415).

Tattha āraññakena paccāharaṇatthaṃ saṅketo kātabbo. Vuttañhetaṃ – 『『anujānāmi, bhikkhave, āraññakena bhikkhunā ovādaṃ gahetuṃ, saṅketañca kātuṃ, atra paṭiharissāmī』』ti. Tasmā āraññako bhikkhu sace bhikkhunīnaṃ vasanagāme bhikkhaṃ labhati, tattheva caritvā bhikkhuniyo disvā ārocetvā gantabbaṃ. No cassa tattha bhikkhā sulabhā hoti, sāmantagāme caritvā bhikkhunīnaṃ gāmaṃ āgamma tatheva kātabbaṃ. Sace dūraṃ gantabbaṃ hoti, saṅketo kātabbo – 『『ahaṃ amukaṃ nāma tumhākaṃ gāmadvāre sabhaṃ vā maṇḍapaṃ vā rukkhamūlaṃ vā upasaṅkamissāmi, tattha āgaccheyyāthā』』ti . Bhikkhunīhi tattha gantabbaṃ, agantuṃ na labbhati. Vuttañhetaṃ – 『『na, bhikkhave, bhikkhuniyā saṅketaṃ na gantabbaṃ. Yā na gaccheyya, āpatti dukkaṭassā』』ti (cūḷava. 415).

Ubhatosaṅghe tīhi ṭhānehi pavāretabbanti ettha bhikkhunīhi cātuddase attanā pavāretvā uposathe bhikkhusaṅghe pavāretabbaṃ. Vuttañhetaṃ –

『『Anujānāmi , bhikkhave, ajjatanāya pavāretvā aparajju bhikkhusaṅghaṃ pavāretu』』nti (cūḷava. 427).

Bhikkhunikhandhake vuttanayeneva cettha vinicchayo veditabbo. Vuttañhetaṃ –

『『Tena kho pana samayena sabbo bhikkhunisaṅgho pavārento kolāhalamakāsi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, ekaṃ bhikkhuniṃ byattaṃ paṭibalaṃ sammannituṃ bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Evañca pana, bhikkhave, sammannitabbā. Paṭhamaṃ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –

『『Suṇātu me, ayye saṅgho, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Esā ñatti.

『『Suṇātu me, ayye saṅgho, saṅgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.

『『Sammatā saṅghena itthannāmā bhikkhunī bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī』』ti (cūḷava. 427).

Tāya sammatāya bhikkhuniyā bhikkhunisaṅghaṃ ādāya bhikkhusaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – 『『bhikkhunisaṅgho ayya, bhikkhusaṅghaṃ pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā. Vadatayya bhikkhusaṅgho bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissati. Dutiyampi ayya, tatiyampi ayya, bhikkhunisaṅgho…pe… paṭikarissatī』』ti.

Sace bhikkhunisaṅgho na pūrati, 『『bhikkhuniyo ayya bhikkhusaṅghaṃ pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayya bhikkhusaṅgho bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī』』ti ca, 『『ahaṃ ayya bhikkhusaṅghaṃ pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ ayya bhikkhusaṅgho anukampaṃ upādāya, passantī paṭikarissāmī』』ti ca evaṃ tikkhattuṃ vattabbaṃ.

Sace bhikkhusaṅgho na pūrati, 『『bhikkhunisaṅgho ayyā ayye pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā, vadantayyā bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissatī』』ti ca, 『『bhikkhunisaṅgho ayya ayyaṃ pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayyo bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissatī』』ti ca evaṃ tikkhattuṃ vattabbaṃ.

Ubhinnaṃ apāripūriyā 『『bhikkhuniyo ayyā ayye pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadantayyā bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī』』ti ca, 『『bhikkhuniyo ayya ayyaṃ pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayyo bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī』』ti ca, 『『ahaṃ ayyā ayye pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ ayyā anukampaṃ upādāya, passantī paṭikarissāmī』』ti ca, 『『ahaṃ ayya ayyaṃ pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ ayyo anukampaṃ upādāya, passantī paṭikarissāmī』』ti ca evaṃ tikkhattuṃ vattabbaṃ.

Mānattacaraṇañca upasampadāpariyesanā ca yathāṭhāneyeva āvi bhavissati.

Nabhikkhuniyā kenaci pariyāyenāti dasahi vā akkosavatthūhi aññena vā kenaci pariyāyena bhikkhu neva akkositabbo, na paribhāsitabbo, na bhayena tajjetabbo. Ovaṭoti pihito vārito paṭikkhitto. Vacanayeva vacanapatho. Anovaṭoti apihito avārito appaṭikkhitto. Tasmā bhikkhuniyā ādhipaccaṭṭhāne jeṭṭhakaṭṭhāne ṭhatvā 『『evaṃ abhikkama, evaṃ paṭikkama, evaṃ nivāsehi, evaṃ pārupāhī』』ti kenaci pariyāyena neva bhikkhu ovaditabbo, na anusāsitabbo. Dosaṃ pana disvā 『『pubbe mahātherā na evaṃ abhikkamanti, na paṭikkamanti, na nivāsenti, na pārupanti, īdisaṃ kāsāvampi na dhārenti, na evaṃ akkhīni añjentī』』tiādinā nayena vijjamānadosaṃ dassetuṃ vaṭṭati. Bhikkhūhi pana 『『ayaṃ vuḍḍhasamaṇī evaṃ nivāseti, evaṃ pārupati, mā evaṃ nivāsehi, mā evaṃ pārupāhi, mā tilakammapaṇṇakammādīni karohī』』ti yathāsukhaṃ bhikkhuniṃ ovadituṃ anusāsituṃ vaṭṭati.

Samaggamhayyāti bhaṇantanti 『『samaggā amha ayya』』 iti bhaṇantaṃ bhikkhunisaṅghaṃ. Aññaṃ dhammaṃ bhaṇatīti aññaṃ suttantaṃ vā abhidhammaṃ vā. Samaggamhayyāti vacanena hi ovādaṃ paccāsīsanti, tasmā ṭhapetvā ovādaṃ aññaṃ dhammaṃ bhaṇantassa dukkaṭaṃ. Ovādaṃ aniyyādetvāti eso bhaginiyo ovādoti avatvā.

150.Adhammakammetiādīsu bhikkhunovādakasammutikammaṃ kammanti veditabbaṃ. Tattha adhammakamme dvinnaṃ navakānaṃ vasena aṭṭhārasa pācittiyāni. Dhammakamme dutiyassa navakassa avasānapade anāpatti, sesesu sattarasa dukkaṭāni.

152.Uddesaṃ dentoti aṭṭhannaṃ garudhammānaṃ pāḷiṃ uddisanto. Paripucchaṃ dentoti tassāyeva paguṇāya garudhammapāḷiyā aṭṭhakathaṃ kathentoti attho. Osārehi ayyāti vuccamāno osāretīti evaṃ vuccamāno aṭṭhagarudhammapāḷiṃ osāretīti attho. Evaṃ uddesaṃ dento, paripucchaṃ dento, yo ca osārehīti vuccamāno aṭṭha garudhamme bhaṇati, tassa pācittiyena anāpatti. Aññaṃ dhammaṃ bhaṇantassa dukkaṭena anāpatti. Pañhaṃ pucchati, pañhaṃ puṭṭho kathetīti bhikkhunī garudhammanissitaṃ vā khandhādinissitaṃ vā pañhaṃ pucchati, taṃ yo bhikkhu katheti, tassāpi anāpatti. Aññassatthāya bhaṇantanti catuparisatiṃ dhammaṃ desentaṃ bhikkhuṃ upasaṅkamitvā bhikkhuniyo suṇanti, tatrāpi bhikkhussa anāpatti. Sikkhamānāya sāmaṇeriyāti etāsaṃ desentassāpi anāpatti. Sesaṃ uttānatthameva.

Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ tivedananti.

Ovādasikkhāpadaṃ paṭhamaṃ.

  1. Atthaṅgatasikkhāpadavaṇṇanā

  2. Dutiyasikkhāpade – pariyāyenāti vārena, paṭipāṭiyāti attho. Adhicetasoti adhicittavato , sabbacittānaṃ adhikena arahattaphalacittena samannāgatassāti attho. Appamajjatoti nappamajjato, appamādena kusalānaṃ dhammānaṃ sātaccakiriyāya samannāgatassāti vuttaṃ hoti. Muninoti 『『yo munāti ubho loke, muni tena pavuccatī』』ti (dha. pa. 269) evaṃ ubhayalokamunanena vā, monaṃ vuccati ñāṇaṃ, tena ñāṇena samannāgatattā vā khīṇāsavo muni nāma vuccati, tassa munino. Monapathesu sikkhatoti arahattañāṇasaṅkhātassa monassa pathesu sattatiṃsabodhipakkhiyadhammesu tīsu vā sikkhāsu sikkhato. Idañca pubbabhāgapaṭipadaṃ gahetvā vuttaṃ, tasmā evaṃ pubbabhāge sikkhato imāya sikkhāya munibhāvaṃ pattassa muninoti evamettha attho daṭṭhabbo. Sokā na bhavanti tādinoti tādisassa khīṇāsavamunino abbhantare iṭṭhaviyogādivatthukā sokā na santi. Atha vā tādinoti tādilakkhaṇasamannāgatassa evarūpassa munino sokā na bhavantīti ayamettha attho. Upasantassāti rāgādīnaṃ upasamena upasantassa. Sadā satīmatoti sativepullappattattā niccakālaṃ satiyā avirahitassa . Ākāse antalikkheti antalikkhasaṅkhāte ākāse, na kasiṇugghāṭime, na pana rūpaparicchede. Caṅkamatipi tiṭṭhatipīti tāsaṃ bhikkhunīnaṃ kathaṃ sutvā 『『imā bhikkhuniyo maṃ 『ettakameva ayaṃ jānātī』ti avamaññanti, handa dāni etāsaṃ attano ānubhāvaṃ dassemī』』ti dhammabahumānaṃ uppādetvā abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya evarūpaṃ iddhipāṭihāriyaṃ dassesi – 『『ākāse antalikkhe caṅkamatipi…pe… antaradhāyatipī』』ti. Tattha antaradhāyatipīti antaradhāyatipi adassanampi gacchatīti attho. Tañceva udānaṃ bhaṇati aññañca bahuṃ buddhavacananti thero kira attano bhātutherassa santike –

『『Padumaṃ yathā kokanudaṃ sugandhaṃ,

Pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ,

Tapantamādiccamivantalikkhe』』ti. (saṃ. ni. 1.123);

Imaṃ gāthaṃ uddisāpetvā cattāro māse sajjhāyi. Na ca paguṇaṃ kattumasakkhi. Tato naṃ thero 『『abhabbo tvaṃ imasmiṃ sāsane』』ti vihārā nikkaḍḍhāpesi, so rodamāno dvārakoṭṭhake aṭṭhāsi. Atha bhagavā buddhacakkhunā veneyyasatte olokento taṃ disvā vihāracārikaṃ caramāno viya tassa santikaṃ gantvā 『『cūḷapanthaka, kasmā rodasī』』ti āha. So tamatthaṃ ārocesi. Athassa bhagavā suddhaṃ pilotikakhaṇḍaṃ datvā 『『idaṃ 『rajoharaṇaṃ rajoharaṇa』nti parimajjāhī』』ti āha. So 『『sādhū』』ti sampaṭicchitvā attano nivāsaṭṭhāne nisīditvā tassa ekamantaṃ parimajji, parimajjitaṭṭhānaṃ kāḷakamahosi. So 『『evaṃ parisuddhampi nāma vatthaṃ imaṃ attabhāvaṃ nissāya kāḷakaṃ jāta』』nti saṃvegaṃ paṭilabhitvā vipassanaṃ ārabhi. Athassa bhagavā āraddhavīriyabhāvaṃ ñatvā 『『adhicetaso』』ti imaṃ obhāsagāthaṃ abhāsi. Thero gāthāpariyosāne arahattaṃ pāpuṇi. Tasmā thero pakatiyāva imaṃ gāthaṃ mamāyati, so taṃ imissā gāthāya mamāyanabhāvaṃ jānāpetuṃ taṃyeva bhaṇati. Aññañca antarantarā āharitvā bahuṃ buddhavacanaṃ. Tena vuttaṃ – 『『tañceva udānaṃ bhaṇati, aññañca bahuṃ buddhavacana』』nti.

156.Ekato upasampannāyāti bhikkhunisaṅghe upasampannāya, bhikkhusaṅghe pana upasampannaṃ ovadantassa pācittiyaṃ. Sesamettha uttānameva. Idampi ca padasodhammasamuṭṭhānameva.

Atthaṅgatasikkhāpadaṃ dutiyaṃ.

  1. Bhikkhunupassayasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – aññatra samayā ovadati āpatti pācittiyassātiādīsu aṭṭhahi garudhammehi ovadantasseva pācittiyaṃ, aññena dhammena dukkaṭanti veditabbaṃ. Ekatoupasampannāyāti bhikkhunisaṅghe upasampannāya, bhikkhusaṅghe upasampannāya pana ovadato pācittiyameva. Ito parampi yattha yattha 『『ekatoupasampannā』』ti vuccati, sabbattha ayameva attho daṭṭhabbo. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato, kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Bhikkhunupassayasikkhāpadaṃ tatiyaṃ.

Idaṃ panettha mahāpaccariyaṃ vuttaṃ pakiṇṇakaṃ – asammato ce bhikkhu atthaṅgate sūriye bhikkhunupassayaṃ upasaṅkamitvā aṭṭhahi garudhammehi ovadati, tīṇi pācittiyāni. Aññena dhammena ovadato dve dukkaṭāni, ekaṃ pācittiyaṃ. Kathaṃ? Asammatamūlakaṃ dukkaṭaṃ, upassayaṃ gantvā aññena dhammena ovadanamūlakaṃ dukkaṭaṃ, atthaṅgate sūriye ovadanamūlakaṃ pācittiyanti. Sammatassa atthaṅgate sūriye tattha gantvā aṭṭhahi garudhammehi ovadantassa ekā anāpatti, dve pācittiyāni. Kathaṃ? Sammatattā anāpatti, atthaṅgate sūriye ovadanamūlakaṃ ekaṃ, gantvā garudhammehi ovadanamūlakaṃ ekanti dve pācittiyāni. Tasseva aññena dhammena ovadato ekā anāpatti, ekaṃ dukkaṭaṃ, ekaṃ pācittiyaṃ. Kathaṃ? Sammatattā anāpatti, gantvā aññena dhammena ovadanamūlakaṃ dukkaṭaṃ, atthaṅgate sūriye ovadanamūlakaṃ pācittiyanti. Divā pana gantvā ovadato sammatassa ca asammatassa ca rattiṃ ovadanamūlakaṃ ekaṃ pācittiyaṃ apanetvā avasesā āpattānāpattiyo veditabbāti.

Pakiṇṇakakathā niṭṭhitā.

  1. Āmisasikkhāpadavaṇṇanā

  2. Catutthasikkhāpade – na bahukatāti na katabahumānā, na dhamme bahumānaṃ katvā ovadantīti adhippāyo. 『『Bhikkhunovādakaṃ avaṇṇaṃ kattukāmo』』tiādīnaṃ ujjhāpanake vuttanayenevattho veditabbo.

Upasampannaṃ saṅghena asammatanti ettha asammato nāma sammatena vā saṅghena vā bhāraṃ katvā ṭhapito veditabbo. Anupasampannaṃ sammataṃ vā asammataṃ vāti ettha pana bhikkhukāle sammutiṃ labhitvā sāmaṇerabhūmiyaṃ ṭhito sammato, sammatena vā saṅghena vā ṭhapito bahussuto sāmaṇero asammatoti veditabbo. Sesaṃ vuttanayattā uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Āmisasikkhāpadaṃ catutthaṃ.

  1. Cīvaradānasikkhāpadavaṇṇanā

  2. Pañcamasikkhāpade – visikhāyāti rathikāya. Piṇḍāya caratīti nibaddhacāravasena abhiṇhaṃ carati. Sandiṭṭhāti sandiṭṭhamittā ahesuṃ. Sesamettha padato uttānatthaṃ, vinicchayato cīvarapaṭiggahaṇasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhi. Tatra hi bhikkhu paṭiggāhako, idha bhikkhunī, ayaṃ viseso. Sesaṃ tādisamevāti.

Cīvaradānasikkhāpadaṃ pañcamaṃ.

  1. Cīvarasibbanasikkhāpadavaṇṇanā

  2. Chaṭṭhasikkhāpade – udāyīti lāḷudāyī. Paṭṭhoti paṭibalo, nipuṇo ceva samattho cāti vuttaṃ hoti. Aññatarā bhikkhunīti tasseva purāṇadutiyikā. Paṭibhānacittanti attano paṭibhānena katacittaṃ, so kira cīvaraṃ rajitvā tassa majjhe nānāvaṇṇehi vippakatamethunaṃ itthipurisarūpamakāsi. Tena vuttaṃ – 『『majjhe paṭibhānacittaṃ vuṭṭhāpetvā』』ti. Yathāsaṃhaṭanti yathāsaṃharitameva.

176.Cīvaranti yaṃ nivāsituṃ vā pārupituṃ vā sakkā hoti, evañhi mahāpaccariyādīsu vuttaṃ. Sayaṃ sibbatīti ettha sibbissāmīti vicārentassāpi chindantassāpi dukkaṭaṃ, sibbantassa pana pācittiyaṃ. Ārāpathe ārāpatheti sūciṃ pavesetvā pavesetvā nīharaṇe. Sace pana sakalasūciṃ anīharanto dīghasuttappavesanatthaṃ satakkhattumpi vijjhitvā nīharati, ekameva pācittiyaṃ. Sakiṃ āṇattoti sakiṃ 『『cīvaraṃ sibbā』』ti vutto. Bahukampi sibbatīti sacepi sabbaṃ sūcikammaṃ pariyosāpetvā cīvaraṃ niṭṭhāpeti, ekameva pācittiyaṃ. Atha pana 『『imasmiṃ cīvare kattabbakammaṃ tava bhāro』』ti vutto karoti, āṇattassa ārāpathe ārāpathe ekamekaṃ pācittiyaṃ, āṇāpakassa ekavācāya sambahulānipi. Punappunaṃ āṇattiyaṃ pana vattabbameva natthi.

Yepi sace ācariyupajjhāyesu attano ñātikānaṃ cīvaraṃ sibbantesu tesaṃ nissitakā 『『ācariyupajjhāyavattaṃ vā kathinavattaṃ vā karomā』』ti sibbanti, tesampi ārāpathagaṇanāya āpattiyo. Ācariyupajjhāyā attano ñātikānaṃ cīvaraṃ antevāsikehi sibbāpenti, ācariyupajjhāyānaṃ dukkaṭaṃ, antevāsikānaṃ pācittiyaṃ. Antevāsikā attano ñātikānaṃ ācariyupajjhāyehi sibbāpenti, tatrāpi eseva nayo. Antevāsikānampi ācariyupajjhāyānampi ñātikāya cīvaraṃ hoti, ācariyupajjhāyā pana antevāsike vañcetvā sibbāpenti, ubhinnampi dukkaṭaṃ. Kasmā? Antevāsikānaṃ aññātikasaññāya sibbitattā , itaresaṃ akappiye niyojitattā. Tasmā 『『idaṃ te mātu cīvaraṃ, idaṃ bhaginiyā』』ti ācikkhitvā sibbāpetabbaṃ.

179.Aññaṃparikkhāranti yaṃkiñci upāhanatthavikādiṃ. Sesaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Cīvarasibbanasikkhāpadaṃ chaṭṭhaṃ.

  1. Saṃvidhānasikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – pacchā gacchantīnaṃ corā acchindiṃsūti pacchā gacchantīnaṃ pattacīvaraṃ corā hariṃsu. Dūsesunti tā bhikkhuniyo corā dūsayiṃsu, sīlavināsaṃ pāpayiṃsūti attho .

182-3.Saṃvidhāyāti saṃvidahitvā, gamanakāle saṅketaṃ katvāti attho. Kukkuṭasampādeti ettha yasmā gāmā nikkhamitvā kukkuṭo padasāva aññaṃ gāmaṃ gacchati, ayaṃ kukkuṭasampādoti vuccati. Tatrāyaṃ vacanattho – sampadanti etthāti sampādo. Ke sampadanti? Kukkuṭā. Kukkuṭānaṃ sampādo kukkuṭasampādo. Atha vā sampādoti gamanaṃ, kukkuṭānaṃ sampādo ettha atthītipi kukkuṭasampādo. Kukkuṭasampāte itipi pāṭho, tattha yassa gāmassa gehacchadanapiṭṭhito kukkuṭo uppatitvā aññassa gehacchadanapiṭṭhiyaṃ patati, ayaṃ kukkuṭasampātoti vuccati. Vacanattho panettha vuttanayeneva veditabbo. Dvidhā vuttappakāropi cesa gāmo accāsanno hoti, upacāro na labbhati. Yasmiṃ pana gāme paccūse vassantassa kukkuṭassa saddo anantare gāme suyyati, tādisehi gāmehi sampuṇṇaraṭṭhe gāmantare gāmantare pācittiyanti aṭṭhakathāyaṃ vuttaṃ. Kiñcāpi vuttaṃ, 『『gāmantare gāmantare āpatti pācittiyassā』』ti vacanato pana sacepi ratanamattantaro gāmo hoti, yo tassa manussehi ṭhapitaupacāro, taṃ okkamantassa āpattiyeva.

Tatrāyaṃ āpattivinicchayo – saṃvidhānakāle hi sace ubhopi bhikkhunupassaye vā antarārāme vā āsanasālāya vā titthiyaseyyāya vā ṭhatvā saṃvidahanti, anāpatti kappiyabhūmi kirāyaṃ. Tasmā ettha saṃvidahanapaccayā dukkaṭāpattiṃ na vadanti, gacchantassa yathāvatthukameva. Sace pana antogāme bhikkhunupassayadvāre rathikāya aññesu vā catukkasiṅghāṭakahatthisālādīsu saṃvidahanti, bhikkhuno āpatti dukkaṭassa. Evaṃ saṃvidahitvā gāmato nikkhamanti, nikkhamane anāpatti, anantaragāmassa upacārokkamane pana bhikkhuno pācittiyaṃ. Tatrāpi 『『paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiya』』nti mahāpaccariyaṃ vuttaṃ. Gāmato nikkhamitvā pana yāva anantaragāmassa upacāraṃ na okkamanti , etthantare saṃvidahitepi bhikkhuno dukkaṭaṃ, anantaragāmassa upacārokkamane purimanayeneva āpatti. Sace dūraṃ gantukāmā honti, gāmūpacāragaṇanāya okkamane okkamane āpatti, tassa tassa pana gāmassa atikkamane anāpatti. Sace pana bhikkhunī 『『asukaṃ nāma gāmaṃ gamissāmī』』ti upassayato nikkhamati, bhikkhupi tameva gāmaṃ sandhāya 『『asukaṃ nāma gāmaṃ gamissāmī』』ti vihārato nikkhamati. Atha dvepi gāmadvāre samāgantvā 『『tumhe kuhiṃ gacchatha, asukaṃ nāma gāmaṃ tumhe kuhinti, mayampi tatthevā』』ti vatvā 『『ehi dāni, gacchāmā』』ti saṃvidhāya gacchanti, anāpatti. Kasmā? Pubbameva gamissāmāti nikkhantattāti mahāpaccariyaṃ vuttaṃ. Taṃ neva pāḷiyā na sesaaṭṭhakathāya sameti.

Addhayojane addhayojaneti ekamekaṃ addhayojanaṃ atikkamantassa idāni atikkamissatīti paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiyaṃ. Imasmiñhi naye atikkamane āpatti, okkamane anāpatti.

184.Bhikkhu saṃvidahatīti nagaradvāre vā rathikāya vā bhikkhuniṃ disvā 『『asukaṃ gāmaṃ nāma gatapubbatthā』』ti vadati, 『『nāmhi ayya gatapubbā』』ti 『『ehi gacchāmā』』ti vā 『『sve ahaṃ gamissāmi, tvampi āgaccheyyāsī』』ti vā vadati. Bhikkhunī saṃvidahatīti gāmantare cetiyavandanatthaṃ gāmato nikkhamantaṃ bhikkhuṃ disvā 『『ayya kuhiṃ gacchathā』』ti vadati. 『『Asukaṃ nāma gāmaṃ cetiyavandanattha』』nti. 『『Ahampi ayya āgacchāmī』』ti evaṃ bhikkhunīyeva saṃvidahati, na bhikkhu.

185.Visaṅketenāti ettha 『『purebhattaṃ gacchissāmā』』ti vatvā pacchābhattaṃ gacchanti, 『『ajja vā gamissāmā』』ti vatvā sve gacchanti. Evaṃ kālavisaṅketeyeva anāpatti, dvāravisaṅkete pana maggavisaṅkete vā satipi āpattiyeva. Āpadāsūti raṭṭhabhede cakkasamāruḷhā janapadā pariyāyanti evarūpāsu āpadāsu anāpatti. Sesaṃ uttānamevāti.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Saṃvidhānasikkhāpadaṃ sattamaṃ.

  1. Nāvābhiruhanasikkhāpadavaṇṇanā

  2. Aṭṭhamasikkhāpade – saṃvidhāyāti lokassādamittasanthavavasena kīḷāpurekkhārā saṃvidahitvā. Uddhaṃgāmininti uddhaṃ nadiyā paṭisotaṃ gacchantiṃ. Yasmā pana yo uddhaṃ javanato ujjavanikāya nāvāya kīḷati, so 『『uddhaṃgāminiṃ abhiruhatī』』ti vuccati. Tenassa padabhājane atthameva dassetuṃ 『『ujjavanikāyā』』ti vuttaṃ. Adhogāmininti adho anusotaṃ gacchantiṃ. Yasmā pana yo adho javanato ojavanikāya nāvāya kīḷati, so 『『adhogāminiṃ abhiruhatī』』ti vuccati. Tenassāpi padabhājane atthameva dassetuṃ 『『ojavanikāyā』』ti vuttaṃ. Tattha yaṃ titthasampaṭipādanatthaṃ uddhaṃ vā adho vā haranti, ettha anāpatti. Tiriyaṃ taraṇāyāti upayogatthe nissakkavacanaṃ.

189.Gāmantare gāmantareti ettha yassā nadiyā ekaṃ tīraṃ kukkuṭasampādagāmehi nirantaraṃ, ekaṃ agāmakaṃ araññaṃ, tassā sagāmakatīrapassena gamanakāle gāmantaragaṇanāya pācittiyāni, agāmakatīrapassena gamanakāle addhayojanagaṇanāya. Yā pana yojanavitthatā hoti, tassā majjhena gamanepi addhayojanagaṇanāya pācittiyāni veditabbāni. Anāpatti tiriyaṃ taraṇāyāti ettha na kevalaṃ nadiyā, yopi mahātitthapaṭṭanato tāmalittiṃ vā suvaṇṇabhūmiṃ vā gacchati, tassāpi anāpatti. Sabbaaṭṭhakathāsu hi nadiyaṃyeva āpatti vicāritā, na samudde.

191.Visaṅketenāti idhāpi kālavisaṅketeneva anāpatti, titthavisaṅketena pana nāvāvisaṅketena vā gacchantassa āpattiyeva. Sesaṃ paṭhamasikkhāpadasadisameva saddhiṃ samuṭṭhānādīhīti.

Nāvābhiruhanasikkhāpadaṃ aṭṭhamaṃ.

  1. Paripācitasikkhāpadavaṇṇanā

  2. Navamasikkhāpade – mahānāge tiṭṭhamāneti bhummatthe upayogavacanaṃ, mahānāgesu tiṭṭhamānesūti attho. Atha vā mahānāge tiṭṭhamāne 『『adisvā』』ti ayamettha pāṭhaseso daṭṭhabbo. Itarathā hi attho na yujjati. Antarākathāti avasānaṃ appatvā ārambhassa ca avasānassa ca vemajjhaṭṭhānaṃ pattakathā. Vippakatāti kayiramānā hoti. Saccaṃ mahānāgā kho tayā gahapatīti addhacchikena olokayamānā there pavisante disvā tehi sutabhāvaṃ ñatvā evamāha.

194.Bhikkhuniparipācitanti bhikkhuniyā paripācitaṃ, guṇappakāsanena nipphāditaṃ; laddhabbaṃ katanti attho. Padabhājane panassa bhikkhuniñca tassā paripācanākārañca dassetuṃ 『『bhikkhunī nāma ubhatosaṅghe upasampannā, paripāceti nāma pubbe adātukāmāna』』ntiādi vuttaṃ. Pubbe gihisamārambhāti ettha pubbeti paṭhamaṃ. Samārambhoti samāraddhaṃ vuccati, paṭiyāditassetaṃ adhivacanaṃ. Gihīnaṃ samārambho gihisamārambho. Bhikkhuniyā paripācanato paṭhamameva yaṃ gihīnaṃ paṭiyāditaṃ bhattaṃ, tato aññatra taṃ piṇḍapātaṃ ṭhapetvā aññaṃ bhuñjantassa āpatti, taṃ pana bhuñjantassa anāpattīti vuttaṃ hoti. Padabhājane pana yasmā ñātakapavāritehi bhikkhussatthāya asamāraddhopi piṇḍapāto atthato samāraddhova hoti, yathāsukhaṃ āharāpetabbato, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ 『『gihisamārambho nāma ñātakā vā honti pavāritā vā』』ti vuttaṃ.

195.Pakatipaṭiyattanti pakatiyā tasseva bhikkhuno atthāya paṭiyāditaṃ hoti 『『therassa dassāmā』』ti. Mahāpaccariyaṃ pana 『『tassa aññassā』』ti avatvā 『『bhikkhūnaṃ dassāmāti paṭiyattaṃ hotī』』ti avisesena vuttaṃ.

197.Pañca bhojanāni ṭhapetvā sabbattha anāpattīti yāgukhajjakaphalāphale sabbattha bhikkhuniparipācitepi anāpatti. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kāyacittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paripācitasikkhāpadaṃ navamaṃ.

  1. Rahonisajjasikkhāpadavaṇṇanā

  2. Dasamasikkhāpade – sabbo pāḷiattho ca vinicchayo ca dutiyaaniyate vuttanayeneva veditabbo. Idañhi sikkhāpadaṃ dutiyāniyatena ca upari upanandhassa catutthasikkhāpadena ca saddhiṃ ekaparicchedaṃ, aṭṭhuppattivasena pana visuṃ paññattanti.

Rahonisajjasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena bhikkhunivaggo tatiyo.

  1. Bhojanavaggo

  2. Āvasathapiṇḍasikkhāpadavaṇṇanā

  3. Bhojanavaggassa paṭhamasikkhāpade – āvasathapiṇḍoti āvasathe piṇḍo. Samantā parikkhittaṃ addhikagilānagabbhinipabbajitānaṃ yathānurūpaṃ paññattamañcapīṭhaṃ anekagabbhapamukhaparicchedaṃ āvasathaṃ katvā tattha puññakāmatāya piṇḍo paññatto hoti, yāgubhattabhesajjādi sabbaṃ tesaṃ tesaṃ dānatthāya ṭhapitaṃ hotīti attho. Hiyyopīti svepi. Apasakkantīti apagacchanti. Manussā ujjhāyantīti titthiye apassantā 『『titthiyā kuhiṃ gatā』』『『ime passitvā pakkantā』』ti sutvā ujjhāyanti. Kukkuccāyantoti kukkuccaṃ karonto, akappiyasaññaṃ uppādentoti attho.

206.Sakkoti tamhā āvasathā pakkamitunti addhayojanaṃ vā yojanaṃ vā gantuṃ sakkoti. Na sakkotīti ettakameva na sakkoti. Anodissāti imesaṃyeva vā ettakānaṃyeva vāti ekaṃ pāsaṇḍaṃ anuddisitvā sabbesaṃ paññatto hoti. Yāvadatthoti bhojanampi ettakanti aparicchinditvā yāvadattho paññatto hoti. Sakiṃ bhuñjitabbanti ekadivasaṃ bhuñjitabbaṃ, dutiyadivasato paṭṭhāya paṭiggahaṇe dukkaṭaṃ, ajjhohāre ajjhohāre pācittiyaṃ.

Ayaṃ panettha vinicchayo – ekakulena vā nānākulehi vā ekato hutvā ekasmiṃ ṭhāne vā nānāṭhānesu vā 『『ajja ekasmiṃ; sve ekasmi』』nti evaṃ aniyamitaṭṭhāne vā paññattaṃ ekasmiṃ ṭhāne ekadivasaṃ bhuñjitvā dutiyadivase tasmiṃ ṭhāne aññasmiṃ vā bhuñjituṃ na vaṭṭati. Nānākulehi pana nānāṭhānesu paññattaṃ ekasmiṃ ṭhāne ekadivasaṃ bhuñjitvā dutiyadivase aññattha bhuñjituṃ vaṭṭati. Paṭipāṭiṃ pana khepetvā puna ādito paṭṭhāya bhuñjituṃ na vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Ekapūganānāpūgaekagāmanānāgāmesupi eseva nayo. Yopi ekakulassa vā nānākulānaṃ vā ekato paññatto taṇḍulādīnaṃ abhāvena antarantarā chijjati, sopi na bhuñjitabbo. Sace pana 『『na sakkoma dātu』』nti upacchinditvā puna kalyāṇacitte uppanne dātuṃ ārabhanti, etaṃ puna ekadivasaṃ bhuñjituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ.

208.Anāpatti gilānassāti gilānassa anuvasitvā bhuñjantassa anāpatti. Gacchanto vāti yo gacchanto antarāmagge ekadivasaṃ gataṭṭhāne ca ekadivasaṃ bhuñjati, tassāpi anāpatti. Āgacchantepi eseva nayo. Gantvā paccāgacchantopi antarāmagge ekadivasaṃ āgataṭṭhāne ca ekadivasaṃ bhuñjituṃ labhati. Gacchissāmīti bhuñjitvā nikkhantassa nadī vā pūrati corādibhayaṃ vā hoti, so nivattitvā khemabhāvaṃ ñatvā gacchanto puna ekadivasaṃ bhuñjituṃ labhatīti sabbamidaṃ mahāpaccariyādīsu vuttaṃ . Odissa paññatto hotīti bhikkhūnaṃyeva atthāya uddisitvā paññatto hoti. Na yāvadatthoti yāvadatthaṃ paññatto na hoti, thokaṃ thokaṃ labbhati, tādisaṃ niccampi bhuñjituṃ vaṭṭati. Pañca bhojanāni ṭhapetvā sabbatthāti yāgukhajjakaphalāphalādibhede sabbattha anāpatti. Yāguādīni hi niccampi bhuñjituṃ vaṭṭati. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ ticittaṃ, tivedananti.

Āvasathapiṇḍasikkhāpadaṃ paṭhamaṃ.

  1. Gaṇabhojanasikkhāpadavaṇṇanā

  2. Dutiyasikkhāpade – parihīnalābhasakkāroti so kira ajātasattunā rājānaṃ mārāpetvāpi abhimāre yojetvāpi ruhiruppādaṃ katvāpi guḷhapaṭicchanno ahosi. Yadā pana divāyeva dhanapālakaṃ payojesi, tadā pākaṭo jāto. 『『Kathaṃ devadatto hatthiṃ payojesī』』ti parikathāya uppannāya 『『na kevalaṃ hatthiṃ payojesi, rājānampi mārāpesi, abhimārepi pesesi, silampi pavijjhi, pāpo devadatto』』ti pākaṭo ahosi. 『『Kena saddhiṃ idaṃ kammamakāsī』』ti ca vutte 『『raññā ajātasattunā』』ti āhaṃsu. Tato nāgarā 『『kathañhi nāma rājā evarūpaṃ coraṃ sāsanakaṇṭakaṃ gahetvā vicarissatī』』ti uṭṭhahiṃsu. Rājā nagarasaṅkhobhaṃ ñatvā devadattaṃ nīhari. Tato paṭṭhāya cassa pañcathālipākasatāni upacchindi, upaṭṭhānampissa na agamāsi, aññepissa manussā na kiñci dātabbaṃ vā kātabbaṃ vā maññiṃsu. Tena vuttaṃ – 『『parihīnalābhasakkāro』』ti. Kulesu viññāpetvā viññāpetvā bhuñjatīti 『『mā me gaṇo bhijjī』』ti parisaṃ posento 『『tvaṃ ekassa bhikkhuno bhattaṃ dehi, tvaṃ dvinna』』nti evaṃ viññāpetvā sapariso kulesu bhuñjati.

211.Cīvaraṃ parittaṃ uppajjatīti bhattaṃ agaṇhantānaṃ cīvaraṃ na denti, tasmā parittaṃ uppajjati.

212.Cīvarakārakebhikkhū bhattena nimantentīti gāme piṇḍāya caritvā cirena cīvaraṃ niṭṭhāpente disvā 『『evaṃ lahuṃ niṭṭhāpetvā cīvaraṃ paribhuñjissantī』』ti puññakāmatāya nimantenti.

215.Nānāverajjaketi nānāvidhehi aññarajjehi āgate. 『『Nānāvirajjake』』tipi pāṭho, ayamevattho.

217-8.Gaṇabhojaneti gaṇassa bhojane. Idha ca gaṇo nāma cattāro bhikkhū ādiṃ katvā tatuttariṃ bhikkhū adhippetā, teneva sabbantimaṃ paricchedaṃ dassento āha 『『yattha cattāro bhikkhū…pe… etaṃ gaṇabhojanaṃ nāmā』』ti. Taṃ panetaṃ gaṇabhojanaṃ dvīhākārehi pasavati nimantanato vā viññattito vā. Kathaṃ nimantanato pasavati? Cattāro bhikkhū upasaṅkamitvā 『『tumhe, bhante, odanena nimantemi, odanaṃ me gaṇhatha ākaṅkhatha oloketha adhivāsetha paṭimānethā』』ti evaṃ yena kenaci vevacanena vā bhāsantarena vā pañcannaṃ bhojanānaṃ nāmaṃ gahetvā nimanteti. Evaṃ ekato nimantitā paricchinnakālavasena ajjatanāya vā svātanāya vā ekato gacchanti, ekato gaṇhanti, ekato bhuñjanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Ekato nimantitā ekato vā nānato vā gacchanti, ekato gaṇhanti, nānato bhuñjanti , āpattiyeva. Paṭiggahaṇameva hi ettha pamāṇaṃ. Ekato nimantitā ekato vā nānato vā gacchanti, nānato gaṇhanti, ekato vā nānato vā bhuñjanti, anāpatti. Cattāri pariveṇāni vā vihāre vā gantvā nānato nimantitā ekaṭṭhāne ṭhitesuyeva vā eko puttena eko pitarāti evampi nānato nimantitā ekato vā nānato vā gacchantu, ekato vā nānato vā bhuñjantu, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ tāva nimantanato pasavati.

Kathaṃ viññattito? Cattāro bhikkhū ekato ṭhitā vā nisinnā vā upāsakaṃ disvā 『『amhākaṃ catunnampi bhattaṃ dehī』』ti vā viññāpeyyuṃ, pāṭekkaṃ vā passitvā 『『mayhaṃ dehi, mayhaṃ dehī』』ti evaṃ ekato vā nānato vā viññāpetvā ekato vā gacchantu nānato vā, bhattaṃ gahetvāpi ekato vā bhuñjantu nānato vā, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ viññattito pasavati.

Pādāpiphalitāti yathā mahācammassa parato maṃsaṃ dissati; evaṃ phālitā, vālikāya vā sakkharāya vā pahaṭamatte dukkhaṃ uppādenti, na sakkā hoti antogāme piṇḍāya carituṃ. Īdise gelaññe gilānasamayoti bhuñjitabbaṃ, na lesakappiyaṃ kātabbaṃ.

Cīvare kayiramāneti yadā sāṭakañca suttañca labhitvā cīvaraṃ karonti tadā; visuñhi cīvarakārasamayo nāma natthi. Tasmā yo tattha cīvare kattabbaṃ yaṃkiñci kammaṃ karoti, mahāpaccariyañhi 『『antamaso sūcivedhanako』』tipi vuttaṃ, tena cīvarakārasamayoti bhuñjitabbaṃ. Kurundiyaṃ pana vitthāreneva vuttaṃ. Yo cīvaraṃ vicāreti, chindati, moghasuttaṃ ṭhapeti, āgantukapaṭṭaṃ ṭhapeti, paccāgataṃ sibbati, āgantukapaṭṭaṃ bandhati, anuvātaṃ chindati ghaṭṭeti āropeti, tattha paccāgataṃ sibbati, suttaṃ karoti valeti, pipphalikaṃ niseti, parivattanaṃ karoti, sabbopi cīvaraṃ karotiyevāti vuccati. Yo pana samīpe nisinno jātakaṃ vā dhammapadaṃ vā katheti, ayaṃ na cīvarakārako. Etaṃ ṭhapetvā sesānaṃ gaṇabhojane anāpattīti.

Addhayojananti ettakampi addhānaṃ gantukāmena. Yo pana dūraṃ gantukāmo, tattha vattabbameva natthi. Gacchantenāti addhānaṃ gacchantena, addhayojanabbhantare gāvutepi bhuñjituṃ vaṭṭati. Gatena bhuñjitabbanti gatena ekadivasaṃ bhuñjitabbaṃ. Nāvābhiruhanepi eseva nayo. Ayaṃ pana viseso – abhiruḷhena icchitaṭṭhānaṃ gantvāpi yāva na orohati tāva bhuñjitabbanti mahāpaccariyaṃ vuttaṃ. Catutthe āgateti ayaṃ antimaparicchedo, catutthepi āgate yattha na yāpenti; so mahāsamayo. Yattha pana sataṃ vā sahassaṃ vā sannipatanti, tattha vattabbameva natthi. Tasmā tādise kāle 『『mahāsamayo』』ti adhiṭṭhahitvā bhuñjitabbaṃ. Yo koci paribbājakasamāpannoti sahadhammikesu vā titthiyesu vā aññataro, etesañhi yena kenaci kate bhatte 『『samaṇabhattasamayo』』ti bhuñjitabbaṃ.

220.Anāpatti samayeti sattasu samayesu aññatarasmiṃ anāpatti. Dve tayo ekatoti yepi akappiyanimantanaṃ sādiyitvā dve vā tayo vā ekato gahetvā bhuñjanti, tesampi anāpatti.

Tattha animantitacatutthaṃ, piṇḍapātikacatutthaṃ, anupasampannacatutthaṃ, pattacatutthaṃ, gilānacatutthanti pañcannaṃ catukkānaṃ vasena vinicchayo veditabbo . Kathaṃ? Idhekacco cattāro bhikkhū 『『bhattaṃ gaṇhathā』』ti nimanteti. Tesu tayo gatā, eko na gato. Upāsako 『『eko bhante thero kuhi』』nti pucchati. Nāgato upāsakāti. So aññaṃ taṅkhaṇappattaṃ kañci 『『ehi bhante』』ti pavesetvā catunnampi bhattaṃ deti, sabbesaṃ anāpatti. Kasmā? Gaṇapūrakassa animantitattā. Tayo eva hi tattha nimantitā gaṇhiṃsu, tehi gaṇo na pūrati, gaṇapūrako ca animantito, tena gaṇo bhijjatīti idaṃ animantitacatutthaṃ.

Piṇḍapātikacatutthe – nimantanakāle eko piṇḍapātiko hoti, so nādhivāseti. Gamanavelāya pana 『『ehi bhante』』ti vutte anadhivāsitattā anāgacchantampi 『『etha bhikkhaṃ lacchathā』』ti gahetvā gacchanti, so taṃ gaṇaṃ bhindati. Tasmā sabbesaṃ anāpatti.

Anupasampannacatutthe – sāmaṇerena saddhiṃ nimantitā honti, sopi gaṇaṃ bhindati.

Pattacatutthe – eko sayaṃ agantvā pattaṃ peseti; evampi gaṇo bhijjati. Tasmā sabbesaṃ anāpatti.

Gilānacatutthe – gilānena saddhiṃ nimantitā honti, tattha gilānasseva anāpatti, itaresaṃ pana gaṇapūrako hoti. Na hi gilānena gaṇo bhijjati. Tasmā tesaṃ āpattiyeva. Mahāpaccariyaṃ pana avisesena vuttaṃ.

Samayaladdhako sayameva muccati, sesānaṃ gaṇapūrakattā āpattikaro hoti. Tasmā cīvaradānasamayaladdhakādīnampi vasena catukkāni veditabbāni. Sace pana adhivāsetvā gatesupi catūsu janesu eko paṇḍito bhikkhu 『『ahaṃ tumhākaṃ gaṇaṃ bhindissāmi, nimantanaṃ sādiyathā』』ti vatvā yāgukhajjakāvasāne bhattatthāya pattaṃ gaṇhantānaṃ adatvā 『『ime tāva bhikkhū bhojetvā vissajjetha, ahaṃ pacchā anumodanaṃ katvā gamissāmī』』ti nisinno. Tesu bhutvā gatesu 『『detha bhante patta』』nti upāsakena pattaṃ gahetvā bhatte dinne bhuñjitvā anumodanaṃ katvā gacchati, sabbesaṃ anāpatti. Pañcannañhi bhojanānaṃyeva vasena gaṇabhojane visaṅketaṃ natthi. Odanena nimantitā kummāsaṃ gaṇhantāpi āpattiṃ āpajjanti. Tāni ca tehi ekato na gahitāni. Yāguādīsu pana visaṅketaṃ hoti, tāni tehi ekato gahitānīti. Evaṃ eko paṇḍito aññesampi anāpattiṃ karoti.

Tasmā sace koci saṅghabhattaṃ kattukāmena nimantanatthāya pesito vihāraṃ āgamma 『『bhante, sve amhākaṃ ghare bhikkhaṃ gaṇhathā』』ti avatvā 『『bhattaṃ gaṇhathā』』ti vā 『『saṅghabhattaṃ gaṇhathā』』ti vā 『『saṅgho bhattaṃ gaṇhātū』』ti vā vadati, bhattuddesakena paṇḍitena bhavitabbaṃ, nemantanikā gaṇabhojanato piṇḍapātikā ca dhutaṅgabhedato mocetabbā. Kathaṃ? Evaṃ tāva vattabbaṃ – 『『sve na sakkā upāsakā』』ti. 『『Punadivase, bhante』』ti. 『『Punadivasepi na sakkā』』ti. Evaṃ yāva addhamāsampi haritvā puna vattabbo – 『『tvaṃ kiṃ avacā』』ti? Sace punapi 『『saṅghabhattaṃ gaṇhathā』』ti vadati, tato 『『imaṃ tāva upāsaka pupphaṃ kappiyaṃ karohi, imaṃ tiṇa』』nti evaṃ vikkhepaṃ katvā puna 『『kiṃ kathayitthā』』ti pucchitabbo. Sace punapi tatheva vadati, 『『āvuso, tvaṃ piṇḍapātike vā mahāthere vā na lacchasi, sāmaṇere lacchasī』』ti vattabbo. 『『Nanu, bhante asukasmiñca asukasmiñca gāme bhadante bhojesuṃ, ahaṃ kasmā na labhāmī』』ti ca vutte 『『te nimantetuṃ jānanti, tvaṃ na jānāsī』』ti. Te kathaṃ nimantesuṃ bhanteti? Te evamāhaṃsu – 『『amhākaṃ, bhante, bhikkhaṃ gaṇhathā』』ti. Sace sopi tatheva vadati, vaṭṭati. Atha punapi 『『bhattaṃ gaṇhathā』』ti vadati, 『『na dāni tvaṃ, āvuso, bahū bhikkhū lacchasi, tayo eva lacchasī』』ti vattabbo. 『『Nanu, bhante, asukasmiñca asukasmiñca gāme sakalaṃ bhikkhusaṅghaṃ bhojesuṃ, ahaṃ kasmā na labhāmī』』ti? 『『Tvaṃ nimantetuṃ na jānāsī』』ti. 『『Te kathaṃ nimantesu』』nti? Te 『『bhikkhaṃ gaṇhathā』』ti āhaṃsūti. Sace sopi 『『bhikkhaṃ gaṇhathā』』ti vadati, vaṭṭati. Atha punapi 『『bhattamevā』』ti vadati, tato vattabbo – 『『gaccha tvaṃ, natthamhākaṃ tava bhattenattho, nibaddhagocaro esa amhākaṃ, mayamettha piṇḍāya carissāmā』』ti. Taṃ 『『caratha, bhante』』ti vatvā āgataṃ pucchanti – 『『kiṃ bho laddhā bhikkhū』』ti . 『『Kiṃ etena bahu ettha vattabbaṃ, 『therā sve piṇḍāya carissāmā』ti āhaṃsu. Mā dāni tumhe pamajjitthā』』ti. Dutiyadivase cetiyavattaṃ katvā ṭhitā bhikkhū saṅghattherena vattabbā – 『『āvuso, dhuragāme saṅghabhattaṃ apaṇḍitamanusso pana agamāsi , gacchāma dhuragāme piṇḍāya carissāmā』』ti. Bhikkhūhi therassa vacanaṃ kātabbaṃ, na dubbacehi bhavitabbaṃ, gāmadvāre aṭṭhatvāva piṇḍāya caritabbaṃ. Tesu pattāni gahetvā nisīdāpetvā bhojentesu bhuñjitabbaṃ. Sace āsanasālāya bhattaṃ ṭhapetvā rathikāsu āhiṇḍantā ārocenti – 『『āsanasālāya, bhante, bhattaṃ gaṇhathā』』ti na vaṭṭati.

Atha pana bhattaṃ ādāya tattha tattha gantvā 『『bhattaṃ gaṇhathā』』ti vadanti, paṭikacceva vā vihāraṃ abhiharitvā patirūpe ṭhāne ṭhapetvā āgatāgatānaṃ denti, ayaṃ abhihaṭabhikkhā nāma vaṭṭati. Sace pana bhattasālāya dānaṃ sajjetvā taṃ taṃ pariveṇaṃ pahiṇanti 『『bhattasālāya bhattaṃ gaṇhathā』』ti, na vaṭṭati. Ye pana manussā piṇḍacārike bhikkhū disvā āsanasālaṃ sammajjitvā tattha nisīdāpetvā bhojenti, na te paṭikkhipitabbā. Ye pana gāme bhikkhaṃ alabhitvā gāmato nikkhamante bhikkhū disvā 『『bhante bhattaṃ gaṇhathā』』ti vadanti, te paṭikkhipitabbā, na vā nivattitabbaṃ. Sace 『『nivattatha, bhante, bhattaṃ gaṇhathā』』ti vadanti, 『『nivattathā』』ti vuttapade nivattituṃ vaṭṭati. 『『Nivattatha bhante, ghare bhattaṃ kataṃ, gāme bhattaṃ kata』』nti vadanti, gehe ca gāme ca bhattaṃ nāma yassa kassaci hotīti nivattituṃ vaṭṭati. 『『Nivattatha, bhattaṃ gaṇhathā』』ti sambandhaṃ katvā vadanti, nivattituṃ na vaṭṭati. Āsanasālato piṇḍāya carituṃ nikkhamante disvā 『『nisīdatha bhante bhattaṃ gaṇhathā』』ti vuttepi eseva nayo. Niccabhattanti dhuvabhattaṃ vuccati. 『『Niccabhattaṃ gaṇhathā』』ti vadanti, bahūnampi ekato gahetuṃ vaṭṭati. Salākabhattādīsupi eseva nayo. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Gaṇabhojanasikkhāpadaṃ dutiyaṃ.

  1. Paramparabhojanasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – na kho idaṃ orakaṃ bhavissati, yathayime manussā sakkaccaṃ bhattaṃ karontīti, yena niyāmena ime manussā sakkaccaṃ bhattaṃ karonti, tena ñāyati – 『『idaṃ sāsanaṃ idaṃ vā buddhappamukhe saṅghe dānaṃ na kho orakaṃ bhavissati, parittaṃ lāmakaṃ neva bhavissatī』』ti. Kirapatikoti ettha 『『kiro』』ti tassa kulaputtassa nāmaṃ; adhipaccaṭṭhena pana 『『kirapatiko』』ti vuccati. So kira issaro adhipati māsautusaṃvaccharaniyāmena vetanaṃ datvā kammakārake kammaṃ kāreti. Badarā paṭiyattāti upacāravasena vadati. Badaramissenāti badarasāḷavena.

222.Ussūre āhariyitthāti atidivā āhariyittha.

226.Mayhaṃ bhattapaccāsaṃ itthannāmassa dammīti ayaṃ bhattavikappanā nāma sammukhāpi parammukhāpi vaṭṭati. Sammukhā disvā 『『tuyhaṃ vikappemī』』ti vatvā bhuñjitabbaṃ, adisvā pañcasu sahadhammikesu 『『itthannāmassa vikappemī』』ti vatvā bhuñjitabbaṃ. Mahāpaccariyādīsu pana parammukhāvikappanāva vuttā. Sā cāyaṃ yasmā vinayakammena saṅgahitā, tasmā bhagavato vikappetuṃ na vaṭṭati. Bhagavati hi gandhakuṭiyaṃ nisinnepi saṅghamajjhe nisinnepi saṅghena gaṇappahonake bhikkhū gahetvā taṃ taṃ kammaṃ kataṃ sukatameva hoti, bhagavā neva kammaṃ kopeti; na sampādeti. Na kopeti dhammissarattā, na sampādeti agaṇapūrakattā.

229.Dve tayo nimantane ekato bhuñjatīti dve tīṇi nimantanāni ekapatte pakkhipitvā missetvā ekaṃ katvā bhuñjatīti attho. Dve tīṇi kulāni nimantetvā ekasmiṃ ṭhāne nisīdāpetvā ito cito ca āharitvā bhattaṃ ākiranti, sūpabyañjanaṃ ākiranti, ekamissakaṃ hoti, ettha anāpattīti mahāpaccariyaṃ vuttaṃ. Sace pana mūlanimantanaṃ heṭṭhā hoti, pacchimaṃ pacchimaṃ upari, taṃ uparito paṭṭhāya bhuñjantassa āpatti. Hatthaṃ pana anto pavesetvā paṭhamanimantanato ekampi kabaḷaṃ uddharitvā bhuttakālato paṭṭhāya yathā tathā vā bhuñjantassa anāpatti. Sacepi tattha khīraṃ vā rasaṃ vā ākiranti, yena ajjhotthataṃ bhattaṃ ekarasaṃ hoti, koṭito paṭṭhāya bhuñjantassa anāpattīti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – 『『khīrabhattaṃ vā rasabhattaṃ vā labhitvā nisinnassa tattheva aññepi khīrabhattaṃ vā rasabhattaṃ vā ākiranti, khīraṃ vā rasaṃ vā pivato anāpatti. Bhuñjantena pana paṭhamaṃ laddhamaṃsakhaṇḍaṃ vā bhattapiṇḍaṃ vā mukhe pakkhipitvā koṭito paṭṭhāya bhuñjituṃ vaṭṭati. Sappipāyāsepi eseva nayo』』ti.

Mahāupāsako bhikkhuṃ nimanteti, tassa kulaṃ upagatassa upāsakopi tassa puttadārabhātikabhaginiādayopi attano attano koṭṭhāsaṃ āharitvā patte pakkhipanti, upāsakena paṭhamaṃ dinnaṃ abhuñjitvā pacchā laddhaṃ bhuñjantassa 『『anāpattī』』ti mahāaṭṭhakathāyaṃ vuttaṃ. Kurundaṭṭhakathāyaṃ pana vaṭṭatīti vuttaṃ. Mahāpaccariyaṃ 『『sace pāṭekkaṃ pacanti, attano attano pakkabhattato āharitvā denti, tattha pacchā āhaṭaṃ paṭhamaṃ bhuñjantassa pācittiyaṃ. Yadi pana sabbesaṃ ekova pāko hoti, paramparabhojanaṃ na hotī』』ti vuttaṃ. Mahāupāsako nimantetvā nisīdāpeti, añño manusso pattaṃ gaṇhāti, na dātabbaṃ. Kiṃ bhante na dethāti? Nanu upāsaka tayā nimantitamhāti! Hotu bhante, laddhaṃ laddhaṃ bhuñjathāti vadati, bhuñjituṃ vaṭṭati. Aññena āharitvā bhatte dinne āpucchitvāpi bhuñjituṃ vaṭṭatīti kurundiyaṃ vuttaṃ.

Anumodanaṃ katvā gacchantaṃ dhammaṃ sotukāmā 『『svepi bhante āgaccheyyāthā』』ti sabbe nimantenti, punadivase āgantvā laddhaṃ laddhaṃ bhuñjituṃ vaṭṭati. Kasmā? Sabbehi nimantitattā. Eko bhikkhu piṇḍāya caranto bhattaṃ labhati, tamañño upāsako nimantetvā ghare nisīdāpeti, na ca tāva bhattaṃ sampajjati. Sace so bhikkhu piṇḍāya caritvā laddhabhattaṃ bhuñjati, āpatti. Abhutvā nisinne 『『kiṃ bhante na bhuñjasī』』ti vutte 『『tayā nimantitattā』』ti vatvā laddhaṃ laddhaṃ bhuñjatha bhante』』ti vutto bhuñjati, vaṭṭati.

Sakalena gāmenāti sakalena gāmena ekato hutvā nimantitasseva yattha katthaci bhuñjato anāpatti. Pūgepi eseva nayo. Nimantiyamāno bhikkhaṃ gahessāmīti bhaṇatīti 『『bhattaṃ gaṇhā』』ti nimantiyamāno 『『na mayhaṃ tava bhattenattho, bhikkhaṃ gaṇhissāmī』』ti vadati. Ettha pana mahāpadumatthero āha – 『『evaṃ vadanto imasmiṃ sikkhāpade animantanaṃ kātuṃ sakkoti, bhuñjanatthāya pana okāso kato hotīti neva gaṇabhojanato na cārittato muccatī』』ti. Mahāsumatthero āha – 『『yadaggena animantanaṃ kātuṃ sakkoti, tadaggena neva gaṇabhojanaṃ na cārittaṃ hotī』』ti. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ ettha hi bhojanaṃ kiriyā, avikappanaṃ akiriyā, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paramparabhojanasikkhāpadaṃ tatiyaṃ.

  1. Kāṇamātāsikkhāpadavaṇṇanā

  2. Catutthasikkhāpade – kāṇamātāti kāṇāya mātā. Sā kirassā dhītā abhirūpā ahosi, ye ye taṃ passanti, te te rāgena kāṇā honti, rāgandhā hontīti attho. Tasmā paresaṃ kāṇabhāvakaraṇato 『『kāṇā』』ti vissutā ahosi. Tassā vasena mātāpissā 『『kāṇamātā』』ti pākaṭā jātā. Āgatanti āgamanaṃ. Kismiṃ viyāti kīdisaṃ viya; lajjanakaṃ viya hotīti adhippāyo. Rittahatthaṃ gantunti rittā hatthā asmiṃ gamane tadidaṃ rittahatthaṃ, taṃ rittahatthaṃ gamanaṃ gantuṃ lajjanakaṃ viya hotīti vuttaṃ hoti. Parikkhayaṃ agamāsīti upāsikā ariyasāvikā bhikkhū disvā santaṃ adātuṃ na sakkoti, tasmā tāva dāpesi, yāva sabbaṃ parikkhayaṃ agamāsi. Dhammiyā kathāyāti ettha kāṇāpi mātu atthāya desiyamānaṃ dhammaṃ suṇantī desanāpariyosāne sotāpannā ahosi. Uṭṭhāyāsanā pakkāmīti āsanato uṭṭhahitvā gato. Sopi puriso 『『satthā kira kāṇamātāya nivesanaṃ agamāsī』』ti sutvā kāṇaṃ ānetvā pakatiṭṭhāneyeva ṭhapesi.

  3. Imasmiṃ pana vatthusmiṃ uppannamatte appaññatteyeva sikkhāpade pātheyyavatthu udapādi, tasmā anantarameva cetaṃ dassetuṃ 『『tena kho pana samayenā』』tiādi vuttaṃ. Sopi ca upāsako ariyasāvakattā sabbameva dāpesi. Tena vuttaṃ – 『『parikkhayaṃ agamāsī』』ti.

233.Yaṃkiñci paheṇakatthāyāti paṇṇākāratthāya paṭiyattaṃ yaṃkiñci atirasakamodakasakkhalikādi sabbaṃ idha pūvotveva saṅkhyaṃ gacchati. Yaṃkiñcipātheyyatthāyāti maggaṃ gacchantānaṃ antarāmaggatthāya paṭiyattaṃ yaṃkiñci baddhasattuabaddhasattutilataṇḍulādi sabbaṃ idha manthotveva saṅkhyaṃ gacchati. Tato ce uttarinti sacepi tatiyaṃ pattaṃ thūpīkataṃ gaṇhāti, pūvagaṇanāya pācittiyaṃ.

Dvattipattapūre paṭiggahetvāti mukhavaṭṭiyā heṭṭhimalekhāya samapūre patte gahetvā. Amutra mayā dvattipattapūrāti ettha sace dve gahitā, 『『atra mayā dve pattapūrā paṭiggahitā, tvaṃ ekaṃ gaṇheyyāsī』』ti vattabbaṃ. Tenāpi aññaṃ passitvā 『『paṭhamaṃ āgatena dve pattapūrā gahitā, mayā eko, mā tvaṃ gaṇhī』』ti vattabbaṃ. Yena paṭhamaṃ eko gahito, tassāpi paramparārocane eseva nayo. Yena pana sayameva tayo gahitā, tena aññaṃ disvā 『『mā kho ettha paṭiggaṇhi』』 cceva vattabbaṃ. Paṭikkamanaṃ nīharitvāti āsanasālaṃ haritvā, āsanasālaṃ gacchantena ca chaḍḍitasālā na gantabbā. Yattha mahā bhikkhusaṅgho nisīdati, tattha gantabbaṃ. Mahāpaccariyaṃ pana vuttaṃ 『『yā laddhaṭṭhānato āsannā āsanasālā, tattha gantabbaṃ. Attano 『sandiṭṭhānaṃ vā sambhattānaṃ vā ekanikāyikānaṃ vā dassāmī』ti aññattha gantuṃ na labbhati. Sace panassa nibaddhanisīdanaṭṭhānaṃ hoti, dūrampi gantuṃ vaṭṭatī』』ti.

Saṃvibhajitabbanti sace tayo pattapūrā gahitā, ekaṃ attano ṭhapetvā dve bhikkhusaṅghassa dātabbā. Sacce dve gahitā, ekaṃ attano ṭhapetvā eko saṅghassa dātabbo, yathāmittaṃ pana dātuṃ na labbhati. Yena eko gahito, na tena kiñci akāmā dātabbaṃ, yathāruci kātabbaṃ.

235.Gamane paṭippassaddheti antarāmagge upaddavaṃ vā disvā anatthikatāya vā 『『mayaṃ idāni na pesissāma, na gamissāmā』』ti evaṃ gamane paṭippassaddhe upacchinne. Ñātakānaṃ pavāritānanti etesaṃ bahumpi dentānaṃ paṭiggaṇhantassa anāpatti. Aṭṭhakathāsu pana 『『tesampi pātheyyapaheṇakatthāya paṭiyattato pamāṇameva vaṭṭatī』』ti vuttaṃ. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Kāṇamātāsikkhāpadaṃ catutthaṃ.

  1. Paṭhamapavāraṇasikkhāpadavaṇṇanā

  2. Pañcamasikkhāpade – bhikkhū bhuttāvī pavāritāti brāhmaṇena 『『gaṇhatha, bhante, yāva icchathā』』ti evaṃ yāvadatthapavāraṇāya, sayañca 『『alaṃ, āvuso, thokaṃ thokaṃ dehī』』ti evaṃ paṭikkhepapavāraṇāya pavāritā. Paṭivissaketi sāmantagharavāsike.

237.Kākoravasaddanti kākānaṃ oravasaddaṃ; sannipatitvā viravantānaṃ saddaṃ. Alametaṃ sabbanti ettha tikāraṃ avatvāva 『『alametaṃ sabbaṃ』』 ettakaṃ vattuṃ vaṭṭati.

238-9.Bhuttāvīti bhuttavā. Tattha ca yasmā yena ekampi sitthaṃ saṅkhāditvā vā asaṅkhāditvā vā ajjhoharitaṃ hoti, so 『『bhuttāvī』』ti saṅkhyaṃ gacchati, tenassa padabhājane 『『bhuttāvī nāma pañcannaṃ bhojanāna』』ntiādi vuttaṃ. Pavāritoti katapavāraṇo, katapaṭikkhepo. Sopi ca yasmā na paṭikkhepamattena, atha kho pañcaṅgavasena, tenassa padabhājane 『『pavārito nāma asanaṃ paññāyatī』』tiādi vuttaṃ. Tattha yasmā 『『asanaṃ paññāyatī』』ti iminā vippakatabhojano, 『『pavārito』』ti vutto. Yo ca vippakatabhojano, tena kiñci bhuttaṃ, kiñci abhuttaṃ, yañca bhuttaṃ; taṃ sandhāya 『『bhuttāvī』』tipi saṅkhyaṃ gacchati, tasmā bhuttāvīvacanena visuṃ kañci atthasiddhiṃ na passāma. 『『Dirattatirattaṃ, chappañcavācāhī』』tiādīsu (pāci. 61-62) pana dirattādivacanaṃ viya pavāritapadassa parivārakabhāvena byañjanasiliṭṭhatāya cetaṃ vuttanti veditabbaṃ.

Asanaṃ paññāyatītiādīsu vippakatabhojanaṃ dissati, bhuñjamāno ceso puggalo hotīti attho. Bhojanaṃ paññāyatīti pavāraṇappahonakabhojanaṃ dissati. Odanādīnaṃ ce aññataraṃ paṭikkhipitabbaṃ bhojanaṃ hotīti attho. Hatthapāse ṭhitoti pavāraṇappahonakaṃ bhojanaṃ gaṇhitvā dāyako aḍḍhateyyahatthappamāṇe okāse hotīti attho. Abhiharatīti so ce dāyako tassa taṃ bhattaṃ kāyena abhiharatīti attho. Paṭikkhepo paññāyatīti paṭikkhepo dissati; tañce abhihaṭaṃ so bhikkhu kāyena vā vācāya vā paṭikkhipatīti attho. Evaṃ pañcannaṃ aṅgānaṃ vasena pavārito nāma hotīti. Vuttampi cetaṃ –

『『Pañcahi upāli ākārehi pavāraṇā paññāyati – asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito, abhiharati, paṭikkhepo paññāyatī』』ti (pari. 428).

Tatrāyaṃ vinicchayo – 『『asana』』ntiādīsu tāva yañca asnāti yañca bhojanaṃ hatthapāse ṭhitena abhihaṭaṃ paṭikkhipati, taṃ 『『odano, kummāso, sattu, maccho, maṃsa』』nti imesaṃ aññatarameva veditabbaṃ. Tattha odano nāma – sāli, vīhi, yavo, godhumo, kaṅgu, varako, kudrūsakoti sattannaṃ dhaññānaṃ taṇḍulehi nibbatto. Tattha 『『sālī』』ti antamaso nīvāraṃ upādāya sabbāpi sālijāti. 『『Vīhī』』ti sabbāpi vīhijāti. 『『Yavagodhumesu』』 bhedo natthi. 『『Kaṅgū』』ti setarattakāḷabhedā sabbāpi kaṅgujāti. 『『Varako』』ti antamaso varakacorakaṃ upādāya sabbā setavaṇṇā varakajāti. 『『Kudrūsako』』ti kāḷako dravo ceva sāmākādibhedā ca sabbāpi tiṇadhaññajāti.

Nīvāravarakacorakā cettha 『『dhaññānulomā』』ti vadanti. Dhaññāni vā hontu dhaññānulomāni vā, etesaṃ vuttappabhedānaṃ sattannaṃ dhaññānaṃ taṇḍule gahetvā 『『bhattaṃ pacissāmā』』ti vā 『『yāguṃ pacissāmā』』ti vā 『『ambilapāyāsādīsu aññataraṃ pacissāmā』』ti vā yaṃkiñci sandhāya pacantu, sace uṇhaṃ sītalaṃ vā bhuñjantānaṃ bhojanakāle gahitagahitaṭṭhāne odhi paññāyati, odanasaṅgahameva gacchati, pavāraṇaṃ janeti. Sace odhi na paññāyati, yāgusaṅgahaṃ gacchati, pavāraṇaṃ na janeti.

Yopi pāyāso vā paṇṇaphalakaḷīramissakā ambilayāgu vā uddhanato otāritamattā abbhuṇhā hoti, āvajjitvā pivituṃ sakkā, hatthena gahitokāsepi odhiṃ na dasseti, pavāraṇaṃ na janeti. Sace pana usumāya vigatāya sītalībhūtā ghanabhāvaṃ gacchati, odhiṃ dasseti, puna pavāraṇaṃ janeti. Pubbe tanubhāvo na rakkhati. Sacepi dadhitakkādīni āropetvā bahupaṇṇaphalakaḷīre pakkhipitvā muṭṭhimattāpi taṇḍulā pakkhittā honti, bhojanakāle ce odhi paññāyati, pavāraṇaṃ janeti. Ayāguke nimantane 『『yāguṃ dassāmā』』ti bhatte udakakañjikakhīrādīni ākiritvā 『『yāguṃ gaṇhathā』』ti denti. Kiñcāpi tanukā honti, pavāraṇaṃ janetiyeva . Sace pana pakkuthitesu udakādīsu pakkhipitvā pacitvā denti, yāgusaṅgahameva gacchati. Yāgusaṅgahaṃ gatepi tasmiṃ vā aññasmiṃ vā yattha macchamaṃsaṃ pakkhipanti, sace sāsapamattampi macchamaṃsakhaṇḍaṃ vā nhāru vā paññāyati, pavāraṇaṃ janeti.

Suddharasako pana rasakayāgu vā na janeti. Ṭhapetvā vuttadhaññānaṃ taṇḍule aññehi veṇutaṇḍulādīhi vā kandamūlaphalehi vā yehi kehici kataṃ bhattampi pavāraṇaṃ na janeti, pageva ghanayāgu. Sace panettha macchamaṃsaṃ pakkhipanti, janeti. Mahāpaccariyaṃ 『『pupphaatthāya bhattampi pavāraṇaṃ janetī』』ti vuttaṃ. Pupphiatthāya bhattaṃ nāma pupphikhajjakatthāya kuthitatūdake pakkhipitvā seditataṇḍulā vuccanti. Sace pana te taṇḍule sukkhāpetvā khādanti, vaṭṭati; neva sattusaṅkhyaṃ na bhattasaṅkhyaṃ gacchanti. Puna tehi katabhattaṃ pavāretiyeva. Te taṇḍule sappitelādīsu vā pacanti, pūvaṃ vā karonti, na pavārenti. Puthukā vā tāhi katasattubhattādīni vā na pavārenti.

Kummāso nāma yavehi katakummāso. Aññehi pana muggādīhi katakummāso pavāraṇaṃ na janeti. Sattu nāma sālivīhiyavehi katasattu. Kaṅguvarakakudrūsakasīsānipi bhajjitvā īsakaṃ koṭṭetvā thuse palāpetvā puna daḷhaṃ koṭṭetvā cuṇṇaṃ karonti. Sacepi taṃ allattā ekābaddhaṃ hoti, sattusaṅgahameva gacchati. Kharapākabhajjitānaṃ vīhīnaṃ taṇḍule koṭṭetvā denti, tampi cuṇṇaṃ sattusaṅgahameva gacchati. Samapākabhajjitānaṃ pana vīhīnaṃ vā vīhipalāpānaṃ vā taṇḍulā bhajjitataṇḍulā eva vā na pavārenti. Tesaṃ pana taṇḍulādīnaṃ cuṇṇaṃ pavāreti. Kharapākabhajjitānaṃ vīhīnaṃ kuṇḍakampi pavāreti. Samapākabhajjitānaṃ pana ātapasukkhānaṃ vā kuṇḍakaṃ na pavāreti. Lājā vā tehi katabhattasattuādīni vā na pavārenti. Bhajjitapiṭṭhaṃ vā yaṃkiñci suddhakhajjakaṃ vā na pavāreti. Macchamaṃsapūritakhajjakaṃ pana sattumodako vā pavāreti. Maccho maṃsañca pākaṭameva. Ayaṃ pana viseso – sacepi yāguṃ pivantassa yāgusitthamattāneva dve macchakhaṇḍāni vā maṃsakhaṇḍāni vā ekabhājane vā nānābhājane vā denti, tāni ce akhādanto aññaṃ yaṃkiñci pavāraṇappahonakaṃ paṭikkhipati , na pavāreti. Tato ekaṃ khāditaṃ, ekaṃ hatthe vā patte vā hoti, so ce aññaṃ paṭikkhipati, pavāreti. Dvepi khāditāni honti, mukhe sāsapamattampi avasiṭṭhaṃ natthi, sacepi aññaṃ paṭikkhipati, na pavāreti.

Kappiyamaṃsaṃ khādanto kappiyamaṃsaṃ paṭikkhipati, pavāreti. Kappiyamaṃsaṃ khādanto akappiyamaṃsaṃ paṭikkhipati, na pavāreti. Kasmā? Avatthutāya. Yañhi bhikkhuno khādituṃ vaṭṭati, taṃyeva paṭikkhipato pavāraṇā hoti. Idaṃ pana jānanto akappiyattā paṭikkhipati, ajānantopi paṭikkhipitabbaṭṭhāne ṭhitameva paṭikkhipati nāma, tasmā na pavāreti. Sace pana akappiyamaṃsaṃ khādanto kappiyamaṃsaṃ paṭikkhipati, pavāreti. Kasmā? Vatthutāya. Yañhi tena paṭikkhittaṃ, taṃ pavāraṇāya vatthu. Yaṃ pana khādati, taṃ kiñcāpi paṭikkhipitabbaṭṭhāne ṭhitaṃ, khādiyamānaṃ pana maṃsabhāvaṃ na jahati, tasmā pavāreti. Akappiyamaṃsaṃ khādanto akappiyamaṃsaṃ paṭikkhipati, purimanayeneva na pavāreti. Kappiyamaṃsaṃ vā akappiyamaṃsaṃ vā khādanto pañcannaṃ bhojanānaṃ yaṃkiñci kappiyabhojanaṃ paṭikkhipati, pavāreti. Kuladūsakavejjakammauttarimanussadhammārocanasāditarūpiyādīhi nibbattaṃ buddhapaṭikuṭṭhaṃ anesanāya uppannaṃ akappiyabhojanaṃ paṭikkhipati, na pavāreti. Kappiyabhojanaṃ vā akappiyabhojanaṃ vā bhuñjantopi kappiyabhojanaṃ paṭikkhipati, pavāreti. Akappiyabhojanaṃ paṭikkhipati, na pavāretīti sabbattha vuttanayeneva kāraṇaṃ veditabbaṃ.

Evaṃ 『『asana』』ntiādīsu yañca asnāti, yañca bhojanaṃ hatthapāse ṭhitena abhihaṭaṃ paṭikkhipanto pavāraṇaṃ āpajjati, taṃ ñatvā idāni yathā āpajjati, tassa jānanatthaṃ ayaṃ vinicchayo – 『『『asanaṃ bhojana』nti ettha tāva yena ekasitthampi ajjhohaṭaṃ hoti, so sace pattamukhahatthānaṃ yattha katthaci pañcasu bhojanesu ekasmimpi sati aññaṃ pañcasu bhojanesu ekampi paṭikkhipati, pavāreti. Katthaci bhojanaṃ natthi, āmisagandhamattaṃ paññāyati, na pavāreti. Mukhe ca hatthe ca bhojanaṃ natthi, patte atthi, tasmiṃ pana āsane na bhuñjitukāmo, vihāraṃ pavisitvā bhuñjitukāmo, aññassa vā dātukāmo, tasmiṃ ce antare bhojanaṃ paṭikkhipati, na pavāreti. Kasmā? Vippakatabhojanabhāvassa upacchinnattā. Yopi aññatra gantvā bhuñjitukāmo mukhe bhattaṃ gilitvā sesaṃ ādāya gacchanto antarāmagge aññaṃ bhojanaṃ paṭikkhipati, tassāpi pavāraṇā na hotī』』ti mahāpaccariyaṃ vuttaṃ. Yathā ca patte; evaṃ hatthepi. Mukhepi vā vijjamānabhojanaṃ sace anajjhoharitukāmo hoti, tasmiñca khaṇe aññaṃ paṭikkhipati, na pavāreti. Ekasmiñhi pade vuttalakkhaṇaṃ sabbattha veditabbaṃ hoti. Apica kurundiyaṃ esa nayo dassitoyeva. Vuttañhi tattha 『『mukhe bhattaṃ gilitaṃ, hatthe bhattaṃ vighāsādassa dātukāmo, patte bhattaṃ bhikkhussa dātukāmo, sace tasmiṃ khaṇe paṭikkhipati, na pavāretī』』ti. Hatthapāse ṭhitoti ettha pana sace bhikkhu nisinno hoti, āsanassa pacchimantato paṭṭhāya, sace ṭhito, paṇhiantato paṭṭhāya, sace nipanno, yena passena nipanno, tassa pārimantato paṭṭhāya, dāyakassa nisinnassa vā ṭhitassa vā nipannassa vā ṭhapetvā pasāritahatthaṃ yaṃ āsannataraṃ aṅgaṃ, tassa orimantena paricchinditvā aḍḍhateyyahattho 『『hatthapāso』』ti veditabbo. Tasmiṃ ṭhatvā abhihaṭaṃ paṭikkhipantasseva pavāraṇā hoti, na tato paraṃ.

Abhiharatīti hatthapāsabbhantare ṭhito gahaṇatthaṃ upanāmeti. Sace pana anantaranisinnopi bhikkhu hatthe vā ūrūsu vā ādhārake vā ṭhitapattaṃ anabhiharitvāva 『『bhattaṃ gaṇhā』』ti vadati, taṃ paṭikkhipato pavāraṇā natthi. Bhattapacchiṃ ānetvā purato bhūmiyaṃ ṭhapetvā 『『gaṇhāhī』』ti vuttepi eseva nayo. Īsakaṃ pana uddharitvā vā apanāmetvā vā 『『gaṇhathā』』ti vutte paṭikkhipato pavāraṇā hoti. Therāsane nisinno thero dūre nisinnassa daharabhikkhussa pattaṃ pesetvā 『『ito odanaṃ gaṇhāhī』』ti vadati, gaṇhitvā pana gato tuṇhī tiṭṭhati, daharo 『『alaṃ mayha』』nti paṭikkhipati, na pavāreti. Kasmā? Therassa dūrabhāvato dūtassa ca anabhiharaṇatoti. Sace pana gahetvā āgato bhikkhu 『『idaṃ bhattaṃ gaṇhā』』ti vadati, taṃ paṭikkhipato pavāraṇā hoti.

Parivesanāya eko ekena hatthena odanapacchiṃ ekena kaṭacchuṃ gahetvā bhikkhū parivisati, tatra ce añño āgantvā 『『ahaṃ pacchiṃ dhāressāmi, tvaṃ odanaṃ dehī』』ti vatvā gahitamattakameva karoti, parivesako eva pana taṃ dhāreti, tasmā sā abhihaṭāva hoti. Tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā hoti. Sace pana parivisakena phuṭṭhamattāva hoti, itarova naṃ dhāreti, tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā na hoti. Kaṭacchunā uddhaṭabhatte pana hoti. Kaṭacchuabhihāroyeva hi tassa abhihāro. Dvinnaṃ samabhārepi paṭikkhipanto pavāretiyevāti mahāpaccariyaṃ vuttaṃ. Anantarassa bhikkhuno bhatte diyyamāne itaro pattaṃ hatthehi pidahati, pavāraṇā natthi. Kasmā? Aññassa abhihaṭe paṭikkhittattā.

Paṭikkhepo paññāyatīti ettha vācāya abhihaṭaṃ paṭikkhipato pavāraṇā natthi. Kāyena abhihaṭaṃ pana kāyena vā vācāya vā paṭikkhipantassa pavāraṇā hotīti veditabbo.

Tattha kāyena paṭikkhepo nāma aṅguliṃ vā hatthaṃ vā macchikabījaniṃ vā cīvarakaṇṇaṃ vā cāleti, bhamukāya vā ākāraṃ karoti, kuddho vā oloketi, vācāya paṭikkhepo nāma 『『ala』』nti vā, 『『na gaṇhāmī』』ti vā, 『『mā ākirā』』ti vā, 『『apagacchā』』ti vā vadati; evaṃ yena kenaci ākārena kāyena vā vācāya vā paṭikkhitte pavāraṇā hoti.

Eko abhihaṭe bhatte pavāraṇāya bhīto hattha apanetvā punappunaṃ patte odanaṃ ākirantaṃ 『『ākira ākira koṭṭetvā pūrehī』』ti vadati, ettha kathanti? Mahāsumatthero tāva 『『anākiraṇatthāya vuttattā pavāraṇā hotī』』ti āha. Mahāpadumatthero pana 『『『ākira pūrehī』ti vadantassa nāma 『kassaci pavāraṇā atthī』ti vatvā 『na pavāretī』』』ti āha. Aparo bhattaṃ abhiharantaṃ bhikkhuṃ sallakkhetvā 『『kiṃ āvuso itopi kiñci gaṇhissasi, dammi te kiñcī』』ti āha. Tatrāpi 『『『evaṃ nāgamissatī』ti vuttattā 『pavāraṇā hotī』』』ti mahāsumatthero āha. Mahāpadumatthero pana 『『『gaṇhissasī』ti vadantassa nāma 『kassaci pavāraṇā atthī』ti vatvā 『na pavāretī』』』ti āha.

Eko samaṃsakaṃ rasaṃ abhiharitvā 『『rasaṃ gaṇhathā』』ti vadati, taṃ sutvā paṭikkhipato pavāraṇā natthi. 『『Maccharasaṃ maṃsarasa』』nti vutte paṭikkhipato hoti, 『『idaṃ gaṇhathā』』ti vuttepi hotiyeva. Maṃsaṃ visuṃ katvā 『『maṃsarasaṃ gaṇhathā』』ti vadati, tattha ce sāsapamattampi maṃsakhaṇḍaṃ atthi , taṃ paṭikkhipato pavāraṇā hoti. Sace pana parissāvito hoti, 『『vaṭṭatī』』ti abhayatthero āha.

Maṃsarasena āpucchantaṃ mahāthero 『『muhuttaṃ āgamehī』』ti vatvā 『『thālakaṃ āvuso āharā』』ti āha. Ettha kathanti? Mahāsumatthero tāva 『『abhihārakassa gamanaṃ paṭhamaṃ upacchinnaṃ, tasmā pavāretī』』ti āha. Mahāpadumatthero pana 『『ayaṃ kuhiṃ gacchati, kīdisaṃ etassa gamanaṃ, gaṇhantassāpi nāma pavāraṇā atthī』』ti vatvā 『『na pavāretī』』ti āha. Kaḷīrapanasādīhi missetvā maṃsaṃ pacanti, taṃ gahetvā 『『kaḷīrasūpaṃ gaṇhatha, panasabyañjanaṃ gaṇhathā』』ti vadanti, evampi na pavāreti. Kasmā? Apavāraṇārahassa nāmena vuttattā. Sace pana 『『macchasūpaṃ maṃsasūpa』』nti vā 『『imaṃ gaṇhathā』』ti vā vadanti, pavāreti. Maṃsakarambako nāma hoti, taṃ dātukāmopi 『『karambakaṃ gaṇhathā』』ti vadati, vaṭṭati; na pavāreti. 『『Maṃsakarambaka』』nti vā 『『ida』』nti vā vutte pana pavāreti. Eseva nayo sabbesu macchamaṃsamissakesu.

Yo pana nimantane bhuñjamāno maṃsaṃ abhihaṭaṃ 『『uddissa kata』』nti maññamāno paṭikkhipati, pavāritova hotīti mahāpaccariyaṃ vuttaṃ. Missakakathā pana kurundiyaṃ suṭṭhu vuttā. Evañhi tattha vuttaṃ – piṇḍapātacāriko bhikkhu bhattamissakaṃ yāguṃ āharitvā 『『yāguṃ gaṇhathā』』ti vadati, na pavāreti. 『『Bhattaṃ gaṇhathā』』ti vutte pavāreti. Kasmā? Yenāpucchito, tassa atthitāya. Ayamettha adhippāyo – 『『yāgumissakaṃ gaṇhathā』』ti vadati, tatra ce yāgu bahutarā vā hoti samasamā vā, na pavāreti. Yāgu mandā, bhattaṃ bahutaraṃ, pavāreti. Idañca sabbaaṭṭhakathāsu vuttattā na sakkā paṭikkhipituṃ, kāraṇaṃ panettha duddasaṃ. 『『Bhattamissakaṃ gaṇhathā』』ti vadati, bhattaṃ bahukaṃ vā samaṃ vā appataraṃ vā hoti, pavāretiyeva. Bhattaṃ vā yāguṃ vā anāmasitvā 『『missakaṃ gaṇhathā』』ti vadati, tatra ce bhattaṃ bahutaraṃ vā samakaṃ vā hoti, pavāreti. Appataraṃ na pavāreti. Idañca karambakena na samānetabbaṃ. Karambako hi maṃsamissakopi hoti amaṃsamissakopi, tasmā 『『karambaka』』nti vutte pavāraṇā natthi. Idaṃ pana bhattamissakameva. Ettha vuttanayeneva pavāraṇā hoti. Bahurase bhatte rasaṃ, bahukhīre khīraṃ bahusappimhi ca pāyāse sappiṃ gaṇhathāti visuṃ katvā deti, taṃ paṭikkhipato pavāraṇā natthi.

Yo pana gacchanto pavāreti, so gacchantova bhuñjituṃ labhati. Kaddamaṃ vā udakaṃ vā patvā ṭhitena atirittaṃ kāretabbaṃ. Sace antarā nadī pūrā hoti, nadītīre gumbaṃ anupariyāyantena bhuñjitabbaṃ. Atha nāvā vā setu vā atthi, taṃ abhiruhitvāpi caṅkamantenava bhuñjitabbaṃ, gamanaṃ na upacchinditabbaṃ. Yāne vā hatthiassapiṭṭhe vā candamaṇḍale vā sūriyamaṇḍale vā nisīditvā pavāritena yāva majjhanhikaṃ, tāva tesu gacchantesupi nisinneneva bhuñjitabbaṃ. Yo ṭhito pavāreti, ṭhiteneva, yo nisinno pavāreti, nisinneneva bhuñjitabbaṃ. Taṃ taṃ iriyāpathaṃ kopentena atirittaṃ kāretabbaṃ. Yo ukkuṭiko nisīditvā pavāreti, tena ukkuṭikeneva bhuñjitabbaṃ. Tassa pana heṭṭhā palālapīṭhaṃ vā kiñci vā nisīdanakaṃ dātabbaṃ. Pīṭhake nisīditvā pavāritena āsanaṃ acāletvāva catasso disā parivattantena bhuñjituṃ labbhati. Mañce nisīditvā pavāritena ito vā etto vā saṃsarituṃ na labbhati. Sace pana naṃ saha mañcena ukkhipitvā aññatra nenti, vaṭṭati. Nipajjitvā pavāritena nipanneneva bhuñjitabbaṃ. Parivattantena yena passena nipanno, tassa ṭhānaṃ nātikkametabbaṃ.

Anatirittanti na atirittaṃ; na adhikanti attho. Taṃ pana yasmā kappiyakatādīhi sattahi vinayakammākārehi akataṃ vā gilānassa anadhikaṃ vā hoti, tasmā padabhājane 『『akappiyakata』』ntiādi vuttaṃ. Tattha akappiyakatanti yaṃ tattha phalaṃ vā kandamūlādi vā pañcahi samaṇakappehi kappiyaṃ akataṃ; yañca akappiyamaṃsaṃ vā akappiyabhojanaṃ vā, etaṃ akappiyaṃ nāma. Taṃ akappiyaṃ 『『alametaṃ sabba』』nti evaṃ atirittaṃ katampi akappiyakatanti veditabbaṃ. Appaṭiggahitakatanti bhikkhunā appaṭiggahitaṃyeva purimanayeneva atirittaṃ kataṃ. Anuccāritakatanti kappiyaṃ kārāpetuṃ āgatena bhikkhunā īsakampi anukkhittaṃ vā anapanāmitaṃ vā kataṃ. Ahatthapāse katanti kappiyaṃ kārāpetuṃ āgatassa hatthapāsato bahi ṭhitena kataṃ. Abhuttāvinā katanti yo 『『alametaṃ sabba』』nti atirittaṃ karoti, tena pavāraṇappahonakaṃ bhojanaṃ abhuttena kataṃ. Bhuttāvinā pavāritena āsanā vuṭṭhitena katanti idaṃ uttānameva. Alametaṃ sabbanti avuttanti vacībhedaṃ katvā evaṃ avuttaṃ hoti. Iti imehi sattahi vinayakammākārehi yaṃ atirittaṃ kappiyaṃ akataṃ, yañca na gilānātirittaṃ, tadubhayampi anatirittanti veditabbaṃ.

Atirittaṃ pana tasseva paṭipakkhanayena veditabbaṃ. Apicettha bhuttāvinā kataṃ hotīti anantare nisinnassa sabhāgassa bhikkhuno pattato ekampi sitthaṃ vā maṃsahīraṃ vā khāditvā katampi bhuttāvināva kataṃ hotīti veditabbaṃ. Āsanā avuṭṭhitenāti ettha pana asammohatthaṃ ayaṃ vinicchayo – dve bhikkhū pātova bhuñjamānā pavāritā honti – ekena tattheva nisīditabbaṃ, itarena niccabhattaṃ vā salākabhattaṃ vā ānetvā upaḍḍhaṃ tassa bhikkhuno patte ākiritvā hatthaṃ dhovitvā sesaṃ tena bhikkhunā kappiyaṃ kārāpetvā bhuñjitabbaṃ. Kasmā? Yañhi tassa hatthe laggaṃ, taṃ akappiyaṃ hoti. Sace pana paṭhamaṃ nisinno bhikkhu sayameva tassa pattato hatthena gaṇhāti, hatthadhovanakiccaṃ natthi. Sace pana evaṃ kappiyaṃ kārāpetvā bhuñjantassa puna kiñci byañjanaṃ vā khādanīyaṃ vā patte ākiranti, yena paṭhamaṃ kappiyaṃ kataṃ, so puna kātuṃ na labhati. Yena akataṃ, tena kātabbaṃ. Yañca akataṃ, taṃ kātabbaṃ. 『『Yena akata』』nti aññena bhikkhunā yena paṭhamaṃ na kataṃ, tena kātabbaṃ. 『『Yañca akata』』nti yena paṭhamaṃ kappiyaṃ kataṃ, tenāpi yaṃ akataṃ taṃ kātabbaṃ. Paṭhamabhājane pana kātuṃ na labbhati. Tattha hi kariyamānaṃ paṭhamaṃ katena saddhiṃ kataṃ hoti, tasmā aññasmiṃ bhājane kātuṃ vaṭṭatīti adhippāyo. Evaṃ kataṃ pana tena bhikkhunā paṭhamaṃ katena saddhiṃ bhuñjituṃ vaṭṭati.

Kappiyaṃ karontena ca na kevalaṃ patteyeva, kuṇḍepi pacchiyampi yattha katthaci purato ṭhapetvā onāmitabhājane kātabbaṃ. Taṃ sacepi bhikkhusataṃ pavāritaṃ hoti, sabbesaṃ bhuñjituṃ vaṭṭati, appavāritānampi vaṭṭati. Yena pana kappiyaṃ kataṃ, tassa na vaṭṭati. Sacepi pavāretvā piṇḍāya paviṭṭhaṃ bhikkhuṃ pattaṃ gahetvā avassaṃ bhuñjanake maṅgalanimantane nisīdāpenti, atirittaṃ kāretvāva bhuñjitabbaṃ. Sace tattha añño bhikkhu natthi, āsanasālaṃ vā vihāraṃ vā pattaṃ pesetvā kāretabbaṃ. Kappiyaṃ karontena pana anupasampannassa hatthe ṭhitaṃ na kātabbaṃ. Sace āsanasālāyaṃ abyatto bhikkhu hoti, sayaṃ gantvā kappiyaṃ kārāpetvā ānetvā bhuñjitabbaṃ.

Gilānātirittanti ettha na kevalaṃ yaṃ gilānassa bhuttāvasesaṃ hoti, taṃ gilānātirittaṃ; atha kho yaṃkiñci gilānaṃ uddissa ajja vā sve vā yadā vā icchati, tadā khādissatīti āhaṭaṃ, taṃ sabbaṃ 『『gilānātiritta』』nti veditabbaṃ. Yaṃ yāmakālikādīsu ajjhohāre ajjhohāre dukkaṭaṃ, taṃ asaṃsaṭṭhavasena vuttaṃ. Sace pana āmisasaṃsaṭṭhāni honti, āhāratthāyapi anāhāratthāyapi paṭiggahetvā ajjhoharantassa pācittiyameva.

241.Sati paccayeti yāmakālikaṃ pipāsāya sati pipāsacchedanatthaṃ, sattāhakālikaṃ yāvajīvikañca tena tena upasametabbake ābādhe sati tassa upasamanatthaṃ paribhuñjato anāpatti. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamapavāraṇasikkhāpadaṃ pañcamaṃ.

  1. Dutiyapavāraṇasikkhāpadavaṇṇanā

  2. Chaṭṭhasikkhāpade – anācāraṃ ācaratīti paṇṇattivītikkamaṃ karoti. Upanandhīti upanāhaṃ janento tasmiṃ puggale attano kodhaṃ bandhi; punappunaṃ āghātaṃ janesīti attho. Upanaddho bhikkhūti so janitaupanāho bhikkhu.

243.Abhihaṭṭhuṃ pavāreyyāti abhiharitvā 『『handa bhikkhu khāda vā bhuñja vā』』ti evaṃ pavāreyya. Padabhājane pana 『『handa bhikkhū』』tiādiṃ anuddharitvā sādhāraṇameva abhihaṭṭhuṃ pavāraṇāya atthaṃ dassetuṃ 『『yāvatakaṃ icchasi tāvatakaṃ gaṇhāhī』』ti vuttaṃ. Jānanti pavāritabhāvaṃ jānanto. Taṃ panassa jānanaṃ yasmā tīhākārehi hoti, tasmā 『『jānāti nāma sāmaṃ vā jānātī』』tiādinā nayena padabhājanaṃ vuttaṃ. Āsādanāpekkhoti āsādanaṃ codanaṃ maṅkukaraṇabhāvaṃ apekkhamāno.

Paṭiggaṇhātiāpatti dukkaṭassāti yassa abhihaṭaṃ tasmiṃ paṭiggaṇhante abhihārakassa bhikkhuno dukkaṭaṃ. Itarassa pana sabbo āpattibhedo paṭhamasikkhāpade vutto, imasmiṃ pana sikkhāpade sabbā āpattiyo abhihārakasseva veditabbā. Sesaṃ paṭhamasikkhāpade vuttanayattā pākaṭameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Dutiyapavāraṇasikkhāpadaṃ chaṭṭhaṃ.

  1. Vikālabhojanasikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – giraggasamajjoti girimhi aggasamajjo, girissa vā aggadese samajjo. So kira sattame divase bhavissatīti nagare ghosanā kariyati, nagarassa bahiddhā same bhūmibhāge pabbatacchāyāya mahājanakāyo sannipatati, anekappakārāni naṭanāṭakāni pavattanti, tesaṃ dassanatthaṃ mañcātimañce bandhanti. Sattarasavaggiyā apaññatte sikkhāpade daharāva upasampannā, te 『『nāṭakāni āvuso passissāmā』』ti tattha agamaṃsu. Atha nesaṃ ñātakā 『『amhākaṃ ayyā āgatā』』ti tuṭṭhacittā nhāpetvā vilimpetvā bhojetvā aññampi pūvakhādanīyādiṃ hatthe adaṃsu. Te sandhāya vuttaṃ – 『『manussā sattarasavaggiye bhikkhū passitvā』』tiādi.

248-9.Vikāleti vigate kāle. Kāloti bhikkhūnaṃ bhojanakālo adhippeto, so ca sabbantimena paricchedena majjhanhiko, tasmiṃ vītivatteti adhippāyo. Tenevassa padabhājane 『『vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā』』ti vuttaṃ, ṭhitamajjhanhikopi kālasaṅgahaṃ gacchati. Tato paṭṭhāya pana khādituṃ vā bhuñjituṃ vā na sakkā, sahasā pivituṃ sakkā bhaveyya, kukkuccakena pana na kattabbaṃ. Kālaparicchedajānanatthañca kālatthambho yojetabbo, kālantareva bhattakiccaṃ kātabbaṃ.

Avasesaṃkhādanīyaṃ nāmāti ettha yaṃ tāva sakkhalimodakādipubbaṇṇāparaṇṇamayaṃ, tattha vattabbameva natthi. Yampi vanamūlādippabhedaṃ āmisagatikaṃ hoti, seyyathidaṃ – mūlakhādanīyaṃ kandakhādanīyaṃ mūḷālakhādanīyaṃ matthakakhādanīyaṃ khandhakhādanīyaṃ tacakhādanīyaṃ pattakhādanīyaṃ pupphakhādanīyaṃ phalakhādanīyaṃ aṭṭhikhādanīyaṃ piṭṭhakhādanīyaṃ niyyāsakhādanīyanti, idampi khādanīyasaṅkhyameva gacchati.

Tattha pana āmisagatikasallakkhaṇatthaṃ idaṃ mukhamattanidassanaṃ – mūlakhādanīye tāva mūlakamūlaṃ khārakamūlaṃ caccumūlaṃ tambakamūlaṃ taṇḍuleyyakamūlaṃ vatthuleyyakamūlaṃ vajakalimūlaṃ jajjharīmūlanti evamādīni sūpeyyapaṇṇamūlāni āmisagatikāni. Ettha ca vajakalimūle jaraṭṭhaṃ chinditvā chaḍḍenti, taṃ yāvajīvikaṃ hoti. Aññampi evarūpaṃ eteneva nayena veditabbaṃ. Mūlakakhārakajajjharīmūlānaṃ pana jaraṭṭhānipi āmisagatikānevāti vuttaṃ. Yāni pana pāḷiyaṃ –

『『Anujānāmi , bhikkhave, mūlāni bhesajjāni haliddiṃ siṅgiveraṃ vacaṃ vacattaṃ ativisaṃ kaṭukarohiṇiṃ usīraṃ bhaddamuttakaṃ, yāni vā panaññānipi atthi mūlāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharantī』』ti (mahāva. 263) –

Vuttāni, tāni yāvajīvikāni. Tesaṃ cūḷapañcamūlaṃ mahāpañcamūlantiādinā nayena gaṇiyamānānaṃ gaṇanāya anto natthi. Khādanīyatthaṃ bhojanīyatthañca pharaṇābhāvoyeva pana tesaṃ lakkhaṇaṃ. Tasmā yaṃkiñci mūlaṃ tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharati, taṃ yāvakālikaṃ; itaraṃ yāvajīvikanti veditabbaṃ. Tesu bahuṃ vatvāpi hi imasmiṃyeva lakkhaṇe ṭhātabbaṃ. Nāmasaññāsu pana vuccamānāsu taṃ taṃ nāmaṃ ajānantānaṃ sammohoyeva hoti, tasmā nāmasaññāya ādaraṃ akatvā lakkhaṇameva dassitaṃ.

Yathā ca mūle; evaṃ kandādīsupi yaṃ lakkhaṇaṃ dassitaṃ, tasseva vasena vinicchayo veditabbo. Yañca taṃ pāḷiyaṃ haliddādi aṭṭhavidhaṃ vuttaṃ, tassa khandhatacapupphaphalampi sabbaṃ yāvajīvikanti vuttaṃ.

Kandakhādanīye duvidho kando – dīgho ca rasso ca bhisakiṃsukakandādi vaṭṭo uppalakaserukakandādi, yaṃ 『『gaṇṭhī』』tipi vadanti. Tattha sabbesaṃ kandānaṃ jiṇṇajaraṭṭhānañca challi ca sukhumamūlāni ca yāvajīvikāni. Taruṇo pana sukhakhādanīyo, sālakalyāṇīpotakakando kiṃsukapotakakando ambāṭakakando ketakakando māluvakando bhisasaṅkhāto padumapuṇḍarīkakando piṇḍālumasāluādayo ca khīravallikando āluvakando siggukando tālakando nīluppalarattuppalakumudasogandhikānaṃ kandā kadalikando veḷukando kaserukakandoti evamādayo tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakakandā yāvakālikā.

Khīravallikando adhoto yāvajīviko, dhoto yāvakāliko. Khīrakākolījīvikausabhakalasuṇādikandā pana yāvajīvikā. Te pāḷiyaṃ – 『『yāni vā panaññānipi atthi mūlāni bhesajjānī』』ti evaṃ mūlabhesajjasaṅgaheneva saṅgahitā.

Mūḷālakhādanīye pana padumamūḷālaṃ puṇḍarīkamuḷālasadisameva. Erakamūlaṃ kandulamūlanti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakamuḷālaṃ yāvakālikaṃ. Haliddisiṅgiveramakacicaturassavalliketakatālahintālakuntālanāḷikerapūgarukkhādimuḷālaṃ pana yāvajīvikaṃ, taṃ sabbampi pāḷiyaṃ – 『『yāni vā panaññānipi atthi mūlāni bhesajjānī』』ti (mahāva. 263) evaṃ mūlabhesajjasaṅgaheneva saṅgahitaṃ.

Matthakakhādanīye tālahintālakuntālaketakanāḷikerapūgarukkhakhajjūrīvettaerakakadalīnaṃ kaḷīrasaṅkhātā matthakā veṇukaḷīro naḷakaḷīro ucchukaḷīro mūlakakaḷīro sāsapakaḷīro satāvarikaḷīro sattannaṃ dhaññānaṃ kaḷīrāti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇako rukkhavalliādīnaṃ matthako yāvakāliko. Haliddisiṅgiveravacamakacilasuṇānaṃkaḷīrā tālahintālakuntālanāḷikerakaḷīrānañca chinditvā pātito jaraṭṭhabundo yāvajīviko.

Khandhakhādanīye antopathavīgato sālakalyāṇīkhandho ucchukhandho nīluppalarattuppalakumudasogandhikānaṃ khandhakāti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇako khandho yāvakāliko. Uppalajātīnaṃ paṇṇadaṇḍako padumajātīnaṃ sabbopi daṇḍako kāravindakadaṇḍādayo ca avasesasabbakhandhā yāvajīvikā.

Tacakhādanīye ucchutacova eko yāvakāliko, sopi saraso. Seso sabbo yāvajīviko. Tesaṃ pana matthakakhandhatacānaṃ tiṇṇaṃ pāḷiyaṃ kasāvabhesajjena saṅgaho veditabbo. Vuttañhetaṃ –

『『Anujānāmi, bhikkhave, kasāvāni bhesajjāni nimbakasāvaṃ, kuṭajakasāvaṃ, paṭolakasāvaṃ, phaggavakasāvaṃ nattamālakasāvaṃ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharantī』』ti (mahāva. 263).

Ettha hi etesampi saṅgaho sijjhati. Vuttakasāvāni ca sabbāni kappiyānīti veditabbāni.

Pattakhādanīye mūlakaṃ khārako caccu tambako taṇḍuleyyako papunnāgo vatthuleyyako vajakali jajjharī sellu siggu kāsamaddako ummā cīnamuggo māso rājamāso ṭhapetvā mahānipphāvaṃ avasesanipphāvo aggimantho sunisannako setavaraṇo nāḷikā bhūmiyaṃ jātaloṇīti etesaṃ pattāni aññāni ca evarūpāni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakāni pattāni ekaṃsena yāvakālikāni. Yā panaññā mahānakhapiṭṭhimattā paṇṇaloṇi rukkhe ca gacche ca ārohati, tassā pattaṃ yāvajīvikaṃ. Brahmīpattañca yāvakālikanti dīpavāsino vadanti. Ambapallavaṃ yāvakālikaṃ, asokapallavaṃ pana yāvajīvikaṃ.

Yāni vā panaññāni pāḷiyaṃ –

『『Anujānāmi, bhikkhave, paṇṇāni bhesajjāni nimbapaṇṇaṃ kuṭajapaṇṇaṃ paṭolapaṇṇaṃ sulasipaṇṇaṃ kappāsakapaṇṇaṃ yāni vā panaññānipi atthi paṇṇāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti na bhojanīye bhojanīyatthaṃ pharantī』』ti (mahāva. 263) –

Vuttāni, tāni yāvajīvikāni. Na kevalañca paṇṇāniyeva tesaṃ pupphaphalādīnipi yāvajīvikāni. Paṇṇānaṃ phaggavapaṇṇaṃ ajjukapaṇṇaṃ phaṇijjakapaṇṇaṃ paṭolapaṇṇaṃ tambūlapaṇṇaṃ paduminipaṇṇanti evaṃ gaṇanavasena anto natthi.

Pupphakhādanīye mūlakapupphaṃ khārakapupphaṃ caccupupphaṃ tambakapupphaṃ vajakalipupphaṃ jajjharīpupphaṃ cūḷanipphāvapupphaṃ mahānipphāvapupphaṃ kaserukapupphaṃ nāḷikeratālaketakānaṃ taruṇapupphāni setavaraṇapupphaṃ siggupupphaṃ uppalapadumajātikānaṃ pupphāni kaṇṇikamattaṃ agandhikapupphaṃ kaḷīrapupphaṃ jīvantīpupphanti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakapupphaṃ yāvakālikaṃ. Asokabakulakuyyakapunnāgacampakajātikaṇavīrakaṇikārakundanavamālikamallikādīnaṃ pana pupphaṃ yāvajīvikaṃ tassa gaṇanāya anto natthi. Pāḷiyaṃ panassa kasāvabhesajjeneva saṅgaho veditabbo.

Phalakhādanīye panasalabujatālanāḷikeraambajambūambāṭakatintiṇikamātuluṅgakapitthalābukumbhaṇḍapussaphalatimbarūsakatipusavātiṅgaṇacocamocamadhukādīnaṃ phalāni yāni loke tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharanti, sabbāni tāni yāvakālikāni. Nāmagaṇanavasena nesaṃ na sakkā pariyantaṃ dassetuṃ. Yāni pana pāḷiyaṃ –

『『Anujānāmi, bhikkhave, phalāni bhesajjāni – bilaṅgaṃ, pipphaliṃ, maricaṃ, harītakaṃ, vibhītakaṃ, āmalakaṃ, goṭṭhaphalaṃ, yāni vā panaññānipi atthi phalāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti na bhojanīye bhojanīyatthaṃ pharantī』』ti (mahāva. 263) –

Vuttāni, tāni yāvajīvikāni. Tesampi aparipakkāni acchiva bimbavaraṇaketakakāsmarīādīnaṃ phalāni jātiphalaṃ kaṭukaphalaṃ eḷā takkolanti evaṃ nāmavasena na sakkā pariyantaṃ dassetuṃ.

Aṭṭhikhādanīye labujaṭṭhi panasaṭṭhi ambāṭakaṭṭhi sālaṭṭhi khajjūrīketakatimbarūsakānaṃ taruṇaphalaṭṭhi tintiṇikaṭṭhi bimbaphalaṭṭhi uppala padumajātīnaṃ pokkharaṭṭhīti evamādīni tesu tesu janapadesu manussānaṃ pakatiāhāravasena khādanīyatthaṃ bhojanīyatthañca pharaṇakāni aṭṭhīni yāvakālikāni. Madhukaṭṭhi punnāgaṭṭhi harītakādīnaṃ aṭṭhīni siddhatthakaṭṭhi rājikaṭṭhīti evamādīni aṭṭhīni yāvajīvikāni. Tesaṃ pāḷiyaṃ phalabhesajjeneva saṅgaho veditabbo.

Piṭṭhakhādanīye sattannaṃ tāva dhaññānaṃ dhaññānulomānaṃ aparaṇṇānañca piṭṭhaṃ panasapiṭṭhaṃ labujapiṭṭhaṃ ambāṭakapiṭṭhaṃ sālapiṭṭhaṃ dhotakatālapiṭṭhañca khīravallipiṭṭhañcāti evamādīni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakāni piṭṭhāni yāvakālikāni. Adhotakaṃ tālapiṭṭhaṃ khīravallipiṭṭhaṃ assagandhādipiṭṭhāni ca yāvajīvikāni. Tesaṃ pāḷiyaṃ kasāvehi ca mūlaphalehi ca saṅghaho veditabbo.

Niyyāsakhādanīye eko ucchuniyyāsova sattāhakāliko. Sesā 『『anujānāmi, bhikkhave, jatūni bhesajjāni – hiṅguṃ hiṅgujatuṃ hiṅgusipāṭikaṃ takaṃ takapattiṃ takapaṇṇiṃ sajjulasaṃ yāni vā panaññānipi atthi jatūni bhesajjānī』』ti (mahāva. 263) evaṃ pāḷiyaṃ vuttaniyyāsā yāvajīvikā. Tattha yevāpanakavasena saṅgahitānaṃ ambaniyyāso kaṇikāraniyyāsoti evaṃ nāmavasena na sakkā pariyantaṃ dassetuṃ. Evaṃ imesu mūlakhādanīyādīsu yaṃkiñci yāvakālikaṃ, sabbampi imasmiṃ atthe 『『avasesaṃ khādanīyaṃ nāmā』』ti saṅgahitaṃ .

Bhojanīyaṃ nāma pañca bhojanānītiādimhi yaṃ vattabbaṃ taṃ vuttameva. Khādissāmi bhuñjissāmīti, paṭiggaṇhātīti yo bhikkhu vikāle etaṃ khādanīyaṃ bhojanīyañca paṭiggaṇhāti, tassa paṭiggahaṇe tāva āpatti dukkaṭassa. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Vikālabhojanasikkhāpadaṃ sattamaṃ.

  1. Sannidhikārakasikkhāpadavaṇṇanā

  2. Aṭṭhamasikkhāpade – belaṭṭhasīso nāma jaṭilasahassabbhantaro mahāthero. Araññe viharatīti jetavanassa avidūre padhānaghare ekasmiṃ āvāse vasati. Sukkhakuranti asūpabyañjanaṃ odanaṃ. So kira antogāme bhuñjitvā pacchā piṇḍāya caritvā tādisaṃ odanaṃ āharati, tañca kho appicchatāya, na paccayagiddhatāya. Thero kira sattāhaṃ nirodhasamāpattiyā vītināmetvā samāpattito vuṭṭhāya taṃ piṇḍapātaṃ udakena temetvā bhuñjati, tato puna sattāhaṃ samāpattiyā nisīdati. Evaṃ dvepi tīṇipi cattāripi sattāhāni vītināmetvā gāmaṃ piṇḍāya pavisati. Tena vuttaṃ – 『『cirena gāmaṃ piṇḍāya pavisatī』』ti.

  3. Kāro karaṇaṃ kiriyāti atthato ekaṃ, sannidhikāro assāti sannidhikāraṃ; sannidhikārameva sannidhikārakaṃ. Paṭiggahetvā ekarattaṃ vītināmitassetaṃ adhivacanaṃ. Tenevassa padabhājane vuttaṃ – 『『sannidhikārakaṃ nāma ajja paṭiggahitaṃ aparajjū』』ti.

Paṭiggaṇhāti āpatti dukkaṭassāti evaṃ sannidhikataṃ yaṃkiñci yāvakālikaṃ vā yāmakālikaṃ vā ajjhoharitukāmatāya gaṇhantassa paṭiggahaṇe tāva āpatti dukkaṭassa. Ajjhoharato pana ekamekasmiṃ ajjhohāre pācittiyaṃ. Sacepi patto duddhoto hoti, yaṃ aṅguliyā ghaṃsantassa lekhā paññāyati, gaṇṭhikapattassa vā gaṇṭhikantare sneho paviṭṭho hoti, so uṇhe otāpentassa paggharati, uṇhayāguyā vā gahitāya sandissati, tādise pattepi punadivase bhuñjantassa pācittiyaṃ. Tasmā pattaṃ dhovitvā puna tattha acchodakaṃ vā āsiñcitvā aṅguliyā vā ghaṃsitvā nisnehabhāvo jānitabbo. Sace hi udake vā snehabhāvo patte vā aṅgulilekhā paññāyati, duddhoto hoti. Telavaṇṇapatte pana aṅgulilekhā paññāyati, sā abbohārikā. Yaṃ bhikkhū nirapekkhā sāmaṇerānaṃ pariccajanti, tañce sāmaṇerā nidahitvā denti, sabbaṃ vaṭṭati. Sayaṃ paṭiggahetvā apariccattameva hi dutiyadivase na vaṭṭati. Tato hi ekasitthampi ajjhoharato pācittiyameva.

Akappiyamaṃsesu manussamaṃse thullaccayena sadviṃ pācittiyaṃ, avasesesu dukkaṭena saddhiṃ. Yāmakālikaṃ sati paccaye ajjhoharato pācittiyaṃ. Āhāratthāya ajjhoharato dukkaṭena saddhiṃ pācittiyaṃ. Sace pavārito hutvā anatirittakataṃ ajjhoharati, pakatiāmise dve pācittiyāni, manussamaṃse thullaccayena saddhiṃ dve, sesaakappiyamaṃse dukkaṭena saddhiṃ, yāmakālikaṃ sati paccaye sāmisena mukhena ajjhoharato dve, nirāmisena ekameva. Āhāratthāya ajjhoharato vikappadvayepi dukkaṭaṃ vaḍḍhati. Sace vikāle ajjhoharati, pakatibhojane sannidhipaccayā ca vikālabhojanapaccayā ca dve pācittiyāni, akappiyamaṃsesu thullaccayañca dukkaṭañca vaḍḍhati. Yāmakālikesu vikālapaccayā anāpatti, anatirittapaccayā pana vikāle sabbavikappesu anāpatti.

255.Sattāhakālikaṃ yāvajīvikaṃ āhāratthāyāti āhāratthāya paṭiggaṇhato paṭiggahaṇapaccayā tāva dukkaṭaṃ, ajjhoharato pana sace nirāmisaṃ hoti, ajjhohāre ajjhohāre dukkaṭaṃ. Atha āmisasaṃsaṭṭhaṃ paṭiggahetvā ṭhapitaṃ hoti, yathāvatthukaṃ pācittiyameva.

256.Anāpatti yāvakālikantiādimhi vikālabhojanasikkhāpade niddiṭṭhaṃ khādanīyabhojanīyaṃ yāva majjhantikasaṅkhāto kālo, tāva bhuñjitabbato yāvakālikaṃ. Saddhiṃ anulomapānehi aṭṭhavidhaṃ pānaṃ yāva rattiyā pacchimayāmasaṅkhāto yāmo, tāva paribhuñjitabbato yāmo kālo assāti yāmakālikaṃ. Sappiādi pañcavidhaṃ bhesajjaṃ sattāhaṃ nidhetabbato sattāho kālo assāti sattāhakālikaṃ. Ṭhapetvā udakaṃ avasesaṃ sabbampi yāvajīvaṃ pariharitvā sati paccaye paribhuñjitabbato yāvajīvakanti vuccati .

Tattha aruṇodayeva paṭiggahitaṃ yāvakālikaṃ satakkhattumpi nidahitvā yāvakālo nātikkamati tāva, yāmakālikaṃ ekaṃ ahorattaṃ, sattāhakālikaṃ sattarattaṃ, itaraṃ sati paccaye, yāvajīvampi paribhuñjantassa anāpatti. Sesamettha uttānameva. Aṭṭhakathāsu pana imasmiṃ ṭhāne pānakathā kappiyānulomakathā 『『kappati nu kho yāvakālikena yāmakālika』』ntiādikathā ca kappiyabhūmikathā ca vitthāritā, taṃ mayaṃ āgataṭṭhāneyeva kathayissāma.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Sannidhikārakasikkhāpadaṃ aṭṭhamaṃ.

  1. Paṇītabhojanasikkhāpadavaṇṇanā

  2. Navamasikkhāpade – paṇītabhojanānīti uttamabhojanāni. Kassa sampannaṃ na manāpanti sampattiyuttaṃ kassa na piyaṃ. Sādunti surasaṃ.

259.Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyyāti ettha suddhāni sappiādīni viññāpetvā bhuñjanto pācittiyaṃ nāpajjati, sekhiyesu sūpodanaviññattidukkaṭaṃ āpajjati, odanasaṃsaṭṭhāni pana viññāpetvā bhuñjanto pācittiyaṃ āpajjatīti veditabbo, ayaṃ kirettha adhippāyo. Teneva ca 『『paṇītānī』』ti avatvā 『『paṇītabhojanānī』』ti sutte vuttaṃ. 『『Paṇītānī』』ti hi vutte sappiādīnaṃyeva gahaṇaṃ hoti, 『『paṇītabhojanānī』』ti vutte pana paṇītasaṃsaṭṭhāni sattadhaññanibbattāni bhojanāni paṇītabhojanānīti ayamattho paññāyati.

Idāni viññāpeti payoge dukkaṭantiādīsu ayaṃ vinicchayo – 『『sappinā bhattaṃ dehi, sappiṃ ākiritvā dehi, sappimissakaṃ katvā dehi, sahasappinā dehi, sappiñca bhattañca dehī』』ti viññāpentassa viññattiyā dukkaṭaṃ, paṭiggahaṇe dukkaṭaṃ, ajjhohāre pācittiyaṃ. 『『Sappibhattaṃ dehī』』ti vutte pana yasmā sālibhattaṃ viya sappibhattaṃ nāma natthi; tasmā sūpodanaviññattidukkaṭameva veditabbaṃ.

Sace pana 『『sappinā bhattaṃ dehī』』ti vutte bhattaṃ datvā 『『sappiṃ katvā bhuñjā』』ti navanītaṃ vā khīraṃ vā dadhiṃ vā deti, mūlaṃ vā pana deti, 『『iminā sappiṃ gahetvā bhuñjā』』ti yathāvatthukameva. 『『Gosappinā bhattaṃ dehī』』ti vutte pana gosappinā vā detu, gosappimhi asati, purimanayeneva gonavanītādīni vā gāviṃyeva vā detu 『『ito sappinā bhuñjā』』ti yathāvatthukameva. Sace pana gosappinā yācito ajiyā sappiādīhi deti, visaṅketaṃ. Evañhi sati aññaṃ yācitena aññaṃ dinnaṃ nāma hoti, tasmā anāpatti. Esa nayo ajiyā sappinā dehīti ādīsupi.

『『Kappiyasappinā dehī』』ti vutte akappiyasappinā deti, visaṅketameva. 『『Akappiyasappināti vutte akappiyasappinā deti, paṭiggahaṇepi paribhogepi dukkaṭameva. Akappiyasappimhi asati purimanayeneva akappiyanavanītādīni deti 『『sappiṃ katvā bhuñjā』』ti akappiyasappināva dinnaṃ hoti. 『『Akappiyasappinā』』ti vutte kappiyena deti, visaṅketaṃ. 『『Sappinā』』ti vutte sesesu navanītādīsu aññatarena deti, visaṅketameva. Esa nayo navanītena dehītiādīsupi. Yena yena hi viññatti hoti, tasmiṃ vā tassa mūle vā laddhe, taṃ taṃ laddhameva hoti.

Sace pana aññaṃ pāḷiyā āgataṃ vā anāgataṃ vā denti, visaṅketaṃ. Pāḷiyaṃ āgatanavanītādīni ṭhapetvā aññehi navanītādīhi viññāpentassa dukkaṭaṃ. Yathā ca 『『sappibhattaṃ dehī』』ti vutte sālibhattassa viya sappibhattassa abhāvā sūpodanaviññattidukkaṭameva hotīti vuttaṃ. Evaṃ navanītabhattaṃ dehītiādīsupi. Paṭipāṭiyā ekamekaṃ vitthāretvā vuccamānepi hi ayamevattho vattabbo siyā, so ca saṅkhepenapi sakkā ñātuṃ, kiṃ tattha vitthārena? Tena vuttaṃ – 『『esa nayo navanītena dehītiādīsupī』』ti.

Sace pana sabbehipi sappiādīhi ekaṭṭhāne vā nānāṭṭhāne vā viññāpetvā paṭiladdhaṃ ekabhājane ākiritvā ekarasaṃ katvā tato kusaggenāpi jivhagge binduṃ ṭhapetvā ajjhoharati, nava pācittiyāni āpajjati. Vuttampi cetaṃ parivāre –

『『Kāyikāni na vācasikāni,

Sabbāni nānāvatthukāni;

Apubbaṃ acarimaṃ āpajjeyya ekato,

Pañhāmesā kusalehi cintitā』』ti. (pari. 481);

261.Agilānogilānasaññīti ettha sace gilānasaññīpi hutvā bhesajjatthāya pañca bhesajjāni viññāpeti, mahānāmasikkhāpadena kāretabbo . Nava paṇītabhojanāni viññāpento pana iminā sikkhāpadena kāretabbo. Bhikkhunīnaṃ pana etāni pāṭidesanīyavatthūni honti, sūpodanaviññattiyaṃ ubhayesampi sekhapaṇṇattidukkaṭameva. Sesamettha uttānameva.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti,

Kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇativajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṇītabhojanasikkhāpadaṃ navamaṃ.

  1. Dantaponasikkhāpadavaṇṇanā

  2. Dasamasikkhāpade – catūsu paccayesu antamaso dantakaṭṭhampi sabbaṃ paṃsukūlameva assāti sabbapaṃsukūliko. So kira susāne chaḍḍitabhājanameva pattaṃ katvā tattha chaḍḍitacoḷakeheva cīvaraṃ katvā tattha chaḍḍitamañcapīṭhakāniyeva gahetvā paribhuñjati. Ayyavosāṭitakānīti ettha ayyā vuccanti kālaṅkatā pitipitāmahā. Vosāṭitakāni vuccanti tesaṃ atthāya susānādīsu chaḍḍitakāni khādanīyabhojanīyāni; manussā kira kālaṅkate ñātake uddissa yaṃ tesaṃ sajīvakāle piyaṃ hoti, taṃ etesu susānādīsu piṇḍaṃ piṇḍaṃ katvā 『『ñātakā no paribhuñjantūti ṭhapenti. So bhikkhu taṃ gahetvā bhuñjati, aññaṃ paṇītampi diyyamānaṃ na icchati. Tena vuttaṃ – 『『susānepi rukkhamūlepi ummārepi ayyavosāṭitakāni sāmaṃ gahetvā paribhuñjatī』』ti. Theroti thiro ghanabaddho. Vaṭharoti thūlo; thūlo ca ghanasarīro cāyaṃ bhikkhūti vuttaṃ hoti. Manussamaṃsaṃ maññe khādatīti manussamaṃsaṃ khādatīti naṃ sallakkhema; manussamaṃsaṃ khādantā hi īdisā bhavantīti ayaṃ tesaṃ adhippāyo.

264.Udakadantapone kukkuccāyantīti ettha te bhikkhū 『『adinnaṃ mukhadvāraṃ āhāraṃ āhareyyā』』ti padassa sammā atthaṃ asallakkhetvā kukkuccāyisuṃ, bhagavā pana yathāuppannassa vatthussa vasena pitā viya dārake te bhikkhū saññāpento anupaññattiṃ ṭhapesi.

265.Adinnanti kāyena vā kāyapaṭibaddhena vā gaṇhantassa kāyakāyapaṭibaddhanissaggiyānaṃ aññataravasena na dinnaṃ. Etadeva hi sandhāya padabhājane 『『adinnaṃ nāma appaṭiggahitakaṃ vuccatī』』ti vuttaṃ. Dutiyapārājike pana 『『adinnaṃ nāma parapariggahitakaṃ vuccatī』』ti vuttaṃ. Dinnanti idaṃ pana tasseva adinnassa paṭipakkhavasena lakkhaṇadassanatthaṃ uddhaṭaṃ. Niddese cassa 『『kāyena vā kāyapaṭibaddhena vā nissaggiyena vā dente』』ti evaṃ aññasmiṃ dadamāne 『『hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhātīti taṃ evaṃ diyyamānaṃ antamaso rathareṇumpi sace pubbe vuttalakkhaṇe hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti, etaṃ evaṃ paṭiggahitaṃ dinnaṃ nāma vuccati. Na 『『idaṃ gaṇha, idaṃ tava hotū』』tiādivacanena nissaṭṭhaṃ.

Tattha kāyenāti hatthādīsu yena kenaci sarīrāvayavena; antamaso pādaṅguliyāpi diyyamānaṃ kāyena dinnaṃ nāma hoti, paṭiggahaṇepi eseva nayo. Yena kenaci hi sarīrāvayavena gahitaṃ kāyena gahitameva hoti. Sacepi natthukaraṇiyā diyyamānaṃ nāsāpuṭena akallako vā mukhena paṭiggaṇhāti. Ābhogamattameva hi ettha pamāṇanti ayaṃ nayo mahāpaccariyaṃ vutto. Kāyapaṭibaddhenāti kaṭacchuādīsu yena kenaci upakaraṇena dinnaṃ kāyapaṭibaddhena dinnaṃ nāma hoti. Paṭiggahaṇepi eseva nayo. Yena kenaci sarīrapaṭibaddhena pattathālakādinā gahitaṃ kāyapaṭibaddhena gahitameva hoti. Nissaggiyenāti kāyato ca kāyapaṭibaddhato ca mocetvā hatthapāse ṭhitassa kāyena vā kāyapaṭibaddhena vā pātiyamānampi nissaggiyena payogena dinnaṃ nāma hoti. Ayaṃ tāva pāḷivaṇṇanā.

Ayaṃ panettha pāḷimuttakavinicchayo – pañcaṅgehi paṭiggahaṇaṃ ruhati – thāmamajjhimassa purisassa uccāraṇamattaṃ hoti, hatthapāso paññāyati, abhihāro paññāyati, devo vā manusso vā tiracchānagato vā kāyena vā kāyapaṭibaddhena vā nissaggiyena vā deti, taṃ ce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti. Evaṃ pañcahaṅgehi paṭiggahaṇaṃ ruhati.

Tattha ṭhitanisinnanipannānaṃ pavāraṇasikkhāpade vuttanayeneva hatthapāso veditabbo. Sace pana dāyakapaṭiggāhakesu eko ākāse hoti, eko bhūmiyaṃ, bhūmaṭṭhassa ca sīsena ākāsaṭṭhassa ca ṭhapetvā dātuṃ vā gahetuṃ vā pasāritahatthaṃ, yaṃ āsannataraṃ aṅgaṃ, tassa orimantena hatthapāsappamāṇaṃ paricchinditabbaṃ. Sacepi eko kūpe hoti, eko kūpataṭe, eko vā pana rukkhe, eko pathaviyaṃ, vuttanayeneva hatthapāsappamāṇaṃ paricchinditabbaṃ. Evarūpe hatthapāse ṭhatvā sacepi pakkhī mukhatuṇḍakena vā hatthī vā soṇḍāya gahetvā pupphaṃ vā phalaṃ vā deti, paṭiggahaṇaṃ ruhati. Sace pana addhaṭṭhamaratanassāpi hatthino khandhe nisinno, tena soṇḍāya diyyamānaṃ gaṇhāti, vaṭṭatiyeva.

Eko bahūni bhattabyañjanabhājanāni sīse katvā bhikkhussa santikaṃ āgantvā ṭhitakova gaṇhathāti vadati, na tāva abhihāro paññāyati, tasmā na gahetabbaṃ. Sace pana īsakampi onamati, bhikkhunā hatthaṃ pasāretvā heṭṭhimabhājanaṃ ekadesenāpi sampaṭicchitabbaṃ. Ettāvatā sabbabhājanāni paṭiggahitāni honti, tato paṭṭhāya oropetvā vā ugghāṭetvā vā yaṃ icchati, taṃ gahetvā bhuñjituṃ vaṭṭati. Sabhattapacchiādimhi pana ekabhājane vattabbameva natthi, kājena bhattaṃ harantopi sace kājaṃ onāmetvā deti, vaṭṭati. Tiṃsahattho veṇu hoti, ekasmiṃ ante guḷakumbho baddho, ekasmiṃ sappikumbho, tañce paṭiggaṇhāti, sabbaṃ paṭiggahitameva. Ucchuyantadoṇito paggharantameva rasaṃ gaṇhathāti vadati, abhihāro na paññāyatīti na gahetabbo. Sace pana kasaṭaṃ chaḍḍetvā hatthena ussiñcitvā ussiñcitvā deti, vaṭṭati.

Bahū pattā mañce vā pīṭhe vā kaṭasārake vā doṇiyaṃ vā phalake vā ṭhapitā honti, yattha ṭhitassa dāyako hatthapāse hoti, tattha ṭhatvā paṭiggahaṇasaññāya mañcādīni aṅguliyāpi phusitvā ṭhitena vā nisinnena vā nipannena vā yaṃ tesu pattesu diyyati, taṃ sabbaṃ paṭiggahitaṃ hoti. Sacepi paṭiggahessāmīti mañcādīni āruhitvā nisīdati, vaṭṭatiyeva . Sace pana mañcādīni hatthena gahetvā mañce nisīdati, vattabbameva natthi.

Pathaviyaṃ pana sacepi kucchiyā kucchiṃ āhacca ṭhitā honti, yaṃ yaṃ aṅguliyā vā sūciyā vā phusitvā nisinno hoti, tattha tattha diyyamānameva paṭiggahitaṃ hoti. 『『Yattha katthaci mahākaṭasārahatthattharaṇādīsu ṭhapitapatte paṭiggahaṇaṃ na ruhatī』』ti vuttaṃ, taṃ hatthapāsātikkamaṃ sandhāya vuttanti veditabbaṃ. Hatthapāse pana sati yattha katthaci vaṭṭati aññatra tatthajātakā.

Tatthajātake pana paduminipaṇṇe vā kiṃsukapaṇṇādimhi vā na vaṭṭati. Na hi taṃ kāyapaṭibaddhasaṅkhyaṃ gacchati. Yathā ca tatthajātake; evaṃ khāṇuke bandhitvā ṭhapitamañcādimhi asaṃhārime phalake vā pāsāṇe vā na ruhatiyeva, tepi hi tatthajātakasaṅkhepupagā honti. Bhūmiyaṃ atthatesu sukhumesu tintiṇikādipaṇṇesupi paṭiggahaṇaṃ na ruhati, na hi tāni sandhāretuṃ samatthānīti. Mahantesu pana paduminipaṇṇādīsu ruhati. Sace hatthapāsaṃ atikkamma ṭhito dīghadaṇḍakena uḷuṅkena deti, āgantvā dehīti vattabbo. Vacanaṃ asutvā vā anādiyitvā vā patte ākiratiyeva, puna paṭiggahetabbaṃ. Dūre ṭhatvā bhattapiṇḍaṃ khipantepi eseva nayo.

Sace pattatthavikato nīhariyamāne patte rajanacuṇṇāni honti, sati udake dhovitabbo, asati rajanacuṇṇaṃ pucchitvā paṭiggahetvā vā piṇḍāya caritabbaṃ. Sace piṇḍāya carantassa rajaṃ patati, paṭiggahetvā bhikkhā gaṇhitabbā. Appaṭiggahetvā gaṇhato vinayadukkaṭaṃ. Taṃ pana puna paṭiggahetvā bhuñjato anāpatti. Sace pana 『『paṭiggahetvā dethā』』ti vutte vacanaṃ asutvā vā anādiyitvā vā bhikkhaṃ dentiyeva, vinayadukkaṭaṃ natthi, puna paṭiggahetvā aññā bhikkhā gahetabbā.

Sace mahāvāto tato tato rajaṃ pāteti, na sakkā hoti bhikkhaṃ gahetuṃ, 『『anupasampannassa dassāmī』』ti suddhacittena ābhogaṃ katvā gaṇhituṃ vaṭṭati. Evaṃ piṇḍāya caritvā vihāraṃ vā āsanasālaṃ vā gantvā taṃ anupasampannassa datvā puna tena dinnaṃ vā tassa vissāsena vā paṭiggahetvā bhuñjituṃ vaṭṭati.

Sace bhikkhācāre sarajaṃ pattaṃ bhikkhussa deti, so vattabbo – 『『imaṃ paṭiggahetvā bhikkhaṃ vā gaṇheyyāsi, paribhuñjeyyāsi vā』』ti tena tathā kātabbaṃ. Sace rajaṃ upari uppilavati, kañjikaṃ pavāhetvā sesaṃ bhuñjitabbaṃ. Sace anto paviṭṭhaṃ hoti, paṭiggahetabbaṃ. Anupasampanne asati hatthato amocentena, yattha anupasampanno atthi tattha netvā paṭiggahetabbaṃ . Sukkhabhatte patitarajaṃ apanetvā bhuñjituṃ vaṭṭati. Sace atisukhumaṃ hoti, uparibhattena saddhiṃ apanetabbaṃ, paṭiggahetvā vā bhuñjitabbaṃ. Yāguṃ vā sūpaṃ vā purato ṭhapetvā ālulentānaṃ bhājanato phusitāni uggantvā patte patanti, patto paṭiggahetabbo.

Uḷuṅkena āharitvā dentānaṃ paṭhamataraṃ uḷuṅkato thevā patte patanti, supatitā, abhihaṭattā doso natthi. Sacepi carukena bhatte ākiriyamāne carukato masi vā chārikā vā patati, abhihaṭattā nevatthi doso. Anantarassa bhikkhuno diyyamānaṃ pattato uppatitvā itarassa patte patati, supatitaṃ. Paṭiggahitameva hi taṃ hoti.

Sace jajjharisākhādiṃ phāletvā ekassa bhikkhuno dentānaṃ sākhato phusitāni aññassa patte patanti, patto paṭiggahetabbo. Yassa pattassa upari phālenti, tassa patte patitesu dātukāmatāya abhihaṭattā doso natthi. Pāyāsassa pūretvā pattaṃ denti, uṇhattā heṭṭhā gahetuṃ na sakkoti, mukhavaṭṭiyāpi gahetuṃ vaṭṭati. Sace tathāpi na sakkoti, ādhārakena gaṇhitabbo.

Āsanasālāya pattaṃ gahetvā nisinno bhikkhu niddaṃ okkanto hoti, neva āhariyamānaṃ na diyyamānaṃ jānāti, appaṭiggahitaṃ hoti. Sace pana ābhogaṃ katvā nisinno hoti, vaṭṭati. Sacepi so hatthena ādhārakaṃ muñcitvā pādena pelletvā niddāyati, vaṭṭatiyeva. Pādena ādhārakaṃ akkamitvā paṭiggaṇhantassa pana jāgarantassapi anādarapaṭiggahaṇaṃ hoti, tasmā na kātabbaṃ. Keci evaṃ ādhārakena paṭiggahaṇaṃ kāyapaṭibaddhapaṭibaddhena paṭiggahaṇaṃ nāma hoti, tasmā na vaṭṭatīti vadanti. Taṃ tesaṃ vacanamattameva. Atthato pana sabbampetaṃ kāyapaṭibaddhameva hoti. Kāyasaṃsaggepi cesa nayo dassitova. Yampi bhikkhussa diyyamānaṃ patati, tampi sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Tatridaṃ suttaṃ –

『『Anujānāmi, bhikkhave, yaṃ diyyamānaṃ patati, taṃ sāmaṃ gahetvā paribhuñjituṃ pariccattaṃ taṃ, bhikkhave, dāyakehī』』ti (cūḷava. 273).

Idañca pana suttaṃ neyyatthaṃ. Tasmā evamettha adhippāyo veditabbo – yaṃ diyyamānaṃ dāyakassa hatthato parigaḷitvā suddhāya vā bhūmiyā paduminipaṇṇavatthakaṭasārakādīsu vā patati, taṃ sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Yaṃ pana sarajāya bhūmiyā patati, taṃ rajaṃ puñchitvā vā dhovitvā vā paṭiggahetvā vā paribhuñjitabbaṃ. Sace pana pavaṭṭantaṃ aññassa bhikkhuno santikaṃ gacchati, tena āharāpetumpi vaṭṭati. Sace taṃ bhikkhuṃ vadati 『『tvaṃyeva khādā』』ti tassāpi khādituṃ vaṭṭati. Anāṇattena pana tena na gahetabbaṃ. Anāṇattenāpi 『『itarassa dassāmī』』ti gahetuṃ vaṭṭatīti kurundiyaṃ vuttaṃ. Kasmā panetaṃ itarassa bhikkhuno gahetuṃ na vaṭṭatīti? Bhagavatā ananuññātattā. Bhagavatā hi 『『sāmaṃ gahetvā paribhuñjitu』』nti vadantena yasseva taṃ diyyamānaṃ patati, tassa appaṭiggahitakampi taṃ gahetvā paribhogo anuññāto. 『『Pariccattaṃ taṃ bhikkhave dāyakehī』』ti vacanena panettha parasantakābhāvo dīpito. Tasmā aññassa sāmaṃ gahetvā paribhuñjituṃ na vaṭṭati, tassa pana āṇattiyā vaṭṭatīti ayaṃ kirettha adhippāyo.

Yasmā ca taṃ appaṭiggahitakattā anuññātaṃ, tasmā yathāṭhitaṃyeva anāmasitvā kenaci pidahitvā ṭhapitaṃ dutiyadivasepi paribhuñcituṃ vaṭṭati, sannidhipaccayā anāpatti. Paṭiggahetvā pana paribhuñjitabbaṃ. Taṃdivasaṃyeva hi tassa sāmaṃ gahetvā paribhogo anuññāto, na tato paranti ayampi kirettha adhippāyo.

Idāni abbohārikanayo vuccati – bhuñjantānañhi dantā khiyyanti, nakhā khiyyanti, pattassa vaṇṇo khiyyati, sabbaṃ abbohārikaṃ. Yampi satthakena ucchuādīsu phālitesu malaṃ paññāyati, etaṃ navasamuṭṭhitaṃ nāma paṭiggahetvā paribhuñjitabbaṃ. Satthakaṃ dhovitvā phālitesu malaṃ na paññāyati, lohagandhamattaṃ hoti, taṃ abbohārikaṃ. Yampi satthakaṃ gahetvā pariharanti, tena phālitepi eseva nayo. Na hi taṃ paribhogatthāya pariharantīti. Mūlabhesajjādīni pisantānaṃ vā koṭṭentānaṃ vā nisadanisadapotakaudukkhalamusalādīni khiyyanti, pariharaṇakavāsiṃ tāpetvā bhesajjatthāya takke vā khīre vā pakkhipanti, tattha nīlikā paññāyati. Satthake vuttasadisova vinicchayo. Āmakatakkādīsu pana sayaṃ na pakkhipitabbā. Pakkhipati ce, sāmapākato na muccati.

Deve vassante piṇḍāya carantassa sarīrato vā cīvarato vā kiliṭṭhaudakaṃ patte patati, taṃ paṭiggahetabbaṃ. Rukkhamūlādīsu bhuñjantassa patitepi eseva nayo. Sace pana sattāhaṃ vassante deve suddhaṃ udakaṃ hoti, abbhokāsato vā patati, vaṭṭati. Sāmaṇerassa odanaṃ dentena tassa pattagataṃ acchupanteneva dātabbo. Patto vāssa paṭiggahetabbo. Appaṭiggahite odanaṃ chupitvā puna attano patte odanaṃ gaṇhantassa uggahitako hoti.

Sace pana dātukāmo hutvā 『『āhara sāmaṇera pattaṃ, odanaṃ gaṇhā』』ti vadati, itaro ca 『『alaṃ mayha』』nti paṭikkhipati, puna tavevetaṃ mayā pariccatta』』nti ca vuttepi 『『na mayhaṃ etenattho』』ti vadati. Satakkhattumpi pariccajatu, yāva attano hatthagataṃ paṭiggahitameva hoti.

Sace pana ādhārake ṭhitaṃ nirapekkho 『『gaṇhā』』ti vadati, puna paṭiggahetabbaṃ. Sāpekkho ādhārake pattaṃ ṭhapetvā 『『etto pūvaṃ vā bhattaṃ vā gaṇhā』』ti sāmaṇeraṃ vadati, sāmaṇero hatthaṃ dhovitvā sacepi satakkhattuṃ gahetvā attano pattagataṃ aphusantova attano patte pakkhipati, puna paṭiggahaṇakiccaṃ natthi. Yadi pana attano pattagataṃ phusitvā tato gaṇhāti, sāmaṇerasantakena saṃsaṭṭhaṃ hoti, puna paṭiggahetabbaṃ. Keci pana 『『sacepi gayhamānaṃ chijjitvā tattha patati, puna paṭiggahetabba』』nti vadanti. Taṃ 『『ekaṃ bhattapiṇḍaṃ gaṇha, ekaṃ pūvaṃ gaṇha, imassa guḷapiṇḍassa ettakaṃ padesaṃ gaṇhā』』ti evaṃ paricchinditvā vutte veditabbaṃ. Idha pana paricchedo natthi. Tasmā yaṃ sāmaṇerassa patte patati, tadeva paṭiggahaṇaṃ vijahati. Hatthagataṃ pana yāva sāmaṇero vā 『『ala』』nti na oramati, bhikkhu vā na vāreti, tāva bhikkhusseva santakaṃ, tasmā paṭiggahaṇaṃ na vijahati.

Sace attano vā bhikkhūnaṃ vā yāgupacanakabhājane kesañci atthāya odanaṃ pakkhipati, 『『sāmaṇera, bhājanassa upari hatthaṃ karohī』』ti vatvā tassa hatthe pakkhipitabbaṃ, tassa hatthato bhājane patitañhi dutiyadivase bhājanassa akappiyabhāvaṃ na karoti, pariccattattā. Sace evaṃ akatvā pakkhipati, pattamiva bhājanaṃ nirāmisaṃ katvā paribhuñjitabbaṃ. Dāyakā yāgukuṭaṃ ṭhapetvā gatā, taṃ daharasāmaṇero paṭiggaṇhāpetuṃ na sakkoti, bhikkhu pattaṃ upanāmeti, sāmaṇero kuṭassa gīvaṃ pattassa mukhavaṭṭiyaṃ ṭhapetvā āvajjeti, pattagatā yāgu paṭiggahitāva hoti. Atha vā bhikkhu bhūmiyaṃ hatthaṃ ṭhapeti, sāmaṇero pavaṭṭetvā tattha āropeti, vaṭṭati. Pūvapacchibhattapacchiucchubhārādīsupi eseva nayo.

Sace paṭiggahaṇūpagaṃ bhāraṃ dve tayo sāmaṇerā denti, ekena vā balavatā ukkhittaṃ dve tayo bhikkhū gaṇhanti, vaṭṭati. Mañcassa vā pīṭhassa vā pāde telaghaṭaṃ vā phāṇitaghaṭaṃ vā navanītaghaṭaṃ vā laggenti, bhikkhussa mañcepi pīṭhepi nisīdituṃ vaṭṭati. Uggahitakaṃ nāma na hoti.

Nāgadantake vā aṅkusake vā dve telaghaṭā laggitā honti, upari paṭiggahitako heṭṭhā appaṭiggahitako, uparimaṃ gahetuṃ vaṭṭati. Heṭṭhā paṭiggahitako upari appaṭiggahitako, uparimaṃ gahetvā itaraṃ gaṇhato uparimo uggahitako hoti. Heṭṭhāmañce appaṭiggahitakaṃ telathālakaṃ hoti, taṃ ce sammajjanto sammuñjaniyā ghaṭṭeti, uggahitakaṃ na hoti. Paṭiggahitakaṃ gaṇhissāmīti appaṭiggahitakaṃ gahetvā ñatvā puna ṭhapeti, uggahitakaṃ na hoti. Bahi nīharitvā sañjānāti, bahi aṭṭhapetvā haritvā tattheva ṭhapetabbaṃ, natthi doso. Sace pana pubbe vivaritvā ṭhapitaṃ na pidahitabbaṃ; yathā pubbe ṭhitaṃ tatheva ṭhapetabbaṃ. Sace bahi ṭhapeti, puna na chupitabbaṃ.

Heṭṭhāpāsādaṃ orohanto nisseṇimajjhe sañjānāti, anokāsattā uddhaṃ vā adho vā haritvā ṭhapetabbaṃ. Paṭiggahitake telādimhi kaṇṇakaṃ uṭṭheti, siṅgiverādimhi ghanacuṇṇaṃ, taṃsamuṭṭhānameva nāmetaṃ, puna paṭiggahaṇakiccaṃ natthi.

Tālaṃ vā nāḷikeraṃ vā āruḷho yottena phalapiṇḍiṃ otāretvā upari ṭhitova gaṇhathāti vadati, na gahetabbaṃ. Sace añño bhūmiyaṃ ṭhito yottapāsake gahetvā ukkhipitvā deti, vaṭṭati. Saphalaṃ mahāsākhaṃ kappiyaṃ kāretvā paṭiggaṇhāti, phalāni paṭiggahitāneva honti, yathāsukhaṃ paribhuñjituṃ vaṭṭati.

Antovatiyaṃ ṭhatvā vatiṃ chinditvā ucchuṃ vā timbarūsakaṃ vā denti, hatthapāse sati vaṭṭati. Vatidaṇḍakesu appaharitvā niggataṃ gaṇhantassa vaṭṭati. Paharitvā niggate aṭṭhakathāsu doso na dassito. Mayaṃ pana yaṃ ṭhānaṃ pahaṭaṃ, tato sayaṃpatitameva hotīti takkayāma. Tasmimpi aṭṭhatvā gacchante yujjati, suṅkaghātato pavaṭṭetvā bahipatitabhaṇḍaṃ viya. Vatiṃ vā pākāraṃ vā laṅghāpetvā denti, sace pana na puthulo pākāro, antopākāre ca bahipākāre ca ṭhitassa hatthapāso pahoti, hatthasatampi uddhaṃ gantvā sampattaṃ gahetuṃ vaṭṭati.

Bhikkhu gilānaṃ sāmaṇeraṃ khandhena vahati, so phalāphalaṃ disvā gahetvā khandhe nisinnova deti, vaṭṭati. Aparo bhikkhuṃ vahanto khandhe nisinnassa bhikkhuno deti, vaṭṭatiyeva.

Bhikkhu phaliniṃ sākhaṃ chāyatthāya gahetvā gacchati, phalāni khādituṃ citte uppanne paṭiggahāpetvā khādituṃ vaṭṭati. Macchikavāraṇatthaṃ kappiyaṃ kāretvā paṭiggaṇhāti, khāditukāmo ce hoti, mūlapaṭiggahaṇameva vaṭṭati, khādantassa natthi doso.

Bhikkhu paṭiggahaṇārahaṃ bhaṇḍaṃ manussānaṃ yāne ṭhapetvā maggaṃ gacchati, yānaṃ kaddame laggati, daharo cakkaṃ gahetvā ukkhipati, vaṭṭati, uggahitakaṃ nāma na hoti. Nāvāya ṭhapetvā nāvaṃ arittena vā pājeti, hatthena vā kaḍḍhati, vaṭṭati. Uḷumpepi eseva nayo. Cāṭiyaṃ kuṇḍake vā ṭhapetvāpi taṃ anupasampannena gāhāpetvā anupasampannaṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati. Tasmimpi asati anupasampannaṃ gāhāpetvā taṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati.

Upāsakā gamikabhikkhūnaṃ pātheyyataṇḍule denti. Sāmaṇerā bhikkhūnaṃ taṇḍule gahetvā attano taṇḍule gahetuṃ na sakkonti, bhikkhū tesaṃ taṇḍule gaṇhanti. Sāmaṇerā attanā gahitataṇḍulesu khīṇesu itarehi taṇḍulehi yāguṃ pacitvā sabbesaṃ pattāni paṭipāṭiyā ṭhapetvā yāguṃ ākiranti. Paṇḍito sāmaṇero attano pattaṃ gahetvā therassa deti, therassa pattaṃ anutherassāti evaṃ sabbāni parivatteti, sabbehi sāmaṇerassa santakaṃ bhuttaṃ hoti, vaṭṭati.

Sacepi sāmaṇero apaṇḍito hoti, attano patte yāguṃ sayameva pātuṃ ārabhati, 『『āvuso tuyhaṃ yāguṃ mayhaṃ dehī』』ti evaṃ therehi paṭipāṭiyā yācitvāpi pivituṃ vaṭṭati, sabbehi sāmaṇerassa santakameva bhuttaṃ hoti, neva uggahitapaccayā na sannidhipaccayā vajjaṃ phusanti. Ettha pana mātāpitūnaṃ telādīni chāyādīnaṃ atthāya sākhādīni ca harantānaṃ imesañca viseso na dissati. Tasmā kāraṇaṃ upaparikkhitabbaṃ.

Sāmaṇero bhattaṃ pacitukāmo taṇḍule dhovitvā niccāletuṃ na sakkoti. Bhikkhunā taṇḍule ca bhājanañca paṭiggahetvā taṇḍule dhovitvā niccāletvā bhājanaṃ uddhanaṃ āropetabbaṃ, aggi na kātabbo, pakkakāle vivaritvā pakkabhāvo jānitabbo. Sace duppakkaṃ hoti, pākatthāya pidahituṃ na vaṭṭati. Rajassa vā chārikāya vā apatanatthāya vaṭṭati, pakkakāle āropetumpi bhuñjitumpi vaṭṭati, puna paṭiggahaṇakiccaṃ natthi.

Sāmaṇero paṭibalo pacituṃ, khaṇo panassa natthi, katthaci gantukāmo. Bhikkhunā sataṇḍulodakabhājanaṃ paṭiggahetvā uddhanaṃ āropetvā aggiṃ jāletvā gacchāhīti vattabbo. Tato paraṃ purimanayeneva sabbaṃ kātuṃ vaṭṭati.

Bhikkhu yāguatthāya suddhaṃ bhājanaṃ āropetvā udakaṃ tāpeti, vaṭṭati. Tatte udake sāmaṇero taṇḍule pakkhipati, tato paṭṭhāya bhikkhunā aggi na kātabbo. Pakkayāguṃ paṭiggahetvā pātuṃ vaṭṭati.

Sāmaṇero yāguṃ pacati, hatthakukkuccako bhikkhu kīḷanto bhājanaṃ āmasati, pidhānaṃ āmasati , uggataṃ pheṇaṃ chinditvā harati, tasseva pātuṃ na vaṭṭati, durupaciṇṇaṃ nāma hoti. Sace pana dabbiṃ vā uḷuṅkaṃ vā gahetvā anukkhipanto āluḷeti, sabbesaṃ na vaṭṭati, sāmapākañceva hoti durupaciṇṇañca. Sace ukkhipati, uggahitakampi hoti.

Bhikkhunā piṇḍāya caritvā ādhārake patto ṭhapito hoti, tatra ce añño lolabhikkhu kīḷanto pattaṃ āmasati, pattapidhānaṃ āmasati, tasseva tato laddhaṃ bhattaṃ na vaṭṭati. Sace pana pattaṃ ukkhipitvā ṭhapeti, sabbesaṃ na vaṭṭati. Tatthajātakaphalāni sākhāya vā valliyā vā gahetvā cāleti, tasseva tato laddhaṃ phalaṃ na vaṭṭati, durupaciṇṇadukkaṭañca āpajjati. Phalarukkhaṃ pana apassayituṃ vā tattha kaṇḍake vā bandhituṃ vaṭṭati, durupaciṇṇaṃ na hotīti mahāpaccariyaṃ vuttaṃ.

Araññe patitaṃ pana ambaphalādiṃ disvā sāmaṇerassa dassāmīti āharitvā dātuṃ vaṭṭati. Sīhavighāsādiṃ disvāpi sāmaṇerassa dassāmīti paṭiggahetvā vā appaṭiggahetvā vā āharitvā dātuṃ vaṭṭati. Sace pana sakkoti vitakkaṃ sodhetuṃ, tato laddhaṃ khāditumpi vaṭṭati, neva āmakamaṃsapaṭiggahaṇapaccayā na uggahitakapaccayā vajjaṃ phusati.

Mātāpitūnaṃ atthāya telādīni gahetvā gacchato antarāmagge byādhi uppajjati, tato yaṃ icchati, taṃ paṭiggahetvā paribhuñjituṃ vaṭṭati. Sace pana mūlepi paṭiggahitaṃ hoti, puna paṭiggahaṇakiccaṃ natthi. Mātāpitūnaṃ taṇḍule āharitvā deti, te tatoyeva yāguādīni sampādetvā tassa denti, vaṭṭati sannidhipaccayā vā uggahitakapaccayā vā doso natthi.

Bhikkhu pidahitvā udakaṃ tāpeti, yāva parikkhayā paribhuñjituṃ vaṭṭati. Sace panettha chārikā patati, paṭiggahetabbaṃ. Dīghasaṇḍāsena thālakaṃ gahetvā telaṃ pacantassa chārikā patati, hatthena amuñcanteneva pacitvā otāretvā paṭiggahetabbaṃ. Sace aṅgārāpi dārūni vā paṭiggahetvā ṭhapitāni, mūlapaṭiggahaṇameva vaṭṭati.

Bhikkhu ucchuṃ khādati, sāmaṇero 『『mayhampi dethā』』ti vadati. 『『Ito chinditvā gaṇhā』』ti vutto gaṇhāti, avasese puna paṭiggahaṇakiccaṃ natthi. Guḷapiṇḍakaṃ khādantassāpi eseva nayo. Vuttokāsato chinditvā gahitāvasesañhi ajahitapaṭiggahaṇameva hoti.

Bhikkhu guḷaṃ bhājento paṭiggahetvā koṭṭhāse karoti, bhikkhūpi sāmaṇerāpi āgantvā ekagahaṇeneva ekamekaṃ koṭṭhāsaṃ gaṇhanti , gahitāvasesaṃ paṭiggahitameva hoti. Sace lolasāmaṇero gaṇhitvā gaṇhitvā puna ṭhapeti, tassa gahitāvasesaṃ appaṭiggahitakaṃ hoti.

Bhikkhu dhūmavaṭṭiṃ paṭiggahetvā dhūmaṃ pivati, mukhañca kaṇṭho ca manosilāya litto viya hoti, yāvakālikaṃ bhuñjituṃ vaṭṭati, yāvakālikena yāvajīvikasaṃsagge doso natthi.

Pattaṃ vā rajanaṃ vā pacantassa kaṇṇanāsamukhacchiddehi dhūmo pavisati, byādhipaccayā pupphaṃ vā phalaṃ vā upasiṅghati, abbohārikattā vaṭṭati. Bhattuggāro tāluṃ āhacca antoyeva pavisati, avisayattā vaṭṭati. Mukhaṃ paviṭṭhaṃ pana ajjhoharato vikāle āpatti. Dantantare laggassa āmisassa raso pavisati, āpattiyeva. Sace sukhumaṃ āmisaṃ hoti, raso na paññāyati, abbohārikapakkhaṃ bhajati.

Upakaṭṭhe kāle nirudakaṭṭhāne bhattaṃ bhuñjitvā kakkhāretvā dve tayo kheḷapiṇḍe pātetvā udakaṭṭhānaṃ gantvā mukhaṃ vikkhāletabbaṃ. Paṭiggahetvā ṭhapitasiṅgiverādīnaṃ aṅkurā nikkhamanti, puna paṭiggahaṇakiccaṃ natthi. Loṇe asati samuddodakena loṇakiccaṃ kātuṃ vaṭṭati. Paṭiggahetvā ṭhapitaṃ loṇodakaṃ loṇaṃ hoti, loṇaṃ vā udakaṃ hoti, raso vā phāṇitaṃ hoti, phāṇitaṃ vā raso hoti, mūlapaṭiggahaṇameva vaṭṭati. Himakarakā udakagatikā eva. Parihārikena katakaṭṭhinā udakaṃ pasādenti, taṃ abbohārikaṃ, āmisena saddhiṃ vaṭṭati. Āmisagatikehi kapitthaphalādīhi pasāditaṃ purebhattameva vaṭṭati.

Pokkharaṇīādīsu udakaṃ bahalaṃ hoti, vaṭṭati. Sace pana mukhe ca hatthe ca laggati, na vaṭṭati, paṭiggahetvā paribhuñjitabbaṃ. Khettesu kasitaṭṭhāne bahalaṃ udakaṃ hoti, paṭiggahetabbaṃ. Sace sanditvā kandarādīni pavisitvā nadiṃ pūreti, vaṭṭati. Kakudhasobbhādayo honti, rukkhato patitehi pupphehi sañchannodakā, sace puppharaso na paññāyati, paṭiggahaṇakiccaṃ natthi. Parittaṃ udakaṃ hoti, raso paññāyati, paṭiggahetabbaṃ. Pabbatakandarādīsu kāḷavaṇṇapaṇṇasañchannaudakepi eseva nayo.

Pānīyaghaṭe sareṇukāni vā savaṇṭakhīrāni vā pupphāni pakkhittāni honti, paṭiggahetabbaṃ. Pupphāni vā paṭiggahetvā pakkhipitabbāni. Pāṭalicampakamallikā pakkhittā honti , vāsamattaṃ tiṭṭhati taṃ abbohārikaṃ, dutiyadivasepi āmisena saddhiṃ vaṭṭati. Bhikkhunā ṭhapitapupphavāsitakapānīyato sāmaṇero pānīyaṃ gahetvā pītāvasesaṃ tattheva ākirati, paṭiggahetabbaṃ. Padumasarādīsu udakaṃ santharitvā ṭhitaṃ pupphareṇuṃ ghaṭena vikkhambhetvā udakaṃ gahetuṃ vaṭṭati. Kappiyaṃ kārāpetvā paṭiggahetvā ṭhapitaṃ dantakaṭṭhaṃ hoti, sace tassa rasaṃ pivitukāmo, mūlapaṭiggahaṇameva vaṭṭati. Appaṭiggahetvā ṭhapitaṃ paṭiggahetabbaṃ. Ajānantassa rase paviṭṭhepi āpattiyeva. Acittakañhi idaṃ sikkhāpadaṃ.

Mahābhūtesu kiṃ vaṭṭati, kiṃ na vaṭṭatīti? Khīraṃ tāva vaṭṭati, kappiyamaṃsakhīraṃ vā akappiyamaṃsakhīraṃ vā hotu, pivantassa anāpatti. Assu kheḷo siṅghāṇikā muttaṃ karīsaṃ semhaṃ dantamalaṃ akkhigūthako kaṇṇagūthako sarīre uṭṭhitaloṇanti idaṃ sabbaṃ vaṭṭati. Yaṃ panettha ṭhānato cavitvā patte vā hatthe vā patati, taṃ paṭiggahetabbaṃ. Aṅgalaggaṃ paṭiggahitakameva. Uṇhaṃpāyāsaṃ bhuñjantassa sedo aṅgulianusārena ekābaddhova hutvā pāyāse santiṭṭhati, piṇḍāya vā carantassa hatthato pattassa mukhavaṭṭiṃto vā pattatalaṃ orohati, ettha paṭiggahaṇakiccaṃ natthi. Jhāmamahābhūtesu idaṃ nāma na vaṭṭatīti natthi, dujjhāpitaṃ pana na vaṭṭati. Sujjhāpitaṃ manussaṭṭhimpi cuṇṇaṃ katvā lehe upanetuṃ vaṭṭati.

Cattāri mahāvikaṭāni asati kappiyakārake sāmampi gahetvā paribhuñjituṃ vaṭṭati. Ettha ca dubbacopi asamatthopi kappiyakārako asantapakkheyeva tiṭṭhati. Chārikāya asati sukkhadāruṃ jhāpetvā chārikā gahetabbā. Sukkhadārumhi asati alladāruṃ rukkhato chinditvāpi kātuṃ vaṭṭati. Idaṃ pana catubbidhampi mahāvikaṭaṃ kālodissaṃ nāma sappadaṭṭhakkhaṇeyeva vaṭṭati. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ , tivedananti.

Dantaponasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena bhojanavaggo catuttho.

  1. Acelakavaggo

  2. Acelakasikkhāpadavaṇṇanā

  3. Acelakavaggassa 9 paṭhamasikkhāpade – parivesananti parivisanaṭṭhānaṃ. Paribbājakasamāpannoti pabbajjaṃ samāpanno. Deti āpatti pācittiyassāti samatittikaṃ yāgupattaṃ ekapayogena deti, ekaṃ pācittiyaṃ. Avacchinditvā avacchinditvā deti, payoge payoge pācittiyaṃ. Eseva nayo pūvabhattādīsu. Titthiye atitthiyasaññīti mātā vā pitā vā titthiyesu pabbajati, tesaṃ mātāpitusaññāya dentassāpi pācittiyameva hoti. Dāpetīti anupasampannena dāpeti.

273.Upanikkhipitvā detīti tathārūpe bhājane ṭhapetvā taṃ bhājanaṃ tesaṃ santike bhūmiyaṃ nikkhipitvā deti, tesaṃ vā bhājanaṃ nikkhipāpetvā tattha deti, pattaṃ ādhārake vā bhūmiyaṃ vā ṭhapetvāpi 『『ito gaṇhathā』』ti vattuṃ vaṭṭati. Sace titthiyo vadati 『『mayhaṃ nāma idaṃ santakaṃ, idha na ākirathā』』ti ākiritabbaṃ. Tassa santakattā sahatthā dānaṃ nāma na hoti. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Acelakasikkhāpadaṃ paṭhamaṃ.

  1. Uyyojanasikkhāpadavaṇṇanā

  2. Dutiyasikkhāpade – paṭikkamanepīti āsanasālāyampi. Bhattavissagganti bhattakiccaṃ. Na sambhāvesīti na pāpuṇi.

276.Anācāranti vuttāvasesaṃ kāyavacīdvāravītikkamaṃ. Dassanūpacāraṃ vā savanūpacāraṃ vāvijahantassāti ettha yadi ṭhito vā nisinno vā uyyojeti; yo uyyojito, so vijahati, tassa ca āpatti nāma natthi. Tasmiṃ pana vijahantepi atthato itarena vijahitameva hoti. Tasmā yo uyyojeti, tassevāyaṃ āpatti. Tattha sace upacārabbhantare eko pādo hoti, dukkaṭaṃ. Sīmātikkame pācittiyaṃ. Ettha ca dassanūpacārassa abbhokāse dvādasahatthappamāṇaṃ, tathā savanūpacārassa. Sace pana antarā kuṭṭadvārapākārādayo honti, tehi antaritabhāvo dassanūpacārātikkamo, tassa vasena āpatti veditabbā. Na añño koci paccayo hotīti ṭhapetvā vuttappakāramanācāraṃ aññaṃ kiñci kāraṇaṃ na hoti.

277.Kalisāsanaṃ āropetīti 『『kalī』』ti kodho; tassa sāsanaṃ āropeti; kodhassa āṇaṃ āropeti; kodhavasena ṭhānanisajjādīsu dosaṃ dassetvā 『『passatha bho imassa ṭhānaṃ, nisajjaṃ ālokitaṃ vilokitaṃ khāṇuko viya tiṭṭhati, sunakho viya nisīdati, makkaṭo viya ito cito ca viloketī』』ti evaṃ amanāpavacanaṃ vadati 『『appeva nāma imināpi ubbāḷho pakkameyyā』』ti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Uyyojanasikkhāpadaṃ dutiyaṃ.

  1. Sabhojanasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – sayanighareti sayaniyaghare. Yato ayyassa bhikkhā dinnāti yasmā bhikkhā dinnā, yaṃ āgatena laddhabbaṃ taṃ vo laddhaṃ; gacchathāti adhippāyo. Pariyuṭṭhitoti rāgapariyuṭṭhito; methunādhippāyoti attho.

  3. Saha ubhohi janehīti sabhojanaṃ; tasmiṃ sabhojane. Atha vā sabhojaneti sabhoge. Rāgapariyuṭṭhitassa hi purisassa itthī bhogo itthiyā ca puriso. Tenevassa padabhājane – 『『itthī ceva hoti puriso cā』』tiādi vuttaṃ. Mahallake ghareti mahallake sayanighare. Piṭṭhasaṅghāṭassa hatthapāsaṃ vijahitvāti tassa sayanighare gabbhassa yo piṭṭhasaṅghāṭo, tassa hatthapāsaṃ vijahitvā; antosayanassa āsanne ṭhāne nisīdatīti attho. Īdisañca sayanigharaṃ mahācatussālādīsu hoti. Piṭṭhivaṃsaṃ atikkamitvāti iminā majjhātikkamaṃ dasseti. Tasmā yathā vā tathā vā katassa khuddakassa sayanigharassa majjhātikkame āpatti veditabbā. Sesamettha uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

Sabhojanasikkhāpadaṃ tatiyaṃ.

  1. Catutthapañcamasikkhāpadesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ aniyatadvaye vuttanayameva. Yathā ca sabhojanasikkhāpadaṃ , evametānipi paṭhamapārājikasamuṭṭhānānevāti.

Rahopaṭicchannasikkhāpadaṃ catutthaṃ, rahonisajjasikkhāpadaṃ pañcamaṃ.

  1. Cārittasikkhāpadavaṇṇanā

  2. Chaṭṭhasikkhāpade – dethāvuso bhattanti ettha taṃ kira bhattaṃ abhihaṭaṃ ahosi, tasmā evamāhaṃsu. Anabhihaṭe pana evaṃ vattuṃ na labbhati, payuttavācā hoti.

295.Tena hi bhikkhave paṭiggahetvā nikkhipathāti idaṃ pana bhagavā kulassa saddhānurakkhaṇatthāya āha. Yadi 『『bhājetvā khādathā』』ti vadeyya, manussānaṃ pasādaññathattaṃ siyā. Ussāriyitthāti paṭihariyittha; gharaṃyeva naṃ gahetvā agamaṃsūti vuttaṃ hoti.

298.Santaṃ bhikkhunti ettha kittāvatā santo hoti, kittāvatā asantoti? Antovihāre yattha ṭhitassa kulāni payirupāsanacittaṃ uppannaṃ, tato paṭṭhāya yaṃ passe vā abhimukhe vā passati, yassa sakkā hoti pakativacanena ārocetuṃ, ayaṃ santo nāma. Ito cito ca pariyesitvā ārocanakiccaṃ nāma natthi. Yo hi evaṃ pariyesitabbo, so asantoyeva. Apica antoupacārasīmāya bhikkhuṃ disvā āpucchissāmīti gantvā tattha yaṃ passati, so āpucchitabbo. No ce passati, asantaṃ bhikkhuṃ anāpucchā paviṭṭho nāma hoti.

302.Antarārāmanti antogāme vihāro hoti, taṃ gacchati. Bhattiyagharanti nimantitagharaṃ vā salākabhattādidāyakānaṃ vā gharaṃ. Āpadāsūti jīvitabrahmacariyantarāyesu sati gantuṃ vaṭṭati. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākirayaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Cārittasikkhāpadaṃ chaṭṭhaṃ.

  1. Mahānāmasikkhāpadavaṇṇanā

  2. Sattamasikkhāpade – mahānāmo nāma bhagavato cūḷapituputto māsamattena mahallakataro dvīsu phalesu patiṭṭhito ariyasāvako. Bhesajjaṃ ussannaṃ hotīti vajato āharitvā ṭhapitasappi bahu hoti.

306.Sāditabbāti tasmiṃ samaye rogo natthīti na paṭikkhipitabbā; roge sati viññāpessāmīti adhivāsetabbā. Ettakehi bhesajjehi pavāremīti nāmavasena sappitelādīsu dvīhi tīhi vā parimāṇavasena patthena nāḷiyā āḷhakenāti vā.Aññaṃ bhesajjaṃ viññāpetīti sappinā pavārito telaṃ viññāpeti, āḷhakena pavārito doṇaṃ. Na bhesajjena karaṇīyenāti missakabhattenapi ce yāpetuṃ sakkoti, na bhesajjakaraṇīyaṃ nāma hoti.

310.Pavāritānanti ye attano puggalikāya pavāraṇāya pavāritā; tesaṃ pavāritānurūpena viññattiyā anāpatti. Saṅghavasena pavāritesu pana pamāṇaṃ sallakkhetabbamevāti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Mahānāmasikkhāpadaṃ sattamaṃ.

  1. Uyyuttasenāsikkhāpadavaṇṇanā

  2. Aṭṭhame – abbhuyyātoti abhiuyyāto; parasenaṃ abhimukho gamissāmīti nagarato niggatoti attho. Uyyuttanti katauyyogaṃ; gāmato nikkhantanti attho.

314.Dvādasapuriso hatthīti cattāro ārohakā ekekapādarakkhakā dve dveti evaṃ dvādasapuriso hoti. Tipuriso assoti eko ārohako dve pādarakkhakāti evaṃ tipuriso hoti. Catupuriso rathoti eko sārathi eko yodho dve āṇirakkhakāti evaṃ catupuriso hoti. Cattāro purisā sarahatthāti āvudhahatthā cattāro purisāti ayaṃ pacchimakoṭiyā caturaṅgasamannāgatā senā nāma. Īdisaṃ senaṃ dassanāya gacchato pade pade dukkaṭaṃ. Dassanūpacāraṃ vijahitvāti kenaci antaritā vā ninnaṃ oruḷhā vā na dissati; idha ṭhatvā na sakkā daṭṭhunti aññaṃ ṭhānaṃ gantvā passato payoge payoge pācittiyanti attho.

315.Ekamekanti hatthiādīsu catūsu aṅgesu ekamekaṃ; antamaso ekapurisāruḷhakahatthimpi ekampi sarahatthaṃ purisaṃ. Anuyyuttā nāma rājā uyyānaṃ vā nadiṃ vā gacchati; evaṃ anuyyuttā hoti.

316.Āpadāsūti jīvitabrahmacariyantarāyesu sati ettha gato muñcissāmīti gacchato anāpatti. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Uyyuttasenāsikkhāpadaṃ aṭṭhamaṃ.

  1. Senāvāsasikkhāpadavaṇṇanā

  2. Navame – atthaṅgate sūriye senāya vasatīti tiṭṭhatu vā nisīdatu vā sayatu vā sacepi ākāse iddhiyā kañci iriyāpathaṃ kappeti, pācittiyameva. Senā vā paṭisenāya ruddhā hotīti yathā sañcāro chijjati; evaṃ ruddhā hoti. Palibuddhoti verikena vā issarena vā ruddho. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Senāvāsasikkhāpadaṃ navamaṃ.

  1. Uyyodhikasikkhāpadavaṇṇanā

  2. Dasame – uggantvā uggantvā ettha yujjhantīti uyyodhikaṃ; sampahāraṭṭhānassetaṃ adhivacanaṃ. Balassa aggaṃ jānanti etthāti balaggaṃ; balagaṇanaṭṭhānanti attho. Senāya viyūhaṃ senābyūhaṃ; senānivesassetaṃ adhivacanaṃ. Tayo hatthī pacchimaṃ hatthānīkanti yo pubbe vutto dvādasapuriso hatthīti tena hatthinā tayo hatthī. Sesesupi eseva nayo. Sesaṃ uyyuttasenāsikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Uyyodhikasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena acelakavaggo pañcamo.

  1. Surāpānavaggo

  2. Surāpānasikkhāpadavaṇṇanā

  3. Surāpānavaggassa paṭhamasikkhāpade – bhaddavatikāti eko gāmo, so bhaddikāya vatiyā samannāgatattā etaṃ nāma labhi. Pathāvinoti addhikā. Tejasā tejanti attano tejasā ānubhāvena nāgassa tejaṃ. Kāpotikāti kapotapādasamavaṇṇarattobhāsā. Pasannāti surāmaṇḍassetaṃ adhivacanaṃ. Ananucchaviyaṃ bhikkhave sāgatassāti pañcābhiññassa sato majjapānaṃ nāma na anucchaviyanti vuttaṃ hoti.

328.Pupphāsavo nāma madhukapupphādīnaṃ rasena kato. Phalāsavo nāma muddikaphalādīni madditvā tesaṃ rasena kato. Madhvāsavo nāma muddikānaṃ jātirasena kato; makkhikamadhunāpi kariyatīti vadanti. Guḷāsavo nāma ucchurasādīhi kariyati. Surā nāma piṭṭhakiṇṇapakkhittā; nāḷikerādīnampi rasena katā surātveva saṅkhyaṃ gacchati, tassāyeva kiṇṇapakkhittāya maṇḍe gahite merayotveva saṅkhyaṃ gacchatīti vadanti. Antamaso kusaggenapi pivatīti etaṃ suraṃ vā merayaṃ vā bījato paṭṭhāya kusaggena pivatopi pācittiyanti attho. Ekena pana payogena bahumpi pivantassa ekā āpatti. Vicchinditvā vicchinditvā pivato payogagaṇanāya āpattiyo.

329.Amajjañca hoti majjavaṇṇaṃ majjagandhaṃ majjarasanti loṇasovīrakaṃ vā suttaṃ vā hoti. Sūpasampāketi vāsagāhāpanatthaṃ īsakaṃ majjaṃ pakkhipitvā sūpaṃ pacanti, tasmiṃ anāpatti. Maṃsasampākepi eseva nayo. Telaṃ pana vātabhesajjatthaṃ majjena saddhiṃ pacanti, tasmimpi anatikkhittamajjeyeva anāpatti, yaṃ pana atikkhittamajjaṃ hoti, ettha majjassa vaṇṇagandharasā paññāyanti, tasmiṃ āpattiyeva. Amajjaṃ ariṭṭhanti yo ariṭṭho majjaṃ na hoti, tasmiṃ anāpatti. Āmalakādīnaṃyeva kira rasena ariṭṭhaṃ karonti, so majjavaṇṇagandharasoyeva hoti, na ca majjaṃ; taṃ sandhāyetaṃ vuttaṃ. Yo pana sambhārapakkhitto, so majjaṃ hoti, bījato paṭṭhāya na vaṭṭati. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ akusalacittaṃ, tivedananti. Vatthuajānanatāya cettha acittakatā veditabbā, akusaleneva pātabbatāya lokavajjatāti.

Surāpānasikkhāpadaṃ paṭhamaṃ.

  1. Aṅgulipatodakasikkhāpadavaṇṇanā

  2. Dutiye – aṅgulipatodakenāti aṅgulīhi upakacchakādighaṭṭanaṃ vuccati. Uttasantoti atihāsena kilamanto. Anassāsakoti upacchinnaassāsapassāsasañcāro hutvā. Anupasampannaṃ kāyena kāyanti ettha bhikkhunīpi anupasampannaṭṭhāne ṭhitā, tampi khiḍḍādhippāyena phusantassa dukkaṭaṃ. Sesamettha uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

Aṅgulipatodakasikkhāpadaṃ dutiyaṃ.

  1. Hasadhammasikkhāpadavaṇṇanā

  2. Tatiye – appakataññunoti yaṃ bhagavatā pakataṃ paññattaṃ, taṃ na jānantīti attho.

336.Udake hasadhammeti udakakīḷikā vuccati. Uparigopphaketi gopphakānaṃ uparibhāgappamāṇe. Hasādhippāyoti kīḷādhippāyo. Nimujjati vātiādīsu nimujjanatthāya orohantassa padavāre padavāre dukkaṭaṃ. Nimujjanummujjanesu payoge payoge pācittiyaṃ. Nimujjitvā antoudakeyeva gacchantassa hatthavārapadavāresu sabbattha pācittiyaṃ. Palavatīti tarati. Hatthehi tarantassa hatthavāre hatthavāre pācittiyaṃ. Pādesupi eseva nayo. Yena yena aṅgena tarati, tassa tassa payoge payoge pācittiyaṃ. Tīrato vā rukkhato vā udake patati, pācittiyameva. Nāvāya kīḷatīti phiyārittādīhi nāvaṃ pājento vā tīre ussārento vā nāvāya kīḷati, dukkaṭaṃ.

Hatthena vātiādīsupi payoge payoge dukkaṭaṃ. Keci hatthena udake khittāya kathalāya patanuppatanavāresu dukkaṭaṃ vadanti, taṃ na gahetabbaṃ. Tattha hi ekapayogattā ekameva dukkaṭaṃ, apica uparigopphake vuttāni ummujjanādīni ṭhapetvā aññena yena kenaci ākārena udakaṃ otaritvā vā anotaritvā vā yattha katthaci ṭhitaṃ udakaṃ antamaso binduṃ gahetvā khipanakīḷāyapi kīḷantassa dukkaṭameva, atthajotakaṃ pana akkharaṃ likhituṃ vaṭṭati, ayamettha vinicchayo. Sesamettha uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Hasadhammasikkhāpadaṃ tatiyaṃ.

  1. Anādariyasikkhāpadavaṇṇanā

  2. Catutthe – kathāyaṃ nasseyyāti kathaṃ ayaṃ dhammo tanti paveṇī nasseyya. Taṃ vā na sikkhitukāmoti yena paññattena vuccati, taṃ paññattaṃ na sikkhitukāmo. Apaññattenāti sutte vā abhidhamme vā āgatena.

344.Evaṃamhākaṃ ācariyānaṃ uggahoti ettha gārayho ācariyuggaho na gahetabbo; paveṇiyā āgato ācariyuggahova gahetabbo. Kurundiyaṃ pana 『『lokavajje ācariyuggaho na vaṭṭati, paṇṇattivajje pana vaṭṭatī』』ti vuttaṃ. Mahāpaccariyaṃ 『『suttaṃ suttānulomañca uggahitakānaṃyeva ācariyānaṃ uggaho pamāṇaṃ, ajānantānaṃ kathā appamāṇanti vuttaṃ. Taṃ sabbaṃ paveṇiyā āgatesamodhānaṃ gacchati. Sesaṃ uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Anādariyasikkhāpadaṃ catutthaṃ.

  1. Bhiṃsāpanasikkhāpadavaṇṇanā

  2. Pañcame – rūpūpahārādayo manussaviggahe vuttanayeneva veditabbā. Sesaṃ uttānameva. Samuṭṭhānādīni anādariyasadisānevāti.

Bhiṃsāpanasikkhāpadaṃ pañcamaṃ.

  1. Jotisikkhāpadavaṇṇanā

  2. Chaṭṭhe – bhaggāti janapadassa nāmaṃ. Saṃsumāragiranti nagarassa. Bhesakaḷāvananti tannissitavanassa. Taṃ pana migānaṃ phāsuvihāratthāya dinnattā migadāyoti vuccati. Samādahitvāti jāletvā. Paripātesīti anubandhi.

352.Padīpepīti padīpujjalanepi. Jotikepīti pattapacanasedakammādīsu jotikaraṇe. Tathārūpapaccayāti padīpādipaccayā.

354-5.Sayaṃ samādahatīti ettha jotiṃ samādahitukāmatāya araṇisaṇṭhapanato paṭṭhāya yāva jālā na uṭṭhahati, tāva sabbapayogesu dukkaṭaṃ. Paṭilātaṃ ukkhipatīti dayhamānaṃ alātaṃ patitaṃ ukkhipati, puna yathāṭhāne ṭhapetīti attho. Evaṃ avijjhātaṃ ukkhipitvā pakkhipantasseva dukkaṭaṃ, vijjhātaṃ puna jālāpentassa pācittiyameva.

356.Tathārūpapaccayāti ṭhapetvā padīpādīni aññenapi tathārūpena paccayena samādahantassa anāpatti. Āpadāsūti duṭṭhavāḷamigaamanussehi upaddavo hoti, tattha samādahantassāpi anāpatti. Sesaṃ uttānamevāti. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Jotisikkhāpadaṃ chaṭṭhaṃ.

  1. Nahānasikkhāpadavaṇṇanā

  2. Sattame – cuṇṇena vā mattikāya vāti ettha cuṇṇamattikānaṃ abhisaṅkharaṇakālato paṭṭhāya sabbapayogesu dukkaṭaṃ.

366.Pāraṃ gacchanto nhāyatīti ettha sukkhāya nadiyā vālikaṃ ukkiritvā kataāvāṭakesupi nhāyituṃ vaṭṭati. Āpadāsūti bhamarādīhi anubaddhassa udake nimujjituṃ vaṭṭatīti. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Nahānasikkhāpadaṃ sattamaṃ.

  1. Dubbaṇṇakaraṇasikkhāpadavaṇṇanā

368-9. Aṭṭhame – navaṃ pana bhikkhunā cīvaralābhenāti ettha alabhīti labho; labhoyeva lābho. Kiṃ alabhi? Cīvaraṃ. Kīdisaṃ? Navaṃ. Iti 『『navacīvaralābhenā』』ti vattabbe anunāsikalopaṃ akatvā 『『navacīvaralābhenā』』ti vuttaṃ; paṭiladdhanavacīvarenāti attho. Majjhe ṭhitapadadvaye panāti nipāto. Bhikkhunāti yena laddhaṃ tassa nidassanaṃ. Padabhājane pana byañjanaṃ anādiyitvā yaṃ laddhaṃ taṃ dassetuṃ 『『cīvaraṃ nāma channaṃ cīvarāna』』ntiādi vuttaṃ. Cīvaranti ettha yaṃ nivāsetuṃ vā pārupituṃ vā sakkā hoti, tadeva veditabbaṃ. Teneva 『『vikappanupagapacchima』』nti na vuttaṃ. Kaṃsanīlanti cammakāranīlaṃ. Mahāpaccariyaṃ pana 『『ayomalaṃ lohamalaṃ etaṃ kaṃsanīlaṃ nāmā』』ti vuttaṃ. Palāsanīlanti yo koci nīlavaṇṇo paṇṇaraso. Dubbaṇṇakaraṇaṃ ādātabbanti etaṃ kappabinduṃ sandhāya vuttaṃ; na nīlādīhi sakalacīvarassa dubbaṇṇakaraṇaṃ. Tañca pana kappaṃ ādiyantena cīvaraṃ rajitvā catūsu vā koṇesu tīsu vā dvīsu vā ekasmiṃ vā koṇe morassa akkhimaṇḍalamattaṃ vā maṅkulapiṭṭhimattaṃ vā ādātabbaṃ. Mahāpaccariyaṃ 『『patte vā gaṇṭhiyaṃ vā na vaṭṭatī』』ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『vaṭṭatiyevā』』ti vuttaṃ. Pāḷikappakaṇṇikakappādayo pana sabbattha paṭisiddhā, tasmā ṭhapetvā ekaṃ vaṭṭabinduṃ aññena kenacipi vikārena kappo na kātabbo.

371.Aggaḷetiādīsu etāni aggaḷādīni kappakatacīvare pacchā āropetvā kappakaraṇakiccaṃ natthi. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ; kāyakammaṃ, ticittaṃ, tivedananti.

Dubbaṇṇakaraṇasikkhāpadaṃ aṭṭhamaṃ.

  1. Vikappanasikkhāpadavaṇṇanā

  2. Navame – tassa vā adinnanti cīvarasāmikassa 『『paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī』』ti evaṃ vatvā adinnaṃ. Tassa vā avissasantoti yena vinayakammaṃ kataṃ, tassa avissāsena vā. Tena pana dinnaṃ vā tassa vissāsena vā paribhuñjantassa anāpatti. Sesamettha tiṃsakavaṇṇanāyaṃ vuttanayattā uttānamevāti. Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Vikappanasikkhāpadaṃ navamaṃ.

  1. Cīvarāpanidhānasikkhāpadavaṇṇanā

377-81. Dasame – apanidhentīti apanetvā nidhenti. Hasāpekkhoti hasādhippāyo. Aññaṃ parikkhāranti pāḷiyā anāgataṃ pattatthavikādiṃ. Dhammiṃ kathaṃ katvāti 『『samaṇena nāma anihitaparikkhārena bhavituṃ na vaṭṭatī』』ti evaṃ dhammakathaṃ kathetvā dassāmīti nikkhipato anāpatti. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Cīvarāpanidhānasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena surāpānavaggo chaṭṭho.

  1. Sappāṇakavaggo

  2. Sañciccapāṇasikkhāpadavaṇṇanā

  3. Sappāṇakavaggassa paṭhamasikkhāpade – issāso hotīti gihikāle dhanuggahācariyo hoti. Jīvitā voropitāti jīvitā viyojitā.

Sikkhāpadepi voropeyyāti viyojeyya. Yasmā pana vohāramattamevetaṃ; na hettha kiñci viyojite sīsālaṅkāre sīsaṃ viya jīvitā voropite pāṇepi jīvitaṃ nāma visuṃ tiṭṭhati, aññadatthu antaradhānameva gacchati, tasmā tamatthaṃ dassetuṃ padabhājane 『『jīvitindriyaṃ upacchindatī』』tiādi vuttaṃ. Imasmiñca sikkhāpade tiracchānagatoyeva 『『pāṇo』』ti veditabbo. Taṃ khuddakampi mahantampi mārentassa āpattinānākaraṇaṃ natthi. Mahante pana upakkamamahantattā akusalamahattaṃ hoti. Pāṇe pāṇasaññīti antamaso mañcapīṭhaṃ sodhento maṅgulabījakepi pāṇasaññī nikkāruṇikatāya taṃ bhindanto apaneti, pācittiyaṃ. Tasmā evarūpesu ṭhānesu kāruññaṃ upaṭṭhapetvā appamattena vattaṃ kātabbaṃ. Sesaṃ manussaviggahe vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Sañciccapāṇasikkhāpadaṃ paṭhamaṃ.

  1. Sappāṇakasikkhāpadavaṇṇanā

  2. Dutiye – sappāṇakanti ye pāṇakā paribhogena maranti, tehi pāṇakehi sappāṇakaṃ, tādisañhi jānaṃ paribhuñjato payoge payoge pācittiyaṃ. Pattapūrampi avicchinditvā ekapayogena pivato ekā āpatti. Tādisena udakena sāmisaṃ pattaṃ āviñchitvā dhovatopi tādise udake uṇhayāgupattaṃ nibbāpayatopi taṃ udakaṃ hatthena vā uḷuṅkena vā gahetvā nhāyatopi payoge payoge pācittiyaṃ. Udakasoṇḍiṃ vā pokkharaṇiṃ vā pavisitvā bahinikkhamanatthāya vīciṃ uṭṭhāpayatopi. Soṇḍiṃ vā pokkharaṇiṃ vā sodhentehi tato gahitaudakaṃ udakeyeva āsiñcitabbaṃ. Samīpamhi udake asati kappiyaudakassa aṭṭha vā dasa vā ghaṭe udakasaṇṭhānakappadese āsiñcitvā tattha āsiñcitabbaṃ. 『『Pavaṭṭitvā udake patissatī』』ti uṇhapāsāṇe udakaṃ nāsiñcitabbaṃ. Kappiyaudakena pana pāsāṇaṃ nibbāpetvā āsiñcituṃ vaṭṭati. Sesamettha uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ,

Vacīkammaṃ, ticittaṃ, tivedananti. Ettha ca paṭaṅgapāṇakānaṃ patanaṃ ñatvāpi suddhacittatāya dīpajālane viya sappāṇakabhāvaṃ ñatvāpi udakasaññāya paribhuñjitabbato paṇṇattivajjatā veditabbāti.

Sappāṇakasikkhāpadaṃ dutiyaṃ.

  1. Ukkoṭanasikkhāpadavaṇṇanā

  2. Tatiyasikkhāpade – ukkoṭentīti tassa tassa bhikkhuno santikaṃ gantvā 『『akataṃ kamma』』ntiādīni vadantā uccālenti; yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na denti.

393.Yathādhammanti yo yassa adhikaraṇassa vūpasamanāya dhammo vutto, teneva dhammenāti attho. Nihatādhikaraṇanti nihataṃ adhikaraṇaṃ; satthārā vuttadhammeneva vūpasamitaṃ adhikaraṇanti attho.

395.Dhammakamme dhammakammasaññīti yena kammena taṃ adhikaraṇaṃ vūpasamitaṃ, tañce dhammakammaṃ hoti, tasmiṃ dhammakamme ayampi dhammakammasaññī hutvā yadi ukkoṭeti, pācittiyaṃ āpajjatīti attho. Etena nayena sesapadānipi veditabbāni. Ayamettha saṅkhepo, vitthāro pana 『『imesaṃ catunnaṃ adhikaraṇānaṃ kati ukkoṭanā』』tiādinā nayena parivāre vutto. Aṭṭhakathāsu taṃ sabbaṃ āharitvā tassevattho vaṇṇito. Mayaṃ pana taṃ tattheva vaṇṇayissāma. Idha āharitvā vaṇṇiyamāne hi suṭṭhutaraṃ sammoho bhaveyyāti na vaṇṇayimha. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Ukkoṭanasikkhāpadaṃ tatiyaṃ.

  1. Duṭṭhullasikkhāpadavaṇṇanā

  2. Catutthe – duṭṭhullā nāma āpattīti ettha cattāri pārājikāni atthuddhāravasena dassitāni, saṅghādisesāpatti pana adhippetā, taṃ chādentassa pācittiyaṃ. Dhuraṃ nikkhittamatteti dhure nikkhittamatte. Sacepi dhuraṃ nikkhipitvā pacchā āroceti, na rakkhati; dhuraṃ nikkhittamatteyeva pācittiyanti vuttaṃ hoti. Sace pana evaṃ dhuraṃ nikkhipitvā paṭicchādanatthameva aññassa āroceti, sopi aññassāti etenupāyena samaṇasatampi samaṇasahassampi āpattiṃ āpajjatiyeva tāva, yāva koṭi na chijjati. Kadā pana koṭi chijjatīti? Mahāsumatthero tāva vadati – 『『āpattiṃ āpanno ekassa āroceti, so paṭinivattitvā tasseva āroceti; evaṃ koṭi chijjatī』』ti. Mahāpadumatthero panāha – 『『ayañhi vatthupuggaloyeva. Āpattiṃ āpanno pana ekassa bhikkhuno āroceti, ayaṃ aññassa āroceti, so paṭinivattitvā yenassa ārocitaṃ, tasseva āroceti; evaṃ tatiyena puggalena dutiyassa ārocite koṭi chinnā hotī』』ti.

400.Aduṭṭhullaṃ āpattinti avasese pañcāpattikkhandhe. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāma. Sesamettha uttānamevāti. Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ , dukkhavedananti.

Duṭṭhullasikkhāpadaṃ catutthaṃ.

  1. Ūnavīsativassasikkhāpadavaṇṇanā

  2. Pañcamasikkhāpade – aṅguliyo dukkhā bhavissantīti akkharāni likhantassa aṅguliyo dukkhā bhavissantīti cintesuṃ. Urassa dukkhoti gaṇanaṃ sikkhantena bahuṃ cintetabbaṃ hoti, tenassa uro dukkho bhavissatīti maññiṃsu. Akkhīni dukkhā bhavissantīti rūpasuttaṃ sikkhantena kahāpaṇā parivattetvā parivattetvā passitabbā honti, tenassa akkhīni dukkhāni bhavissantīti maññiṃsu. Ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikāyo. Dukkhānanti dukkhamānaṃ. Tibbānanti bahalānaṃ. Kharānanti tikhiṇānaṃ. Kaṭukānanti pharusānaṃ; amanāpatāya vā kaṭukarasasadisānaṃ. Asātānanti amadhurānaṃ. Pāṇaharānanti jīvitaharānaṃ.

404.Sīmaṃ sammannatīti navaṃ sīmaṃ bandhati. Kurundiyaṃ pana udakukkhepaparicchindanepi dukkaṭaṃ vuttaṃ. Paripuṇṇavīsativassoti paṭisandhiggahaṇato paṭṭhāya paripuṇṇavīsativasso; gabbhavīsopi hi paripuṇṇavīsativassotveva saṅkhye gacchati. Yathāha –

『『Tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno hoti. Atha kho āyasmato kumārakassapassa etadahosi – 『bhagavatā paññattaṃ, na ūnavīsativasso puggalo upasampādetabboti. Ahañcamhi gabbhavīso upasampanno. Upasampanno nukhomhi, nanu kho upasampanno』ti. Bhagavato etamatthaṃ ārocesuṃ. Yaṃ bhikkhave mātukucchimhi paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ tadupādāya sāvassa jāti. Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetu』』nti (mahāva. 124).

Tattha yo dvādasamāse mātukucchismiṃ vasitvā mahāpavāraṇāya jāto, so tato paṭṭhāya yāva ekūnavīsatime vasse mahāpavāraṇā, taṃ atikkamitvā pāṭipade upasampādetabbo. Etenupāyena hāyanavaḍḍhanaṃ veditabbaṃ.

Porāṇakattherā pana ekūnavīsativassaṃ sāmaṇeraṃ nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipadadivase upasampādenti, taṃ kasmāti? Vuccate – ekasmiṃ vasse cha cātuddasikauposathā honti. Iti vīsatiyā vassesu cattāro māsā parihāyanti. Rājāno tatiye tatiye vasse vassaṃ ukkaḍḍhanti. Iti aṭṭhārasasu vassesu cha māsā vaḍḍhanti, tato uposathavasena parihīne cattāro māse apanetvā dve māsā avasesā honti, te dve māse gahetvā vīsativassāni paripuṇṇāni hontīti nikkaṅkhā hutvā nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipade upasampādenti. Ettha pana yo pavāretvā vīsativasso bhavissati, taṃ sandhāya 『『ekūnavīsativassa』』nti vuttaṃ. Tasmā yo mātukucchismiṃ dvādasamāse vasi, so ekavīsativasso hoti. Yo sattamāse vasi, so sattamāsādhikavīsativasso. Chamāsajāto pana na jīvati.

406.Anāpatti ūnavīsativassaṃ paripuṇṇavīsativassasaññīti ettha kiñcāpi upasampādentassa anāpatti, puggalo pana anupasampannova hoti. Sace pana so dasavassaccayena aññaṃ upasampādeti, tañce muñcitvā gaṇo pūrati, sūpasampanno. Sopi ca yāva na jānāti, tāvassa neva saggantarāyo na mokkhantarāyo, ñatvā pana puna upasampajjitabbaṃ. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ,

Vacīkammaṃ, ticittaṃ, tivedananti.

Ūnavīsativassasikkhāpadaṃ pañcamaṃ.

  1. Theyyasatthasikkhāpadavaṇṇanā

  2. Chaṭṭhe – paṭiyālokanti sūriyālokassa paṭimukhaṃ; pacchimadisanti attho. Kammiyāti suṅkaṭṭhāne kammikā.

409.Rājānaṃ vā theyyaṃ gacchantīti rājānaṃ vā thenetvā vañcetvā rañño santakaṃ kiñci gahetvā idāni na tassa dassāmāti gacchanti.

411.Visaṅketenāti kālavisaṅketena divasavisaṅketena ca gacchato anāpatti. Maggavisaṅketena pana aṭavivisaṅketena vā āpattiyeva. Sesamettha bhikkhunivagge vuttanayattā uttānatthameva. Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Theyyasatthasikkhāpadaṃ chaṭṭhaṃ.

  1. Saṃvidhānasikkhāpadavaṇṇanā

  2. Sattame – padhūpento nisīdīti pajjhāyanto attānaṃyeva paribhāsanto nisīdi. Nāyyo so bhikkhu maṃ nippātesīti ayyo ayaṃ bhikkhu maṃ na nikkhāmesi; na maṃ gahetvā agamāsīti attho. Sesamettha bhikkhuniyā saddhiṃ saṃvidhānasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Saṃvidhānasikkhāpadaṃ sattamaṃ.

  1. Ariṭṭhasikkhāpadavaṇṇanā

  2. Aṭṭhame – gaddhe bādhayiṃsūti gaddhabādhino; gaddhabādhino pubbapurisā assāti gaddhabādhipubbo, tassa gaddhabādhipubbassa gijjhaghātakakulappasutassāti attho.

Saggamokkhānaṃ antarāyaṃ karontīti antarāyikā. Te kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Tattha pañcānantariyakammā kammantarāyikā nāma. Tathā bhikkhunīdūsakakammaṃ, taṃ pana mokkhasseva antarāyaṃ karoti, na saggassa. Niyatamicchādiṭṭhidhammā kilesantarāyikā nāma. Paṇḍakatiracchānagataubhatobyañjanakānaṃ paṭisandhidhammā vipākantarāyikā nāma. Ariyūpavādā upavādantarāyikā nāma, te pana yāva ariye na khamāpenti tāvadeva, na tato paraṃ. Sañcicca āpannā āpattiyo āṇāvītikkamantarāyikā nāma, tāpi yāva bhikkhubhāvaṃ vā paṭijānāti, na vuṭṭhāti vā na deseti vā tāvadeva, na tato paraṃ.

Tatrāyaṃ bhikkhu bahussuto dhammakathiko sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi – 『『ime āgārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti, bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti…pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati. Kasmā itthirūpā…pe… itthiphoṭṭhabbā eva na vaṭṭanti, etepi vaṭṭantī』』ti. Evaṃ rasena rasaṃ saṃsanditvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya sāsapena saddhiṃ sineruṃ upasaṃharanto viya pāpakaṃ diṭṭhigataṃ uppādetvā 『『kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso』』ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto bhabbapuggalānaṃ āsaṃ chindanto jinassa āṇācakke pahāramadāsi. Tenāha – 『『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī』』tiādi.

Aṭṭhikaṅkalūpamātiādimhi aṭṭhikaṅkalūpamā appassādaṭṭhena. Maṃsapesūpamā bahusādhāraṇaṭṭhena. Tiṇukkūpamā anudahanaṭṭhena. Aṅgārakāsūpamā mahābhitāpanaṭṭhena. Supinakūpamā ittarapaccupaṭṭhānaṭṭhena. Yācitakūpamā tāvakālikaṭṭhena. Rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena. Asisūnūpamā adhikuṭṭanaṭṭhena. Sattisūlūpamā vinivijjhanaṭṭhena. Sappasirūpamā sāsaṅkasappaṭibhayaṭṭhenāti ayamettha saṅkhepo. Vitthāro pana papañcasūdaniyaṃ majjhimaṭṭhakathāyaṃ (ma. ni. 1.234 ādayo; 2.42 ādayo) gahetabbo. Evaṃ byākhoti evaṃ viya kho. Sesamettha pubbe vuttanayattā uttānameva.

Samanubhāsanasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Ariṭṭhasikkhāpadaṃ aṭṭhamaṃ.

  1. Ukkhittasambhogasikkhāpadavaṇṇanā

424-5. Navame – akaṭānudhammenāti anudhammo vuccati āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā dhammena vinayena satthusāsanena ukkhittakassa anulomavattaṃ disvā katā osāraṇā; so osāraṇasaṅkhāto anudhammo yassa na kato, ayaṃ akaṭānudhammo nāma, tādisena saddhinti attho. Tenevassa padabhājane 『『akaṭānudhammo nāma ukkhitto anosārito』』ti vuttaṃ.

Deti vā paṭiggaṇhāti vāti ekapayogena bahumpi dadato vā gaṇhato vā ekaṃ pācittiyaṃ. Vicchinditvā vicchinditvā dentassa ca gaṇhantassa ca payogagaṇanāya pācittiyāni . Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Ukkhittasambhogasikkhāpadaṃ navamaṃ.

  1. Kaṇṭakasikkhāpadavaṇṇanā

  2. Dasame – diṭṭhigataṃ uppannanti ariṭṭhassa viya etassāpi ayoniso ummujjantassa uppannaṃ. Nāsetūti ettha tividhā nāsanā – saṃvāsanāsanā, liṅganāsanā, daṇḍakammanāsanāti. Tattha āpattiyā adassanādīsu ukkhepanā saṃvāsanāsanā nāma. 『『Dūsako nāsetabbo (pārā. 66) mettiyaṃ bhikkhuniṃ nāsethā』』ti (pārā. 384) ayaṃ liṅganāsanā nāma. 『『Ajjatagge te āvuso samaṇuddesa na ceva so bhagavā satthā apadisitabbo』』ti ayaṃ daṇḍakammanāsanā nāma. Ayaṃ idha adhippetā. Tenāha – 『『evañca pana bhikkhave nāsetabbo…pe… vinassā』』ti. Tattha carāti gaccha. Pireti para amāmaka. Vinassāti nassa; yattha te na passāma, tattha gacchāti.

429.Upalāpeyyāti saṅgaṇheyya. Upaṭṭhāpeyyāti tena attano upaṭṭhānaṃ kārāpeyya. Sesaṃ ariṭṭhasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Kaṇṭakasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena sappāṇakavaggo sattamo.

  1. Sahadhammikavaggo

  2. Sahadhammikasikkhāpadavaṇṇanā

  3. Sahadhammikavaggassa paṭhamasikkhāpade – etasmiṃ sikkhāpadeti etasmiṃ sikkhāpade yaṃ vuttaṃ, taṃ na tāva sikkhissāmi. Āpatti pācittiyassāti ettha pana vācāya vācāya āpatti veditabbā. Sikkhamānena bhikkhave bhikkhunāti ovādaṃ sirasā sampaṭicchitvā sikkhitukāmeneva hutvā ājānitabbañceva pucchitabbañca upaparikkhitabbañca. Sesamettha dubbacasikkhāpade vuttanayeneva padatthato veditabbaṃ. Vinicchayato uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Sahadhammikasikkhāpadaṃ paṭhamaṃ.

  1. Vilekhanasikkhāpadavaṇṇanā

  2. Dutiye – vinayakathaṃ kathetīti vinayakathā nāma kappiyākappiyaāpattānāpattisaṃvarapahānapaṭisaṃyuttakathā, taṃ katheti. Vinayassa vaṇṇaṃ bhāsatīti vinayassa vaṇṇo nāma pañcannampi sattannampi āpattikkhandhānaṃ vasena mātikaṃ nikkhipitvā padabhājanena vaṇṇanā, taṃ bhāsati. Vinayapariyattiyā vaṇṇaṃ bhāsatīti vinayaṃ pariyāpuṇantānaṃ vinayapariyattimūlakaṃ vaṇṇaṃ guṇaṃ ānisaṃsaṃ bhāsati. Vinayadharo hi vinayapariyattimūlake pañcānisaṃse chānisaṃse sattānisaṃse aṭṭhānisaṃse navānisaṃse dasānisaṃse ekādasānisaṃse ca labhati te sabbe bhāsatīti attho. Katame pañcānisaṃse labhatīti? Attano sīlakkhandhasuguttiādike . Vuttañhetaṃ –

『『Pañcime, bhikkhave, ānisaṃsā vinayadhare puggale – attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṃ paṭisaraṇaṃ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṃ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hotī』』ti (pari. 325).

Kathamassa attano sīlakkhandho sugutto hoti surakkhito? Idhekacco bhikkhu āpattiṃ āpajjanto chahākārehi āpajjati – alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosāti.

Kathaṃ alajjitāya āpattiṃ āpajjati? Akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ karoti. Vuttampi cetaṃ –

『『Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;

Agatigamanañca gacchati, ediso vuccati alajjipuggalo』』ti. (pari. 359);

Kathaṃ aññāṇatāya āpajjati? Aññāṇapuggalo hi mando momūho kattabbākattabbaṃ ajānanto akattabbaṃ karoti, kattabbaṃ virādheti; evaṃ aññāṇatāya āpajjati.

Kathaṃ kukkuccapakatatāya āpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vinayadharaṃ pucchitvā kappiyañce kattabbaṃ siyā, akappiyañce na kattabbaṃ, ayaṃ pana 『『vaṭṭatī』』ti madditvā vītikkamatiyeva; evaṃ kukkuccapakatatāya āpajjati.

Kathaṃ akappiye kappiyasaññitāya āpajjati? Acchamaṃsaṃ sūkaramaṃsanti khādati, dīpimaṃsaṃ migamaṃsanti khādati, akappiyabhojanaṃ kappiyabhojananti bhuñjati, vikāle kālasaññāya bhuñjati, akappiyapānakaṃ kappiyapānakanti pivati; evaṃ akappiye kappiyasaññitāya āpajjati.

Kathaṃ kappiye akappiyasaññitāya āpajjati? Sūkaramaṃsaṃ acchamaṃsanti khādati, migamaṃsaṃ dīpimaṃsanti khādati, kappiyabhojanaṃ akappiyabhojananti bhuñjati, kāle vikālasaññāya bhuñjati, kappiyapānakaṃ akappiyapānakanti pivati; evaṃ kappiye akappiyasaññitāya āpajjati.

Kathaṃ satisammosāya āpajjati? Sahaseyyacīvaravippavāsabhesajjacīvarakālātikkamanapaccayā āpattiñca satisammosāya āpajjati; evamidhekacco bhikkhu imehi chahākārehi āpattiṃ āpajjati.

Vinayadharo pana imehi chahākārehi āpattiṃ nāpajjati. Kathaṃ lajjitāya nāpajjati? So hi 『『passatha bho, ayaṃ kappiyākappiyaṃ jānantoyeva paṇṇattivītikkamaṃ karotī』』ti imaṃ parūpavādaṃ rakkhantopi nāpajjati; evaṃ lajjitāya nāpajjati. Sahasā āpannampi desanāgāminiṃ desetvā vuṭṭhānagāminiyā vuṭṭhahitvā suddhante patiṭṭhāti. Tato –

『『Sañcicca āpattiṃ na āpajjati, āpattiṃ na parigūhati;

Agatigamanañca na gacchati, ediso vuccati lajjipuggalo』』ti. (pari. 359)

Imasmiṃ lajjibhāve patiṭṭhitova hoti.

Kathaṃ ñāṇatāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā kappiyameva karoti, akappiyaṃ na karoti; evaṃ ñāṇatāya nāpajjati.

Kathaṃ akukkuccapakatatāya nāpajjati? So hi kappiyākappiyaṃ nissāya kukkucce uppanne vatthuṃ oloketvā mātikaṃ padabhājanaṃ antarāpattiṃ āpattiṃ anāpattiñca oloketvā kappiyañce hoti karoti, akappiyañce na karoti; evaṃ akukkuccapakatatāya nāpajjati.

Kathaṃ akappiyādisaññitāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā akappiye kappiyasaññī na hoti, kappiye akappiyasaññī na hoti; suppatiṭṭhitā cassa sati hoti, adhiṭṭhātabbaṃ adhiṭṭheti, vikappetabbaṃ vikappeti. Iti imehi chahākārehi āpattiṃ nāpajjati. Āpattiṃ anāpajjanto akhaṇḍasīlo hoti parisuddhasīlo; evamassa attano sīlakkhandho sugutto hoti surakkhito.

Kathaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti? Tiroraṭṭhesu tirojanapadesu ca uppannakukkuccā bhikkhū 『『asukasmiṃ kira vihāre vinayadharo vasatī』』ti dūratopi tassa santikaṃ āgantvā kukkuccaṃ pucchanti, so tehi katassa kammassa vatthuṃ oloketvā āpattānāpattigarukalahukādibhedaṃ sallakkhetvā desanāgāminiṃ desāpetvā vuṭṭhānagāminiyā vuṭṭhāpetvā suddhante patiṭṭhāpeti; evaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti.

Visārado saṅghamajjhe voharatīti avinayadharassa hi saṅghamajjhe kathentassa bhayaṃ sārajjaṃ okkamati, vinayadharassa taṃ na hoti. Kasmā? 『『Evaṃ kathentassa doso hoti; evaṃ na doso』』ti ñatvā kathanato.

Paccatthike sahadhammena suniggahitaṃ niggaṇhātīti ettha dvidhā paccatthikā nāma – attapaccatthikā ca sāsanapaccatthikā ca. Tattha mettiyabhummajakā ca bhikkhū vaḍḍho ca licchavī amūlakena antimavatthunā codesuṃ, ime attapaccatthikā nāma. Ye vā panaññepi dussīlā pāpadhammā, sabbe te attapaccatthikā. Viparītadassanā pana ariṭṭhabhikkhukaṇṭakasāmaṇeravesālikavajjiputtakā parūpahāraaññāṇakaṅkhāparavitaraṇādivādā mahāsaṅghikādayo ca abuddhasāsanaṃ 『『buddhasāsana』』nti vatvā katapaggahā sāsanapaccatthikā nāma. Te sabbepi sahadhammena sakāraṇena vacanena yathā taṃ asaddhammaṃ patiṭṭhāpetuṃ na sakkonti, evaṃ suniggahitaṃ katvā niggaṇhāti.

Saddhammaṭṭhitiyāpaṭipanno hotīti ettha pana tividho saddhammo pariyattipaṭipattiadhigamavasena. Tattha tepiṭakaṃ buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaṅgaguṇā cuddasa khandhakavattāni dveasīti mahāvattānīti ayaṃ paṭipattisaddhammo nāma. Cattāro maggā ca phalāni cāti ayaṃ adhigamasaddhammo nāma.

Tattha keci therā 『『yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā』』ti (dī. ni. 2.216) iminā suttena 『『sāsanassa pariyatti mūla』』nti vadanti. Keci therā 『『ime ca subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā』』ti (dī. ni. 2.214) iminā suttena 『『sāsanassa paṭipattimūla』』nti vatvā 『『yāva pañca bhikkhū sammā paṭipannā saṃvijjanti, tāva sāsanaṃ ṭhitaṃ hotī』』ti āhaṃsu. Itare pana therā pariyattiyā antarahitāya suppaṭipannassapi dhammābhisamayo natthī』』ti āhaṃsu. Sace pañca bhikkhū cattāri pārājikāni rakkhaṇakā honti, te saddhe kulaputte pabbājetvā paccantime janapade upasampādetvā dasavaggaṃ gaṇaṃ pūretvā majjhime janapadepi upasampadaṃ karissanti, etenupāyena vīsativaggagaṇaṃ saṅghaṃ pūretvā attanopi abbhānakammaṃ katvā sāsanaṃ vuḍḍhiṃ virūḷhiṃ vepullaṃ gamayissanti. Evamayaṃ vinayadharo tividhassāpi saddhammassa ciraṭṭhitiyā paṭipanno hotīti evamayaṃ vinayadharo ime tāva pañcānisaṃse paṭilabhatīti veditabbo.

Katame cha ānisaṃse labhatīti? Tassādheyyo uposatho, pavāraṇā, saṅghakammaṃ, pabbajjā, upasampadā, nissayaṃ deti sāmaṇeraṃ upaṭṭhāpeti.

Ye ime cātuddasiko, pannarasiko, sāmaggiuposatho, saṅghe uposatho, gaṇe puggale uposatho, suttuddeso, pārisuddhi, adhiṭṭhānauposathoti nava uposathā, sabbe te vinayadharāyattā.

Yāpi ca imā cātuddasikā pannarasikā, sāmaggipavāraṇā, saṅghe pavāraṇā gaṇe puggale pavāraṇā, tevācikā, dvevācikā, samānavassikā pavāraṇāti nava pavāraṇāyo, tāpi vinayadharāyattā eva, tassa santakā, so tāsaṃ sāmī.

Yānipi imāni apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti cattāri saṅghakammāni, tāni vinayadharāyattāni.

Yāpi cāyaṃ upajjhāyena hutvā kulaputtānaṃ pabbajjā ca upasampadā ca kātabbā, ayampi vinayadharāyattāva. Na hi añño dvipiṭakadharopi etaṃ kātuṃ labhati. So eva nissayaṃ deti, sāmaṇeraṃ upaṭṭhāpeti. Añño neva nissayaṃ dātuṃ labhati, na sāmaṇeraṃ upaṭṭhāpetuṃ. Sāmaṇerūpaṭṭhānaṃ paccāsīsanto pana vinayadharassa santike upajjhaṃ gāhāpetvā vattapaṭipattiṃ sādituṃ labhati. Ettha ca nissayadānañceva sāmaṇerūpaṭṭhānañca ekamaṅgaṃ.

Iti imesu chasu ānisaṃsesu ekena saddhiṃ purimā pañca cha honti, dvīhi saddhiṃ satta, tīhi saddhiṃ aṭṭha, catūhi saddhiṃ nava, pañcahi saddhiṃ dasa, sabbehi petehi saddhiṃ ekādasāti evaṃ vinayadharo puggalo pañca cha satta aṭṭha nava dasa ekādasa ca ānisaṃse labhatīti veditabbo. Evaṃ bhagavā ime ānisaṃse dassento vinayapariyattiyā vaṇṇaṃ bhāsatīti veditabbo.

Ādissaādissāti punappunaṃ vavatthapetvā visuṃ visuṃ katvā. Āyasmato upālissa vaṇṇaṃ bhāsatīti vinayapariyattiṃ nissāya upālittherassa guṇaṃ bhāsati thometi pasaṃsati. Kasmā? Appeva nāma mama vaṇṇanaṃ sutvāpi bhikkhū upālissa santike vinayaṃ uggahetabbaṃ pariyāpuṇitabbaṃ maññeyyuṃ, evamidaṃ sāsanaṃ addhaniyaṃ bhavissati, pañcavassasahassāni pavattissatīti.

Tedha bahū bhikkhūti te imaṃ bhagavato vaṇṇanaṃ sutvā 『『ime kirānisaṃse neva suttantikā na ābhidhammikā labhantī』』ti yathāparikittitānisaṃsādhigame ussāhajātā bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṃ pariyāpuṇantīti ayamettha attho. Idhāti nipātamattameva.

439-40.Uddissamāneti ācariyena antevāsikassa uddissamāne, so pana yasmā ācariye attano ruciyā uddisante vā ācariyaṃ yācitvā antevāsikena uddisāpente vā yo naṃ dhāreti, tasmiṃ sajjhāyaṃ karonte vā uddissamāno nāma hoti, tasmā 『『uddisante vā uddisāpente vā sajjhāyaṃ vā karonte』』ti padabhājanaṃ vuttaṃ. Khuddānukhuddakehīti khuddakehi ca anukhuddakehi ca. Yāvadevāti tesaṃ saṃvattanamariyādaparicchedavacanaṃ. Idaṃ vuttaṃ hoti – etāni hi ye uddisanti, uddisāpenti sajjhāyanti vā, tesaṃ tāva saṃvattanti yāva 『『kappati nu kho, na kappati nu kho』』ti kukkuccasaṅkhāto vippaṭisāro vihesā vicikicchāsaṅkhāto manovilekho ca uppajjatiyeva. Atha vā yāvadevāti atisayavavatthāpanaṃ; tassa saṃvattantīti iminā sambandho, kukkuccāya vihesāya vilekhāya ativiya saṃvattantiyevāti vuttaṃ hoti. Upasampannassa vinayaṃ vivaṇṇetīti upasampannassa santike tassa tasmiṃ vimatiṃ uppādetukāmo vinayaṃ vivaṇṇeti nindati garahati. Sesamettha uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Vilekhanasikkhāpadaṃ dutiyaṃ.

  1. Mohanasikkhāpadavaṇṇanā

  2. Tatiye – anvaddhamāsanti anupaṭipāṭiyā addhamāse addhamāse; yasmā pana so uposathadivase uddisiyati, tasmā 『『anuposathika』』nti padabhājane vuttaṃ. Uddissamāneti uddisiyamāne . Yasmā pana so pātimokkhuddesake uddisante uddisiyamāno nāma hoti, tasmā 『『uddisante』』ti padabhājane vuttaṃ. Yañca tattha āpattiṃ āpannoti tasmiṃ anācāre ciṇṇe yaṃ āpattiṃ āpanno. Yathādhammo kāretabboti aññāṇena āpannattā tassā āpattiyā mokkho natthi, yathā pana dhammo ca vinayo ca ṭhito, tathā kāretabbo. Desanāgāminiñce āpanno hoti, desāpetabbo, vuṭṭhānagāminiñce, vuṭṭhāpetabboti attho. Sādhukanti suṭṭhu. Aṭṭhiṃkatvāti atthikabhāvaṃ katvā; atthiko hutvāti vuttaṃ hoti.

447.Dhammakammetiādīsu mohāropanakammaṃ adhippetaṃ. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Mohanasikkhāpadaṃ tatiyaṃ.

  1. Pahārasikkhāpadavaṇṇanā

  2. Catutthe – pahāraṃ dentīti 『『āvuso pīṭhakaṃ paññapetha, pādadhovanaṃ āharathā』』tiādīni vatvā tathā akarontānaṃ pahāraṃ denti.

451.Pahāraṃ deti āpatti pācittiyassāti ettha paharitukāmatāya pahāre dinne sacepi marati pācittiyameva. Pahārena hattho vā pādo vā bhijjati, sīsaṃ vā bhinnaṃ hoti, pācittiyameva. 『『Yathāyaṃ saṅghamajjhe na virocati, tathā naṃ karomī』』ti evaṃ virūpakaraṇādhippāyena kaṇṇaṃ vā nāsaṃ vā chindati, dukkaṭaṃ.

452.Anupasampannassāti gahaṭṭhassa vā pabbajitassa vā itthiyā vā purisassa vā antamaso tiracchānagatassāpi pahāraṃ deti, dukkaṭaṃ. Sace pana rattacitto itthiṃ paharati, saṅghādiseso.

453.Kenaciviheṭhiyamānoti manussena vā tiracchānagatena vā viheṭhiyamāno. Mokkhādhippāyoti tato attano mokkhaṃ patthayamāno. Pahāraṃ detīti kāyakāyapaṭibaddhanissaggiyānaṃ aññatarena pahāraṃ deti, anāpatti. Sacepi antarāmagge coraṃ vā paccatthikaṃ vā viheṭhetukāmaṃ disvā 『『upāsaka, ettheva tiṭṭha, mā āgamī』』ti vatvā vacanaṃ anādiyitvā āgacchantaṃ 『『gaccha re』』ti muggarena vā satthakena vā paharitvā yāti, so ce tena pahārena marati, anāpattiyeva. Vāḷamigesupi eseva nayo. Sesamettha uttānameva. Samuṭṭhānādīni panassa paṭhamapārājikasadisāni, idaṃ pana dukkhavedananti.

Pahārasikkhāpadaṃ catutthaṃ.

  1. Talasattikasikkhāpadavaṇṇanā

  2. Pañcame – talasattikaṃ uggirantīti pahāradānākāraṃ dassetvā kāyampi kāyapaṭibaddhampi uccārenti. Te pahārasamuccitā rodantīti te pahāraparicitā pubbepi laddhapahārattā idāni ca pahāraṃ dassantīti maññamānā rodantīti attho. 『『Pahārassa muccitā』』tipi sajjhāyanti, tattha 『『pahārassa bhītā』』ti attho.

457.Uggirati āpatti pācittiyassāti ettha sace uggiritvā viraddho pahāraṃ deti, avassaṃ dhāretuṃ asakkontassa pahāro sahasā patati, na paharitukāmatāya dinnattā dukkaṭaṃ. Tena pahārena hatthādīsu yaṃkiñci bhijjati, dukkaṭameva.

458.Mokkhādhippāyo talasattikaṃ uggiratīti ettha pubbe vuttesu vatthūsu purimanayeneva talasattikaṃ uggirantassa anāpatti. Sacepi virajjhitvā pahāraṃ deti, anāpattiyeva. Sesaṃ purimasadisameva saddhiṃ samuṭṭhānādīhīti.

Talasattikasikkhāpadaṃ pañcamaṃ.

  1. Amūlakasikkhāpadavaṇṇanā

  2. Chaṭṭhe – anuddhaṃsentīti te kira sayaṃ ākiṇṇadosattā 『『evaṃ bhikkhū amhe neva codessanti, na sāressantī』』ti attaparittāṇaṃ karontā paṭikacceva bhikkhū amūlakena saṅghādisesena codenti. Sesamettha terasakamhi amūlakasikkhāpade vuttanayattā uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Amūlakasikkhāpadaṃ chaṭṭhaṃ.

  1. Sañciccasikkhāpadavaṇṇanā

  2. Sattame – upadahantīti uppādenti. Kukkuccaṃ upadahati āpatti pācittiyassāti vācāya vācāya āpatti. Anupasampannassāti sāmaṇerassa . Mātugāmena saddhiṃ raho maññe tayā nisinnaṃ nipannaṃ bhuttaṃ pītaṃ, saṅghamajjhe idañcidañca katantiādinā nayena kukkuccaṃ upadahati, vācāya vācāya dukkaṭaṃ. Sesamettha uttānameva. Samuṭṭhānādīnipi amūlakasadisānevāti.

Sañciccasikkhāpadaṃ sattamaṃ.

  1. Upassutisikkhāpadavaṇṇanā

  2. Aṭṭhame – adhikaraṇajātānanti etehi bhaṇḍanādīhi uppannavivādādhikaraṇānaṃ. Upassutinti sutisamīpaṃ; yattha ṭhatvā sakkā hoti tesaṃ vacanaṃ sotuṃ, tatthāti attho. Gacchati āpatti dukkaṭassāti ettha padavāre padavāre dukkaṭaṃ. Mantentanti aññena saddhiṃ aññasmiṃ mantayamāne; 『『mantente』』ti vā pāṭho, ayamevattho.

473.Vūpasamissāmīti upasamaṃ gamissāmi, kalahaṃ na karissāmi. Attānaṃ parimocessāmīti mama akārakabhāvaṃ kathetvā attānaṃ mocessāmi. Sesamettha uttānameva.

Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, siyā kiriyaṃ sotukāmatāya gamanavasena, siyā akiriyaṃ ṭhitaṭṭhānaṃ āgantvā mantayamānānaṃ ajānāpanavasena, rūpiyaṃ aññavādakaṃ upassutīti imāni hi tīṇi sikkhāpadāni ekaparicchedāni, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Upassutisikkhāpadaṃ aṭṭhamaṃ.

  1. Kammapaṭibāhanasikkhāpadavaṇṇanā

  2. Navame – sace ca mayaṃ jāneyyāmāti sace mayaṃ jāneyyāma; cakāro pana nipātamattameva. Dhammikānanti dhammena vinayena satthusāsanena katattā dhammā etesu atthīti dhammikāni; tesaṃ dhammikānaṃ catunnaṃ saṅghakammānaṃ. Khiyyati āpatti pācittiyassāti ettha vācāya vācāya pācittiyaṃ . Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Kammapaṭibāhanasikkhāpadaṃ navamaṃ.

  1. Chandaṃadatvāgamanasikkhāpadavaṇṇanā

  2. Dasame – vatthu vā ārocitanti codakena ca cuditakena ca attano kathā kathitā, anuvijjako sammato, ettāvatāpi vatthumeva ārocitaṃ hoti. Sesamettha uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ , akusalacittaṃ, dukkhavedananti.

Chandaṃ adatvā gamanasikkhāpadaṃ dasamaṃ.

  1. Dubbalasikkhāpadavaṇṇanā

  2. Ekādasame – yathāmittatāti yathāmittatāya; yo yo mitto, tassa tassa detīti vuttaṃ hoti. Esa nayo sabbapadesu. Sesaṃ ujjhāpanakādīsu vuttanayattā uttānatthameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ akusalacittaṃ, dukkhavedananti.

Dubbalasikkhāpadaṃ ekādasamaṃ.

  1. Pariṇāmanasikkhāpadavaṇṇanā

  2. Dvādasame – yaṃ vattabbaṃ siyā, taṃ sabbaṃ tiṃsake pariṇāmanasikkhāpade vuttanayameva. Ayameva hi viseso – tattha attano pariṇāmitattā nissaggiyaṃ pācittiyaṃ, idha puggalassa pariṇāmitattā suddhikapācittiyanti.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Pariṇāmanasikkhāpadaṃ dvādasamaṃ.

Samatto vaṇṇanākkamena sahadhammikavaggo aṭṭhamo.

  1. Ratanavaggo

  2. Antepurasikkhāpadavaṇṇanā

  3. Rājavaggassa paṭhamasikkhāpade – orakoti parittako. Uparipāsādavaragatoti pāsādavarassa uparigato. Ayyānaṃ vāhasāti ayyānaṃ kāraṇā; tehi jānāpitattā jānāmīti vuttaṃ hoti.

497.Pitaraṃ patthetīti antaraṃ passitvā ghātetuṃ icchati. Rājantepuraṃ hatthisammaddantiādīsu hatthīhi sammaddo etthāti hatthisammaddaṃ; hatthisambādhanti attho. Assarathasammaddapadepi eseva nayo. 『『Sammatta』』nti keci paṭhanti, taṃ na gahetabbaṃ. 『『Rañño antepure hatthisammadda』』ntipi pāṭho, tattha hatthīnaṃ sammaddaṃ hatthisammaddanti attho, rañño antepure hatthisammaddo atthīti vuttaṃ hoti. Esa nayo sesapadesupi. Rajanīyānīti tasmiṃ antepure edisāni rūpādīni.

498.Muddhāvasittassāti muddhani avasittassa. Anikkhanto rājā itoti anikkhantarājakaṃ, tasmiṃ anikkhantarājake; sayanighareti attho. Ratanaṃ vuccati mahesī, niggatanti nikkhantaṃ, aniggataṃ ratanaṃ itoti aniggataratanakaṃ, tasmiṃ aniggataratanake; sayanighareti attho. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Antepurasikkhāpadaṃ paṭhamaṃ.

  1. Ratanasikkhāpadavaṇṇanā

502-3. Dutiye – vissaritvāti pamussitvā. Puṇṇapattaṃ nāma satato pañca kahāpaṇā. Kyāhaṃ karissāmīti kiṃ ahaṃ karissāmi. Ābharaṇaṃ omuñcitvāti mahālataṃ nāma navakoṭiagghanakaṃ alaṅkāraṃ apanetvā.

504.Antevāsīti paricārako.

506.Aparikkhittassa upacāroti ettha upacāro nāma ārāmassa dve leḍḍupātā – 『『āvasathassa pana suppapāto vā musalapāto vā』』ti mahāpaccariyaṃ vuttaṃ. Uggaṇhāti āpatti pācittiyassāti ettha jātarūparajataṃ attano atthāya uggaṇhantassa vā uggaṇhāpentassa vā nissaggiyaṃ pācittiyaṃ, saṅghagaṇapuggalacetiyanavakammānaṃ atthāya dukkaṭaṃ, avasesaṃ muttādiratanaṃ attano vā saṅghādīnaṃ vā atthāya uggaṇhantassa vā uggaṇhāpentassa vā dukkaṭaṃ. Kappiyavatthu vā akappiyavatthu vā hotu, antamaso mātu kaṇṇapiḷandhanatāḷapaṇṇampi gihisantakaṃ bhaṇḍāgārikasīsena paṭisāmentassa pācittiyameva.

Sace pana mātāpitūnaṃ santakaṃ avassaṃ paṭisāmetabbaṃ kappiyabhaṇḍaṃ hoti, attano atthāya gahetvā paṭisāmetabbaṃ. 『『Idaṃ paṭisāmetvā dehī』』ti vutte pana 『『na vaṭṭatī』』ti paṭikkhipitabbaṃ. Sace 『『paṭisāmehī』』ti pātetvā gacchanti, palibodho nāma hoti, paṭisāmetuṃ vaṭṭati. Vihāre kammaṃ karontā vaḍḍhakīādayo vā rājavallabhā vā attano upakaraṇabhaṇḍaṃ vā sayanabhaṇḍaṃ vā 『『paṭisāmetvā dethā』』ti vadanti, chandenapi bhayenapi na kātabbameva, guttaṭṭhānaṃ pana dassetuṃ vaṭṭati. Balakkārena pātetvā gatesu ca paṭisāmetuṃ vaṭṭati.

Ajjhārāme vā ajjhāvasathe vāti ettha sace mahāvihārasadiso mahārāmo hoti, tattha pākāraparikkhitte pariveṇe yattha bhikkhūhi vā sāmaṇerehi vā gahitaṃ bhavissatīti saṅkā uppajjati, tādise eva ṭhāne uggaṇhitvā vā uggaṇhāpetvā vā ṭhapetabbaṃ. Mahābodhidvārakoṭṭhakaambaṅgaṇasadisesu pana mahājanasañcaraṇaṭṭhānesu na gahetabbaṃ, palibodho na hoti. Kurundiyaṃ pana vuttaṃ 『『eko maggaṃ gacchanto nimanussaṭṭhāne kiñci bhaṇḍaṃ passati, ākiṇṇamanussepi jāte manussā tameva bhikkhuṃ āsaṅkanti, tasmā maggā okkamma nisīditabbaṃ. Sāmikesu āgatesu taṃ ācikkhitabbaṃ. Sace sāmike na passati patirūpaṃ karissatī』』ti.

Rūpena vā nimittena vā saññāṇaṃ katvāti ettha rūpaṃ nāma antobhaṇḍikāya bhaṇḍaṃ; tasmā bhaṇḍikaṃ muñcitvā gaṇetvā ettakā kahāpaṇā vā jātarūparajataṃ vāti sallakkhetabbaṃ. Nimittanti lañchanādi; tasmā lañchitāya bhaṇḍikāya mattikālañchananti vā lākhālañchananti vā nīlapilotikāya bhaṇḍikā katāti vā setapilotikāya katāti vā evamādi sabbaṃ sallakkhetabbaṃ.

Bhikkhū patirūpāti lajjino kukkuccakā. Lolajātikānañhi hatthe ṭhapetuṃ na labhati. Yo pana neva tamhā āvāsā pakkamati, na sāmike passati, tenāpi attano cīvarādimūlaṃ na kātabbaṃ; thāvaraṃ pana senāsanaṃ vā cetiyaṃ vā pokkharaṇī vā kāretabbā. Sace dīghassa addhuno accayena sāmiko āgacchati, 『『upāsaka tava santakena idaṃ nāma kataṃ, anumodāhī』』ti vattabbo. Sace anumodati, iccetaṃ kusalaṃ; no ce anumodati, 『『mama dhanaṃ dethā』』ti codetiyeva, aññaṃ samādapetvā dātabbaṃ.

507.Ratanasammataṃvissāsaṃ gaṇhātītiādīsu āmāsameva sandhāya vuttaṃ. Anāmāsaṃ na vaṭṭatiyeva. Sesamettha uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Ratanasikkhāpadaṃ dutiyaṃ.

  1. Vikālagāmappavisanasikkhāpadavaṇṇanā

  2. Tatiye – tiracchānakathanti ariyamaggassa tiracchānabhūtaṃ kathaṃ. Rājakathanti rājapaṭisaṃyutta kathaṃ. Corakathādīsupi eseva nayo.

512.Santaṃ bhikkhunti ettha yaṃ vattabbaṃ , taṃ cārittasikkhāpade vuttameva. Sace sambahulā kenaci kammena gāmaṃ pavisanti, 『『vikāle gāmappavesanaṃ āpucchāmī』』ti sabbehi aññamaññaṃ āpucchitabbaṃ. Tasmiṃ gāme taṃ kammaṃ na sampajjatīti aññaṃ gāmaṃ gacchanti, gāmasatampi hotu, puna āpucchanakiccaṃ natthi. Sace pana ussāhaṃ paṭippassambhetvā vihāraṃ gacchantā antarā aññaṃ gāmaṃ pavisitukāmā honti, puna āpucchitabbameva.

Kulaghare vā āsanasālāya vā bhattakiccaṃ katvā telabhikkhāya vā sappibhikkhāya vā caritukāmo hoti, sace passe bhikkhu atthi, āpucchitvā gantabbaṃ. Asante natthīti gantabbaṃ. Vīthiṃ otaritvā bhikkhuṃ passati, āpucchanakiccaṃ natthi, anāpucchitvāpi caritabbameva. Gāmamajjhena maggo hoti, tena gacchantassa telādibhikkhāya carissāmīti citte uppanne sace passe bhikkhu atthi, āpucchitvā caritabbaṃ. Maggā anokkamma bhikkhāya carantassa pana āpucchanakiccaṃ natthi, aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo.

515.Antarārāmantiādīsu na kevalaṃ anāpucchā kāyabandhanaṃ abandhitvā saṅghāṭiṃ apārupitvā gacchantassapi anāpatti. Āpadāsūti sīho vā byaggho vā āgacchati, megho vā uṭṭheti, añño vā koci upaddavo uppajjati, anāpatti. Evarūpāsu āpadāsu bahigāmato antogāmaṃ pavisituṃ vaṭṭati. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Vikālagāmappavisanasikkhāpadaṃ tatiyaṃ.

  1. Sūcigharasikkhāpadavaṇṇanā

517-20. Catutthe – bhedanameva bhedanakaṃ; taṃ assa atthīti bhedanakameva. Araṇiketi araṇidhanuke. Vidheti vedhake. Sesamettha uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sūcigharasikkhāpadaṃ catutthaṃ.

  1. Mañcasikkhāpadavaṇṇanā

  2. Pañcame – chedanakaṃ vuttanayameva.

525.Chinditvā paribhuñjatīti ettha sace na chinditukāmo hoti, bhūmiyaṃ nikhaṇitvā pamāṇaṃ upari dasseti, uttānaṃ vā katvā paribhuñjati, ukkhipitvā vā tulāsaṅghāṭe ṭhapetvā aṭṭaṃ katvā paribhuñjati, sabbaṃ vaṭṭati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Mañcasikkhāpadaṃ pañcamaṃ.

  1. Tūlonaddhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – tūlaṃ onaddhametthāti tūlonaddhaṃ; tūlaṃ pakkhipitvā upari cimilikāya onaddhanti vuttaṃ hoti. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Tūlonaddhasikkhāpadaṃ chaṭṭhaṃ.

  1. Nisīdanasikkhāpadavaṇṇanā

531-4. Sattame – nisīdanaṃ anuññātaṃ hotīti kattha anuññātaṃ? Cīvarakkhandhake paṇītabhojanavatthusmiṃ. Vuttañhi tattha – 『『anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdana』』nti (mahāva. 353). Seyyathāpi purāṇāsikoṭṭhoti yathā nāma purāṇacammakāroti attho. Yathā hi cammakāro cammaṃ vitthataṃ karissāmīti ito cito ca samañchati, kaḍḍhati; evaṃ sopi taṃ nisīdanaṃ. Tena taṃ bhagavā evamāha – 『『nisīdanaṃ nāma sadasaṃ vuccatī』』ti santhatasadisaṃ santharitvā ekasmiṃ ante sugatavidatthiyā vidatthimatte padese dvīsu ṭhānesu phāletvā tisso dasā kariyanti, tāhi dasāhi sadasaṃ nāma vuccati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Nisīdanasikkhāpadaṃ sattamaṃ.

  1. Kaṇḍupaṭicchādisikkhāpadavaṇṇanā

  2. Aṭṭhame – kaṇḍupaṭicchādi anuññātā hotīti kattha anuññātā? Cīvarakkhandhake belaṭṭhasīsavatthusmiṃ. Vuttañhi tattha – 『『anujānāmi, bhikkhave, yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchu vā ābādho tassa kaṇḍupaṭicchādi』』nti (mahāva. 354).

539.Yassa adhonābhi ubbhajāṇumaṇḍalanti yassa bhikkhuno nābhiyā heṭṭhā jāṇumaṇḍalānaṃ upari. Kaṇḍūti kacchu. Piḷakāti lohitatuṇḍikā sukhumapiḷakā. Assāvoti arisabhagandaramadhumehādīnaṃ vasena asucipaggharaṇakaṃ. Thullakacchu vā ābādhoti mahāpiḷakābādho vuccati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Kaṇḍupaṭicchādisikkhāpadaṃ aṭṭhamaṃ.

  1. Vassikasāṭikasikkhāpadavaṇṇanā

  2. Navame – vassikasāṭikā anuññātā hotīti kattha anuññātā? Cīvarakkhandhake visākhāvatthusmiṃ. Vuttañhi tattha – 『『anujānāmi, bhikkhave, vassikasāṭika』』nti (mahāva. 352). Sesamettha uttānameva. Chasamuṭṭhānaṃ.

Vassikasāṭikasikkhāpadaṃ navamaṃ.

  1. Nandattherasikkhāpadavaṇṇanā

  2. Dasame – caturaṅgulomakoti catūhi aṅgulehi ūnakappamāṇo. Sesaṃ uttānameva. Chasamuṭṭhānaṃ.

Nandattherasikkhāpadaṃ dasamaṃ.

Samatto vaṇṇanākkamena ratanavaggo navamo.

Uddiṭṭhā khotiādi vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Khuddakavaṇṇanā samattā.

Pācittiyakaṇḍaṃ niṭṭhitaṃ.

  1. Pāṭidesanīyakaṇḍaṃ

  2. Paṭhamapāṭidesanīyasikkhāpadavaṇṇanā

Pāṭidesanīyā dhammā, khuddakānaṃ anantarā;

Ṭhapitā ye ayaṃ dāni, tesaṃ bhavati vaṇṇanā.

  1. Paṭhamapāṭidesanīye tāva paṭikkamanakāleti piṇḍāya caritvā paṭiāgamanakāle. Sabbeva aggahesīti sabbameva aggahesi. Pavedhentīti kampamānā. Apehīti apagaccha.

553-5.Gārayhaṃ āvusotiādi paṭidesetabbākāradassanaṃ. Rathikāti racchā. Byūhanti anibbijjhitvā ṭhitā gatapaccāgataracchā. Siṅghāṭakanti catukkoṇaṃ vā tikoṇaṃ vā maggasamodhānaṭṭhānaṃ. Gharanti kulagharaṃ. Etesu yattha katthaci ṭhatvā gaṇhantassa gahaṇe dukkaṭaṃ, ajjhohāre ajjhohāragaṇanāya pāṭidesanīyaṃ. Hatthisālādīsu gaṇhantassāpi eseva nayo. Bhikkhunī rathikāya ṭhatvā deti, bhikkhu sacepi antarārāmādīsu ṭhatvā gaṇhāti, āpattiyeva. 『『Antaragharaṃ paviṭṭhāyā』』ti hi vacanato bhikkhuniyā antaraghare ṭhatvā dadamānāya vasenettha āpatti veditabbā, bhikkhussa ṭhitaṭṭhānaṃ pana appamāṇaṃ. Tasmā sacepi vīthiādīsu ṭhito bhikkhu antarārāmādīsu ṭhatvā dadamānāya bhikkhuniyā gaṇhāti, anāpattiyeva.

Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassāti idaṃ āmisena asambhinnaṃ sandhāya vuttaṃ, sambhinne pana ekarase pāṭidesanīyameva. Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva.

556.Dāpeti na detīti aññātikā aññena kenaci dāpeti taṃ gaṇhantassa anāpatti. Upanikkhipitvā detīti bhūmiyaṃ ṭhapetvā 『『idaṃ ayya tumhākaṃ dammī』』ti deti, evaṃ dinnaṃ 『『sādhu bhaginī』』ti sampaṭicchitvā tāya eva vā bhikkhuniyā aññena vā kenaci paṭiggahāpetvā bhuñjituṃ vaṭṭati. Sikkhamānāya sāmaṇeriyāti etāsaṃ dadamānānaṃ gaṇhantassa anāpatti. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paṭhamapāṭidesanīyaṃ.

  1. Dutiyapāṭidesanīyasikkhāpadavaṇṇanā

  2. Dutiye – apasakka tāva bhaginītiādi apasādetabbākāradassanaṃ.

561.Attano bhattaṃ dāpeti na detīti ettha sacepi attano bhattaṃ deti, iminā sikkhāpadena anāpattiyeva, purimasikkhāpadena āpatti. Aññesaṃ bhattaṃ deti na dāpetīti ettha sacepi dāpeyya, iminā sikkhāpadena āpatti bhaveyya. Dentiyā pana neva iminā na purimena āpatti. Sesamettha uttānameva. Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyapāṭidesanīyaṃ.

  1. Tatiyapāṭidesanīyasikkhāpadavaṇṇanā

  2. Tatiye – ubhatopasannanti dvīhi pasannaṃ upāsakenapi upāsikāyapi. Tasmiṃ kira kule ubhopi te sotāpannāyeva. Bhogena hāyatīti edisañhi kulaṃ sacepi asītikoṭidhanaṃ hoti, bhogehi hāyatiyeva. Kasmā? Yasmā tattha neva upāsikā na upāsako bhoge rakkhati.

569.Gharato nīharitvā dentīti āsanasālaṃ vā vihāraṃ vā ānetvā denti. Sacepi anāgate bhikkhumhi paṭhamaṃyeva nīharitvā dvāre ṭhapetvā pacchā sampattassa denti, vaṭṭati. Bhikkhuṃ pana disvā antogehato nīharitvā diyyamānaṃ na vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Sesamettha uttānameva . Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ ticittaṃ, tivedananti.

Tatiyapāṭidesanīyaṃ.

  1. Catutthapāṭidesanīyasikkhāpadavaṇṇanā

  2. Catutthe – avaruddhā hontīti paṭiviruddhā honti.

573.Pañcannaṃ paṭisaṃviditanti pañcasu sahadhammikesu yaṃkiñci pesetvā khādanīyaṃ bhojanīyaṃ āharissāmāti paṭisaṃviditaṃ katampi appaṭisaṃviditamevāti attho. Ārāmaṃ ārāmūpacāraṃ ṭhapetvāti āraññakasenāsanārāmañca tassa upacārañca ṭhapetvā; upacārato nikkhantaṃ antarāmagge bhikkhuṃ disvā vā gāmaṃ āgatassa vā paṭisaṃviditaṃ katampi appaṭisaṃviditameva hotīti veditabbaṃ. Sace sāsaṅkaṃ hoti sāsaṅkanti ācikkhitabbanti kasmā ācikkhitabbaṃ? Ārāme core vasante amhākaṃ nārocentīti vacanapaṭimocanatthaṃ. Corā vattabbā manussā idhūpacarantīti kasmā vattabbaṃ? Attano upaṭṭhākehi amhe gaṇhāpentīti vacanapaṭimocanatthaṃ.

Yāguyā paṭisaṃvidite tassā parivāro āhariyyatīti yāguyā paṭisaṃviditaṃ katvā 『『kiṃ suddhayāguyā dinnāya pūvabhattādīnipi etissā yāguyā parivāraṃ katvā dassāmā』』ti evaṃ yaṃ kiñci āharanti, sabbaṃ paṭisaṃviditameva hoti. Bhattena paṭisaṃviditetiādīsupi eseva nayo. Asukaṃ nāma kulaṃ paṭisaṃviditaṃ katvā khādanīyādīni gahetvā gacchatīti sutvā aññānipi tena saddhiṃ attano deyyadhammaṃ āharanti, vaṭṭati. Yāguyā paṭisaṃviditaṃ katvā pūvaṃ vā bhattaṃ vā āharanti, etampi vaṭṭatīti kurundiyaṃ vuttaṃ.

575.Gilānassāti appaṭisaṃviditepi gilānassa anāpatti. Paṭisaṃvidite vā gilānassa vā sesakanti ekassatthāya paṭisaṃviditaṃ katvā āhaṭaṃ, tassa sesakaṃ aññassāpi bhuñjituṃ vaṭṭati. Catunnaṃ pañcannaṃ vā paṭisaṃviditaṃ katvā bahuṃ āhaṭaṃ hoti, aññesampi dātuṃ icchanti, etampi paṭisaṃviditasesakameva, sabbesampi vaṭṭati. Atha adhikameva hoti, sannidhiṃ mocetvā ṭhapitaṃ dutiyadivasepi vaṭṭati. Gilānassa āhaṭāvasesepi eseva nayo. Yaṃ pana appaṭisaṃviditameva katvā ābhataṃ, taṃ bahiārāmaṃ pesetvā paṭisaṃviditaṃ kāretvā āharāpetabbaṃ, bhikkhūhi vā gantvā antarāmagge gahetabbaṃ. Yampi vihāramajjhena gacchantā vā vanacarakādayo vā vanato āharitvā denti, purimanayeneva paṭisaṃviditaṃ kāretabbaṃ. Tatthajātakanti ārāme jātakameva; mūlakhādanīyādiṃ aññena kappiyaṃ katvā dinnaṃ paribhuñjato anāpatti. Sace pana taṃ gāmaṃ haritvā pacitvā āharanti, na vaṭṭati. Paṭisaṃviditaṃ kāretabbaṃ. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Catutthapāṭidesanīyaṃ .

Samantapāsādikāya vinayasaṃvaṇṇanāya

Pāṭidesanīyavaṇṇanā niṭṭhitā.

Pāṭidesanīyakaṇḍaṃ niṭṭhitaṃ.

  1. Sekhiyakaṇḍaṃ

  2. Parimaṇḍalavaggavaṇṇanā

Yāni sikkhitasikkhena, sekhiyānīti tādinā;

Bhāsitāni ayaṃ dāni, tesampi vaṇṇanākkamo.

  1. Tattha parimaṇḍalanti samantato maṇḍalaṃ. Nābhimaṇḍalaṃ jāṇumaṇḍalanti uddhaṃ nābhimaṇḍalaṃ adho jāṇumaṇḍalaṃ paṭicchādentena jāṇumaṇḍalassa heṭṭhā jaṅghaṭṭhikato paṭṭhāya aṭṭhaṅgulamattaṃ nivāsanaṃ otāretvā nivāsetabbaṃ, tato paraṃ otārentassa dukkaṭanti vuttaṃ. Yathā nisinnassa jāṇumaṇḍalato heṭṭhā caturaṅgulamattaṃ paṭicchannaṃ hotīti mahāpaccariyaṃ vuttaṃ; evaṃ nivāsentassa pana nivāsanaṃ pamāṇikaṃ vaṭṭati. Tatridaṃ pamāṇaṃ – dīghato muṭṭhipañcakaṃ, tiriyaṃ aḍḍhateyyahatthaṃ. Tādisassa pana alābhe tiriyaṃ dvihatthapamāṇampi vaṭṭati jāṇumaṇḍalapaṭicchādanatthaṃ, nābhimaṇḍalaṃ pana cīvarenāpi sakkā paṭicchādetunti. Tattha ekapaṭṭacīvaraṃ evaṃ nivatthampi nivatthaṭṭhāne na tiṭṭhati, dupaṭṭaṃ pana tiṭṭhati.

Olambento nivāseti āpatti dukkaṭassāti ettha na kevalaṃ purato ca pacchato ca olambetvā nivāsentasseva dukkaṭaṃ, ye panaññe 『『tena kho pana samayena chabbaggiyā bhikkhū gihinivatthaṃ nivāsenti hatthisoṇḍakaṃ macchavālakaṃ catukkaṇṇakaṃ tālavaṇṭakaṃ satavalikaṃ nivāsentī』』tiādinā (cūḷava. 280) nayena khandhake nivāsanadosā vuttā, tathā nivāsentassāpi dukkaṭameva. Te sabbe vuttanayena parimaṇḍalaṃ nivāsentassa na honti. Ayamettha saṅkhepo, vitthārato pana tattheva āvi bhavissati.

Asañciccāti purato vā pacchato vā olambetvā nivāsessāmīti evaṃ asañcicca; atha kho parimaṇḍalaṃyeva nivāsessāmīti virajjhitvā aparimaṇḍalaṃ nivāsentassa anāpatti. Assatiyāti aññavihitassāpi tathā nivāsentassa anāpatti. Ajānantassāti ettha nivāsanavattaṃ ajānantassa mokkho natthi. Nivāsanavattañhi sādhukaṃ uggahetabbaṃ, tassa anuggahaṇamevassa anādariyaṃ. Taṃ pana sañcicca anuggaṇhantassa yujjati, tasmā uggahitavattopi yo āruḷhabhāvaṃ vā oruḷhabhāvaṃ vā na jānāti, tassa anāpatti. Kurundiyaṃ pana 『『parimaṇḍalaṃ nivāsetuṃ ajānantassa anāpattī』』ti vuttaṃ. Yo pana sukkhajaṅgho vā mahāpiṇḍikamaṃso vā hoti, tassa sāruppatthāya jāṇumaṇḍalato aṭṭhaṅgulādhikampi otāretvā nivāsetuṃ vaṭṭati.

Gilānassāti jaṅghāya vā pāde vā vaṇo hoti, ukkhipitvā vā otāretvā vā nivāsetuṃ vaṭṭati. Āpadāsūti vāḷamigā vā corā vā anubandhanti, evarūpāsu āpadāsu anāpatti. Sesamettha uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti. Phussadevatthero 『『acittakaṃ, paṇṇattivajjaṃ, tivedana』』nti āha. Upatissatthero pana 『『anādariyaṃ paṭiccā』』ti vuttattā 『『lokavajjaṃ, akusalacittaṃ, dukkhavedana』』nti āha.

577.Parimaṇḍalaṃ pārupitabbanti 『『tena kho pana samayena chabbaggiyā bhikkhū gihipārutaṃ pārupantī』』ti (cūḷava. 280) evaṃ vuttaṃ anekappakāraṃ gihipārupanaṃ apārupitvā idha vuttanayeneva ubho kaṇṇe samaṃ katvā pārupanavattaṃ pūrentena parimaṇḍalaṃ pārupitabbaṃ. Imāni ca dve sikkhāpadāni avisesena vuttāni. Tasmā vihārepi antaragharepi parimaṇḍalameva nivāsetabbañca pārupitabbañcāti. Samuṭṭhānādīni paṭhamasikkhāpade vuttanayeneva veditabbāni saddhiṃ theravādena.

578.Kāyaṃ vivaritvāti jattumpi urampi vivaritvā. Suppaṭicchannenāti na sasīsaṃ pārutena; atha kho gaṇṭhikaṃ paṭimuñcitvā anuvātantena gīvaṃ paṭicchādetvā ubho kaṇṇe samaṃ katvā paṭisaṃharitvā yāva maṇibandhaṃ paṭicchādetvā antaraghare gantabbaṃ. Dutiyasikkhāpade – galavāṭakato paṭṭhāya sīsaṃ maṇibandhato paṭṭhāya hatthe piṇḍikamaṃsato ca paṭṭhāya pāde vivaritvā nisīditabbaṃ.

579.Vāsūpagatassāti vāsatthāya upagatassa rattibhāge vā divasabhāge vā kāyaṃ vivaritvāpi nisīdato anāpatti.

580.Susaṃvutoti hatthaṃ vā pādaṃ vā akīḷāpento; suvinītoti attho.

582.Okkhittacakkhūti heṭṭhā khittacakkhu hutvā. Yugamattaṃ pekkhamānoti yugayuttako hi danto ājāneyyo yugamattaṃ pekkhati, purato catuhatthappamāṇaṃ bhūmibhāgaṃ; imināpi ettakaṃ pekkhantena gantabbaṃ. Yo anādariyaṃ paṭicca tahaṃ tahaṃ olokentoti yo taṃtaṃdisābhāgaṃ pāsādaṃ kūṭāgāraṃ vīthiṃ olokento gacchati, āpatti dukkaṭassa. Ekasmiṃ pana ṭhāne ṭhatvā hatthiassādiparissayābhāvaṃ oloketuṃ vaṭṭati. Nisīdantenāpi okkhittacakkhunāva nisīditabbaṃ.

584.Ukkhittakāyāti ukkhepena; itthambhūtalakkhaṇe karaṇavacanaṃ ekato vā ubhato vā ukkhittacīvaro hutvāti attho. Antoindakhīlato paṭṭhāya na evaṃ gantabbaṃ. Nisinnakāle pana dhamakaraṇaṃ nīharantenāpi cīvaraṃ anukkhipitvāva nīharitabbanti.

Paṭhamo vaggo.

  1. Ujjagghikavaggavaṇṇanā

586.Ujjagghikāyāti mahāhasitaṃ hasanto. Vuttanayenevettha karaṇavacanaṃ.

588.Appasaddo antaraghareti ettha kittāvatā appasaddo hoti? Dvādasahatthe gehe ādimhi saṅghatthero, majjhe dutiyatthero, ante tatiyattheroti evaṃ nisinnesu saṅghatthero dutiyena saddhiṃ manteti, dutiyatthero tassa saddañceva suṇāti, kathañca vavatthapeti. Tatiyatthero pana saddameva suṇāti, kathaṃ na vavatthapeti. Ettāvatā appasaddo hoti. Sace pana tatiyatthero kathaṃ vavatthapeti, mahāsaddo nāma hoti.

590.Kāyaṃpaggahetvāti niccalaṃ katvā ujukena kāyena samena iriyāpathena gantabbañceva nisīditabbañca.

592.Bāhuṃ paggahetvāti niccalaṃ katvā.

594.Sīsaṃ paggahetvāti niccalaṃ ujuṃ ṭhapayitvā.

Dutiyo vaggo.

  1. Khambhakatavaggavaṇṇanā

596-8.Khambhakato nāma kaṭiyaṃ hatthaṃ ṭhapetvā katakhambho. Oguṇṭhitoti sasīsaṃ pāruto.

600.Ukkuṭikāyāti ettha ukkuṭikā vuccati paṇhiyo ukkhipitvā aggapādehi vā, aggapāde vā ukkhipitvā paṇhīhiyeva vā bhūmiṃ phusantassa gamanaṃ. Karaṇavacanaṃ panettha vuttalakkhaṇameva.

601.Dussapallatthikāyāti ettha āyogapallatthikāpi dussapallatthikā eva.

602.Sakkaccanti satiṃ upaṭṭhapetvā.

603.Ākirantepīti piṇḍapātaṃ dentepi. Pattasaññīti patte saññaṃ katvā.

604.Samasūpako nāma yattha bhattassa catutthabhāgappamāṇo sūpo hoti. Muggasūpo māsasūpoti ettha kulatthādīhi katasūpāpi saṅgahaṃ gacchantiyevāti mahāpaccariyaṃ vuttaṃ. Rasaraseti ettha ṭhapetvā dve sūpe avasesāni oloṇīsākasūpeyyamaccharasamaṃsarasādīni rasarasāti veditabbāni. Taṃ rasarasaṃ bahumpi gaṇhantassa anāpatti.

605.Samatittikanti samapuṇṇaṃ samabharitaṃ. Thūpīkataṃ piṇḍapātaṃ paṭiggaṇhāti, āpatti dukkaṭassāti ettha thūpīkato nāma pattassa antomukhavaṭṭilekhaṃ atikkamitvā kato; patte pakkhitto racito pūritoti attho. Evaṃ kataṃ agahetvā antomukhavaṭṭilekhāsamappamāṇo gahetabbo.

Tattha thūpīkataṃ nāma 『『pañcahi bhojanehi kata』』nti abhayatthero āha. Tipiṭakacūḷanāgatthero pana 『『piṇḍapāto nāma yāgupi bhattampi khādanīyampi cuṇṇapiṇḍopi dantakaṭṭhampi dasikasuttampī』』ti idaṃ suttaṃ vatvā dasikasuttampi thūpīkataṃ na vaṭṭatīti āha. Tesaṃ vādaṃ sutvā bhikkhū rohaṇaṃ gantvā cūḷasumanattheraṃ pucchiṃsu – 『『bhante thūpīkatapiṇḍapāto kena paricchinno』』ti? Tesañca therānaṃ vādaṃ ārocesuṃ. Thero sutvā āha – 『『aho, cūḷanāgo sāsanato bhaṭṭho, ahaṃ etassa sattakkhattuṃ vinayaṃ vācento na kadāci evaṃ avacaṃ, ayaṃ kuto labhitvā evaṃ vadasī』』ti. Bhikkhū theraṃ yāciṃsu – 『『kathetha dāni, bhante, kena paricchinno』』ti? 『『Yāvakālikenāvuso』』ti thero āha. Tasmā yaṃkiñci yāgubhattaṃ vā phalāphalaṃ vā āmisajātikaṃ samatittikameva gahetabbaṃ. Tañca kho adhiṭṭhānupagena pattena, itarena pana thūpīkatampi vaṭṭati. Yāmakālikasattāhakālikayāvajīvikāni pana adhiṭṭhānupagapattepi thūpīkatāni vaṭṭanti. Dvīsu pattesu bhattaṃ gahetvā ekasmiṃ pūretvā vihāraṃ pesetuṃ vaṭṭatīti mahāpaccariyaṃ pana vuttaṃ. Yaṃ patte pakkhipiyamānaṃ pūvaucchukhaṇḍaphalāphalādi heṭṭhā orohati, taṃ thūpīkataṃ nāma na hoti. Pūvavaṭaṃsakaṃ ṭhapetvā piṇḍapātaṃ denti, thūpīkatameva hoti. Pupphavaṭaṃsakatakkolakaṭukaphalādivaṭaṃsake pana ṭhapetvā dinnaṃ thūpīkataṃ na hoti. Bhattassa upari thālakaṃ vā pattaṃ vā ṭhapetvā pūretvā gaṇhāti, thūpīkataṃ nāma na hoti. Kurundiyampi vuttaṃ – 『『thālake vā paṇṇe vā pakkhipitvā taṃ pattamatthake ṭhapetvā denti, pāṭekkabhājanaṃ vaṭṭatī』』ti.

Idha anāpattiyaṃ gilāno na āgato, tasmā gilānassapi thūpīkataṃ na vaṭṭati. Sabbattha pana paṭiggahetumeva na vaṭṭati. Paṭiggahitaṃ pana supaṭiggahitameva hoti, paribhuñjituṃ vaṭṭatīti.

Tatiyo vaggo.

  1. Sakkaccavaggavaṇṇanā

606.Sakkaccanti etthāpi asakkaccaṃ paṭiggahaṇeyeva āpatti, paṭiggahitaṃ pana supaṭiggahitameva. Sakkaccanti ca pattasaññīti cāti ubhayaṃ vuttanayameva.

608.Sapadānanti tattha tattha odhiṃ akatvā anupaṭipāṭiyā. Samasūpake vattabbaṃ vuttameva.

610.Thūpakatoti matthakato; vemajjhatoti attho.

611.Paṭicchādetvādentīti māghātasamayādīsu paṭicchannaṃ byañjanaṃ katvā denti. Viññattiyaṃ vattabbaṃ natthi.

614.Ujjhānasaññīsikkhāpadepi gilāno na muccati.

615.Nātimahanto kabaḷoti mayūraṇḍaṃ atimahantaṃ, kukkuṭaṇḍaṃ atikhuddakaṃ, tesaṃ vemajjhappamāṇo. Khajjaketi ettha mūlakhādanīyādi sabbaṃ gahetabbaṃ.

Catuttho vaggo.

  1. Kabaḷavaggavaṇṇanā

617.Anāhaṭeti anāharite; mukhadvāraṃ asampāpiteti attho.

618.Sabbaṃ hatthanti sakalahatthaṃ.

619.Sakabaḷenāti ettha dhammaṃ kathento harītakaṃ vā laṭṭhimadhukaṃ vā mukhe pakkhipitvā katheti. Yattakena vacanaṃ aparipuṇṇaṃ na hoti, tattake mukhamhi sante kathetuṃ vaṭṭati.

620.Piṇḍukkhepakanti piṇḍaṃ ukkhipitvā ukkhipitvā.

621.Kabaḷāvacchedakanti kabaḷaṃ avacchinditvā avacchinditvā.

622.Avagaṇḍakārakanti makkaṭo viya gaṇḍe katvā katvā.

623.Hatthaniddhunakanti hatthaṃ niddhunitvā niddhunitvā.

624.Sitthāvakārakanti sitthāni avakiritvā avakiritvā.

625.Jivhānicchārakanti jivhaṃ nicchāretvā nicchāretvā.

626.Capucapukārakanti capu capūti evaṃ saddaṃ katvā katvā.

Pañcamo vaggo.

  1. Surusuruvaggavaṇṇanā

627.Surusurukārakanti surusurūti evaṃ saddaṃ katvā katvā. Davoti parihāsavacanaṃ; taṃ yena kenaci pariyāyena 『『kiṃ buddho , silakabuddho, paṭibuddho; kiṃ dhammo, godhammo, ajadhammo; kiṃ saṅgho, migasaṅgho, pasusaṅgho』』tiādinā nayena tīṇi ratanāni ārabbha na kātabbanti attho.

628.Hatthanillehakanti hatthaṃ nillehitvā nillehitvā. Bhuñjantena hi aṅgulimattampi nillehituṃ na vaṭṭati. Ghanayāguphāṇitapāyāsādike pana aṅgulīhi gahetvā aṅguliyo mukhe pavesetvā bhuñjituṃ vaṭṭati. Pattanillehakaoṭṭhanillehakesupi eseva nayo. Tasmā ekaṅguliyāpi patto na nillehitabbo, ekaoṭṭhopi jivhāya na nillehitabbo, oṭṭhamaṃsehi eva pana gahetvā anto pavesetuṃ vaṭṭati.

631.Kokanadeti evaṃnāmake. Kokanadanti padumaṃ vuccati, so ca pāsādo padumasaṇṭhāno, tenassa kokanadotveva nāmaṃ akaṃsu. Na sāmisena hatthena pānīyathālakanti etaṃ paṭikkūlavasena paṭikkhittaṃ, tasmā saṅghikampi puggalikampi gihisantakampi attano santakampi saṅkhampi sarāvampi thālakampi na gahetabbameva, gaṇhantassa dukkaṭaṃ. Sace pana hatthassa ekadeso āmisamakkhito na hoti, tena padesena gahetuṃ vaṭṭati.

632.Uddharitvā vāti sitthāni udakato uddharitvā ekasmiṃ ṭhāne rāsiṃ katvā udakaṃ chaḍḍeti. Bhinditvā vāti sitthāni bhinditvā udakagatikāni katvā chaḍḍeti. Paṭiggahe vāti paṭiggahena paṭicchanto naṃ paṭiggahe chaḍḍeti. Nīharitvāti bahi nīharitvā chaḍḍeti; evaṃ chaḍḍentassa anāpatti.

634.Setacchattanti vatthapaliguṇṭhitaṃ paṇḍaracchattaṃ. Kilañjacchattanti vilīvacchattaṃ. Paṇṇacchattanti tālapaṇṇādīhi yehi kehici kataṃ. Maṇḍalabaddhaṃ salākabaddhanti idaṃ pana tiṇṇampi chattānaṃ pañjaradassanatthaṃ vuttaṃ. Tāni hi maṇḍalabaddhāni ceva honti salākabaddhāni ca. Yampi tatthajātakadaṇḍakena kataṃ ekapaṇṇacchattaṃ hoti, tampi chattameva. Etesu yaṃkiñci chattaṃ pāṇimhi assāti chattapāṇi. So taṃ chattaṃ dhārayamāno vā aṃse vā katvā ūrumhi vā ṭhapetvā yāva hatthena na muccati, tāvassa dhammaṃ desetuṃ na vaṭṭati, desentassa vuttanayena dukkaṭaṃ. Sace panassa añño chattaṃ dhāreti, chattapādukāya vā ṭhitaṃ hoti, hatthato apagatamatte chattapāṇi nāma na hoti. Tassa dhammaṃ desetuṃ vaṭṭati. Dhammaparicchedo panettha padasodhamme vuttanayeneva veditabbo.

635.Daṇḍapāṇissāti ettha daṇḍo nāma majjhimassa purisassa catuhatthappamāṇo daṇḍapāṇibhāvo panassa chattapāṇimhi vuttanayeneva veditabbo.

636.Satthapāṇimhipi eseva nayo. Asiṃ sannahitvā ṭhitopi hi satthapāṇisaṅkhyaṃ na gacchati.

637.Āvudhapāṇissāti ettha kiñcāpi vuttaṃ – 『『āvudhaṃ nāma cāpo kodaṇḍo』』ti, atha kho sabbāpi dhanuvikati saddhiṃ saravikatiyā āvudhanti veditabbaṃ. Tasmā saddhiṃ vā sarena dhanuṃ gahetvā suddhadhanuṃ vā suddhasaraṃ vā sajiyadhanuṃ vā nijjiyadhanuṃ vā gahetvā ṭhitassa vā nisinnassa vā dhammo desetuṃ na vaṭṭati. Sace panassa dhanuṃ kaṇṭhepi paṭimukkaṃ hoti, yāva hatthena na gaṇhāti, tāva dhammaṃ desetuṃ vaṭṭatiyevāti.

Chaṭṭho vaggo.

  1. Pādukavaggavaṇṇanā

638.Akkantassāti chattadaṇḍake aṅgulantaraṃ appavesetvā kevalaṃ pādukaṃ akkamitvā ṭhitassa. Paṭimukkassāti paṭimuñcitvā ṭhitassa. Upāhanāyapi eseva nayo. Omukkoti panettha paṇhikabaddhaṃ omuñcitvā ṭhito vuccati.

640.Yānagatassāti ettha sacepi dvīhi janehi hatthasaṅghāṭena gahito, sāṭake vā ṭhapetvā vaṃsena vayhati, ayutte vā vayhādike yāne , visaṅkharitvā vā ṭhapite cakkamattepi nisinno yānagatotveva saṅkhyaṃ gacchati. Sace pana dvepi ekayāne nisinnā honti, vaṭṭati. Visuṃ nisinnesupi ucce yāne nisinnena nīce nisinnassa desetuṃ vaṭṭati, samappamāṇepi vaṭṭati. Purime yāne nisinnena pacchime nisinnassa vaṭṭati. Pacchime pana uccatarepi nisinnena desetuṃ na vaṭṭati.

641.Sayanagatassāti antamaso kaṭasārakepi pakatibhūmiyampi nipannassa uccepi mañcapīṭhe vā bhūmipadese vā ṭhitena nisinnena vā desetuṃ na vaṭṭati. Sayanagatena pana sayanagatassa uccatare vā samappamāṇe vā nipannena desetuṃ vaṭṭati. Nipannena ca ṭhitassa vā nisinnassa vā desetuṃ vaṭṭati, nisinnenāpi ṭhitassa vā nisinnassa vā vaṭṭati. Ṭhitena ṭhitasseva vaṭṭati.

642.Pallatthikāyāti āyogapallatthikāya vā hatthapallatthikāya vā dussapallatthikāya vā yāya kāyaci pallatthikāya nisinnassa agilānassa desetuṃ na vaṭṭati.

643.Veṭhitasīsassāti dussaveṭhanena vā moḷiādīhi vā yathā kesanto na dissati; evaṃ veṭhitasīsassa.

644.Oguṇṭhitasīsassāti sasīsaṃ pārutassa.

645.Chamāyaṃ nisinnenāti bhūmiyaṃ nisinnena. Āsane nisinnassāti antamaso vatthampi tiṇānipi santharitvā nisinnassa.

647.Chapakassāti caṇḍālassa. Chapakīti caṇḍālī. Nilīnoti paṭicchanno hutvā. Yatra hi nāmāti yo hi nāma. Sabbamidaṃ carimaṃ katanti tattheva paripatīti 『『sabbo ayaṃ loko saṅkaraṃ gato nimmariyādo』』ti imaṃ vacanaṃ vatvā tattheva tesaṃ dvinnampi antarā rukkhato patito. Patitvā ca pana ubhinnampi purato ṭhatvā imaṃ gāthaṃ abhāsi –

『『Ubho atthaṃ na jānanti…pe… asmā kumbhamivābhidā』』ti.

Tattha ubho atthaṃ na jānantīti dvepi janā pāḷiyā atthaṃ na jānanti. Dhammaṃ na passareti pāḷiṃ na passanti. Katame te ubhoti? 『『Yo cāyaṃ mantaṃvāceti, yo cādhammenadhīyatī』』ti. Evaṃ brāhmaṇañca rājānañca ubhopi adhammikabhāve ṭhapesi.

Tato brāhmaṇo sālīnanti gāthamāha. Tassattho – jānāmahaṃ bho 『『ayaṃ adhammo』』ti; api ca kho mayā dīgharattaṃ saputtadāraparijanena rañño santako sālīnaṃ odano bhutto. Sucimaṃsūpasecanoti nānappakāravikatisampāditaṃ sucimaṃsūpasecanaṃ missīkaraṇamassāti sucimaṃsūpasecano. Tasmā dhamme na vattāmīti yasmā evaṃ mayā rañño odano bhutto, aññe ca bahū lābhā laddhā, tasmā dhamme ahaṃ na vattāmi udare baddho hutvā, na dhammaṃ ajānanto. Ayañhi dhammo ariyehi vaṇṇito pasattho thomitoti jānāmi.

Atha naṃ chapako 『『dhiratthū』』tiādinā gāthādvayena ajjhabhāsi. Tassattho – yo tayā dhanalābho ca yasalābho ca laddho, dhiratthu taṃ dhanalābhaṃ yasalābhañca brāhmaṇa. Kasmā? Yasmā ayaṃ tayā laddho lābho āyatiṃ apāyesu vinipātanahetunā sampati ca adhammacaraṇena vutti nāma hoti. Evarūpā yā vutti āyatiṃ vinipātena idha adhammacaraṇena vā nippajjati, kiṃ tāya vuttiyā? Tena vuttaṃ –

『『Dhiratthu taṃ dhanalābhaṃ, yasalābhañca brāhmaṇa;

Yā vutti vinipātena, adhammacaraṇena vā』』ti.

Paribbaja mahābrahmeti mahābrāhmaṇa ito disā sīghaṃ palāyassu. Pacantaññepi pāṇinoti aññepi sattā pacanti ceva bhuñjanti ca; na kevalaṃ tvañceva rājā ca. Mā tvaṃ adhammo ācarito asmā kumbhamivābhidāti sace hi tvaṃ ito aparibbajitvā imaṃ adhammaṃ ācarissasi , tato tvaṃ so adhammo evaṃ ācarito yathā udakakumbhaṃ pāsāṇo bhindeyya; evaṃ bhecchati, tena mayaṃ taṃ vadāma –

『『Paribbaja mahābrahme, pacantaññepi pāṇino;

Mā tvaṃ adhammo ācarito, asmā kumbhamivābhidā』』ti.

Ucce āsaneti antamaso bhūmippadesepi unnataṭṭhāne nisinnassa desetuṃ na vaṭṭati.

648.Naṭhito nisinnassāti sacepi therupaṭṭhānaṃ gantvā ṭhitaṃ daharabhikkhuṃ āsane nisinno mahāthero pañhaṃ pucchati, na kathetabbaṃ. Gāravena pana theraṃ uṭṭhahitvā pucchathāti vattuṃ na sakkā, passe ṭhitabhikkhussa kathemīti kathetuṃ vaṭṭati.

649.Na pacchato gacchantenāti ettha sace purato gacchanto pacchato gacchantaṃ pañhaṃ pucchati, na kathetabbaṃ. Pacchimassa bhikkhuno kathemīti kathetuṃ vaṭṭati. Saddhiṃ uggahitadhammaṃ pana sajjhāyituṃ vaṭṭati. Samadhurena gacchantassa kathetuṃ vaṭṭati.

650.Na uppathenāti etthāpi sace dvepi sakaṭapathe ekekacakkapathena vā uppathena vā samadhuraṃ gacchanti, vaṭṭati.

651.Asañciccāti paṭicchannaṭṭhānaṃ gacchantassa sahasā uccāro vā passāvo vā nikkhamati, asañcicca kato nāma anāpatti.

652.Na hariteti ettha yampi jīvarukkhassa mūlaṃ pathaviyaṃ dissamānaṃ gacchati, sākhā vā bhūmilaggā gacchati, sabbaṃ haritasaṅkhātameva. Khandhe nisīditvā appaharitaṭṭhāne pātetuṃ vaṭṭati. Appaharitaṭṭhānaṃ olokentasseva sahasā nikkhamati, gilānaṭṭhāne ṭhito hoti, vaṭṭati. Appaharite katoti appaharitaṃ alabhantena tiṇaṇḍupakaṃ vā palālaṇḍupakaṃ vā ṭhapetvā katopi pacchā haritaṃ ottharati, vaṭṭatiyeva. Kheḷena cettha siṅghāṇikāpi saṅgahitāti mahāpaccariyaṃ vuttaṃ.

653.Na udaketi etaṃ paribhogaudakameva sandhāya vuttaṃ, vaccakuṭisamuddādiudakesu pana aparibhogesu anāpatti. Deve vassante samantato udakogho hoti, anudakaṭṭhānaṃ olokentasseva nikkhamati, vaṭṭati. Mahāpaccariyaṃ vuttaṃ – 『『etādise kāle anudakaṭṭhānaṃ alabhantena kātuṃ vaṭṭatī』』ti. Sesaṃ sabbasikkhāpadesu uttānatthameva.

Sattamo vaggo.

Samuṭṭhānādidīpanatthāya panettha idaṃ pakiṇṇakaṃ – ujjagghikauccāsaddapaṭisaṃyuttāni cattāri, sakabaḷena mukhena byāharaṇaṃ ekaṃ, chamānīcāsanaṭhānapacchatogamanauppathagamanapaṭisaṃyuttāni pañcāti imāni dasa sikkhāpadāni samanubhāsanasamuṭṭhānāni kāyavācācittato samuṭṭhahanti, kiriyāni, saññāvimokkhāni , sacittakāni, lokavajjāni, kāyakammavacīkammāni, akusalacittāni, dukkhavedanānīti.

Sūpodanaviññattisikkhāpadaṃ theyyasatthasamuṭṭhānaṃ kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Chattapāṇidaṇḍapāṇisatthapāṇiāvudhapāṇipādukaupāhanayānasayanapallatthikaveṭhitaoguṇṭhitanāmakāni ekādasa sikkhāpadāni dhammadesanasamuṭṭhānāni vācācittato samuṭṭhahanti, kiriyākiriyāni, saññāvimokkhāni, sacittakāni, lokavajjāni, vacīkammāni, akusalacittāni, dukkhavedanānīti.

Avasesāni tepaṇṇāsa sikkhāpadāni paṭhamapārājikasamuṭṭhānānīti.

Sabbasekhiyesu ābādhapaccayā anāpatti, thūpīkatapiṇḍapāte sūpabyañjanena paṭicchādane ujjhānasaññimhīti tīsu sikkhāpadesu gilāno natthīti.

Sekhiyavaṇṇanā niṭṭhitā.

Sekhiyakaṇḍaṃ niṭṭhitaṃ.

  1. Sattādhikaraṇasamathā

  2. Adhikaraṇasamathesu – sattāti tesaṃ dhammānaṃ saṅkhyāparicchedo. Catubbidhaṃ adhikaraṇaṃ samenti vūpasamentīti adhikaraṇasamathā. Tesaṃ vitthāro khandhake ca parivāre ca vutto, tassatthaṃ tattheva vaṇṇayissāma. Sesaṃ sabbattha uttānamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Bhikkhuvibhaṅgavaṇṇanā niṭṭhitā.

Anantarāyena yathā, niṭṭhitā vaṇṇanā ayaṃ;

Anantarāyena tathā, santiṃ pappontu pāṇino.

Ciraṃ tiṭṭhatu saddhammo, kāle vassaṃ ciraṃ pajaṃ;

Tappetu devo dhammena, rājā rakkhatu medaninti.

Mahāvibhaṅgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Bhikkhunīvibhaṅgavaṇṇanā

  1. Pārājikakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

Yo bhikkhūnaṃ vibhaṅgassa, saṅgahito anantaraṃ;

Bhikkhunīnaṃ vibhaṅgassa, tassa saṃvaṇṇanākkamo.

Patto yato tato tassa, apubbapadavaṇṇanaṃ;

Kātuṃ pārājike tāva, hoti saṃvaṇṇanā ayaṃ.

  1. Paṭhamapārājikasikkhāpadavaṇṇanā

656.Tena samayena buddho bhagavā sāvatthiyaṃ viharati…pe… sāḷho migāranattāti ettha sāḷhoti tassa nāmaṃ; migāramātuyā pana nattā hoti, tena vuttaṃ – 『『migāranattā』』ti. Navakammikanti navakammādhiṭṭhāyikaṃ. Paṇḍitāti paṇḍiccena samannāgatā. Byattāti veyyattikena samannāgatā. Medhāvinīti pāḷiggahaṇe satipubbaṅgamāya paññāya atthaggahaṇe paññāpubbaṅgamāya satiyā samannāgatā. Dakkhāti chekā; avirajjhitvā sīghaṃ kattabbakārinīti attho. Analasāti ālasiyavirahitā. Tatrupāyāyāti tesu tesu kammesu upāyabhūtāya. Vīmaṃsāyāti kattabbakammupaparikkhāya . Samannāgatāti sampayuttā. Alaṃ kātunti samatthā taṃ taṃ kammaṃ kātuṃ. Alaṃ saṃvidhātunti evañca evañca idaṃ hotūti evaṃ saṃvidahitumpi samatthā. Katākataṃ jānitunti katañca akatañca jānituṃ. Teti te ubho; sā ca sundarīnandā so ca sāḷhoti attho. Bhattaggeti parivesanaṭṭhāne. Nikūṭeti koṇasadisaṃ katvā dassite gambhīre. Vissaro me bhavissatīti virūpo me saro bhavissati; vippakārasaddo bhavissatīti attho. Patimānentīti apekkhamānā. Kyāhanti kiṃ ahaṃ. Jarādubbalāti jarāya dubbalā. Caraṇagilānāti pādarogena samannāgatā.

657-8.Avassutāti kāyasaṃsaggarāgena avassutā; tintā kilinnāti attho. Padabhājane panassa tameva rāgaṃ gahetvā 『『sārattā』』tiādi vuttaṃ. Tattha sārattāti vatthaṃ viya raṅgajātena kāyasaṃsaggarāgena suṭṭhu rattā. Apekkhavatīti tasseva rāgassa vasena tasmiṃ purise pavattāya apekkhāya samannāgatā. Paṭibaddhacittāti tena rāgena tasmiṃ purise bandhitvā ṭhapitacittā viya. Esa nayo dutiyapadavibhaṅgepi. Purisapuggalassāti purisasaṅkhātassa puggalassa. Adhakkhakanti akkhakānaṃ adho. Ubbhajāṇumaṇḍalanti jāṇumaṇḍalānaṃ upari. Padabhājane pana padapaṭipāṭiyā eva 『『heṭṭhakkhakaṃ uparijāṇumaṇḍala』』nti vuttaṃ. Ettha ca ubbhakapparampi ubbhajāṇumaṇḍaleneva saṅgahitaṃ. Sesaṃ mahāvibhaṅge vuttanayeneva veditabbaṃ. Purimāyo upādāyāti sādhāraṇapārājikehi pārājikāyo catasso upādāyāti attho. Ubbhajāṇumaṇḍalikāti idaṃ pana imissā pārājikāya nāmamattaṃ, tasmā padabhājane na vicāritaṃ.

  1. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni avassutādibhedena āpattibhedaṃ dassetuṃ 『『ubhatoavassute』』tiādimāha. Tattha ubhatoavassuteti ubhatoavassave; bhikkhuniyā ceva purisassa ca kāyasaṃsaggarāgena avassutabhāve satīti attho. Kāyena kāyaṃ āmasatīti bhikkhunī yathāparicchinnena kāyena purisassa yaṃkiñci kāyaṃ puriso vā yena kenaci kāyena bhikkhuniyā yathāparicchinnaṃ kāyaṃ āmasati, ubhayathāpi bhikkhuniyā pārājikaṃ. Kāyena kāyapaṭibaddhanti vuttappakāreneva attano kāyena purisassa kāyapaṭibaddhaṃ. Āmasatīti ettha sayaṃ vā āmasatu, tassa vā āmasanaṃ sādiyatu, thullaccayameva. Kāyapaṭibaddhena kāyanti attano vuttappakārakāyapaṭibaddhena purisassa kāyaṃ. Āmasatīti idhāpi sayaṃ vā āmasatu, tassa vā āmasanaṃ sādiyatu, thullaccayameva. Avasesapadesupi imināva nayena vinicchayo veditabbo.

Sace pana bhikkhu ceva bhikkhunī ca hoti, tatra ce bhikkhunī āmasati, bhikkhu niccalo hutvā cittena sādiyati, bhikkhu āpattiyā na kāretabbo. Sace bhikkhu āmasati, bhikkhunī niccalā hutvā citteneva adhivāseti, kāyaṅgaṃ acopayamānāpi pārājikakkhette pārājikena, thullaccayakkhette thullaccayena, dukkaṭakkhette dukkaṭena kāretabbā. Kasmā? 『『Kāyasaṃsaggaṃ sādiyeyyā』』ti vuttattā. Ayaṃ aṭṭhakathāsu vinicchayo. Evaṃ pana sati kiriyāsamuṭṭhānatā na dissati, tasmā tabbahulanayena sā vuttāti veditabbā.

660.Ubbhakkhakanti akkhakānaṃ upari. Adhojāṇumaṇḍalanti jāṇumaṇḍalānaṃ heṭṭhā. Ettha ca adhokapparampi adhojāṇumaṇḍaleneva saṅgahitaṃ.

662.Ekatoavassuteti ettha kiñcāpi ekatoti avisesena vuttaṃ, tathāpi bhikkhuniyā eva avassute sati ayaṃ āpattibhedo vuttoti veditabbo.

Tatrāyaṃ ādito paṭṭhāya vinicchayo – bhikkhunī kāyasaṃsaggarāgena avassutā, purisopi tatheva. Adhakkhake ubbhajāṇumaṇḍale kāyappadese kāyasaṃsaggasādiyane sati bhikkhuniyā pārājikaṃ. Bhikkhuniyā kāyasaṃsaggarāgo, purisassa methunarāgo vā gehassitapemaṃ vā suddhacittaṃ vā hotu, thullaccayameva. Bhikkhuniyā methunarāgo, purisassa kāyasaṃsaggarāgo vā methunarāgo vā gahessitapemaṃ vā suddhacittaṃ vā hotu, dukkaṭaṃ. Bhikkhuniyā gehassitapemaṃ, purisassa vuttesu catūsu yaṃ vā taṃ vā hotu, dukkaṭameva. Bhikkhuniyā suddhacittaṃ, purisassa vuttesu catūsu yaṃ vā taṃ vā hotu, anāpatti.

Sace pana bhikkhu ceva hoti bhikkhunī ca ubhinnaṃ kāyasaṃsaggarāgo, bhikkhussa saṅghādiseso, bhikkhuniyā pārājikaṃ. Bhikkhuniyā kāyasaṃsaggarāgo, bhikkhussa methunarāgo vā gehassitapemaṃ vā, bhikkhuniyā thullaccayaṃ, bhikkhussa dukkaṭaṃ. Ubhinnaṃ methunarāgo vā gehassitapemaṃ vā, ubhinnampi dukkaṭameva. Yassa yattha suddhacittaṃ, tassa tattha anāpatti. Ubhinnampi suddhacittaṃ, ubhinnampi anāpatti.

663.Anāpattiasañciccātiādīsu virajjhitvā vā āmasantiyā aññavihitāya vā 『『ayaṃ puriso vā itthī vā』』ti ajānantiyā vā tena phuṭṭhāyapi taṃ phassaṃ asādiyantiyā vā āmasanepi sati anāpatti. Sesaṃ sabbattha uttānameva .

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

Paṭhamapārājikaṃ.

  1. Dutiyapārājikasikkhāpadavaṇṇanā

  2. Dutiye pārājike – kacci no sāti kacci nu sā. Avaṇṇoti aguṇo. Akittīti nindā. Ayasoti parivāravipatti; parammukhagarahā vā.

665.Vajjapaṭicchādikāti idampi imissā pārājikāya nāmamattameva, tasmā padabhājane na vicāritaṃ. Sesamettha uttānameva.

666.Sā vā ārocetīti yā pārājikaṃ āpannā, sā sayaṃ āroceti. Aṭṭhannaṃ pārājikānaṃ aññataranti bhikkhūhi sādhāraṇānaṃ catunnaṃ asādhāraṇānañca catunnameva aññataraṃ. Idañca pārājikaṃ pacchā paññattaṃ, tasmā 『『aṭṭhanna』』nti vibhaṅge vuttaṃ. Purimena pana saddhiṃ yugaḷattā imasmiṃ okāse ṭhapitanti veditabbaṃ. Dhuraṃ nikkhittamatteti dhure nikkhittamatte. Vitthārakathā panettha sappāṇakavaggamhi duṭṭhullasikkhāpade vuttanayeneva veditabbā. Tatra hi pācittiyaṃ, idha pārājikanti ayameva viseso. Sesaṃ tādisameva. Vajjapaṭicchādikāti idampiimissā pārājikāya nāmamatthāmeva, tasmā padabhājane na vicāritaṃ. Sesamettha uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Dutiyapārājikaṃ.

  1. Tatiyapārājikasikkhāpadavaṇṇanā

  2. Tatiye – dhammenāti bhūtena vatthunā. Vinayenāti codetvā sāretvā. Padabhājanaṃ panassa 『『yena dhammena yena vinayena ukkhitto suukkhitto hotī』』ti imaṃadhippāyamattaṃ dassetuṃ vuttaṃ. Satthusāsanenāti ñattisampadāya ceva anusāvanasampadāya ca. Padabhājane panassa 『『jinasāsanena buddhasāsanenā』』ti vevacanamattameva vuttaṃ. Saṅghaṃ vā gaṇaṃ vātiādīsu yena saṅghena kammaṃ kataṃ, taṃ saṅghaṃ vā tattha sambahulapuggalasaṅkhātaṃ gaṇaṃ vā, ekapuggalaṃ vā taṃ kammaṃ vā na ādiyati, na anuvattati, na tattha ādaraṃ janetīti attho. Samānasaṃvāsakā bhikkhū vuccanti sahāyā, so tehi saddhiṃ natthīti ettha 『『ekakammaṃ ekuddeso samasikkhatā』』ti ayaṃ tāva saṃvāso; samāno saṃvāso etesanti samānasaṃvāsakā.Evarūpā bhikkhū bhikkhussa tasmiṃ saṃvāse saha ayanabhāvena sahāyāti vuccanti. Idāni yena saṃvāsena te samānasaṃvāsakāti vuttā, so saṃvāso tassa ukkhittakassa tehi saddhiṃ natthi. Yehi ca saddhiṃ tassa so saṃvāso natthi, na tena te bhikkhū attano sahāyā katā honti. Tasmā vuttaṃ 『『samānasaṃvāsakā bhikkhū vuccanti sahāyā, so tehi saddhiṃ natthi, tena vuccati akatasahāyo』』ti. Sesaṃ saṅghabhedasikkhāpadādīsu vuttanayattā uttānatthameva.

Samanubhāsanasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Tatiyapārājikaṃ.

  1. Catutthapārājikasikkhāpadavaṇṇanā

  2. Catutthe – avassutāti lokassādamittasanthavavasena kāyasaṃsaggarāgena avassutā. Dutiyapadepi eseva nayo. Purisapuggalassa hatthaggahaṇaṃ vātiādīsu pana yaṃ purisapuggalena hatthe gahaṇaṃ kataṃ, taṃ purisapuggalassa hatthaggahaṇanti vuttaṃ. Eseva nayo saṅghāṭikaṇṇaggahaṇepi. Hatthaggahaṇanti ettha ca hatthaggahaṇañca aññampi apārājikakkhette gahaṇañca ekajjhaṃ katvā hatthaggahaṇanti vuttanti veditabbaṃ. Tenevassa padabhājane 『『hatthaggahaṇaṃ vā sādiyeyyāti hattho nāma kapparaṃ upādāya yāva agganakhā, etassa asaddhammassa paṭisevanatthāya ubbhakkhakaṃ adhojāṇumaṇḍalaṃ gahaṇaṃ sādiyati, āpatti thullaccayassā』』ti vuttaṃ. Ettha ca asaddhammoti kāyasaṃsaggo veditabbo, na methunadhammo. Na hi methunassa sāmantā thullaccayaṃ hoti. 『『Viññū paṭibalo kāyasaṃsaggaṃ samāpajjitunti vacanampi cettha sādhakaṃ.

『『Tissitthiyo methunaṃ taṃ na seve,

Tayo purise tayo ca anariyapaṇḍake;

Na cācare methunaṃ byañjanasmiṃ,

Chejjā siyā methunadhammapaccayā;

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Imāya parivāre vuttāya sedamocakagāthāya virujjhatīti ce? Na; methunadhammassa pubbabhāgattā. Parivāreyeva hi 『『methunadhammassa pubbabhāgo jānitabbo』』ti 『『vaṇṇāvaṇṇo kāyasaṃsaggo duṭṭhullavācā attakāmapāricariyāgamanuppādana』』nti evaṃ sukkavissaṭṭhiādīni pañca sikkhāpadāni methunadhammassa pubbabhāgoti vuttāni. Tasmā kāyasaṃsaggo methunadhammassa pubbabhāgattā paccayo hoti. Iti chejjā siyā methunadhammapaccayāti ettha iminā pariyāyena attho veditabbo. Etenupāyena sabbapadesu vinicchayo veditabbo. Apica 『『saṅketaṃ vā gaccheyyā』』ti etassa padabhājane 『『itthannāmaṃ āgacchā』』ti. Evaṃnāmakaṃ ṭhānaṃ āgacchāti attho.

676.Aṭṭhamaṃ vatthuṃ paripūrentī assamaṇī hotīti anulomato vā paṭilomato vā ekantarikāya vā yena tena nayena aṭṭhamaṃ vatthuṃ paripūrentīyeva assamaṇī hoti. Yā pana ekaṃ vā vatthuṃ satta vā vatthūni satakkhattumpi pūreti, neva assamaṇī hoti. Āpannā āpattiyo desetvā muccati. Apicettha gaṇanūpikā āpatti veditabbā. Vuttañhetaṃ 『『atthāpatti desitā gaṇanūpikā, atthāpatti desitā na gaṇanūpikā』』ti. Tatrāyaṃ vinicchayo – idāni nāpajjissāmīti dhuranikkhepaṃ katvā desitā gaṇanūpikā desitagaṇanaṃ upeti pārājikassa aṅgaṃ na hoti. Tasmā yā ekaṃ āpannā dhuranikkhepaṃ katvā desetvā puna kilesavasena āpajjati, puna deseti, evaṃ aṭṭha vatthūni pūrentīpi pārājikā na hoti. Yā pana āpajjitvā punapi aññaṃ vatthuṃ āpajjissāmīti saussāhāva deseti, tassā sā āpatti nagaṇanūpikā, desitāpi adesitā hoti, desitagaṇanaṃ na gacchati, pārājikasseva aṅgaṃ hoti. Aṭṭhame vatthumhi paripuṇṇamatte pārājikā hoti. Sesaṃ uttānamevāti.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

Catutthapārājikaṃ.

Uddiṭṭhākho ayyāyo aṭṭha pārājikā dhammāti bhikkhū ārabbha paññattā sādhāraṇā cattāro ime ca cattāroti evaṃ pātimokkhuddesamaggena uddiṭṭhā kho ayyāyo aṭṭha pārājikā dhammāti evamettha attho daṭṭhabbo. Sesaṃ mahāvibhaṅge vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

Pārājikakaṇḍavaṇṇanā niṭṭhitā.

Pārājikakaṇḍaṃ niṭṭhitaṃ.

  1. Saṅghādisesakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

  2. Paṭhamasaṅghādisesasikkhāpadavaṇṇanā

Pārājikānantarassa , ayaṃ dāni bhavissati;

Saṅghādisesakaṇḍassa, anuttānatthavaṇṇanā.

678.Udositanti bhaṇḍasālā. Māyyo evaṃ avacāti ayyo mā evaṃ avaca. Apināyyāti apinu ayyā. Accāvadathāti atikkamitvā vadatha; akkosathāti vuttaṃ hoti.

679.Ussayavādikāti mānussayavasena kodhussayavasena vivadamānā. Yasmā pana sā atthato aṭṭakārikā hoti, tasmā 『『ussayavādikā nāma aḍḍakārikā vuccatī』』ti padabhājane vuttaṃ. Ettha ca aḍḍoti vohārikavinicchayo vuccati, yaṃ pabbajitā 『『adhikaraṇa』』ntipi vadanti. Dutiyaṃ vā pariyesatīti sakkhiṃ vā sahāyaṃ vā pariyesati, dukkaṭaṃ. Gacchati vāti upassayo vā hotu bhikkhācāramaggo vā, yattha ṭhitāya 『『aḍḍaṃ karissāmī』』ti cittaṃ uppajjati, tato vohārikānaṃ santikaṃ gacchantiyā padavāre padavāre dukkaṭaṃ. Ekassa ārocetīti dvīsu janesu yassa kassaci ekassa kathaṃ yo koci vohārikānaṃ āroceti. Dutiyassa ārocetīti etthāpi eseva nayo.

Ayaṃ panettha asammohatthāya vitthārakathā – yattha katthaci antamaso bhikkhunupassayaṃ āgatepi vohārike disvā bhikkhunī attano kathaṃ āroceti, bhikkhuniyā dukkaṭaṃ. Upāsako attano kathaṃ āroceti, bhikkhuniyā thullaccayaṃ. Paṭhamaṃ upāsako attano kathaṃ āroceti , bhikkhuniyā dukkaṭaṃ. Atha sā attano kathaṃ āroceti, thullaccayaṃ. Bhikkhunī upāsakaṃ vadati – 『『mama ca tava ca kathaṃ tvaṃyeva ārocehī』』ti, so attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, paṭhamārocane dukkaṭaṃ, dutiyārocane thullaccayaṃ. Upāsako bhikkhuniṃ vadati – 『『mama ca tava ca kathaṃ tvaṃyeva ārocehī』』ti, etthāpi eseva nayo.

Bhikkhunī kappiyakārakena kathāpeti, tattha kappiyakārako vā bhikkhuniyā kathaṃ paṭhamaṃ ārocetu, itaro vā attano kathaṃ, kappiyakārako vā ubhinnampi kathaṃ, itaro vā ubhinnampi kathaṃ ārocetu, yathā vā tathā vā ārociyamāne paṭhame ārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ. Yathā vā tathā vā ārocitaṃ pana ubhinnampi kathaṃ sutvā vohārikehi vinicchaye kate aḍḍapariyosānaṃ nāma hoti, tasmiṃ aḍḍapariyosāne bhikkhuniyā jayepi parājayepi saṅghādiseso. Sace pana gatigataṃ adhikaraṇaṃ hoti, sutapubbaṃ vohārikehi. Atha te bhikkhuniñca aḍḍakārakañca disvāva 『『tumhākaṃ kathanakiccaṃ natthi, jānāma mayaṃ ettha pavatti』』nti sayameva vinicchinitvā denti, evarūpe aḍḍapariyosānepi bhikkhuniyā anāpatti.

Paṭhamaṃ āpatti etassāti paṭhamāpattiko; vītikkamakkhaṇeyeva āpajjitabboti attho, taṃ paṭhamāpattikaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ 『『saha vatthujjhācārā āpajjati asamanubhāsanāyā』』ti vuttaṃ. Ayañhettha attho – saha vatthujjhācārā yaṃ bhikkhunī āpajjati, na tatiyāya samanubhāsanāya, ayaṃ paṭhamameva saha vatthujjhācārena āpajjitabbattā paṭhamāpattikoti. Bhikkhunisaṅghato nissāretīti nissāraṇīyo; taṃ nissāraṇīyaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ 『『saṅghamhā nissārīyatīti vuttaṃ. Tattha yaṃ āpannā bhikkhunī saṅghato nissārīyati, so nissāraṇīyoti evamattho daṭṭhabbo. Na hi so eva dhammo saṅghamhā kenaci nissārīyati. Tena pana dhammena bhikkhunī nissārīyati, tasmā so nissāretīti nissāraṇīyo.

Ākaḍḍhiyamānā gacchatīti aḍḍakārakamanussehi sayaṃ vā āgantvā dūtaṃ vā pesetvā ehīti vuccamānā vohārikānaṃ santikaṃ gacchati, tato aḍḍakārako attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, neva paṭhamārocane dukkaṭaṃ, na dutiyārocane thullaccayaṃ. Amaccehi vinicchinitvā kate aḍḍapariyosānepi anāpattiyeva. Sacepi aḍḍakārako bhikkhuniṃ vadati 『『mama ca tava ca kathaṃ tvameva kathehī』』ti; kathentiyāpi kathaṃ sutvā kate aḍḍapariyosānepi anāpattiyeva.

Rakkhaṃyācatīti dhammikaṃ rakkhaṃ yācati, anāpatti. Idāni yathāyācitā rakkhā dhammikā hoti, taṃ dassetuṃ anodissa ācikkhatīti āha. Tattha atītaṃ ārabbha atthi odissaācikkhanā, atthi anodissaācikkhanā, anāgataṃ ārabbhāpi atthi odissaācikkhanā, atthi anodissaācikkhanā.

Kathaṃ atītaṃ ārabbha odissaācikkhanā hoti? Bhikkhunupassaye gāmadārakā dhuttādayo vā ye keci anācāraṃ vā ācaranti, rukkhaṃ vā chindanti, phalāphalaṃ vā haranti, parikkhāre vā acchindanti. Bhikkhunī vohārike upasaṅkamitvā 『『amhākaṃ upassaye idaṃ nāma kata』』nti vadati. 『『Kenā』』ti vutte 『『asukena ca asukena cā』』ti ācikkhati. Evaṃ atītaṃ ārabbha odissaācikkhanā hoti, sā na vaṭṭati. Tañce sutvā te vohārikā tesaṃ daṇḍaṃ karonti, sabbaṃ bhikkhuniyā gīvā hoti. Daṇḍaṃ gaṇhissantīti adhippāyepi sati gīvāyeva hoti. Sace pana tassa daṇḍaṃ gaṇhathāti vadati, pañcamāsakamatte gahite pārājikaṃ hoti.

『『Kenā』』ti vutte pana 『『asukenāti vattuṃ amhākaṃ na vaṭṭati, tumheyeva jānissatha. Kevalañhi mayaṃ rakkhaṃ yācāma, taṃ no detha, avahaṭabhaṇḍañca āharāpethā』』ti vattabbaṃ. Evaṃ anodissa ācikkhanā hoti, sā vaṭṭati. Evaṃ vutte sacepi te vohārikā kārake gavesitvā tesaṃ daṇḍaṃ karonti, sabbaṃ sāpateyyampi gahitaṃ bhikkhuniyā, neva gīvā na āpatti.

Parikkhāraṃ harante disvā tesaṃ anatthakāmatāya coro coroti vattumpi na vaṭṭati. Evaṃ vuttepi hi yaṃ tesaṃ daṇḍaṃ karonti, sabbampi bhikkhuniyā gīvā hoti. Attano vacanakaraṃ pana 『『iminā me parikkhāro gahito, taṃ āharāpehi, mā cassa daṇḍaṃ karohī』』ti vattuṃ vaṭṭati. Dāsadāsīvāpiādīnaṃ atthāya aḍḍaṃ karonti, ayaṃ akappiyaaḍḍo nāma, na vaṭṭati.

Kathaṃ anāgataṃ ārabbha odissaācikkhanā hoti? Vuttanayeneva parehi anācārādīsu katesu bhikkhunī vohārike evaṃ vadati 『『amhākaṃ upassaye idañcidañca karonti, rakkhaṃ no detha āyatiṃ akaraṇatthāyā』』ti. 『『Kena evaṃ kata』』nti vutte ca 『『asukena asukena cā』』ti ācikkhati. Evaṃ anāgataṃ ārabbha odissaācikkhanā hoti, sāpi na vaṭṭati. Tesañhi daṇḍe kate purimanayeneva sabbaṃ bhikkhuniyā gīvā. Sesaṃ purimasadisameva.

Sace pana vohārikā 『『bhikkhunupassaye evarūpaṃ anācāraṃ karontānaṃ imaṃ nāma daṇḍaṃ karomā』』ti bheriṃ carāpetvā āṇāya atiṭṭhamāne pariyesitvā daṇḍaṃ karonti, bhikkhuniyā neva gīvā na āpatti.

Yo cāyaṃ bhikkhunīnaṃ vutto, bhikkhūnampi eseva nayo. Bhikkhunopi hi odissaācikkhanā na vaṭṭati. Yaṃ tathā ācikkhite daṇḍaṃ karonti, sabbaṃ gīvā hoti. Vuttanayeneva daṇḍaṃ gaṇhāpentassa pārājikaṃ. Yo pana 『『daṇḍaṃ karissantī』』ti jānantopi anodissa katheti, te ca pariyesitvā daṇḍaṃ karontiyeva, na doso. Vihārasīmāya rukkhādīni chindantānaṃ vāsipharasuādīni gahetvā pāsāṇehi koṭṭenti, na vaṭṭati. Sace dhārā bhijjati, kārāpetvā dātabbā. Upadhāvitvā tesaṃ parikkhāre gaṇhanti, tampi na kātabbaṃ, lahuparivattañhi cittaṃ, theyyacetanāya uppannāya mūlacchejjampi gaccheyya. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sattarasake paṭhamasikkhāpadaṃ.

  1. Dutiyasaṅghādisesasikkhāpadavaṇṇanā

  2. Dutiye – varabhaṇḍanti muttāmaṇiveḷuriyādi mahagghabhaṇḍaṃ.

683.Anapaloketvāti anāpucchitvā. Gaṇaṃ vāti mallagaṇabhaṭiputtagaṇādikaṃ. Pūganti dhammagaṇaṃ. Seṇinti gandhikaseṇidussikaseṇiādikaṃ. Yattha yattha hi rājāno gaṇādīnaṃ gāmanigame niyyātenti 『『tumheva ettha anusāsathā』』ti, tattha tattha te eva issarā honti. Tasmā te sandhāya idaṃ vuttaṃ. Ettha ca rājānaṃ vā gaṇādike vā āpucchitvāpi bhikkhunisaṅgho āpucchitabbova. Ṭhapetvā kappanti titthiyesu vā aññabhikkhunīsu vā pabbajitapubbaṃ kappagatikaṃ ṭhapetvāti. Sesaṃ uttānameva.

Corīvuṭṭhāpanasamuṭṭhānaṃ – kenaci karaṇīyena pakkantāsu bhikkhunīsu agantvā khaṇḍasīmaṃ yathānisinnaṭṭhāneyeva attano nissitakaparisāya saddhiṃ vuṭṭhāpentiyā vācācittato samuṭṭhāti, khaṇḍasīmaṃ vā nadiṃ vā gantvā vuṭṭhāpentiyā kāyavācācittato samuṭṭhāti, anāpucchā vuṭṭhāpanavasena kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasaṅghādisesasikkhāpadavaṇṇanā

  2. Tatiye – parikkhepaṃ atikkāmentiyāti ettha ekaṃ pādaṃ atikkāmentiyā thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Aparikkhittassa gāmassa upacāranti ettha parikkhepārahaṭṭhānaṃ ekena pādena atikkamati thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Apicettha sakagāmato nikkhamantiyā gāmantarapaccayā anāpatti, nikkhamitvā pana gāmantaraṃ gacchantiyā padavāre padavāre dukkaṭaṃ, ekena pādena itarassa gāmassa parikkhepe vā upacāre vā atikkantamatte thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Tato nikkhamitvā puna sakagāmaṃ pavisantiyāpi eseva nayo. Sace pana khaṇḍapākārena vā vatichiddena vā bhikkhunivihārabhūmiyeva sakkā hoti pavisituṃ, evaṃ pavisamānāya kappiyabhūmiṃ nāma paviṭṭhā hoti, tasmā vaṭṭati. Sacepi hatthipiṭṭhiādīhi vā iddhiyā vā pavisati, vaṭṭatiyeva. Padasā gamanameva hi idhādhippetaṃ. Teneva 『『paṭhamaṃ pādaṃ atikkāmentiyā』』tiādimāha.

Dve gāmā bhikkhunivihārena sambaddhavatikā honti, yasmiṃ gāme bhikkhunivihāro, tattha piṇḍāya caritvā puna vihāraṃ pavisitvā sace vihāramajjhena itarassa gāmassa maggo atthi, gantuṃ vaṭṭati. Tato pana gāmato teneva maggena paccāgantabbaṃ. Sace gāmadvārena nikkhamitvā āgacchati, purimanayeneva āpattibhedo veditabbo. Sakagāmato kenaci karaṇīyena bhikkhunīhi saddhiṃ nikkhantāya puna pavisanakāle hatthi vā muccati, ussāraṇā vā hoti, itarā bhikkhuniyo sahasā gāmaṃ pavisanti, yāva aññā bhikkhunī āgacchati, tāva bahigāmadvāre ṭhātabbaṃ. Sace na āgacchati, dutiyikā bhikkhunī pakkantā nāma hoti, pavisituṃ vaṭṭati.

Pubbe mahāgāmo hoti, majjhe bhikkhunivihāro. Pacchā taṃ gāmaṃ cattāro janā labhitvā visuṃ visuṃ vatiparikkhepaṃ katvā vibhajitvā bhuñjanti, vihārato ekaṃ gāmaṃ gantuṃ vaṭṭati. Tato aparaṃ gāmaṃ dvārena vā vatichiddena vā pavisituṃ na vaṭṭati. Puna vihārameva paccāgantuṃ vaṭṭati. Kasmā? Vihārassa catugāmasādhāraṇattā.

Antaravāsako temiyatīti yattha yathā timaṇḍalapaṭicchādanaṃ hoti; evaṃ nivatthāya bhikkhuniyā vassakāle titthena vā atitthena vā otaritvā yattha katthaci uttarantiyā ekadvaṅgulamattampi antaravāsako temiyati. Sesaṃ nadīlakkhaṇaṃ nadīnimittakathāya āvi bhavissati. Evarūpaṃ nadiṃ titthena vā atitthena vā otaritvā uttaraṇakāle paṭhamaṃ pādaṃ uddharitvā tīre ṭhapentiyā thullaccayaṃ, dutiyapāduddhāre saṅghādiseso. Setunā gacchati, anāpatti. Padasā otaritvā uttaraṇakāle setuṃ ārohitvā uttarantiyāpi anāpatti. Setunā pana gantvā uttaraṇakāle padasā gacchantiyā āpattiyeva. Yānanāvāākāsagamanādīsupi eseva nayo. Orimatīrato pana paratīrameva akkamantiyā anāpatti. Rajanakammatthaṃ gantvā dārusaṅkaḍḍhanādikiccena dve tisso ubhayatīresu vicaranti, vaṭṭati. Sace panettha kāci kalahaṃ katvā itaraṃ tīraṃ gacchati, āpatti. Dve ekato uttaranti, ekā majjhe nadiyā kalahaṃ katvā nivattitvā orimatīrameva āgacchati, āpatti. Itarissā pana ayaṃ pakkantaṭṭhāne ṭhitā hoti, tasmā paratīraṃ gacchantiyāpi anāpatti. Nhāyituṃ vā pātuṃ vā otiṇṇā tameva tīraṃ paccuttarati, anāpatti.

Saha aruṇuggamanāti ettha sace sajjhāyaṃ vā padhānaṃ vā aññaṃ vā kiñci kammaṃ kurumānā purearuṇeyeva dutiyikāya santikaṃ gamissāmīti ābhogaṃ karoti, ajānantiyā eva cassā aruṇo uggacchati, anāpatti. Atha pana 『『yāva aruṇuggamanā idheva bhavissāmī』』ti vā anābhogena vā vihārassa ekadese acchati, dutiyikāya hatthapāsaṃ na otarati, aruṇuggamane saṅghādiseso. Hatthapāsoyeva hi idha pamāṇaṃ, hatthapāsātikkame ekagabbhopi na rakkhati.

Agāmakearaññeti ettha 『『nikkhamitvā bahi indakhīlā sabbametaṃ arañña』』nti evaṃ vuttalakkhaṇameva araññaṃ. Taṃ panetaṃ kevalaṃ gāmābhāvena 『『agāmaka』』nti vuttaṃ, na viñjhāṭavisadisatāya. Tādise araññe okkante dassanūpacāre vijahite sacepi savanūpacāro atthi, āpatti. Teneva vuttaṃ aṭṭhakathāyaṃ 『『sace bhikkhunīsu mahābodhiaṅgaṇaṃ pavisantīsu ekā bahi tiṭṭhati, tassāpi āpatti. Lohapāsādaṃ pavisantīsupi pariveṇaṃ pavisantīsupi eseva nayo. Mahācetiyaṃ vandamānāsu ekā uttaradvārena nikkhamitvā gacchati, tassāpi āpatti. Thūpārāmaṃ pavisantīsu ekā bahi tiṭṭhati, tassāpi āpattī』』ti. Ettha ca dassanūpacāro nāma yattha ṭhitaṃ dutiyikā passati. Sace pana sāṇipākārantarikāpi hoti, dassanūpacāraṃ vijahati nāma. Savanūpacāro nāma yattha ṭhitā maggamūḷhasaddena viya dhammasavanārocanasaddena viya ca 『『ayye』』ti saddāyantiyā saddaṃ suṇāti. Ajjhokāse dūrepi dassanūpacāro nāma hoti. So evarūpe savanūpacāre vijahite na rakkhati, vijahitamatteva āpatti saṅghādisesassa.

Ekā maggaṃ gacchantī ohīyati. Saussāhā ce hutvā idāni pāpuṇissāmīti anubandhati, anāpatti. Sace purimāyo aññena maggena gacchanti, pakkantā nāma honti, anāpattiyeva. Dvinnaṃ gacchantīnaṃ ekā anubandhituṃ asakkontī 『『gacchatu aya』』nti ohīyati, itarāpi 『『ohīyatu aya』』nti, gacchati, dvinnampi āpatti. Sace pana gacchantīsu purimāpi aññaṃ maggaṃ gaṇhāti, pacchimāpi aññaṃ, ekā ekissā pakkantaṭṭhāne tiṭṭhati, dvinnampi anāpatti.

693.Pakkhasaṅkantā vāti titthāyatanaṃ saṅkantā, sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasaṅghādisesasikkhāpadavaṇṇanā

694-8. Catutthe – pādapīṭhaṃ nāma dhotapādaṭṭhapanakaṃ. Pādakaṭhalikā nāma adhotapādaṭṭhapanakaṃ . Anaññāya gaṇassa chandanti tasseva kārakagaṇassa chandaṃ ajānitvā. Vatte vattantinti tecattālīsappabhede netthāravatte vattamānaṃ. Sesaṃ uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Catutthasikkhāpadaṃ.

  1. Pañcamasaṅghādisesasikkhāpadavaṇṇanā

  2. Pañcame – ekato avassuteti ettha 『『bhikkhuniyā avassutabhāvo daṭṭhabbo』』ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ panetaṃ na vuttaṃ, taṃ pāḷiyā sameti. Sesaṃ uttānameva.

Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasaṅghādisesasikkhāpadavaṇṇanā

705-6. Chaṭṭhe – yato tvanti yasmā tvaṃ. Uyyojeti āpatti dukkaṭassātiādikā saṅghādisesapariyosānā āpattiyo kassā hontīti? Uyyojikāya. Vuttañcetaṃ parivārepi –

『『Na deti na paṭiggaṇhāti, paṭiggaho tena na vijjati;

Āpajjati garukaṃ na lahukaṃ, tañca paribhogapaccayā;

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Ayañhi gāthā imaṃ uyyojikaṃ sandhāya vuttā. Itarissā pana āpattibhedo paṭhamasikkhāpade vibhattoti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasaṅghādisesasikkhāpadavaṇṇanā

  2. Sattame – yāvatatiyakapadattho mahāvibhaṅge vuttanayeneva veditabbo. Sesaṃ uttānamevāti.

Samanubhāsanasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasaṅghādisesasikkhāpadavaṇṇanā

  2. Aṭṭhame – kismiñcideva adhikaraṇeti catunnaṃ aññatarasmiṃ. Padabhājane pana kevalaṃ adhikaraṇavibhāgaṃ dassetuṃ 『『adhikaraṇaṃ nāma cattāri adhikaraṇānī』』tiādi vuttaṃ. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasaṅghādisesasikkhāpadavaṇṇanā

  2. Navame – saṃsaṭṭhāti missībhūtā. Ananulomikenāti pabbajitānaṃ ananulomena kāyikavācasikena. Saṃsaṭṭhāti gihīnaṃ koṭṭanapacanagandhapisanamālāganthanādinā kāyikena sāsanapaṭisāsanāharaṇasañcarittādinā vācasikena ca saṃsaṭṭhā. Pāpo kittisaddo etāsanti pāpasaddā. Pāpo ājīvasaṅkhāto siloko etāsanti pāpasilokā. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

Navamasikkhāpadaṃ.

  1. Dasamasaṅghādisesasikkhāpadavaṇṇanā

  2. Dasame – evācārāti evaṃācārā. Yādiso tumhākaṃ ācāro, tādisā ācārāti attho. Esa nayo sabbattha. Uññāyāti avaññāya nīcaṃ katvā jānanāya. Paribhavenāti kiṃ imā karissantīti evaṃ paribhavitvā jānanena. Akkhantiyāti asahanatāya; kodhenāti attho. Vebhassiyāti balavabhassabhāvena; attano balappakāsanena samutrāsanenāti attho. Dubbalyāti tumhākaṃ dubbalabhāvena. Sabbattha uññāya ca paribhavena cāti evaṃ samuccayattho daṭṭhabbo. Viviccathāti vinā hotha. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.

Dasamasikkhāpadaṃ.

Uddiṭṭhā kho ayyāyo sattarasa saṅghādisesāti ettha channaṃ paṭhamāpattikānaṃ anantarā sañcarittaṃ, dve duṭṭhadosāti imāni tīṇi sikkhāpadāni mahāvibhaṅgato pakkhipitvā nava paṭhamāpattikā, catunnaṃ yāvatatiyakānaṃ anantarā mahāvibhaṅgatopi cattāro yāvatatiyake pakkhipitvā aṭṭha yāvatatiyakā veditabbā. Evaṃ sabbepi pātimokkhuddesamaggena uddiṭṭhā kho ayyāyo sattarasa saṅghādisesā dhammāti evamettha attho daṭṭhabbo. Sesaṃ uttānameva aññatra pakkhamānattā. Taṃ pana khandhake vitthārena vaṇṇayissāmāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

Sattarasakavaṇṇanā niṭṭhitā.

Saṅghādisesakaṇḍaṃ niṭṭhitaṃ.

  1. Nissaggiyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

Paṭhamanissaggiyapācittiyasikkhāpadavaṇṇanā

Tiṃsa nissaggiyā dhammā, bhikkhunīnaṃ pakāsitā;

Ye tesaṃ dāni bhavati, ayaṃ saṃvaṇṇanākkamo.

733.Āmattikāpaṇanti amattāni vuccanti bhājanāni; tāni ye vikkiṇanti, te vuccanti āmattikā; tesaṃ āpaṇo āmattikāpaṇo; taṃ vā pasāressantīti attho.

734.Pattasannicayaṃ kareyyāti pattasannidhiṃ kareyya; ekāhaṃ anadhiṭṭhahitvā vā avikappetvā vā pattaṃ ṭhapeyyāti attho. Sesaṃ mahāvibhaṅge vuttanayeneva veditabbaṃ. Ayameva hi viseso – tattha dasāhaṃ parihāro, idha ekāhampi natthi. Sesaṃ tādisameva.

Idampi kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

Dutiyanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Dutiye – duccoḷāti virūpacoḷā; jiṇṇacoḷāti attho. Apayyāhīti api ayyāhi.

740.Ādissadinnanti sampattā bhājentūti vatvāpi idaṃ gaṇassa idaṃ tumhākaṃ dammīti vatvā vā dātukamyatāya pādamūle ṭhapetvā vā dinnampi ādissa dinnaṃ nāma hoti. Etaṃ sabbampi akālacīvaraṃ. Ayyāya dammīti evaṃ paṭiladdhaṃ pana yathādāneyeva upanetabbaṃ. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

Tatiyanissaggiyapācittiyasikkhāpadavaṇṇanā

743-5. Tatiye – handāti gaṇha. Sayaṃ acchindatīti ekaṃ datvā ekaṃ acchindantiyā ekaṃ nissaggiyaṃ, bahūsu bahūni. Sace saṃharitvā ṭhapitāni ekato acchindati, vatthugaṇanāya āpattiyo. Bandhitvā ṭhapitesu pana ekāva āpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Tatiyasikkhāpadaṃ.

Catutthanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Catutthe – kayenāti mūlena. Na me āvuso sappinā attho; telena me atthoti idaṃ kira sā āhaṭasappiṃ datvā telampi āharissatīti maññamānā āha. Viññāpetvāti jānāpetvā; idaṃ nāma āharāti yācitvā vā.

752.Taññeva viññāpetīti yaṃ paṭhamaṃ viññattaṃ taṃ thokaṃ nappahoti, tasmā puna taññeva viññāpetīti attho. Aññañca viññāpetīti sace paṭhamaṃ sappiviññattaṃ, yamakaṃ pacitabbanti ca vejjena vuttattā telena attho hoti, tato telenāpi me atthoti evaṃ aññañca viññāpeti. Ānisaṃsaṃ dassetvāti sace kahāpaṇassa sappi ābhataṃ hoti, iminā mūlena diguṇaṃ telaṃ labbhati, tenāpi ca idaṃ kiccaṃ nipphajjati, tasmā telaṃ āharāti evaṃ ānisaṃsaṃ dassetvā viññāpetīti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Catutthasikkhāpadaṃ.

Pañcamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Pañcame – na me sikkhamāneti idaṃ kira sā kuladhītā 『『ayaṃ addhā evaṃ vuttā idaṃ telaṃ ṭhapetvā sappimpi me attano kulagharā āharissatī』』ti maññamānā āha. Cetāpetvāti jānāpetvā icceva attho. Sesaṃ sabbattha catutthasadisamevāti.

Pañcamasikkhāpadaṃ.

Chaṭṭhanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Chaṭṭhe – chandakanti 『『idaṃ nāma dhammakiccaṃ karissāma, yaṃ sakkotha; taṃ dethā』』ti evaṃ paresaṃ chandañca ruciñca uppādetvā gahitaparikkhārassetaṃ adhivacanaṃ. Aññadatthikenāti aññassatthāya dinnena. Aññuddisikenāti aññaṃ uddisitvā dinnena. Saṅghikenāti saṅghassa pariccattena.

762.Sesakaṃ upanetīti yadatthāya dinno, taṃ cetāpetvā avasesaṃ aññassatthāya upaneti. Sāmike apaloketvāti 『『tumhehi cīvaratthāya dinno, amhākañca cīvaraṃ atthi, telādīhi pana attho』』ti evaṃ āpucchitvā upaneti. Āpadāsūti tathārūpesu upaddavesu; bhikkhuniyo vihāraṃ chaḍḍetvā pakkamanti, evarūpāsu āpadāsu yaṃ vā taṃ vā cetāpetuṃ vaṭṭati. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

Sattamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Sattame – saññācikenāti sayaṃ yācitakena. Etadevettha nānākaraṇaṃ. Sesaṃ chaṭṭhasadisamevāti.

Sattamasikkhāpadaṃ.

Aṭṭhamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Aṭṭhame – mahājanikenāti gaṇassa pariccattena. Etadevettha nānākaraṇaṃ.

Aṭṭhamasikkhāpadaṃ.

Navamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Navamasikkhāpade – saññācikenāti idaṃ padaṃ ito adhikataraṃ.

Navamasikkhāpadaṃ.

Dasamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Dasame – pariveṇaṃ undriyatīti pariveṇaṃ vinassati; paripatatīti attho. Idañca padaṃ puggalikena saññācikenāti idañca ettakameva nānākaraṇaṃ. Sesaṃ pubbasadisamevāti.

Dasamasikkhāpadaṃ.

Ekādasamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Ekādasame – garupāvuraṇanti sītakāle pāvuraṇaṃ. Catukkaṃsaparamanti ettha kaṃso nāma catukkahāpaṇiko hoti; tasmā padabhājane 『『soḷasakahāpaṇagghanaka』』nti vuttaṃ.

Ekādasamasikkhāpadaṃ.

Dvādasamanissaggiyapācittiyasikkhāpadavaṇṇanā

  1. Dvādasame – lahupāvuraṇanti uṇhakāle pāvuraṇaṃ. Sesaṃ sikkhāpadadvayepi uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dvādasamasikkhāpadaṃ.

Uddiṭṭhā kho ayyāyo tiṃsa nissaggiyā pācittiyā dhammāti ettha mahāvibhaṅge cīvaravaggato dhovanañca paṭiggahaṇañcāti dve sikkhāpadāni apanetvā akālacīvaraṃ kālacīvaranti adhiṭṭhahitvā bhājitasikkhāpadena ca parivattetvā acchinnacīvarena ca paṭhamavaggo pūretabbo. Puna eḷakalomavaggassa ādito satta sikkhāpadāni apanetvā satta aññadatthikāni pakkhipitvā dutiyavaggo pūretabbo. Tatiyavaggato paṭhamapattaṃ vassikasāṭikaṃ āraññakasikkhāpadanti imāni tīṇi apanetvā pattasannicayagarupāvuraṇalahupāvuraṇasikkhāpadehi tatiyavaggo pūretabbo. Iti bhikkhunīnaṃ dvādasa sikkhāpadāni ekatopaññattāni, aṭṭhārasa ubhatopaññattānīti evaṃ sabbepi pātimokkhuddesamaggena 『『uddiṭṭhā kho ayyāyo tiṃsa nissaggiyā pācittiyā dhammā』』ti evamettha attho daṭṭhabbo. Sesaṃ vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

Tiṃsakavaṇṇanā niṭṭhitā.

Nissaggiyakaṇḍaṃ niṭṭhitaṃ.

  1. Pācittiyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

  2. Lasuṇavaggo

  3. Paṭhamalasuṇasikkhāpadavaṇṇanā

Tiṃsakānantaraṃ dhammā, chasaṭṭhisatasaṅgahā;

Saṅgītā ye ayaṃ dāni, hoti tesampi vaṇṇanā.

  1. Tattha lasuṇavaggassa tāva paṭhamasikkhāpade – dve tayo bhaṇḍiketi dve vā tayo vā poṭṭalike; sampuṇṇamiñjānametaṃ adhivacanaṃ. Na mattaṃ jānitvāti pamāṇaṃ ajānitvā khettapālassa vārentassa bahuṃ lasuṇaṃ harāpesi.

Aññataraṃ haṃsayoninti suvaṇṇahaṃsayoniṃ. So tāsaṃ ekekanti so haṃso jātissaro ahosi, atha pubbasinehena āgantvā tāsaṃ ekekaṃ pattaṃ deti, taṃ tāpanatālanacchedanakkhamaṃ suvaṇṇameva hoti.

795.Māgadhakanti magadhesu jātaṃ. Magadharaṭṭhe jātalasuṇameva hi idha lasuṇanti adhippetaṃ, tampi bhaṇḍikalasuṇameva, na ekadvitimiñjakaṃ. Kurundiyaṃ pana jātadesaṃ avatvā 『『māgadhakaṃ nāma bhaṇḍikalasuṇa』』nti vuttaṃ. Ajjhohāre ajjhohāreti ettha sace dve tayo bhaṇḍike ekatoyeva saṅkhāditvā ajjhoharati, ekaṃ pācittiyaṃ. Bhinditvā ekekaṃ miñjaṃ khādantiyā pana payogagaṇanāya pācittiyānīti.

797.Palaṇḍukādīnaṃ vaṇṇena vā miñjāya vā nānattaṃ veditabbaṃ – vaṇṇena tāva palaṇḍuko paṇḍuvaṇṇo hoti. Bhañjanako lohitavaṇṇo. Haritako haritapaṇṇavaṇṇo. Miñjāya pana palaṇḍukassa ekā miñjā hoti, bhañjanakassa dve, haritakassa tisso. Cāpalasuṇo amiñjako, aṅkuramattameva hi tassa hoti. Mahāpaccariyādīsu pana 『『palaṇḍukassa tīṇi miñjāni, bhañjanakassa dve, haritakassa eka』』nti vuttaṃ . Ete palaṇḍukādayo sabhāveneva vaṭṭanti. Sūpasampākādīsu pana māgadhakampi vaṭṭati. Tañhi paccamānesu muggasūpādīsu vā macchamaṃsavikatiyā vā telādīsu vā badarasāḷavādīsu vā ambilasākādīsu vā uttaribhaṅgesu vā yattha katthaci antamaso yāgubhattepi pakkhipituṃ vaṭṭati. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Lasuṇasikkhāpadaṃ paṭhamaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – sambādheti paṭicchannokāse. Tassa vibhāgadassanatthaṃ pana 『『ubho upakacchakā muttakaraṇa』』nti vuttaṃ. Ekampilomanti kattariyā vā saṇḍāsakena vā khurena vā yena kenaci ekapayogena vā nānāpayogena vā ekaṃ vā bahūni vā saṃharāpentiyā payogagaṇanāya pācittiyāni, na lomagaṇanāya.

801.Ābādhapaccayāti kaṇḍukacchuādiābādhapaccayā saṃharāpentiyā anāpatti. Sesaṃ uttānameva. Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

803-4. Tatiye – talaghātaketi muttakaraṇatalaghātane. Antamaso uppalapattenāpīti ettha pattaṃ tāva mahantaṃ, kesarenāpi pahāraṃ dentiyā āpattiyeva.

805.Ābādhapaccayāti gaṇḍaṃ vā vaṇaṃ vā paharituṃ vaṭṭati. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – purāṇarājorodhāti purāṇe gihibhāve rañño orodhā. Cirāciraṃ gacchatīti cirena cirena gacchati. Dhārethāti sakkotha. Kassidaṃ kammanti vutte anārocitepi etā mayi āsaṅkaṃ karissantīti maññamānā evamāha – 『『mayhidaṃ kamma』』nti.

807.Jatumaṭṭhaketi jatunā kate maṭṭhadaṇḍake. Vatthuvasenevetaṃ vuttaṃ, yaṃkiñci pana daṇḍakaṃ pavesentiyā āpattiyeva. Tenāha – 『『antamaso uppalapattampi muttakaraṇaṃ pavesetī』』ti. Etampi ca atimahantaṃ, kesaramattampi pana pavesentiyā āpatti eva. Sesaṃ uttānameva. Samuṭṭhānādīni talaghātake vuttasadisānevāti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – atigambhīraṃ udakasuddhikaṃ ādiyantīti atianto pavesetvā udakena dhovanaṃ kurumānā.

812.Kesaggamattampi atikkāmetīti vitthārato tatiyaṃ vā catutthaṃ vā aṅgulaṃ gambhīrato dvinnaṃ pabbānaṃ upari kesaggamattampi pavesentiyā pācittiyanti attho. Vuttañhetaṃ mahāpaccariyaṃ – 『『ekissā aṅguliyā tīṇi pabbāni ādātuṃ na labhati, tiṇṇaṃ vā catunnaṃ vā ekekampi pabbaṃ ādātuṃ na labhatī』』ti. Sesaṃ uttānameva. Samuṭṭhānādīnipi talaghātake vuttasadisānevāti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – bhattavissagganti bhattakiccaṃ. Pānīyena ca vidhūpanena ca upatiṭṭhitvāti ekena hatthena pānīyathālakaṃ ekena bījaniṃ gahetvā bījamānā samīpe ṭhatvāti attho. Accāvadatīti pubbepi tumhe evaṃ bhuñjatha, ahaṃ evaṃ upaṭṭhānaṃ karomī』』ti pabbajitacārittaṃ atikkamitvā gehassitakathaṃ kathetīti attho.

817.Yaṃkiñci pānīyanti suddhaudakaṃ vā hotu, takkadadhimatthurasakhīrādīnaṃ vā aññataraṃ. Yā kāci bījanīti antamaso cīvarakaṇṇopi. Hatthapāse tiṭṭhati āpatti pācittiyassāti idha ṭhānapaccayāva pācittiyaṃ vuttaṃ. Pahārapaccayā pana khandhake dukkaṭaṃ paññattaṃ.

819.Deti dāpetīti pānīyaṃ vā sūpādiṃ vā imaṃ pivatha, iminā bhuñjathāti deti; tālavaṇṭaṃ iminā bījantā bhuñjathāti deti; aññena vā ubhayampi dāpeti, anāpatti. Anupasampannaṃ āṇāpetīti upatiṭṭhanatthaṃ sāmaṇeriṃ āṇāpeti, anāpatti. Sesaṃ uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – bhuñjissāmīti paṭiggaṇhāti āpatti dukkaṭassāti idaṃ payogadukkaṭaṃ nāma, tasmā na kevalaṃ paṭiggahaṇeyeva hoti, paṭiggaṇhitvā pana araññato āharaṇepi sukkhāpanepi vaddalidivase bhajjanatthāya uddhanasajjanepi kapallasajjanepi dabbisajjanepi dārūni ādāya aggikaraṇepi kapallamhi dhaññapakkhipanepi dabbiyā saṅghaṭṭanesupi koṭṭanatthaṃ udukkhalamusalādisajjanesupi koṭṭanapapphoṭanadhovanādīsupi yāva mukhe ṭhapetvā ajjhoharaṇatthaṃ dantehi saṅkhādati, tāva sabbapayogesu dukkaṭāni, ajjhoharaṇakāle pana ajjhoharaṇagaṇanāya pācittiyāni. Ettha ca viññatti ceva bhojanañca pamāṇaṃ. Tasmā sayaṃ viññāpetvā aññāya bhajjanakoṭṭanapacanāni kārāpetvā bhuñjantiyāpi āpatti. Aññāya viññāpetvā sayaṃ bhajjanādīni katvā bhuñjantiyāpi āpatti. Mahāpaccariyaṃ pana vuttaṃ – 『『idaṃ āmakadhaññaṃ nāma mātarampi viññāpetvā bhuñjantiyā pācittiyameva, aviññattiyā laddhaṃ sayaṃ bhajjanādīni katvā vā kārāpetvā vā bhuñjantiyā dukkaṭaṃ. Aññāya viññattiyā laddhaṃ sayaṃ vā bhajjanādīni katvā tāya vā kārāpetvā aññāya vā kārāpetvā bhuñjantiyāpi dukkaṭamevā』』ti. Punapi vuttaṃ 『『aññāya viññattiyā laddhaṃ, sayaṃ bhajjanādīni katvā bhuñjantiyā pācittiyameva. Bhajjanādīni kārāpetvā bhuñjantiyā pana dukkaṭa』』nti. Taṃ pubbāparaviruddhaṃ hoti, na hi bhajjanādīnaṃ karaṇe vā kārāpane vā viseso atthi. Mahāaṭṭhakathāyaṃ pana 『『aññāya viññattaṃ bhuñjantiyā dukkaṭa』』nti avisesena vuttaṃ.

823.Ābādhapaccayāti sedakammādīnaṃ atthāya dhaññaviññattiyā anāpatti. 『『Aviññattiyā labbhamānaṃ pana navakammatthāya sampaṭicchituṃ vaṭṭatī』』ti mahāpaccariyaṃ vuttaṃ. Aparaṇṇaṃ viññāpetīti ṭhapetvā satta dhaññāni muggamāsādiṃ vā lābukumbhaṇḍādiṃ vā aññaṃ yaṃkiñci ñātakapavāritaṭṭhāne viññāpentiyā anāpatti. Āmakadhaññaṃ pana ñātakapavāritaṭṭhāne na vaṭṭati. Sesaṃ uttānameva.

Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – nibbiṭṭho rājabhaṭo rañño bhati keṇi etenāti nibbiṭṭharājabhaṭo, ekaṃ ṭhānantaraṃ keṇiyā gahetvā tato laddhaudayoti attho. Taññeva bhaṭapathaṃ yācissāmīti rañño keṇiṃ datvā puna taṃyeva ṭhānantaraṃ yācissāmīti cintento. Paribhāsīti tā bhikkhuniyo 『『mā puna evaṃ karitthā』』ti santajjesi.

826.Sayaṃ chaḍḍetīti cattāripi vatthūni ekapayogena chaḍḍentiyā ekāva āpatti, pāṭekkaṃ chaḍḍentiyā vatthugaṇanāya āpattiyo. Āṇattiyampi eseva nayo. Dantakaṭṭhachaḍḍanepi bhikkhuniyā pācittiyameva. Bhikkhussa sabbattha dukkaṭaṃ. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

830-2. Navame – yaṃ manussānaṃ upabhogaparibhogaṃ ropimanti khettaṃ vā hotu nāḷikerādiārāmo vā, yattha katthaci ropimaharitaṭṭhāne etāni vatthūni chaḍḍentiyā purimanayeneva āpattibhedo veditabbo. Khette vā ārāme vā nisīditvā bhuñjamānā ucchuādīni vā khādantī; gacchamānā ucchiṭṭhodakacalakādīni haritaṭṭhāne chaḍḍeti, antamaso udakaṃ pivitvā matthakacchinnanāḷikerampi chaḍḍeti, pācittiyameva. Bhikkhuno dukkaṭaṃ. Kasitaṭṭhāne pana nikkhittabīje yāva aṅkuraṃ na uṭṭhahati, tāva sabbesaṃ dukkaṭaṃ . Anikkhittabījesu khettakoṇādīsu vā asañjātaropimesu khettamariyādādīsu vā chaḍḍetuṃ vaṭṭati. Manussānaṃ kacavarachaḍḍanaṭṭhānepi vaṭṭati. Chaḍḍitakhetteti manussesu sassaṃ uddharitvā gatesu chaḍḍitakhettaṃ nāma hoti, tattha vaṭṭati. Yattha pana lāyitampi pubbaṇṇādi puna uṭṭhahissatīti rakkhanti, tattha yathāvatthukameva. Sesaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyākiriyaṃ…pe… tivedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – yaṃkiñci naccanti naṭādayo vā naccantu soṇḍā vā, antamaso morasuvamakkaṭādayopi, sabbampetaṃ naccameva. Yaṃkiñci gītanti yaṃkiñci naṭādīnaṃ vā gītaṃ hotu, ariyānaṃ parinibbānakāle ratanattayaguṇūpasaṃhitaṃ sādhukīḷitagītaṃ vā asaṃyatabhikkhūnaṃ dhammabhāṇakagītaṃ vā, sabbampetaṃ gītameva. Yaṃkiñci vāditanti tantibaddhādivādanīyabhaṇḍavāditaṃ vā hotu, kuṭabherivāditaṃ vā, antamaso udakabherivāditampi, sabbampetaṃ vāditameva.

836.Dassanāya gacchati āpatti dukkaṭassāti padavāragaṇanāya āpatti dukkaṭassa. Yattha ṭhitā passati vā suṇāti vāti ekapayogena olokentī passati, tesaṃyeva gītavāditaṃ suṇāti, ekameva pācittiyaṃ. Sace pana ekaṃ disaṃ oloketvā naccaṃ passati, puna aññato oloketvā gāyante passati aññato vādente, pāṭekkā āpattiyo. Bhikkhunī sayampi naccituṃ vā gāyituṃ vā vādituṃ vā na labhati, aññe 『『nacca, gāya, vādehī』』ti vattumpi na labhati. 『『Cetiyassa upahāraṃ detha, upāsakā』』ti vattumpi 『『tumhākaṃ cetiyassa upaṭṭhānaṃ karomā』』ti vutte 『『sādhū』』ti sampaṭicchitumpi na labhati. Sabbattha pācittiyanti sabbaaṭṭhakathāsu vuttaṃ. Bhikkhuno dukkaṭaṃ. 『『Tumhākaṃ cetiyassa upaṭṭhānaṃ karomā』』ti vutte pana 『『upaṭṭhānakaraṇaṃ nāma sundara』』nti vattuṃ vaṭṭati.

837.Ārāme ṭhitāti ārāme ṭhatvā antarārāme vā bahiārāme vā naccādīni passati vā suṇāti vā, anāpatti. Sati karaṇīyeti salākabhattādīnaṃ vā atthāya aññena vā kenaci karaṇīyena gantvā gataṭṭhāne passati vā suṇāti vā, anāpatti. Āpadāsūti tādisena upaddavena upaddutā samajjaṭṭhānaṃ pavisati, evaṃ pavisitvā passantiyā vā suṇantiyā vā anāpatti. Sesaṃ uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Dasamasikkhāpadaṃ.

Lasuṇavaggo paṭhamo.

  1. Andhakāravaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Andhakāravaggassa paṭhamasikkhāpade – appadīpeti padīpacandasūriyaaggīsu ekenāpi anobhāsite. Tenevassa padabhājane 『『anāloke』』ti vuttaṃ. Sallapeyya vāti gehassitakathaṃ katheyya.

841.Arahopekkhā aññavihitāti na rahoassādāpekkhā rahoassādato aññavihitāva hutvā ñātiṃ vā pucchati, dāne vā pūjāya vā manteti. Sesaṃ uttānameva. Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – paṭicchanne okāseti idameva nānaṃ. Sesaṃ sabbaṃ purimasadisamevāti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – ajjhokāseti nānaṃ, sesaṃ sabbaṃ tādisamevāti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

850-3. Catutthe – nikaṇṇikanti kaṇṇamūlaṃ vuccati; kaṇṇamūle jappeyyāti vuttaṃ hoti. Sati karaṇīyeti salākabhattādīnaṃ āharaṇatthāya vihāre vā dunnikkhittaṃ paṭisāmanatthāya. Sesaṃ uttānameva. Samuṭṭhānādīni purimasadisānevāti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – gharaṃ sodhentāti tesaṃ kira etadahosi – 『『theriyā koci kāyikavācasiko vītikkamo na dissati, gharampi tāva sodhemā』』ti, tato gharaṃ sodhentā naṃ addasaṃsu.

856.Anovassakaṃ atikkāmentiyāti paṭhamaṃ pādaṃ atikkāmentiyā dukkaṭaṃ, dutiyaṃ atikkāmentiyā pācittiyaṃ, upacārātikkame eseva nayo.

858.Gilānāyāti yā tādisena gelaññena āpucchituṃ na sakkoti. Āpadāsūti ghare aggi vā uṭṭhito hoti, corā vā; evarūpe upaddave anāpucchā pakkamati, anāpatti. Sesamettha uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – abhinisīdeyyāti nisīdeyya. Nisīditvā gacchantiyā ekā āpatti, anisīditvā nipajjitvā gacchantiyā ekā, nisīditvā nipajjitvā gacchantiyā dve.

863.Dhuvapaññatteti bhikkhunīnaṃ atthāya niccapaññatte. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ…pe… tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattamepi – sabbaṃ chaṭṭhe vuttanayeneva veditabbaṃ.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – sabbaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ akusalacittaṃ, dukkhavedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

  2. Navame – abhisapeyyāti sapathaṃ kareyya. Nirayena abhisapati nāma 『『niraye nibbattāmi, avīcimhi nibbattāmi, niraye nibbattatu, avīcimhi nibbattatū』』ti evamādinā nayena akkosati. Brahmacariyena abhisapati nāma 『『gihinī homi, odātavatthā homi, paribbājikā homi, itarā vā edisā hotū』』ti evamādinā nayena akkosati; vācāya vācāya pācittiyaṃ. Ṭhapetvā pana nirayañca brahmacariyañca 『『sunakhī sūkarī kāṇā kuṇī』』tiādinā nayena akkosantiyā vācāya vācāya dukkaṭaṃ.

878.Atthapurekkhārāyāti aṭṭhakathaṃ kathentiyā. Dhammapurekkhārāyāti pāḷiṃ vācentiyā. Anusāsanipurekkhārāyāti 『『idānipi tvaṃ edisā, sādhu viramassu, no ce viramasi, addhā puna evarūpāni kammāni katvā niraye uppajjissasi, tiracchānayoniyā uppajjissasī』』ti evaṃ anusāsaniyaṃ ṭhatvā vadantiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – sabbaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalakammaṃ, dukkhavedananti.

Dasamasikkhāpadaṃ.

Andhakāravaggo dutiyo.

  1. Naggavaggo

  2. Paṭhamasikkhāpadavaṇṇanā

883-6. Naggavaggassa paṭhamasikkhāpade – brahmacariyaṃ ciṇṇenāti brahmacariyena ciṇṇena; atha vā brahmacariyassa caraṇenāti; evaṃ karaṇatthe vā sāmiatthe vā upayogavacanaṃ veditabbaṃ. Acchinnacīvarikāyāti idaṃ udakasāṭikaṃ sandhāya vuttaṃ, na aññaṃ cīvaraṃ. Tasmā udakasāṭikāya acchinnāya vā naṭṭhāya vā naggāya nhāyantiyā anāpatti. Sacepi udakasāṭikacīvaraṃ mahagghaṃ hoti, na sakkā nivāsetvā bahi gantuṃ, evampi naggāya nhāyituṃ vaṭṭati. Sesamettha uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – sabbaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

893-4. Tatiye – anantarāyikinīti dasasu antarāyesu ekenapi antarāyena anantarāyā. Dhuraṃ nikkhittamatteti dhuraṃ nikkhipitvā sacepi pacchā sibbati, āpattiyevāti attho. Sesaṃ uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

898-9. Catutthe – pañca ahāni pañcāhaṃ, pañcāhameva pañcāhikaṃ. Saṅghāṭīnaṃ cāro saṅghāṭicāro; paribhogavasena vā otāpanavasena vā saṅghaṭitaṭṭhena saṅghāṭīti laddhanāmānaṃ pañcannaṃ cīvarānaṃ parivattananti attho. Tasmāyeva padabhājane 『『pañcamaṃ divasaṃ pañca cīvarānī』』tiādimāha. Āpatti pācittiyassāti ettha ca ekasmiṃ cīvare ekā āpatti; pañcasu pañca.

900.Āpadāsūti mahagghaṃ cīvaraṃ, na sakkā hoti corabhayādīsu paribhuñjituṃ; evarūpe upaddave anāpatti. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – cīvarasaṅkamanīyanti saṅkametabbaṃ cīvaraṃ; aññissā santakaṃ anāpucchā gahitaṃ puna paṭidātabbacīvaranti attho.

906.Āpadāsūti sace apārutaṃ vā anivatthaṃ vā corā haranti, evarūpāsu āpadāsu dhārentiyā anāpatti. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

909-10. Chaṭṭhe – aññaṃ parikkhāranti yaṃkiñci thālakādīnaṃ vā sappitelādīnaṃ vā aññataraṃ. Ānisaṃsanti 『『kittakaṃ agghanakaṃ dātukāmatthā』』ti pucchati, 『『ettakaṃ nāmā』』ti vadanti, 『『āgametha tāva, idāni vatthaṃ mahagghaṃ, katipāhena kappāse āgate samagghaṃ bhavissatī』』ti evaṃ vatvā nivārentiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – pakkamiṃsūti aññāsampi āgamanaṃ āgamentī 『『addhā amhākampi āgamessatī』』ti tattha tattha agamaṃsu. Paṭibāheyyāti paṭisedheyya.

915.Ānisaṃsanti 『『ekissā ekaṃ sāṭakaṃ nappahoti, āgametha tāva, katipāhena uppajjissati, tato bhājessāmī』』ti evaṃ ānisaṃsaṃ dassetvā paṭibāhantiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

916-8. Aṭṭhame – naṭā nāma ye nāṭakaṃ nāṭenti. Naṭakā nāma ye naccanti. Laṅghakā nāma ye vaṃsavarattādīsu laṅghanakammaṃ karonti. Sokajjhāyikā nāma māyākārā. Kumbhathūṇikā nāma ghaṭakena kīḷanakā; bimbisakavādakātipi vadanti. Deti āpatti pācittiyassāti ettha cīvaragaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

921-4. Navame – dubbalacīvarapaccāsāyāti dubbalāya cīvarapaccāsāya. Ānisaṃsanti kiñcāpi 『『na mayaṃ ayye sakkomā』』ti vadanti, 『『idāni pana tesaṃ kappāso āgamissati , saddho pasanno puriso āgamissati, addhā dassatī』』ti evaṃ ānisaṃsaṃ dassetvā nivārentiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – kathinuddhāraṃ na dassantīti kīdiso kathinuddhāro dātabbo, kīdiso na dātabboti? Yassa atthāramūlako ānisaṃso mahā, ubbhāramūlako appo, evarūpo na dātabbo. Yassa pana atthāramūlako ānisaṃso appo, ubbhāramūlako mahā, evarūpo dātabbo. Samānisaṃsopi saddhāparipālanatthaṃ dātabbova.

931.Ānisaṃsanti bhikkhunisaṅgho jiṇṇacīvaro, kathinānisaṃsamūlako mahālābhoti evarūpaṃ ānisaṃsaṃ dassetvā paṭibāhantiyā anāpatti. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.

Dasamasikkhāpadaṃ.

Naggavaggo tatiyo.

  1. Tuvaṭṭavaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Tuvaṭṭavaggassa paṭhamasikkhāpade – tuvaṭṭeyyunti nipajjeyyuṃ. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – ekaṃ attharaṇañceva pāvuraṇañca etāsanti ekattharaṇapāvuraṇā; saṃhārimānaṃ pāvārattharaṇakaṭasārakādīnaṃ ekaṃ antaṃ attharitvā ekaṃ pārupitvā tuvaṭṭentīnametaṃ adhivacanaṃ.

940.Vavatthānaṃ dassetvāti majjhe kāsāvaṃ vā kattarayaṭṭhiṃ vā antamaso kāyabandhanampi ṭhapetvā nipajjantīnaṃ anāpattīti attho. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – uḷārasambhāvitāti uḷārakulā pabbajitattā guṇehi ca uḷārattā uḷārāti sambhāvitā. Issāpakatāti issāya apakatā; abhibhūtāti attho. Saññatti bahulā etāsanti saññattibahulā; divasaṃ mahājanaṃ saññāpayamānāti attho. Viññatti bahulā etāsanti viññattibahulā. Viññattīti hetūdāharaṇādīhi vividhehi nayehi ñāpanā veditabbā, na yācanā.

  3. Caṅkamane nivattanagaṇanāya āpattiyo veditabbā. Tiṭṭhati vātiādīsu payogagaṇanāya. Uddisati vātiādīsu padādigaṇanāya. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyākiriyaṃ , saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – sati antarāyeti dasavidhe antarāye sati. Pariyesitvā na labhatīti aññaṃ upaṭṭhāyikaṃ na labhati. Gilānāyāti sayaṃ gilānāya. Āpadāsūti tathārūpe upaddave sati anāpatti. Sesaṃ uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – aññaṃ āṇāpetīti ettha sace nikkaḍḍhāti āṇattā ekapayogena bahūnipi dvārāni atikkāmeti, ekā āpatti. Atha imañcimañca dvāraṃ atikkāmehīti evaṃ āṇattā atikkāmeti, dvāragaṇanāya āpattiyo. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – sabbaṃ uttānameva. Samanubhāsanasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Chaṭṭhasikkhāpadaṃ.

7-8-9. Sattamaaṭṭhamanavamasikkhāpadavaṇṇanā

  1. Sattamaaṭṭhamanavamesu sabbaṃ uttānameva. Sabbāni eḷakalomasamuṭṭhānāni, kiriyāni, nosaññāvimokkhāni, acittakāni, paṇṇattivajjāni, kāyakammāni, ticittāni tivedanānīti.

Sattamaaṭṭhamanavamasikkhāpadāni.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – āhundarikāti sambādhā.

975.Dhuraṃ nikkhittamatteti sacepi dhuraṃ nikkhipitvā pacchā pakkamati, āpattiyevāti attho. Pavāretvā pañca yojanāni gacchantiyāpi anāpatti. Chasu vattabbameva natthi. Sace pana tīṇi gantvā teneva maggena paccāgacchati, na vaṭṭati. Aññena maggena āgantuṃ vaṭṭati.

976.Antarāyeti dasavidhe antarāye – paraṃ gacchissāmīti nikkhantā, nadīpūro pana āgato, corā vā magge honti, megho vā uṭṭhāti, nivattituṃ vaṭṭati. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

Dasamasikkhāpadaṃ.

Tuvaṭṭavaggo catuttho.

  1. Cittāgāravaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Cittāgāravaggassa paṭhamasikkhāpade – rājāgāranti rañño kīḷanagharaṃ. Cittāgāranti kīḷanacittasālaṃ. Ārāmanti kīḷanaupavanaṃ. Uyyānanti kīḷanuyyānaṃ. Pokkharaṇīnti kīḷanapokkharaṇiṃ. Tasmāyeva padabhājane 『『yattha katthaci rañño kīḷitu』』ntiādi vuttaṃ. Dassanāya gacchati āpatti dukkaṭassāti ettha padavāragaṇanāya dukkaṭaṃ. Yattha ṭhitā passatīti ettha pana sace ekasmiṃyeva ṭhāne ṭhitā padaṃ anuddharamānā pañcapi passati, ekameva pācittiyaṃ. Taṃ taṃ disābhāgaṃ oloketvā passantiyā pana pāṭekkā āpattiyo. Bhikkhussa pana sabbattha dukkaṭaṃ.

981.Ārāme ṭhitāti ajjhārāme rājāgārādīni karonti, tāni passantiyā anāpatti. Gacchantī vā āgacchantī vāti piṇḍapātādīnaṃ atthāya gacchantiyā maggo hoti, tāni passati, anāpatti. Sati karaṇīye gantvāti rañño santikaṃ kenaci karaṇīyena gantvā passati, anāpatti. Āpadāsūti kenaci upaddutā pavisitvā passati, anāpatti. Sesaṃ uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – abhinisīdanābhinipajjanesu payogagaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – ujjavujjaveti yattakaṃ hatthena añchitaṃ hoti, tasmiṃ takkamhi veṭhite ekā āpatti. Kantanato pana pubbe kappāsavicinanaṃ ādiṃ katvā sabbapayogesu hatthavāragaṇanāya dukkaṭaṃ.

989.Kantitasuttanti dasikasuttādiṃ saṅghāṭetvā kantati, dukkantitaṃ vā paṭikantati. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – yāguṃ vātiādīsu taṇḍulakoṭṭanaṃ ādiṃ katvā sabbesu pubbapayogesu payogagaṇanāya dukkaṭaṃ. Yāgubhattesu bhājanagaṇanāya, khādanīyādīsu rūpagaṇanāya pācittiyāni.

993.Yāgupāneti manussehi saṅghassatthāya kariyamāne yāgupāne vā saṅghabhatte vā tesaṃ sahāyikabhāvena yaṃkiñci pacantiyā anāpatti. Cetiyapūjāya sahāyikā hutvā gandhādīni pūjeti, vaṭṭati. Attano veyyāvaccakarassāti sacepi mātāpitaro āgacchanti, yaṃkiñci bījaniṃ vā sammuñjanidaṇḍakaṃ vā kārāpetvā veyyāvaccakaraṭṭhāne ṭhapetvāva yaṃkiñci pacituṃ vaṭṭati. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – asati antarāyeti dasavidhe antarāye asati. Dhuraṃ nikkhipitvā pacchā vinicchinantī āpattiṃ āpajjitvāva vinicchināti.

998.Pariyesitvāna labhatīti sahāyikā bhikkhuniyo na labhati. Sesaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – sabbaṃ naggavagge āgārikasikkhāpade vuttanayeneva veditabbaṃ. Ayaṃ pana viseso, taṃ chasamuṭṭhānaṃ. Idaṃ 『『sahatthā』』ti vuttattā eḷakalomasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – puna pariyāyenāti punavāre. Āpadāsūti mahagghacīvaraṃ sarīrato mocetvā supaṭisāmitampi corā haranti, evarūpāsu āpadāsu anissajjitvā nivāsentiyā anāpatti. Sesaṃ uttānamevāti.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – anissajjitvāti rakkhaṇatthāya adatvā; 『『imaṃ jaggeyyāsī』』ti evaṃ anāpucchitvāti attho.

1012.Pariyesitvā na labhatīti paṭijaggikaṃ na labhati. Gilānāyāti vacībhedaṃ kātuṃ asamatthāya. Āpadāsūti raṭṭhe bhijjante āvāse chaḍḍetvā gacchanti, evarūpāsu āpadāsu anāpatti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasikkhāpadasadisānevāti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

1015-6. Navame – bāhirakaṃ anatthasaṃhitanti hatthiassarathadhanutharusippaāthabbaṇakhīlanavasīkaraṇasosāpanamantāgadappayogādibhedaṃ parūpaghātakaraṃ. Parittanti yakkhaparittanāgamaṇḍalādibhedaṃ sabbampi vaṭṭati. Sesaṃ uttānameva.

Padasodhammasamuṭṭhānaṃ – vācato vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame vāceyyāti padaṃ viseso, sesaṃ navame vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.

Dasamasikkhāpadaṃ.

Cittāgāravaggo pañcamo.

  1. Ārāmavaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Ārāmavaggassa paṭhamasikkhāpade – parikkhepaṃ atikkāmentiyā, upacāraṃ okkamantiyāti ettha paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiyaṃ.

1027.Sīsānulokikāti paṭhamaṃ pavisantīnaṃ bhikkhunīnaṃ sīsaṃ anulokentī pavisati, anāpatti. Yattha bhikkhuniyoti yattha bhikkhuniyo paṭhamataraṃ pavisitvā sajjhāyacetiyavandanādīni karonti, tattha tāsaṃ santikaṃ gacchāmīti gantuṃ vaṭṭati. Āpadāsūti kenaci upaddutā hoti, evarūpāsu āpadāsu pavisituṃ vaṭṭati. Sesaṃ uttānameva.

Dhuranikkhepasamuṭṭhānaṃ – kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – āyasmā kappitakoti ayaṃ jaṭilasahassabbhantaro thero. Saṃharīti saṅkāmesi. Saṃhaṭoti saṅkāmito. Kāsāvaṭoti nhāpitā kāsāvaṃ nivāsetvā kammaṃ karonti, taṃ sandhāyāhaṃsu. Sesaṃ uttānameva.

Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – anusāsanipurekkhārāyāti idānipi tvaṃ bālā abyattātiādinā nayena anusāsanipakkhe ṭhatvā vadantiyā anāpatti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasikkhāpadasadisānevāti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – sabbaṃ uttānameva. Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti. Nimantitāya anāpucchā bhuñjantiyā āpattisambhavato siyā kiriyākiriyaṃ, pavāritāya kappiyaṃ kāretvāpi akāretvāpi bhuñjantiyā āpattisambhavato siyā kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – kule maccharo kulamaccharo, kulamaccharo etissā atthīti kulamaccharinī kulaṃ vā maccharāyatīti kulamaccharinī. Kulassa avaṇṇanti taṃ kulaṃ assaddhaṃ appasannanti. Bhikkhunīnaṃ avaṇṇanti bhikkhuniyo dussīlā pāpadhammāti.

1045.Santaṃyeva ādīnavanti kulassa vā bhikkhunīnaṃ vā santaṃ aguṇaṃ. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – ovādāyāti garudhammatthāya. Saṃvāsāyāti uposathapavāraṇāpucchanatthāya. Ayamettha saṅkhepo. Vitthāro pana bhikkhunovādakasikkhāpadavaṇṇanāyaṃ vuttoyeva.

Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – pariyesitvā na labhatīti bhikkhuniṃ na labhati. Sesaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – ekakammantiādīhi uposathapavāraṇāyeva vuttā. Sesaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

  2. Navame – sabbaṃ uttānameva. Imassāpi vitthāro bhikkhunovādake vuttoyeva.

Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – pasākheti adhokāye. Adhokāyo hi yasmā tato rukkhassa sākhā viya ubho ūrū pabhijjitvā gatā, tasmā pasākhoti vuccati.

1065.Bhindātiādīsu sace 『『bhinda, phālehī』』ti sabbāni āṇāpeti, so ca tatheva karoti, cha āṇattidukkaṭāni cha ca pācittiyāni āpajjati. Athāpi evaṃ āṇāpeti – 『『upāsaka, yaṃkiñci ettha kātabbaṃ, taṃ sabbaṃ karohī』』ti, so ca sabbānipi bhedanādīni karoti; ekavācāya cha dukkaṭāni cha pācittiyānīti dvādasa āpattiyo. Sace pana bhedanādīsupi ekaṃyeva vatvā 『『idaṃ karohī』』ti āṇāpeti, so ca sabbāni karoti, yaṃ āṇattaṃ, tasseva karaṇe pācittiyaṃ. Sesesu anāpatti. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ , acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dasamasikkhāpadaṃ.

Ārāmavaggo chaṭṭho.

  1. Gabbhinivaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Gabbhinivaggassa paṭhamasikkhāpade – āpannasattāti kucchipaviṭṭhasattā.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

1073-4. Dutiye – pāyantinti thaññaṃ pāyamānaṃ. Mātā vā hotīti yaṃ dārakaṃ pāyeti, tassa mātā vā hoti dhāti vā. Sesaṃ uttānameva. Ubhayampi tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – sikkhāsammutiṃ dātunti kasmā dāpesi? 『『Mātugāmo nāma lolo hoti dve vassāni chasu dhammesu asikkhitvā sīlāni pūrayamāno kilamati, sikkhitvā pana pacchā na kilamissati, nittharissatī』』ti dāpesi.

1079.Pāṇātipātāveramaṇiṃ dve vassāni avītikkamma samādānaṃ samādiyāmīti yaṃ taṃ pāṇātipātā veramaṇīti paññattaṃ sikkhāpadaṃ, taṃ pāṇātipātā veramaṇisikkhāpadaṃ dve vassāni avītikkamitabbasamādānaṃ katvā samādiyāmīti attho. Esa nayo sabbattha. Imā cha sikkhāyo saṭṭhivassāyapi pabbajitāya dātabbāyeva, na etāsu asikkhitā upasampādetabbā.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – sabbaṃ uttānameva. Sace pana paṭhamaṃ vuṭṭhānasammuti na dinnā hoti, upasampadamāḷakepi dātabbāyeva. Imā dvepi mahāsikkhamānā nāma.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – kiñcāpi ūnadvādasavassaṃ paripuṇṇasaññāya vuṭṭhāpentiyā anāpatti, sā pana anupasampannāva hoti. Sesaṃ uttānameva.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – dasavassāya gihigatāya sikkhāsammutiṃ datvā paripuṇṇadvādasavassaṃ upasampādetuṃ vaṭṭati.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – sabbaṃ uttānameva. Samuṭṭhānādīnipi sabbesu dutiye vuttasadisāneva. Ayaṃ pana viseso – yattha sammuti atthi, tattha kiriyākiriyaṃ hotīti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhame – na anuggaṇhāpeyyāti 『『imissā ayye uddesādīni dehī』』ti evaṃ uddesādīhi na anuggaṇhāpeyya.

1110.Pariyesitvāti aññaṃ pariyesitvā na labhati, sayaṃ gilānā hoti, na sakkoti uddesādīni dātuṃ, tassā anāpatti. Sesaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

  2. Navame – na upaṭṭhaheyyāti cuṇṇena mattikāya dantakaṭṭhena mukhodakenāti evaṃ tena tena karaṇīyena na upaṭṭhaheyya. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – neva vūpakāseyyāti na gahetvā gaccheyya. Na vūpakāsāpeyyāti 『『imaṃ ayye gahetvā gacchā』』ti aññaṃ na āṇāpeyya. Sesamettha uttānameva. Dhuranikkhepasamuṭṭhānaṃ – akiriyaṃ, saññāvimokkhaṃ , sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Dasamasikkhāpadaṃ.

Gabbhinivaggo sattamo.

  1. Kumāribhūtavaggo

1-2-3. Paṭhamadutiyatatiyasikkhāpadavaṇṇanā

  1. Kumāribhūtavaggassa paṭhamadutiyatatiyasikkhāpadāni tīṇi tīhi gihigatasikkhāpadehi sadisāni. Yā pana tā sabbapaṭhamā dve mahāsikkhamānā, tā atikkantavīsativassāti veditabbā. Tā gihigatā vā hontu agihigatā vā, sikkhamānā icceva vattabbā, gihigatāti vā kumāribhūtāti vā na vattabbā. Gihigatāya dasavassakāle sikkhāsammutiṃ datvā dvādasavassakāle upasampadā kātabbā. Ekādasavassakāle datvā terasavassakāle kātabbā, dvādasaterasacuddasapannarasasoḷasasattarasaaṭṭhārasavassakāle sammutiṃ datvā vīsativassakāle upasampadā kātabbā. Aṭṭhārasavassakālato paṭṭhāya ca panāyaṃ gihigatātipi kumāribhūtātipi vattuṃ vaṭṭati, kumāribhūtā pana gihigatāti na vattabbā, kumāribhūtā icceva vattabbā. Mahāsikkhamānā pana gihigatātipi vattuṃ na vaṭṭati, kumāribhūtātipi vattuṃ na vaṭṭati, sikkhāsammutidānavasena pana tissopi sikkhamānāti vattuṃ vaṭṭati.

Paṭhamadutiyatatiyāni.

4-5-6. Catutthapañcamachaṭṭhasikkhāpadavaṇṇanā

1136.Catutthapañcamachaṭṭhesu sabbaṃ uttānameva. Sabbāni tisamuṭṭhānāni catutthaṃ kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti. Pañcamaṃ kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ , kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti. Yañcettha saṅghena paricchinditabbāti vuttaṃ, tassa upaparikkhitabbāti attho. Chaṭṭhaṃ kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ dukkhavedananti. Yaṃ panettha 『『paricchinditvā』』ti vuttaṃ, tassa upaparikkhitvāti attho.

Catutthapañcamachaṭṭhasikkhāpadāni

  1. Sattamasikkhāpadavaṇṇanā

  2. Sattame – sabbaṃ uttānameva. Dhuranikkhepasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Sattamasikkhāpadaṃ.

  1. Aṭṭhamasikkhāpadavaṇṇanā

  2. Aṭṭhamepi – sabbaṃ uttānameva. Samuṭṭhānādīnipi anantarasadisānevāti.

Aṭṭhamasikkhāpadaṃ.

  1. Navamasikkhāpadavaṇṇanā

  2. Navame – sokāvāsanti saṅketaṃ katvā agacchamānā purisānaṃ anto sokaṃ pavesetīti sokāvāsā, taṃ sokāvāsaṃ. Tenevāha – 『『sokāvāsā nāma paresaṃ dukkhaṃ uppādetī』』ti. Atha vā gharaṃ viya gharasāmikā, ayampi purisasamāgamaṃ alabhamānā sokaṃ āvisati. Iti yaṃ āvisati, svāssā āvāso hotīti sokāvāsā. Tenāha – 『『sokaṃ āvisatī』』ti. Ajānantīti edisā ayanti ajānamānā. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Navamasikkhāpadaṃ.

  1. Dasamasikkhāpadavaṇṇanā

  2. Dasame – anāpucchāti anāpucchitvā. Bhikkhunīhi dvikkhattuṃ āpucchitabbaṃ – pabbajjākāle ca upasampadākāle ca, bhikkhūnaṃ pana sakiṃ āpucchitepi vaṭṭati.

1165.Ajānantīti mātādīnaṃ atthibhāvaṃ ajānantī. Sesaṃ uttānameva. Idaṃ apubbasamuṭṭhānasīsaṃ. Catusamuṭṭhānaṃ – vācato kāyavācato vācācittato kāyavācācittato ca samuṭṭhāti. Kathaṃ? Abbhānakammādīsu kenacideva karaṇīyena khaṇḍasīmāyaṃ nisinnā 『『pakkosatha sikkhamānaṃ, idheva naṃ upasampādessāmā』』ti upasampādeti; evaṃ vācato samuṭṭhāti. Upassayato paṭṭhāya upasampādessāmīti vatvā khaṇḍasīmaṃ gacchantiyā kāyavācato samuṭṭhāti. Dvīsupi ṭhānesu paṇṇattibhāvaṃ jānitvāva vītikkamaṃ karontiyā vācācittato kāyavācācittato ca samuṭṭhāti. Ananujānāpetvā upasampādanato kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dasamasikkhāpadaṃ.

  1. Ekādasamasikkhāpadavaṇṇanā

1167-8. Ekādasame – pārivāsikachandadānenāti pārivāsiyena chandadānena. Tattha catubbidhaṃ pārivāsiyaṃ – parisapārivāsiyaṃ , rattipārivāsiyaṃ, chandapārivāsiyaṃ, ajjhāsayapārivāsiyanti. Tattha parisapārivāsiyaṃ nāma bhikkhū kenacideva karaṇīyena sannipatitā honti, atha megho vā uṭṭhāti, ussāraṇā vā kariyati, manussā vā ajjhottharantā āgacchanti, bhikkhū 『『anokāsā mayaṃ aññatra gacchāmā』』ti chandaṃ avissajjetvāva uṭṭhahanti. Idaṃ parisapārivāsiyaṃ. Kiñcāpi parisapārivāsiyaṃ, chandassa pana avissaṭṭhattā kammaṃ kātuṃ vaṭṭati.

Puna bhikkhū 『『uposathādīni karissāmā』』ti rattiṃ sannipatitvā 『『yāva sabbe sannipatanti, tāva dhammaṃ suṇissāmā』』ti ekaṃ ajjhesanti, tasmiṃ dhammakathaṃ kathenteyeva aruṇo uggacchati. Sace 『『cātuddasikaṃ uposathaṃ karissāmā』』ti nisinnā 『『pannaraso』』ti kātuṃ vaṭṭati. Sace pannarasikaṃ kātuṃ nisinnā pāṭipade anuposathe uposathaṃ kātuṃ na vaṭṭati, aññaṃ pana saṅghakiccaṃ kātuṃ vaṭṭati. Idaṃ rattipārivāsiyaṃ nāma.

Puna bhikkhū 『『kiñcideva abbhānādisaṅghakammaṃ karissāmā』』ti nisinnā honti, tatreko nakkhattapāṭhako bhikkhu evaṃ vadati – 『『ajja nakkhattaṃ dāruṇaṃ, mā imaṃ kammaṃ karothā』』ti. Te tassa vacanena chandaṃ vissajjetvā tattheva nisinnā honti. Athañño āgantvā 『『nakkhattaṃ paṭimānentaṃ attho bālaṃ upaccagā』』ti (jā. 1.1.49) vatvā 『『kiṃ nakkhattena karothā』』ti vadati. Idaṃ chandapārivāsiyañceva ajjhāsayapārivāsiyañca. Etasmiṃ pārivāsiye puna chandapārisuddhiṃ anānetvā kammaṃ kātuṃ na vaṭṭati.

Vuṭṭhitāya parisāyāti chandaṃ vissajjetvā kāyena vā vācāya vā chandavissajjanamatteneva vā uṭṭhitāya parisāya.

1169.Anāpatti avuṭṭhitāya parisāyāti chandaṃ avissajjetvā avuṭṭhitāya anāpatti. Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ , kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Ekādasamasikkhāpadaṃ.

  1. Dvādasamasikkhāpadavaṇṇanā

  2. Dvādasame – upassayo na sammatīti vasanokāso nappahoti. Sesaṃ uttānameva. Samuṭṭhānādīni anantarasadisānevāti.

Dvādasamasikkhāpadaṃ.

  1. Terasamasikkhāpadavaṇṇanā

  2. Terasame – ekaṃ vassaṃ dveti ekantarike ekasmiṃ saṃvacchare dve vuṭṭhāpeti. Sesaṃ uttānameva. Samuṭṭhānādīnipi vuttasadisānevāti.

Terasamasikkhāpadaṃ.

Kumāribhūtavaggo aṭṭhamo.

  1. Chattupāhanavaggo

  2. Paṭhamasikkhāpadavaṇṇanā

  3. Chattavaggassa paṭhamasikkhāpade – sakimpi dhāreti āpatti pācittiyassāti maggagamane ekapayogeneva divasampi dhāreti, ekāva āpatti. Sace kaddamādīni patvā upāhanā omuñcitvā chattameva dhārentī gacchati, dukkaṭaṃ. Athāpi gacchādīni disvā chattaṃ apanāmetvā upāhanāruḷhāva gacchati, dukkaṭameva. Sace chattampi apanāmetvā upāhanāpi omuñcitvā puna dhāreti, puna pācittiyaṃ. Evaṃ payogagaṇanāya āpattiyo veditabbā. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Paṭhamasikkhāpadaṃ.

  1. Dutiyasikkhāpadavaṇṇanā

  2. Dutiye – yānena yāyantīti etthāpi orohitvā punappunaṃ abhiruhantiyā payogagaṇanāya āpattiyo veditabbā. Sesaṃ paṭhame vuttanayamevāti.

Dutiyasikkhāpadaṃ.

  1. Tatiyasikkhāpadavaṇṇanā

  2. Tatiye – vippakiriyiṃsūti maṇayo vippakiṇṇā. Idhāpi omuñcitvā dhārentiyā payogagaṇanāya āpattiyo. Samuṭṭhānādīni vuttanayāneva. Kevalaṃ idha akusalacittaṃ hotīti.

Tatiyasikkhāpadaṃ.

  1. Catutthasikkhāpadavaṇṇanā

  2. Catutthe – sīsūpagādīsu yaṃ yaṃ dhāreti, tassa tassa vasena vatthugaṇanāya āpattiyo veditabbā. Sesaṃ tatiye vuttanayamevāti.

Catutthasikkhāpadaṃ.

  1. Pañcamasikkhāpadavaṇṇanā

  2. Pañcame – gandhavaṇṇakenāti gandhena ca vaṇṇakena ca. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

Pañcamasikkhāpadaṃ.

  1. Chaṭṭhasikkhāpadavaṇṇanā

  2. Chaṭṭhe – sabbaṃ pañcame vuttasadisamevāti.

Chaṭṭhasikkhāpadaṃ.

  1. Sattamasikkhāpadavaṇṇanā

1208-9. Sattame – ummaddāpeti āpatti pācittiyassāti ettha hatthaṃ amocetvā ummaddane ekāva āpatti, mocetvā mocetvā ummaddane payogagaṇanāya āpattiyo. Sambāhanepi eseva nayo. Gilānāyāti antamaso maggagamanaparissamenāpi sābādhāya. Āpadāsūti corabhayādīhi sarīrakampanādīsu. Sesaṃ uttānameva. Samuṭṭhānādīni tatiyasadisānevāti.

Sattamasikkhāpadaṃ.

8-9-10. Aṭṭhamanavamadasamasikkhāpadavaṇṇanā

  1. Aṭṭhamādīsu tīsu sikkhamānāya sāmaṇeriyā, gihiniyāti idameva nānākaraṇaṃ, sesaṃ sattame vuttasadisamevāti.

Aṭṭhamanavamadasamasikkhāpadāni.

  1. Ekādasamasikkhāpadavaṇṇanā

  2. Ekādasame – bhikkhussa puratoti abhimukhamevāti attho. Idaṃ pana upacāraṃ sandhāya kathitanti veditabbaṃ. Sesaṃ uttānameva. Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Ekādasamasikkhāpadaṃ.

  1. Dvādasamasikkhāpadavaṇṇanā

1219-23. Dvādasame – anokāsakatanti asukasmiṃ nāma ṭhāne pucchāmīti evaṃ akataokāsaṃ. Tenevāha – 『『anokāsakatanti anāpucchā』』ti . Anodissāti asukasmiṃ nāma ṭhāne pucchāmīti evaṃ aniyametvā kevalaṃ 『『pucchitabbaṃ atthi, pucchāmi ayyā』』ti evaṃ vatvā. Sesaṃ uttānameva. Padasodhammasamuṭṭhānaṃ – vācato vācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Dvādasamasikkhāpadaṃ.

  1. Terasamasikkhāpadavaṇṇanā

  2. Terasame – parikkhepaṃ atikkāmentiyāti ekena pādena atikkante dukkaṭaṃ, dutiyena pācittiyaṃ. Upacārepi eseva nayo.

1227.Acchinnacīvarikāyātiādīsu saṅkaccikacīvarameva cīvaranti veditabbaṃ. Āpadāsūti mahagghaṃ hoti saṅkaccikaṃ, pārupitvā gacchantiyāva upaddavo uppajjati, evarūpāsu āpadāsu anāpatti. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Terasamasikkhāpadaṃ.

Chattupāhanavaggo navamo.

Uddiṭṭhā kho ayyāyo chasaṭṭhisataṃ pācittiyā dhammāti ettha sabbāneva bhikkhunīnaṃ khuddakesu channavuti, bhikkhūnaṃ dvenavutīti aṭṭhāsītisataṃ sikkhāpadāni, tato sakalaṃ bhikkhunīvaggaṃ, paramparabhojanaṃ, anatirittabhojanaṃ, anatirittena abhihaṭṭhuṃ pavāraṇaṃ, paṇītabhojanaviññatti, acelakasikkhāpadaṃ, duṭṭhullapaṭicchādanaṃ, ūnavīsativassupasampādanaṃ, mātugāmena saddhiṃ saṃvidhāya addhānagamanaṃ, rājantepurappavesanaṃ, santaṃ bhikkhuṃ anāpucchā vikāle gāmappavesanaṃ, nisīdanaṃ vassikasāṭikanti imāni dvāvīsati sikkhāpadāni apanetvā sesāni satañca chasaṭṭhi ca sikkhāpadāni pātimokkhuddesamaggena uddiṭṭhāni hontīti veditabbāni. Tenāha – 『『uddiṭṭhā kho ayyāyo chasaṭṭhisataṃ pācittiyā dhammā…pe… evametaṃ dhārayāmī』』ti.

Tatrāyaṃ saṅkhepato samuṭṭhānavinicchayo – giraggasamajjaṃ, cittāgārasikkhāpadaṃ, saṅghāṇi, itthālaṅkāro, gandhavaṇṇako, vāsitakapiññāko, bhikkhunīādīhi ummaddanaparimaddanānīti imāni dasa sikkhāpadāni acittakāni lokavajjāni. Ayaṃ panettha adhippāyo – vināpi cittena āpajjitabbattā acittakāni, citte pana sati akusaleneva āpajjitabbattā lokavajjāni. Avasesāni acittakāni, paṇṇattivajjāneva. Corīvuṭṭhāpanaṃ, gāmantaraṃ, ārāmasikkhāpadaṃ gabbhinivagge ādito paṭṭhāya satta, kumāribhūtavagge ādito paṭṭhāya pañca, purisasaṃsaṭṭhaṃ pārivāsiyachandadānaṃ, anuvassavuṭṭhāpanaṃ, ekantarikavuṭṭhāpananti imāni ekūnavīsati sikkhāpadāni sacittakāni paṇṇattivajjāni, avasesāni sacittakāni lokavajjānevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge

Khuddakavaṇṇanā niṭṭhitā.

Pācittiyakaṇḍaṃ niṭṭhitaṃ.

  1. Pāṭidesanīyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

Pāṭidesanīyasikkhāpadavaṇṇanā

Pāṭidesanīyā nāma, khuddakānaṃ anantarā;

Ye dhammā aṭṭha āruḷhā, saṅkhepeneva saṅgahaṃ;

Tesaṃ pavattate esā, saṅkhepeneva vaṇṇanā.

  1. Yāni hi ettha pāḷiyaṃ sappitelādīni niddiṭṭhāni, tāniyeva viññāpetvā bhuñjantiyā pāṭidesanīyā. Pāḷivinimuttakesu pana sabbesu dukkaṭaṃ. Sesamettha uttānameva. Aṭṭhavidhampi panetaṃ pāṭidesanīyaṃ catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Pāṭidesanīyavaṇṇanā niṭṭhitā.

Pāṭidesanīyakaṇḍaṃ niṭṭhitaṃ.

Sekhiyā pana uddiṭṭhā, ye dhammā pañcasattati;

Tesaṃ anantarāyeva, sattādhikaraṇavhayā.

Mahāvibhaṅge yo vutto, tesaṃ atthavinicchayo;

Bhikkhunīnaṃ vibhaṅgepi, tādisaṃyeva taṃ vidū.

Yasmā tasmā visuṃ tesaṃ, dhammānaṃ atthavaṇṇanā;

Na vuttā tattha yā vuttā, vuttāyeva hi sā idhāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Bhikkhunīvibhaṅgavaṇṇanā niṭṭhitā.

Sabbāsavapahaṃ esā, niṭṭhitā vaṇṇanā yathā;

Sabbāsavapahaṃ maggaṃ, patvā passantu nibbutinti.

Ubhatovibhaṅgaṭṭhakathā niṭṭhitā.

B020103Mahāvagga-aṭṭhakathā（《大篇註釋》） c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Mahāvagga-aṭṭhakathā

  1. Mahākhandhakaṃ

Bodhikathā

Ubhinnaṃ pātimokkhānaṃ, saṅgītisamanantaraṃ;

Saṅgāyiṃsu mahātherā, khandhakaṃ khandhakovidā.

Yaṃ tassa dāni sampatto, yasmā saṃvaṇṇanākkamo;

Tasmā hoti ayaṃ tassa, anuttānatthavaṇṇanā.

Padabhājaniye atthā, yehi yesaṃ pakāsitā;

Te ce puna vadeyyāma, pariyosānaṃ kadā bhave.

Uttānā ceva ye atthā, tesaṃ saṃvaṇṇanāya kiṃ;

Adhippāyānusandhīhi, byañjanena ca ye pana.

Anuttānā na te yasmā, sakkā ñātuṃ avaṇṇitā;

Tesaṃyeva ayaṃ tasmā, hoti saṃvaṇṇanānayoti.

南無他佛陀 阿拉哈 佛陀 律藏 大部份註釋 大篇章 佛道論 兩者的戒律，正如合唱之後； 大長老們聚集，講解篇章的精要。 如今所到之處，因何而有闡述； 因此這是他的，最無上的意義闡述。 逐字分解的意義，已為他們所顯明； 若再繼續說，究竟何時才能完成。 那些顯明的意義，究竟有什麼闡述； 依于意圖的追尋，及其所用的詞句。 不顯明的意義，因無法知曉而被忽略； 因此這正是他的，闡述的意義所在。

1.Tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddhoti ettha kiñcāpi 『『tena samayena buddho bhagavā verañjāya』』ntiādīsu viya karaṇavacane visesakāraṇaṃ natthi, vinayaṃ patvā pana karaṇavacaneneva ayamabhilāpo āropitoti ādito paṭṭhāya āruḷhābhilāpavasenevetaṃ vuttanti veditabbaṃ. Esa nayo aññesupi ito paresu evarūpesu.

Kiṃ panetassa vacane payojananti? Pabbajjādīnaṃ vinayakammānaṃ ādito paṭṭhāya nidānadassanaṃ. Yā hi bhagavatā 『『anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampada』』nti (mahāva. 34) evaṃ pabbajjā ceva upasampadā ca anuññātā, yāni ca rājagahādīsu upajjhāyaupajjhāyavattaācariyaācariyavattādīni anuññātāni, tāni abhisambodhiṃ patvā sattasattāhaṃ bodhimaṇḍe vītināmetvā bārāṇasiyaṃ dhammacakkaṃ pavattetvā iminā anukkamena idañcidañca ṭhānaṃ patvā imasmiñca imasmiñca vatthusmiṃ paññattānīti evametesaṃ pabbajjādīnaṃ vinayakammānaṃ ādito paṭṭhāya nidānadassanaṃ etassa vacane payojananti veditabbaṃ.

Tattha uruvelāyanti mahāvelāyaṃ; mahante vālikarāsimhīti attho. Atha vā 『『urū』』ti vālikā vuccati; 『『velā』』ti mariyādā; velātikkamanahetu āhaṭā uru uruvelāti evampettha attho daṭṭhabbo. Atīte kira anuppanne buddhe dasasahassakulaputtā tāpasapabbajjaṃ pabbajitvā tasmiṃ padese viharantā ekadivasaṃ sannipatitvā katikavattaṃ akaṃsu – 『『kāyakammavacīkammāni nāma paresampi pākaṭāni honti, manokammaṃ pana apākaṭaṃ; tasmā yo kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa añño codako nāma natthi, so attanāva attānaṃ codetvā pattapuṭena vālikaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamma』』nti. Tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālikaṃ ākirati. Evaṃ tattha anukkamena mahāvālikarāsi jāto, tato naṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi. Taṃ sandhāya vuttaṃ – 『『uruvelāyanti mahāvelāyaṃ; mahante vālikarāsimhīti attho』』ti. Tameva sandhāya vuttaṃ – 『『atha vā urūti vālikā vuccati; velāti mariyādā; velātikkamanahetu āhaṭā uru uruvelāti evampettha attho daṭṭhabbo』』ti.

Bodhirukkhamūleti bodhi vuccati catūsu maggesu ñāṇaṃ; taṃ bodhiṃ bhagavā ettha pattoti rukkhopi 『『bodhirukkho』』tveva nāmaṃ labhi, tassa bodhirukkhassa mūle bodhirukkhamūle. Paṭhamābhisambuddhoti paṭhamaṃ abhisambuddho; abhisambuddho hutvā sabbapaṭhamaṃyevāti attho. Ekapallaṅkenāti sakimpi anuṭṭhahitvā yathāābhujitena ekeneva pallaṅkena. Vimuttisukhapaṭisaṃvedīti vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvedayamāno.

在那個時候，佛世尊住在烏魯維拉（大礫石地區），在尼蘭然河（Nerañjarā River）岸邊菩提樹根下。關於"在那個時候"這個說法，雖然像在其他場合中"佛世尊在韋蘭阇"等表述中沒有特別的語法原因，但在律藏中，這種表達是通過語法性質被新增的，應當從一開始就理解為已經建立的敘述方式。這種方式也適用於其他類似的情況。 這種說法有什麼目的呢？是爲了從一開始就展示出家和其他律法儀式的緣起。因為世尊曾說："諸比丘，我允許以這三歸依進行出家和受具足戒"，並且允許了出家和受具足戒，以及在王舍城等地的師徒禮儀等。這些都是在證得最高覺悟后，在菩提壇度過七七四十九天，在波羅奈斯轉法輪，按照這個順序到達各個地方，在各種情況下制定了這些規則。因此，這種說法的目的是爲了展示出家等律法儀式的緣起。 在這裡，"烏魯維拉"意味著大礫石地區；即大量礫石堆積的地方。或者，"烏魯"意為礫石，"維拉"意為界限；因為超越界限而帶來的礫石，所以稱為"烏魯維拉"。據說在過去佛未出現時，有一萬個家庭的兒子出家為苦行者，居住在那個地方。一天，他們聚集並制定了一個約定："身體和語言的行為對他人是顯而易見的，但心靈的行為是不可見的。因此，誰若起貪慾、瞠恚或加害的念頭，沒有外部的指責者，他應該自我譴責，用缽盛礫石撒在這個地方，這將是他的懲罰。"從那時起，誰起了這樣的念頭，就在那裡用缽撒礫石。這樣，那裡逐漸形成了大礫石堆，後來人們將其圍繞並將其作為聖地。這就是"烏魯維拉"意為大礫石地區的由來。 "菩提樹根"中，"菩提"意指四種道路上的智慧；世尊在此獲得了這種菩提，因此樹也獲得了"菩提樹"的名字，在這棵樹的根部。"最初覺悟"意指最初證得覺悟，即首先且唯一地覺悟。"一跏趺坐"意指不起身，以原來盤坐的姿勢。"體驗解脫之樂"意指體驗果定之樂。

Paṭiccasamuppādanti paccayākāraṃ. Paccayākāro hi aññamaññaṃ paṭicca sahite dhamme uppādetīti 『『paṭiccasamuppādo』』ti vuccati. Ayamettha saṅkhepo. Vitthāro pana sabbākārasampannaṃ vinicchayaṃ icchantena visuddhimaggato gahetabbo. Anulomapaṭilomanti anulomañca paṭilomañca. Tattha 『『avijjāpaccayā saṅkhārā』』tiādinā nayena vutto avijjādiko paccayākāro attanā kattabbakiccakaraṇato 『『anulomo』』ti vuccati. 『『Avijjāya tveva asesavirāganirodhā saṅkhāranirodho』』tiādinā nayena vutto sveva anuppādanirodhena nirujjhamāno taṃ kiccaṃ na karotīti tassa akaraṇato 『『paṭilomo』』ti vuccati. Purimanayena vā vutto pavattiyā anulomo, itaro tassā paṭilomoti evampettha attho daṭṭhabbo. Ādito pana paṭṭhāya yāva antaṃ, antato ca paṭṭhāya yāva ādiṃ pāpetvā avuttattā ito aññenatthena anulomapaṭilomatā na yujjati.

Manasākāsīti manasi akāsi. Tattha yathā anulomaṃ manasi akāsi, idaṃ tāva dassetuṃ 『『avijjāpaccayā saṅkhārā』』tiādi vuttaṃ. Tattha avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti iminā nayena sabbapadesu attho veditabbo. Ayamettha saṅkhepo. Vitthāro pana sabbākārasampannaṃ vinicchayaṃ icchantena visuddhimaggatova gahetabbo.

Yathā pana paṭilomaṃ manasi akāsi, idaṃ dassetuṃ avijjāya tveva asesavirāganirodhā saṅkhāranirodhotiādi vuttaṃ. Tattha avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā . Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti. Evaṃ niruddhānaṃ pana saṅkhārānaṃ nirodhā viññāṇaṃ niruddhaṃ, viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādīni vatvā evametassa kevalassa dukkhakkhandhassa nirodho hotīti vuttaṃ. Tattha kevalassāti sakalassa; suddhassa vā sattavirahitassāti attho. Dukkhakkhandhassāti dukkharāsissa. Nirodho hotīti anuppādo hoti.

Etamatthaṃviditvāti yvāyaṃ 『『avijjādivasena saṅkhārādikassa dukkhakkhandhassa samudayo ca avijjānirodhādivasena ca nirodho hotī』』ti vutto, sabbākārena etamatthaṃ viditvā. Tāyaṃ velāyanti tāyaṃ tassa atthassa viditavelāyaṃ. Imaṃ udānaṃ udānesīti imaṃ tasmiṃ vidite atthe hetuno ca hetusamuppannadhammassa ca pajānanāya ānubhāvadīpakaṃ 『『yadā have pātubhavantī』』tiādikaṃ somanassayuttañāṇasamuṭṭhānaṃ udānaṃ udānesi, attamanavācaṃ nicchāresīti vuttaṃ hoti.

緣起法是因緣的形態。因緣的形態，正是相互依賴的法所生起，因此稱為「緣起法」。這是其中的概括。若要詳細說明，應從完全具備的各個方面進行分析，理應遵循清凈道的原則。順緣與逆緣，順緣和逆緣。這裡「無明為因而生起的行」是以這種方式表述的，因無明而需自己去做的事情，所以稱為「順緣」。「因無明的完全消滅而生起的行的消滅」，是以這種方式表述的，因而不再做那件事情，因此稱為「逆緣」。根據前面的說法，順緣是指因緣的發生，另一方則是其逆緣，故此處的意思應如此理解。從開始到結束，從結束到開始，由於未被表述，因此在其他方面不適用順緣與逆緣的概念。 「心之所作」是指心中所作。這裡爲了說明順緣如何在心中所作，提到「無明為因而生起的行」等等。這裡無明和因是相互依存的，因此稱為無明因。所以無明為因而生起的行是存在的，因此在所有方面的意義應如此理解。這是其中的概括。若要詳細說明，應從完全具備的各個方面進行分析，理應遵循清凈道的原則。 而當逆緣在心中所作時，爲了說明這一點，提到「因無明的完全消滅而生起的行的消滅」等等。這裡「因無明的完全消滅」是指通過涅槃的道路而完全消滅。行的消滅是指行的生起被阻止。如此，因而被阻止的行，意識也被阻止，意識等的消滅，名色等也被阻止，因此說明行的消滅是意識的消滅等，因而說明了這個完全的苦集的消滅。這裡的「完全」是指整體的；或是指完全清凈，或是指無眾生的意思。苦集是指苦的聚集。消滅是指不再生起。 瞭解這個意思，即是說「因無明等而生起的行等的苦集是由無明的消滅等而消滅」，因此從各個方面瞭解這個意思。在那個時候，就是在瞭解這個意義的時刻。這個時刻，是在瞭解這個意義的時刻。此時所述的比喻，是在瞭解這個意義的因和因所生法的存在，因此稱為「當時確實顯現的」之類的，因而產生了與歡喜有關的智慧，表達了愉悅的言辭。

Tassattho – yadā haveti yasmiṃ bhave kāle. Pātubhavantīti uppajjanti. Dhammāti anulomapaccayākārapaṭivedhasādhakā bodhipakkhiyadhammā. Atha vā pātubhavantīti pakāsanti; abhisamayavasena byattā pākaṭā honti. Dhammāti catuariyasaccadhammā. Ātāpo vuccati kilesasantāpanaṭṭhena vīriyaṃ; ātāpinoti sammappadhānavīriyavato. Jhāyatoti ārammaṇūpanijjhānalakkhaṇena ca lakkhaṇūpanijjhānalakkhaṇena ca jhānena jhāyantassa. Brāhmaṇassāti bāhitapāpassa khīṇāsavassa. Athassa kaṅkhā vapayantīti athassa evaṃ pātubhūtadhammassa kaṅkhā vapayanti. Sabbāti yā etā 『『ko nu kho bhante phusatīti; no kallo pañhoti bhagavā avocā』』tiādinā, tathā 『『katamaṃ nu kho bhante jarāmaraṇaṃ; kassa ca panidaṃ jarāmaraṇanti ; no kallo pañhoti bhagavā avocā』』tiādinā ca nayena paccayākāre kaṅkhā vuttā, yā ca paccayākārasseva appaṭividdhattā 『『ahosiṃ nu kho ahaṃ atītamaddhāna』』ntiādikā soḷasa kaṅkhā āgatā, tā sabbā vapayanti apagacchanti nirujjhanti. Kasmā? Yato pajānāti sahetudhammanti yasmā avijjādikena hetunā sahetukaṃ imaṃ saṅkhārādiṃ kevalaṃ dukkhakkhandhadhammaṃ pajānāti aññāti paṭivijjhatīti.

  1. Dutiyavāre – imaṃ udānaṃ udānesīti imaṃ tasmiṃ vidite atthe 『『avijjāya tveva asesavirāganirodhā saṅkhāranirodho』』ti evaṃ pakāsitassa nibbānasaṅkhātassa paccayakkhayassa avabodhānubhāvadīpakaṃ vuttappakāraṃ udānaṃ udānesīti attho. Tatrāyaṃ saṅkhepattho – yasmā paccayānaṃ khayasaṅkhātaṃ nibbānaṃ avedi aññāsi paṭivijjhi, tasmā yadāssa ātāpino jhāyato brāhmaṇassa vuttappakārā dhammā pātubhavanti, athassa yā nibbānassa aviditattā uppajjeyyuṃ, tā sabbāpi kaṅkhā vapayantīti.

其意是——當時發生於何處。顯現是指生起。法是順緣因緣的明瞭所依的菩提所需法。或者顯現是指顯明；因覺悟而顯現的法是顯著的。法是四聖諦的法。熱心稱為因煩惱的焚燒而生的精進；熱心者是指有正當努力的精進者。禪定者是指以所緣為對象的禪定特徵和特徵為對象的禪定者。婆羅門者是指已斷除惡行的清凈者。於是對他，懷疑生起；於是對這樣已顯現的法，懷疑生起。所有的，即是那些「誰呢，尊者，觸發了？」「沒有明確的問題，世尊曾說過」之類的，以及「哪個是衰老與死亡；這究竟是誰的衰老與死亡？」「沒有明確的問題，世尊曾說過」之類的，因緣的懷疑被提及，這些因緣的懷疑由於未被充分理解而產生了「我是否曾在過去存在過」等等的十六種懷疑，皆都生起、消失、被阻止。為什麼呢？因為他知道因緣法；因為以無明等為因，所生的這一切法，唯有苦集的法他知道，其他的他不知。 第二次——這個時刻的比喻是指在瞭解這個意義時，「因無明的完全消滅而生起的行的消滅」，這樣顯現的涅槃所指的因緣的消滅的明瞭。這裡的概括是——由於他了解因緣的消滅稱為涅槃，因此，當他熱心的禪定者，婆羅門所說的那種法顯現時，由於對涅槃的無知而生起的懷疑，所有的懷疑皆會生起。

  1. Tatiyavāre – imaṃ udānaṃ udānesīti imaṃ yena maggena so dukkhakkhandhassa samudayanirodhasaṅkhāto attho kiccavasena ca ārammaṇakiriyāya ca vidito, tassa ariyamaggassa ānubhāvadīpakaṃ vuttappakāraṃ udānaṃ udānesīti attho. Tatrāpāyaṃ saṅkhepattho – yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa, tadā so brāhmaṇo tehi vā uppannehi bodhipakkhiyadhammehi, yassa vā ariyamaggassa catusaccadhammā pātubhūtā, tena ariyamaggena vidhūpayaṃ tiṭṭhati mārasenaṃ 『『kāmā te paṭhamā senā』』tiādinā nayena vuttappakāraṃ mārasenaṃ vidhūpayanto vidhamento viddhaṃsento tiṭṭhati. Kathaṃ? Sūriyova obhāsayamantalikkhaṃ, yathā sūriyo abbhuggato attano pabhāya antalikkhaṃ obhāsentova andhakāraṃ vidhamento tiṭṭhati, evaṃ sopi brāhmaṇo tehi dhammehi tena vā maggena saccāni paṭivijjhantova mārasenaṃ vidhūpayanto tiṭṭhatīti.

Evamettha paṭhamaṃ udānaṃ paccayākārapaccavekkhaṇavasena, dutiyaṃ nibbānapaccavekkhaṇavasena , tatiyaṃ maggapaccavekkhaṇavasena uppannanti veditabbaṃ. Udāne pana 『『rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ, dutiyaṃ yāmaṃ paṭilomaṃ, tatiyaṃ yāmaṃ anulomapaṭiloma』』nti vuttaṃ; taṃ sattāhassa accayena 『『sve āsanā vuṭṭhahissāmī』』ti rattiṃ uppāditamanasikāraṃ sandhāya vuttaṃ. Tadā hi bhagavā yassa paccayākārapajānanassa ca paccayakkhayādhigamassa ca ānubhāvadīpikā purimā dve udānagāthā, tassa vasena ekekameva koṭṭhāsaṃ paṭhamayāmañca majjhimayāmañca manasākāsi, idha pana pāṭipadarattiyā evaṃ manasākāsi. Bhagavā hi visākhapuṇṇamāya rattiyā paṭhamayāme pubbenivāsaṃ anussari, majjhimayāme dibbacakkhuṃ visodhesi, pacchimayāme paṭiccasamuppādaṃ anulomapaṭilomaṃ manasi katvā 『『idāni aruṇo uggamissatī』』ti sabbaññutaṃ pāpuṇi. Sabbaññutappattisamanantarameva ca aruṇo uggacchi. Tato taṃ divasaṃ teneva pallaṅkena vītināmetvā sampattāya pāṭipadarattiyā tīsu yāmesu evaṃ manasi katvā imāni udānāni udānesi. Iti pāṭipadarattiyā evaṃ manasi katvā taṃ 『『bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdī』』ti evaṃ vuttasattāhaṃ tattheva vītināmesi.

Bodhikathā niṭṭhitā.

Ajapālakathā

  1. Tatiyavāre – imaṃ udānaṃ udānesīti imaṃ yena maggena so dukkhakkhandhassa samudayanirodhasaṅkhāto attho kiccavasena ca ārammaṇakiriyāya ca vidito, tassa ariyamaggassa ānubhāvadīpakaṃ vuttappakāraṃ udānaṃ udānesīti attho. Tatrāpāyaṃ saṅkhepattho – yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa, tadā so brāhmaṇo tehi vā uppannehi bodhipakkhiyadhammehi, yassa vā ariyamaggassa catusaccadhammā pātubhūtā, tena ariyamaggena vidhūpayaṃ tiṭṭhati mārasenaṃ 『『kāmā te paṭhamā senā』』tiādinā nayena vuttappakāraṃ mārasenaṃ vidhūpayanto vidhamento viddhaṃsento tiṭṭhati. Kathaṃ? Sūriyova obhāsayamantalikkhaṃ, yathā sūriyo abbhuggato attano pabhāya antalikkhaṃ obhāsentova andhakāraṃ vidhamento tiṭṭhati, evaṃ sopi brāhmaṇo tehi dhammehi tena vā maggena saccāni paṭivijjhantova mārasenaṃ vidhūpayanto tiṭṭhatīti.

Evamettha paṭhamaṃ udānaṃ paccayākārapaccavekkhaṇavasena, dutiyaṃ nibbānapaccavekkhaṇavasena , tatiyaṃ maggapaccavekkhaṇavasena uppannanti veditabbaṃ. Udāne pana 『『rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ, dutiyaṃ yāmaṃ paṭilomaṃ, tatiyaṃ yāmaṃ anulomapaṭiloma』』nti vuttaṃ; taṃ sattāhassa accayena 『『sve āsanā vuṭṭhahissāmī』』ti rattiṃ uppāditamanasikāraṃ sandhāya vuttaṃ. Tadā hi bhagavā yassa paccayākārapajānanassa ca paccayakkhayādhigamassa ca ānubhāvadīpikā purimā dve udānagāthā, tassa vasena ekekameva koṭṭhāsaṃ paṭhamayāmañca majjhimayāmañca manasākāsi, idha pana pāṭipadarattiyā evaṃ manasākāsi. Bhagavā hi visākhapuṇṇamāya rattiyā paṭhamayāme pubbenivāsaṃ anussari, majjhimayāme dibbacakkhuṃ visodhesi, pacchimayāme paṭiccasamuppādaṃ anulomapaṭilomaṃ manasi katvā 『『idāni aruṇo uggamissatī』』ti sabbaññutaṃ pāpuṇi. Sabbaññutappattisamanantarameva ca aruṇo uggacchi. Tato taṃ divasaṃ teneva pallaṅkena vītināmetvā sampattāya pāṭipadarattiyā tīsu yāmesu evaṃ manasi katvā imāni udānāni udānesi. Iti pāṭipadarattiyā evaṃ manasi katvā taṃ 『『bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdī』』ti evaṃ vuttasattāhaṃ tattheva vītināmesi.

Bodhikathā niṭṭhitā.

Ajapālakathā

  1. Tatiyavāre – imaṃ udānaṃ udānesīti imaṃ yena maggena so dukkhakkhandhassa samudayanirodhasaṅkhāto attho kiccavasena ca ārammaṇakiriyāya ca vidito, tassa ariyamaggassa ānubhāvadīpakaṃ vuttappakāraṃ udānaṃ udānesīti attho. Tatrāpāyaṃ saṅkhepattho – yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa, tadā so brāhmaṇo tehi vā uppannehi bodhipakkhiyadhammehi, yassa vā ariyamaggassa catusaccadhammā pātubhūtā, tena ariyamaggena vidhūpayaṃ tiṭṭhati mārasenaṃ 『『kāmā te paṭhamā senā』』tiādinā nayena vuttappakāraṃ mārasenaṃ vidhūpayanto vidhamento viddhaṃsento tiṭṭhati. Kathaṃ? Sūriyova obhāsayamantalikkhaṃ, yathā sūriyo abbhuggato attano pabhāya antalikkhaṃ obhāsentova andhakāraṃ vidhamento tiṭṭhati, evaṃ sopi brāhmaṇo tehi dhammehi tena vā maggena saccāni paṭivijjhantova mārasenaṃ vidhūpayanto tiṭṭhatīti.

Evamettha paṭhamaṃ udānaṃ paccayākārapaccavekkhaṇavasena, dutiyaṃ nibbānapaccavekkhaṇavasena , tatiyaṃ maggapaccavekkhaṇavasena uppannanti veditabbaṃ. Udāne pana 『『rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ, dutiyaṃ yāmaṃ paṭilomaṃ, tatiyaṃ yāmaṃ anulomapaṭiloma』』nti vuttaṃ; taṃ sattāhassa accayena 『『sve āsanā vuṭṭhahissāmī』』ti rattiṃ uppāditamanasikāraṃ sandhāya vuttaṃ. Tadā hi bhagavā yassa paccayākārapajānanassa ca paccayakkhayādhigamassa ca ānubhāvadīpikā purimā dve udānagāthā, tassa vasena ekekameva koṭṭhāsaṃ paṭhamayāmañca majjhimayāmañca manasākāsi, idha pana pāṭipadarattiyā evaṃ manasākāsi. Bhagavā hi visākhapuṇṇamāya rattiyā paṭhamayāme pubbenivāsaṃ anussari, majjhimayāme dibbacakkhuṃ visodhesi, pacchimayāme paṭiccasamuppādaṃ anulomapaṭilomaṃ manasi katvā 『『idāni aruṇo uggamissatī』』ti sabbaññutaṃ pāpuṇi. Sabbaññutappattisamanantarameva ca aruṇo uggacchi. Tato taṃ divasaṃ teneva pallaṅkena vītināmetvā sampattāya pāṭipadarattiyā tīsu yāmesu evaṃ manasi katvā imāni udānāni udānesi. Iti pāṭipadarattiyā evaṃ manasi katvā taṃ 『『bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdī』』ti evaṃ vuttasattāhaṃ tattheva vītināmesi.

Bodhikathā niṭṭhitā.

Ajapālakathā

注意此處是斷點重試開始位置，可能需要清理此位置之前的一次翻譯

以下是完整的中文翻譯： 3. 第三\段 - 這個優陀那（即自發的感嘆詩）是這樣誦出的。通過他所走的道路，已經以作用和對象的方式被了知的苦蘊的集起和滅絕的意義，闡明了這個聖道的威力。其中要點是：當正在精進禪修的婆羅門處，諸法顯現出來時，無論是由於生起的菩提分法，還是由於已經顯現的四聖諦的聖道，他都站在那裡驅散魔軍，如同詩中所說："慾望是你們的第一支軍隊"等。他驅散、摧毀魔軍。怎麼做到的呢？就像太陽升起時以其光芒照亮虛空，驅散黑暗一樣，這位婆羅門也以這些法或這個道路穿透真諦，站在那裡驅散魔軍。 就這樣，第一個優陀那是以緣起的觀察方式，第二個是以涅槃的觀察方式，第三個是以道路的觀察方式而生起的，應當這樣理解。在優陀那中還說："夜晚第一更時順觀緣起，第二更時逆觀緣起，第三更時順逆觀緣起"；這是關於七天後說"明天早上我將起座"的夜間所生起的專注而說的。當時世尊以前兩首優陀那詩闡明了緣起的認知和緣的窮盡的威力，他在每一個時段（第一更和中更）專注。在這裡，在帕提帕達之夜，他這樣專注。世尊在毗沙卡滿月之夜的第一更回憶前世，在中更清凈天眼，在後更觀察緣起的順逆，並想"現在晨曦將升起"，獲得了一切智。恰在獲得一切智之後，晨曦升起。此後，他度過了那一天，在帕提帕達之夜的三個更次如此專注，誦出了這些優陀那。就這樣，他在菩提樹下連續坐了七天。 菩提故事結束。 阿阇梨故事開始。

4.Athakho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkamīti ettha na bhagavā tamhā samādhimhā vuṭṭhahitvā anantarameva bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Yathā pana 『『bhutvā sayatī』』ti vutte na 『『hatthe adhovitvā mukhaṃ avikkhāletvā sayanasamīpaṃ agantvā aññaṃ kiñci ālāpasallāpaṃ akatvā sayati』』cceva vuttaṃ hoti, bhojanato pana pacchā sayati, na nasayatīti idamevattha dīpitaṃ hoti. Evamidhāpi 『『na tamhā samādhimhā vuṭṭhahitvā anantarameva pakkāmī』』ti vuttaṃ hoti, vuṭṭhānato ca pana pacchā pakkāmi, na napakkāmīti idamevettha dīpitaṃ hoti.

Anantaraṃ pana apakkamitvā bhagavā kiṃ akāsīti? Aparānipi tīṇi sattāhāni bodhisamīpeyeva vītināmesi. Tatrāyaṃ anupubbikathā – bhagavati kira buddhattaṃ patvā sattāhaṃ ekapallaṅkena nisinne 『『na bhagavā vuṭṭhāti; kiṃ nu kho aññepi buddhattakarā dhammā atthī』』ti ekaccānaṃ devatānaṃ kaṅkhā udapādi. Atha bhagavā aṭṭhame divase samāpattito vuṭṭhāya devatānaṃ kaṅkhaṃ ñatvā kaṅkhāvidhamanatthaṃ ākāse uppatitvā yamakapāṭihāriyaṃ dassetvā tāsaṃ kaṅkhaṃ vidhamitvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā cattāri asaṅkhyeyyāni kappasatasahassañca upacitānaṃ pāramīnaṃ balādhigamanaṭṭhānaṃ pallaṅkaṃ bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā puratthimato ca pacchimato ca āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. Tato pacchimadisābhāge devatā ratanagharaṃ māpayiṃsu. Tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayaṃ samantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ.

Evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Tassa kira nigrodhassa chāyāya ajapālakā gantvā nisīdanti; tenassa ajapālanigrodhotveva nāmaṃ udapādi. Sattāhaṃ vimuttisukhapaṭisaṃvedīti tatrāpi dhammaṃ vicinantoyeva vimuttisukhaṃ paṭisaṃvedento nisīdi. Bodhito puratthimadisābhāge esa rukkho hoti. Evaṃ nisinne ca panettha bhagavati eko brāhmaṇo gantvā pañhaṃ pucchi. Tena vuttaṃ 『『atha kho aññataro』』tiādi. Tattha huṃhuṅkajātikoti so kira diṭṭhamaṅgaliko nāma , mānavasena kodhavasena ca 『『huṃhu』』nti karonto vicarati, tasmā 『『huṃhuṅkajātiko』』ti vuccati. 『『Huhukkajātiko』』tipi paṭhanti.

第四\段 - 然後，世尊在七天結束時，從那時的定中起身，走向菩提樹下的阿阇梨無憂榕。這裡並不是說世尊從那時的定中起身後，立刻就走向菩提樹下的阿阇梨無憂榕。就像說「生起后不動」，並不是說「手放在下面，面不轉向，走到坐臥的附近，不說任何話」，而是說在用餐后才會坐下，並不是說不坐下，這就是此處的說明。同樣地，這裡也說「並不是說從那時的定中起身後，立刻就離開」，而是說從起身後才離開，並不是說不離開，這就是此處的說明。 那麼，世尊在離開后做了什麼呢？接下來的三天，他仍然在菩提樹下度過。這裡有一個逐步的敘述——世尊在成佛后，坐在那裡七天，心中想「世尊不起來；難道還有其他成佛的法存在？」於是一些天神產生了疑慮。於是，世尊在第八天從定中起身，知道天神的疑慮，爲了消除疑慮，便在空中顯現出雙重神通，消除了他們的疑慮。在坐位的東南方，站著一個由無量劫所積聚的福德力量的座位，世尊注視著菩提樹，連續七天度過，這個地方因此被稱為無眨眼聖地。然後，世尊在座位的立足處，東面和西面，來回走動，連續七天度過，這個地方因此被稱為寶座聖地。之後，西方的天神們便不再遮蔽寶屋。 在那裡，世尊坐著，特別是研究《阿毗達摩》時，細緻地探求周圍的法，連續七天度過，這個地方因此被稱為寶屋聖地。 就這樣，世尊在菩提樹下連續度過了四個七天，到了第五個七天，走向菩提樹下的阿阇梨無憂榕。因為那棵無憂榕的陰影下，阿阇梨無憂榕下的生物們坐著；因此，得名為阿阇梨無憂榕。七天中，世尊體驗著解脫的快樂，坐在那裡探求法，體驗解脫的快樂。此樹位於東面。就在這樣坐著的時候，有一個婆羅門走來問了一個問題。於是說「然後有一個人」之類的話。那人名為呼呼鳥，因其發聲如「呼呼」而遊蕩，因此被稱為「呼呼鳥」。也有稱為「呼呼鳥」的。

Etamatthaṃ viditvāti etaṃ tena vuttassa vacanassa sikhāpattamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi. Tassattho – yo bāhitapāpadhammatāya brāhmaṇo na diṭṭhamaṅgalikatāya, huṃhuṅkārakabhāvādipāpadhammayutto hutvā kevalaṃ jātimattakena brahmaññaṃ paṭijānāti, so brāhmaṇo bāhitapāpadhammattā huṃhuṅkārappahānena nihuṃhuṅko, rāgādikasāvābhāvena nikkasāvo, bhāvanānuyogayuttacittatāya yatatto, sīlasaṃvarena vā saññatacittatāya yatatto, catumaggañāṇasaṅkhātehi vedehi antaṃ, vedānaṃ vā antaṃ gatattā vedantagū, maggabrahmacariyassa vusitattā vusitabrahmacariyo. Dhammena brahmavādaṃ vadeyya, 『『brāhmaṇo, aha』』nti etaṃ vādaṃ dhammena vadeyya, yassa sakale lokasannivāse kuhiñci ekārammaṇepi rāgussado dosussado mohussado mānussado diṭṭhussadoti ime ussadā natthīti.

Ajapālakathā niṭṭhitā.

Mucalindakathā

5.Akālameghoti asampatte vassakāle uppannamegho. Ayaṃ pana gimhānaṃ pacchime māse udapādi. Sattāhavaddalikāti tasmiṃ uppanne sattāhaṃ avicchinnavuṭṭhikā ahosi. Sītavātaduddinīti sā ca pana sattāhavaddalikā udakaphusitasammissena sītavātena samantā paribbhamantena dūsitadivasattā sītavātaduddinī nāma ahosi. Atha kho mucalindo nāgarājāti tasseva mucalindarukkhassa samīpe pokkharaṇiyā nibbatto mahānubhāvo nāgarājā. Sattakkhattuṃ bhogehi parikkhipitvāti evaṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvāva ṭhite; tasmiṃ tassa parikkhepabbhantaraṃ lohapāsāde bhaṇḍāgāragabbhappamāṇaṃ ahosi, tasmā bhagavā nivāte pihitadvāravātapāne kūṭāgāre nisinno viya jāto. Mā bhagavantaṃ sītantiādi tassa tathā karitvā ṭhānakāraṇaparidīpanaṃ. So hi 『『mā bhagavantaṃ sītaṃ bādhayittha, mā uṇhaṃ, mā ḍaṃsādisamphasso bādhayitthā』』ti tathā karitvā aṭṭhāsi. Tattha kiñcāpi sattāhavaddalikāya uṇhameva natthi, sace pana antarantarā megho vigaccheyya uṇhaṃ bhaveyya , tampi naṃ mā bādhayitthāti evaṃ tassa cintetuṃ yuttaṃ. Viddhanti ubbiddhaṃ; meghavigamena dūrībhūtanti attho. Vigatavalāhakanti apagatameghaṃ. Devanti ākāsaṃ. Sakavaṇṇanti attano rūpaṃ.

Sukho vivekoti nibbānasaṅkhāto upadhiviveko sukho. Tuṭṭhassāti catumaggañāṇasantosena santuṭṭhassa. Sutadhammassāti pakāsitadhammassa. Passatoti taṃ vivekaṃ yaṃ vā kiñci passitabbaṃ nāma, taṃ sabbaṃ attano vīriyabalādhigatena ñāṇacakkhunā passantassa. Abyāpajjanti akuppanabhāvo; etena mettāpubbabhāgo dassito. Pāṇabhūtesu saṃyamoti sattesu ca saṃyamo; avihiṃsanabhāvo sukhoti attho. Etena karuṇāpubbabhāgo dassito. Sukhā virāgatā loketi vītarāgatāpi sukhāti dīpeti. Kāmānaṃ samatikkamoti yā 『『kāmānaṃ samatikkamo』』ti vuccati; sā virāgatāpi sukhāti attho. Etena anāgāmimaggo kathito. Asmimānassa yo vinayoti iminā pana arahattaṃ kathitaṃ; arahattañhi asmimānassa 『『passaddhivinayo』』ti vuccati. Ito parañca sukhaṃ nāma natthi, tenāha 『『etaṃ ve paramaṃ sukha』』nti.

Mucalindakathā niṭṭhitā.

Rājāyatanakathā

Etamatthaṃ viditvāti etaṃ tena vuttassa vacanassa sikhāpattamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi. Tassattho – yo bāhitapāpadhammatāya brāhmaṇo na diṭṭhamaṅgalikatāya, huṃhuṅkārakabhāvādipāpadhammayutto hutvā kevalaṃ jātimattakena brahmaññaṃ paṭijānāti, so brāhmaṇo bāhitapāpadhammattā huṃhuṅkārappahānena nihuṃhuṅko, rāgādikasāvābhāvena nikkasāvo, bhāvanānuyogayuttacittatāya yatatto, sīlasaṃvarena vā saññatacittatāya yatatto, catumaggañāṇasaṅkhātehi vedehi antaṃ, vedānaṃ vā antaṃ gatattā vedantagū, maggabrahmacariyassa vusitattā vusitabrahmacariyo. Dhammena brahmavādaṃ vadeyya, 『『brāhmaṇo, aha』』nti etaṃ vādaṃ dhammena vadeyya, yassa sakale lokasannivāse kuhiñci ekārammaṇepi rāgussado dosussado mohussado mānussado diṭṭhussadoti ime ussadā natthīti. 阿阇梨故事結束。 穆差林故事 5. 阿卡拉梅戈是指在不適合降雨的季節升起的云。這云是在夏季最後一個月出現的。在這七天的時間裡，云的出現是不斷的。寒風凜冽的意思是，這七天的時間裡，因水流經過而變得寒冷的風在四周盤旋，稱為寒風凜冽。然後，穆差林王是那棵穆差林樹附近的池塘中出生的偉大王者。被七次寶物包圍，因此被寶物包圍著，展現出巨大的鱗片；在他的包圍之中，鐵製的倉庫的容量正好是那樣，因此，世尊就像坐在封閉的門窗的屋子裡一樣出現。不要讓世尊感到寒冷，等等，這是爲了說明他所處的狀態。因為他想「不要讓世尊感到寒冷，不要讓他感到熱，不要讓他受到叮咬等的干擾」，因此他就這樣站著。雖然在這七天的時間裡沒有熱，但如果雲層在中間消散，可能會變得熱，因此不應讓他感到熱，這樣的思考是合理的。被刺的意思是被刺穿；意為因云的消散而變得遙遠。消散的云是指云消失。天是指天空。自己的顏色是指自身的形象。 幸福的獨處是指涅槃的獨處的幸福。滿足是指因四聖道的智慧而感到滿足。明瞭的法是指被闡明的法。看到的意思是看到那種獨處，或者任何可見之物，所有這些都是憑藉自身的精力和智慧的眼睛所見。沒有怨恨是指沒有不動搖的狀態；通過此顯示了慈悲的前提。對有生命的生物的克制是指對眾生的克制；不傷害是指幸福的意思。通過此顯示了悲憫的前提。幸福的離世是指超越世俗的幸福；即使是超越世俗的幸福也是幸福。超越慾望是指所謂的「超越慾望」；它的意思是超越世俗的幸福。通過此說明了無漏道。以此而論，關於無我者的戒律是指阿羅漢；阿羅漢是指無我者的「安住戒律」。從此以後，沒有幸福，因此我說「這確實是最高的幸福」。 穆差林故事結束。 王宮故事開始。

6.Mucalindamūlāti mahābodhito pācīnakoṇe ṭhitamucalindarukkhamūlā. Rājāyatananti dakkhiṇadisābhāge ṭhitaṃ rājāyatanarukkhaṃ upasaṅkami . Tena kho pana samayenāti katarena samayena. Bhagavato kira rājāyatanamūle sattāhaṃ ekapallaṅkena nisinnassa samādhito vuṭṭhānadivase aruṇuggamanavelāyameva 『『bhojanakiccena bhavitabba』』nti ñatvā sakko devarājā osadhaharītakaṃ upanesi. Bhagavā taṃ paribhuñji, paribhuttamattasseva sarīrakiccaṃ ahosi. Sakko mukhodakaṃ adāsi. Bhagavā mukhaṃ dhovitvā tasmiṃyeva rukkhamūle nisīdi. Evaṃ uggate aruṇamhi nisinne bhagavati.

Tena kho pana samayena tapussabhallikā vāṇijāti tapusso ca bhalliko cāti dve bhātaro vāṇijā. Ukkalāti ukkalajanapadato. Taṃ desanti yasmiṃ dese bhagavā viharati. Katarasmiñca dese bhagavā viharati? Majjhimadese. Tasmā majjhimadesaṃ gantuṃ addhānamaggappaṭipannā hontīti ayamettha attho. Ñātisālohitā devatāti tesaṃ ñātibhūtapubbā devatā. Etadavocāti sā kira nesaṃ sabbasakaṭāni appavattīni akāsi. Tato te kiṃ idanti maggadevatānaṃ baliṃ akaṃsu. Tesaṃ balikammakāle sā devatā dissamāneneva kāyena etaṃ avoca. Manthena ca madhupiṇḍikāya cāti abaddhasattunā ca sappimadhuphāṇitādīhi yojetvā baddhasattunā ca. Patimānethāti upaṭṭhahatha. Taṃ voti taṃ patimānanaṃ tumhākaṃ bhavissati dīgharattaṃ hitāya sukhāya. Yaṃ amhākanti yaṃ paṭiggahaṇaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāya. Bhagavato etadahosīti yo kirassa padhānānuyogakāle patto ahosi, so sujātāya pāyāsaṃ dātuṃ āgacchantiyā eva antaradhāyi. Tenassa etadahosi – 『『patto me natthi, purimakāpi ca na kho tathāgatā hatthesu paṭiggaṇhanti, kimhi nu kho ahaṃ paṭiggaṇheyyaṃ manthañca madhupiṇḍakañcā』』ti.

穆差林根是指位於大菩提樹東南角的穆差林樹根。王宮是指位於南方的王宮樹。那時，世尊在王宮樹下坐了七天，直到從定中起身的那一天，正好在晨曦升起的時候，知道「應該吃飯」。於是天王薩迦把藥草送來。世尊享用了這藥草，吃完后僅僅滿足於身體的需求。天王又給了他漱口水。世尊漱口后，便坐在那棵樹下。就在晨曦升起時，世尊坐在那裡。 那時，塔普薩和巴利基兄弟是商人。烏卡拉是指烏卡拉國。那是世尊所居住的地方。那麼世尊居住在什麼地方呢？在中部地區。因此，前往中部地區的路途必然是通達的，這就是此處的意思。親屬的紅色天神是指他們的親屬曾經是天神。她說的是她確實為他們的所有車隊做了小的安排。然後，他們問「這是什麼？」於是他們為路上的天神們獻上了供品。在他們獻供的時間，那位天神在場時，便用身體對他們說：「用磨製的蜜餅和蜜糖等來供養。」用這種方式來引導他們。請照顧好他，這將是你們長久的幸福。你們所接受的，將是你們長久的幸福。世尊對此說：「這確實是如此。」在他修行的過程中，蘇賈塔爲了給他提供米粥而來，便隱身不見。因此，他說：「我沒有得到，早先也沒有得到，至於如來是不會接受的，我該如何接受呢？」

Parivitakkamaññāyāti ito pubbeva bhagavato sujātāya dinnabhojanaṃyeva ojānuppabandhanavasena aṭṭhāsi, ettakaṃ kālaṃ neva jighacchā na pipāsā na kāyadubbalyaṃ ahosi. Idāni panassa āhāraṃ paṭiggahetukāmatāya 『『na kho tathāgatā』』tiādinā nayena parivitakko udapādi . Taṃ evaṃ uppannaṃ attano cetasā bhagavato cetoparivitakkamaññāya. Catuddisāti catūhi disāhi. Selamaye patteti muggavaṇṇaselamaye patte. Idaṃyeva bhagavā paṭiggahesi, teyeva sandhāya vuttaṃ. Cattāro pana mahārājāno paṭhamaṃ indanīlamaṇimaye patte upanāmesuṃ, na te bhagavā aggahesi. Tato ime cattāropi muggavaṇṇasilāmaye patte upanāmesuṃ, bhagavā cattāropi patte aggahesi tesaṃ pasādānurakkhaṇatthāya, no mahicchatāya. Gahetvā ca pana cattāropi yathā ekova patto hoti tathā adhiṭṭhahi, catunnampi ekasadiso puññavipāko ahosi. Evaṃ ekaṃ katvā adhiṭṭhite paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca. Paccaggheti paccagghasmiṃ; pāṭekkaṃ mahagghasminti attho. Atha vā paccaggheti abhinave abbhuṇhe; taṅkhaṇe nibbattasminti attho. Dve vācā etesaṃ ahesunti dvevācikā. Atha vā dvīhi vācāhi upāsakabhāvaṃ pattāti attho . Te evaṃ upāsakabhāvaṃ paṭivedetvā bhagavantaṃ āhaṃsu – 『『kassa dāni bhante amhehi ajja paṭṭhāya abhivādanapaccuṭṭhānaṃ kātabba』』nti? Atha bhagavā sīsaṃ parāmasi, kesā hatthe laggiṃsu. Te tesaṃ adāsi 『『ime tumhe pariharathā』』ti. Te kesadhātuyo labhitvā amateneva abhisittā haṭṭhatuṭṭhā bhagavantaṃ vanditvā pakkamiṃsu.

Rājāyatanakathā niṭṭhitā.

Brahmayācanakathā

以下是直譯： 關於思考的適當性，在佛陀從蘇佳塔（Sujātā）那裡得到食物之前，就已經因為營養的補充而站立，在那段時間既沒有飢餓，也沒有口渴，身體也沒有虛弱。現在，由於想要接受食物，他生起了"如來們並非……"等方式的思考。佛陀以自己的心意識知道了這個生起的思考。 四方向：四個方向。在石製碗中：在墨綠色石製的碗中。佛陀正是接受了這個，這正是所說的。四大王首先將靛藍寶石製的碗獻上，佛陀並未接受。然後他們四人獻上墨綠色石製的碗，佛陀接受了這四個碗，爲了維護他們的虔誠，而非出于貪婪。 接受后，他使四個碗如同一個碗一樣，四個碗的功德果報也是相同的。這樣使之成為一個后，佛陀接受了高貴的石製碗，其中盛有蜂蜜糕和蜂蜜。"高貴的"意指每個單獨都很昂貴；或者意指新鮮溫熱，即在那一刻產生。 他們有兩種說法，或者意指他們通過兩種言語達到了在家信徒的身份。他們這樣確認了在家信徒的身份后，對佛陀說："尊者，從今天開始，我們應該向誰致敬和問候？" 於是佛陀撫摸了頭，頭髮粘在了手上。他把頭髮給了他們說："你們照看這個。"他們得到了這些髮絲，被不死之液澆灌，欣喜若狂地頂禮佛陀后離去。 王舍城（Rājāyatana）故事結束。 梵天請求的故事

  1. Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā vuttappakārametaṃ sabbaṃ kiccaṃ niṭṭhāpetvā rājāyatanamūlā punapi yena ajapālanigrodho tenupasaṅkami. Parivitakko udapādīti tasmiṃ nisinnamattasseva sabbabuddhānaṃ āciṇṇasamāciṇṇo ayaṃ cetaso parivitakko udapādi. Kasmā panāyaṃ sabbabuddhānaṃ uppajjatīti? Dhammassa mahantabhāvaṃ garubhāvaṃ bhāriyabhāvaṃ paccavekkhaṇāya brahmunā yācite desetukāmatāya ca. Jānanti hi buddhā 『『evaṃ parivitakkite brahmā āgantvā dhammadesanaṃ yācissati, tato sattā dhamme gāravaṃ uppādessanti, brahmagaruko hi lokasannivāso』』ti. Iti imehi dvīhi kāraṇehi ayaṃ vitakko uppajjatīti.

Tattha adhigato kho myāyanti adhigato kho me ayaṃ. Ālayarāmāti sattā pañca kāmaguṇe allīyanti, tasmā te 『『ālayā』』ti vuccanti. Tehi ālayehi ramantīti ālayarāmā. Ālayesu ratāti ālayaratā. Ālayesu suṭṭhumuditāti ālayasammuditā. Yadidanti nipāto. Tassa ṭhānaṃ sandhāya 『『yaṃ ida』』nti paṭiccasamuppādaṃ sandhāya 『『yo aya』』nti evamattho daṭṭhabbo. Idappaccayatāpaṭiccasamuppādoti imesaṃ paccayā idappaccayā, idappaccayāva idappaccayatā, idappaccayatā ca sā paṭiccasamuppādo cāti idappaccayatāpaṭiccasamuppādo. So mamassa kilamathoti yā ajānantānaṃ desanā nāma, so mama kilamatho assa; sā mama vihesā assāti attho. Bhagavantanti bhagavato. Anacchariyāti anu acchariyā. Paṭibhaṃsūti paṭibhānasaṅkhātassa ñāṇassa gocarā ahesuṃ, parivitakkayitabbabhāvaṃ pāpuṇiṃsu.

Halanti ettha hakāro nipātamatto; alanti attho. Pakāsitunti desituṃ. Alaṃ dāni me imaṃ kicchena adhigataṃ dhammaṃ desetunti vuttaṃ hoti. Paṭisotagāminti paṭisotaṃ vuccati nibbānaṃ; nibbānagāminti attho. Rāgarattāti kāmarāgabhavarāgadiṭṭhirāgena rattā. Na dakkhantīti na passissanti. Tamokhandhena āvuṭāti avijjārāsinā ajjhotthaṭā. Appossukkatāyāti nirussukkabhāvena; adesetukāmatāyāti attho.

以下是直譯： 7. 然後，佛陀在七天之後，從那定中起座，完成了所有應做的事情，重新前往王舍城（Rājāyatana）根部，走向阿伽帕蘭尼格羅樹（Ajapālanigrodha）。思考生起了，這個思考是在他坐下時，所有佛陀的所知所覺中生起的。為什麼這個思考會在所有佛陀中生起呢？是爲了觀察法的偉大、沉重和重要性，因應梵天的請求而想要講述。因為佛陀們知道：「這樣思考後，梵天會前來請求法的講述，那麼眾生會對法生起敬重，梵天確實是世間的重者。」因此，由這兩個原因，這個思考生起了。 在這裡，"已獲得"意指「我已獲得」。"樂於安住"是指眾生沉迷於五欲，因此他們被稱為「安住者」。"安住于安樂中"是指樂於安住。 "安住于極樂中"是指極其快樂的安住。 "即是"是指副詞。關於那個地方，"這是"指的是因緣法，"誰是"則應這樣理解。 "因緣法的因緣法"是指因緣的因緣，這個因緣法就是因緣法的因緣，因緣法也可以說是因緣法的因緣。這個因緣法對於我來說是痛苦的，若是未了解的教導，稱為「這是我的痛苦」；這就是我的煩惱的意思。 "佛陀"是指佛陀。 "不奇怪"是指隨之而來的不奇怪。 "思維"是指思維所及的智慧的領域，達到了思考的狀態。 「哈」的意思在這裡是「哈」音的副詞；「不」的意思。 "被顯示"是指被講述。 "我現在已通過這個艱難的事情獲得的法，來講述"的意思。 "歸向涅槃"是指歸向涅槃；意為達到涅槃。 "被貪慾所染"是指被慾望、貪愛和見解的貪慾所染。 "不見"是指不見。 "被無明所覆蓋"是指被無明的黑暗所籠罩。 "因無所欲"是指沒有渴望；"因想要講述"是指這個意思。

8.Yatra hi nāmāti yasmiṃ nāma loke. Bhagavato purato pāturahosīti dhammadesanāyācanatthaṃ dasasu cakkavāḷasahassesu mahābrahmāno gahetvā āgamma bhagavato purato pāturahosi . Apparajakkhajātikāti paññāmaye akkhimhi appaṃ rāgadosamoharajaṃ etesaṃ evaṃsabhāvāti apparajakkhajātikā. Bhavissanti dhammassa aññātāroti paṭivijjhitāro.

Pāturahosīti pātubhavi. Samalehi cintitoti rāgādīhi malehi samalehi chahi satthārehi cintito. Apāpuretanti vivara etaṃ. Amatassa dvāranti amatassa nibbānassa dvārabhūtaṃ ariyamaggaṃ. Suṇantu dhammaṃ vimalenānubuddhanti ime sattā rāgādimalānaṃ abhāvato vimalena sammāsambuddhena anubuddhaṃ catusaccadhammaṃ suṇantu.

Sele yathā pabbatamuddhaniṭṭhitoti selamaye ekagghane pabbatamuddhani yathāṭhitova yathā cakkhumā puriso samantato janataṃ passeyya, tvampi sumedha sundarapañña sabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ paññāmayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtañca janataṃ avekkhassu upadhāraya.

Uṭṭhehīti bhagavato dhammadesanatthaṃ cārikacaraṇaṃ yācanto bhaṇati. Vīrātiādīsu bhagavā vīriyavantatāya vīro. Devaputtamaccukilesābhisaṅkhāramārānaṃ vijitattā vijitasaṅgāmo. Jātikantārādinittharaṇasamatthatāya satthavāho. Kāmacchandaiṇassa abhāvato aṇaṇo.

9.Ajjhesananti yācanaṃ. Buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. Imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāmaṃ. Apparajakkhāti paññācakkhumhi rāgādirajaṃ appaṃ yesaṃ, te apparajakkhā. Yesaṃ taṃ mahantaṃ te mahārajakkhā. Yesaṃ saddhādīni indriyāni tikkhāni te tikkhindriyā. Yesaṃ tāni mudūni te mudindriyā. Yesaṃ teyeva saddhādayo ākārā sundarā te svākārā. Yesaṃ teyeva saddhādayo ākārā asundarā te dvākārā. Ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ te suviññāpayā. Ye paralokañca vajjañca bhayato passanti te paralokavajjabhayadassāvino. Uppaliniyanti uppalavane. Itaresupi eseva nayo. Antonimuggaposīnīti yāni udakassa anto nimuggāneva posayanti. Samodakaṃ ṭhitānīti udakena samaṃ ṭhitāni. Udakaṃ accuggamma ṭhitānīti udakaṃ atikkamitvā ṭhitāni.

Apārutāti vivaṭā. Amatassa dvārāti ariyamaggo. So hi amatasaṅkhātassa nibbānassa dvāraṃ. Pamuñcantu saddhanti sabbe attano saddhaṃ pamuñcantu. Pacchimapadadvaye ayamattho , ahañhi attano paguṇaṃ suppavattimpi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā manujesu devamanussesu na bhāsinti.

Brahmayācanakathā niṭṭhitā.

Pañcavaggiyakathā

在那裡，名為「何處」的地方。在佛陀面前，佛陀爲了講述法而顯現，十個輪中的萬千大梵天聚集而來，來到佛陀面前顯現。少量的天眼者是指在智慧的眼中，少量的貪、惱、無明的塵垢，因而稱為少量的天眼者。將會有對法的瞭解者，是指被理解者。 顯現是指顯現的狀態。被六種老師的貪、惱等污垢所思考。顯現的是指顯現的狀態。無死之門是指通往無死涅槃的聖道。聽聞法的眾生，由於沒有貪、惱的污垢，故能由無漏的正覺者聽聞四聖諦法。 如同山巔上的石頭一樣，穩固如山的石頭，正如有眼的人能四方觀察眾人，你也應當以無所障礙的全知智慧，登上法的智慧殿堂，自我觀察被生、老、病、死所困擾的眾生，保持覺知。 起立是指為佛陀講法而請求行走。勇者等是指佛陀因有勇氣而被稱為勇者。天子因戰勝了煩惱、魔障而被稱為勝利者。因具備解脫的能力而被稱為教導者。因無慾望而無所依附。 請求是指請求。佛眼是指具備對他人和自我內心的智慧。此二種智慧稱為佛眼。少量的天眼是指在智慧眼中，少量的貪等塵垢者，他們稱為少量的天眼。那些擁有大量的則稱為大天眼。那些信仰等根本的智慧者是敏銳的，他們是敏銳的智慧者。那些擁有柔和的信仰等者則是柔和的智慧者。那些信仰等的特徵美麗者是美麗的樣子。那些信仰等的特徵不美麗者是醜陋的樣子。那些能理解所說原因的人，能輕易被引導。那些能看到來世和因恐懼而避免的者，是能見到來世和因恐懼而避開的者。蓮花生長於蓮花園。其他的也是同樣的道理。水底的水草是指水中生長的草。與水平齊的狀態是指與水平齊的狀態。水面之上生長的則是指在水面以上生長的狀態。 開放是指開放。無死之門是指聖道。因為這是無死涅槃之門。讓所有人釋放自己的信仰。后兩句的意思是，我確實是自己的信仰，雖然修行良好，但在眾生中，神人中，不以身體和語言的苦惱而不說。 梵天請求的故事結束。 五比丘的故事

10.Paṇḍitoti paṇḍiccena samannāgato. Byattoti veyyattiyena samannāgato. Medhāvīti ṭhānuppattiyā paññāya samannāgato. Apparajakkhajātikoti samāpattiyā vikkhambhitattā nikkilesajātiko visuddhasatto. Ājānissatīti sallakkhessati paṭivijjhissati. Bhagavatopi kho ñāṇaṃ udapādīti sabbaññutaññāṇaṃ uppajji 『『ito sattamadivasamatthake kālaṃkatvā ākiñcaññāyatane nibbatto』』ti. Mahājāniyoti sattadivasabbhantare pattabbamaggaphalato parihīnattā mahatī jāni assāti mahājāniyo akkhaṇe nibbattattā. Abhidosakālaṃkatoti hiyyo kālaṃkato, sopi nevasaññānāsaññāyatane nibbattoti addasa. Bahūkārāti bahūpakārā. Padhānapahitattaṃ upaṭṭhahiṃsūti padhānatthāya pesitattabhāvaṃ mukhodakadānādinā upaṭṭhahiṃsu.

11.Antarā ca gayaṃ antarā ca bodhinti upako bodhimaṇḍassa ca gayāya ca antare bhagavantaṃ addasa. Addhānamaggappaṭipannanti addhānamaggaṃ paṭipannaṃ.

Sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. Sabbavidūti sabbaṃ catubhūmakadhammaṃ avediṃ aññāsiṃ. Sabbesu dhammesu anūpalittoti sabbesu tebhūmakadhammesu kilesalepena alitto. Sabbañjahoti sabbaṃ tebhūmakadhammaṃ jahitvā ṭhito. Taṇhakkhaye vimuttoti taṇhakkhaye nibbāne ārammaṇato vimutto. Sayaṃ abhiññāyāti sabbaṃ catubhūmakadhammaṃ attanāva jānitvā. Kamuddiseyyanti kaṃ aññaṃ 『『ayaṃ me ācariyo』』ti uddiseyyaṃ.

Na me ācariyo atthīti lokuttaradhamme mayhaṃ ācariyo nāma natthi. Natthi me paṭipuggaloti mayhaṃ paṭibhāgapuggalo nāma natthi. Sītibhūtoti sabbakilesagginibbāpanena sītibhūto. Kilesānaṃyeva nibbutattā nibbuto.

Kāsīnaṃpuranti kāsiraṭṭhe nagaraṃ. Āhañchaṃ amatadundubhinti dhammacakkappaṭilābhāya amatabheriṃ paharissāmīti gacchāmi.

Arahasi anantajinoti anantajino bhavituṃ yutto. Hupeyyapāvusoti āvuso evampi nāma bhaveyya. Sīsaṃ okampetvāti sīsaṃ cāletvā.

12.Saṇṭhapesunti katikaṃ akaṃsu. Bāhullikoti cīvarabāhullādīnaṃ atthāya paṭipanno. Padhānavibbhantoti padhānato vibbhanto bhaṭṭho parihīno. Āvatto bāhullāyāti cīvarādibahulabhāvatthāya āvatto. Odahatha bhikkhave sotanti upanetha bhikkhave sotaṃ; sotindriyaṃ dhammasavanatthaṃ abhimukhaṃ karothāti attho. Amatamadhigatanti amataṃ nibbānaṃ mayā adhigatanti dasseti. Iriyāyāti dukkarairiyāya. Paṭipadāyāti dukkarapaṭipadāya. Abhijānātha me noti abhijānātha nu me samanupassatha. Evarūpaṃ bhāsitametanti etaṃ evarūpaṃ vākyaṃ bhāsitanti attho. Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetunti 『『ahaṃ buddho』』ti jānāpetuṃ asakkhi.

13.Cakkhukaraṇīti paññācakkhuṃ sandhāyāha. Ito paraṃ sabbaṃ padatthato uttānameva. Adhippāyānusandhiyojanādibhedato pana papañcasūdaniyā majjhimaṭṭhakathāyaṃ vuttanayena veditabbaṃ. Ito paṭṭhāya hi ativitthārabhīrukassa mahājanassa cittaṃ anurakkhantā suttantakathaṃ avaṇṇayitvā vinayakathaṃyeva vaṇṇayissāma.

18.Sāva tassa āyasmato upasampadā ahosīti āsāḷhīpuṇṇamāya aṭṭhārasahi devatākoṭīhi saddhiṃ sotāpattiphale patiṭṭhitassa 『『ehi bhikkhū』』ti bhagavato vacanena abhinipphannā sāva tassa āyasmato ehibhikkhūpasampadā ahosi.

智者是指具備智慧的人。勇者是指具備勇氣的人。聰慧者是指在適當的地方具備智慧的人。少量的天眼者是指因禪定而抑制的，清凈的存在。將會理解是指將會洞察到。佛陀的智慧生起了，生起了全知的智慧，"此時經過七天的時間，降生於無所有之處"。大智者是指在七天之間因獲得的道果而失落的，因而稱為大智者。因果的時間是指過去的時間，亦是未覺知的無所有之處。許多的因是指許多的幫助。因努力而獲得的狀態是指為努力而被送達的狀態，如同口中給予水的狀態。 在中間的伽耶和菩提之間，佛陀看見了他。確實是走在正道上的人。 所有的勝者是指在所有的五大法中站立。所有的智者是指所有的四大法中的智慧者。所有法中無所沾染是指在所有的五大法中沒有污垢的存在。完全放下是指完全放下所有的五大法。因貪慾的消滅而解脫是指因貪慾的消滅而解脫于涅槃的境界。自我知曉是指自我知曉所有的四大法。若他人問我「這是誰的老師」，我會回答「這不是我的老師」。 我的老師並不存在於世俗法中。我的個體也並不存在於個體之中。因消滅所有的污垢而冷靜下來。因污垢的滅除而得以解脫。 在迦毗羅衛國（Kāśī）之城。我要去敲響不死的鼓聲，以獲得法輪的轉動。 應當稱為無量勝者。朋友，這樣的名字也應當存在。頭部搖動是指頭部的移動。 他們安置了。廣泛是指爲了衣物的廣泛等而採取的措施。因努力而分散是指因努力而分散而無所依附。因衣物等的廣泛而安置。聽吧，僧人們，關注聽覺；使聽覺的根本朝向法的聆聽。已獲得無死是指我已獲得了無死的涅槃。行走是指艱難的行走。修行是指艱難的修行。請你們瞭解我，不要忽視我。這樣的說法是指這樣的說法。佛陀無法使五比丘明白「我已成佛」。 眼睛的作用是指智慧的眼。接下來所有的字義都是顯而易見的。至於意圖的追蹤和結合等，需根據《大乘中道論》的說法來理解。從此以後，我們將根據對大眾的心的保護，闡述經文的內容，詳細講述戒律的內容。 他確實得到了尊者的出家，正值阿薩麗普那（Āsāḷhī）滿月之際，和十八位天神一起，獲得了須陀洹的果位，佛陀說：「來吧，僧人們。」因此，他獲得了尊者的出家。

19.Atha kho āyasmato ca vappassāti ādimhi vappattherassa pāṭipadadivase dhammacakkhuṃ udapādi, bhaddiyattherassa dutiyadivase, mahānāmattherassa tatiyadivase, assajittherassa catutthiyanti. Imesañca pana bhikkhūnaṃ kammaṭṭhānesu uppannamalavisodhanatthaṃ bhagavā antovihāreyeva ahosi. Uppanne uppanne kammaṭṭhānamale ākāsena gantvā malaṃ vinodesi. Pakkhassa pana pañcamiyaṃ sabbe te ekato sannipātetvā anattasuttena ovadi. Tena vuttaṃ 『『atha kho bhagavā pañcavaggiye』』tiādi.

24.Tenakho pana samayena cha loke arahanto hontīti pañcamiyā pakkhassa lokasmiṃ cha manussā arahanto hontīti attho.

Pañcavaggiyakathā niṭṭhitā.

Pabbajjākathā

31.Pubbānupubbakānanti paveṇivasena porāṇānuporāṇānanti attho. Tena kho pana samayena ekasaṭṭhi loke arahanto hontīti purimā cha ime ca pañcapaññāsāti antovassamhiyeva ekasaṭṭhi manussā arahanto hontīti attho.

Tatra yasaādīnaṃ kulaputtānaṃ ayaṃ pubbayogo – atīte kira pañcapaññāsajanā sahāyakā vaggabandhena puññāni karontā anāthasarīrāni paṭijaggantā vicaranti, te ekadivasaṃ gabbhiniṃ itthiṃ kālaṃkataṃ disvā 『『jhāpessāmā』』ti susānaṃ nīhariṃsu. Tesu pañca jane 『『tumhe jhāpethā』』ti susāne ṭhapetvā sesā gāmaṃ paviṭṭhā. Yaso dārako taṃ sarīraṃ vijjhitvā parivattetvā ca jhāpayamāno asubhasaññaṃ paṭilabhi. So itaresampi catunnaṃ janānaṃ 『『passatha bho imaṃ asuciṃ paṭikūla』』nti dassesi. Tepi tattha asubhasaññaṃ paṭilabhiṃsu. Te pañcapi janā gāmaṃ gantvā sesasahāyakānaṃ kathayiṃsu. Yaso pana dārako gehampi gantvā mātāpitūnnañca bhariyāya ca kathesi. Te sabbepi asubhaṃ bhāvayiṃsu. Ayametesaṃ pubbayogo. Tenāyasmato yasassa nāṭakajanesu susānasaññāyeva uppajji, tāyeva ca upanissayasampattiyā sabbesaṃ visesādhigamo nibbattīti.

Atha kho bhagavā bhikkhū āmantesīti bhagavā yāva pacchimakattikapuṇṇamā, tāva bārāṇasiyaṃ viharanto ekadivasaṃ te khīṇāsave saṭṭhi bhikkhū āmantesi.

32.Dibbā nāma dibbesu visayesu lobhapāsā. Mānusā nāma mānusakesu visayesu lobhapāsā. Mā ekena dveti ekena maggena dve mā agamittha. Assavanatāti assavanatāya. Parihāyantīti anadhigataṃ nādhigacchantā visesādhigamato parihāyanti.

33.Antakāti lāmaka hīnasatta. Antalikkhacaroti rāgapāsaṃ sandhāyāha. Tañhi so 『『antalikkhacaro』』ti mantvā āha.

然後，在尊者瓦帕薩的修行日，佛陀的法眼生起了，在尊者巴德雅的第二日，尊者摩哈南的第三日，尊者阿薩吉的第四日。至於這些比丘，爲了清除在修行處出現的污垢，佛陀就在內院中。對於出現的污垢，佛陀通過空中前往修行處，清除污垢。至於第五日，佛陀將所有人聚集在一起，用無我法進行教導。因此說：「那時，佛陀對五比丘說。」 因此，在那時，六位世間的阿羅漢存在；在第五日的聚會上，六位人類的阿羅漢存在。 五比丘的故事結束。 出家故事 過去與未來的意思是，按照順序，古老的與新近的意思。因此在那時，世間有六十位阿羅漢；前面六位與這五十位共計六十位人類的阿羅漢存在。 在那時，名為耶索的貴族子弟們，過去似乎是五十位聖者，他們通過團結而行善，照顧無依無靠的眾生，他們在某一天見到一個懷孕的女人，看到時機已到，便將她帶入火葬場。他們對這五位聖者說：「你們來火葬吧。」於是其餘的進入村莊。耶索的孩子在毀滅那具屍體后，轉身火葬時，獲得了不凈的觀念。他向其他四人展示：「請看這不潔的東西。」他們也因此獲得了不凈的觀念。這五個人回到村莊后，向其餘的同伴們講述。耶索的孩子回到家中，向父母和妻子講述。他們都生起了不凈的觀念。這就是他們的過去因緣。因此，尊者耶索的名聲在火葬的觀念中生起，因而所有的特殊成就都因緣而生。 然後，佛陀對比丘們說道，佛陀在巴拉那西（Bārāṇasī）住到最後的中秋滿月那天，有一天，他對六十位已證得滅盡的比丘們說道。 天人是指在天界的貪慾。人類是指在人間的貪慾。不要通過一條路走向兩條路。聽聞是指通過聽聞。失去是指未獲得的，因而失去特殊成就。 末法是指低劣的眾生。空中行者是指與貪慾相關。因為他稱之為「空中行者」，所以說。

34.Nānādisā nānājanapadāti nānādisato ca nānājanapadato ca. Anujānāmi bhikkhave tumheva dāni tāsu tāsu disāsu tesu tesu janapadesupabbājethātiādimhi pabbajjāpekkhaṃ kulaputtaṃ pabbājentena ye parato 『『na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabbo』』tiādiṃ katvā yāva 『『na andhamūgabadhiro pabbājetabbo』』ti evaṃ paṭikkhittā puggalā, te vajjetvā pabbajjādosavirahito puggalo pabbājetabbo. Sopi ca mātāpitūhi anuññātoyeva. Tassa anujānanalakkhaṇaṃ 『『na bhikkhave ananuññāto mātāpitūhi putto pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā』』ti etasmiṃ sutte vaṇṇayissāma.

Evaṃ pabbajjādosavirahitaṃ mātāpitūhi anuññātaṃ pabbājentenāpi ca sace acchinnakeso hoti, ekasīmāya ca aññepi bhikkhū atthi, kesacchedanatthāya bhaṇḍukammaṃ āpucchitabbaṃ. Tassa āpucchanākāraṃ 『『anujānāmi, bhikkhave, saṅghaṃ apaloketuṃ bhaṇḍukammāyā』』ti ettha vaṇṇayissāma. Sace okāso hoti, sayaṃ pabbājetabbo. Sace uddesaparipucchādīhi byāvaṭo hoti, okāsaṃ na labhati, eko daharabhikkhu vattabbo 『『etaṃ pabbājehī』』ti. Avuttopi ce daharabhikkhu upajjhāyaṃ uddissa pabbājeti, vaṭṭati. Sace daharabhikkhu natthi, sāmaṇeropi vattabbo 『『etaṃ khaṇḍasīmaṃ netvā pabbājetvā kāsāyāni acchādetvā ehī』』ti. Saraṇāni pana sayaṃ dātabbāni. Evaṃ bhikkhunāva pabbajito hoti. Purisañhi bhikkhuto añño pabbājetuṃ na labhati, mātugāmaṃ bhikkhunito añño. Sāmaṇero pana sāmaṇerī vā āṇattiyā kāsāyāni dātuṃ labhati. Kesoropanaṃ yena kenaci kataṃ sukataṃ.

Sace pana bhabbarūpo hoti sahetuko ñāto yasassī kulaputto, okāsaṃ katvāpi sayameva pabbājetabbo. 『『Mattikāmuṭṭhiṃ gahetvā nhāyitvā kese temetvā āgacchāhī』』ti ca pana na vissajjetabbo. Pabbajitukāmānañhi paṭhamaṃ balavaussāho hoti, pacchā pana kāsāyāni ca kesaharaṇasatthakañca disvā utrasanti, ettoyeva palāyanti, tasmā sayameva nahānatitthaṃ netvā sace nātidaharo hoti, 『『nahāhī』』ti vattabbo. Kesā panassa sayameva mattikaṃ gahetvā dhovitabbā. Daharakumārako pana sayaṃ udakaṃ otaritvā gomayamattikāhi ghaṃsitvā nahāpetabbo. Sacepissa kacchu vā piḷakā vā honti, yathā mātā puttaṃ na jigucchati , evameva ajigucchantena sādhukaṃ hatthapādasīsāni ghaṃsitvā nahāpetabbo. Kasmā? Ettakena hi upakārena kulaputtā ācariyupajjhāyesu ca sāsane ca balavasinehā tibbagāravā anivattidhammā honti, uppannaṃ anabhiratiṃ vinodetvā therabhāvaṃ pāpuṇanti, kataññū katavedino honti.

各種不同的地方，眾多的國家。現在我允許你們，僧人們，你們現在可以在各個方向、各個國家出家。關於出家的條件，出家者應當在他人面前說：「不，僧人們，若被五種障礙所觸及，則不應出家。」直到說到「盲人、愚人和聾人不得出家」，這樣被拒絕的人，除非是沒有貪慾和出家障礙的人，才可以出家。並且他也必須得到父母的許可。對於他的許可的特徵，「不，僧人們，未經父母的允許，兒子不得出家；若出家，則犯下重罪。」在這部經文中將會闡述。 因此，出家者應當沒有出家障礙，並且得到父母的允許，若他是未剃髮的，若在同一地方還有其他比丘，關於剃髮的事務應當詢問。對於詢問的方式，「我允許你們，僧人們，去看僧團的剃髮事務。」在這裡將會說明。若有機會，應當自己出家。若因詢問而受阻，未能獲得機會，單個年輕比丘應當說：「你們應當出家。」若年輕比丘不在，則應當由小比丘或小比丘尼說：「請帶著這一塊剃髮的地方出家，遮蓋上衣。」而避難的地方應當自己給予。這樣，出家者就成為比丘。一個人不能使其他比丘出家，母親也不能使其他比丘出家。然而，小比丘或小比丘尼可以使其他比丘出家，給予剃髮的衣物。剃髮的事務則由任何人來做。 如果他是有能力的，具備條件的，有名聲的貴族子弟，即使獲得機會，也應當自己出家。「抓住泥土，洗澡，剃髮后再來。」這句話也不應被放棄。欲出家者首先應當有強烈的願望，之後看到衣物和剃髮的地方時，便會退縮，因此應當自己前往洗澡的地方，若不是過於熱，就應當說：「不，我不洗。」他的頭髮應當自己抓住並清洗。年輕的男孩應當自己下水，抓住泥土洗澡。如果他有肚子或面板病，就像母親不會厭惡自己的兒子一樣，亦應當好好地清洗手腳和頭部。為什麼呢？因為通過這樣的幫助，貴族子弟在老師和教導者的教導下，能夠對教法產生深厚的信任和尊重，能夠消除產生的無慾，達到長老的境界，成為知恩和有作為的人。

Evaṃ nahāpanakāle pana kesamassuṃ oropanakāle vā 『『tvaṃ ñāto yasassī, idāni mayaṃ taṃ nissāya paccayehi na kilamissāmā』』ti na vattabbo, aññāpi aniyyānikakathā na kathetabbā. Atha khvassa 『『āvuso, suṭṭhu upadhārehi satiṃ upaṭṭhāpehī』』ti vatvā tacapañcakakammaṭṭhānaṃ ācikkhitabbaṃ, ācikkhantena ca vaṇṇasaṇṭhānagandhāsayokāsavasena asucijegucchapaṭikūlabhāvaṃ nijjīvanissattabhāvaṃ vā pākaṭaṃ karontena ācikkhitabbaṃ. Sace hi so pubbe madditasaṅkhāro hoti bhāvitabhāvano, kaṇṭakavedhāpekkho viya paripakkagaṇḍo, sūriyuggamanāpekkhaṃ viya ca pariṇatapadumaṃ, athassa āraddhamatte kammaṭṭhānamanasikāre indāsani viya pabbate kilesapabbate cuṇṇayamānaṃyeva ñāṇaṃ pavattati, khuraggeyeva arahattaṃ pāpuṇāti. Ye hi keci khuragge arahattaṃ pattā, sabbe te evarūpaṃ savanaṃ labhitvā kalyāṇamittena ācariyena dinnanayaṃ nissāya no anissāya. Tasmāssa āditova evarūpī kathā kathetabbāti.

Kesesu pana oropitesu haliddicuṇṇena vā gandhacuṇṇena vā sīsañca sarīrañca ubbaṭṭetvā gihigandhaṃ apanetvā kāsāyāni tikkhattuṃ vā dvikkhattuṃ vā sakiṃ vā paṭiggāhetabbo. Athāpissa hatthe adatvā ācariyo vā upajjhāyo vā sayameva acchādeti, vaṭṭati. Sacepi aññaṃ daharaṃ vā sāmaṇeraṃ vā upāsakaṃ vā āṇāpeti 『『āvuso, etāni kāsāyāni gahetvā etaṃ acchādehī』』ti taṃyeva vā āṇāpeti 『『etāni gahetvā acchādehī』』ti sabbaṃ vaṭṭati. Sabbaṃ tena bhikkhunāva dinnaṃ hoti.

Yaṃ pana nivāsanaṃ vā pārupanaṃ vā anāṇattiyā nivāseti vā pārupati vā, taṃ apanetvā puna dātabbaṃ. Bhikkhunā hi sahatthena vā āṇattiyā vā dinnameva kāsāvaṃ vaṭṭati, adinnaṃ na vaṭṭati, sacepi tasseva santakaṃ hoti, ko pana vādo upajjhāyamūlake! Ayaṃ 『『paṭhamaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā』』ti ettha vinicchayo.

Bhikkhūnaṃpāde vandāpetvāti ye tattha sannipatitā bhikkhū, tesaṃ pāde vandāpetvā; atha saraṇaggahaṇatthaṃ ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā evaṃ vadehīti vattabbo. 『『Yamahaṃ vadāmi, taṃ vadehī』』ti vattabbo. Athassa upajjhāyena vā ācariyena vā 『『buddhaṃ saraṇaṃ gacchāmī』』tiādinā nayena saraṇāni dātabbāni yathāvuttapaṭipāṭiyāva na uppaṭipāṭiyā. Sace hi ekapadampi ekakkharampi uppaṭipāṭiyā deti, buddhaṃ saraṇaṃyeva vā tikkhattuṃ datvā puna itaresu ekekaṃ tikkhattuṃ deti, adinnāni honti saraṇāni.

Imañca pana saraṇagamanūpasampadaṃ paṭikkhipitvā anuññātaupasampadā ekato suddhiyā vaṭṭati. Sāmaṇerapabbajjā pana ubhatosuddhiyāva vaṭṭati, no ekato suddhiyā. Tasmā upasampadāya sace ācariyo ñattidosañceva kammavācādosañca vajjetvā kammaṃ karoti, sukataṃ hoti. Pabbajjāya pana imāni tīṇi saraṇāni bukāradhakārādīnaṃ byañjanānaṃ ṭhānakaraṇasampadaṃ ahāpenteneva ācariyenapi antevāsikenapi vattabbāni. Sace ācariyo vattuṃ sakkoti, antevāsiko na sakkoti; antevāsiko vā sakkoti, ācariyo na sakkoti; ubhopi vā na sakkonti, na vaṭṭati. Sace pana ubhopi sakkonti, vaṭṭati.

以下是完整的簡體中文直譯： 在剃髮沐浴時，或在剪髮時，不應說："你是知名的，有聲譽的，現在我們依靠你不會感到疲憊。"也不應談論其他無關的話題。然後應該對他說："尊敬的，請仔細思考，建立正念。"應該解釋觸身五處作意。在解釋時，應該通過面板、形狀、氣味、意向、位置等方面，使不凈、可厭、可憎、無生命的本質變得明顯。如果他之前已經被磨練過、已經修習過，就像已經準備穿刺荊棘的成熟膿腫，又如已經準備迎接日出的成熟蓮花，那麼一旦開始專注作意，智慧就會像在山上粉碎煩惱山一樣迅速生起，並會直接證得阿羅漢果。凡是在剃刀邊緣證得阿羅漢果的人，都是通過聽聞這樣的教導，依靠善知識和老師給予的方法。因此，從一開始就應該這樣談論。 在剃髮后，用薑黃粉或香粉塗抹頭部和身體，去除世俗氣息，應該接受袈裟三次或兩次，或一次。如果老師或授戒師不給他拿在手中，而是親自為他穿上，這是可以的。即使他吩咐另一個年輕比丘、沙彌或居士說："尊敬的，拿這些袈裟給他穿上"，或者直接吩咐"拿著這些穿上"，都是可以的。所有的一切都被認為是由那位比丘給予的。 如果穿著或披著衣服是未經允許的，就應該脫下並重新給予。比丘親自給予或通過他人給予的袈裟是允許的，未給予的不允許。即使是屬於他自己的，何況是從授戒師那裡得到的！這是關於"首先剃髮，穿上袈裟，單肩披上上衣"的判定。 令比丘們頂禮：讓在場的比丘們頂禮，然後令他跪坐以接受皈依，舉起合掌，這樣說："你要這樣說。"應該說："你說我所說的。"然後由授戒師或老師按照"我皈依佛"等方式給予皈依，按照之前說明的順序，不是反向。如果他以相反順序給予哪怕一個詞或一個音節，或者先三次給予佛皈依，然後在其他皈依中每次給予三次，那麼皈依就是未給予的。 拒絕這種皈依儀式后，被允許的具足戒儀式一起凈化是可以的。沙彌出家儀式則需要雙方凈化，而不是一起凈化。因此，在具足戒儀式中，如果老師避開了請求的缺陷和儀式宣告的缺陷而執行儀式，就是正確完成的。在出家儀式中，這三個皈依，無論是老師還是學生，只要能夠正確發音，就應該宣說。如果老師能說而學生不能，或學生能說而老師不能，或兩者都不能，都是不可以的。但如果兩者都能，則是可以的。

Imāni ca pana dadamānena 『『buddhaṃ saraṇaṃ gacchāmī』』ti evaṃ ekasambandhāni anunāsikantāni vā katvā dātabbāni, 『『buddhaṃ saraṇaṃ gacchāmī』』ti evaṃ vicchinditvā makārantāni vā katvā dātabbāni. Andhakaṭṭhakathāyaṃ nāmaṃ sāvetvā 『『ahaṃ bhante buddharakkhito yāvajīvaṃ buddhaṃ saraṇaṃ gacchāmī』』ti vuttaṃ, taṃ ekaaṭṭhakathāyampi natthi, pāḷiyampi na vuttaṃ, tesaṃ rucimattameva, tasmā na gahetabbaṃ. Na hi tathā avadantassa saraṇaṃ kuppatīti.

Anujānāmi bhikkhaveimehi tīhi saraṇagamanehi pabbajjaṃ upasampadanti imehi buddhaṃ saraṇaṃ gacchāmītiādīhi evaṃ tikkhattuṃ ubhatosuddhiyā vuttehi tīhi saraṇagamanehi pabbajjañceva upasampadañca anujānāmīti attho. Tattha yasmā upasampadā parato paṭikkhittā, tasmā sā etarahi saraṇamatteneva na ruhati. Pabbajjā pana yasmā parato 『『anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi sāmaṇerapabbajja』』nti anuññātā eva, tasmā sā etarahipi saraṇamatteneva ruhati. Ettāvatā hi sāmaṇerabhūmiyaṃ patiṭṭhito hoti.

Sace panesa matimā hoti paṇḍitajātiko, athassa tasmiṃyeva ṭhāne sikkhāpadāni uddisitabbāni. Kathaṃ? Yathā bhagavatā uddiṭṭhāni. Vuttañhetaṃ –

『『Anujānāmi , bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ. Pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī, musāvādā veramaṇī, surāmerayamajjapamādaṭṭhānā veramaṇī, vikālabhojanā veramaṇī, naccagītavāditavisūkadassanā veramaṇī, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī, uccāsayanamahāsayanā veramaṇī, jātarūparajatapaṭiggahaṇā veramaṇī』』ti (mahāva. 106).

Andhakaṭṭhakathāyaṃ pana 『『ahaṃ, bhante, itthannāmo yāvajīvaṃ pāṇātipātā veramaṇisikkhāpadaṃ

Samādiyāmī』』ti evaṃ saraṇadānaṃ viya sikkhāpadadānampi vuttaṃ, taṃ neva pāḷiyaṃ na aṭṭhakathāsu atthi, tasmā yathāpāḷiyāva uddisitabbāni. Pabbajjā hi saraṇagamaneheva siddhā, sikkhāpadāni pana kevalaṃ sikkhāparipūraṇatthaṃ jānitabbāni. Tasmā tāni pāḷiyaṃ āgatanayena uggahetuṃ asakkontassa yāya kāyaci bhāsāya atthavasenapi ācikkhituṃ vaṭṭati. Yāva pana attanā sikkhitabbasikkhāpadāni na jānāti, saṅghāṭipattacīvaradhāraṇaṭṭhānanisajjādīsu pānabhojanādividhimhi ca na kusalo hoti, tāva bhojanasālaṃ vā salākabhājanaṭṭhānaṃ vā aññaṃ vā tathārūpaṭṭhānaṃ na pesetabbo, santikāvacaroyeva kātabbo, bāladārako viya paṭijaggitabbo, sabbamassa kappiyākappiyaṃ ācikkhitabbaṃ, nivāsanapārupanādīsu ābhisamācārikesu vinetabbo. Tenāpi 『『anujānāmi, bhikkhave, dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetu』』nti (mahāva. 108) evaṃ parato vuttāni dasa nāsanaṅgāni ārakā parivajjetvā ābhisamācārikaṃ paripūrentena dasavidhe sīle sādhukaṃ sikkhitabbanti.

Pabbajjākathā niṭṭhitā.

Dutiyamārakathā

35.Mayhaṃ kho bhikkhaveti mayā khoti attho. Atha vā yo mayhaṃ yoniso manasikāro, tena hetunāti attho. Puna anuppattāti ettha vibhattiṃ pariṇāmetvā mayāti vattabbaṃ.

Dutiyamārakathā niṭṭhitā.

Bhaddavaggiyakathā

以下是完整的簡體中文直譯： 這些應當通過「我皈依佛」這樣的單音節語句或通過鼻音發音來給予，或通過「我皈依佛」這樣的方式分開發音來給予。在《暗喻經》中提到：「我，尊敬的，受到佛的保護，終生皈依佛」，這在單一的經文中沒有提到，在巴利文中也沒有提到，因此僅僅是眾人的喜好，所以不應被採納。因為不應認為如此說的皈依是無效的。 我允許比丘們通過這三種皈依來獲得出家和具足戒，即通過「我皈依佛」等等，三次的雙重清凈的皈依。由於具足戒是他人所禁止的，因此現在僅僅通過皈依是不夠的。而出家則因為早已被允許「我允許，比丘們通過這三種皈依獲得沙彌出家」，所以它在這種情況下也僅僅通過皈依是足夠的。至此，沙彌的身份就確立了。 如果此人是有智慧的聰明人，那麼在他所處的位置應當指示戒律。如何指示？如同佛陀所指示的。這樣說： 「我允許，比丘們，沙彌們的十條戒律，由這些沙彌來學習。殺生戒，禁止殺生；盜戒，禁止偷盜；淫戒，禁止淫亂；妄言戒，禁止說謊；酒戒，禁止飲酒；不當飲食戒，禁止不當飲食；歌舞樂器和觀賞表演戒，禁止參與；花香塗抹和裝飾戒，禁止使用；高座和大床戒，禁止使用；金銀財寶戒，禁止接受。」（《大經》106） 在《暗喻經》中提到：「我，尊敬的，名為某某，終生皈依殺生戒」，這就如同皈依的給予一樣，戒律的給予也是如此，這在巴利文和註釋中都沒有提到，因此應當如巴利文中所述。出家是通過皈依而成就的，而戒律則僅僅是爲了完成學習而應當知道。因此應當以巴利文所來的方式來理解那些戒律。只要他自己不瞭解應當學習的戒律，他在持法衣、飲食等方面就不會熟練，因此不應送他去餐廳或盛器等地方，只有在附近的地方可以進行，應當如同小孩一般被看護，所有的適當與不適當都應當告知他，在衣物穿著等方面也應當被教導。因此，我也說：「我允許，比丘們，十個方面的沙彌不應被毀壞。」（《大經》108）因此，除了前面提到的十個毀滅的方面外，應當通過良好的行為來完善十種戒律。 出家論已結束。 第二個魔王論 35.我對比丘的意思是我自己。或者是，我的正念是如此，所以這就是原因。再者，未到達的意思是應當轉變為「我」的形式。 第二個魔王論已結束。 善良的章節

36.Bhaddavaggiyāti te kira rājakumārā rūpena ca cittena ca bhaddakā vaggabandhena ca vicaranti, tasmā 『『bhaddavaggiyā』』ti vuccanti. Tena hi voti ettha vokāro nipātamatto. Dhammacakkhuṃ udapādīti kesañci sotāpattimaggo, kesañci sakadāgāmimaggo, kesañci anāgāmimaggo udapādi. Tayopi hi ete maggā 『『dhammacakkhū』』ti vuccanti. Te kira tuṇḍilajātake tiṃsadhuttā ahesuṃ, atha tuṇḍilovādaṃ sutvā pañcasīlāni rakkhiṃsu; idaṃ nesaṃ pubbakammaṃ.

Bhaddavaggiyakathā niṭṭhitā.

Uruvelapāṭihāriyakathā

37.Pamukhoti pubbaṅgamo. Pāmokkhoti uttamo visuddhapañño.

38.Anupahaccāti avināsetvā. Tejasā tejanti attano tejena nāgassa tejaṃ. Pariyādiyeyyanti abhibhaveyyaṃ, vināseyyaṃ vāti. Makkhanti kodhaṃ. Natveva ca kho arahā yathā ahanti attānaṃ 『『arahā aha』』nti maññamāno vadati.

39.Nerañjarāyaṃ bhagavātiādikā gāthāyo pacchā pakkhittā.

44-9.Vissajjeyyanti sukkhāpanatthāya pasāretvā ṭhapeyyanti attho. 『『Bhante āhara hattha』』nti evaṃ vadanto viya oṇatoti āharahattho. Uyyojetvāti vissajjetvā. Mandāmukhiyoti aggibhājanāni vuccanti.

51.Cirapaṭikāti cirakālato paṭṭhāya.

52.Kesamissantiādīsu kesā eva kesamissaṃ. Esa nayo sabbattha. Khārikājanti khāribhāro.

Uruvelapāṭihāriyakathā niṭṭhitā.

Bimbisārasamāgamakathā

55.Laṭṭhivaneti tāluyyāne. Suppatiṭṭhe cetiyeti aññatarasmiṃ vaṭarukkhe; tassa kiretaṃ nāmaṃ. Dvādasanahutehīti ettha ekaṃ nahutaṃ dasasahassāni. Ajjhabhāsīti tesaṃ kaṅkhācchedanatthaṃ abhāsi.

Kisakovadānoti tāpasacariyāya kisasarīrattā 『『kisako』』ti laddhanāmānaṃ tāpasānaṃ ovādako anusāsako samānoti attho. Atha vā sayaṃ kisako tāpaso samāno vadāno ca aññe ovadanto anusāsantotipi attho. Kathaṃ pahīnanti kena kāraṇena pahīnaṃ. Idaṃ vuttaṃ hoti – 『『tvaṃ uruvelavāsiaggiparicārakānaṃ tāpasānaṃ sayaṃ ovādācariyo samāno kiṃ disvā pahāsi, pucchāmi taṃ etamatthaṃ kena kāraṇena tava aggihuttaṃ pahīna』』nti.

Dutiyagāthāya ayamattho – ete rūpādike kāme itthiyo ca yaññā abhivadanti, svāhaṃ etaṃ sabbampi rūpādikaṃ kāmappabhedaṃ khandhupadhīsu malanti ñatvā yasmā ime yiṭṭhahutappabhedā yaññā malameva vadanti, tasmā na yiṭṭhe na hute arañjiṃ; yiṭṭhe vā hute vā nābhiraminti attho.

Tatiyagāthāya – atha kocarahīti atha kvacarahi. Sesaṃ uttānameva.

Catutthagāthāya – padanti nibbānapadaṃ. Santasabhāvatāya santaṃ. Upadhīnaṃ abhāvena anupadhikaṃ. Rāgakiñcanādīnaṃ abhāvena akiñcanaṃ. Tīsu bhavesu alaggatāya yaṃ kāmabhavaṃ yaññā vadanti, tasmimpi kāmabhave asattaṃ. Jātijarāmaraṇānaṃ abhāvena anaññathābhāviṃ. Attanā bhāvitena maggeneva adhigantabbaṃ, na aññena kenaci adhigametabbanti anaññaneyyaṃ. Yasmā īdisaṃ padamaddasaṃ, tasmā na yiṭṭhe na hute arañjiṃ. Tena kiṃ dasseti? Yo ahaṃ devamanussalokasampattisādhake na yiṭṭhe na hute arañjiṃ, so kiṃ vakkhāmi 『『ettha nāma me devamanussaloke rato mano』』ti.

  1. Evaṃ sabbaloke anabhiratibhāvaṃ pakāsetvā atha kho āyasmā uruvelakassapo 『『sāvakohamasmī』』ti evaṃ bhagavato sāvakabhāvaṃ pakāsesi. Tañca kho ākāse vividhāni pāṭihāriyāni dassetvā. Dhammacakkhunti sotāpattimaggañāṇaṃ.

以下是完整的簡體中文直譯： 36.所謂「善者」，是指那些王子們在外形和心智上都很美好，因而被稱為「善者」。因此，這裡「善者」是指稱謂的本質。法眼生起時，即是指某種程度的入道，某種程度的再來道，某種程度的無來道生起。這三條道路都被稱為「法眼」。他們在《舌頭鳥經》中是三十個善者，聽到舌頭鳥的教導后，守護五戒；這是他們的前世因緣。 善者的論述已結束。 烏魯韋拉的神通論 37. 「顯現」是指最初的出現。「超越」是指最卓越的清凈智慧。 38. 「不損害」是指不讓其消失。以自己的光明來照耀那條蛇的光明。「包圍」是指壓制與毀滅。憤怒是指憤恨。阿羅漢不會如同認為「我就是阿羅漢」那樣說。 39. 以「在內闡明」的方式，關於「佛陀在尼蘭佳河」的歌謠在後面被提到。 44-9. 「放下」是指爲了乾燥而展開並放置。「尊敬地拿來」是像這樣說的，手拿著像是拿來一樣。被放下是指被放棄。緩慢的面孔是指盛火的器皿。 51. 「長久以來」是指從很久以前開始。 52. 在「頭髮捆綁」等中，頭髮即是頭髮捆綁。這一規則適用於所有。砍伐者是指砍伐的重擔。 烏魯韋拉的神通論已結束。 賓比薩羅的會談論 55. 「長久的」是指樹上的果實。穩固的聖地是指某棵大樹；這是它的名字。十二個果實是指這裡一個果實有十千個。爲了消除他們的疑慮而說。 「瘦弱者」是指因修行而瘦弱的修行者，名為「瘦者」的修行者的教導者。或者說，自己是瘦弱的修行者，正在教導他人。如何被放棄是指什麼原因被放棄。這是說：「你看到居住在烏魯韋拉的火祭者，自己作為教導者，看到什麼而放棄，問你這是因為什麼原因你的火祭被放棄？」 第二首歌的意思是：這些色法和女眾所說的祭品，都是我所知的，所有色法中的慾望都是污垢，因此他們說「污垢」，所以不應在祭品中不受歡迎；在祭品中無論是受歡迎還是不受歡迎的意思。 第三首歌的意思是：即使是某個地方，或某個時間。其餘的都是直接的引述。 第四首歌的意思是：這是涅槃的道。因其安寧的性質而安靜。因為沒有上界而不受拘束。因為沒有貪慾和執著而無所有。在三界中不被束縛的，慾望界的祭品，因此在慾望界中不被執著。因沒有生、老、死而無異相。應當通過自身的修行而獲得，而不是通過他人而獲得，因此是無異的。因為看到了這樣的境界，所以不應在祭品中不受歡迎。因此有什麼可展示的呢？我在天人和人間的福報中不受歡迎，所以我怎麼能說「在這裡我在天人和人間的福報中愉悅」呢？ 56. 如此展示在所有世界中不被喜愛的狀態，然後尊者烏魯韋拉卡薩波說：「我是一名弟子」，如此展示了佛陀的弟子身份。並在空中展示各種神通。法眼是指入道的智慧。

57.Assāsakāti āsīsanā; patthanāti attho. Esāhaṃ bhanteti ettha pana kiñcāpi maggappaṭivedhenevassa siddhaṃ saraṇagamanaṃ, tattha pana nicchayagamanameva gato, idāni vācāya attasanniyyātanaṃ karoti. Maggavasenevāyaṃ niyatasaraṇataṃ patto, taṃ paresaṃ vācāya pākaṭaṃ karonto paṇipātagamanañca gacchanto evaṃ vadati.

58.Siṅgīnikkhasavaṇṇoti siṅgīsuvaṇṇanikkhena samānavaṇṇo. Dasavāsoti dasasu ariyavāsesu vutthavāso. Dasadhammavidūti dasakammapathavidū. Dasabhi cupetoti dasahi asekkhehi aṅgehi upeto. Sabbadhidantoti sabbesu danto; bhagavato hi cakkhuādīsu kiñci adantaṃ nāma natthi.

59.Bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdīti bhagavantaṃ bhuttavantaṃ pattato ca apanītapāṇiṃ sallakkhetvā ekasmiṃ padese nisīdīti attho. Atthikānanti buddhābhivādanagamanena ca dhammasavanena ca atthikānaṃ. Abhikkamanīyanti abhigantuṃ sakkuṇeyyaṃ. Appākiṇṇanti anākiṇṇaṃ. Appasaddanti vacanasaddena appasaddaṃ. Appanigghosanti nagaranigghosasaddena appanigghosaṃ. Vijanavātanti anusañcaraṇajanassa sarīravātena virahitaṃ. 『『Vijanavāda』』ntipi pāṭho; anto janavādena rahitanti attho. 『『Vijanapāta』』ntipi pāṭho; janasañcāravirahitanti attho. Manussarāhaseyyakanti manussānaṃ rahassakiriyaṭṭhāniyaṃ. Paṭisallānasāruppanti vivekānurūpaṃ.

Sāriputtamoggallānapabbajjākathā

以下是完整的簡體中文直譯： 57. 「呼吸者」是指給予安慰；「期望」是其意思。我說：「尊敬的」，這裡雖然通過道的領悟而達成了皈依，但在這裡是走向確定的皈依，現在通過言語進行自我安頓。通過道路的方式，達到了確定的皈依，正因為如此，向他人通過言語顯現出這一點，正如在行走時所說的。 58. 「如同蜜蜂的顏色」是指在蜜蜂的顏色中相同的顏色。 「十住」是指在十個聖住中所住。 「十法知者」是指十種行道的知識。 「十者」是指具備十種不可動搖的特徵。 「無所不馴」是指在所有方面都被馴服；因為尊者的眼睛等中沒有任何不馴服的存在。 59. 「尊者吃過飯，放下了手中的碗，坐在一旁」是指尊者吃過飯後，手中放下碗，坐在一個地方。 「有意義的」是指通過禮佛和聽法而有意義的。 「可接近的」是指能夠前往的。 「少雜亂的」是指沒有雜亂。 「少聲音的」是指聲音很少。 「少吼叫的」是指城市中吼叫的聲音很少。 「無眾生的」是指沒有眾生的身體之風。 「無眾生的」也是一種說法；是指沒有內在眾生的說法。「無眾生的」也是一種說法；是指沒有眾生的遷徙。 「人類的隱秘之所」是指人類的秘密行為之地。 「適合獨處」是指適合獨處的狀態。 舍利弗和目犍連的出家論

60.Sāriputtamoggallānāti sāriputto ca moggallāno ca. Tehi katikā katā hoti『『yo paṭhamaṃ amataṃ adhigacchati, so ārocetū』』ti te kira ubhopi gihikāle upatisso kolitoti evaṃ paññāyamānanāmā aḍḍhateyyasatamāṇavakaparivārā giraggasamajjaṃ agamaṃsu. Tatra nesaṃ mahājanaṃ disvā etadahosi – 『『ayaṃ nāma evaṃ mahāsattanikāyo appatte vassasate maraṇamukhe patissatī』』ti. Atha ubhopi uṭṭhitāya parisāya aññamaññaṃ pucchitvā ekajjhāsayā paccupaṭṭhitamaraṇasaññā sammantayiṃsu 『『samma maraṇe sati amatenāpi bhavitabbaṃ, handa mayaṃ amataṃ pariyesāmā』』ti amatapariyesanatthaṃ sañcayassa channaparibbājakassa santike saparisā pabbajitvā katipāheneva tassa ñāṇavisaye pāraṃ gantvā amataṃ apassantā pucchiṃsu 『『kiṃ nu kho, ācariya, aññopettha sāro atthī』』ti? 『『Natthāvuso, ettakameva ida』』nti ca sutvā 『『tucchaṃ idaṃ āvuso nissāraṃ, yo dāni amhesu paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū』』ti katikaṃ akaṃsu. Tena vuttaṃ – 『『tehi katikā katā hotī』』tiādi.

Pāsādikena abhikkantenātiādīsu itthambhūtalakkhaṇe karaṇavacanaṃ veditabbaṃ. Atthikehi upaññātaṃ magganti etaṃ anubandhanassa kāraṇavacanaṃ; idañhi vuttaṃ hoti – 『『yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, kasmā ? Yasmā idaṃ piṭṭhito piṭṭhito anubandhanaṃ nāma atthikehi upaññātaṃ maggaṃ ñāto ceva upagato ca maggo』』ti attho. Atha vā atthikehi amhehi 『『maraṇe sati amatenāpi bhavitabba』』nti evaṃ kevalaṃ atthīti upaññātaṃ nibbānaṃ nāma, taṃ magganto pariyesantoti evampettha attho daṭṭhabbo.

Piṇḍapātaṃ ādāya paṭikkamīti sudinnakaṇḍe vuttappakāraṃ aññataraṃ kuṭṭamūlaṃ upasaṅkamitvā nisīdi. Sāriputtopi kho 『『akālo kho tāva pañhaṃ pucchitu』』nti kālaṃ āgamayamāno ekamantaṃ ṭhatvā vattapaṭipattipūraṇatthaṃ katabhattakiccassa therassa attano kamaṇḍaluto udakaṃ datvā dhotahatthapādena therena saddhiṃ paṭisanthāraṃ katvā pañhaṃ pucchi. Tena vuttaṃ – 『『atha kho sāriputto paribbājako』』tiādi. Na tāhaṃ sakkomīti na te ahaṃ sakkomi. Ettha ca paṭisambhidāppatto thero na ettakaṃ na sakkoti. Atha kho imassa dhammagāravaṃ uppādessāmīti sabbākārena buddhavisaye avisayabhāvaṃ gahetvā evamāha.

Ye dhammā hetuppabhavāti hetuppabhavā nāma pañcakkhandhā; tenassa dukkhasaccaṃ dasseti. Tesaṃ hetuṃ tathāgato āhāti tesaṃ hetu nāma samudayasaccaṃ; tañca tathāgato āhāti dasseti. Tesañca yo nirodhoti tesaṃ ubhinnampi saccānaṃ yo appavattinirodho; tañca tathāgato āhāti attho. Tenassa nirodhasaccaṃ dasseti. Maggasaccaṃ panettha sarūpato adassitampi nayato dassitaṃ hoti, nirodhe hi vutte tassa sampāpako maggo vuttova hoti. Atha vā tesañca yo nirodhoti ettha tesaṃ yo nirodho ca nirodhupāyo cāti evaṃ dvepi saccāni dassitāni hontīti. Idāni tamevatthaṃ paṭipādento āha – 『『evaṃvādī mahāsamaṇo』』ti.

以下是完整的簡體中文直譯： 60. 「舍利弗與目犍連」是舍利弗與目犍連。由他們所做的那些，正如「誰首先獲得了不死，他就應當告知」那樣，他們兩人都在居士時期是名聲顯赫的，因而有一百五十個修行者隨行而來，前往山頂。看到那裡的大眾，他們心中想：「這真是一個偉大的眾生，豈能在七十歲時面臨死亡？」於是他們都站起身來，互相詢問，經過共同的死亡觀念，他們達成共識：「在死亡中，若有覺知，就應當有不死的存在。我們應該尋求不死。」爲了尋求不死，他們在隱士的指導下，帶著隨行的人出家，經過一段時間在知識的領域中達到彼岸，未見不死，他們問道：「老師，這裡還有其他的實質存在嗎？」「沒有，朋友，只有這一點。」聽到這樣的話，他們說：「這真是空洞的，朋友，沒有意義，誰若能首先獲得不死，就應當告知他。」因此說：「由他們所做的事情正如所述。」 在「通過房屋的入口」中，女性的特徵應當被理解為行為的表達。由有意義的眾生所指的道路是因緣的表達；這可以理解為：「我若能跟隨這個比丘，為什麼？因為這跟隨的道路是由有意義的眾生所知曉和接納的。」或者說，因有意義的眾生而「在死亡中，若有覺知，就應當有不死的存在」，這僅僅是有意義的，因此被稱為涅槃，這裡應當理解為尋求的道路。 帶著乞食回去，前往一個很難找到的地方，坐下來。舍利弗也因為「現在是提問的時機」而來到這裡，站在一旁，爲了完成說法的任務，向長者供水，洗凈手腳后，與長者交談，提出問題。因此說：「於是舍利弗問道，隱士……」。我不能這樣說，我無法做到。這裡的阿羅漢沒有能力做到這一點。於是他想要闡明這一法的莊嚴，全面地闡述佛法的無邊。 「諸法因緣生」是指五蘊；因此向他展示苦的真理。對此的因，正如如來所說的；對此的因即是生起的真理；如來也對此加以闡述。對於它們的滅，正是這兩個真理的滅；如來也對此加以闡述。因此，向他展示滅的真理。而道路的真理則是從本質上雖未見而從方法上顯現，因在滅的情況下，所說的成就的道路便是所說的。或者說，對於它們的滅，正是它們的滅和滅的方式；因此這兩個真理都被顯現出來。現在爲了闡明這一點，他說：「如此說的偉大修行者」。

Eseva dhammo yadi tāvadevāti sacepi ito uttari natthi, ettakameva idaṃ sotāpattiphalamattameva pattabbaṃ, tathāpi eso eva dhammoti attho. Paccabyattha padamasokanti yaṃ mayaṃ pariyesamānā vicarāma, taṃ padamasokaṃ paṭividdhāttha tumhe; pattaṃ taṃ tumhehīti attho. Adiṭṭhaṃ abbhatītaṃ bahukehi kappanahutehīti amhehi nāma idaṃ padaṃ bahukehi kappanahutehi adiṭṭhameva abbhatītaṃ; iti tassa padassa adiṭṭhabhāvena dīgharattaṃ attano mahājānibhāvaṃ dīpeti.

62.Gambhīre ñāṇavisayeti gambhīre ceva gambhīrassa ca ñāṇassa visayabhūte. Anuttare upadhisaṅkhayeti nibbāne. Vimutteti tadārammaṇāya vimuttiyā vimutte. Byākāsīti 『『etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga』』nti vadanto sāvakapāramiññāṇe byākāsi. Sāva tesaṃ āyasmantānaṃ upasampadā ahosīti sā ehibhikkhūpasampadāyeva tesaṃ upasampadā ahosi. Evaṃ upasampannesu ca tesu mahāmoggallānatthero sattahi divasehi arahatte patiṭṭhito, sāriputtatthero aḍḍhamāsena.

Atīte kira anomadassī nāma buddho loke udapādi. Tassa sarado nāma tāpaso sake assame nānāpupphehi maṇḍapaṃ katvā pupphāsaneyeva bhagavantaṃ nisīdāpetvā bhikkhusaṅghassāpi tatheva maṇḍapaṃ katvā pupphāsanāni paññapetvā aggasāvakabhāvaṃ patthesi. Patthayitvā ca sirīvaḍḍhassa nāma seṭṭhino pesesi 『『mayā aggasāvakaṭṭhānaṃ patthitaṃ, tvampi āgantvā ekaṃ ṭhānaṃ patthehī』』ti. Seṭṭhi nīluppalamaṇḍapaṃ katvā buddhappamukhaṃ bhikkhusaṅghaṃ, tattha bhojetvā dutiyasāvakabhāvaṃ patthesi. Tesu saradatāpaso sāriputtatthero jāto, sirīvaḍḍho mahāmoggallānattheroti idaṃ nesaṃ pubbakammaṃ.

63.Aputtakatāyātiādīsu yesaṃ puttā pabbajanti, tesaṃ aputtakatāya. Yāsaṃ patī pabbajanti, tāsaṃ vedhabyāya vidhavābhāvāya. Ubhayenāpi kulupacchedāya. Sañcayānīti sañcayassa antevāsikāni. Magadhānaṃ giribbajanti magadhānaṃ janapadassa giribbajaṃ nagaraṃ. Mahāvīrāti mahāvīriyavanto. Nayamānānanti nayamānesu. Bhummatthe sāmivacanaṃ, upayogatthe vā. Kā usūyā vijānatanti dhammena nayantīti evaṃ vijānantānaṃ kā issā.

Sāriputtamoggallānapabbajjākathā niṭṭhitā.

Upajjhāyavattakathā

64-

以下是完整的簡體中文直譯： 61. 「如果這就是法」，如果沒有其他，只有這一點是須陀洹果，儘管如此，這就是法的意思。「所尋求的無憂之處」是我們所行走之處，這個無憂之處是爲了你們所獲得的；獲得的就是你們的意思。未見的、超越的，因多次的造作而未見的，這是我們所稱之為的，因多次的造作而未見的；因此，通過未見的狀態，長久以來展現了自身的偉大眾生的狀態。 62. 「深邃的知識領域」是指深邃且深邃的知識的領域。無上的、超越的，意指涅槃。解脫是指通過所緣的解脫而解脫。闡述是指「這將是我的弟子團，最優越的美好團體」，他在弟子圓滿的知識上進行了闡述。彼時他們的尊者們的受戒是通過「來吧，出家」的受戒而獲得的。如此，受戒后，偉大的目犍連尊者在七天內達到了阿羅漢果，舍利弗尊者則在八個月內達成。 在過去，名為阿難的佛陀在世上出現。他的弟子名為沙羅，設立了花環，令佛陀坐在花座上，同時也為僧團設立了相同的花座，渴望獲得最高的弟子地位。並且，他向名為大富翁的首富發送了資訊：「我已渴望獲得最高的弟子地位，你也應當來此獲得一個位置。」首富設立了藍寶石的花環，供養佛陀及僧團，在那裡供養后，渴望獲得第二個弟子地位。在他們中，沙羅尊者出生，名為大富翁的目犍連尊者，這就是他們的前世因緣。 63. 「無子之人」是指那些子女出家的人，因而稱之為無子。那些妻子出家的人，因而稱之為無妻。兩者皆可稱為破家者。 「聚集者」是指聚集的隨行者。 「摩揭陀」是指摩揭陀國的山地城市。 「大勇者」是指擁有大勇氣的人。 「引導者」是指正在引導的人。「地面」是指地面的稱謂，或是指使用的地方。「為何羨慕」是指通過法而引導，因此，羨慕是指通過法而獲得的。 舍利弗與目犍連的出家論已結束。 上師的教導論

5.Anupajjhāyakāti vajjāvajjaṃ upanijjhāyakena garunā virahitā. Anākappasampannāti na ākappena sampannā; samaṇasāruppācāravirahitāti attho . Uparibhojaneti bhojanassa upari. Uttiṭṭhapattanti piṇḍāya caraṇakapattaṃ. Tasmiñhi manussā ucchiṭṭhasaññino, tasmā uttiṭṭhapattanti vuttaṃ. Atha vā uṭṭhahitvā pattaṃ upanāmentīti evampettha attho daṭṭhabbo. Anujānāmi bhikkhave upajjhāyanti upajjhāyaṃ gahetuṃ anujānāmīti attho. Puttacittaṃ upaṭṭhapessatīti putto me ayanti evaṃ gehassitapemavasena cittaṃ upaṭṭhapessati. Esa nayo dutiyapadepi. Sagāravā sappatissāti garubhāvañceva jeṭṭhakabhāvañca upaṭṭhapetvā. Sabhāgavuttinoti sabhāgajīvikā. Sāhūti vātiādīni pañca padāni upajjhāyabhāvasampaṭicchanavevacanāni. Kāyena viññāpetīti evaṃ saddhivihārikena 『『upajjhāyo me bhante hohī』』ti tikkhattuṃ vutte sace upajjhāyo 『『sāhū』』tiādīsu pañcasu padesu yassa kassaci padassa vasena kāyena vā vācāya vā kāyavācāhi vā 『『gahito tayā upajjhāyo』』ti upajjhāyaggahaṇaṃ viññāpeti, gahito hoti upajjhāyo. Idameva hi ettha upajjhāyaggahaṇaṃ, yadidaṃ upajjhāyassa imesu pañcasu padesu yassa kassaci padassa vācāya vā sāvanaṃ kāyena vā atthaviññāpananti. Keci pana sādhūti sampaṭicchanaṃ sandhāya vadanti. Na taṃ pamāṇaṃ, āyācanadānamattena hi gahito hoti upajjhāyo, na ettha sampaṭicchanaṃ aṅgaṃ. Saddhivihārikenāpi na kevalaṃ iminā me padena upajjhāyo gahitoti ñātuṃ vaṭṭati. 『『Ajjatagge dāni thero mayhaṃ bhāro, ahampi therassa bhāro』』ti idampi ñātuṃ vaṭṭati.

以下是完整的簡體中文直譯： 5. 「上師」是指沒有任何過失的，因而沒有重擔。 「無所顧忌」是指沒有顧忌；「沒有修行者的相似行為」是其意思。 「在飲食之上」是指在飲食之上。 「舉起的碗」是指乞食時所用的碗。在這其中，人們有著被丟棄的印象，因此稱為「舉起的碗」。或者說，指的是「起身後將碗拿來」，這樣的意思應當被理解。 「我允許你們，尊敬的比丘，去拿上師」，是指允許拿取上師。 「孩子的心將被保持」是指「這孩子是我的」，這樣因家庭的情感而保持的心。這個說法在第二個句子中也是如此。 「有海的良好意圖」是指保持重擔和長者的身份。 「有善行的生計」是指有善行的生計。 「善者」是指「善良的」，等其他五個詞是指對上師身份的接受和認可。 「通過身體來表明」是指通過信士說：「上師，我尊敬您。」如果上師在說「善者」等這五個地方中，因某個詞而通過身體或言語或身體言語表明「您被我接受為上師」，則上師被接受。因為這就是上師的接受，正是上師在這五個地方中因某個詞而被認可的意義。有人說「善者」是指對接受的認可。那不是標準，因為僅僅通過請求施捨而被接受為上師，而不是在這裡接受的部分。通過信士也不能僅僅通過這個詞來認定上師被接受。 「現在，尊者對我而言是一個重擔，我也是尊者的重擔」，這也應當被理解。

66.Tatrāyaṃ sammāvattanāti yaṃ vuttaṃ sammā vattitabbanti, tatra ayaṃ sammāvattanā. Kālasseva uṭṭhāya upāhanā omuñcitvāti sacassa paccūsakāle caṅkamanatthāya vā dhotapādapariharaṇatthāya vā paṭimukkā upāhanā pādagatā honti, tā kālasseva uṭṭhāya apanetvā. Dantakaṭṭhaṃ dātabbanti mahantaṃ majjhimaṃ khuddakanti tīṇi dantakaṭṭhāni upanetvā tato yaṃ tīṇi divasāni gaṇhāti, catutthadivasato paṭṭhāya tādisameva dātabbaṃ. Sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati tādisaṃ dātabbaṃ.

Mukhodakaṃ dātabbanti sītañca uṇhañca udakaṃ upanetvā tato yaṃ tīṇi divasāni vaḷañjeti, catutthadivasato paṭṭhāya tādisameva mukhadhovanodakaṃ dātabbaṃ. Sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati tādisaṃ dātabbaṃ. Sace duvidhampi vaḷañjeti, duvidhampi upanetabbaṃ. Udakaṃ mukhadhovanaṭṭhāne ṭhapetvā vaccakuṭito paṭṭhāya sammajjitabbaṃ. There vaccakuṭiṃ gate pariveṇaṃ sammajjitabbaṃ; evaṃ pariveṇaṃ asuññaṃ hoti. There vaccakuṭito anikkhanteyeva āsanaṃ paññapetabbaṃ. Sarīrakiccaṃ katvā āgantvā tasmiṃ nisinnassa 『『sace yāgu hotī』』tiādinā nayena vuttavattaṃ kātabbaṃ. Uklāpoti kenaci kacavarena saṅkiṇṇo, sace pana añño kacavaro natthi, udakaphusitāneva honti, hatthenapi pamajjitabbo.

Saguṇaṃ katvāti dve cīvarāni ekato katvā, tā ekato katā dvepi saṅghāṭiyo dātabbā. Sabbañhi cīvaraṃ saṅghaṭitattā 『『saṅghāṭī』』ti vuccati. Tena vuttaṃ – 『『saṅghāṭiyo dātabbā』』ti. Nātidūre gantabbaṃ nāccāsanneti ettha sace upajjhāyaṃ nivattitvā olokentaṃ ekena vā dvīhi vā padavītihārehi sampāpuṇāti, ettāvatā nātidūre nāccāsanne gato hotīti veditabbaṃ. Pattapariyāpannaṃ paṭiggahetabbanti sace upajjhāyena bhikkhācāre yāguyā vā bhatte vā laddhe patto uṇho vā bhāriko vā hoti, attano pattaṃ tassa datvā so patto gahetabboti attho. Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbāti antaraghare vā aññatra vā bhaṇamānassa aniṭṭhite tassa vacane aññā kathā na samuṭṭhāpetabbā. Ito paṭṭhāya ca pana yattha yattha nakārena paṭisedho kariyati, sabbattha dukkaṭāpatti veditabbā. Ayañhi khandhakadhammatā. Āpattisāmantā bhaṇamānoti padasodhammaduṭṭhullādivasena āpattiyā āsannavācaṃ bhaṇamāno. Nivāretabboti 『『kiṃ bhante īdisaṃ nāma vattuṃ vaṭṭati, āpatti na hotī』』ti evaṃ pucchantena viya vāretabbo. Vāressāmīti pana katvā 『『mahallaka, mā evaṃ bhaṇā』』ti na vattabbo.

「在這裡，正確的行為」是指所說的「應當正確地行事」，因此這是正確的行為。 「在時刻起身，放下托盤」是指在黎明時分，爲了走動或保持清潔，手中持有的托盤應當在此時起身放下。 「應當給予牙齒」是指應當提供大、中、小三種牙齒的數量，接著在這三天內，應該從第四天開始給予與之相同的。 如果不加限制地計算，得到了什麼，就應當給予相應的。 「應當給予口水」是指提供溫水與冷水，接著在這三天內應當給予與之相同的漱口水。從第四天開始，應當給予與之相同的。如果同時提供兩種水，也應當同時給予。 在漱口水的地方應當放置水，從洗漱處開始應當清理。 若長者在洗漱處，應當清理周圍；這樣一來，周圍便是清潔的。 若長者在洗漱處未離開，應當設定座位。 完成身體的工作后，來到這裡坐下時，應當以「如果有粥」的方式進行所說的行為。 「被打亂」是指被某種器具攪拌，如果沒有其他器具，僅僅是水觸碰的情況下，也應當用手清理。 「合併在一起」是指將兩件袈裟合併在一起，這兩件合併后應當給予兩條僧伽吒。 因為所有的袈裟都被合併在一起，所以稱為「僧伽吒」。因此說：「應當給予僧伽吒。」 「不應離得太遠，也不應太近」，在這裡如果上師回頭看，透過一個或兩個步驟接近，就應當理解為不離得太遠，也不應太近。 「應當接受裝滿的碗」是指如果在上師的乞食中，粥或飯的碗是熱的或重的，那麼應當將自己的碗給他，這樣他就可以接受這個碗。 不應在上師說話時，隨意提起其他話題；在室內或其他地方說話時，不應在此時提起其他話。 從這裡開始，凡是以任何方式被禁止的地方，所有地方都應當被視為有過失的。 這就是法的特性。 「在說話時，若有過失」是指由於說話不當而導致的過失。 「應當禁止」是指「尊者，是否可以說這樣的事情，是否會有過失」，應當這樣詢問以禁止。 「我會禁止」是指說：「長者，不要這樣說。」

Paṭhamataraṃ āgantvāti sace āsanne gāmo hoti, vihāre vā gilāno bhikkhu hoti, gāmato paṭhamataraṃ āgantabbaṃ. Sace dūre gāmo hoti, upajjhāyena saddhiṃ āgacchanto natthi, teneva saddhiṃ gāmato nikkhamitvā cīvarena pattaṃ veṭhetvā antarāmaggato paṭhamataraṃ āgantabbaṃ . Evaṃ nivattantena paṭhamataraṃ āgantvā āsanapaññāpanādi sabbaṃ kiccaṃ kātabbaṃ. Sinnaṃ hotīti tintaṃ sedaggahitaṃ. Caturaṅgulaṃ kaṇṇaṃ ussāretvāti kaṇṇaṃ caturaṅgulappamāṇaṃ atirekaṃ katvā evaṃ cīvaraṃ saṃharitabbaṃ. Kiṃ kāraṇā? Mā majjhe bhaṅgo ahosīti. Samaṃ katvā saṃharitassa hi majjhe bhaṅgo hoti, tato niccaṃ bhijjamānaṃ dubbalaṃ hoti taṃ nivāraṇatthametaṃ vuttaṃ. Tasmā yathā ajja bhaṅgaṭṭhāneyeva sve na bhijjati, tathā divase divase caturaṅgulaṃ ussāretvā saṃharitabbaṃ. Obhoge kāyabandhanaṃ kātabbanti kāyabandhanaṃ saṃharitvā cīvarabhoge pakkhipitvā ṭhapetabbaṃ.

Sacepiṇḍapāto hotīti ettha yo gāmeyeva vā antaraghare vā paṭikkamane vā bhuñjitvā āgacchati, piṇḍaṃ vā na labhati, tassa piṇḍapāto na hoti, gāme abhuttassa pana laddhabhikkhassa vā hoti; tasmā 『『sace piṇḍapāto hotī』』tiādi vuttaṃ. Sacepi tassa na hoti, bhuñjitukāmo ca hoti, udakaṃ datvā attanā laddhatopi piṇḍapāto upanetabbo. Pānīyena pucchitabboti bhuñjamāno tikkhattuṃ 『『pānīyaṃ bhante āhariyatū』』ti pānīyena pucchitabbo. Sace kālo atthi, upajjhāye bhutte sayaṃ bhuñjitabbaṃ. Sace upakaṭṭho kālo, pānīyaṃ upajjhāyassa santike ṭhapetvā sayampi bhuñjitabbaṃ.

Anantarahitāyāti taṭṭikadhammakhaṇḍādīsu yena kenaci anatthatāya paṃsusakkharamissāya bhūmiyā pattho na ṭhapetabboti attho. Sace pana kāḷavaṇṇakatā vā sudhābaddhā vā hoti nirajamattikā, tathārūpāya bhūmiyā ṭhapetuṃ vaṭṭati. Dhotavālikāyapi ṭhapetuṃ vaṭṭati. Paṃsurajasakkharādīsu na vaṭṭati. Tatra pana paṇṇaṃ vā ādhārakaṃ vā ṭhapetvā tatra nikkhipitabbo. Pārato antaṃ orato bhoganti idaṃ cīvaravaṃsādīnaṃ heṭṭhā hatthaṃ pavesetvā abhimukhena hatthena saṇikaṃ nikkhipanatthaṃ vuttaṃ. Ante pana gahetvā bhogena cīvaravaṃsādīnaṃ upari nikkhipantassa bhittiyaṃ bhogo paṭihaññati, tasmā tathā na kātabbaṃ.

Cuṇṇaṃ sannetabbanti nhānacuṇṇaṃ udakena temetvā piṇḍi kātabbā. Ekamantaṃ nikkhipitabbanti ekasmiṃ niddhūme ṭhāne ṭhapetabbaṃ. Jantāghare parikammaṃ nāma aṅgāramattikauṇhodakadānādikaṃ sabbaṃ kiccaṃ. Udakepi parikammanti aṅgapaccaṅgaghaṃsanādikaṃ sabbaṃ kiccaṃ. Pānīyena pucchitabboti jantāghare uṇhasantāpena pipāsā hoti, tasmā pucchitabbo.

「首先到達」是指如果附近有村莊，或者寺院有生病的比丘，則應當從村莊出發優先到達。如果村莊較遠，跟隨上師而來沒有這個條件，因此應當從村莊出發，帶著袈裟和碗，從中間的路優先到達。 以這種方式轉身後，應當優先到達，並完成所有的任務，如設座等。 「被丟棄」是指三種被收集的食物。 「四指高的耳朵」是指耳朵的高度超過四指，因此應當以這種方式收起袈裟。 「為什麼呢？」是因為「不要在中間破損」。 如果收起的方式保持平衡，破損就會在中間，因此不斷破損的會變得脆弱，這樣說是爲了防止它。因此，今天在破損的地方，明天就不會破損，因此每天都應當將其收起到四指高。 「在物品上應當設定身體的束縛」是指收起身體的束縛，將袈裟放入物品中並放置。 如果有乞食，這是指在村莊或室內或在逃避時吃過東西而來的人，如果沒有得到食物，則不算乞食；在村莊中未吃過的則算是獲得的乞食；因此說「如果有乞食」。 如果沒有乞食，但想要吃東西，則應當喝水，自己獲得的乞食也應當提供。 「應當詢問水」是指在吃東西時，應當三次詢問「請給我水，尊者」。 如果有時間，若上師吃過東西，應當自己吃。 如果時間來臨，應當將水放在上師面前，並自己吃。 「沒有任何限制」是指在某個地方，因某種原因不應放置任何東西。 如果是黑色的或清水的，或是泥土的，則應當放置在這樣的地方。 也應當放置在清洗的地方。 在灰塵、污垢等地方不應放置。 在那裡應當放置樹葉或支撐物。 「從另一邊放下」是指在袈裟的底部，向下放置物品，以便用手輕輕放置。 在底部抓住物品時，放置物品時應當小心，以免損壞。 「應當放置粉末」是指用水濕潤的洗滌粉末應當做成團。 「在一邊放置」是指應當放置在某個乾燥的地方。 「在動物的家中」是指與火、泥土、水等相關的所有工作。 在水中也應當進行相關的工作。 「應當詢問水」是指在動物的家中，由於溫暖而口渴，因此應當詢問。

Sace ussahatīti sace pahoti; na kenaci gelaññena abhibhūto hoti; agilānena hi saddhivihārikena saṭṭhivassenāpi sabbaṃ upajjhāyavattaṃ kātabbaṃ, anādarena akarontassa vattabhede dukkaṭaṃ. Nakārapaṭisaṃyuttesu pana padesu gilānassāpi paṭikkhittakiriyaṃ karontassa dukkaṭameva. Appaṭighaṃsantenāti bhūmiyaṃ appaṭighaṃsantena. Kavāṭapiṭṭhanti kavāṭañca piṭṭhasaṅghātañca acchupantena. Santānakanti yaṃkiñci kīṭakulāvakamakkaṭakasuttādi. Ullokā paṭhamaṃ ohāretabbanti ullokato paṭhamaṃ ullokaṃ ādiṃkatvā avaharitabbanti attho. Ālokasandhikaṇṇabhāgāti ālokasandhibhāgā ca kaṇṇabhāgā ca antarabāhiravātapānakavāṭakāni ca gabbhassa ca cattāro koṇā pamajjitabbāti attho.

Yathāpaññattaṃpaññapetabbanti yathā paṭhamaṃ paññattaṃ ahosi, tatheva paññapetabbaṃ. Etadatthameva hi yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbanti purimavattaṃ paññattaṃ. Sace pana paṭhamaṃ ajānantena kenaci paññattaṃ ahosi, samantato bhittiṃ dvaṅgulamattena vā tivaṅgulamattena vā mocetvā paññapetabbaṃ. Idañhi paññāpanavattaṃ. Sace kaṭasārako hoti atimahanto ca, chinditvā koṭiṃ nivattetvā bandhitvā paññapetabbo. Sace koṭiṃ nivattetvā bandhituṃ na jānāti, na chinditabbo. Puratthimā vātapānā thaketabbāti puratthimāya vātapānā thaketabbā. Evaṃ sesāpi vātapānā thaketabbā.

Vūpakāsetabboti aññattha netabbo. Vūpakāsāpetabboti añño bhikkhu vattabbo 『『theraṃ gahetvā aññattha gacchā』』ti vivecetabbanti vissajjāpetabbaṃ. Vivecāpetabbanti añño vattabbo 『『theraṃ diṭṭhigataṃ vissajjāpehī』』ti. Ussukkaṃ kātabbanti parivāsadānatthaṃ so so bhikkhu upasaṅkamitvā yācitabbo. Sace attanā paṭibalo hoti, attanāva dātabbo. No ce paṭibalo hoti, aññena dāpetabbo. Kinti nu khoti kena nu kho upāyena. Esa nayo sabbattha. Lahukāya vāpariṇāmeyyāti ukkhepanīyaṃ akatvā tajjanīyaṃ vā niyassaṃ vā kareyyāti attho. Tena hi 『『upajjhāyassa ukkhepanīyakammaṃ kattukāmo saṅgho』』ti ñatvā ekamekaṃ bhikkhuṃ upasaṅkamitvā 『『mā bhante amhākaṃ upajjhāyassa kammaṃ karitthā』』ti yācitabbā. Sace karontiyeva, 『『tajjanīyaṃ vā niyassaṃ vā karothā』』ti yācitabbā. Sace karontiyeva, atha upajjhāyo 『『sammā vattatha bhante』』ti yācitabbo. Iti taṃ sammā vattāpetvā 『『paṭippassambhetha bhante kamma』』nti bhikkhū yācitabbā.

Samparivattakaṃ samparivattakanti samparivattetvā samparivattetvā. Na ca acchinne theve pakkamitabbanti yadi appamattakampi rajanaṃ gaḷati, na tāva pakkamitabbaṃ. Na upajjhāyaṃ anāpucchā ekaccassa patto dātabbotiādi sabbaṃ upajjhāyassa visabhāgapuggalavasena kathitaṃ. Na upajjhāyaṃ anāpucchā gāmo pavisitabboti piṇḍāya vā aññena vā karaṇīyena pavisitukāmena āpucchitvāva pavisitabbo. Sace upajjhāyo kālasseva vuṭṭhāya dūraṃ bhikkhācāraṃ gantukāmo hoti, 『『daharā piṇḍāya pavisantū』』ti vatvā gantabbaṃ. Avatvā gate pariveṇaṃ gantvā upajjhāyaṃ apassantena gāmaṃ pavisituṃ vaṭṭati. Sace gāmaṃ pavisantopi passati, diṭṭhaṭṭhānato paṭṭhāya āpucchituṃyeva vaṭṭati.

以下是完整的簡體中文直譯： 如果能夠努力；沒有被任何疾病所征服；即使是年滿六十歲的同修，也應該完全履行對上座的義務，若不敬重地不履行，則犯輕罪。對於與"不"字相關的語詞，即使是生病者，若執行被禁止的行為，亦犯輕罪。"不觸碰"是指不在地上觸碰。"門框"是指門和門框的連線處。"網路"是指任何蟲窩、蜘蛛網等。"首先從光處移開"的意思是從光處首先移開光。"光的縫隙和耳部"是指光的縫隙部分、耳部部分，以及房間內外窗門的四個角落都應清潔。 按照最初制定的方式進行制定，即按照最初制定的方式進行。這正是按照最初制定的方式，仔細考慮后移除並放置一邊。如果最初由於不知情而被某人制定，應從四周墻壁解除兩指或三指寬。這就是制定的儀式。如果草蓆極大，應切斷並折回，然後綁好。如果不知道如何折回並綁好，則不應切斷。東面的窗戶應關閉，其他窗戶也同樣應關閉。 "應驅逐"是指應帶到別處。"應使驅逐"是指應告訴另一位比丘"帶上長老到別處去"，即應使其離開。"應使分開"是指應告訴另一位比丘"使長老放棄其見解"。"應生起熱忱"是指爲了給予暫住期，每位比丘應前去請求。如果自己有能力，應由自己給予。如果沒有能力，應由他人給予。"何以"是指用什麼方法。這一原則適用於所有情況。"可以輕易轉變"是指不施行中止儀式，或給予呵責，或施行驅逐。因此，知道"僧團想對上座施行中止儀式"后，應逐一接近每位比丘，請求"請勿對我們的上座施行儀式"。如果他們確實要這樣做，應請求"給予呵責或驅逐"。如果他們確實要這樣做，那麼上座應被請求"請正確行事"。如此使其正確行事後，應請求比丘們"請中止儀式"。 "輪流"是指反覆輪換。如果還未完全停止滴落，不應離開。不經上座允許不應給予任何人缽，等等，這些都是針對上座的特殊情況所說。未經上座允許不應進入村莊，即想為化緣或其他事務進入時，應先請示。如果上座早起並想遠行化緣，可以說"年輕比丘可以進入"然後離去。未看到上座而進入住處是可以的。即使在進入村莊時看到上座，也應從看到的地方開始請示。

Na susānaṃ gantabbanti vāsatthāya vā dassanatthāya vā na gantabbaṃ. Na disā pakkamitabbāti ettha pakkamitukāmena kammaṃ ācikkhitvā yāvatatiyaṃ yācitabbo. Sace anujānāti, sādhu; no ce anujānāti, taṃ nissāya vasato cassa uddeso vā paripucchā vā kammaṭṭhānaṃ vā na sampajjati, upajjhāyo bālo hoti abyatto, kevalaṃ attano santike vasāpetukāmatāya eva gantuṃ na deti, evarūpe nivārentepi gantuṃ vaṭṭati. Vuṭṭhānamassa āgametabbanti gelaññato vuṭṭhānaṃ assa āgametabbaṃ; na katthaci gantabbaṃ. Sace añño bhikkhu upaṭṭhāko atthi, bhesajjaṃ pariyesitvā tassa hatthe datvā 『『bhante ayaṃ upaṭṭhahissatī』』ti vatvā gantabbaṃ.

Upajjhāyavattakathā niṭṭhitā.

Saddhivihārikavattakathā

  1. Upajjhāyena saddhivihārikamhi sammāvattanāyaṃ – saṅgahetabbo anuggahetabboti uddesādīhissa saṅgaho ca anuggaho ca kattabbo. Tattha uddesoti pāḷivācanaṃ. Paripucchāti pāḷiyā atthavaṇṇanā. Ovādoti anotiṇṇe vatthusmiṃ 『『idaṃ karohi, idaṃ mā karitthā』』ti vacanaṃ. Anusāsanīti otiṇṇe vatthusmiṃ. Api ca otiṇṇe vā anotiṇṇe vā paṭhamaṃ vacanaṃ ovādo; punappunaṃ vacanaṃ anusāsanīti. Sace upajjhāyassa patto hotīti sace atirekapatto hoti. Esa nayo sabbattha. Parikkhāroti aññopi samaṇaparikkhāro. Idha ussukkaṃ nāma dhammikena nayena uppajjamānaupāyapariyesanaṃ. Ito paraṃ dantakaṭṭhadānaṃ ādiṃ katvā ācamanakumbhiyā udakāsiñcanapariyosānaṃ vattaṃ gilānasseva saddhivihārikassa kātabbaṃ. Anabhirativūpakāsanādi pana agilānassāpi kattabbameva. Cīvaraṃ rajantenāti 『『evaṃ rajeyyāsī』』ti upajjhāyato upāyaṃ sutvā rajantena. Sesaṃ vuttanayeneva veditabbaṃ.

Saddhivihārikavattakathā niṭṭhitā.

Nasammāvattanādikathā

以下是完整的簡體中文直譯： 不得前往墓地，不論是爲了居住還是爲了觀看，不應前往。不得離開方向；在此為離開而敘述的行為，應請示三次。如果得到許可，則很好；若不被允許，則因其居住的地方與其行為或修行不相應，上座是愚昧的，不明智，僅僅因為想讓自己在其身邊而不讓其離開，這種情況也應當允許其離開。應當讓他起身；因疾病而應讓其起身；不應在任何地方前往。如果有其他比丘在旁，應尋求藥物，交給他並說：「尊者，他會照顧您的。」然後可以離開。 上座的義務討論已結束。 信士的義務討論 67. 在上座的信士中，正當的行為——應當聚集、應當接受的義務，包含在敘述等的聚合與接受中。這裡的「敘述」是指巴利語的表達。「請問」是巴利語的意義說明。「教導」是指在某個事物中「應如此做，不應如此做」的言辭。「訓誡」是指在某個事物中。並且，無論是在某個事物中還是不在某個事物中，第一次的言辭是教導；反覆的言辭是訓誡。如果上座的義務得以履行；如果是多餘的義務。這一原則適用於所有情況。「準備」是指其他的修行準備。在此，「努力」是指以正當的方式產生的努力尋求方法。從此之後，給予牙木、洗手水等的結束，應當為生病的信士履行。對於不生病者，給予的義務也是應當履行的。「衣服在染色」是指「應如此染色」，從上座那裡聽到染色的方法。其餘的應當按照所述的方式理解。 信士的義務討論已結束。 不正當行為的討論。

68.Na sammā vattantīti yathāpaññattaṃ upajjhāyavattaṃ na pūrenti. Yo na sammā vatteyyāti yo yathāpaññattaṃ vattaṃ na pūreyya; so dukkaṭaṃ āpajjatīti attho. Paṇāmetabboti apasādetabbo. Na adhimattaṃ pemaṃ hotīti upajjhāyamhi adhimattaṃ gehassitapemaṃ na hoti. Nādhimattābhāvanā hotīti adhimattā mettābhāvanā na hoti; vuttapaṭipakkhanayena sukkapakkho veditabbo. Alaṃ paṇāmetunti yutto paṇāmetuṃ.

Appaṇāmento upajjhāyo sātisāro hotīti sadoso hoti, āpattiṃ āpajjati; tasmā na sammā vattanto paṇāmetabbova. Na sammāvattanāya ca yāva cīvararajanaṃ tāva vatte akariyamāne upajjhāyassa parihāni hoti. Tasmā taṃ akarontassa nissayamuttakassāpi amuttakassāpi āpattiyeva. Ekaccassa pattadānato paṭṭhāya amuttakanissayasseva āpatti.

Saddhivihārikā sammā vattanti, upajjhāyo sammā na vattati, upajjhāyassa āpatti. Upajjhāyo sammā vattati, saddhivihārikā sammā na vattanti, tesaṃ āpatti. Upajjhāye vattaṃ sādiyante saddhivihārikā bahukāpi honti, sabbesaṃ āpatti. Sace upajjhāyo 『『mayhaṃ upaṭṭhāko atthi, tumhe attano sajjhāyamanasikārādīsu yogaṃ karothā』』ti vadati, saddhivihārikānaṃ anāpatti. Sace upajjhāyo sādiyanaṃ vā asādiyanaṃ vā na jānāti, bālo hoti, saddhivihārikā bahukā. Tesu eko vattasampanno bhikkhu 『『upajjhāyassa kiccaṃ ahaṃ karissāmi, tumhe appossukkā viharathā』』ti evañce attano bhāraṃ katvā itare vissajjeti, tassa bhārakaraṇato paṭṭhāya tesaṃ anāpatti.

Nasammāvattanādikathā niṭṭhitā.

Rādhabrāhmaṇavatthukathā

69.Rādhabrāhmaṇavatthusmiṃ – kiñcāpi āyasmā sāriputto bhagavatā bārāṇasiyaṃ tīhi saraṇagamanehi anuññātaṃ pabbajjañceva upasampadañca jānāti, bhagavā pana taṃ lahukaṃ upasampadaṃ paṭikkhipitvā ñatticatutthakammena garukaṃ katvā upasampadaṃ anuññātukāmo. Athassa thero ajjhāsayaṃ viditvā 『『kathāhaṃ bhante taṃ brāhmaṇaṃ pabbājemi upasampādemī』』ti āha. Buddhānañhi parisā ajjhāsayakusalā honti, ayañca buddhaparisāya aggo.

Byattena bhikkhunā paṭibalenāti ettha byatto nāma yassa sāṭṭhakathaṃ vinayapiṭakaṃ vācuggataṃ pavattati, tasmiṃ asati yassa antamaso idaṃ ñatticatutthakammavācāmattampi suggahitaṃ hoti, vācuggataṃ pavattati, ayampi imasmiṃ atthe byatto. Yo pana kāsasosasemhādinā vā gelaññena oṭṭhadantajivhādīnaṃ vā asampattiyā pariyattiyaṃ vā akataparicayattā na sakkoti parimaṇḍalehi padabyañjanehi kammavācaṃ sāvetuṃ, byañjanaṃ vā padaṃ vā hāpeti, aññathā vā vattabbaṃ aññathā vadati, ayaṃ appaṭibalo. Tabbiparīto imasmiṃ atthe 『『paṭibalo』』ti veditabbo. Saṅgho ñāpetabboti saṅgho jānāpetabbo. Tato paraṃ yaṃ saṅgho jānāpetabbo, taṃ dassetuṃ 『『suṇātu me bhante』』tiādimāha.

71.Upasampannasamanantarāti upasampanno hutvā samanantarā. Anācāraṃ ācaratīti paṇṇattivītikkamaṃ karoti. Ullumpatu manti uddharatu maṃ, akusalā vuṭṭhāpetvā kusale patiṭṭhapetu; sāmaṇerabhāvā vā uddharitvā bhikkhubhāve patiṭṭhāpetūti. Anukampaṃ upādāyāti anuddayaṃ paṭicca; mayi anukappaṃ katvāti attho.

以下是完整的簡體中文直譯： 68. 不正當的行為是指如同規定的上座義務未被履行。誰若不正當行為，即誰如同規定的行為未被履行；他就會犯輕罪。應當被勸告。不得過於親密的愛；在上座中，過於親密的家庭之愛並不存在。也不應有過於親密的慈愛；根據所說的相反的原則，乾燥的方面應當被理解。足夠的勸告是不合適的。 不適當的上座是有缺陷的，犯下輕罪；因此，不正當行為應當被勸告。關於正當行爲，直到衣物染色的行為尚未進行，上座將受到損害。因此，對於不進行該行為的人，無論是有義務還是沒有義務，都是犯了輕罪。從某些人的缽施開始，便是無義務的輕罪。 信士們正當行爲，上座未正當行爲，上座的輕罪。上座正當行爲，信士們未正當行爲，彼等的輕罪。在上座的行為被接受的情況下，信士們也可能有很多，所有人的輕罪。如果上座說：「我有一個隨侍，你們應當在自己的修行上努力」，則信士們沒有輕罪。如果上座不知如何正當或不正當地行事，則愚蠢，信士們也很多。在這些人中，有一位具備行為的比丘說：「我會為上座做事，你們應當安住于平靜中」，他在承擔自己的責任后，便將其他人放下，從他承擔責任的開始，便是他們的無輕罪。 不正當行為的討論已結束。 69. 在拉達婆羅門的事情上——雖然尊者舍利弗在佛陀的允許下，在瓦拉納西以三種歸依而獲得了出家及受戒，但佛陀卻希望將輕鬆的受戒拒絕，想要以通知的第四種行為使其變得重要。於是，長老看到他的意圖，便說：「我該如何讓那位婆羅門出家並受戒呢？」因為佛陀的弟子們善於理解意圖，而他是佛陀弟子中的佼佼者。 在此，具備行為的比丘是指，具備行為的比丘是以其言辭流暢的修行者，在此缺失的情況下，至少這一通知的第四種行為的言辭都應被善於理解。誰因疾病如咳嗽等，或因嘴唇、牙齒、舌頭等的缺陷而無法在範圍內以言辭表達行為，或丟失了言辭或詞語，或以其他方式應當說出，或以其他方式說出，這便是無能。關於這一點，應當理解為「有能力」。僧團應當被告知。因此，接下來，僧團應當被告知，應當說：「請聽我說，尊者」。 71. 受戒后立即。行為不當，即違反了規定。應當讓我被提拔，令我從不善中得到安住；或以沙彌的身份被提拔並安住于比丘的身份。以慈悲為依託；因我而施加慈悲的意思。

73.Aṭṭhitā hotīti niccappavattinī hoti. Cattāro nissayeti cattāro paccaye. Yasmā cattāro paccaye nissāya attabhāvo pavattati, tasmā te nissayāti vuccanti.

Rādhabrāhmaṇavatthukathā niṭṭhitā.

Ācariyavattakathā

75.Kintāyaṃ bhikkhu hotīti kiṃ te ayaṃ bhikkhu hoti. Aññehi ovadiyo anusāsiyoti aññehi ovaditabbo ceva anusāsitabbo ca. Bāhullāya āvatto yadidaṃ gaṇabandhikanti gaṇabandho etassa bāhullassa atthīti gaṇabandhikaṃ, bāhullaṃ. Yaṃ idaṃ gaṇabandhikaṃ nāma bāhullaṃ, tadatthāya atilahuṃ tvaṃ āpannoti vuttaṃ hoti.

76.Abyattāti paññāveyyattiyena virahitā. Aññattaropi aññatitthiyapubboti pasūro paribbājako. So kira 『『dhammaṃ thenessāmī』』ti udāyittherassa santike pabbajitvā tena sahadhammikaṃ vuccamāno tassa vādaṃ āropesi. Anujānāmi bhikkhave byattena bhikkhunātiādimhi byatto pubbe bhikkhunovādakavaṇṇanāyaṃ vuttalakkhaṇoyeva. Yo pana antevāsino vā saddhivihārikassa vā gilānassa sakkoti upaṭṭhānādīni kātuṃ, ayaṃ idha paṭibaloti adhippeto. Vuttampi cetaṃ –

『『Pañcahupāli , aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, abhidhamme vinetuṃ, abhivinaye vinetū』』nti (pari. 418).

77.Pakkhasaṅkantesūti titthiyapakkhasaṅkantesu. Anujānāmi bhikkhave ācariyanti ācārasamācārasikkhāpanakaṃ ācariyaṃ anujānāmi. Ācariyo bhikkhave antevāsikamhītiādi sabbaṃ 『『upajjhāyo bhikkhave saddhivihārikamhī』』tiādinā nayena vuttavaseneva veditabbaṃ. Nāmamattameva hi ettha nānaṃ.

Ācariyavattakathā niṭṭhitā.

Paṇāmanākhamanākathā

80.Antevāsikā ācariyesu na sammā vattantīti ettha pana yaṃ pubbe 『『nasammāvattanāya ca yāva cīvararajanaṃ, tāva vatte akariyamāne upajjhāyassa parihāni hoti, tasmā taṃ akarontassa nissayamuttakassāpi amuttakassāpi āpattiyevā』』ti ca, 『『ekaccassa pattadānato paṭṭhāya amuttakanissayasseva āpattī』』ti ca lakkhaṇaṃ vuttaṃ, na teneva lakkhaṇena nissayantevāsikassa āpatti veditabbā. Nissayantevāsikena hi yāva ācariyaṃ nissāya vasati, tāva sabbaṃ ācariyavattaṃ kātabbaṃ. Pabbajjāupasampadādhammantevāsikehi pana nissayamuttakehipi ādito paṭṭhāya yāva cīvararajanaṃ, tāva vattaṃ kātabbaṃ; anāpucchitvā pattadānādimhi pana etesaṃ anāpatti. Etesu ca pabbajjantevāsiko ca upasampadantevāsiko ca ācariyassa yāvajīvaṃ bhāro. Nissayantevāsiko ca dhammantevāsiko ca yāva samīpe vasanti, tāvadeva. Tasmā ācariyenāpi tesu sammā vattitabbaṃ. Ācariyantevāsikesu hi yo yo na sammā vattati, tassa tassa āpatti.

Paṇāmanākhamanākathā niṭṭhitā.

Nissayapaṭippassaddhikathā

以下是完整的簡體中文直譯： 73. 站立是指持續不斷的存在。四種依賴，即四種條件。由於四種條件依賴於自我存在，因此稱之為依賴。 拉達婆羅門的討論已結束。 教師的義務討論 75. 這位比丘是什麼？這位比丘對他人進行勸導和教導。關於眾多的聚集，這就是所謂的聚集的眾多，眾多的意思。所說的聚集是指眾多，因此說「你被召喚」。 76. 不具備的，是指無智慧的。或是某個非佛教徒的先行者。因為他在烏達雅長老的教導下出家，因而被稱為同法者，便將其觀點歸於他。對此我允許比丘們說「以不具備的比丘」為開頭，便是以不具備的比丘為基礎的教導。誰能夠為住持或信士、病人提供服務，這裡是指有能力的人。所說的就是—— 「應當由具備五種條件的比丘進行受戒，給予依賴，沙彌應當被照顧。哪五種條件？能夠為住持或信士、病人提供服務，能夠照顧，能夠不懈怠，能夠解決出現的疑慮，能夠在《阿毗達摩》中進行教導，能夠在教導中進行教導。」（《大藏經》418頁） 77. 關於外道的疑慮。我允許比丘們，老師是指教授行爲規範的老師。我允許老師在比丘和住持之間進行教導，所有的「上座比丘」都應當如此理解。這裡僅僅是名稱而已。 教師的義務討論已結束。 關於宣誓的討論 80. 在住持的教師中，若不正當行為；在這裡，之前所說的「在不正當行為和衣物染色的情況下，尚未進行的行為將使上座受到損害，因此對於不進行該行為的人，無論是有依賴還是沒有依賴，都是輕罪」，以及「從某些人的缽施開始，便是無依賴的輕罪」是指的特徵，並不意味著依賴住持的輕罪應當被理解。依賴住持的人，若依賴於教師而居住，所有的教師的義務都應當履行。關於出家和受戒的法則，住持也應當從一開始到衣物染色的過程中履行義務；而在未請示的情況下給予缽施等則沒有輕罪。在這些人中，出家者和受戒者的教師在其生存期間都是負擔。依賴住持的人和法者只要在附近居住，便是如此。因此，教師也應當在這些人中正當行事。在教師和住持之間，誰若不正當行事，便是他們的輕罪。 關於宣誓的討論已結束。 關於依賴的安寧討論。

  1. Upajjhāyamhā nissayapaṭippassaddhīsu – upajjhāyo pakkanto vātiādīsu ayaṃ vinicchayo – pakkantoti tamhā āvāsā vippavasitukāmo pakkanto disaṃ gato. Evaṃ gate ca pana tasmiṃ sace vihāre nissayadāyako atthi, yassa santike aññadāpi nissayo vā gahitapubbo hoti, yo vā ekasambhogaparibhogo, tassa santike nissayo gahetabbo, ekadivasampi parihāro natthi. Sace tādiso natthi, añño lajjī pesalo atthi, tassa lajjīpesalabhāvaṃ jānantena tadaheva nissayo yācitabbo. Sace deti, iccetaṃ kusalaṃ. Atha pana 『『tumhākaṃ upajjhāyo lahuṃ āgamissatī』』ti pucchati, upajjhāyena ca tathā vuttaṃ, 『『āma, bhante』』ti vattabbaṃ. Sace vadati 『『tena hi upajjhāyassa āgamanaṃ āgamethā』』ti vaṭṭati. Atha panassa pakatiyā pesalabhāvaṃ na jānāti, cattāri pañca divasāni tassa bhikkhuno sabhāgataṃ oloketvā okāsaṃ kāretvā nissayo gahetabbo.

Sace pana vihāre nissayadāyako natthi, upajjhāyo ca 『『ahaṃ katipāhena āgamissāmi, mā ukkaṇṭhitthā』』ti vatvā gato, yāva āgamanā parihāro labbhati. Athāpi naṃ tattha manussā paricchinnakālato uttaripi pañca vā dasa vā divasāni vāsentiyeva, tena vihāraṃ pavatti pesetabbā 『『daharā mā ukkaṇṭhantu, ahaṃ asukadivasaṃ nāma āgamissāmī』』ti. Evampi parihāro labbhati. Atha āgacchato antarāmagge nadīpūrena vā corādīhi vā upaddavo hoti, thero udakosakkanaṃ vā āgameti, sahāye vā pariyesati, tañce pavattiṃ daharā suṇanti, yāva āgamanā parihāro labbhati. Sace pana so 『『idhevāhaṃ vasissāmī』』ti pahiṇati, parihāro natthi. Yattha nissayo labbhati, tattha gantabbaṃ.

Vibbhante pana kālaṅkate pakkhasaṅkante vā ekadivasampi parihāro natthi. Yattha nissayo labbhati, tattha gantabbaṃ. Āṇattīti pana nissayapaṇāmanā vuccati. Tasmā 『『paṇāmemi ta』』nti vā 『『mā idha paṭikkamī』』ti vā 『『nīhara te pattacīvara』』nti vā 『『nāhaṃ tayā upaṭṭhātabbo』』ti vāti iminā pāḷinayena 『『mā maṃ gāmappavesanaṃ āpucchī』』tiādinā pāḷimuttakanayena vā yo nissayapaṇāmanāya paṇāmito hoti, tena upajjhāyo khamāpetabbo.

Sace āditova na khamati, daṇḍakammaṃ āharitvā tikkhattuṃ tāva sayameva khamāpetabbo. No ce khamati, tasmiṃ vihāre mahāthere gahetvā khamāpetabbo. No ce khamati, sāmantavihāre bhikkhū gahetvā khamāpetabbo. Sace evampi na khamati, aññattha gantvā upajjhāyassa sabhāgānaṃ santike vasitabbaṃ 『『appeva nāma sabhāgānaṃ me santike vasatīti ñatvāpi khameyyā』』ti. Sace evampi na khamati, tatreva vasitabbaṃ. Tatra ce dubbhikkhādidosena na sakkā hoti vasituṃ, taṃyeva vihāraṃ āgantvā aññassa santike nissayaṃ gahetvā vasituṃ vaṭṭati. Ayamāṇattiyaṃ vinicchayo.

Ācariyamhā nissayapaṭippassaddhīsu ācariyo pakkanto vāhotīti ettha koci ācariyo āpucchitvā pakkamati, koci anāpucchitvā. Antevāsikopi evameva. Tatra sace antevāsiko ācariyaṃ āpucchati 『『asukaṃ nāma bhante ṭhānaṃ gantuṃ icchāmi kenacideva karaṇīyenā』』ti, ācariyena ca 『『kadā gamissasī』』ti vutto 『『sāyanhe vā rattiṃ vā uṭṭhahitvā gamissāmī』』ti vadati, ācariyopi 『『sādhū』』ti sampaṭicchati, taṅkhaṇaññeva nissayo paṭippassambhati.

以下是完整的簡體中文直譯： 83. 從上座的依賴安寧——上座已經到達，這一解釋是——「到達」指的是希望從那裡離開居住地，前往某個方向。如此離開時，如果在寺院中有依賴的給予者，且在他身邊有其他的依賴或之前已被接受的依賴，或者有一次性享用的情況，那麼應當在他身邊接受依賴，哪怕只有一天也不應缺乏照顧。如果沒有這樣的情況，若有其他害羞的給予者，知曉其害羞的性質，則應當立即請求依賴。如果給予，則這是善行。然後如果問：「你們的上座會很快到達嗎？」則應當如此回答：「是的，尊者。」如果他說：「那麼你們應當等上座的到來。」則這是應當的。然而如果他不知道其本性，觀察到那位比丘的狀態，應該在四到五天內為他開闢空間以接受依賴。 如果在寺院中沒有依賴的給予者，上座說：「我會在幾天後到達，請不要焦慮。」然後離開，直到他到達，便會獲得照顧。即使在那時，眾人也可能在有限的時間內居住五天或十天，因此應當在寺院中發送訊息：「年輕人們不要焦慮，我將在某天到達。」這樣也能獲得照顧。若在路上遇到河流或盜賊等危險，長老應當接受水，或尋找同伴，若有這樣的情況，年輕人應當聽到，直到他到達，便會獲得照顧。如果他說：「我將在這裡住下。」則沒有照顧。在哪裡能獲得依賴，便應前往那裡。 如果時間延誤或遇到困難，哪怕只有一天也不會有照顧。在哪裡能獲得依賴，便應前往那裡。被命令的則稱為依賴的請求。因此，「我請求你」或「請不要拒絕我」或「請拿走你的缽和衣物」或「我不應被你照顧」等等，通過這一巴利語的方式，或通過「請不要問我進入村莊」等等的方式，任何依賴的請求都應當被寬恕。 如果從一開始就不被寬恕，應當施加懲罰，至少應當寬恕三次。如果不寬恕，則應當在寺院中由大長老寬恕。如果不寬恕，則應當由僧團中的比丘寬恕。如果即使如此也不寬恕，則應當前往其他地方，在上座的同伴身邊居住，「即使知道我在上座的同伴身邊居住，也應寬恕。」如果即使如此也不寬恕，則應當在那兒居住。如果因乞食困難而無法居住，則應當前往那座寺院，接受他人的依賴而居住。這是關於依賴的具體解釋。 從教師的依賴安寧——教師已到達，若有教師詢問后離開，或未詢問而離開。住持也是如此。如果住持詢問教師：「我想去某個地方，尊者，請允許我以某種方式去。」教師則會問：「你何時去？」若他說：「我將在傍晚或夜間起身去。」教師則會說：「很好。」這樣依賴便會立即得到安寧。

Sace pana 『『bhante asukaṃ nāma ṭhānaṃ gantukāmomhī』』ti vutte ācariyo 『『asukasmiṃ nāma gāme piṇḍāya caritvā pacchā jānissasī』』ti vadati, so ca 『『sādhū』』ti sampaṭicchati, tato ce gato, sugato. Sace pana na gacchati, nissayo na paṭippassambhati. Athāpi 『『gacchāmī』』ti vutte ācariyena 『『mā tāva gaccha, rattiṃ mantetvā jānissāmā』』ti vutto mantetvā gacchati, sugato. No ce gacchati, nissayo na paṭippassambhati. Ācariyaṃ anāpucchā pakkamantassa pana upacārasīmātikkame nissayo paṭippassambhati. Antoupacārasīmato paṭinivattantassa na paṭippassambhati.

Sace pana ācariyo antevāsikaṃ āpucchati 『『āvuso asukaṃ nāma ṭhānaṃ gamissāmī』』ti, antevāsikena ca 『『kadā』』ti vutte 『『sāyanhe vā rattibhāge vā』』ti vadati, antevāsikopi 『『sādhū』』ti sampaṭicchati, taṅkhaṇaññeva nissayo paṭippassambhati.

Sace pana ācariyo 『『sve piṇḍāya caritvā gamissāmī』』ti vadati, itaro ca 『『sādhū』』ti sampaṭicchati, ekadivasaṃ tāva nissayo na paṭippassambhati, punadivase paṭippassaddho hoti. 『『Asukasmiṃ nāma gāme piṇḍāya caritvā jānissāmi mama gamanaṃ vā agamanaṃ vā』』ti vatvā sace na gacchati, nissayo na paṭippassambhati. Athāpi 『『gacchāmī』』ti vutte antevāsikena 『『mā tāva gacchatha, rattiṃ mantetvā jānissathā』』ti vutto mantetvāpi na gacchati, nissayo na paṭippassambhati.

Sace ubhopi ācariyantevāsikā kenaci karaṇīyena bahisīmaṃ gacchanti, tato ce ācariyo gamiyacitte uppanne anāpucchāva gantvā dvinnaṃ leḍḍupātānaṃ antoyeva nivattati, nissayo na paṭippassambhati. Sace dve leḍḍupāte atikkamitvā nivattati, paṭippassaddho hoti. Ācariyupajjhāyā dve leḍḍupāte atikkamma aññasmiṃ vihāre vasanti, nissayo paṭippassambhati.

Ācariye vibbhante kālaṅkate pakkhasaṅkante ca taṅkhaṇaññeva paṭippassambhati. Āṇattiyaṃ pana sacepi ācariyo muñcitukāmova hutvā nissayapaṇāmanāya paṇāmeti, antevāsiko ca 『『kiñcāpi maṃ ācariyo paṇāmeti, atha kho hadayena muduko』』ti sālayova hoti, nissayo na paṭippassambhatiyeva. Sacepi ācariyo sālayo, antevāsiko nirālayo, 『『na dāni imaṃ nissāya vasissāmī』』ti dhuraṃ nikkhipati, evampi na paṭippassambhati. Ubhinnaṃ sālayabhāve pana na paṭippassambhatiyeva. Ubhinnaṃ dhuranikkhepena paṭippassambhati. Paṇāmitena daṇḍakammaṃ āharitvā tikkhattuṃ khamāpetabbo. No ce khamati, upajjhāye vuttanayena paṭipajjitabbaṃ.

Upajjhāyena vā samodhānagatoti ettha dassanasavanavasena samodhānaṃ veditabbaṃ. Sace hi ācariyaṃ nissāya vasanto saddhivihāriko ekavihāre cetiyaṃ vā vandantaṃ ekagāme piṇḍāya vā carantaṃ upajjhāyaṃ passati, nissayo paṭippassambhati. Upajjhāyo passati, saddhivihāriko pana na passati, na paṭippassambhati. Maggappaṭipannaṃ vā ākāsena vā gacchantaṃ upajjhāyaṃ disvā dūrattā bhikkhūti jānāti, upajjhāyoti na jānāti, na paṭippassambhati. Sace jānāti, paṭippassambhati. Uparipāsāde upajjhāyo vasati, heṭṭhā saddhivihāriko, taṃ adisvāva yāguṃ pivitvā pakkamati, āsanasālāya vā nisinnaṃ adisvāva ekamante bhuñjitvā pakkamati, dhammassavanamaṇḍape vā nisinnampi taṃ adisvāva dhammaṃ sutvā pakkamati, nissayo na paṭippassambhati. Evaṃ tāva dassanavasena samodhānaṃ veditabbaṃ.

以下是完整的簡體中文直譯： 如果說：「尊者，我想去某個地方。」教師會說：「在那個村子裡乞食后，我會知道。」他會接受這樣的回答，然後離開，便是善行。如果他不去，依賴便不會安寧。即使他說「我會去」，教師會說：「不要去，晚上我會知道。」他在思考後去，便是善行。如果不去，依賴便不會安寧。若教師未詢問而離開，超越了依賴的界限，依賴便不會安寧。若在依賴的界限內返回，則不受影響。 如果教師詢問住持：「我想去某個地方。」住持問：「什麼時候去？」他說：「在傍晚或夜間。」住持也會接受，然後依賴便會立即安寧。 如果教師說：「明天我會乞食後去。」而他也接受，那麼在一天內依賴不會安寧，第二天則會安寧。如果他說：「我會在那個村子裡乞食後知道我的去與不去。」若不去，依賴便不會安寧。如果他說「我會去」，而住持勸他：「不要去，晚上請你們思考後再決定。」即使思考後不去，依賴也不會安寧。 如果兩位教師和住持因某種原因一起離開，若教師在考慮去向時未詢問便離開，依賴便不會安寧。如果超越了兩位教師的界限而返回，則會安寧。如果教師和上座超越了兩位教師的界限而在其他寺院居住，依賴便會安寧。 在教師超越時間延誤或遇到困難時，依賴便會立即安寧。如果教師想要放棄而請求依賴，住持則會說：「即使教師請求我，我的內心依然堅固。」依賴便不會安寧。如果教師內心堅固，而住持卻毫無依賴，若說：「我現在不想依賴這裡。」即使如此，依賴也不會安寧。若兩者都堅固，則不會安寧。若兩者都放下責任，則依賴便會安寧。若施加懲罰，至少應當寬恕三次。如果不寬恕，則應當根據上座所說的進行處理。 關於上座的寬恕，可以通過觀察和聽聞來理解。如果住持依賴教師而居住，信士在同一寺院中恭敬地行乞，看到上座，依賴便會安寧。若上座看到信士，而信士未看到上座，則依賴便不會安寧。若在路上行走，看到上座而不知是上座，依賴便不會安寧。如果知道，則依賴便會安寧。若上座在上層，信士在下層，若不看到便離開，或在坐禪室中未看到便用餐后離開，依賴便不會安寧。這樣便是通過觀察來理解寬恕的情況。

Savanavasena pana sace upajjhāyassa vihāre vā antaraghare vā dhammaṃ kathentassa anumodanaṃ vā karontassa saddaṃ sutvā 『『upajjhāyassa me saddo』』ti sañjānāti, nissayo paṭippassambhati. Asañjānantassa na paṭippassambhatīti ayaṃ samodhāne vinicchayo.

Nissayapaṭippassaddhikathā niṭṭhitā.

Upasampādetabbapañcakakathā

以下是完整的簡體中文直譯： 通過聽聞的方式，如果在上座的寺院或內室中，聽到上座講法或進行讚歎的聲音，若能意識到「這是我上座的聲音」，則依賴便會安寧。若未能意識到，則依賴便不會安寧。這是關於寬恕的具體解釋。 關於依賴的安寧討論已結束。 關於受戒的五種條件討論。 provided by EasyChat

  1. Idāni yaṃ pubbe 『『anujānāmi bhikkhave byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetuṃ, nissayaṃ dātu』』nti saṅkhepato upajjhāyācariyānaṃ lakkhaṇaṃ vuttaṃ, taṃ vitthārato dassetuṃ 『『pañcahi, bhikkhave, aṅgehi samannāgatenā』』tiādimāha. Tattha pañcahi aṅgehīti pañcahi aguṇaṅgehi. So hi sīlakkhandhādīhi asamannāgatattāva aguṇaṅgehi samannāgato hoti. Na upasampādetabbanti upajjhāyena hutvā na upasampādetabbaṃ. Na nissayo dātabboti ācariyena hutvā nissayo na dātabbo. Ettha ca na asekkhena sīlakkhandhenāti ca attanā na asekkhenāti ca assaddhoti ca ādīsu tīsu pañcakesu ayuttavasena paṭikkhepo kato, na āpattiaṅgavasena. Yo hi asekkhehi sīlakkhandhādīhi asamannāgato pare ca tattha samādapetuṃ asakkonto assaddhiyādidosayuttova hutvā parisaṃ pariharati, tassa parisā sīlādīhi parihāyatiyeva, na vaḍḍhati. Tasmā tena na upasampādetabbantiādi ayuttavasena vuttaṃ, na āpattiaṅgavasena. Na hi khīṇāsavasseva upajjhāyācariyabhāvo bhagavatā anuññāto. Yadi tasseva anuññāto abhavissa, 『『sace upajjhāyassa anabhirati uppannā hotī』』tiādiṃ na vadeyya. Yasmā pana khīṇāsavassa parisā sīlādīhi na parihāyati, tasmā 『『pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabba』』ntiādi vuttaṃ.

Adhisīle sīlavipannotiādīsu pārājikañca saṅghādisesañca āpanno adhisīle sīlavipanno nāma. Itare pañcāpattikkhandhe āpanno ajjhācāre ācāravipanno nāma. Sammādiṭṭhiṃ pahāya antaggāhikāya diṭṭhiyā samannāgato atidiṭṭhiyā diṭṭhivipanno nāma. Yattakaṃ sutaṃ parisaṃ pariharantassa icchitabbaṃ, tena virahitattā appassuto. Yaṃ tena jānitabbaṃ āpattādi, tassa ajānanato duppañño. Imasmiṃ pañcake purimāni tīṇi padāni ayuttavasena vuttāni, pacchimāni dve āpattiaṅgavasena.

Āpattiṃna jānātīti 『『idaṃ nāma mayā kata』』nti vutte 『『imaṃ nāma āpattiṃ ayaṃ āpanno』』ti na jānāti. Vuṭṭhānaṃ na jānātīti vuṭṭhānagāminito vā desanāgāminito vā āpattito evaṃ nāma vuṭṭhānaṃ hotīti na jānāti. Imasmiṃ pañcake purimāni dve padāni ayuttavasena vuttāni, pacchimāni tīṇi āpattiaṅgavasena.

Ābhisamācārikāya sikkhāyāti khandhakavatte vinetuṃ na paṭibalo hotīti attho. Ādibrahmacariyakāyāti sekkhapaṇṇattiyaṃ vinetuṃ na paṭibaloti attho. Abhidhammeti nāmarūpaparicchede vinetuṃ na paṭibaloti attho. Abhivinayeti sakale vinayapiṭake vinetuṃ na paṭibaloti attho. Vinetuṃ na paṭibaloti ca sabbattha sikkhāpetuṃ na sakkotīti attho. Dhammato vivecetunti dhammena kāraṇena vissajjāpetuṃ. Imasmi pañcake sabbapadesu āpatti. Āpattiṃ na jānātītiādipañcakasmimpi sabbapadesu āpatti. Ūnadasavassapariyosānapañcakepi eseva nayo. Iti ādito tayo pañcakā, catutthe tīṇi padāni, pañcame dve padānīti sabbepi cattāro pañcakā ayuttavasena vuttā. Catutthapañcake dve padāni, pañcame tīṇi, chaṭṭhasattamaaṭṭhamā tayo pañcakāti sabbepi cattāro pañcakā āpattiaṅgavasena vuttā; sukkapakkhe aṭṭhasu anāpattiyevāti.

Upasampādetabbapañcakakathā niṭṭhitā.

Upasampādetabbachakkakathā

以下是完整的簡體中文直譯： 84. 現在之前所說的：「我允許比丘們由有能力的比丘在十年或超過十年內進行受戒，給予依賴。」這簡要地說明了上座和教師的特徵，現在爲了詳細說明，便說：「五個方面，諸比丘，具備的。」在這裡「五個方面」指的是五個無德之法。因為他在戒法等方面的缺乏，故稱為無德之法。並且不應當由上座進行受戒。並且作為教師的情況下，依賴也不應當給予。在這裡，關於不應當依賴的說法，是在於不應當依賴於戒法等三種情況，而不是在於受戒的方面。因為若在無德的戒法等方面缺乏，且無法使他人接受，便因缺乏信任而有種種過失，因此他的團體便會因戒法等而衰退，而不會增長。因此，不應當由他進行受戒等的說法，是在於適當的情況，而不是在於受戒的方面。因為不可能只有根除者被允許作為上座和教師。如果這被允許，則不應說：「如果對上座沒有歡喜。」因為根除者的團體不會因戒法而衰退，因此說：「由具備五個方面的比丘進行受戒。」 在有過失的情況下，因違反而被歸類為根本戒或僧團戒的，稱為有過失的有德者。其他五個過失的情況，稱為因行為而有過失的。若放棄正見，因錯誤的見解而具備的，稱為有過失的錯誤見解。對於所聽之團體的照顧，因缺乏而被稱為少聞。因不知道應當知道的過失而被稱為愚笨。在這五個方面，前面三個是適當的情況，後面兩個是受戒的方面。 對於過失的不瞭解，若說：「這確實是我所做的。」而不知「這是一種過失。」對於覺醒的不瞭解，若說：「覺醒是由覺醒者或講法者所做的。」而不知「這是一種覺醒。」在這五個方面，前面兩個是適當的情況，後面三個是受戒的方面。 關於應當具備的行為，若無法進行相應的教導，意指無法進行教導。關於初步修行者，意指無法進行教導。關於阿毗達摩，意指無法進行教導。關於全面的教導，意指無法進行教導。無法進行教導的情況，意味著無法進行全面的教導。因法的緣故進行區分，意味著因法的緣故進行放棄。在這五個方面，所有方面都是過失。對於過失的不瞭解等五個方面，所有方面都是過失。在十五年的結尾的五個方面也是如此。由此，初步的三組五個，第四組的三個，最後的兩個，即所有的四組五個都是適當的情況。第四組的兩個，第五組的三個，第六組的七個、八個，所有的四組五個都是過失；在乾燥的季節沒有過失。 關於應當受戒的五種情況的討論已結束。 關於應當受戒的六種情況的討論。

  1. Chakkesu ūnadasavassapadaṃ viseso, taṃ sabbattha āpattikaraṃ. Sesaṃ vuttanayeneva veditabbaṃ. Tattha ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni hontīti ubhatovibhaṅgavasena na svāgatāni. Na suvibhattānīti mātikāvibhaṅgavasena. Na suppavattīnīti vācuggatavasena. Na suvinicchitāni suttaso anubyañjanasoti mātikāto ca vibhaṅgato ca na suṭṭhu vinicchitāni.

Upasampādetabbachakkakathā niṭṭhitā.

Aññatitthiyapubbavatthukathā

  1. Aññatitthiyapubbavatthusmiṃ – yo tāva ayaṃ pasūro, so titthiyapakkantakattā na upasampādetabbo. Yo pana aññopi nayidha pabbajitapubbo āgacchati, tasmiṃ yaṃ kattabbaṃ taṃ dassetuṃ 『『yo so bhikkhave aññopī』』tiādimāha. Tattha tassa cattāro māse parivāso dātabboti ayaṃ titthiyaparivāso nāma; appaṭicchannaparivāsotipi vuccati. Ayaṃ pana naggaparibbājakasseva ājīvakassa vā acelakassa vā dātabbo . Sace sopi sāṭakaṃ vā vāḷakambalādīnaṃ aññataraṃ titthiyaddhajaṃ vā nivāsetvā āgacchati, nāssa parivāso dātabbo. Aññassa pana tāpasapaṇḍaraṅgādikassa na dātabbova.

Paṭhamaṃ kesamassuntiādinā tassa āditova sāmaṇerapabbajjaṃ dasseti. Evaṃ pabbājentehi pana tasmiṃ saṅghamajjhe nisinneyeva 『『tvaṃ pabbājehi, tvaṃ ācariyo hohi, tvaṃ upajjhāyo hohī』』ti therā bhikkhū na vattabbā. Evaṃ vuttā hi sace tassa ācariyupajjhāyabhāvena jigucchantā na sampaṭicchanti, atha so 『『nayime mayhaṃ saddahantī』』ti kujjhitvāpi gaccheyya. Tasmā taṃ ekamantaṃ netvā tassa ācariyupajjhāyā pariyesitabbā.

六十歲以下的特別情況，處處都是過失。其餘的應當按照所說的理解。在這裡，兩個戒律的詳細說明並不受歡迎，因此從兩方面的分析來看並不受歡迎。並且不善於分配，因此從清單的分析來看並不善於分配。並且不善於表述，因此從言辭的表達來看並不善於表述。並且不善於精確地闡述，因此從清單和分析來看並不善於精確地闡述。 關於應當受戒的六種情況的討論已結束。 關於其他宗教徒的前身討論。 關於其他宗教徒的前身——若此人是外道，由於外道的離去而不應當受戒。若是其他人曾在此出家而回來，便要說明「他確實是比丘。」在這裡，他的四個月的禁閉是應當給予的，這稱為外道的禁閉；也可稱為不被接受的禁閉。此禁閉應當給予給光頭的遊方僧、阿吉瓦卡（Ajivika）或無衣者。如果他也穿著外道的袍子或其他外道的標誌而來，則不應當給予禁閉。至於其他的修行者，如苦行者、白衣者等，則不應給予禁閉。 以「第一次剃髮」開始，說明了他的出家。如此出家的人在僧團中坐著時，長老比丘不應當說：「你要出家，你要成為教師，你要成為上座。」如這樣說，若因他作為教師和上座而感到厭惡，則不被接受，結果他會憤怒地說：「這些人不信任我。」因此，必須將他帶到一旁，尋找他的教師和上座。

87.Evaṃ kho bhikkhave aññatitthiyapubbo ārādhako hoti, evaṃ anārādhakoti ayamassa parivāsavattadassanatthaṃ mātikā. Kathañca bhikkhavetiādi tasseva vibhaṅgo. Tattha atikālena gāmaṃ pavisatīti bhikkhūnaṃ vattakaraṇavelāyameva gāmaṃ piṇḍāya pavisati. Atidivā paṭikkamatīti kulagharesu itthipurisadārakadārikādīhi saddhiṃ gehassitakathaṃ kathento tattheva bhuñjitvā bhikkhūsu pattacīvaraṃ paṭisāmetvā uddesaparipucchādīni vā karontesu paṭisallīnesu vā āgacchati; na upajjhāyavattaṃ nācariyavattaṃ karoti, aññadatthu vasanaṭṭhānaṃ pavisitvā niddāyati. Evampi bhikkhave aññatitthiyapubbo anārādhako hotīti evampi karonto parivāsavattassa sampādako pūrako na hoti.

Vesiyāgocaro vātiādīsu vesiyāti āmisakiñcikkhasampadānādinā sulabhajjhācārā rūpūpajīvikā itthiyo. Vidhavāti matapatikā vā pavutthapatikā vā itthiyo; tā yena kenaci saddhiṃ mittabhāvaṃ patthenti. Thullakumārikāti yobbannappattā yobbannātītā vā kumāriyo; tā purisādhippāyāva vicaranti, yena kenaci saddhiṃ mittabhāvaṃ patthenti. Paṇḍakāti ussannakilesā avūpasantapariḷāhā napuṃsakā; te pariḷāhavegābhibhūtā yena kenaci saddhiṃ mittabhāvaṃ patthenti . Bhikkhuniyoti samānapabbajjā itthiyo; tāhi saddhiṃ khippameva vissāso hoti, tato sīlaṃ bhijjati.

Tattha vesiyānaṃ kulesu kulupako hutvā piṇḍapātacariyādīhi vā apadisitvā sinehasanthavajātena hadayena abhiṇhadassanasallāpakāmatāya tāsaṃ santikaṃ upasaṅkamanto 『『vesiyāgocaro』』ti vuccati, so nacirasseva 『『asukavesiyā saddhiṃ gato』』ti vattabbataṃ pāpuṇāti. Esa nayo sabbattha. Sace pana vesiyādayo salākabhattādīni denti, bhikkhūhi saddhiṃ gantvā saddhiṃyeva bhuñjitvā vā gahetvā vā āgantuṃ vaṭṭati. Gilānā bhikkhuniyo ovadituṃ vā dhammaṃ vā desetuṃ uddesaparipucchādīni vā dātuṃ gacchantehi bhikkhūhi saddhiṃ gantuṃ vaṭṭati. Yo pana tathā āgantvā mittasanthavavasena gacchati, ayaṃ anārādhako hoti.

Uccāvacāni karaṇīyānīti mahantakhuddakāni kammāni. Tattha ghaṇṭiṃ paharitvā samaggena saṅghena sannipatitvā kattabbāni cetiyamahāpāsādapaṭisaṅkharaṇādīni kammāni uccāni nāma. Cīvaradhovanarajanādīni khandhakapariyāpannāni ca aggisālavattādīni ābhisamācārikāni avacāni nāma. Tattha na dakkho hotīti tesu kammesu cheko susikkhito na hoti. Na analasoti uṭṭhānavīriyasampanno na hoti; 『『bhikkhusaṅghassa kammaṃ atthī』』ti sutvā pageva bhattakiccaṃ katvā gabbhantaraṃ pavisitvā yāvadatthaṃ supitvā sāyaṃ nikkhamati. Tatrupāyāyāti tesu kammesu upāyabhūtāya. Vīmaṃsāyāti ṭhānuppattikavīmaṃsāya. 『『Idamevaṃ kattabbaṃ, idamevaṃ na kattabba』』nti tasmiṃyeva khaṇe uppannapaññāya samannāgato na hoti. Na alaṃ kātuṃ na alaṃ saṃvidhātunti sahatthāpi kātuṃ samattho na hoti; 『『gaṇhatha bhante, gaṇha dahara, gaṇha sāmaṇera, sace tumhe vā na karissatha, amhe vā na karissāma, ko dāni imaṃ karissatī』』ti evaṃ ussāhaṃ janetvā saṃvidhātuṃ aññamaññaṃ kāretumpi samattho na hoti. Bhikkhūhi 『『kammaṃ karissāmā』』ti vutte kiñci rogaṃ apadisati, bhikkhūnaṃ kammaṃ karontānaṃ samīpeneva vicarati, sīsameva dasseti, ayampi anārādhako hoti.

如此，諸比丘，其他宗教的前身是有能力的，如此不具能力者，這是爲了說明他的禁閉情況。關於「諸比丘」的詳細說明。在這裡，若在適當的時候進入村莊，即在比丘出外乞食的時間進入村莊。若在適當的白天離開，即與家中的男女、妻子、兒女等談論家事，隨後在那兒用餐；在比丘們的乞食碗中放置食物，進行請求、詢問等，或在獨處時前來；他不進行上座的活動，也不進行教師的活動，而是進入其他地方居住並沉睡。如此，諸比丘，其他宗教的前身也是不具能力者；如此行事者並不是禁閉的完成者。 關於「從妓女的居所出入」的說法，妓女是指以提供物質享受等來維持生計的女性。寡婦是指失去丈夫或離婚的女性；她們渴望與他人建立友誼。粗俗的少女是指已成年或超過青春期的少女；她們以男性為目標，渴望與他人建立友誼。無性者是指被慾望所困擾、未能剋制的男性；他們因慾望的衝動而渴望與他人建立友誼。比丘女是指同樣出家的女性；她們與之建立信任關係，因而戒律會被破壞。 在這裡，妓女們在家中作為家庭成員，或通過乞食等方式，因與她們建立的深厚的情感聯繫而前往她們的地方，稱為「從妓女的居所出入」，他很快就會被稱為「與某個妓女在一起」。這種情況在所有地方都是如此。若妓女們提供食物，便可以與比丘們一起前往，或一起用餐。生病的比丘女可以與前來的比丘們一起去勸導或講法，或進行請求、詢問等。若她以友誼的名義前來，這便是不具能力者。 關於「應當進行的高低工作」，是指大大小小的工作。在這裡，擊鼓后，必須與僧團一起聚集的工作，如建立聖地、大殿等，稱為高工作。洗衣、清洗、收集等工作，屬於戒律範圍內的，稱為低工作。在這裡，不善於做的人，意味著在這些工作中未受良好訓練。並且不懶惰，意味著具備積極的努力；若聽到「僧團的工作是重要的」，便在完成飯食後進入內室，直到適當的地方安然入睡。關於「因此」，是指在這些工作中起到幫助的作用。關於「思考」，是指思考地點的適宜性。「這應當如此做，那不應當如此做」，在那一刻具備的智慧並不具備。並且不應當進行，不應當設定，意味著即使有能力去做，也不具備進行的能力；「請拿著，尊者，請拿著，年輕人，請拿著，若你們不做，我們也不做，那誰來做呢？」以這樣的熱情來進行安排，彼此間也不具備進行的能力。若比丘們說「我們將進行工作」，便會出現任何疾病，他會在比丘們進行工作時靠近，顯示出自己的樣子，這也是不具能力者。

Na tibbacchando hotīti balavacchando na hoti. Uddeseti pāḷipariyāpuṇane. Paripucchāyāti atthasavane. Adhisīleti pātimokkhasīle. Adhicitteti lokiyasamādhibhāvanāya. Adhipaññāyāti lokuttaramaggabhāvanāya.

Saṅkantohotīti idhāgato hoti. Tassa satthunoti tassa titthāyatanasāmikassa. Tassa diṭṭhiyāti tassa santakāya laddhiyā. Idāni sāyeva laddhi yasmā tassa titthakarassa khamati ceva ruccati ca 『『idameva sacca』』nti ca daḷhaggāhena gahitā; tasmā tassa khanti ruci ādāyoti vuccati. Tena vuttaṃ – 『『tassa khantiyā tassa ruciyā tassa ādāyassā』』ti. Avaṇṇe bhaññamāneti garahāya bhaññamānāya. Anabhiraddhoti aparipuṇṇasaṅkappo; no paggahitacitto. Udaggoti abbhunnatakāyacitto. Idaṃ bhikkhave saṅghātanikaṃ aññatitthiyapubbassa anārādhanīyasminti bhikkhave yamidaṃ tassa satthuno tasseva ca laddhiyā avaṇṇe bhaññamāne 『『kiṃ ime paraṃ garahantī』』ti kāyavacīvikāranibbattakaṃ anattamanattaṃ, buddhādīnañca avaṇṇe bhaññamāne attamanattaṃ, yañca tasseva satthuno tasseva ca laddhiyā vaṇṇe bhaññamāne attamanattaṃ, buddhādīnañca vaṇṇabhaṇane anattamanattaṃ, idaṃ aññatitthiyapubbassa anārādhanīyasmiṃ saṅghātanikaṃ, anārādhake parivāsavattaṃ apūrake kamme idaṃ liṅgaṃ, idaṃ lakkhaṇaṃ, idamacalappamāṇanti vuttaṃ hoti. Evaṃ anārādhako kho bhikkhave aññatitthiyapubbo āgato na upasampādetabboti ito ekenapi aṅgena samannāgato na upasampādetabbo. Sukkapakkhe sabbaṃ vuttavipallāsena veditabbaṃ.

Evaṃ ārādhako kho bhikkhaveti evaṃ nātikālena gāmappavesanā nātidivā paṭikkamanaṃ, na vesiyādigocaratā, sabrahmacārīnaṃ kiccesu dakkhatādi, uddesādīsu tibbacchandatā, titthiyānaṃ avaṇṇabhaṇane attamanatā, buddhādīnaṃ avaṇṇabhaṇane anattamanatā, titthiyānaṃ vaṇṇabhaṇane anattamanatā, buddhādīnaṃ vaṇṇabhaṇane attamanatāti imesaṃ aṭṭhannaṃ titthiyavattānaṃ paripūraṇena ārādhako paritosako bhikkhūnaṃ aññatitthiyapubbo āgato upasampādetabbo.

Sace pana upasampadamāḷakepi ekaṃ vattaṃ bhindati, puna cattāro māse parivasitabbaṃ. Yathā pana bhinnasikkhāya sikkhamānāya puna sikkhāpadāni ca sikkhāsammuti ca diyyati, evaṃ nayimassa kiñci puna dātabbamatthi. Pubbe dinnaparivāsoyeva hi tassa parivāso. Tasmā puna cattāro māse parivasitabbaṃ. Sace parivasanto antarā aṭṭha samāpattiyo nibbatteti, lokiyadhammo nāma kuppanasabhāvo, na upasampādetabbo. Cattāro māse pūritavattova upasampādetabbo. Sace pana parivasanto cattāri mahābhūtāni pariggaṇhati, upādārūpāni paricchindati, nāmarūpaṃ vavatthapeti, tilakkhaṇaṃ āropetvā vipassanaṃ ārabhati, lokiyadhammo nāma kuppanasabhāvo, neva upasampādetabbo. Sace pana vipassanaṃ vaḍḍhetvā sotāpattimaggaṃ paṭilabhati, paripuṇṇaṃyeva hoti vattaṃ. Samūhatāni sabbadiṭṭhigatāni abbuḷhaṃ vicikicchāsallaṃ taṃdivasameva upasampādetabbo. Sacepi titthiyaliṅge ṭhito sotāpanno hoti, parivāsakiccaṃ natthi, tadaheva pabbājetvā upasampādetabbo.

Na tibbacchando hotīti，強烈的慾望並不存在。Uddeseti pāḷipariyāpuṇane，指示是對巴利文的全面理解。Paripucchāyāti atthasavane，詢問是爲了理解其意義。Adhisīleti pātimokkhasīle，專注于戒律的遵守。Adhicitteti lokiyasamādhibhāvanāya，專注於世俗的禪定修習。Adhipaññāyāti lokuttaramaggabhāvanāya，專注于超世的道的修習。 Saṅkantohotīti，指的是來到這裡。 Tassa satthunoti，指的是他的導師的存在。 Tassa diṭṭhiyāti，指的是他的見解。Idāni sāyeva laddhi，因他對導師的信任而形成的信念，因而他能容忍、喜歡並堅定地把「這就是事實」視為真理；因此，稱為「他的容忍、喜好和信任」。Tena vuttaṃ – 「tassa khantiyā tassa ruciyā tassa ādāyassā」，因此被稱為「他因容忍、喜好和信任而被稱為」。Avaṇṇe bhaññamāneti，指的是對不好的說法的批評。Anabhiraddhoti，意味著未完全的意圖；沒有專注的心。Udaggoti，指的是心靈的昇華。Idaṃ bhikkhave saṅghātanikaṃ aññatitthiyapubbassa anārādhanīyasminti，諸比丘，這就是關於其他宗教徒的禁閉，因他的導師的存在而形成的信念，對不好的說法的批評，「這些人為什麼要批評他？」這與身體和言辭的行為有關。佛陀等的批評則是無我之我，這就是關於其他宗教徒的禁閉的情況，關於不被尊重的禁閉的情況，未完全的工作，這就是標誌，這就是特徵，這就是不動的標準。因此，如此，諸比丘，其他宗教的前身不應被允許受戒，若他只符合其中任何一項，也不應被允許受戒。關於乾燥的季節，所有內容應當被理解為相反的情況。 如此，諸比丘，具備能力者，意味著不應在適當的時間進入村莊，不應在適當的白天離開，不應進入妓女等的居所，在共同修行者的工作中要有能力，關於指示等應當有強烈的慾望，關於外道的批評應當有自我意識，關於佛陀等的批評應當是無我的，關於外道的讚美應當是無我的，關於佛陀等的讚美應當是自我的。這八種外道的行為通過滿足而使得具備能力的比丘應當被允許受戒。 若在受戒的儀式中有任何一項破壞，則需再禁閉四個月。正如在破戒后，重新學習戒律和戒律的約定被給予，故此，對於他沒有任何再給予的事情。先前給予的禁閉確實是他的禁閉。因此，再次需禁閉四個月。若在禁閉期間內產生八種定境，世俗法則的性質是動搖的，因此不應被允許受戒。四個月內的完全行為應當被允許受戒。若在禁閉期間內掌握四大元素，切割依附的物質，確定名色，施加特徵並開始內觀，世俗法則的性質是動搖的，因此不應被允許受戒。若在內觀中提升至入流果，便是完全的行為。所有的見解被拋棄，疑惑的箭在那一天被允許受戒。即使在外道的標誌下成為入流者，若沒有禁閉的工作，則當日便應被允許受戒。

Upajjhāyamūlakaṃ cīvaraṃ pariyesitabbanti upajjhāyaṃ issaraṃ katvā tassa cīvaraṃ pariyesitabbaṃ. Pattampi tatheva. Tasmā yadi upajjhāyassa pattacīvaraṃ atthi, 『『imassa dehī』』ti vattabbo. Atha natthi, aññe dātukāmā honti, tehipi upajjhāyasseva dātabbaṃ 『『idaṃ tumhākaṃ katvā imassa dethā』』ti. Kasmā? Titthiyā nāma vilomā honti 『『saṅghena me pattacīvaraṃ dinnaṃ, kiṃ mayhaṃ tumhesu āyatta』』nti vatvā ovādānusāsaniṃ na kareyyuṃ, upajjhāyena pana āyattajīvikattā tassa vacanakaro bhavissati. Tenassa 『『upajjhāyamūlakaṃ cīvaraṃ pariyesitabba』』nti vuttaṃ. Bhaṇḍukammāyāti kesoropanatthaṃ. Bhaṇḍukammakathā parato āgamissati.

Aggikāti aggiparicaraṇakā. Jaṭilakāti tāpasā. Ete bhikkhave kiriyavādinoti ete kiriyaṃ na paṭibāhanti, 『『atthi kammaṃ, atthi kammavipāko』』ti evaṃdiṭṭhikā. Sabbabuddhā hi nekkhammapāramiṃ pūrayamānā etadeva pabbajjaṃ pabbajitvā pūresuṃ, mayāpi tatheva pūritā, na etesaṃ sāsane pabbajjā vilomā, tasmā upasampādetabbā, na tesaṃ parivāso dātabboti. Imāhaṃ bhikkhave ñātīnaṃ āveṇikaṃ parihāraṃ dammīti imaṃ ahaṃ tesaṃ pāṭekkaṃ odissakaṃ parihāraṃ dadāmi. Kasmā evamāha? Te hi titthāyatane pabbajitāpi sāsanassa avaṇṇakāmā na honti, amhākaṃ ñātiseṭṭhassa sāsananti vaṇṇavādinova honti, tasmā evamāhāti.

Aññatitthiyapubbavatthukathā niṭṭhitā.

Pañcābādhavatthukathā

Upajjhāyamūlakaṃ cīvaraṃ pariyesitabbanti，必須尋找以導師為根本的袈裟。Pattampi tatheva，缽也是如此。因此，若導師的乞食碗存在，則應說：「請給這個。」若不存在，其他想要給予的人也必須給與導師的：「這是你們的，給這個。」為何如此？外道的確是相反的，他們會說：「我從僧團那裡得到了乞食碗，與你們有什麼關係？」因此，他們不會聽從教導，而導師因依賴於生活而會聽從他的話。因此說：「必須尋找以導師為根本的袈裟。」Bhaṇḍukammāyāti，指的是為剃髮而進行的工作。關於剃髮的事情將在後面提到。 Aggikāti，指的是火的供養。Jaṭilakāti，指的是苦行者。這些比丘，確實是行動的語言者，他們並不否定行為，「有行為，必有果報」，就是這樣的見解。所有的佛陀在修習出離的圓滿時，正是因這個而出家，正如我也因此而圓滿，所以在他們的教義中出家並不相反，因此應當被允許受戒，而不應給予他們禁閉。因此，我對比丘們說：「我將給予親屬們的特別供養。」為何這樣說？因為他們即使在導師的教導下出家，也不想對教義有不好的看法，他們只是希望在我們親屬中有個好的聲譽，因此才這樣說。 關於其他宗教徒的前身的討論已結束。 關於五種障礙的討論。

88.Magadhesupañca ābādhā ussannā hontīti magadhanāmake janapade manussānañca amanussānañca pañca rogā ussannā vuḍḍhippattā phātippattā honti. Jīvakakomārabhaccakathā cīvarakkhandhake āvibhavissati. Na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabboti ye te kuṭṭhādayo pañca ābādhā ussannā, tehi phuṭṭho abhibhūto na pabbājetabbo.

Tattha kuṭṭhanti rattakuṭṭhaṃ vā hotu kāḷakuṭṭhaṃ vā, yaṃkiñci kiṭibhadaddukacchuādippabhedampi sabbaṃ kuṭṭhamevāti vuttaṃ. Tañce nakhapiṭṭhippamāṇampi vaḍḍhanakapakkhe ṭhitaṃ hoti, na pabbājetabbo. Sace pana nivāsanapārupanehi pakatipaṭicchanne ṭhāne nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitaṃ hoti, vaṭṭati. Mukhe pana hatthapādapiṭṭhesu vā sacepi avaḍḍhanakapakkhe ṭhitaṃ nakhapiṭṭhito ca khuddakatarampi, na vaṭṭatiyevāti kurundiyaṃ vuttaṃ. Tikicchāpetvā pabbājentenāpi pakativaṇṇe jāteyeva pabbājetabbo. Godhāpiṭṭhisadisacuṇṇaokiraṇakasarīrampi pabbājetuṃ na vaṭṭati.

Gaṇḍoti medagaṇḍo vā hotu añño vā yo koci kolaṭṭhimattakopi ce vaḍḍhanakapakkhe ṭhito gaṇḍo hoti, na pabbājetabbo. Paṭicchannaṭṭhāne pana kolaṭṭhimatte avaḍḍhanakapakkhe ṭhito vaṭṭati. Mukhādike appaṭicchannaṭṭhāne avaḍḍhanakapakkhe ṭhitopi na vaṭṭati. Tikicchāpetvā pabbājentenāpi sarīraṃ sañchaviṃ kāretvāva pabbājetabbo. Uṇṇigaṇḍā nāma honti gothanā viya aṅgulikā viya ca tattha tattha lambanti, etepi gaṇḍāyeva. Tesu sati pabbājetuṃ na vaṭṭati. Daharakāle khīrapiḷakā yobbannakāle ca mukhe kharapiḷakā nāma honti, mahallakakāle nassanti, na tā gaṇḍasaṅkhyaṃ gacchanti, tāsu sati pabbājetuṃ vaṭṭati. Aññe pana sarīre kharapiḷakā nāma aparā padumakaṇṇikā nāma honti, aññā sāsapabījakā nāma sāsapamattā eva sakalasarīraṃ pharanti, tā sabbā kuṭṭhajātikā eva. Tāsu sati na pabbājetabbo.

Kilāsoti na bhijjanakaṃ na paggharaṇakaṃ padumapuṇḍarīkapattavaṇṇaṃ kuṭṭhaṃ, yena gunnaṃ viya sabalaṃ sarīraṃ hoti, tasmiṃ kuṭṭhe vuttanayeneva vinicchayo veditabbo. Sosoti sosabyādhi; tasmiṃ sati na pabbājetabbo. Apamāroti pittummāro vā yakkhummāro vā; tattha pubbaverikena amanussena gahito duttikiccho hoti. Appamattakepi pana apamāre sati na pabbājetabbo.

Pañcābādhavatthukathā niṭṭhitā.

Rājabhaṭavatthukathā

在摩揭陀，有五種疾病是普遍存在的，摩揭陀的人民與非人類之間，五種疾病普遍盛行，達到繁榮與發展。關於吉瓦卡·孔瑪拉巴卡的討論，將在袈裟的部分闡述。諸比丘，不應因五種疾病而被允許出家，這五種疾病如癩病等，若被感染，則不應被允許出家。 在這裡，癩病可以是紅癩或黑癩，所有任何一種蟲病、面板病等都被稱為癩病。即使是指甲大小的病變，若在發育階段，則不應被允許出家。若在衣物的包裹下，病變處隱藏在正常的地方，指甲大小的病變也可以被允許。若在口部、手足的背面，甚至是指甲上有較小的病變，則不應被允許出家，正如在《古蘭經》中所說。經過治療后，若病變完全消失，則應被允許出家。若身體上有如狗的面板病，亦不可被允許出家。 關於腫塊，可能是腮腺腫塊或其他任何腫塊，若在發育階段，腫塊則不應被允許出家。若在隱藏的地方，腫塊的發育則可以被允許。若在口部等不易隱藏的地方，腫塊的發育則不應被允許。經過治療后，若身體恢復正常，則應被允許出家。腫塊像是牛的腫塊，或像手指一樣，在各處伸展，這些也是腫塊。在這些情況下，不應被允許出家。幼年時期的乳腺腫塊和青春期的腫塊，老年時期則消失，這些腫塊不會被計入腫塊的數量。在這些情況下，不應被允許出家。其他身體上的腫塊被稱為「硬腫塊」，而其他的則被稱為「種子腫塊」，這些腫塊在全身份布，所有的都是癩病的種類。在這些情況下，不應被允許出家。 關於疾病，指的是不應被打破或剝離的病癥，像是白色蓮花的顏色的病癥，因而身體如同強壯的牛一樣，這種病癥應依照前述的標準進行判斷。關於乾枯的病癥，指的是乾枯病；若被感染，則不應被允許出家。關於輕微的病癥，可能是膽病或鬼病；在這裡，若被惡劣的非人類所感染，則難以應對。即使是輕微的病癥，若存在，也不應被允許出家。 關於五種疾病的討論已結束。 關於國王的軍隊的討論。

  1. Rājabhaṭavatthusmiṃ – paccantaṃ uccinathāti paccantaṃ vaḍḍhetha. Core palāpetvā corabhayena vuṭṭhite gāme āvāsāpetvā ārakkhaṃ datvā kasikammādīni pavattāpethāti vuttaṃ hoti. Rājā pana sotāpannattā 『『core ghātetha, hanathā』』ti na āṇāpeti. Upajjhāyassa deva sīsaṃchinditabbantiādi sabbaṃ 『『pabbajjāya upajjhāyo seṭṭho, tato ācariyo, tato gaṇo』』ti cintetvā idaṃ vohāre aḍḍavinicchaye āgatanti āhaṃsu. Na bhikkhave rājabhaṭo pabbājetabboti ettha amacco vā hotu mahāmatto vā sevako vā kiñci ṭhānantaraṃ patto vā appatto vā, yo koci rañño bhattavetanabhaṭo, sabbo rājabhaṭoti saṅkhyaṃ gacchati, so na pabbājetabbo. Tassa pana puttanattabhātukā ye rājato bhattavetanaṃ na gaṇhanti, te pabbājetuṃ vaṭṭati. Yo pana rājato laddhaṃ nibaddhabhogaṃ vā māsasaṃvaccharaparibbayaṃ vā raññoyeva niyyāteti, puttabhātuke vā taṃ ṭhānaṃ sampaṭicchāpetvā rājānaṃ 『『na dānāhaṃ devassa bhaṭo』』ti āpucchati, yena vā yaṃ kammakāraṇā vetanaṃ gahitaṃ, taṃ kammaṃ kataṃ hoti, yo vā pabbajassūti raññā anuññāto hoti, tampi pabbājetuṃ vaṭṭati.

Rājabhaṭavatthukathā niṭṭhitā.

Coravatthukathā

  1. Coravatthūsu – manussā passitvāti yehi gihikāle diṭṭhapubbo ye ca 『『ayaṃ so』』ti aññesaṃ suṇanti, te passitvā ubbijjantipi…pe… dvārampi thakenti. Ye pana na jānanti, tesaṃ gharesu bhikkhaṃ labhati. Na bhikkhaveti bhagavā sayaṃ dhammassāmī, tasmā āyatiṃ akaraṇatthāya bhikkhūnaṃ sikkhāpadaṃ paññapento evamāha. Tattha dhajaṃ bandhitvā viya vicaratīti dhajabandho. Mūladevādayo viya loke pākaṭoti vuttaṃ hoti. Tasmā yo gāmaghātaṃ vā panthaduhanaṃ vā nagare sandhicchedādikammaṃ vā karonto vicarati, paññāyati ca 『『asuko nāma idaṃ idaṃ karotī』』ti, so na pabbājetabbo. Yo pana rājaputto rajjaṃ patthento gāmaghātādīni karoti, so pabbājetabbo. Rājāno hi tasmiṃ pabbajite tussanti, sace pana na tussanti, na pabbājetabbo. Pubbe mahājane pākaṭo coro pacchā corakammaṃ pahāya pañcasīlādīni samādiyati, tañce manussā evaṃ jānanti, pabbājetabbo. Ye pana ambalabujādicorakā sandhicchedādicorā eva vā adissamānā theyyaṃ karonti, pacchāpi iminā nāma idaṃ katanti na paññāyanti, tepi pabbājetuṃ vaṭṭati.

在國王的軍隊中——遠方被捕獲，遠方被加強。盜賊逃跑后，因盜賊的恐懼而在村莊中安置，給予保護並使其進行農業等工作。國王卻因入流者的身份，不會命令「殺掉盜賊，殺掉他們」。關於導師的頭顱應當被砍掉等一切，都是基於「出家人中導師為首，其次是老師，再其次是團體」的思考，因此在此說到「關於出家人的判定已到達一半」。諸比丘，國王的軍隊不應被允許出家，此處無論是大臣、官員、侍者，或是任何其他地方的人，若是國王的食客，皆被視為國王的軍隊，因此不應被允許出家。至於他的兒子、弟弟等那些不從國王那裡接受食物的，則應被允許出家。若是國王所獲得的固定收入，或是按月、按年領取的國王的收入，若是給予的，國王會問：「我並不是國王的軍隊。」若是以某種工作為理由而領取的收入，那就是已經完成的工作，若是被允許出家，則應被允許出家。 關於國王的軍隊的討論已結束。 關於盜賊的討論。 關於盜賊的情況——人們看到時，若是曾在家中見過的人，或是聽說過「這是他」的人，看到后即會驚慌……等……也會關閉門。那些不知道的人，則在家中獲得乞討。諸比丘，佛陀是自我教導的法主，因此爲了不讓他們長久地不行動，便為僧侶設定了戒律。因此說：「如同綁住旗幟般行走。」被稱為「綁旗」。如同根本天神等在世間顯現。因此，若是有人在村莊中進行屠殺、在路上進行搶劫，或是在城中進行攔截等行為，顯而易見「某人正在做這些事情」，則不應被允許出家。若是國王的兒子渴望王位而進行村莊屠殺等行為，則應被允許出家。國王對此出家的人感到高興，若是不高興，則不應被允許出家。曾經在大眾中被稱為盜賊，後來放棄盜賊行為而接受五戒等，若人們知道這一點，則應被允許出家。若是那些像芒果花一樣的盜賊，進行攔截等行為，事後卻不被識別的人，亦應被允許出家。

92.Kāraṃ bhinditvāti aṭṭabandhanādiṃ bhinditvā. Abhayūvarāti ettha bhayena uparamantīti bhayūvarā, ete pana laddhābhayattā na bhayūvarāti abhayūvarā; pakārassa cettha vakāro katoti veditabbo. Na bhikkhave kārabhedako pabbājetabboti kāro vuccati bandhanāgāraṃ. Idha pana andubandhanaṃ vā hotu saṅkhalikabandhanaṃ vā rajjubandhanaṃ vā gāmabandhanaṃ vā nigamabandhanaṃ vā nagarabandhanaṃ vā purisagutti vā janapadabandhanaṃ vā dīpabandhanaṃ vā, yo etesu yaṃkiñci bandhanaṃ bhinditvā vā chinditvā vā muñcitvā vā vivaritvā vā passamānānaṃ vā apassamānānaṃ vā palāyati, so kārabhedakoti saṅkhyaṃ gacchati. Tasmā īdiso kārabhedako coro dīpabandhanaṃ bhinditvā dīpantaraṃ gatopi na pabbājetabbo. Yo pana na coro, kevalaṃ hatthakammaṃ akaronto 『『evaṃ no apalāyanto karissatī』』ti rājayuttādīhi baddho, so kāraṃ bhinditvā palātopi pabbājetabbo. Yo pana gāmanigamapaṭṭanādīni keṇiyā gahetvā taṃ asampādento bandhanāgāraṃ pavesito hoti, so palāyitvā āgato na pabbājetabbo. Yopi kasikammādīhi dhanaṃ sampādetvā jīvanto 『『nidhānaṃ iminā laddha』』nti pesuññaṃ upasaṃharitvā kenaci bandhāpito hoti, taṃ tattheva pabbājetuṃ na vaṭṭati, palāyitvā gataṃ pana gataṭṭhāne pabbājetuṃ vaṭṭati.

93.Nabhikkhave likhitakoti ettha likhitako nāma na kevalaṃ 『『yattha passati tattha hantabbo』』ti, atha kho yo koci corikaṃ vā aññaṃ vā garuṃ rājāparādhaṃ katvā palāto, rājā ca naṃ paṇṇe vā potthake vā 『『itthannāmo yattha dissati, tattha gahetvā māretabbo』』ti vā 『『hatthapādānissa chinditabbānī』』ti vā 『『ettakaṃ nāma daṇḍaṃ āharāpetabbo』』ti vā likhāpeti, ayaṃ likhitako nāma, so na pabbājetabbo.

94.Kasāhato katadaṇḍakammoti ettha yo vacanapesanādīni akaronto haññati, na so katadaṇḍakammo. Yo pana keṇiyā vā aññathā vā kiñci gahetvā khāditvā puna dātuṃ asakkonto 『『ayameva te daṇḍo hotū』』ti kasāhi haññati, ayaṃ kasāhato katadaṇḍakammo. So ca kasāhi vā hato hotu addhadaṇḍakādīnaṃ vā aññatarena, yāva allavaṇo hoti, tāva na pabbājetabbo. Vaṇe pana pākatike katvā pabbājetabbo. Sace pana jāṇūhi vā kapparehi vā nāḷikerapāsāṇādīhi vā ghātetvā mutto hoti, sarīre cassa gaṇṭhiyo paññāyanti, na pabbājetabbo. Phāsukaṃ katvā eva gaṇṭhīsu sannisinnāsu pabbājetabbo.

95.Lakkhaṇāhato katadaṇḍakammoti ettha katadaṇḍakammabhāvo purimanayeneva veditabbo. Yassa pana nalāṭe vā ūruādīsu vā tattena lohena lakkhaṇaṃ āhataṃ hoti, so sace bhujisso yāva allavaṇo hoti, tāva na pabbājetabbo. Sacepissa vaṇā ruḷhā honti, chaviyā samaparicchedā, lakkhaṇaṃ na paññāyati, timaṇḍalavatthassa uttarāsaṅge kate paṭicchannokāse ce hoti, pabbājetuṃ vaṭṭati, appaṭicchannokāse ce na vaṭṭati.

Coravatthukathā niṭṭhitā.

Iṇāyikavatthukathā

「破壞者」指的是破壞綁縛等。無畏者在此是指因恐懼而退縮的人；而這些人因獲得了安全感而不再是無畏者；此處的「無畏」應被理解為安全的狀態。諸比丘，破壞者不應被允許出家，破壞者被稱為被囚禁的人。在這裡，無論是盲目被囚禁，還是被鎖鏈、繩索、村莊、城鎮、城市的監禁，或是國家的監禁，若是破壞了這些監禁，逃脫、解脫、被釋放或被釋放的人，無論是看到的人還是未看到的人，皆被稱為破壞者。因此，這種破壞者即便是破壞了國家的監禁而逃往他處，也不應被允許出家。若不是盜賊，僅僅是不做手工而被國王等人拘禁的人，若是破壞了監禁而逃跑，則應被允許出家。若是被村莊、城鎮、城市等拘禁而未能達到目的的人，逃跑后回來的，則不應被允許出家。若是通過農業等手段獲得財富的人，若是因某種原因被拘禁，則不應在那時被允許出家，而是逃跑后在逃跑的地方被允許出家。 「不應被寫下」的意思是，這裡的寫下者不僅僅是指「看到的地方就應殺掉」，而是指任何人若因犯罪或其他重大罪行而逃跑，國王在紙上或書本上寫下「在某地被看到的，便應抓住並殺掉」或「應砍掉他的手腳」或「應帶來這樣的懲罰」等等，這種寫下者不應被允許出家。 「因傷害而受到的懲罰」指的是在言語、行為等方面不作為而受到懲罰的人，不是受到懲罰的行為。若是因抓住或其他原因而被抓住，無法再給予他東西，而說「這就是你的懲罰」，則是因傷害而受到的懲罰。若是因某種原因受到懲罰，若是中等懲罰等，直到他被釋放之前，皆不應被允許出家。若是在公開場合被允許出家。若是因膝蓋、手腕、石頭等被打而逃脫，身體上顯現出腫塊，則不應被允許出家。若是經過處理后，腫塊在身體上顯現，則應被允許出家。 「因特徵而受到的懲罰」指的是應根據前述的標準來理解受罰的情況。若是在額頭或大腿等部位因某種金屬而受到特徵性的傷害，若是他的手臂在釋放之前則不應被允許出家。若是他的身體有明顯的傷害，若是身體的表面被遮蓋，且在上方有遮擋的地方，則應被允許出家；若是沒有遮擋的地方，則不應被允許出家。 關於盜賊的討論已結束。 關於乞丐的討論。

96.Na bhikkhave iṇāyikoti ettha iṇāyiko nāma yassa pitipitāmahehi vā iṇaṃ gahitaṃ hoti, sayaṃ vā iṇaṃ gahitaṃ hoti, yaṃ vā āthapetvā mātāpitūhi kiñci gahitaṃ hoti, so taṃ iṇaṃ paresaṃ dhāretīti iṇāyiko. Yaṃ pana aññe ñātakā āthapetvā kiñci gaṇhanti, so na iṇāyiko. Na hi te taṃ āthapetuṃ issarā, tasmā taṃ pabbājetuṃ vaṭṭati, itaraṃ na vaṭṭati. Sace panassa ñātisālohitā 『『mayaṃ dassāma, pabbājetha na』』nti iṇaṃ attano bhāraṃ karonti, añño vā koci tassa ācārasampattiṃ disvā 『『pabbājetha naṃ, ahaṃ iṇaṃ dassāmī』』ti vadati, pabbājetuṃ vaṭṭati. Tesu asati bhikkhunā tathārūpassa upaṭṭhākassāpi ārocetabbaṃ 『『sahetuko satto iṇapalibodhena na pabbajatī』』ti. Sace so paṭipajjati, pabbājetabbo. Sacepi attano kappiyabhaṇḍaṃ atthi, 『『etaṃ dassāmī』』ti pabbājetabbo. Sace pana neva ñātakādayo paṭipajjanti, na attano dhanaṃ atthi, 『『pabbājetvā bhikkhāya caritvā mocessāmī』』ti pabbājetuṃ na vaṭṭati. Sace pabbājeti dukkaṭaṃ. Palātopi ānetvā dātabbo. No ce deti, sabbaṃ iṇaṃ gīvā hoti. Ajānitvā pabbājayato anāpatti. Passantena pana ānetvā iṇasāmikānaṃ dassetabbo. Apassantassa gīvā na hoti.

Sace iṇāyiko aññaṃ desaṃ gantvā pucchiyamānopi 『『nāhaṃ kassaci kiñci dhāremī』』ti vatvā pabbajati, iṇasāmiko ca taṃ pariyesanto tattha gacchati, daharo taṃ disvā palāyati, so ca theraṃ upasaṅkamitvā 『『ayaṃ bhante kena pabbājito, mama ettakaṃ nāma dhanaṃ gahetvā palāto』』ti vadati, therena vattabbaṃ 『『mayā upāsaka 『aṇaṇo aha』nti vadanto pabbājito, kiṃ dāni karomi, passa me pattacīvaramatta』』nti ayaṃ tattha sāmīci. Palāte pana gīvā na hoti.

Sace pana naṃ therassa sammukhāva disvā 『『ayaṃ mama iṇāyiko』』ti vadati, 『『tava iṇāyikaṃ tvameva jānāhī』』ti vattabbo. Evampi gīvā na hoti. Sacepi so 『『pabbajito ayaṃ idāni kuhiṃ gamissatī』』ti vadati, therena 『『tvaṃyeva jānāhī』』ti vattabbo. Evampissa palāte gīvā na hoti. Sace pana thero 『『kuhiṃ dāni ayaṃ gamissati, idheva acchatū』』ti vadati, so ce palāyati, gīvā hoti. Sace so sahetukasatto hoti vattasampanno, therena 『『īdiso aya』』nti vattabbaṃ. Iṇasāmiko ce 『『sādhū』』ti vissajjeti, iccetaṃ kusalaṃ. Sace pana 『『upaḍḍhupaḍḍhaṃ dethā』』ti vadati, dātabbaṃ. Aparena samayena atiārādhako hoti, 『『sabbaṃ dethā』』ti vuttepi dātabbameva. Sace pana uddesaparipucchādīsu kusalo hoti bahūpakāro bhikkhūnaṃ, bhikkhācāravattena pariyesitvāpi iṇaṃ dātabbamevāti.

Iṇāyikavatthukathā niṭṭhitā.

Dāsavatthukathā

諸比丘，「乞討者」是指那些因父母等而獲得乞討的，或是自己獲得乞討的人，或是經過父母的幫助而獲得的乞討，這樣的人被稱為乞討者。他所獲得的乞討應由他人承擔。因此，若是其他親屬幫助他獲得乞討，則不算是乞討者。因為他們沒有權力去幫助他，所以應當允許他出家，其他的則不應允許。若是他的親屬說：「我們會給予他，請允許他出家」，或者其他人看到他有出家資格而說：「請允許他出家，我會給予他乞討」，則應當允許他出家。在這些情況下，若有比丘，應當告知這樣的助手：「因乞討而獲得的生存者不能出家。」若他開始出家，則應允許他出家。若他有自己的合適的財物，若說「我會給予他」，則應允許他出家。若是親屬等人不開始行動，且自己沒有財物，若說「出家后我會通過乞討來解脫」，則不應允許他出家。若他出家則為不善。若他逃跑后被帶回來，則應給予他。若不給予，則所有的乞討都將成為他的負擔。若是無知而被允許出家，則不算有過失。若是他看到而被帶回來，應當向乞討者展示。若他未看到，則不算有負擔。 若乞討者前往其他地方被詢問時，若說「我不為任何人承擔乞討」，而乞討者也前往那裡尋找他，年輕人看到后逃跑，他則應前往長老處說：「尊者，他是我的乞討者，我帶著這樣的財物逃跑。」長老應當這樣說：「我告訴你，『我沒有任何東西』。」這樣在那裡的情況是合適的。若他看到長老而說：「這是我的乞討者」，則應當說：「你知道你的乞討者。」這樣也不算有負擔。若他問：「這個出家人現在要去哪裡？」長老應當說：「你自己知道。」這樣在他逃跑時也不算有負擔。若長老說：「他現在要去哪裡，留在這裡就好。」若他逃跑，則會有負擔。若他是有生存能力的，長老應當說：「這樣的情況。」若乞討者說：「很好」，則這是善行。若他說：「請給我一半」，則應給予。若是稍後他過於貪婪，若說「請全部給我」，則應給予。若他在提問和詢問方面有善行，若對比丘有很大幫助，則應給予乞討。 關於乞討者的討論已結束。 關於奴隸的討論。

97.Na bhikkhave dāsoti ettha cattāro dāsā – antojāto, dhanakkīto, karamarānīto, sāmaṃ dāsabyaṃ upagatoti. Tattha antojāto nāma jātidāso gharadāsiyā putto. Dhanakkīto nāma mātāpitūnaṃ santikā putto vā sāmikānaṃ santikā dāso vā dhanaṃ datvā dāsacārittaṃ āropetvā kīto. Ete dvepi na pabbājetabbā. Pabbājentena tattha tattha cārittavasena adāsaṃ katvā pabbājetabbā.

Karamarānīto nāma tiroraṭṭhaṃ vilopaṃ vā katvā upalāpetvā vā tiroraṭṭhato bhujissamānusakāni āharanti, antoraṭṭheyeva vā katāparādhaṃ kiñci gāmaṃ rājā 『『vilumpathā』』ti āṇāpeti, tato mānusakānipi āharanti. Tattha sabbe purisā dāsā, itthiyo dāsiyo. Evarūpo karamarānīto dāso yehi ānīto, tesaṃ santike vasanto vā bandhanāgāre baddho vā purisehi rakkhiyamāno vā na pabbājetabbo. Palāyitvā pana gato, gataṭṭhāne pabbājetabbo. Raññā tuṭṭhena 『『karamarānītake muñcathā』』ti vatvā vā sabbasādhāraṇena vā nayena bandhanā mokkhe kate pabbājetabbova.

Sāmaṃ dāsabyaṃ upagato nāma jīvitahetu vā ārakkhahetu vā 『『ahaṃ te dāso』』ti sayameva dāsabhāvaṃ upagato. Rājūnaṃ hatthiassagomahiṃsagopakādayo viya, tādiso dāso na pabbājetabbo. Rañño vaṇṇadāsīnaṃ puttā honti amaccaputtasadisā, tepi na pabbājetabbā. Bhujissitthiyo asaṃyatā vaṇṇadāsīhi saddhiṃ vicaranti, tāsaṃ putte pabbājetuṃ vaṭṭati. Sace sayameva paṇṇaṃ āropenti, na vaṭṭati. Bhaṭiputtakagaṇādīnaṃ dāsāpi tehi adinnā na pabbājetabbā. Vihāresu rājūhi ārāmikadāsā nāma dinnā honti, tepi pabbājetuṃ na vaṭṭati. Bhujisse pana katvā pabbājetuṃ vaṭṭati. Mahāpaccariyaṃ 『『antojātadhanakkītake ānetvā bhikkhusaṅghassa ārāmike demāti denti, takkaṃ sīse āsittakasadisāva honti, te pabbājetuṃ vaṭṭatī』』ti vuttaṃ. Kurundiyaṃ pana 『『ārāmikaṃ demāti kappiyavohārena denti, yena kenaci vohārena dinno hotu, neva pabbājetabbo』』ti vuttaṃ. Duggatamanussā saṅghaṃ nissāya jīvissāmāti vihāre kappiyakārakā honti, etepi pabbājetuṃ vaṭṭati. Yassa mātāpitaro dāsā, mātā eva vā dāsī, pitā adāso, taṃ pabbājetuṃ na vaṭṭati. Yassa pana mātā adāsī, pitā dāso, taṃ pabbājetuṃ vaṭṭati. Bhikkhussa ñātakā vā upaṭṭhākā vā dāsaṃ denti 『『imaṃ pabbājetha, tumhākaṃ veyyāvaccaṃ karissatī』』ti attanovāssa dāso atthi, bhujisso katova pabbājetabbo. Sāmikā dāsaṃ denti 『『imaṃ pabbājetha, sace abhiramissati, adāso vibbhamissati ce, amhākaṃ dāsova bhavissatīti ayaṃ tāvakāliko nāma, taṃ pabbājetuṃ na vaṭṭatī』』ti kurundiyaṃ vuttaṃ. Nissāmikadāso hoti, sopi bhujisso katova pabbājetabbo. Ajānanto pabbājetvā vā upasampādetvā vā pacchā jānāti, bhujissaṃ kātumeva vaṭṭati.

諸比丘，「奴隸」在此有四種——內種奴、富奴、勞工奴、以及同樣的奴隸。內種奴是指出生為奴的家庭奴隸的兒子。富奴是指在父母或主人面前，給予財物后被認為是奴隸的人。以上這兩種都不應被允許出家。被允許出家的人應當是在某個地方因奴隸身份而未被給予的。 勞工奴是指在逃亡或被捕后被帶回的人，或是在某個地方因犯下罪行而被國王命令「抓捕」的人，這些人也會被帶回。所有這些人都是男性奴隸，女性則是女奴。這樣的勞工奴，若是被帶來，若在他們面前生活，或者被囚禁在監獄中，或被人保護，也不應被允許出家。若是逃跑后被帶回來，則應被允許出家。國王滿意地說「釋放勞工奴」，或者以其他方式釋放他們，皆應被允許出家。 同樣的奴隸是指因生存或保護而「我就是你的奴隸」而自願成為奴隸的人。像國王的象、馬、牛等奴隸，像這樣的奴隸不應被允許出家。國王的女奴的兒子們與大臣的兒子相似，他們也不應被允許出家。若是男性奴隸與女奴一起生活，他們的兒子應被允許出家。若他們自己不願意，則不應被允許出家。國王的兒子們是大臣的兒子，若他們被給予的奴隸不應被允許出家。若是住在修道院中，國王的奴隸則被給予，亦不應被允許出家。若是被允許出家則應被允許出家。若是被給予的奴隸，若是被國王給予的奴隸，則應被允許出家。若是在修道院中被給予的奴隸，若是被允許出家則應被允許出家。 若是一個人的父母是奴隸，母親是奴隸，父親是自由人，則不應被允許出家。若是母親是自由人，父親是奴隸，則應被允許出家。若比丘的親屬或助手給予奴隸「請允許他出家，他會為你們服務」，若他是自由人的奴隸，則應被允許出家。主人給予奴隸「請允許他出家，若他願意則是自由人」，這樣的情況在庫倫地被提及。若是依賴於他人生活的奴隸，若是被允許出家則應被允許出家。若他不知道而被允許出家，或者被允許后再知道，則應當為奴隸的身份而被允許出家。

Imassa ca atthassa pakāsanatthaṃ idaṃ vatthuṃ vadanti – ekā kira kuladāsī ekena saddhiṃ anurādhapurā palāyitvā rohaṇe vasamānā puttaṃ paṭilabhi, so pabbajitvā upasampannakāle lajjī kukkuccako ahosi. Athekadivasaṃ mātaraṃ pucchi – 『『kiṃ upāsike tumhākaṃ bhātā vā bhaginī vā natthi, na kañci ñātakaṃ passāmī』』ti. 『『Tāta, ahaṃ anurādhapure kuladāsī, tava pitarā saddhiṃ palāyitvā idha vasāmī』』ti. Sīlavā bhikkhu 『『asuddhā kira me pabbajjā』』ti saṃvegaṃ labhitvā mātaraṃ tassa kulassa nāmagottaṃ pucchitvā anurādhapuraṃ āgamma tassa kulassa gharadvāre aṭṭhāsi. 『『Aticchatha bhante』』ti vuttepi nātikkami, te āgantvā 『『kiṃ bhante』』ti pucchiṃsu. 『『Tumhākaṃ itthannāmā dāsī palātā atthī』』ti? Atthi bhante. Ahaṃ tassā putto, sace maṃ tumhe anujānātha, pabbajjaṃ labhāmi, tumhe mayhaṃ sāmikāti . Te haṭṭhatuṭṭhā hutvā 『『suddhā bhante tumhākaṃ pabbajjā』』ti taṃ bhujissaṃ katvā mahāvihāre vasāpesuṃ catūhi paccayehi paṭijaggantā. Thero taṃ kulaṃ nissāya vasamānoyeva arahattaṃ pāpuṇīti.

Dāsavatthukathā niṭṭhitā.

Kammārabhaṇḍuvatthādikathā

98-9.Kammārabhaṇḍūti tulādhāramuṇḍako suvaṇṇakāraputto, pañcasikho taruṇadārakoti vuttaṃ hoti. Saṅghaṃ apaloketuṃ bhaṇḍukammāyāti saṅghaṃ bhaṇḍukammatthāya āpucchituṃ anujānāmīti attho. Tatrāyaṃ āpucchanavidhi – sīmāpariyāpanne bhikkhū sannipātetvā pabbajjāpekkhaṃ tattha netvā 『『saṅghaṃ bhante imassa dārakassa bhaṇḍukammaṃ āpucchāmī』』ti tikkhattuṃ vā dvikkhattuṃ vā sakiṃ vā vattabbaṃ. Ettha ca 『『imassa dārakassa bhaṇḍukammaṃ āpucchāmī』』tipi 『『imassa samaṇakaraṇaṃ āpucchāmī』』tipi 『『imassa pabbājanaṃ āpucchāmī』』tipi 『『ayaṃ samaṇo hotukāmo』』tipi 『『ayaṃ pabbajitukāmo』』tipi vattuṃ vaṭṭatiyeva.

Sace sabhāgaṭṭhānaṃ hoti, dasa vā vīsaṃ vā tiṃsaṃ vā bhikkhū vasantīti paricchedo paññāyati, tesaṃ ṭhitokāsaṃ vā nisinnokāsaṃ vā gantvāpi purimanayeneva āpucchitabbaṃ. Pabbajjāpekkhaṃ vināva daharabhikkhū vā sāmaṇere vā pesetvāpi 『『eko bhante pabbajjāpekkho atthi tassa bhaṇḍukammaṃ āpucchāmā』』tiādinā nayena āpucchāpetuṃ vaṭṭati.

Sace keci bhikkhū senāsanaṃ vā gumbādīni vā pavisitvā niddāyanti vā samaṇadhammaṃ vā karonti, āpucchakā ca pariyesantāpi adisvā 『『sabbe āpucchitā amhehī』』ti saññino honti, pabbajjā nāma lahukaṃ kammaṃ, tasmā pabbajito supabbajitova pabbājentassāpi anāpatti.

Sace pana mahāvihāro hoti anekabhikkhusahassāvāso, sabbe bhikkhū sannipātetumpi dukkaraṃ, pageva paṭipāṭiyā āpucchituṃ, khaṇḍasīmāyaṃ vā ṭhatvā nadīsamuddādīni vā gantvā pabbājetabbo. Yo pana navamuṇḍo vā hoti vibbhantako vā nigaṇṭhādīsu aññataro vā dvaṅgulakeso vā ūnadvaṅgulakeso vā, tassa kesacchedanakiccaṃ natthi, tasmā bhaṇḍukammaṃ anāpucchitvāpi tādisaṃ pabbājetuṃ vaṭṭati. Dvaṅgulātirittakeso pana yo hoti antamaso ekasikhāmattadharopi, so bhaṇḍukammaṃ āpucchitvāva pabbājetabbo. Upālivatthu mahāvibhaṅge vuttanayameva.

這段文字的內容如下： 爲了闡明這個意義，講述這個故事——有一個家族的女奴與一名男子一起，從阿努拉達布爾（現代阿努拉德普拉）逃跑后，在羅漢（現代羅漢）生活，生下了一個兒子。這個兒子出家后，在獲得出家時感到羞愧和不安。一天，他詢問母親：「尊者，你有兄弟或姐妹嗎？我看不到任何親屬。」她回答：「兒子，我是阿努拉達布爾的家族女奴，與你的父親一起逃跑，現在我住在這裡。」一位有德行的比丘因感到「我的出家是不潔凈的」，於是向她詢問這個家族的名字和姓氏，隨後來到阿努拉達布爾，在這個家族的家門口站著。他說：「請您稍等。」雖然他沒有離開，但他們來問：「尊者，有什麼事？」他說：「你們的女奴逃跑了，對嗎？」他們回答：「是的，尊者。」他說：「我是她的兒子，如果你們允許我，我將獲得出家，你們是我的主人。」他們立刻高興地說：「尊者，你的出家是潔凈的。」於是他們把他帶到大寺院中，給予他四種供養。長老因這個家族而住在此地，最終達到了阿羅漢果。 關於奴隸的討論已結束。 關於工匠和財物的討論 98-9. 工匠是指稱重的金匠，金屬工匠的兒子，年輕男孩等。這裡的意思是允許詢問僧團的財物。這裡的詢問程式是——在邊界範圍內聚集比丘，帶來需要出家的請求，詢問：「尊者，我想詢問這個男孩的財物。」可以詢問一次或兩次，或者直接詢問。在這裡，可以說「我想詢問這個男孩的財物」，也可以說「我想詢問這個出家請求」，或者「我想詢問他的出家資格」，或者「他想成為出家人」，或者「他想出家」。 如果有十、二十或三十位比丘在場，便可以明確詢問，前往他們所在的地方或坐著的地方詢問。即使沒有出家請求，也可以派遣年輕比丘或出家人前去詢問：「尊者，我想詢問這個男孩的財物。」 如果有些比丘進入臥室或房間睡覺，或者進行修行，詢問者在尋找時未見到他們，便會認為「我們都被詢問過了」。出家是輕鬆的事情，因此出家人即便是被允許出家也不會有過失。 如果是大寺院，居住著成千上萬的比丘，聚集所有比丘也很困難，尤其是在特定的地方進行詢問，或者前往河流、海洋等地方出家。如果是新剃髮的，或是混亂不堪的，或者在其他教派中，若是有兩根指頭長的，或是少於兩根指頭的，這樣的人沒有剃髮的必要，因此可以在未詢問的情況下出家。若是剃髮超過兩根的，最少應剃一根，便應在詢問后出家。關於烏帕利的討論在《大分解》中已有說明。

100.Ahivātakarogenāti māribyādhinā; yatra hi so rogo uppajjati, taṃ kulaṃ dvipadacatuppadaṃ sabbaṃ nassati, yo bhittiṃ vā chadanaṃ vā bhinditvā palāyati, tirogāmādigato vā hoti, so muccati. Tathā cettha pitāputtā mucciṃsu. Tena vuttaṃ – 『『pitāputtakā sesā hontī』』ti.

Kākuḍḍepakanti yo vāmahatthena leḍḍuṃ gahetvā nisinno sakkoti āgatāgate kāke uḍḍāpetvā purato nikkhittaṃ bhattaṃ bhuñjituṃ, ayaṃ kākuḍḍepako nāma, taṃ pabbājetuṃ vaṭṭati.

102.Ittaroti appamattako; katipāhameva vāso bhavissatīti attho.

103.Ogaṇenāti parihīnagaṇena; appamattakena bhikkhusaṅghenāti attho. Abyattena yāvajīvanti ettha sacāyaṃ vuḍḍhataraṃ ācariyaṃ na labhati, upasampadāya saṭṭhivasso vā sattativasso vā hotu, navakatarassāpi byattassa santike ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā 『『ācariyo me āvuso hohi, āyasmato nissāya vacchāmī』』ti evaṃ tikkhattuṃ vatvā nissayo gahetabbova. Gāmappavesanaṃ āpucchantenāpi ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā gāmappavesanaṃ āpucchāmi ācariyā』』ti vattabbaṃ. Esa nayo sabbaāpucchanesu. Pañcakachakkesu cettha yattakaṃ sutaṃ nissayamuttakassa icchitabbaṃ, taṃ bhikkhunovādakavaṇṇanāyaṃ vuttaṃ. Tassa natthitāya ca appassuto; atthitāya ca bahussutoti veditabbo. Sesaṃ vuttanayeneva.

Kammārabhaṇḍuvatthādikathā niṭṭhitā.

Rāhulavatthukathā

「阿希瓦塔卡羅根」是指由魔鬼病引起的；在那裡，若此病出現，整個家族，包括人類和四足動物，都會滅亡，若有人打破墻壁或遮擋物逃跑，或是逃往隱秘之處，則會得救。因此，父親和兒子也會得救。故而說：「父子等其他人也會得救。」 「卡庫德佩卡」是指用左手抓住一塊食物，坐著時可以把來往的烏鴉嚇跑，吃掉面前放著的食物，這叫做卡庫德佩卡，應當允許他出家。 「伊塔羅」是指少量的；意味著只會有幾天的居住。 「歐嘎涅那」是指少數的群體；意味著是小規模的比丘僧團。若不在這裡，若沒有更年長的老師，若在獲得出家后，若六十歲或七十歲，甚至是新出家的，也應當坐在老師的身邊，雙手合十地說：「尊者，請成為我的老師，我依賴於您。」這樣說三次後，應當被允許出家。若詢問進入村莊時，也應當坐在老師的身邊，雙手合十地說：「尊者，我想詢問進入村莊的事。」這樣說是適宜的。這是所有詢問的原則。在五十個或六十個比丘的情況下，若是所學的內容是應當被依賴的，便應當在比丘的教導中有說明。若沒有，便是少聞；若有，便是多聞。其他的內容按上述方式說明。 關於工匠和財物的討論已結束。 關於拉胡拉的討論。

105.Yenakapilavatthu tena cārikaṃ pakkāmīti ettha ayaṃ anupubbikathā. Suddhodanamahārājā kira bodhisattassa abhinikkhamanadivasato paṭṭhāya 『『mama putto buddho bhavissāmīti nikkhanto, jāto nu kho buddho』』ti pavattisavanatthaṃ ohitasotova viharati. So bhagavato padhānacariyañca sambodhiñca dhammacakkappavattanādīni ca suṇanto 『『idāni kira me putto rājagahaṃ upanissāya viharatī』』ti sutvā ekaṃ amaccaṃ āṇāpesi – 『『ahaṃ tāta vuḍḍho mahallako, sādhu me jīvantasseva puttaṃ dassehī』』ti. So 『『sādhū』』ti paṭissuṇitvā purisasahassaparivāro rājagahaṃ gantvā bhagavato pāde vanditvā nisīdi. Athassa bhagavā dhammakathaṃ kathesi, so pasīditvā pabbajjañceva upasampadañca yāci. Tato naṃ bhagavā ehibhikkhūpasampadāya upasampādesi , so sapariso arahattaṃ patvā tattheva phalasamāpattisukhaṃ anubhavamāno vihāsi. Rājā teneva upāyena aparepi aṭṭha dūte pahiṇi, tepi sabbe saparisā tatheva arahattaṃ patvā tattheva vihariṃsu. 『『Iminā nāma kāraṇena te nāgacchantī』』ti rañño koci pavattimattampi ārocento natthi.

Atha rājā bodhisattena saddhiṃ ekadivasaṃjātaṃ kāḷudāyiṃ nāma amaccaṃ pahiṇitukāmo purimanayeneva yāci, so 『『sace ahaṃ pabbajituṃ labhāmi, dassessāmī』』ti āha. Taṃ rājā 『『pabbajitvāpi me puttaṃ dassehī』』ti pahiṇi; sopi purisasahassaparivāro gantvā tatheva saparivāro arahattaṃ pāpuṇi. So ekadivasaṃ sambhatesu sabbasassesu vissaṭṭhakammantesu janapadamanussesu pupphitesu thalajajalajapupphesu paṭipajjanakkhame magge bhagavantaṃ vanditvā saṭṭhimattāhi gāthāhi gamanavaṇṇaṃ vaṇṇesi. Bhagavā 『『kimeta』』nti pucchi. 『『Bhante tumhākaṃ pitā suddhodanamahārājā mahallakomhi, jīvantasseva me puttaṃ dassehī』』ti maṃ pesesi, sādhu bhante bhagavā ñātakānaṃ saṅgahaṃ karotu, kālo cārikaṃ pakkamitunti. Tena hi saṅghassa ārocehi, 『『bhikkhū gamiyavattaṃ pūressantī』』ti. 『『Sādhu bhante』』ti thero tathā akāsi. Bhagavā aṅgamagadhavāsīnaṃ kulaputtānaṃ dasahi sahassehi kapilavatthuvāsīnaṃ dasahīti sabbeheva vīsatisahassehi khīṇāsavehi parivuto rājagahā nikkhamitvā rājagahato saṭṭhiyojanikaṃ kapilavatthuṃ divase divase yojanaṃ gacchanto dvīhi māsehi pāpuṇissāmīti aturitacārikaṃ pakkāmi. Tena vuttaṃ – 『『yena kapilavatthu tena cārikaṃ pakkāmī』』ti.

Evaṃ pakkante ca bhagavati udāyitthero nikkhantadivasato paṭṭhāya suddhodanamahārājassa gehe bhattakiccaṃ karoti. Rājā theraṃ parivisitvā pattaṃ gandhacuṇṇena ubbaṭṭetvā uttamabhojanassa pūretvā 『『bhagavato dehī』』ti therassa hatthe ṭhapeti. Theropi tatheva karoti. Iti bhagavā antarāmagge raññoyeva piṇḍapātaṃ paribhuñji. Theropi ca bhattakiccāvasāne divase divase rañño āroceti 『『ajja bhagavā ettakaṃ āgato』』ti, buddhaguṇapaṭisaṃyuttāya ca kathāya sākiyānaṃ bhagavati saddhaṃ uppādesi. Teneva naṃ bhagavā 『『etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ kāḷudāyī』』ti etadagge ṭhapesi.

「由此，前往卡皮拉瓦土」是指這段逐步敘述。凈飯王自從菩薩出家那天起，便想著「我的兒子將成為佛」，因此他專注於此。聽聞佛陀的修行、覺悟、法輪轉動等事蹟后，他想：「現在我的兒子在王舍城生活。」於是，他命令一位大臣：「我年老體衰，希望能見到我的兒子。」這位大臣迴應：「好。」然後帶著成千上萬的男子前往王舍城，向佛陀頂禮後坐下。佛陀為他講法，他聽后，懇求出家和獲得出家資格。佛陀於是以「來吧，出家吧」的方式給予他出家資格，他和隨行的人一起獲得了阿羅漢果，享受著果位的快樂。王也以同樣的方式派遣了八位使者，他們也都獲得了阿羅漢果，繼續在那兒生活。王對他們說：「正因如此，他們不願意來。」沒有人向國王報告任何事情。 隨後，國王想派遣一位名叫卡盧達伊的大臣去與菩薩見面，於是請求他：「如果我能出家，我會讓你見到。」國王說：「即使出家后，我也希望能見到我的兒子。」於是他派遣這位大臣；這位大臣帶著成千上萬的男子前往，並同樣獲得了阿羅漢果。有一天，在所有的食物和供養被準備好時，他在城市的人們面前，向佛陀頂禮，吟誦了六十句詩歌。佛陀問：「這是什麼？」他回答：「尊者，你的父親凈飯王已年邁，請讓我見到我的兒子。」於是他被派去，尊者希望能為親屬聚集，時機已到，準備出發。因此，告知僧團：「比丘們準備出發。」長老如是行事。佛陀帶著一萬名來自安哥馬迦的家族子弟，十萬名來自卡皮拉瓦土的家族子弟，所有人都圍繞著他，離開王舍城，朝向卡皮拉瓦土，日復一日地行走，計劃在兩個月內抵達。因此說：「由此，前往卡皮拉瓦土。」 當佛陀出發時，烏達耶長老從凈飯王的家中開始準備食物。國王陪伴著長老，盛著香粉，準備豐盛的飲食，放在長老的手中。長老也如是行事。於是，佛陀在中途享用了國王的施食。長老在飲食結束后，每天向國王報告：「今天佛陀已到達此地。」通過與佛陀的美德相關的談話，薩基亞人對佛陀生起信心。因此，佛陀說：「比丘們，我的弟子中，最優秀的就是卡盧達伊。」如此，卡盧達伊被列為最優秀的弟子。

Sākiyāpi kho anuppatte bhagavati 『『amhākaṃ ñātiseṭṭhaṃ passissāmā』』ti sannipatitvā bhagavato vasanaṭṭhānaṃ vīmaṃsamānā nigrodhasakkassa ārāmo ramaṇīyoti sallakkhetvā tattha sabbaṃ paṭijagganavidhiṃ kāretvā gandhapupphādihatthā paccuggamanaṃ karontā sabbālaṅkārapaṭimaṇḍite daharadahare nāgarikadārake ca dārikāyo ca paṭhamaṃ pahiṇiṃsu, tato rājakumāre ca rājakumārikāyo ca tesaṃ anantarā sāmaṃ gantvā gandhapupphacuṇṇādīhi pūjayamānā bhagavantaṃ gahetvā nigrodhārāmameva agamaṃsu. Tatra bhagavā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisīdi. Sākiyā mānajātikā mānathaddhā, te 『『siddhatthakumāro amhehi daharatarova amhākaṃ kaniṭṭho, bhāgineyyo, putto, nattā』』ti cintetvā daharadahare rājakumāre āhaṃsu – 『『tumhe vandatha, mayaṃ tumhākaṃ piṭṭhito nisīdissāmā』』ti.

Tesu evaṃ nisinnesu bhagavā tesaṃ ajjhāsayaṃ oloketvā 『『na maṃ ñātī vandanti, handa ne vandāpayissāmī』』ti abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya iddhiyā ākāsaṃ abbhuggantvā tesaṃ sīse pādapaṃsuṃ okiramāno viya kaṇḍambamūle yamakapāṭihāriyasadisaṃ pāṭihāriyamakāsi. Rājā taṃ acchariyaṃ disvā āha – 『『bhagavā tumhākaṃ maṅgaladivase brāhmaṇassa vandanatthaṃ upanītānaṃ pāde vo parivattitvā brāhmaṇassa matthake patiṭṭhite disvāpi ahaṃ tumhe vandiṃ, ayaṃ me paṭhamavandanā. Vappamaṅgaladivase jambucchāyāya sirisayane nipannānaṃ vo jambucchāyāya aparivattanaṃ disvāpi pāde vandiṃ, ayaṃ me dutiyavandanā. Idāni imaṃ adiṭṭhapubbaṃ pāṭihāriyaṃ disvāpi tumhākaṃ pāde vandāmi, ayaṃ me tatiyavandanā』』ti.

Suddhodanamahārājena pana vandite bhagavati avanditvā ṭhito nāma ekasākiyopi nāhosi, sabbeyeva vandiṃsu. Iti bhagavā ñātayo vandāpetvā ākāsato oruyha paññatte āsane nisīdi. Nisinne bhagavati sikhāppatto ñātisamāgamo ahosi, sabbe ekaggā sannipatiṃsu. Tato mahāmegho pokkharavassaṃ vassi, tambavaṇṇamudakaṃ heṭṭhā viravantaṃ gacchati. Kassaci sarīre ekabindumattampi na patati, taṃ disvā sabbe acchariyabbhutajātā ahesuṃ. Bhagavā 『『na idāneva mayhaṃ ñātisamāgame pokkharavassaṃ vassati, atītepi vassī』』ti imissā aṭṭhuppattiyā vessantarajātakaṃ kathesi. Dhammadesanaṃ sutvā sabbe uṭṭhāya vanditvā padakkhiṇaṃ katvā pakkamiṃsu. Ekopi rājā vā rājamahāmatto vā 『『sve amhākaṃ bhikkhaṃ gaṇhathā』』ti vatvā gato nāma natthi.

薩基亞人聚集在佛陀的住所，想著「我們將見到我們的親屬」，在思考尼哥羅達薩卡的園林美麗之後，進行了所有的準備，手中捧著香花，前往那裡，首先派遣了年輕的男孩和女孩，隨後王子和公主們也緊隨其後，帶著香花和粉末，朝佛陀走去，最終抵達尼哥羅達園。在那裡，佛陀坐在設定的佛座上，周圍圍繞著二萬名已斷盡煩惱的人。薩基亞人自尊心強，他們想：「悉達多王子是我們中最年輕的親屬，是我們的弟弟、兒子，非我們莫屬。」於是對年輕的王子們說：「你們要向他致敬，我們將坐在你們身後。」 當他們坐下時，佛陀觀察到他們的心思，想：「我的親屬不向我致敬，我要讓他們致敬。」於是，他進入了第四禪定，隨後升空，像一顆星星般飛昇，似乎在他們的頭頂上灑下了塵土，顯現出如同雙重神通的神蹟。國王看到這一奇蹟，便說：「尊者，你們在吉祥日子裡，被佈施的祭司們送來，看到你們的腳掌轉向祭司的頭部，我也向你們致敬，這是我的第一次致敬。在吉祥日子裡，看到你們的腳掌未轉向，便向你們致敬，這是我的第二次致敬。現在，看到這一未曾見過的神蹟，我也向你們致敬，這是我的第三次致敬。」 然而，凈飯王在向佛陀致敬時，佛陀並未回禮，站著的薩基亞人中沒有一個人不向佛陀致敬，大家都向佛陀致敬。於是，佛陀讓親屬們致敬后，從空中降下，坐在設定的座位上。坐下後，佛陀與親屬們相聚，大家齊心協力聚集在一起。然後，烏雲降下，傾盆大雨，黃色的水流在下面奔騰而過。沒有一個水滴落在任何人的身上，看到這一點，所有人都驚訝不已。佛陀說：「不僅是我親屬聚會時下雨，過去也曾下過雨。」因此，佛陀講述了《維薩薩達摩》故事。聽完佛陀的教導，大家起身致敬，繞著佛陀一圈后離去。沒有一個國王或大臣說：「明天請收我們的乞食。」

Bhagavā dutiyadivase vīsatibhikkhusahassaparivāro kapilavatthuṃ piṇḍāya pāvisi, na koci paccuggantvā nimantesi vā pattaṃ vā aggahesi. Bhagavā indakhīle ṭhito āvajjesi – 『『kathaṃ nu kho pubbe buddhā kulanagare piṇḍāya cariṃsu, kiṃ uppaṭipāṭiyā issarajanānaṃ gharāni agamaṃsu, udāhu sapadānacārikaṃ cariṃsū』』ti. Tato ekabuddhassapi uppaṭipāṭiyā gamanaṃ adisvā 『『mayāpi idāni ayameva vaṃso ayaṃ paveṇī paggahetabbā, āyatiñca me sāvakāpi mameva anusikkhantā piṇḍacāriyavattaṃ pūressantī』』ti koṭiyaṃ niviṭṭhagehato paṭṭhāya sapadānaṃ piṇḍāya carati. 『『Ayyo kira siddhatthakumāro piṇḍāya caratī』』ti catubhūmakādīsu pāsādesu sīhapañjaraṃ vivaritvā mahājano dassanabyāvaṭo ahosi. Rāhulamātāpi devī 『『ayyaputto kira imasmiṃyeva nagare mahatā rājānubhāvena suvaṇṇasivikādīhi vicaritvā idāni kesamassuṃ ohāretvā kāsāyavatthavasano kapālahattho piṇḍāya carati, 『『sobhati nu kho no vā』』ti sīhapañjaraṃ vivaritvā olokayamānā bhagavantaṃ nānāvirāgasamujjalāya sarīrappabhāya nagaravīthiyo obhāsetvā buddhasiriyā virocamānaṃ disvā uṇhīsato paṭṭhāya yāva pādatalā narasīhagāthāhi nāma aṭṭhahi gāthāhi abhitthavitvā rañño santikaṃ gantvā 『『tumhākaṃ putto piṇḍāya caratī』』ti rañño ārocesi. Rājā saṃviggahadayo hatthena sāṭakaṃ saṇṭhāpayamāno turitaturitaṃ nikkhamitvā vegena gantvā bhagavato purato ṭhatvā āha – 『『kiṃ bhante amhe lajjāpetha, kimatthaṃ piṇḍāya caratha, kiṃ ettakānaṃ bhikkhūnaṃ na sakkā bhattaṃ laddhunti evaṃsaññino ahuvatthā』』ti. Vaṃsacārittametaṃ mahārāja amhākanti. Nanu bhante amhākaṃ mahāsammatakhattiyavaṃso nāma vaṃso, tattha ca ekakhattiyopi bhikkhācāro nāma natthīti. Ayaṃ mahārāja vaṃso nāma tava vaṃso, amhākaṃ pana buddhavaṃso vaṃso nāma, sabbabuddhā ca piṇḍacārikā ahesunti antaravīthiyaṃ ṭhitova –

『『Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā』』ti.

Imaṃ gāthamāha. Gāthāpariyosāne rājā sotāpattiphalaṃ sacchākāsi.

『『Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā』』ti.

Imaṃ pana gāthaṃ sutvā sakadāgāmiphale patiṭṭhāsi, dhammapālajātakaṃ sutvā anāgāmiphale patiṭṭhāsi, maraṇasamaye setacchattassa heṭṭhā sirisayane nipannoyeva arahattaṃ pāpuṇi. Araññavāsena padhānānuyogakiccaṃ rañño nāhosi.

Sotāpattiphalañca sacchikatvā eva pana bhagavato pattaṃ gahetvā saparisaṃ bhagavantaṃ mahāpāsādaṃ āropetvā paṇītena khādanīyena bhojanīyena parivisi. Bhattakiccāvasāne sabbaṃ itthāgāraṃ āgantvā bhagavantaṃ vandi ṭhapetvā rāhulamātaraṃ. Sā pana 『『gaccha ayyaputtaṃ vandāhī』』ti parijanena vuccamānāpi 『『sace mayhaṃ guṇo atthi, sayameva ayyaputto āgamissati , āgataṃ naṃ vandissāmī』』ti vatvā na agamāsi. Atha bhagavā rājānaṃ pattaṃ gāhāpetvā dvīhi aggasāvakehi saddhiṃ rājadhītāya sirigabbhaṃ gantvā 『『rājadhītā yathāruciyā vandamānā na kiñci vattabbā』』ti vatvā paññatte āsane nisīdi. Sā vegena āgantvā gopphakesu gahetvā pādapiṭṭhiyaṃ sīsaṃ parivattetvā parivattetvā yathājjhāsayaṃ vandi.

佛陀在第二天，帶著二萬名比丘，進入卡皮拉瓦土乞食，沒有人前來迎接或邀請，也沒有人拿起缽。佛陀站在天人面前，思考：「過去的佛陀們是如何在家族城市中乞食的？是通過直接進入貴族的家嗎？還是通過逐步的乞食？」於是，看到一個佛陀沒有直接進入，便想：「我現在也應當如此，這個家族應當被接受，未來的弟子們也應當按照我所教導的乞食方式行事。」從一個家開始，逐步乞食。「聽說悉達多王子正在乞食。」於是，在四層樓的窗戶中，眾人紛紛圍觀，看到這一情景。拉胡拉的母親也說：「聽說王子正在這個城市中，因王的庇護而在黃金的街道上行走，現在頭髮披散，身穿袈裟，正在乞食，『他是否光彩照人』」，於是打開窗戶，注視著佛陀，看到他那光輝的身體照耀著城市的街道，佛陀的光輝在閃耀。直到他走到人們的腳底下，吟唱八句人獅歌，便前往國王那裡，報告說：「你們的兒子正在乞食。」 國王感到震驚，匆忙整理衣服，迅速前往佛陀面前，問道：「尊者，您為何讓我們感到羞愧？為何要乞食？為何這些比丘們無法獲得食物，您為何這樣想？」這是我們家族的傳統，國王說。難道尊者不知道我們偉大的薩曼塔王族嗎？在這裡，一個王子也沒有乞食的習慣嗎？」國王說：「這是您的家族，而我們的家族是佛陀的家族，所有的佛陀們都是乞食者。」佛陀站在街道中，吟唱道： 「站起來，不要懈怠，修行善法； 修行善法者，今生與來世皆安樂。」 他吟唱了這首詩。詩歌結束后，國王證得了入流果。 「修行善法，勿行惡法； 修行善法者，今生與來世皆安樂。」 聽到這首詩后，他證得了再來果，聽完《法護》故事後，他證得了不還果，臨終時，安坐在白傘下，便得到了阿羅漢果。以林中修行的方式，對於國王的修行並不適合。 證得入流果后，佛陀拿起缽，與隨行的比丘們一起，前往宏偉的宮殿，享用美味的飲食。用餐結束后，回到所有的女人家中，向佛陀致敬，隨後去見拉胡拉的母親。她卻說：「去吧，尊者的兒子要去致敬。」雖然她被人們勸說，但她說：「如果我有任何優點，尊者的兒子會自己來到這裡，我會向他致敬。」於是，佛陀讓國王拿起缽，與兩位最優秀的比丘一起，前往國王的女兒那裡，佛陀說：「國王的女兒在接受敬禮時，不應有任何言語。」於是，佛陀坐在設定的座位上。她迅速趕來，抓住佛陀的腳，俯身致敬，依照自己的方式行禮。

Rājā rājadhītāya bhagavati sinehabahumānādiguṇasampattiṃ kathesi. Bhagavā 『『anacchariyaṃ mahārāja yaṃ idāni paripakke ñāṇe tayā rakkhiyamānā rājadhītā attānaṃ rakkhi, sā pubbe anārakkhā pabbatapāde vicaramānā aparipakke ñāṇe attānaṃ rakkhī』』ti vatvā candakinnarījātakaṃ kathesi.

Taṃdivasameva ca nandarājakumārassa kesavissajjanaṃ paṭṭabandho gharamaṅgalaṃ āvāhamaṅgalaṃ chattamaṅgalanti pañca mahāmaṅgalāni honti. Bhagavā nandaṃ pattaṃ gāhāpetvā maṅgalaṃ vatvā uṭṭhāyāsanā pakkāmi. Janapadakalyāṇī kumāraṃ gacchantaṃ disvā 『『tuvaṭaṃ kho ayyaputta āgaccheyyāsī』』ti vatvā gīvaṃ pasāretvā olokesi. Sopi bhagavantaṃ 『『pattaṃ gaṇhathā』』ti vattuṃ avisahamāno vihāraṃyeva agamāsi. Taṃ anicchamānaṃyeva bhagavā pabbājesi. Iti bhagavā kapilapuraṃ āgantvā dutiyadivase nandaṃ pabbājesi.

Sattame divase rāhulamātā kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi – 『『passa tāta etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpavaṇṇaṃ samaṇaṃ, ayaṃ te pitā, etassa mahantā nidhayo ahesuṃ, tyassa nikkhamanato paṭṭhāya na passāma, gaccha naṃ dāyajjaṃ yāca, ahaṃ tāta kumāro chattaṃ ussāpetvā cakkavattī bhavissāmi, dhanena me attho, dhanaṃ me dehi, sāmiko hi putto pitusantakassā』』ti. Rāhulakumāro bhagavato santikaṃ gantvāva pitusinehaṃ paṭilabhitvā haṭṭhacitto 『『sukhā te samaṇa chāyā』』ti vatvā aññampi bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. Bhagavā katabhattakicco anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. Kumāropi 『『dāyajjaṃ me samaṇa dehi, dāyajjaṃ me samaṇa dehī』』ti bhagavantaṃ anubandhi. Tena vuttaṃ – 『『anupubbena cārikaṃ caramāno yena kapilavatthu…pe… dāyajjaṃ me samaṇa dehī』』ti.

Athakho bhagavā āyasmantaṃ sāriputtaṃ āmantesīti bhagavā kumāraṃ na nivattāpesi, parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ na visahati. Atha ārāmaṃ gantvā 『『yaṃ ayaṃ pitusantakaṃ dhanaṃ icchati, taṃ vaṭṭānugataṃ savighātakaṃ, handassa bodhimaṇḍe paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī』』ti āyasmantaṃ sāriputtaṃ āmantesi. Āmantetvā ca panāha – 『『tena hi tvaṃ sāriputta rāhulakumāraṃ pabbājehī』』ti. Yasmā ayaṃ dāyajjaṃ yācati, tasmā naṃ lokuttaradāyajjapaṭilābhāya pabbājehīti attho.

Idāni yā sā bhagavatā bārāṇasiyaṃ tīhi saraṇagamanehi pabbajjā ca upasampadā ca anuññātā, tato yasmā upasampadaṃ paṭikkhipitvā garubhāve ṭhapetvā ñatticatutthena kammena upasampadā anuññātā, pabbajjā pana neva paṭikkhittā, na puna anuññātā, tasmā anāgate bhikkhūnaṃ vimati uppajjissati – 『『ayaṃ pabbajjā nāma pubbe upasampadāsadisā, kiṃ nu kho idānipi upasampadā viya kammavācāya eva kattabbā, udāhu saraṇagamanehī』』ti. Imañca panatthaṃ viditvā bhagavā puna tīhi saraṇagamanehi sāmaṇerapabbajjaṃ anujānitukāmo, tasmā dhammasenāpati taṃ bhagavato ajjhāsayaṃ viditvā bhagavantaṃ puna pabbajjaṃ anujānāpetukāmo āha – 『『kathāhaṃ bhante rāhulakumāraṃ pabbājemī』』ti.

國王向公主講述佛陀的諸多美德，包括親情、尊重等。佛陀說：「這並不奇怪，國王，今天你所保護的公主，曾經在山腳下游蕩時，沒有得到保護，智慧未成熟時也沒有得到保護。」於是他講述了《月神與天女的故事》。 就在那天，南達王子的頭髮被剪掉，家中舉行了五種吉祥儀式，包括吉祥的頭飾、吉祥的家居、吉祥的傘。佛陀讓南達拿起缽，講述吉祥的意義，然後起身離開。看到美麗的年輕公主朝他走來，佛陀說：「你們應該來，尊者的兒子。」於是，公主伸長脖子看著佛陀。南達卻因無法忍受而回到了寺院。對此，佛陀便讓他出家。於是，佛陀在卡皮拉瓦土的第二天讓南達出家。 第七天，拉胡拉的母親打扮好兒子，派他去見佛陀：「看啊，尊者的兒子，二萬名比丘圍繞著他，金色的、天人般的光輝，正是你的父親，曾為他積累了豐厚的財富，自他出家以來我們未曾見面，去請求他的遺產，我這位兒子將會成為輪迴王，財富對我而言是重要的，財富請給我，兒子自然是父親的財產。」拉胡拉來到佛陀面前，感受到父親的親情，心中一動，便說：「尊者的陰影讓你快樂。」他還說了許多與自己相關的話，站在那裡。佛陀結束用餐后，表示讚許，起身離開。拉胡拉也緊隨其後，喊著：「請給我遺產，尊者，請給我遺產。」 於是佛陀召喚了尊者薩里普塔，佛陀並未阻止王子，隨行者也無法阻止他。於是，他們前往園中，佛陀說：「如果他想要父親的財富，那是順應因果法則的；我將給予他在菩提樹下的七種高貴財富，成為超世的繼承者。」於是，佛陀告訴薩里普塔：「所以你要讓拉胡拉出家。」因為他請求遺產，所以爲了獲得超世的遺產而出家。 現在，佛陀在巴那拉市的三次歸依中，允許了出家和獲得資格，然而，由於拒絕了資格而被排除在外，因而在四種行為中被允許出家，但並未被拒絕。因此，未來的比丘們將會產生疑惑：「這出家是否與過去的資格相似？現在是否應如同獲得資格的行為，還是如同歸依的行為？」對此，佛陀意識到，想要再次允許出家，因此法軍長知道佛陀的意圖，便請求佛陀再次允許出家：「尊者，我該如何讓拉胡拉出家？」

Atha kho āyasmā sāriputto rāhulakumāraṃ pabbājesīti kumārassa mahāmoggallānatthero kese chinditvā kāsāyāni datvā saraṇāni adāsi. Mahākassapatthero ovādācariyo ahosi. Yasmā pana upajjhāyamūlakā pabbajjā ca upasampadā ca, upajjhāyova tattha issaro, na ācariyo, tasmā vuttaṃ – 『『atha kho āyasmā sāriputto rāhulakumāraṃ pabbājesī』』ti.

Evaṃ 『『kumāro pabbajito』』ti sutvā uppannasaṃvegena hadayena athakho suddhodano sakkoti sabbaṃ vattabbaṃ. Tattha yasmā uñchācariyāya jīvato pabbajitassa avisesena 『『varaṃ yācāmī』』ti vutte 『『yācassū』』ti vacanaṃ appatirūpaṃ, na ca buddhānaṃ āciṇṇaṃ, tasmā 『『atikkantavarā kho gotama tathāgatā』』ti vuttaṃ. Yañca bhante kappati yañca anavajjanti yaṃ tumhākañceva dātuṃ kappati, anavajjañca hoti, mama ca sampaṭicchanapaccayā viññūhi na garahitabbaṃ , taṃ yācāmīti attho. Tathā nande adhimattaṃ rāhuleti yatheva kira bodhisattaṃ evaṃ nandampi rāhulampi maṅgaladivase nemittakā 『『cakkavattī bhavissatī』』ti byākariṃsu. Atha rājā 『『puttassa cakkavattisiriṃ passissāmī』』ti ussāhajāto bhagavato pabbajjāya mahantaṃ icchāvighātaṃ pāpuṇi. Tato 『『nandassa cakkavattisiriṃ passissāmī』』ti ussāhaṃ janesi, tampi bhagavā pabbājesi. Iti tampi dukkhaṃ adhivāsetvā 『『idāni rāhulassa cakkavattisiriṃ passissāmī』』ti ussāhaṃ janesi, tampi bhagavā pabbājesi. Tenassa 『『idāni kulavaṃsopi pacchinno, kuto cakkavattisirī』』ti adhikataraṃ dukkhaṃ uppajji. Tena vuttaṃ – 『『tathā nande adhimattaṃ rāhule』』ti. Rañño pana ito pacchā anāgāmiphalappatti veditabbā.

Sādhu bhante ayyāti idaṃ kasmā āha? So kira cintesi – 『『yatra hi nāma ahampi buddhamāmako dhammamāmako saṅghamāmako samāno attano piyataraputte pabbājiyamāne ñātiviyogadukkhaṃ adhivāsetuṃ na sakkomi, aññe janā puttanattakesu pabbājitesu kathaṃ adhivāsessanti, tasmā aññesampi tāva evarūpaṃ dukkhaṃ mā ahosī』』ti āha. Bhagavā 『『sāsane niyyānikakāraṇaṃ rājā vadatī』』ti dhammakathaṃ katvā 『『na bhikkhave ananuññāto mātāpitūhi putto pabbājetabbo』』ti sikkhāpadaṃ paññapesi.

Tattha mātāpitūhīti jananijanake sandhāya vuttaṃ. Sace dve atthi, dvepi āpucchitabbā. Sace pitā mato mātā vā, yo jīvati so āpucchitabbo. Pabbajitāpi āpucchitabbāva. Āpucchantena sayaṃ vā gantvā āpucchitabbaṃ, añño vā pesetabbo, so eva vā pesetabbo 『『gaccha mātāpitaro āpucchitvā ehī』』ti. Sace 『『anuññātomhī』』ti vadati, saddahantena pabbājetabbo. Pitā sayaṃ pabbajito puttampi pabbājetukāmo hoti, mātaraṃ āpucchitvāva pabbājetu. Mātā vā dhītaraṃ pabbājetukāmā, pitaraṃ āpucchitvāva pabbājetu. Pitā puttadārena anatthiko palāyi, mātā 『『imaṃ pabbājethā』』ti puttaṃ bhikkhūnaṃ deti, 『『pitāssa kuhi』』nti vutte 『『cittakeḷiyaṃ kīḷituṃ palāto』』ti vadati, taṃ pabbājetuṃ vaṭṭati. Mātā kenaci purisena saddhiṃ palātā hoti, pitā pana 『『pabbājethā』』ti deti, etthāpi eseva nayo. Pitā vippavuttho hoti, mātā puttaṃ 『『pabbājethā』』ti anujānāti, 『『pitā tassa kuhi』』nti vutte 『『kiṃ tumhākaṃ pitarā, ahaṃ jānissāmī』』ti vadati, pabbājetuṃ vaṭṭatīti kurundiyaṃ vuttaṃ.

於是，尊者薩里普塔讓拉胡拉出家，尊者大目犍連剪去他的頭髮，授予他袈裟，並給予他歸依。大迦葉尊者是教導的老師。因為出家的根本是由上師來決定的，只有上師有權，而非老師，因此說：「於是，尊者薩里普塔讓拉胡拉出家。」 當聽到「王子已出家」時，凈飯王心中充滿了驚慌，突然感到心痛。因為他知道，依靠乞食而生活的出家人，若說「我請求最好的」，則「我請求」的話顯得不合適，也不是佛陀所教導的，因此說：「超越一切的確是如來。」無論是尊者所說的，還是無可指責的，若是你們願意給予，且無可指責的，那麼我請求的意思就是如此。就如同對南達和拉胡拉所說的，正如對菩薩所說的那樣，在吉祥日子裡預示著「將會成為輪迴王」。於是國王心中生出「我將看到我兒子的輪迴王的光輝」，因此對佛陀的出家產生了巨大的期望。隨後他又產生了「我將看到南達的輪迴王的光輝」的期望，佛陀也讓他出家。接著，他又因「我將看到拉胡拉的輪迴王的光輝」的期望，佛陀也讓他出家。因而對他來說，「如今家族的血脈已斷，何以談論輪迴王的光輝呢？」因此更加痛苦。於是說：「如同對南達所說的，拉胡拉也如此。」而國王在此之後，將會證得不還果。 「好啊，尊者，您為何這樣說？」他思考道：「因為我無法忍受，若我也是佛陀的弟子、法的弟子、僧的弟子，面對自己最親愛的兒子出家，我無法承受與親屬離別的痛苦，其他人又如何忍受呢？因此希望其他人也不經歷這樣的痛苦。」佛陀說：「國王所說的確是出家人應當遵循的道理。」於是佛陀制定了戒律：「比丘們，未獲父母允許，不得出家。」 其中提到的父母，指的是生身父母。如果有兩個父母，必須詢問雙方。如果父親已故或母親已故，仍活著的一方應當被詢問。出家人也應被詢問。詢問時，自己去詢問或派他人去詢問，或說：「去詢問父母，回來再來。」如果說「我已被允許」，則應當相信他可以出家。父親若已出家，仍然希望讓兒子出家，母親應詢問后再讓兒子出家。母親若想讓女兒出家，亦應詢問父親后再出家。父親若因出家而逃避責任，母親則說「讓他出家吧」，若問「父親在哪裡」，則說「他在玩棋」，這時應當讓他出家。母親若與某人私奔，父親則說「讓他出家」，此時也應遵循同樣的原則。若父親離開，母親則允許兒子出家，若問「父親在哪裡」，則說「我會去了解」，應當讓他出家，這在《庫倫迪亞》中有提到。

Mātāpitaro matā, dārako cūḷamātādīnaṃ santike saṃvaddho, tasmiṃ pabbājiyamāne ñātakā kalahaṃ vā karonti, khiyyanti vā, tasmā vivādupacchedanatthaṃ āpucchitvāva pabbājetabbo. Anāpucchā pabbājentassa pana āpatti natthi. Daharakāle gahetvā posanakā mātāpitaro nāma honti, tesupi eseva nayo. Putto attānaṃ nissāya jīvati, na mātāpitaro. Sacepi rājā hoti, āpucchitvāva pabbājetabbo. Mātāpitūhi anuññāto pabbajitvā puna vibbhamati, sacepi satakkhattuṃ pabbajitvā vibbhamati, āgatāgatakāle punappunaṃ āpucchitvāva pabbājetabbo. Sace evaṃ vadanti – 『『ayaṃ vibbhamitvā gehaṃ āgato amhākaṃ kammaṃ na karoti, pabbajitvā tumhākaṃ vattaṃ na pūreti, natthi imassāpucchanakiccaṃ, āgatāgataṃ pabbājeyyāthā』』ti evaṃ nissaṭṭhaṃ puna anāpucchāpi pabbājetuṃ vaṭṭati.

Yopi daharakāleyeva 『『ayaṃ tumhākaṃ dinno, yadā icchatha, tadā pabbājeyyāthā』』ti evaṃ dinno hoti, sopi āgatāgato puna anāpucchāva pabbājetabbo. Yaṃ pana daharakāleyeva 『『imaṃ bhante pabbājeyyāthā』』ti anujānitvā pacchā vuḍḍhippattakāle nānujānanti, ayaṃ na anāpucchā pabbājetabbo. Eko mātāpitūhi saddhiṃ bhaṇḍitvā 『『pabbājetha ma』』nti āgacchati, 『『āpucchitvā ehī』』ti ca vutto 『『nāhaṃ gacchāmi, sace maṃ na pabbājetha, vihāraṃ vā jhāpemi, satthena vā tumhe paharāmi, tumhākaṃ ñātakaupaṭṭhākānaṃ vā ārāmacchedanādīhi anatthaṃ uppādemi, rukkhā vā patitvā marāmi, coramajjhaṃ vā pavisāmi, desantaraṃ vā gacchāmī』』ti vadati, taṃ jīvasseva rakkhaṇatthāya pabbājetuṃ vaṭṭati. Sace panassa mātāpitaro āgantvā 『『kasmā amhākaṃ puttaṃ pabbājayitthā』』ti vadanti, tesaṃ tamatthaṃ ārocetvā 『『rakkhaṇatthāya naṃ pabbājayimha, paññāyatha tumhe puttenā』』ti vattabbā. 『『Rukkhā patissāmī』』ti āruhitvā pana hatthapāde muñcantaṃ pabbājetuṃ vaṭṭatiyeva.

Ekopi videsaṃ gantvā pabbajjaṃ yācati, āpucchitvā ce gato, pabbājetabbo. No ce daharabhikkhuṃ pesetvā āpucchāpetvā pabbājetabbo, atidūrañce hoti; pabbājetvāpi bhikkhūhi saddhiṃ pesetvā dassetuṃ vaṭṭati. Kurundiyaṃ pana vuttaṃ – 『『sace dūraṃ hoti maggo ca mahākantāro, 『gantvā āpucchissāmā』ti pabbājetuṃ vaṭṭatī』』ti. Sace pana mātāpitūnaṃ bahū puttā honti, evañca vadanti – 『『bhante etesaṃ dārakānaṃ yaṃ icchatha, taṃ pabbājeyyāthā』』ti. Dārake vīmaṃsitvā yaṃ icchati, so pabbājetabbo. Sacepi sakalena kulena vā gāmena vā anuññātaṃ hoti 『『bhante imasmiṃ kule vā gāme vā yaṃ icchatha, taṃ pabbājeyyāthā』』ti. Yaṃ icchati, so pabbājetabboti.

Yāvatakevā pana ussahatīti yattake sakkoti.

Rāhulavatthukathā niṭṭhitā.

Sikkhāpadadaṇḍakammavatthukathā

  1. Dasasu sikkhāpadesu purimānaṃ pañcannaṃ atikkamo nāsanavatthu , pacchimānaṃ atikkamo daṇḍakammavatthu.

父母若已故，孩子則在小母親等人的身邊成長，在他出家時，親屬之間可能會發生爭執或爭吵，因此爲了避免婚姻的破裂，出家前應當詢問。若未詢問而出家，則不算違犯。在幼年時期，養育的父母稱為父母，對他們也應遵循同樣的原則。兒子依賴自己生活，而非依賴父母。即使是國王，也必須在詢問后才能出家。若在父母允許后出家，若再度離開，若在出入時反覆詢問后才能出家。若他們這樣說：「他在離家后不再為我們工作，出家后不再履行你們的職責，因此沒有必要詢問他，出入時應當讓他出家。」這樣的話則可以不再詢問而出家。 若在幼年時說：「這是給你們的，想要時就可以出家」，那麼他在出入時也應當不再詢問而出家。而在幼年時若說：「請讓他出家」，在長大后又不再允許，那麼便不應當不再詢問而出家。若有一位與父母爭執的人來到，說：「請讓我出家」，而被告知「請詢問后再來」，他則會說：「我不去，如果不讓我出家，我會在寺院中靜坐，或用法杖打你們，或讓你們的親屬受到傷害，或跌落樹下而死，或在盜賊中間逃走，或去別的地方。」因此，爲了保護生命，應當讓他出家。若他的父母來到，問道：「為何要讓我們的兒子出家？」則應向他們解釋：「爲了保護他，我們讓他出家，你們應當明白。」若他說「我會跌落樹下」，則應當讓他出家。 若有人從外地請求出家，若詢問后才去，則應當讓他出家。若不詢問而將幼小的比丘送去，則應當讓他出家，若距離太遠；即使是出家后，也應當與比丘一起送去。關於《庫倫迪亞》中提到的：「若距離太遠，路途艱難，『我去詢問』則應當讓他出家。」若父母有許多孩子，他們會說：「尊者，願意讓這些孩子出家。」若詢問孩子的意願，則應當讓他出家。若是整個家族或村莊允許他出家，則應當說：「尊者，在這個家或村莊中，想要的便可以出家。」他想要的便應當讓他出家。 只要他有能力，就應當出家。 拉胡拉的袈裟的討論到此結束。 關於戒律的討論 106. 在十條戒律中，前五條的違犯是毀壞的原因，后五條的違犯是懲罰的原因。

107.Appatissāti bhikkhū jeṭṭhakaṭṭhāne issariyaṭṭhāne na ṭhapenti. Asabhāgavuttikāti samānajīvikā na bhavanti, visabhāgajīvikāti attho. Alābhāya parisakkatīti yathā lābhaṃ na labhanti; evaṃ parakkamati. Anatthāyāti upaddavāya. Avāsāyāti 『『kinti imasmiṃ āvāse na vaseyyu』』nti parakkamati. Akkosati paribhāsatīti akkosati ceva bhayadassanena ca tajjeti. Bhedetīti pesuññaṃ upasaṃharitvā bhedeti. Āvaraṇaṃ kātunti 『『mā idha pavisā』』ti nivāraṇaṃ kātuṃ. Yattha vā vasati yattha vā paṭikkamatīti yattha vasati vā pavisati vā; ubhayenāpi attano pariveṇañca vassaggena pattasenāsanañca vuttaṃ.

Mukhadvārikaṃ āhāraṃ āvaraṇaṃ karontīti 『『ajja mā khāda, mā bhuñjā』』ti evaṃ nivārenti. Na bhikkhave mukhadvāriko āhāro āvaraṇaṃ kātabboti ettha 『『mā khāda, mā bhuñjā』』ti vadatopi 『『āhāraṃ nivāressāmī』』ti pattacīvaraṃ anto nikkhipatopi sabbapayogesu dukkaṭaṃ. Anācārassa pana dubbacasāmaṇerassa daṇḍakammaṃ katvā yāguṃ vā bhattaṃ vā pattacīvaraṃ vā dassetvā 『『ettake nāma daṇḍakamme āhaṭe idaṃ lacchasī』』ti vattuṃ vaṭṭati. Bhagavatā hi āvaraṇameva daṇḍakammaṃ vuttaṃ. Dhammasaṅgāhakattherehi pana aparādhānurūpaṃ udakadāruvālikādīnaṃ āharāpanampi kātabbanti vuttaṃ, tasmā tampi kātabbaṃ. Tañca kho 『『oramissati viramissatī』』ti anukampāya, na 『『nassissati vibbhamissatī』』tiādinayappavattena pāpajjhāsayena 『『daṇḍakammaṃ karomī』』ti ca uṇhapāsāṇe vā nipajjāpetuṃ pāsāṇiṭṭhakādīni vā sīse nikkhipāpetuṃ udakaṃ vā pavesetuṃ na vaṭṭati.

Sikkhāpadadaṇḍakammavatthukathā niṭṭhitā.

Anāpucchāvaraṇavatthuādikathā

不應讓比丘在高位和權勢之處停留。不可分割的生活，即指不應成為共同生活者，分割的生活即是指不應成為不平等的生活。因不獲利益而被排斥，即是指他們無法獲得收益，因此而努力。因不利而受苦，即是指遭受困擾。因不被接納而努力，即是指「在這個住所中我不能住」。辱罵和貶損，即是指辱罵和因恐懼而放棄。分裂，即是指將閑話收回而分裂。設障，即是指「不要進入這裡」的阻止。無論是住在何處或是退回何處，都可以是住在或進入的地方；兩者皆可，指的是他們的住所和雨季的住處以及所提到的軍隊的營地。 對於口門的食物設障，即是指「今天不要吃，不要享用」，如此而設障。比丘們，口門的食物不應設障，在這裡即使說「不要吃，不要享用」，也不能說「我會設障食物」，若將缽內的食物放入內衣，則在所有行為中都是不當的。對於不正當的行為，若對無德的少年施加懲罰，展示粥或飯或缽內的食物，則應說：「在這樣的懲罰下你得到了這個。」因為佛陀提到的是設障的懲罰。然而，法集長老們則說，應根據過失的情況，進行水、木、石等的取用，因此也應當進行取用。而且是爲了「他將會停止」，而不是爲了「不會消失」，因此不應以惡劣的心態去做「我會施加懲罰」，也不應讓人躺在熱石上，或將石頭放在頭上，或讓水進入。 關於戒律的討論到此結束。 關於未詢問設障的事項等的討論。

108.Nabhikkhave upajjhāyaṃ anāpucchāti ettha 『『tumhākaṃ sāmaṇerassa ayaṃ nāma aparādho, daṇḍakammamassa karothā』』ti tikkhattuṃ vutte, sace upajjhāyo daṇḍakammaṃ na karoti, sayaṃ kātuṃ vaṭṭati. Sacepi āditova upajjhāyo vadati 『『mayhaṃ sāmaṇerānaṃ dose sati tumhe daṇḍakammaṃ karothā』』ti kātuṃ vaṭṭatiyeva. Yathā ca sāmaṇerānaṃ evaṃ saddhivihārikantevāsikānampi daṇḍakammaṃ kātuṃ vaṭṭati.

Apalāḷentīti 『『tumhākaṃ pattaṃ dassāma, cīvaraṃ dassāmā』』ti attano upaṭṭhānakaraṇatthaṃ saṅgaṇhanti. Na bhikkhave aññassa parisā apalāḷetabbāti ettha sāmaṇerā vā hontu upasampannā vā, antamaso dussīlabhikkhussāpi parassa parisabhūte bhinditvā gaṇhituṃ na vaṭṭati, ādīnavaṃ pana vattuṃ vaṭṭati 『『tayā nhāyituṃ āgatena gūthamakkhanaṃ viya kataṃ dussīlaṃ nissāya viharantenā』』ti. Sace so sayameva jānitvā upajjhaṃ vā nissayaṃ vā yācati, dātuṃ vaṭṭati.

Anujānāmi bhikkhave dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetunti ettha kaṇṭakasikkhāpadavaṇṇanāyaṃ vuttāsu tīsu nāsanāsu liṅganāsanāva adhippetā, tasmā yo pāṇātipātādīsu ekampi kammaṃ karoti, so liṅganāsanāya nāsetabbo. Yathā ca bhikkhūnaṃ pāṇātipātādīsu nānāāpattiyo honti, na tathā sāmaṇerānaṃ. Sāmaṇero hi kunthakipillikampi māretvā maṅguraṇḍakampi bhinditvā nāsetabbataṃyeva pāpuṇāti, tāvadevassa saraṇagamanāni ca upajjhāyaggahaṇañca senāsanaggāho ca paṭippassambhati, saṅghalābhaṃ na labhati, liṅgamattameva ekaṃ avasiṭṭhaṃ hoti. So sace ākiṇṇadosova hoti, āyatiṃ saṃvare na tiṭṭhati, nikkaḍḍhitabbo. Atha sahasā virajjhitvā 『『duṭṭhu mayā kata』』nti puna saṃvare ṭhātukāmo hoti, liṅganāsanakiccaṃ natthi. Yathānivatthapārutasseva saraṇāni dātabbāni, upajjhāyo dātabbo, sikkhāpadāni pana saraṇagamaneneva ijjhanti. Sāmaṇerānañhi saraṇagamanaṃ bhikkhūnaṃ upasampadakammavācāsadisaṃ, tasmā bhikkhūnaṃ viya catupārisuddhisīlaṃ, imināpi dasasīlāni samādinnāneva honti, evaṃ santepi daḷhīkaraṇatthaṃ āyatiṃ saṃvare patiṭṭhāpanatthaṃ puna dātabbāni. Sace purimikāya puna saraṇāni gahitāni, pacchimikāya vassāvāsikaṃ lacchati. Sace pacchimikāya gahitāni, saṅghena apaloketvā lābho dātabbo.

Adinnādāne tiṇasalākamattenāpi vatthunā, abrahmacariye tīsu maggesu yattha katthaci vippaṭipattiyā, musāvāde hassādhippāyatāyapi musā bhaṇite assamaṇo hoti, nāsetabbataṃ āpajjati. Majjapāne pana bhikkhuno ajānitvāpi bījato paṭṭhāya majjaṃ pivantassa pācittiyaṃ. Sāmaṇero jānitvā pivanto sīlabhedaṃ āpajjati, na ajānitvā. Yāni panassa itarāni pañca sikkhāpadāni, tesu bhinnesu na nāsetabbo, daṇḍakammaṃ kātabbaṃ. Sikkhāpade pana puna dinnepi adinnepi vaṭṭati. Daṇḍakammena pana pīḷetvā āyatiṃ saṃvare ṭhapanatthāya dātabbameva. Sāmaṇerānaṃ majjapānaṃ sacittakaṃ pārājikavatthu, ayaṃ viseso.

比丘們，若沒有詢問上師，若說「你們的沙彌犯了罪，施加懲罰吧」，若上師不施加懲罰，則應由他自己去施加。若上師一開始就說「在我沙彌有錯的時候，你們應該施加懲罰」，則他也應施加懲罰。正如對沙彌一樣，也應對信士和弟子施加懲罰。 不應讓他們不被照顧，即是指「我們展示你的缽，展示你的袈裟」，爲了照顧自己。比丘們，其他的團體不應被忽視，沙彌或已受戒者，至少對於不善的比丘，也不應在他人面前被分開，然而可以說：「從你們來洗澡的人身上，像是被污垢所沾染的惡劣生活」。若他自己知道並請求上師或依賴他，則應給予。 我允許比丘們，若沙彌具備十種條件，則可以被驅逐。在這裡提到的是針對有刺的戒律的解釋，因此若在殺生等方面做出任何行為，則應被驅逐。正如比丘在殺生等方面有多種過失，而沙彌則沒有。沙彌若殺了小蟲或打破了小東西，也只是被驅逐而已。此時他仍然會去避難，接受上師的照顧，營地的接納也不再獲得，只有身份仍然存在。如果他因錯誤而感到羞愧，想要再次保持清凈，則沒有身份的功能。正如衣物的狀態應當被給予，給予上師的應當給予，戒律的功能則通過避難來實現。沙彌的避難就如同比丘的受戒，因此二者也應具備四種清凈戒律。即使如此，爲了加強他在清凈中的地位，仍應給予身份。若在初次的情況下再次被接納，則在後來的情況下應當獲得雨季的接納。若在後來的情況下被接納，則應當在僧團中獲得利益。 在不偷盜的方面，即使是用草莖的東西，若在不修道的三條道路上，若在任何地方有所偏離，若在說謊時也會成為不受歡迎者，便會犯下不應被驅逐的罪。對酒的飲用，若比丘不知道而從種子開始飲酒，則會被施加懲罰。沙彌若知道飲用，則會犯下破戒，若不知道則不會。至於其他五條戒律，在這些被違反的情況下不應被驅逐，應施加懲罰。而戒律的施加，無論是給予或不給予，都是適用的。而施加懲罰時，爲了在清凈中保持地位，應當給予身份。沙彌飲酒的情況是屬於破戒的原因，這是特別之處。

Avaṇṇabhāsane pana arahaṃ sammāsambuddhotiādīnaṃ paṭipakkhavasena buddhassa vā, svākkhātotiādīnaṃ paṭipakkhavasena dhammassa vā, suppaṭipannotiādīnaṃ paṭipakkhavasena saṅghassa vā avaṇṇaṃ bhāsanto ratanattayaṃ nindanto garahanto ācariyupajjhāyādīhi 『『mā evaṃ avacā』』ti avaṇṇabhāsane ādīnavaṃ dassetvā nivāretabbo. Sace yāvatatiyaṃ vuccamāno na oramati, kaṇṭakanāsanāya nāsetabboti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『sace evaṃ vuccamāno taṃ laddhiṃ nissajjati, daṇḍakammaṃ kāretvā accayaṃ desāpetabbo. Sace na nissajjati, tatheva ādāya paggayha tiṭṭhati, liṅganāsanāya nāsetabbo』』ti vuttaṃ, taṃ yuttaṃ. Ayameva hi nāsanā idha adhippetāti.

Micchādiṭṭhikepi eseva nayo. Sassatucchedānañhi aññataradiṭṭhiko sace ācariyādīhi ovadiyamāno nissajjati, daṇḍakammaṃ kāretvā accayaṃ desāpetabbo. Appaṭinissajjantova nāsetabboti. Bhikkhunidūsako cettha kāmaṃ abrahmacāriggahaṇena gahitova abrahmacāriṃ pana āyatiṃ saṃvare ṭhātukāmaṃ saraṇāni datvā upasampādetuṃ vaṭṭati. Bhikkhunidūsako āyatiṃ saṃvare ṭhātukāmopi pabbajjampi na labhati, pageva upasampadanti etamatthaṃ dassetuṃ 『『bhikkhunidūsako』』ti idaṃ visuṃ dasamaṃ aṅgaṃ vuttanti veditabbaṃ.

Anāpucchāvaraṇavatthuādikathā niṭṭhitā.

Paṇḍakavatthukathā

109.Dahare dahareti taruṇe taruṇe. Moḷigalleti thūlasarīre. Hatthibhaṇḍe assabhaṇḍeti hatthigopake ca assagopake ca.

Paṇḍakobhikkhaveti ettha āsittapaṇḍako usūyapaṇḍako opakkamikapaṇḍako pakkhapaṇḍako napuṃsakapaṇḍakoti pañca paṇḍakā. Tattha yassa paresaṃ aṅgajātaṃ mukhena gahetvā asucinā āsittassa pariḷāho vūpasammati, ayaṃ āsittapaṇḍako. Yassa paresaṃ ajjhācāraṃ passato usūyāya uppannāya pariḷāho vūpasammati, ayaṃ usūyapaṇḍako. Yassa upakkamena bījāni apanītāni, ayaṃ opakkamikapaṇḍako. Ekacco pana akusalavipākānubhāvena kāḷapakkhe paṇḍako hoti, juṇhapakkhe panassa pariḷāho vūpasammati, ayaṃ pakkhapaṇḍako. Yo pana paṭisandhiyaṃyeva abhāvako uppanno, ayaṃ napuṃsakapaṇḍakoti. Tesu āsittapaṇḍakassa ca usūyapaṇḍakassa ca pabbajjā na vāritā, itaresaṃ tiṇṇaṃ vāritā. Tesupi pakkhapaṇḍakassa yasmiṃ pakkhe paṇḍako hoti, tasmiṃyevassa pakkhe pabbajjā vāritāti kurundiyaṃ vuttaṃ. Yassa cettha pabbajjā vāritā, taṃ sandhāya idaṃ vuttaṃ – 『『anupasampanno na upasampādetabbo upasampanno nāsetabbo』』ti. Sopi liṅganāsaneneva nāsetabbo. Ito paraṃ 『『nāsetabbo』』ti vuttesupi eseva nayo.

Paṇḍavatthukathā niṭṭhitā.

Theyyasaṃvāsakavatthukathā

Avaṇṇabhāsane，若以不正之言貶低佛陀，或以不正之言貶低法，或以不正之言貶低僧，皆應當通過顯示其危害而加以制止。若在提到第三者時並未貶低，若在《庫倫迪亞》中提到的因刺而被驅逐。至於《大阿毗達摩》中提到的，若如此被提及而放棄，施加懲罰后應當使其明白。若不放棄，仍然持有該觀點，則應當以身份被驅逐。此處所指的驅逐即為此意。 在錯誤見者中也是如此。對於破壞生命的持有者，若被師長等勸導而放棄，則應施加懲罰。若不放棄，則不應被驅逐。比丘若因慾望而被指責，因不修道而被抓住，若想要保持清凈，則應給予他避難。比丘若想要保持清凈，甚至出家也無法獲得，若想要接受則應當明確說明「比丘若被指責」即是指這第十項。 關於未詢問設障的事項等的討論到此結束。 關於沙彌的討論 109. 幼小的幼小，年輕的年輕。粗大的粗大。像的貨物與馬的貨物，像與馬的保護者。 在比丘中，五種沙彌分別為：有依止的沙彌、嫉妒的沙彌、隨意的沙彌、隨風的沙彌、無性別的沙彌。此處，若以他人的身體部位為由，因不潔而被依止者所困擾，則為有依止的沙彌。若因看到他人的行為而因嫉妒而困擾，則為嫉妒的沙彌。若以不正當的方式移走種子，則為隨意的沙彌。某些因惡業的果報而成為黑色的沙彌，若因白色的沙彌而感到困擾，則為隨風的沙彌。若在再生時沒有依賴而產生，則為無性別的沙彌。在這些中，有依止的沙彌和嫉妒的沙彌不受限制，其他三者則受限制。對於隨風的沙彌，在其所處的地方被限制，因此在此處提到的應為「未受戒者不應被接納，已受戒者應被驅逐」。他也應以身份被驅逐。其餘的「被驅逐」則應以同樣的方式處理。 關於沙彌的討論到此結束。

110.Purāṇakulaputtoti purāṇassa anukkamena pārijuññaṃ pattassa kulassa putto. Mātipakkhapitipakkhato kolaññā khīṇā vinaṭṭhā matā assāti khīṇakolañño. Anadhigatanti appattaṃ. Phātiṃkātunti vaḍḍhetuṃ. Iṅghāti uyyojanatthe nipāto. Anuyuñjiyamānoti ekamantaṃ netvā kesamassuoropanakāsāyapaṭiggahaṇasaraṇagamanaupajjhāyaggahaṇakammavācānissayadhamme pucchiyamāno. Etamatthaṃ ārocesīti etaṃ sayaṃ pabbajitabhāvaṃ ādito paṭṭhāya ācikkhi.

Theyyasaṃvāsako bhikkhaveti ettha tayo theyyasaṃvāsakā – liṅgatthenako, saṃvāsatthenako, ubhayatthenakoti. Tattha yo sayaṃ pabbajitvā vihāraṃ gantvā na bhikkhuvassāni gaṇeti, na yathāvuḍḍhaṃ vandanaṃ sādiyati, na āsanena paṭibāhati, na uposathapavāraṇādīsu sandissati, ayaṃ liṅgamattasseva thenitattā liṅgatthenako nāma.

Yo pana bhikkhūhi pabbājito sāmaṇero samānopi videsaṃ gantvā 『『ahaṃ dasavasso vā vīsativasso vā』』ti musā vatvā bhikkhuvassāni gaṇeti, yathāvuḍḍhaṃ vandanaṃ sādiyati, āsanena paṭibāhati, uposathapavāraṇādīsu sandissati, ayaṃ saṃvāsamattasseva thenitattā saṃvāsatthenako nāma. Bhikkhuvassagaṇanādiko hi sabbopi kiriyabhedo imasmiṃ atthe 『『saṃvāso』』ti veditabbo. Sikkhaṃ paccakkhāya 『『na maṃ koci jānātī』』ti evaṃ paṭipajjantepi eseva nayo.

Yo pana sayaṃ pabbajitvā vihāraṃ gantvā bhikkhuvassāni gaṇeti, yathāvuḍḍhaṃ vandanaṃ sādiyati, āsanena paṭibāhati, uposathapavāraṇādīsu sandissati, ayaṃ liṅgassa ceva saṃvāsassa ca thenitattā ubhayatthenako nāma. Ayaṃ tividhopi theyyasaṃvāsako anupasampanno na upasampādetabbo, upasampanno nāsetabbo, puna pabbajjaṃ yācantopi na pabbājetabbo.

Ettha ca asammohatthaṃ idaṃ pakiṇṇakaṃ veditabbaṃ –

『『Rājadubbhikkhakantāra-rogaveribhayehi vā;

Cīvarāharaṇatthaṃ vā, liṅgaṃ ādiyatīdha yo.

Saṃvāsaṃ nādhivāseti, yāva so suddhamānaso;

Theyyasaṃvāsako nāma, tāva esa na vuccatī』』ti.

Tatrāyaṃ vitthāranayo – idhekaccassa rājā kuddho hoti, so 『『evaṃ me sotthi bhavissatī』』ti sayameva liṅgaṃ gahetvā palāyati. Taṃ disvā rañño ārocenti. Rājā 『『sace pabbajito, na taṃ labbhā kiñci kātu』』nti tasmiṃ kodhaṃ paṭivineti, so 『『vūpasantaṃ me rājabhaya』』nti saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgato pabbājetabbo. Athāpi 『『sāsanaṃ nissāya mayā jīvitaṃ laddhaṃ, handa dāni ahaṃ pabbajāmī』』ti uppannasaṃvego teneva liṅgena āgantvā āgantukavattaṃ na sādiyati, bhikkhūhi puṭṭho vā apuṭṭho vā yathābhūtamattānaṃ āvikatvā pabbajjaṃ yācati, liṅgaṃ apanetvā pabbājetabbo. Sace pana vattaṃ sādiyati, pabbajitālayaṃ dasseti, sabbaṃ pubbe vuttaṃ vassagaṇanādibhedaṃ vidhiṃ paṭipajjati, ayaṃ na pabbājetabbo.

Idha panekacco dubbhikkhe jīvituṃ asakkonto sayameva liṅgaṃ gahetvā sabbapāsaṇḍiyabhattāni bhuñjanto dubbhikkhe vītivatte saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgatoti sabbaṃ purimasadisameva .

Aparo mahākantāraṃ nittharitukāmo hoti, satthavāho ca pabbajite gahetvā gacchati. So 『『evaṃ maṃ satthavāho gahetvā gamissatī』』ti sayameva liṅgaṃ gahetvā satthavāhena saddhiṃ kantāraṃ nittharitvā khemantaṃ patvā saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgatoti sabbaṃ purimasadisameva.

古老家族之子，即是指從古老的家族中獲得繼承的子孫。若以不正之言貶低佛陀，或以不正之言貶低法，或以不正之言貶低僧，皆應當通過顯示其危害而加以制止。若所提到的第三者並未貶低，若在《庫倫迪亞》中提到的因刺而被驅逐。至於《大阿毗達摩》中提到的，若如此被提及而放棄，施加懲罰后應當使其明白。若不放棄，仍然持有該觀點，則應當以身份被驅逐。此處所指的驅逐即為此意。 在不正見者中也是如此。若某種見解持有者被師長等勸導而放棄，則應施加懲罰。若不放棄，則不應被驅逐。比丘若因慾望而被指責，因不修道而被抓住，若想要保持清凈，則應給予他避難。比丘若想要保持清凈，甚至出家也無法獲得，若想要接受則應當明確說明「比丘若被指責」即是指這第十項。 關於未詢問設障的事項等的討論到此結束。 關於沙彌的討論 幼小的幼小，年輕的年輕。粗大的粗大。像的貨物與馬的貨物，像與馬的保護者。 在比丘中，五種沙彌分別為：有依止的沙彌、嫉妒的沙彌、隨意的沙彌、隨風的沙彌、無性別的沙彌。此處，若以他人的身體部位為由，因不潔而被依止者所困擾，則為有依止的沙彌。若因看到他人的行為而因嫉妒而困擾，則為嫉妒的沙彌。若以不正當的方式移走種子，則為隨意的沙彌。某些因惡業的果報而成為黑色的沙彌，若因白色的沙彌而感到困擾，則為隨風的沙彌。若在再生時沒有依賴而產生，則為無性別的沙彌。在這些中，有依止的沙彌和嫉妒的沙彌不受限制，其他三者則受限制。對於隨風的沙彌，在其所處的地方被限制，因此在此處提到的應為「未受戒者不應被接納，已受戒者應被驅逐」。他也應以身份被驅逐。其餘的「被驅逐」則應以同樣的方式處理。 關於沙彌的討論到此結束。

Aparo rogabhaye uppanne jīvituṃ asakkonto sayameva liṅgaṃ gahetvā sabbapāsaṇḍiyabhattāni bhuñjanto rogabhaye vūpasante saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgatoti sabbaṃ purimasadisameva.

Aparassa eko veriko kuddho hoti, ghātetukāmo naṃ vicarati, so 『『evaṃ me sotthi bhavissatī』』ti sayameva liṅgaṃ gahetvā palāyati. Veriko 『『kuhiṃ so』』ti pariyesanto 『『pabbajitvā palāto』』ti sutvā 『『sace pabbajito, na taṃ labbhā kiñci kātu』』nti tasmiṃ kodhaṃ paṭivineti. So 『『vūpasantaṃ me veribhaya』』nti saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgatoti sabbaṃ purimasadisameva.

Aparo ñātikulaṃ gantvā sikkhaṃ paccakkhāya gihi hutvā 『『imāni cīvarāni idha vinassissanti, sacepi imāni gahetvā vihāraṃ gamissāmi, antarāmagge maṃ 『coro』ti gahessanti, yaṃnūnāhaṃ kāyaparihāriyāni katvā gaccheyya』』nti cīvarāharaṇatthaṃ nivāsetvā ca pārupitvā ca vihāraṃ gacchati. Taṃ dūratova āgacchantaṃ disvā sāmaṇerā ca daharā ca abbhuggacchanti, vattaṃ dassenti. So na sādiyati, yathābhūtamattānaṃ āvikaroti. Sace bhikkhū 『『na dāni mayaṃ taṃ muñcissāmā』』ti balakkārena pabbājetukāmā honti, kāsāyāni apanetvā puna pabbājetabbo. Sace pana 『『nayime mama hīnāyāvattabhāvaṃ jānantī』』ti taṃyeva bhikkhubhāvaṃ paṭijānitvā sabbaṃ pubbe vuttaṃ vassagaṇanādibhedaṃ vidhiṃ paṭipajjati, ayaṃ na pabbājetabbo.

Aparo mahāsāmaṇero ñātikulaṃ gantvā uppabbajitvā kammantānuṭṭhānena ubbāḷho hutvā puna 『『dāni ahaṃ samaṇova bhavissāmi, theropi me uppabbajitabhāvaṃ na jānātī』』ti tadeva pattacīvaraṃ ādāya vihāraṃ āgacchati, nāpi tamatthaṃ bhikkhūnaṃ āroceti, sāmaṇerabhāvaṃ paṭijānāti, ayaṃ theyyasaṃvāsakoyeva pabbajjaṃ na labhati. Sacepissa liṅgaggahaṇakāle evaṃ hoti, 『『nāhaṃ kassaci ārocessāmī』』ti vihārañca gato āroceti, gahaṇeneva theyyasaṃvāsako. Athāpissa 『『gahaṇakāle ācikkhissāmī』』ti cittaṃ uppannaṃ hoti, vihārañca gantvā 『『kuhiṃ tvaṃ āvuso gato』』ti vutto 『『na dāni maṃ ime jānantī』』ti vañcetvā nācikkhati, 『『nācikkhissāmī』』ti saha dhuranikkhepena ayampi theyyasaṃvāsakova. Sace panassa gahaṇakālepi 『『ācikkhissāmī』』ti cittaṃ uppannaṃ hoti, vihāraṃ gantvāpi ācikkhati, ayaṃ puna pabbajjaṃ labhati.

Aparo daharasāmaṇero mahanto vā pana abyatto, so purimanayeneva uppabbajitvā ghare vacchakarakkhaṇādīni kammāni kātuṃ na icchati, tamenaṃ ñātakā tāniyeva kāsāyāni acchādetvā thālakaṃ vā pattaṃ vā hatthe datvā 『『gaccha samaṇova hohī』』ti gharā nīharanti. So vihāraṃ gacchati, neva naṃ bhikkhū jānanti 『『ayaṃ uppabbajitvā puna sayameva pabbajito』』ti, nāpi sayaṃ jānāti, 『『yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī』』ti. Sace taṃ paripuṇṇavassaṃ upasampādenti, sūpasampanno. Sace pana anupasampannakāleyeva vinayavinicchaye vattamāne suṇāti, 『『yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī』』ti. Tena 『『mayā evaṃ kata』』nti bhikkhūnaṃ ācikkhitabbaṃ, evaṃ puna pabbajjaṃ labhati. Sace 『『na dāni maṃ koci jānātī』』ti nāroceti, dhuraṃ nikkhittamatte theyyasaṃvāsako.

另一個因病而恐懼，無法生存，自己抓住衣物，享用所有的食物，在病痛的恐懼中，躲避在僧團中，帶著家庭的衣物而來，情況與前者相同。 另一個仇敵憤怒，想要殺死他，便四處遊蕩，心想「這樣我就安全了」，自己抓住衣物而逃跑。仇敵四處尋找「他在哪裡」，聽說「他已經出家了」，便心中想「若他出家了，我就無法得到什麼」。因此他心中生氣，便躲避在僧團中，帶著家庭的衣物而來，情況與前者相同。 另一個前往親屬家，放棄修行，成為在家人，心想「這些衣物在這裡會毀壞，若我帶著這些去寺院，途中會被人稱為『小偷』」，於是爲了取衣物而準備，穿好衣物前往寺院。遠遠看到他，沙彌和年輕人都跑出來，表示這是不正當的行為。他並不接受，只是如實地表現出來。若比丘們心想「我們現在不放過他」，便打算強行驅逐他，脫下袈裟后再驅逐他。若他認為「他們知道我低賤的身份」，便承認自己的比丘身份，遵循之前所說的關於年數的規定，則不應被驅逐。 另一個大沙彌前往親屬家，出家后因履行職責而被提升，心想「現在我將成為一個修行者，長老也不知道我已經出家」，於是帶著已經獲得的衣物回到寺院，並沒有告訴比丘們，承認自己是沙彌，這種人無法獲得出家資格。若在抓住衣物的時候這樣發生，「我不會告訴任何人」而回到寺院，便以抓住衣物的身份而被視為沙彌。若他在抓住衣物的時候心中產生「我會告訴你」的想法，回到寺院后也會告訴，便再次獲得出家的資格。 另一個年輕的沙彌，或許是年長或粗大，他以同樣的方式出家，回家做一些家務，如看護小孩等。他的親屬便遮住他的袈裟，給他一塊布或一個缽，告訴他說「去吧，成為一個修行者」。他回到寺院，比丘們並不知道「他是出家后又再次出家」，他自己也不知道「如是出家的人便稱為沙彌」。若他被完全接納，便成為受戒者。若他在未被接納的情況下，聽到「如是出家的人便稱為沙彌」，他便應告訴比丘們「我如此行事」，再次獲得出家的資格。若他心中想「現在沒有人知道我」，便不告訴，便是放下重擔的沙彌。

Bhikkhu sikkhaṃ paccakkhāya liṅgaṃ anapanetvā dussīlakammaṃ katvā vā akatvā vā puna sabbaṃ pubbe vuttaṃ vassagaṇanādibhedaṃ vidhiṃ paṭipajjati, theyyasaṃvāsako hoti. Sikkhaṃ appaccakkhāya saliṅge ṭhito methunaṃ paṭisevitvā vassagaṇanādibhedaṃ vidhiṃ āpajjanto theyyasaṃvāsako na hoti, pabbajjāmattaṃ labhati. Andhakaṭṭhakathāyaṃ pana eso theyyasaṃvāsakoti vuttaṃ, taṃ na gahetabbaṃ.

Eko bhikkhu kāsāye saussāhova odātaṃ nivāsetvā methunaṃ paṭisevitvā puna kāsāyāni nivāsetvā vassagaṇanādibhedaṃ sabbaṃ vidhiṃ āpajjati, ayampi theyyasaṃvāsako na hoti, pabbajjāmattaṃ labhati. Sace pana kāsāye dhuraṃ nikkhipitvā odātaṃ nivāsetvā methunaṃ paṭisevitvā puna kāsāyāni nivāsetvā vassagaṇanādibhedaṃ sabbaṃ vidhiṃ āpajjati, theyyasaṃvāsako hoti.

Sāmaṇero saliṅge ṭhito methunādiassamaṇakaraṇadhammaṃ āpajjitvāpi theyyasaṃvāsako na hoti. Sacepi kāsāye saussāhova kāsāyāni apanetvā methunaṃ paṭisevitvā puna kāsāyāni nivāseti, neva theyyasaṃvāsako hoti. Sace pana kāsāye dhuraṃ nikkhipitvā naggo vā odātanivattho vā methunasevanādīhi assamaṇo hutvā kāsāyaṃ nivāseti, theyyasaṃvāsako hoti. Sacepi gihibhāvaṃ patthayamāno kāsāvaṃ ovaṭṭikaṃ vā katvā aññena vā ākārena gihinivāsanena nivāseti 『『sobhati nu kho me gihiliṅgaṃ, na sobhatī』』ti vīmaṃsanatthaṃ, rakkhati tāva. 『『Sobhatī』』ti sampaṭicchitvā pana puna liṅgaṃ sādiyanto theyyasaṃvāsako hoti. Odātaṃ nivāsetvā vīmaṃsanasampaṭicchanesupi eseva nayo.

Sace pana nivatthakāsāyassa upari odātaṃ nivāsetvā vīmaṃsati vā sampaṭicchati vā, rakkhatiyeva. Bhikkhuniyāpi eseva nayo. Sāpi hi gihibhāvaṃ patthayamānā sace kāsāyaṃ gihinivāsanaṃ nivāseti, 『『sobhati nu kho me gihiliṅgaṃ, na sobhatī』』ti vīmaṃsanatthaṃ, rakkhati tāva. Sace 『『sobhatī』』ti sampaṭicchati, na rakkhati. Odātaṃ nivāsetvā vīmaṃsanasampaṭicchanesupi eseva nayo. Nivatthakāsāyassa pana upari odātaṃ nivāsetvā vīmaṃsatu vā sampaṭicchatu vā, rakkhatiyeva.

Sace koci vuḍḍhapabbajito vassāni agaṇetvā pāḷiyampi aṭṭhatvā ekapassenāgantvā mahāpeḷādīsu kaṭacchunā ukkhitte bhattapiṇḍe pattaṃ upanāmetvā seno viya maṃsapesiṃ gahetvā gacchati, theyyasaṃvāsako na hoti. Bhikkhuvassāni pana gaṇetvā gaṇhanto theyyasaṃvāsako hoti.

Sayaṃ sāmaṇerova sāmaṇerapaṭipāṭiyā kūṭavassāni gaṇetvā gaṇhanto theyyasaṃvāsako na hoti. Bhikkhu bhikkhupaṭipāṭiyā kūṭavassāni gaṇetvā gaṇhanto bhaṇḍagghena kāretabboti.

Theyyasaṃvāsakavatthukathā niṭṭhitā.

比丘若放棄修行，未放下衣物，做了不正當的行為，或未做不正當的行為，若遵循之前所說的關於年數的規定，便成為沙彌。若在修行時不完全放棄衣物，仍然參與肉慾的行為，若遵循年數的規定，則不算沙彌，只能獲得出家的資格。在《安達卡塔》中提到的，這種人被稱為沙彌，不能被接受。 有一位比丘，穿著袈裟，露出白色衣物，參與肉慾的行為，之後又穿上袈裟，若遵循年數的規定，則此人也不算沙彌，只能獲得出家的資格。若他將袈裟放下，露出白色衣物，參與肉慾的行為，之後又穿上袈裟，若遵循年數的規定，便成為沙彌。 沙彌若在修行時參與肉慾的行為，便不算沙彌。若他穿著袈裟，露出袈裟，參與肉慾的行為，之後又穿上袈裟，則不算沙彌。若他將袈裟放下，赤裸或穿著白衣，因參與肉慾的行為而不算沙彌，若穿上袈裟，則成為沙彌。若他想要在家生活，穿上袈裟，或以其他方式穿上衣物，心中思量「我的家人是否合適」，便暫時保持。若他接受「合適」的想法，便再次穿上袈裟，成為沙彌。若他穿上白衣，思量「合適」的想法，情況也相同。 若他在穿上袈裟的情況下思量或接受，便保持不變。比丘的情況也是如此。她若想要在家生活，若穿上袈裟，思量「我的家人是否合適」，便保持不變。若她接受「合適」的想法，便不保持。穿上白衣，思量「合適」的想法，情況也相同。若在穿上袈裟的情況下思量或接受，便保持不變。 若有一位年長的出家人，不計算年數，若在《巴利經》中站立，單手進入大碗等，若用手抓住食物，便不算沙彌。若計算年數，便成為沙彌。 若他作為沙彌，計算年數，便不算沙彌。比丘若計算年數，便應按規定執行。 關於沙彌的討論到此結束。

Titthiyapakkantakakathā

Titthiyapakkantakobhikkhaveti ettha pana titthiyesu pakkanto paviṭṭhoti titthiyapakkantako. So na kevalaṃ na upasampādetabbo, atha kho na pabbājetabbopi. Tatrāyaṃ vinicchayo – upasampanno bhikkhu titthiyo bhavissāmīti saliṅgeneva tesaṃ upassayaṃ gacchati, padavāre padavāre dukkaṭaṃ. Tesaṃ liṅge ādinnamatte titthiyapakkantako hoti. Yopi sayameva 『『titthiyo bhavissāmī』』ti kusacīrādīni nivāseti, titthiyapakkantako hotiyeva. Yo pana naggo nhāyanto attānaṃ oloketvā 『『sobhati me ājīvakabhāvo, ājīvako bhavissāmī』』ti kāsāyāni anādāya naggova ājīvakānaṃ upassayaṃ gacchati, padavāre padavāre dukkaṭaṃ. Sace panassa antarāmagge hirottappaṃ uppajjati, dukkaṭāni desetvā muccati. Tesaṃ upassayaṃ gantvāpi tehi vā ovadito attanā vā 『『imesaṃ pabbajjā atidukkhā』』ti nivattantopi muccatiyeva.

Sace pana 『『kiṃ tumhākaṃ pabbajjāya ukkaṭṭha』』nti pucchitvā 『『kesamassuluñcanādīnī』』ti vutto ekakesampi luñcāpeti, ukkuṭikappadhānādīni vā vattāni ādiyati, morapiñchādīni vā nivāseti, tesaṃ liṅgaṃ gaṇhāti, 『『ayaṃ pabbajjā seṭṭhā』』ti seṭṭhabhāvaṃ vā upagacchati, na muccati, titthiyapakkantako hoti. Sace pana 『『sobhati nu kho me titthiyapabbajjā, nanu kho sobhatī』』ti vīmaṃsanatthaṃ kusacīrādīni vā nivāseti, jaṭaṃ vā bandhati, khārikājaṃ vā ādiyati, yāva na sampaṭicchati, tāva naṃ laddhi rakkhati, sampaṭicchitamatte titthiyapakkantako hoti. Acchinnacīvaro pana kusacīrādīni nivāsento rājabhayādīhi vā titthiyaliṅgaṃ gaṇhanto laddhiyā abhāvena neva titthiyapakkantako hoti.

Ayañca titthiyapakkantako nāma upasampannabhikkhunā kathito, tasmā sāmaṇero saliṅgena titthāyatanaṃ gatopi puna pabbajjañca upasampadañca labhatīti kurundiyaṃ vuttaṃ. Purimo pana theyyasaṃvāsako anupasampannena kathito; tasmā upasampanno kūṭavassaṃ gaṇentopi assamaṇo na hoti. Liṅge saussāho pārājikaṃ āpajjitvā bhikkhuvassādīni gaṇentopi theyyasaṃvāsako na hotīti.

Titthiyapakkantakakathā niṭṭhitā.

Tiracchānagatavatthukathā

關於外道的離開之談 關於外道的離開，指的是進入外道的狀態。這種人不僅不應被接納，而且也不應被出家。這裡的判斷是——若出家比丘想要成為外道，則他會以衣物的形式進入他們的居所，逐步地犯下過失。若他在外道的身份上僅僅是表面上的外道，便成為外道的離開者。若他自認為「我將成為外道」，便會穿上乾淨的衣物等，便成為外道的離開者。若他赤裸著身體，在洗澡時看到自己，心想「我的生活方式看起來不錯，我將成為外道」，則他不再穿上袈裟，便會逐步犯下過失。若在途中產生羞恥感，便會說出過失而獲得解脫。即使他前往外道的居所，若被他們勸導或自己認為「他們的出家生活極為艱難」，也能獲得解脫。 若有人問「你們的出家生活如何」，若他說「是因為剃髮」等，便會獨自剃髮，或修行一些修行法，甚至穿上孔雀羽毛等，便會計算他們的身份，認為「這種出家是最好的」，而不會解脫，便成為外道的離開者。若他思量「我的外道出家是否合適，是否真的合適」，便會穿上乾淨的衣物，或編成髮辮，或佩戴一些裝飾，直到他接受為止，便會保持這種狀態，便成為外道的離開者。若他穿著未被遮掩的衣物，穿上乾淨的衣物，因王權等的原因而計算外道的身份，便因失去身份而不再成為外道的離開者。 這就是外道的離開者的定義，因此在《庫倫迪亞》中提到，沙彌即使進入外道的居所，也能再次獲得出家和被接納的資格。最初提到的沙彌是未被接納的；因此，即使他計算年數，若他被接納也不算是外道的離開者。若在衣物上有所鬆動而犯下過失，計算比丘的年數等，便不算是外道的離開者。 關於外道的離開之談到此結束。 關於畜生的離開之談

111.Nāgayoniyāaṭṭīyatīti ettha kiñcāpi so pavattiyaṃ kusalavipākena devasampattisadisaṃ issariyasampattiṃ anubhoti, akusalavipākapaṭisandhikassa pana tassa sajātiyā methunapaṭisevane ca vissaṭṭhaniddokkamane ca nāgasarīraṃ pātubhavati udakasañcārikaṃ maṇḍūkabhakkhaṃ, tasmā so tāya nāgayoniyā aṭṭīyati. Harāyatīti lajjati. Jigucchatīti attabhāvaṃ jigucchati. Tassa bhikkhuno nikkhanteti tasmiṃ bhikkhusmiṃ nikkhante. Atha vā tassa bhikkhuno nikkhamaneti attho. Vissaṭṭho niddaṃ okkamīti tasmiṃ anikkhante vissarabhayena satiṃ avissajjitvā kapimiddhavaseneva niddāyanto nikkhante satiṃ vissajjitvā vissaṭṭho nirāsaṅko mahāniddaṃ paṭipajji. Vissaramakāsīti bhayavasena samaṇasaññaṃ pahāya virūpaṃ mahāsaddamakāsi.

Tumhe khotthāti tumhe kho attha; akārassa lopaṃ katvā vuttaṃ. Tumhe kho nāgā jhānavipassanāmaggaphalānaṃ abhabbattā imasmiṃ dhammavinaye aviruḷhidhammā attha, viruḷhidhammā na bhavathāti ayamettha saṅkhepattho. Sajātiyāti nāgiyā eva. Yadā pana manussitthiādibhedāya aññajātiyā paṭisevati, tadā devaputto viya hoti. Ettha ca pavattiyaṃ abhiṇhaṃ sabhāvapātukammadassanavasena 『『dve paccayā』』ti vuttaṃ. Nāgassa pana pañcasu kālesu sabhāvapātukammaṃ hoti – paṭisandhikāle, tacajahanakāle, sajātiyā methunakāle, vissaṭṭhaniddokkamanakāle, cutikāleti.

Tiracchānagato bhikkhaveti ettha nāgo vā hotu supaṇṇamāṇavakādīnaṃ vā aññataro, antamaso sakkaṃ devarājānaṃ upādāya yo koci amanussajātiyo, sabbova imasmiṃ atthe tiracchānagatoti veditabbo. So neva upasampādetabbo, na pabbājetabbo, upasampannopi nāsetabboti.

Tiracchānagatavatthukathā niṭṭhitā.

Mātughātakādivatthukathā

  1. Mātughātakādivatthūsu – nikkhantiṃ kareyyanti nikkhamanaṃ niggamanaṃ apavāhanaṃ kareyyanti attho. Mātughātako bhikkhaveti ettha yena manussitthibhūtā janikā mātā sayampi manussajātikeneva satā sañcicca jīvitā voropitā, ayaṃ ānantariyena mātughātakakammena mātughātako, etassa pabbajjā ca upasampadā ca paṭikkhittā. Yena pana manussitthibhūtāpi ajanikā posāvanikā mātā vā mahāmātā vā cūḷamātā vā janikāpi vā na manussitthibhūtā mātā ghātitā, tassa pabbajjā na vāritā, na ca ānantariko hoti. Yena sayaṃ tiracchānabhūtena manussitthibhūtā mātā ghātitā, sopi ānantariko na hoti, tiracchānagatattā panassa pabbajjā paṭikkhittā. Sesaṃ uttānameva. Pitughātakepi eseva nayo. Sacepi hi vesiyā putto hoti, 『『ayaṃ me pitā』』ti na jānāti, yassa sambhavena nibbatto, so ce anena ghātito, pitughātakotveva saṅkhyaṃ gacchati, ānantariyañca phusati.

關於龍生的討論 在這裡，雖然他因善業的果報而享受類似天人的權勢，但因惡業的因緣，因與同類的肉慾行為和顯現的龍身，出現了水中游動的青蛙的現象，因此他因而被稱為龍生。因而感到羞恥。因而厭惡自身的存在。他的出家是指在出家比丘中出家。或者說，他的出家是指離開。因而陷入沉睡，若未出家，因恐懼而保持警覺，便如同猴子般沉睡，離開時便失去警覺，便陷入了深沉的睡眠。因恐懼而顯現出可怕的聲音。 「你們在這裡」是指「你們確實在這裡」；去掉了否定的部分。你們確實是龍，因其不可思議的禪定和觀察的果報，因而在此法中沒有生起不正當的法，生起不正當的法是不應有的，這就是這裡的要點。與同類的意思是指龍類。當他以人類女性等其他種類為對像時，便如天人般存在。在這裡的發生中，因其本性而常常顯現出因果法則，因此說「有兩個條件」。而龍在五個時刻中，因其本性而顯現出因果法則——在再生時、死亡時、與同類的肉慾行為時、顯現的沉睡時、和死亡時。 關於畜生的討論，在這裡指的是龍或是其他如神鳥等的存在，至少可視為天王等的非人類種族，皆應視為在此意義上為畜生的存在。因此他不應被接納，也不應被出家，即使已被接納也應被捨棄。 關於畜生的討論到此結束。 關於殺母等的討論 在關於殺母等的事例中——指的是「出家時所做的行為」，即是指離開、出門、離去等的意思。殺母的比丘在此，指的是那位以人類女性身份的母親，因生而被人類所殺，因而成為殺母的行為，因而被排除在出家和被接納之外。若是以人類女性身份的非生母、養母或大母等，或是非人類身份的母親被殺，則其出家不受限制，亦不被視為立即的因果。若以畜生的身份的母親被殺，則因其為畜生而不被視為立即的因果，因此其出家被排除。其他的情況同樣如此。關於殺父的情況也是如此。若他是妓女的兒子，若他不知「這是我的父親」，因其出生而被殺，則他被稱為殺父，亦觸及立即的因果。

  1. Arahantaghātakopi manussaarahantavaseneva veditabbo. Manussajātiyañhi antamaso apabbajitampi khīṇāsavaṃ dārakaṃ dārikaṃ vā sañcicca jīvitā voropento arahantaghātakova hoti, ānantariyañca phusati, pabbajjā cassa vāritā. Amanussajātikaṃ pana arahantaṃ manussajātikaṃ vā avasesaṃ ariyapuggalaṃ ghātetvā ānantariyo na hoti, pabbajjāpissa na vāritā, kammaṃ pana balavaṃ hoti. Tiracchāno manussaarahantampi ghātetvā ānantariyo na hoti, kammaṃ pana bhāriyanti ayamettha vinicchayo. Te vadhāya onīyantīti vadhatthāya onīyanti, māretuṃ nīyantīti attho. Yaṃ pana pāḷiyaṃ 『『sacā ca maya』』nti vuttaṃ, tassa sace mayanti ayamevattho. 『『Sace』』ti hi vattabbe ettha 『『sacā ca』』 iti ayaṃ nipāto vutto. 『『Sace ca』』 icceva vā pāṭho. Tattha saceti sambhāvanatthe nipāto; ca iti padapūraṇamatte. 『『Sacajja maya』』ntipi pāṭho. Tassa sace ajja mayanti attho.

115.Bhikkhunidūsako bhikkhaveti ettha yo pakatattaṃ bhikkhuniṃ tiṇṇaṃ maggānaṃ aññatarasmiṃ dūseti, ayaṃ bhikkhunidūsako nāma. Etassa pabbajjā ca upasampadā ca vāritā. Yo pana kāyasaṃsaggena sīlavināsaṃ pāpeti, tassa pabbajjā ca upasampadā ca na vāritā. Balakkārena odātavatthavasanaṃ katvā anicchamānaṃyeva dūsentopi bhikkhunidūsakoyeva. Balakkārena pana odātavatthavasanaṃ katvā icchamānaṃ dūsento bhikkhunidūsako na hoti. Kasmā? Yasmā gihibhāve sampaṭicchitamatteyeva sā abhikkhunī hoti. Sakiṃ sīlavipannaṃ pana pacchā dūsento sikkhamānāsāmaṇerīsu ca vippaṭipajjanto neva bhikkhunidūsako hoti, pabbajjampi upasampadampi labhati.

Saṅghabhedakobhikkhaveti ettha yo devadatto viya sāsanaṃ uddhammaṃ ubbinayaṃ katvā catunnaṃ kammānaṃ aññataravasena saṅghaṃ bhindati, ayaṃ saṅghabhedako nāma. Etassa pabbajjā ca upasampadā ca vāritā.

Lohituppādako bhikkhaveti etthāpi yo devadatto viya duṭṭhacittena vadhakacittena tathāgatassa jīvamānakasarīre khuddakamakkhikāya pivanakamattampi lohitaṃ uppādeti, ayaṃ lohituppādako nāma. Etassa pabbajjā ca upasampadā ca vāritā. Yo pana rogavūpasamanatthaṃ jīvako viya satthena phāletvā pūtimaṃsañca lohitañca nīharitvā phāsuṃ karoti, bahuṃ so puññaṃ pasavatīti.

Mātughātakādivatthukathā niṭṭhitā.

Ubhatobyañjanakavatthukathā

關於殺阿羅漢的討論 關於殺阿羅漢的情況，指的是以人類阿羅漢的身份來看待。即使是人類種族中，若是未出家者，若是已解脫的男孩或女孩，若因而殺死，便成為殺阿羅漢，且觸及立即的因果，因而其出家被排除。而若是殺掉非人類的阿羅漢或其他的聖者，則不觸及立即的因果，其出家亦不被排除，但此行為的因果則是強烈的。若是殺掉畜生中的人類阿羅漢，則不觸及立即的因果，但其因果則是沉重的，這就是這裡的判斷。那些被殺者被帶走，意即被帶走以殺害。至於在《巴利經》中所說的「若我」，若是說「若我」，則是這個意思。「若」在此是指「若是」的意思。這裡的「若」是指可能性；「和」是指詞語的補充。「若我」也是一種說法。其意思是「若今天我」。 關於比丘譭謗的討論 關於比丘譭謗的情況，指的是在三條路徑中的某一條上，譭謗比丘的情況，這就是比丘譭謗者的定義。其出家和被接納的資格被排除。若是通過身體接觸導致戒律的破壞，則其出家和被接納的資格不被排除。若是以強制的方式穿著乾淨的衣物而不想這樣做，仍然被視為比丘譭謗者。若是以強制的方式穿著乾淨的衣物而想要這樣做，則不被視為比丘譭謗者。為什麼呢？因為在家族生活中，只要被接受，就算是比丘。若是以戒律的破壞為借口，隨後去譭謗修行中的沙彌或沙彌女，則不被視為比丘譭謗者，仍能獲得出家和被接納的資格。 關於分裂僧團的比丘，在這裡指的是如德瓦達那般，通過破壞教法而導致僧團的分裂，這就是分裂僧團者的定義。其出家和被接納的資格被排除。 關於引起鮮血的比丘，在這裡指的是如德瓦達那般，因惡劣的心態而殺害他人，甚至輕微地使佛陀的身體流出鮮血，這就是引起鮮血者的定義。其出家和被接納的資格被排除。若是爲了治癒疾病而如同醫生般，取出腐肉和鮮血，若是做得很好，便會積累許多功德。 關於殺母等的討論到此結束。 關於雙重特徵的討論

116.Ubhatobyañjanako bhikkhaveti itthinimittuppādanakammato ca purisanimittuppādanakammato ca ubhato byañjanamassa atthīti ubhatobyañjanako. Karotīti purisanimittena itthīsu methunavītikkamaṃ karoti. Kārāpetīti paraṃ samādapetvā attano itthinimitte kārāpeti, so duvidho hoti – itthiubhatobyañjanako, purisaubhatobyañjanakoti.

Tattha itthiubhatobyañjanakassa itthinimittaṃ pākaṭaṃ hoti, purisanimittaṃ paṭicchannaṃ. Purisaubhatobyañjanakassa purisanimittaṃ pākaṭaṃ, itthinimittaṃ paṭicchannaṃ. Itthiubhatobyañjanakassa itthīsu purisattaṃ karontassa itthinimittaṃ paṭicchannaṃ hoti, purisanimittaṃ pākaṭaṃ hoti. Purisaubhatobyañjanakassa purisānaṃ itthibhāvaṃ upagacchantassa purisanimittaṃ paṭicchannaṃ hoti, itthinimittaṃ pākaṭaṃ hoti. Itthiubhatobyañjanako sayañca gabbhaṃ gaṇhāti, parañca gaṇhāpeti. Purisaubhatobyañjanako pana sayaṃ na gaṇhāti, paraṃ gaṇhāpetīti, idametesaṃ nānākaraṇaṃ. Kurundiyaṃ pana vuttaṃ – 『『yadi paṭisandhiyaṃ purisaliṅgaṃ pavatte itthiliṅgaṃ nibbattati, yadi paṭisandhiyaṃ itthiliṅgaṃ pavatte purisaliṅgaṃ nibbattatī』』ti . Tattha vicāraṇakkamo vitthārato aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya veditabbo. Imassa pana duvidhassāpi ubhatobyañjanakassa neva pabbajjā atthi, na upasampadāti idamidha veditabbaṃ.

Ubhatobyajjanakavatthukathā niṭṭhitā.

Anupajjhāyakādivatthukathā

117.Tenakho pana samayenāti yena samayena bhagavatā sikkhāpadaṃ apaññattaṃ hoti, tena samayena. Anupajjhāyakanti upajjhaṃ agāhāpetvā sabbena sabbaṃ upajjhāyavirahitaṃ. Evaṃ upasampannā neva dhammato na āmisato saṅgahaṃ labhanti, te parihāyantiyeva, na vaḍḍhanti. Na bhikkhave anupajjhāyakoti upajjhaṃ agāhāpetvā nirupajjhāyako na upasampādetabbo. Yo upasampādeyya āpatti dukkaṭassāti sikkhāpadapaññattito paṭṭhāya evaṃ upasampādentassa āpatti hoti; kammaṃ pana na kuppati. Keci kuppatīti vadanti, taṃ na gahetabbaṃ. Saṅghena upajjhāyenātiādīsupi ubhatobyañjanakupajjhāyapariyosānesu eseva nayo.

Anupajjhāyakādivatthukathā niṭṭhitā.

Apattakādivatthukathā

關於雙重特徵的討論 關於雙重特徵的比丘，指的是因女性特徵和男性特徵的產生而具備雙重特徵的比丘。通過男性特徵而導致女性的違犯行為。通過他人使其產生特徵，故有兩種情況——女性雙重特徵，男性雙重特徵。 在這裡，女性雙重特徵的女性特徵是顯而易見的，而男性特徵則是隱蔽的。男性雙重特徵的男性特徵是顯而易見的，而女性特徵則是隱蔽的。女性雙重特徵的情況下，女性在男性的存在下，其女性特徵是隱蔽的，男性特徵是顯而易見的。男性雙重特徵的情況下，男性在女性的存在下，其男性特徵是隱蔽的，女性特徵是顯而易見的。女性雙重特徵的比丘自身也產生胎兒，並使他人產生胎兒。男性雙重特徵的比丘則自身不產生胎兒，而是使他人產生胎兒，這就是他們的不同。在《庫倫迪亞》中提到：「若在再生時，男性特徵顯現，則女性特徵產生；若在再生時，女性特徵顯現，則男性特徵產生。」在這裡的分析過程可參見《八舍利經》的法集論。關於這兩種雙重特徵者，既沒有出家，也沒有被接納，這一點應當明瞭。 關於雙重特徵的討論到此結束。 117. 關於非受戒者的討論 「在那時」是指在佛陀的教法未被明確規定的情況下。非受戒者是指不被承認的受戒者，所有的受戒者都沒有受戒。這樣被接納的比丘既不因法而獲得，也不因世俗而獲得，故而他們只是消失而不增長。比丘們，非受戒者是指不被承認的受戒者，故而不應被接納。若是被接納，則觸及輕微的過失；但這並不影響其行為。有人說「有些人會受到影響」，對此不應接受。關於僧團的受戒等情況，也是如此。 關於非受戒者的討論到此結束。 關於過失的討論

118.Hatthesu piṇḍāya carantīti yo hatthesu piṇḍo labbhati, tadatthāya caranti. Seyyathāpi titthiyāti yathā ājīvakanāmakā titthiyā; sūpabyañjanehi missetvā hatthesu ṭhapitapiṇḍameva hi te bhuñjanti. Āpatti dukkaṭassāti evaṃ upasampādentasseva āpatti hoti, kammaṃ pana na kuppati. Acīvarakādivatthūsupi eseva nayo.

Yācitakenāti 『『yāva upasampadaṃ karoma, tāva dethā』』ti yācitvā gahitena; tāvakālikenāti attho. Īdisena hi pattena vā cīvarena vā pattacīvarena vā upasampādentasseva āpatti hoti, kammaṃ pana na kuppati, tasmā paripuṇṇapattacīvarova upasampādetabbo. Sace tassa natthi, ācariyupajjhāyā cassa dātukāmā honti, aññe vā bhikkhū nirapekkhehi nissajjitvā adhiṭṭhānupagaṃ pattacīvaraṃ dātabbaṃ. Pabbajjāpekkhaṃ pana paṇḍupalāsaṃ yācitakenāpi pattacīvarena pabbājetuṃ vaṭṭati, sabhāgaṭṭhāne vissāsena gahetvāpi pabbājetuṃ vaṭṭati.

Sace pana apakkaṃ pattaṃ cīvarūpagāni ca vatthāni gahetvā āgato hoti, yāva patto paccati, cīvarāni ca kariyanti, tāva vihāre vasantassa anāmaṭṭhapiṇḍapātaṃ dātuṃ vaṭṭati, thālake bhuñjituṃ vaṭṭati, purebhattaṃ sāmaṇerabhāgasamako āmisabhāgo dātuṃ vaṭṭati. Senāsanaggāho pana salākabhattauddesabhattanimantanādīni ca na vaṭṭanti. Pacchābhattampi sāmaṇerabhāgasamo telamadhuphāṇitādibhesajjabhāgo vaṭṭati. Sace gilāno hoti, bhesajjamassa kātuṃ vaṭṭati, sāmaṇerassa viya ca sabbaṃ paṭijagganakammanti.

Apattakādivatthukathā niṭṭhitā.

Hatthacchinnādivatthukathā

關於手中食物的討論 關於在手中行乞的情況，指的是在手中所獲得的食物，因而在此行乞。就如同那些被稱為「生計者」的外道；他們通過混合的美食，便在手中放置食物而享用。觸及輕微過失的情況，正是指因這樣而被接納的過失，但其行為並不受影響。關於衣物等的情況也是如此。 關於請求，意指「只要我能獲得出家，就請給我」，這是通過請求而被接受的；這是一種暫時的請求。以這樣的器皿、衣物或食物來被接納的情況，便觸及過失，但其行為並不受影響，因此必須以完整的食物和衣物來被接納。如果沒有這樣的食物，若老師或上師願意給予，或者其他比丘願意無所顧忌地給予，便應給予相應的食物。關於出家的請求，也可以通過請求而出家，只要在適當的地方被信任地接受。 若是攜帶破損的器皿和衣物來到時，直到器皿被燒烤，衣物也被處理，便應在寺院中居住時給予不失名譽的施食，給予在碗中的食物，給予與早飯相同的食物。關於居住地的獲得，諸如請求食物、邀請食物等不適用。至於午後食物，亦應與沙彌相同的食物，如油、蜜等藥物的食物應給予。若是生病，則應為其準備藥物，像沙彌一樣承擔所有的責任。 關於過失的討論到此結束。 關於手斷等的討論

  1. Hatthacchinnādivatthūsu – hatthacchinnoti yassa hatthatale vā maṇibandhe vā kappare vā yattha katthaci eko vā dve vā hatthā chinnā honti. Pādacchinnoti yassa aggapāde vā gopphakesu vā jaṅghāya vā yattha katthaci eko vā dve vā pādā chinnā honti. Hatthapādacchinnoti yassa vuttappakāreneva catūsu hatthapādesu dve vā tayo vā sabbe vā hatthapādā chinnā honti. Kaṇṇacchinnoti yassa kaṇṇamūle vā kaṇṇasakkhalikāya vā eko vā dve vā kaṇṇā chinnā honti. Yassa pana kaṇṇāviddhe chijjanti, sakkā ca hoti saṅghāṭetuṃ, so kaṇṇaṃ saṅghāṭetvā pabbājetabbo. Nāsacchinnoti yassa ajapadake vā agge vā ekapuṭe vā yattha katthaci nāsā chinnā hoti. Yassa pana nāsikā sakkā hoti sandhetuṃ, so taṃ phāsukaṃ katvā pabbājetabbo. Kaṇṇanāsacchinno ubhayavasena veditabbo. Aṅgulicchinnoti yassa nakhasesaṃ adassetvā ekā vā bahū vā aṅguliyo chinnā honti. Yassa pana suttatantumattampi nakhasesaṃ paññāyati, taṃ pabbājetuṃ vaṭṭati. Aḷacchinnoti yassa catūsu aṅguṭṭhakesu aṅguliyaṃ vuttanayeneva eko vā bahū vā aṅguṭṭhakā chinnā honti. Kaṇḍaracchinnoti yassa kaṇḍaranāmakā mahānhārū purato vā pacchato vā chinnā honti; yesu ekassapi chinnattā aggapādena vā caṅkamati, mūlena vā caṅkamati, na vā pādaṃ patiṭṭhāpetuṃ sakkoti.

Phaṇahatthakoti yassa vaggulipakkhakā viya aṅguliyo sambaddhā honti; etaṃ pabbājetukāmena aṅgulantarikāyo phāletvā sabbaṃ antaracammaṃ apanetvā phāsukaṃ katvā pabbājetabbo. Yassapi cha aṅguliyo honti, taṃ pabbājetukāmena adhikaaṅguliṃ chinditvā phāsukaṃ katvā pabbājetabbo.

Khujjoti yo urassa vā piṭṭhiyā vā passassa vā nikkhantattā khujjasarīro. Yassa pana kiñci kiñci aṅgapaccaṅgaṃ īsakaṃ vaṅkaṃ, taṃ pabbājetuṃ vaṭṭati. Mahāpuriso eva hi brahmujjugatto, avaseso satto akhujjo nāma natthi.

Vāmanoti jaṅghavāmano vā kaṭivāmano vā ubhayavāmano vā. Jaṅghavāmanassa kaṭito paṭṭhāya heṭṭhimakāyo rasso hoti, uparimakāyo paripuṇṇo. Kaṭivāmanassa kaṭito paṭṭhāya uparimakāyo rasso hoti, heṭṭhimakāyo paripuṇṇo. Ubhayavāmanassa ubhopi kāyā rassā honti, yesaṃ rassattā bhūtānaṃ viya parivaṭumo mahākucchighaṭasadiso attabhāvo hoti, taṃ tividhampi pabbājetuṃ na vaṭṭati.

Galagaṇḍīti yassa kumbhaṇḍaṃ viya gale gaṇḍo hoti. Desanāmattameva cetaṃ, yasmiṃ kismiñci pana padese gaṇḍe sati na pabbājetabbo. Tattha vinicchayo – 『『na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabbo』』ti ettha vuttanayeneva veditabbo. Lakkhaṇāhatakasāhatalikhitakesu yaṃ vattabbaṃ, taṃ 『『na bhikkhave lakkhaṇāhato』』tiādīsu vuttameva.

Sīpadīti bhārapādo vuccati. Yassa pādo thūlo hoti sañjātapiḷako kharo, so na pabbājetabbo. Yassa pana na tāva kharabhāvaṃ gaṇhāti, sakkā hoti upanāhaṃ bandhitvā udakaāvāṭe pavesetvā udakavālikāya pūretvā yathā sirā paññāyanti, jaṅghā ca telanāḷikā viya hoti, evaṃ milāpetuṃ sakkā, tassa pādaṃ īdisaṃ katvā taṃ pabbājetuṃ vaṭṭati. Sace puna vaḍḍhati, upasampādentenāpi tathā katvāva upasampādetabbo.

Pāparogīti arisabhagandarapittasemhakāsasosādīsu yena kenaci rogena niccāturo atekiccharogo jeguccho amanāpo; ayaṃ na pabbājetabbo.

關於手斷等的討論 關於手斷等的情況，指的是手部受損，或是手腕、手掌等地方，任何地方有一個或兩個手被切斷。關於腳斷的情況，指的是腳的前腳趾或腳踝等地方，任何地方有一個或兩個腳被切斷。關於手腳同時斷的情況，指的是在上述情況下，四個手腳中有兩個或三個或全部的手腳被切斷。關於耳朵斷的情況，指的是耳根或耳垂等地方，有一個或兩個耳朵被切斷。若是耳朵被刺穿，則可以進行包紮，因此應當包紮耳朵以便出家。關於鼻子斷的情況，指的是在鼻子的上部或下部，任何地方有鼻子被切斷。若是鼻子可以被合攏，則應當適當地包紮以便出家。耳鼻同時斷的情況應當視為雙重情況。關於手指斷的情況，指的是指甲的殘餘不顯現，任何一根或多根手指被切斷。若是手指的殘餘部分仍可見，則應當出家。關於腳趾斷的情況，指的是在四個腳趾中，任何一根或多根腳趾被切斷。關於腳踝斷的情況，指的是在前面或後面，任何地方被切斷；若是其中有一處被切斷，則不能站立。 關於手腕的情況，指的是手指與手掌相連的地方；為此，應當在出家前將手指之間的部分去除，並適當地包紮以便出家。若有六根手指，則應當在出家前去掉多餘的手指並適當地包紮以便出家。 關於駝背的情況，指的是脊椎或背部的彎曲；若是有任何一處身體部位彎曲，則應當出家。偉大的人確實是直立的，其餘的生物沒有駝背。 關於小腿短的情況，指的是小腿或腰部短，或兩者都短。小腿短的情況下，腳的上部較短，下部較長；腰部短的情況下，上部較長，下部較短。兩者都短的情況下，兩個身體部位都短，若是短的程度如同生物的外形，則應當在三種情況下出家。 關於喉嚨腫的情況，若是喉嚨腫脹如同腫瘤；這僅僅是描述，若是在任何地方有腫脹，則不應出家。關於此的判斷是：「比丘們，若是被五種疾病影響，則不應出家。」在這裡的意思應當明確。關於標誌性受傷的情況，若是被標記為受傷，則應當如同「比丘們，若是被標記為受傷」所說的那樣。 關於腳重的情況，指的是腳部沉重，若是腳厚且有贅肉，則不應出家。若是沒有明顯的粗糙感，則可以通過將腳包紮並浸入水中，填滿水槽，使腳像小腿一樣，便可以適當地進行處理，若是再次增大，則應當如同被接納者那樣接受出家。 關於疾病的情況，指的是因任何疾病而常年痛苦的病人，或是因某種疾病而無法活動的病人；這樣的情況不應出家。

Parisadūsakoti yo attano virūpatāya parisaṃ dūseti; atidīgho vā hoti aññesaṃ sīsappamāṇanābhippadeso, atirasso vā ubhayavāmanabhūtarūpaṃ viya, atikāḷo vā jhāpitakhette khāṇuko viya, accodāto vā dadhitakkādīhi pamajjitamaṭṭhatambalohavaṇṇo, atikiso vā mandamaṃsalohito aṭṭhisirācammasarīro viya, atithūlo vā bhāriyamaṃso, mahodaro vā mahābhūtasadiso, atimahantasīso vā pacchiṃ sīse katvā ṭhito viya, atikhuddakasīso vā sarīrassa ananurūpena atikhuddakena sīsena samannāgato, kūṭakūṭasīso vā tālaphalapiṇḍisadisena sīsena samannāgato, sikharasīso vā uddhaṃ anupubbatanukena sīsena samannāgato, nāḷisīso vā mahāveḷupabbasadisena sīsena samannāgato, kappasīso vā pabbhārasīso vā catūsu passesu yena kenaci passena oṇatena sīsena samannāgato, vaṇasīso vā pūtisīso vā kaṇṇikakeso vā pāṇakehi khāyitakedāre sassasadisehi tahiṃ tahiṃ uṭṭhitehi kesehi samannāgato, nillomasīso vā thūlathaddhakeso vā tālahīrasadisehi kesehi samannāgato, jātipalitehi paṇḍarasīso vā pakatitambakeso vā ādittehi viya kesehi samannāgato, āvaṭṭasīso vā gunnaṃ sarīre āvaṭṭasadisehi uddhaggehi kesāvaṭṭehi samannāgato, sīsalomehi saddhiṃ ekābaddhabhamukalomo vā jālabaddhena viya nalāṭena samannāgato.

Sambaddhabhamuko vā nillomabhamuko vā makkaṭabhamuko vā atimahantakkhi vā atikhuddakakkhi vā mahiṃsacamme vāsikoṇena paharitvā katachiddasadisehi akkhīhi samannāgato, visamakkhi vā ekena mahantena ekena khuddakena akkhinā samannāgato, visamacakkalo vā ekena uddhaṃ ekena adhoti evaṃ visamajātehi akkhicakkalehi samannāgato, kekaro vā gambhīrakkhi vā yassa gambhīre udapāne udakatārakā viya akkhitārakā paññāyanti; nikkhantakkhi vā yassa kakkaṭakasseva akkhitārakā nikkhantā honti; hatthikaṇṇo vā mahatīhi kaṇṇasakkhalikāhi samannāgato, mūsikakaṇṇo vā jaṭukakaṇṇo vā khuddikāhi kaṇṇasakkhalikāhi samannāgato, chiddamattakaṇṇo vā yassa vinā kaṇṇasakkhalikāhi kaṇṇachiddamattameva hoti; aviddhakaṇṇo vā yonakajātiko pana parisadūsako na hoti; sabhāvoyeva hi so tassa kaṇṇabhagandariko vā niccapūtinā kaṇṇena samannāgato, gaṇḍakaṇṇo vā sadāpaggharitapubbena kaṇṇena samannāgato, ṭaṅkitakaṇṇo vā gobhattanāḷikāya aggasadisehi kaṇṇehi samannāgato, atipiṅgalakkhi vā madhupiṅgalaṃ pana pabbājetuṃ vaṭṭati. Nippakhumakkhi vā assupaggharaṇakkhi vā pupphitakkhi vā akkhipākena samannāgatakkhi vā.

Atimahantanāsiko vā atikhuddakanāsiko vā cipiṭanāsiko vā majjhe appatiṭṭhahitvā ekapasse ṭhitavaṅkanāsiko vā, dīghanāsiko vā sukatuṇḍasadisāya jivhāya lehituṃ sakkuṇeyyāya nāsikāya samannāgato, niccapaggharitasiṅghāṇikanāso vā.

Mahāmukho vā yassa paṭaṅgamaṇḍūkasseva mukhanimittaṃyeva mahantaṃ hoti, mukhaṃ pana lābusadisaṃ atikhuddakaṃ, bhinnamukho vā vaṅkamukho vā mahāoṭṭho vā ukkhalimukhavaṭṭisadisehi oṭṭhehi samannāgato, tanukaoṭṭho vā bhericammasadisehi dante pidahituṃ asamatthehi oṭṭhehi samannāgato, mahādharoṭṭho vā tanukauttaroṭṭho vā tanukaadharoṭṭho vā mahāuttaroṭṭho vā oṭṭhachinnako vā eḷamukho vā uppakkamukho vā saṅkhatuṇḍako vā bahisetehi anto atirattehi oṭṭhehi samannāgato, duggandhakuṇapamukho vā.

關於污穢的討論 關於污穢者，指的是因自身的醜陋而使他人感到厭惡；可能是過於高大，像其他人的頭部那樣，過於矮小，像雙重矮小的形態，過於肥胖，像被壓迫的草地，過於瘦弱，像被壓迫的骨骼，過於龐大，像巨獸，過於細小，像身體不相稱的細小頭部，過於短小，像與身體不相稱的短小頭部，過於高聳，像高聳的樹木，過於寬闊，像寬闊的草地，過於彎曲，像彎曲的樹木，過於平坦，像平坦的草地，過於細小，像小果實的頭部，過於粗大，像粗大的果實的頭部，過於圓潤，像圓潤的果實的頭部，過於尖銳，像尖銳的果實的頭部，過於光滑，像光滑的果實的頭部，過於柔軟，像柔軟的果實的頭部，過於堅硬，像堅硬的果實的頭部，過於奇特，像奇特的果實的頭部，過於骯髒，像骯髒的果實的頭部，過於腥臭，像腥臭的果實的頭部。 關於眼睛的情況，指的是眼睛的形狀；可能是過於大，或是過於小，或是兩隻眼睛的大小不一，可能是單眼或雙眼，可能是上下不一的眼睛，可能是深邃的眼睛，像深水中的眼睛；可能是突出眼睛，像突出的眼角；可能是耳朵的形狀，像大耳朵；可能是小耳朵，像小耳朵；可能是耳朵的形狀，像耳垂的形狀；可能是耳朵的形狀，像耳殼的形狀；可能是耳朵的形狀，像耳骨的形狀；可能是耳朵的形狀，像耳朵的形狀；可能是耳朵的形狀，像耳朵的形狀。 關於鼻子的情況，指的是鼻子的形狀；可能是過於大，或是過於小，或是兩者不一，可能是單側的鼻子，或是雙側的鼻子，可能是向上翹的鼻子，或是向下垂的鼻子，可能是扁平的鼻子，或是尖銳的鼻子，可能是寬大的鼻子，或是細小的鼻子，可能是長的鼻子，或是短的鼻子，可能是厚的鼻子，或是薄的鼻子，可能是圓的鼻子，或是方的鼻子。 關於嘴巴的情況，指的是嘴巴的形狀；可能是過於大，或是過於小，或是兩者不一，可能是單側的嘴巴，或是雙側的嘴巴，可能是向上翹的嘴巴，或是向下垂的嘴巴，可能是扁平的嘴巴，或是尖銳的嘴巴，可能是寬大的嘴巴，或是細小的嘴巴，可能是長的嘴巴，或是短的嘴巴，可能是厚的嘴巴，或是薄的嘴巴，可能是圓的嘴巴，或是方的嘴巴。 關於身體的情況，指的是身體的形狀；可能是過於大，或是過於小，或是兩者不一，可能是單側的身體，或是雙側的身體，可能是向上翹的身體，或是向下垂的身體，可能是扁平的身體，或是尖銳的身體，可能是寬大的身體，或是細小的身體，可能是長的身體，或是短的身體，可能是厚的身體，或是薄的身體，可能是圓的身體，或是方的身體。 關於氣味的情況，指的是身體的氣味；可能是過於刺鼻，或是過於腥臭，或是兩者不一，可能是單側的氣味，或是雙側的氣味，可能是向上翹的氣味，或是向下垂的氣味，可能是扁平的氣味，或是尖銳的氣味，可能是寬大的氣味，或是細小的氣味，可能是長的氣味，或是短的氣味，可能是厚的氣味，或是薄的氣味。

Mahādanto vā aṭṭhakadantasadisehi dantehi samannāgato asuradanto vā heṭṭhā vā upari vā bahinikkhantadanto, yassa pana sakkā hoti oṭṭhehi pidahituṃ kathentasseva paññāyati no akathentassa, taṃ pabbājetuṃ vaṭṭati. Pūtidanto vā niddanto vā yassa pana dantantare kalandakadanto viya sukhumadanto hoti, taṃ pabbājetuṃ vaṭṭati.

Mahāhanuko vā gohanusadisena hanunā samannāgato, dīghahanuko vā cipiṭahanuko vā antopaviṭṭhena viya atirassena hanukena samannāgato, bhinnahanuko vā vaṅkahanuko vā nimmassudāṭhiko vā bhikkhunisadisamukho dīghagalo vā bakagalasadisena galena samannāgato, rassagalo vā antopaviṭṭhena viya galena samannāgato, bhinnagalo vā bhaṭṭhaaṃsakūṭo vā ahattho vā ekahattho vā atirassahattho vā atidīghahattho vā bhinnauro vā bhinnapiṭṭhi vā kacchugatto vā kaṇḍugatto vā daddugatto vā godhāgatto vā, yassa godhāya viya gattato cuṇṇāni patanti, sabbañcetaṃ virūpakaraṇaṃ sandhāya vitthārikavasena vuttaṃ. Vinicchayo panettha 『『na bhikkhave pañcahi ābādhehī』』ti ettha vuttanayeneva veditabbo.

Bhaṭṭhakaṭiko vā mahāānisado vā uddhanakūṭasadisehi ānisadamaṃsehi accuggatehi samannāgato, mahāūruko vā vātaṇḍiko vā mahājāṇuko vā saṅghaṭṭanajāṇuko vā dīghajaṅgho vā yaṭṭhisadisajaṅgho vikaṭo vā paṇho vā ubbaddhapiṇḍiko vā, so duvidho heṭṭhā oruḷhāhi vā upari āruḷhāhi vā mahatīhi jaṅghapiṇḍikāhi samannāgato, mahājaṅgho vā thūlajaṅghapiṇḍiko vā mahāpādo vā mahāpaṇhi vā piṭṭhikapādo vā pādavemajjhato uṭṭhitajaṅgho vaṅkapādo vā so duvidho – anto vā bahi vā parivattapādo gaṇṭhikaṅguli vā siṅgiveraphaṇasadisāhi aṅgulīhi samannāgato, andhanakho vā kāḷavaṇṇehi pūtinakhehi samannāgato, sabbopi esa parisadūsako. Evarūpo parisadūsako na pabbājetabbo.

Kāṇoti pasannandho vā hotu pupphādīhi vā upahatapasādo. Yo dvīhi vā ekena vā akkhinā na passati, so na pabbājetabbo. Mahāpaccariyaṃ pana ekakkhikāṇo kāṇoti vutto, dviakkhikāṇo andhena saṅgahito. Mahāaṭṭhakathāyaṃ jaccandho andhoti vutto, tasmā ubhayampi pariyāyena yujjati. Kuṇīti hatthakuṇī vā pādakuṇī vā aṅgulikuṇī vā; yassa etesu hatthādīsu yaṃkiñci vaṅkaṃ paññāyati, so kuṇī nāma. Khañjoti natajāṇuko vā bhinnajaṅgho vā majjhe saṅkuṭitapādattā kuṇḍapādako vā piṭṭhipādamajjhena caṅkamanto agge saṅkuṭitapādattā kuṇḍapādako vā piṭṭhipādaggena caṅkamanto aggapādeneva caṅkamanakhañjo vā paṇhikāya caṅkamanakhañjo vā pādassa bāhirantena caṅkamanakhañjo vā pādassa abbhantarantena caṅkamanakhañjo vā gopphakānaṃ upari bhaggattā sakalena piṭṭhipādena caṅkamanakhañjo vā; sabbopesa khañjoyeva, so na pabbājetabbo.

以下是完整的簡體中文翻譯： 若有大牙或類似八顆牙的牙齒，或惡魔般的牙齒從下或上或外突出，對於能夠用嘴唇遮掩、在說話時可見但不說話時不可見的人，可以驅逐。若有腐爛的牙或睡眠時的牙，或牙齒間有如老鼠洞般細小的牙齒，可以驅逐。 若有大頜或類似牛頜的頜部，或長頜或窄頜，或有如內陷般極窄的頜部，或破裂的頜或彎曲的頜，或面部與比丘尼相似，或長頸或類似鶴頸的頸部，或短頸如內陷般，或破裂的頸或斷裂肩峰，或無手或單手，或極長的手或極長的手臂，或破裂的臂或破裂的背部，或多疣的身體或瘙癢的身體，或潰瘍的身體，或蜥蜴般的身體，從身體上像蜥蜴般脫落碎屑，所有這些都是爲了描述外貌的不同。這裡的裁決應按照"諸比丘，不是五種疾病"的方式理解。 若有破裂的髖部或大臀部，或有類似爐頂的臀部肉突出，或大腿或患有風氣病的人，或大膝蓋或互相碰撞的膝蓋，或長腿或類似木棒的腿，或畸形或瘸腿，或上半身肥胖，可分為上下兩種有大腿和小腿的人，或大腿或粗大腿部，或大腳或大踝，或背部腳，或從腳中間站立的腿，或彎曲的腳，可分為內外翻轉的腳，或有類似姜根或蛇頭的手指，或有暗黑色腐爛指甲的人，所有這些都是會玷污集會的人。這樣的會眾玷污者不應被驅逐。 若為盲人或半盲，或眼睛被花等損壞。凡不能用兩隻或一隻眼睛看見的，不應被驅逐。在大註釋中，單眼盲被稱為盲人，雙眼盲被歸類為全盲。在大註釋中，先天盲被稱為盲人，因此兩種情況都是合理的。 殘廢者，指手殘、腳殘或手指殘；凡在手等部位有任何彎曲的，稱為殘廢。跛子，指膝蓋不正或腿部破損，或中間收縮腳部成捆狀腳，或從背部中間行走時前部腳收縮成捆狀，或僅用前腳行走，或從踝部行走，或從腳的外側行走，或從腳的內側行走，或腳踝上方破裂，或用整個背部行走的跛子；所有這些都是跛子，不應被驅逐。

Pakkhahatoti yassa eko hattho vā pādo vā aḍḍhasarīraṃ vā sukhaṃ na vahati. Chinniriyāpathoti pīṭhasappi vuccati. Jarādubbaloti jiṇṇabhāvena dubbalo attano cīvararajanādikammaṃ kātumpi asamattho. Yo pana mahallakopi balavā hoti, attānaṃ paṭijaggituṃ sakkoti, so pabbājetabbo. Andhoti jaccandho vuccati. Mūgoti yassa vacībhedo nappavattati; yassāpi pavattati, saraṇagamanaṃ pana paripuṇṇaṃ bhāsituṃ na sakkoti, tādisaṃ mammanampi pabbājetuṃ na vaṭṭati. Yo pana saraṇagamanamattaṃ paripuṇṇaṃ bhāsituṃ sakkoti, taṃ pabbājetuṃ vaṭṭati.

Badhiroti yo sabbena sabbaṃ na suṇāti. Yo pana mahāsaddaṃ suṇāti, taṃ pabbājetuṃ vaṭṭati. Andhamūgādayo ubhayadosavasena vuttā. Yesañca pabbajjā paṭikkhittā, upasampadāpi tesaṃ paṭikkhittāva. Sace pana te saṅgho upasampādeti, sabbepi hatthacchinnādayo sūpasampannā, kārakasaṅgho pana ācariyupajjhāyā ca āpattito na muccanti. Vakkhati ca – 『『atthi bhikkhave puggalo appatto osāraṇaṃ, tañce saṅgho osāreti, ekacco suosārito, ekacco duosārito』』ti tassattho āgataṭṭhāneyeva āvi bhavissatīti.

Hatthacchinnādivatthukathā niṭṭhitā.

Alajjīnissayavatthukathā

120.Alajjīnaṃ nissāya vasantīti upayogatthe sāmivacanaṃ; alajjipuggale nissāya vasantīti attho. Yāva bhikkhusabhāgataṃ jānāmīti nissayadāyakassa bhikkhuno bhikkhūhi sabhāgataṃ lajjibhāvaṃ yāva jānāmīti attho. Tasmā navaṃ ṭhānaṃ gatena 『『ehi bhikkhu, nissayaṃ gaṇhāhī』』ti vuccamānenāpi catūhapañcāhaṃ nissayadāyakassa lajjibhāvaṃ upaparikkhitvā nissayo gahetabbo.

Sace 『『thero lajjī』』ti bhikkhūnaṃ santike sutvā āgatadivaseyeva gahetukāmo hoti, thero pana 『『āgamehi tāva, vasanto jānissasī』』ti katipāhaṃ ācāraṃ upaparikkhitvā nissayaṃ deti, vaṭṭati. Pakatiyā nissayaggahaṇaṭṭhānaṃ gatena tadaheva gahetabbo, ekadivasampi parihāro natthi. Sace paṭhamayāme ācariyassa okāso natthi, okāsaṃ alabhanto 『『paccūsasamaye gahessāmī』』ti sayati, aruṇaṃ uggatampi na jānāti, anāpatti. Sace pana 『『gaṇhissāmī』』ti ābhogaṃ akatvā sayati, aruṇuggamane dukkaṭaṃ. Agatapubbaṃ ṭhānaṃ gatena dve tīṇi divasāni vasitvā gantukāmena anissitena vasitabbaṃ. 『『Sattāhaṃ vasissāmī』』ti ālayaṃ karontena pana nissayo gahetabbo. Sace thero 『『kiṃ sattāhaṃ vasantassa nissayenā』』ti vadati, paṭikkhittakālato paṭṭhāya laddhaparihāro hoti.

Alajjīnissayavatthukathā niṭṭhitā.

Gamikādinissayavatthukathā

以下是完整的簡體中文翻譯： 若有一隻手或一隻腳或半身，無法承受輕鬆的重量，稱為「翅膀」。若有斷肢，稱為「斷肢」。若因衰老而虛弱，因年老而無力，無法進行自己的衣物、飲食等事務，若他即使年老卻仍然強壯，能夠自我照顧，則可以被驅逐。盲者稱為「先天盲」。若言語不能流暢；即使能夠說話，但無法完整表達自己的意思，不應被驅逐。若能表達出完整的意思，則可以被驅逐。 聾者是指完全聽不見的。若能聽到大聲，則可以被驅逐。盲與啞均因這兩種缺陷而被提及。若他們的出家被拒絕，受戒也被拒絕。如果他們被僧團接受，則所有被斷肢者都應被接受，若是有能力的僧團，則不應因師父或導師的失誤而被排除。經文中說：「比丘們，有些人未能被驅逐，若僧團驅逐了，有些人被驅逐，有些人未被驅逐。」 關於斷肢者的討論已結束。 關於懶惰者的討論 120.關於懶惰者的依賴，意指依賴於懶惰的人；依賴於懶惰者的意指。直到我們知道比丘們的聚會，意指依賴於給予依賴的比丘的懶惰狀態。因此，若有新的地方，便會說：「來吧，比丘，接受依賴。」即使在四到五天內，給予依賴的比丘的懶惰狀態也應仔細觀察，以便接受依賴。 若在比丘們面前聽到「長老懶惰」，希望在到達的當天就接受依賴，長老則會說：「先來吧，住下後再知道。」經過一段時間觀察后再給予依賴，可以。根據常規，接受依賴的地方應在當天接受，甚至一天也不應有耽擱。若在第一次沒有機會，未能獲得機會，便會想：「早晨我會接受」，但不知道日出，未犯錯。若說「我會接受」，卻沒有準備，日出時則犯錯。若在未曾到達的地方，打算待兩三天後離開，需在沒有依賴的情況下居住。「我會住七天」，則應接受依賴。若長老說：「我住七天有什麼依賴呢？」則從被拒絕的時間開始，便會獲得所需的照顧。 關於懶惰者的討論已結束。 關於村民等依賴者的討論。

121.Nissayakaraṇīyoti karaṇīyanissayo, karaṇīyo mayā nissayo; gahetabboti attho. Nissayaṃ alabhamānenāti attanā saddhiṃ addhānamaggappaṭipannesu nissayadāyake asati nissayaṃ na labhati nāma. Evaṃ alabhantena anissitena bahūnipi divasāni gantabbaṃ. Sace pubbepi nissayaṃ gahetvā vutthapubbaṃ kañci āvāsaṃ pavisati, ekarattaṃ vasantenāpi nissayo gahetabbo. Antarāmagge vissamanto vā satthaṃ pariyesanto vā katipāhaṃ vasati, anāpatti. Antovasse pana nibaddhavāsaṃ vasitabbaṃ, nissayo ca gahetabbo. Nāvāya gacchantassa pana vassāne āgatepi nissayaṃ alabhantassa anāpatti.

Yāciyamānenāti tena gilānena yāciyamānena anissitena vasitabbaṃ. Sace 『『yācāhi ma』』nti vuccamānopi gilāno mānena na yācati, gantabbaṃ.

Phāsuhotīti samathavipassanānaṃ paṭilābhavasena phāsu hoti. Imañhi parihāraṃ neva sotāpanno na sakadāgāmī anāgāmī arahanto labhanti; na thāmagatassa samādhino vā vipassanāya vā lābhī, vissaṭṭhakammaṭṭhāne pana bālaputhujjane kathāva natthi. Yassa kho pana samatho vā vipassanā vā taruṇo hoti, ayaṃ imaṃ parihāraṃ labhati, pavāraṇasaṅgahopi etasseva anuññāto. Tasmā iminā puggalena ācariye pavāretvā gatepi 『『yadā patirūpo nissayadāyako āgacchissati, tassa nissāya vasissāmī』』ti ābhogaṃ katvā puna yāva āsāḷhīpuṇṇamā, tāva anissitena vatthuṃ vaṭṭati. Sace pana āsāḷhīmāse ācariyo nāgacchati, yattha nissayo labbhati, tattha gantabbaṃ.

122.Gottenapi anussāvetunti mahākassapassa upasampadāpekkhoti evaṃ gottaṃ vatvā anussāvetuṃ anujānāmīti attho.

123.Dve ekānussāvaneti dve ekato anussāvane; ekena ekassa aññena itarassāti evaṃ dvīhi vā ācariyehi ekena vā ekakkhaṇe kammavācaṃ anussāventehi upasampādetuṃ anujānāmīti attho.

Dve tayo ekānussāvane kātuṃ tañca kho ekena upajjhāyenāti dve vā tayo vā jane purimanayeneva ekato anussāvane kātuṃ anujānāmi; tañca kho anussāvanakiriyaṃ ekena upajjhāyena anujānāmīti attho. Tasmā ekena ācariyena dve vā tayo vā anussāvetabbā. Dvīhi vā tīhi vā ācariyehi visuṃ visuṃ ekena ekassāti evaṃ ekappahāreneva dve tisso vā kammavācā kātabbā. Sace pana nānācariyā nānupajjhāyā honti, tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārikaṃ anussāveti, aññamaññañca gaṇapūrakā honti, vaṭṭati. Sace pana nānāupajjhāyā honti, eko ācariyo hoti, 『『natveva nānupajjhāyenā』』ti paṭikkhittattā na vaṭṭati. Idaṃ sandhāya hi esa paṭikkhepo.

Gamikādinissayavatthukathā niṭṭhitā.

Upasampadāvidhikathā

126.Paṭhamaṃupajjhaṃ gāhāpetabboti ettha vajjāvajjaṃ upanijjhāyatīti upajjhā, taṃ upajjhaṃ; 『『upajjhāyo me bhante hohī』』ti evaṃ vadāpetvā gāhāpetabbo. Vitthāyantīti vitthaddhagattā honti. Yaṃ jātanti yaṃ tava sarīre jātaṃ nibbattaṃ vijjamānaṃ, taṃ saṅghamajjhe pucchante santaṃ atthīti vattabbantiādi. Ullumpatu manti uddharatu maṃ.

Upasampadāvidhikathā niṭṭhitā.

Cattāronissayādikathā

以下是完整的簡體中文翻譯： 121.關於依賴的行為，意指應被依賴的行為；應被接受的依賴。若因自身的原因，在行走的道路上，依賴給予者缺失，則無法獲得依賴。因此，因未能獲得依賴，便需在沒有依賴的情況下度過許多日子。若之前已獲得依賴，且在離開之前進入某處，即使只住一晚，也應獲得依賴。若在中途停留，尋找住所，住幾天，未犯錯。若在內部居住，則應住在固定的住所，並應獲得依賴。若乘船出行，若在雨季來臨時未能獲得依賴，則不犯錯。 關於請求的行為，意指因病而請求的情況下，應在沒有依賴的情況下居住。若被稱為「請我」，而生病者未因請求而請求，則應離開。 若因修習禪定和觀照而感到愉悅，便是愉悅。對此種照顧，未曾獲得的初果、二果、三果、阿羅漢果者，均無法獲得；在未到達正定或觀照時，也無法獲得，然而在獲得解脫的地方，愚癡的普通人卻沒有此類談論。若他在修習禪定或觀照方面較為年輕，便能獲得此種照顧，且在接受召喚時亦被允許。因此，若此人因師父的召喚而離開，便會說：「當適合的依賴給予者來臨時，我將依賴於他。」在此之前，直至阿薩利普滿月，便應在沒有依賴的情況下居住。若在阿薩利月內師父未能到達，便應前往可以獲得依賴的地方。 122.若提到家族的依賴，意指依賴於大迦葉的受戒。以此家族為名，便可以被允許。 123.兩個單獨的依賴，意指兩個一起的依賴；一人與另一人之間如此，因此在兩個或一個師父面前，允許在同一時刻進行依賴的行為。 兩個或三個單獨的依賴，然而應由一位導師進行；兩個或三個都可以與之前的方式一起進行依賴的行為；然而應由一位導師來允許此依賴行為。因此，依賴應由一位導師進行。兩個或三個導師之間，分別進行單獨的依賴。若有不同的導師，不同的導師則不應進行。若有一位導師，便不應說：「沒有不同的導師」，因此不適合。對此，便是此種拒絕。 關於村民等依賴的討論已結束。 關於受戒的規定 126.首先應接受導師的行為，意指在此處思考應有的可接受與不可接受的行為，便應稱為導師。應說：「導師，請您成為我的導師。」因而應被接受。因而被稱為「被接受」的人，因其身體的存在，若在僧團中詢問，便應說「存在」之類。應將其提起。 關於受戒的規定已結束。 關於四種依賴的討論。

128.Tāvadevāti upasampannasamanantarameva. Chāyā metabbāti ekaporisā vā dviporisā vāti chāyā metabbā. Utuppamāṇaṃ ācikkhitabbanti 『『vassāno hemanto gimho』』ti evaṃ utuppamāṇaṃ ācikkhitabbaṃ. Ettha ca utuyeva utuppamāṇaṃ. Sace vassānādayo aparipuṇṇā honti, yattakehi divasehi yassa yo utu aparipuṇṇo, te divase sallakkhetvā so divasabhāgo ācikkhitabbo. Atha vā 『『ayaṃ nāma utu, so ca kho paripuṇṇo vā aparipuṇṇo vā』』ti evaṃ utuppamāṇaṃ ācikkhitabbaṃ. 『『Pubbaṇho vā sāyanho vā』』ti evaṃ divasabhāgo ācikkhitabbo. Saṅgītīti idameva sabbaṃ ekato katvā 『『tvaṃ kiṃ labhasi, kā te chāyā, kiṃ utuppamāṇaṃ, ko divasabhāgo』』ti puṭṭho 『『idaṃ nāma labhāmi – vassaṃ vā hemantaṃ vā gimhaṃ vā, ayaṃ me chāyā, idaṃ utuppamāṇaṃ, ayaṃ divasabhāgoti vadeyyāsī』』ti evaṃ ācikkhitabbaṃ.

129.Ohāyāti chaḍḍetvā. Dutiyaṃ dātunti upasampadamāḷakato pariveṇaṃ gacchantassa dutiyakaṃ dātuṃ anujānāmi, cattāri ca akaraṇīyāni ācikkhitunti attho. Paṇḍupalāsoti paṇḍuvaṇṇo patto. Bandhanā pavuttoti vaṇṭato patito. Abhabbo haritatthāyāti puna harito bhavituṃ abhabbo. Puthusilāti mahāsilā.

130.Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāseti yāva tassa ukkhepanīyakammakaraṇatthāya sāmaggī na labbhati, tāva tena saddhiṃ sambhoge ca uposathapavāraṇādikaraṇabhede saṃvāse ca anāpattīti. Sesaṃ sabbattha mahāvibhaṅge vuttānusārena suviññeyyattā pākaṭamevāti.

Cattāronissayādikathā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Dvāsattatiadhikavatthusatapaṭimaṇḍitassa mahākhandhakassa

Atthavaṇṇanā niṭṭhitā.

Mahākhandhakavaṇṇanā niṭṭhitā.

  1. Uposathakkhandhakaṃ

Sannipātānujānanādikathā

  1. Uposathakkhandhake – aññatitthiyāti ettha titthaṃ vuccati laddhi; aññaṃ titthaṃ aññatitthaṃ; aññatitthaṃ etesaṃ atthīti aññatitthiyā; ito aññaladdhikāti vuttaṃ hoti. Dhammaṃ bhāsantīti yaṃ tesaṃ kattabbākattabbaṃ, taṃ kathenti. Te labhantīti te manussā labhanti. Mūgasūkarāti thūlasarīrasūkarā.

135.Anajjhāpanno vā hoti āpajjitvā vā vuṭṭhitoti ettha yaṃ āpattiṃ bhikkhu anajjhāpanno vā hoti, āpajjitvā vā vuṭṭhito, ayaṃ asantī nāma āpattīti evamattho veditabbo. Sampajānamusāvāde kiṃ hotīti yvāyaṃ sampajānamusāvādo assa hotīti vutto, so āpattito kiṃ hoti, katarā āpatti hotīti attho. Dukkaṭaṃ hotīti dukkaṭāpatti hoti; sā ca kho na musāvādalakkhaṇena; bhagavato pana vacanena vacīdvāre akiriyasamuṭṭhānā āpatti hotīti veditabbā. Vakkhati hi –

『『Anālapanto manujena kenaci,

Vācāgiraṃ no ca pare bhaṇeyya;

Āpajjeyya vācasikaṃ na kāyikaṃ,

Pañhā mesā kusalehi cintitā』』ti. (pari. 479);

Antarāyikoti antarāyakaro. Kissa phāsu hotīti kimatthāya phāsu hoti. Paṭhamassa jhānassa adhigamāyāti paṭhamassa jhānassa adhigamanatthāya tassa bhikkhuno phāsu hoti sukhaṃ hoti. Esa nayo sabbattha. Iti bhagavā uddesato ca niddesato ca paṭhamaṃ pātimokkhuddesaṃ dassesi.

以下是完整的簡體中文翻譯： 128.即是指剛剛獲得的。影子是指單獨的或成對的影子。應描述的氣候是「雨季、冬季、夏季」，因此應描述氣候。在這裡，僅氣候的變化。若雨季等未滿，則在多少天內，若某種氣候未滿，則應根據這些天來判斷。或者可以說：「這就是氣候，無論是滿還是未滿。」應描述的日子分為「早晨或傍晚」。在集會中，所有內容合在一起，若被問到「你獲得了什麼，你的影子是什麼，氣候是什麼，日子分為多少」，應回答「我獲得了雨季、冬季或夏季，這是我的影子，這是氣候，這是日子的分配」。 129.放下，意指放棄。第二次給予，意指在獲得受戒后，允許再次給予，並說明四種不應做的事。具備條件的，意指外表光亮的。因束縛而產生的，意指因纏繞而落下。無法再次獲得，意指無法再次獲得綠色的。普通的，意指粗大的。 130.關於未獲得的共同體，若未能獲得，便不應被認為是合格的，直到能夠進行提升的工作，便不應被認為是合格的。因此，關於此事，所有內容都應根據《大分辨》中的說明而明確。 關於四種依賴的討論已結束。 關於《廣集經》的戒律說明 二十七以上的法門的詳細解釋已結束。 《大法門》的解釋已結束。 2.《受戒法門》 關於集合的知識等的討論 132.在《受戒法門》中——「其他地方」意指此處被稱為地方；其他的地方，意指其他地方；其他地方的意義，意指其他地方的意義；這裡被稱為其他地方的理解。關於法的闡述，意指應做的與不應做的，他們在討論。那些人獲得了，意指那些人獲得了。愚蠢的豬，意指粗壯的豬。 135.若未被排除，或因犯錯而被排除，這裡應理解為，若比丘未被排除，或因犯錯而被排除，這種狀態稱為「無狀態」。關於有意識的虛假言辭，意指若這是有意識的虛假言辭，那麼這與犯錯有什麼關係，究竟哪種是錯誤。若是錯誤，則是錯誤的狀態；然而這並非虛假言辭的特徵；而是應根據佛陀的教導，關於言語的行為應被理解為錯誤。經文中說：「不應與任何人交談，若無言語的行為，若因言語而犯錯，則應被認為是錯誤的。」（《大乘經》479）；妨礙者，意指造成障礙的。什麼是愉悅，意指為何而愉悅。爲了獲得第一禪，意指爲了獲得第一禪，那個比丘便會感到愉悅，感到快樂。這一原則在所有地方皆然。因此，佛陀在講述和解釋時，首次展示了《戒律的初步》。

136.Devasikanti divase divase. Cātuddase vā pannarase vāti ekassa utuno tatiye ca sattame ca pakkhe dvikkhattuṃ cātuddase avasese chakkhattuṃ pannarase; ayaṃ tāva eko attho. Ayaṃ pana pakaticārittavasena vutto 『『sakiṃ pakkhassa cātuddase vā pannarase vā』』ti vacanato pana tathārūpe paccaye sati yasmiṃ tasmiṃ cātuddase vā pannarase vā uddisituṃ vaṭṭati, āvāsikānaṃ bhikkhūnaṃ cātuddaso hoti, āgantukānaṃ pannaraso. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ anuvattitabba』』nti vacanatopi cetaṃ veditabbaṃ.

Sīmānujānanakathā

以下是完整的簡體中文翻譯： 136.天神的日子是逐日而過。十四日或十五日，意指在一個月的第三天和第七天，若在十四日則應進行兩次，若在十五日則應進行六次；這便是一個意義。然而根據常規的說法，若說「在月的十四日或十五日」，則在這種情況下，若有條件存在，便應在此月的十四日或十五日進行說明，常住的比丘在月的十四日，來訪的比丘在月的十五日。若常住的比丘數量眾多，則應由來訪者遵循常住比丘的安排，這一點也應如此理解。 關於邊界的認知討論。

138.Paṭhamaṃ nimittā kittetabbāti vinayadharena pucchitabbaṃ 『『puratthimāya disāya kiṃ nimitta』』nti? Pabbato bhanteti. Puna vinayadharena 『『eso pabbato nimitta』』nti evaṃ nimittaṃ kittetabbaṃ. 『『Etaṃ pabbataṃ nimittaṃ karoma, karissāma, nimittaṃ kato, nimittaṃ hotu, hoti bhavissatī』』ti evaṃ pana kittetuṃ na vaṭṭati. Pāsāṇādīsupi eseva nayo. Puratthimāya anudisāya, dakkhiṇāya disāya, dakkhiṇāya anudisāya, pacchimāya disāya, pacchimāya anudisāya, uttarāya disāya, uttarāya anudisāya, kiṃ nimittaṃ? Udakaṃ bhante. Etaṃ udakaṃ nimittanti ettha pana aṭṭhatvā puna puratthimāya disāya kiṃ nimittaṃ. Pabbato bhante. Eso pabbato nimittanti evaṃ paṭhamaṃ kittitanimittaṃ kittetvāva ṭhapetabbaṃ. Evañhi nimittena nimittaṃ ghaṭitaṃ hoti. Evaṃ nimittāni kittetvā athānantaraṃ vuttāya kammavācāya sīmā sammannitabbā. Kammavācāpariyosāne nimittānaṃ anto sīmā hoti, nimittāni sīmato bahi honti. Tattha nimittāni sakiṃ kittitānipi kittitāneva honti. Andhakaṭṭhakathāyaṃ pana tikkhattuṃ sīmamaṇḍalaṃ sambandhantena nimittaṃ kittetabbanti vuttaṃ. 『『Pabbato bhanteti…pe… udakaṃ bhante』』ti evaṃ pana upasampanno vā ācikkhatu anupasampanno vā vaṭṭatiyeva.

Idāni pabbatanimittādīsu evaṃ vinicchayo veditabbo – tividho pabbato, suddhapaṃsupabbato, suddhapāsāṇapabbato, ubhayamissakoti. So tividhopi vaṭṭati. Vālikarāsi pana na vaṭṭati. Itaropi hatthippamāṇato omakataro na vaṭṭati. Hatthippamāṇato pana paṭṭhāya sineruppamāṇopi vaṭṭati. Sace catūsu disāsu cattāro tīsu vā tayo pabbatā honti, catūhi vā tīhi vā pabbatanimittehi eva sammannituṃ vaṭṭati. Dvīhi pana nimittehi ekena vā sammannituṃ na vaṭṭati. Ito paresu pāsāṇanimittādīsupi eseva nayo. Tasmā pabbatanimittaṃ karontena pucchitabbaṃ 『『ekābaddho na ekābaddho』』ti. Sace ekābaddho hoti, na kātabbo. Tañhi catūsu vā aṭṭhasu vā disāsu kittentenāpi ekameva nimittaṃ kittitaṃ hoti, tasmā yo evaṃ cakkasaṇṭhānena vihāraṃ parikkhipitvā ṭhito pabbato, taṃ ekadisāya kittetvā aññāsu disāsu taṃ bahiddhā katvā anto aññāni nimittāni kittetabbāni.

Sace pabbatassa tatiyabhāgaṃ vā upaḍḍhaṃ vā antosīmāya kattukāmā honti, pabbataṃ akittetvā yattakaṃ padesaṃ anto kattukāmā, tassa parato tasmiṃyeva pabbate jātarukkhavammikādīsu aññataraṃ nimittaṃ kittetabbaṃ. Sace ekayojanadviyojanappamāṇaṃ sabbaṃ pabbataṃ anto kattukāmā honti, pabbatassa parato bhūmiyaṃ jātarukkhavammikādīni nimittāni kittetabbāni.

以下是完整的簡體中文翻譯： 138.關於第一個標誌，應當詢問「東邊有什麼標誌？」山啊，尊者。再者，根據戒律，應當說「這是山的標誌」，如此標誌應當被描述。「我們要做這個山的標誌，將要做，標誌已做，標誌存在，將會存在」，這樣說是不適合的。在石頭等方面也是如此。東邊、南邊、南邊的另一側、西邊、西邊的另一側、北邊、北邊的另一側，什麼是標誌？水，尊者。這水是標誌，那麼在此處停留後，東邊又有什麼標誌？山啊，尊者。應當說「這是山的標誌」，如此第一標誌的描述應當被保留。因而，確實通過標誌來形成標誌。這樣描述標誌后，接著應當依據所述的戒律來設定邊界。在戒律的結尾，標誌的內部是邊界，標誌位於邊界之外。在那裡，標誌無論如何被描述，都是被描述的。關於黑暗的討論中，應當描述三次的邊界圈與標誌相關。「山啊，尊者……水啊，尊者」，這樣被受戒者或未受戒者都適用。 現在關於山的標誌等應當這樣理解——三種山，清潔的沙土山，清潔的石山，二者混合的山。它也適用三種情況。沙堆則不適用。其他的則比象的大小更小。自象的大小起，西奈山的大小也適用。若在四個方向上有四個或三個山，則應當通過四個或三個山的標誌來設定。若僅有兩個標誌，則不能用一個來設定。從這裡開始，關於石頭的標誌等也應如此。因此，問山的標誌時應當詢問「是否連線在一起」。若連線在一起，則不應被設定。因為在四個或八個方向上，即使被描述也只是一個標誌，因此，若以這種方式圍繞寺院而立的山，應當在一個方向上被描述，而在其他方向上則應當設定其他標誌。 若想在山的第三部分或一半的內部設定邊界，若想在山的內部設定，則應在該山之外的地方設定一個標誌。若所有的山都想在內部設定，則應在山之外的土地上設定標誌，例如在山的外面設定樹木等的標誌。

Pāsāṇanimitte – ayaguḷopi pāsāṇasaṅkhyameva gacchati, tasmā yo koci pāsāṇo vaṭṭati. Pamāṇato pana hatthippamāṇo pabbatasaṅkhyaṃ gato, tasmā so na vaṭṭati. Mahāgoṇamahāmahiṃsappamāṇo pana vaṭṭati. Heṭṭhimaparicchedena dvattiṃsapalaguḷapiṇḍaparimāṇo vaṭṭati. Tato khuddakataro iṭṭhakā vā mahantīpi na vaṭṭati. Animittupagapāsāṇarāsipi na vaṭṭati, pageva paṃsuvālikarāsi. Bhūmisamo khalamaṇḍalasadiso piṭṭhipāsāṇo vā bhūmito khāṇuko viya uṭṭhitapāsāṇo vā hoti, sopi pamāṇupago ce vaṭṭati. Piṭṭhipāsāṇo atimahantopi pāsāṇasaṅkhyameva gacchati, tasmā sace mahato piṭṭhipāsāṇassa ekappadesaṃ antosīmāya kattukāmā honti, taṃ akittetvā tassupari añño pāsāṇo kittetabbo. Sace piṭṭhipāsāṇupari vihāraṃ karonti, vihāramajjhena vā piṭṭhipāsāṇo vinivijjhitvā gacchati, evarūpo piṭṭhipāsāṇo na vaṭṭati. Sace hi taṃ kittenti, nimittassa upari vihāro hoti, nimittañca nāma bahisīmāya hoti, vihāropi bahisīmāyaṃ āpajjati. Vihāraṃ parikkhipitvā ṭhitapiṭṭhipāsāṇo ekattha kittetvā aññattha na kittetabbo.

Vananimitte – tiṇavanaṃ vā tacasāratālanāḷikerādirukkhavanaṃ vā na vaṭṭati. Antosārānaṃ pana sākasālādīnaṃ antosāramissakānaṃ vā rukkhānaṃ vanaṃ vaṭṭati, tañca kho heṭṭhimaparicchedena catupañcarukkhamattampi tato oraṃ na vaṭṭati, paraṃ yojanasatikampi vaṭṭati. Sace pana vanamajjhe vihāraṃ karonti, vanaṃ na kittetabbaṃ. Ekadesaṃ antosīmāya kattukāmehipi vanaṃ akittetvā tattha rukkhapāsāṇādayo kittetabbā. Vihāraṃ parikkhipitvā ṭhitavanaṃ ekattha kittetvā aññattha na kittetabbaṃ.

Rukkhanimitte – tacasāro tālanāḷikerādirukkho na vaṭṭati, antosāro jīvamānako antamaso ubbedhato aṭṭhaṅgulo pariṇāhato sūcidaṇḍakappamāṇopi vaṭṭati, tato oraṃ na vaṭṭati, paraṃ dvādasayojano suppatiṭṭhitanigrodhopi vaṭṭati. Vaṃsanaḷakasarāvādīsu bījaṃ ropetvā vaḍḍhāpito pamāṇupagopi na vaṭṭati. Tato apanetvā pana taṅkhaṇampi bhūmiyaṃ ropetvā koṭṭhakaṃ katvā udakaṃ āsiñcitvā kittetuṃ vaṭṭati. Navamūlasākhāniggamanaṃ akāraṇaṃ. Khandhaṃ chinditvā ropite pana etaṃ yujjati. Kittentena ca 『『rukkho』』tipi vattuṃ vaṭṭati, 『『sākarukkhotipi sālarukkho』』tipi. Ekābaddhaṃ pana suppatiṭṭhitanigrodhasadisaṃ ekattha kittetvā aññattha kittetuṃ na vaṭṭati.

Magganimitte – araññakhettanadītaḷākamaggādayo na vaṭṭanti, jaṅghamaggo vā sakaṭamaggo vā vaṭṭati, yo nibbijjhitvā dve tīṇi gāmantarāni gacchati. Yo pana jaṅghamaggo sakaṭamaggato okkamitvā puna sakaṭamaggameva otarati, ye vā jaṅghamaggasakaṭamaggā avaḷañjā, te na vaṭṭanti. Jaṅghasatthasakaṭasatthehi vaḷañjiyamānāyeva vaṭṭanti. Sace dve maggā nikkhamitvā pacchā sakaṭadhuramiva ekībhavanti, dvidhā bhinnaṭṭhāne vā sambandhaṭṭhāne vā sakiṃ kittetvā puna na kittetabbā, ekābaddhanimittañhetaṃ hoti.

以下是完整的簡體中文翻譯： Pāsāṇanimitte——這塊石頭也僅與石頭的數量有關，因此任何石頭都適用。按尺寸而言，像的大小與山的數量有關，因此不適用。大象或大水牛的大小則適用。根據下方的界限，三十個小石塊的數量適用。比這更小的石塊，或大石塊則不適用。無標誌的石塊群也不適用，正如沙堆。與地面相平的石塊或高出地面的石塊，若符合尺寸則適用。即使是極大的石塊，也僅與石頭的數量有關，因此若極大的石塊有一個地方想要在內部設定邊界，則不應設定它，另需設定其他石塊。若在石塊之上建立寺院，石塊在寺院中間或石塊被推開后離去，這種石塊則不適用。若將其描述為標誌，則會在標誌之上建立寺院，標誌的名稱也會成為外部的邊界，寺院也會成為外部的邊界。若在寺院周圍建立的石塊被描述為一個地方，則不應在其他地方再描述。 Vananimitte——草叢或樹木、草本植物、蓮花等的樹林不適用。內部的樹木如榕樹等的樹林適用，但根據下方的界限，四到五棵樹的數量也不適用，最多可達到一百個單位。若在樹林中建立寺院，則不應設定樹林。若想在某個地方設定邊界，亦不應設定樹林，而應在該處設定樹木、石塊等的標誌。若在樹林周圍建立的樹木被描述為一個地方，則不應在其他地方再描述。 Rukkhanimitte——草本植物、蓮花等的樹木不適用，內部的生長的樹木，至少是八根樹枝的大小，若符合尺寸則適用，最多可達到十二個單位的良好生長的菩提樹也適用。若在竹子、樹樁等中播種生長，若符合尺寸則不適用。若將其移走後，立即在地面上播種，形成一個小堆，並灑水，則適用。九根根部的樹枝的生長不應被描述。若切斷樹枝后再生長則適用。描述時可以說「這是樹」，也可以說「這是榕樹」。但若將一根樹木的標誌與良好的菩提樹相比較，則不應在其他地方再描述。 Magganimitte——荒野、田野、河流、小道等不適用，腿道或車道適用，若在寧靜中穿越兩個或三個村莊。若腿道從車道中轉出后，再次回到車道，或腿道與車道相連，則不適用。腿道、車道在相連的情況下適用。若兩個道路同時離開后，最終如同車輪一樣相連，則在兩個分開的地方或關聯的地方，若被描述為一個標誌，則不應再描述。

Sace vihāraṃ parikkhipitvā cattāro maggā catūsu disāsu gacchanti, majjhe ekaṃ kittetvā aparaṃ kittetuṃ na vaṭṭati. Ekābaddhanimittañhetaṃ hoti. Koṇaṃ nibbijjhitvā gatamaggaṃ pana parabhāge kittetuṃ vaṭṭati. Vihāramajjhena nibbijjhitvā gatamaggo pana na kittetabbo. Kittite nimittassa upari vihāro hoti. Sace sakaṭamaggassa antimacakkamaggaṃ nimittaṃ karonti, maggo bahisīmāya hoti. Sace bāhiracakkamaggaṃ nimittaṃ karonti, bāhiracakkamaggova bahisīmāya hoti, sesaṃ antosīmaṃ bhajati. Maggaṃ kittentena 『『maggo pantho patho pajjo』』ti dasasu yena kenaci nāmena kittetuṃ vaṭṭati. Parikhāsaṇṭhānena vihāraṃ parikkhipitvā gatamaggo ekattha kittetvā aññattha kittetuṃ na vaṭṭati.

Vammikanimitte – heṭṭhimaparicchedena taṃ divasaṃ jāto aṭṭhaṅgulubbedho govisāṇappamāṇopi vammiko vaṭṭati, tato oraṃ na vaṭṭati, paraṃ himavantapabbatasadisopi vaṭṭati. Vihāraṃ parikkhipitvā ṭhitaṃ pana ekābaddhaṃ ekattha kittetvā aññattha kittetuṃ na vaṭṭati.

Nadīnimitte – yassā dhammikānaṃ rājūnaṃ kāle anvaddhamāsaṃ anudasāhaṃ anupañcāhanti evaṃ anatikkamitvā deve vassante valāhakesu vigatamattesu sotaṃ pacchijjati, ayaṃ nadīsaṅkhyaṃ na gacchati. Yassā pana īdise suvuṭṭhikāle vassānassa cātumāse sotaṃ na pacchijjati, timaṇḍalaṃ paṭicchādetvā yattha katthaci uttarantiyā bhikkhuniyā antaravāsako temiyati, ayaṃ nadīsaṅkhyaṃ gacchati, sīmaṃ bandhantānaṃ nimittaṃ hoti. Bhikkhuniyā nadīpāragamanepi uposathādisaṅghakammakaraṇepi nadīpārasīmasammannanepi ayameva nadī.

Yā pana maggo viya sakaṭadhurasaṇṭhānena vā parikhāsaṇṭhānena vā vihāraṃ parikkhipitvā gatā, taṃ ekattha kittetvā aññattha kittetuṃ na vaṭṭati. Vihārassa catūsu disāsu aññamaññaṃ vinibbijjhitvā gate nadicatukkepi eseva nayo. Asammissanadiyo pana catassopi kittetuṃ vaṭṭati. Sace vatiṃ karonto viya rukkhapāde nikhaṇitvā vallipalālādīhi nadisotaṃ rumbhanti, udakañca ajjhottharitvā āvaraṇaṃ pavattatiyeva, nimittaṃ kātuṃ vaṭṭati. Yathā pana udakaṃ nappavattati, evaṃ setumhi kate appavattamānā nadī nimittaṃ kātuṃ na vaṭṭati. Pavattanaṭṭhāne nadinimittaṃ, appavattanaṭṭhāne udakanimittaṃ kātuṃ vaṭṭati.

Yā pana dubbuṭṭhikāle vā gimhe vā nirudakabhāvena nappavattati, sā vaṭṭati. Mahānadito udakamātikaṃ nīharanti, sā kunnadisadisā hutvā tīṇi sassāni sampādentī niccaṃ pavattati, kiñcāpi pavattati, nimittaṃ kātuṃ na vaṭṭati. Yā pana mūle mahānadito niggatāpi kālantarena teneva niggatamaggena nadiṃ bhinditvā sayañca gacchati, gacchantī parato susumārādisamākiṇṇā nāvādīhi sañcaritabbā nadī hoti, taṃ nimittaṃ kātuṃ vaṭṭati.

以下是完整的簡體中文翻譯： 若寺院被包圍，四條道路向四個方向延伸，中間一個被描述，另一個則不應被描述。這是一個連線的標誌。若角落被切斷，已走的道路則可以在外部被描述。寺院中間的已走的道路則不應被描述。描述的標誌之上有寺院。若將車道的最後一段作為標誌，則該道路在外部。若將外部的車道作為標誌，則外部的車道便成為邊界，其餘的則處於內部。通過標誌描述道路時，可以說「道路是路徑」，可以用任何名稱來描述。根據邊界的設定，若寺院被包圍的已走道路被描述為一個地方，則不應在其他地方再描述。 關於坑道的標誌——根據下方的界限，若這一天出生的八根手指大小的牛角坑道適用，且不適用更小的，最多可達到與喜馬拉雅山相似的大小。若寺院被包圍而存在，則不應在其他地方再描述。 關於河流的標誌——在法治的國王時代，若在雨季時未被打擾，且在神靈降雨時，水流在微小的情況下會被阻擋，這條河流便不適用。若在如此良好的時機，雨水在四個月內不被阻擋，若在任何地方覆蓋著水流，且在某處有僧人停留，則這條河流便適用，是邊界的標誌。對於僧人渡河、進行安居法會、進行河流邊界的設定，皆是這條河流。 若道路如車輪般被包圍，或根據邊界的設定，若寺院被包圍而存在，則不應在其他地方再描述。若在寺院的四個方向相互切斷後，河流的兩側也應如此。對於不流動的河流，則適用於四個方向。若在流動時，樹木根部被挖掘，水流被阻擋，且水被抬起，邊界也會形成。若水不流動，則在橋上建造的河流標誌不應被描述。若在流動的地方設定河流的標誌，在不流動的地方設定水的標誌則適用。 若在困難的季節或乾旱時不流動，則適用。若從大河中引水，便會變得如同小河一般，常年流動，儘管流動，但不應設定標誌。若在根部從大河中引出的水流，因時間的推移而流入，便會衝破河流，成為一條可通行的河流，且可用於描述標誌。

Udakanimitte – nirudake ṭhāne nāvāya vā cāṭiādīsu vā udakaṃ pūretvā udakanimittaṃ kittetuṃ na vaṭṭati, bhūmigatameva vaṭṭati . Tañca kho appavattanaudakaṃ āvāṭapokkharaṇitaḷākajātassaraloṇisamuddādīsu ṭhitaṃ, aṭṭhitaṃ pana oghanadiudakavāhakamātikādīsu udakaṃ na vaṭṭati. Andhakaṭṭhakathāyaṃ pana 『『gambhīresu āvāṭādīsu ukkhepimaṃ udakaṃ nimittaṃ na kātabba』』nti vuttaṃ, taṃ duvuttaṃ attanomatimattameva. Ṭhitaṃ pana antamaso sūkarakhatāyapi gāmadārakānaṃ kīḷanavāpiyampi taṅkhaṇaññeva pathaviyaṃ āvāṭakaṃ katvā kuṭehi āharitvā pūritaudakampi sace yāva kammavācāpariyosānā tiṭṭhati, appaṃ vā hotu bahu vā, vaṭṭati. Tasmiṃ pana ṭhāne nimittasaññākaraṇatthaṃ pāsāṇavālikāpaṃsuādirāsi vā pāsāṇatthambho vā dārutthambho vā kātabbo. Taṃ kātuñca kāretuñca bhikkhussa vaṭṭati. Lābhasīmāyaṃ pana na vaṭṭati . Samānasaṃvāsakasīmā kassaci pīḷanaṃ na karoti, kevalaṃ bhikkhūnaṃ vinayakammameva sādheti, tasmā ettha vaṭṭati.

Imehi ca aṭṭhahi nimittehi asammissehipi aññamaññaṃ sammissehipi sīmaṃ sammannituṃ vaṭṭatiyeva. Sā evaṃ sammannitvā bajjhamānā ekena dvīhi vā nimittehi abaddhā hoti, tīṇi pana ādiṃ katvā vuttappakārānaṃ nimittānaṃ satenāpi baddhā hoti. Sā tīhi siṅghāṭakasaṇṭhānā hoti, catūhi caturassā vā siṅghāṭakaaḍḍhacandamudiṅgādisaṇṭhānā vā, tato adhikehi nānāsaṇṭhānā. Taṃ bandhitukāmehi sāmantavihāresu bhikkhū tassa tassa vihārassa sīmāparicchedaṃ pucchitvā, baddhasīmavihārānaṃ sīmāya sīmantarikaṃ, abaddhasīmavihārānaṃ sīmāya upacāraṃ ṭhapetvā disācārikabhikkhūnaṃ nissañcārasamaye sace ekasmiṃ gāmakhette sīmaṃ bandhitukāmā, ye tattha baddhasīmavihārā, tesu bhikkhūnaṃ 『『mayaṃ ajja sīmaṃ bandhissāma, tumhe sakasīmāparicchedato mā nikkhamitthā』』ti pesetabbaṃ. Ye abaddhasīmavihārā, tesu bhikkhū ekajjhaṃ sannipātetabbā, chandārahānaṃ chando āharāpetabbo . Sace aññānipi gāmakkhettāni antokātukāmā , tesu gāmesu ye bhikkhū vasanti, tehipi āgantabbaṃ. Anāgacchantānaṃ chando āharitabboti mahāsumatthero āha. Mahāpadumatthero pana 『『nānāgāmakhettāni nāma pāṭekkaṃ baddhasīmāsadisāni, na tato chandapārisuddhi āgacchati. Antonimittagatehi pana bhikkhūhi āgantabba』』nti vatvā puna āha – 『『samānasaṃvāsakasīmāsammannanakāle āgamanampi anāgamanampi vaṭṭati. Avippavāsasīmāsammannanakāle pana antonimittagatehi āgantabbaṃ, anāgacchantānaṃ chando āharitabbo』』ti.

Evaṃ sannipatitesu pana bhikkhūsu chandārahānaṃ chande āhaṭe tesu tesu maggesu nadītitthagāmadvārādīsu ca āgantukabhikkhūnaṃ sīghaṃ sīghaṃ hatthapāsānayanatthañca bahisīmākaraṇatthañca ārāmike ceva samaṇuddese ca ṭhapetvā bherisaññaṃ vā saṅkhasaññaṃ vā katvā nimittakittanānantaraṃ vuttāya 『『suṇātu me bhante saṅgho』』tiādikāya kammavācāya sīmā bandhitabbā. Kammavācāpariyosāneyeva nimittāni bahi katvā heṭṭhā pathavisandhārakaṃ udakaṃ pariyantaṃ katvā sīmā gatā hoti.

以下是完整的簡體中文翻譯： 關於水的標誌——在沒有水的地方，船隻或其他物體填滿水后，不應設定水的標誌，只有在地面上才適用。若在微小的水流中，如水池、池塘、平坦的水面等處停留，則不適用。關於黑暗的討論中提到「在深水的水池等處，不應設定水的標誌」，這在某種程度上是難以理解的。若在地面上，至少是豬的大小，或在村莊的兒童玩耍時，若在那時將其挖掘並用桶裝滿水，且若在戒律的結尾處停留，無論是少量還是大量，均適用。在此處，作為標誌的水流應當用石頭、沙土等的堆積或石柱、木柱來設定。這樣的設定與執行對僧人是適用的。在獲取的邊界上則不適用。共同生活的邊界不會對任何人造成困擾，僅僅是對僧人的戒律行為進行約束，因此在這裡適用。 通過這八個標誌，即使沒有明確的標誌，也可以設定邊界。如此設定后，若有一個或兩個標誌，則可以相連，若有三個標誌，則可以以某種方式相連。它們以三個標誌為基礎，四個標誌則是以四個標誌為基礎，之後更多的標誌則可多樣化。若想要設定這些標誌的僧人，需詢問每個寺院的邊界，設定邊界的僧人應當在邊界內，未設定邊界的僧人則應當在邊界外。若在某個村莊的田地想要設定邊界，若有那些設定邊界的僧人，則應當讓他們聚集在一起，需讓他們帶來所需的東西。若在其他村莊的田地內，住在那裡的僧人也應當前來。未前來的僧人應當帶來所需的東西，正如大尊者所言。大尊者又說：「不同的村莊的田地，若單獨設定邊界，則不會帶來所需的東西。若在內部的標誌處，僧人應當前來。」他又說：「在共同生活的邊界設定時，前來與不前來都是適用的。在不離開邊界的情況下，內部的標誌應當被設定。」 當僧人聚集在一起，若在這些僧人中有需要的東西，便應當在這些道路、河流、村莊的門口等地，快速地帶來所需的東西，設定外部的邊界。若在邊界的設定中，設定的標誌在邊界外，便應當在地面上設定水的邊界。

Imaṃ pana samānasaṃvāsakasīmaṃ sammannantehi pabbajjupasampadādīnaṃ saṅghakammānaṃ sukhakaraṇatthaṃ paṭhamaṃ khaṇḍasīmā bandhitabbā. Taṃ pana bandhantehi vattaṃ jānitabbaṃ. Sace hi bodhicetiyabhattasālādīni sabbavatthūni patiṭṭhāpetvā katavihāre bandhanti, vihāramajjhe bahūnaṃ samosaraṇaṭṭhāne abandhitvā vihārapaccante vivittokāse bandhitabbā. Akatavihāre bandhantehi bodhicetiyādīnaṃ sabbavatthūnaṃ ṭhānaṃ sallakkhetvā yathā patiṭṭhitesu vatthūsu vihārapaccante vivittokāse hoti, evaṃ bandhitabbā. Sā heṭṭhimaparicchedena sace ekavīsati bhikkhū gaṇhāti, vaṭṭati. Tato oraṃ na vaṭṭati, paraṃ bhikkhusahassaṃ gaṇhantīpi vaṭṭati. Taṃ bandhantehi sīmāmāḷakassa samantā nimittupagā pāsāṇā ṭhapetabbā, na khaṇḍasīmāya ṭhitehi mahāsīmā bandhitabbā, na mahāsīmāya ṭhitehi khaṇḍasīmā, khaṇḍasīmāyameva pana ṭhatvā khaṇḍasīmā bandhitabbā, mahāsīmāyameva ṭhatvā mahāsīmā.

Tatrāyaṃ bandhanavidhi – samantā 『『eso pāsāṇo nimitta』』nti evaṃ nimittāni kittetvā kammavācāya sīmā sammannitabbā. Atha tassā eva daḷhīkammatthaṃ avippavāsakammavācā kātabbā. Evañhi sīmaṃ samūhanissāmāti āgatā samūhanituṃ na sakkhissanti. Sīmaṃ sammannitvā bahisīmantarikapāsāṇā ṭhapetabbā. Sīmantarikā pacchimakoṭiyā ekaratanappamāṇā vaṭṭati. Vidatthippamāṇāpi vaṭṭatīti kurundiyaṃ, caturaṅgulappamāṇāpi vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Sace pana vihāro mahā hoti, dvepi tissopi tatuttaripi khaṇḍasīmāyo bandhitabbā.

Evaṃ khaṇḍasīmaṃ sammannitvā mahāsīmāsammutikāle khaṇḍasīmato nikkhamitvā mahāsīmāya ṭhatvā samantā anupariyāyantehi sīmantarikapāsāṇā kittetabbā. Tato avasesanimittāni kittetvā hatthapāsaṃ avijahantehi kammavācāya samānasaṃvāsakasīmaṃ sammannitvā tassā daḷhīkammatthaṃ avippavāsakammavācāpi kātabbā. Evañhi 『『sīmaṃ samūhanissāmā』』ti āgatā samūhanituṃ na sakkhissanti. Sace pana khaṇḍasīmāya nimittāni kittetvā tato sīmantarikāya nimittāni kittetvā mahāsīmāya nimittāni kittenti, evaṃ tīsu ṭhānesu nimittāni kittetvā yaṃ sīmaṃ icchanti, taṃ paṭhamaṃ bandhituṃ vaṭṭati. Evaṃ santepi yathāvuttenayena khaṇḍasīmatova paṭṭhāya bandhitabbā. Evaṃ baddhāsu pana sīmāsu khaṇḍasīmāya ṭhitā bhikkhū mahāsīmāya kammaṃ karontānaṃ na kopenti, mahāsīmāya vā ṭhitā khaṇḍasīmāya kammaṃ karontānaṃ sīmantarikāya pana ṭhitā ubhinnampi na kopenti. Gāmakhette ṭhatvā kammaṃ karontānaṃ pana sīmantarikāya ṭhitā kopenti. Sīmantarikā hi gāmakhettaṃ bhajati.

Sīmā ca nāmesā na kevalaṃ pathavitaleyeva baddhā baddhā nāma hoti. Atha kho piṭṭhipāsāṇepi kuṭigehepi leṇepi pāsādepi pabbatamatthakepi baddhā baddhāyeva hoti. Tattha piṭṭhipāsāṇe bandhantehi pāsāṇapiṭṭhiyaṃ rājiṃ vā koṭṭetvā udukkhalaṃ vā khaṇitvā nimittaṃ na kātabbaṃ , nimittupagapāsāṇe ṭhapetvā nimittāni kittetabbāni. Kammavācāpariyosāne sīmā pathavisandhārakaṃ udakaṃ pariyantaṃ katvā otarati. Nimittapāsāṇā yathāṭhāne na tiṭṭhanti, tasmā samantato rāji vā uṭṭhāpetabbā, catūsu vā koṇesu pāsāṇā vijjhitabbā, 『『ayaṃ sīmāparicchedo』』ti vatvā akkharāni vā chinditabbāni. Keci usūyakā sīmaṃ jhāpessāmāti aggiṃ denti, pāsāṇāva jhāyanti, na sīmā.

以下是完整的簡體中文翻譯： 關於共同生活的邊界，設定時應首先設定與出家、受戒等相關的僧團事務，使其順利進行。設定邊界時應注意相關的事項。若確實在菩提樹、飯堂等所有物品上建立邊界，寺院中應留有許多不被包圍的地方，而在寺院的邊緣則應設定邊界。若在未設定的寺院中，設定與菩提樹等所有物品相關的地方，若在設定的物品上，寺院的邊緣應保持空曠，這樣便應設定邊界。若下方的界限有二十位僧人，則適用。若有一千位僧人，也適用。在設定邊界時，應在邊界周圍放置與標誌相關的石頭，而不應在小的邊界上設定大的邊界；同樣也不應在大的邊界上設定小的邊界，只有在小的邊界上設定小的邊界，在大的邊界上設定大的邊界。 這就是設定邊界的方式——四周應說「這是標誌」，並以此為依據設定邊界。然後，爲了確保其堅固，必須設定不離開的戒律。因為如果邊界被設定為「我們無法聚集」，則無法聚集。設定邊界后，外部的標誌石應被放置。邊界的標誌應在西方的最後一塊石頭上。根據不同的標準，石頭的大小也應適用，比如在庫倫地（Kurundi）中，四根手指的大小也應適用。若寺院很大，則兩個或三個標誌也應設定。 這樣設定小的邊界后，在設定大的邊界時，若從小的邊界中走出，便應設定周圍的標誌石。然後，設定剩餘的標誌后，若不離開手中的標誌，應設定共同生活的邊界，併爲其堅固而設定不離開的戒律。因為「我們無法聚集」的邊界，若設定小的邊界的標誌后，再設定大的邊界的標誌，若在這三個地方設定標誌，則可設定所希望的邊界。即使如此，仍應從小的邊界開始設定。即使在設定的邊界中，若小的邊界的僧人進行大的邊界的事務時，也不會引起憤怒；若在大的邊界中進行小的邊界的事務時，設定在邊界中的兩者也不會引起憤怒。在村莊的田地中，若進行事務時，設定在邊界中的則會引起憤怒。因為邊界確實是村莊的標誌。 邊界的名稱不僅僅是地面上設定的邊界。對於後面的石頭、房屋、洞穴、樓閣、山頂等地也應設定邊界。在設定石頭的邊界時，不應在石頭上打洞或挖掘標誌，而應在標誌石上設定標誌。設定邊界后，邊界應延伸到地面上的水流。標誌石應在適當的位置，因此應在周圍的石頭上設定，四個角落的石頭應被打破，並說「這是邊界的劃分」，字母應被切割。有些人會說「我們要設定邊界」，而是將石頭放在火中，而不是設定邊界。

Kuṭigehepi bandhantehi bhittiṃ akittetvā ekavīsatiyā bhikkhūnaṃ okāsaṭṭhānaṃ anto karitvā pāsāṇanimittāni ṭhapetvā sīmā sammannitabbā, antokuṭṭameva sīmā hoti. Sace antokuṭṭe ekavīsatiyā bhikkhūnaṃ okāso natthi, pamukhe nimittapāsāṇe ṭhapetvā sammannitabbā. Sace evampi nappahoti, bahinibbodakapatanaṭṭhānepi nimittāni ṭhapetvā sammannitabbā. Evaṃ sammatāya pana sabbaṃ kuṭigehaṃ sīmaṭṭhameva hoti.

Catubhittiyaleṇepi bandhantehi kuṭṭaṃ akittetvā pāsāṇāva kittetabbā. Sace anto okāso natthi, pamukhepi nimittāni ṭhapetabbāni. Sace nappahoti, bahi nibbodakapatanaṭṭhānepi nimittapāsāṇe ṭhapetvā nimittāni kittetvā sīmā sammannitabbā. Evaṃ leṇassa anto ca bahi ca sīmā hoti.

Uparipāsādepi bhittiṃ akittetvā anto pāsāṇe ṭhapetvā sīmā sammannitabbā. Sace nappahoti, pamukhepi pāsāṇe ṭhapetvā sammannitabbā. Evaṃ sammatā uparipāsādeyeva hoti, heṭṭhā na otarati. Sace pana bahūsu thambhesu tulānaṃ upari katapāsādassa heṭṭhimatale kuṭṭo yathā nimittānaṃ anto hoti, evaṃ uṭṭhahitvā tulārukkhehi ekasambaddho ṭhito, heṭṭhāpi otarati. Ekathambhapāsādassa pana uparimatale baddhā sīmā sace thambhamatthake ekavīsatiyā bhikkhūnaṃ okāso hoti, heṭṭhā otarati. Sace pāsādabhittito niggatesu niyyūhakādīsu pāsāṇe ṭhapetvā sīmaṃ bandhanti, pāsādabhitti antosīmāyaṃ hoti. Heṭṭhā panassā otaraṇānotaraṇaṃ vuttanayeneva veditabbaṃ. Heṭṭhāpāsāde kittentehipi bhitti ca rukkhatthambhā ca na kittetabbā. Bhittilagge pana pāsāṇatthambhe kittetuṃ vaṭṭati. Evaṃ kittitā sīmā heṭṭhā pāsādassa pariyantathambhānaṃ antoyeva hoti. Sace pana heṭṭhāpāsādassa kuḍḍo uparimatalena sambaddho hoti, uparipāsādampi abhiruhati. Sace pāsādassa bahi nibbodakapatanaṭṭhāne nimittāni karonti, sabbo pāsādo sīmaṭṭho hoti.

Pabbatamatthake talaṃ hoti ekavīsatiyā bhikkhūnaṃ okāsārahaṃ, tattha piṭṭhipāsāṇe viya sīmaṃ bandhanti. Heṭṭhāpabbatepi teneva paricchedena sīmā otarati. Tālamūlakapabbatepi upari sīmā baddhā heṭṭhā otarateva. Yo pana vitānasaṇṭhāno hoti, upari ekavīsatiyā bhikkhūnaṃ okāso atthi, heṭṭhā natthi, tassa upari baddhā sīmā heṭṭhā na otarati. Evaṃ mudiṅgasaṇṭhāno vā hotu paṇavasaṇṭhāno vā, yassa heṭṭhā vā majjhe vā sīmappamāṇaṃ natthi, tassupari baddhā sīmā heṭṭhā neva otarati. Yassa pana dve kūṭāni āsanne ṭhitāni, ekassapi upari sīmappamāṇaṃ nappahoti, tassa kūṭantaraṃ cinitvā vā pūretvā vā ekābaddhaṃ katvā upari sīmā sammannitabbā.

以下是完整的簡體中文翻譯： 在小屋中設定邊界時，不應設定墻壁，若有二十位僧人的場所應設定標誌石，邊界應在內部小屋中。若內部小屋沒有二十位僧人，則應在前方設定標誌石。若仍然不適用，則在外部的水流邊緣也應設定標誌。這樣設定后，整個小屋便成為邊界的範圍。 在四壁的洞穴中，設定邊界時不應設定墻壁，而應設定標誌石。若內部沒有空間，則應在前方設定標誌。若仍不適用，則在外部的水流邊緣也應設定標誌，邊界便適用在洞穴的內外。 在上層樓閣中，設定邊界時不應設定墻壁，而應設定內部的標誌石。若仍不適用，則應在前方設定標誌。這樣設定后，邊界便在上層樓閣中，而不應向下延伸。若在多個柱子上設定標誌，若上層樓閣的底部有小屋，便應設定標誌，與標誌相連並且在底部也應延伸。若在單個柱子上，若在上層樓閣的頂部有二十位僧人的空間，則應向下延伸。若在樓閣的墻壁外設定標誌，則邊界在樓閣的內部。至於在樓閣下的延伸應如前所述。若在下層樓閣設定標誌，墻壁和柱子不應設定標誌。若在墻壁的邊緣設定標誌石則適用。這樣設定的邊界在下層樓閣的邊緣內。在下層樓閣的空間若與上層樓閣相連，則上層樓閣也應適用。若在樓閣的外部水流邊緣設定標誌，則整個樓閣成為邊界的範圍。 在山頂上，若有二十位僧人的場所，應設定邊界，像在墻壁上設定標誌一樣。下層的山也應適用相同的界限。若在山的底部設定邊界，邊界應在底部延伸。若在山的頂部有二十位僧人的空間，而下層沒有，則上層的邊界不應向下延伸。無論是高處的標誌或是低處的標誌，若在底部或中間沒有邊界的標誌，則上層的邊界不應向下延伸。若有兩個屋頂相鄰，則若其中一個上方沒有邊界的標誌，則應設定其中一個屋頂的邊界。

Eko sappaphaṇasadiso pabbato, tassupari sīmappamāṇassa atthitāya sīmaṃ bandhanti, tassa ce heṭṭhā ākāsapabbhāraṃ hoti, sīmā na otarati. Sace panassa vemajjhe sīmappamāṇo susirapāsāṇo hoti, otarati. So ca pāsāṇo sīmaṭṭhoyeva hoti. Athāpissa heṭṭhā leṇassa kuṭṭo aggakoṭiṃ āhacca tiṭṭhati , otarati, heṭṭhā ca upari ca sīmāyeva hoti. Sace pana heṭṭhā uparimassa sīmāparicchedassa pārato anto-leṇaṃ hoti, bahi sīmā na otarati. Athāpi uparimassa sīmāparicchedassa orato bahileṇaṃ hoti, anto sīmā na otarati. Athāpi upari sīmāya paricchedo khuddako, heṭṭhā leṇaṃ mahantaṃ sīmāparicchedamatikkamitvā ṭhitaṃ, sīmā upariyeva hoti, heṭṭhā na otarati. Yadi pana leṇaṃ khuddakaṃ sabbapacchimasīmāparimāṇaṃ, upari sīmā mahatī taṃ ajjhottharitvā ṭhitā, sīmā otarati. Atha leṇaṃ atikhuddakaṃ sīmappamāṇaṃ na hoti, sīmā upariyeva hoti, heṭṭhā na otarati. Sace tato upaḍḍhaṃ bhijjitvā patati, sīmappamāṇaṃ cepi hoti, bahi patitaṃ asīmā. Apatitaṃ pana yadi sīmappamāṇaṃ, sīmā hotiyeva.

Khaṇḍasīmā nīcavatthukā hoti, taṃ pūretvā uccavatthukaṃ karonti, sīmāyeva. Sīmāya gehaṃ karonti, sīmaṭṭhakameva hoti. Sīmāya pokkharaṇiṃ khaṇanti, sīmāyeva. Ogho sīmāmaṇḍalaṃ ottharitvā gacchati, sīmāmāḷake aṭṭaṃ bandhitvā kammaṃ kātuṃ vaṭṭati. Sīmāya heṭṭhā umaṅganadī hoti, iddhimā bhikkhu tattha nisīdati, sace sā nadī paṭhamaṃ gatā, sīmā pacchā baddhā , kammaṃ na kopeti. Atha paṭhamaṃ sīmā baddhā, pacchā nadī gatā, kammaṃ kopeti. Heṭṭhāpathavitale ṭhito pana kopetiyeva.

Sīmāmāḷake vaṭarukkho hoti, tassa sākhā vā tato niggatapāroho vā mahāsīmāya pathavitalaṃ vā tatthajātarukkhādīni vā āhacca tiṭṭhati, mahāsīmaṃ sodhetvā vā kammaṃ kātabbaṃ, te vā sākhāpārohā chinditvā bahiṭṭhakā kātabbā. Anāhacca ṭhitasākhādīsu āruḷhabhikkhu hatthapāsaṃ ānetabbo. Evaṃ mahāsīmāya jātarukkhassa sākhā vā pāroho vā vuttanayeneva sīmāmāḷake patiṭṭhāti, vuttanayeneva sīmaṃ sodhetvā vā kammaṃ kātabbaṃ, te vā sākhāpārohā chinditvā bahiṭṭhakā kātabbā.

Sace sīmāmāḷake kamme kariyamāne koci bhikkhu sīmāmāḷakassa anto pavisitvā vehāsaṭṭhitasākhāya nisīdati , pādā vāssa bhūmigatā honti, nivāsanapārupanaṃ vā bhūmiṃ phusati, kammaṃ kātuṃ na vaṭṭati. Pāde pana nivāsanapārupanañca ukkhipāpetvā kātuṃ vaṭṭati. Idañca lakkhaṇaṃ purimanayepi veditabbaṃ. Ayaṃ pana viseso – tatra ukkhipāpetvā kātuṃ na vaṭṭati, hatthapāsameva ānetabbo. Sace antosīmato pabbato abbhugacchati, tatraṭṭho bhikkhu hatthapāsaṃ ānetabbo. Iddhiyā antopabbataṃ paviṭṭhepi eseva nayo. Bajjhamānā eva hi sīmā pamāṇarahitaṃ padesaṃ na otarati. Baddhasīmāya jātaṃ yaṃkiñci yattha katthaci ekasambaddhena gataṃ sīmāsaṅkhyameva gacchatīti.

以下是完整的簡體中文翻譯： 有一座像寶石一樣的山，圍繞著其邊界設定邊界，若其下方是空中山，則邊界不應延伸。若在其中央有堅固的標誌石，則可以延伸。這個標誌石便是邊界的所在。若在其下方的洞穴靠近頂端，邊界便延伸至下方，且上下均為邊界。若下方的邊界與上方的邊界相鄰，則外部的邊界不應延伸。若上方的邊界與下方的邊界相鄰，則內部的邊界不應延伸。若上方的邊界較小，且下方的洞穴有較大的邊界，邊界便在上方，而不應向下延伸。若洞穴很小，且所有的後邊界都設定為邊界，且上方的邊界很大，邊界便延伸。若洞穴非常小，且邊界的大小不適用，則邊界便在上方，而不應向下延伸。若從此處破裂而下，若邊界的大小適用，則外部的邊界不應設定。若不適用，若邊界的大小適用，則邊界便存在。 小的邊界是低處的邊界，填滿后變為高處的邊界，便成為邊界。若在邊界上設定家庭，邊界便成為邊界。若在邊界上挖掘池塘，邊界便存在。水流越過邊界后，便應設定邊界的範圍。邊界下方有烏曼甘河，若有有能力的僧人在此坐下，若這條河先流走，則邊界隨後設定，便不會引起煩惱。若邊界先設定，河流隨後流走，則會引起煩惱。若在地面上則會引起煩惱。 在邊界的範圍內有一棵樹，其枝葉應與大邊界的地面相連，樹木及其他植物應在此處生長，便應設定大邊界，或將枝葉砍下並放置於外部。若樹木及其他植物不應生長，若有僧人坐在樹下，便應將其手放置於地面。這樣的大邊界的樹木及枝葉便如前所述設定，便應設定邊界，或將枝葉砍下並放置於外部。 若在邊界範圍內進行工作，有僧人進入邊界範圍並坐在樹下，若他的腳觸及地面，或觸及所住的地方，便不應進行工作。若腳觸及所住的地方，則應將其抬起以進行工作。這個特徵在前述中也應被理解。這個特別的地方是：在此處抬起以進行工作是不適用的，手應被放置於地面。若從內部的邊界爬出，便應將僧人的手放置於地面。若因能力進入內部的邊界，方法相同。若邊界被設定在無邊界的地方，便不會延伸。設定的邊界若在某處，便以某種方式前往邊界的數量。

140.Tiyojanaparamanti ettha tiyojanaṃ paramaṃ pamāṇametissāti tiyojanaparamā; taṃ tiyojanaparamaṃ. Sammannantena pana majjhe ṭhatvā yathā catūsupi disāsu diyaḍḍhadiyaḍḍhayojanaṃ hoti, evaṃ sammannitabbā. Sace pana majjhe ṭhatvā ekekadisato tiyojanaṃ karonti, chayojanaṃ hotīti na vaṭṭati. Caturassaṃ vā tikoṇaṃ vā sammannantena yathā koṇato koṇaṃ tiyojanaṃ hoti, evaṃ sammannitabbā. Sace hi yena kenaci pariyantena kesaggamattampi tiyojanaṃ atikkāmeti, āpattiñca āpajjati sīmā ca asīmā hoti.

Nadīpāranti ettha pārayatīti pārā. Kiṃ pārayati? Nadiṃ. Nadiyā pārā nadīpārā, taṃ nadīpāraṃ; nadiṃ ajjhottharamānanti attho. Ettha ca nadiyā lakkhaṇaṃ nadīnimitte vuttanayameva. Yatthassa dhuvanāvā vāti yattha nadiyā sīmābandhanaṭṭhānagatesu titthesu niccasañcaraṇanāvā assa, yā sabbantimena paricchedena pājanapurisena saddhiṃ tayo jane vahati. Sace pana sā nāvā uddhaṃ vā adho vā kenacideva karaṇīyena puna āgamanatthāya nītā, corehi vā haṭā, avassaṃ labbhaneyyā, yā pana vātena vā chinnabandhanā vīcīhi nadimajjhaṃ nītā avassaṃ āharitabbā, puna dhuvanāvāva hoti. Udake ogate thalaṃ ussāritāpi sudhākasaṭādīhi pūretvā ṭhapitāpi dhuvanāvāva. Sace bhinnā vā visaṅkhatapadarā vā na vaṭṭati. Mahāpadumatthero panāha – 『『sacepi tāvakālikaṃ nāvaṃ ānetvā sīmābandhanaṭṭhāne ṭhapetvā nimittāni kittenti, dhuvanāvāva hotī』』ti. Tatra mahāsumatthero āha – 『『nimittaṃ vā sīmā vā kammavācāya gacchati na nāvāya. Bhagavatā ca dhuvanāvā anuññātā, tasmā nibaddhanāvāyeva vaṭṭatī』』ti.

Dhuvasetu vāti yattha rukkhasaṅghāṭamayo vā padarabaddho vā jaṅghasatthasetu vā hatthissādīnaṃ sañcaraṇayoggo mahāsetu vā atthi; antamaso taṅkhaṇaññeva rukkhaṃ chinditvā manussānaṃ sañcaraṇayoggo ekapadikasetupi dhuvasetutveva saṅkhyaṃ gacchati. Sace pana upari baddhāni vettalatādīni hatthena gahetvāpi na sakkā hoti tena sañcarituṃ, na vaṭṭati.

Evarūpaṃ nadīpārasīmaṃ sammannitunti yatthāyaṃ vuttappakārā dhuvanāvā vā dhuvasetu vā abhimukhatittheyeva atthi, evarūpaṃ nadīpārasīmaṃ sammannituṃ anujānāmīti attho. Sace dhuvanāvā vā dhuvasetu vā abhimukhatitthe natthi, īsakaṃ uddhaṃ abhiruhitvā adho vā orohitvā atthi, evampi vaṭṭati. Karavīkatissatthero pana 『『gāvutamattabbhantarepi vaṭṭatī』』ti āha.

Imañca pana nadīpārasīmaṃ sammannantena ekasmiṃ tīre ṭhatvā uparisote nadītīre nimittaṃ kittetvā tato paṭṭhāya attānaṃ parikkhipantena yattakaṃ paricchedaṃ icchati, tassa pariyosāne adhosotepi nadītīre nimittaṃ kittetvā paratīre sammukhaṭṭhāne nadītīre nimittaṃ kittetabbaṃ. Tato paṭṭhāya yattakaṃ paricchedaṃ icchati, tassa vasena yāva uparisote paṭhamakittitanimittassa sammukhā nadītīre nimittaṃ, tāva kittetvā paccāharitvā paṭhamakittitanimittena saddhiṃ ghaṭetabbaṃ. Atha sabbanimittānaṃ anto ṭhite bhikkhū hatthapāsagate katvā kammavācāya sīmā sammannitabbā. Nadiyaṃ ṭhitā anāgatāpi kammaṃ na kopenti. Sammutipariyosāne ṭhapetvā nadiṃ nimittānaṃ anto pāratīre ca orimatīre ca ekasīmā hoti. Nadī pana baddhasīmāsaṅkhyaṃ na gacchati, visuṃ nadisīmā eva hi sā.

以下是完整的簡體中文翻譯： 三由旬的極限在此，三由旬是最大的度量，稱為三由旬的極限；這是三由旬的極限。若在中間站立，四個方向各有一由旬的距離，則應如此設定。若在中間站立，向每個方向各設一由旬，則不適用六由旬。四個角或三角形的情況下，若從一個角到另一個角各有一由旬，則應如此設定。若在某個邊界上超出了一根頭髮的距離，便會犯戒，邊界便變得無邊界。 河岸在此，岸邊意味著岸。什麼是岸？是河流。河流的岸就是河岸，意思是河流的上游。在這裡，河流的特徵是依據河流的標誌所述。若在河流的邊界上，有持續的流動，若有三個人與其相伴，便會被稱為河流的流動。若船被人帶走，或被盜走，必然會被撈起，若被風吹走，便會被水流帶到河中，必然會被取回，仍然是流動的。若水面上升，若底部被填滿，仍然是流動的。若破損或不完整，則不適用。大巴杜摩長老說：「即使是臨時的船隻被帶到河流的邊界上，若設定了標誌，便仍然是流動的。」對此，大須摩長老說：「標誌或邊界是通過工作語而非船隻來設定。佛陀已允許流動，因此僅適用於固定的船隻。」 流動的橋是指有樹木聚集或用石頭固定的地方，或是適合大象等動物移動的地方；至少在那個時刻，砍掉樹木后，便適合人類移動的單腳橋也被視為流動的橋。若上方有固定的東西，若用手抓住也無法移動，則不適用。 這種河岸的邊界被設定在流動的地方，流動的橋或流動的船隻在面前存在，允許設定這種河岸的邊界。若流動的橋或流動的船隻在面前不存在，若在上方升起或向下沉，亦可適用。卡拉維卡提薩長老說：「即使在一根草的長度內也適用。」 在設定河岸的邊界時，若在一側站立，設定上游的河岸標誌，從那裡開始，依照自己想要的範圍設定，最終在下游的河岸也應設定標誌。然後，從那裡開始，依照想要的範圍，直至上游的第一標誌前的河岸，便應設定標誌，接著取回並與第一標誌結合。然後，在所有標誌內的僧人應以手放置的方式設定邊界。若在河中，未來的工作不會引起煩惱。在設定的範圍內，河流的標誌在兩岸應成為一個邊界。河流的邊界並不被視為固定的邊界，而是河流的邊界。

Sace antonadiyaṃ dīpako hoti, taṃ antosīmāya kātukāmena purimanayeneva attanā ṭhitatīre nimittāni kittetvā dīpakassa orimante ca pārimante ca nimittaṃ kittetabbaṃ. Atha paratīre nadiyā orimatīre nimittassa sammukhaṭṭhāne nimittaṃ kittetvā tato paṭṭhāya purimanayeneva yāva uparisote paṭhamakittitanimittassa sammukhā nimittaṃ, tāva kittetabbaṃ. Atha dīpakassa pārimante ca orimante ca nimittaṃ kittetvā paccāharitvā paṭhamakittitanimittena saddhiṃ ghaṭetabbaṃ. Atha dvīsu tīresu dīpake ca bhikkhū sabbeva hatthapāsagate katvā kammavācāya sīmā sammannitabbā. Nadiyaṃ ṭhitā anāgacchantāpi kammaṃ na kopenti. Sammutipariyosāne ṭhapetvā nadiṃ nimittānaṃ anto tīradvayañca dīpako ca ekasīmā hoti, nadī pana nadisīmāyeva.

Sace pana dīpako vihārasīmāparicchedato uddhaṃ vā adho vā adhikataro hoti, atha vihārasīmāparicchedanimittassa ujukameva sammukhibhūte dīpakassa sorimante nimittaṃ kittetvā tato paṭṭhāya dīpakasikharaṃ parikkhipantona puna dīpakassa sorimante nimittasammukhe pārimante nimittaṃ kittetabbaṃ. Tato paraṃ purimanayeneva pāratīre sammukhanimīttamādiṃkatvā pāratīranimittāni ca dīpakassa pārimantasorimantanimittāni ca kittetvā paṭhamakittitanimittena saddhiṃ ghaṭanā kātabbā. Evaṃ kittetvā sammatā sīmā pabbatasaṇḍānā hoti.

Sace pana dīpako vihārasīmāparicchedato uddhampi adhopi adhikataro hoti. Purimanayeneva dīpakassa ubhopi sīkharāni parikkhipitvā nimittāni kittentena nimittaghaṭanā kātabbā. Evaṃ kittetvā sammatā sīmā mudiṅgasaṇṭhānā hoti.

Sace dīpako vihārasīmāparicchedassa anto khuddako hoti, sabbapaṭhamanayena dīpake nimittāni kittetabbāni. Evaṃ kittetvā sammatā sīmā paṇavasaṇṭhānā hoti.

Sīmānujānanakathā niṭṭhitā.

Uposathāgārādikathā

141.Anupariveṇiyanti ekasīmamahāvihāre tasmiṃ tasmiṃ pariveṇe. Asaṅketenāti saṅketaṃ akatvā. Ekaṃ samūhanitvāti kammavācāya samūhanitvā.

以下是完整的簡體中文翻譯： 若在河的對岸有燈塔，則應在內部的邊界上，依照先前的方式，在自身所站的岸邊設定標誌，並在燈塔的下游和上游設定標誌。然後在對岸的河流下游設定標誌，從那裡開始，依照先前的方式，直到上游的第一標誌前的河岸，應設定標誌。然後在燈塔的下游和上游設定標誌后，取回並與第一標誌結合。然後在兩岸的燈塔和僧人，皆應以手放置的方式設定邊界。若在河中，未來的工作不會引起煩惱。在設定的範圍內，河流的標誌在兩岸應成為一個邊界，燈塔則是河流的邊界。 若燈塔在寺院的邊界上方或下方，則應在寺院的邊界標誌的正前方，設定燈塔的下游標誌，從那裡開始，將燈塔的頂部包圍，然後再設定燈塔的下游標誌。然後在先前的方式中，設定燈塔的下游標誌，結合燈塔的下游標誌。之後，依照先前的方式，設定燈塔的上游標誌和下游標誌，並與第一標誌結合。這樣設定后，邊界便成為山的邊界。 若燈塔在寺院的邊界上方和下方皆高於寺院的邊界，則應依照先前的方式，將燈塔的兩個頂部包圍，並設定標誌。這樣設定后，邊界便成為山的邊界。 若燈塔在寺院的邊界內部較小，則應依照所有的先前方式，設定燈塔的標誌。這樣設定后，邊界便成為小的邊界。 邊界的說明已完成。 關於安居堂等的說明 在一座大寺院中的每一個安居堂。未設定的意思是未設定標誌。以工作語的方式設定一個標誌。

142.Yato pātimokkhaṃ suṇātīti yattha katthaci bhikkhūnaṃ hatthapāse nisinno yasmā pātimokkhaṃ suṇāti; katovassa uposathoti attho. Idañca vatthuvasena vuttaṃ, hatthapāse nisinnassa pana asuṇantassāpi katova hoti uposatho. Nimittā kittetabbāti uposathapamukhassa khuddakāni vā mahantāni vā pāsāṇaiṭṭhakadārukhaṇḍadaṇḍakādīni yāni kānici nimittāni abbhokāse vā māḷakādīsu vā yattha katthaci saññaṃ katvā kittetuṃ vaṭṭati. Atha vā nimittā kittetabbāti nimittupagā vā animittupagā vā paricchedajānanatthaṃ kittetabbā.

Therehi bhikkhūhi paṭhamataraṃ sannipatitunti ettha sace mahāthero paṭhamataraṃ na āgacchati, dukkaṭaṃ. Sabbeheva ekajjhaṃ sannipatitvā uposatho kātabboti ettha sace porāṇako āvāso majjhe vihārassa hoti, pahoti cettha bhikkhūnaṃ nisajjaṭṭhānaṃ, tattha sannipatitvā uposatho kātabbo. Sace porāṇako paridubbalo ceva sambādho ca añño pacchā uṭṭhitāvāso asambādho, tattha uposatho kātabbo.

Yattha vā pana thero bhikkhu viharatīti etthāpi sace therassa vihāro sabbesaṃ pahoti, phāsuko hoti, tattha uposatho kātabbo. Sace pana so paccante visamappadese hoti, therassa vattabbaṃ – 『『bhante, tumhākaṃ vihāro aphāsukadeso, natthi ettha sabbesaṃ okāso , asukasmiṃ nāma āvāse okāso atthi, tattha gantuṃ vaṭṭatī』』ti. Sace thero nāgacchati, tassa chandapārisuddhiṃ ānetvā sabbesaṃ pahonake phāsukaṭṭhāne uposatho kātabbo.

Avippavāsasīmānujānanakathā

143.Andhakavindāti rājagahato gāvutattaye andhakavindaṃ nāma, taṃ upanissāya thero vasati; tato rājagahaṃ uposathaṃ āgacchanto. Rājagahañhi parikkhipitvā aṭṭhārasa mahāvihārā sabbe ekasīmā, dhammasenāpatinā nesaṃ sīmā baddhā, tasmā veḷuvane saṅghassa sāmaggīdānatthaṃ āgacchantoti attho. Nadiṃ tarantoti sippiniyaṃ nāma nadiṃ atikkamanto. Manaṃ vuḷho ahosīti īsakaṃ appattavuḷhabhāvo ahosi. Sā kira nadī gijjhakūṭato otaritvā caṇḍena sotena vahati. Tattha vegena āgacchantaṃ udakaṃ amanasikaronto thero manaṃ vuḷho ahosi, na pana vuḷho, udakabbhāhatānissa cīvarāni allāni jātāni.

以下是完整的簡體中文翻譯： 當聽到戒律時，若有僧人坐在手邊，因為他聽到了戒律；這就是「已做」的意思。根據此處的內容，即使坐在手邊而未聽到戒律，仍然是「已做」的。應設定標誌的意思是，關於安居的標誌，無論是小的還是大的石頭、木頭、樹枝等，任何地方都應設定標誌。或者說，應設定標誌的意思是，無論是有標誌的還是無標誌的，都應為界限的識別設定標誌。 在此，僧人們首先聚集的意思是，若大長老未首先到來，則犯戒。所有人都應聚集在一起，進行安居；若古老的住所在寺院中間，若有僧人在此坐下，則應在那裡進行安居。若古老的住所非常狹小且擁擠，另有後來的住所不擁擠，則應在那裡進行安居。 若長老居住於此，若長老的住所對所有人來說都適合，則應在此進行安居。若他處於偏遠的地方，則長老應說：「尊者，你們的住所不適合，這裡沒有地方可供所有人使用，某處有一個住所，必須去那裡。」若長老不去，則應將清凈的願望帶到所有人的適宜之處進行安居。 關於不離開的邊界的說明 安達卡溫達是指從羅賈加哈（現代地名：拉賈吉爾）到牛頭的地方，長老在此居住；於是前往羅賈加哈進行安居。在羅賈加哈，圍繞著有十八座大寺院，皆為一個邊界，因法軍的緣故，這些邊界被設定，因此前往維盧瓦那為僧團的團結而來。渡過河流的意思是越過名為「西皮尼亞」的河流。心智被迷惑了，意即沒有獲得心智的清凈。那條河從吉吉卡山（現代地名：吉吉卡山）流下，帶著強大的水流。長老在急速流動的水中，未留意水流，心智迷惑，未曾迷惑，因水流的衝擊而使他的袈裟漂浮。

144.Sammatā sā sīmā saṅghena ticīvarena avippavāsā ṭhapetvā gāmañca gāmūpacārañcāti imissā kammavācāya uppannakālato paṭṭhāya bhikkhūnaṃ purimakammavācā na vaṭṭati. Ayameva hi thāvarā hoti. Bhikkhunīnaṃ pana ayaṃ na vaṭṭati, purimāyeva vaṭṭati. Kasmā? Bhikkhunisaṅgho hi antogāme vasati. Yadi evaṃ siyā, so etāya kammavācāya ticīvaraparihāraṃ na labheyya, atthi cassa parihāro, tasmā purimāyeva vaṭṭati. Bhikkhunisaṅghassa hi dvepi sīmāyo labbhanti. Tattha bhikkhūnaṃ sīmaṃ ajjhottharitvāpi tassā antopi bhikkhunīnaṃ sīmaṃ sammannituṃ vaṭṭati. Bhikkhūnampi bhikkhunisīmāya eseva nayo. Na hi te aññamaññassa kamme gaṇapūrakā honti, na kammavācaṃ vaggaṃ karonti. Ettha ca nigamanagarānampi gāmeneva saṅgaho veditabbo.

Gāmūpacāroti parikkhittassa parikkhepo, aparikkhittassa parikkhepokāso. Tesu adhiṭṭhitatecīvariko bhikkhu parihāraṃ na labhati. Iti bhikkhūnaṃ avippavāsasīmā gāmañca gāmūpacārañca na ottharati, samānasaṃvāsakasīmāva ottharati. Samānasaṃvāsakasīmā cettha attano dhammatāya gacchati. Avippavāsasīmā pana yattha samānasaṃvāsakasīmā, tattheva gacchati. Na hi tassā visuṃ nimittakittanaṃ atthi, tattha sace avippavāsāya sammutikāle gāmo atthi, taṃ sā na ottharati. Sace pana sammatāya sīmāya pacchā gāmo nivisati, sopi sīmāsaṅkhyameva gacchati. Yathā ca pacchā niviṭṭho, evaṃ paṭhamaṃ niviṭṭhassa pacchā vaḍḍhitappadesopi sīmāsaṅkhyameva gacchati. Sacepi sīmāsammutikāle gehāni katāni, pavisissāmāti ālayopi atthi, manussā pana appaviṭṭhā, porāṇakagāmaṃ vā sagehameva chaḍḍetvā aññattha gatā, agāmoyeva esa, sīmā ottharati . Sace pana ekampi kulaṃ paviṭṭhaṃ vā āgataṃ vā atthi, gāmoyeva sīmā na ottharati.

Evañca pana bhikkhave ticīvarena avippavāso samūhantabboti ettha samūhanantena bhikkhunā vattaṃ jānitabbaṃ. Tatridaṃ vattaṃ – khaṇḍasīmāya ṭhatvā avippavāsasīmā na samūhantabbā, tathā avippavāsasīmāya ṭhatvā khaṇḍasīmāpi. Khaṇḍasīmāyaṃ pana ṭhitena khaṇḍasīmāva samūhanitabbā, tathā itarāya ṭhitena itarā. Sīmaṃ nāma dvīhi kāraṇehi samūhananti pakatiyā khuddakaṃ puna āvāsavaḍḍhanatthāya mahatiṃ vā kātuṃ; pakatiyā mahatiṃ puna aññesaṃ vihārokāsadānatthāya khuddakaṃ vā kātuṃ. Tattha sace khaṇḍasīmañca avippavāsasīmañca jānanti, samūhanituñceva bandhituñca sakkhissanti. Khaṇḍasīmaṃ pana jānantā avippavāsaṃ ajānantāpi samūhanituñceva bandhituñca sakkhissanti. Khaṇḍasīmaṃ ajānantā avippavāsaṃyeva jānantā cetiyaṅgaṇabodhiyaṅgaṇauposathāgārādīsu nirāsaṅkaṭṭhānesu ṭhatvā appeva nāma samūhanituṃ sakkhissanti, paṭibandhituṃ pana na sakkhissanteva. Sace bandheyyuṃ, sīmāsambhedaṃ katvā vihāraṃ avihāraṃ kareyyuṃ, tasmā na samūhanitabbā. Ye pana ubhopi na jānanti, teneva samūhanituṃ na bandhituṃ sakkhissanti. Ayañhi sīmā nāma kammavācāya vā asīmā hoti sāsanantaradhānena vā, na ca sakkā sīmaṃ ajānantehi kammavācā kātuṃ, tasmā na samūhanitabbā. Sādhukaṃ pana ñatvāyeva samūhanitabbā ca bandhitabbā cāti.

Gāmasīmādikathā

以下是完整的簡體中文翻譯： 被僧團以三衣不離開的方式確認的邊界，除了村莊和村莊周邊地區，從工作語產生的時刻開始，僧人先前的工作語便不再適用。這是固定的。但對於比丘尼來說，這不適用，先前的工作語仍然適用。為什麼？因為比丘尼的僧團居住在村莊內。若是這樣，她們將無法獲得三衣的範圍，但她們確實有範圍，因此先前的工作語仍然適用。比丘尼的僧團確實可以獲得兩個邊界。在那裡，即使僧人的邊界覆蓋了，仍可以在其內部為比丘尼設定邊界。對於僧人來說，比丘尼的邊界也是如此。他們並不是彼此工作中的完成者，也不會分開工作語。在此，城鎮和城市也應被理解為村莊。 村莊周邊地區是指被圍繞的範圍，對於未被圍繞的地方，則是可以圍繞的地方。在這些地方，持有三衣的比丘不會獲得範圍。因此，僧人的不離開邊界不會覆蓋村莊和村莊周邊地區，只覆蓋共同居住的邊界。共同居住的邊界自然而然地存在。不離開的邊界只存在於共同居住的邊界處。它沒有單獨的標誌設定。若在不離開邊界確認時有村莊存在，它不會覆蓋該村莊。若邊界確認后，村莊後來建立，它仍被視為邊界的一部分。如同後來建立的地方，最初建立地方的後續擴充套件區域也被視為邊界的一部分。即使在邊界確認時已有房屋，且有意圖進入，但人們尚未進入，或已遺棄原村莊的房屋而去往他處，這仍被視為無村莊，邊界覆蓋之。但若有一個家庭已進入或到達，則邊界不覆蓋村莊。 諸比丘，以三衣方式不離開應被集中，在這裡，集中的比丘應瞭解儀規。儀規如下：站在不完整邊界上不應集中不離開邊界，同樣站在不離開邊界上也不應集中不完整邊界。站在不完整邊界上的應集中不完整邊界，站在另一邊界上的應集中另一邊界。出於兩個原因集中邊界：按原樣將小的擴大，或按原樣將大的縮小為小的，以便為其他寺院提供空間。若他們知道不完整邊界和不離開邊界，則能夠集中和繫結。即使不知道不離開邊界但知道不完整邊界，也能集中和繫結。不知道不完整邊界但知道不離開邊界的，可以在塔院、菩提樹院、安居堂等無障礙處站立，嘗試集中，但無法繫結。若繫結，將破壞邊界並使寺院無效，因此不應集中。兩者都不知道的，也無法集中或繫結。此邊界因工作語或教法的消失而無邊界，不瞭解邊界者無法進行工作語，因此不應集中。只有充分了解后才應集中和繫結。 關於村莊邊界等的說明。

  1. Evaṃ baddhasīmāvasena samānasaṃvāsañca ekūposathabhāvañca dassetvā idāni abaddhasīmesupi okāsesu taṃ dassento 『『asammatāya, bhikkhave, sīmāya aṭṭhapitāyā』』tiādimāha. Tattha aṭṭhapitāyāti aparicchinnāya. Gāmaggahaṇena cettha nagarampi gahitameva hoti. Tattha yattake padese tassa gāmassa bhojakā baliṃ labhanti, so padeso appo vā hotu mahanto vā, gāmasīmātveva saṅkhyaṃ gacchati. Nagaranigamasīmāsupi eseva nayo. Yampi ekasmiṃyeva gāmakhette ekaṃ padesaṃ 『『ayaṃ visuṃ gāmo hotū』』ti paricchinditvā rājā kassaci deti, sopi visuṃgāmasīmā hotiyeva. Tasmā sā ca itarā ca pakatigāmanagaranigamasīmā baddhasīmāsadisāyeva honti, kevalaṃ pana ticīvaravippavāsaparihāraṃ na labhanti.

Evaṃ gāmantavāsīnaṃ sīmāparicchedaṃ dassetvā idāni āraññakānaṃ sīmāparicchedaṃ dassento 『『agāmake ce』』tiādimāha. Tattha agāmake ceti gāmanigamanagarasīmāhi aparicchinne aṭavippadese. Atha vā agāmake ceti vijjhāṭavisadise araññe bhikkhu vasati, athassa ṭhitokāsato samantā sattabbhantarā samānasaṃvāsakasīmāti attho. Ayaṃ sīmā ticīvaravippavāsaparihārampi labhati. Tattha ekaṃ abbhantaraṃ aṭṭhavīsati hatthappamāṇaṃ hoti. Majjhe ṭhitassa samantā sattabbhantarā vinibbedhena cuddasa honti. Sace dve saṅghā visuṃ vinayakammāni karonti, dvinnaṃ sattabbhantarānaṃ antare aññaṃ ekaṃ sattabbhantaraṃ upacāratthāya ṭhapetabbaṃ. Sesā sattabbhantarasīmakathā mahāvibhaṅge udositasikkhāpadavaṇṇanāyaṃ vuttanayena gahetabbā.

Sabbā bhikkhave nadī asīmāti yā kāci nadīlakkhaṇappattā nadī nimittāni kittetvā 『『etaṃ baddhasīmaṃ karomā』』ti katāpi asīmāva hoti, sā pana attano sabhāveneva baddhasīmāsadisā, sabbamettha saṅghakammaṃ kātuṃ vaṭṭati. Samuddajātassaresupi eseva nayo. Ettha ca jātassaro nāma yena kenaci khaṇitvā akato sayaṃjātasobbho samantato āgatena udakena pūrito tiṭṭhati.

Evaṃ nadīsamuddajātassarānaṃ baddhasīmābhāvaṃ paṭikkhipitvā puna tattha abaddhasīmāpaacchedaṃ dassento 『『nadiyā vā bhikkhave』』tiādimāha. Tattha yaṃ majjhimassa purisassa samantā udakukkhepāti yaṃ ṭhānaṃ majjhimassa purisassa samantato udakukkhepena paricchinnaṃ. Kathaṃ pana udakaṃ ukkhipitabbaṃ? Yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālikaṃ vā hatthena gahetvā thāmamajjhimena purisena sabbathāmena khipitabbaṃ. Yattha evaṃ khittaṃ udakaṃ vā vālikā vā patati, ayameko udakukkhepo. Tassa anto hatthapāsaṃ vijahitvā ṭhito kammaṃ kopeti. Yāva parisā vaḍḍhati, tāva sīmāpi vaḍḍhati. Parisapariyantato udakukkhepoyeva pamāṇaṃ. Jātassarasamuddesupi eseva nayo.

以下是完整的簡體中文翻譯： 如此，通過展示固定的邊界和共同居住的狀態以及單一安居的情況，現在爲了說明不固定的邊界的地方，便說：「在不合適的邊界上，僧人們被設定。」其中「被設定」意指不受限制。通過村莊的界定，這裡也包括城市。那裡，村莊的某個地方的食客們獲得祭品，無論這個地方是小的還是大的，都被視為村莊的邊界。城市和市鎮的邊界也是如此。即使在同一個村莊的某個地方，若王給予特定的地方「這應是一個完整的村莊」，那也是完整的村莊邊界。因此，那邊界和其他的自然村莊、城市邊界是相似的，唯一的不同是它們不獲得三衣的範圍。 通過展示村莊居民的邊界劃分，現在爲了展示森林中的邊界劃分，便說：「在無村的地方。」其中「在無村的地方」是指村莊、城市、城鎮邊界不受限制的草地。或者說，「在無村的地方」是指在偏遠的森林中，住著比丘，意指他所處的地方四周是共同居住的邊界。這個邊界也獲得三衣的範圍。在那裡，內部的區域是二十八手的大小。站在中央的周圍，按照規定有十四個。若兩個僧團共同進行行為，兩者之間應設定另一個共同居住的區域。其他關於共同居住的邊界的說明，應根據《大分別》中的無障礙處的說明來理解。 所有的比丘，河流是無邊界的，任何符合河流特徵的河流，設定標誌說：「我們將設定這個邊界」，它也成為無邊界的，但它本身的性質與固定的邊界相似，這裡所有的僧團行為都應進行。對於海洋的水域也是如此。在這裡，所謂的「水域」是指通過挖掘而形成的水體，滿溢著來自四面八方的水。 如此，通過反駁河流和海洋的固定邊界，再次爲了展示不固定的邊界，便說：「在河流的地方，僧人們。」其中，某個中間的人的周圍，水的傾瀉是指中間的人的周圍被水傾瀉所環繞。那麼，水應如何傾瀉？就像眼睛的沙子被石頭拋出一樣，水或沙子應由手抓住，按照中間的人的方式全面傾瀉。在那裡，這樣傾瀉的水或沙子落下，這便是一個水的傾瀉。其內部在手邊的工作會引起煩惱。只要人群增加，邊界也會增加。水的傾瀉便是標準。在出生的水域也是如此。

Ettha ca sace nadī nātidīghā hoti, pabhavato paṭṭhāya yāva mukhadvārā sabbattha saṅgho nisīdati, udakukkhepasīmākammaṃ natthi, sakalāpi nadī etesaṃyeva bhikkhūnaṃ pahoti. Yaṃ pana mahāsumattherena vuttaṃ 『『yojanaṃ pavattamānāyeva nadī, tatrāpi upari addhayojanaṃ pahāya heṭṭhā addhayojane kammaṃ kātuṃ vaṭṭatī』』ti, taṃ mahāpadumatthereneva paṭikkhittaṃ. Bhagavatā hi 『『timaṇḍalaṃ paṭicchādetvā yattha katthaci uttarantiyā bhikkhuniyā antaravāsako temiyatī』』ti idaṃ nadiyā pamāṇaṃ vuttaṃ, na yojanaṃ vā addhayojanaṃ vā. Tasmā yā imassa suttassa vasena pubbe vuttalakkhaṇā nadī, tassā pabhavato paṭṭhāya saṅghakammaṃ kātuṃ vaṭṭatīti. Sace panettha bahū bhikkhū visuṃ visuṃ kammaṃ karonti, sabbehi attano ca aññesañca udakukkhepaparicchedassa antarā añño udakukkhepo sīmantarikatthāya ṭhapetabbo. Tato adhikaṃ vaṭṭatiyeva, ūnakaṃ pana na vaṭṭatīti vuttaṃ. Jātassarasamuddesupi eseva nayo.

Nadiyā pana kammaṃ karissāmāti gatehi sace nadī paripuṇṇā hoti samatittikā, udakasāṭikaṃ nivāsetvāpi antonadiyaṃyeva kammaṃ kātabbaṃ. Sace na sakkonti, nāvāyapi ṭhatvā kātabbaṃ. Gacchantiyā pana nāvāya kātuṃ na vaṭṭati. Kasmā? Udakukkhepamattameva hi sīmā, taṃ nāvā sīghameva atikkāmeti. Evaṃ sati aññissā sīmāya ñatti aññissā anusāvanā hoti, tasmā nāvaṃ arittena vā ṭhapetvā pāsāṇe vā lambitvā antonadiyaṃ jātarukkhe vā bandhitvā kammaṃ kātabbaṃ. Antonadiyaṃ baddhaaṭṭakepi antonadiyaṃ jātarukkhepi ṭhitehi kātuṃ vaṭṭati.

Sace pana rukkhassa sākhā vā tato nikkhantapāroho vā bahinadītīre vihārasīmāya vā gāmasīmāya vā patiṭṭhito, sīmaṃ vā sodhetvā sākhaṃ vā chinditvā kammaṃ kātabbaṃ. Bahinadītīre jātarukkhassa antonadiyaṃ paviṭṭhasākhāya vā pārohe vā nāvaṃ bandhitvā kammaṃ kātuṃ na vaṭṭati. Karontehi sīmā vā sodhetabbā, chinditvā vāssa bahipatiṭṭhitabhāvo nāsetabbo. Nadītīre pana khāṇukaṃ koṭṭetvā tattha baddhanāvāya na vaṭṭatiyeva.

Nadiyaṃ setuṃ karonti, sace antonadiyaṃyeva setu vā setupādā vā, setumhi ṭhitehi kammaṃ kātuṃ vaṭṭati. Sace pana setu vā setupādā vā bahitīre patiṭṭhitā, kammaṃ kātuṃ na vaṭṭati, sīmaṃ sodhetvā kātabbaṃ. Atha setupādā anto, setu pana ubhinnampi tīrānaṃ upariākāse ṭhito, vaṭṭati. Antonadiyaṃ pāsāṇo vā dīpako vā hoti, tassa yattakaṃ padesaṃ pubbe vuttappakāre pakativassakāle vassānassa catūsu māsesu udakaṃ ottharati, so nadīsaṅkhyameva gacchati. Ativuṭṭhikāle pana oghena otthaṭokāso na gahetabbo, so hi gāmasīmāsaṅkhyameva gacchati.

以下是完整的簡體中文翻譯： 在這裡，若河流不是很長，從源頭開始直到河口，僧團可以在任何地方坐落，無需進行水傾瀉邊界的儀式，整條河流都適用於這些比丘。大須摩長老曾說："河流延伸一由旬，在上半由旬和下半由旬都可以進行儀式"，但這已被大蓮花長老駁斥。世尊曾說："遮蔽三圈，無論何處渡河的比丘尼的內衣都會被浸濕"，這是河流的尺度，而非一由旬或半由旬。因此，根據這部經典，符合先前特徵的河流，從源頭開始可以進行僧團儀式。若在此有許多比丘分別進行儀式，所有人都應在自己和他人的水傾瀉界限之間設定另一個水傾瀉界限。超出這個範圍是允許的，但不足則不允許。對於出生的水域和海洋也是如此。 若要在河流上進行儀式，如果河流已滿且水面平整，即使穿著濕衣，也應在河流內部進行儀式。若無法做到，可以站在船上進行。但不可在行駛的船上進行。為什麼？因為邊界僅是水的傾瀉，船很快就會越過。這種情況下，一個地方的宣告將與另一個地方的追認不同，因此應將船停在巖石上，或懸掛在巖石上，或在河流內部的生長樹上系穩。即使在河流內部的固定平臺或生長樹上也可以進行儀式。 若樹枝或從樹上生長的枝條位於河流外岸的寺院邊界或村莊邊界上，應清理邊界或砍斷枝條後進行儀式。不可在河流外岸生長的樹上，將船繫在河流內部進入的枝條或新枝上進行儀式。進行儀式者應清理邊界，或切斷其在外岸的固定狀態。不可在河岸釘樁並系船進行儀式。 在河流上建造橋樑，若橋樑或橋樑基礎在河流內部，站在橋樑上可以進行儀式。若橋樑或基礎位於外岸，則不可進行儀式，需先清理邊界。若橋樑基礎在河流內部，而橋樑本身位於兩岸上方的空中，則可以。若河流內部有巖石或小島，其面積在先前所述的正常雨季的四個月中被水淹沒的部分，被視為河流的一部分。在特大暴雨時，被洪水淹沒的區域不應被計算，它被視為村莊邊界的一部分。

Nadito mātikaṃ nīharantā nadiyaṃ āvaraṇaṃ karonti, tañce ottharitvā vā vinibbijjhitvā vā udakaṃ gacchati, sabbattha pavattanaṭṭhāne kammaṃ kātuṃ vaṭṭati. Sace pana āvaraṇena vā koṭṭakabandhanena vā sotaṃ pacchijjati, udakaṃ nappavattati, appavattanaṭṭhāne kammaṃ kātuṃ na vaṭṭati. Āvaraṇamatthakepi kātuṃ na vaṭṭati. Sace koci āvaraṇappadeso pubbe vuttapāsāṇadīpakappadeso viya udakena ajjhotthariyati, tattha vaṭṭati. So hi nadīsaṅkhyameva gacchati. Nadiṃ vināsetvā taḷākaṃ karonti, heṭṭhā pāḷi baddhā, udakaṃ āgantvā taḷākaṃ pūretvā tiṭṭhati, ettha kammaṃ kātuṃ na vaṭṭati. Upari pavattanaṭṭhāne heṭṭhā ca chaḍḍitamodakaṃ nadiṃ ottharitvā sandanaṭṭhānato paṭṭhāya vaṭṭati. Deve avassante hemantagimhesu vā sukkhanadiyāpi vaṭṭati. Nadito nīhaṭamātikāya na vaṭṭati. Sace sā kālantarena bhijjitvā nadī hoti, vaṭṭati. Kāci nadī kālantarena uppatitvā gāmanigamasīmaṃ ottharitvā pavattati, nadīyeva hoti, kammaṃ kātuṃ vaṭṭati. Sace pana vihārasīmaṃ ottharati, vihārasīmātveva saṅkhyaṃ gacchati.

Samuddepi kammaṃ karontehi yaṃ padesaṃ uddhaṃ vaḍḍhanaudakaṃ vā pakativīci vā vegena āgantvā ottharati, tattha kātuṃ na vaṭṭati. Yasmiṃ pana padese pakativīciyo ottharitvā saṇṭhahanti, so udakantato paṭṭhāya antosamuddo nāma, tattha ṭhitehi kammaṃ kātabbaṃ. Sace ūmivego bādhati, nāvāya vā aṭṭake vā ṭhatvā kātabbaṃ. Tesu vinicchayo nadiyaṃ vuttanayeneva veditabbo. Samudde piṭṭhipāsāṇo hoti, taṃ kadāci ūmiyo āgantvā ottharanti , kadāci na ottharanti, tattha kammaṃ kātuṃ na vaṭṭati, so hi gāmasīmāsaṅkhyameva gacchati. Sace pana vīcīsu āgatāsupi anāgatāsupi pakatiudakeneva otthariyati, vaṭṭati. Dīpako vā pabbato vā hoti, so ce dūre hoti macchabandhānaṃ agamanapathe, araññasīmāsaṅkhyameva gacchati. Tesaṃ gamanapariyantassa orato pana gāmasīmāsaṅkhyaṃ gacchati. Tattha gāmasīmaṃ asodhetvā kammaṃ kātuṃ na vaṭṭati. Samuddo gāmasīmaṃ vā nigamasīmaṃ vā ottharitvā tiṭṭhati, samuddova hoti, tattha kammaṃ kātuṃ vaṭṭati. Sace pana vihārasīmaṃ ottharati, vihārasīmātveva saṅkhyaṃ gacchati.

Jātassare kammaṃ karontehipi yattha pubbe vuttappakāre vassakāle vasse pacchinnamatte pivituṃ vā hatthapāde vā dhovituṃ udakaṃ na hoti, sukkhati, ayaṃ na jātassaro, gāmakhettasaṅkhyameva gacchati, tattha kammaṃ na kātabbaṃ. Yattha pana vuttappakāre vassakāle udakaṃ santiṭṭhati, ayameva jātassaro. Tassa yattake padese vassānaṃ cātumāse udakaṃ tiṭṭhati, tattha kammaṃ kātuṃ vaṭṭati. Sace gambhīraṃ udakaṃ, aṭṭakaṃ bandhitvā tattha ṭhitehipi jātassarassa anto jātarukkhamhi baddhaaṭṭakepi kātuṃ vaṭṭati. Piṭṭhipāsāṇadīpakesu panettha nadiyaṃ vuttasadisova vinicchayo. Samavassadevakāle pahonakajātassaro pana sacepi dubbuṭṭhikāle vā gimhahemantesu vā sukkhati, nirudako hoti, tattha saṅghakammaṃ kātuṃ vaṭṭati. Yaṃ andhakaṭṭhakathāyaṃ vuttaṃ 『『sabbo jātassaro sukkho anodako , gāmakhettaṃyeva bhajatī』』ti, taṃ na gahetabbaṃ. Sace panettha udakatthāya āvāṭaṃ vā pokkharaṇīādīni vā khaṇanti, taṃ ṭhānaṃ ajātassaro hoti, gāmasīmāsaṅkhyaṃ gacchati. Lābutipusakādivappe katepi eseva nayo.

以下是完整的簡體中文翻譯： 從河流引出母體，在河流上設定障礙，若被淹沒或被穿透，水仍可流動，則在所有流動的地方都可以進行儀式。若障礙或圍堰阻斷水流，水無法流動，則在不流動的地方不可進行儀式。即使在障礙頂部也不可進行。若障礙的某個部分像先前提到的巖石小島一樣被水淹沒，則在那裡可以進行儀式。它被視為河流的一部分。他們通過破壞河流來創造水池，若下方有堤壩，水來到並填滿水池，則不可在此進行儀式。在上方流動的地方，下方被丟棄的水淹沒河流，從流動處開始則可以。在雨季或旱季，即使乾涸的河流也可以。從河流引出的母體不可以。若它在一段時間后破裂併成為河流，則可以。任何河流經過一段時間，淹沒村莊或城鎮邊界並流動，它仍是河流，可以進行儀式。若淹沒寺院邊界，則被視為寺院邊界。 在海洋進行儀式時，水位上升、波浪或自然波浪猛烈來襲並淹沒的地方不可進行。但在自然波浪停止的地方，從水邊開始被稱為海洋內部，可以在那裡進行儀式。若波浪阻礙，可以站在船上或平臺上進行。其判斷方式與河流相同。海洋上有巖石，有時波浪淹沒它，有時不淹沒，此處不可進行儀式，它被視為村莊邊界。但若自然波浪來與不來時被淹沒，則可以。若有小島或山峰，如果它遠離漁民的航道，則被視為森林邊界。在漁民航道範圍內，則被視為村莊邊界。在那裡，不清理村莊邊界不可進行儀式。海洋淹沒村莊或城鎮邊界並停留，仍是海洋，可以在那裡進行儀式。若淹沒寺院邊界，則被視為寺院邊界。 在出生的水域進行儀式時，若在先前提到的雨季，水已完全乾涸，無法飲用或洗手洗腳，這不是出生的水域，被視為村莊領地，不可在那裡進行儀式。但在提到的雨季，水停留的地方，才是出生的水域。在雨季四個月水停留的地方可以進行儀式。若水很深，可以在平臺上，或在出生的水域內的生長樹上的固定平臺上進行。巖石小島的判斷與河流相似。若在同雨季的神靈時期有足夠的水域，即使在乾旱季或冬季乾涸，無水，仍可進行僧團儀式。安達迦註釋中說"所有乾涸的出生水域都屬於村莊領地"，這種說法不應採納。若爲了水而挖掘水池或池塘，那個地方不是出生的水域，被視為村莊邊界。對於拉布蒂普薩等種植地也是如此。

Sace pana taṃ pūretvā thalaṃ vā karonti, ekasmiṃ disābhāge pāḷiṃ bandhitvā sabbameva taṃ mahātaḷākaṃ vā karonti, sabbopi ajātassaro hoti, gāmasīmāsaṅkhyameva gacchati. Loṇīpi jātassarasaṅkhyameva gacchati. Vassike cattāro māse udakaṭṭhānokāse kammaṃ kātuṃ vaṭṭatīti.

148.Sīmāya sīmaṃ sambhindantīti attano sīmāya paresaṃ baddhasīmaṃ sambhindanti. Sace hi porāṇakassa vihārassa puratthimāya disāya ambo ceva jambū cāti dve rukkhā aññamaññaṃ saṃsaṭṭhaviṭapā honti, tesu ambassa pacchimadisābhāge jambū. Vihārasīmā ca jambuṃ anto katvā ambaṃ kittetvā baddhā hoti, atha pacchā tassa vihārassa puratthimāya disāya vihāraṃ katvā sīmaṃ bandhantā taṃ ambaṃ anto katvā jambuṃ kittetvā bandhanti, sīmāya sīmā sambhinnā hoti. Evaṃ chabbaggiyā akaṃsu, tenāha – 『『sīmāya sīmaṃ sambhindantī』』ti.

Sīmāya sīmaṃ ajjhottharantīti attano sīmāya paresaṃ baddhasīmaṃ ajjhottharanti;

Paresaṃ baddhasīmaṃ sakalaṃ vā tassā padesaṃ vā anto katvā attano sīmaṃ bandhanti. Sīmantarikaṃ ṭhapetvā sīmaṃ sammannitunti ettha sace paṭhamataraṃ katassa vihārassa sīmā asammatā hoti, sīmāya upacāro ṭhapetabbo. Sace sammatā hoti, pacchimakoṭiyā hatthamattā sīmantarikā ṭhapetabbā. Kurundiyaṃ vidatthimattampi, mahāpaccariyaṃ caturaṅgulamattampi vaṭṭatīti vuttaṃ. Ekarukkhopi ca dvinnaṃ sīmānaṃ nimittaṃ hoti, so pana vaḍḍhanto sīmāsaṅkaraṃ karoti, tasmā na kātabbo.

Uposathabhedādikathā

149.Cātuddasiko ca pannarasiko cāti ettha cātuddasikassa pubbakicce 『『ajjuposatho cātuddaso』』ti vattabbaṃ.

Adhammena vaggantiādīsu sace ekasmiṃ vihāre catūsu bhikkhūsu vasantesu ekassa chandapārisuddhiṃ āharitvā tayo pārisuddhiuposathaṃ karonti, tīsu vā vasantesu ekassa chandapārisuddhiṃ āharitvā dve pātimokkhaṃ uddisanti, adhammena vaggaṃ uposathakammaṃ hoti. Sace pana cattāropi sannipatitvā pārisuddhiuposathaṃ karonti, tayo vā dve vā pātimokkhaṃ uddisanti, adhammena samaggaṃ nāma hoti. Sace catūsu janesu ekassa pārisuddhiṃ āharitvā tayo pātimokkhaṃ uddisanti, tīsu vā janesu ekassa pārisuddhiṃ āharitvā dve pārisuddhiuposathaṃ karonti, dhammena vaggaṃ nāma hoti. Sace pana cattāro ekattha vasantā sabbeva sannipatitvā pātimokkhaṃ uddisanti, tayo pārisuddhiuposathaṃ karonti, dve aññamaññaṃ pārisuddhiuposathaṃ karonti, dhammena samaggaṃ nāma hotīti.

Pātimokkhuddesakathā

以下是完整的簡體中文翻譯： 若將其填滿並製成陸地，在一個方向上建造堤壩，將整個大水池製成，則整個都不是出生的水域，被視為村莊邊界。鹽湖也被視為出生的水域。在雨季四個月的水域可以進行儀式。 148.在邊界上破壞邊界，意指用自己的邊界破壞他人的固定邊界。例如，在古老寺院東方，有芒果樹和蒲桃樹兩棵樹，其枝條相互交織。蒲桃樹在芒果樹西方。寺院邊界包圍蒲桃樹並標記芒果樹，後來在該寺院東方建立寺院並劃定邊界時，包圍芒果樹並標記蒲桃樹，這樣邊界與邊界就相互破壞了。六部比丘就是這樣做的，因此說："在邊界上破壞邊界"。 在邊界上淹沒邊界，意指用自己的邊界淹沒他人的固定邊界； 完全或部分地包含他人的固定邊界，並劃定自己的邊界。在邊界之間留出空間來確定邊界時，若最初建立的寺院邊界未被認可，則應留出邊界的範圍。若已被認可，則應在最後一端留出一手臂長的邊界間隔。《庫倫迪》中說一虛指長度也可以，《大帕查里》說四指長度也可以。一棵樹也可以作為兩個邊界的標誌，但隨著樹木生長會造成邊界混淆，因此不應這樣做。 安居儀式討論 149.十四日和十五日，在此前行儀式中應說"今日是十四日安居"。 在不正確地分離等情況中，若在一個寺院中有四位比丘居住，三人通過一人的意願純凈舉行安居儀式，或三人居住時通過一人的意願誦讀兩次波提木叉，這是不正確地分離的安居儀式。若四人集會並舉行純凈安居儀式，或三人或兩人誦讀波提木叉，這被稱為不正確的統一。若在四人中通過一人的意願三人誦讀波提木叉，或三人中通過一人的意願進行兩次純凈安居儀式，這被稱為正確的分離。若四人在同一處居住，全部集會誦讀波提木叉，三人進行純凈安居儀式，兩人相互進行純凈安居儀式，這被稱為正確的統一。 波提木叉誦讀討論

150.Nidānaṃ uddisitvā avasesaṃ sutena sāvetabbanti 『『suṇātu me bhante saṅgho…pe… āvikatā hissa phāsu hotī』』ti imaṃ nidānaṃ uddisitvā 『『uddiṭṭhaṃ kho āyasmanto nidānaṃ, tatthāyasmante pucchāmi – kaccittha parisuddhā, dutiyampi pucchāmi…pe… evametaṃ dhārayāmīti. Sutā kho panāyasmantehi cattāro pārājikā dhammā…pe… avivadamānehi sikkhitabba』』nti evaṃ avasesaṃ sutena sāvetabbaṃ. Etena nayena sesāpi cattāro pātimokkhuddesā veditabbā.

Savarabhayanti aṭavimanussabhayaṃ. Rājantarāyotiādīsu sace bhikkhūsu 『『uposathaṃ karissāmā』』ti nisinnesu rājā āgacchati, ayaṃ rājantarāyo. Corā āgacchanti, ayaṃ corantarāyo. Davadāho vā āgacchati, āvāse vā aggi uṭṭhahati, ayaṃ aggantarāyo. Megho vā uṭṭheti, ogho vā āgacchati, ayaṃ udakantarāyo. Bahū manussā āgacchanti, ayaṃ manussantarāyo. Bhikkhuṃ yakkho gaṇhāti, ayaṃ amanussantarāyo. Byagghādayo caṇḍamigā āgacchanti, ayaṃ vāḷantarāyo. Bhikkhuṃ sappādayo ḍaṃsanti, ayaṃ sarīsapantarāyo. Bhikkhu gilāno vā hoti, kālaṃ vā karoti, verino vā taṃ māretukāmā gaṇhanti, ayaṃ jīvitantarāyo. Manussā ekaṃ vā bahū vā bhikkhū brahmacariyā cāvetukāmā gaṇhanti, ayaṃ brahmacariyantarāyo. Evarūpesu antarāyesu saṃkhittena pātimokkho uddisitabbo , paṭhamo vā uddeso uddisitabbo, ādimhi dve tayo cattāro vā. Ettha ca dutiyādīsu uddesesu yasmiṃ apariyosite antarāyo hoti, sopi suteneva sāvetabbo.

Anajjhiṭṭhāti anāṇattā ayācitā vā. Ajjhesanā cettha saṅghena sammatadhammajjhesakāyattā vā saṅghattherāyattā vā, tasmiṃ dhammajjhesake asati saṅghattheraṃ āpucchitvā vā tena yācito vā bhāsituṃ labhati. Saṅghattherenāpi sace vihāre bahū dhammakathikā honti, vārapaṭipāṭiyā vattabbā – 『『tvaṃ dhammaṃ bhaṇa, dhammaṃ kathehi, dhammadānaṃ dehī』』ti vā vuttena tīhipi vidhīhi dhammo bhāsitabbo. 『『Osārehī』』ti vutto pana osāretumeva labhati, 『『kathehī』』ti vutto kathetumeva, 『『sarabhaññaṃ bhaṇāhī』』ti vutto sarabhaññameva. Saṅghattheropi ca uccatare āsane nisinno yācituṃ na labhati. Sace upajjhāyo ceva saddhivihāriko ca honti, upajjhāyo ca naṃ uccāsane nisinno 『『bhaṇāhī』』ti vadati, sajjhāyaṃ adhiṭṭhahitvā bhaṇitabbaṃ. Sace panettha daharā bhikkhū honti, tesaṃ 『『bhaṇāmī』』ti bhaṇitabbaṃ.

Sace vihāre saṅghatthero attanoyeva nissitake bhaṇāpeti, aññe madhurabhāṇakepi nājjhesati, so aññehi vattabbo – 『『bhante asukaṃ nāma bhaṇāpemā』』ti. Sace 『『bhaṇāpethā』』ti vā vadati, tuṇhī vā hoti, bhaṇāpetuṃ vaṭṭati. Sace pana paṭibāhati, na bhaṇāpetabbaṃ. Yadi anāgateyeva saṅghatthere dhammasavanaṃ āraddhaṃ, puna āgate ṭhapetvā āpucchanakiccaṃ natthi. Osāretvā pana kathentena āpucchitvā vā aṭṭhapetvāyeva vā kathetabbaṃ, kathentassa puna āgatepi eseva nayo.

以下是完整的簡體中文翻譯： 150.誦讀序言並由聽眾宣告其餘部分，說："請尊者僧團聽我說……已經闡明，這將使他們感到舒適"，誦讀此序言后，說："尊者們，我已誦讀了序言，現在詢問尊者們——是否清凈，我再次詢問……我就這樣記住。"然後由聽眾宣告："尊者們已聽聞四波羅夷法……應該無爭議地學習"。以此方式，其餘四次波提木叉誦讀也應被理解。 野生動物和人類恐懼：在國王障礙等情況中，若比丘們正坐準備舉行安居儀式，國王到來，這是國王障礙。盜賊到來，這是盜賊障礙。野火或寺院起火，這是火災障礙。暴風雨或洪水到來，這是水災障礙。許多人到來，這是人類障礙。夜叉抓住比丘，這是非人障礙。猛獸如老虎等到來，這是猛獸障礙。蛇等叮咬比丘，這是爬行動物障礙。比丘生病，或即將去世，或敵人想殺害他，這是生命障礙。人們想要阻止一個或多個比丘的梵行，這是梵行障礙。在這類障礙中，應簡要誦讀波提木叉，或誦讀第一次誦讀，開始時可誦讀二、三或四次。在第二次及以後的誦讀中，若出現未完成的障礙，也應由聽眾宣告。 未被請求，意指未被授權或未被邀請。在此，邀請是由僧團認可的法義邀請，或由僧團長老決定。若無法義邀請者，可以請示僧團長老，或被長老邀請后發言。若寺院中有多位法師，應按輪流順序，或被要求"請說法，講解法義，給予法施"的三種方式說法。被告知"總結"者僅可總結，被告知"講述"者僅可講述，被告知"朗誦"者僅可朗誦。僧團長老坐在較高座位時不得被請求。若為同一導師和徒弟關係，導師坐在高座並說"請講"，應專注于誦習並開始誦讀。若有年輕比丘，應對他們說"我將誦讀"。 若寺院僧團長老讓自己的依賴者誦讀，而不邀請其他善於說法者，其他人應對他說："尊者，我們想請某人誦讀"。若他說"請誦讀"，或保持沉默，則可以誦讀。若他拒絕，則不應誦讀。若在僧團長老未到來時已開始聽法，長老回來后無需再次請示。但誦讀者應在總結時請示或不加阻礙地繼續，即使長老已返回，情況也是如此。

Upanisinnakathāyapi saṅghattherova sāmī, tasmā tena sayaṃ vā kathetabbaṃ, añño vā bhikkhu 『『kathehī』』ti vattabbo, no ca kho uccatare āsane nisinnena. Manussānaṃ pana 『『bhaṇāhī』』ti vattuṃ vaṭṭati. Manussā attano jānanakabhikkhuṃ āpucchanti, tena theraṃ āpucchitvā kathetabbaṃ. Sace saṅghatthero 『『bhante ime pañhaṃ pucchantī』』ti puṭṭho 『『kathehī』』ti vā bhaṇati, tuṇhī vā hoti, kathetuṃ vaṭṭati. Antaraghare anumodanādīsupi eseva nayo. Sace saṅghatthero vihāre vā antaraghare vā 『『maṃ anāpucchitvāpi katheyyāsī』』ti anujānāti, laddhakappiyaṃ hoti, sabbattha vattuṃ vaṭṭati.

Sajjhāyaṃ karontenāpi thero āpucchitabboyeva. Ekaṃ āpucchitvā sajjhāyantassa aparo āgacchati, puna āpucchanakiccaṃ natthi. Sace vissamissāmīti ṭhapitassa āgacchati, puna ārabhantenāpi āpucchitabbaṃ. Saṅghatthere anāgateyeva āraddhaṃ sajjhāyantassāpi eseva nayo. Ekena saṅghattherena 『『maṃ anāpucchāpi yathāsukhaṃ sajjhāyāhī』』ti anuññāte yathāsukhaṃ sajjhāyituṃ vaṭṭati. Aññasmiṃ pana āgate taṃ āpucchitvāva sajjhāyitabbaṃ.

151.Attanā vā attānaṃ sammannitabbaṃti attanā vā attā sammannitabbo; pucchantena pana parisaṃ oloketvā sace attano upaddavo natthi, vinayo pucchitabbo.

153.Katepi okāse puggalaṃ tulayitvāti 『『atthi nu kho me ito upaddavo, natthī』』ti evaṃ upaparikkhitvā. Puramhākanti paṭhamaṃ amhākaṃ. Paṭikaccevāti paṭhamatarameva. Puggalaṃ tulayitvā okāsaṃ kātunti 『『bhūtameva nu kho āpattiṃ vadati, abhūta』』nti evaṃ upaparikkhitvā okāsaṃ kātuṃ anujānāmīti attho.

Adhammakammapaṭikkosanādikathā

154.Adhammakammaṃ vuttanayameva. Paṭikkositunti vāretuṃ. Diṭṭhimpi āvikātunti 『『adhammakammaṃ idaṃ na me khamatī』』ti evaṃ aññassa santike attano diṭṭhiṃ pakāsetuṃ. Catūhi pañcahītiādi tesaṃ anupaddavatthāya vuttaṃ. Sañcicca na sāventīti yathā na suṇanti evaṃ bhaṇissāmāti sañcicca saṇikaṃ uddisanti.

155.Therādhikanti therādhīnaṃ; therāyattaṃ bhavitunti attho. 『『Therādheyya』』ntipi pāṭho, tasmā therena sayaṃ vā uddisitabbaṃ, añño vā ajjhesitabbo. Ajjhesanavidhānañcettha dhammajjhesane vuttanayameva. So najānāti uposathaṃ vātiādīsu cātuddasikapannarasikabhedena duvidhaṃ, saṅghauposathādibhedena navavidhañca uposathaṃ na jānāti, catubbidhaṃ uposathakammaṃ na jānāti, duvidhaṃ pātimokkhaṃ na jānāti, navavidhaṃ pātimokkhuddesaṃ na jānāti. Yo tattha bhikkhu byatto paṭibaloti ettha kiñcāpi daharassāpi byattassa pātimokkho anuññāto. Atha kho ettha ayamadhippāyo. Sace therassa pañca vā cattāro vā tayo vā pātimokkhuddesā nāgacchanti; dve pana akhaṇḍā suvisadā vācuggatā honti, therāyattova pātimokkhā. Sace pana ettakampi visadaṃ kātuṃ na sakkoti, byattassa bhikkhuno āyatto hoti.

Sāmantā āvāsāti sāmantaṃ āvāsaṃ. Sajjukanti tadaheva āgamanatthāya. Navaṃ bhikkhuṃ āṇāpetunti ettha yo sakkoti uggahetuṃ, evarūpo āṇāpetabbo, na bālo.

Pakkhagaṇanādiuggahaṇānujānanakathā

156.Katimī bhanteti ettha katīnaṃ pūraṇīti katimī. Kālavatoti kālasseva; pagevāti attho.

158.Yaṃ kālaṃ saratīti ettha sāyampi 『『ajjuposatho samannāharathā』』ti ārocetuṃ vaṭṭati.

以下是完整的簡體中文翻譯： 即使在席間討論中，僧團長老也是主導者，因此應由他本人講述，或另一位比丘被告知"請講"，但不能坐在較高座位上。可以請求在場人士"請講"。人們詢問他們認識的比丘，該比丘應請示長老后再講述。若僧團長老被問及"尊者，這些人有問題"，他說"請講"，或保持沉默，則可以講述。在室內讚歎等情況下也是如此。若僧團長老在寺院或室內允許"即使未經請示也可以講"，則獲得許可，everywhere都可以說。 即使進行誦習，也必須請示長老。請示一次後誦習時，若另一人到來，無需再次請示。若暫停並打算休息，有人到來，則重新開始時需要再次請示。在僧團長老未到來時開始誦習的情況也是如此。若一位僧團長老允許"即使未經請示也可以隨意誦習"，則可以隨意誦習。但若有其他人到來，則必須請示后再誦習。 151.可以由自己任命自己：可以由自己任命自己；詢問時應察看大眾，若自身無損害，則可詢問律法。 153.即使在場所中衡量個人：如"我是否會因此遭受損害"等方式仔細考慮。"首先我們"意指最初。"特意"意指最初。衡量個人並確定場所意指仔細考慮"他是否確實說了過失"，並允許確定場所。 不正確儀式拒絕等討論 154.不正確儀式按照已說明的方式。拒絕意指阻止。闡明觀點意指在他人面前表明"這不正確的儀式我不接受"。"四或五"等是爲了避免損害。故意不宣告意指故意緩慢誦讀，使其不能聽清。 155.長老主導意指受長老控制；意指由長老決定。也有"長老權力"的說法，因此可由長老本人誦讀，或請求他人。邀請方式與法義邀請相同。不知安居儀式等，在十四日和十五日有兩種，在僧團安居等有九種，不知四種安居儀式，不知兩種波提木叉，不知九種波提木叉誦讀。在場的精通比丘可以。雖然即使年輕的精通者也被允許波提木叉。但此處意指：若長老的五、四或三次波提木叉誦讀未到來；但兩次完整清晰的誦讀由長老主導。若連這點清晰度都無法達到，則由精通比丘負責。 周邊住處意指周邊住處。當日意指爲了當日到來。命令新比丘意指可以學習的人可以被命令，不是愚蠢者。 月份計算等學習允許討論 156."尊者，多少"中，"多少"意指完成。"時間"意指時間本身；意指提前。 158.記得的時間：晚上也可以宣告"今日是安居日"。

159.Therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti etthāpi kiñci kammaṃ karonto vā sadākālameva eko vā bhāranittharaṇako vā sarabhāṇakadhammakathikādīsu aññataro vā na uposathāgārasammajjanatthaṃ āṇāpetabbo, avasesā pana vārena āṇāpetabbā. Sace āṇatto sammuñjaniṃ tāvakālikampi na labhati, sākhābhaṅgaṃ kappiyaṃ kāretvā sammajjitabbaṃ, tampi alabhantassa laddhakappiyaṃ hoti.

  1. Āsanapaññāpanāṇattiyampi vuttanayeneva āṇāpetabbo. Āṇattena ca sace uposathāgāre āsanāni natthi, saṅghikāvāsatopi āharitvā paññapetvā puna āharitabbāni. Āsanesu asati kaṭasārakepi taṭṭikāyopi paññapetuṃ vaṭṭati, taṭṭikāsupi asati sākhābhaṅgāni kappiyaṃ kāretvā paññapetabbāni, kappiyakārakaṃ alabhantassa laddhakappiyaṃ hoti.

  2. Padīpakaraṇepi vuttanayeneva āṇāpetabbo. Āṇāpentena ca 『『amukasmiṃ nāma okāse telaṃ vā vaṭṭi vā kapallikā vā atthi, taṃ gahetvā karohī』』ti vattabbo. Sace telādīni natthi, pariyesitabbāni, pariyesitvā alabhantassa laddhakappiyaṃ hoti. Apica kapāle aggipi jāletabbo.

Disaṃgamikādivatthukathā

163.Saṅgahetabboti 『『sādhu bhante āgatāttha, idha bhikkhā sulabhā sūpabyañjanaṃ atthi, vasatha anukkaṇṭhamānā』』ti evaṃ piyavacanena saṅgahetabbo. Punappunaṃ tathākaraṇavasena anuggahetabbo. 『『Āma vasissāmī』』ti paṭivacanadāpanena upalāpetabbo. Atha vā catūhi paccayehi saṅgahetabbo ceva anuggahetabbo ca. Piyavacanena upalāpetabbo, kaṇṇasukhaṃ ālapitabboti attho. Cuṇṇādīhi upaṭṭhāpetabbo. Āpatti dukkaṭassāti sace sakalopi saṅgho na karoti, sabbesaṃ dukkaṭaṃ. Idha neva therā na daharā muccanti, sabbehi vārena upaṭṭhāpetabbo. Attano vāre anupaṭṭhahantassa āpatti. Tena pana mahātherānaṃ pariveṇasammajjanadantakaṭṭhadānādīni na sāditabbāni. Evampi sati mahātherehi sāyaṃpātaṃ upaṭṭhānaṃ āgantabbaṃ. Tena pana tesaṃ āgamanaṃ ñatvā paṭhamataraṃ mahātherānaṃ upaṭṭhānaṃ gantabbaṃ. Sacassa saddhiṃcarā bhikkhuupaṭṭhākā atthi, 『『mayhaṃ upaṭṭhākā atthi, tumhe appossukkā viharathā』』ti vattabbaṃ. Athāpissa saddhiṃcarā natthi, tasmiṃyeva pana vihāre eko vā dve vā vattasampannā vadanti 『『mayaṃ therassa kattabbaṃ karissāma, avasesā phāsu viharantū』』ti sabbesaṃ anāpatti.

So āvāso gantabboti uposathakaraṇatthāya anvaddhamāsaṃ gantabbo. So ca kho utuvasseyeva, vassāne pana yaṃ kattabbaṃ, taṃ dassetuṃ 『『vassaṃ vasanti bālā abyattā』』tiādimāha. Tattha na bhikkhave tehi bhikkhūhi tasmiṃ āvāse vassaṃ vasitabbanti purimikāya pātimokkhuddesakena vinā na vassaṃ upagantabbaṃ. Sace so vassūpagatānaṃ pakkamati vā, vibbhamati vā, kālaṃ vā karoti, aññasmiṃ satiyeva pacchimikāya vasituṃ vaṭṭati, asati aññattha gantabbaṃ, agacchantānaṃ dukkaṭaṃ. Sace pana pacchimikāya pakkamati vā vibbhamati vā kālaṃ vā karoti, māsadvayaṃ vasitabbaṃ.

Pārisuddhidānakathā

以下是完整的簡體中文翻譯： 159.長老比丘命令新比丘：即使在進行任何儀式時，無論是常規時間、獨自一人、擔負重擔者、朗誦者、法師等，也不應命令其清掃安居室，其餘情況應輪流命令。若被命令者連臨時掃帚都無法獲得，可以請允許製作樹枝掃帚，若無法制作，則獲得許可。 160.座位鋪設命令也應按照已說明的方式命令。若被命令者在安居室無座位，可從僧團住處取來並鋪設，之後再歸還。若無座位，可使用草墊或蓆子，若無蓆子，可用樹枝掃帚鋪設，若無人可製作，則獲得許可。 161.燈具準備也應按照已說明的方式命令。命令時應說："在某處有油、燈芯或燈盞，請取來使用"。若無油等，應尋找，若找不到，則獲得許可。此外，還應在燈盤上點火。 跨區域等事項討論 163.應該團結：應以親切的語言說："尊者們好，歡迎你們來，這裡比丘食物豐富，調味品充足，請安心居住"。應通過反覆如此行為予以關懷。通過讓他們回答"是的，我將留下"來接近。或者應以四種資具予以團結和關懷。應以親切的語言交談，意指使其愉悅。應以麵粉等供養。若整個僧團不這樣做，則所有人都犯輕罪。在這裡，無論長老還是年輕比丘都不能逃脫，應該輪流供養。不在自己輪值時供養者犯罪。不應接受大長老的房間清掃、牙木等服務。即便如此，大長老也應在傍晚來供養。應首先得知他們的到來，然後先去供養大長老。若有隨行比丘侍者，可說："我有侍者，你們可以安心居住"。若無隨行者，但在同一寺院中有一兩位稱職者說："我們將為長老做必要的事，其餘人可以安心"，則無人犯罪。 應該前往該住處：爲了舉行安居儀式，每半月應前往。且應在雨季，為展示雨季應做之事，說："愚昧無知者在雨季居住"等。在此，比丘們不應在未經首席波提木叉誦讀者允許的情況下進入該住處。若首席誦讀者在雨季居住者離開、遷移或去世，在有其他人的情況下可以由後任居住，若無人，則應另往他處，未前往者犯輕罪。若後任離開、遷移或去世，應居住兩個月。 純凈授予討論

164.Kāyena viññāpetīti pārisuddhidānaṃ yena kenaci aṅgapaccaṅgena viññāpeti jānāpeti; vācaṃ pana nicchāretuṃ sakkonto vācāya viññāpeti; ubhayathā sakkonto kāyavācāhi. Saṅghena tattha gantvā uposatho kātabboti sace bahū tādisā gilānā honti, saṅghena paṭipāṭiyā ṭhatvā sabbe hatthapāse kātabbā. Sace dūre dūre honti, saṅgho nappahoti, taṃ divasaṃ uposatho na kātabbo, natveva vaggena saṅghena uposatho kātabbo.

Tattheva pakkamatīti saṅghamajjhaṃ anāgantvā tatova katthaci gacchati. Sāmaṇero paṭijānātīti 『『sāmaṇero aha』』nti evaṃ paṭijānāti; bhūtaṃyeva vā sāmaṇerabhāvaṃ āroceti, pacchā vā sāmaṇerabhūmiyaṃ tiṭṭhatīti attho. Esa nayo sabbattha.

Saṅghappatto pakkamatīti sabbantimena paricchedena uposathatthāya sannipatitānaṃ catunnaṃ bhikkhūnaṃ hatthapāsaṃ patvā pakkamati. Esa nayo sabbattha. Ettha ca ekena bahūnampi āhaṭā pārisuddhi āhaṭāva hoti. Sace pana so antarāmagge aññaṃ bhikkhuṃ disvā yesaṃ anena pārisuddhi gahitā, tesañca attano ca pārisuddhiṃ deti, tasseva pārisuddhi āgacchati, itarā pana bilāḷasaṅkhalikapārisuddhi nāma hoti. Sā na āgacchati.

Sutto na ārocetīti āgantvā supati, 『『asukena pārisuddhi dinnā』』ti na āroceti. Pārisuddhihārakassa anāpattīti ettha sace sañcicca nāroceti, dukkaṭaṃ āpajjati, pārisuddhi pana āhaṭāva hoti. Asañcicca anārocitattā panassa anāpatti, ubhinnampi ca uposatho katoyeva hoti.

Chandadānakathā

  1. Chandadānepi pārisuddhidāne vuttasadisoyeva vinicchayo. Pārisuddhiṃ dentena chandampidātunti ettha sace pārisuddhimeva deti na chandaṃ, uposatho kato hoti. Yaṃ pana saṅgho aññaṃ kammaṃ karoti, taṃ akataṃ hoti. Chandameva deti na pārisuddhiṃ, bhikkhusaṅghassa uposathopi kammampi katameva hoti, chandadāyakassa pana uposatho akato hoti. Sacepi koci bhikkhu nadiyā vā sīmāya vā uposathaṃ adhiṭṭhahitvā āgacchati, 『『kato mayā uposatho』』ti acchituṃ na labhati, sāmaggī vā chando vā dātabbo.

167.Saratipi uposathaṃ napi saratīti ekadā sarati, ekadā na sarati. Atthi neva saratīti yo ekantaṃ neva sarati, tassa sammutidānakiccaṃ natthi. Anāgacchantopi kammaṃ na kopeti.

Saṅghuposathādikathā

168.So deso sammajjitvāti taṃ desaṃ sammajjitvā, upayogatthe paccattaṃ. Pānīyaṃ paribhojanīyantiādi pana uttānatthameva . Kasmā panetaṃ vuttaṃ? Uposathassa pubbakaraṇādidassanatthaṃ. Tenāhu aṭṭhakathācariyā –

『『Sammajjanī padīpo ca, udakaṃ āsanena ca;

Uposathassa etāni, pubbakaraṇanti vuccati』』.

Iti imāni cattāri 『『pubbakaraṇa』』nti akkhātāni.

『『Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;

Uposathassa etāni, pubbakiccanti vuccati.

Iti imāni pañca pubbakaraṇato pacchā kattabbāni 『『pubbakicca』』nti akkhātāni.

『『Uposatho yāvatikā ca bhikkhū kammappattā,

Sabhāgāpattiyo ca na vijjanti;

Vajjanīyā ca puggalā tasmiṃ na honti,

Pattakallanti vuccati』』.

Iti imāni cattāri 『『pattakalla』』nti akkhātānīti.

Tehisaddhinti tehi āgatehi saddhiṃ etāni pubbakaraṇādīni katvā uposatho kātabbo. Ajja me uposathoti ettha sace pannaraso hoti, 『『ajja me uposatho pannaraso』』tipi adhiṭṭhātuṃ vaṭṭati. Cātuddasikepi eseva nayo.

Āpattipaṭikammavidhikathā

以下是完整的簡體中文翻譯： 164.通過身體表明：應通過任何一部分身體來表明，或通過語言能夠清楚地表明；兩者皆可通過身體和語言來表明。若在僧團中，若有許多類似的病人，應在僧團的規定下，所有人應共同承擔責任。若病人遠離，應不再進行當天的安居儀式，除非在特定情況下由僧團進行安居儀式。 應在此處離開：不進入僧團中間，隨時隨地出發。沙彌應承認：「我是沙彌」；應如實地闡明沙彌身份，或在後面停留在沙彌的地位。此種方式適用於所有情況。 應在僧團中出發：應在所有情況下為舉行安居而集結，接觸到四位比丘后出發。此種方式適用於所有情況。在這裡，即使有許多人被召集，純凈也應被視為已獲得。若在途中見到其他比丘，若與他們的純凈被接納，則應將自己的純凈給予他們，只有這時的純凈才被視為獲得，其他則被稱為被束縛的純凈。那種純凈不被視為獲得。 若未告知則不應闡明：若前來后安靜，且未告知「某人給予了純凈」，則不應告知。若純凈被保留，則犯輕罪，純凈仍被視為已獲得。若不保留則不犯輕罪，且兩者的安居儀式都應進行。 165.在給予純凈的情況下，純凈的給予也應如此判定。給予純凈者應給予意指若只給予純凈而不給予願望，安居儀式便會成立。若僧團做其他事情，則不算有效。若只給予願望而不給予純凈，僧團的安居儀式也算作已進行，但給予願望者的安居儀式則不算有效。若有比丘在河邊或邊界處宣稱「我已完成安居」，則不應被打斷，若有共識或願望則應給予。 167.即使安居也不算安居，有時算，有時不算。若完全不算安居，則無共識的責任。即使未前來也不算犯錯。 168.應清理該地：應清理該地，適用於使用目的。水和食物等應以此為基礎。為何如此說明？是爲了說明安居的前期準備。因此，註釋師們說： 「清理、燈具和水，都是安居的前期準備」。 因此這四項被稱為「前期準備」。 「給予願望和純凈，眾比丘的計算，都是安居的前期工作」。 因此這五項被稱為「前期工作」。 「安居的比丘們應當完成所有工作，若沒有所有的條件，則不應存在」。 因此這四項被稱為「具備條件」。 應與這些到來的比丘一起進行所有的前期準備，今天的安居若是具備條件的，則可說「今天的安居是具備條件的」。在十四日的情況也是如此。 應對不犯輕罪的工作進行討論。

169.Bhagavatā paññattaṃ 『『na sāpattikena uposatho kātabbo』』ti idaṃ 『『yassa siyā āpattī』』tiādivacaneneva pārisuddhidānapaññāpanena ca pārisuddhiuposathapaññāpanena ca paññattaṃ hotīti veditabbaṃ. Itthannāmaṃ āpattinti thullaccayādīsu ekissā nāmaṃ gahetvā 『『thullaccayaṃ āpattiṃ pācittiyaṃ āpatti』』nti evaṃ vattabbaṃ. Taṃ paṭidesemīti idaṃ 『『taṃ tumhamūle, taṃ tuyhamūle paṭidesemī』』ti vuttepi suvuttameva hoti. Passasīti idañca 『『passasi āvuso taṃ āpattiṃ, passatha bhante taṃ āpatti』』nti evaṃ vattabbaṃ. Āma passāmīti idaṃ pana 『『āma bhante passāmi, āma āvuso passāmī』』ti evaṃ vuttampi suvuttameva hoti. Āyatiṃ saṃvareyyāsīti ettha pana sace vuḍḍhataro 『『āyatiṃ saṃvareyyāthā』』ti vattabbo. Evaṃ vuttena pana 『『sādhu suṭṭhu saṃvarissāmī』』ti vattabbameva.

Yadā nibbematikoti ettha sace panesa nibbematiko na hoti, vatthuṃ kittetvāva desetuṃ vaṭṭatīti andhakaṭṭhakathāyaṃ vuttaṃ. Tatrāyaṃ desanāvidhi – sace meghacchanne sūriye 『『kālo nu kho no』』ti vematiko bhuñjati, tena bhikkhunā 『『ahaṃ bhante vematiko bhuñjiṃ』』, sace kālo atthi, 『『sambahulā dukkaṭā āpattiyo āpannomhi, no ce atthi, 『『sambahulā pācittiyā āpannomhī』』ti evaṃ vatthuṃ kittetvā 『『ahaṃ bhante yā tasmiṃ vatthusmiṃ sambahulā dukkaṭā vā pācittiyā vā āpattiyo āpanno, tā tumhamūle paṭidesemī』』ti vattabbaṃ. Esa nayo sabbāpattīsu.

Na bhikkhave sabhāgā āpattīti ettha yaṃ dvepi janā vikālabhojanādinā sabhāgavatthunā āpattiṃ āpajjanti, evarūpā vatthusabhāgā 『『sabhāgā』』ti vuccati. Vikālabhojanappaccayā āpannaṃ pana anatirittabhojanapaccayā āpannassa santike desetuṃ vaṭṭati. Yāpi cāyaṃ vatthusabhāgā, sāpi desitā sudesitāva. Aññaṃ pana desanapaccayā desako, paṭiggahaṇappaccayā paṭiggahako cāti ubhopi dukkaṭaṃ āpajjanti, taṃ nānāvatthukaṃ hoti, tasmā aññamaññaṃ desetuṃ vaṭṭati.

170.Sāmanto bhikkhu evamassa vacanīyoti ettha sabhāgoyeva vattabbo. Visabhāgassa hi vuccamāne bhaṇḍanakalahasaṅghabhedādīnipi honti, tasmā tassa avatvā 『『ito vuṭṭhahitvā paṭikarissāmī』』ti ābhogaṃ katvā uposatho kātabboti andhakaṭṭhakathāyaṃ vuttaṃ.

Anāpattipannarasakādikathā

  1. Anāpattipannarasake – te na jāniṃsūti sīmaṃ okkantāti vā okkamantīti vāti na jāniṃsu. Athaññe āvāsikā bhikkhū āgacchantīti gāmaṃ vā araññaṃ vā kenaci karaṇīyena gantvā tesaṃ nisinnaṭṭhānaṃ āgacchanti. Vaggā samaggasaññinoti tesaṃ sīmaṃ okkantattā vaggā; sīmaṃ okkantabhāvassa ajānanato samaggasaññino.

  2. Vaggāvaggasaññipannarasake – te jānantīti pabbate vā thale vā ṭhitā sīmaṃ okkante vā okkamante vā passanti. Vematikapannarasakaṃ uttānameva.

  3. Kukkuccapakatapannarasake – yathā icchāya abhibhūto 『『icchāpakato』』ti vuccati, evaṃ pubbabhāge sanniṭṭhānaṃ katvāpi karaṇakkhaṇe akappiye akappiyasaññitāsaṅkhātena kukkuccena abhibhūtā 『『kukkuccapakatā』』ti veditabbā.

  4. Bhedapurekkhārapannarasake – akusalabalavatāya thullaccayaṃ vuttaṃ.

Sīmokkantikapeyyālakathā

以下是完整的簡體中文翻譯： 169.世尊制定"不應由有過失者舉行安居"，應該理解為通過"誰可能有過失"等言語，以及通過給予純凈和安居的安排而制定。在嚴重過失等情況下，應取一個名稱，如"嚴重過失"、"波逸提罪"等方式說話。"我懺悔此"意指即使說"我在你們面前懺悔"，也同樣表達得很好。"你看"也應該說"請看這個過失"等。"是的，我看到"也應該說"是的，尊者，我看到"等。對於"今後應該約束"，若對方年長，則應說"今後你們應該約束"。被這樣告知后，應該說"好的，尊者，我將非常謹慎"。 當沒有疑慮時：若沒有疑慮，應該直接陳述事實並懺悔。此處懺悔方式是：若在云遮蔽陽光時有疑慮而用餐，該比丘應說"尊者，我在有疑慮時用餐"。若確實是用餐時間，則說"我犯了多次輕罪"；若不是，則說"我犯了多次波逸提罪"。應該陳述事實，然後說"尊者，我在此事上犯的多次輕罪或波逸提罪，在你們面前懺悔"。這種方式適用於所有過失。 "比丘們，沒有類似的過失"：兩人因非時用餐等類似情況犯過失，這種類似情況被稱為"類似過失"。因非時用餐而犯的過失可以在未超量用餐的人面前懺悔。這種類似情況已經很好地被懺悔。因懺悔而犯過失的懺悔者和接受懺悔者都犯輕罪，因為是不同情況，所以可以相互懺悔。 170.附近的比丘應該這樣說：只能對類似情況說話。若對不同情況說話，可能會引起爭吵和分裂，因此不應對他說話，而應該默默地考慮"我將從此退出並改正"，然後進行安居。 無過失十五日等討論 172.無過失十五日：他們不知道進入界限或正在進入界限。然後其他住處的比丘到來，或為某事前往村莊或森林，然後來到他們坐的地方。因為他們進入界限，所以被稱為分裂；因為不知道進入界限，所以被認為是和諧的。 173.分裂與和諧十五日：他們站在山上或平地，看到進入或正在進入界限。模糊不清的十五日情況很明確。 175.猶豫造成的十五日：如同被慾望征服被稱為"被慾望征服"，同樣在之前已經決定，但在行動時因不確定是否合適而被猶豫征服，被稱為"被猶豫征服"。 176.分裂前提十五日：因不善力量而說是嚴重過失。 進入界限等省略討論

  1. Āvāsikenaāgantukapeyyāle – yathā purime āvāsikenaāvāsikapeyyāle 『『te na jānanti athaññe āvāsikā』』tiādi vuttaṃ, evaṃ 『『te na jānanti athaññe āgantukā』』tiādinā nayena sabbaṃ veditabbaṃ. Āgantukenaāvāsikapeyyāle pana – yathā purimapeyyāle 『『āvāsikā bhikkhū sannipatantī』』ti āgataṃ, evaṃ 『『āgantukā bhikkhū sannipatantī』』ti ānetabbaṃ . Āgantukenaāgantukapeyyāle pana – ubhayapadesu āgantukavasena yojetabboti.

178.Āvāsikānaṃ bhikkhūnaṃ cātuddaso hoti, āgantukānaṃ pannarasoti ettha yesaṃ pannaraso, te tiroraṭṭhato vā āgatā, atītaṃ vā uposathaṃ cātuddasikaṃ akaṃsūti veditabbā. Āvāsikānaṃ anuvattitabbanti āvāsikehi 『『ajjuposatho cātuddaso』』ti pubbakicce kariyamāne anuvattitabbaṃ, na paṭikkositabbaṃ. Na akāmā dātabbāti na anicchāya dātabbā.

Liṅgādidassanakathā

179.Āvāsikākāranti āvāsikānaṃ ākāraṃ. Esa nayo sabbattha. Ākāro nāma yena tesaṃ vattasampannā vā na vāti ācārasaṇṭhānaṃ gayhati. Liṅgaṃ nāma yaṃ te tattha tattha līne gamayati; adissamānepi jānāpetīti attho. Nimittaṃ nāma yaṃ disvā te atthīti ñāyanti. Uddeso nāma yena te evarūpaparikkhārāti uddisanti; apadesaṃ labhantīti attho. Sabbametaṃ supaññattamañcapīṭhādīnañceva padasaddādīnañca adhivacanaṃ, yathāyogaṃ pana yojetabbaṃ. Āgantukākārādīsupi eseva nayo. Tattha aññātakanti aññesaṃ santakaṃ. Pādānaṃ dhotaṃ udakanissekanti pādānaṃ dhotānaṃ udakanissekaṃ. Bahuvacanassa ekavacanaṃ veditabbaṃ. 『『Pādānaṃ dhotaudakanisseka』』nti vā pāṭho; pādānaṃ dhovanaudakanissekanti attho.

  1. Nānāsaṃvāsakādivatthūsu – samānasaṃvāsakadiṭṭhinti 『『samānasaṃvāsakā ete』』ti diṭṭhiṃ. Na pucchantīti tesaṃ laddhiṃ na pucchanti; apucchitvāva vattapaṭivattiṃ katvā ekato uposathaṃ karonti. Nābhivitarantīti nānāsaṃvāsakabhāvaṃ maddituṃ abhibhavituṃ na sakkonti; taṃ diṭṭhiṃ na nissajjāpentīti attho.

Nagantabbagantabbavārakathā

181.Sabhikkhukā āvāsāti yasmiṃ āvāse uposathakārakā bhikkhū atthi, tamhā āvāsā yaṃ na sakkoti tadaheva āgantuṃ , so āvāso uposathaṃ akatvā na gantabbo. Aññatra saṅghenāti saṅghappahonakehi bhikkhūhi vinā. Aññatra antarāyāti pubbe vuttaṃ dasavidhaṃ antarāyaṃ vinā. Sabbantimena pana paricchedena attacatutthena antarāye vā sati gantuṃ vaṭṭati. Anāvāsoti navakammasālādiko yo koci padeso. Yathā ca āvāsādayo na gantabbā; evaṃ sace vihāre uposathaṃ karonti, uposathādhiṭṭhānatthaṃ sīmāpi nadīpi na gantabbā. Sace panettha koci bhikkhu hoti, tassa santikaṃ gantuṃ vaṭṭati. Vissaṭṭhauposathāpi āvāsā gantuṃ vaṭṭati; evaṃ gato adhiṭṭhātumpi labhati. Āraññakenāpi bhikkhunā uposathadivase gāme piṇḍāya caritvā attano vihārameva āgantabbaṃ. Sace aññaṃ vihāraṃ okkamati, tattha uposathaṃ katvāva āgantabbaṃ, akatvā na vaṭṭati.

182.Yaṃ jaññā sakkomi ajjeva gantunti yaṃ jāneyya ajjeva tattha gantuṃ sakkomīti; evarūpo āvāso gantabbo. Tattha bhikkhūhi saddhiṃ uposathaṃ karontenāpi hi iminā neva uposathantarāyo kato bhavissatīti.

Vajjanīyapuggalasandassanakathā

以下是完整的簡體中文翻譯： 177.住處比丘與來訪比丘省略：如同之前住處比丘與住處比丘的省略中說"他們不知道，然後其他住處比丘"等，同樣應理解為"他們不知道，然後其他來訪比丘"等。對於來訪比丘與住處比丘的省略，應按照之前省略中"住處比丘集會"的方式引入"來訪比丘集會"。對於來訪比丘與來訪比丘的省略，則應在兩種情況下按來訪比丘的方式連線。 178.住處比丘是十四日，來訪比丘是十五日：對於十五日的比丘，應理解為他們來自其他國家，或已經舉行了之前的十四日安居。住處比丘應該遵從：當住處比丘進行前期準備時說"今天是十四日安居"，不應拒絕。不應不情願地給予：不應違背意願給予。 外貌等顯示討論 179.住處比丘的特徵：住處比丘的特徵。這種方式適用於所有情況。特徵即他們是否稱職的行為和姿態。標記即引導他們隱藏的東西；意即即使不可見也能識別。徵兆即通過看到他們的存在而得知。指示即通過什麼樣的隨身物品來指示；意即獲得部分說明。所有這些都是針對椅子、座位等以及語言詞彙的說明，應根據適當情況連線。來訪比丘的特徵等也是如此。在那裡，非自有的意指屬於他人的。腳的清洗水即清洗腳的水。應理解複數轉為單數。也可讀作"腳的清洗水"；意即腳的清洗水。 180.不同共住等事項：共同共住的觀點即"這些是共同共住的"觀點。不詢問：不詢問他們的主張；不詢問就根據慣例一起舉行安居。不超越：不能壓制不同共住的狀態；意即不放棄那個觀點。 不應去的地方討論 181.有比丘的住處：在有舉行安居比丘的住處，若當天無法到達，則不應去那個住處。除非有僧團：除了僧團能夠承擔的比丘。除非有障礙：除了之前提到的十種障礙。最後可以四人一組在有障礙的情況下前往。非住處：如新建工棚等任何地方。就像不應去住處一樣，若在寺院舉行安居，則不應爲了安居而去界限或河流。但若有比丘在那裡，可以去他那裡。即使安居已經分散，也可以去住處；如此去的人也可以決定。林居比丘在安居日在村中托缽后，應返回自己的寺院。若進入另一個寺院，則應在那裡舉行安居后再來，不然不可以。 182.若知道今天可以去：若知道今天可以去那裡。這樣的住處應該去。與比丘一起舉行安居時，不會對安居造成障礙。 應避免的人顯示討論

183.Bhikkhuniyā nisinnaparisāyātiādīsu hatthapāsupagamanameva pamāṇaṃ. Aññatra avuṭṭhitāya parisāyāti idañhi pārivāsiyapārisuddhidānaṃ nāma parisāya vuṭṭhitakālato paṭṭhāya na vaṭṭati, avuṭṭhitāya pana vaṭṭati. Tenāha – 『『aññatra avuṭṭhitāya parisāyā』』ti. Tassa lakkhaṇaṃ bhikkhunivibhaṅge parivāsiyachandadānavaṇṇanato gahetabbaṃ. Anuposatheti cātuddasiko ca pannarasiko cāti ime dve uposathe ṭhapetvā aññasmiṃ divase. Aññatra saṅghasāmaggiyāti yā kosambakabhikkhūnaṃ viya bhinne saṅghe puna saṅghasāmaggī kariyati, tathārūpiṃ saṅghasāmaggiṃ ṭhapetvā . Tadā ca 『『suṇātu me bhante saṅgho ajjuposatho sāmaggī』』ti vatvā kātabbo. Ye pana kismiñcideva appamattake uposathaṃ ṭhapetvā puna samaggā honti, tehi uposatheyeva kātabboti.

Uposathakkhandhakavaṇṇanā niṭṭhitā.

  1. Vassūpanāyikakkhandhakaṃ

Vassūpanāyikānujānanakathā

  1. Vassūpanāyikakkhandhake – apaññattoti ananuññāto asaṃvihito vā. Te idha bhikkhūti te bhikkhū, idhasaddo nipātamatto. Saṅghātaṃ āpādentāti vināsaṃ āpādentā. Saṅkasāyissantīti appossukkā nibaddhavāsaṃ vasissanti. Sakuntakāti sakuṇā. Vassāne vassaṃ upagantunti vassānanāmake temāse vassaṃ upagantabbanti attho. Kati nu kho vassūpanāyikāti kati nu kho vassūpagamanāni. Aparajjugatāyāti ettha aparajjugatāya assāti aparajjugatā, tassā aparajjugatāya; atikkantāya aparasmiṃ divaseti attho. Dutiyanayepi māso gatāya assāti māsagatā, tassā māsagatāya; atikkantāya māse paripuṇṇeti attho. Tasmā āsāḷhīpuṇṇamāya anantare pāṭipadadivase, āsāḷhīpuṇṇamito vā aparāya puṇṇamāya anantare pāṭipadadivaseyeva vihāraṃ paṭijaggitvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā sabbaṃ cetiyavandanādisāmīcikammaṃ niṭṭhāpetvā 『『imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī』』ti sakiṃ vā dvattikkhattuṃ vā vācaṃ nicchāretvā vassaṃ upagantabbaṃ.

Vācaṃ nicchāretvā vassaṃ upagantabbaṃ.

Vassānecārikāpaṭikkhepādikathā

185-6.Yo pakkameyyāti ettha anapekkhagamanena vā aññattha aruṇaṃ uṭṭhāpanena vā āpatti veditabbā. Yo atikkameyyāti ettha vihāragaṇanāya āpattiyo veditabbā. Sace hi taṃ divasaṃ vihārasatassa upacāraṃ okkamitvā atikkamati, sataṃ āpattiyo. Sace pana vihārūpacāraṃ atikkamitvā aññassa vihārassa upacāraṃ anokkamitvāva nivattati, ekā eva āpatti. Kenaci antarāyena purimikaṃ anupagatena pacchimikā upagantabbā.

Vassaṃukkaḍḍhitukāmoti vassanāmakaṃ paṭhamamāsaṃ ukkaḍḍhitukāmo, sāvaṇamāsaṃ akatvā puna āsāḷhīmāsameva kattukāmoti attho. Āgame juṇheti āgame māseti attho. Anujānāmi bhikkhave rājūnaṃ anuvattitunti ettha vassukkaḍḍhane bhikkhūnaṃ kāci parihāni nāma natthīti anuvattituṃ anuññātaṃ, tasmā aññasmimpi dhammike kamme anuvattitabbaṃ. Adhammike pana na kassaci anuvattitabbaṃ.

Sattāhakaraṇīyānujānanakathā

187-

以下是完整的簡體中文翻譯： 183.比丘尼坐的集會等情況：僅以手能觸及的距離為標準。除了未離開的集會：這是關於補充純凈的給予，從集會離開時起不再有效，但在未離開時有效。因此說"除了未離開的集會"。其特徵應從比丘尼分別中的補充給予願望的描述中獲取。非安居日：除了十四日和十五日的兩種安居日的其他日子。除了僧團和諧：如同在瞻波比丘中僧團分裂后再次建立和諧，排除這種僧團和諧。那時應說："請僧團聽我說，今天的安居是和諧的"。若在任何微小事情上暫停安居后又重新和諧，則應在安居中進行。 安居章節註釋結束。 3. 雨季入口章節 雨季入口允許討論 184. 雨季入口章節 - 未制定：未被允許或未被安排。這裡的比丘：指這些比丘，"這裡"只是一個語氣詞。導致僧團毀滅：導致毀滅。將變得冷淡：將安靜地居住。如鳥：如同鳥。在雨季進入雨季：意指在名為雨季的三個月進入雨季。有多少雨季入口：有多少雨季進入方式。在上一個月過去後：意指上一個月過去後，在上一個月之後。在第二種方式中，一個月過去後，意指月份完整過去。因此，在阿沙陀滿月之後的第一天，或阿沙陀滿月之後的下一個滿月之前的第一天，應該照料寺院，準備飲水和使用水，完成所有朝拜聖物等適當工作，然後說"我將在這個寺院度過這三個月的雨季"，一次或二三次地說出聲音，然後進入雨季。 說出聲音進入雨季。 雨季遊行拒絕等討論 185-186. 誰可能離開：在這裡，應該瞭解通過不期望離開或在其他地方升起黎明而犯的過失。誰可能超過：在這裡，應該瞭解寺院計數的過失。若在那天進入寺院範圍並超過，則有一百次過失。若超過寺院範圍而不進入另一個寺院範圍就返回，則只有一次過失。若有任何障礙，未到達前一個地方的，應該到達后一個地方。 想要拖延雨季：想要拖延以雨季命名的第一個月，不做沙伐那月，再次想要僅做阿沙陀月。在經典中是月份的意思。允許比丘遵從國王：在拖延雨季時，比丘沒有任何損失，因此被允許遵從，因此在任何正法的事務中都應該遵從。但在非法事務中不應該遵從任何人。 七日應做事允許討論 187-

  1. Sattāhakaraṇīyesu – sattāhakaraṇīyena gantunti sattāhabbhantare yaṃ kattabbaṃ taṃ sattāhakaraṇīyaṃ, tena sattāhakaraṇīyena karaṇabhūtena gantuṃ anujānāmīti attho. Pahite gantunti imehi sattahi bhikkhuādīhi dūte pahiteyeva gantuṃ anujānāmīti attho. Sattāhaṃ sannivatto kātabboti sattāheyeva sannivattitabbo, aṭṭhamo aruṇo tattheva na uṭṭhāpetabboti attho.

Bhikkhunisaṅghaṃ uddissāti ito paṭṭhāya vaccakuṭi jantāgharaṃ jantāgharasālāti imāni tīṇi parihīnāni.

189.Udositādīni udositasikkhāpadādīsu vuttāneva. Rasavatīti bhattagehaṃ vuccati. Vāreyyaṃ sañcarittasikkhāpade vuttameva. Purāyaṃ suttanto palujjatīti yāva ayaṃ suttanto na palujjati, yāva ayaṃ suttanto na vinassati. Aññataraṃ vā panassa kiccaṃ hoti karaṇīyaṃ vāti etena parisaṅkhataṃ yaṃkiñci karaṇīyaṃ saṅgahitaṃ hoti. Sabbattha ca 『『icchāmi dānañca dātuṃ dhammañca sotuṃ bhikkhū ca passitu』』nti imināva kappiyavacanena pesite gantabbaṃ, etesaṃ vā vevacanena. Peyyālakkamo pana evaṃ veditabbo, yathā 『『upāsakena saṅghaṃ uddissa vihārādayo kārāpitā honti, sambahule bhikkhū uddissa, ekaṃ bhikkhuṃ uddissa, bhikkhunisaṅghaṃ uddissa, sambahulā bhikkhuniyo, ekaṃ bhikkhuniṃ, sambahulā sikkhamānāyo, ekaṃ sikkhamānaṃ, sambahule sāmaṇere, ekaṃ sāmaṇeraṃ, sambahulā sāmaṇeriyo, ekaṃ sāmaṇeriṃ uddissa attano atthāya nivesanaṃ kārāpitaṃ hotī』』ti vuttaṃ; evameva 『『upāsikāya, bhikkhunā, bhikkhuniyā, sikkhamānāya, sāmaṇerena, sāmaṇeriyā saṅghaṃ uddissā』』ti sabbaṃ vattabbaṃ. Etesu sattappakāresu karaṇīyesu pahite gantabbaṃ.

Pañcannaṃappahitepianujānanakathā

193.Pañcannaṃsattāhakaraṇīyenāti etesaṃ bhikkhuādīnaṃ sahadhammikānaṃ 『『gilānabhattaṃ vā gilānupaṭṭhākabhattaṃ vā bhesajjaṃ vā pariyesissāmi , pucchissāmi vā, upaṭṭhahissāmi vā』』ti evamādinā parato vitthāretvā dassitena kāraṇena appahitepi gantabbaṃ, pageva pahite. Bhikkhu gilāno hoti, anabhirati uppannā hoti, kukkuccaṃ uppannaṃ hoti, diṭṭhigataṃ uppannaṃ hoti, garudhammaṃ ajjhāpanno hoti parivāsāraho, mūlāya paṭikassanāraho hoti, mānattāraho, abbhānāraho, saṅgho kammaṃ kattukāmo hoti, kataṃ vā saṅghena kammaṃ hotīti etehi dasahi kāraṇehi bhikkhussa santikaṃ gantabbaṃ. Bhikkhuniyā santikaṃ navahi kāraṇehi gantabbaṃ, sikkhamānāya santikaṃ chahi – ādito catūhi, sikkhā kuppitā hoti, upasampajjitukāmā hotīti. Sāmaṇerassāpi chahi – ādito catūhi, vassaṃ pucchitukāmo upasampajjitukāmo hotīti. Sāmaṇeriyā upasampadaṃ apanetvā sikkhāpadaṃ dātukāmo hotīti iminā saddhiṃ pañcahi. Parato mātāpitūnaṃ anuññātaṭṭhānepi eseva nayo. Andhakaṭṭhakathāyaṃ pana 『『ye mātāpitūnaṃ upaṭṭhākā ñātakā vā aññātakā vā tesampi appahite gantuṃ vaṭṭatī』』ti vuttaṃ, taṃ neva aṭṭhakathāyaṃ, na pāḷiyā vuttaṃ, tasmā na gahetabbaṃ.

Pahiteyevaanujānanakathā

以下是完整的簡體中文翻譯： 188. 在七日應做事中 - 通過七日應做事前往：指在七天間應該做的事為七日應做事，意指允許通過這個七日應做事前往。被派遣前往：指允許通過這七個比丘等使者被派遣前往。應在七天內返回：應在七天內返回，第八天的黎明不應在那裡升起。 關於比丘尼僧團：從此開始，廁所、澡堂、澡堂房間這三個部分被刪減。 189. 優陀夷等：如優陀夷學處等中已說。飯堂：指飯廳。在行為學處中已說。這部經典不會毀壞：只要這部經典不毀壞，不會滅亡。或有某些應做之事：通過這一點，任何應做之事都被包含。在所有情況下，都應通過"我希望佈施、聽法、見比丘"這種允許的言語被派遣，或通過他們的同義詞。省略方式應這樣理解：如"居士為僧團準備寺院等，為多位比丘、一位比丘、比丘尼僧團、多位比丘尼、一位比丘尼、多位學習尼、一位學習尼、多位沙彌、一位沙彌為自己的利益準備住所"。同樣地，"為居士、比丘、比丘尼、學習尼、沙彌、沙彌尼的僧團"等都應說。在這七種情況的應做事中被派遣。 關於五人未被派遣的允許 193. 對於五人的七日應做事：對於這些比丘等同法者，"我將尋找病人食物、照顧病人的食物或藥物，或詢問、照顧"等，通過後面詳細說明的原因，即使未被派遣也可前往，何況被派遣。比丘生病、產生厭倦、產生猶豫、產生見解、犯重法、應接受暫住、應被召回根本、應受懲戒、應被赦免、僧團想要行事或僧團已行事，這十種原因可以去比丘處。對於比丘尼，有九種原因；對於學習尼，有六種原因 - 最初四種，學處動搖，想要受具足戒。對於沙彌，有六種原因 - 最初四種，想要詢問雨季，想要受具足戒。對於沙彌尼，除去受具足戒，想要給予學處。之後在父母允許的地方也是如此。在《安達迦注》中說"即使是未被派遣的父母侍者，無論是親戚還是非親戚，都可以前往"，但這既不在註釋中，也不在巴利文中說，因此不應接受。 關於被派遣的允許

199.Bhikkhugatikoti ekasmiṃ vihāre bhikkhūhi saddhiṃ vasanakapuriso. Undriyatīti palujjati. Bhaṇḍaṃ chedāpitanti dabbasambhārabhaṇḍaṃ chedāpitaṃ. Āvahāpeyyunti āharāpeyyuṃ. Dajjāhanti dajje ahaṃ. Saṅghakaraṇīyenāti ettha yaṃkiñci uposathāgārādīsu senāsanesu cetiyachattavedikādīsu vā kattabbaṃ, antamaso bhikkhuno puggalikasenāsanampi, sabbaṃ saṅghakaraṇīyameva. Tasmā tassa nipphādanatthaṃ dabbasambhārādīni vā āharituṃ vaḍḍhakīppabhutīnaṃ bhattavetanādīni vā dāpetuṃ gantabbaṃ.

Ayaṃ panettha pāḷimuttakaratticchedavinicchayo – dhammasavanatthāya animantitena gantuṃ na vaṭṭati. Sace ekasmiṃ mahāvāse paṭhamaṃyeva katikā katā hoti – 『『asukadivasaṃ nāma sannipatitabba』』nti , nimantitoyeva nāma hoti, gantuṃ vaṭṭati. 『『Bhaṇḍakaṃ dhovissāmī』』ti gantuṃ na vaṭṭati. Sace pana ācariyupajjhāyā pahiṇanti, vaṭṭati. Nātidūre vihāro hoti, tattha gantvā ajjeva āgamissāmīti sampāpuṇituṃ na sakkoti, vaṭṭati. Uddesaparipucchādīnaṃ atthāyapi gantuṃ na vaṭṭati. 『『Ācariyaṃ passissāmī』』ti pana gantuṃ labhati. Sace pana naṃ ācariyo 『『ajja mā gacchā』』ti vadati, vaṭṭati. Upaṭṭhākakulaṃ vā ñātikulaṃ vā dassanāya gantuṃ na labhatīti.

Antarāyeanāpattivassacchedakathā

201.Yena gāmo tena gantuntiādīsu sace gāmo avidūraṃ gato hoti, tattha piṇḍāya caritvā vihārameva āgantvā vasitabbaṃ. Sace dūraṃ gato, sattāhavārena aruṇo uṭṭhāpetabbo. Na sakkā ce hoti, tatreva sabhāgaṭṭhāne vasitabbaṃ. Sace manussā yathāpavattāni salākabhattādīni denti, 『『na mayaṃ tasmiṃ vihāre vasimhā』』ti vattabbā. 『『Mayaṃ vihārassa vā pāsādassa vā na dema, tumhākaṃ dema, yattha katthaci vasitvā bhuñjathā』』ti vutte pana yathāsukhaṃ bhuñjitabbaṃ, tesaṃyeva taṃ pāpuṇāti. 『『Tumhākaṃ vasanaṭṭhāne pāpuṇāpetvā bhuñjathā』』ti vutte pana yattha vasanti, tattha netvā vassaggena pāpuṇāpetvā bhuñjitabbaṃ.

Sace pavāritakāle vassāvāsikaṃ denti, yadi sattāhavārena aruṇaṃ uṭṭhāpayiṃsu, gahetabbaṃ. Chinnavassehi pana 『『na mayaṃ tattha vasimha, chinnavassā maya』』nti vattabbaṃ. Yadi 『『yesaṃ amhākaṃ senāsanaṃ pāpitaṃ, te gaṇhantū』』ti vadanti, gahetabbaṃ. Yaṃ pana vihāre upanikkhittakaṃ mā vinassīti idha āhaṭaṃ cīvarādivebhaṅgiyabhaṇḍaṃ, taṃ tattheva gantvā apaloketvā bhājetabbaṃ. 『『Ito ayyānaṃ cattāro paccaye dethā』』ti kappiyakārakānaṃ dinne khettavatthuādike tatruppādepi eseva nayo. Saṅghikañhi vebhaṅgiyabhaṇḍaṃ antovihāre vā bahisīmāya vā hotu, bahisīmāya ṭhitānaṃ apaloketvā bhājetuṃ na vaṭṭati. Ubhayattha ṭhitampi pana antosīmāya ṭhitānaṃ apaloketvā bhājetuṃ vaṭṭatiyeva.

Saṅghabhedeanāpattivassacchedakathā

202.Saṅghobhinnoti ettha bhinne saṅghe gantvā karaṇīyaṃ natthi, yo pana 『『bhijjissatī』』ti āsaṅkito, taṃ sandhāya 『『bhinno』』ti vuttaṃ. Sambahulāhi bhikkhunīhi saṅgho bhinnoti ettha na bhikkhunīhi saṅgho bhinnoti daṭṭhabbo. Vuttañhetaṃ 『『na kho upāli bhikkhunī saṅghaṃ bhindatī』』ti. Etā pana nissāya anubalaṃ katvā yaṃ saṅghaṃ 『『bhikkhū bhindeyyu』』nti āsaṅkā hoti, taṃ sandhāyetaṃ vuttaṃ.

Vajādīsuvassūpagamanakathā

以下是完整的簡體中文翻譯： 199.比丘的行動：在一個寺院中與比丘一起居住的人。崩潰：瓦解。切斷物品：切斷物資用品。運送：運來。我將給予：我給予。關於僧團事務：在這裡，無論是在安居室等住處，還是在聖物傘蓋等處，甚至包括比丘個人住處，都是僧團事務。因此，爲了完成這些，可以前往運送物資用品，或支付木匠等人的飯食工資。 這裡是關於夜間切斷的巴利文獨立裁決 - 爲了聽法，不允許未被邀請前往。若在一個大住處首次做了約定 - "某日應集會"，則被邀請者可以前往。"我將洗滌物品"不允許前往。若是老師或導師派遣，則可以。寺院不太遠，去那裡並當天返回是可以的。不允許爲了誦經詢問等目的前往。可以爲了"拜訪老師"而前往。若老師說"今天不要去"，則不可以。不允許前往看護施主家或親屬家。 障礙無犯與雨季切斷討論 201.應該按照村莊前往等：若村莊不太遠，在那裡托缽后返回寺院居住。若距離遙遠，應在七天期間升起黎明。若不可能，應在類似地方居住。若人們按照慣例給予佈施食物，應說"我們沒有在那個寺院居住"。若說"我們不給寺院或宮殿，給你們，無論在何處居住和用餐"，則可以隨意用餐，這歸屬於他們。若說"在你們居住的地方獲得並用餐"，則應帶到他們居住處，通過雨季獲得並用餐。 若在佈施期間給予雨季住處，若在七天期間升起黎明，則可接受。對於已結束雨季者，應說"我們沒有在那裡居住，我們已結束雨季"。若說"讓那些獲得我們住處的人接受"，則可接受。關於寺院存放的物品不要損壞：這裡帶來的衣物等可分配物品，應去那裡徵得同意後分配。若施主給予"從這裡給聖者四資具"，在田地等處也是如此。僧團的可分配物品，無論在寺院內或界限外，站在界限外的人不得未經同意分配。但站在兩處的，經界限內人同意分配是可以的。 僧團分裂無犯與雨季切斷討論 202.僧團分裂：在分裂的僧團中前往沒有意義。誰擔心將要分裂，這裡說的"分裂"指的是這種情況。多位比丘尼導致僧團分裂：不應理解為比丘尼分裂僧團。因為已說過"烏波離，比丘尼不分裂僧團"。這是指依靠她們而產生比丘可能分裂僧團的擔憂。 關於伐等處的雨季進入討論

203.Vajoti gopālakānaṃ nivāsaṭṭhānaṃ. Yena vajoti ettha vajena saddhiṃ gatassa vassacchede anāpatti.

Upakaṭṭhāyāti āsannāya. Satthe vassaṃ upagantunti ettha vassūpanāyikadivase tena bhikkhunā upāsakā vattabbā 『『kuṭikā laddhuṃ vaṭṭatī』』ti. Sace karitvā denti, tattha pavisitvā 『『idha vassaṃ upemī』』ti tikkhattuṃ vattabbaṃ. No ce denti, sālāsaṅkhepena ṭhitasakaṭassa heṭṭhā upagantabbaṃ. Tampi alabhantena ālayo kātabbo. Satthe pana vassaṃ upagantuṃ na vaṭṭati. Ālayo nāma 『『idha vassaṃ vasissāmī』』ti cittuppādamattaṃ. Sace maggappaṭipanneyeva satthe pavāraṇadivaso hoti, tattheva pavāretabbaṃ. Atha sattho antovasseyeva bhikkhunā patthitaṭṭhānaṃ patvā atikkamati, patthitaṭṭhāne vasitvā tattha bhikkhūhi saddhiṃ pavāretabbaṃ. Athāpi sattho antovasseyeva antarā ekasmiṃ gāme tiṭṭhati vā vippakirati vā, tasmiṃyeva gāme bhikkhūhi saddhiṃ vasitvā pavāretabbaṃ, apavāretvā tato paraṃ gantuṃ na vaṭṭati.

Nāvāyaṃ vassaṃ upagacchantenāpi kuṭiyaṃyeva upagantabbaṃ. Pariyesitvā alabhantena ālayo kātabbo. Sace antotemāsaṃ nāvā samuddeyeva hoti, tattheva pavāretabbaṃ. Atha nāvā kūlaṃ labhati, ayañca parato gantukāmo hoti, gantuṃ na vaṭṭati. Nāvāya laddhagāmeyeva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ. Sacepi nāvā anutīrameva aññattha gacchati, bhikkhu ca paṭhamaṃ laddhagāmeyeva vasitukāmo, nāvā gacchatu bhikkhunā tattheva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ .

Iti vaje satthe nāvāyanti tīsu ṭhānesu natthi vassacchede āpatti, pavāretuñca labhati. Purimesu pana 『『vāḷehi ubbāḷhā hontī』』tiādīsu saṅghabhedapariyantesu vatthūsu kevalaṃ anāpatti hoti, pavāretuṃ pana na labhati.

204.Na bhikkhave rukkhasusireti ettha suddhe rukkhasusireyeva na vaṭṭati; mahantassa pana rukkhasusirassa anto padaracchadanaṃ kuṭikaṃ katvā pavisanadvāraṃ yojetvā upagantuṃ vaṭṭati. Rūkkhaṃ chinditvā khāṇukamatthake padaracchadanaṃ kuṭikaṃ katvāpi vaṭṭatiyeva. Rukkhaviṭabhiyāti etthāpi suddhe viṭapamatte na vaṭṭati. Mahāviṭape pana aṭṭakaṃ bandhitvā tattha padaracchadanaṃ kuṭikaṃ katvā upagantabbaṃ. Asenāsanikenāti yassa pañcannaṃ chadanānaṃ aññatarena channaṃ yojitadvārabandhanaṃ senāsanaṃ natthi, tena na upagantabbaṃ. Na bhikkhave chavakuṭikāyanti chavakuṭikā nāma ṭaṅkitamañcādibhedā kuṭi, tattha upagantuṃ na vaṭṭati. Susāne pana aññaṃ kuṭikaṃ katvā upagantuṃ vaṭṭati. Na bhikkhave chatteti etthāpi catūsu thambhesu chattaṃ ṭhapetvā āvaraṇaṃ katvā dvāraṃ yojetvā upagantuṃ vaṭṭati, chattakuṭikā nāmesā hoti. Cāṭiyāti etthāpi mahantena kapallena chatte vuttanayena kuṭiṃ katvā upagantuṃ vaṭṭati.

Adhammikakatikādikathā

205.Evarūpā katikāti ettha aññāpi yā īdisī adhammikā katikā hoti, sā na kātabbāti attho. Tassā lakkhaṇaṃ mahāvibhaṅge vuttaṃ.

207-

以下是完整的簡體中文翻譯： 203.伐處：牧羊人的居住地。與伐一起前往：在這裡，與伐一起前往時，無雨季切斷過失。 靠近：接近。在車隊中進入雨季：在雨季入口日，該比丘應對居士說"可以獲得小屋"。若他們製作並給予，則進入並說"我在此進入雨季"三次。若不給予，應在車棚遮蔽下進入。若無法獲得，應做住處。但不允許在車隊中進入雨季。住處的意思是僅僅產生"我將在此居住雨季"的想法。若在路上行進時恰逢佈施日，應在那裡佈施。若車隊在雨季內超過比丘期望的地方，應在期望地方居住並與比丘一起佈施。若車隊在雨季內在某個村莊停留或分散，應在該村莊與比丘一起居住並佈施，未佈施不得繼續前行。 在船上進入雨季時也應進入小屋。若無法找到，應做住處。若船在三個月內在海上，應在那裡佈施。若船靠岸，且此人想繼續前行，則不允許。應在船停靠的村莊與比丘一起佈施。即使船未靠岸而去往其他地方，比丘想在首先停靠的村莊居住，船可以前行，比丘應在那裡居住並與比丘一起佈施。 因此在伐、車隊、船三處無雨季切斷過失，且可以佈施。但在先前"被野獸攻擊"等僧團分裂邊界情況中，僅無過失，但不能佈施。 204.比丘們，不在樹洞：在此，僅在純凈的樹洞中不允許。但在大樹洞內製作有屋頂的小屋，並設定入口是允許的。即使砍樹在樹樁頂部製作有屋頂的小屋也是允許的。在樹枝處：在這裡，僅在普通樹枝處不允許。但在大樹枝上綁架，製作有屋頂的小屋是可以的。非住處者：沒有用五種遮蔽物中任何一種遮蓋、有門窗的住處，不應進入。比丘們，不在屍體小屋：屍體小屋指刻有床等的小屋，不允許進入。但在墳場製作另一個小屋是允許的。比丘們，不在傘蓋：在四根柱子上設定傘蓋，做遮蔽，設定門是允許的，這稱為傘蓋小屋。在陶罐處：用大蓋子製作小屋也是允許的。 非法協議等討論 205.這樣的協議：這裡指任何類似的非法協議，不應制定。其特徵在大分別中已說。 207-

8.Paṭissave ca āpatti dukkaṭassāti ettha na kevalaṃ 『『imaṃ temāsaṃ idha vassaṃ vasathā』』ti etasseva paṭissave āpatti, 『『imaṃ temāsaṃ bhikkhaṃ gaṇhatha, ubhopi mayaṃ idha vassaṃ vasissāma, ekato uddisāpessāmā』』ti evamādināpi tassa tassa paṭissave dukkaṭaṃ. Tañca kho paṭhamaṃ suddhacittassa pacchā visaṃvādanapaccayā, paṭhamampi asuddhacittassa pana paṭissave pācittiyaṃ, visaṃvādane dukkaṭanti pācittiyena saddhiṃ dukkaṭaṃ yujjati.

Sotadaheva akaraṇīyotiādīsu sace vassaṃ anupagantvā vā pakkamati, upagantvā vā sattāhaṃ bahiddhā vītināmeti, purimikā ca na paññāyati, paṭissave ca āpatti. Vassaṃ upagantvā pana aruṇaṃ anuṭṭhāpetvā tadaheva sattāhakaraṇīyena pakkamantassāpi antosattāhe nivattantassa anāpatti, ko pana vādo dvīhatīhaṃ vasitvā antosattāhe nivattantassa. Dvīhatīhaṃ vasitvāti etthāpi nirapekkheneva upacārātikkame vassacchedo veditabbo. Sace idha vasissāmīti ālayo atthi, asatiyā pana vassaṃ na upeti, gahitasenāsanaṃ suggahitaṃ, chinnavasso na hoti, pavāretuṃ labhatiyeva.

Sattāhaṃ anāgatāya pavāraṇāyāti ettha navamito paṭṭhāya gantuṃ vaṭṭati, āgacchatu vā mā vā, anāpatti. Sesaṃ uttānamevāti.

Vassūpanāyikakkhandhakavaṇṇanā niṭṭhitā.

  1. Pavāraṇākkhandhakaṃ

Aphāsukavihārakathā

  1. Pavāraṇākkhandhake – neva ālapeyyāma na sallapeyyāmāti ettha ālāpo nāma paṭhamavacanaṃ; sallāpo pacchimavacanaṃ. Hatthavilaṅghakenāti hatthukkhepakena. Pasusaṃvāsanti pasūnaṃ viya saṃvāsaṃ. Pasavopi hi attano uppannaṃ sukhadukkhaṃ aññamaññassa na ārocenti, paṭisanthāraṃ na karonti, tathā etepi na akaṃsu; tasmā nesaṃ saṃvāso 『『pasusaṃvāso』』ti vuccati. Esa nayo sabbattha. Na bhikkhave mūgabbataṃ titthiyasamādānanti 『『imaṃ temāsaṃ na kathetabba』』nti evarūpaṃ vatasamādānaṃ na kātabbaṃ; adhammakatikā hesā. Aññamaññānulomatāti aññamaññaṃ vattuṃ anulomabhāvo. 『『Vadantu maṃ āyasmanto』』ti hi vadantaṃ sakkā hoti kiñci vattuṃ; na itaraṃ. Āpattivuṭṭhānatā vinayapurekkhāratāti āpattīhi vuṭṭhānabhāvo vinayaṃ purato katvā caraṇabhāvo. 『『Vadantu maṃ āyasmanto』』ti hi evaṃ vadanto āpattīhi vuṭṭhahissati, vinayañca purakkhatvā viharissatīti vuccati.

210.Suṇātu me bhante saṅgho ajja pavāraṇā, yadi saṅghassa pattakallaṃ, saṅgho pavāreyyāti ayaṃ sabbasaṅgāhikā nāma ñatti; evañhi vutte tevācikaṃ dvevācikaṃ ekavācikañca pavāretuṃ vaṭṭati. Samānavassikaṃ na vaṭṭati. 『『Tevācikaṃ pavāreyyā』』ti vutte pana tevācikameva vaṭṭati, aññaṃ na vaṭṭati. 『『Dvevācikaṃ pavāreyyā』』ti vutte dvevācikañca tevācikañca vaṭṭati, ekavācikañca samānavassikañca na vaṭṭati. 『『Ekavācikaṃ pavāreyyā』』ti vutte pana ekavācika-dvevācika-tevācikāni vaṭṭanti, samānavassikameva na vaṭṭati. 『『Samānavassika』』nti vutte sabbaṃ vaṭṭati.

211.Acchantīti nisinnāva honti, na uṭṭhahanti. Tadamantarāti tadantarā; tāvatakaṃ kālanti attho.

Pavāraṇābhedakathā

以下是完整的簡體中文翻譯： 8. 在允諾時有輕罪：在這裡，不僅僅是"請在這三個月中在此居住雨季"的允諾有罪，即使是"請在這三個月中接受食物，我們兩個將在此居住雨季，一起分配"等類似的允諾，每個人都有輕罪。這確實是先從清凈心，后因誤傳而起；對於最初不清凈心的允諾，有墮罪；在誤傳時有輕罪，輕罪與墮罪相配。 在"聽從即不應做"等中：若不進入雨季或離開，或進入后在外度過七天，前任不可見，在允諾時有罪。但進入雨季後未升起黎明，當天即以七日應做事離開，在七天內返回無罪，何況住兩三天後在七天內返回。在住兩三天時：應瞭解即使不在意地逾越界限時雨季也被切斷。若有意思"我將在此居住"，但實際未進入雨季，已接受住處被妥善接受，未被切斷雨季，仍可佈施。 對於未到七天的佈施：從第九天開始可以前往，無論是否到來，無罪。其餘部分已明確。 雨季入口章節解釋完畢。 4. 佈施章節 不適宜居住討論 209. 在佈施章節 - "不要交談也不要交流"：這裡，交談指第一種說話；交流指最後一種說話。以手越界：以手勢。如牲畜般共住：如同牲畜般的共住。因為牲畜甚至不會向彼此訴說自己產生的苦樂，不進行問候，這些人也如此；因此稱他們的共住為"如牲畜般共住"。這一原則適用於所有情況。比丘們，不要沉默誓言：不應做"在這三個月中不要交談"這種誓言；這是非法協議。相互順應：能夠相互交談。因為可以說"請尊者們對我說"，但反之則不行。從犯罪中出離，以戒律為先：從罪中出離，以戒律為先導的行為。因為這樣說"請尊者們對我說"時，將從罪中出離，以戒律為先導而居住。 210. "請諸位尊者聽，今日佈施，若僧團認為合適，僧團應佈施"：這是包括一切的提案；這樣說時，可以進行三次、兩次或一次佈施。不允許同雨季。若說"應進行三次佈施"，則僅三次佈施可行，其他不可。若說"應進行兩次佈施"，則兩次和三次佈施可行，一次和同雨季不可。若說"應進行一次佈施"，則一次、兩次、三次佈施可行，僅同雨季不可。若說"同雨季"，則一切可行。 211. 坐著：他們保持坐姿，不起立。在其間：在那段時間；意指那麼長時間。 佈施分裂討論

212.Cātuddasikāca pannarasikā cāti ettha cātuddasikāya 『『ajja pavāraṇā cātuddasī』』ti evaṃ pubbakiccaṃ kātabbaṃ, pannarasikāya 『『ajja pavāraṇā pannarasī』』ti.

Pavāraṇakammesu sace ekasmiṃ vihāre pañcasu bhikkhūsu vasantesu ekassa pavāraṇaṃ āharitvā cattāro gaṇañattiṃ ṭhapetvā pavārenti, catūsu tīsu vā vasantesu ekassa pavāraṇaṃ āharitvā tayo vā dve vā saṅghañattiṃ ṭhapetvā pavārenti, sabbametaṃ adhammenavaggaṃ pavāraṇakammaṃ.

Sace pana sabbepi pañca janā ekato sannipatitvā gaṇañattiṃ ṭhapetvā pavārenti, cattāro tayo vā dve vā vasantā ekato sannipatitvā saṅghañattiṃ ṭhapetvā pavārenti, sabbametaṃ adhammenasamaggaṃ pavāraṇakammaṃ.

Sace pañcasu janesu ekassa pavāraṇaṃ āharitvā cattāro saṅghañattiṃ ṭhapetvā pavārenti, catūsu tīsu vā ekassa pavāraṇaṃ āharitvā tayo vā dve vā gaṇañattiṃ ṭhapetvā pavārenti, sabbametaṃ dhammenavaggaṃ pavāraṇakammaṃ .

Sace pana sabbepi pañca janā ekato sannipatitvā saṅghañattiṃ ṭhapetvā pavārenti, cattāro vā tayo vā ekato sannipatitvā gaṇañattiṃ ṭhapetvā pavārenti, dve aññamaññaṃ pavārenti, ekako vasanto adhiṭṭhānapavāraṇaṃ karoti, sabbametaṃ dhammenasamaggaṃ nāma pavāraṇakammanti.

Pavāraṇādānānujānanakathā

213.Dinnā hoti pavāraṇāti ettha evaṃ dinnāya pavāraṇāya pavāraṇāhārakena saṅghaṃ upasaṅkamitvā evaṃ pavāretabbaṃ – 『『tisso bhante bhikkhu saṅghaṃ pavāreti diṭṭhena vā sutena vā parisaṅkāya vā, vadatu taṃ bhante saṅgho anukampaṃ upādāya, passanto paṭikarissati. Dutiyampi…pe… tatiyampi bhante tisso bhikkhu saṅghaṃ pavāreti…pe… paṭikarissatī』』ti . Sace pana vuḍḍhataro hoti, 『『āyasmā bhante tisso』』ti vattabbaṃ; evañhi tena tassatthāya pavāritaṃ hotīti.

Pavāraṇaṃdentena chandampi dātunti ettha chandadānaṃ uposathakkhandhake vuttanayeneva veditabbaṃ. Idhāpi ca chandadānaṃ avasesakammatthāya. Tasmā sace pavāraṇaṃ dento chandaṃ deti, vuttanayena āhaṭāya pavāraṇāya tena ca bhikkhunā saṅghena ca pavāritameva hoti. Atha pavāraṇameva deti, na chandaṃ, tassa ca pavāraṇāya ārocitāya saṅghena ca pavārite sabbesaṃ suppavāritaṃ hoti, aññaṃ pana kammaṃ kuppati. Sace chandameva deti na pavāraṇaṃ, saṅghassa pavāraṇā ca sesakammāni ca na kuppanti, tena pana bhikkhunā appavāritaṃ hoti. Pavāraṇadivase pana bahisīmāyaṃ pavāraṇaṃ adhiṭṭhahitvā āgatenapi chando dātabbo, tena saṅghassa pavāraṇakammaṃ na kuppati.

218.Ajja me pavāraṇāti ettha sace cātuddasikā hoti, 『『ajja me pavāraṇā cātuddasī』』ti sace pannarasikā 『『ajja me pavāraṇā pannarasī』』ti evaṃ adhiṭṭhātabbaṃ.

219.Tadahupavāraṇāya āpattintiādi vuttanayameva.

Anāpattipannarasakādikathā

222.Puna pavāretabbanti puna pubbakiccaṃ katvā ñattiṃ ṭhapetvā saṅghattherato paṭṭhāya pavāretabbaṃ. Sesaṃ uposathakkhandhakavaṇṇanāyaṃ vuttanayeneva veditabbaṃ.

以下是完整的簡體中文翻譯： 212. 十四日和十五日：在十四日時，應預先準備"今日佈施為十四日"；在十五日時，應準備"今日佈施為十五日"。 在佈施儀式中，若在一個寺院中有五位比丘居住，取一人的佈施，其餘四人提出集團提案並佈施；或在四或三位比丘居住時，取一人的佈施，其餘三或二人提出僧團提案並佈施，所有這些都是非法分裂的佈施儀式。 若所有五人一起集會，提出集團提案並佈施；或四、三或二人一起集會，提出僧團提案並佈施，所有這些都是非法和諧的佈施儀式。 若在五人中取一人的佈施，其餘四人提出僧團提案並佈施；或在四或三人中取一人的佈施，其餘三或二人提出集團提案並佈施，所有這些都是法律分裂的佈施儀式。 若所有五人一起集會，提出僧團提案並佈施；或四或三人一起集會，提出集團提案並佈施；兩人相互佈施；一人獨自居住並做決心佈施，所有這些都稱為法律和諧的佈施儀式。 佈施給予允許討論 213. 已給予佈施：在這種已給予的佈施中，佈施運送者應接近僧團並如此佈施 - "尊者，三位比丘以所見、所聞或猜疑向僧團佈施，請僧團出於憐憫考慮，見到時將糾正。第二次……第三次，尊者，三位比丘向僧團佈施……將糾正"。若是年長者，應說"尊者某某"；如此，他為其目的而佈施。 佈施者給予意願：這裡關於意願給予，應按優波陀持章節所說方式理解。在此，意願給予是爲了剩餘事務。因此，若佈施者給予意願，按所說方式帶來佈施，該比丘和僧團都已佈施。若僅給予佈施，不給意願，當佈施被僧團通知時，所有人都得到充分佈施，但其他事務會受影響。若僅給予意願，不給佈施，僧團佈施和其餘事務不受影響，但該比丘未佈施。在佈施日，即使在界限外決心佈施並返回，也應給予意願，這不會影響僧團佈施儀式。 218. "今日我佈施"：若為十四日，應說"今日我佈施為十四日"；若為十五日，應說"今日我佈施為十五日"。 219. 當日佈施的過失等，按已說方式。 無過失十五日等討論 222. 應再次佈施：再次預先準備，提出提案，從僧團意圖開始應佈施。其餘部分應按優波陀持章節所說方式理解。

228.Āgantukehiāvāsikānaṃ anuvattitabbanti 『『ajja pavāraṇā cātuddasī』』ti etadeva pubbakiccaṃ kātabbaṃ. Pannarasikavārepi eseva nayo. Āvāsikehi nissīmaṃ gantvā pavāretabbanti assāvasāne ayaṃ pāḷimuttakavinicchayo – sace purimikāya pañca bhikkhū vassaṃ upagatā, pacchimikāyapi pañca, purimehi ñattiṃ ṭhapetvā pavārite pacchimehi tesaṃ santike pārisuddhiuposatho kātabbo, na ekasmiṃ uposathagge dve ñattiyo ṭhapetabbā. Sacepi pacchimikāya upagatā cattāro tayo dve eko vā hoti, eseva nayo. Atha purimikāya cattāro pacchimikāyapi cattāro tayo dve eko vā eseva nayo. Athāpi purimikāya tayo, pacchimikāyapi tayo dve vā, eseva nayo. Idañhettha lakkhaṇaṃ – sace purimikāya upagatehi pacchimikāya upagatā thokatarā ceva honti samasamā ca, saṅghapavāraṇāya gaṇaṃ pūrenti, saṅghapavāraṇāvasena ñatti ṭhapetabbāti.

Sace pana purimikāya tayo, pacchimikāya eko hoti, tena saddhiṃ te cattāro honti, catunnaṃ saṅghañattiṃ ṭhapetvā pavāretuṃ na vaṭṭati. Gaṇañattiyā pana so gaṇapūrako hoti, tasmā gaṇavasena ñattiṃ ṭhapetvā purimehi pavāretabbaṃ. Itarena tesaṃ santike pārisuddhiuposatho kātabbo. Sace purimikāya dve pacchimikāya dve vā eko vā hoti, eseva nayo. Sace purimikāya eko, pacchimikāyapi eko hoti, ekena ekassa santike pavāretabbaṃ, ekena pārisuddhiuposatho kātabbo. Sace pana purimavassūpagatehi pacchimavassūpagatā ekenapi adhikatarā honti, paṭhamaṃ pātimokkhaṃ uddisitvā pacchā thokatarehi tesaṃ santike pavāretabbaṃ.

Kattikacātumāsiniyā pavāraṇāya pana sace paṭhamaṃ vassūpagatehi mahāpavāraṇāya pavāritehi pacchā upagatā adhikatarā vā samasamā vā honti, pavāraṇāñattiṃ ṭhapetvā pavāretabbaṃ. Tehi pavārite pacchā itarehi pārisuddhiuposatho kātabbo. Atha mahāpavāraṇāya pavāritā bahū bhikkhū honti, pacchimavassūpagatā thokatarā vā eko vā, pātimokkhe uddiṭṭhe pacchā tesaṃ santike tena pavāretabbaṃ.

233.Na ca bhikkhave appavāraṇāya pavāretabbaṃ, aññatra saṅghasāmaggiyāti ettha kosambakasāmaggīsadisāva sāmaggī veditabbā. 『『Ajja pavāraṇā sāmaggī』』ti evañcettha pubbakiccaṃ kātabbaṃ. Ye pana kismiñcideva appamattake pavāraṇaṃ ṭhapetvā samaggā honti, tehi pavāraṇāyameva pavāraṇā kātabbā. Sāmaggīpavāraṇaṃ karontehi ca paṭhamapavāraṇaṃ ṭhapetvā pāṭipadato paṭṭhāya yāva kattikacātumāsinī puṇṇamā, etthantare kātabbā, tato pacchā vā pure vā na vaṭṭati.

Dvevācikādipavāraṇākathā

234.Dvevācikaṃ pavāretunti ettha ñattiṃ ṭhapentenāpi 『『yadi saṅghassa pattakallaṃ saṅgho dvevācikaṃ pavāreyyā』』ti vattabbaṃ, ekavācike 『『ekavācikaṃ pavāreyyā』』ti, samānavassikepi 『『samānavassikaṃ pavāreyyā』』ti vattabbaṃ, ettha ca bahūpi samānavassā ekato pavāretuṃ labhanti.

Pavāraṇāṭhapanakathā

以下是完整的簡體中文翻譯： 228. 來訪者應順從住宿者：應預先準備"今日佈施為十四日"。在十五日時也是同樣方式。住宿者應在界限外佈施：這是脫離原文的判定 - 若前一組有五位比丘進入雨季，后一組也有五位，前一組提出提案並佈施后，后一組應在他們面前舉行凈化優波陀持，不應在同一優波陀持場所提出兩個提案。即使后一組進入的是四、三、二或一位，方式也是相同的。若前一組是四位，后一組也是四、三、二或一位，方式相同。若前一組是三位，后一組也是三或二位，方式相同。這裡的特徵是：若前一組進入者比后一組進入者稍少且相等，則可以填充僧團佈施的集團，並根據僧團佈施的力量提出提案。 若前一組是三位，后一組是一位，他們共四位，不允許提出四人的僧團提案。但他可以填充集團，因此應根據集團力量提出提案，前一組應佈施。另一方應在他們面前舉行凈化優波陀持。若前一組是二位，后一組是二或一位，方式相同。若前一組和后一組各一位，一人應在另一人面前佈施，一人應舉行凈化優波陀持。若前一雨季進入者比后一雨季進入者多，應先誦戒經，后以較少者在他們面前佈施。 在卡蒂卡四月佈施時，若首先進入雨季並在大布施中佈施的比丘後來進入且人數較多或相等，應提出佈施提案並佈施。他們佈施后，其他人應舉行凈化優波陀持。若大布施中已佈施的比丘很多，後來進入雨季的較少或僅一位，在誦戒經后，應在他們面前佈施。 233. 比丘們，不應在未佈施時佈施，除非僧團和諧：這裡應理解為類似柯桑巴和諧的和諧。在此應預先準備"今日佈施和諧"。若在任何微小事情上提出佈施且和諧，應在佈施時進行佈施。進行和諧佈施者，除了第一次佈施外，從初一到卡蒂卡四月滿月期間應進行，此後或之前不允許。 兩次佈施等討論 234. 進行兩次佈施：在此，提出提案時應說"若僧團認為合適，僧團應進行兩次佈施"，在一次佈施時說"應進行一次佈施"，在同雨季時說"應進行同雨季布施"，在此多位同雨季者可以一起佈施。 佈施提出討論

236.Bhāsitāyalapitāya apariyositāyāti ettha sabbasaṅgāhikañca puggalikañcāti duvidhaṃ pavāraṇāṭhapanaṃ. Tattha sabbasaṅgāhike 『『suṇātu me bhante saṅgho…pe… saṅgho tevācikaṃ pavāre』』 iti sukārato yāva rekāro, tāva bhāsitā lapitā apariyositāva hoti pavāraṇā. Etthantare ekapadepi ṭhapentena ṭhapitā hoti pavāraṇā. 『Yya』kāre pana patte pariyositā hoti, tasmā tato paṭṭhāya ṭhapentena ṭhapitāpi aṭṭhapitā hoti. Puggalikaṭhapane pana – 『『saṅghaṃ bhante pavāremi…pe… tatiyampi bhante saṅghaṃ pavāremi diṭṭhena vā…pe… passanto paṭī』』ti saṅkārato yāva ayaṃ sabbapacchimo 『ṭi』kāro tāva bhāsitā lapitā apariyositāva hoti pavāraṇā, etthantare ekapadepi ṭhapentena ṭhapitā hoti pavāraṇā, 『『karissāmī』』ti vutte pana pariyositā hoti, tasmā 『『karissāmī』』ti etasmiṃ pade patte ṭhapitāpi aṭṭhapitā hoti. Esa nayo dvevācikaekavācikasamānavassikāsupi. Etāsupi hi ṭikārāvasānaṃyeva ṭhapanakhettanti.

237.Anuyuñjiyamānoti 『『kimhi naṃ ṭhapesī』』ti parato vuttanayena pucchiyamāno. Omadditvāti etāni 『『alaṃ bhikkhu mā bhaṇḍana』』ntiādīni vacanāni vatvā, vacanomaddanā hi idha omaddanāti adhippetā. Anuddhaṃsitaṃ paṭijānātīti 『『amūlakena pārājikena anuddhaṃsito ayaṃ mayā』』ti evaṃ paṭijānāti. Yathādhammanti saṅghādisesena anuddhaṃsane pācittiyaṃ; itarehi dukkaṭaṃ. Nāsetvāti liṅganāsanāya nāsetvā.

238.Sāssa yathādhammaṃ paṭikatāti ettakameva vatvā pavārethāti vattabbā, asukā nāma āpattīti idaṃ pana na vattabbaṃ, etañhi kalahassa mukhaṃ hoti.

Vatthuṭhapanādikathā

以下是完整的簡體中文翻譯： 236. 已說已述未完成：這裡有兩種佈施提出方式，即全面包容和個人。在全面包容中，從"請尊者僧團聽……僧團進行三次佈施"的開始到字母r為止，佈施已說已述但未完成。在此期間，即使提出一個詞，佈施也已提出。但在'yya'字母的文書上完成，因此從那時起，即使提出也未提出。在個人提出中 - 從"尊者，我向僧團佈施……第三次，尊者，我向僧團佈施，以所見……見到時將"的開始到最後一個't'字母為止，佈施已說已述但未完成，在此期間，即使提出一個詞，佈施也已提出。當說"我將做"時完成，因此在"我將做"這個詞出現時，即使提出也未提出。這一原則同樣適用於兩次、一次和同雨季布施。因為它們的提出範圍止於't'字母結尾。 237. 被質詢：被後來按已說方式詢問"你在何處提出"。壓制：說"夠了比丘，不要爭吵"等言語，這裡的壓制意指言語壓制。承認未損毀：如"我未以無根本的波羅夷損毀他"。按正法：對於僧伽勝處損毀有墮罪；對於其他有輕罪。銷燬：通過銷燬記號。 238. 按正法糾正：只說這麼多后應說"請佈施"，不應說"某某過失"，因為這將成為爭吵的開端。 事項提出等討論

239.Idaṃ vatthu paññāyati na puggaloti ettha corā kira araññavihāre pokkharaṇito macche gahetvā pacitvā khāditvā agamaṃsu. So taṃ vippakāraṃ disvā ārāme vā kiñci dhuttena kataṃ vippakāraṃ disvā 『『bhikkhussa iminā kammena bhavitabba』』nti sallakkhetvā evamāha. Vatthuṃ ṭhapetvā saṅgho pavāreyyāti 『『yadā taṃ puggalaṃ jānissāma, tadā naṃ codessāma. Idāni pana saṅgho pavāretū』』ti ayamettha attho. Idāneva naṃ vadehīti sace iminā vatthunā kañci puggalaṃ parisaṅkasi, idāneva naṃ apadisāhīti attho. Sace apadisati, taṃ puggalaṃ anuvijjitvā pavāretabbaṃ; no ce apadisati, upaparikkhitvā jānissāmāti pavāretabbaṃ.

Ayaṃ puggalo paññāyati na vatthūti ettha eko bhikkhu mālāgandhavilepanehi cetiyaṃ vā pūjesi, ariṭṭhaṃ vā pivi, tassa tadanurūpo sarīragandho ahosi; so taṃ gandhaṃ sandhāya 『『imassa bhikkhuno evarūpo sarīragandho』』ti vatthuṃ pakāsento evamāha. Puggalaṃ ṭhapetvā saṅgho pavāreyyāti etaṃ puggalaṃ ṭhapetvā saṅgho pavāretu. Idāneva naṃ vadehīti yaṃ tvaṃ puggalaṃ ṭhapesi, tassa puggalassa idāneva dosaṃ vada. Sace ayamassa dosoti vadati, taṃ puggalaṃ sodhetvā pavāretabbaṃ. Atha nāhaṃ jānāmīti vadati, upaparikkhitvā jānissāmāti pavāretabbaṃ.

Idaṃ vatthu ca puggalo ca paññāyatīti purimanayeneva corehi macche gahetvā pacitvā paribhuttaṭṭhānañca gandhādīhi nahānaṭṭhānañca disvā 『『pabbajitassa kamma』』nti maññamāno so evamāha. Idāneva naṃ vadehīti idāneva tena vatthunā parisaṅkitaṃ puggalaṃ vadehi; idaṃ pana ubhayampi disvā diṭṭhakālato paṭṭhāya vinicchinitvāva pavāretabbaṃ. Kallaṃ vacanāyāti kallaṃ codanāya; codetuṃ vaṭṭatīti attho. Kasmā? Pavāraṇato pubbe avinicchitattā pacchā ca disvā coditattāti. Ukkoṭanakaṃ pācittiyanti idañhi ubhayaṃ pubbe pavāraṇāya disvā vinicchinitvāva bhikkhū pavārenti, tasmā puna taṃ ukkoṭentassa āpatti.

Bhaṇḍanakārakavatthukathā

240.Dve tayo uposathe cātuddasike kātunti ettha catutthapañcamā dve, tatiyo pana pakatiyāpi catuddasikoyevāti. Tasmā tatiyacatutthā vā tatiyacatutthapañcamā vā dve tayo cātuddasikā kātabbā. Atha catutthe kate suṇanti, pañcamo cātuddasiko kātabbo. Evampi dve cātuddasikā honti. Evaṃ karontā bhaṇḍanakārakānaṃ terase vā cātuddase vā ime pannarasīpavāraṇaṃ pavāressanti. Evaṃ pavārentehi ca bahisīmāya sāmaṇere ṭhapetvā 『『te āgacchantī』』ti sutvā lahuṃ lahuṃ sannipatitvā pavāretabbaṃ. Etamatthaṃ dassetuṃ 『『te ce bhikkhave…pe… tathā karontū』』ti vuttaṃ.

Asaṃvihitāti saṃvidahanarahitā āgamanajānanatthāya akatasaṃvidahitā; aviññātāva hutvāti attho. Tesaṃ vikkhitvāti 『『kilantattha muhuttaṃ vissamathā』』tiādinā nayena sammohaṃ katvāti attho. No ce labhethāti no ce bahisīmaṃ gantuṃ labheyyuṃ; bhaṇḍanakārakānaṃ sāmaṇerehi ca daharabhikkhūhi ca nirantaraṃ anubaddhāva honti. Āgame juṇheti yaṃ sandhāya āgame juṇhe pavāreyyāmāti ñattiṃ ṭhapesuṃ, tasmiṃ āgame juṇhe komudiyā cātumāsiniyā akāmā pavāretabbaṃ, avassaṃ pavāretabbaṃ, na hi taṃ atikkamitvā pavāretuṃ labbhati. Tehi ce bhikkhave bhikkhūhi pavāriyamāneti evaṃ cātumāsiniyā pavāriyamāne.

Pavāraṇāsaṅgahakathā

以下是完整的簡體中文翻譯： 239. 此事可識別非個人：據說盜賊在林間寺院從池塘捉魚，烹煮后食用離去。他看到這種情況，或在寺院看到某人惡劣行為，思考"比丘應受此行為"而如此說。僧團應提出佈施，意指"當我們知道此人時，我們將譴責他。現在僧團應佈施"。立即告訴他：如果你對此事猜疑某人，立即指出他。如果指出，應調查該人並佈施；若不指出，應調查后瞭解。 此人不可識別：一位比丘用花環、香塗飾佛塔，或飲阿利吒酒，他的身體散發相應氣味；他指出此氣味說"此比丘有如此身體氣味"。僧團應提出佈施，不涉及此人。立即告訴他：你所指出的人，立即說出其過失。如果承認有過失，應凈化后佈施。若說"我不知道"，應調查后瞭解。 事項和個人均可識別：如前例，盜賊捉魚烹食的地方和用香的沐浴處，認為"這是出家人的行為"。立即告訴他：立即說出你懷疑的人；但應在看到時從那時起判定並佈施。適合言說：適合譴責，意指可以譴責。為何？因為在佈施前未判定，後來看到並譴責。重新提起是墮罪：因為在佈施前已看到並判定，所以比丘佈施；因此再次提起會有罪。 製造爭吵事項討論 240. 在十四日舉行二或三次優波陀持：第四和第五是二次，第三次按常規也是十四日。因此應舉行二或三次十四日優波陀持。若第四次被聽到，第五次為十四日。這樣也有二次十四日。如此行事，製造爭吵者將在十三或十四日進行十五日佈施。佈施時，除去沙彌外，聽到"他們來"后，應迅速集會並佈施。為顯示此意，說"比丘們，如此行事"。 未安排：未為到來準備，未做安排。分散他們：使他們困惑，如"疲倦時稍作休息"。若不能：若不能離開界限；製造爭吵者將被沙彌和年輕比丘不斷跟隨。在雨季：在雨季提出提案時，在雨季的光明月（卡蒂卡四月）必須佈施，不得逾期。被比丘佈施：如此在卡蒂卡四月佈施。 佈施綜合討論

241.Aññataro phāsuvihāroti taruṇasamatho vā taruṇavipassanā vā. Paribāhirā bhavissāmāti anibaddharattiṭṭhānadivāṭṭhānādibhāvena bhāvanānuyogaṃ sampādetuṃ asakkontā bāhirā bhavissāma. Sabbeheva ekajjhaṃ sannipatitabbanti iminā chandadānaṃ paṭikkhipati. Bhinnassa hi saṅghassa samaggakaraṇakāle tiṇavatthārakasamathe imasmiñca pavāraṇāsaṅgaheti imesu tīsu ṭhānesu chandaṃ dātuṃ na vaṭṭati. Pavāraṇāsaṅgaho nāmāyaṃ vissaṭṭhakammaṭṭhānānaṃ thāmagatasamathavipassanānaṃ sotāpannādīnañca na dātabbo. Taruṇasamathavipassanālābhino pana sabbe vā hontu, upaḍḍhā vā, ekapuggalo vā ekassapi vasena dātabboyeva. Dinne pavāraṇāsaṅgahe antovasse parihārova hoti, āgantukā tesaṃ senāsanaṃ gahetuṃ na labhanti. Tehipi chinnavassehi na bhavitabbaṃ, pavāretvā pana antarāpi cārikaṃ pakkamituṃ labhantīti dassanatthaṃ 『『tehi ce bhikkhave』』tiādimāha. Sesaṃ sabbattha uttānamevāti.

Pavāraṇākkhandhakavaṇṇanā niṭṭhitā.

  1. Cammakkhandhakaṃ

Soṇakoḷivisavatthukathā

  1. Cammakkhandhake – issariyādhipaccanti issarabhāvena ca adhipatibhāvena ca samannāgataṃ. Rajjanti rājabhāvaṃ, raññā kattabbakiccaṃ vā. Soṇo nāma koḷivisoti ettha soṇoti tassa nāmaṃ; koḷivisoti gottaṃ. Pādatalesu lomānīti rattesu pādatalesu sukhumāni añjanavaṇṇāni kammacittīkatāni lomāni jātāni honti. So kira pubbe asītisahassānaṃ purisānaṃ jeṭṭhapuriso hutvā tehi saddhiṃ paccekabuddhassa vasanaṭṭhāne paṇṇasālaṃ katvā attano sassirikaṃ uṇṇapāvārakaṃ paccekabuddhassa pādehi akkamanaṭṭhāne pādapuñchanikaṃ katvā ṭhapesi. Temāsaṃ pana sabbeva paccekabuddhaṃ upaṭṭhahiṃsu. Ayaṃ tassa ca tesañca asītiyā gāmikasahassānaṃ pubbayogo.

Asītigāmikasahassānīti tesu gāmesu vasantānaṃ kulaputtānaṃ asītisahassāni. Kenacideva karaṇīyenāti kenaci karaṇīyena viya; na panassa kiñci karaṇīyaṃ atthi aññatra tassa dassanā. Rājā kira tānipi asītikulaputtasahassāni sannipātāpento 『『evaṃ aparisaṅkanto soṇo āgamissatī』』ti sannipātāpesi. Diṭṭhadhammike attheti 『『kasivaṇijjādīni dhammena kattabbāni, mātāpitaro dhammena positabbā』』ti evamādinā nayena idhalokahite atthe anusāsitvā. So no bhagavāti so amhākaṃ bhagavā tumhe samparāyike atthe anusāsissatīti attho.

Bhagavantaṃ paṭivedemīti bhagavantaṃ jānāpemi. Pāṭikāya nimujjitvāti sopānassa heṭṭhā aḍḍhacandapāsāṇe nimujjitvā. Yassa dāni bhante bhagavā kālaṃ maññatīti yassa tesaṃ hitakiriyatthassa bhagavā kālaṃ jānāti. Vihārapacchāyāyanti vihārapaccante chāyāyaṃ. Samannāharantīti pasādavasena punappunaṃ manasi karonti. Bhiyyosomattāyāti bhiyyosomattāya puna visiṭṭhataraṃ dassehīti attho. Antaradhāyatīti adassanaṃ hoti.

Soṇassa pabbajjākathā

以下是完整的簡體中文翻譯： 241. 某種舒適住處：是初級平靜或初級觀察。我們將成為外部的：由於無法建立固定的夜間和白天住處等，無法從事禪修。所有人應一起集會：以此拒絕給予同意。對於分裂的僧團，在和解時如草鋪平靜，在此佈施綜合中，在這三處不應給予同意。此佈施綜合不應給予散漫工作場所的力量平靜觀察，或證入者等。但若有初級平靜觀察者，全部或一半，或一人，都應給予同意。給予佈施綜合后，在雨季內有所保留，來訪者不得佔用其住處。即使他們中斷雨季，也不應如此，但佈施后可在中途外出行走，為顯示此意而說"比丘們，如果"等。其餘處處顯而易見。 佈施篇章註釋完畢。 5. 皮革篇章 蘇那·柯利維薩事件討論 242. 在皮革篇章 - 統治權威：以統治者身份和最高權力身份具備。統治：王的地位，或王應做的事。蘇那名叫柯利維薩：蘇那是其名；柯利維薩是其氏族。腳掌上的毛髮：在黑暗的腳掌上生出細軟如黑色塗料的毛髮。據說他previously是八萬人的首領，與他們一起在獨覺佛的住處搭建茅屋，用自己的羊毛斗篷在獨覺佛腳踩處鋪設擦腳布。三個月中，他們全部侍奉獨覺佛。這是他和八萬村民的先前因緣。 八萬村民：在那些村莊居住的八萬族姓子。因某事：彷彿因某事；實際上除了見他外，他沒有其他事可做。據說國王召集這八萬族姓子，說"蘇那將不受懷疑地來"。現世利益：如"應以正法耕種、貿易等，應以正法贍養父母"等方式教導今世利益。他不是世尊：意指"他不是我們的世尊，你將教導來世利益"。 我向世尊報告：使世尊知曉。在階梯下潛入：在階梯下半月形石頭處潛入。現在，尊者，世尊認為時機：世尊知道為他們利益行事的時機。在精舍背陰處：在精舍邊緣陰影處。彙集：以虔誠反覆思考。更多更好：意指更多更優秀地顯示。消失：不再顯現。 蘇那出家討論

243.Lohitenaphuṭo hotīti lohitena makkhito hoti. Gavāghātananti yattha gāvo haññanti, tādisoti attho. Kusalo nāma vīṇāya vādanakusalo. Vīṇāya tantissareti vīṇāya tantiyā sare. Accāyatāti atiāyatā kharamucchitā. Saravatīti sarasampannā. Kammaññāti kammakkhamā. Atisithilāti mandamucchanā. Same guṇe patiṭṭhitāti majjhime sare ṭhapetvā mucchitā. Vīriyasamataṃ adhiṭṭhahāti vīriyasampayuttasamataṃ adhiṭṭhāhi, vīriyaṃ samathena yojehīti attho. Indriyānañca samataṃ paṭivijjhāti saddhādīnaṃ indriyānaṃ samataṃ samabhāvaṃ. Tattha saddhaṃ paññāya, paññañca saddhāya, vīriyaṃ samādhinā, samādhiñca vīriyena yojayamāno indriyānaṃ samataṃ paṭivijjha. Tattha ca nimittaṃ gaṇhāhīti tasmiṃ samathe sati, yena ādāse mukhabimbeneva nimittena uppajjitabbaṃ , taṃ samathanimittaṃ vipassanānimittaṃ magganimittaṃ phalanimittañca gaṇhāhi, nibbattehīti attho.

244.Aññaṃ byākareyyanti arahā ahanti jānāpeyyaṃ. Cha ṭhānānīti cha kāraṇāni. Adhimutto hotīti paṭivijjhitvā paccakkhaṃ katvā ṭhito hoti. Nekkhammādhimuttotiādi sabbaṃ arahattavasena vuttaṃ. Arahattañhi sabbakilesehi nikkhantattā nekkhammaṃ, teheva pavivittattā paviveko, byāpajjābhāvato abyāpajjaṃ, upādānassa khayante uppannattā upādānakkhayo, taṇhākkhayante uppannattā taṇhakkhayo, sammohābhāvato asammohoti ca vuccati.

Kevalaṃ saddhāmattakanti paṭivedharahitaṃ kevalaṃ paṭivedhapaññāya asammissaṃ saddhāmattakaṃ. Paṭicayanti punappunaṃ karaṇena vuḍḍhiṃ. Vītarāgattāti maggappaṭivedhena rāgassa vigatattāyeva nekkhammasaṅkhātaṃ arahattaṃ paṭivijjhitvā ṭhito hoti. Phalasamāpattivihāreneva viharati, tanninnamānasoyeva hotīti attho. Sesapadesupi eseva nayo.

Lābhasakkārasilokanti catupaccayalābhañca tesaṃyeva sukatabhāvañca vaṇṇabhaṇanañca. Nikāmayamānoti icchamāno patthayamāno. Pavivekādhimuttoti viveke adhimutto ahanti evaṃ arahattaṃ byākarotīti attho.

Sīlabbataparāmāsanti sīlañca vatañca parāmasitvā gahitagahaṇamattaṃ. Sārato paccāgacchantoti sārabhāvena jānanto. Abyāpajjādhimuttoti abyāpajjaṃ arahattaṃ byākarotīti attho. Imināva nayena sabbavāresu attho veditabbo.

Bhusāti balavanto. Nevassa cittaṃ pariyādiyantīti etassa khīṇāsavassa cittaṃ gahetvā ṭhātuṃ na sakkonti. Amissīkatanti amissakataṃ. Kilesāhi ārammaṇena saddhiṃ cittaṃ missaṃ karonti, tesaṃ abhāvā amissīkataṃ. Ṭhitanti patiṭṭhitaṃ. Āneñjappattanti acalanappattaṃ. Vayañcassānupassatīti tassa cittassa uppādampi vayampi passati.

Nekkhammaṃ adhimuttassāti arahattaṃ paṭivijjhitvā ṭhitassa. Sesapadehipi arahattameva kathitaṃ. Upādānakkhayassāti upayogatthe sāmivacanaṃ. Asammohañca cetasoti cittassa ca asammohaṃ adhimuttassa. Disvā āyatanuppādanti āyatanānaṃ uppādañca vayañca disvā. Sammā cittaṃ vimuccatīti sammā hetunā nayena imāya vipassanāya paṭipattiyā phalasamāpattivasena cittaṃ vimuccati, nibbānārammaṇe adhimuccati. Santacittassāti nibbutacittassa. Tādinoti iṭṭhāniṭṭhe anunayapaṭighehi akampiyattā tādī, tassa tādino.

Diguṇādiupāhanapaṭikkhepakathā

以下是完整的簡體中文翻譯： 243. 被紅色觸碰：被紅色染色。牛的殺戮：意指牛被殺的地方。能幹者：指擅長演奏樂器者。通過樂器的音調：通過樂器的音調。極度鬆弛：極度放鬆。完全具備相同的特質：在中等音調的基礎上放鬆。具備精進的能力：具備與精進相關的能力，意指將精進與平靜結合。對於感官的平衡：感知的信心等感官的平衡。此處信心通過智慧，智慧通過信心，精進通過定，定通過精進相結合，形成感官的平衡。在此處應把握標誌：在平靜中，憑藉面部特徵所產生的標誌，應把握平靜的標誌、觀察的標誌、路徑的標誌和果的標誌，意指顯現。 244. 應該再說其他：應讓已解脫者知道。六個地方：六個原因。具備專注：通過了解和親自確認而站立。無慾專注：等同於全部以解脫為基礎。因為解脫是從所有煩惱中解脫出來，因此無慾，因而脫離，因無執著而無執著，因無慾而無慾，因無迷惑而無迷惑。 僅僅是信心的：以無信心的智慧為基礎，完全是信心的。通過不斷的行為而增長。因離欲：通過路徑的認識而遠離慾望而獲得解脫。僅僅在果的安住中安住，意指僅僅在果的安住中存在。其餘部分同樣如此。 對利益的追求：對四種條件的利益，以及他們的善行和聲譽的討論。以追求為目標：意指渴望和追求。對離欲的專注：意指專注于離欲而獲得解脫，因而解脫。 對戒律和儀式的執著：對戒律和儀式的執著，僅僅是執著的表現。明白事物的本質：以深刻的理解而回歸。無惱的專注：意指無惱的解脫。以此類推，所有的戒律都是如此。 強大：意指強大。無法控制其心：對於已斷根的人，無法控制其心。無失落：意指無失落。由於煩惱的影響，心與外境結合，因此無失落。穩定：意指穩定。無動搖：意指不動搖。觀察生與滅：觀察心的生與滅。 對離欲的專注：意指專注于解脫而站立。其餘部分也同樣是關於解脫的。對於執著的消失：意指在使用的情況下，稱為相似的表達。無迷惑的心：指心中無迷惑。觀察諸感官的生與滅：觀察諸感官的生與滅。正確的心解脫：通過正確的原因，依據此觀察的路徑，果的安住使心解脫，安住于涅槃的目標。安穩的心：指寧靜的心。那種人：意指在所欲與所厭之間不動搖的人。 對雙重與非雙重的討論。

245.Aññaṃ byākarontīti arahattaṃ byākaronti. Attho ca vuttoti yena arahāti ñāyati, so attho vutto. Suttattho pana suttavaṇṇanatoyeva gahetabbo. Attā ca anupanītoti ahaṃ arahāti evaṃ byañjanavasena attā na upanīto. Atha ca panidhekacce moghapurisāti aññe pana tucchapurisā hasamānā viya asantameva aññaṃ vacanamattena santaṃ katvā byākaronti. Ekapalāsikanti ekapaṭalaṃ . Asītisakaṭavāheti ettha dve sakaṭabhārā eko vāhoti veditabbo. Sattahatthikañca anīkanti ettha cha hatthiniyo eko ca hatthīti idamekaṃ anīkaṃ. Īdisāni satta anīkāni sattahatthikaṃ anīkaṃ nāma. Diguṇāti dvipaṭalā. Tiguṇāti tipaṭalā. Gaṇaṅguṇūpāhanāti catupaṭalato paṭṭhāya vuccati.

Sabbanīlikādipaṭikkhepakathā

246.Sabbanīlikāti sabbāva nīlikā. Esa nayo sabbapītikādīsupi. Tattha ca nīlikā umāpupphavaṇṇā hoti, pītikā kaṇikārapupphavaṇṇā, lohitikā jayasumanapupphavaṇṇā , mañjiṭṭhikā mañjiṭṭhavaṇṇā eva, kaṇhā addāriṭṭhakavaṇṇā, mahāraṅgarattā satapadipiṭṭhivaṇṇā, mahānāmarattā sambhinnavaṇṇā hoti paṇḍupalāsavaṇṇā. Kurundiyaṃ pana 『『padumapupphavaṇṇā』』ti vuttā. Etāsu yaṃkiñci labhitvā rajanaṃ coḷakena puñchitvā vaṇṇaṃ bhinditvā dhāretuṃ vaṭṭati. Appamattakepi bhinne vaṭṭatiyeva.

Nīlakavaddhikāti yāsaṃ vaddhāyeva nīlā. Eseva nayo sabbattha. Etāpi vaṇṇabhedaṃ katvā dhāretabbā. Khallakabaddhāti paṇhipidhānatthaṃ tale khallakaṃ bandhitvā katā. Puṭabaddhāti yonakaupāhanā vuccati, yā yāvajaṅghato sabbapādaṃ paṭicchādeti. Pāliguṇṭhimāti paliguṇṭhitvā katā; yā upari pādamattameva paṭicchādeti, na jaṅghaṃ. Tūlapuṇṇikāti tūlapicunā pūretvā katā. Tittirapattikāti tittirapattasadisā vicittabaddhā. Meṇḍavisāṇavaddhikāti kaṇṇikaṭṭhāne meṇḍakasiṅgasaṇṭhāne vaddhe yojetvā katā. Ajavisāṇavaddhikādīsupi eseva nayo. Vicchikāḷikāpi tattheva vicchikanaṅguṭṭhasaṇṭhāne vaddhe yojetvā katā. Morapiñchaparisibbitāti talesu vā vaddhesu vā morapiñchehi suttakasadisehi parisibbitā. Citrāti vicitrā; etāsu yaṃkiñci labhitvā, sace tāni khallakādīni apanetvā sakkā honti vaḷañjituṃ, vaḷañjetabbā. Tesu pana sati vaḷañjantassa dukkaṭaṃ. Sīhacammaparikkhaṭā nāma pariyantesu cīvare anuvātaṃ viya sīhacammaṃ yojetvā katā. Lūvakacammaparikkhaṭāti pakkhibiḷālacammaparikkhaṭā . Etāsupi yā kāci labhitvā taṃ cammaṃ apanetvā dhāretabbā.

247.Omukkanti paṭimuñcitvā apanītaṃ. Navāti aparibhuttā.

Ajjhārāmeupāhanapaṭikkhepakathā

以下是完整的簡體中文翻譯： 245. 再說其他：宣說解脫。所述意義：已被闡明是誰獲得解脫。經文意義應從經文註釋中獲取。未被帶入自身：以字面意義，自身未被帶入。然而，某些愚人：其他空洞的人，彷彿嘲笑般，僅僅通過言語就將不存在的說成存在。單層的：單一層面。八十車載：此處應理解為兩個車載，一個車載。七象軍隊：此處有六頭象和一頭象，這是一支軍隊。這樣的七支軍隊稱為七象軍隊。雙層：兩層。三層：三層。軍隊的層次：從四層開始說起。 所有藍色等的駁斥討論 246. 所有藍色：全部為藍色。對所有黃色等也是如此。在此，藍色如烏摩花色，黃色如金合歡花色，紅色如耶蘇曼花色，深紅色即深紅色，黑色如阿達利色，大紅色如百足蟲背色，大名紅色為破碎色如枯葉色。在《庫倫迪》中說是"蓮花色"。獲得任何一種后，用布擦拭並破壞顏色是允許的。即使破壞極少也是允許的。 藍色增長：那些增長即為藍色。在所有情況下都是如此。這些也應通過改變顏色來保持。綁在底部：為遮蓋腳底而在底部繫結。袋狀繫結：稱為希臘式鞋，遮蓋從腳踝到全腳。半遮蓋：半遮蓋，僅遮蓋腳部，不遮蓋小腿。絨毛填充：用絨毛填充。鷓鴣羽毛狀：如鷓鴣羽毛般精美編織。山羊角增長：在耳朵位置以山羊角形狀增長。對山羊角等也是如此。蝎子黑色：以蝎子尾部形狀增長。孔雀羽毛縫合：在腳底或增長處用孔雀羽毛如線般縫合。多彩：各種顏色；如果能去除底部等，可以編織。在編織時有輕微罪。獅皮包圍：在衣服邊緣像迎風般縫上獅皮。鼠皮包圍：豹貓皮包圍。獲得任何一種后，應去除該皮。 247. 脫落：解開並移除。新的：未使用過的。 寺院鞋的駁斥討論

248.Abhijīvanikassāti yena sippena abhijīvanti, jīvikaṃ kappenti, tassa kāraṇāti attho. Idha kho taṃ bhikkhaveti ettha tanti nipātamattaṃ, idha kho bhikkhave sobheyyāthāti attho. Yaṃ tumheti ye tumhe. Atha vā yadi tumheti vuttaṃ hoti. Yadisaddassa hi atthe ayaṃ nipāto. Ācariyesūtiādimhi pabbajjācariyo, upasampadācariyo, nissayācāriyo, uddesācariyoti ime cattāropi idha ācariyā eva. Avassikassa chabbasso ācariyamatto. So hi catuvassakāle taṃ nissāya vacchati; evaṃ ekavassassa sattavasso, duvassassa aṭṭhavasso, tivassassa navavasso, catuvassassa dasavasso. Imepi ācariyamattā eva . Upajjhāyassa sandiṭṭhasambhattā pana sahāyabhikkhū, ye vā pana keci dasahi vassehi mahantatarā te sabbepi upajjhāyamattā nāma. Ettakesu bhikkhūsu anupāhanesu caṅkamantesu saupāhanassa caṅkamato āpatti.

249.Pādakhīlābādho nāma pādato khīlasadisaṃ maṃsaṃ nikkhantaṃ hoti.

251.Tiṇapādukāti yena kenaci tiṇena katapādukā. Hintālapādukāti khajjūrīpattehi katapādukā; hintālapattehipi na vaṭṭatiyeva. Kamalapādukāti kamalatiṇaṃ nāma atthi, tena katapādukā; usīrapādukātipi vadanti. Kambalapādukāti uṇṇāhi katapādukā. Asaṅkamanīyāti bhūmiyaṃ suppatiṭṭhitā niccalā asaṃhāriyā.

252.Aṅgajātaṃ chupantīti aṅgajāteneva aṅgajātaṃ chupanti. Ogāhetvā mārentīti anto udake daḷhaṃ gahetvā mārenti.

Yānādipaṭikkhepakathā

253.Itthiyuttenāti dhenuyuttena. Purisantarenāti purisasārathinā. Purisayuttenāti goṇayuttena. Itthantarenāti itthisārathinā. Gaṅgāmahiyāyāti gaṅgāmahakīḷikāya. Purisayuttaṃ hatthavaṭṭakanti ettha purisayuttaṃ itthisārathi vā hotu, purisasārathi vā vaṭṭati. Hatthavaṭṭakaṃ pana itthiyo vā vaṭṭentu purisā vā, vaṭṭatiyeva. Yānugghātenāti yānaṃ abhiruhantassa sabbo kāyo calati tappaccayā. Sivikanti pīṭhakasivikaṃ. Pāṭaṅkinti vaṃse laggetvā kataṃ paṭapotalikaṃ.

以下是完整的簡體中文翻譯： 248. 關於職業謀生者：通過何種技藝謀生，維持生計，這是其原因。在此，比丘們：這裡"那"僅僅是語氣詞，意思是"比丘們，你們將會顯赫"。你們：指你們。或者：如果你們。此處"若"字是語氣詞。在諸師等中：此處的師有四種：出家師、受具足戒師、依止師、教授師。對於雨季居住者，六年為師的期限。他在四年期間將依止於此；因此一年者七年，兩年者八年，三年者九年，四年者十年。這些都僅僅是師的期限。對於和尚，因為同伴比丘是熟識的，或任何超過十年的，都稱為和尚。在這些比丘沒有穿鞋行走時，有穿鞋者行走，即有犯罪。 249. 腳跟潰瘍名為：從腳上像釘子般突出肉塊。 251. 草鞋：用任何草製作的鞋。棕櫚葉鞋：用棗椰子葉製作的鞋；用棕櫚葉也不允許。蓮花鞋：有一種叫蓮花草，用其製作的鞋；有人說蘆葦鞋。羊毛鞋：用羊毛製作的鞋。不可行走：在地上穩固站立，不移動，不可搬運。 252. 觸控生殖器：僅用生殖器觸控生殖器。潛入水中殺害：在水中牢牢抓住后殺害。 車輛等的駁斥討論 253. 女性駕馭：用母牛駕馭。男性中介：男性車伕。男性駕馭：用公牛駕馭。女性中介：女性車伕。恒河瑪希：恒河戲水。男性駕馭的手輪：男性駕馭可以是女性車伕，也可以是男性車伕。手輪可以由女性或男性轉動，都是允許的。車輛啟動：乘車時全身移動，由此引起。轎子：坐椅轎子。帕塔恩：用竿子懸掛製作的便攜轎。

254.Uccāsayanamahāsayananānīti ettha uccāsayananti pamāṇātikkantaṃ mañcaṃ. Mahāsayananti akappiyattharaṇaṃ, āsandīādīsu āsandīti pamāṇātikkantāsanaṃ. Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. Gonakoti dīghalomako mahākojavo; caturaṅgulādhikāni kira tassa lomāni. Cittakāti vānacitro uṇṇāmayattharaṇo. Paṭikāti uṇṇāmayo setattharaṇo. Paṭalikāti ghanapupphako uṇṇāmayalohitattharaṇo; yo āmalakapaṭṭotipi vuccati. Tūlikāti pakatitūlikāyeva. Vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharaṇo. Uddalomīti ekato uggatalomaṃ uṇṇāmayattharaṇaṃ; 『『uddhalomī』』tipi pāṭho. Ekantalomīti ubhato uggatalomaṃ uṇṇāmayattharaṇaṃ. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayaṃ paccattharaṇaṃ . Koseyyanti ratanaparisibbitaṃ kosiyasuttamayaṃ paccattharaṇaṃ; suddhakoseyyaṃ pana vaṭṭati.

Kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayaattharaṇaṃ. Hatthattharaassattharāti hatthiassapiṭṭhīsu attharaṇakaattharaṇā eva. Rathattharepi eseva nayo. Ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā paveṇī. Kadalīmigapavarapaccattharaṇanti kadalīmigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇaṃ, uttamapaccattharaṇanti attho. Taṃ kira setavatthassa upari kadalīmigacammaṃ pattharitvā sibbitvā karonti. Sauttaracchadanti saha uttaracchadanena; uparibaddhena rattavitānena saddhinti attho . Setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati, asati pana vaṭṭati. Ubhatolohitakūpadhānanti sīsūpadhānañca pādūpadhānañcāti mañcassa ubhatolohitakūpadhānaṃ, etaṃ na kappati. Yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hoti, padumavaṇṇaṃ vā citraṃ vā, sace pamāṇayuttaṃ, vaṭṭati. Mahāupadhānaṃ pana paṭikkhittaṃ.

Sabbacammapaṭikkhepādikathā

255.Dīpicchāpoti dīpipotako. Ogumphiyantīti bhittidaṇḍakādīsu veṭhetvā bandhanti.

256.Abhinisīditunti abhinissāya nisīdituṃ; apassayaṃ katvā nisīditunti attho. Gilānena bhikkhunā saupāhanenāti ettha gilāno nāma yo na sakkoti anupāhano gāmaṃ pavisituṃ.

以下是完整的簡體中文翻譯： 254. 高床和大床的種類：這裡的高床是指超出標準的床。大床是指不適合坐臥的床，坐具等中的坐具是超出標準的坐具。榻是指在腳上放置的物品。牛的坐具是指長毛的牛；據說它的毛長超過四指。彩色的坐具是指用彩色布料製成的坐具。白色的坐具是指用白色布料製成的坐具。厚花的坐具是指用厚花布製成的紅色坐具；它也被稱為阿摩拉坐具。草蓆是指普通的草蓆。多樣的坐具是指獅子、老虎等多種形狀的坐具。單側的坐具是指一側有高毛的坐具；也有稱作「高毛」的版本。兩側的坐具是指兩側都有高毛的坐具。木製的坐具是指用寶石包裹的木製坐具。草蓆是指用寶石包裹的草蓆；但純草蓆是允許的。 坐具是指十六名舞者的坐具，適合跳舞的坐具。大象的坐具是指大象背上的坐具。戰車的坐具也是如此。用鹿皮製成的坐具是指用鹿皮製作的坐具，符合坐具的標準。香蕉皮坐具是指用香蕉皮製作的坐具，意指優質坐具。這個坐具是將白色布料覆蓋在香蕉皮上製作的。覆蓋布是指與覆蓋布一起的；上面用紅色布料包裹，意指紅色的布。白色的覆蓋布在下方不適合坐具，而在缺失時則適合。雙面紅色的坐具是指在頭部和腳部都有的坐具，這個坐具不合適。如果僅有一個坐具在兩個位置是紅色的，或是荷花色或多彩的，若符合標準，則是允許的。大坐具則被排除在外。 所有皮革的駁斥討論 255. 燈光的需求：指燈光的需要。被壓制：在墻上的柱子等中被束縛。 256. 完全坐下：指完全依賴坐下；意指在不見的情況下坐下。生病的比丘用鞋子：這裡的生病者是指無法穿鞋進入村莊的人。

257.Kuraraghareti evaṃnāmake nagare; etenassa gocaragāmo vutto. Papatake pabbateti papatanāmake pabbate; etenassa nivāsanaṭṭhānaṃ vuttaṃ. Soṇoti tassa nāmaṃ. Koṭiagghanakaṃ pana kaṇṇapiḷandhanakaṃ dhāreti, tasmā 『『kuṭikaṇṇo』』ti vuccati; koṭikaṇṇoti attho. Pāsādikanti pasādajanakaṃ. Pasādanīyanti idaṃ tasseva atthavevacanaṃ. Uttamadamathasamathanti uttamaṃ damathañca samathañca paññañca samādhiñca kāyūpasamañca cittūpasamañcātipi attho. Dantanti sabbesaṃ visūkāyikavipphanditānaṃ upacchinnattā dantaṃ; khīṇakilesanti attho. Guttanti saṃvaraguttiyā guttaṃ. Santindriyanti yatindriyaṃ. Nāganti āguvirahitaṃ. Tiṇṇaṃ me vassānaṃ accayenāti mama pabbajjādivasato paṭṭhāya tiṇṇaṃ vassānaṃ accayena. Upasampadaṃ alatthanti ahaṃ upasampadaṃ alabhiṃ . Kaṇhuttarāti kaṇhamattikuttarā; upari vaḍḍhitakaṇhamattikāti attho. Gokaṇṭakahatāti gunnaṃ khurehi akkantabhūmito samuṭṭhitehi gokaṇṭakehi upahatā. Te kira gokaṇṭake ekapaṭalikā upāhanā rakkhituṃ na sakkonti; evaṃ kharā honti. Eragū, moragū, majjārū, jantūti imā catassopi tiṇajātiyo; etehi kaṭasārake ca taṭṭikāyo ca karonti. Ettha eragūti erakatiṇaṃ; taṃ oḷārikaṃ. Moragūtiṇaṃ tambasīsaṃ mudukaṃ sukhasamphassaṃ, tena katataṭṭikā nipajjitvā vuṭṭhitamatte puna uddhumātā hutvā tiṭṭhati. Majjārunā sāṭakepi karonti. Jantussa maṇisadiso vaṇṇo hoti. Senāsanaṃ paññapesīti bhisiṃ vā kaṭasārakaṃ vā paññapesi; paññapetvā ca pana soṇassa āroceti – 『『āvuso satthā tayā saddhiṃ ekāvāse vasitukāmo, gandhakuṭiyaṃyeva te senāsanaṃ paññatta』』nti.

258.Ayaṃ khvassa kāloti ayaṃ kho kālo bhaveyya. Paridassīti paridassesi. 『『Idañcidañca vadeyyāsīti yaṃ me upajjhāyo jānāpesi, tassa ayaṃ kālo bhaveyya, handa dāni ārocemi taṃ sāsana』』nti ayamettha adhippāyo.

259.Vinayadharapañcamenāti anussāvanācariyapañcamena. Anujānāmi bhikkhave sabbapaccantimesu janapadesu guṇaṅguṇūpāhananti ettha manussacammaṃ ṭhapetvā yena kenaci cammena upāhanā vaṭṭati. Upāhanakosakasatthakosakakuñcikakosakesupi eseva nayo. Cammāni attharaṇānīti ettha pana yaṃkiñci eḷakacammaṃ ajacammañca attharitvā nipajjituṃ vā nisīdituṃ vā vaṭṭati. Migacamme eṇīmigo vātamigo pasadamigo kuraṅgamigo migamātuko rohitamigoti etesaṃyeva cammāni vaṭṭanti. Aññesaṃ pana –

Makkaṭo kāḷasīho ca, sarabho kadalīmigo;

Ye ca vāḷamigā keci, tesaṃ cammaṃ na vaṭṭati.

Tattha vāḷamigāti sīhabyagghaacchataracchā; na kevalañca etesaṃyeva, yesaṃ pana cammaṃ vaṭṭatīti vuttaṃ, te ṭhapetvā avasesā antamaso gomahiṃsasasabiḷārādayopi sabbe imasmiṃ atthe vāḷamigātveva veditabbā. Etesañhi sabbesaṃ cammaṃ na vaṭṭati. Na tāva taṃ gaṇanūpagaṃ yāva na hatthaṃ gacchatīti yāva āharitvā vā na dinnaṃ, tumhākaṃ bhante cīvaraṃ uppannanti pahiṇitvā vā nārocitaṃ, tāva gaṇanaṃ na upeti. Sace anadhiṭṭhitaṃ, vaṭṭati; adhiṭṭhitañca gaṇanaṃ na upetīti attho. Yadā pana ānetvā vā dinnaṃ hoti, uppannanti vā sutaṃ, tato paṭṭhāya dasāhameva parihāraṃ labhatīti.

Cammakkhandhakavaṇṇanā niṭṭhitā.

  1. Bhesajjakkhandhakaṃ

Pañcabhesajjādikathā

以下是完整的簡體中文翻譯： 257. 雞鳴城：在這個名叫雞鳴的城市；這是指他的牧放村莊。山崩山：在名叫山崩的山上；這是指他的居住地點。索那：這是他的名字。他戴著價值一枚錢的耳環，因此被稱為"小耳朵"；意為小耳朵。可喜的：能引起歡喜的。可悅的：這是同義詞。最高的調伏與寂靜：意指最高的調伏、寂靜、智慧、三昧、身體的平靜和心靈的平靜。調伏：因為切斷了所有的戲論，所以是調伏；意指煩惱已盡。保護：通過約束保護。根寂靜：修行者的根。無毒：無有過失。三年過後：從我出家的日子起，過了三年。獲得具足戒：我獲得了具足戒。黑土上層：黑土上層；意指上層的黑土。牛刺擊：被牛蹄從踩踏的地方生長的牛刺擊。據說這些牛刺長成一層鞋，無法保護。它們是如此堅硬。鵝草、孔雀草、貓草、野草：這四種草；用這些和編織蓆以及蓆子。這裡的鵝草是一種草；那是粗糙的。孔雀草是紅頭的，柔軟易觸；用它製作的蓆子躺下起來時會膨脹。用貓草也可以製作衣服。野草的顏色像寶石。準備住處：準備草墊或編織蓆；準備好后告訴索那："朋友，老師想與你同住一處，已在香室為你準備住處。" 258. 這正是他的時機：這將是適當的時機。顯示：顯示出來。"你應說這說那"：意指老師告訴我什麼，現在正是時候，現在我將傳達這個資訊。 259. 第五位持律者：與傳統的第五位傳授者。允許比丘們在所有邊境地區使用各種鞋：這裡除了人皮外，可以用任何皮革製作鞋。對鞋套、刀套、鑰匙套也是如此。皮革鋪墊：可以用任何綿羊皮或山羊皮鋪墊或坐臥。鹿皮中，只有鹿、山羊、野山羊、斑鹿、鹿王、紅鹿的皮是允許的。對於其他動物： 猴子、黑獅子， 鹿角、香蕉鹿； 兇猛野獸， 其皮不可用。 這裡的兇猛野獸指獅子、老虎、豹等；不僅僅是這些，除了允許的那些，包括牛、水牛、兔子等在內的所有動物在此情況下都被視為兇猛野獸。它們的皮都不允許使用。不計入數量，直到未送達：在未送達或未通知"尊者，你們的衣服已經產生"之前，不計入數量。如果未指定，則允許；已指定則不計入數量。當送達或給予，或聽說已產生時，從那時起十天內可以保留。 皮革章節註釋完畢。 6. 藥品章節 五種藥品等討論

  1. Bhesajjakkhandhake – sāradikena ābādhenāti saradakāle uppannena pittābādhena, tasmiñhi kāle vassodakenapi tementi, kaddamampi maddanti, antarantarā ātapopi kharo hoti, tena tesaṃ pittaṃ koṭṭhabbhantaragataṃ hoti. Āhāratthañca phareyyāti āhāratthaṃ sādheyya.

261.Nacchādentīti na jiranti, na vātarogaṃ paṭippassambhetuṃ sakkonti. Senesitānīti siniddhāni. Bhattācchādakenāti bhattaṃ arocikena.

262.Acchavasantiādīsu nissaggiyavaṇṇanāyaṃ vuttanayeneva vinicchayo veditabbo. Kāle paṭiggahitantiādīsu majjhanhike avītivatte paṭiggahetvā pacitvā parissāvetvā cāti attho. Telaparibhogenaparibhuñjitunti sattāhakālikatelaparibhogena paribhuñjituṃ.

263.Mūlabhesajjādi vinicchayopi khuddakavaṇṇanāyaṃ vuttoyeva. Tasmā idha yaṃ yaṃ pubbe avuttaṃ taṃ tadeva vaṇṇayissāma. Vacattanti setavacaṃ. Nisadaṃ nisadapotakanti pisanasilā ca pisanapoto ca. Phaggavanti latājāti. Nattamālanti karañjaṃ. Hiṅguhiṅgujatuhiṅgusipāṭikā hiṅgujātiyoyeva. Takatakapattitakapaṇṇiyo lākhājātiyo.

Sāmuddanti samuddatīre vālukā viya santiṭṭhati. Kāḷaloṇanti pakatiloṇaṃ. Sindhavanti setavaṇṇaṃ pabbate uṭṭhahati. Ubbhidanti bhūmito aṅkuraṃ uṭṭhahati. Bilanti dabbasambhārehi saddhiṃ pacitaṃ, taṃ rattavaṇṇaṃ.

264-6.Kāyo vā duggandhoti kassaci assādīnaṃ viya kāyagandho hoti, tassāpi sirīsakosumbādicuṇṇāni vā gandhacuṇṇāni vā sabbāni vaṭṭanti. Chakaṇanti gomayaṃ. Rajananippakkanti rajanakasaṭaṃ. Pākatikacuṇṇampi koṭṭetvā udakena temetvā nhāyituṃ vaṭṭati; etampi rajananippakkasaṅkhepameva gacchati.

Āmakamaṃsañcakhādi āmakalohitañca pivīti na taṃ bhikkhu khādi na pivi, amanusso khāditvā ca pivitvā ca pakkanto, tena vuttaṃ – 『『tassa so amanussikābādho paṭippassambhī』』ti.

Añjananti sabbasaṅgāhikavacanametaṃ. Kāḷañjananti ekā añjanajāti. Rasañjanaṃ nānāsambhārehi kataṃ. Sotañjananti nadīsotādīsu uppajjanakaṃ añjanaṃ. Geruko nāma suvaṇṇageruko. Kapallanti dīpasikhato gahitamasi. Añjanūpapiṃsanehīti añjanena saddhiṃ ekato piṃsitabbehi, na hi kiñci aññanūpapiṃsanaṃ na vaṭṭati. Candananti lohitacandanādikaṃ yaṃkiñci. Tagarādīni pākaṭāni, aññānipi nīluppalādīni vaṭṭantiyeva.

Aṭṭhimayanti manussaṭṭhiṃ ṭhapetvā avasesaaṭṭhimayaṃ. Dantamayanti hatthidantādisabbadantamayaṃ. Visāṇamayepi akappiyaṃ nāma natthi, naḷamayādayo ekantakappiyāyeva. Salākaṭṭhāniyanti yattha salākaṃ odahanti, taṃ susiradaṇḍakaṃ vā thavikaṃ vā anujānāmīti attho. Aṃsabaddhakoti añjanitthavikāya aṃsabaddhako. Yamakanatthukaraṇinti samasotāhi dvīhi panāḷikāhi ekaṃ natthukaraṇiṃ.

以下是完整的簡體中文翻譯： 260. 在藥品章節 - 秋季疾病：在秋季產生的膽汁疾病，在那個季節，雨水會濕潤，淤泥會軟化，間或陽光也很強烈，因此他們的膽汁會在腹內積聚。應該爲了營養而擴散。 261. 不會腐爛：不會衰老，不能阻止風病。被油潤：被潤滑。用食物遮蓋：用不引起噁心的食物。 262. 在停留等情況下，按照沒收品註釋中已說明的方式進行判斷。在規定時間內接受：意指在正午過後接受、烹飪、過濾。用油使用：可以使用七天期限的油。 263. 根本藥品等的判斷，在小注釋中已經說過。因此這裡將說明之前未提及的內容。白色：白色。石臼和搗碎器：研磨石和搗碎器。藤蔓：一種植物類。夜茉莉：印度樹。香草：香草種類。桃金娘：一種植物。海邊：像海邊的沙子一樣停留。普通鹽：自然鹽。新鹽：在山上產生的白色。發芽：從地面萌發。燉煮：與器具一起烹煮，呈紅色。 264-266. 身體有異味：像某些馬等的身體氣味，對於這種情況，合歡花、紅花等粉末或香粉都是允許的。牛糞：牛糞。染料渣：染料渣。即使將普通粉末搗碎，用水濕潤后沐浴也是允許的；這也屬於染料渣的簡要說明。 生肉和生血：比丘不得食用生肉和生血，如果非人食用並離開，就說"他的非人疾病得到緩解"。 塗抹：這是包羅萬象的說法。黑色塗料：一種塗料。色素：由各種原料製成。河流塗料：在河流等處產生的塗料。赤土：黃金赤土。燈煙：從燈芯取得的煤煙。與塗料一起研磨：應與塗料一起研磨，不得使用其他研磨物。檀香：包括紅檀香等任何物品。藿香等是衆所周知的，藍蓮等也是允許的。 骨制：除人骨外的其他骨製品。齒制：包括象牙等所有齒製品。角製品中沒有不允許的，蘆葦製品等完全是允許的。探針孔：指放置探針的空心管或口袋。肩部懸掛：懸掛在塗料口袋上的肩部。雙鼻孔器：用兩個相同的管子製成一個鼻孔器。

267.Anujānāmi bhikkhave telapākanti yaṃkiñci bhesajjapakkhittaṃ sabbaṃ anuññātameva hoti. Atipakkhittamajjānīti ativiya khittamajjāni; bahuṃ majjaṃ pakkhipitvā yojitānīti attho.

Aṅgavātoti hatthapāde vāto. Sambhārasedanti nānāvidhapaṇṇabhaṅgasedaṃ. Mahāsedanti mahantaṃ sedaṃ; porisappamāṇaṃ āvāṭaṃ aṅgārānaṃ pūretvā paṃsuvālikādīhi pidahitvā tattha nānāvidhāni vātaharaṇapaṇṇāni santharitvā telamakkhitena gattena tattha nipajjitvā samparivattantena sarīraṃ sedetuṃ anujānāmīti attho. Bhaṅgodakanti nānāpaṇṇabhaṅgakuthitaṃ udakaṃ; tehi paṇṇehi ca udakena ca siñcitvā siñcitvā sedetabbo. Udakakoṭṭhakanti udakakoṭṭhe cāṭiṃ vā doṇiṃ vā uṇhodakassa pūretvā tattha pavisitvā sedakammakaraṇaṃ anujānāmīti attho.

Pabbavātohotīti pabbe pabbe vāto vijjhati. Lohitaṃ mocetunti satthakena lohitaṃ mocetuṃ. Pajjaṃ abhisaṅkharitunti yena phālitapādā pākatikā honti; taṃ nāḷikerādīsu nānābhesajjāni pakkhipitvā pajjaṃ abhisaṅkharituṃ; pādānaṃ sappāyabhesajjaṃ pacitunti attho. Tilakakkena atthoti piṭṭhehi tilehi attho. Kabaḷikanti vaṇamukhe sattupiṇḍaṃ pakkhipituṃ. Sāsapakuḍḍenāti sāsapapiṭṭhena. Vaḍḍhamaṃsanti adhikamaṃsaṃ āṇi viya uṭṭhahati. Loṇasakkharikāya chinditunti khurena chindituṃ. Vikāsikanti telarundhanapilotikaṃ. Sabbaṃ vaṇapaṭikammanti yaṃkiñci vaṇaparikammaṃ nāma atthi; sabbaṃ anujānāmīti attho.

268.Sāmaṃ gahetvāti idaṃ na kevalaṃ sappadaṭṭhasseva, aññasmimpi daṭṭhavise sati sāmaṃ gahetvā paribhuñjitabbaṃ; aññesu pana kāraṇesu paṭiggahitameva vaṭṭati. Kato na puna paṭiggahetabboti sace bhūmippatto, paṭiggahetabbo; appattaṃ pana gahetuṃ vaṭṭati.

269.Gharadinnakābādhoti vasīkaraṇapānakasamuṭṭhitarogo. Sītāloḷinti naṅgalena kasantassa phāle laggamattikaṃ udakena āloḷetvā pāyetuṃ anujānāmīti attho.

Duṭṭhagahaṇikoti vipannagahaṇiko; kicchena uccāro nikkhamatīti attho. Āmisakhāranti sukkhodanaṃ jhāpetvā tāya chārikāya paggharitaṃ khārodakaṃ. Muttaharītakanti gomuttaparibhāvitaṃ harītakaṃ. Abhisannakāyoti ussannadosakāyo. Acchakañjiyanti taṇḍulodakamaṇḍo. Akaṭayusanti asiniddho muggapacitapānīyo. Kaṭākaṭanti sova dhotasiniddho. Paṭicchādanīyenāti maṃsarasena.

Guḷādianujānanakathā

272.Sace bhikkhave pakkāpi muggā jāyantīti pakkā muggā sacepi jāyanti, yathāsukhaṃ paribhuñjitabbā. Pakkattā hi te kappiyā eva.

274.Antovutthanti akappiyakuṭiyaṃ vutthaṃ. Sāmaṃ pakkanti ettha yaṃkiñci āmisaṃ bhikkhuno pacituṃ na vaṭṭati. Sacepissa uṇhayāguyā sulasipaṇṇāni vā siṅgiveraṃ vā loṇaṃ vā pakkhipanti, tampi cāletuṃ na vaṭṭati, 『『yāguṃ nibbāpemī』』ti pana cāletuṃ vaṭṭati. Uttaṇḍulabhattaṃ labhitvāpi pidahituṃ na vaṭṭati. Sace pana manussā pidahitvāva denti, vaṭṭati; 『『bhattaṃ vā mā nibbāyatū』』ti pidahituṃ vaṭṭati. Khīratakkādīsu pana sakiṃ kuthitesu aggiṃ dātuṃ vaṭṭati, punapākassa anuññātattā. Ukkapiṇḍakāpi khādantīti biḷāmūsikagodhāmaṅgusā khādanti. Damakāti vighāsādā.

276.Tato nīhaṭanti yattha nimantitā bhuñjanti, tato nīhaṭaṃ.

以下是完整的簡體中文翻譯： 267. 允許比丘們油烹：任何加入藥品的都是被允許的。過度加入：極度加入；意指加入大量油並調配。 手腳風：手腳的風。各種草藥汗液：由各種不同葉片製成的汗液。大汗：大量汗液；意指填滿人力大小的坑，用炭火，用沙土等覆蓋，在上面鋪設各種驅風草藥，身體抹油后躺在那裡翻滾，使身體出汗。草藥水：用各種葉片煮的水；用這些葉片和水反覆澆灌以發汗。水缸：用熱水填滿水缸或盆，進入其中進行發汗。 山風：在每座山上都有風吹過。放血：用手術刀放血。修復傷口：使腳部恢復正常；意指在椰子等處加入各種藥品修復傷口，為腳部烹煮適當的藥品。油籽的用途：用油籽。吞嚥：在傷口處放入食物團。芥末面：芥末粉。增長肉：像楔子一樣生長的多餘肉。用鹽和糖切割：用刀切割。開放劑：油布。所有傷口處理：允許任何傷口處理。 268. 自行獲取：不僅僅是蛇咬傷，在其他毒咬傷時也應自行獲取；但在其他情況下，接受的則是允許的。已製作不再接受：如果已到地面，則應接受；未到則可以獲取。 269. 家庭誘導疾病：由媚藥引起的疾病。浸泡泥土：允許犁田者將附著在犁頭上的泥土用水浸泡后飲用。 惡劣排泄：排泄功能不良；排泄困難。灰汁：燒乾米飯後，用該灰汁浸泡的堿水。蜜制訶子：用牛尿浸泡的訶子。身體充血：身體充滿缺陷。米湯：米水。未加工豆湯：未調和的豆湯。已調和豆湯：已清洗調和的豆湯。用遮蔽物：用肉汁。 關於糖等的允許 272. 如果比丘們，即使豆已成熟：如果豆已成熟，可以隨意食用。因為成熟，所以是允許的。 274. 在不允許的房屋內住：在不允許的房屋內居住。自行烹飪：比丘不允許烹飪任何食物。即使在熱粥中加入葉子、姜或鹽，也不允許攪拌，但允許說"我要熄滅粥"而攪拌。獲得白米飯後也不允許蓋起。如果人們蓋好后給予，則允許；允許說"不要使飯冷卻"而蓋起。在奶酪等煮沸一次後，允許加火，因為允許再次烹飪。野貓、老鼠、蜥蜴也在啃食。剩食者：吃剩餘食物。 276. 從那裡取出：從被邀請用餐的地方取出。

278.Vanaṭṭhaṃ pokkharaṭṭhanti vane ceva paduminigacche ca jātaṃ. Abījanti taruṇaphalaṃ, yassa bījaṃ na aṅkuraṃ janeti. Nibbaṭṭabījanti bījaṃ nibbaṭṭetvā apanetvā paribhuñjitabbakaṃ ambapanasādi.

279.Duropayo vaṇoti dukkhena ruhati, dukkhena pākatiko hotīti attho. Dupparihāraṃ satthanti sambādhe dukkhena satthaṃ parihareyyaṃ. Satthakammaṃ vā vatthikammaṃ vāti yathāparicchinne okāse yena kenaci satthena vā sūciyā vā kaṇṭakena vā sattikāya vā pāsāṇasakkhalikāya vā nakhena vā chindanaṃ vā phālanaṃ vā vijjhanaṃ vā lekhanaṃ vā na kātabbaṃ; sabbañhetaṃ satthakammameva hoti. Yena kenaci pana cammena vā vatthena vā vatthipīḷanampi na kātabbaṃ; sabbañhetaṃ vatthikammameva hoti. Ettha ca sambādhassa sāmantā dvaṅgulāti idaṃ satthakammaṃyeva sandhāya vuttaṃ. Vatthikammaṃ pana sambādheyeva paṭikkhittaṃ. Tattha pana khāraṃ ādātuṃ yena kenaci rajjukena vā bandhituṃ vaṭṭati. Yadi tena chijjati, succhinnaṃ. Aṇḍavuḍḍhirogepi satthakammaṃ na vaṭṭati, tasmā aṇḍaṃ phāletvā bījāni uddharitvā 『『arogaṃ karissāmī』』ti na kattabbaṃ. Aggitāpanabhesajjālimpanesu pana paṭikkhepo natthi. Vaccamagge bhesajjamakkhitā ādānavaṭṭi vā veḷunāḷikā vā vaṭṭati, yāya khārakammaṃ vā karonti, telaṃ vā pavesenti.

280.Pavattamaṃsanti matassa maṃsaṃ. Māghātoti taṃ divasaṃ na labbhā kenaci kiñci jīvitā voropetuṃ. Potthanikanti maṃsacchedanasatthakaṃ vuccati. Kimpimāyāti kimpi imāya. Na bhagavā ussahatīti na bhagavā sakkoti. Yatra hi nāmāti yasmā nāma. Paṭivekkhīti vīmaṃsi; paṭipucchīti vuttaṃ hoti. Appaṭivekkhitvāti appaṭipucchitvā. Sace pana asukamaṃsanti jānāti, paṭipucchanakiccaṃ natthi, ajānantena pana pucchitvāva khāditabbaṃ.

Hatthimaṃsādipaṭikkhepakathā

281.Sunakhamaṃsanti ettha araññakokā nāma sunakhasadisā honti, tesaṃ maṃsaṃ vaṭṭati. Yo pana gāmasunakhiyā vā kokena kokasunakhiyā vā gāmasunakhena saṃyogā uppanno, tassa maṃsaṃ na vaṭṭati, so hi ubhayaṃ bhajatīti. Ahimaṃsanti kassaci apādakassa dīghajātikassa maṃsaṃ na vaṭṭati. Sīhamaṃsādīni pākaṭāneva.

Ettha ca manussamaṃsaṃ sajātitāya paṭikkhittaṃ, hatthiassamaṃsaṃ rājaṅgatāya, sunakhamaṃsañca ahimaṃsañca paṭikūlatāya, sīhamaṃsādīni pañca attano anupaddavatthāyāti. Imesaṃ manussādīnaṃ dasannaṃ maṃsampi aṭṭhipi lohitampi cammampi lomampi sabbaṃ na vaṭṭati, yaṃkiñci ñatvā vā añatvā vā khādantassa āpattiyeva. Yadā jānāti, tadā desetabbā. 『『Apucchitvā khādissāmī』』ti gaṇhato paṭiggahaṇe dukkaṭaṃ, 『『pucchitvā khādissāmī』』ti gaṇhato anāpatti. Uddissa kataṃ pana jānitvā khādantasseva āpatti, pacchā jānanto āpattiyā na kāretabboti.

Yāgumadhugoḷakādikathā

282.Ekattakoti ekako, natthi me dutiyoti attho. Pahūtaṃ yāguñca madhugoḷakañca paṭiyādāpetvāti so kira satasahassaṃ vayaṃ katvā paṭiyādāpesi. Anumodanāgāthāpariyosāne 『『patthayataṃ icchata』』nti padānaṃ 『『alameva dātu』』nti iminā sambandho. Sace pana 『『patthayatā icchatā』』ti pāṭho atthi, soyeva gahetabbo.

以下是完整的簡體中文翻譯： 278. 森林中的池塘：在森林和蓮花生長的地方。無種子：幼小的果實，沒有種子能發芽。應食用的種子：種子應去掉后食用，如芒果等。 279. 難以忍受的風：因痛苦而生，因痛苦而顯現。難以處理的病：因痛苦而難以處理。處理工具或裝備：在特定的情況下，任何工具、針、刺、釘子、刀、石頭等都不應使用；所有這些都是處理工具。任何情況下，不應使用任何工具或裝備；所有這些都是裝備。這裡的痛苦是指痛苦的工具。裝備則在痛苦中被禁止。在那裡，用繩子綁住的地方可以用任何繩索綁住。如果被切斷，則是乾淨的。即使在眼病中，處理工具也不適用，因此不應切割眼睛，取出種子，想著「我會讓它恢復健康」是不應做的。在火焰熏製的藥品中沒有禁止。在藥物中使用的工具或裝置，允許使用任何能進行痛苦處理的工具，或是將油倒入其中。 280. 肉的處理：指死者的肉。不可食用：那一天不應讓任何生命消失。切割工具：指切割肉的工具。那是什麼呢？不是佛陀所能做到的。因為那是名號。反思：思考；詢問。少反思：少詢問。如果知道某種肉，不必詢問，但不知道的則應詢問后再食用。 281. 狗肉：這裡的野狗是類似於狗的，允許其肉。若是與村狗或其他狗相結合，則其肉不被允許，因為它們是混合的。蛇肉：任何爬行動物的肉都不被允許。獅子肉等顯而易見。 這裡人肉因種族關係被禁止，像馬肉因王族關係被禁止，狗肉與蛇肉因對立關係被禁止，獅子肉等五種自我無害的肉類。因此這十種肉、骨頭、血液、面板、毛髮等都不被允許，知道或不知道的食用都會有違犯。當知道時，應當說明。「在未詢問的情況下食用」會有過失，而「在詢問后食用」則不算違犯。若是明知而食用則會有違犯，事後知道則不應再犯。 282. 單獨的：單獨的，沒有第二個意思。大量的粥和蜜餅應當被保留；他確實是以一千的方式進行保留。讚美的詩句中「願望與渴求」與「足夠的給予」相關。如果有「願望與渴求」的說法，則應當接受。

283.Bhojjayāgunti yā pavāraṇaṃ janeti. Yadaggenāti yaṃ ādiṃ katvā. Saggā te āraddhāti sagganibbattakapuññaṃ upacitanti attho. Yathādhammokāretabboti paramparabhojanena kāretabbo, bhojjayāguyā hi pavāraṇā hotīti.

284.Nāhaṃ taṃ kaccānāti tasmiṃ kira avasiṭṭhaguḷe devatā sukhumojaṃ pakkhipiṃsu, sā aññesaṃ pariṇāmaṃ na gacchati, tasmā evamāha. Gilānassa guḷanti tathārūpena byādhinā gilānassa pacchābhattaṃ guḷaṃ anujānāmīti attho.

Pāṭaligāmavatthukathā

285.Sabbasantharinti yathā sabbaṃ santhataṃ hoti, evaṃ.

286.Sunidhavassakārāti sunidho ca vassakāro ca dve brāhmaṇā magadharañño mahāmattā mahāmaccā. Vajjīnaṃ paṭibāhāyāti vajjirājakulānaṃ āyamukhapacchindanatthaṃ. Vatthūnīti gharavatthūni. Cittāni namanti nivesanāni māpetunti tā kira devatā vatthuvijjāpāṭhakānaṃ sarīre adhimuccitvā evaṃ cittāni nāmenti. Kasmā? Amhākaṃ yathānurūpaṃ sakkāraṃ karissantīti attho. Tāvatiṃsehīti loke kira sakkaṃ devarājānaṃ vissakammañca upādāya tāvatiṃsā paṇḍitāti saddo abbhuggato, tenevāha tāvatiṃsehīti, tāvatiṃsehi saddhiṃ mantetvā viya māpentīti attho. Yāvatā ariyaṃ āyatananti yattakaṃ ariyamanussānaṃ osaraṇaṭṭhānaṃ nāma atthi. Yāvatā vaṇippathoti yattakaṃ vāṇijānaṃ ābhatabhaṇḍassa rāsivaseneva kayavikkayaṭṭhānaṃ nāma atthi. Idaṃ agganagaranti tesaṃ ariyāyatanavaṇippathānaṃ idaṃ agganagaraṃ bhavissati. Puṭabhedananti puṭabhedanaṭṭhānaṃ mocanaṭṭhānanti vuttaṃ hoti. Aggito vātiādīsu samuccayattho vā saddo. Tatra hi ekassa koṭṭhāsassa aggito, ekassa udakato, ekassa abbhantarato, aññamaññabhedā antarāyo bhavissati. Uḷumpanti pāragamanatthāya āṇiyo ākoṭetvā kataṃ. Kullanti valliādīhi bandhitvā kataṃ.

Aṇṇavanti sabbantimena paricchedena yojanamattaṃ gambhīrassa ca puthullassa ca udakaṭṭhānassetaṃ adhivacanaṃ. Saranti idha nadī adhippetā. Idaṃ vuttaṃ hoti – ye gambhīraṃ vitthataṃ taṇhāsaraṃ taranti, te ariyamaggasaṅkhātaṃ setuṃ katvāna visajja pallalāni anāmasitvāva udakabharitāni ninnaṭṭhānāni; ayaṃ pana idaṃ appamattakaṃ udakaṃ uttaritukāmopi kullañhi parijano bandhati, buddhā pana buddhasāvakā ca vinā eva kullena tiṇṇā medhāvino janāti.

287.Ananubodhāti abujjhanena. Sandhāvitanti bhavato bhavaṃ gamanavasena sandhāvitaṃ. Saṃsaritanti punappunaṃ gamanavasena saṃsaritaṃ. Mamañceva tumhākañcāti mayā ca tumhehi ca. Atha vā sandhāvitaṃ saṃsaritanti sandhāvanaṃ saṃsaraṇaṃ mamañceva tumhākañca ahosīti evamettha attho daṭṭhabbo. Saṃsitanti saṃsaritaṃ. Bhavanetti samūhatāti bhavato bhavagamanā sandhāvanā taṇhārajju suṭṭhu hatā chinnā appavattikatā.

289.Nīlāti idaṃ sabbasaṅgāhakaṃ. Nīlavaṇṇātiādi tasseva vibhāgadassanatthaṃ. Tattha na tesaṃ pakativaṇṇā nīlā, nīlavilepanānaṃ vicittatāvasenetaṃ vuttaṃ. Paṭivaṭṭesīti pahāresi. Sāhāraṃ dajjeyyāthāti sajanapadaṃ dadeyyātha. Aṅguliṃ phoṭesunti aṅguliṃ cālesuṃ. Ambakāyāti itthikāya. Olokethāti passatha. Apalokethāti punappunaṃ passatha. Upasaṃharathāti upanetha. Imaṃ licchaviparisaṃ tumhākaṃ cittena tāvatiṃsaparisaṃ haratha, tāvatiṃsassa samakaṃ katvā passathāti attho.

Sīhasenāpativatthuādikathā

以下是完整的簡體中文翻譯： 283. 可食用的粥：能引發邀請的粥。從哪裡開始：以此為開始。天堂已經開始：意指積累能引發天堂重生的功德。應按照正法處理：應通過連續的進食來處理，因為可食用的粥會引發邀請。 284. 我不是卡恰那：據說在剩餘的糖塊中，天神放入了精細的食物，這不會轉變給其他人，因此如此說。病人的糖：允許病人在午餐后食用這種糖。 285. 全部鋪設：按照全部鋪設的方式。 286. 善住和雨作：善住和雨作是兩位婆羅門，是摩揭陀國王的大臣。阻止跋耆：為切斷跋耆王族的生命。房地：房屋的地基。使心傾向：據說天神附著在土地科學的朗誦者身上，這樣使心傾向於建造。為什麼？意指他們將按照我們的意願給予尊重。三十三天：據說在世界上，因帝釋天王和毗首羯磨，三十三天被稱為智者，因此說"三十三天"，意指與三十三天商議般建造。凡聖處：凡聖人能進入的地方。商業路徑：商人買賣貨物的地方。這是最高的城市：這將是聖處和商業路徑的最高城市。包袱分解：意指解開包袱的地方。從火等處：表示累積的意思。在那裡，一部分來自火，一部分來自水，一部分來自內部，將有相互分裂的障礙。釘子：爲了渡過而敲打釘子。繩索：用藤蔓等捆綁。 海洋：指最後的範圍，約一由旬深廣水域的稱呼。這裡的河：指此處的河流。意指那些渡過深廣的慾望之河的人，通過聖道建造橋樑，不觸及泥潭，渡過水域充滿的低窪之處；即使是想渡過這點水的人也會繫繩，但佛陀和佛陀的弟子們無需繩索，聰明的人們已經渡過。 287. 未覺悟：未理解。輪迴：從一生到另一生的往返。輪轉：反覆往返。我和你們：我和你們。或者，輪迴往返是我和你們的輪迴往返。被繫縛：被繫縛。生命之網已被切斷：從生到生的往返，慾望之繩已被徹底切斷。 289. 藍色：這是包羅萬象的。藍色等：是對其的詳細說明。那裡並非他們的天然顏色是藍色，而是因藍色塗料的多樣性而說。還擊：打擊。給予土地：給予國土。彈動手指：移動手指。對女性：對女人。觀看：看。再三觀看：反覆觀看。靠近：接近。將這個離車婆集會用你們的心轉向三十三天集會，使之相等並觀看。

290.Dhammassa ca anudhammaṃ byākarontīti bhagavatā vuttakāraṇassa anukāraṇaṃ kathenti. Sahadhammiko vādānuvādoti aparehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo viññugarahitabbaṃ kāraṇaṃ koci appamattakopi kiṃ na āgacchati. Idaṃ vuttaṃ hoti 『『kiṃ sabbakārenāpi tumhākaṃ vāde gārayhakāraṇaṃ natthī』』ti. Anabbhakkhātukāmāti abhibhavitvā na ācikkhitukāmā.

293.Anuviccakāranti anuviditvā cintetvā tulayitvā kātabbaṃ karohīti vuttaṃ hoti. Ñātamanussānanti loke pākaṭānaṃ. Sādhu hotīti sundaraṃ hoti. Paṭākaṃ parihareyyunti paṭākaṃ ukkhipitvā nagare ghosantā āhiṇḍeyyuṃ. Kasmā? 『『Evaṃ no amhākaṃ mahantabhāvo bhavissatī』』ti. Opānabhūtanti paṭiyattaudapāno viya ṭhitaṃ. Kulanti nivesanaṃ. Dātabbaṃ maññeyyāsīti mā imesaṃ deyyadhammaṃ upacchindittha, sampattānañhi dātabbamevāti ovadati. Okāroti avakāro lāmakabhāvo. Sāmukkaṃsikāti attanāyeva uddharitvā gahitā; asādhāraṇaṃ aññesanti attho. Uddissa katanti uddisitvā kataṃ.

294.Paṭiccakammanti attānaṃ paṭicca katanti attho. Atha vā paṭiccakammanti nimittakammassetaṃ adhivacanaṃ, taṃ paṭiccakammaṃ ettha atthīti maṃsampi paṭiccakammanti vuttaṃ. Yo hi evarūpaṃ maṃsaṃ paribhuñjati, sopi tassa kammassa dāyādo hoti, vadhakassa viya tassāpi pāṇaghātakammaṃ hotīti adhippāyo . Jiridantiti jiranti abbhācikkhantā na jiranti, abbhakkhānassa antaṃ na gacchantīti attho. Tikoṭiparisuddhakathā saṅghabhedasikkhāpadavaṇṇanāyaṃ vuttā.

Kappiyabhūmianujānanakathā

以下是完整的簡體中文翻譯： 290. 對法和法的解釋：按照世尊所說的原因解釋相應的原因。與法相應的論點和反論：通過他人所說的原因，你們的論點成為智者所責備的原因，是否有任何微小的原因不能到來。這意味著"你們的論點是否完全沒有可責備的原因"。不願揭露：不願壓制並揭示。 293. 經過審慎行動：意指經過仔細思考、權衡后應該做。知名人士：在世界上廣為人知的。美好發生：變得美好。應該舉起旗幟：舉起旗幟在城市中高聲宣揚。為什麼？"這將成為我們的偉大"。如同水井：如同準備好的水井般站立。家族：住所。應該被認為可以給予：不要切斷對這些人的給予，應該給予已到來的人。降低：降低、變得低劣。獨特的：由自己提取並獲得；意指不與他人共享。爲了特定目的而做：爲了特定目的而做。 294. 依賴行動：為自己而做。或者，依賴行動：是指標誌性行動的稱呼，在這裡存在依賴行動，因此肉也被稱為依賴行動。凡是這樣食用肉的人，也成為該行動的繼承者，就像殺手一樣，這也是殺生行為的意圖。衰老的牙齒：他們不會衰老，不會被誹謗，意指不會達到誹謗的盡頭。三角清凈的論述在僧團分裂學處的解釋中已經說過。 關於允許的土地的討論

295.Sakaṭaparivaṭṭanti sakaṭehi parikkhepaṃ viya katvā acchanti. Paccantimanti abhilāpamattametaṃ 『『yaṃ saṅgho ākaṅkhatī』』ti vuttattā pana dhuravihāropi sammannituṃ vaṭṭati, kammavācaṃ avatvā apalokanenāpi vaṭṭatiyeva. Kākoravasaddanti tattha tattha paviṭṭhānaṃ āmisakhādanatthāya anuppageyeva sannipatitānaṃ kākānaṃ oravasaddaṃ. Yasojo nāma kapilasuttapariyosāne pabbajitānaṃ pañcannaṃ satānaṃ aggapuriso.

Ussāvanantikantiādīsu ussāvanantikā tāva evaṃ kattabbā. Yo thambhānaṃ vā upari bhittipāde vā nikhanitvā vihāro kariyati, tassa heṭṭhā thambhapaṭicchakā pāsāṇā bhūmigatikā eva. Paṭhamathambhaṃ pana paṭhamabhittipādaṃ vā patiṭṭhāpentehi bahūhi samparivāretvā 『『kappiyakuṭiṃ karoma, kappiyakuṭiṃ karomā』』ti vācaṃ nicchārentehi manussesu ukkhipitvā patiṭṭhāpentesu āmasitvā vā sayaṃ ukkhipitvā vā thambhe vā bhittipādo vā patiṭṭhāpetabbo. Kurundimahāpaccarīsu pana 『『kappiyakuṭi kappiyakuṭī』』ti vatvā patiṭṭhāpetabbanti vuttaṃ. Andhakaṭṭhakathāyaṃ 『『saṅghassa kappiyakuṭiṃ adhiṭṭhāmī』』ti vuttaṃ. Taṃ pana avatvāpi aṭṭhakathāsu vuttanayena vutte doso natthi. Idaṃ panettha sādhāraṇalakkhaṇaṃ, thambhapatiṭṭhānañca vacanapariyosānañca samakālaṃ vaṭṭati. Sace hi aniṭṭhite vacane thambho patiṭṭhāti, appatiṭṭhite vā tasmiṃ vacanaṃ niṭṭhāti, akatā hoti kappiyakuṭi. Teneva mahāpaccariyaṃ vuttaṃ – 『『bahūhi samparivāretvā vattabbaṃ, avassañhi ettha ekassapi vacananiṭṭhānañca thambhapatiṭṭhānañca ekato bhavissatī』』ti.

Iṭṭhakasilāmattikākuṭṭikāsu pana kuṭīsu heṭṭhā cayaṃ bandhitvā vā abandhitvā vā karontu, yato paṭṭhāya bhittiṃ uṭṭhāpetukāmā honti, taṃ sabbapaṭhamaṃ iṭṭhakaṃ vā silaṃ vā mattikāpiṇḍaṃ vā gahetvā vuttanayeneva kappiyakuṭi kātabbā. Iṭṭhakādayo hi bhittiyā paṭhamiṭṭhakādīnaṃ heṭṭhā na vaṭṭanti, thambhā pana upari uggacchanti, tasmā vaṭṭanti. Andhakaṭṭhakathāyaṃ 『『thambhehi kariyamāne catūsu koṇesu cattāro thambhā iṭṭhakādikuṭṭe catūsu koṇesu dve tisso iṭṭhakā adhiṭṭhātabbā』』ti vuttaṃ. Tathā pana akatāyapi doso natthi, aṭṭhakathāsu hi vuttameva pamāṇaṃ.

Gonisādikā duvidhā – ārāmagonisādikā, vihāragonisādikāti. Tāsu yattha neva ārāmo na senāsanāni parikkhittāni honti, ayaṃ 『『ārāmagonisādikā』』 nāma. Yattha senāsanāni sabbāni vā ekaccāni vā parikkhittāni, ārāmo aparikkhitto, ayaṃ 『『vihāragonisādikā』』 nāma. Iti ubhayatrāpi ārāmassa aparikkhittabhāvoyeva pamāṇaṃ. Ārāmo pana upaḍḍhaparikkhittopi bahutaraṃ parikkhittopi parikkhittoyeva nāmāti kurundimahaāpaccariyādīsu vuttaṃ. Ettha kappiyakuṭiṃ laddhuṃ vaṭṭati.

以下是完整的簡體中文翻譯： 295. 車輛環繞：如同用車輛環繞般站立。邊界：儘管只是言說"僧團希望"，但主要居住處也可以被任命，即使不宣讀行動詞，僅通過同意也是可以的。烏鴉的低語：在各處進入並聚集的烏鴉，爲了啃食肉食，發出的低語。耶沙是名字：在迦毗羅經的結尾，出家的五百人中的首領。 在確定柱子等處：確定柱子的方式如下。若在柱子頂部或墻基上挖掘並建造寺院，其下的柱子支撐石頭仍在地面上。在安放第一根柱子或第一面墻基時，應由許多人環繞，發出"我們將建造適當的小屋"的聲音，在人們舉起並安置時，或是觸控，或是自行舉起，應安置柱子或墻基。在古註釋中說，應說"適當的小屋"后再安置。在安達迦註釋中說"我將為僧團確定適當的小屋"。即使不說這些，按照註釋中的方式說明也沒有過失。這裡的一般特徵是，柱子安置和言語結束可以同時進行。如果在言語未完成時柱子已安置，或在柱子未安置時言語結束，則適當的小屋未被建造。因此在大註釋中說："應由多人環繞並說話，因為在這裡一個人的言語結束和柱子安置必須同時進行"。 在磚塊、石頭、泥塊小屋中，無論是否繫結底部支撐，從他們想要抬起墻壁開始，首先應取一塊磚、石或泥塊，按照之前的方式建造適當的小屋。磚塊等不允許在墻壁第一塊磚下，但柱子可以向上延伸，因此是允許的。在安達迦註釋中說："在用柱子建造時，在四個角落應有四根柱子，在磚塊小屋的四個角落應有二至三塊磚"。即使不這樣做也沒有過失，因為註釋中已經說明。 牛席有兩種：園林牛席和寺院牛席。在沒有園林和住所被環繞的地方，這被稱為"園林牛席"。在住所全部或部分被環繞，但園林未被環繞的地方，這被稱為"寺院牛席"。在兩種情況下，園林未被環繞都是標準。在古註釋中說，園林即使被半環繞或大部分環繞，也仍被視為被環繞。在這裡，可以獲得適當的小屋。

Gahapatīti manussā āvāsaṃ katvā 『『kappiyakuṭiṃ dema, paribhuñjathā』』ti vadanti, esā gahapati nāma. 『『Kappiyakuṭiṃ kātuṃ demā』』ti vuttepi vaṭṭatiyeva. Andhakaṭṭhakathāyaṃ pana 『『yasmā bhikkhuṃ ṭhapetvā sesasahadhammikānaṃ sabbesañca devamanussānaṃ hatthato paṭiggaho ca sannidhi ca antovutthañca tesaṃ santakaṃ bhikkhussa vaṭṭati, tasmā tesaṃ gehāni vā tehi dinnā kappiyakuṭi vā gahapatīti vuccatī』』ti vuttaṃ. Punapi vuttaṃ – 『『bhikkhusaṅghassa vihāraṃ ṭhapetvā bhikkhunupassayo vā ārāmikānaṃ vā titthiyānaṃ vā devatānaṃ vā nāgānaṃ vā api brahmānaṃ vimānaṃ kappiyakuṭi hotī』』ti, taṃ suvuttaṃ; saṅghasantakameva hi bhikkhusantakaṃ vā gehaṃ gahapatikuṭikā na hoti. Sammutikā nāma kammavācaṃ sāvetvā katāti.

Yaṃ imāsu catūsu kappiyabhūmīsu vutthaṃ āmisaṃ, taṃ sabbaṃ antovutthasaṅkhyaṃ na gacchati. Bhikkhūnañca bhikkhunīnañca antovutthaantopakkamocanatthañhi kappiyakuṭiyo anuññātā. Yaṃ pana akappiyabhūmiyaṃ sahaseyyappahonake gehe vutthaṃ saṅghikaṃ vā puggalikaṃ vā bhikkhussa bhikkhuniyā vā santakaṃ ekarattampi ṭhapitaṃ, taṃ antovutthaṃ; tattha pakkañca antopakkaṃ nāma hoti, etaṃ na kappati. Sattāhakālikaṃ pana yāvajīvikañca vaṭṭati.

Tatrāyaṃ vinicchayo – sāmaṇero bhikkhussa taṇḍulādikaṃ āmisaṃ āharitvā kappiyakuṭiyaṃ nikkhipitvā punadivase pacitvā deti, antovutthaṃ na hoti. Tattha akappiyakuṭiyaṃ nikkhittasappiādīsu yaṃkiñci pakkhipitvā deti, mukhasannidhi nāma hoti. Mahāpaccariyaṃ pana 『『antovutthaṃ hotī』』ti vuttaṃ. Tattha nāmamattameva nānākaraṇaṃ. Bhikkhu akappiyakuṭiyaṃ ṭhapitasappiñca yāvajīvikapaṇṇañca ekato pacitvā paribhuñjati, sattāhaṃ nirāmisaṃ vaṭṭati. Sace āmisasaṃsaṭṭhaṃ katvā paribhuñjati, antovutthañceva sāmaṃpākañca hoti. Etenupāyena sabbasaṃsaggā veditabbā.

Imā pana kappiyakuṭiyo kadā jahitavatthukā honti? Ussāvanantikā tāva yā thambhānaṃ upari bhittipāde vā nikhaṇitvā katā, sā sabbesu thambhesu ca bhittipādesu ca apanītesu jahitavatthukā hoti. Sace pana thambhe vā bhittipāde vā parivattenti, yo yo ṭhito tattha tattha patiṭṭhāti, sabbesupi parivattitesu ajahitavatthukāva hoti. Iṭṭhakādīhi katā cayassa upari bhittiatthāya ṭhapitaṃ iṭṭhakaṃ vā silaṃ vā mattikāpiṇḍaṃ vā ādiṃkatvā vināsitakāle jahitavatthukā hoti. Yehi pana iṭṭhakādīhi adhiṭṭhitā, tesu apanītesupi tadaññāsu patiṭṭhitāsu ajahitavatthukāva hoti.

Gonisādikā pākārādīhi parikkhepe kate jahitavatthukā hoti. Puna tasmiṃ ārāme kappiyakuṭi laddhuṃ vaṭṭati. Sace pana punapi pākārādayo tattha tattha khaṇḍā honti, tato tato gāvo pavisanti, puna kappiyakuṭi hoti. Itarā pana dve gopānasīmattaṃ ṭhapetvā sabbasmiṃ chadane vinaṭṭhe jahitavatthukā honti. Sace gopānasīnaṃ upari ekampi pakkhapāsakamaṇḍalaṃ atthi, rakkhati.

以下是完整的簡體中文翻譯： 家長：人們建造住所並說「我們給予適當的小屋，請享用」，這被稱為家長。「我們給予適當的小屋」時也是如此。在安達迦註釋中說：「因為除了僧侶之外，其他所有的天人和人類的接收和存在都與僧侶相關，因此這些住所或給予他們的適當小屋被稱為家長。」再說一次：「在僧侶的聚集處，或者在女僧、外道、天神、龍或甚至梵天的天宮中，都可以稱為適當的小屋」，這說得很好；因為只有與僧團相關的住所才是家長小屋。稱為善意的行為。 在這四種適當的地方中，所述的食物，所有的都不算作內供。爲了僧侶和女僧的內供和內供釋放，適當的小屋被允許。而在不適當的地方，若在沒有床的家中，所述的食物，無論是屬於僧團還是個人，若在一夜之間安置，這就算作內供；在此處，成熟和內供被稱為，這不算作適當的。七日和終生的供養是被允許的。 這裡的判定是：小沙彌為僧侶取米等食物，放入適當的小屋，第二天再煮給他，這不算作內供。在那裡，若在不適當的小屋中放入任何東西，稱為口頭接收。大註釋中說「算作內供」。在這裡，僅僅是名稱而已。僧侶在不適當的小屋中放置的食物和終生供養是一起算作的。如果在不適當的言語中柱子已安置，或在柱子未安置時言語結束，則適當的小屋未被建造。因此在大註釋中說：「應由多人環繞並說話，因為在這裡一個人的言語結束和柱子安置必須同時進行」。 那麼這些適當的小屋何時成為放棄之處？如同用柱子在墻基上挖掘而建的小屋，在所有柱子和墻基都被移除時，成為放棄之處。如果柱子或墻基轉動，任何在那裡的柱子都保持安置，所有被轉動的都不算放棄之處。用磚等建造的，爲了墻壁而安置的磚、石或泥塊等，在被毀壞時成為放棄之處。那些用磚等安置的，即使被移除，在其他地方安置的也不算放棄之處。 牛席在墻等處被環繞時成為放棄之處。再次在那個園林中可以獲得適當的小屋。如果墻等地方再次有破損，牛進入后，適當的小屋又會存在。其餘的在放置牛席時，若在所有遮蔽處都被移除，則成為放棄之處。如果在牛席上方有一個覆蓋的保護罩，仍然可以保護。

Yatra panimā catassopi kappiyabhūmiyo natthi, tattha kiṃ kātabbaṃ? Anupasampannassa datvā tassa santakaṃ katvā paribhuñjitabbaṃ. Tatridaṃ vatthu – karavikatissatthero kira vinayadharapāmokkho mahāsīvattherassa santikaṃ agamāsi. So dīpālokena sappikumbhaṃ passitvā 『『bhante kimeta』』nti pucchi. Thero 『『āvuso gāmato sappikumbho ābhato, lūkhadivase sappinā bhuñjanatthāyā』』ti āha. Tato naṃ tissatthero 『『na vaṭṭati bhante』』ti āha. Thero punadivase pamukhe nikkhipāpesi. Tissatthero puna ekadivase āgato taṃ disvā tatheva pucchitvā 『『bhante sahaseyyappahonakaṭṭhāne ṭhapetuṃ na vaṭṭatī』』ti āha. Thero punadivase bahi nīharāpetvā nikkhipāpesi, taṃ corā hariṃsu. So puna ekadivasaṃ āgataṃ tissattheraṃ āha – 『『āvuso tayā 『na vaṭṭatī』ti vutto so kumbho bahi nikkhitto corehi avahato』』ti. Tato naṃ tissatthero āha – 『『nanu bhante anupasampannassa dātabbo assa, anupasampannassa hi datvā tassa santakaṃ katvā paribhuñjituṃ vaṭṭatī』』ti.

296-9. Meṇḍakavatthu uttānameva. Api cettha anujānāmi bhikkhave pañca goraseti ime pañca gorase visuṃ paribhogena paribhuñjitumpi anujānāmīti attho. Pātheyyaṃ pariyesitunti ettha sace keci sayameva ñatvā denti, iccetaṃ kusalaṃ; no ce denti, ñātipavāritaṭṭhānato vā bhikkhācāravattena vā pariyesitabbaṃ. Tathā alabhantena aññātikaapavāritaṭṭhānato yācitvāpi gahetabbaṃ. Ekadivasena gamanīye magge ekabhattatthāya pariyesitabbaṃ. Dīghe addhāne yattakena kantāraṃ nittharati, tattakaṃ pariyesitabbaṃ.

Keṇiyajaṭilavatthukathā

以下是完整的簡體中文翻譯： 在這裡如果沒有這四種適當的地方，應該怎麼做？應當給予未受戒者，並且在其擁有的情況下進行享用。這裡的故事是：卡拉維卡提薩長老似乎曾經來到維那耶達哈拉的摩訶西瓦長老那裡。他看見了島上的金色水瓶，便問：「尊者，這是什麼？」長老說：「朋友，這是來自村莊的金色水瓶，是爲了在雨天享用金色水而準備的。」於是，提薩長老對他說：「不合適，尊者。」長老第二天便在前面放下了它。提薩長老再次在某一天來到那裡，看見它后又問：「尊者，在沒有床的地方放置是不合適的。」長老第二天將其取出並放下，但被盜賊偷走了。他再次來到提薩長老那裡，告訴他說：「朋友，您說『不合適』的那個水瓶在外面被盜賊偷走了。」於是，提薩長老對他說：「難道尊者，未受戒者的東西應該給予嗎？因為給予未受戒者的東西並在其擁有的情況下進行享用是合適的。」 296-9. 關於梅達卡的故事是直接的。即使在這裡，我也允許，僧侶們，這五頭牛，應該允許以不同的方式進行享用。尋求食物的意思是，如果有人知道並自行給予，這就是善行；如果沒有給予，則應根據親屬的限制或乞討的方式進行尋求。同樣，若未獲得，應該從他人處請求並獲取。每天在行走的路上應為一餐進行尋求。在長途旅行中，應根據需要進行尋求。 關於凱尼雅的故事。

300.Kājehi gāhāpetvāti pañcahi kājasatehi susaṅkhatassa badarapānassa kuṭasahassaṃ gāhāpetvā. Etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvāti 『『sādhu bhikkhave pānaṃ apivantā samaṇassa gotamassa sāvakā paccayabāhullikāti vādaṃ na uppādayittha, mayi ca gāravaṃ akattha, mama ca tumhesu gāravaṃ janayittha, iti vo ahaṃ iminā kāraṇena suṭṭhu pasanno』』tiādinā nayena dhammiṃ kathaṃ katvā anujānāmi bhikkhave aṭṭha pānānītiādimāha.

Tattha ambapānanti āmehi vā pakkehi vā ambehi katapānaṃ. Tattha āmehi karontena ambataruṇāni bhinditvā udake pakkhipitvā ātape ādiccapākena pacitvā parissāvetvā tadahupaṭiggahitehi madhusakkarakappūrādīhi yojetvā kātabbaṃ. Evaṃ kataṃ purebhattameva kappati. Anupasampannehi kataṃ labhitvā pana purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisaparibhogenāpi vaṭṭati, pacchābhattaṃ nirāmisaparibhogena yāva aruṇuggamanā vaṭṭatiyeva. Esa nayo sabbapānesu.

Tesu pana jambupānanti jambuphalehi katapānaṃ. Cocapānanti aṭṭhikehi kadaliphalehi katapānaṃ. Mocapānanti anaṭṭhikehi kadaliphalehi katapānaṃ. Madhukapānanti madhukānaṃ jātirasena katapānaṃ; taṃ pana udakasambhinnaṃ vaṭṭati, suddhaṃ na vaṭṭati. Muddikapānanti muddikā udake madditvā ambapānaṃ viya katapānaṃ. Sālūkapānanti rattuppalanīluppalādīnaṃ sālūke madditvā katapānaṃ. Phārusakapānanti phārusakaphalehi ambapānaṃ viya katapānaṃ. Imāni aṭṭha pānāni sītānipi ādiccapākānipi vaṭṭanti, aggipākāni na vaṭṭanti. Dhaññaphalarasanti sattannaṃ dhaññānaṃ phalarasaṃ. Ḍākarasanti pakkaḍākarasaṃ. Yāvakālikapattānañhi purebhattaṃyeva raso kappati. Yāvajīvikānaṃ paṭiggahetvā ṭhapitasappiādīhi saddhiṃ pakkānaṃ sattāhaṃ kappati. Sace pana suddhaudakena pacati, yāvajīvampi vaṭṭati. Khīrādīhi pana saddhiṃ pacituṃ na vaṭṭati. Aññehi pakkampi ḍākarasasaṅkhyameva gacchati. Kurundiyaṃ pana 『『yāvakālikapattānampi sītodakena madditvā kataraso vā ādiccapāko vā vaṭṭatī』』ti vuttaṃ. Ṭhapetvā madhukapuppharasanti ettha madhukapuppharaso aggipāko vā hotu ādiccapāko vā, pacchābhattaṃ na vaṭṭati. Purebhattampi yaṃ pānaṃ gahetvā majjaṃ karonti, so ādito paṭṭhāya na vaṭṭati. Madhukapupphaṃ pana allaṃ vā sukkhaṃ vā bhajjitaṃ vā tena kataphāṇitaṃ vā yato paṭṭhāya majjaṃ na karonti, taṃ sabbaṃ purebhattaṃ vaṭṭati. Ucchuraso nikasaṭo pacchābhattaṃ vaṭṭati . Iti pānāni anujānantena imepi cattāro rasā anuññātāti. Aggihuttamukhā yaññātiādīsu aggihutaṃ seṭṭhaṃ, aggihutaṃ mukhanti vuttaṃ hoti.

Rojamallādivatthukathā

301-2. Rojavatthu uttānatthameva. Tattha saṅkaraṃ akaṃsūti katikaṃ akaṃsu. Uḷāraṃ kho te idanti sundaraṃ kho te idaṃ. Nāhaṃ bhante ānanda bahukatoti nāhaṃ buddhādigatapasādabahumānena idhāgatoti dasseti. Sabbañca ḍākanti sappiādīhi pakkaṃ vā apakkaṃ vā yaṃkiñci ḍākaṃ. Piṭṭhakhādanīyanti piṭṭhamayaṃ khādanīyaṃ; rojo kira idaṃ ubhayampi satasahassaṃ vayaṃ katvā paṭiyādāpesi.

以下是完整的簡體中文翻譯： 300. 用車輛運輸：用五百輛車運輸精心準備的柏樹飲料一千桶。在這個因緣、這個情況下，作了正法的討論：說"善哉，僧侶們，飲料雖然不多，但沙門瞿曇的弟子們沒有引起關於供養的爭論，對我表示了尊敬，並在我與你們之間產生了尊敬，因此我對此非常歡喜"等方式作了正法的討論，然後說"僧侶們，我允許八種飲料"等。 在這裡，芒果飲料是用生或熟的芒果製作。用生芒果製作時，應將嫩芒果搗碎，放入水中，在陽光下用陽光烹煮，過濾，並與當天接受的蜂蜜、糖、樟腦等混合製作。這樣製作的只在用餐前允許。若由未受戒者製作，在用餐前接受，可以用有形食物享用，用餐后僅可用無形食物享用，直到黎明。這一原則適用於所有飲料。 在這些飲料中，桃金娘飲料是用桃金娘果製作。可可飲料是用帶核的香蕉製作。無核香蕉飲料是用無核香蕉製作。蜂蜜飲料是用蜂蜜的天然汁液製作；這可以與水混合，但純蜂蜜不允許。葡萄飲料是將葡萄搗碎在水中，類似芒果飲料。睡蓮飲料是用搗碎的紅睡蓮或藍睡蓮製作。鮮果飲料是用鮮果製作，類似芒果飲料。這八種飲料無論是冷的還是陽光烤制的都允許，但火烤的不允許。穀物果汁是七種穀物的果汁。汁液是成熟的汁液。僅在用餐前允許短期飲用的汁液。接受終身供養並存放的酥油等，可以存放七天。如果僅用清水烹煮，可以終身享用。但不允許與牛奶等一起烹煮。其他烹飪的汁液也算作汁液。在古註釋中說："短期飲用的飲料，用冷水搗碎，無論是冷的還是陽光烤制的都允許。"除了蜂蜜花汁之外，無論是火烤還是陽光烤制，用餐后都不允許。從一開始就用於製作酒的飲料是不允許的。但是蜂蜜花，無論是鮮的、乾的或烘烤的，或用其製作的糖漿，從不用於製作酒的時候開始，都在用餐前允許。甘蔗汁渣在用餐后允許。因此，允許飲料時，這四種汁液也被允許。在祭祀的開端等處，祭祀被稱為最高，祭祀的開端被稱為最高。 羅阇瑪拉等人的故事。 301-2. 羅阇的故事直接明瞭。在那裡，他們沒有混合。這是多麼美好。我不是，尊者阿難，做了很多。表示他不是因為對佛等的虔誠和尊敬而來到這裡。所有的汁液，無論是用酥油等烹煮的成熟或未成熟的任何汁液。麵包點心：由麵粉製成的點心；據說羅阇為此準備了十萬財產。

303.Mañjukāti madhuravacanā. Paṭibhāneyyakāti sake sippe paṭibhānasampannā. Dakkhāti chekā, analasā vā. Pariyodātasippāti niddosasippā. Nāḷiyāvāpakenāti nāḷiyā ca āvāpakena ca. Āvāpako nāma yattha laddhaṃ laddhaṃ āvapanti, pakkhipantīti vuttaṃ hoti. Na ca bhikkhave nahāpitapubbena khurabhaṇḍanti ettha gahetvā pariharitumeva na vaṭṭati, aññassa santakena kese chedetuṃ vaṭṭati. Sace vetanaṃ gahetvā chindati, na vaṭṭati. Yo anahāpitapubbo tassa pariharitumpi vaṭṭati, taṃ vā aññaṃ vā gahetvā kese chedetumpi vaṭṭati.

304.Bhāgaṃ datvāti dasamabhāgaṃ datvā; idaṃ kira jambudīpe porāṇakacārittaṃ, tasmā dasakoṭṭhāse katvā eko koṭṭhāso bhūmisāmikānaṃ dātabbo.

Catumahāpadesakathā

以下是完整的簡體中文翻譯： 303. 美妙的意思是甜美的言辭。技藝卓越的意思是自己技藝精湛。能幹的意思是能切割的，或不懈怠的。精湛的技藝是指無瑕疵的技藝。用管子灌注的意思是用管子和灌注的方式。灌注的意思是將所獲得的東西逐一灌注、放入。並且，僧侶們，不應在未洗過的情況下用刀具進行修剪，這裡不允許保留，僅可用他人的東西剪髮。如果拿到了報酬而進行剪髮，這也是不允許的。若在未洗過的情況下，保留的也可以剪髮，或者可以用其他東西剪髮。 304. 分配的意思是分配十分之一；這在古老的僧團中是流行的，因此在十個部分中，有一個部分應給予土地的主人。

305.Yaṃ bhikkhave mayā idaṃ na kappatīti ime cattāro mahāpadese bhagavā bhikkhūnaṃ nayaggahaṇatthāya āha. Tattha dhammasaṅgāhakattherā suttaṃ gahetvā parimaddantā idaṃ addasaṃsu. Ṭhapetvā dhaññaphalarasanti sattadhaññarasāni pacchābhattaṃ na kappantīti paṭikkhittāni. Tālanāḷikerapanasalabujaalābukumbhaṇḍapussaphalatipusaphalaeḷālukāni , nava mahāphalāni sabbañca aparaṇṇaṃ, dhaññagatikameva. Taṃ kiñcāpi na paṭikkhittaṃ, atha kho akappiyaṃ anulometi, tasmā pacchābhattaṃ na kappati. Aṭṭha pānāni anuññātāni. Avasesāni vettatintiṇikamātuluṅgakapitthakosambakaramandādikhuddakaphalapānāni aṭṭhapānagatikāneva, tāni kiñcāpi na anuññātāni, atha kho kappiyaṃ anulomenti, tasmā kappanti. Ṭhapetvā hi sānulomaṃ dhaññaphalarasaṃ aññaṃ phalapānaṃ nāma akappiyaṃ natthi, sabbaṃ yāmakālikaṃyevāti kurundiyaṃ vuttaṃ.

Bhagavatā cha cīvarāni anuññātāni. Dhammasaṅgāhakattherehi tesaṃ anulomāni dukūlaṃ, pattuṇṇaṃ, cīnapaṭṭaṃ, somārapaṭṭaṃ, iddhimayikaṃ, devadattiyanti aparāni cha anuññātāni. Tattha 『『pattuṇṇa』』nti pattuṇṇadese pāṇakehi sañjātavatthaṃ. Dve paṭā desanāmeneva vuttā. Tāni tīṇi koseyyassānulomāni. Dukūlaṃ sāṇassa, itarāni dve kappāsikassa vā sabbesaṃ vā.

Bhagavatā ekādasa patte paṭikkhipitvā dve pattā anuññātā – lohapatto ceva mattikāpatto ca. Lohathālakaṃ, mattikāthālakaṃ, tambalohathālakanti tesaṃyeva anulomāni. Bhagavatā tayo tumbā anuññātā – lohatumbo, kaṭṭhatumbo, phalatumboti. Kuṇḍikā, kañcanako, udakatumboti tesaṃyeva anulomāni. Kurundiyaṃ pana 『『pānīyasaṅkhapānīyasarāvakāni etesaṃ anulomānī』』ti vuttaṃ. Paṭṭikā, sūkarantanti dve kāyabandhanāni anuññātāni, dussapaṭṭena rajjukena ca katakāyabandhanāni tesaṃ anulomāni. Setacchattaṃ, kilañjacchattaṃ, paṇṇacchattanti tīṇi chattāni anuññātāni. Ekapaṇṇacchattaṃ tesaṃyeva anulomanti iminā nayena pāḷiñca aṭṭhakathañca anupekkhitvā aññānipi kappiyākappiyānaṃ anulomāni veditabbāni.

Tadahupaṭiggahitaṃ kāle kappatītiādi sabbaṃ sambhinnarasaṃ sandhāya vuttaṃ. Sace hi challimpi anapanetvā sakaleneva nāḷikeraphalena saddhiṃ pānakaṃ paṭiggahitaṃ hoti , nāḷikeraṃ apanetvā taṃ vikālepi kappati. Upari sappipiṇḍaṃ ṭhapetvā sītalapāyāsaṃ denti, yaṃ pāyāsena asaṃsaṭṭhaṃ sappi, taṃ apanetvā sattāhaṃ paribhuñjituṃ vaṭṭati. Baddhamadhuphāṇitādīsupi eseva nayo. Takkolajātiphalādīhi alaṅkaritvā piṇḍapātaṃ denti, tāni uddharitvā dhovitvā yāvajīvaṃ paribhuñjitabbāni. Yāguyaṃ pakkhipitvā dinnasiṅgiverādīsupi telādīsu pakkhipitvā dinnalaṭṭhimadhukādīsupi eseva nayo. Evaṃ yaṃ yaṃ asambhinnarasaṃ hoti, taṃ taṃ ekato paṭiggahitampi yathā suddhaṃ hoti, tathā dhovitvā vā tacchetvā vā tassa tassa kālavasena paribhuñjituṃ vaṭṭati.

以下是完整的簡體中文翻譯： 305. 僧侶們，這是我不允許的，世尊爲了讓比丘們掌握方法而說了這四大準則。在這裡，法藏編纂者長老們拿著經文並研究后發現了這一點。除了穀物果汁之外，七種穀物果汁在用餐后不被允許。棕櫚樹、椰子、麵包樹、葫蘆、南瓜、花、豆莢、芋頭等九種大果，以及所有的非穀物食品，都遵循穀物的規則。雖然沒有被明確禁止，但它允許不合適的東西，因此在用餐后不被允許。八種飲料被允許。其餘的如維耶特、丁香、金桔、柑橘、山梨等小果飲料，雖然沒有被明確允許，但允許合適的東西，因此是被允許的。除了順應的穀物果汁外，沒有其他果汁是不合適的，一切都是短期的，在古註釋中如此說。 世尊允許六種僧衣。法藏編纂者長老們還允許了其他六種：細麻布、棉布、中國絲綢、索馬拉絲綢、神奇製品、提婆達多製品。其中"棉布"是指在棉布地區由蟲子產生的布。兩種布僅僅用地區名稱描述。這三種是絲綢的順應品。細麻布是麻布的，其他兩種是棉布或全部的。 世尊禁止了十一種缽，但允許了兩種缽——銅缽和陶缽。銅盤、陶盤、銅紅盤是它們的順應品。世尊允許三種水罐——銅水罐、木水罐、果實水罐。水罐、金水罐、水罐是它們的順應品。在古註釋中說："飲水容器和水碗是它們的順應品。"允許兩種身體束帶——帶子和繩子，用布條和繩子製作的身體束帶是它們的順應品。允許三種遮陽傘——白色遮陽傘、稻草遮陽傘、樹葉遮陽傘。一片樹葉遮陽傘是它們的順應品。通過這種方式，不僅要參考巴利文和註釋，還要了解其他合適和不合適的順應品。 "當天接受的在適當時間是允許的"等，是針對所有混合的汁液而言。即使未分離，如果與整個椰子一起接受飲料，去除椰子后即使在不適當的時間也是允許的。在酥油塊上方放置冷粥，酥油與粥不混合的，可以去除后七天食用。在蜂蜜糖漿等情況下也是如此。用酸奶、肉桂果等裝飾施捨的食物，去除后清洗可以終身食用。在粥中或油中加入生薑等，在枝條蜂蜜等中也是如此。凡是未混合的，即使一起接受，只要按照其本身的情況清洗或切除，就可以根據其時間食用。

Sace pana sambhinnarasaṃ hoti saṃsaṭṭhaṃ, na vaṭṭati. Yāvakālikañhi attanā saddhiṃ sambhinnarasāni tīṇipi yāmakālikādīni attano sabhāvaṃ upaneti, yāmakālikaṃ dvepi sattāhakālikādīni attano sabhāvaṃ upaneti, sattāhakālikampi attanā saddhiṃ saṃsaṭṭhaṃ yāvajīvikaṃ attano sabhāvaññeva upaneti; tasmā tena tadahupaṭiggahitena saddhiṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ sattāhaṃ kappati dvīhapaṭiggahitena chāhaṃ, tīhapaṭiggahitena pañcāhaṃ…pe… sattāhapaṭiggahitena tadaheva kappatīti veditabbaṃ. Tasmāyeva hi 『『sattāhakālikena bhikkhave yāvajīvikaṃ tadahupaṭiggahita』』nti avatvā 『『paṭiggahitaṃ sattāhaṃ kappatī』』ti vuttaṃ.

Kālayāmasattāhātikkamesu cettha vikālabhojanasannidhibhesajjasikkhāpadānaṃ vasena āpattiyo veditabbā. Imesu ca pana catūsu kālikesu yāvakālikaṃ yāmakālikanti idameva dvayaṃ antovutthakañceva sannidhikārakañca hoti, sattāhakālikañca yāvajīvikañca akappiyakuṭiyaṃ nikkhipitumpi vaṭṭati, sannidhimpi na janetīti. Sesaṃ sabbattha uttānamevāti.

Bhesajjakkhandhakavaṇṇanā niṭṭhitā.

  1. Kathinakkhandhakaṃ

Kathinānujānanakathā

以下是完整的簡體中文翻譯： 如果確實是混合的汁液，且是混合的，那是不允許的。因為與自己相結合的混合汁液，三種是短期的，其他的也是與自己相結合的，短期的二者也是與自己相結合的，短期的也與自己相結合的混合汁液，因而在這種情況下，接受的混合汁液或先前接受的混合汁液在短期內是允許的；因此，二者的接受是七天，三者的接受是五天……等等，七者的接受在當天也是允許的。正因為如此，才說「比丘們，短期的混合汁液是允許的」而不說「接受的混合汁液是允許的」。 在時間的限制內，若超過了七天，應根據藥物的規定來處理。在這四個時間段中，短期的和短期的，這兩者是相互關聯的，短期的和長期的也可以放置在不允許的地方，甚至不產生影響。其餘的在所有地方都是直接說明的。 藥物章節的解釋完成。 7. 硬物章節 關於硬物的允許的討論。

  1. Kathinakkhandhake – pāveyyakāti pāveyyaraṭṭhavāsino. Pāveyyaṃ nāma kosalesu pacchimadisābhāge raṭṭhaṃ; tattha vāsinoti vuttaṃ hoti. Kosalarañño ekapitukabhātūnaṃ bhaddavaggiyattherānaṃ etaṃ adhivacanaṃ. Tesu sabbajeṭṭhako anāgāmī, sabbapacchimako sotāpanno, ekopi arahā vā puthujjano vā natthi. Āraññikāti dhutaṅgasamādānavasena āraññikā; na araññavāsamattena. Piṇḍapātikādibhāvepi tesaṃ eseva nayo. Sīsavasena cetaṃ vuttaṃ. Ime pana terasāpi dhutaṅgāni samādāyeva vattanti. Udakasaṅgaheti udakena saṅgahite ghaṭite saṃsaṭṭhe; thale ca ninne ca ekodakībhūteti attho.

Udakacikkhalleti akkantaakkantaṭṭhāne udakacikkhallo uṭṭhahitvā yāva ānisadā paharati, īdise cikkhalleti attho. Okapuṇṇehīti udakapuṇṇehi. Tesaṃ kira cīvarāni ghanāni, tesu patitaṃ udakaṃ na paggharati ghanattā puṭabaddhaṃ viya tiṭṭhati. Tena vuttaṃ – 『『okapuṇṇehi cīvarehī』』ti. 『『Oghapuṇṇehī』』tipi pāṭho.

Avivadamānā vassaṃ vasimhāti ettha āgantukaṭṭhāne senāsanaphāsutāya abhāvena ca bhagavato dassanālābhena ukkaṇṭhitatāya ca te bhikkhū phāsuṃ na vasiṃsu, tasmā 『『avivadamānā phāsukaṃ vassaṃ vasimhā』』ti nāvocuṃ. Dhammiṃ kathaṃ katvāti bhagavā tesaṃ bhikkhūnaṃ anamataggiyakathaṃ kathesi. Te sabbepi kathāpariyosāne arahattaṃ pāpuṇitvā nisinnaṭṭhānatoyeva ākāse uppatitvā agamaṃsu, taṃ sandhāya vuttaṃ – 『『dhammiṃ kathaṃ katvā』』ti. Tato bhagavā 『『sace kathinatthāro paññatto abhavissa, ete bhikkhū ekaṃ cīvaraṃ ṭhapetvā santaruttarena āgacchantā na evaṃ kilantā assu, kathinatthāro ca nāmesa sabbabuddhehi anuññāto』』ti cintetvā kathinatthāraṃ anujānitukāmo bhikkhū āmantesi, āmantetvā ca pana 『『anujānāmi bhikkhave』』tiādimāha.

Tattha atthatakathinānaṃ voti nipātamattaṃ vokāro; atthatakathinānanti attho. Evañhi sati parato 『『so nesaṃ bhavissatī』』ti yujjati. Atha vā voti sāmivacanamevetaṃ. So nesanti ettha pana so cīvaruppādo ye atthatakathinā, tesaṃ bhavissatīti attho.

Tattha anāmantacāroti yāva kathinaṃ na uddhariyati, tāva anāmantetvā caraṇaṃ kappissati , cārittasikkhāpadena anāpatti bhavissatīti attho. Asamādānacāroti ticīvaraṃ asamādāya caraṇaṃ; cīvaravippavāso kappissatīti attho. Gaṇabhojananti gaṇabhojanampi kappissati. Yāvadatthacīvaranti yāvattakena cīvarena attho, tāvattakaṃ anadhiṭṭhitaṃ avikappitaṃ kappissatīti attho. Yo ca tattha cīvaruppādoti tattha kathinatthatasīmāyaṃ matakacīvaraṃ vā hotu saṅghaṃ uddissa dinnaṃ vā saṅghikena tatruppādena ābhataṃ vā, yena kenaci ākārena yaṃ saṅghikacīvaraṃ uppajjati, taṃ tesaṃ bhavissatīti attho.

硬物章節——「來自帕韋耶」的意思是指居住在帕韋耶地區的人。帕韋耶是指在科薩拉（現代地名：卡西）的西南部的地區；在這裡被稱為居住者。科薩拉國王的一個兄弟與善族長老們的關係是這個名稱的由來。在他們之中，所有的長者都是無漏的，所有的後輩都是見道的，沒有一個是阿羅漢或普通人。阿拉尼卡是指依靠修行的阿拉尼卡；而不是僅僅在荒野中居住。對於乞食者等，情況也是如此。這是以頭髮的方式說的。這十三種修行法都是在修行中進行的。關於水的集合，是指用水集合、盛裝、混合；在地面和水面上都是同樣的意思。 水的清洗是指在特定的地方，水的清洗者起身後，直到安坐時，進行清洗，這樣的意思。關於水滿的意思是指水滿的情況。他們的僧衣是厚重的，掉落的水不會弄濕，因為它的厚度像是被包裹著一樣。因此說：「用水滿的僧衣。」也有「用洪水滿的」這樣的說法。 「在沒有爭論的情況下住在雨季」是指在外來的情況下，由於沒有舒適的住所和看到世尊的緣故，這些比丘無法舒適地住下，因此不會說「在沒有爭論的情況下住在舒適的雨季」。世尊為他們講述了無量的法義。所有的法義最終都達到阿羅漢的境界，坐在指定的位置上飛昇而去，正是因此說：「講述了法義。」然後世尊思考：「如果有適合的硬物被規定，那麼這些比丘在拿著一件僧衣而來時不會疲憊，適合的硬物也是所有佛陀所允許的。」於是，世尊想要允許適合的硬物，便召集比丘，召集后說：「我允許你們。」 在這裡「適合的硬物」是指一種名詞；「適合的硬物」是指意義。若如此，便合理地說：「他將成為他們的。」或者，這也是一種親切的說法。這裡所說的「他」是指那些適合的僧衣，意思是他們將成為這樣的。 在這裡「不被召集的行為」是指在未提起硬物之前，不被召集的行為是允許的，符合修行的規範。若不持有三件僧衣，則不允許去做；若與僧衣分開，則不被允許。集體飲食也是允許的。至於在什麼程度上，若以至於那樣的僧衣，便在不被規定、不被限制的情況下是允許的。無論在此處的僧衣是以何種方式出現，都是爲了他們而存在。

Evañca pana bhikkhave kathinaṃ attharitabbanti ettha kathinatthāraṃ ke labhanti, ke na labhantīti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhanti. Vutthavassavasena purimikāya vassaṃ upagantvā paṭhamapavāraṇāya pavāritā labhanti, chinnavassā vā pacchimikāya upagatā vā na labhanti, aññasmiṃ vihāre vutthavassāpi na labhantīti mahāpaccariyaṃ vuttaṃ. Purimikāya upagatānaṃ pana sabbe gaṇapūrakā honti, ānisaṃsaṃ na labhanti, ānisaṃso itaresaṃyeva hoti. Sace purimikāya upagatā cattāro vā honti tayo vā dve vā eko vā, itare gaṇapūrake katvā kathinaṃ attharitabbaṃ. Atha cattāro bhikkhū upagatā, eko paripuṇṇavasso sāmaṇero, so ce pacchimikāya upasampajjati, gaṇapūrako ceva hoti, ānisaṃsañca labhati. Tayo bhikkhū dve sāmaṇerā, dve bhikkhū tayo sāmaṇerā, eko bhikkhu cattāro sāmaṇerāti etthāpi eseva nayo. Sace purimikāya upagatā kathinatthārakusalā na honti, atthārakusalā khandhakabhāṇakatherā pariyesitvā ānetabbā. Kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti. Ānisaṃso pana itaresaṃyeva hoti.

Kathinaṃ kena dinnaṃ vaṭṭati? Yena kenaci devena vā manussena vā pañcannaṃ vā sahadhammikānaṃ aññatarena dinnaṃ vaṭṭati. Kathinadāyakassa vattaṃ atthi, sace so taṃ ajānanto pucchati – 『『bhante kathaṃ kathinaṃ dātabba』』nti tassa evaṃ ācikkhitabbaṃ – 『『tiṇṇaṃ cīvarānaṃ aññatarappahonakaṃ sūriyuggamanasamaye vatthaṃ 『kathinacīvaraṃ demā』ti dātuṃ vaṭṭati , tassa parikammatthaṃ ettakā nāma sūciyo, ettakaṃ suttaṃ, ettakaṃ rajanaṃ, parikammaṃ karontānaṃ ettakānaṃ bhikkhūnaṃ yāgubhattañca dātuṃ vaṭṭatī』』ti.

Kathinatthārakenāpi dhammena samena uppannaṃ kathinaṃ attharantena vattaṃ jānitabbaṃ. Tantavāyagehato hi ābhatasantāneneva khalimakkhitasāṭako na vaṭṭati, malīnasāṭakopi na vaṭṭati, tasmā kathinatthārasāṭakaṃ labhitvā suṭṭhu dhovitvā sūciādīni cīvarakammūpakaraṇāni sajjetvā bahūhi bhikkhūhi saddhiṃ tadaheva sibbitvā niṭṭhitasūcikammaṃ rajitvā kappabinduṃ datvā kathinaṃ attharitabbaṃ. Sace tasmiṃ anatthateyeva aññaṃ kathinasāṭakaṃ āharati, aññāni ca bahūni kathinānisaṃsavatthāni deti, yo ānisaṃsaṃ bahuṃ deti, tassa santakeneva attharitabbaṃ. Itaro yathā tathā ovaditvā saññāpetabbo.

以下是完整的簡體中文翻譯： 比丘們，硬物如此被鋪設，那麼誰能獲得硬物，誰不能獲得呢？首先，按照數量來說，最後一組的五個人可以獲得，超過十萬人也可以，但少於五人則不可以。按照雨季居住的情況，在先前的雨季到達並在第一次佈施儀式上被佈施的可以獲得，斷絕雨季或到達後期的則不可以，在其他寺院度過雨季的也不可以，這在大註釋中已經說明。到達先前雨季的人都是補充人數，但不獲得利益，利益只歸屬於其他人。如果到達先前雨季的是四人、三人、二人或一人，其他人補充人數后可以鋪設硬物。如果四位比丘到達，其中一位是完整雨季的沙彌，如果他在後期受具足戒，他既是補充人數者，也獲得利益。三位比丘、兩位沙彌，兩位比丘、三位沙彌，一位比丘、四位沙彌，情況也是如此。如果到達先前雨季的人不擅長鋪設硬物，可以尋找擅長的章節誦讀長老來幫助。宣讀儀式后，鋪設硬物並享用佈施，然後離去。利益只歸屬於其他人。 硬物由誰佈施是允許的？由任何天神、人類或五個同法者中的任何一個佈施都是允許的。硬物佈施者有責任，如果他不知道而詢問："尊者，如何佈施硬物？"應該這樣回答："在日出時分，可以佈施三種僧衣中的一種，說'我們佈施硬物僧衣'。為準備工作需要這麼多針、這麼多線、這麼多染料，為準備工作的比丘可以獲得粥和食物。" 鋪設硬物者也應該按照正法和平等來了解。從織布工房帶來的布匹不能有油污或污漬，因此獲得硬物僧衣后，應該仔細清洗，準備好針等僧衣製作工具，當天與許多比丘一起縫製，完成針線工作后染色，給予適當的點綴，然後鋪設硬物。如果在未鋪設時帶來另一塊硬物僧衣，並提供許多硬物利益，誰提供最多利益，就應該用他自己的東西鋪設。其他人應該以各種方式勸導和說服。

Kathinaṃ pana kena attharitabbaṃ? Yassa saṅgho kathinacīvaraṃ deti. Saṅghena pana kassa dātabbaṃ? Yo jiṇṇacīvaro hoti. Sace bahū jiṇṇacīvarā honti, vuḍḍhassa dātabbaṃ. Vuḍḍhesupi yo mahāpariso tadaheva cīvaraṃ katvā attharituṃ sakkoti, tassa dātabbaṃ. Sace vuḍḍho na sakkoti navakataro sakkoti, tassa dātabbaṃ. Apica saṅghena mahātherassa saṅgahaṃ kātuṃ vaṭṭati, tasmā 『『tumhe bhante gaṇhatha, mayaṃ katvā dassāmā』』ti vattabbaṃ. Tīsu cīvaresu yaṃ jiṇṇaṃ hoti, tadatthāya dātabbaṃ. Pakatiyā dupaṭṭacīvarassa dupaṭṭatthāyeva dātabbaṃ. Sacepissa ekapaṭṭacīvaraṃ ghanaṃ hoti, kathinasāṭako ca pelavo, sāruppatthāya dupaṭṭappahonakameva dātabbaṃ, 『『ahaṃ alabhanto ekapaṭṭaṃ pārupāmī』』ti vadantassāpi dupaṭṭaṃ dātuṃ vaṭṭati. Yo pana lobhapakatiko hoti, tassa na dātabbaṃ. Tenāpi 『『kathinaṃ attharitvā pacchā sibbitvā dve cīvarāni karissāmī』』ti na gahetabbaṃ. Yassa pana dīyati, tassa yena vidhinā dātabbaṃ, taṃ dassetuṃ 『『evañca pana bhikkhave kathinaṃ attharitabba』』nti ārabhitvā suṇātu me bhantetiādikā dānakammavācā tāva vuttā.

Evaṃ dinne pana kathine sace taṃ kathinadussaṃ niṭṭhitaparikammameva hoti , iccetaṃ kusalaṃ. No ce niṭṭhitaparikammaṃ hoti, 『『ahaṃ thero』』ti vā 『『bahussuto』』ti vā ekenāpi akātuṃ na labbhati, sabbeheva sannipatitvā dhovanasibbanarajanāni niṭṭhāpetabbāni. Idañhi kathinavattaṃ nāma buddhappasatthaṃ. Atīte padumuttaropi bhagavā kathinavattaṃ akāsi. Tassa kira aggasāvako sujātatthero nāma kathinaṃ gaṇhi, taṃ satthā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ nisīditvā akāsi.

Katapariyositaṃ pana kathinaṃ gahetvā atthārakena bhikkhunā 『『sace saṅghāṭiyā kathinaṃ attharitukāmo hoti, porāṇikā saṅghāṭi paccuddharitabbā, navā saṅghāṭi adhiṭṭhātabbā. 『Imāya saṅghāṭiyā kathinaṃ attharāmī』ti vācā bhinditabbā』』tiādinā parivāre vuttavidhānena kathinaṃ attharitabbaṃ. Attharitvā ca pana 『『tena kathinatthārakena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – 『atthataṃ bhante saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodathā』ti tehi anumodakehi bhikkhūhi ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – 『atthataṃ āvuso saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāmā』』ti evamādinā parivāre vuttavidhāneneva anumodāpetabbaṃ, itarehi ca anumoditabbaṃ. Evaṃ sabbesaṃ atthataṃ hoti kathinaṃ. Vuttañhetaṃ parivāre 『『dvinnaṃ puggalānaṃ atthataṃ hoti kathinaṃ – atthārakassa ca anumodakassa cā』』ti (pari. 403). Punapi vuttaṃ – 『『na saṅgho kathinaṃ attharati, na gaṇo kathinaṃ attharati, puggalo kathinaṃ attharati, saṅghassa anumodanā gaṇassa anumodanā puggalassa atthārā saṅghassa atthataṃ hoti kathinaṃ, gaṇassa atthataṃ hoti kathinaṃ, puggalassa atthataṃ hoti kathinaṃ』』ti (pari. 414).

硬物由誰鋪設？由僧團給予硬物僧衣。僧團又該給誰？給那些穿著舊僧衣的人。如果有許多舊僧衣，則應給予年長者。年長者中，若有大長老能夠當天鋪設僧衣，則應給予他。如果年長者無法做到，則應給予新近的僧人。此外，僧團也有責任為大長老提供支援，因此應說：「你們可以接受，我們會安排好。」在三種僧衣中，任何舊的都應給予。通常情況下，破舊的僧衣應給予破舊的地方。如果他只有一件厚重的僧衣，且硬物僧衣也是厚重的，則應給予適合的破舊僧衣。即使他聲稱「我沒有得到一件，我會穿上這件」，也應給予破舊的僧衣。若他是貪婪之人，則不應給予。因此，「在鋪設硬物后，再縫製兩件僧衣」的說法也不應接受。若有人給予，則應按照規定給予，正因如此，「比丘們，聽我說，硬物應如此鋪設」這樣的佈施言辭應當被提及。 如果在給予硬物后，若該硬物難以接受，且僅是完成了準備工作，那麼這就是善行。如果沒有完成準備工作，「我作為長老」或「作為博學者」都無法單獨完成，所有人應聚集一起清洗、縫製、染色。因為這被稱為硬物的行為，過去的帕杜穆塔佛也曾進行過硬物的鋪設。傳說中，他的首要弟子蘇賈塔長老曾接受硬物，佛陀與八十六千的比丘們一起坐下進行。 在完成的硬物被接受后，若想通過僧袍鋪設硬物，舊的僧袍應被取出，新的僧袍應被安置。「我將用這件僧袍鋪設硬物」的話應被斷言。鋪設后，應對那位鋪設硬物的比丘說：「尊者，硬物是為僧團的，法義的鋪設者，愿你們欣然接受。」並且與那些同意的比丘一起，進行一次合掌禮，並說：「這確實是為僧團的，法義的鋪設者，愿我們一起欣然接受。」這樣通過相互的認可，所有人都應對此表示認可。如此，所有人都能獲得硬物的利益。正如在文中所述：「兩個人的利益是為硬物的——為鋪設者和認可者。」再次提到：「僧團不鋪設硬物，群體不鋪設硬物，個人不鋪設硬物，只有僧團的認可、群體的認可、個人的鋪設，才是為僧團的利益，群體的利益，個人的利益。」

Evaṃ atthate pana kathine sace kathinacīvarena saddhiṃ ābhataṃ ānisaṃsaṃ dāyakā 『『yena amhākaṃ kathinaṃ gahitaṃ, tasseva demā』』ti denti , bhikkhusaṅgho anissaro. Atha avicāretvāva datvā gacchanti, bhikkhusaṅgho issaro. Tasmā sace kathinatthārakassa sesacīvarānipi dubbalāni honti, saṅghena apaloketvā tesampi atthāya vatthāni dātabbāni. Kammavācā pana ekāyeva vaṭṭati. Avasese kathinānisaṃse balavavatthāni vassāvāsikaṭṭhitikāya dātabbāni, ṭhitikāya abhāve therāsanato paṭṭhāya dātabbāni, garubhaṇḍaṃ na bhājetabbaṃ. Sace pana ekasīmāya bahū vihārā honti, sabbe bhikkhū sannipātetvā ekattha kathinaṃ attharitabbaṃ, visuṃ visuṃ attharituṃ na vaṭṭati.

在硬物被鋪設后，如果與硬物僧衣一起帶來的利益被佈施者說："我們將把它給予那個為我們獲得硬物的人"，比丘僧團則無權決定。如果他們不加考慮就給予並離開，比丘僧團則有權決定。因此，如果硬物鋪設者的其他僧衣也很破舊，僧團應經過商議后為他們提供衣物。儀式語言則只有一種是允許的。剩餘的硬物利益應該給予在雨季居住地位的強壯衣物，如果沒有居住地位，則從長老座位開始給予，不應分割貴重物品。如果在一個界限內有多個寺院，所有比丘應集會在一處鋪設硬物，不允許各自分開舖設。

  1. Idāni yathā ca kathinaṃ atthataṃ hoti, yathā ca anatthataṃ, taṃ vidhiṃ vitthārato dassetuṃ evañca pana bhikkhave atthataṃ hoti kathinaṃ evaṃ anatthatanti vatvā akaraṇīyañceva mahābhūmikañca anatthatalakkhaṇaṃ tāva dassento na ullikhitamattenātiādike catuvīsati ākāre dassesi. Tato paraṃ atthatalakkhaṇaṃ dassento ahatena atthatantiādike sattarasa ākāre dassesi. Parivārepi hi 『『catuvīsatiyā ākārehi anatthataṃ hoti kathinaṃ, sattarasahi ākārehi atthataṃ hoti kathina』』nti idameva lakkhaṇaṃ vuttaṃ.

Tattha ullikhitamattenāti dīghato ca puthulato ca pamāṇaggahaṇamattena. Pamāṇañhi gaṇhanto tassa tassa padesassa sañjānanatthaṃ nakhādīhi vā paricchedaṃ dassento ullikhati, nalāṭādīsu vā ghaṃsati, tasmā taṃ pamāṇaggahaṇaṃ 『『ullikhitamatta』』nti vuccati. Dhovanamattenāti kathinadussadhovanamattena. Cīvaravicāraṇamattenāti 『『pañcakaṃ vā sattakaṃ vā navakaṃ vā ekādasakaṃ vā hotū』』ti evaṃ vicāritamattena. Chedanamattenāti yathāvicāritassa vatthassa chedanamattena. Bandhanamattenāti moghasuttakāropanamattena. Ovaṭṭiyakaraṇamattenāti moghasuttakānusārena dīghasibbitamattena. Kaṇḍusakaraṇamattenāti muddhiyapattabandhanamattena. Daḷhīkammakaraṇamattenāti dve cimilikāyo ekato katvā sibbitamattena. Atha vā paṭhamacimilikā ghaṭetvā ṭhapitā hoti, kathinasāṭakaṃ tassā kucchicimilikaṃ katvā sibbitamattenātipi attho. Mahāpaccariyaṃ 『『pakaticīvarassa upassayadānenā』』ti vuttaṃ. Kurundiyaṃ pana 『『pakatipattabaddhacīvaraṃ dupaṭṭaṃ kātuṃ kucchicimilikaṃ alliyāpanamattenā』』ti vuttaṃ. Anuvātakaraṇamattenāti piṭṭhianuvātāropanamattena. Paribhaṇḍakaraṇamattenāti kucchianauvātāropanamattena. Ovaddheyyakaraṇamattenāti āgantukapattāropanamattena . Kathinacīvarato vā pattaṃ gahetvā aññasmiṃ akathinacīvare pattāropanamattena.

Kambalamaddanamattenāti ekavāraṃyeva rajane pakkhittena dantavaṇṇena paṇḍupalāsavaṇṇena vā. Sace pana sakiṃ vā dvikkhattuṃ vā rattampi sāruppaṃ hoti, vaṭṭati. Nimittakatenāti 『『iminā dussena kathinaṃ attharissāmī』』ti evaṃ nimittakatena. Ettakameva hi parivāre vuttaṃ. Aṭṭhakathāsu pana 『『ayaṃ sāṭako sundaro, sakkā iminā kathinaṃ attharitu』nti evaṃ nimittakammaṃ katvā laddhenā』』ti vuttaṃ. Parikathākatenāti 『『kathinaṃ nāma dātuṃ vaṭṭati, kathinadāyako bahuṃ puññaṃ pasavatī』』ti evaṃ parikathāya uppāditena. Kathinaṃ nāma atiukkaṭṭhaṃ vaṭṭati, mātarampi viññāpetuṃ na vaṭṭati, ākāsato otiṇṇasadisameva vaṭṭatīti. Kukkukatenāti tāvakālikena. Sannidhikatenāti ettha duvidho sannidhi karaṇasannidhi ca nicayasannidhi ca. Tattha tadaheva akatvā ṭhapetvā karaṇaṃ karaṇasannidhi. Saṅgho ajja kathinadussaṃ labhitvā punadivase deti, ayaṃ nicayasannidhi.

現在爲了展示硬物如何被鋪設，如何未被鋪設，他說："比丘們，硬物如此被鋪設，如此未被鋪設"，首先展示了不應做的和大地的未鋪設特徵，列舉了二十四種情況。此後，展示了鋪設的特徵，列舉了十七種情況。在《附錄》中也說："硬物以二十四種方式未被鋪設，以十七種方式被鋪設。" 在這裡，"僅僅標記"是指從長度和寬度上測量尺寸。測量尺寸時，爲了識別各個部分，他用指甲等標記界限，或在額頭等處摩擦，因此這種測量尺寸被稱為"僅僅標記"。"僅僅清洗"是指僅清洗硬物僧衣。"僅僅審查僧衣"是指考慮"是五人、七人、九人還是十一人"。"僅僅裁剪"是指按照審查的布料進行裁剪。"僅僅捆紮"是指僅僅放置無用的線。"僅僅卷邊"是指按照無用線的方向進行長縫。"僅僅打結"是指在頭部縫製布料。"僅僅加固"是指將兩個布片一起縫製。或者，第一個布片已經準備好，將硬物僧衣製作成該布片的內部，這也是意思。在大註釋中說"通常僧衣的附加給予"。在《庫隆迪》中說"將通常縫製的僧衣製作成雙層，僅僅粘附"。"僅僅製作順風"是指在背部新增順風。"僅僅製作周邊"是指在腹部新增順風。"僅僅新增"是指新增臨時布片。或從硬物僧衣取布片，在非硬物僧衣上新增布片。 "僅僅揉搓羊毛毯"是指僅在染料中放置一次，呈現牙白色或蒼白色。如果一次或兩次染色適當，則允許。"僅僅作為記號"是指"我將用這塊布料鋪設硬物"。在附錄中僅提到這一點。在註釋中說"這塊布料漂亮，可以用它鋪設硬物"，這就是作為記號。"僅僅通過討論"是指通過討論"允許佈施硬物，硬物佈施者會產生大福德"而產生。硬物確實是最高級的，甚至不允許通知母親，就像從空中降下一樣。"僅僅是臨時的"。在這裡，儲存有兩種：製作儲存和積累儲存。其中，當天未製作而儲存的是製作儲存。僧團今天獲得硬物僧衣，第二天給予，這是積累儲存。

Nissaggiyenāti rattinissaggiyena. Parivārepi vuttaṃ – 『『nissaggiyaṃ nāma kariyamāne aruṇaṃ uṭṭhahatī』』ti. Akappakatenāti anādinnakappabindunā. Aññatra saṅghāṭiyātiādīsu ṭhapetvā saṅghāṭiuttarāsaṅgaantaravāsake aññena paccattharaṇādinā atthataṃ anatthataṃ hotīti. Aññatra pañcakena vā atirekapañcakena vāti pañca vā atirekāni vā khaṇḍāni katvā mahāmaṇḍalaaḍḍhamaṇḍalāni dassetvā kateneva vaṭṭati. Evañhi samaṇḍalikataṃ hoti, taṃ ṭhapetvā aññena acchinnakena vā dvatticatukhaṇḍena vā na vaṭṭati. Aññatra puggalassa atthārāti puggalassa atthāraṃ ṭhapetvā na aññena saṅghassa vā gaṇassa vā atthārena atthataṃ hoti. Nissīmaṭṭho anumodatīti bahiupacārasīmāya ṭhito anumodati.

309.Ahatenāti aparibhuttena. Ahatakappenāti ahatasadisena ekavāraṃ vā dvikkhattuṃ vā dhotena. Pilotikāyāti hatavatthakasāṭakena . Paṃsukūlenāti tevīsatiyā khettesu uppannapaṃsukūlena. Paṃsukūlikabhikkhunā coḷakabhikkhaṃ āhiṇḍitvā laddhacoḷakehi katacīvarenātipi kurundimahāpaccarīsu vuttaṃ. Pāpaṇikenāti āpaṇadvāre patitapilotikaṃ gahetvā kathinatthāya deti, tenāpi vaṭṭatīti attho. Sesaṃ vuttavipallāseneva veditabbaṃ. Imasmiṃ pana ṭhāne 『『saha kathinassa atthārā kati dhammā jāyantī』』tiādi bahuaṭṭhakathāsu vuttaṃ, taṃ sabbaṃ parivāre pāḷiārūḷhameva, tasmā tattha āgatanayeneva veditabbaṃ. Na hi tena idha avuccamānena kathinatthārakassa kiñci parihāyati.

  1. Evaṃ kathinatthāraṃ dassetvā idāni ubbhāraṃ dassetuṃ kathañca bhikkhave ubbhataṃ hoti kathinantiādimāha. Tattha mātikāti mātaro; janettiyoti attho. Kathinubbhārañhi etā aṭṭha janettiyo. Tāsu pakkamanaṃ anto assāti pakkamanantikā. Evaṃ sesāpi veditabbā.

Ādāyasattakakathā

以"捨棄"是指夜間捨棄。在《附錄》中說："當捨棄被執行時，黎明升起。"以"非適當"是指未獲得的許可點滴。除了僧袍、上衣、內衣外，通過其他鋪設方式，會導致未被鋪設。除了五人或超過五人外，製作五個或更多的碎片，展示大圓或半圓，用已製作的是允許的。這樣是有圓形的，除此之外，用其他未被切斷的或二至四個碎片是不允許的。除了個人的鋪設外，不能由僧團或群體的其他鋪設者鋪設。"在界限之外認可"是指站在外部禮儀界限內認可。 309. "未使用"是指未被使用的。"未使用的許可"是指類似未使用的，一次或兩次清洗的。"破布"是指破損的布料。"垃圾衣"是指在二十三個田地中產生的垃圾衣。在《庫隆迪》和大註釋中說："遊蕩乞討並獲得破布的比丘，用獲得的破布製作僧衣"。"市場商人"是指在市場門口拾取破布，為硬物給予，這也是允許的。其餘部分應通過已說明的相反情況理解。在這個地方，"與硬物鋪設者一起，有多少法則產生"等在許多註釋中已說，這一切都已在《附錄》的巴利文中出現，因此應按照那裡的方式理解。因為在這裡未提及的內容，不會損害硬物鋪設者。 310. 這樣展示了硬物鋪設后，現在展示舉起，說："比丘們，硬物如何被舉起"等。在這裡，"母親"是指母親；"生育者"是其意義。硬物舉起有八個生育者。其中，"離去結束"是指離去在內。其他也應以此類推。 提舉七部分的討論

311.Na paccessanti na puna āgamissaṃ. Etasmiṃ pana pakkamanantike kathinuddhāre paṭhamaṃ cīvarapalibodho chijjati, pacchā āvāsapalibodho. Evaṃ pakkamato hi cīvarapalibodho antosīmāyameva chijjati, āvāsapalibodho sīmātikkame. Vuttampi cetaṃ parivāre –

『『Pakkamanantiko kathinuddhāro, vutto ādiccabandhunā;

Etañca tāhaṃ vissajjissaṃ, cīvarapalibodho paṭhamaṃ chijjati;

Pacchā āvāsapalibodho chijjatī』』ti. (pari. 415);

Cīvaraṃ ādāyāti akatacīvaraṃ ādāya. Bahisīmagatassāti aññaṃ sāmantavihāraṃ gatassa. Evaṃ hotīti tasmiṃ vihāre senāsanaphāsukaṃ vā sahāyasampattiṃ vā disvā evaṃ hoti . Etasmiṃ pana niṭṭhānantike kathinuddhāre āvāsapalibodho paṭhamaṃ chijjati, so hi 『『na paccessa』』nti citte uppannamatteyeva chijjati. Vuttampi cetaṃ –

『『Niṭṭhānantiko kathinuddhāro, vutto ādiccabandhunā;

Etañca tāhaṃ vissajjissaṃ, āvāsapalibodho paṭhamaṃ chijjati;

Cīvare niṭṭhite cīvarapalibodho chijjatī』』ti.

Etena nayena sesamātikāvibhajanepi attho veditabbo. Ayaṃ pana viseso – 『『sanniṭṭhānantike dvepi palibodhā nevimaṃ cīvaraṃ kāressaṃ, na paccessanti citte uppannamatteyeva ekato chijjantīti. Vuttañhetaṃ –

『『Sanniṭṭhānantiko kathinuddhāro, vutto ādiccabandhunā;

Etañca tāhaṃ vissajjissaṃ, dve palibodhā apubbaṃ acarimaṃ chijjantī』』ti.

Evaṃ sabbakathinuddhāresu palibodhupacchedo veditabbo. So pana yasmā iminā ca vuttanayena parivāre ca āgatabhāvena sakkā jānituṃ, tasmā vitthārato na vutto. Ayaṃ panettha saṅkhepo – nāsanantike āvāsapalibodho paṭhamaṃ chijjati, cīvare naṭṭhe cīvarapalibodho chijjati. Yasmā cīvare naṭṭhe cīvarapalibodho chijjati, tasmā 『『nāsanantiko』』ti vuttaṃ.

Savanantike cīvarapalibodho paṭhamaṃ chijjati, tasmā tassa saha savanena āvāsapalibodho chijjati.

Āsāvacchedike āvāsapalibodho paṭhamaṃ chijjati. Cīvarāsāya upacchinnāya cīvarapalibodho chijjati. Ayaṃ pana yasmā 『『anāsāya labhati; āsāya na labhati; tassa evaṃ hoti 『idhevimaṃ cīvaraṃ kāressaṃ, na paccessa』』』ntiādinā nayena itarehi uddhārehi saddhiṃ vomissakadesano anekappabhedo hoti, tasmā parato visuṃ vitthāretvā vutto, idha na vutto. Idha pana savanantikassa anantaraṃ sīmātikkantiko vutto. Tattha cīvarapalibodho paṭhamaṃ chijjati, tassa bahisīme āvāsapalibodho chijjati. Sahubbhāre dve palibodhā apubbaṃ acarimaṃ chijjantīti.

316-

"不再回來的"是指不再回來。在這個情況下，離去時，硬物的舉起首先是衣物的束縛被切斷，其次是住所的束縛被切斷。因為在離去時，衣物的束縛只在內部界限被切斷，而住所的束縛則超越了界限。也確實如此在附錄中說過—— 「離去時硬物的舉起，由日月之親所說； 我將把這個放下，衣物的束縛首先被切斷； 隨後住所的束縛被切斷。」 "帶著衣物"是指帶著未被使用的衣物。 "外出"是指去往其他的僧院。 "如此"是指在該僧院看到臥具或其他財物時，便如此處理。在這個情況下，接近結束時，硬物的舉起，住所的束縛首先被切斷，因為它只在"不再回來的"的想法中被切斷。也確實如此說過—— "接近結束時硬物的舉起，由日月之親所說； 我將把這個放下，住所的束縛首先被切斷； 在衣物完成後，衣物的束縛被切斷。" 通過這種方式，其他的母親的劃分也應理解。這裡的特別之處在於——"在接近結束時，兩個束縛不會因為衣物的緣故而被切斷，只有在不再回來的想法中被切斷。"這也說過—— "接近結束時硬物的舉起，由日月之親所說； 我將把這個放下，兩個束縛不會因為衣物的緣故而被切斷。" 因此，在所有硬物的舉起中，束縛的切斷應被理解。而因為通過這種方式和所說的內容，以及在附錄中到來的狀態，可以知道，因此沒有詳細說明。這裡的總結是——在"不再回來的"情況下，住所的束縛首先被切斷，而在衣物丟失的情況下，衣物的束縛被切斷。因為在衣物丟失的情況下，衣物的束縛被切斷，因此說"不再回來的"。 在"聽見"的情況下，衣物的束縛首先被切斷，因此住所的束縛與聽見一起被切斷。 在"希望切斷"的情況下，住所的束縛首先被切斷。衣物的希望被切斷的情況下，衣物的束縛被切斷。這裡是因為"在沒有希望時獲得；在有希望時無法獲得；因此如此說『我將在這裡使用這件衣物，不再回來』"等的方式，其他的舉起與此相比有許多差異，因此在此沒有詳細說明。這裡的"聽見"後面提到的超越界限的情況被提到。在那裡，衣物的束縛首先被切斷，然後是外部的住所的束縛被切斷。與此相伴的兩個束縛不會因為衣物的緣故而被切斷。

  1. Evaṃ ādāyavāre sattakathinuddhāre dassetvā puna samādāyavārepi vippakatacīvarassa ādāyasamādāyavāresupi yathāsambhavaṃ teyeva dassitā. Tato paraṃ antosīmāyaṃ 『『paccessaṃ na paccessa』』nti imaṃ vidhiṃ anāmasitvāva 『『na paccessa』』nti imameva āmasitvā anadhiṭṭhitenā』』tiādinā nayena ca ye ye yujjanti, te te dassitā. Tato paraṃ 『『cīvarāsāya pakkamatī』』tiādinā nayena itarehi saddhiṃ vomissakanayena anekakkhattuṃ āsāvacchedikaṃ dassetvā puna disaṃgamiyavasena ca phāsuvihārikavasena ca niṭṭhānantikesu yujjamānā kathinuddhārā dassitā. Evaṃ pabhedato kathinuddhāraṃ dassetvā idāni ye tena tena kathinuddhārena palibodhā chijjantīti vuttā, tesaṃ paṭipakkhe dassento dveme bhikkhave kathinassa palibodhātiādimāha. Tattha cattenāti yena cittena so āvāso catto hoti, taṃ cattaṃ nāma, tena cattena. Vantamuttesupi eseva nayo. Sesaṃ sabbattha uttānamevāti.

Kathinakkhandhakavaṇṇanā niṭṭhitā.

  1. Cīvarakkhandhakaṃ

Jīvakavatthukathā

  1. Cīvarakkhandhake – padakkhiṇāti chekā kusalā. Abhisaṭāti abhigatā. Kehi abhigatāti? Atthikehi atthikehi manussehi; karaṇatthe pana sāmivacanaṃ katvā 『『atthikānaṃ atthikānaṃ manussāna』』nti vuttaṃ. Paññāsāya ca rattiṃ gacchatīti paññāsa kahāpaṇe gahetvā rattiṃ gacchati. Negamoti kuṭumbiyagaṇo.

327.Sālavatiṃ kumāriṃ gaṇikaṃ vuṭṭhāpesīti nāgarā dve satasahassāni, rājā satasahassanti tīṇi satasahassāni, aññañca ārāmuyyānavāhanādiparicchedaṃ datvā vuṭṭhāpesuṃ; gaṇikaṭṭhāne ṭhapesunti attho. Paṭisatena ca rattiṃ gacchatīti rattiṃ paṭisatena gacchati. Gilānaṃ paṭivedeyyanti gilānabhāvaṃ jānāpeyyaṃ. Kattarasuppeti jiṇṇasuppe.

328.Kā me deva mātā, ko pitāti kasmā pucchi? Taṃ kira aññe rājadārakā kīḷantā kalahe uṭṭhite 『『nimmātiko nippitiko』』ti vadanti. Yathā ca aññesaṃ dārakānaṃ chaṇādīsu cuḷamātāmahāmātādayo kiñci paṇṇākāraṃ pesenti, tathā tassa na koci kiñci peseti. Iti so taṃ sabbaṃ cintetvā 『『nimmātikoyeva nu kho aha』』nti jānanatthaṃ 『『kā me deva mātā, ko pitā』』ti pucchi.

Yannūnāhaṃ sippaṃ sikkheyyanti yaṃnūna ahaṃ vejjasippaṃ sikkheyyanti cintesi. Tassa kira etadahosi – 『『imāni kho hatthiassasippādīni parūpaghātapaṭisaṃyuttāni, vejjasippaṃ mettāpubbabhāgaṃ sattānaṃ hitapaṭisaṃyutta』』nti. Tasmā vejjasippameva sandhāya 『『yaṃnūnāhaṃ sippaṃ sikkheyya』』nti cintesi. Apicāyaṃ ito kappasatasahassassa upari padumuttarassa bhagavato upaṭṭhākaṃ 『『buddhupaṭṭhāko aya』』nti catuparisantare patthataguṇaṃ vejjaṃ disvā 『『aho vatāhampi evarūpaṃ ṭhānantaraṃ pāpuṇeyya』』nti cintetvā sattāhaṃ buddhappamukhassa saṅghassa dānaṃ datvā bhagavantaṃ vanditvā 『『ahampi bhagavā tumhākaṃ upaṭṭhāko asukavejjo viya anāgate buddhupaṭṭhāko bhaveyya』』nti patthanamakāsi. Tāya purimapatthanāya codiyamānopesa vejjasippameva sandhāya 『『yaṃnūnāhaṃ sippaṃ sikkheyya』』nti cintesi.

這樣在帶走的部分展示了七種硬物的舉起，然後在再次帶走的部分，對於被分散的衣物，在帶走和再次帶走的部分，按照可能的方式展示了相同的內容。此後，在內部界限中，不觸及"我將回來與否"這種方式，而只觸及"不再回來"，並按照"未被確定"等方式，展示了所有適合的情況。此後，通過"衣物的希望離去"等方式，與其他方式混合，多次展示了希望切斷，然後根據方向聚會和舒適居住，展示了在接近結束時適合的硬物舉起。這樣根據不同情況展示了硬物舉起后，現在展示那些通過各種硬物舉起而被切斷的束縛的相反情況，說："比丘們，這是硬物的兩種束縛"等。在這裡，"以意"是指以什麼意念，該住所被意念佔據，這種意念被稱為"意念"。在嘔吐和排泄中也是同樣的道理。其餘部分在所有情況下都是顯而易見的。 硬物章節的描述已完成。 衣物章節 吉瓦卡的故事 在衣物章節中——"敬禮"是熟練的。"逼近"是接近。被誰逼近？被需要的人所需要；在目的方面，作為所有格，說"需要的需要的人"。"在五十夜中行走"是指拿著五十迦哈波納在夜晚行走。"城市居民"是指家族群體。 "使薩拉瓦蒂公主，妓女起立"是指城市居民二十萬，國王十五萬，並給予其他花園、庭院、車輛等的區域，使她起立；意思是在妓女的地方安置。"以一百夜行走"是指在夜晚以一百行走。"應通知病情"是應使人知道病情。"在破舊的篩子"是指破舊的篩子。 "誰是我的母親，誰是父親"為什麼詢問？據說其他王子孩子們在玩耍時，爭吵起來說"沒有母親，沒有父親"。就像其他孩子在集市等處，小母親、大母親等會送一些禮物，但沒有人送他任何東西。因此，他思考了這一切，爲了知道"我是否真的沒有母親"，所以詢問"誰是我的母親，誰是父親"。 "不如我學習技藝"是思考"不如我學習醫術"。據說他這樣想："這些大象、馬等技藝與傷害有關，而醫術與慈悲有關，與眾生利益相關"。因此，專門指醫術思考"不如我學習技藝"。此外，在這之後十萬劫，在蓮花上尊佛的侍者中，看到被譽為"佛陀侍者"的醫生，在四眾中傳播美德，思考"啊，我也能獲得這樣的地位"，在佛陀及僧團前供養七天，禮拜佛陀，說"我也希望在未來成為佛陀的侍者，如某某醫生"。受到先前願望的激勵，他專門思考醫術，思考"不如我學習技藝"。

329.Disāpāmokkhoti sabbadisāsu vidito pākaṭo padhāno vāti attho. Tasmiñca samaye takkasīlato vāṇijā abhayarājakumāraṃ dassanāya agamaṃsu. Te jīvako 『『kuto tumhe āgatā』』ti pucchi. 『『Takkasīlato』』ti vutte 『『atthi tattha vejjasippācariyo』』ti pucchi. 『『Āma kumāra, takkasīlāyaṃ disāpāmokkho vejjo paṭivasatī』』ti sutvā 『『tena hi yadā gacchatha, mayhaṃ āroceyyāthā』』ti āha. Te tathā akaṃsu. So pitaraṃ anāpucchā tehi saddhiṃ takkasīlaṃ agamāsi. Tena vuttaṃ – 『『abhayaṃ rājakumāraṃ anāpucchā』』tiādi.

Icchāmahaṃ ācariya sippaṃ sikkhitunti taṃ kira upasaṅkamantaṃ disvā so vejjo 『『kosi tvaṃ tātā』』ti pucchi. So 『『bimbisāramahārājassa nattā abhayakumārassa puttomhī』』ti āha. 『『Kasmā pana tvamasi tāta idhāgato』』ti, tato so 『『tumhākaṃ santike sippaṃ sikkhitu』』nti vatvā icchāmahaṃ ācariya sippaṃ sikkhitunti āha. Bahuñca gaṇhātīti yathā aññe khattiyakumārādayo ācariyassa dhanaṃ datvā kiñci kammaṃ akatvā sikkhantiyeva, na so evaṃ. So pana kiñci dhanaṃ adatvā dhammantevāsikova hutvā ekaṃ kālaṃ upajjhāyassa kammaṃ karoti, ekaṃ kālaṃ sikkhati. Evaṃ santepi abhinīhārasampanno kulaputto attano medhāvitāya bahuñca gaṇhāti, lahuñca gaṇhāti, suṭṭhu ca upadhāreti, gahitañcassa na sammussati.

Satta ca me vassāni adhīyantassa nayimassa sippassa anto paññāyatīti ettha ayaṃ kira jīvako yattakaṃ ācariyo jānāti, yaṃ aññe soḷasahi vassehi uggaṇhanti, taṃ sabbaṃ sattahi vassehi uggahesi . Sakkassa pana devarañño etadahosi – 『『ayaṃ buddhānaṃ upaṭṭhāko aggavissāsako bhavissati, handa naṃ bhesajjayojanaṃ sikkhāpemī』』ti ācariyassa sarīre ajjhāvasitvā yathā ṭhapetvā kammavipākaṃ avasesarogaṃ ekeneva bhesajjayogena tikicchituṃ sakkoti, tathā naṃ bhesajjayojanaṃ sikkhāpesi. So pana 『『ācariyassa santike sikkhāmī』』ti maññati, tasmā 『『samattho idāni jīvako tikicchitu』』nti sakkena vissaṭṭhamatte evaṃ cintetvā ācariyaṃ pucchi. Ācariyo pana 『『na iminā mamānubhāvena uggahitaṃ, devatānubhāvena uggahita』』nti ñatvāva tena hi bhaṇetiādimāha. Samantā yojanaṃ āhiṇḍantoti divase divase ekekena dvārena nikkhamitvā cattāro divase āhiṇḍanto. Parittaṃ pātheyyaṃ pādāsīti appamattakaṃ adāsi. Kasmā? Tassa kira etadahosi – 『『ayaṃ mahākulassa putto gatamattoyeva pitipitāmahānaṃ santikā mahāsakkāraṃ labhissati, tato mayhaṃ vā sippassa vā guṇaṃ na jānissati, antarāmagge pana khīṇapātheyyo sippaṃ payojetvā avassaṃ mayhañca sippassa ca guṇaṃ jānissatī』』ti parittaṃ dāpesi.

Seṭṭhibhariyādivatthukathā

330.Pasatenāti ekahatthapuṭena. Picunāti kappāsapaṭalena. Yatrahi nāmāti yā nāma. Kimpimāyanti kimpi me ayaṃ. Upajānāmetassa saṃyamassāti katassa ca rogūpasamassa ca upakāraṃ jānāmāti adhippāyo.

"方向解脫"是指在所有方向中被知曉、顯著、主要的意思。在那個時候，從塔克西拉（現今巴基斯坦的古代學術中心）的商人前來拜見阿布耶王子。吉瓦卡詢問他們："你們從哪裡來？"當他們說"從塔克西拉"時，他詢問："那裡有醫術教師嗎？"聽到"是的，王子，塔克西拉有方向解脫的醫生居住"后，說："那麼你們去時，請告訴我。"他們如此做了。他未經父親允許，與他們一起前往塔克西拉。因此說："未經阿布耶王子允許"等。 "老師，我想學習技藝"：據說當他接近時，那位醫生詢問："孩子，你是誰？"他說："毗伨沙王大臣的孫子，阿布耶王子的兒子。"醫生問："你為何來此？"他說："想在你們這裡學習技藝"，因此說"老師，我想學習技藝"。"並且獲得很多"：不像其他王子貴族向老師付錢后什麼都不做就學習，他不是這樣。他不付錢，作為正法學生，有時為老師工作，有時學習。即便如此，這位有志的孩子憑藉自身聰明才智，能夠獲得很多，學得快，理解得好，所學不會忘記。 "七年學習，這門技藝的內在並未顯現"：據說吉瓦卡能在七年內學會別人需要十六年才能學會的所有內容。天帝釋天王想："他將成為佛陀的侍者和最親密的助手，讓我教授他醫藥知識。"於是附身在老師身上，能用一種藥物治療所有剩餘的疾病。他認為是在老師處學習，因此當天帝釋天王確信他已經能夠治療后，詢問了老師。老師知道這不是通過自己的能力，而是天神的力量，因此說："那麼說吧"等。"四處遊走一由旬"是指每天從不同的門出去，四天遊走。"給予少量資糧"是給予很少的東西。為什麼？他想："這位大家族的兒子剛出發就會從父祖那裡得到隆重款待，因此不會知道我或我技藝的價值，但在路途中用完資糧並運用技藝后，必定會知道我和我技藝的價值。"所以給予少量。 施主妻子等的故事 "以一掌"是指一個手掌。"用棉布"是指棉花層。"什麼名字"是指哪個名字。"這對我意味著什麼"是指這對我是什麼。"我將瞭解他的克制"是指我將知道所做和減輕疾病的幫助。

331.Sabbālaṅkāraṃ tuyhaṃ hotūti rājā kira 『『sace imaṃ gaṇhissati, pamāṇayutte ṭhāne naṃ ṭhapessāmi. Sace na gaṇhissati, abbhantarikaṃ naṃ vissāsakaṃ karissāmī』』ti cintetvā evamāha. Abhayakumārassāpi nāṭakānampi cittaṃ uppajji 『『aho vata na gaṇheyyā』』ti. Sopi tesaṃ cittaṃ ñatvā viya 『『idaṃ me deva ayyikānaṃ ābharaṇaṃ, nayidaṃ mayhaṃ gaṇhituṃ patirūpa』』nti vatvā alaṃ devātiādimāha. Adhikāraṃ me devo saratūti katassa upakāraṃ me devo saratūti attho. Rājā pasanno sabbākārasampannaṃ gehañca ambavanuyyānañca anusaṃvaccharaṃ satasahassauṭṭhānakaṃ gāmañca mahāsakkārañca datvā tena hi bhaṇetiādimāha.

Rājagahaseṭṭhivatthukathā

332.Sakkhissasipana tvaṃ gahapatīti kasmā āha? Iriyāpathasamparivattanena kira matthaluṅgaṃ na saṇṭhāti, assa ca tīhi sattāhehi niccalassa nipannassa matthaluṅgaṃ saṇṭhahissatīti ñatvā appeva nāma sattasattamāse paṭijānitvā sattasattadivasepi nipajjeyyāti naṃ evamāha. Teneva parato vuttaṃ 『『api ca paṭikacceva mayā ñāto』』ti. Sīsacchaviṃ uppāṭetvāti sīsacammaṃ apanetvā. Sibbiniṃ vināmetvāti sibbiniṃ vivaritvā. Nāhaṃ ācariya sakkomīti tassa kira sarīre mahāḍāho uppajji, tasmā evamāha. Tīhi sattāhehīti tīhi passehi ekekena sattāhena.

333.Janaṃussāretvāti janaṃ nīharāpetvā.

Pajjotarājavatthukathā

334.Jegucchaṃ me sappīti ayaṃ kira rājā vicchikassa jāto, vicchikavisapaṭighātāya ca sappi bhesajjaṃ hoti vicchikānaṃ paṭikūlaṃ, tasmā evamāha. Uddekaṃ dassatīti uggāraṃ dassati. Paññāsa yojanikā hotīti paññāsa yojanāni gantuṃ samatthā hoti. Na kevalañcassa rañño hatthinīyeva, nāḷāgiri nāma hatthī yojanasataṃ gacchati, celakaṇṇo ca muñcakeso cāti dve assā vīsayojanasataṃ gacchanti, kāko dāso saṭṭhiyojanāni gacchati.

Ekassa kira kulaputtassa anuppanne buddhe ekadivasaṃ bhuñjituṃ nisinnassa paccekabuddho dvāre ṭhatvā agamāsi, tasseko puriso 『『paccekabuddho āgantvā gato』』ti ārocesi. So sutvā 『『gaccha, vegena pattaṃ āharā』』ti āharāpetvā attano sajjitaṃ bhattaṃ sabbaṃ datvā pesesi. Itaro taṃ āharitvā paccekabuddhassa hatthe ṭhapetvā 『『ahaṃ bhante tumhākaṃ katena iminā kāyaveyyāvatikena yattha yattha nibbattopi vāhanasampanno homī』』ti patthanaṃ akāsi. So ayaṃ etarahi pajjoto nāma rājā jāto, tāya patthanāya ayaṃ vāhanasampatti.

Sappiṃ pāyetvāti sappiñca pāyetvā; paricārikānañca āhārācāre vidhiṃ ācikkhitvā. Nakhena bhesajjaṃ olumpetvāti nakhena bhesajjaṃ odahitvā; pakkhipitvāti attho. Nicchāresīti virecesi.

Siveyyakadussayugakathā

335.Siveyyakaṃ nāma uttarakurūsu sivathikaṃ avamaṅgalavatthaṃ. Tattha kira manussā mataṃ tena vatthena veṭhetvā nikkhipanti, taṃ 『『maṃsapesī』』ti sallakkhetvā hatthisoṇḍakasakuṇā ukkhipitvā himavantakūṭe ṭhapetvā vatthaṃ apanetvā khādanti. Atha vanacarakā vatthaṃ disvā rañño āharanti. Evamidaṃ pajjotena laddhaṃ. Siviraṭṭhe kusalā itthiyo tīhi aṃsūhi suttaṃ kantanti, tena suttena vāyitavatthaṃ etantipi vadanti.

Samattiṃsavirecanakathā

"愿你擁有所有裝飾"是國王所說的，"如果他接受這個，我會在合適的地方安置他。如果他不接受，我將對他產生內部的信任。"阿布耶王子的心中也生起了"真希望他不要接受"的想法。他也知道他們的心意，便說："這是我給尊貴的女兒的裝飾，這不適合我接受。"國王說："我有權利，愿我能得到幫助。"國王滿意地給予了裝飾華麗的住宅、果園、百千的贈禮和偉大的款待，因此說了這些。 拉賈戈哈（現代印度的拉賈戈哈）財富的故事 "你能做得到，居士"是為什麼這麼說？因為在行動路徑的轉變中，馬的頭部無法穩定，知道在三個星期內穩定的馬頭將會保持穩定，因此在七個月內也會如此。正因如此，之前說過"我確實知道"。 "抬起頭皮"是指脫掉頭皮。"打開縫隙"是指打開縫隙。"我無法學習，老師"：據說他身體上出現了大病，因此這麼說。 "在三個星期內"是指在三個星期內。 "讓人們聚集"是指讓人們聚集起來。 帕賈托王的故事 "我對黃油感到厭惡"是國王因患有黃疸而說的，因黃疸的毒素而黃油成為藥物，所以他說了這些。 "展示出"是指展示出高聲。 "有五十由旬"是指能夠走五十由旬。不僅國王的象，名為那拉吉里（現代印度的納爾馬達河），走一百由旬，耳朵長的和毛髮稀疏的兩匹馬走一百由旬，烏鴉走六十由旬。 據說有一天，一位貴族在未成佛的情況下，坐著吃飯時，獨覺佛站在門口，於是有一個人報告說："獨覺佛來了。"他聽后，便說："去，迅速帶來食物。"於是他把自己準備的所有食物都送了出去。另一個人把食物帶到獨覺佛的手中，便說："尊者，我希望通過你所做的這件事，成為你所依賴的交通工具。"如今，這位國王被稱為帕賈托，因這個願望，他成爲了交通工具的財富。 "也將黃油送出"是指將黃油送出；並且給侍女們規定飲食的行為。"用指甲提取藥物"是指用指甲提取藥物；"放入"是指放入的意思。"清除"是指清理。 西維亞卡的故事 "西維亞卡"是指在北方的西瓦薩（現代印度的西北地區）不吉利的衣物。因為在那裡的人們用那衣物包裹著屍體，稱之為"肉食者"，並將大象的肚子和鳥類抬起，放在喜馬拉雅山上，脫掉衣物后食用。然後森林中的人們看到衣物，便帶給國王。這樣，這些是通過光明獲得的。在西維亞國，聰明的女人用三根手指編織，稱之為"編織的衣物"。

336.Sinehethāti kiṃ pana bhagavato kāyo lūkhoti na lūkho? Bhagavato hi āhāre sadā devatā dibbojaṃ pakkhipanti, sinehapānaṃ pana sabbattha dose temeti, sirā mudukā karoti, tenāyaṃ evamāha. Tīṇi uppalahatthānīti ekaṃ oḷārikadosaharaṇatthaṃ, ekaṃ majjhimadosaharaṇatthaṃ, ekaṃ sukhumadosaharaṇatthaṃ. Nacirasseva pakatatto ahosīti evaṃ pakatatte pana kāye nāgarā dānaṃ sampādesuṃ. Jīvako āgantvā bhagavantaṃ etadavoca – 『『bhagavā ajja nāgarā tumhākaṃ dānaṃ dātukāmā, mā antogāmaṃ piṇḍāya pavisathā』』ti. Mahāmoggallānatthero cintesi – 『『kuto nu kho ajja bhagavato paṭhamaṃ piṇḍapāto laddhuṃ vaṭṭatī』』ti. Tato cintesi – 『『soṇo seṭṭhiputto khettaparikammato paṭṭhāya aññehi asādhāraṇānaṃ khīrodakasecanasaṃvaddhānaṃ gandhasālīnaṃ odanaṃ bhuñjati, tato bhagavato piṇḍapātaṃ āharissāmī』』ti iddhiyā gantvā tassa pāsādatale attānaṃ dassesi. So therassa pattaṃ gahetvā paṇītaṃ piṇḍapātaṃ adāsi. Therassa ca gamanākāraṃ disvā 『『bhuñjatha bhante』』ti āha. Thero tamatthaṃ ārocesi 『『bhuñjatha bhante, ahaṃ aññaṃ bhagavato dassāmī』』ti theraṃ bhojetvā gandhehi pattaṃ ubbaṭṭetvā piṇḍapātassa pūretvā adāsi, taṃ thero āharitvā bhagavato adāsi.

Rājāpi kho bimbisāro 『『ajja bhagavā kiṃ bhuñjissatī』』ti vihāraṃ āgantvā pavisamānova piṇḍapātagandhaṃ ghāyitvā bhuñjitukāmo ahosi . Bhagavato dvīsuyeva piṇḍapātesu bhājanagatesu devatā ojaṃ pakkhipiṃsu – yañca sujātā adāsi; yañca parinibbānakāle cundo kammāraputto; aññesu kabaḷe kabaḷe pakkhipiṃsu, tasmā bhagavā rañño icchaṃ jānitvā apakkhittojameva thokaṃ piṇḍapātaṃ rañño dāpesi. So paribhuñjitvā pucchi – 『『kiṃ bhante, uttarakuruto ābhataṃ bhojana』』nti? 『『Na mahārāja, uttarakuruto; apica kho taveva raṭṭhavāsino gahapatiputtassa bhojanaṃ eta』』nti vatvā soṇassa sampattiṃ ācikkhi. Taṃ sutvā rājā soṇaṃ daṭṭhukāmo hutvā cammakkhandhake vuttanayena asītiyā kulaputtasahassehi saddhiṃ soṇassa āgamanaṃ akāsi. Te bhagavato dhammadesanaṃ sutvā sotāpannā jātā. Soṇo pana pabbajitvā arahatte patiṭṭhito. Bhagavāpi etadatthameva rañño piṇḍapātaṃ dāpesi.

Varayācanakathā

  1. Evaṃ katabhattakicce bhagavati atha kho jīvako komārabhacco taṃ siveyyakaṃ dussayugaṃ ādāya…pe… etadavoca. Atikkantavarāti ettha vinicchayo mahākhandhake vuttanayeneva veditabbo. Bhagavā bhante paṃsukūliko bhikkhusaṅgho cāti bhagavato hi buddhattaṃ pattato paṭṭhāya yāva idaṃ vatthaṃ, etthantare vīsati vassāni na koci gahapaticīvaraṃ sādiyi, sabbe paṃsukūlikāva ahesuṃ. Tenāyaṃ evamāha. Gahapaticīvaranti gahapatīhi dinnacīvaraṃ. Dhammiyā kathāyāti vatthadānānisaṃsapaṭisaṃyuttāya kathāya. Itarītarenāpīti appagghenapi mahagghenapi; yena kenacīti attho. Pāvāroti salomako kappāsādibhedo. Anujānāmi bhikkhave kojavanti ettha pakatikojavameva vaṭṭati, mahāpiṭṭhiyakojavaṃ na vaṭṭati. Mahāpiṭṭhiyakojavanti uṇṇāmayo pāvārasadiso kojavo.

Kambalānujānanādikathā

"以油脂"：佛陀的身體是否粗糙？對於佛陀，天神們總是在食物中放入天界的精華，但油脂飲料在所有情況下都會引起問題，使頭部變軟，因此他這樣說。"三朵蓮花手"：一個是爲了去除粗大的缺陷，一個是爲了去除中等的缺陷，一個是爲了去除細微的缺陷。"不久就恢復正常"：當身體恢復正常時，城市居民準備了供養。吉瓦卡來到佛陀面前說："世尊，今天城市居民想要供養，請不要進入城內托缽。"大目犍連尊者思考："今天佛陀從哪裡首先獲得托缽食物？"然後想："商主之子蘇那從田地耕作開始，用獨特的牛奶水澆灌，生長出香米飯，我將從那裡為佛陀帶來托缽食物。"他以神通前往，在蘇那的宮殿下顯現自己。蘇那接過尊者的缽，給予精美的托缽食物。看到尊者的行為，說："請用，尊者。"尊者說："請用，我將為佛陀帶來另一份。"尊者用香料填滿缽，給予托缽食物，尊者將其帶給佛陀。 國王頻婆沙羅來到寺院，詢問："佛陀今天將吃什麼？"剛進入時就聞到托缽食物的香氣，想要品嚐。在佛陀僅有兩份托缽食物的器皿中，天神放入精華——蘇佳陀所給予的，以及在涅槃時旃陀羅工匠之子所給予的，在其他每一口中都放入。因此佛陀知道國王的願望，只給國王略微放入精華不多的托缽食物。國王食用后詢問："尊者，這是從北俱盧（傳說中的理想國度）帶來的食物嗎？"佛陀說："不是，大王，這是你國家的一位居士之子的食物。"並講述了蘇那的財富。聽后，國王想見蘇那，按照皮革章節所述方式，與八十位貴族一起迎接蘇那。他們聽了佛陀的法教，成為預流果。蘇那出家后成就阿羅漢。佛陀為此目的給國王托缽食物。 請願的故事 在佛陀用完餐后，吉瓦卡拿著西維亞卡的衣物對佛陀說。關於"超越請求"的判斷，應按照大章節所述方式理解。"世尊，佛陀是穿著糞掃衣，比丘僧團也是"：從佛陀成佛開始，直到這件衣服，二十年間沒有人接受居士的衣服，所有人都穿著糞掃衣。因此他這樣說。"居士衣"是指居士給予的衣服。"在正法的談話中"是指與衣服佈施相關的功德的談話。"或用其他方式"是指無論價格高低。"外衣"是指有毛的，由棉花等製成。"比丘們，我允許（穿）外衣"：這裡指普通的外衣是允許的，大背部外衣是不允許的。大背部外衣是羊毛製成，類似外衣的外衣。 羊毛允許等的故事

338.Kāsirājāti kāsīnaṃ rājā; pasenadissa ekapitikabhātā esa. Aḍḍhakāsiyanti ettha kāsīti sahassaṃ vuccati taṃ agghanako kāsiyo . Ayaṃ pana pañcasatāni agghati, tasmā 『『aḍḍhakāsiyo』』ti vutto. Tenevāha – 『『upaḍḍhakāsīnaṃ khamamāna』』nti.

339.Uccāvacānīti sundarāni ca asundarāni ca. Bhaṅgaṃ nāma khomādīhi pañcahi suttehi missetvā kataṃ; vākamayamevātipi vadanti.

340.Ekaṃyeva bhagavatā cīvaraṃ anuññātaṃ na dveti te kira itarītarena cīvarenāti etassa 『『gahapatikena vā paṃsukūlena vā』』ti evaṃ atthaṃ sallakkhiṃsu. Nāgamesunti yāva te susānato āgacchanti, tāva te na acchiṃsu; pakkamiṃsuyeva. Nākāmā bhāgaṃ dātunti na anicchāya dātuṃ; yadi pana icchanti, dātabbo. Āgamesunti upacāre acchiṃsu. Tenāha bhagavā āha – 『『anujānāmi bhikkhave āgamentānaṃ akāmā bhāgaṃ dātu』』nti. Yadi pana manussā 『『idhāgatā eva gaṇhantū』』ti denti, saññāṇaṃ vā katvā gacchanti 『『sampattā gaṇhantū』』ti sampattānaṃ sabbesampi pāpuṇanti. Sace chaḍḍetvā gatā, yena gahitaṃ, so eva sāmī. Sadisā susānaṃ okkamiṃsūti sabbe samaṃ okkamiṃsu; ekadisāya vā okkamiṃsūtipi attho. Te katikaṃ katvāti laddhaṃ paṃsukūlaṃ sabbe bhājetvā gaṇhissāmāti bahimeva katikaṃ katvā.

  1. Cīvarapaṭiggāhakanti yo gahapatikehi saṅghassa dīyamānaṃ cīvaraṃ gaṇhāti. Yo na chandāgatiṃ gaccheyyātiādīsu cīvarapaṭiggāhakesu pacchā āgatānampi attano ñātakādīnaṃ paṭhamataraṃ paṭiggaṇhanto vā ekaccasmiṃ pemaṃ dassetvā gaṇhanto vā lobhapakatikatāya attano pariṇāmento vā chandāgatiṃ gacchati nāma. Paṭhamataraṃ āgatassāpi kodhavasena pacchā gaṇhanto vā duggatamanussesu avamaññaṃ katvā gaṇhanto vā 『『kiṃ vo ghare ṭhapanokāso natthi, tumhākaṃ santakaṃ gahetvā gacchathā』』ti evaṃ saṅghassa lābhantarāyaṃ karonto vā dosāgatiṃ gacchati nāma. Yo pana muṭṭhassati asampajāno, ayaṃ mohāgatiṃ gacchati nāma. Pacchā āgatānampi issarānampi bhayena paṭhamataraṃ paṭiggaṇhanto vā 『『cīvarapaṭiggāhakaṭṭhānaṃ nāmetaṃ bhāriya』』nti santasanto vā bhayāgatiṃ gacchati nāma. 『『Mayā idañcidañca gahitaṃ, idañciṃdañca na gahita』』nti evaṃ jānanto gahitāgahitaṃ jānāti nāma. Tasmā yo na chandāgatiādivasena gacchati, ñātakaaññātakaaḍḍhaduggatesu visesaṃ akatvā āgatapaapāṭiyā gaṇhāti, sīlācārapaṭipattiyutto hoti, satimā medhāvī bahussuto, sakkoti dāyakānaṃ vissaṭṭhavācāya parimaṇḍalehi padabyañjanehi anumodanaṃ karonto pasādaṃ janetuṃ, evarūpo sammannitabbo.

Evañca pana bhikkhave sammannitabboti ettha pana etāya yathāvuttāya kammavācāyapi apalokanenāpi antovihāre sabbasaṅghamajjhepi khaṇḍasīmāyapi sammannituṃ vaṭṭatiyeva. Evaṃ sammatena ca vihārapaccante vā padhānaghare vā na acchitabbaṃ. Yattha pana āgatāgatā manussā sukhaṃ passanti, tādise dhuravihāraṭṭhāne bījaniṃ passe ṭhapetvā sunivatthena supārutena nisīditabbanti.

Tattheva ujjhitvāti 『『paṭiggahaṇameva amhākaṃ bhāro』』ti vatvā gahitaṭṭhāneyeva chaḍḍetvā gacchanti. Cīvaranidahakanti cīvarapaṭisāmakaṃ. Yo na chandāgatiṃ gaccheyyātiādīsu cettha ito parañca sabbattha vuttanayeneva vinicchayo veditabbo. Sammutivinicchayopi kathitānusāreneva jānitabbo.

Bhaṇḍāgārasammutiādikathā

"迦尸王"是指迦尸國的王；他是波斯匿王的同父兄弟。"半迦尸"：這裡的迦尸被稱為千，這是最高價值的迦尸。但這個（衣服）值五百，因此被稱為"半迦尸"。因此他說："適合半迦尸的價值"。 "高低"是指美麗的和不美麗的。"織物"是指用苧麻等五種線混合製成；有人說是完全用樹皮製成。 "佛陀只允許一件衣服，不是兩件"：他們認為這意味著"是居士的還是糞掃衣"。"他們沒有到達那裡"：只要他們沒有從墓地返回，他們就沒有到達。"不願意給予部分"：不是不情願給予；如果他們願意，就應該給予。"他們到達時"：在禮貌上他們已經到達。因此佛陀說："比丘們，我允許不願意的人給予部分。"如果人們說"來到這裡的人就拿走"，或者有意識地離開說"到達的人拿走"，那麼所有到達的人都能得到。如果丟棄后離開，拿走的人就是主人。"他們同樣進入墓地"：他們全部同樣進入，或者意指在同一方向進入。"他們做了協議"：他們將分配得到的糞掃衣，在外面做了協議。 "衣服接受者"是指從居士那裡接受僧團衣服的人。在"不應該走向偏愛"等情況中，後來到來的人，對自己的親屬優先接受，或者對某人表示偏愛，或者出於貪婪的本性轉變，這就是走向偏愛。即使是最先到來的人，出於憤怒後來接受，或者輕視貧困的人，或者說"你們家裡沒有放置的地方，帶走你們的東西"，從而阻礙僧團獲得利益，這就是走向過失。如果疏忽不知，這就是走向愚癡。出於對後來到來的權威者的恐懼而優先接受，或者擔心"衣服接受的地方真是繁重"，這就是走向恐懼。知道"我接受了這個那個，沒有接受這個那個"，這就是知道已接受和未接受。因此，誰不是出於偏愛等原因，不區分熟悉的、陌生的、半貧困的，按照到達的順序接受，與戒行和實踐相連，有正念、有智慧、博學，能夠用圓滿的詞句為施主讚歎併產生凈信，這樣的人應該被任命。 "比丘們，應該這樣任命"：在這裡，通過如上所述的儀式，通過告知，在寺院內、全僧團中、破損的界限中都可以任命。被任命者不應在寺院邊界或靜修處停留。在人們感到舒適的地方，在主要的寺院處，放置扇子，穿著整潔，披著整潔，應該坐下。 "在那裡放棄"：說"接受是我們的負擔"，在接受的地方丟棄后離開。"衣服存放者"是指衣服的保管。關於"不應該走向偏愛"等，在此和其他地方的判斷方式都應按照已經說明的方式理解。任命的判斷也應根據已經敘述的方式理解。 倉庫任命等的故事

343.Vihāraṃvātiādīsu yo ārāmamajjhe ārāmikasāmaṇerādīhi avivitto sabbesaṃ samosaraṇaṭṭhāne vihāro vā aḍḍhayogo vā hoti, so sammannitabbo. Paccantasenāsanaṃ pana na sammannitabbaṃ. Idaṃ pana bhaṇḍāgāraṃ khaṇḍasīmaṃ gantvā khaṇḍasīmāya nisinnehi sammannituṃ na vaṭṭati, vihāramajjheyeva sammannitabbaṃ.

Guttāguttañca jāneyyāti ettha yassa tāva chadanādīsu koci doso natthi, taṃ guttaṃ. Yassa pana chadanatiṇaṃ vā chadaniṭṭhakā vā yattha katthaci patitā, yena ovassati vā, mūsikādīnaṃ vā paveso hoti, bhittiādīsu vā katthaci chiddaṃ hoti, upacikā vā uṭṭhahanti, taṃ sabbaṃ aguttaṃ nāma. Taṃ sallakkhetvā paṭisaṅkharitabbaṃ. Sītasamaye dvārañca vātapānañca supihitaṃ kātabbaṃ, sītena hi cīvarāni kaṇṇakitāni honti. Uṇhasamaye antarantarā vātappavesanatthaṃ vivaritabbaṃ. Evaṃ karonto hi guttāguttaṃ jānāti nāma.

Imehi pana cīvarapaṭiggāhakādīhi tīhipi attano vattaṃ jānitabbaṃ. Tattha cīvarapaṭiggāhakena tāva yaṃ yaṃ manussā 『『kālacīvara』』nti vā 『『akālacīvara』』nti vā 『『accekacīvara』』nti vā 『『vassikasāṭika』』nti vā 『『nisīdana』』nti vā 『『paccattharaṇa』』nti vā 『『mukhapuñchanacoḷa』』nti vā denti, taṃ sabbaṃ ekarāsiṃ katvā missetvā na gaṇhitabbaṃ, visuṃ visuṃ katvāva gaṇhitvā cīvaranidahakassa tatheva ācikkhitvā dātabbaṃ. Cīvaranidahakenāpi bhaṇḍāgārikassa dadamānena idaṃ kālacīvaraṃ…pe… idaṃ mukhapuñchanacoḷanti ācikkhitvāva dātabbaṃ. Bhaṇḍāgārikenāpi tatheva visuṃ visuṃ viya saññāṇaṃ katvā ṭhapetabbaṃ. Tato saṅghena 『『kālacīvaraṃ āharā』』ti vutte kālacīvarameva dātabbaṃ…pe… mukhapuñchanacoḷakaṃ āharāti vutte tadeva dātabbaṃ.

Iti bhagavatā cīvarapaṭiggāhako anuññāto, cīvaranidahako anuññāto, bhaṇḍāgāraṃ anuññātaṃ, bhaṇḍāgāriko anuññāto, na bāhulikatāya na asantuṭṭhiyā; apica kho saṅghassānuggahāya. Sace hi āhaṭāhaṭaṃ gahetvā bhikkhū bhājeyyuṃ, neva āhaṭaṃ na anāhaṭaṃ na dinnaṃ nādinnaṃ na laddhaṃ nāladdhaṃ jāneyyuṃ, āhaṭāhaṭaṃ therāsane vā dadeyyuṃ, khaṇḍākhaṇḍaṃ vā chinditvā gaṇheyyuṃ; evaṃ sati ayuttaparibhogo ca hoti, na ca sabbesaṃ saṅgaho kato hoti. Bhaṇḍāgāre pana cīvaraṃ ṭhapetvā ussannakāle ekekassa bhikkhuno ticīvaraṃ vā dve dve vā ekekaṃ vā cīvaraṃ dassanti, laddhāladdhaṃ jānissanti, aladdhabhāvaṃ ñatvā saṅgahaṃ kātuṃ maññissantīti.

Na bhikkhave bhaṇḍāgāriko vuṭṭhāpetabboti ettha aññepi avuṭṭhāpanīyā jānitabbā. Cattāro hi na vuṭṭhāpetabbā – vuḍḍhataro , bhaṇḍāgāriko, gilāno, saṅghato laddhasenāsanoti. Tattha vuḍḍhataro attano vuḍḍhatāya navakatarena na vuṭṭhāpetabbo, bhaṇḍāgāriko saṅghena sammannitvā bhaṇḍāgārassa dinnatāya, gilāno attano gilānatāya, saṅgho pana bahussutassa uddesaparipucchādīhi bahupakārassa bhāranitthārakassa phāsukaṃ āvāsaṃ anuṭṭhāpanīyaṃ katvā deti, tasmā so upakāratāya ca saṅghato laddhatāya ca na vuṭṭhāpetabboti.

關於"寺院等"：在寺院中心，與寺院管理員、沙彌等不分離，在所有人集會的地方，寺院或半建築，應該被任命。不應該任命邊境住處。這個倉庫不應該進入破損的界限後由破損界限中的人任命，應該在寺院中心任命。 "應該知道保護與未保護"：首先，凡屋頂等沒有任何缺陷的，稱為已保護。但是，如果屋頂草或屋頂磚在任何地方掉落，被雨水淋濕，或老鼠等可以進入，墻壁等有任何破洞，或白蟻升起，這一切都稱為未保護。應該觀察並修復。在寒冷季節，門和通風口應該嚴密關閉，因為寒冷會使衣服破損。在炎熱季節，應該時常開啟通風口。這樣做，就是知道保護與未保護。 通過這三個衣服接受者等，應該知道自己的職責。對於衣服接受者，人們給予的"季節衣"、"非季節衣"、"特殊衣"、"雨季衣"、"坐墊"、"鋪墊"、"擦臉布"等，不應混在一起堆放，而應分開接受，並告知衣服存放者。衣服存放者在給倉庫管理員時，應該說明"這是季節衣"等。倉庫管理員也應該分開標記存放。然後，僧團說"帶來季節衣"時，就應該給季節衣；說"帶來擦臉布"時，就應該給擦臉布。 這樣，佛陀允許衣服接受者、衣服存放者、倉庫、倉庫管理員，不是爲了過度或不滿足，而是爲了幫助僧團。如果僧侶直接拿取並分配，他們將無法知道已帶來、未帶來、已給予、未給予、已獲得、未獲得的情況，可能會把已帶來的給長老，或把衣服切成碎片；這樣做是不恰當的使用，也無法照顧到所有人。但在倉庫中存放衣服，在豐富的時候，可以給每個比丘三件衣服或兩件或一件衣服，他們將知道已得到和未得到的情況，並希望能夠照顧到未獲得的人。 "比丘們，不應該解除倉庫管理員職務"：這裡還應該知道其他不應該解除職務的人。有四種不應該解除職務：年長者、倉庫管理員、病人、從僧團獲得住處的人。其中，年長者不應因年輕人而被解除職務；倉庫管理員因被僧團任命並獲得倉庫職責；病人因自身疾病；僧團給予博學者教導和詢問等多種幫助，提供舒適的住處，因此因其幫助和從僧團獲得的緣故不應該解除職務。

Ussannaṃhotīti bahu rāsikataṃ hoti, bhaṇḍāgāraṃ na gaṇhāti. Sammukhībhūtenāti antoupacārasīmāyaṃ ṭhitena. Bhājetunti kālaṃ ghosetvā paṭipāṭiyā bhājetuṃ. Kolāhalaṃ akāsīti 『『amhākaṃ ācariyassa detha, upajjhāyassa dethā』』ti evaṃ mahāsaddaṃ akāsi. Cīvarabhājanakaṅgesu sabhāgānaṃ bhikkhūnaṃ apāpuṇantampi mahagghaṃ cīvaraṃ dento chandāgatiṃ gacchati nāma. Aññesaṃ vuḍḍhatarānaṃ pāpuṇantampi mahagghaṃ cīvaraṃ adatvā appagghaṃ dento dosāgatiṃ gacchati nāma. Mohamūḷho cīvaradānavattaṃ ajānanto mohāgatiṃ gacchati nāma. Mukharānaṃ navakānampi bhayena apāpuṇantameva mahagghaṃ cīvaraṃ dento bhayāgatiṃ gacchati nāma. Yo evaṃ na gacchati, sabbesaṃ tulābhūto pamāṇabhūto majjhatto hoti, so sammannitabbo. Bhājitābhājitanti 『『ettakāni vatthāni bhājitāni, ettakāni abhājitānī』』ti jānanto 『『bhājitābhājitañca jāneyyā』』ti vuccati.

Uccinitvāti 『『idaṃ thūlaṃ, idaṃ saṇhaṃ, idaṃ ghanaṃ, idaṃ tanukaṃ, idaṃ paribhuttaṃ, idaṃ aparibhuttaṃ, idaṃ dīghato ettakaṃ puthulato ettaka』』nti evaṃ vatthāni vicinitvā. Tulayitvāti 『『idaṃ ettakaṃ agghati, idaṃ ettaka』』nti evaṃ agghaparicchedaṃ katvā. Vaṇṇāvaṇṇaṃ katvāti sace sabbesaṃ ekekameva dasagghanakaṃ pāpuṇāti, iccetaṃ kusalaṃ; no ce pāpuṇāti, yaṃ nava vā aṭṭha vā agghati, taṃ aññena ekaagghanakena ca dviagghanakena ca saddhiṃ bandhitvā etena upāyena same paṭivīse ṭhapetvāti attho. Bhikkhū gaṇetvā vaggaṃ bandhitvāti sace ekekassa diyamāne divaso nappahoti, dasa dasa bhikkhū gaṇetvā dasa dasa cīvarapaṭivīse ekavaggaṃ bandhitvā ekaṃ bhaṇḍikaṃ katvā evaṃ cīvarapaṭivīsaṃ ṭhapetuṃ anujānāmīti attho. Evaṃ ṭhapitesu cīvarapaṭivīsesu kuso pātetabbo. Tehipi bhikkhūhi puna kusapātaṃ katvā bhājetabbaṃ.

Sāmaṇerānaṃ upaḍḍhapaṭivīsanti ettha ye sāmaṇerā attissarā bhikkhusaṅghassa kattabbakammaṃ na karonti, uddesaparipucchāsu yuttā ācariyupajjhāyānaṃyeva vattapaṭipattiṃ karonti, aññesaṃ na karonti, etesaṃyeva upaḍḍhabhāgo dātabbo. Ye pana purebhattañca pacchābhattañca bhikkhusaṅghasseva kattabbakiccaṃ karonti, tesaṃ samako dātabbo. Idañca piṭṭhisamaye uppannena bhaṇḍāgāre ṭhapitena akālacīvareneva kathitaṃ. Kālacīvaraṃ pana samakameva dātabbaṃ. Tatruppādavassāvāsikaṃ sammuñjanībandhanādi saṅghassa phātikammaṃ katvā gahetabbaṃ. Etañhettha sabbesaṃ vattaṃ. Bhaṇḍāgārikacīvarepi sace sāmaṇerā āgantvā 『『bhante mayaṃ yāguṃ pacāma, bhattaṃ pacāma, khajjakaṃ pacāma, appaharitakaṃ karoma, dantakaṭṭhaṃ āharāma, raṅgachalliṃ kappiyaṃ katvā dema, kiṃ amhehi na kataṃ nāmā』』ti ukkuṭṭhiṃ karonti, samabhāgova dātabbo. Etaṃ ye ca virajjhitvā karonti, yesañca karaṇabhāvo na paññāyati, te sandhāya vuttaṃ. Kurundiyaṃ pana 『『sace sāmaṇerā 『kasmā mayaṃ bhante saṅghakammaṃ na karoma, karissāmā』ti yācanti, samapaṭivīso dātabbo』』ti vuttaṃ.

豐富時：數量眾多，倉庫無法容納。"在場時"：站在內部禮儀界限內。"分配時"：鳴鑼示意，按順序分配。"製造喧譁"：大聲喊叫"請給我們的老師，請給我們的和尚"。在衣服分配過程中，沒有分配給同等比丘時給予高價衣服，就是走向偏愛。沒有給予其他年長者高價衣服，卻給予低價衣服，就是走向過失。不知衣服分配職責的愚癡者，就是走向愚癡。因為害怕年輕比丘而沒有分配高價衣服，就是走向恐懼。誰不這樣做，對所有人都公平、有度量、中立，誰就應該被任命。"已分配和未分配"：知道"這麼多衣服已分配，這麼多未分配"，就稱為"知道已分配和未分配"。 "挑選時"："這個粗糙，這個精細，這個厚，這個薄，這個已使用，這個未使用，長度如此，寬度如此"，這樣挑選衣服。"稱量時"："這個值這麼多，那個值那麼多"，這樣確定價值。"分辨好壞"：如果每人能得到十價值的，這是最好的；如果不能，就把九價值或八價值的與另一件一價值或二價值的衣服搭配，以此方法在相同份額中放置。"計算比丘並捆紮成組"：如果分配一天不夠，就計算十個比丘，十個比丘分成一組，製作一個包，這樣放置衣服份額。在放置衣服份額后，應該拋灑草籽。這些比丘還應再次拋灑草籽並分配。 "沙彌的半份額"：那些不獨立、不為比丘僧團做應做之事，只參與教導和詢問，只遵循阿阇黎和和尚的行為和實踐，不為其他人做，只給這些人半份額。那些在午餐前後為比丘僧團做應做之事的，應給予同等份額。這是在背部時期，在倉庫存放的非季節衣服中說的。季節衣服應該平等分配。在那裡，應該為僧團做繁榮的事，如清掃、捆綁等。這是所有人的職責。在倉庫衣服中，如果沙彌來說："尊者，我們煮粥、煮飯、準備點心、做少量食物、帶牙木、準備適當的顏料，我們做了什麼沒有做？"大聲抱怨，應該給予同等份額。這是針對那些違反並且無法顯示做事能力的人說的。在《庫倫第》中說："如果沙彌說'為什麼我們不做僧團的工作，我們將要做'，應該給予相同份額。"

Uttaritukāmoti nadiṃ vā kantāraṃ vā uttaritukāmo; satthaṃ labhitvā disā pakkamitukāmoti attho. Sakaṃ bhāgaṃ dātunti idaṃ bhaṇḍāgārato cīvarāni nīharitvā puñje kate ghaṇṭiyā pahaṭāya bhikkhusaṅghe sannipatite satthaṃ labhitvā gantukāmo 『『satthato mā parihāyī』』ti etamatthaṃ sandhāya vuttaṃ. Tasmā anīhatesu vā cīvaresu appahaṭāya vā ghaṇṭiyā asannipatite vā saṅghe dātuṃ na vaṭṭati. Cīvaresu pana nīhatesu ghaṇṭiṃ paharitvā bhikkhusaṅghe sannipatite cīvarabhājakena 『『imassa bhikkhuno koṭṭhāsena ettakena bhavitabba』』nti takketvā nayaggāhena cīvaraṃ dātabbaṃ. Tulāya tulitamiva hi samasamaṃ dātuṃ na sakkā, tasmā ūnaṃ vā hotu adhikaṃ vā, evaṃ takkena nayena dinnaṃ sudinnaṃ. Neva ūnakaṃ puna dātabbaṃ, nātirittaṃ paṭiggaṇhitabbanti.

Atirekabhāgenāti dasa bhikkhū honti, sāṭakāpi daseva, tesu eko dvādasa agghati, sesā dasagghanakā. Sabbesu dasagghanakavasena kuse pātite yassa bhikkhuno dvādasagghanako kuso pātito, so 『『ettakena mama cīvaraṃ pahotī』』ti tena atirekabhāgena gantukāmo hoti. Bhikkhū 『『atirekaṃ āvuso saṅghassa santaka』』nti vadanti, taṃ sutvā bhagavā 『『saṅghike ca gaṇasantake ca appakaṃ nāma natthi, sabbattha saṃyamo kātabbo, gaṇhantenāpi kukkuccāyitabba』』nti dassetuṃ 『『anujānāmi bhikkhave anukkhepe dinne』』ti āha. Tattha anukkhepo nāma yaṃkiñci anukkhipitabbaṃ anuppadātabbaṃ kappiyabhaṇḍaṃ; yattakaṃ tassa paṭivīse adhikaṃ, tattake agghanake yasmiṃ kismiñci kappiyabhaṇḍe dinneti attho.

Vikalake tosetvāti ettha cīvaravikalakaṃ puggalavikalakanti dve vikalakā. Cīvaravikalakaṃ nāma sabbesaṃ pañca pañca vatthāni pattāni, sesānipi atthi, ekekaṃ pana na pāpuṇāti, chinditvā dātabbāni. Chindantehi ca aḍḍhamaṇḍalādīnaṃ vā upāhanatthavikādīnaṃ vā pahonakāni khaṇḍāni katvā dātabbāni, heṭṭhimaparicchedena caturaṅgulavitthārampi anuvātappahonakāyāmaṃ khaṇḍaṃ katvā dātuṃ vaṭṭati, aparibhogaṃ pana na kātabbanti evamettha cīvarassa appahonakabhāvo cīvaravikalakaṃ. Chinditvā dinne pana taṃ tositaṃ hoti, atha kusapāto kātabbo. Sacepi ekassa bhikkhuno koṭṭhāse ekaṃ vā dve vā vatthāni nappahonti, tattha aññaṃ sāmaṇakaṃ parikkhāraṃ ṭhapetvā yo tena tussati, tassa taṃ bhāgaṃ datvā pacchā kusapāto kātabbo. Idampi cīvaravikalakanti andhakaṭṭhakathāyaṃ vuttaṃ.

Puggalavikalakaṃ nāma dasa dasa bhikkhū gaṇetvā vaggaṃ karontānaṃ eko vaggo na pūrati, aṭṭha vā nava vā honti, tesaṃ aṭṭha vā nava vā koṭṭhāsā 『『tumhe ime gahetvā visuṃ bhājethā』』ti dātabbā. Evamayaṃ puggalānaṃ appahonakabhāvo puggalavikalakaṃ. Visuṃ dinne pana taṃ tositaṃ hoti, evaṃ tosetvā kusapāto kātabboti. Atha vā vikalake tosetvāti yo cīvaravibhāgo ūnako, taṃ aññena parikkhārena samaṃ katvā kusapāto kātabbo.

Cīvararajanakathā

"想要渡過"是指想要渡過河流或峽谷；意指希望獲得教導而離開各個方向。"給予自己的份"：這是指從倉庫中取出衣物，經過敲鐘之後，在比丘僧團聚集時，獲得教導而想要前往，意指"不要失去教導"。因此，在未聚集的衣物中，或是敲鐘之後未能聚集在僧團中，無法給予衣物。對於已聚集的衣物，敲鐘之後在比丘僧團聚集時，由衣物持有者"應當以此比丘的份額給予"為依據，給予衣物。因為無法做到完全公平，因此可以少於或多於，這樣的給予才是合適的。既不可再給予不足的，也不可計算過剩的。 "超過部分"是指十位比丘，十件衣物；在這些比丘中，有一位的衣物價值為十二，其餘的都是十價值。按十價值的標準分配，若有比丘的衣物價值為十二，則他希望通過超過部分獲得衣物。比丘們說"多餘的是屬於僧團的"，聽到后，佛陀爲了說明"在僧團和聚集中，確實沒有少量，所有地方都應有節制"，說"我允許比丘們在多餘的情況下給予"。在這裡，多餘是指任何可以給予的應給予的物品；若在其周圍的物品中有多餘的，給予其他合適的物品。 "通過分配而滿足"：在這裡有兩種分配：衣物分配和個人分配。衣物分配是指每人五件衣物，其他的也存在，但每人無法獲得，必須切割后再給予。切割后，給予的衣物應為下半部分，底部的寬度也應為四指寬，給予時不得使用二手物品。給予時，若一位比丘的份額不足一件或兩件，則應在此基礎上給予其他沙彌的物品，滿足他。這裡也提到"通過盲人法則"。 "個人分配"是指將十位比丘分成一組，若一組不足，則可有八或九位，應該給予這些比丘的份額。這樣，個人的不足部分就是個人分配的依據。若給予後感到滿足，便可進行適當的分配。或者說，若衣物分配不足，則應與其他物品相等，進行適當的分配。 關於衣物的故事。

344.Chakaṇenāti gomayena. Paṇḍumattikāyāti tambamattikāya. Mūlarajanādīsu haliddiṃ ṭhapetvā sabbaṃ mūlarajanaṃ vaṭṭati. Mañjiṭṭhiñca tuṅgahārañca ṭhapetvā sabbaṃ khandharajanaṃ vaṭṭati. Tuṅgahāro nāma eko sakaṇṭakarukkho, tassa haritālavaṇṇaṃ khandharajanaṃ hoti. Loddañca kaṇḍulañca ṭhapetvā sabbaṃ tacarajanaṃ vaṭṭati. Allipattaṃ nīlipattañca ṭhapetvā sabbaṃ pattarajanaṃ vaṭṭati. Gihiparibhuttaṃ pana allipattena ekavāraṃ rajituṃ vaṭṭati. Kiṃsukapupphañca kusumbhapupphañca ṭhapetvā sabbaṃ puppharajanaṃ vaṭṭati. Phalarajane pana na kiñci na vaṭṭati.

Sītudakāti apakkarajanaṃ vuccati. Uttarāḷumpanti vaṭṭādhārakaṃ, rajanakumbhiyā majjhe ṭhapetvā taṃ ādhārakaṃ parikkhipitvā rajanaṃ pakkhipituṃ anujānāmīti attho. Evañhi kate rajanaṃ na uttarati. Udake vā nakhapiṭṭhikāya vāti sace paripakkaṃ hoti, udakapātiyā dinno thevo sahasā na visarati, nakhapiṭṭhiyampi avisaranto tiṭṭhati. Rajanuḷuṅkanti rajanauḷuṅkaṃ. Daṇḍakathālakanti tameva sadaṇḍakaṃ. Rajanakolambanti rajanakuṇḍaṃ. Omaddantīti sammaddanti. Na ca acchinne theve pakkamitunti yāva rajanabindu gaḷitaṃ na chijjati, tāva na aññatra gantabbaṃ. Patthinnanti atirajitattā thaddhaṃ. Udake osāretunti udake pakkhipitvā ṭhapetuṃ. Rajane pana nikkhante taṃ udakaṃ chaḍḍetvā cīvaraṃ madditabbaṃ. Dantakāsāvānīti ekaṃ vā dve vā vāre rajitvā dantavaṇṇāni dhārenti.

Chinnakacīvarānujānanakathā

345.Acchibaddhanti caturassakedārakabaddhaṃ. Pāḷibaddhanti āyāmato ca vitthārato ca dīghamariyādabaddhaṃ. Mariyādabaddhanti antarantarā rassamariyādabaddhaṃ. Siṅghāṭakabaddhanti mariyādāya mariyādaṃ vinivijjhitvā gataṭṭhāne siṅghāṭakabaddhaṃ; catukkasaṇṭhānanti attho. Saṃvidahitunti kātuṃ. Ussahasi tvaṃ ānandāti sakkosi tvaṃ ānanda. Ussahāmi bhagavāti tumhehi dinnanayena sakkomīti dasseti. Yatra hi nāmāti yo nāma. Kusimpi nāmātiādīsu kusīti āyāmato ca vitthārato ca anuvātādīnaṃ dīghapattānametaṃ adhivacanaṃ. Aḍḍhakusīti antarantarā rassapattānaṃ nāmaṃ. Maṇḍalanti pañcakhaṇḍikacīvarassa ekekasmiṃ khaṇḍe mahāmaṇḍalaṃ. Aḍḍhamaṇḍalanti khuddakamaṇḍalaṃ. Vivaṭṭanti maṇḍalañca aḍḍhamaṇḍalañca ekato katvā sibbitaṃ majjhimakhaṇḍaṃ.

Anuvivaṭṭanti tassa ubhosu passesu dve khaṇḍāni. Gīveyyakanti gīvāveṭhanaṭṭhāne daḷhīkaraṇatthaṃ aññaṃ suttasaṃsibbitaṃ āgantukapattaṃ. Jaṅgheyyakanti jaṅghapāpuṇanaṭṭhāne tatheva saṃsibbitaṃ pattaṃ. Gīvaṭṭhāne ca jaṅghaṭṭhāne ca pattānamevetaṃ nāmantipi vadanti. Bāhantanti anuvivaṭṭānaṃ bahi ekekaṃ khaṇḍaṃ. Iti pañcakhaṇḍikacīvarenetaṃ vicāritanti. Atha vā anuvivaṭṭanti vivaṭṭassa ekapassato dvinnaṃ ekapassato dvinnanti catunnampi khaṇḍānametaṃ nāmaṃ. Bāhantanti suppamāṇaṃ cīvaraṃ pārupantena saṃharitvā bāhāya upari ṭhapitā ubho antā bahimukhā tiṭṭhanti, tesaṃ etaṃ nāmaṃ. Ayameva hi nayo mahāaṭṭhakathāyaṃ vuttoti.

Ticīvarānujānanakathā

"用六根"是指用牛皮。 "用白土"是指用紅土。 在根本的土壤中，除了金屬外，所有的土壤都可以使用。 "用紅土和綠土"是指所有的土壤都可以使用。 "用綠土"是指一種特定的樹木，其綠色的土壤就是土壤。 "用黃土和根莖"是指所有的土壤都可以使用。 "用藍土"和"用紅土"是指所有的土壤都可以使用。 "用家中土壤"則需要用黃土來一次性使用。 "用金合歡花和紅花"是指所有的花土壤都可以使用。 在果土中則沒有任何土壤可用。 "冷水"是指不流動的土壤。"用北部的土壤"是指在土壤的中心放置土壤的容器，允許將土壤裝入容器中。 因為這樣製作的土壤不會流失。 如果水和指尖的土壤是成熟的，水會迅速流出，指尖的土壤也不會流失。 "用土壤的水"是指用水的土壤。 "用杖的土壤"是指同樣的土壤。 "用攪拌"是指混合。 只要沒有破損的土壤，土壤的滴水就不會中斷，直到土壤的水流失。 "用指尖"是指因過多的土壤而變得堅硬。 "用水倒出"是指將水裝入土壤中。 然而，在土壤流出時，必須將水倒掉，衣服也必須攪拌。 "用牙色的土壤"是指一次性使用一件或兩件衣服。 "用四方的捆綁"是指用方形的捆綁。 "用長的捆綁"是指縱向和橫向的長捆綁。 "用捆綁的邊界"是指在內部的短捆綁。 "用獅子背的捆綁"是指用邊界將捆綁的部分固定在獅子的位置；意指四個地方。 "用合適的"是指製作。 "你有能力，安達"是指"你有能力，安達"。 "我有能力，佛陀"是指"你們給予我"的意思。 "在何處"是指"在何處"的意思。 "任何事情都是"是指任何事情都是長的、寬的，或是有氣流等，都是這個意思。 "半個"是指內部的短部分。 "用圈"是指五個部分的衣服，每個部分都是一個大圈。 "半圈"是指小圈。 "用圈和半圈"是指將圈和半圈結合在一起形成中間部分。 "用圈"是指兩側的兩個部分。 "用肩帶"是指在肩部固定的地方，確保不鬆動的附加部分。 "用腿部"是指在腿部的地方同樣固定的部分。 "在肩部和腿部的地方"的衣服也可以稱為同樣的。 "用手臂"是指在外部的每個部分。 這就是用五個部分的衣服進行的分析。 或者說，"用肩帶"是指將圈的部分結合在一起形成的四個部分。 "用手臂"是指將適量的衣服收攏在一起，放在手臂上，兩端朝外放置。 這就是在《大論》中所說的。 "關於三件衣物的分析"。

346.Cīvarehiubbhaṇḍiketi cīvarehi ubbhaṇḍe kate; yathā ukkhittabhaṇḍā honti evaṃ kate; ukkhittabhaṇḍikabhāvaṃ āpāditeti attho. Cīvarabhisinti ettha bhisīti dve tīṇi ekato katvā bhisisaṅkhepena saṃharitacīvarāni vuttāni. Te kira bhikkhū 『『dakkhiṇāgirito bhagavā lahuṃ paṭinivattissatī』』ti tattha gacchantā jīvakavatthusmiṃ laddhacīvarāni ṭhapetvā agamaṃsu. Idāni pana cirena āgamissatīti maññamānā ādāya pakkamiṃsu. Antaraṭṭhakāsūti māghassa ca phagguṇassa ca antarā aṭṭhasu. Na bhagavantaṃ sītaṃ ahosīti bhagavato sītaṃ nāhosi. Etadahosi yepi kho te kulaputtāti na bhagavā ajjhokāse anisīditvā etamatthaṃ na jānāti, mahājanasaññāpanatthaṃ pana evamakāsi. Sītālukāti sītapakatikā; ye pakatiyāva sītena kilamanti. Diguṇaṃ saṅghāṭinti dupaṭṭaṃ saṅghāṭiṃ. Ekacciyanti ekapaṭṭaṃ. Iti 『『bhagavā attanā catūhi cīvarehi yāpeti, amhākaṃ pana ticīvaraṃ anujānātī』』ti vacanassa okāsaṃ upacchindituṃ diguṇaṃ saṅghāṭiṃ anujānāti, ekaccike itare. Evañhi nesaṃ cattāri bhavissantīti.

Atirekacīvarādikathā

348.Aggaḷaṃ acchupeyyanti chiddaṭṭhāne pilotikakhaṇḍaṃ laggāpeyyaṃ. Ahatakappānanti ekavāraṃ dhotānaṃ. Utuddhaṭānanti ututo dīghakālato uddhaṭānaṃ hatavatthakānaṃ, pilotikānanti vuttaṃ hoti. Pāpaṇiketi antarāpaṇato patitapilotikacīvare. Ussāho karaṇīyoti pariyesanā kātabbā. Paricchedo panettha natthi, paṭṭasatampi vaṭṭati. Sabbamidaṃ sādiyantassa bhikkhuno vasena vuttaṃ. Aggaḷaṃ tunnanti ettha uddharitvā allīyāpanakhaṇḍaṃ aggaḷaṃ, suttena saṃsibbitaṃ tunnaṃ; vaṭṭetvā karaṇaṃ ovaṭṭikaṃ. Kaṇḍusakaṃ vuccati muddikā. Daḷhīkammanti anuddharitvāva upassayaṃ katvā allīyāpanakaṃ vatthakhaṇḍaṃ.

349-351. Visākhāvatthu uttānatthaṃ. Tato paraṃ pubbe vinicchitameva. Sovaggikanti saggappattahetukaṃ. Tenevāha 『『sovaggika』』nti . Sokaṃ apanetīti sokanudaṃ. Anāmayāti arogā. Saggamhi kāyamhīti saggopapannā.

353.Puthujjanā kāmesu vītarāgāti jhānalābhino.

356.Sandiṭṭhoti diṭṭhamattakamitto. Sambhattoti ekasambhogo daḷhamitto. Ālapitoti 『『mama santakaṃ yaṃ iccheyyāsi, taṃ gaṇhāhī』』ti evaṃ vutto. Etesu tīsu aññataranāmena saddhiṃ jīvati, gahite attamano hotīti imehi gahitavissāso ruhati.

Pacchimavikappanupagacīvarādikathā

359.Paṃsukūlakatoti katapaṃsukūlo. Garuko hotīti jiṇṇajiṇṇaṭṭhāne aggaḷāropanena garuko hoti. Suttalūkhaṃ kātunti sutteneva aggaḷaṃ kātunti attho. Vikaṇṇo hotīti suttaṃ acchetvā acchetvā sibbantānaṃ eko saṅghāṭikoṇo dīgho hoti. Vikaṇṇaṃ uddharitunti dīghakoṇaṃ chindituṃ. Okiriyantīti chinnakoṇato gaḷanti. Anuvātaṃ paribhaṇḍanti anuvātañceva paribhaṇḍañca. Pattā lujjantīti mahantesu pattamukhesu dinnāni suttāni gaḷanti, tato pattā lujjanti. Aṭṭhapadakaṃ kātunti aṭṭhapadakacchannena pattamukhaṃ sibbituṃ.

360.Anvādhikampi āropetunti āgantukapattampi dātuṃ. Idaṃ pana appahonake āropetabbaṃ. Sace pahoti, āgantukapattaṃ na vaṭṭati, chinditabbameva.

361.Na ca bhikkhave saddhādeyyanti ettha sesañātīnaṃ dento vinipātetiyeva. Mātāpitaro pana sace rajje ṭhitā patthayanti, dātabbaṃ.

"用衣物的捆綁"是指用衣物進行的捆綁；就像被抬起的物品一樣，捆綁的狀態就是被抬起的物品。 "用衣物的捆綁"是指將兩三件衣物一起捆綁的意思。 據說比丘們在前往"南方山"時，帶著在"吉瓦卡的住所"獲得的衣物而返回。 現在他們認為會在很長時間后才會回來，於是帶著衣物離開。 "在兩國之間"是指在"馬嘎"和"法古那"之間的八個地方。 "沒有給佛陀的冷"是指佛陀沒有感到寒冷。 這句話的意思是那些貴族子弟們並不知曉佛陀的真實處境，但爲了讓大眾瞭解，佛陀這樣做了。 "冷的衣物"是指因寒冷而痛苦的衣物； "雙層的袈裟"是指雙層的袈裟。 "單層的"是指單層的衣物。 因此，"佛陀以四件衣物來維持，而我們則被允許使用三件衣物"的說法，允許使用雙層的袈裟，某些情況下允許使用單層的。 這樣，他們的四件衣物才會存在。 關於多餘的衣物等問題。 "用夾子"是指在切割的地方放置的碎片。 "用已洗的衣物"是指一次性洗過的衣物。 "用長的衣物"是指從長時間以來一直使用的衣物，指的是已被切割的衣物。 "用壞的衣物"是指從內部掉落的衣物。 "必須努力去做"是指需要努力去尋找。 這裡沒有限制，甚至可以使用一百件。 這一切都是爲了使比丘能夠享用。 "用夾子"是指將衣物提起並放置的夾子，纏繞在一起的夾子；用夾子進行的操作。 "用切割的衣物"是指未被提起的衣物。 "必須用衣物"是指將衣物放置在適當的地方。 349-351. 維薩卡的故事是爲了解釋。 之後是早先的決定。 "適合的"是指適合進入天堂的原因。 因此說"適合的"。 "消除悲傷"是指消除悲傷。 "無病"是指健康的。 "在天堂的身體"是指在天堂出生的。 "普通人對慾望的放下"是指對禪定的獲得。 "可見的"是指僅僅看見的朋友。 "聚合的"是指一個聚合的朋友。 "被告知"是指"你想要的東西，拿走吧"的意思。 在這三者中，任意一者與他人共同生活，若被抓住則感到愉快。 關於後期的衣物等問題。 "用塵土的衣物"是指用塵土製成的衣物。 "重的"是指在衰老的地方用夾子加重。 "用細布"是指用細布製作的衣物。 "破損的"是指用切割的方式製作的衣物。 "破損的衣物"是指用切割的方式製作的衣物。 "用細布"是指用細布製作的衣物。 "用衣物的邊緣"是指用衣物的邊緣。 "用衣物的邊緣"是指用衣物的邊緣。 "用衣物的邊緣"是指用衣物的邊緣。 "也可以加上"是指也可以給予來訪的衣物。 但這需要在不夠的情況下給予。 如果可以的話，來訪的衣物是不適合的，只能切割。 "比丘們沒有給予信任"是指在這裡給予其他信任的人會導致墮落。 但如果父母在王位上期待，則應給予。

362.Gilānoti gilānatāya gahetvā gantuṃ asamattho. Vassikasaṅketanti vassike cattāro māse. Nadīpāranti nadiyā pāre bhattaṃ bhuñjitabbaṃ hoti. Aggaḷaguttivihāroti sabbesveva cetesu gilānavassikasaṅketanadīpāragamanaatthatakathinabhāvesu aggaḷaguttiyeva pamāṇaṃ. Gutte eva hi vihāre etesu kāraṇesu nikkhipitvā bahi gantuṃ vaṭṭati, na agutte. Āraññakassa pana vihāro na sugutto hoti, tena bhaṇḍukkhalikāya pakkhipitvā pāsāṇasusira rukkhasusirādīsu suppaṭicchannesu ṭhapetvā gantabbaṃ.

Saṅghikacīvaruppādakathā

"生病"是指因病而無法行走。 "雨季的約定"是指雨季的四個月。 "河流的彼岸"是指應該在河流的彼岸用餐。 "用夾子保護的住所"是指在所有這些情況下，如生病、雨季、約定、河流的彼岸行走，以及其他情況下，都應該用夾子保護。 因為只有在受到保護的住所中，在這些情況下才能放置物品並離開，而在未受保護的住所中則不行。 對於森林中的住所來說，是不容易受到保護的，因此應該將物品放入小袋中，並藏在石頭的洞穴或樹木的洞穴等隱蔽的地方。 關於僧團衣物的產生的故事。

363.Tuyheva bhikkhu tāni cīvarānīti aññattha gahetvā haṭānipi tuyheva; na tesaṃ añño koci issaroti. Evañca pana vatvā anāgatepi nikkukkuccā gaṇhissantīti dassetuṃ idha panātiādimāha. Tasseva tāni cīvarāni yāva kathinassa ubbhārāti sace gaṇapūrake bhikkhū labhitvā kathinaṃ atthataṃ hoti, pañcamāse; no ce atthataṃ hoti, ekaṃ cīvaramāsameva. Yaṃ 『『saṅghassa demā』』ti vā denti, 『『saṅghaṃ uddissa demā』』ti vā denti, 『『vassaṃvutthasaṅghassa demā』』ti vā denti, 『『vassāvāsikaṃ demā』』ti vā denti, sacepi matakacīvaraṃ avibhajitvā taṃ vihāraṃ pavisanti, taṃ sabbaṃ tasseva bhikkhuno hoti. Yampi so vassāvāsatthāya vaḍḍhiṃ payojetvā ṭhapitaupanikkhepato vā tatruppādato vā vassāvāsikaṃ gaṇhāti, sabbaṃ suggahitameva hoti. Idamettha lakkhaṇaṃ, yena tenākārena saṅghassa uppannaṃ vatthaṃ atthatakathinassa pañcamāse, anatthatakathinassa ekaṃ cīvaramāsaṃ pāpuṇātīti. Yaṃ pana 『『idaṃ idha vassaṃvutthasaṅghassa demā』』ti vā 『『vassāvāsikaṃ demā』』ti vā vatvā dinnaṃ, taṃ anatthatakathinassāpi pañcamāse pāpuṇāti. Tato paraṃ pana uppannaṃ vassāvāsikaṃ pucchitabbaṃ – 『『kiṃ atītavasse idaṃ vassāvāsikaṃ, udāhu anāgatavasse』』ti! Kasmā? Piṭṭhisamaye uppannattā.

Utukālanti vassānato aññaṃ kālaṃ. Tāni cīvarāni ādāya sāvatthiṃ gantvāti ettha tāni cīvarāni gatagataṭṭhāne saṅghikāneva honti, bhikkhūhi diṭṭhamattamevettha pamāṇaṃ. Tasmā sace keci paṭipathaṃ āgacchantā 『『kuhiṃ āvuso gacchasī』』ti pucchitvā tamatthaṃ sutvā 『『kiṃ āvuso mayaṃ saṅgho na homā』』ti tattheva bhājetvā gaṇhanti, suggahitāni. Sacepi esa maggā okkamitvā kañci vihāraṃ vā āsanasālaṃ vā piṇḍāya caranto ekaṃ gehameva vā pavisati, tatra ca naṃ bhikkhū disvā tamatthaṃ pucchitvā bhājetvā gaṇhanti, suggahitāneva.

Adhiṭṭhātunti ettha adhiṭṭhahantena vattaṃ jānitabbaṃ . Tena hi bhikkhunā ghaṇṭiṃ paharitvā kālaṃ ghosetvā thokaṃ āgametvā sace ghaṇṭisaññāya vā kālasaññāya vā bhikkhū āgacchanti, tehi saddhiṃ bhājetabbāni. No ce āgacchanti, 『『mayhimāni cīvarāni pāpuṇantī』』ti adhiṭṭhātabbāni. Evaṃ adhiṭṭhite sabbāni tasseva honti, ṭhitikā pana na tiṭṭhati.

Sace ekekaṃ uddharitvā 『『ayaṃ paṭhamabhāgo mayhaṃ pāpuṇāti, ayaṃ dutiyabhāgo』』ti evaṃ gaṇhāti, gahitāni ca suggahitāni honti, ṭhitikā ca tiṭṭhati. Evaṃ pāpetvā gaṇhantenāpi adhiṭṭhitameva hoti. Sace pana ghaṇṭiṃ paharitvā vā appaharitvā vā kālampi ghosetvā vā aghosetvā vā 『『ahamevettha mayhameva imāni cīvarānī』』ti gaṇhāti, duggahitāni honti. Atha 『『añño koci idha natthi, mayhaṃ etāni pāpuṇantī』』ti gaṇhāti, suggahitāni.

Pātite kuseti ekakoṭṭhāse kusadaṇḍake pātitamatte sacepi bhikkhusahassaṃ hoti, gahitameva nāma cīvaraṃ. Nākāmā bhāgo dātabbo. Sace pana attano ruciyā dātukāmā honti, dentu. Anubhāgepi eseva nayo.

Sacīvarānīti 『『kālacīvarampi saṅghassa itova dassāma, visuṃ sajjiyamāne aticiraṃ hotī』』ti khippaṃyeva sacīvarāni bhattāni akaṃsu. There āgamma uppannānīti tumhesu pasādena khippaṃ uppannāni.

"你們的比丘們那些衣物"是指在其他地方被拿走的，確實是你們的；沒有其他人可以稱為主。 這樣說是爲了表明未來也會被接受。 這些衣物，直到困難的抬起，如果獲得了團體的比丘，便會有困難的意義，在第五個月；如果沒有意義，則只有一件衣物一個月。 "我們將給予僧團"或"我們將給予僧團"、"我們將給予雨季的僧團"或"我們將給予雨季的居士"，即使他們不分配已故的衣物，進入那個住所的，所有這些都屬於那個比丘。 如果他是爲了雨季的利益而增加的，或者是由於安置的原因而獲得的雨季衣物，所有的都被很好地保管。 這就是這裡的特徵，憑藉這種方式，僧團所產生的衣物在困難的第五個月，非困難的則達到一個衣物一個月。 但如果說"這是我們給予雨季的僧團"或"這是我們給予雨季的居士"，那麼在非困難的情況下也能在第五個月獲得。 之後，產生的雨季居士的衣物應詢問——"這是過去的雨季的衣物，還是未來的雨季的衣物呢？" 為什麼？ 因為在後背的時候產生。 "雨季"是指與雨季不同的時間。 "帶著這些衣物前往薩瓦提"是指這些衣物在去過的地方都是僧團的，只有比丘們所見的才是標準。 因此，如果有人在前往的路上問"你們要去哪裡，朋友？"，聽到這個后就會說"我們不是僧團嗎？"然後在那裡討論並接受，這都是被很好地保管的。 即使這個道路偏離了，進入某個住所或食堂，若比丘們看到他，會詢問並討論，然後接受，這也是被很好地保管的。 "堅持"是指在這裡要了解堅持的行為。 因此，比丘們敲響鐘聲，發出聲音，稍微靠近，如果是根據鐘聲或時間的意識而來的比丘們，就應該與他們討論。 如果他們沒有來，就應該堅持"這些衣物會到達我這裡"。 如此堅持的所有衣物都是屬於他的，但如果站著則不成立。 如果每件衣物被抬起，"這第一部分屬於我，這第二部分"這樣接受，所接受的衣物都是被很好地保管的，站著也是成立的。 如此接受后，接受者也是被堅持的。 如果敲響鐘聲，或輕輕敲響，或發出任何聲音，或不發聲，"我在這裡只有這些衣物"這樣接受，則是被不好地保管。 然後"這裡沒有其他人，只有我獲得的這些"這樣接受，都是被很好地保管的。 "在地上放置"是指在某個地方放置的衣物，如果有一千個比丘，所接受的衣物便是。 不應給予不願意的部分。 如果他們願意根據自己的喜好給予，則給予。 在分配中也是同樣的道理。 如果是"衣物"是指"時間的衣物也在這裡給僧團"，在完全準備好的情況下很快就會成為衣物。 他們回到后，迅速產生的衣物。

Saṅghassa demāti cīvarāni dentīti sakalampi cīvarakālaṃ saṇikaṃ saṇikaṃ dentiyeva. Purimesu pana dvīsu vatthūsu pacchinnadānattā adaṃsūti vuttaṃ. Sambahulā therāti vinayadharapāmokkhatherā. Idaṃ pana vatthuṃ saddhiṃ purimena dvebhātikavatthunā parinibbute bhagavati uppannaṃ, ime ca therā diṭṭhapubbā tathāgataṃ, tasmā purimesu vatthūsu tathāgatena paññattanayeneva kathesuṃ.

Upanandasakyaputtavatthukathā

364.Gāmakāvāsaṃagamāsīti appeva nāma cīvarāni bhājentā mayhampi saṅgahaṃ kareyyunti cīvarabhājanakālaṃ sallakkhetvāva agamāsi. Sādiyissasīti gaṇhissasi. Ettha ca kiñcāpi tassa bhāgo na pāpuṇāti. Atha kho 『『nagaravāsiko ayaṃ mukharo dhammakathiko』』ti te bhikkhū 『『sādiyissasī』』ti āhaṃsu. Yo sādiyeyya āpatti dukkaṭassāti ettha pana kiñcāpi lahukā āpatti, atha kho gahitāni gahitaṭṭhāne dātabbāni. Sacepi naṭṭhāni vā jiṇṇāni vā honti, tasseva gīvā. Dehīti vutte adento dhuranikkhepe bhaṇḍagghena kāretabbo.

Ekādhippāyanti ekaṃ adhippāyaṃ; ekaṃ puggalapaṭivīsameva dethāti attho. Idāni yathā so dātabbo, taṃ dassetuṃ tantiṃ ṭhapento idha panātiādimāha. Tattha sace amutra upaḍḍhaṃ amutra upaḍḍhanti ekekasmiṃ ekāhamekāhaṃ vā sattāhaṃ sattāhaṃ vā sace vasati, ekekasmiṃ vihāre yaṃ eko puggalo labhati, tato tato upaḍḍhaṃ upaḍḍhaṃ dātabbaṃ. Evaṃ ekādhippāyo dinno hoti. Yattha vā pana bahutaranti sace ekasmiṃ vihāre vasanto itarasmiṃ sattāhavārena aruṇameva uṭṭhāpeti, evaṃ purimasmiṃ bahutaraṃ vasati nāma. Tasmā tato bahutaraṃ vasitavihārato tassa paṭivīso dātabbo. Evampi ekādhippāyo dinno hoti. Idañca nānālābhehi nānūpacārehi ekasīmavihārehi kathitaṃ, nānāsīmavihāre pana senāsanaggāho paṭippassambhati. Tasmā tattha cīvarapaṭivīso na pāpuṇāti. Sesaṃ pana āmisabhesajjādi sabbaṃ sabbattha antosīmagatassa pāpuṇāti.

Gilānavatthukathā

365.Mañcake nipātesunti evaṃ dhovitvā aññaṃ kāsāvaṃ nivāsetvā mañcake nipajjāpesuṃ; nipajjāpetvā ca panāyasmā ānando muttakarīsakiliṭṭhaṃ kāsāvaṃ dhovitvā bhūmiyaṃ paribhaṇḍaṃ akāsi. Yo bhikkhave maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyāti yo maṃ ovādānusāsanīkaraṇena upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyya; mama ovādakārakena gilāno upaṭṭhātabboti ayamevettha attho. Bhagavato ca gilānassa ca upaṭṭhānaṃ ekasadisanti evaṃ panettha attho na gahetabbo. Saṅghena upaṭṭhātabboti yassete upajjhādayo tasmiṃ vihāre natthi, āgantuko hoti ekacāriko bhikkhu, so saṅghassa bhāro, tasmā saṅghena upaṭṭhātabbo. No ce upaṭṭhaheyya, sakalassa saṅghassa āpatti. Vāraṃ ṭhapetvā jaggantesu pana yo attano vāre na jaggati, tasseva āpatti. Saṅghattheropi vārako na muccati. Sace sakalo saṅgho ekassa bhāraṃ karoti, eko vā vattasampanno bhikkhu ahameva jaggissāmīti paṭijaggati, saṅgho āpattito muccati.

關於"給予僧團"：給予衣物是指慢慢地給予整個衣物時間。 在前面兩種情況下，由於給予被切斷，所以說他們沒有給予。 "許多長老"是指律藏的首席長老。 這個故事是在佛陀涅槃后與之前的兩兄弟的故事一起產生的，這些長老曾經見過如來，因此在前面的故事中按照如來所制定的方式講述。 優南達釋迦子的故事 364. "我去村落住處"是指他仔細計算了分配衣物的時間，希望他們也能關照我。 "你將接受"是指你將獲得。 在這裡，儘管他的部分沒有到達。 然而，"這是城市居民，善於說法的人"，那些比丘說"你將接受"。 "誰接受誰就犯輕微罪"在這裡，儘管是輕微的罪，但接受的衣物必須在接受的地方給予。 即使衣物丟失或破舊，也歸屬於他。 當被要求給予時，不給予者將被處以物品的價值。 "一個目的"是指一個目的；意思是給予一個特定的人。 現在爲了展示如何給予，提出了這個原則。 在那裡，如果在一處一半，在另一處一半，如果每天或每七天居住，在每個住處一個人獲得，那麼應該從那裡一半一半地給予。 這就是給予了一個目的。 或者在更多的地方，如果在一個住處居住，在另一個住處七天內僅僅在黎明時起來，這就意味著在前一個住處居住更多。 因此，應該從居住時間更長的住處給予他的份額。 這也是給予了一個目的。 這是根據不同的獲得和不同的服務，在同一界限內的住處所說的，但在不同界限的住處，住處的獲得被中止。 因此，在那裡無法獲得衣物的份額。 其餘的物品、藥品等，只要在界限內，都可以獲得。 生病的故事 365. "放在床上"是指洗凈后穿上另一件袈裟放在床上；阿難尊者洗凈了被尿液和污垢弄髒的袈裟，並在地上散佈。 "比丘們，誰服侍我，誰就服侍病人"是指誰通過給予教導和指示來服侍我，誰就服侍病人；這裡的意思是通過我的教導者來服侍病人。 不應理解為佛陀生病和服侍是一樣的。 "應由僧團服侍"是指在那個住處沒有和尚等人，來訪的是單獨的比丘，他是僧團的負擔，因此應由僧團服侍。 如果不服侍，整個僧團都有罪。 除了輪流之外，在值班時，誰在自己的值班時不值班，誰就有罪。 即使僧團的長老也不能逃避輪值。 如果整個僧團承擔一個人的負擔，或者一個有德行的比丘說"我將值班"並值班，僧團就可以免於犯罪。

366.Abhikkamantaṃ vā abhikkamatītiādīsu vaḍḍhantaṃ vā ābādhaṃ 『『idaṃ nāma me paribhuñjantassa vaḍḍhati, idaṃ paribhuñjantassa parihāyati, idaṃ paribhuñjantassa tiṭṭhatī』』ti yathābhūtaṃ nāvikarotīti evamattho daṭṭhabbo. Nālanti na patirūpo, na yutto upaṭṭhātuṃ. Bhesajjaṃ saṃvidhātunti bhesajjaṃ yojetuṃ asamattho hoti. Āmisantaroti āmisaṃ assa antaranti āmisantaro. Antaranti kāraṇaṃ vuccati; āmisakāraṇā yāgubhattapattacīvarāni patthento upaṭṭhātīti attho.

Matasantakakathā

367.Kālaṅkateti kālakiriyāya. Gilānupaṭṭhākānaṃ dātunti ettha anantaraṃ vuttāya kammavācāya dinnampi apaloketvā dinnampi dinnameva hoti, vaṭṭati.

關於"前進"或"正在前進"等情況，是指病情加重時，"這種情況對我服用時會增加，對那個服用時會減少，對另一個服用時會保持穩定"，不應該不如實地描述。 "不"是指不恰當的，不適合照料。 "準備藥物"是指無法調配藥物。 "物質間隔"是指他的物質間隔。 "間隔"被稱為原因；意思是出於物質的原因，希望稀粥、飯食、缽和衣服而照料。 關於死亡財產的故事 "死亡"是指生命終止。 關於給予病人照料者：在這裡，無論是緊接著前面提到的儀式宣告而給予，還是經過詢問而給予，都是給予，是允許的。

369.Yaṃ tattha lahubhaṇḍaṃ yaṃ tattha garubhaṇḍanti ettha lahubhaṇḍagarubhaṇḍānaṃ nānākaraṇaṃ parato vaṇṇayissāma. Gilānupaṭṭhākalābhe pana ayaṃ ādito paṭṭhāya vinicchayo –

Sace sakale bhikkhusaṅghe upaṭṭhahante kālaṃ karoti, sabbepi sāmikā. Atha ekaccehi vāre kate ekaccehi akateyeva kālaṃ karoti, tattha ekacce ācariyā vadanti – 『『sabbepi attano vāre sampatte kareyyuṃ, tasmā sabbepi sāmino』』ti. Ekacce vadanti – 『『yehi jaggito te eva labhanti, itare na labhantī』』ti. Sāmaṇere kālaṅkate sace cīvaraṃ atthi, gilānupaṭṭhākānaṃ dātabbaṃ. No ce atthi yaṃ atthi, taṃ dātabbaṃ. Aññasmiṃ parikkhāre sati cīvarabhāgaṃ katvā dātabbaṃ.

Bhikkhu ca sāmaṇero ca sace samaṃ upaṭṭhahiṃsu, samako bhāgo dātabbo. Atha sāmaṇerova upaṭṭhahati, bhikkhussa saṃvidahanamattameva hoti, sāmaṇerassa jeṭṭhakabhāgo dātabbo. Sace sāmaṇero bhikkhunā ānītaudakena yāguṃ pacitvā paṭiggāhāpanamattameva karoti, bhikkhu upaṭṭhahati, bhikkhussa jeṭṭhakabhāgo dātabbo.

Bahū bhikkhū samaggā hutvā upaṭṭhahanti, sabbesaṃ samako bhāgo dātabbo. Yo panettha visesena upaṭṭhahati, tassa viseso kātabbo. Yena pana ekadivasampi gilānupaṭṭhākavasena yāgubhattaṃ vā pacitvā dinnaṃ, nahānaṃ vā paṭiyāditaṃ, sopi gilānupaṭṭhākova. Yo samīpaṃ anāgantvā bhesajjataṇḍulādīni peseti, ayaṃ gilānupaṭṭhāko na hoti. Yo pariyesitvā gāhāpetvā āgacchati, ayaṃ gilānupaṭṭhākova.

Eko vattasīsena jaggati; eko paccāsāya, matakāle ubhopi paccāsīsanti, ubhinnampi dātabbaṃ. Eko upaṭṭhahitvā gilānassa vā kammena attano vā kammena katthaci gato 『『puna āgantvā jaggissāmī』』ti, etassapi dātabbaṃ. Eko ciraṃ upaṭṭhahitvā 『『idāni na sakkomī』』ti dhuraṃ nikkhipitvā gacchati, sacepi taṃdivasameva gilāno kālaṃkaroti, upaṭṭhākabhāgo na dātabbo.

Gilānupaṭṭhāko nāma gihi vā hotu pabbajito vā, antamaso mātugāmopi, sabbe bhāgaṃ labhanti. Sace tassa bhikkhuno pattacīvaramattameva hoti, aññaṃ natthi; sabbaṃ gilānupaṭṭhākānaṃyeva dātabbaṃ. Sacepi sahassaṃ agghati, aññaṃ pana bahumpi parikkhāraṃ te na labhanti; saṅghasseva hoti. Avasesaṃ bhaṇḍaṃ bahukañceva mahagghañca, ticīvaraṃ appagghaṃ; tato gahetvā ticīvaraparikkhāro dātabbo. Sabbañcetaṃ saṅghikatova labbhati.

Sace pana so jīvamānoyeva sabbaṃ attano parikkhāraṃ nissajjitvā kassaci adāsi, koci vā vissāsaṃ aggahesi, yassa dinnaṃ, yena ca gahitaṃ, tasseva hoti. Tassa ruciyā eva gilānupaṭṭhākā labhanti, aññesaṃ adatvā dūre ṭhapitaparikkhārāpi tattha tattha saṅghasseva honti. Dvinnaṃ santakaṃ hoti avibhattaṃ, ekasmiṃ kālaṅkate itaro sāmī . Bahūnampi santake eseva nayo. Sabbesu matesu saṅghikaṃ hoti. Sacepi avibhajitvā saddhivihārikādīnaṃ denti adinnameva hoti. Vibhajitvā dinnaṃ pana sudinnaṃ. Taṃ tesu matesupi saddhivihārikādīnaṃyeva hoti, na saṅghassa.

Kusacīrādipaṭikkhepakathā

  1. Kusacīrādīsu akkanāḷanti akkanāḷamayaṃ. Potthakoti makacimayo vuccati. Sesāni paṭhamapārājikavaṇṇanāyaṃ vuttāni. Tesu potthake eva dukkaṭaṃ. Sesesu thullaccayānīti. Akkadussakadalidussaerakadussāni pana potthakagatikāneva.

"這裡的輕負擔"和"這裡的重負擔"是指輕負擔和重負擔的不同情況將在此詳細說明。 關於病人照料者的規定，從一開始就有明確的判斷—— 如果在整個比丘團體中進行照料，所有人都是主人。 然後在某些情況下，有的已照料，有的未照料，關於這些情況，某些老師說——"如果每個人都在自己的時間內照料，那麼所有人都是主人"。 有的人說——"那些照料的人才能獲得，其他人無法獲得"。 如果在小比丘的照料時間內有衣物，則應給予病人照料者。 如果沒有，那麼就應給予有的。 在其他物品的情況下，應在分配衣物的基礎上給予。 比丘和小比丘如果同時照料，則應給予相等的份額。 然後如果只有小比丘在照料，則比丘僅僅是象徵性地照料，小比丘的份額應給予。 如果小比丘僅僅是接受了比丘所煮的稀粥，則比丘照料，小比丘的份額應給予。 許多比丘齊心協力照料，所有人應給予相等的份額。 但如果某個特別的人在這裡照料，則應給予他的特別份額。 如果在某一天，病人照料者煮了稀粥，或準備了洗澡的水，他也是病人照料者。 如果有人沒有來，而是從遠處發送藥物等，他就不算是病人照料者。 如果他經過尋找而回來，他就是病人照料者。 一個人輪流照料；一個人負責，到了死亡時，兩者都應給予。 如果一個人照料病人或因自己的原因去過其他地方，"我會再回來照料"，那麼他也應給予。 如果一個人長期照料，"現在我無法照料"而離開，儘管那一天病人照料者照料，照料者的份額不應給予。 病人照料者無論是家人還是出家人，至少母親也應獲得份額。 如果那位比丘的缽和衣物僅有這一份，則沒有其他；所有的都應給予病人照料者。 即使他價值一千，其他物品也無法獲得；應歸於僧團。 剩餘的物品，無論是大量還是貴重，三件衣物少量；應從中取出三件衣物的物品給予。 所有這些都應歸於僧團。 如果他在世時，將所有自己的物品都放棄，給予他人，或有人接受了信任，他所給予的物品，歸於他。 根據他的喜好，病人照料者將獲得，其他人則在遠處放置的物品也歸於僧團。 兩者的份額是未分開的，一個時間段內另一個是主人。 對於許多人來說，情況也是如此。 在所有的情況下，都是歸於僧團的。 如果不分配，而是給予信士等，則是給予不當。 分配給予則是給予得當。 在這些情況下，信士等的物品也是歸於僧團的，而不是歸於僧團。 關於良好衣物的排除 關於良好衣物，"可憐的衣物"是指可憐的衣物。 "書籍"是指有蟲的書。 其他的在第一條戒律的解釋中已提到。 在這些書籍中，犯輕微罪。 其他的則是粗糙的衣物。 可憐的衣物、可憐的衣物和可憐的衣物則是書籍的使用。

  1. Sabbanīlakādīni rajanaṃ dhovitvā puna rajitvā dhāretabbāni. Na sakkā ce honti dhovituṃ, paccattharaṇāni vā kātabbāni. Dupaṭṭacīvarassa vā majjhe dātabbāni. Tesaṃ vaṇṇanānattaṃ upāhanāsu vuttanayameva. Acchinnadasadīghadasāni dasā chinditvā dhāretabbāni. Kañcukaṃ labhitvā phāletvā rajitvā paribhuñjituṃ vaṭṭati. Veṭhanepi eseva nayo. Tirīṭakaṃ pana rukkhachallimayaṃ; taṃ pādapuñchanaṃ kātuṃ vaṭṭati.

374.Patirūpe gāhaketi sace koci bhikkhu 『『ahaṃ tassa gaṇhāmī』』ti gaṇhāti, dātabbanti attho. Evametesu tevīsatiyā puggalesu soḷasa janā na labhanti, satta janā labhantīti.

Saṅghebhinnecīvaruppādakathā

376.Saṅgho bhijjatīti bhijjitvā kosambakabhikkhū viya dve koṭṭhāsā honti. Ekasmiṃ pakkheti ekasmiṃ koṭṭhāse dakkhiṇodakañca gandhādīni ca denti, ekasmiṃ cīvarāni. Saṅghassevetanti sakalassa saṅghassa dvinnampi koṭṭhāsānaṃ etaṃ hoti, ghaṇṭiṃ paharitvā dvīhipi pakkhehi ekato bhājetabbaṃ. Pakkhassevetanti evaṃ dinne yassa koṭṭhāsassa udakaṃ dinnaṃ, tassa udakameva hoti; yassa cīvaraṃ dinnaṃ, tasseva cīvaraṃ. Yattha pana dakkhiṇodakaṃ pamāṇaṃ hoti, tattha eko pakkho dakkhiṇodakassa laddhattā cīvarāni labhati, eko cīvarānameva laddhattāti ubhohipi ekato hutvā yathāvuḍḍhaṃ bhājetabbaṃ. Idaṃ kira parasamudde lakkhaṇanti mahāaṭṭhakathāyaṃ vuttaṃ. Tasmiṃyeva pakkheti ettha pana itaro pakkho anissaroyeva. Cīvarapesanavatthūni pākaṭāneva.

Aṭṭhacīvaramātikākathā

所有的藍色等物品經過清洗后，再次清洗后應當儲存。如果無法清洗，則應當準備替代品。 對於有污垢的袈裟，應該給予中間的部分。 這些的顏色差異在腰帶中已經說明。 割斷十根長線后應當儲存。 得到衣物后，經過清洗后可以使用。 處理也是同樣的道理。 而樹皮製成的衣物，應當作為腳的保護來使用。 "適合的買家"是指如果有比丘說"我將接受他"時，意指應當給予。 在這三十人中，有十六人無法獲得，七人能夠獲得。 關於僧團分配衣物的故事 "僧團破裂"是指像科薩曼卡比丘一樣，分成兩個部分。 在一個部分中，給予水和香等，在另一個部分中，給予衣物。 "屬於僧團的"是指整個僧團對這兩個部分都有權，敲鐘后應當一起分配。 "屬於部分的"是指這樣給予的，某部分的水是屬於那部分的；給予的衣物也是屬於那部分的。 如果右側的水是標準，那麼在一個部分中，由於獲得右側的水，獲得衣物；而在另一個部分中，僅獲得衣物，因此兩者應當一起按比例分配。 這在《大阿毗達摩》中有說明。 在這部分中，另一個部分則是無主的。 衣物的分配是顯而易見的。 關於八件衣物的目錄

  1. Idāni ādito paṭṭhāya vuttacīvarānaṃ paṭilābhakhettaṃ dassetuṃ 『『aṭṭhimā bhikkhave mātikā』』tiādimāha. Sīmāya detītiādi puggalādhiṭṭhānanayena vuttaṃ. Ettha pana sīmāya dānaṃ ekā mātikā, katikāya dānaṃ dutiyā…pe… puggalassa dānaṃ aṭṭhamā. Tattha sīmāya dammīti evaṃ sīmaṃ parāmasitvā dento sīmāya deti nāma. Esa nayo sabbattha.

Sīmāya deti, yāvatikā bhikkhū antosīmagatā tehi bhājetabbantiādimhi pana mātikāniddese sīmāya detīti ettha tāva khaṇḍasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā, nigamasīmā, nagarasīmā, abbhantarasīmā, udakukkhepasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmāti pannarasa sīmā veditabbā.

Tattha khaṇḍasīmā sīmākathāyaṃ vuttāva. Upacārasīmā parikkhittassa vihārassa parikkhepena aparikkhittassa parikkhepārahaṭṭhānena paricchinnā hoti. Apica bhikkhūnaṃ dhuvasannipātaṭṭhānato vā pariyante ṭhitabhojanasālato vā nibaddhavasanakaāvāsato vā thāmamajjhimassa purisassa dvinnaṃ leḍḍupātānaṃ anto upacārasīmā veditabbā, sā pana āvāsesu vaḍḍhantesu vaḍḍhati, parihāyantesu parihāyati. Mahāpaccariyaṃ pana 『『bhikkhūsupi vaḍḍhantesu vaḍḍhatī』』ti vuttaṃ. Tasmā sace vihāre sannipatitabhikkhūhi saddhiṃ ekābaddhā hutvā yojanasatampi pūretvā nisīdanti, yojanasatampi upacārasīmāva hoti, sabbesaṃ lābho pāpuṇāti. Samānasaṃvāsaavippavāsasīmādvayampi vuttameva.

Lābhasīmā nāma neva sammāsambuddhena anuññātā, na dhammasaṅgāhakattherehi ṭhapitā; apica kho rājarājamahāmattā vihāraṃ kāretvā gāvutaṃ vā aḍḍhayojanaṃ vā yojanaṃ vā samantato paricchinditvā 『『ayaṃ amhākaṃ vihārassa lābhasīmā』』ti nāmalikhitake thambhe nikhaṇitvā 『『yaṃ etthantare uppajjati, sabbaṃ taṃ amhākaṃ vihārassa demā』』ti sīmaṃ ṭhapenti, ayaṃ lābhasīmā nāma. Gāmanigamanagaraabbhantaraudakukkhepasīmāpi vuttā eva. Janapadasīmā nāma – kāsikosalaraṭṭhādīnaṃ anto bahū janapadā honti, tattha ekeko janapadaparicchedo janapadasīmā. Raṭṭhasīmā nāma kāsikosalādiraṭṭhaparicchedo. Rajjasīmā nāma 『『coḷabhogo keraḷabhogo』』ti evaṃ ekekassa rañño āṇāpavattiṭṭhānaṃ. Dīpasīmā nāma samuddantena paricchinnamahādīpā ca antaradīpā ca. Cakkavāḷasīmā nāma cakkavāḷapabbateneva paricchinnā.

Evametāsu sīmāsu khaṇḍasīmāya kenaci kammena sannipatitaṃ saṅghaṃ disvā 『『ettheva sīmāya saṅghassa demī』』ti vutte yāvatikā bhikkhū antokhaṇḍasīmagatā, tehi bhājetabbaṃ. Tesaṃyeva hi taṃ pāpuṇāti. Aññesaṃ sīmantarikāya vā upacārasīmāya vā ṭhitānampi na pāpuṇāti. Khaṇḍasīmāya ṭhite pana rukkhe vā pabbate vā ṭhitassa heṭṭhā vā pathavīvemajjhagatassa pāpuṇātiyeva. 『『Imissā upacārasīmāya saṅghassa dammī』』ti dinnaṃ pana khaṇḍasīmāsīmantarikāsu ṭhitānampi pāpuṇāti. 『『Samānasaṃvāsasīmāya dammī』』ti dinnaṃ pana khaṇḍasīmāsīmantarikāsu ṭhitānaṃ na pāpuṇāti. Avippavāsasīmālābhasīmāsu dinnaṃ tāsu sīmāsu antogatānaṃ pāpuṇāti. Gāmasīmādīsu dinnaṃ tāsaṃ sīmānaṃ abbhantare baddhasīmāya ṭhitānampi pāpuṇāti. Abbhantarasīmāudakukkhepasīmāsu dinnaṃ tattha antogatānaṃyeva pāpuṇāti. Janapadaraṭṭharajjadīpacakkavāḷasīmāsupi gāmasīmādīsu vuttasadisoyeva vinicchayo.

現在從一開始就說明已經提到的衣物獲得領域，說"諸比丘，有八種目錄"等。 "在界限內給予"等是按照個人指定的方式說明的。 在這裡，在界限內給予是一種目錄，在集會中給予是第二種目錄……個人給予是第八種。 在那裡，"我在界限內給予"是指觸及界限而給予，就是在界限內給予。 這一方法在所有情況下都適用。 "在界限內給予"，凡在界限內的比丘都應該分配等。 在目錄說明中，在界限內給予時，有十五種界限應當瞭解：殘缺界限、接觸界限、共同居住界限、不離開界限、獲得界限、村莊界限、聚落界限、城市界限、內部界限、水投擲界限、地區界限、國家界限、王國界限、島嶼界限、世界界限。 在這些中，殘缺界限已在界限討論中說明。 接觸界限是指被圍繞的住處的周圍，或未被圍繞但適合圍繞的地方。 此外，從比丘固定集會的地方，或周邊的用餐大廳，或固定居住的住處，以中等體力的人能投擲兩次石塊的範圍內，應當瞭解為接觸界限。 隨著住處的擴大而擴大，隨著收縮而收縮。 在《大集》中說"即使比丘增多也增大"。 因此，如果在住處與集會的比丘一起，即使坐滿一百由旬，這一百由旬也是接觸界限，所有人都能獲得。 共同居住界限和不離開界限已經說明。 獲得界限實際上不是由正等正覺者允許，也不是由法藏長老確立；而是國王、大臣建造寺院后，在周圍劃定一個、半由旬或一由旬的範圍，並在名字記錄的柱子上刻寫"這是我們寺院的獲得界限"，說"在這範圍內產生的一切，都歸於我們的寺院"，這就是獲得界限。 村莊、聚落、城市、內部、水投擲界限也已說明。 地區界限是指迦尸、拘薩羅等國家內部的許多地區，每個地區的劃分就是地區界限。 國家界限是指迦尸、拘薩羅等國家的劃分。 王國界限是指每個國王統治的範圍。 島嶼界限是指被海洋包圍的大島和小島。 世界界限是指被世界山包圍。 在這些界限中，如果在殘缺界限看到由任何儀式集會的僧團，說"我在這個界限內給予僧團"，凡在殘缺界限內的比丘，應由他們分配。 這確實歸屬於他們。 即使站在其他界限間隔或接觸界限中，也無法獲得。 但站在殘缺界限的樹上、山上或地面中間的，確實可以獲得。 在接觸界限內給予，站在殘缺界限和界限間隔中的也可獲得。 在共同居住界限內給予，站在殘缺界限和界限間隔中的則不可獲得。 在不離開界限和獲得界限內給予，站在那些界限內的可以獲得。 在村莊界限等內給予，站在那些界限內的圍合界限中也可獲得。 在內部界限和水投擲界限內給予，只有站在那裡面的才可獲得。 在地區、國家、王國、島嶼、世界界限中，與村莊界限等的判斷相似。

Sace pana jambudīpe ṭhito 『『tambapaṇṇidīpe saṅghassa dammī』』ti deti, tambapaṇṇidīpato ekopi gantvā sabbesaṃ gaṇhituṃ labhati. Sacepi tatreva eko sabhāgabhikkhu sabhāgānaṃ bhāgaṃ gaṇhāti, na vāretabbo. Evaṃ tāva yo sīmaṃ parāmasitvā deti, tassa dāne vinicchayo veditabbo.

Yo pana asukasīmāyāti vattuṃ na jānāti, kevalaṃ sīmāti vacanamattameva jānanto vihāraṃ gantvā 『『sīmāya dammī』』ti vā 『『sīmaṭṭhakasaṅghassa dammī』』ti vā bhaṇati, so pucchitabbo – 『『sīmā nāma bahuvidhā, katarasīmaṃ sandhāya bhaṇasī』』ti ? Sace vadati – 『『ahaṃ asukasīmāti na jānāmi, sīmaṭṭhakasaṅgho bhājetvā gaṇhātū』』ti katarasīmāya bhājetabbaṃ? Mahāsīvatthero kirāha – 『『avippavāsasīmāyā』』ti. Tato naṃ āhaṃsu – 『『avippavāsasīmā nāma tiyojanāpi hoti, evaṃ sante tiyojane ṭhitā lābhaṃ gaṇhissanti, tiyojane ṭhatvā āgantukavattaṃ pūretvā ārāmaṃ pavisitabbaṃ bhavissati, gamiko tiyojanaṃ gantvā senāsanaṃ āpucchissati, nissayapaṭipannassa tiyojanātikkame nissayo paṭippassambhissati, pārivāsikena tiyojanaṃ atikkamitvā aruṇaṃ uṭṭhāpetabbaṃ bhavissati, bhikkhuniyā tiyojane ṭhatvā ārāmappavesanaṃ āpucchitabbaṃ bhavissati, sabbampetaṃ upacārasīmāya paricchedavaseneva kātuṃ vaṭṭati. Tasmā upacārasīmāyameva bhājetabba』』nti.

Katikāyāti samānalābhakatikāya. Tenevāha – 『『sambahulā āvāsā samānalābhā hontī』』ti. Tatrevaṃ katikā kātabbā, ekasmiṃ vihāre sannipatitehi bhikkhūhi yaṃ vihāraṃ saṅgaṇhitukāmā samānalābhaṃ kātuṃ icchanti, tassa nāmaṃ gahetvā asuko nāma vihāro porāṇakoti vā buddhādhivutthoti vā appalābhoti vā yaṃkiñci kāraṇaṃ vatvā taṃ vihāraṃ iminā vihārena saddhiṃ ekalābhaṃ kātuṃ saṅghassa ruccatīti tikkhattuṃ sāvetabbaṃ. Ettāvatā tasmiṃ vihāre nisinnopi idha nisinnova hoti, tasmiṃ vihārepi saṅghena evameva kātabbaṃ. Ettāvatā idha nisinnopi tasmiṃ nisinnova hoti. Ekasmiṃ lābhe bhājiyamāne itarasmiṃ ṭhitassa bhāgaṃ gahetuṃ vaṭṭati. Evaṃ ekena vihārena saddhiṃ bahūpi āvāsā ekalābhā kātabbā.

Bhikkhāpaññattiyāti attano pariccāgapaññāpanaṭṭhāne. Tenevāha – 『『yattha saṅghassa dhuvakārā kariyantī』』ti. Tassattho – yasmiṃ vihāre imassa cīvaradāyakassa santakaṃ saṅghassa pākavaṭṭaṃ vā vattati, yasmiṃ vā vihāre bhikkhū attano bhāraṃ katvā sadā gehe bhojeti, yattha vā anena āvāso kārito, salākabhattādīni vā nibaddhāni, yena pana sakalopi vihāro patiṭṭhāpito, tattha vattabbameva natthi, ime dhuvakārā nāma. Tasmā sace so 『『yattha mayhaṃ dhuvakārā karīyanti, tattha dammī』』ti vā 『『tattha dethā』』ti vā bhaṇati, bahūsu cepi ṭhānesu dhuvakārā honti, sabbattha dinnameva hoti.

如果站在印度大陸（即瞻部洲）上說"我在淡巴洲給予僧團"，即使從淡巴洲來的一個人也可以獲得全部。 即使在那裡一個同類比丘獲得同類的份額，也不應阻止。 首先，凡觸及界限而給予的，應瞭解其給予的判斷。 如果不知道說"在某某界限"，僅僅知道"界限"這個詞，進入寺院后說"在界限內給予"或"給予界限八人僧團"，他應被詢問："界限有多種，你指的是哪個界限？"如果回答："我不知道是哪個界限，請界限八人僧團分配"，應在哪個界限分配？ 大長老希瓦曾說："在不離開界限"。 然後有人對他說："不離開界限甚至可以是三由旬，這樣的話，站在三由旬內的將獲得利益，站在三由旬將履行來訪者的義務，進入寺院，旅行者走三由旬將告別住處，依止者超過三由旬將失去依止，受戒者超過三由旬將在黎明起來，比丘尼站在三由旬將請求進入寺院，所有這些都應在接觸界限的範圍內進行。 因此應在接觸界限內分配。" 關於協議，是指共同獲得的協議。 因此說："許多住處將成為共同獲得"。 在那裡應如此協議，在一個寺院集會的比丘希望以共同獲得的方式管理這個寺院，取其名字說"某某寺院是古老的"或"佛陀居住過"或"少量獲得"或以任何理由，說這個寺院希望與該寺院共同獲得，應宣告三次。 這樣，坐在那個寺院的人也算坐在這裡，在那個寺院也應同樣做。 這樣，在這裡坐的人也算在那裡坐。 在一個獲得中分配時，站在另一個獲得中的人可以獲得份額。 這樣，可以與一個寺院一起，許多住處可以共同獲得。 關於佈施，是在自己放棄的地方。 因此說："在僧團經常工作的地方"。 其意義是：在哪個寺院，這個衣物施主的東西對僧團有固定的運作，或在哪個寺院比丘經常在家中供養，或由他建立住處，或有固定的飯食等，或由他完全建立寺院，在那裡沒有什麼可說的，這些是固定的工作。 因此，如果他說"在我有固定工作的地方給予"或"在那裡給予"，即使在多處有固定工作，給予也是有效的。

Sace pana ekasmiṃ vihāre bhikkhū bahutarā honti, tehi vattabbaṃ – 『『tumhākaṃ dhuvakāre ekattha bhikkhū bahū ekattha appakā』』ti. Sace 『『bhikkhugaṇanāya gaṇhathā』』ti bhaṇati, tathā bhājetvā gaṇhituṃ vaṭṭati. Ettha ca vatthabhesajjādi appakampi sukhena bhājiyati. Yadi pana mañco vā pīṭhakaṃ vā ekameva hoti, taṃ pucchitvā yassa vā vihārassa ekavihārepi vā yassa senāsanassa so vicāreti, tattha dātabbaṃ. Sace 『『asukabhikkhu gaṇhātū』』ti vadati, vaṭṭati. Atha 『『mayhaṃ dhuvakāre dethā』』ti vatvā avicāretvāva gacchati, saṅghassāpi vicāretuṃ vaṭṭati. Evaṃ pana vicāretabbaṃ – 『『saṅghattherassa vasanaṭṭhāne dethā』』ti vattabbaṃ. Sace tassa senāsanaṃ paripuṇṇaṃ hoti, yattha nappahoti, tattha dātabbaṃ. Sace eko bhikkhu 『『mayhaṃ vasanaṭṭhāne senāsanaparibhogabhaṇḍaṃ natthī』』ti vadati, tattha dātabbaṃ.

Saṅghassa detīti vihāraṃ pavisitvā 『『imāni cīvarāni saṅghassa dammī』』ti deti. Sammukhībhūtenāti upacārasīmāya ṭhitena saṅghena ghaṇṭiṃ paharitvā kālaṃ ghosetvā bhājetabbaṃ. Sīmaṭṭhassa asampattassāpi bhāgaṃ gaṇhanto na vāretabbo. Vihāro mahā hoti, therāsanato paṭṭhāya vatthesu diyyamānesu alasajātikā mahātherā pacchā āgacchanti, 『『bhante vīsativassānaṃ diyyati, tumhākaṃ ṭhitikā atikkantā』』ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ.

Asukavihāre kira bahuṃ cīvaraṃ uppannanti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbameva. 『『Bahiupacārasīmāya ṭhitānaṃ dethā』』ti vadanti, na dātabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisavasena vaḍḍhitā nāma hoti sīmā , tasmā dātabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ dātabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbaṃ.

Ekasmiṃ vihāre dasa bhikkhū honti, 『『dasa vatthāni saṅghassa demā』』ti denti, pāṭekkaṃ bhājetabbāni . Sace 『『sabbāneva amhākaṃ pāpuṇantī』』ti gahetvā gacchanti, duppāpitāni ceva duggahitāni ca gatagataṭṭhāne saṅghikāneva honti. Ekaṃ pana uddharitvā 『『idaṃ tumhākaṃ pāpuṇātī』』ti saṅghattherassa datvā 『『sesāni amhākaṃ pāpuṇantī』』ti gahetuṃ vaṭṭati.

Ekameva vatthaṃ saṅghassa demāti āharanti, abhājetvāva amhākaṃ pāpuṇantīti gaṇhanti, duppāpitañceva duggahitañca. Satthakena pana haliddiādinā vā lekhaṃ katvā ekaṃ koṭṭhāsaṃ 『『imaṃ ṭhānaṃ tumhākaṃ pāpuṇātī』』ti saṅghattherassa pāpetvā 『『sesaṃ amhākaṃ pāpuṇātī』』ti gahetuṃ vaṭṭati. Yaṃ pana vatthasseva pupphaṃ vā vali vā, tena paricchedaṃ kātuṃ na vaṭṭati. Sace ekaṃ tantaṃ uddharitvā 『『idaṃ ṭhānaṃ tumhākaṃ pāpuṇātī』』ti saṅghattherassa datvā 『『sesaṃ amhākaṃ pāpuṇātī』』ti gaṇhanti, vaṭṭati. Khaṇḍaṃ khaṇḍaṃ chinditvā bhājiyamānaṃ vaṭṭatiyeva.

如果在一個寺院中比丘眾多，應對他們說："你們的固定工作中，有些地方比丘眾多，有些地方比丘很少。"如果說"按比丘數量獲得"，則可以如此分配並獲得。在這裡，衣物、藥品等即使很少也可以輕易分配。如果只有一張床或一個座椅，應詢問后給予，無論是哪個寺院或哪個住處的人負責，就在那裡給予。如果說"某某比丘獲得"，這是可以的。如果說"在我的固定工作處給予"后未經考慮就離開，僧團也可以考慮。應如此考慮：應說"在僧團長老的居住處給予"。如果他的住處已滿，應在無法容納的地方給予。如果一個比丘說"在我的居住處沒有住處使用的物品"，就在那裡給予。 "給予僧團"是指進入寺院后說"我將這些衣物給予僧團"。"在場"是指站在接觸界限內的僧團，敲鐘后宣告時間，應當分配。即使界限八人未到場，獲得份額的也不應被阻止。如果寺院很大，從長老座位開始給予衣物時，懶惰的大長老後來才到，不應說"尊者，已經給予二十年，你的資格已過"，應先給予長老們，然後再給予資格。 聽說在某寺院衣物眾多，即使從相隔一由旬的寺院的比丘也來，應從到場者的站立處開始給予。即使未到場但進入接觸界限的，在隨從等獲得時也應給予。說"給予站在接觸界限外的人"，不應給予。但如果進入接觸界限並聚集在自己寺院門口或寺院內，隨著人數增加，界限也被認為擴大，因此應給予。即使給予僧團新人，後來到達的人也應給予。在第二部分，長老座位已被佔據時，先前到達的人無法獲得第一部分，應從第二部分通過雨安居給予。 在一個寺院中有十個比丘，說"給予僧團十件衣物"，應個別分配。如果說"全部都歸我們"並帶走，在去往的地方，未充分獲得和未正確獲得的都屬於僧團。可以取出一件說"這歸你們"，給予僧團長老，然後說"其餘歸我們"。 帶來一件衣物給僧團，說"未分配就歸我們"並獲得，這是未充分獲得和未正確獲得。但可以用顏料等製作標記，將一部分說"這部分歸你們"給僧團長老，然後說"其餘歸我們"。衣物的花紋或褶皺不能用作劃分。如果取出一根線說"這部分歸你們"給僧團長老，然後說"其餘歸我們"，這是可以的。逐段切割分配也是可以的。

Ekabhikkhuke vihāre saṅghassa cīvaresu uppannesu sace pubbe vuttanayeneva so bhikkhu 『『sabbāni mayhaṃ pāpuṇantī』』ti gaṇhāti, suggahitāni, ṭhitikā pana na tiṭṭhati. Sace ekekaṃ uddharitvā 『『idaṃ mayhaṃ pāpuṇātī』』ti gaṇhāti, ṭhitikā tiṭṭhati. Tattha aṭṭhitāya ṭhitikāya puna aññasmiṃ cīvare uppanne sace eko bhikkhu āgacchati, majjhe chinditvā dvīhipi gahetabbaṃ. Ṭhitāya ṭhitikāya puna aññasmiṃ cīvare uppanne sace navakataro āgacchati, ṭhitikā heṭṭhā orohati. Sace vuḍḍhataro āgacchati, ṭhitikā uddhaṃ ārohati. Athañño natthi, puna attano pāpetvā gahetabbaṃ.

『『Saṅghassa demā』』ti vā 『『bhikkhusaṅghassa demā』』ti vā yena kenaci ākārena saṅghaṃ āmasitvā dinnaṃ pana paṃsukūlikānaṃ na vaṭṭati, 『『gahapaticīvaraṃ paṭikkhipāmi paṃsukūlikaṅgaṃ samādiyāmī』』ti vuttattā, na pana akappiyattā . Bhikkhusaṅghena apaloketvā dinnampi na gahetabbaṃ. Yaṃ pana bhikkhu attano santakaṃ deti, taṃ bhikkhudattiyaṃ nāma vaṭṭati, paṃsukūlaṃ pana na hoti. Evaṃ santepi dhutaṅgaṃ na bhijjati. 『『Bhikkhūnaṃ dema, therānaṃ demā』』ti vutte pana paṃsukūlikānampi vaṭṭati. 『『Idaṃ vatthaṃ saṅghassa dema, iminā upāhanatthavikapattatthavikaāyogaaṃsabaddhakādīni karontū』』ti dinnampi vaṭṭati.

Pattatthavikādīnaṃ atthāya dinnāni bahūnipi honti, cīvaratthāyapi pahonti, tato cīvaraṃ katvā pārupituṃ vaṭṭati. Sace pana saṅgho bhājitātirittāni vatthāni chinditvā upāhanatthavikādīnaṃ atthāya bhājeti, tato gahetuṃ na vaṭṭati. Sāmikehi vicāritameva hi vaṭṭati, na itaraṃ.

『『Paṃsukūlikasaṅghassa dhamakaraṇapaṭādīnaṃ atthāya demā』』ti vuttepi gahetuṃ vaṭṭati, parikkhāro nāma paṃsukūlikānampi icchitabbo. Yaṃ tattha atirekaṃ hoti, taṃ cīvarepi upanetuṃ vaṭṭati. Suttaṃ saṅghassa denti, paṃsukūlikehipi gahetabbaṃ. Ayaṃ tāva vihāraṃ pavisitvā 『『imāni cīvarāni saṅghassa dammī』』ti dinnesu vinicchayo.

Sace pana bahiupacārasīmāyaṃ addhānappaṭipanne bhikkhū disvā 『『saṅghassa dammī』』ti saṅghattherassa vā saṅghanavakassa vā āroceti, sacepi yojanaṃ pharitvā parisā ṭhitā hoti, ekabaddhā ce, sabbesaṃ pāpuṇāti. Ye pana dvādasahi hatthehi parisaṃ asampattā, tesaṃ na pāpuṇāti.

Ubhatosaṅghassa detīti ettha 『『ubhatosaṅghassa dammī』』ti vuttepi 『『dvidhā saṅghassa dammi, dvinnaṃ saṅghānaṃ dammi, bhikkhusaṅghassa ca bhikkhunisaṅghassa ca dammī』』ti vuttepi ubhatosaṅghassa dinnameva hoti. Upaḍḍhaṃ dātabbanti dvebhāge same katvā eko dātabbo. 『『Ubhatosaṅghassa ca tuyhañca dammī』』ti vutte sace dasa dasa bhikkhū ca bhikkhuniyo ca honti, ekavīsati paṭivīse katvā eko puggalassa dātabbo, dasa bhikkhusaṅghassa, dasa bhikkhunisaṅghassa yena puggaliko laddho so saṅghatopi attano vassaggena gahetuṃ labhati. Kasmā? Ubhatosaṅghaggahaṇena gahitattā.

『『Ubhatosaṅghassa ca cetiyassa ca dammī』』ti vuttepi eseva nayo. Idha pana cetiyassa saṅghato pāpuṇanakoṭṭhāso nāma natthi, ekapuggalassa pattakoṭṭhāsasamova koṭṭhāso hoti.

在一個寺院中，如果比丘眾多，應該說："你們的固定工作中，許多比丘在一起，少數比丘在一起。"如果說"按比丘數量獲得"，則可以如此分配。如果在衣物、藥品等方面，即使數量很少也可以輕易分配。如果取出一件說"這歸我"，則可以保持固定。如果在固定的情況下又有其他衣物出現，如果有一個比丘來到中間，應當將其分為兩部分。如果在固定的情況下又有其他衣物出現，如果新來的比丘年齡較小，固定的應降下來。如果新來的比丘年長，固定的應升上去。如果沒有其他比丘，應再次拿回自己的。 說"給予僧團"或"給予比丘僧團"，以任何方式給予僧團的，不應適用於乞丐，因說"我拒絕給予乞丐的衣物"而不應被視為不適當。比丘僧團給予的，若不看也不可獲得。比丘所給予的，是指比丘的權利，而乞丐則不適用。即使如此，修行者也不會被打破。如果說"給予比丘，給予長老"，乞丐也適用。"這件衣物是給予僧團的，愿能用於腰帶、衣物、身體的使用"等給予也是適用的。 爲了使衣物、腰帶等而給予的，許多也可用於衣物，之後可將衣物製成。若僧團將衣物切割並用于腰帶等，則不可獲得。只有經過審查的才可獲得，其他則不可。 即使說"給予乞丐僧團的法器"，也可獲得，修行者的需求應被考慮。如果有多餘的，亦可給予衣物。進入僧團時，給予衣物，乞丐也應獲得。這樣進入寺院后說"我將這些衣物給予僧團"時，進行判斷。 如果在外接觸界限中看到比丘說"給予僧團"，應向僧團長老或僧團的負責人報告。如果在一由旬內聚集，若是單一聚集，所有人都能獲得。但若是以十二隻手聚集的人，則無法獲得。 說"給予雙僧團"時，即使說"我給予雙僧團"，"我給予兩個僧團，給予比丘僧團和比丘尼僧團"，也應給予雙僧團。應將兩部分相同地給予一個。若說"我給予雙僧團和你"，若有十個比丘和十個比丘尼，應將二十個分開給予一個人，十個給予比丘僧團，十個給予比丘尼僧團，所獲得的也應由個人按照雨安居的規定獲得。為什麼？因為雙僧團的獲得是被視為獲得的。 即使說"我給予雙僧團和聖地"，也是同樣的道理。在這裡，聖地的僧團並沒有獲得的地方，單一的個人也應獲得。

『『Ubhatosaṅghassa ca tuyhañca cetiyassa cā』』ti vutte pana dvāvīsati koṭṭhāse katvā dasa bhikkhūnaṃ, dasa bhikkhunīnaṃ, eko puggalassa, eko cetiyassa dātabbo. Tattha puggalo saṅghatopi attano vassaggena puna gahetuṃ labhati, cetiyassa ekoyeva.

『『Bhikkhusaṅghassa ca bhikkhunīnañca dammī』』ti vutte pana na majjhe bhinditvā dātabbaṃ, bhikkhū ca bhikkhuniyo ca gaṇetvā dātabbaṃ. 『『Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañcā』』ti vutte pana puggalo visuṃ na labhati, pāpuṇanaṭṭhānato ekameva labhati. Kasmā? Bhikkhusaṅghaggahaṇena gahitattā. 『『Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañca cetiyassa cā』』ti vuttepi cetiyassa ekapuggalapaṭivīso labbhati, puggalassa visuṃ na labbhati, tasmā ekaṃ cetiyassa datvā avasesaṃ bhikkhū ca bhikkhuniyo ca gaṇetvā bhājetabbaṃ.

『『Bhikkhūnañca bhikkhunīnañca dammī』』ti vuttepi majjhe bhinditvā na dātabbaṃ, puggalagaṇanāya eva vibhajitabbaṃ. 『『Bhikkhūnañca bhikkhunīnañca tuyhañca cetiyassa cā』』ti evaṃ vuttepi cetiyassa ekapuggalapaṭivīso labbhati, puggalassa visuṃ natthi, bhikkhū ca bhikkhuniyo ca gaṇetvā eva bhājetabbaṃ. Yathā ca bhikkhusaṅghaṃ ādiṃ katvā nayo nīto, evaṃ bhikkhunisaṅghaṃ ādiṃ katvāpi netabbo. 『『Bhikkhusaṅghassa ca tuyhañcā』』ti vutte puggalassa visuṃ na labbhati, vassaggeneva gahetabbaṃ. 『『Bhikkhusaṅghassa ca cetiyassa cā』』ti vutte pana cetiyassa visuṃ paṭivīso labbhati. 『『Bhikkhusaṅghassa ca tuyhañca cetiyassa cā』』ti vuttepi cetiyasseva labbhati, na puggalassa.

『『Bhikkhūnañca tuyhañcā』』ti vuttepi visuṃ na labbhati. 『『Bhikkhūnañca cetiyassa cā』』ti vutte pana cetiyassa labbhati. 『『Bhikkhūnañca tuyhañca cetiyassa cā』』ti vuttepi cetiyasseva visuṃ labbhati, na puggalassa. Bhikkhunisaṅghaṃ ādiṃ katvāpi evameva yojetabbaṃ.

Pubbe buddhappamukhassa ubhatosaṅghassa dānaṃ denti, bhagavā majjhe nisīdati, dakkhiṇato bhikkhū vāmato bhikkhuniyo nisīdanti, bhagavā ubhinnaṃ saṅghatthero , tadā bhagavā attanā laddhapaccaye attanāpi paribhuñjati, bhikkhūnampi dāpeti. Etarahi pana paṇḍitamanussā sadhātukaṃ paṭimaṃ vā cetiyaṃ vā ṭhapetvā buddhappamukhassa ubhatosaṅghassa dānaṃ denti. Paṭimāya vā cetiyassa vā purato ādhārake pattaṃ ṭhapetvā dakkhiṇodakaṃ datvā buddhānaṃ demāti, tattha yaṃ paṭhamaṃ khādanīyaṃ bhojanīyaṃ denti, vihāraṃ vā āharitvā idaṃ cetiyassa demāti piṇḍapātañca mālāgandhādīni ca denti, tattha kathaṃ paṭipajjitabbanti? Mālāgandhādīni tāva cetiye āropetabbāni, vatthehi paṭākā, telena padīpā kātabbā, piṇḍapātamadhuphāṇitādīni pana yo nibaddhacetiyajaggako hoti pabbajito vā gahaṭṭho vā, tasseva dātabbāni. Nibaddhajaggake asati āhaṭabhattaṃ ṭhapetvā vattaṃ katvā paribhuñjituṃ vaṭṭati. Upakaṭṭhe kāle bhuñjitvā pacchāpi vattaṃ kātuṃ vaṭṭatiyeva.

如果說"給予雙僧團和你和聖地"，應將二十二個部分分開，十個給比丘，十個給比丘尼，一個給個人，一個給聖地。在那裡，個人可以根據自己的雨安居再次獲得，而聖地只有一個。 如果說"給予比丘僧團和比丘尼"，不應在中間分開，應同時計算比丘和比丘尼后給予。如果說"給予比丘僧團和比丘尼和你"，個人不能單獨獲得，只能從獲得的地方獲得。為什麼？因為被視為比丘僧團的獲得。即使說"給予比丘僧團和比丘尼和你和聖地"，聖地只能獲得一個人的份額，個人不能單獨獲得，因此應給聖地一份，其餘部分應計算比丘和比丘尼後分配。 即使說"給予比丘和比丘尼"，也不應在中間分開，應按個人數量分配。即使說"給予比丘和比丘尼和你和聖地"，聖地只能獲得一個人的份額，個人不能單獨獲得，應計算比丘和比丘尼後分配。就像以比丘僧團為開頭進行處理，也應以比丘尼僧團為開頭進行處理。如果說"給予比丘僧團和你"，個人不能單獨獲得，只能通過雨安居獲得。如果說"給予比丘僧團和聖地"，聖地可以單獨獲得一份。即使說"給予比丘僧團和你和聖地"，也只有聖地可以獲得，個人不可以。 即使說"給予比丘和你"，也不能單獨獲得。如果說"給予比丘和聖地"，聖地可以獲得。即使說"給予比丘和你和聖地"，聖地也可以單獨獲得，個人不可以。以比丘尼僧團為開頭也應如此處理。 過去，在佛陀為首的雙僧團的佈施中，佛陀坐在中間，比丘坐在右側，比丘尼坐在左側，佛陀是雙方僧團的長老，當時佛陀自己獲得的也自己享用，也給比丘享用。現在，有智慧的人將聖像或聖地放置，然後給予佛陀為首的雙僧團。在聖像或聖地前的支架上放置缽，給予右側水，說"我們給予諸佛"。首先給予可食用的和可食的，或將寺院帶來說"這給予聖地"，並給予托缽、花環、香等。應如何處理？花環、香等應放置在聖地上，用布做旗幟，用油點燈，而托缽、蜂蜜、糖等應由經常照料聖地的出家人或在家人給予。如果沒有固定照料者，可以帶來食物后履行儀式后享用。在適當的時間用餐后，稍後再履行儀式也是可以的。

Mālāgandhādīsu ca yaṃ kiñci 『『idaṃ haritvā cetiyassapūjaṃ karothā』』ti vutte dūrampi haritvā pūjetabbaṃ. 『『Bhikkhaṃ saṅghassa harā』』ti vuttepi haritabbaṃ. Sace pana 『『ahaṃ piṇḍāya carāmi, āsanasālāya bhikkhū atthi, te āharissantī』』ti vutte 『『bhante tuyhaṃyeva dammī』』ti vadati, bhuñjituṃ vaṭṭati. Atha pana 『『bhikkhusaṅghassa dassāmī』』ti harantassa gacchato antarāva kālo upakaṭṭho hoti, attano pāpetvā bhuñjituṃ vaṭṭati.

Vassaṃvuṭṭhasaṅghassa detīti vihāraṃ pavisitvā 『『imāni cīvarāni vassaṃvuṭṭhasaṅghassa dammī』』ti deti. Yāvatikā bhikkhū tasmiṃ āvāse vassaṃvuṭṭhāti yattakā vassacchedaṃ akatvā purimavassaṃvuṭṭhā, tehi bhājetabbaṃ, aññesaṃ na pāpuṇāti. Disāpakkantassāpi sati paṭiggāhake yāva kathinassubbhārā dātabbaṃ, anatthate pana kathine antohemante evañca vatvā dinnaṃ, pacchimavassaṃvuṭṭhānampi pāpuṇātīti lakkhaṇaññū vadanti. Aṭṭhakathāsu panetaṃ na vicāritaṃ.

Sace pana bahiupacārasīmāyaṃ ṭhito 『『vassaṃvuṭṭhasaṅghassa dammī』』ti vadati, sampattānaṃ sabbesaṃ pāpuṇāti. Atha 『『asukavihāre vassaṃvuṭṭhasaṅghassā』』ti vadati, tatra vassaṃvuṭṭhānameva yāva kathinassubbhārā pāpuṇāti. Sace pana gimhānaṃ paṭhamadivasato paṭṭhāya evaṃ vadati, tatra sammukhībhūtānaṃ sabbesaṃ pāpuṇāti. Kasmā? Piṭṭhisamaye uppannattā. Antovasseyeva 『『vassaṃ vasantānaṃ dammī』』ti vutte chinnavassā na labhanti, vassaṃ vasantāva labhanti. Cīvaramāse pana 『『vassaṃ vasantānaṃ dammī』』ti vutte pacchimikāya vassūpagatānaṃyeva pāpuṇāti, purimikāya vassūpagatānañca chinnavassānañca na pāpuṇāti.

Cīvaramāsato paṭṭhāya yāva hemantassa pacchimo divaso, tāva vassāvāsikaṃ demāti vutte kathinaṃ atthataṃ vā hotu anatthataṃ vā atītavassaṃvuṭṭhānameva pāpuṇāti. Gimhānaṃ paṭhamadivasato paṭṭhāya vutte pana mātikā āropetabbā – 『『atītavassāvāsassa pañca māsā atikkantā, anāgato catumāsaccayena bhavissati, kataravassāvāsassa detī』』ti? Sace 『『atītavassaṃvuṭṭhānaṃ dammī』』ti vadati, taṃantovassaṃvuṭṭhānameva pāpuṇāti, disāpakkantānampi sabhāgā gaṇhituṃ labhanti.

Sace 『『anāgate vassāvāsikaṃ dammī』』ti vadati, taṃ ṭhapetvā vassūpanāyikadivase gahetabbaṃ. Atha 『『agutto vihāro, corabhayaṃ atthi, na sakkā ṭhapetuṃ, gaṇhitvā vā āhiṇḍitu』』nti vutte 『『sampattānaṃ dammī』』ti vadati, bhājetvā gahetabbaṃ. Sace vadati 『『ito me bhante tatiye vasse vassāvāsikaṃ na dinnaṃ, taṃ dammī』』ti, tasmiṃ antovasse vuṭṭhabhikkhūnaṃ pāpuṇāti. Sace te disā pakkantā, añño vissāsiko gaṇhāti, dātabbaṃ. Atha ekoyeva avasiṭṭho, sesā kālaṅkatā, sabbaṃ ekasseva pāpuṇāti. Sace ekopi natthi, saṅghikaṃ hoti, sammukhībhūtehi bhājetabbaṃ.

在花環、香等中，如果有人說"帶來這個供奉聖地"，即使從遠處帶來也應供奉。即使說"帶托缽給僧團"，也應帶來。如果說"我去托缽，在僧眾食堂有比丘，他們將帶來"，對方說"尊者，我將給予你"，可以享用。如果帶給比丘僧團，在走的中途時間適當時，可以拿回自己享用。 "給予雨安居僧團"是指進入寺院后說"我將這些衣物給予雨安居僧團"。在那個住處雨安居的比丘，無論是完成雨安居還是未完成上一年雨安居的，都應由他們分配，其他人不能獲得。即使離開方向，如果有接受者，應給予直到結束浴衣。但在未結束浴衣時，即使這樣說，通曉標誌的人說後來雨安居者也可獲得。但在註釋中未經討論。 如果站在外接觸界限說"給予雨安居僧團"，所有到場者都可獲得。如果說"在某寺院給予雨安居僧團"，那裡雨安居者可獲得直到結束浴衣。如果從夏季第一天開始這樣說，所有在場者都可獲得。為什麼？因為在背面時出現。在雨安居期間說"給予正在居住者"，已結束雨安居的不能獲得，正在居住的可以獲得。在衣物月份說"給予正在居住者"，只有後半期雨安居者可獲得，前半期雨安居者和已結束雨安居的不能獲得。 從衣物月份開始直到冬季最後一天，說"給予雨安居居住者"，無論浴衣是否已鋪設，只有上一年雨安居者可獲得。從夏季第一天開始說時，應提出問題："上一年雨安居已過五個月，未來將在四個月后，給予哪一年的雨安居？"如果說"給予上一年雨安居"，那些在雨安居期間的可獲得，離開方向的也可按比例獲得。 如果說"給予未來雨安居"，應在雨安居開始日獲得。如果說"寺院無人看管，有盜賊危險，不能放置，也不能帶走"，說"給予到場者"，應分配后獲得。如果說"尊者，三年來未給予我雨安居，現在給予"，那些在雨安居期間的比丘可獲得。如果他們已離開方向，另一個值得信賴的人獲得，應給予。如果只剩一個，其餘已去世，全部給予這一個。如果連一個也沒有，應為僧團所有，由在場者分配。

Ādissa detīti ādisitvā paricchinditvā deti; yāguyā vātiādīsu ayamattho – yāguyā vā…pe… bhesajje vā ādissa deti. Tatrāyaṃ yojanā – bhikkhū ajjatanāya vā svātanāya vā yāguyā nimantetvā tesaṃ gharaṃ paviṭṭhānaṃ yāguṃ deti, yāguṃ datvā pītāya yāguyā 『『imāni cīvarāni, yehi mayhaṃ yāgu pītā, tesaṃ dammī』』ti deti, yehi nimantitehi yāgu pītā, tesaṃyeva pāpuṇāti. Yehi pana bhikkhācāravattena gharadvārena gacchantehi vā gharaṃ paviṭṭhehi vā yāgu laddhā, yesaṃ vā āsanasālato pattaṃ āharitvā manussehi nītā, yesaṃ vā therehi pesitā, tesaṃ na pāpuṇāti. Sace pana nimantitabhikkhūhi saddhiṃ aññepi bahū āgantvā antogehañca bahigehañca pūretvā nisinnā, dāyako ca evaṃ vadati – 『『nimantitā vā hontu animantitā vā, yesaṃ mayā yāgu dinnā, sabbesaṃ imāni vatthāni hontū』』ti sabbesaṃ pāpuṇanti. Yehi pana therānaṃ hatthato yāgu laddhā , tesaṃ na pāpuṇanti. Atha so 『『yehi mayhaṃ yāgu pītā, sabbesaṃ hontū』』ti vadati, sabbesaṃ pāpuṇanti. Bhattakhādanīyesupi eseva nayo.

Cīvare vāti pubbepi yena vassaṃ vāsetvā bhikkhūnaṃ cīvaraṃ dinnapubbaṃ hoti, so ce bhikkhū bhojetvā vadati – 『『yesaṃ mayā pubbe cīvaraṃ dinnaṃ, tesaṃyeva imaṃ cīvaraṃ vā suttaṃ vā sappimadhuphāṇitādīni vā hontū』』ti, sabbaṃ tesaṃyeva pāpuṇāti. Senāsane vāti yo mayā kārite vihāre vā pariveṇe vā vasati, tassidaṃ hotū』』ti vutte tasseva hoti. Bhesajje vāti 『『mayaṃ kālena kālaṃ therānaṃ sappiādīni bhesajjāni dema, yehi tāni laddhāni, tesaṃyevidaṃ hotū』』ti vutte tesaṃyeva hoti.

Puggalassa detīti 『『imaṃ cīvaraṃ itthannāmassa dammī』』ti evaṃ parammukhā vā pādamūle ṭhapetvā 『『imaṃ bhante tumhākaṃ dammī』』ti evaṃ sammukhā vā deti. Sace pana 『『idaṃ tumhākañca tumhākaṃ antevāsikānañca dammī』』ti evaṃ vadati, therassa ca antevāsikānañca pāpuṇāti. Uddesaṃ gahetuṃ āgato gahetvā gacchanto ca atthi, tassāpi pāpuṇāti. 『『Tumhehi saddhiṃ nibaddhacārikabhikkhūnaṃ dammī』』ti vutte uddesantevāsikānaṃ vattaṃ katvā uddesaparipucchādīni gahetvā vicarantānaṃ sabbesaṃ pāpuṇāti. Ayaṃ puggalassa detīti imasmiṃ pade vinicchayo. Sesaṃ sabbattha uttānamevāti.

Cīvarakkhandhakavaṇṇanā niṭṭhitā.

  1. Campeyyakkhandhakaṃ

Kassapagottabhikkhuvatthukathā

  1. Campeyyakkhandhake – gaggarāya pokkharaṇiyā tīreti gaggarānāmikāya itthiyā kāritapokkharaṇiyā tīre. Tantibaddhoti tasmiṃ āvāse kattabbatātantipaṭibaddho. Ussukkampi akāsi yāguyātiādīsu manussehi āgantukesu āgatesu ācikkheyyāthāti vuttaṭṭhāneyeva ussukkaṃ kātuṃ vaṭṭati; na avuttaṭṭhāne. Gaccha tvaṃ bhikkhūti satthā tassa bhikkhuno tattheva senāsanaṃ sappāyanti addasa, tenevamāha.

382.Adhammena vaggakammaṃ karontītiādīnaṃ parato pāḷiyaṃyeva nānākaraṇaṃ āgamissati.

給予的意思是，先設定后切割再給予；在提到食物時，意思是——給予食物或藥品等。這裡的安排是——比丘因應邀請或自願進入他人家中給予食物，給予食物后，向邀請者說：「這些衣物，因我所飲用的食物而得，特此給予」，那些因邀請而飲用的食物，便是給予他們的。那些在比丘行乞時，從家門口出入或進入家中獲得食物，或是從食堂取來的食物，或是由長老送來的食物，則不應獲得。如果邀請的比丘與其他許多人一起坐下，施主便會這樣說：「無論是被邀請的還是未被邀請的，皆是我所給予的食物，愿這些衣物都給予他們」，所有人都可獲得。那些從長老手中獲得食物的，則不應獲得。於是施主便說：「我所飲用的食物，愿皆給予他們」，所有人都可獲得。對於飯食的給予也是如此。 關於衣物，若在過去的某個雨季已給予比丘的衣物，若比丘在用餐時說：「我曾給予他們衣物」，那麼這件衣物或食物、蜜、糖等皆應給予他們。關於住處，若我在寺院或僧舍中居住，便應如此說。關於藥品，我會定期給予長老們食物等藥品，若他們獲得這些藥品，便應如此給予。 關於個人的給予，若說「這件衣物是給予某某」，便是將其放在面前或腳下，若說「這是給予你們的」，則給予長老和隨行者。若說「這是給予你們和你們的隨行者」，則長老和隨行者皆可獲得。若有來訪者，便可獲得。若說「這是給予你們的」，則所有隨行者皆可獲得。此為個人的給予的判斷。其餘的部分在各處皆相同。 《衣物法典》已完成。 9. 岡比耶法典 關於迦薩波戈達比丘的衣物 在岡比耶法典中，提到在嘎嘎河岸邊的女子所建的池塘。提到「被束縛的」，意味著在該住處的應做的事情。應提到，若有客人到來，便應在此地做出反應；而不是在未提到的地方。佛陀對那位比丘說：「去吧，你的僧舍在那裡，適合你。」因此，他如此說。 關於「不正當的行為」的部分，將在後面的經文中詳細討論。

385.Aññatrāpi dhammā kammaṃ karontīti aññatrāpi dhammaṃ kammaṃ karonti, ayameva vā pāṭho. Bhūtena vatthunā kataṃ dhammena kataṃ nāma hoti, tathā na karontīti attho. Aññatrāpi vinayā kammaṃ, aññatrāpi satthusāsanā kammanti etesupi eseva nayo. Ettha pana vinayoti codanā ca sāraṇā ca. Satthusāsananti ñattisampadā anussāvanasampadā ca; tāhi vinā kammaṃ karontīti attho. Paṭikuṭṭhakatanti paṭikuṭṭhañceva katañca; yaṃ aññesu paṭikkosantesu kataṃ taṃ paṭikuṭṭhañceva hoti katañca; tādisampi kammaṃ karontīti attho.

387.Chayimāni bhikkhave kammāni adhammakammantiādīsu pana 『『dhammo』』ti pāḷiyā adhivacanaṃ. Tasmā yaṃ yathāvuttāya pāḷiyā na kariyati, taṃ adhammakammanti veditabbaṃ. Ayamettha saṅkhepo, vitthāro pana pāḷiyaṃyeva āgato. So ca kho ñattidutiyañatticatutthakammānaṃyeva vasena. Yasmā pana ñattikamme ñattidutiyañatticatutthesu viya hāpanaṃ vā aññathā karaṇaṃ vā natthi, apalokanakammañca sāvetvāva kariyati, tasmā tāni pāḷiyaṃ na dassitāni, tesaṃ sabbesampi kammānaṃ vinicchayaṃ parato vaṇṇayissāma.

Catuvaggakaraṇādikathā

  1. Idāni yadidaṃ chaṭṭhaṃ dhammena samaggakammaṃ nāma, taṃ yehi saṅghehi kātabbaṃ, tesaṃ pabhedaṃ dassetuṃ 『『pañca saṅghā』』tiādi vuttaṃ. Kammappattoti kammaṃ patto, kammayutto kammāraho; na kiñci kammaṃ kātuṃ nārahatīti attho.

389.Catuvaggakaraṇañce bhikkhave kammaṃ bhikkhunicatutthotiādi parisato kammavipattidassanatthaṃ vuttaṃ. Tattha ukkhittakaggahaṇena kammanānāsaṃvāsako gahito, nānāsaṃvāsakaggahaṇena laddhinānāsaṃvāsako. Nānāsīmāya ṭhitacatutthoti sīmantarikāya vā bahisīmāya vā hatthapāse ṭhitenāpi saddhiṃ catuvaggo hutvāti attho.

393.Pārivāsikacatutthotiādi parivāsādikammānaṃyeva parisato vipattidassanatthaṃ vuttaṃ, tesaṃ vinicchayaṃ parato vaṇṇayissāma.

394.Ekaccassa bhikkhave saṅghamajjhe paṭikkosanā ruhatītiādi paṭikuṭṭhakatakammassa kuppākuppabhāvadassanatthaṃ vuttaṃ. Pakatattassāti avipannasīlassa pārājikaṃ anajjhāpannassa. Ānantarikassāti attano anantaraṃ nisinnassa.

Dvenissāraṇādikathā

395.Dvemā bhikkhave nissāraṇātiādi vatthuto kammānaṃ kuppākuppabhāvadassanatthaṃ vuttaṃ. Tattha 『『appatto nissāraṇaṃ, tañce saṅgho nissāreti, sunissārito』』ti idaṃ pabbājanīyakammaṃ sandhāya vuttaṃ. Pabbājanīyakammena hi vihārato nissārenti, tasmā taṃ 『『nissāraṇā』』ti vuccati. Tañcesa yasmā kuladūsako na hoti, tasmā āveṇikena lakkhaṇena appatto. Yasmā panassa ākaṅkhamāno saṅgho pabbājanīyakammaṃ kareyyāti vuttaṃ, tasmā sunissārito hoti. Tañce saṅgho nissāretīti sace saṅgho tajjanīyakammādivasena nissāreti, so yasmā tattha 『『tiṇṇaṃ bhikkhave bhikkhūnaṃ ākaṅkhamāno saṅgho tajjanīyakammaṃ kareyya – eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, eko bālo hoti abyatto āpattibahulo anapadāno, eko gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehī』』ti (cūḷava. 395) evaṃ ekekenapi aṅgena nissāraṇā anuññātā, tasmā sunissārito.

在其他地方也有法則在執行，意思是也在其他地方執行法則。根據已存在的衣物所做的，稱為已做的法則，因此不應再執行。其他地方的戒律，其他地方的師父教導等，均有相同的道理。在這裡，戒律是指勸導和警戒。師父教導是指通知和回憶；沒有這些就無法執行法則。關於反對的，指的是反對和已做的；在其他地方被反對的事情，亦是反對和已做的；也可以這樣執行法則。 這些行為，諸比丘，稱為不法行為等，"法"在巴利文中是指的。由此可知，未按照上述巴利文所做的，便應理解為不法行為。這是概述，詳細內容在巴利文中已有提及。此法則僅適用於第二和第四的行為。因為在通知的行為中，像第二和第四的行為一樣，不存在放棄或其他的行為，且不應在未觀察的行為中執行，因此這些在巴利文中未被展示，我們將從外部對所有這些行為進行判斷。 《四分法典及相關討論》 現在談到的第六種稱為法則一致的行為，那是應由諸僧團共同執行的，因此提到「有五個僧團」。獲得行為是指獲得的行為，適合於行為；沒有什麼行為是不可做的。 關於四分法典，諸比丘，行為是指比丘第四的，提到此以顯示行為的損失。在那裡，因拋棄而被抓住的行為，因被抓住而獲得的行為。處於不同的界限的比丘，無論是處於中界限或外界限，若在手腳上也與之相同。 關於在比丘團中的反對，提到此以顯示反對行為的性質。常態是指沒有墮落的行為，不處於墮落狀態。緊接著是指坐在自己身邊的人。 《二次放棄法則及相關討論》 有兩種放棄，諸比丘，提到此以顯示行為的性質。在那裡「未獲得的放棄，若僧團放棄，稱為良好的放棄」，這是指放棄的行為。因放棄行為而從寺院放棄，因此稱為「放棄」。因為這並不是家族的污名，因此被稱為未獲得。因為他所希望的僧團會執行放棄行為，因此稱為良好的放棄。若僧團放棄，若僧團因放棄行為而放棄，因此在這裡「若有三位比丘，僧團希望放棄行為——一位是貪婪者，爭吵者，爭執者，在僧團中製造紛爭；一位是愚者，未成熟，常犯錯誤，未能安住；一位是居住在家中，未能遵循家規」，因此每一個方面都被允許放棄，因此稱為良好的放棄。

396.Osāraṇāti pavesanā. Tattha tañce saṅgho osāretīti upasampadakammavasena paveseti. Dosāritoti duosārito. Sahassakkhattumpi upasampādito anupasampannova hoti ācariyupajjhāyā ca sātisārā, tathā seso kārakasaṅgho, na koci āpattito muccati. Iti ime ekādasa abhabbapuggalā dosāritā. Hatthacchinnādayo pana dvattiṃsa suosāritā, upasampāditā upasampannāva honti, na te labbhā kiñci vattuṃ. Ācariyupajjhāyā pana kārakasaṅgho ca sātisārā, na koci āpattito muccati.

397.Idha pana bhikkhave bhikkhussa na hoti āpatti daṭṭhabbātiādi abhūtavatthuvasena adhammakammaṃ, bhūtavatthuvasena dhammakammañca dassetuṃ vuttaṃ. Tattha paṭinissajjitāti paṭinissajjitabbā.

Upālipucchākathā

  1. Upālipañhesupi vatthuvaseneva dhammādhammakammaṃ vibhattaṃ. Tattha dve nayā – ekamūlako ca dvimūlako ca. Ekamūlako uttānoyeva. Dvimūlake yathā sativinayo amūḷhavinayena saddhiṃ ekā pucchā katā, evaṃ amūḷhavinayādayopi tassapāpiyyasikādīhi. Avasāne pana upasampadārahaṃ upasampādetīti ekameva padaṃ hoti. Parato bhikkhūnampi sativinayaṃ ādiṃ katvā ekekena saddhiṃ sesapadāni yojetabbāni.

Tajjanīyakammakathā

407.Idha pana bhikkhave bhikkhu bhaṇḍanakārakotiādi 『『adhammenavaggaṃ, adhammenasamaggaṃ; dhammenavaggaṃ, dhammapatirūpakenavaggaṃ, dhammapatirūpakenasamagga』』nti imesaṃ vasena cakkaṃ bandhitvā tajjanīyādīsu sattasu kammesu paṭipassaddhīsu ca vipattidassanatthaṃ vuttaṃ. Tattha anapadānoti apadānavirahito. Apadānaṃ vuccati paricchedo; āpattiparicchedavirahitoti attho. Tato paraṃ paṭikuṭṭhakatakammappabhedaṃ dassetuṃ sāyeva pāḷi 『『akataṃ kamma』』ntiādīhi saṃsanditvā vuttā. Tattha na kiñci pāḷianusārena na sakkā vidituṃ, tasmā vaṇṇanaṃ na vitthārayimhāti.

Campeyyakkhandhakavaṇṇanā niṭṭhitā.

  1. Kosambakakkhandhakaṃ

Kosambakavivādakathā

  1. Kosambakakkhandhake – taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsūti ettha ayamanupubbikathā – dve kira bhikkhū ekasmiṃ āvāse vasanti vinayadharo ca suttantiko ca. Tesu suttantiko bhikkhu ekadivasaṃ vaccakuṭiṃ paviṭṭho ācamanaudakāvasesaṃ bhājane ṭhapetvāva nikkhami. Vinayadharo pacchā paviṭṭho taṃ udakaṃ disvā nikkhamitvā taṃ bhikkhuṃ pucchi – 『『āvuso, tayā idaṃ udakaṃ ṭhapita』』nti? 『『Āmāvuso』』ti. 『『Kiṃ tvaṃ ettha āpattibhāvaṃ na jānāsī』』ti? 『『Āma, na jānāmī』』ti. 『『Hoti, āvuso ettha āpattī』』ti? 『『Sace hoti, desissāmī』』ti. 『『Sace pana te, āvuso, asañcicca asatiyā kataṃ, natthi āpattī』』ti. So tassā āpattiyā anāpattidiṭṭhi ahosi.

Vinayadharopi attano nissitakānaṃ 『『ayaṃ suttantiko āpattiṃ āpajjamānopi na jānātī』』ti ārocesi. Te tassa nissitake disvā 『『tumhākaṃ upajjhāyo āpattiṃ āpajjitvāpi āpattibhāvaṃ na jānātī』』ti āhaṃsu. Te gantvā attano upajjhāyassa ārocesuṃ. So evamāha – 『『ayaṃ vinayadharo pubbe anāpattī』』ti vatvā 『『idāni āpattī』』ti vadati. Musāvādī esoti. Te gantvā 『『tumhākaṃ upajjhāyo musāvādī』』ti evaṃ aññamaññaṃ kalahaṃ vaḍḍhayiṃsu. Tato vinayadharo okāsaṃ labhitvā tassa āpattiyā adassane ukkhepanīyakammaṃ akāsi. Tena vuttaṃ – 『『taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsū』』ti.

放棄是指進入。這裡，若僧團放棄，便是通過受戒的行為而進入。被指責的是指被批評。即使達到一千次，若未受戒，仍然是未受戒的；無論是師父還是弟子，均是如此，沒有人能從過失中解脫。因此，這裡有十一位不應被接受的人。手斷等則是三十位可接受的，受戒后仍然是受戒的，不能說他們獲得了什麼。師父和弟子也如此，沒有人能從過失中解脫。 在這裡，諸比丘，不應有過失可見，意在顯示不法行為與合法行為的不同。這裡的「放棄」是指應放棄的。 《烏帕利問答的討論》 在烏帕利的問題中，法與非法行為被區分。這裡有兩種方式——一種是單根本的，另一種是雙根本的。單根本的僅有一種。雙根本的，如同正念戒律與非愚昧戒律相結合，形成一種問題，正如非愚昧戒律等也與其相同。最後，受戒應當是唯一的。若從外部開始，諸比丘應當結合正念戒律與其他各項進行分析。 《放逐行為的討論》 在這裡，諸比丘，若說「貪婪的行為與不貪婪的行為；法的行為與法的相應行為」，是爲了顯示七種行為的損失。在這裡，未墮落是指沒有墮落的行為。墮落是指被限制；不受限制的過失是指沒有過失。接下來，爲了顯示反對的行為，巴利文中提到「未做的行為」等等。那裡沒有任何依據，因此我們不擴充套件說明。 《岡比耶法典的討論》已完成。 科薩姆巴法典 關於科薩姆巴的爭議 在科薩姆巴法典中，提到那位比丘因過失而未見而被抬起的故事——兩個比丘住在同一個住所中，一個遵循戒律，另一個則是教義的遵循者。在這兩人中，教義的比丘有一天進入廁所，除了放置洗手水的容器外便離開。遵循戒律的人隨後進入，看到那水后，便問那比丘：「朋友，你放下這水了嗎？」「是的，朋友。」他問：「你不知道這裡有過失嗎？」「是的，我不知道。」他又問：「這裡確實有過失嗎？」「如果有，我會告訴你。」他接著說：「如果你無所顧忌地放置，那就沒有過失。」因此，他對那位比丘的過失持有不認為是過失的看法。 遵循戒律的人也向自己的依靠者報告：「這位教義的比丘即使犯了過失也不知道。」他們看到他的依靠者說：「你們的老師即使犯了過失也不知道。」於是他們去報告他們的老師。他這樣說：「這位遵循戒律的人以前沒有過失，如今卻說有過失。」這就是謊言。因此，他們去說：「你們的老師是個說謊者。」於是彼此之間的爭論加劇。隨後，遵循戒律的人找到機會，因那位比丘的過失而進行抬起的行為。因此說：「他因過失而未見而被抬起。」

453.Bhinno bhikkhusaṅgho bhinno bhikkhusaṅghoti ettha na tāva bhinno; apica kho yathā deve vuṭṭhe 『『idāni sassaṃ nipphanna』』nti vuccati, avassañhi taṃ nipphajjissati, evameva iminā kāraṇena āyatiṃ avassaṃ bhijjissati, so ca kho kalahavasena na saṅghabhedavasena, tasmā 『『bhinno』』ti vuttaṃ. Sambhamaatthavasena cettha āmeḍitaṃ veditabbaṃ.

454.Etamatthaṃbhāsitvā uṭṭhāyāsanā pakkāmīti kasmā evaṃ bhāsitvā pakkāmi? Sace hi bhagavā ukkhepake vā 『『akāraṇe tumhehi so bhikkhu ukkhitto』』ti vadeyya, ukkhittānuvattake vā 『『tumhe āpattiṃ āpannā』』ti vadeyya, 『『etesaṃ bhagavā pakkho, etesaṃ bhagavā pakkho』』ti vatvā āghātaṃ bandheyyuṃ, tasmā tantimeva ṭhapetvā etamatthaṃ bhāsitvā uṭṭhāyāsanā pakkāmi.

455.Attanā vā attānanti ettha yo saṅghena ukkhepanīyakatānaṃ adhammavādīnaṃ pakkhe nisinno 『『tumhe kiṃ bhaṇathā』』ti tesañca itaresañca laddhiṃ sutvā 『『ime adhammavādino, itare dhammavādino』』ti cittaṃ uppādeti, ayaṃ tesaṃ majjhe nisinnova tesaṃ nānāsaṃvāsako hoti, kammaṃ kopeti, itaresampi hatthapāsaṃ anāgatattā kopeti. Evaṃ attanā vā attānaṃ nānāsaṃvāsakaṃ karoti. Samānasaṃvāsakanti etthāpi yo adhammavādīnaṃ pakkhe nisinno 『『adhammavādino ime, itare dhammavādino』』ti tesaṃ majjhaṃ pavisati, yattha vā tattha vā pana pakkhe nisinno 『『ime dhammavādino』』ti gaṇhāti, ayaṃ attanā vā attānaṃ samānasaṃvāsakaṃ karotīti veditabbo.

456.Kāyakammaṃ vacīkammanti ettha kāyena paharantā kāyakammaṃ upadaṃsenti, pharusaṃ vadantā vacīkammaṃ upadaṃsentīti veditabbā. Hatthaparāmāsaṃ karontīti kodhavasena hatthehi aññamaññaṃ parāmasanaṃ karonti. Adhammiyāyamāneti adhammiyāni kiccāni kurumāne. Asammodikāvattamānāyāti asammodikāya vattamānāya. Ayameva vā pāṭho. Sammodanakathāya avattamānāyāti attho. Ettāvatā na aññamaññanti ettha dve pantiyo katvā upacāraṃ muñcitvā nisīditabbaṃ, dhammiyāyamāne pana sammodikāya vattamānāya āsanantarikāya nisīditabbaṃ, ekekaṃ āsanaṃ antaraṃ katvā nisīditabbaṃ.

457-458.Mā bhaṇḍanantiādīsu 『『akatthā』』ti pāṭhasesaṃ gahetvā 『『mā bhaṇḍanaṃ akatthā』』ti evamattho daṭṭhabbo. Adhammavādīti ukkhittānuvattakesu aññataro. Ayaṃ pana bhikkhu bhagavato atthakāmo, ayaṃ kirassa adhippāyo 『『ime bhikkhū kodhābhibhūtā satthu vacanaṃ na gaṇhanti, mā bhagavā ete ovadanto kilamitthā』』ti tasmā evamāha. Bhagavā pana 『『pacchāpi saññaṃ labhitvā oramissantī』』ti tesaṃ anukampāya atītavatthuṃ āharitvā kathesi. Tattha anatthatoti anattho ato; etasmā me purisā anatthoti vuttaṃ hoti. Atha vā anatthatoti anatthado. Sesaṃ pākaṭameva.

"比丘僧團已分裂"，在這裡尚未分裂；就像雨水降落時說"現在莊稼已成熟"一樣，這必然會成熟，同樣地，由於這個原因，未來必然會分裂，但這是因爭吵而非僧團分裂，因此說"已分裂"。在這裡應理解為重複強調其意義。 為何在說完這些話後起身離開？如果世尊對放逐者說"你們無故放逐這位比丘"，或對跟隨放逐者說"你們犯了過失"，他們可能會說"這是世尊的立場"並懷恨在心，因此只保留基本事實，說完這些話後起身離開。 關於"自己或自身"，那些坐在被僧團放逐的非法論者一方的人，詢問"你們說什麼"，聽到雙方的觀點后，產生"這些是非法論者，那些是法論者"的想法，即使坐在他們中間，也成為他們的非同住者，破壞行為，因為其他人未在手掌範圍內而破壞。這樣，他通過自己使自己成為非同住者。關於"同住"，那些坐在非法論者一方的人，說"這些是非法論者，那些是法論者"，進入他們的中間，或坐在某一方說"這些是法論者"，應理解為他通過自己使自己成為同住者。 關於身體行為和語言行為，通過身體打擊稱為身體行為，說粗魯的話稱為語言行為。通過憤怒握手，意指用手相互撫摸。進行非法行為，意指做非法之事。不和諧地行動，意指不和諧地行動。或者這就是原文。不參與和解交談，是其意。在此情況下不相互理解，應該分兩排就座，放棄禮儀；但在進行法律和和解交談時，應在座位間隔處就座，每個座位之間留出間隔。 457-458. 在"不要爭吵"等處，取"未做"的剩餘文字，意思應理解為"不要未做爭吵"。非法論者是被放逐追隨者中的一個。這位比丘是關心世尊利益的，他的意圖是"這些比丘被憤怒所困，不接受世尊的教導，不要讓世尊疲憊地訓誡他們"，因此如此說。世尊則因憐憫他們，說"他們稍後會有所覺悟"，講述了過去的事情。在那裡，"無利益"意指無利；意即"這些人對我無利"。或者"無利益"意指帶來損害。其餘部分顯而易見。

464.Puthusaddotiādigāthāsu pana puthu mahā saddo assāti puthusaddo. Samajanoti samāno ekasadiso jano; sabbo cāyaṃ bhaṇḍanakārakojano samantato saddanicchāraṇena puthusaddo ceva sadiso cāti vuttaṃ hoti. Na bālo koci maññathāti tattha koci ekopi 『『ahaṃ bālo』』ti na maññittha; sabbepi paṇḍitamāninoyeva. Nāññaṃ bhiyyo amaññarunti koci ekopi 『『ahaṃ bālo』』ti ca na maññittha; bhiyyo ca saṅghasmiṃ bhijjamāne aññampi ekaṃ 『『mayhaṃ kāraṇā saṅgho bhijjatī』』ti idaṃ kāraṇaṃ na maññitthāti attho.

Parimuṭṭhāti parimuṭṭhassatino. Vācāgocarabhāṇinoti rākārassa rassādeso kato , vācāgocarā na satipaṭṭhānādigocarā. Bhāṇino ca kathaṃ bhāṇino? Yāvicchanti mukhāyāmaṃ yāva mukhaṃ pasāretuṃ icchanti, tāva pasāretvā bhāṇino, ekopi saṅghagāravena mukhasaṅkocaṃ na karotīti attho. Yena nītāti yena kalahena imaṃ nillajjabhāvaṃ nītā. Na taṃ vidūti na taṃ jānanti, 『『evaṃ sādīnavo aya』』nti.

Ye ca taṃ upanayhantīti taṃ 『『akkocchi maṃ, avadhi ma』』ntiādikaṃ ākāraṃ ye ca upanayhanti. Sanantanoti porāṇo.

Pareti paṇḍite ṭhapetvā tato aññe bhaṇḍanakārakā pare nāma. Te ettha saṅghamajjhe kalahaṃ karontā 『『mayaṃ yamāmase upayamāma; satataṃ samitaṃ maccusantikaṃ gacchāmā』』ti na jānanti. Ye ca tattha vijānantīti ye tattha paṇḍitā 『『mayaṃ maccusamīpaṃ gacchāmā』』ti vijānanti. Tatosammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti.

Aṭṭhicchinnāti ayaṃ gāthā brahmadattañca dīghāvukumārañca sandhāya vuttā. Tesampi hoti saṅgati, kasmā tumhākaṃ na hoti, yesaṃ vo neva mātāpitūnaṃ aṭṭhīni chinnāni, na pāṇā hatā, na gavāssadhanāni haṭānīti.

Sace labhethātiādigāthā paṇḍitasahāyassa ca bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā. Abhibhuyya sabbāni parissayānīti pākaṭaparissaye ca paṭicchannaparissaye ca abhibhavitvā tena saddhiṃ attamano satimā careyya.

Rājāvaraṭṭhaṃ vijitanti yathā attano vijitaṃ raṭṭhaṃ mahājanakarājā ca arindamamahārājā ca pahāya ekakā cariṃsu; evaṃ careyyāti attho. Mātaṅgaraññeva nāgoti mātaṅgo araññe nāgova. Mātaṅgoti hatthī vuccati; nāgoti mahantādhivacanametaṃ. Yathā hi mātuposako mātaṅganāgo araññe eko cari, na ca pāpāni akāsi. Yathā ca pālileyyako, evaṃ eko care, na ca pāpāni kayirāti vuttaṃ hoti.

Pālileyyakagamanakathā

在"普塔薩達"等詩句中，普塔是大的聲音意思是普塔薩達。同類是指相同、相似的人；所有這些製造爭吵的人都通過聲音發出普遍的聲音，因此被稱為普遍的和相似的。沒有愚者會這樣想，在那裡沒有人會說"我是愚者"；所有人都認為自己是聰明的。沒有人會認為更多，沒有人會說"我是愚者"；在僧團分裂時，沒有人會認為"因為我的原因僧團分裂"。 失去正念是指失去正念。言語行為的說話者是指r的簡短替代，言語行為不是正念等處的行為。說話者如何說話？只要他們希望張開嘴，就張開嘴說話，即使是一個人也因為尊重僧團而不會收縮嘴。被帶到哪裡是指通過什麼爭吵把他們帶到無恥的地步。他們不知道，不明白"這是如此有害"。 那些懷恨在心的人是指那些說"他侮辱了我，打了我"等的人。古老的是指古老的。 除了智者外，其他製造爭吵的人都被稱為"其他"。他們在僧團中製造爭吵，不知道"我們正走向死亡，接近死亡"。那些瞭解的人是指那些智者知道"我們正接近死亡"。因此他們產生正確的思考，努力平息爭吵。 "骨頭被折斷"這首詩是指婆羅門大臣和長壽王子。即使他們有聯繫，為什麼你們沒有，他們的父母骨頭未斷，生命未喪，牛馬財產未被搶奪。 "如果能獲得"等詩句是爲了顯示智者朋友和愚者朋友的優劣。戰勝所有危險是指戰勝明顯和隱藏的危險，與他一起愉快、有正念地生活。 如國王征服領土，就像大王和阿仁達馬王放棄自己的王國獨自生活；應該這樣生活。森林中的象王就是森林中的象。瑪唐格意指大象；那伽是偉大的稱號。就像養育母親的大象在森林中獨自生活，沒有做壞事。就像帕利萊亞卡，應該獨自生活，不做壞事。 《帕利萊亞卡行走的討論》

467.Pālileyyake viharati rakkhitavanasaṇḍeti pālileyyakaṃ upanissāya rakkhitavanasaṇḍe viharati. Hatthināgoti mahāhatthī. Hatthikalabhehīti hatthipotakehi. Hatthicchāpehīti khīrūpakehi daharapotakehi. Chinnaggānīti tehi purato purato gacchantehi chinnaggāni khāyitāvasesāni khāṇusadisāni tiṇāni khādati. Obhaggobhagganti tena hatthināgena uccaṭṭhānato bhañjitvā bhañjitvā pātitaṃ. Assa sākhābhaṅganti etassa santakaṃ sākhābhaṅgaṃ te khādanti. Āvilānīti tehi paṭhamataraṃ otaritvā pivantehi ālulitāni kaddamodakāni pivati. Ogāhāti titthato.

Nāgassa nāgenāti hatthināgassa buddhanāgena. Īsādantassāti rathaīsāsadisadantassa. Yadeko ramatī vaneti yasmā buddhanāgo viya ayampi hatthināgo eko pavivitto vane ramati; tasmāssa nāgassa nāgena cittaṃ sameti, ekībhāvaratiyā ekasadisaṃ hotīti attho.

Yathābhirantaṃ viharitvāti ettha temāsaṃ bhagavā tattha vihāsīti veditabbo. Ettāvatā kosambakehi kira ubbāḷho bhagavā temāsaṃ araññaṃ pavisitvā vasīti sabbattha kathā patthaṭā ahosi.

Atha kho kosambakā upāsakāti atha kho imaṃ kathāsallāpaṃ sutvā kosambivāsino upāsakā.

Aṭṭhārasavatthukathā

468.Adhammaṃ dhammotiādīni aṭṭhārasa bhedakaravatthūni saṅghabhedakakkhandhake vaṇṇayissāma.

475.Taṃukkhittakaṃ bhikkhuṃ osāretvāti taṃ gahetvā sīmaṃ gantvā āpattiṃ desāpetvā kammavācāya osāretvā. Tāvadeva uposathoti taṃdivasameva uposathakkhandhake vuttanayeneva sāmaggīuposatho kātabbo.

476.Amūlā mūlaṃ gantvāti na mūlā mūlaṃ gantvā; taṃ vatthuṃ avinicchinitvāti attho. Ayaṃ vuccati upāli saṅghasāmaggī atthāpetā byañjanūpetāti atthato apagatā, 『『saṅghasāmaggī』』ti imaṃ pana byañjanamattaṃ upetā.

帕利萊亞卡在保護的森林中棲息，依靠保護的森林而棲息。大象是指大象。通過小象們，指的是小象。通過奶象，指的是幼小的小象。被切斷的草是指那些在前面走動的切斷的草，剩下的草像沙子一樣被吃掉。被打碎的部分是指通過那頭象的高處被打碎而掉落的部分。樹枝的斷裂是指那些在其周圍的樹枝斷裂的部分被吃掉。被渾濁的水是指那些先降落後飲用的渾濁的水。被覆蓋是指站著的狀態。 大象的像是指大象的佛陀的象。指的是像戰車一樣的象。因為一個人在森林中玩耍，正如佛陀的像一樣，這頭大象也獨自在森林中玩耍；因此他的心與大象的心相合，因統一而相似。 如所愿地棲息，在這裡應理解為佛陀在那裡的棲息。至此，佛陀在科薩姆巴被提升，進入森林棲息，成為各處討論的主題。 於是，科薩姆巴的信士們，聽到這番談話后，科薩姆巴的信士們。 《十八種事物的討論》 "不法與法"等是指十八種分裂事物，我們將在僧團分裂的部分中進行說明。 把那位被放逐的比丘放逐，意指抓住他，前往界限，講述過失，藉助行為的語言放逐他。正是在那一天，按照那天的內容，應該如同在安居日那樣進行完全的安居。 不去根本的根，是指不去根本；意指對那事物沒有進行分辨。這稱為烏帕利，僧團的和合被確立，作為意義不再存在，"僧團的和合"，這是僅僅是名稱而已。

477.Saṅghassa kiccesūti saṅghassa karaṇīyesu uppannesu. Mantanāsūti vinayamantanāsu. Atthesu jātesūti vinayaatthesu uppannesu. Vinicchayesūti tesaṃyeva atthānaṃ vinicchayesu. Mahatthikoti mahāupakāro. Paggahārahoti paggaṇhituṃ vutto.

Anānuvajjo paṭhamena sīlatotiādimhiyeva tāva sīlato na upavajjo. Avekkhitācāroti apekkhitācāro; ālokite vilokite sampajānakārītiādinā nayena upaparikkhitācāro. Aṭṭhakathāsu pana 『『appaṭicchannācāro』』ti vuttaṃ.

Visayhāti abhibhavitvā. Anuyyutaṃ bhaṇanti anuññātaṃ anapagataṃ bhaṇanto. Yasmā hi so anuyyutaṃ bhaṇati, usūyāya vā agatigamanavasena vā kāraṇāpagataṃ na bhaṇati, tasmā atthaṃ na hāpeti. Usūyāya pana agatigamanavasena vā bhaṇanto atthaṃ hāpeti, kāraṇaṃ na deti, tasmā so parisagato chambhati ceva vedhati ca. Yo īdiso na hoti, ayaṃ 『『paggahāraho』』ti dasseti.

Kiñca bhiyyo 『『tatheva pañha』』nti gāthā, tassattho – yathā ca anuyyutaṃ bhaṇanto atthaṃ na hāpeti, tatheva parisāya majjhe pañhaṃ pucchito samāno na ceva pajjhāyati, na ca maṅku hoti. Yo hi atthaṃ na jānāti, so pajjhāyati. Yo vattuṃ na sakkoti, so maṅku hoti. Yo pana atthañca jānāti, vattuñca sakkoti; so na pajjhāyati, na maṅku hoti. Kālāgatanti kathetabbayuttakāle āgataṃ. Byākaraṇārahanti pañhassa atthānulomatāya byākaraṇānucchavikaṃ. Vacoti vadanto; evarūpaṃ vacanaṃ bhaṇantoti attho. Rañjetīti toseti. Viññūparisanti viññūnaṃ parisaṃ.

Ācerakamhica saketi attano ācariyavāde. Alaṃ pametunti vīmaṃsituṃ taṃ taṃ kāraṇaṃ paññāya tulayituṃ samattho. Paguṇoti kataparicayo laddhāsevano. Kathetaveti kathetabbe. Viraddhikovidoti viraddhaṭṭhānakusalo.

Paccatthikā yena vajantīti ayaṃ gāthā yādise kathetabbe paguṇo, taṃ dassetuṃ vuttā. Ayañhettha attho – yādisena kathitena paccatthikā ca niggahaṃ gacchanti, mahājano ca saññapanaṃ gacchati; saññattiṃ avabodhanaṃ gacchatīti attho. Yañca kathento sakaṃ ādāyaṃ attano ācariyavādaṃ na hāpeti, yasmiṃ vatthusmiṃ adhikaraṇaṃ uppannaṃ, tadanurūpaṃ anupaghātakaraṃ pañhaṃ byākaramāno tādise kathetabbe paguṇo hotīti.

Dūteyyakammesu alanti aṭṭhahi dūtaṅgehi samannāgatattā saṅghassa dūteyyakammesu samattho. Suṭṭhu uggaṇhātīti samuggaho. Idaṃ vuttaṃ hoti – yathā nāma āhunaṃ āhutipiṇḍaṃ samuggaṇhanti, evaṃ pītisomanassajāteneva cetasā saṅghassa kiccesu samuggaho, saṅghassakiccesu tassa tassa kiccassa paṭiggāhakoti attho. Karaṃ vacoti vacanaṃ karonto. Na tena maññatīti tena vacanakaraṇena 『『ahaṃ karomi, saṅghabhāraṃ nittharāmī』』ti na mānātimānaṃ jappeti.

Āpajjati yāvatakesu vatthūsūti yattakesu vatthūsu āpattiṃ āpajjamāno āpajjati. Hoti yathā ca vuṭṭhitīti tassā ca āpattiyā yathā vuṭṭhānaṃ hoti. Ete vibhaṅgāti yesu vatthūsu āpajjati, yathā ca vuṭṭhānaṃ hoti, imesaṃ atthānaṃ jotakā ete vibhaṅgā. Ubhayassāti ubhaye assa. Svāgatāti suṭṭhu āgatā. Āpattivuṭṭhānapadassa kovidoti āpattivuṭṭhānakāraṇakusalo.

Yāni cācaranti yāni ca bhaṇḍanakāraṇādīni ācaranto tajjanīyakammādivasena nissāraṇaṃ gacchati. Osāraṇaṃ taṃvusitassa jantunoti taṃ vattaṃ vusitassa jantuno, yā osāraṇā kātabbā, etampi jānāti. Sesaṃ sabbattha uttānamevāti.

"僧團的職責"是指僧團應做的事情。 "商議"是指紀律的商議。 "在事物上產生"是指在紀律事物上產生。 "在決策上"是指那些事情的決策。 "大事"是指重大利益。 "應接受"是指被提及的接受。 "不受責備的第一性"是指在此處的第一性不受責備。 "觀察的行為"是指觀察的行為；通過觀察、觀察和正念的方式進行的觀察行為。在註釋中則說"不被遮蔽的行為"。 "通過控制"是指通過征服。 "被允許說"是指被允許且不被阻止地說。因為他是被允許說的，所以他不說因嫉妒或因不被允許而不說，因此不放棄事物。而因嫉妒或因不被允許而說的話會放棄事物，因此他在聚會上感到驚訝和痛苦。像這樣的人，顯示出"應接受"。 此外，更進一步的"如是提問"的詩句，其意是——正如他不放棄事物，被問到問題時也不感到羞愧，也不感到窘迫。誰如果不知道事物，就會感到羞愧。誰如果不能說出，就會感到窘迫。而誰知道事物且能說出；他就不會感到羞愧，也不會感到窘迫。 "適時"是指在適當的時間到來時。 "能解釋"是指根據問題的內容進行解釋的能力。 "言語"是指說話；說出這種言語。 "使人愉悅"是指使人滿足。 "智者的聚會"是指智者的集會。 "如同自己的老師"是指在自己的老師的教導下。 "足夠的考慮"是指能夠仔細思考並進行比較。 "豐盛"是指獲得的積累。 "應說"是指應當說的。 "擅長於"是指擅長於特定的地方。 "對抗"是指在應說的情況下，顯示出應接受的能力。這裡的意思是——通過這樣的說法，對抗者會受到懲罰，民眾也會受到警示；警示是指對事物的理解。並且在說話時不放棄自己的教導，若在某個事物中出現問題，適當地解釋不造成傷害的問題，便會成為那樣的能力。 "使者的工作"是指在八個使者的工作中，因具備使者的特徵而適合於僧團的使者工作。 "很好地記住"是指良好的記憶。這裡的意思是——如同食物的供養被很好地記住，正如因愉悅和快樂而產生的心情，也會在僧團的職責中被很好地記住，作為僧團的職責，承擔各自的責任。 "說出言語"是指說出言語。 "不因此自滿"是指通過說出"我做了，我完成了僧團的責任"而不自滿。 "在各個事物中犯過失"是指在各個事物中犯過失。 "如同被喚醒"是指如同被喚醒。 "這些分開"是指在各個事物中犯過失，正如被喚醒一樣，這些分開。 "兩者"是指兩者都有。 "歡迎"是指很好地到來。 "在過失和喚醒的情況下"是指擅長於過失和喚醒的原因。 "那些行為"是指那些行為和製造爭吵等的行為，因而會導致放逐。 "放逐"是指被放逐的生物，指的是被放逐的生物，知道那些應當放逐的事情。其餘部分顯而易見。

Kosambakakkhandhakavaṇṇanā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Mahāvaggavaṇṇanā samattā.

Mahāvagga-aṭṭhakathā niṭṭhitā.

科薩姆巴部分的解釋已完成。 《全面清凈》的戒律讚頌 大品的解釋已完成。 大品註釋已完成。

請提供需要翻譯的文字，我將為您進行完整直譯。

B020103Mahāvagga-aṭṭhakathā（《大篇註釋》）

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Mahāvagga-aṭṭhakathā

  1. Mahākhandhakaṃ

Bodhikathā

Ubhinnaṃ pātimokkhānaṃ, saṅgītisamanantaraṃ;

Saṅgāyiṃsu mahātherā, khandhakaṃ khandhakovidā.

Yaṃ tassa dāni sampatto, yasmā saṃvaṇṇanākkamo;

Tasmā hoti ayaṃ tassa, anuttānatthavaṇṇanā.

Padabhājaniye atthā, yehi yesaṃ pakāsitā;

Te ce puna vadeyyāma, pariyosānaṃ kadā bhave.

Uttānā ceva ye atthā, tesaṃ saṃvaṇṇanāya kiṃ;

Adhippāyānusandhīhi, byañjanena ca ye pana.

Anuttānā na te yasmā, sakkā ñātuṃ avaṇṇitā;

Tesaṃyeva ayaṃ tasmā, hoti saṃvaṇṇanānayoti.

1.Tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddhoti ettha kiñcāpi 『『tena samayena buddho bhagavā verañjāya』』ntiādīsu viya karaṇavacane visesakāraṇaṃ natthi, vinayaṃ patvā pana karaṇavacaneneva ayamabhilāpo āropitoti ādito paṭṭhāya āruḷhābhilāpavasenevetaṃ vuttanti veditabbaṃ. Esa nayo aññesupi ito paresu evarūpesu.

Kiṃ panetassa vacane payojananti? Pabbajjādīnaṃ vinayakammānaṃ ādito paṭṭhāya nidānadassanaṃ. Yā hi bhagavatā 『『anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampada』』nti (mahāva. 34) evaṃ pabbajjā ceva upasampadā ca anuññātā, yāni ca rājagahādīsu upajjhāyaupajjhāyavattaācariyaācariyavattādīni anuññātāni, tāni abhisambodhiṃ patvā sattasattāhaṃ bodhimaṇḍe vītināmetvā bārāṇasiyaṃ dhammacakkaṃ pavattetvā iminā anukkamena idañcidañca ṭhānaṃ patvā imasmiñca imasmiñca vatthusmiṃ paññattānīti evametesaṃ pabbajjādīnaṃ vinayakammānaṃ ādito paṭṭhāya nidānadassanaṃ etassa vacane payojananti veditabbaṃ.

Tattha uruvelāyanti mahāvelāyaṃ; mahante vālikarāsimhīti attho. Atha vā 『『urū』』ti vālikā vuccati; 『『velā』』ti mariyādā; velātikkamanahetu āhaṭā uru uruvelāti evampettha attho daṭṭhabbo. Atīte kira anuppanne buddhe dasasahassakulaputtā tāpasapabbajjaṃ pabbajitvā tasmiṃ padese viharantā ekadivasaṃ sannipatitvā katikavattaṃ akaṃsu – 『『kāyakammavacīkammāni nāma paresampi pākaṭāni honti, manokammaṃ pana apākaṭaṃ; tasmā yo kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa añño codako nāma natthi, so attanāva attānaṃ codetvā pattapuṭena vālikaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamma』』nti. Tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālikaṃ ākirati. Evaṃ tattha anukkamena mahāvālikarāsi jāto, tato naṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi. Taṃ sandhāya vuttaṃ – 『『uruvelāyanti mahāvelāyaṃ; mahante vālikarāsimhīti attho』』ti. Tameva sandhāya vuttaṃ – 『『atha vā urūti vālikā vuccati; velāti mariyādā; velātikkamanahetu āhaṭā uru uruvelāti evampettha attho daṭṭhabbo』』ti.

Bodhirukkhamūleti bodhi vuccati catūsu maggesu ñāṇaṃ; taṃ bodhiṃ bhagavā ettha pattoti rukkhopi 『『bodhirukkho』』tveva nāmaṃ labhi, tassa bodhirukkhassa mūle bodhirukkhamūle. Paṭhamābhisambuddhoti paṭhamaṃ abhisambuddho; abhisambuddho hutvā sabbapaṭhamaṃyevāti attho. Ekapallaṅkenāti sakimpi anuṭṭhahitvā yathāābhujitena ekeneva pallaṅkena. Vimuttisukhapaṭisaṃvedīti vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvedayamāno.

Paṭiccasamuppādanti paccayākāraṃ. Paccayākāro hi aññamaññaṃ paṭicca sahite dhamme uppādetīti 『『paṭiccasamuppādo』』ti vuccati. Ayamettha saṅkhepo. Vitthāro pana sabbākārasampannaṃ vinicchayaṃ icchantena visuddhimaggato gahetabbo. Anulomapaṭilomanti anulomañca paṭilomañca. Tattha 『『avijjāpaccayā saṅkhārā』』tiādinā nayena vutto avijjādiko paccayākāro attanā kattabbakiccakaraṇato 『『anulomo』』ti vuccati. 『『Avijjāya tveva asesavirāganirodhā saṅkhāranirodho』』tiādinā nayena vutto sveva anuppādanirodhena nirujjhamāno taṃ kiccaṃ na karotīti tassa akaraṇato 『『paṭilomo』』ti vuccati. Purimanayena vā vutto pavattiyā anulomo, itaro tassā paṭilomoti evampettha attho daṭṭhabbo. Ādito pana paṭṭhāya yāva antaṃ, antato ca paṭṭhāya yāva ādiṃ pāpetvā avuttattā ito aññenatthena anulomapaṭilomatā na yujjati.

Manasākāsīti manasi akāsi. Tattha yathā anulomaṃ manasi akāsi, idaṃ tāva dassetuṃ 『『avijjāpaccayā saṅkhārā』』tiādi vuttaṃ. Tattha avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti iminā nayena sabbapadesu attho veditabbo. Ayamettha saṅkhepo. Vitthāro pana sabbākārasampannaṃ vinicchayaṃ icchantena visuddhimaggatova gahetabbo.

Yathā pana paṭilomaṃ manasi akāsi, idaṃ dassetuṃ avijjāya tveva asesavirāganirodhā saṅkhāranirodhotiādi vuttaṃ. Tattha avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā . Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti. Evaṃ niruddhānaṃ pana saṅkhārānaṃ nirodhā viññāṇaṃ niruddhaṃ, viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādīni vatvā evametassa kevalassa dukkhakkhandhassa nirodho hotīti vuttaṃ. Tattha kevalassāti sakalassa; suddhassa vā sattavirahitassāti attho. Dukkhakkhandhassāti dukkharāsissa. Nirodho hotīti anuppādo hoti.

Etamatthaṃviditvāti yvāyaṃ 『『avijjādivasena saṅkhārādikassa dukkhakkhandhassa samudayo ca avijjānirodhādivasena ca nirodho hotī』』ti vutto, sabbākārena etamatthaṃ viditvā. Tāyaṃ velāyanti tāyaṃ tassa atthassa viditavelāyaṃ. Imaṃ udānaṃ udānesīti imaṃ tasmiṃ vidite atthe hetuno ca hetusamuppannadhammassa ca pajānanāya ānubhāvadīpakaṃ 『『yadā have pātubhavantī』』tiādikaṃ somanassayuttañāṇasamuṭṭhānaṃ udānaṃ udānesi, attamanavācaṃ nicchāresīti vuttaṃ hoti.

Tassattho – yadā haveti yasmiṃ bhave kāle. Pātubhavantīti uppajjanti. Dhammāti anulomapaccayākārapaṭivedhasādhakā bodhipakkhiyadhammā. Atha vā pātubhavantīti pakāsanti; abhisamayavasena byattā pākaṭā honti. Dhammāti catuariyasaccadhammā. Ātāpo vuccati kilesasantāpanaṭṭhena vīriyaṃ; ātāpinoti sammappadhānavīriyavato. Jhāyatoti ārammaṇūpanijjhānalakkhaṇena ca lakkhaṇūpanijjhānalakkhaṇena ca jhānena jhāyantassa. Brāhmaṇassāti bāhitapāpassa khīṇāsavassa. Athassa kaṅkhā vapayantīti athassa evaṃ pātubhūtadhammassa kaṅkhā vapayanti. Sabbāti yā etā 『『ko nu kho bhante phusatīti; no kallo pañhoti bhagavā avocā』』tiādinā, tathā 『『katamaṃ nu kho bhante jarāmaraṇaṃ; kassa ca panidaṃ jarāmaraṇanti ; no kallo pañhoti bhagavā avocā』』tiādinā ca nayena paccayākāre kaṅkhā vuttā, yā ca paccayākārasseva appaṭividdhattā 『『ahosiṃ nu kho ahaṃ atītamaddhāna』』ntiādikā soḷasa kaṅkhā āgatā, tā sabbā vapayanti apagacchanti nirujjhanti. Kasmā? Yato pajānāti sahetudhammanti yasmā avijjādikena hetunā sahetukaṃ imaṃ saṅkhārādiṃ kevalaṃ dukkhakkhandhadhammaṃ pajānāti aññāti paṭivijjhatīti.

  1. Dutiyavāre – imaṃ udānaṃ udānesīti imaṃ tasmiṃ vidite atthe 『『avijjāya tveva asesavirāganirodhā saṅkhāranirodho』』ti evaṃ pakāsitassa nibbānasaṅkhātassa paccayakkhayassa avabodhānubhāvadīpakaṃ vuttappakāraṃ udānaṃ udānesīti attho. Tatrāyaṃ saṅkhepattho – yasmā paccayānaṃ khayasaṅkhātaṃ nibbānaṃ avedi aññāsi paṭivijjhi, tasmā yadāssa ātāpino jhāyato brāhmaṇassa vuttappakārā dhammā pātubhavanti, athassa yā nibbānassa aviditattā uppajjeyyuṃ, tā sabbāpi kaṅkhā vapayantīti.

  2. Tatiyavāre – imaṃ udānaṃ udānesīti imaṃ yena maggena so dukkhakkhandhassa samudayanirodhasaṅkhāto attho kiccavasena ca ārammaṇakiriyāya ca vidito, tassa ariyamaggassa ānubhāvadīpakaṃ vuttappakāraṃ udānaṃ udānesīti attho. Tatrāpāyaṃ saṅkhepattho – yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa, tadā so brāhmaṇo tehi vā uppannehi bodhipakkhiyadhammehi, yassa vā ariyamaggassa catusaccadhammā pātubhūtā, tena ariyamaggena vidhūpayaṃ tiṭṭhati mārasenaṃ 『『kāmā te paṭhamā senā』』tiādinā nayena vuttappakāraṃ mārasenaṃ vidhūpayanto vidhamento viddhaṃsento tiṭṭhati. Kathaṃ? Sūriyova obhāsayamantalikkhaṃ, yathā sūriyo abbhuggato attano pabhāya antalikkhaṃ obhāsentova andhakāraṃ vidhamento tiṭṭhati, evaṃ sopi brāhmaṇo tehi dhammehi tena vā maggena saccāni paṭivijjhantova mārasenaṃ vidhūpayanto tiṭṭhatīti.

Evamettha paṭhamaṃ udānaṃ paccayākārapaccavekkhaṇavasena, dutiyaṃ nibbānapaccavekkhaṇavasena , tatiyaṃ maggapaccavekkhaṇavasena uppannanti veditabbaṃ. Udāne pana 『『rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ, dutiyaṃ yāmaṃ paṭilomaṃ, tatiyaṃ yāmaṃ anulomapaṭiloma』』nti vuttaṃ; taṃ sattāhassa accayena 『『sve āsanā vuṭṭhahissāmī』』ti rattiṃ uppāditamanasikāraṃ sandhāya vuttaṃ. Tadā hi bhagavā yassa paccayākārapajānanassa ca paccayakkhayādhigamassa ca ānubhāvadīpikā purimā dve udānagāthā, tassa vasena ekekameva koṭṭhāsaṃ paṭhamayāmañca majjhimayāmañca manasākāsi, idha pana pāṭipadarattiyā evaṃ manasākāsi. Bhagavā hi visākhapuṇṇamāya rattiyā paṭhamayāme pubbenivāsaṃ anussari, majjhimayāme dibbacakkhuṃ visodhesi, pacchimayāme paṭiccasamuppādaṃ anulomapaṭilomaṃ manasi katvā 『『idāni aruṇo uggamissatī』』ti sabbaññutaṃ pāpuṇi. Sabbaññutappattisamanantarameva ca aruṇo uggacchi. Tato taṃ divasaṃ teneva pallaṅkena vītināmetvā sampattāya pāṭipadarattiyā tīsu yāmesu evaṃ manasi katvā imāni udānāni udānesi. Iti pāṭipadarattiyā evaṃ manasi katvā taṃ 『『bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdī』』ti evaṃ vuttasattāhaṃ tattheva vītināmesi.

Bodhikathā niṭṭhitā.

Ajapālakathā

4.Athakho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkamīti ettha na bhagavā tamhā samādhimhā vuṭṭhahitvā anantarameva bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Yathā pana 『『bhutvā sayatī』』ti vutte na 『『hatthe adhovitvā mukhaṃ avikkhāletvā sayanasamīpaṃ agantvā aññaṃ kiñci ālāpasallāpaṃ akatvā sayati』』cceva vuttaṃ hoti, bhojanato pana pacchā sayati, na nasayatīti idamevattha dīpitaṃ hoti. Evamidhāpi 『『na tamhā samādhimhā vuṭṭhahitvā anantarameva pakkāmī』』ti vuttaṃ hoti, vuṭṭhānato ca pana pacchā pakkāmi, na napakkāmīti idamevettha dīpitaṃ hoti.

Anantaraṃ pana apakkamitvā bhagavā kiṃ akāsīti? Aparānipi tīṇi sattāhāni bodhisamīpeyeva vītināmesi. Tatrāyaṃ anupubbikathā – bhagavati kira buddhattaṃ patvā sattāhaṃ ekapallaṅkena nisinne 『『na bhagavā vuṭṭhāti; kiṃ nu kho aññepi buddhattakarā dhammā atthī』』ti ekaccānaṃ devatānaṃ kaṅkhā udapādi. Atha bhagavā aṭṭhame divase samāpattito vuṭṭhāya devatānaṃ kaṅkhaṃ ñatvā kaṅkhāvidhamanatthaṃ ākāse uppatitvā yamakapāṭihāriyaṃ dassetvā tāsaṃ kaṅkhaṃ vidhamitvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā cattāri asaṅkhyeyyāni kappasatasahassañca upacitānaṃ pāramīnaṃ balādhigamanaṭṭhānaṃ pallaṅkaṃ bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā puratthimato ca pacchimato ca āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. Tato pacchimadisābhāge devatā ratanagharaṃ māpayiṃsu. Tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayaṃ samantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ.

Evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Tassa kira nigrodhassa chāyāya ajapālakā gantvā nisīdanti; tenassa ajapālanigrodhotveva nāmaṃ udapādi. Sattāhaṃ vimuttisukhapaṭisaṃvedīti tatrāpi dhammaṃ vicinantoyeva vimuttisukhaṃ paṭisaṃvedento nisīdi. Bodhito puratthimadisābhāge esa rukkho hoti. Evaṃ nisinne ca panettha bhagavati eko brāhmaṇo gantvā pañhaṃ pucchi. Tena vuttaṃ 『『atha kho aññataro』』tiādi. Tattha huṃhuṅkajātikoti so kira diṭṭhamaṅgaliko nāma , mānavasena kodhavasena ca 『『huṃhu』』nti karonto vicarati, tasmā 『『huṃhuṅkajātiko』』ti vuccati. 『『Huhukkajātiko』』tipi paṭhanti.

Etamatthaṃ viditvāti etaṃ tena vuttassa vacanassa sikhāpattamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi. Tassattho – yo bāhitapāpadhammatāya brāhmaṇo na diṭṭhamaṅgalikatāya, huṃhuṅkārakabhāvādipāpadhammayutto hutvā kevalaṃ jātimattakena brahmaññaṃ paṭijānāti, so brāhmaṇo bāhitapāpadhammattā huṃhuṅkārappahānena nihuṃhuṅko, rāgādikasāvābhāvena nikkasāvo, bhāvanānuyogayuttacittatāya yatatto, sīlasaṃvarena vā saññatacittatāya yatatto, catumaggañāṇasaṅkhātehi vedehi antaṃ, vedānaṃ vā antaṃ gatattā vedantagū, maggabrahmacariyassa vusitattā vusitabrahmacariyo. Dhammena brahmavādaṃ vadeyya, 『『brāhmaṇo, aha』』nti etaṃ vādaṃ dhammena vadeyya, yassa sakale lokasannivāse kuhiñci ekārammaṇepi rāgussado dosussado mohussado mānussado diṭṭhussadoti ime ussadā natthīti.

Ajapālakathā niṭṭhitā.

Mucalindakathā

5.Akālameghoti asampatte vassakāle uppannamegho. Ayaṃ pana gimhānaṃ pacchime māse udapādi. Sattāhavaddalikāti tasmiṃ uppanne sattāhaṃ avicchinnavuṭṭhikā ahosi. Sītavātaduddinīti sā ca pana sattāhavaddalikā udakaphusitasammissena sītavātena samantā paribbhamantena dūsitadivasattā sītavātaduddinī nāma ahosi. Atha kho mucalindo nāgarājāti tasseva mucalindarukkhassa samīpe pokkharaṇiyā nibbatto mahānubhāvo nāgarājā. Sattakkhattuṃ bhogehi parikkhipitvāti evaṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvāva ṭhite; tasmiṃ tassa parikkhepabbhantaraṃ lohapāsāde bhaṇḍāgāragabbhappamāṇaṃ ahosi, tasmā bhagavā nivāte pihitadvāravātapāne kūṭāgāre nisinno viya jāto. Mā bhagavantaṃ sītantiādi tassa tathā karitvā ṭhānakāraṇaparidīpanaṃ. So hi 『『mā bhagavantaṃ sītaṃ bādhayittha, mā uṇhaṃ, mā ḍaṃsādisamphasso bādhayitthā』』ti tathā karitvā aṭṭhāsi. Tattha kiñcāpi sattāhavaddalikāya uṇhameva natthi, sace pana antarantarā megho vigaccheyya uṇhaṃ bhaveyya , tampi naṃ mā bādhayitthāti evaṃ tassa cintetuṃ yuttaṃ. Viddhanti ubbiddhaṃ; meghavigamena dūrībhūtanti attho. Vigatavalāhakanti apagatameghaṃ. Devanti ākāsaṃ. Sakavaṇṇanti attano rūpaṃ.

Sukho vivekoti nibbānasaṅkhāto upadhiviveko sukho. Tuṭṭhassāti catumaggañāṇasantosena santuṭṭhassa. Sutadhammassāti pakāsitadhammassa. Passatoti taṃ vivekaṃ yaṃ vā kiñci passitabbaṃ nāma, taṃ sabbaṃ attano vīriyabalādhigatena ñāṇacakkhunā passantassa. Abyāpajjanti akuppanabhāvo; etena mettāpubbabhāgo dassito. Pāṇabhūtesu saṃyamoti sattesu ca saṃyamo; avihiṃsanabhāvo sukhoti attho. Etena karuṇāpubbabhāgo dassito. Sukhā virāgatā loketi vītarāgatāpi sukhāti dīpeti. Kāmānaṃ samatikkamoti yā 『『kāmānaṃ samatikkamo』』ti vuccati; sā virāgatāpi sukhāti attho. Etena anāgāmimaggo kathito. Asmimānassa yo vinayoti iminā pana arahattaṃ kathitaṃ; arahattañhi asmimānassa 『『passaddhivinayo』』ti vuccati. Ito parañca sukhaṃ nāma natthi, tenāha 『『etaṃ ve paramaṃ sukha』』nti.

Mucalindakathā niṭṭhitā.

Rājāyatanakathā

6.Mucalindamūlāti mahābodhito pācīnakoṇe ṭhitamucalindarukkhamūlā. Rājāyatananti dakkhiṇadisābhāge ṭhitaṃ rājāyatanarukkhaṃ upasaṅkami . Tena kho pana samayenāti katarena samayena. Bhagavato kira rājāyatanamūle sattāhaṃ ekapallaṅkena nisinnassa samādhito vuṭṭhānadivase aruṇuggamanavelāyameva 『『bhojanakiccena bhavitabba』』nti ñatvā sakko devarājā osadhaharītakaṃ upanesi. Bhagavā taṃ paribhuñji, paribhuttamattasseva sarīrakiccaṃ ahosi. Sakko mukhodakaṃ adāsi. Bhagavā mukhaṃ dhovitvā tasmiṃyeva rukkhamūle nisīdi. Evaṃ uggate aruṇamhi nisinne bhagavati.

Tena kho pana samayena tapussabhallikā vāṇijāti tapusso ca bhalliko cāti dve bhātaro vāṇijā. Ukkalāti ukkalajanapadato. Taṃ desanti yasmiṃ dese bhagavā viharati. Katarasmiñca dese bhagavā viharati? Majjhimadese. Tasmā majjhimadesaṃ gantuṃ addhānamaggappaṭipannā hontīti ayamettha attho. Ñātisālohitā devatāti tesaṃ ñātibhūtapubbā devatā. Etadavocāti sā kira nesaṃ sabbasakaṭāni appavattīni akāsi. Tato te kiṃ idanti maggadevatānaṃ baliṃ akaṃsu. Tesaṃ balikammakāle sā devatā dissamāneneva kāyena etaṃ avoca. Manthena ca madhupiṇḍikāya cāti abaddhasattunā ca sappimadhuphāṇitādīhi yojetvā baddhasattunā ca. Patimānethāti upaṭṭhahatha. Taṃ voti taṃ patimānanaṃ tumhākaṃ bhavissati dīgharattaṃ hitāya sukhāya. Yaṃ amhākanti yaṃ paṭiggahaṇaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāya. Bhagavato etadahosīti yo kirassa padhānānuyogakāle patto ahosi, so sujātāya pāyāsaṃ dātuṃ āgacchantiyā eva antaradhāyi. Tenassa etadahosi – 『『patto me natthi, purimakāpi ca na kho tathāgatā hatthesu paṭiggaṇhanti, kimhi nu kho ahaṃ paṭiggaṇheyyaṃ manthañca madhupiṇḍakañcā』』ti.

Parivitakkamaññāyāti ito pubbeva bhagavato sujātāya dinnabhojanaṃyeva ojānuppabandhanavasena aṭṭhāsi, ettakaṃ kālaṃ neva jighacchā na pipāsā na kāyadubbalyaṃ ahosi. Idāni panassa āhāraṃ paṭiggahetukāmatāya 『『na kho tathāgatā』』tiādinā nayena parivitakko udapādi . Taṃ evaṃ uppannaṃ attano cetasā bhagavato cetoparivitakkamaññāya. Catuddisāti catūhi disāhi. Selamaye patteti muggavaṇṇaselamaye patte. Idaṃyeva bhagavā paṭiggahesi, teyeva sandhāya vuttaṃ. Cattāro pana mahārājāno paṭhamaṃ indanīlamaṇimaye patte upanāmesuṃ, na te bhagavā aggahesi. Tato ime cattāropi muggavaṇṇasilāmaye patte upanāmesuṃ, bhagavā cattāropi patte aggahesi tesaṃ pasādānurakkhaṇatthāya, no mahicchatāya. Gahetvā ca pana cattāropi yathā ekova patto hoti tathā adhiṭṭhahi, catunnampi ekasadiso puññavipāko ahosi. Evaṃ ekaṃ katvā adhiṭṭhite paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca. Paccaggheti paccagghasmiṃ; pāṭekkaṃ mahagghasminti attho. Atha vā paccaggheti abhinave abbhuṇhe; taṅkhaṇe nibbattasminti attho. Dve vācā etesaṃ ahesunti dvevācikā. Atha vā dvīhi vācāhi upāsakabhāvaṃ pattāti attho . Te evaṃ upāsakabhāvaṃ paṭivedetvā bhagavantaṃ āhaṃsu – 『『kassa dāni bhante amhehi ajja paṭṭhāya abhivādanapaccuṭṭhānaṃ kātabba』』nti? Atha bhagavā sīsaṃ parāmasi, kesā hatthe laggiṃsu. Te tesaṃ adāsi 『『ime tumhe pariharathā』』ti. Te kesadhātuyo labhitvā amateneva abhisittā haṭṭhatuṭṭhā bhagavantaṃ vanditvā pakkamiṃsu.

Rājāyatanakathā niṭṭhitā.

Brahmayācanakathā

  1. Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā vuttappakārametaṃ sabbaṃ kiccaṃ niṭṭhāpetvā rājāyatanamūlā punapi yena ajapālanigrodho tenupasaṅkami. Parivitakko udapādīti tasmiṃ nisinnamattasseva sabbabuddhānaṃ āciṇṇasamāciṇṇo ayaṃ cetaso parivitakko udapādi. Kasmā panāyaṃ sabbabuddhānaṃ uppajjatīti? Dhammassa mahantabhāvaṃ garubhāvaṃ bhāriyabhāvaṃ paccavekkhaṇāya brahmunā yācite desetukāmatāya ca. Jānanti hi buddhā 『『evaṃ parivitakkite brahmā āgantvā dhammadesanaṃ yācissati, tato sattā dhamme gāravaṃ uppādessanti, brahmagaruko hi lokasannivāso』』ti. Iti imehi dvīhi kāraṇehi ayaṃ vitakko uppajjatīti.

Tattha adhigato kho myāyanti adhigato kho me ayaṃ. Ālayarāmāti sattā pañca kāmaguṇe allīyanti, tasmā te 『『ālayā』』ti vuccanti. Tehi ālayehi ramantīti ālayarāmā. Ālayesu ratāti ālayaratā. Ālayesu suṭṭhumuditāti ālayasammuditā. Yadidanti nipāto. Tassa ṭhānaṃ sandhāya 『『yaṃ ida』』nti paṭiccasamuppādaṃ sandhāya 『『yo aya』』nti evamattho daṭṭhabbo. Idappaccayatāpaṭiccasamuppādoti imesaṃ paccayā idappaccayā, idappaccayāva idappaccayatā, idappaccayatā ca sā paṭiccasamuppādo cāti idappaccayatāpaṭiccasamuppādo. So mamassa kilamathoti yā ajānantānaṃ desanā nāma, so mama kilamatho assa; sā mama vihesā assāti attho. Bhagavantanti bhagavato. Anacchariyāti anu acchariyā. Paṭibhaṃsūti paṭibhānasaṅkhātassa ñāṇassa gocarā ahesuṃ, parivitakkayitabbabhāvaṃ pāpuṇiṃsu.

Halanti ettha hakāro nipātamatto; alanti attho. Pakāsitunti desituṃ. Alaṃ dāni me imaṃ kicchena adhigataṃ dhammaṃ desetunti vuttaṃ hoti. Paṭisotagāminti paṭisotaṃ vuccati nibbānaṃ; nibbānagāminti attho. Rāgarattāti kāmarāgabhavarāgadiṭṭhirāgena rattā. Na dakkhantīti na passissanti. Tamokhandhena āvuṭāti avijjārāsinā ajjhotthaṭā. Appossukkatāyāti nirussukkabhāvena; adesetukāmatāyāti attho.

8.Yatra hi nāmāti yasmiṃ nāma loke. Bhagavato purato pāturahosīti dhammadesanāyācanatthaṃ dasasu cakkavāḷasahassesu mahābrahmāno gahetvā āgamma bhagavato purato pāturahosi . Apparajakkhajātikāti paññāmaye akkhimhi appaṃ rāgadosamoharajaṃ etesaṃ evaṃsabhāvāti apparajakkhajātikā. Bhavissanti dhammassa aññātāroti paṭivijjhitāro.

Pāturahosīti pātubhavi. Samalehi cintitoti rāgādīhi malehi samalehi chahi satthārehi cintito. Apāpuretanti vivara etaṃ. Amatassa dvāranti amatassa nibbānassa dvārabhūtaṃ ariyamaggaṃ. Suṇantu dhammaṃ vimalenānubuddhanti ime sattā rāgādimalānaṃ abhāvato vimalena sammāsambuddhena anubuddhaṃ catusaccadhammaṃ suṇantu.

Sele yathā pabbatamuddhaniṭṭhitoti selamaye ekagghane pabbatamuddhani yathāṭhitova yathā cakkhumā puriso samantato janataṃ passeyya, tvampi sumedha sundarapañña sabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ paññāmayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtañca janataṃ avekkhassu upadhāraya.

Uṭṭhehīti bhagavato dhammadesanatthaṃ cārikacaraṇaṃ yācanto bhaṇati. Vīrātiādīsu bhagavā vīriyavantatāya vīro. Devaputtamaccukilesābhisaṅkhāramārānaṃ vijitattā vijitasaṅgāmo. Jātikantārādinittharaṇasamatthatāya satthavāho. Kāmacchandaiṇassa abhāvato aṇaṇo.

9.Ajjhesananti yācanaṃ. Buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. Imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāmaṃ. Apparajakkhāti paññācakkhumhi rāgādirajaṃ appaṃ yesaṃ, te apparajakkhā. Yesaṃ taṃ mahantaṃ te mahārajakkhā. Yesaṃ saddhādīni indriyāni tikkhāni te tikkhindriyā. Yesaṃ tāni mudūni te mudindriyā. Yesaṃ teyeva saddhādayo ākārā sundarā te svākārā. Yesaṃ teyeva saddhādayo ākārā asundarā te dvākārā. Ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ te suviññāpayā. Ye paralokañca vajjañca bhayato passanti te paralokavajjabhayadassāvino. Uppaliniyanti uppalavane. Itaresupi eseva nayo. Antonimuggaposīnīti yāni udakassa anto nimuggāneva posayanti. Samodakaṃ ṭhitānīti udakena samaṃ ṭhitāni. Udakaṃ accuggamma ṭhitānīti udakaṃ atikkamitvā ṭhitāni.

Apārutāti vivaṭā. Amatassa dvārāti ariyamaggo. So hi amatasaṅkhātassa nibbānassa dvāraṃ. Pamuñcantu saddhanti sabbe attano saddhaṃ pamuñcantu. Pacchimapadadvaye ayamattho , ahañhi attano paguṇaṃ suppavattimpi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā manujesu devamanussesu na bhāsinti.

Brahmayācanakathā niṭṭhitā.

Pañcavaggiyakathā

10.Paṇḍitoti paṇḍiccena samannāgato. Byattoti veyyattiyena samannāgato. Medhāvīti ṭhānuppattiyā paññāya samannāgato. Apparajakkhajātikoti samāpattiyā vikkhambhitattā nikkilesajātiko visuddhasatto. Ājānissatīti sallakkhessati paṭivijjhissati. Bhagavatopi kho ñāṇaṃ udapādīti sabbaññutaññāṇaṃ uppajji 『『ito sattamadivasamatthake kālaṃkatvā ākiñcaññāyatane nibbatto』』ti. Mahājāniyoti sattadivasabbhantare pattabbamaggaphalato parihīnattā mahatī jāni assāti mahājāniyo akkhaṇe nibbattattā. Abhidosakālaṃkatoti hiyyo kālaṃkato, sopi nevasaññānāsaññāyatane nibbattoti addasa. Bahūkārāti bahūpakārā. Padhānapahitattaṃ upaṭṭhahiṃsūti padhānatthāya pesitattabhāvaṃ mukhodakadānādinā upaṭṭhahiṃsu.

11.Antarā ca gayaṃ antarā ca bodhinti upako bodhimaṇḍassa ca gayāya ca antare bhagavantaṃ addasa. Addhānamaggappaṭipannanti addhānamaggaṃ paṭipannaṃ.

Sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. Sabbavidūti sabbaṃ catubhūmakadhammaṃ avediṃ aññāsiṃ. Sabbesu dhammesu anūpalittoti sabbesu tebhūmakadhammesu kilesalepena alitto. Sabbañjahoti sabbaṃ tebhūmakadhammaṃ jahitvā ṭhito. Taṇhakkhaye vimuttoti taṇhakkhaye nibbāne ārammaṇato vimutto. Sayaṃ abhiññāyāti sabbaṃ catubhūmakadhammaṃ attanāva jānitvā. Kamuddiseyyanti kaṃ aññaṃ 『『ayaṃ me ācariyo』』ti uddiseyyaṃ.

Na me ācariyo atthīti lokuttaradhamme mayhaṃ ācariyo nāma natthi. Natthi me paṭipuggaloti mayhaṃ paṭibhāgapuggalo nāma natthi. Sītibhūtoti sabbakilesagginibbāpanena sītibhūto. Kilesānaṃyeva nibbutattā nibbuto.

Kāsīnaṃpuranti kāsiraṭṭhe nagaraṃ. Āhañchaṃ amatadundubhinti dhammacakkappaṭilābhāya amatabheriṃ paharissāmīti gacchāmi.

Arahasi anantajinoti anantajino bhavituṃ yutto. Hupeyyapāvusoti āvuso evampi nāma bhaveyya. Sīsaṃ okampetvāti sīsaṃ cāletvā.

12.Saṇṭhapesunti katikaṃ akaṃsu. Bāhullikoti cīvarabāhullādīnaṃ atthāya paṭipanno. Padhānavibbhantoti padhānato vibbhanto bhaṭṭho parihīno. Āvatto bāhullāyāti cīvarādibahulabhāvatthāya āvatto. Odahatha bhikkhave sotanti upanetha bhikkhave sotaṃ; sotindriyaṃ dhammasavanatthaṃ abhimukhaṃ karothāti attho. Amatamadhigatanti amataṃ nibbānaṃ mayā adhigatanti dasseti. Iriyāyāti dukkarairiyāya. Paṭipadāyāti dukkarapaṭipadāya. Abhijānātha me noti abhijānātha nu me samanupassatha. Evarūpaṃ bhāsitametanti etaṃ evarūpaṃ vākyaṃ bhāsitanti attho. Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetunti 『『ahaṃ buddho』』ti jānāpetuṃ asakkhi.

13.Cakkhukaraṇīti paññācakkhuṃ sandhāyāha. Ito paraṃ sabbaṃ padatthato uttānameva. Adhippāyānusandhiyojanādibhedato pana papañcasūdaniyā majjhimaṭṭhakathāyaṃ vuttanayena veditabbaṃ. Ito paṭṭhāya hi ativitthārabhīrukassa mahājanassa cittaṃ anurakkhantā suttantakathaṃ avaṇṇayitvā vinayakathaṃyeva vaṇṇayissāma.

18.Sāva tassa āyasmato upasampadā ahosīti āsāḷhīpuṇṇamāya aṭṭhārasahi devatākoṭīhi saddhiṃ sotāpattiphale patiṭṭhitassa 『『ehi bhikkhū』』ti bhagavato vacanena abhinipphannā sāva tassa āyasmato ehibhikkhūpasampadā ahosi.

19.Atha kho āyasmato ca vappassāti ādimhi vappattherassa pāṭipadadivase dhammacakkhuṃ udapādi, bhaddiyattherassa dutiyadivase, mahānāmattherassa tatiyadivase, assajittherassa catutthiyanti. Imesañca pana bhikkhūnaṃ kammaṭṭhānesu uppannamalavisodhanatthaṃ bhagavā antovihāreyeva ahosi. Uppanne uppanne kammaṭṭhānamale ākāsena gantvā malaṃ vinodesi. Pakkhassa pana pañcamiyaṃ sabbe te ekato sannipātetvā anattasuttena ovadi. Tena vuttaṃ 『『atha kho bhagavā pañcavaggiye』』tiādi.

24.Tenakho pana samayena cha loke arahanto hontīti pañcamiyā pakkhassa lokasmiṃ cha manussā arahanto hontīti attho.

Pañcavaggiyakathā niṭṭhitā.

Pabbajjākathā

31.Pubbānupubbakānanti paveṇivasena porāṇānuporāṇānanti attho. Tena kho pana samayena ekasaṭṭhi loke arahanto hontīti purimā cha ime ca pañcapaññāsāti antovassamhiyeva ekasaṭṭhi manussā arahanto hontīti attho.

Tatra yasaādīnaṃ kulaputtānaṃ ayaṃ pubbayogo – atīte kira pañcapaññāsajanā sahāyakā vaggabandhena puññāni karontā anāthasarīrāni paṭijaggantā vicaranti, te ekadivasaṃ gabbhiniṃ itthiṃ kālaṃkataṃ disvā 『『jhāpessāmā』』ti susānaṃ nīhariṃsu. Tesu pañca jane 『『tumhe jhāpethā』』ti susāne ṭhapetvā sesā gāmaṃ paviṭṭhā. Yaso dārako taṃ sarīraṃ vijjhitvā parivattetvā ca jhāpayamāno asubhasaññaṃ paṭilabhi. So itaresampi catunnaṃ janānaṃ 『『passatha bho imaṃ asuciṃ paṭikūla』』nti dassesi. Tepi tattha asubhasaññaṃ paṭilabhiṃsu. Te pañcapi janā gāmaṃ gantvā sesasahāyakānaṃ kathayiṃsu. Yaso pana dārako gehampi gantvā mātāpitūnnañca bhariyāya ca kathesi. Te sabbepi asubhaṃ bhāvayiṃsu. Ayametesaṃ pubbayogo. Tenāyasmato yasassa nāṭakajanesu susānasaññāyeva uppajji, tāyeva ca upanissayasampattiyā sabbesaṃ visesādhigamo nibbattīti.

Atha kho bhagavā bhikkhū āmantesīti bhagavā yāva pacchimakattikapuṇṇamā, tāva bārāṇasiyaṃ viharanto ekadivasaṃ te khīṇāsave saṭṭhi bhikkhū āmantesi.

32.Dibbā nāma dibbesu visayesu lobhapāsā. Mānusā nāma mānusakesu visayesu lobhapāsā. Mā ekena dveti ekena maggena dve mā agamittha. Assavanatāti assavanatāya. Parihāyantīti anadhigataṃ nādhigacchantā visesādhigamato parihāyanti.

33.Antakāti lāmaka hīnasatta. Antalikkhacaroti rāgapāsaṃ sandhāyāha. Tañhi so 『『antalikkhacaro』』ti mantvā āha.

34.Nānādisā nānājanapadāti nānādisato ca nānājanapadato ca. Anujānāmi bhikkhave tumheva dāni tāsu tāsu disāsu tesu tesu janapadesupabbājethātiādimhi pabbajjāpekkhaṃ kulaputtaṃ pabbājentena ye parato 『『na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabbo』』tiādiṃ katvā yāva 『『na andhamūgabadhiro pabbājetabbo』』ti evaṃ paṭikkhittā puggalā, te vajjetvā pabbajjādosavirahito puggalo pabbājetabbo. Sopi ca mātāpitūhi anuññātoyeva. Tassa anujānanalakkhaṇaṃ 『『na bhikkhave ananuññāto mātāpitūhi putto pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā』』ti etasmiṃ sutte vaṇṇayissāma.

Evaṃ pabbajjādosavirahitaṃ mātāpitūhi anuññātaṃ pabbājentenāpi ca sace acchinnakeso hoti, ekasīmāya ca aññepi bhikkhū atthi, kesacchedanatthāya bhaṇḍukammaṃ āpucchitabbaṃ. Tassa āpucchanākāraṃ 『『anujānāmi, bhikkhave, saṅghaṃ apaloketuṃ bhaṇḍukammāyā』』ti ettha vaṇṇayissāma. Sace okāso hoti, sayaṃ pabbājetabbo. Sace uddesaparipucchādīhi byāvaṭo hoti, okāsaṃ na labhati, eko daharabhikkhu vattabbo 『『etaṃ pabbājehī』』ti. Avuttopi ce daharabhikkhu upajjhāyaṃ uddissa pabbājeti, vaṭṭati. Sace daharabhikkhu natthi, sāmaṇeropi vattabbo 『『etaṃ khaṇḍasīmaṃ netvā pabbājetvā kāsāyāni acchādetvā ehī』』ti. Saraṇāni pana sayaṃ dātabbāni. Evaṃ bhikkhunāva pabbajito hoti. Purisañhi bhikkhuto añño pabbājetuṃ na labhati, mātugāmaṃ bhikkhunito añño. Sāmaṇero pana sāmaṇerī vā āṇattiyā kāsāyāni dātuṃ labhati. Kesoropanaṃ yena kenaci kataṃ sukataṃ.

Sace pana bhabbarūpo hoti sahetuko ñāto yasassī kulaputto, okāsaṃ katvāpi sayameva pabbājetabbo. 『『Mattikāmuṭṭhiṃ gahetvā nhāyitvā kese temetvā āgacchāhī』』ti ca pana na vissajjetabbo. Pabbajitukāmānañhi paṭhamaṃ balavaussāho hoti, pacchā pana kāsāyāni ca kesaharaṇasatthakañca disvā utrasanti, ettoyeva palāyanti, tasmā sayameva nahānatitthaṃ netvā sace nātidaharo hoti, 『『nahāhī』』ti vattabbo. Kesā panassa sayameva mattikaṃ gahetvā dhovitabbā. Daharakumārako pana sayaṃ udakaṃ otaritvā gomayamattikāhi ghaṃsitvā nahāpetabbo. Sacepissa kacchu vā piḷakā vā honti, yathā mātā puttaṃ na jigucchati , evameva ajigucchantena sādhukaṃ hatthapādasīsāni ghaṃsitvā nahāpetabbo. Kasmā? Ettakena hi upakārena kulaputtā ācariyupajjhāyesu ca sāsane ca balavasinehā tibbagāravā anivattidhammā honti, uppannaṃ anabhiratiṃ vinodetvā therabhāvaṃ pāpuṇanti, kataññū katavedino honti.

Evaṃ nahāpanakāle pana kesamassuṃ oropanakāle vā 『『tvaṃ ñāto yasassī, idāni mayaṃ taṃ nissāya paccayehi na kilamissāmā』』ti na vattabbo, aññāpi aniyyānikakathā na kathetabbā. Atha khvassa 『『āvuso, suṭṭhu upadhārehi satiṃ upaṭṭhāpehī』』ti vatvā tacapañcakakammaṭṭhānaṃ ācikkhitabbaṃ, ācikkhantena ca vaṇṇasaṇṭhānagandhāsayokāsavasena asucijegucchapaṭikūlabhāvaṃ nijjīvanissattabhāvaṃ vā pākaṭaṃ karontena ācikkhitabbaṃ. Sace hi so pubbe madditasaṅkhāro hoti bhāvitabhāvano, kaṇṭakavedhāpekkho viya paripakkagaṇḍo, sūriyuggamanāpekkhaṃ viya ca pariṇatapadumaṃ, athassa āraddhamatte kammaṭṭhānamanasikāre indāsani viya pabbate kilesapabbate cuṇṇayamānaṃyeva ñāṇaṃ pavattati, khuraggeyeva arahattaṃ pāpuṇāti. Ye hi keci khuragge arahattaṃ pattā, sabbe te evarūpaṃ savanaṃ labhitvā kalyāṇamittena ācariyena dinnanayaṃ nissāya no anissāya. Tasmāssa āditova evarūpī kathā kathetabbāti.

Kesesu pana oropitesu haliddicuṇṇena vā gandhacuṇṇena vā sīsañca sarīrañca ubbaṭṭetvā gihigandhaṃ apanetvā kāsāyāni tikkhattuṃ vā dvikkhattuṃ vā sakiṃ vā paṭiggāhetabbo. Athāpissa hatthe adatvā ācariyo vā upajjhāyo vā sayameva acchādeti, vaṭṭati. Sacepi aññaṃ daharaṃ vā sāmaṇeraṃ vā upāsakaṃ vā āṇāpeti 『『āvuso, etāni kāsāyāni gahetvā etaṃ acchādehī』』ti taṃyeva vā āṇāpeti 『『etāni gahetvā acchādehī』』ti sabbaṃ vaṭṭati. Sabbaṃ tena bhikkhunāva dinnaṃ hoti.

Yaṃ pana nivāsanaṃ vā pārupanaṃ vā anāṇattiyā nivāseti vā pārupati vā, taṃ apanetvā puna dātabbaṃ. Bhikkhunā hi sahatthena vā āṇattiyā vā dinnameva kāsāvaṃ vaṭṭati, adinnaṃ na vaṭṭati, sacepi tasseva santakaṃ hoti, ko pana vādo upajjhāyamūlake! Ayaṃ 『『paṭhamaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā』』ti ettha vinicchayo.

Bhikkhūnaṃpāde vandāpetvāti ye tattha sannipatitā bhikkhū, tesaṃ pāde vandāpetvā; atha saraṇaggahaṇatthaṃ ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā evaṃ vadehīti vattabbo. 『『Yamahaṃ vadāmi, taṃ vadehī』』ti vattabbo. Athassa upajjhāyena vā ācariyena vā 『『buddhaṃ saraṇaṃ gacchāmī』』tiādinā nayena saraṇāni dātabbāni yathāvuttapaṭipāṭiyāva na uppaṭipāṭiyā. Sace hi ekapadampi ekakkharampi uppaṭipāṭiyā deti, buddhaṃ saraṇaṃyeva vā tikkhattuṃ datvā puna itaresu ekekaṃ tikkhattuṃ deti, adinnāni honti saraṇāni.

Imañca pana saraṇagamanūpasampadaṃ paṭikkhipitvā anuññātaupasampadā ekato suddhiyā vaṭṭati. Sāmaṇerapabbajjā pana ubhatosuddhiyāva vaṭṭati, no ekato suddhiyā. Tasmā upasampadāya sace ācariyo ñattidosañceva kammavācādosañca vajjetvā kammaṃ karoti, sukataṃ hoti. Pabbajjāya pana imāni tīṇi saraṇāni bukāradhakārādīnaṃ byañjanānaṃ ṭhānakaraṇasampadaṃ ahāpenteneva ācariyenapi antevāsikenapi vattabbāni. Sace ācariyo vattuṃ sakkoti, antevāsiko na sakkoti; antevāsiko vā sakkoti, ācariyo na sakkoti; ubhopi vā na sakkonti, na vaṭṭati. Sace pana ubhopi sakkonti, vaṭṭati.

Imāni ca pana dadamānena 『『buddhaṃ saraṇaṃ gacchāmī』』ti evaṃ ekasambandhāni anunāsikantāni vā katvā dātabbāni, 『『buddhaṃ saraṇaṃ gacchāmī』』ti evaṃ vicchinditvā makārantāni vā katvā dātabbāni. Andhakaṭṭhakathāyaṃ nāmaṃ sāvetvā 『『ahaṃ bhante buddharakkhito yāvajīvaṃ buddhaṃ saraṇaṃ gacchāmī』』ti vuttaṃ, taṃ ekaaṭṭhakathāyampi natthi, pāḷiyampi na vuttaṃ, tesaṃ rucimattameva, tasmā na gahetabbaṃ. Na hi tathā avadantassa saraṇaṃ kuppatīti.

Anujānāmi bhikkhaveimehi tīhi saraṇagamanehi pabbajjaṃ upasampadanti imehi buddhaṃ saraṇaṃ gacchāmītiādīhi evaṃ tikkhattuṃ ubhatosuddhiyā vuttehi tīhi saraṇagamanehi pabbajjañceva upasampadañca anujānāmīti attho. Tattha yasmā upasampadā parato paṭikkhittā, tasmā sā etarahi saraṇamatteneva na ruhati. Pabbajjā pana yasmā parato 『『anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi sāmaṇerapabbajja』』nti anuññātā eva, tasmā sā etarahipi saraṇamatteneva ruhati. Ettāvatā hi sāmaṇerabhūmiyaṃ patiṭṭhito hoti.

Sace panesa matimā hoti paṇḍitajātiko, athassa tasmiṃyeva ṭhāne sikkhāpadāni uddisitabbāni. Kathaṃ? Yathā bhagavatā uddiṭṭhāni. Vuttañhetaṃ –

『『Anujānāmi , bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ. Pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī, musāvādā veramaṇī, surāmerayamajjapamādaṭṭhānā veramaṇī, vikālabhojanā veramaṇī, naccagītavāditavisūkadassanā veramaṇī, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī, uccāsayanamahāsayanā veramaṇī, jātarūparajatapaṭiggahaṇā veramaṇī』』ti (mahāva. 106).

Andhakaṭṭhakathāyaṃ pana 『『ahaṃ, bhante, itthannāmo yāvajīvaṃ pāṇātipātā veramaṇisikkhāpadaṃ

Samādiyāmī』』ti evaṃ saraṇadānaṃ viya sikkhāpadadānampi vuttaṃ, taṃ neva pāḷiyaṃ na aṭṭhakathāsu atthi, tasmā yathāpāḷiyāva uddisitabbāni. Pabbajjā hi saraṇagamaneheva siddhā, sikkhāpadāni pana kevalaṃ sikkhāparipūraṇatthaṃ jānitabbāni. Tasmā tāni pāḷiyaṃ āgatanayena uggahetuṃ asakkontassa yāya kāyaci bhāsāya atthavasenapi ācikkhituṃ vaṭṭati. Yāva pana attanā sikkhitabbasikkhāpadāni na jānāti, saṅghāṭipattacīvaradhāraṇaṭṭhānanisajjādīsu pānabhojanādividhimhi ca na kusalo hoti, tāva bhojanasālaṃ vā salākabhājanaṭṭhānaṃ vā aññaṃ vā tathārūpaṭṭhānaṃ na pesetabbo, santikāvacaroyeva kātabbo, bāladārako viya paṭijaggitabbo, sabbamassa kappiyākappiyaṃ ācikkhitabbaṃ, nivāsanapārupanādīsu ābhisamācārikesu vinetabbo. Tenāpi 『『anujānāmi, bhikkhave, dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetu』』nti (mahāva. 108) evaṃ parato vuttāni dasa nāsanaṅgāni ārakā parivajjetvā ābhisamācārikaṃ paripūrentena dasavidhe sīle sādhukaṃ sikkhitabbanti.

Pabbajjākathā niṭṭhitā.

Dutiyamārakathā

35.Mayhaṃ kho bhikkhaveti mayā khoti attho. Atha vā yo mayhaṃ yoniso manasikāro, tena hetunāti attho. Puna anuppattāti ettha vibhattiṃ pariṇāmetvā mayāti vattabbaṃ.

Dutiyamārakathā niṭṭhitā.

Bhaddavaggiyakathā

36.Bhaddavaggiyāti te kira rājakumārā rūpena ca cittena ca bhaddakā vaggabandhena ca vicaranti, tasmā 『『bhaddavaggiyā』』ti vuccanti. Tena hi voti ettha vokāro nipātamatto. Dhammacakkhuṃ udapādīti kesañci sotāpattimaggo, kesañci sakadāgāmimaggo, kesañci anāgāmimaggo udapādi. Tayopi hi ete maggā 『『dhammacakkhū』』ti vuccanti. Te kira tuṇḍilajātake tiṃsadhuttā ahesuṃ, atha tuṇḍilovādaṃ sutvā pañcasīlāni rakkhiṃsu; idaṃ nesaṃ pubbakammaṃ.

Bhaddavaggiyakathā niṭṭhitā.

Uruvelapāṭihāriyakathā

37.Pamukhoti pubbaṅgamo. Pāmokkhoti uttamo visuddhapañño.

38.Anupahaccāti avināsetvā. Tejasā tejanti attano tejena nāgassa tejaṃ. Pariyādiyeyyanti abhibhaveyyaṃ, vināseyyaṃ vāti. Makkhanti kodhaṃ. Natveva ca kho arahā yathā ahanti attānaṃ 『『arahā aha』』nti maññamāno vadati.

39.Nerañjarāyaṃ bhagavātiādikā gāthāyo pacchā pakkhittā.

44-9.Vissajjeyyanti sukkhāpanatthāya pasāretvā ṭhapeyyanti attho. 『『Bhante āhara hattha』』nti evaṃ vadanto viya oṇatoti āharahattho. Uyyojetvāti vissajjetvā. Mandāmukhiyoti aggibhājanāni vuccanti.

51.Cirapaṭikāti cirakālato paṭṭhāya.

52.Kesamissantiādīsu kesā eva kesamissaṃ. Esa nayo sabbattha. Khārikājanti khāribhāro.

Uruvelapāṭihāriyakathā niṭṭhitā.

Bimbisārasamāgamakathā

55.Laṭṭhivaneti tāluyyāne. Suppatiṭṭhe cetiyeti aññatarasmiṃ vaṭarukkhe; tassa kiretaṃ nāmaṃ. Dvādasanahutehīti ettha ekaṃ nahutaṃ dasasahassāni. Ajjhabhāsīti tesaṃ kaṅkhācchedanatthaṃ abhāsi.

Kisakovadānoti tāpasacariyāya kisasarīrattā 『『kisako』』ti laddhanāmānaṃ tāpasānaṃ ovādako anusāsako samānoti attho. Atha vā sayaṃ kisako tāpaso samāno vadāno ca aññe ovadanto anusāsantotipi attho. Kathaṃ pahīnanti kena kāraṇena pahīnaṃ. Idaṃ vuttaṃ hoti – 『『tvaṃ uruvelavāsiaggiparicārakānaṃ tāpasānaṃ sayaṃ ovādācariyo samāno kiṃ disvā pahāsi, pucchāmi taṃ etamatthaṃ kena kāraṇena tava aggihuttaṃ pahīna』』nti.

Dutiyagāthāya ayamattho – ete rūpādike kāme itthiyo ca yaññā abhivadanti, svāhaṃ etaṃ sabbampi rūpādikaṃ kāmappabhedaṃ khandhupadhīsu malanti ñatvā yasmā ime yiṭṭhahutappabhedā yaññā malameva vadanti, tasmā na yiṭṭhe na hute arañjiṃ; yiṭṭhe vā hute vā nābhiraminti attho.

Tatiyagāthāya – atha kocarahīti atha kvacarahi. Sesaṃ uttānameva.

Catutthagāthāya – padanti nibbānapadaṃ. Santasabhāvatāya santaṃ. Upadhīnaṃ abhāvena anupadhikaṃ. Rāgakiñcanādīnaṃ abhāvena akiñcanaṃ. Tīsu bhavesu alaggatāya yaṃ kāmabhavaṃ yaññā vadanti, tasmimpi kāmabhave asattaṃ. Jātijarāmaraṇānaṃ abhāvena anaññathābhāviṃ. Attanā bhāvitena maggeneva adhigantabbaṃ, na aññena kenaci adhigametabbanti anaññaneyyaṃ. Yasmā īdisaṃ padamaddasaṃ, tasmā na yiṭṭhe na hute arañjiṃ. Tena kiṃ dasseti? Yo ahaṃ devamanussalokasampattisādhake na yiṭṭhe na hute arañjiṃ, so kiṃ vakkhāmi 『『ettha nāma me devamanussaloke rato mano』』ti.

  1. Evaṃ sabbaloke anabhiratibhāvaṃ pakāsetvā atha kho āyasmā uruvelakassapo 『『sāvakohamasmī』』ti evaṃ bhagavato sāvakabhāvaṃ pakāsesi. Tañca kho ākāse vividhāni pāṭihāriyāni dassetvā. Dhammacakkhunti sotāpattimaggañāṇaṃ.

57.Assāsakāti āsīsanā; patthanāti attho. Esāhaṃ bhanteti ettha pana kiñcāpi maggappaṭivedhenevassa siddhaṃ saraṇagamanaṃ, tattha pana nicchayagamanameva gato, idāni vācāya attasanniyyātanaṃ karoti. Maggavasenevāyaṃ niyatasaraṇataṃ patto, taṃ paresaṃ vācāya pākaṭaṃ karonto paṇipātagamanañca gacchanto evaṃ vadati.

58.Siṅgīnikkhasavaṇṇoti siṅgīsuvaṇṇanikkhena samānavaṇṇo. Dasavāsoti dasasu ariyavāsesu vutthavāso. Dasadhammavidūti dasakammapathavidū. Dasabhi cupetoti dasahi asekkhehi aṅgehi upeto. Sabbadhidantoti sabbesu danto; bhagavato hi cakkhuādīsu kiñci adantaṃ nāma natthi.

59.Bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdīti bhagavantaṃ bhuttavantaṃ pattato ca apanītapāṇiṃ sallakkhetvā ekasmiṃ padese nisīdīti attho. Atthikānanti buddhābhivādanagamanena ca dhammasavanena ca atthikānaṃ. Abhikkamanīyanti abhigantuṃ sakkuṇeyyaṃ. Appākiṇṇanti anākiṇṇaṃ. Appasaddanti vacanasaddena appasaddaṃ. Appanigghosanti nagaranigghosasaddena appanigghosaṃ. Vijanavātanti anusañcaraṇajanassa sarīravātena virahitaṃ. 『『Vijanavāda』』ntipi pāṭho; anto janavādena rahitanti attho. 『『Vijanapāta』』ntipi pāṭho; janasañcāravirahitanti attho. Manussarāhaseyyakanti manussānaṃ rahassakiriyaṭṭhāniyaṃ. Paṭisallānasāruppanti vivekānurūpaṃ.

Sāriputtamoggallānapabbajjākathā

60.Sāriputtamoggallānāti sāriputto ca moggallāno ca. Tehi katikā katā hoti『『yo paṭhamaṃ amataṃ adhigacchati, so ārocetū』』ti te kira ubhopi gihikāle upatisso kolitoti evaṃ paññāyamānanāmā aḍḍhateyyasatamāṇavakaparivārā giraggasamajjaṃ agamaṃsu. Tatra nesaṃ mahājanaṃ disvā etadahosi – 『『ayaṃ nāma evaṃ mahāsattanikāyo appatte vassasate maraṇamukhe patissatī』』ti. Atha ubhopi uṭṭhitāya parisāya aññamaññaṃ pucchitvā ekajjhāsayā paccupaṭṭhitamaraṇasaññā sammantayiṃsu 『『samma maraṇe sati amatenāpi bhavitabbaṃ, handa mayaṃ amataṃ pariyesāmā』』ti amatapariyesanatthaṃ sañcayassa channaparibbājakassa santike saparisā pabbajitvā katipāheneva tassa ñāṇavisaye pāraṃ gantvā amataṃ apassantā pucchiṃsu 『『kiṃ nu kho, ācariya, aññopettha sāro atthī』』ti? 『『Natthāvuso, ettakameva ida』』nti ca sutvā 『『tucchaṃ idaṃ āvuso nissāraṃ, yo dāni amhesu paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū』』ti katikaṃ akaṃsu. Tena vuttaṃ – 『『tehi katikā katā hotī』』tiādi.

Pāsādikena abhikkantenātiādīsu itthambhūtalakkhaṇe karaṇavacanaṃ veditabbaṃ. Atthikehi upaññātaṃ magganti etaṃ anubandhanassa kāraṇavacanaṃ; idañhi vuttaṃ hoti – 『『yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, kasmā ? Yasmā idaṃ piṭṭhito piṭṭhito anubandhanaṃ nāma atthikehi upaññātaṃ maggaṃ ñāto ceva upagato ca maggo』』ti attho. Atha vā atthikehi amhehi 『『maraṇe sati amatenāpi bhavitabba』』nti evaṃ kevalaṃ atthīti upaññātaṃ nibbānaṃ nāma, taṃ magganto pariyesantoti evampettha attho daṭṭhabbo.

Piṇḍapātaṃ ādāya paṭikkamīti sudinnakaṇḍe vuttappakāraṃ aññataraṃ kuṭṭamūlaṃ upasaṅkamitvā nisīdi. Sāriputtopi kho 『『akālo kho tāva pañhaṃ pucchitu』』nti kālaṃ āgamayamāno ekamantaṃ ṭhatvā vattapaṭipattipūraṇatthaṃ katabhattakiccassa therassa attano kamaṇḍaluto udakaṃ datvā dhotahatthapādena therena saddhiṃ paṭisanthāraṃ katvā pañhaṃ pucchi. Tena vuttaṃ – 『『atha kho sāriputto paribbājako』』tiādi. Na tāhaṃ sakkomīti na te ahaṃ sakkomi. Ettha ca paṭisambhidāppatto thero na ettakaṃ na sakkoti. Atha kho imassa dhammagāravaṃ uppādessāmīti sabbākārena buddhavisaye avisayabhāvaṃ gahetvā evamāha.

Ye dhammā hetuppabhavāti hetuppabhavā nāma pañcakkhandhā; tenassa dukkhasaccaṃ dasseti. Tesaṃ hetuṃ tathāgato āhāti tesaṃ hetu nāma samudayasaccaṃ; tañca tathāgato āhāti dasseti. Tesañca yo nirodhoti tesaṃ ubhinnampi saccānaṃ yo appavattinirodho; tañca tathāgato āhāti attho. Tenassa nirodhasaccaṃ dasseti. Maggasaccaṃ panettha sarūpato adassitampi nayato dassitaṃ hoti, nirodhe hi vutte tassa sampāpako maggo vuttova hoti. Atha vā tesañca yo nirodhoti ettha tesaṃ yo nirodho ca nirodhupāyo cāti evaṃ dvepi saccāni dassitāni hontīti. Idāni tamevatthaṃ paṭipādento āha – 『『evaṃvādī mahāsamaṇo』』ti.

Eseva dhammo yadi tāvadevāti sacepi ito uttari natthi, ettakameva idaṃ sotāpattiphalamattameva pattabbaṃ, tathāpi eso eva dhammoti attho. Paccabyattha padamasokanti yaṃ mayaṃ pariyesamānā vicarāma, taṃ padamasokaṃ paṭividdhāttha tumhe; pattaṃ taṃ tumhehīti attho. Adiṭṭhaṃ abbhatītaṃ bahukehi kappanahutehīti amhehi nāma idaṃ padaṃ bahukehi kappanahutehi adiṭṭhameva abbhatītaṃ; iti tassa padassa adiṭṭhabhāvena dīgharattaṃ attano mahājānibhāvaṃ dīpeti.

62.Gambhīre ñāṇavisayeti gambhīre ceva gambhīrassa ca ñāṇassa visayabhūte. Anuttare upadhisaṅkhayeti nibbāne. Vimutteti tadārammaṇāya vimuttiyā vimutte. Byākāsīti 『『etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga』』nti vadanto sāvakapāramiññāṇe byākāsi. Sāva tesaṃ āyasmantānaṃ upasampadā ahosīti sā ehibhikkhūpasampadāyeva tesaṃ upasampadā ahosi. Evaṃ upasampannesu ca tesu mahāmoggallānatthero sattahi divasehi arahatte patiṭṭhito, sāriputtatthero aḍḍhamāsena.

Atīte kira anomadassī nāma buddho loke udapādi. Tassa sarado nāma tāpaso sake assame nānāpupphehi maṇḍapaṃ katvā pupphāsaneyeva bhagavantaṃ nisīdāpetvā bhikkhusaṅghassāpi tatheva maṇḍapaṃ katvā pupphāsanāni paññapetvā aggasāvakabhāvaṃ patthesi. Patthayitvā ca sirīvaḍḍhassa nāma seṭṭhino pesesi 『『mayā aggasāvakaṭṭhānaṃ patthitaṃ, tvampi āgantvā ekaṃ ṭhānaṃ patthehī』』ti. Seṭṭhi nīluppalamaṇḍapaṃ katvā buddhappamukhaṃ bhikkhusaṅghaṃ, tattha bhojetvā dutiyasāvakabhāvaṃ patthesi. Tesu saradatāpaso sāriputtatthero jāto, sirīvaḍḍho mahāmoggallānattheroti idaṃ nesaṃ pubbakammaṃ.

63.Aputtakatāyātiādīsu yesaṃ puttā pabbajanti, tesaṃ aputtakatāya. Yāsaṃ patī pabbajanti, tāsaṃ vedhabyāya vidhavābhāvāya. Ubhayenāpi kulupacchedāya. Sañcayānīti sañcayassa antevāsikāni. Magadhānaṃ giribbajanti magadhānaṃ janapadassa giribbajaṃ nagaraṃ. Mahāvīrāti mahāvīriyavanto. Nayamānānanti nayamānesu. Bhummatthe sāmivacanaṃ, upayogatthe vā. Kā usūyā vijānatanti dhammena nayantīti evaṃ vijānantānaṃ kā issā.

Sāriputtamoggallānapabbajjākathā niṭṭhitā.

Upajjhāyavattakathā

64-5.Anupajjhāyakāti vajjāvajjaṃ upanijjhāyakena garunā virahitā. Anākappasampannāti na ākappena sampannā; samaṇasāruppācāravirahitāti attho . Uparibhojaneti bhojanassa upari. Uttiṭṭhapattanti piṇḍāya caraṇakapattaṃ. Tasmiñhi manussā ucchiṭṭhasaññino, tasmā uttiṭṭhapattanti vuttaṃ. Atha vā uṭṭhahitvā pattaṃ upanāmentīti evampettha attho daṭṭhabbo. Anujānāmi bhikkhave upajjhāyanti upajjhāyaṃ gahetuṃ anujānāmīti attho. Puttacittaṃ upaṭṭhapessatīti putto me ayanti evaṃ gehassitapemavasena cittaṃ upaṭṭhapessati. Esa nayo dutiyapadepi. Sagāravā sappatissāti garubhāvañceva jeṭṭhakabhāvañca upaṭṭhapetvā. Sabhāgavuttinoti sabhāgajīvikā. Sāhūti vātiādīni pañca padāni upajjhāyabhāvasampaṭicchanavevacanāni. Kāyena viññāpetīti evaṃ saddhivihārikena 『『upajjhāyo me bhante hohī』』ti tikkhattuṃ vutte sace upajjhāyo 『『sāhū』』tiādīsu pañcasu padesu yassa kassaci padassa vasena kāyena vā vācāya vā kāyavācāhi vā 『『gahito tayā upajjhāyo』』ti upajjhāyaggahaṇaṃ viññāpeti, gahito hoti upajjhāyo. Idameva hi ettha upajjhāyaggahaṇaṃ, yadidaṃ upajjhāyassa imesu pañcasu padesu yassa kassaci padassa vācāya vā sāvanaṃ kāyena vā atthaviññāpananti. Keci pana sādhūti sampaṭicchanaṃ sandhāya vadanti. Na taṃ pamāṇaṃ, āyācanadānamattena hi gahito hoti upajjhāyo, na ettha sampaṭicchanaṃ aṅgaṃ. Saddhivihārikenāpi na kevalaṃ iminā me padena upajjhāyo gahitoti ñātuṃ vaṭṭati. 『『Ajjatagge dāni thero mayhaṃ bhāro, ahampi therassa bhāro』』ti idampi ñātuṃ vaṭṭati.

66.Tatrāyaṃ sammāvattanāti yaṃ vuttaṃ sammā vattitabbanti, tatra ayaṃ sammāvattanā. Kālasseva uṭṭhāya upāhanā omuñcitvāti sacassa paccūsakāle caṅkamanatthāya vā dhotapādapariharaṇatthāya vā paṭimukkā upāhanā pādagatā honti, tā kālasseva uṭṭhāya apanetvā. Dantakaṭṭhaṃ dātabbanti mahantaṃ majjhimaṃ khuddakanti tīṇi dantakaṭṭhāni upanetvā tato yaṃ tīṇi divasāni gaṇhāti, catutthadivasato paṭṭhāya tādisameva dātabbaṃ. Sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati tādisaṃ dātabbaṃ.

Mukhodakaṃ dātabbanti sītañca uṇhañca udakaṃ upanetvā tato yaṃ tīṇi divasāni vaḷañjeti, catutthadivasato paṭṭhāya tādisameva mukhadhovanodakaṃ dātabbaṃ. Sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati tādisaṃ dātabbaṃ. Sace duvidhampi vaḷañjeti, duvidhampi upanetabbaṃ. Udakaṃ mukhadhovanaṭṭhāne ṭhapetvā vaccakuṭito paṭṭhāya sammajjitabbaṃ. There vaccakuṭiṃ gate pariveṇaṃ sammajjitabbaṃ; evaṃ pariveṇaṃ asuññaṃ hoti. There vaccakuṭito anikkhanteyeva āsanaṃ paññapetabbaṃ. Sarīrakiccaṃ katvā āgantvā tasmiṃ nisinnassa 『『sace yāgu hotī』』tiādinā nayena vuttavattaṃ kātabbaṃ. Uklāpoti kenaci kacavarena saṅkiṇṇo, sace pana añño kacavaro natthi, udakaphusitāneva honti, hatthenapi pamajjitabbo.

Saguṇaṃ katvāti dve cīvarāni ekato katvā, tā ekato katā dvepi saṅghāṭiyo dātabbā. Sabbañhi cīvaraṃ saṅghaṭitattā 『『saṅghāṭī』』ti vuccati. Tena vuttaṃ – 『『saṅghāṭiyo dātabbā』』ti. Nātidūre gantabbaṃ nāccāsanneti ettha sace upajjhāyaṃ nivattitvā olokentaṃ ekena vā dvīhi vā padavītihārehi sampāpuṇāti, ettāvatā nātidūre nāccāsanne gato hotīti veditabbaṃ. Pattapariyāpannaṃ paṭiggahetabbanti sace upajjhāyena bhikkhācāre yāguyā vā bhatte vā laddhe patto uṇho vā bhāriko vā hoti, attano pattaṃ tassa datvā so patto gahetabboti attho. Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbāti antaraghare vā aññatra vā bhaṇamānassa aniṭṭhite tassa vacane aññā kathā na samuṭṭhāpetabbā. Ito paṭṭhāya ca pana yattha yattha nakārena paṭisedho kariyati, sabbattha dukkaṭāpatti veditabbā. Ayañhi khandhakadhammatā. Āpattisāmantā bhaṇamānoti padasodhammaduṭṭhullādivasena āpattiyā āsannavācaṃ bhaṇamāno. Nivāretabboti 『『kiṃ bhante īdisaṃ nāma vattuṃ vaṭṭati, āpatti na hotī』』ti evaṃ pucchantena viya vāretabbo. Vāressāmīti pana katvā 『『mahallaka, mā evaṃ bhaṇā』』ti na vattabbo.

Paṭhamataraṃ āgantvāti sace āsanne gāmo hoti, vihāre vā gilāno bhikkhu hoti, gāmato paṭhamataraṃ āgantabbaṃ. Sace dūre gāmo hoti, upajjhāyena saddhiṃ āgacchanto natthi, teneva saddhiṃ gāmato nikkhamitvā cīvarena pattaṃ veṭhetvā antarāmaggato paṭhamataraṃ āgantabbaṃ . Evaṃ nivattantena paṭhamataraṃ āgantvā āsanapaññāpanādi sabbaṃ kiccaṃ kātabbaṃ. Sinnaṃ hotīti tintaṃ sedaggahitaṃ. Caturaṅgulaṃ kaṇṇaṃ ussāretvāti kaṇṇaṃ caturaṅgulappamāṇaṃ atirekaṃ katvā evaṃ cīvaraṃ saṃharitabbaṃ. Kiṃ kāraṇā? Mā majjhe bhaṅgo ahosīti. Samaṃ katvā saṃharitassa hi majjhe bhaṅgo hoti, tato niccaṃ bhijjamānaṃ dubbalaṃ hoti taṃ nivāraṇatthametaṃ vuttaṃ. Tasmā yathā ajja bhaṅgaṭṭhāneyeva sve na bhijjati, tathā divase divase caturaṅgulaṃ ussāretvā saṃharitabbaṃ. Obhoge kāyabandhanaṃ kātabbanti kāyabandhanaṃ saṃharitvā cīvarabhoge pakkhipitvā ṭhapetabbaṃ.

Sacepiṇḍapāto hotīti ettha yo gāmeyeva vā antaraghare vā paṭikkamane vā bhuñjitvā āgacchati, piṇḍaṃ vā na labhati, tassa piṇḍapāto na hoti, gāme abhuttassa pana laddhabhikkhassa vā hoti; tasmā 『『sace piṇḍapāto hotī』』tiādi vuttaṃ. Sacepi tassa na hoti, bhuñjitukāmo ca hoti, udakaṃ datvā attanā laddhatopi piṇḍapāto upanetabbo. Pānīyena pucchitabboti bhuñjamāno tikkhattuṃ 『『pānīyaṃ bhante āhariyatū』』ti pānīyena pucchitabbo. Sace kālo atthi, upajjhāye bhutte sayaṃ bhuñjitabbaṃ. Sace upakaṭṭho kālo, pānīyaṃ upajjhāyassa santike ṭhapetvā sayampi bhuñjitabbaṃ.

Anantarahitāyāti taṭṭikadhammakhaṇḍādīsu yena kenaci anatthatāya paṃsusakkharamissāya bhūmiyā pattho na ṭhapetabboti attho. Sace pana kāḷavaṇṇakatā vā sudhābaddhā vā hoti nirajamattikā, tathārūpāya bhūmiyā ṭhapetuṃ vaṭṭati. Dhotavālikāyapi ṭhapetuṃ vaṭṭati. Paṃsurajasakkharādīsu na vaṭṭati. Tatra pana paṇṇaṃ vā ādhārakaṃ vā ṭhapetvā tatra nikkhipitabbo. Pārato antaṃ orato bhoganti idaṃ cīvaravaṃsādīnaṃ heṭṭhā hatthaṃ pavesetvā abhimukhena hatthena saṇikaṃ nikkhipanatthaṃ vuttaṃ. Ante pana gahetvā bhogena cīvaravaṃsādīnaṃ upari nikkhipantassa bhittiyaṃ bhogo paṭihaññati, tasmā tathā na kātabbaṃ.

Cuṇṇaṃ sannetabbanti nhānacuṇṇaṃ udakena temetvā piṇḍi kātabbā. Ekamantaṃ nikkhipitabbanti ekasmiṃ niddhūme ṭhāne ṭhapetabbaṃ. Jantāghare parikammaṃ nāma aṅgāramattikauṇhodakadānādikaṃ sabbaṃ kiccaṃ. Udakepi parikammanti aṅgapaccaṅgaghaṃsanādikaṃ sabbaṃ kiccaṃ. Pānīyena pucchitabboti jantāghare uṇhasantāpena pipāsā hoti, tasmā pucchitabbo.

Sace ussahatīti sace pahoti; na kenaci gelaññena abhibhūto hoti; agilānena hi saddhivihārikena saṭṭhivassenāpi sabbaṃ upajjhāyavattaṃ kātabbaṃ, anādarena akarontassa vattabhede dukkaṭaṃ. Nakārapaṭisaṃyuttesu pana padesu gilānassāpi paṭikkhittakiriyaṃ karontassa dukkaṭameva. Appaṭighaṃsantenāti bhūmiyaṃ appaṭighaṃsantena. Kavāṭapiṭṭhanti kavāṭañca piṭṭhasaṅghātañca acchupantena. Santānakanti yaṃkiñci kīṭakulāvakamakkaṭakasuttādi. Ullokā paṭhamaṃ ohāretabbanti ullokato paṭhamaṃ ullokaṃ ādiṃkatvā avaharitabbanti attho. Ālokasandhikaṇṇabhāgāti ālokasandhibhāgā ca kaṇṇabhāgā ca antarabāhiravātapānakavāṭakāni ca gabbhassa ca cattāro koṇā pamajjitabbāti attho.

Yathāpaññattaṃpaññapetabbanti yathā paṭhamaṃ paññattaṃ ahosi, tatheva paññapetabbaṃ. Etadatthameva hi yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbanti purimavattaṃ paññattaṃ. Sace pana paṭhamaṃ ajānantena kenaci paññattaṃ ahosi, samantato bhittiṃ dvaṅgulamattena vā tivaṅgulamattena vā mocetvā paññapetabbaṃ. Idañhi paññāpanavattaṃ. Sace kaṭasārako hoti atimahanto ca, chinditvā koṭiṃ nivattetvā bandhitvā paññapetabbo. Sace koṭiṃ nivattetvā bandhituṃ na jānāti, na chinditabbo. Puratthimā vātapānā thaketabbāti puratthimāya vātapānā thaketabbā. Evaṃ sesāpi vātapānā thaketabbā.

Vūpakāsetabboti aññattha netabbo. Vūpakāsāpetabboti añño bhikkhu vattabbo 『『theraṃ gahetvā aññattha gacchā』』ti vivecetabbanti vissajjāpetabbaṃ. Vivecāpetabbanti añño vattabbo 『『theraṃ diṭṭhigataṃ vissajjāpehī』』ti. Ussukkaṃ kātabbanti parivāsadānatthaṃ so so bhikkhu upasaṅkamitvā yācitabbo. Sace attanā paṭibalo hoti, attanāva dātabbo. No ce paṭibalo hoti, aññena dāpetabbo. Kinti nu khoti kena nu kho upāyena. Esa nayo sabbattha. Lahukāya vāpariṇāmeyyāti ukkhepanīyaṃ akatvā tajjanīyaṃ vā niyassaṃ vā kareyyāti attho. Tena hi 『『upajjhāyassa ukkhepanīyakammaṃ kattukāmo saṅgho』』ti ñatvā ekamekaṃ bhikkhuṃ upasaṅkamitvā 『『mā bhante amhākaṃ upajjhāyassa kammaṃ karitthā』』ti yācitabbā. Sace karontiyeva, 『『tajjanīyaṃ vā niyassaṃ vā karothā』』ti yācitabbā. Sace karontiyeva, atha upajjhāyo 『『sammā vattatha bhante』』ti yācitabbo. Iti taṃ sammā vattāpetvā 『『paṭippassambhetha bhante kamma』』nti bhikkhū yācitabbā.

Samparivattakaṃ samparivattakanti samparivattetvā samparivattetvā. Na ca acchinne theve pakkamitabbanti yadi appamattakampi rajanaṃ gaḷati, na tāva pakkamitabbaṃ. Na upajjhāyaṃ anāpucchā ekaccassa patto dātabbotiādi sabbaṃ upajjhāyassa visabhāgapuggalavasena kathitaṃ. Na upajjhāyaṃ anāpucchā gāmo pavisitabboti piṇḍāya vā aññena vā karaṇīyena pavisitukāmena āpucchitvāva pavisitabbo. Sace upajjhāyo kālasseva vuṭṭhāya dūraṃ bhikkhācāraṃ gantukāmo hoti, 『『daharā piṇḍāya pavisantū』』ti vatvā gantabbaṃ. Avatvā gate pariveṇaṃ gantvā upajjhāyaṃ apassantena gāmaṃ pavisituṃ vaṭṭati. Sace gāmaṃ pavisantopi passati, diṭṭhaṭṭhānato paṭṭhāya āpucchituṃyeva vaṭṭati.

Na susānaṃ gantabbanti vāsatthāya vā dassanatthāya vā na gantabbaṃ. Na disā pakkamitabbāti ettha pakkamitukāmena kammaṃ ācikkhitvā yāvatatiyaṃ yācitabbo. Sace anujānāti, sādhu; no ce anujānāti, taṃ nissāya vasato cassa uddeso vā paripucchā vā kammaṭṭhānaṃ vā na sampajjati, upajjhāyo bālo hoti abyatto, kevalaṃ attano santike vasāpetukāmatāya eva gantuṃ na deti, evarūpe nivārentepi gantuṃ vaṭṭati. Vuṭṭhānamassa āgametabbanti gelaññato vuṭṭhānaṃ assa āgametabbaṃ; na katthaci gantabbaṃ. Sace añño bhikkhu upaṭṭhāko atthi, bhesajjaṃ pariyesitvā tassa hatthe datvā 『『bhante ayaṃ upaṭṭhahissatī』』ti vatvā gantabbaṃ.

Upajjhāyavattakathā niṭṭhitā.

Saddhivihārikavattakathā

  1. Upajjhāyena saddhivihārikamhi sammāvattanāyaṃ – saṅgahetabbo anuggahetabboti uddesādīhissa saṅgaho ca anuggaho ca kattabbo. Tattha uddesoti pāḷivācanaṃ. Paripucchāti pāḷiyā atthavaṇṇanā. Ovādoti anotiṇṇe vatthusmiṃ 『『idaṃ karohi, idaṃ mā karitthā』』ti vacanaṃ. Anusāsanīti otiṇṇe vatthusmiṃ. Api ca otiṇṇe vā anotiṇṇe vā paṭhamaṃ vacanaṃ ovādo; punappunaṃ vacanaṃ anusāsanīti. Sace upajjhāyassa patto hotīti sace atirekapatto hoti. Esa nayo sabbattha. Parikkhāroti aññopi samaṇaparikkhāro. Idha ussukkaṃ nāma dhammikena nayena uppajjamānaupāyapariyesanaṃ. Ito paraṃ dantakaṭṭhadānaṃ ādiṃ katvā ācamanakumbhiyā udakāsiñcanapariyosānaṃ vattaṃ gilānasseva saddhivihārikassa kātabbaṃ. Anabhirativūpakāsanādi pana agilānassāpi kattabbameva. Cīvaraṃ rajantenāti 『『evaṃ rajeyyāsī』』ti upajjhāyato upāyaṃ sutvā rajantena. Sesaṃ vuttanayeneva veditabbaṃ.

Saddhivihārikavattakathā niṭṭhitā.

Nasammāvattanādikathā

68.Na sammā vattantīti yathāpaññattaṃ upajjhāyavattaṃ na pūrenti. Yo na sammā vatteyyāti yo yathāpaññattaṃ vattaṃ na pūreyya; so dukkaṭaṃ āpajjatīti attho. Paṇāmetabboti apasādetabbo. Na adhimattaṃ pemaṃ hotīti upajjhāyamhi adhimattaṃ gehassitapemaṃ na hoti. Nādhimattābhāvanā hotīti adhimattā mettābhāvanā na hoti; vuttapaṭipakkhanayena sukkapakkho veditabbo. Alaṃ paṇāmetunti yutto paṇāmetuṃ.

Appaṇāmento upajjhāyo sātisāro hotīti sadoso hoti, āpattiṃ āpajjati; tasmā na sammā vattanto paṇāmetabbova. Na sammāvattanāya ca yāva cīvararajanaṃ tāva vatte akariyamāne upajjhāyassa parihāni hoti. Tasmā taṃ akarontassa nissayamuttakassāpi amuttakassāpi āpattiyeva. Ekaccassa pattadānato paṭṭhāya amuttakanissayasseva āpatti.

Saddhivihārikā sammā vattanti, upajjhāyo sammā na vattati, upajjhāyassa āpatti. Upajjhāyo sammā vattati, saddhivihārikā sammā na vattanti, tesaṃ āpatti. Upajjhāye vattaṃ sādiyante saddhivihārikā bahukāpi honti, sabbesaṃ āpatti. Sace upajjhāyo 『『mayhaṃ upaṭṭhāko atthi, tumhe attano sajjhāyamanasikārādīsu yogaṃ karothā』』ti vadati, saddhivihārikānaṃ anāpatti. Sace upajjhāyo sādiyanaṃ vā asādiyanaṃ vā na jānāti, bālo hoti, saddhivihārikā bahukā. Tesu eko vattasampanno bhikkhu 『『upajjhāyassa kiccaṃ ahaṃ karissāmi, tumhe appossukkā viharathā』』ti evañce attano bhāraṃ katvā itare vissajjeti, tassa bhārakaraṇato paṭṭhāya tesaṃ anāpatti.

Nasammāvattanādikathā niṭṭhitā.

Rādhabrāhmaṇavatthukathā

69.Rādhabrāhmaṇavatthusmiṃ – kiñcāpi āyasmā sāriputto bhagavatā bārāṇasiyaṃ tīhi saraṇagamanehi anuññātaṃ pabbajjañceva upasampadañca jānāti, bhagavā pana taṃ lahukaṃ upasampadaṃ paṭikkhipitvā ñatticatutthakammena garukaṃ katvā upasampadaṃ anuññātukāmo. Athassa thero ajjhāsayaṃ viditvā 『『kathāhaṃ bhante taṃ brāhmaṇaṃ pabbājemi upasampādemī』』ti āha. Buddhānañhi parisā ajjhāsayakusalā honti, ayañca buddhaparisāya aggo.

Byattena bhikkhunā paṭibalenāti ettha byatto nāma yassa sāṭṭhakathaṃ vinayapiṭakaṃ vācuggataṃ pavattati, tasmiṃ asati yassa antamaso idaṃ ñatticatutthakammavācāmattampi suggahitaṃ hoti, vācuggataṃ pavattati, ayampi imasmiṃ atthe byatto. Yo pana kāsasosasemhādinā vā gelaññena oṭṭhadantajivhādīnaṃ vā asampattiyā pariyattiyaṃ vā akataparicayattā na sakkoti parimaṇḍalehi padabyañjanehi kammavācaṃ sāvetuṃ, byañjanaṃ vā padaṃ vā hāpeti, aññathā vā vattabbaṃ aññathā vadati, ayaṃ appaṭibalo. Tabbiparīto imasmiṃ atthe 『『paṭibalo』』ti veditabbo. Saṅgho ñāpetabboti saṅgho jānāpetabbo. Tato paraṃ yaṃ saṅgho jānāpetabbo, taṃ dassetuṃ 『『suṇātu me bhante』』tiādimāha.

71.Upasampannasamanantarāti upasampanno hutvā samanantarā. Anācāraṃ ācaratīti paṇṇattivītikkamaṃ karoti. Ullumpatu manti uddharatu maṃ, akusalā vuṭṭhāpetvā kusale patiṭṭhapetu; sāmaṇerabhāvā vā uddharitvā bhikkhubhāve patiṭṭhāpetūti. Anukampaṃ upādāyāti anuddayaṃ paṭicca; mayi anukappaṃ katvāti attho.

73.Aṭṭhitā hotīti niccappavattinī hoti. Cattāro nissayeti cattāro paccaye. Yasmā cattāro paccaye nissāya attabhāvo pavattati, tasmā te nissayāti vuccanti.

Rādhabrāhmaṇavatthukathā niṭṭhitā.

Ācariyavattakathā

75.Kintāyaṃ bhikkhu hotīti kiṃ te ayaṃ bhikkhu hoti. Aññehi ovadiyo anusāsiyoti aññehi ovaditabbo ceva anusāsitabbo ca. Bāhullāya āvatto yadidaṃ gaṇabandhikanti gaṇabandho etassa bāhullassa atthīti gaṇabandhikaṃ, bāhullaṃ. Yaṃ idaṃ gaṇabandhikaṃ nāma bāhullaṃ, tadatthāya atilahuṃ tvaṃ āpannoti vuttaṃ hoti.

76.Abyattāti paññāveyyattiyena virahitā. Aññattaropi aññatitthiyapubboti pasūro paribbājako. So kira 『『dhammaṃ thenessāmī』』ti udāyittherassa santike pabbajitvā tena sahadhammikaṃ vuccamāno tassa vādaṃ āropesi. Anujānāmi bhikkhave byattena bhikkhunātiādimhi byatto pubbe bhikkhunovādakavaṇṇanāyaṃ vuttalakkhaṇoyeva. Yo pana antevāsino vā saddhivihārikassa vā gilānassa sakkoti upaṭṭhānādīni kātuṃ, ayaṃ idha paṭibaloti adhippeto. Vuttampi cetaṃ –

『『Pañcahupāli , aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, abhidhamme vinetuṃ, abhivinaye vinetū』』nti (pari. 418).

77.Pakkhasaṅkantesūti titthiyapakkhasaṅkantesu. Anujānāmi bhikkhave ācariyanti ācārasamācārasikkhāpanakaṃ ācariyaṃ anujānāmi. Ācariyo bhikkhave antevāsikamhītiādi sabbaṃ 『『upajjhāyo bhikkhave saddhivihārikamhī』』tiādinā nayena vuttavaseneva veditabbaṃ. Nāmamattameva hi ettha nānaṃ.

Ācariyavattakathā niṭṭhitā.

Paṇāmanākhamanākathā

80.Antevāsikā ācariyesu na sammā vattantīti ettha pana yaṃ pubbe 『『nasammāvattanāya ca yāva cīvararajanaṃ, tāva vatte akariyamāne upajjhāyassa parihāni hoti, tasmā taṃ akarontassa nissayamuttakassāpi amuttakassāpi āpattiyevā』』ti ca, 『『ekaccassa pattadānato paṭṭhāya amuttakanissayasseva āpattī』』ti ca lakkhaṇaṃ vuttaṃ, na teneva lakkhaṇena nissayantevāsikassa āpatti veditabbā. Nissayantevāsikena hi yāva ācariyaṃ nissāya vasati, tāva sabbaṃ ācariyavattaṃ kātabbaṃ. Pabbajjāupasampadādhammantevāsikehi pana nissayamuttakehipi ādito paṭṭhāya yāva cīvararajanaṃ, tāva vattaṃ kātabbaṃ; anāpucchitvā pattadānādimhi pana etesaṃ anāpatti. Etesu ca pabbajjantevāsiko ca upasampadantevāsiko ca ācariyassa yāvajīvaṃ bhāro. Nissayantevāsiko ca dhammantevāsiko ca yāva samīpe vasanti, tāvadeva. Tasmā ācariyenāpi tesu sammā vattitabbaṃ. Ācariyantevāsikesu hi yo yo na sammā vattati, tassa tassa āpatti.

Paṇāmanākhamanākathā niṭṭhitā.

Nissayapaṭippassaddhikathā

  1. Upajjhāyamhā nissayapaṭippassaddhīsu – upajjhāyo pakkanto vātiādīsu ayaṃ vinicchayo – pakkantoti tamhā āvāsā vippavasitukāmo pakkanto disaṃ gato. Evaṃ gate ca pana tasmiṃ sace vihāre nissayadāyako atthi, yassa santike aññadāpi nissayo vā gahitapubbo hoti, yo vā ekasambhogaparibhogo, tassa santike nissayo gahetabbo, ekadivasampi parihāro natthi. Sace tādiso natthi, añño lajjī pesalo atthi, tassa lajjīpesalabhāvaṃ jānantena tadaheva nissayo yācitabbo. Sace deti, iccetaṃ kusalaṃ. Atha pana 『『tumhākaṃ upajjhāyo lahuṃ āgamissatī』』ti pucchati, upajjhāyena ca tathā vuttaṃ, 『『āma, bhante』』ti vattabbaṃ. Sace vadati 『『tena hi upajjhāyassa āgamanaṃ āgamethā』』ti vaṭṭati. Atha panassa pakatiyā pesalabhāvaṃ na jānāti, cattāri pañca divasāni tassa bhikkhuno sabhāgataṃ oloketvā okāsaṃ kāretvā nissayo gahetabbo.

Sace pana vihāre nissayadāyako natthi, upajjhāyo ca 『『ahaṃ katipāhena āgamissāmi, mā ukkaṇṭhitthā』』ti vatvā gato, yāva āgamanā parihāro labbhati. Athāpi naṃ tattha manussā paricchinnakālato uttaripi pañca vā dasa vā divasāni vāsentiyeva, tena vihāraṃ pavatti pesetabbā 『『daharā mā ukkaṇṭhantu, ahaṃ asukadivasaṃ nāma āgamissāmī』』ti. Evampi parihāro labbhati. Atha āgacchato antarāmagge nadīpūrena vā corādīhi vā upaddavo hoti, thero udakosakkanaṃ vā āgameti, sahāye vā pariyesati, tañce pavattiṃ daharā suṇanti, yāva āgamanā parihāro labbhati. Sace pana so 『『idhevāhaṃ vasissāmī』』ti pahiṇati, parihāro natthi. Yattha nissayo labbhati, tattha gantabbaṃ.

Vibbhante pana kālaṅkate pakkhasaṅkante vā ekadivasampi parihāro natthi. Yattha nissayo labbhati, tattha gantabbaṃ. Āṇattīti pana nissayapaṇāmanā vuccati. Tasmā 『『paṇāmemi ta』』nti vā 『『mā idha paṭikkamī』』ti vā 『『nīhara te pattacīvara』』nti vā 『『nāhaṃ tayā upaṭṭhātabbo』』ti vāti iminā pāḷinayena 『『mā maṃ gāmappavesanaṃ āpucchī』』tiādinā pāḷimuttakanayena vā yo nissayapaṇāmanāya paṇāmito hoti, tena upajjhāyo khamāpetabbo.

Sace āditova na khamati, daṇḍakammaṃ āharitvā tikkhattuṃ tāva sayameva khamāpetabbo. No ce khamati, tasmiṃ vihāre mahāthere gahetvā khamāpetabbo. No ce khamati, sāmantavihāre bhikkhū gahetvā khamāpetabbo. Sace evampi na khamati, aññattha gantvā upajjhāyassa sabhāgānaṃ santike vasitabbaṃ 『『appeva nāma sabhāgānaṃ me santike vasatīti ñatvāpi khameyyā』』ti. Sace evampi na khamati, tatreva vasitabbaṃ. Tatra ce dubbhikkhādidosena na sakkā hoti vasituṃ, taṃyeva vihāraṃ āgantvā aññassa santike nissayaṃ gahetvā vasituṃ vaṭṭati. Ayamāṇattiyaṃ vinicchayo.

Ācariyamhā nissayapaṭippassaddhīsu ācariyo pakkanto vāhotīti ettha koci ācariyo āpucchitvā pakkamati, koci anāpucchitvā. Antevāsikopi evameva. Tatra sace antevāsiko ācariyaṃ āpucchati 『『asukaṃ nāma bhante ṭhānaṃ gantuṃ icchāmi kenacideva karaṇīyenā』』ti, ācariyena ca 『『kadā gamissasī』』ti vutto 『『sāyanhe vā rattiṃ vā uṭṭhahitvā gamissāmī』』ti vadati, ācariyopi 『『sādhū』』ti sampaṭicchati, taṅkhaṇaññeva nissayo paṭippassambhati.

Sace pana 『『bhante asukaṃ nāma ṭhānaṃ gantukāmomhī』』ti vutte ācariyo 『『asukasmiṃ nāma gāme piṇḍāya caritvā pacchā jānissasī』』ti vadati, so ca 『『sādhū』』ti sampaṭicchati, tato ce gato, sugato. Sace pana na gacchati, nissayo na paṭippassambhati. Athāpi 『『gacchāmī』』ti vutte ācariyena 『『mā tāva gaccha, rattiṃ mantetvā jānissāmā』』ti vutto mantetvā gacchati, sugato. No ce gacchati, nissayo na paṭippassambhati. Ācariyaṃ anāpucchā pakkamantassa pana upacārasīmātikkame nissayo paṭippassambhati. Antoupacārasīmato paṭinivattantassa na paṭippassambhati.

Sace pana ācariyo antevāsikaṃ āpucchati 『『āvuso asukaṃ nāma ṭhānaṃ gamissāmī』』ti, antevāsikena ca 『『kadā』』ti vutte 『『sāyanhe vā rattibhāge vā』』ti vadati, antevāsikopi 『『sādhū』』ti sampaṭicchati, taṅkhaṇaññeva nissayo paṭippassambhati.

Sace pana ācariyo 『『sve piṇḍāya caritvā gamissāmī』』ti vadati, itaro ca 『『sādhū』』ti sampaṭicchati, ekadivasaṃ tāva nissayo na paṭippassambhati, punadivase paṭippassaddho hoti. 『『Asukasmiṃ nāma gāme piṇḍāya caritvā jānissāmi mama gamanaṃ vā agamanaṃ vā』』ti vatvā sace na gacchati, nissayo na paṭippassambhati. Athāpi 『『gacchāmī』』ti vutte antevāsikena 『『mā tāva gacchatha, rattiṃ mantetvā jānissathā』』ti vutto mantetvāpi na gacchati, nissayo na paṭippassambhati.

Sace ubhopi ācariyantevāsikā kenaci karaṇīyena bahisīmaṃ gacchanti, tato ce ācariyo gamiyacitte uppanne anāpucchāva gantvā dvinnaṃ leḍḍupātānaṃ antoyeva nivattati, nissayo na paṭippassambhati. Sace dve leḍḍupāte atikkamitvā nivattati, paṭippassaddho hoti. Ācariyupajjhāyā dve leḍḍupāte atikkamma aññasmiṃ vihāre vasanti, nissayo paṭippassambhati.

Ācariye vibbhante kālaṅkate pakkhasaṅkante ca taṅkhaṇaññeva paṭippassambhati. Āṇattiyaṃ pana sacepi ācariyo muñcitukāmova hutvā nissayapaṇāmanāya paṇāmeti, antevāsiko ca 『『kiñcāpi maṃ ācariyo paṇāmeti, atha kho hadayena muduko』』ti sālayova hoti, nissayo na paṭippassambhatiyeva. Sacepi ācariyo sālayo, antevāsiko nirālayo, 『『na dāni imaṃ nissāya vasissāmī』』ti dhuraṃ nikkhipati, evampi na paṭippassambhati. Ubhinnaṃ sālayabhāve pana na paṭippassambhatiyeva. Ubhinnaṃ dhuranikkhepena paṭippassambhati. Paṇāmitena daṇḍakammaṃ āharitvā tikkhattuṃ khamāpetabbo. No ce khamati, upajjhāye vuttanayena paṭipajjitabbaṃ.

Upajjhāyena vā samodhānagatoti ettha dassanasavanavasena samodhānaṃ veditabbaṃ. Sace hi ācariyaṃ nissāya vasanto saddhivihāriko ekavihāre cetiyaṃ vā vandantaṃ ekagāme piṇḍāya vā carantaṃ upajjhāyaṃ passati, nissayo paṭippassambhati. Upajjhāyo passati, saddhivihāriko pana na passati, na paṭippassambhati. Maggappaṭipannaṃ vā ākāsena vā gacchantaṃ upajjhāyaṃ disvā dūrattā bhikkhūti jānāti, upajjhāyoti na jānāti, na paṭippassambhati. Sace jānāti, paṭippassambhati. Uparipāsāde upajjhāyo vasati, heṭṭhā saddhivihāriko, taṃ adisvāva yāguṃ pivitvā pakkamati, āsanasālāya vā nisinnaṃ adisvāva ekamante bhuñjitvā pakkamati, dhammassavanamaṇḍape vā nisinnampi taṃ adisvāva dhammaṃ sutvā pakkamati, nissayo na paṭippassambhati. Evaṃ tāva dassanavasena samodhānaṃ veditabbaṃ.

Savanavasena pana sace upajjhāyassa vihāre vā antaraghare vā dhammaṃ kathentassa anumodanaṃ vā karontassa saddaṃ sutvā 『『upajjhāyassa me saddo』』ti sañjānāti, nissayo paṭippassambhati. Asañjānantassa na paṭippassambhatīti ayaṃ samodhāne vinicchayo.

Nissayapaṭippassaddhikathā niṭṭhitā.

Upasampādetabbapañcakakathā

  1. Idāni yaṃ pubbe 『『anujānāmi bhikkhave byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetuṃ, nissayaṃ dātu』』nti saṅkhepato upajjhāyācariyānaṃ lakkhaṇaṃ vuttaṃ, taṃ vitthārato dassetuṃ 『『pañcahi, bhikkhave, aṅgehi samannāgatenā』』tiādimāha. Tattha pañcahi aṅgehīti pañcahi aguṇaṅgehi. So hi sīlakkhandhādīhi asamannāgatattāva aguṇaṅgehi samannāgato hoti. Na upasampādetabbanti upajjhāyena hutvā na upasampādetabbaṃ. Na nissayo dātabboti ācariyena hutvā nissayo na dātabbo. Ettha ca na asekkhena sīlakkhandhenāti ca attanā na asekkhenāti ca assaddhoti ca ādīsu tīsu pañcakesu ayuttavasena paṭikkhepo kato, na āpattiaṅgavasena. Yo hi asekkhehi sīlakkhandhādīhi asamannāgato pare ca tattha samādapetuṃ asakkonto assaddhiyādidosayuttova hutvā parisaṃ pariharati, tassa parisā sīlādīhi parihāyatiyeva, na vaḍḍhati. Tasmā tena na upasampādetabbantiādi ayuttavasena vuttaṃ, na āpattiaṅgavasena. Na hi khīṇāsavasseva upajjhāyācariyabhāvo bhagavatā anuññāto. Yadi tasseva anuññāto abhavissa, 『『sace upajjhāyassa anabhirati uppannā hotī』』tiādiṃ na vadeyya. Yasmā pana khīṇāsavassa parisā sīlādīhi na parihāyati, tasmā 『『pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabba』』ntiādi vuttaṃ.

Adhisīle sīlavipannotiādīsu pārājikañca saṅghādisesañca āpanno adhisīle sīlavipanno nāma. Itare pañcāpattikkhandhe āpanno ajjhācāre ācāravipanno nāma. Sammādiṭṭhiṃ pahāya antaggāhikāya diṭṭhiyā samannāgato atidiṭṭhiyā diṭṭhivipanno nāma. Yattakaṃ sutaṃ parisaṃ pariharantassa icchitabbaṃ, tena virahitattā appassuto. Yaṃ tena jānitabbaṃ āpattādi, tassa ajānanato duppañño. Imasmiṃ pañcake purimāni tīṇi padāni ayuttavasena vuttāni, pacchimāni dve āpattiaṅgavasena.

Āpattiṃna jānātīti 『『idaṃ nāma mayā kata』』nti vutte 『『imaṃ nāma āpattiṃ ayaṃ āpanno』』ti na jānāti. Vuṭṭhānaṃ na jānātīti vuṭṭhānagāminito vā desanāgāminito vā āpattito evaṃ nāma vuṭṭhānaṃ hotīti na jānāti. Imasmiṃ pañcake purimāni dve padāni ayuttavasena vuttāni, pacchimāni tīṇi āpattiaṅgavasena.

Ābhisamācārikāya sikkhāyāti khandhakavatte vinetuṃ na paṭibalo hotīti attho. Ādibrahmacariyakāyāti sekkhapaṇṇattiyaṃ vinetuṃ na paṭibaloti attho. Abhidhammeti nāmarūpaparicchede vinetuṃ na paṭibaloti attho. Abhivinayeti sakale vinayapiṭake vinetuṃ na paṭibaloti attho. Vinetuṃ na paṭibaloti ca sabbattha sikkhāpetuṃ na sakkotīti attho. Dhammato vivecetunti dhammena kāraṇena vissajjāpetuṃ. Imasmi pañcake sabbapadesu āpatti. Āpattiṃ na jānātītiādipañcakasmimpi sabbapadesu āpatti. Ūnadasavassapariyosānapañcakepi eseva nayo. Iti ādito tayo pañcakā, catutthe tīṇi padāni, pañcame dve padānīti sabbepi cattāro pañcakā ayuttavasena vuttā. Catutthapañcake dve padāni, pañcame tīṇi, chaṭṭhasattamaaṭṭhamā tayo pañcakāti sabbepi cattāro pañcakā āpattiaṅgavasena vuttā; sukkapakkhe aṭṭhasu anāpattiyevāti.

Upasampādetabbapañcakakathā niṭṭhitā.

Upasampādetabbachakkakathā

  1. Chakkesu ūnadasavassapadaṃ viseso, taṃ sabbattha āpattikaraṃ. Sesaṃ vuttanayeneva veditabbaṃ. Tattha ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni hontīti ubhatovibhaṅgavasena na svāgatāni. Na suvibhattānīti mātikāvibhaṅgavasena. Na suppavattīnīti vācuggatavasena. Na suvinicchitāni suttaso anubyañjanasoti mātikāto ca vibhaṅgato ca na suṭṭhu vinicchitāni.

Upasampādetabbachakkakathā niṭṭhitā.

Aññatitthiyapubbavatthukathā

  1. Aññatitthiyapubbavatthusmiṃ – yo tāva ayaṃ pasūro, so titthiyapakkantakattā na upasampādetabbo. Yo pana aññopi nayidha pabbajitapubbo āgacchati, tasmiṃ yaṃ kattabbaṃ taṃ dassetuṃ 『『yo so bhikkhave aññopī』』tiādimāha. Tattha tassa cattāro māse parivāso dātabboti ayaṃ titthiyaparivāso nāma; appaṭicchannaparivāsotipi vuccati. Ayaṃ pana naggaparibbājakasseva ājīvakassa vā acelakassa vā dātabbo . Sace sopi sāṭakaṃ vā vāḷakambalādīnaṃ aññataraṃ titthiyaddhajaṃ vā nivāsetvā āgacchati, nāssa parivāso dātabbo. Aññassa pana tāpasapaṇḍaraṅgādikassa na dātabbova.

Paṭhamaṃ kesamassuntiādinā tassa āditova sāmaṇerapabbajjaṃ dasseti. Evaṃ pabbājentehi pana tasmiṃ saṅghamajjhe nisinneyeva 『『tvaṃ pabbājehi, tvaṃ ācariyo hohi, tvaṃ upajjhāyo hohī』』ti therā bhikkhū na vattabbā. Evaṃ vuttā hi sace tassa ācariyupajjhāyabhāvena jigucchantā na sampaṭicchanti, atha so 『『nayime mayhaṃ saddahantī』』ti kujjhitvāpi gaccheyya. Tasmā taṃ ekamantaṃ netvā tassa ācariyupajjhāyā pariyesitabbā.

87.Evaṃ kho bhikkhave aññatitthiyapubbo ārādhako hoti, evaṃ anārādhakoti ayamassa parivāsavattadassanatthaṃ mātikā. Kathañca bhikkhavetiādi tasseva vibhaṅgo. Tattha atikālena gāmaṃ pavisatīti bhikkhūnaṃ vattakaraṇavelāyameva gāmaṃ piṇḍāya pavisati. Atidivā paṭikkamatīti kulagharesu itthipurisadārakadārikādīhi saddhiṃ gehassitakathaṃ kathento tattheva bhuñjitvā bhikkhūsu pattacīvaraṃ paṭisāmetvā uddesaparipucchādīni vā karontesu paṭisallīnesu vā āgacchati; na upajjhāyavattaṃ nācariyavattaṃ karoti, aññadatthu vasanaṭṭhānaṃ pavisitvā niddāyati. Evampi bhikkhave aññatitthiyapubbo anārādhako hotīti evampi karonto parivāsavattassa sampādako pūrako na hoti.

Vesiyāgocaro vātiādīsu vesiyāti āmisakiñcikkhasampadānādinā sulabhajjhācārā rūpūpajīvikā itthiyo. Vidhavāti matapatikā vā pavutthapatikā vā itthiyo; tā yena kenaci saddhiṃ mittabhāvaṃ patthenti. Thullakumārikāti yobbannappattā yobbannātītā vā kumāriyo; tā purisādhippāyāva vicaranti, yena kenaci saddhiṃ mittabhāvaṃ patthenti. Paṇḍakāti ussannakilesā avūpasantapariḷāhā napuṃsakā; te pariḷāhavegābhibhūtā yena kenaci saddhiṃ mittabhāvaṃ patthenti . Bhikkhuniyoti samānapabbajjā itthiyo; tāhi saddhiṃ khippameva vissāso hoti, tato sīlaṃ bhijjati.

Tattha vesiyānaṃ kulesu kulupako hutvā piṇḍapātacariyādīhi vā apadisitvā sinehasanthavajātena hadayena abhiṇhadassanasallāpakāmatāya tāsaṃ santikaṃ upasaṅkamanto 『『vesiyāgocaro』』ti vuccati, so nacirasseva 『『asukavesiyā saddhiṃ gato』』ti vattabbataṃ pāpuṇāti. Esa nayo sabbattha. Sace pana vesiyādayo salākabhattādīni denti, bhikkhūhi saddhiṃ gantvā saddhiṃyeva bhuñjitvā vā gahetvā vā āgantuṃ vaṭṭati. Gilānā bhikkhuniyo ovadituṃ vā dhammaṃ vā desetuṃ uddesaparipucchādīni vā dātuṃ gacchantehi bhikkhūhi saddhiṃ gantuṃ vaṭṭati. Yo pana tathā āgantvā mittasanthavavasena gacchati, ayaṃ anārādhako hoti.

Uccāvacāni karaṇīyānīti mahantakhuddakāni kammāni. Tattha ghaṇṭiṃ paharitvā samaggena saṅghena sannipatitvā kattabbāni cetiyamahāpāsādapaṭisaṅkharaṇādīni kammāni uccāni nāma. Cīvaradhovanarajanādīni khandhakapariyāpannāni ca aggisālavattādīni ābhisamācārikāni avacāni nāma. Tattha na dakkho hotīti tesu kammesu cheko susikkhito na hoti. Na analasoti uṭṭhānavīriyasampanno na hoti; 『『bhikkhusaṅghassa kammaṃ atthī』』ti sutvā pageva bhattakiccaṃ katvā gabbhantaraṃ pavisitvā yāvadatthaṃ supitvā sāyaṃ nikkhamati. Tatrupāyāyāti tesu kammesu upāyabhūtāya. Vīmaṃsāyāti ṭhānuppattikavīmaṃsāya. 『『Idamevaṃ kattabbaṃ, idamevaṃ na kattabba』』nti tasmiṃyeva khaṇe uppannapaññāya samannāgato na hoti. Na alaṃ kātuṃ na alaṃ saṃvidhātunti sahatthāpi kātuṃ samattho na hoti; 『『gaṇhatha bhante, gaṇha dahara, gaṇha sāmaṇera, sace tumhe vā na karissatha, amhe vā na karissāma, ko dāni imaṃ karissatī』』ti evaṃ ussāhaṃ janetvā saṃvidhātuṃ aññamaññaṃ kāretumpi samattho na hoti. Bhikkhūhi 『『kammaṃ karissāmā』』ti vutte kiñci rogaṃ apadisati, bhikkhūnaṃ kammaṃ karontānaṃ samīpeneva vicarati, sīsameva dasseti, ayampi anārādhako hoti.

Na tibbacchando hotīti balavacchando na hoti. Uddeseti pāḷipariyāpuṇane. Paripucchāyāti atthasavane. Adhisīleti pātimokkhasīle. Adhicitteti lokiyasamādhibhāvanāya. Adhipaññāyāti lokuttaramaggabhāvanāya.

Saṅkantohotīti idhāgato hoti. Tassa satthunoti tassa titthāyatanasāmikassa. Tassa diṭṭhiyāti tassa santakāya laddhiyā. Idāni sāyeva laddhi yasmā tassa titthakarassa khamati ceva ruccati ca 『『idameva sacca』』nti ca daḷhaggāhena gahitā; tasmā tassa khanti ruci ādāyoti vuccati. Tena vuttaṃ – 『『tassa khantiyā tassa ruciyā tassa ādāyassā』』ti. Avaṇṇe bhaññamāneti garahāya bhaññamānāya. Anabhiraddhoti aparipuṇṇasaṅkappo; no paggahitacitto. Udaggoti abbhunnatakāyacitto. Idaṃ bhikkhave saṅghātanikaṃ aññatitthiyapubbassa anārādhanīyasminti bhikkhave yamidaṃ tassa satthuno tasseva ca laddhiyā avaṇṇe bhaññamāne 『『kiṃ ime paraṃ garahantī』』ti kāyavacīvikāranibbattakaṃ anattamanattaṃ, buddhādīnañca avaṇṇe bhaññamāne attamanattaṃ, yañca tasseva satthuno tasseva ca laddhiyā vaṇṇe bhaññamāne attamanattaṃ, buddhādīnañca vaṇṇabhaṇane anattamanattaṃ, idaṃ aññatitthiyapubbassa anārādhanīyasmiṃ saṅghātanikaṃ, anārādhake parivāsavattaṃ apūrake kamme idaṃ liṅgaṃ, idaṃ lakkhaṇaṃ, idamacalappamāṇanti vuttaṃ hoti. Evaṃ anārādhako kho bhikkhave aññatitthiyapubbo āgato na upasampādetabboti ito ekenapi aṅgena samannāgato na upasampādetabbo. Sukkapakkhe sabbaṃ vuttavipallāsena veditabbaṃ.

Evaṃ ārādhako kho bhikkhaveti evaṃ nātikālena gāmappavesanā nātidivā paṭikkamanaṃ, na vesiyādigocaratā, sabrahmacārīnaṃ kiccesu dakkhatādi, uddesādīsu tibbacchandatā, titthiyānaṃ avaṇṇabhaṇane attamanatā, buddhādīnaṃ avaṇṇabhaṇane anattamanatā, titthiyānaṃ vaṇṇabhaṇane anattamanatā, buddhādīnaṃ vaṇṇabhaṇane attamanatāti imesaṃ aṭṭhannaṃ titthiyavattānaṃ paripūraṇena ārādhako paritosako bhikkhūnaṃ aññatitthiyapubbo āgato upasampādetabbo.

Sace pana upasampadamāḷakepi ekaṃ vattaṃ bhindati, puna cattāro māse parivasitabbaṃ. Yathā pana bhinnasikkhāya sikkhamānāya puna sikkhāpadāni ca sikkhāsammuti ca diyyati, evaṃ nayimassa kiñci puna dātabbamatthi. Pubbe dinnaparivāsoyeva hi tassa parivāso. Tasmā puna cattāro māse parivasitabbaṃ. Sace parivasanto antarā aṭṭha samāpattiyo nibbatteti, lokiyadhammo nāma kuppanasabhāvo, na upasampādetabbo. Cattāro māse pūritavattova upasampādetabbo. Sace pana parivasanto cattāri mahābhūtāni pariggaṇhati, upādārūpāni paricchindati, nāmarūpaṃ vavatthapeti, tilakkhaṇaṃ āropetvā vipassanaṃ ārabhati, lokiyadhammo nāma kuppanasabhāvo, neva upasampādetabbo. Sace pana vipassanaṃ vaḍḍhetvā sotāpattimaggaṃ paṭilabhati, paripuṇṇaṃyeva hoti vattaṃ. Samūhatāni sabbadiṭṭhigatāni abbuḷhaṃ vicikicchāsallaṃ taṃdivasameva upasampādetabbo. Sacepi titthiyaliṅge ṭhito sotāpanno hoti, parivāsakiccaṃ natthi, tadaheva pabbājetvā upasampādetabbo.

Upajjhāyamūlakaṃ cīvaraṃ pariyesitabbanti upajjhāyaṃ issaraṃ katvā tassa cīvaraṃ pariyesitabbaṃ. Pattampi tatheva. Tasmā yadi upajjhāyassa pattacīvaraṃ atthi, 『『imassa dehī』』ti vattabbo. Atha natthi, aññe dātukāmā honti, tehipi upajjhāyasseva dātabbaṃ 『『idaṃ tumhākaṃ katvā imassa dethā』』ti. Kasmā? Titthiyā nāma vilomā honti 『『saṅghena me pattacīvaraṃ dinnaṃ, kiṃ mayhaṃ tumhesu āyatta』』nti vatvā ovādānusāsaniṃ na kareyyuṃ, upajjhāyena pana āyattajīvikattā tassa vacanakaro bhavissati. Tenassa 『『upajjhāyamūlakaṃ cīvaraṃ pariyesitabba』』nti vuttaṃ. Bhaṇḍukammāyāti kesoropanatthaṃ. Bhaṇḍukammakathā parato āgamissati.

Aggikāti aggiparicaraṇakā. Jaṭilakāti tāpasā. Ete bhikkhave kiriyavādinoti ete kiriyaṃ na paṭibāhanti, 『『atthi kammaṃ, atthi kammavipāko』』ti evaṃdiṭṭhikā. Sabbabuddhā hi nekkhammapāramiṃ pūrayamānā etadeva pabbajjaṃ pabbajitvā pūresuṃ, mayāpi tatheva pūritā, na etesaṃ sāsane pabbajjā vilomā, tasmā upasampādetabbā, na tesaṃ parivāso dātabboti. Imāhaṃ bhikkhave ñātīnaṃ āveṇikaṃ parihāraṃ dammīti imaṃ ahaṃ tesaṃ pāṭekkaṃ odissakaṃ parihāraṃ dadāmi. Kasmā evamāha? Te hi titthāyatane pabbajitāpi sāsanassa avaṇṇakāmā na honti, amhākaṃ ñātiseṭṭhassa sāsananti vaṇṇavādinova honti, tasmā evamāhāti.

Aññatitthiyapubbavatthukathā niṭṭhitā.

Pañcābādhavatthukathā

88.Magadhesupañca ābādhā ussannā hontīti magadhanāmake janapade manussānañca amanussānañca pañca rogā ussannā vuḍḍhippattā phātippattā honti. Jīvakakomārabhaccakathā cīvarakkhandhake āvibhavissati. Na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabboti ye te kuṭṭhādayo pañca ābādhā ussannā, tehi phuṭṭho abhibhūto na pabbājetabbo.

Tattha kuṭṭhanti rattakuṭṭhaṃ vā hotu kāḷakuṭṭhaṃ vā, yaṃkiñci kiṭibhadaddukacchuādippabhedampi sabbaṃ kuṭṭhamevāti vuttaṃ. Tañce nakhapiṭṭhippamāṇampi vaḍḍhanakapakkhe ṭhitaṃ hoti, na pabbājetabbo. Sace pana nivāsanapārupanehi pakatipaṭicchanne ṭhāne nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitaṃ hoti, vaṭṭati. Mukhe pana hatthapādapiṭṭhesu vā sacepi avaḍḍhanakapakkhe ṭhitaṃ nakhapiṭṭhito ca khuddakatarampi, na vaṭṭatiyevāti kurundiyaṃ vuttaṃ. Tikicchāpetvā pabbājentenāpi pakativaṇṇe jāteyeva pabbājetabbo. Godhāpiṭṭhisadisacuṇṇaokiraṇakasarīrampi pabbājetuṃ na vaṭṭati.

Gaṇḍoti medagaṇḍo vā hotu añño vā yo koci kolaṭṭhimattakopi ce vaḍḍhanakapakkhe ṭhito gaṇḍo hoti, na pabbājetabbo. Paṭicchannaṭṭhāne pana kolaṭṭhimatte avaḍḍhanakapakkhe ṭhito vaṭṭati. Mukhādike appaṭicchannaṭṭhāne avaḍḍhanakapakkhe ṭhitopi na vaṭṭati. Tikicchāpetvā pabbājentenāpi sarīraṃ sañchaviṃ kāretvāva pabbājetabbo. Uṇṇigaṇḍā nāma honti gothanā viya aṅgulikā viya ca tattha tattha lambanti, etepi gaṇḍāyeva. Tesu sati pabbājetuṃ na vaṭṭati. Daharakāle khīrapiḷakā yobbannakāle ca mukhe kharapiḷakā nāma honti, mahallakakāle nassanti, na tā gaṇḍasaṅkhyaṃ gacchanti, tāsu sati pabbājetuṃ vaṭṭati. Aññe pana sarīre kharapiḷakā nāma aparā padumakaṇṇikā nāma honti, aññā sāsapabījakā nāma sāsapamattā eva sakalasarīraṃ pharanti, tā sabbā kuṭṭhajātikā eva. Tāsu sati na pabbājetabbo.

Kilāsoti na bhijjanakaṃ na paggharaṇakaṃ padumapuṇḍarīkapattavaṇṇaṃ kuṭṭhaṃ, yena gunnaṃ viya sabalaṃ sarīraṃ hoti, tasmiṃ kuṭṭhe vuttanayeneva vinicchayo veditabbo. Sosoti sosabyādhi; tasmiṃ sati na pabbājetabbo. Apamāroti pittummāro vā yakkhummāro vā; tattha pubbaverikena amanussena gahito duttikiccho hoti. Appamattakepi pana apamāre sati na pabbājetabbo.

Pañcābādhavatthukathā niṭṭhitā.

Rājabhaṭavatthukathā

  1. Rājabhaṭavatthusmiṃ – paccantaṃ uccinathāti paccantaṃ vaḍḍhetha. Core palāpetvā corabhayena vuṭṭhite gāme āvāsāpetvā ārakkhaṃ datvā kasikammādīni pavattāpethāti vuttaṃ hoti. Rājā pana sotāpannattā 『『core ghātetha, hanathā』』ti na āṇāpeti. Upajjhāyassa deva sīsaṃchinditabbantiādi sabbaṃ 『『pabbajjāya upajjhāyo seṭṭho, tato ācariyo, tato gaṇo』』ti cintetvā idaṃ vohāre aḍḍavinicchaye āgatanti āhaṃsu. Na bhikkhave rājabhaṭo pabbājetabboti ettha amacco vā hotu mahāmatto vā sevako vā kiñci ṭhānantaraṃ patto vā appatto vā, yo koci rañño bhattavetanabhaṭo, sabbo rājabhaṭoti saṅkhyaṃ gacchati, so na pabbājetabbo. Tassa pana puttanattabhātukā ye rājato bhattavetanaṃ na gaṇhanti, te pabbājetuṃ vaṭṭati. Yo pana rājato laddhaṃ nibaddhabhogaṃ vā māsasaṃvaccharaparibbayaṃ vā raññoyeva niyyāteti, puttabhātuke vā taṃ ṭhānaṃ sampaṭicchāpetvā rājānaṃ 『『na dānāhaṃ devassa bhaṭo』』ti āpucchati, yena vā yaṃ kammakāraṇā vetanaṃ gahitaṃ, taṃ kammaṃ kataṃ hoti, yo vā pabbajassūti raññā anuññāto hoti, tampi pabbājetuṃ vaṭṭati.

Rājabhaṭavatthukathā niṭṭhitā.

Coravatthukathā

  1. Coravatthūsu – manussā passitvāti yehi gihikāle diṭṭhapubbo ye ca 『『ayaṃ so』』ti aññesaṃ suṇanti, te passitvā ubbijjantipi…pe… dvārampi thakenti. Ye pana na jānanti, tesaṃ gharesu bhikkhaṃ labhati. Na bhikkhaveti bhagavā sayaṃ dhammassāmī, tasmā āyatiṃ akaraṇatthāya bhikkhūnaṃ sikkhāpadaṃ paññapento evamāha. Tattha dhajaṃ bandhitvā viya vicaratīti dhajabandho. Mūladevādayo viya loke pākaṭoti vuttaṃ hoti. Tasmā yo gāmaghātaṃ vā panthaduhanaṃ vā nagare sandhicchedādikammaṃ vā karonto vicarati, paññāyati ca 『『asuko nāma idaṃ idaṃ karotī』』ti, so na pabbājetabbo. Yo pana rājaputto rajjaṃ patthento gāmaghātādīni karoti, so pabbājetabbo. Rājāno hi tasmiṃ pabbajite tussanti, sace pana na tussanti, na pabbājetabbo. Pubbe mahājane pākaṭo coro pacchā corakammaṃ pahāya pañcasīlādīni samādiyati, tañce manussā evaṃ jānanti, pabbājetabbo. Ye pana ambalabujādicorakā sandhicchedādicorā eva vā adissamānā theyyaṃ karonti, pacchāpi iminā nāma idaṃ katanti na paññāyanti, tepi pabbājetuṃ vaṭṭati.

92.Kāraṃ bhinditvāti aṭṭabandhanādiṃ bhinditvā. Abhayūvarāti ettha bhayena uparamantīti bhayūvarā, ete pana laddhābhayattā na bhayūvarāti abhayūvarā; pakārassa cettha vakāro katoti veditabbo. Na bhikkhave kārabhedako pabbājetabboti kāro vuccati bandhanāgāraṃ. Idha pana andubandhanaṃ vā hotu saṅkhalikabandhanaṃ vā rajjubandhanaṃ vā gāmabandhanaṃ vā nigamabandhanaṃ vā nagarabandhanaṃ vā purisagutti vā janapadabandhanaṃ vā dīpabandhanaṃ vā, yo etesu yaṃkiñci bandhanaṃ bhinditvā vā chinditvā vā muñcitvā vā vivaritvā vā passamānānaṃ vā apassamānānaṃ vā palāyati, so kārabhedakoti saṅkhyaṃ gacchati. Tasmā īdiso kārabhedako coro dīpabandhanaṃ bhinditvā dīpantaraṃ gatopi na pabbājetabbo. Yo pana na coro, kevalaṃ hatthakammaṃ akaronto 『『evaṃ no apalāyanto karissatī』』ti rājayuttādīhi baddho, so kāraṃ bhinditvā palātopi pabbājetabbo. Yo pana gāmanigamapaṭṭanādīni keṇiyā gahetvā taṃ asampādento bandhanāgāraṃ pavesito hoti, so palāyitvā āgato na pabbājetabbo. Yopi kasikammādīhi dhanaṃ sampādetvā jīvanto 『『nidhānaṃ iminā laddha』』nti pesuññaṃ upasaṃharitvā kenaci bandhāpito hoti, taṃ tattheva pabbājetuṃ na vaṭṭati, palāyitvā gataṃ pana gataṭṭhāne pabbājetuṃ vaṭṭati.

93.Nabhikkhave likhitakoti ettha likhitako nāma na kevalaṃ 『『yattha passati tattha hantabbo』』ti, atha kho yo koci corikaṃ vā aññaṃ vā garuṃ rājāparādhaṃ katvā palāto, rājā ca naṃ paṇṇe vā potthake vā 『『itthannāmo yattha dissati, tattha gahetvā māretabbo』』ti vā 『『hatthapādānissa chinditabbānī』』ti vā 『『ettakaṃ nāma daṇḍaṃ āharāpetabbo』』ti vā likhāpeti, ayaṃ likhitako nāma, so na pabbājetabbo.

94.Kasāhato katadaṇḍakammoti ettha yo vacanapesanādīni akaronto haññati, na so katadaṇḍakammo. Yo pana keṇiyā vā aññathā vā kiñci gahetvā khāditvā puna dātuṃ asakkonto 『『ayameva te daṇḍo hotū』』ti kasāhi haññati, ayaṃ kasāhato katadaṇḍakammo. So ca kasāhi vā hato hotu addhadaṇḍakādīnaṃ vā aññatarena, yāva allavaṇo hoti, tāva na pabbājetabbo. Vaṇe pana pākatike katvā pabbājetabbo. Sace pana jāṇūhi vā kapparehi vā nāḷikerapāsāṇādīhi vā ghātetvā mutto hoti, sarīre cassa gaṇṭhiyo paññāyanti, na pabbājetabbo. Phāsukaṃ katvā eva gaṇṭhīsu sannisinnāsu pabbājetabbo.

95.Lakkhaṇāhato katadaṇḍakammoti ettha katadaṇḍakammabhāvo purimanayeneva veditabbo. Yassa pana nalāṭe vā ūruādīsu vā tattena lohena lakkhaṇaṃ āhataṃ hoti, so sace bhujisso yāva allavaṇo hoti, tāva na pabbājetabbo. Sacepissa vaṇā ruḷhā honti, chaviyā samaparicchedā, lakkhaṇaṃ na paññāyati, timaṇḍalavatthassa uttarāsaṅge kate paṭicchannokāse ce hoti, pabbājetuṃ vaṭṭati, appaṭicchannokāse ce na vaṭṭati.

Coravatthukathā niṭṭhitā.

Iṇāyikavatthukathā

96.Na bhikkhave iṇāyikoti ettha iṇāyiko nāma yassa pitipitāmahehi vā iṇaṃ gahitaṃ hoti, sayaṃ vā iṇaṃ gahitaṃ hoti, yaṃ vā āthapetvā mātāpitūhi kiñci gahitaṃ hoti, so taṃ iṇaṃ paresaṃ dhāretīti iṇāyiko. Yaṃ pana aññe ñātakā āthapetvā kiñci gaṇhanti, so na iṇāyiko. Na hi te taṃ āthapetuṃ issarā, tasmā taṃ pabbājetuṃ vaṭṭati, itaraṃ na vaṭṭati. Sace panassa ñātisālohitā 『『mayaṃ dassāma, pabbājetha na』』nti iṇaṃ attano bhāraṃ karonti, añño vā koci tassa ācārasampattiṃ disvā 『『pabbājetha naṃ, ahaṃ iṇaṃ dassāmī』』ti vadati, pabbājetuṃ vaṭṭati. Tesu asati bhikkhunā tathārūpassa upaṭṭhākassāpi ārocetabbaṃ 『『sahetuko satto iṇapalibodhena na pabbajatī』』ti. Sace so paṭipajjati, pabbājetabbo. Sacepi attano kappiyabhaṇḍaṃ atthi, 『『etaṃ dassāmī』』ti pabbājetabbo. Sace pana neva ñātakādayo paṭipajjanti, na attano dhanaṃ atthi, 『『pabbājetvā bhikkhāya caritvā mocessāmī』』ti pabbājetuṃ na vaṭṭati. Sace pabbājeti dukkaṭaṃ. Palātopi ānetvā dātabbo. No ce deti, sabbaṃ iṇaṃ gīvā hoti. Ajānitvā pabbājayato anāpatti. Passantena pana ānetvā iṇasāmikānaṃ dassetabbo. Apassantassa gīvā na hoti.

Sace iṇāyiko aññaṃ desaṃ gantvā pucchiyamānopi 『『nāhaṃ kassaci kiñci dhāremī』』ti vatvā pabbajati, iṇasāmiko ca taṃ pariyesanto tattha gacchati, daharo taṃ disvā palāyati, so ca theraṃ upasaṅkamitvā 『『ayaṃ bhante kena pabbājito, mama ettakaṃ nāma dhanaṃ gahetvā palāto』』ti vadati, therena vattabbaṃ 『『mayā upāsaka 『aṇaṇo aha』nti vadanto pabbājito, kiṃ dāni karomi, passa me pattacīvaramatta』』nti ayaṃ tattha sāmīci. Palāte pana gīvā na hoti.

Sace pana naṃ therassa sammukhāva disvā 『『ayaṃ mama iṇāyiko』』ti vadati, 『『tava iṇāyikaṃ tvameva jānāhī』』ti vattabbo. Evampi gīvā na hoti. Sacepi so 『『pabbajito ayaṃ idāni kuhiṃ gamissatī』』ti vadati, therena 『『tvaṃyeva jānāhī』』ti vattabbo. Evampissa palāte gīvā na hoti. Sace pana thero 『『kuhiṃ dāni ayaṃ gamissati, idheva acchatū』』ti vadati, so ce palāyati, gīvā hoti. Sace so sahetukasatto hoti vattasampanno, therena 『『īdiso aya』』nti vattabbaṃ. Iṇasāmiko ce 『『sādhū』』ti vissajjeti, iccetaṃ kusalaṃ. Sace pana 『『upaḍḍhupaḍḍhaṃ dethā』』ti vadati, dātabbaṃ. Aparena samayena atiārādhako hoti, 『『sabbaṃ dethā』』ti vuttepi dātabbameva. Sace pana uddesaparipucchādīsu kusalo hoti bahūpakāro bhikkhūnaṃ, bhikkhācāravattena pariyesitvāpi iṇaṃ dātabbamevāti.

Iṇāyikavatthukathā niṭṭhitā.

Dāsavatthukathā

97.Na bhikkhave dāsoti ettha cattāro dāsā – antojāto, dhanakkīto, karamarānīto, sāmaṃ dāsabyaṃ upagatoti. Tattha antojāto nāma jātidāso gharadāsiyā putto. Dhanakkīto nāma mātāpitūnaṃ santikā putto vā sāmikānaṃ santikā dāso vā dhanaṃ datvā dāsacārittaṃ āropetvā kīto. Ete dvepi na pabbājetabbā. Pabbājentena tattha tattha cārittavasena adāsaṃ katvā pabbājetabbā.

Karamarānīto nāma tiroraṭṭhaṃ vilopaṃ vā katvā upalāpetvā vā tiroraṭṭhato bhujissamānusakāni āharanti, antoraṭṭheyeva vā katāparādhaṃ kiñci gāmaṃ rājā 『『vilumpathā』』ti āṇāpeti, tato mānusakānipi āharanti. Tattha sabbe purisā dāsā, itthiyo dāsiyo. Evarūpo karamarānīto dāso yehi ānīto, tesaṃ santike vasanto vā bandhanāgāre baddho vā purisehi rakkhiyamāno vā na pabbājetabbo. Palāyitvā pana gato, gataṭṭhāne pabbājetabbo. Raññā tuṭṭhena 『『karamarānītake muñcathā』』ti vatvā vā sabbasādhāraṇena vā nayena bandhanā mokkhe kate pabbājetabbova.

Sāmaṃ dāsabyaṃ upagato nāma jīvitahetu vā ārakkhahetu vā 『『ahaṃ te dāso』』ti sayameva dāsabhāvaṃ upagato. Rājūnaṃ hatthiassagomahiṃsagopakādayo viya, tādiso dāso na pabbājetabbo. Rañño vaṇṇadāsīnaṃ puttā honti amaccaputtasadisā, tepi na pabbājetabbā. Bhujissitthiyo asaṃyatā vaṇṇadāsīhi saddhiṃ vicaranti, tāsaṃ putte pabbājetuṃ vaṭṭati. Sace sayameva paṇṇaṃ āropenti, na vaṭṭati. Bhaṭiputtakagaṇādīnaṃ dāsāpi tehi adinnā na pabbājetabbā. Vihāresu rājūhi ārāmikadāsā nāma dinnā honti, tepi pabbājetuṃ na vaṭṭati. Bhujisse pana katvā pabbājetuṃ vaṭṭati. Mahāpaccariyaṃ 『『antojātadhanakkītake ānetvā bhikkhusaṅghassa ārāmike demāti denti, takkaṃ sīse āsittakasadisāva honti, te pabbājetuṃ vaṭṭatī』』ti vuttaṃ. Kurundiyaṃ pana 『『ārāmikaṃ demāti kappiyavohārena denti, yena kenaci vohārena dinno hotu, neva pabbājetabbo』』ti vuttaṃ. Duggatamanussā saṅghaṃ nissāya jīvissāmāti vihāre kappiyakārakā honti, etepi pabbājetuṃ vaṭṭati. Yassa mātāpitaro dāsā, mātā eva vā dāsī, pitā adāso, taṃ pabbājetuṃ na vaṭṭati. Yassa pana mātā adāsī, pitā dāso, taṃ pabbājetuṃ vaṭṭati. Bhikkhussa ñātakā vā upaṭṭhākā vā dāsaṃ denti 『『imaṃ pabbājetha, tumhākaṃ veyyāvaccaṃ karissatī』』ti attanovāssa dāso atthi, bhujisso katova pabbājetabbo. Sāmikā dāsaṃ denti 『『imaṃ pabbājetha, sace abhiramissati, adāso vibbhamissati ce, amhākaṃ dāsova bhavissatīti ayaṃ tāvakāliko nāma, taṃ pabbājetuṃ na vaṭṭatī』』ti kurundiyaṃ vuttaṃ. Nissāmikadāso hoti, sopi bhujisso katova pabbājetabbo. Ajānanto pabbājetvā vā upasampādetvā vā pacchā jānāti, bhujissaṃ kātumeva vaṭṭati.

Imassa ca atthassa pakāsanatthaṃ idaṃ vatthuṃ vadanti – ekā kira kuladāsī ekena saddhiṃ anurādhapurā palāyitvā rohaṇe vasamānā puttaṃ paṭilabhi, so pabbajitvā upasampannakāle lajjī kukkuccako ahosi. Athekadivasaṃ mātaraṃ pucchi – 『『kiṃ upāsike tumhākaṃ bhātā vā bhaginī vā natthi, na kañci ñātakaṃ passāmī』』ti. 『『Tāta, ahaṃ anurādhapure kuladāsī, tava pitarā saddhiṃ palāyitvā idha vasāmī』』ti. Sīlavā bhikkhu 『『asuddhā kira me pabbajjā』』ti saṃvegaṃ labhitvā mātaraṃ tassa kulassa nāmagottaṃ pucchitvā anurādhapuraṃ āgamma tassa kulassa gharadvāre aṭṭhāsi. 『『Aticchatha bhante』』ti vuttepi nātikkami, te āgantvā 『『kiṃ bhante』』ti pucchiṃsu. 『『Tumhākaṃ itthannāmā dāsī palātā atthī』』ti? Atthi bhante. Ahaṃ tassā putto, sace maṃ tumhe anujānātha, pabbajjaṃ labhāmi, tumhe mayhaṃ sāmikāti . Te haṭṭhatuṭṭhā hutvā 『『suddhā bhante tumhākaṃ pabbajjā』』ti taṃ bhujissaṃ katvā mahāvihāre vasāpesuṃ catūhi paccayehi paṭijaggantā. Thero taṃ kulaṃ nissāya vasamānoyeva arahattaṃ pāpuṇīti.

Dāsavatthukathā niṭṭhitā.

Kammārabhaṇḍuvatthādikathā

98-9.Kammārabhaṇḍūti tulādhāramuṇḍako suvaṇṇakāraputto, pañcasikho taruṇadārakoti vuttaṃ hoti. Saṅghaṃ apaloketuṃ bhaṇḍukammāyāti saṅghaṃ bhaṇḍukammatthāya āpucchituṃ anujānāmīti attho. Tatrāyaṃ āpucchanavidhi – sīmāpariyāpanne bhikkhū sannipātetvā pabbajjāpekkhaṃ tattha netvā 『『saṅghaṃ bhante imassa dārakassa bhaṇḍukammaṃ āpucchāmī』』ti tikkhattuṃ vā dvikkhattuṃ vā sakiṃ vā vattabbaṃ. Ettha ca 『『imassa dārakassa bhaṇḍukammaṃ āpucchāmī』』tipi 『『imassa samaṇakaraṇaṃ āpucchāmī』』tipi 『『imassa pabbājanaṃ āpucchāmī』』tipi 『『ayaṃ samaṇo hotukāmo』』tipi 『『ayaṃ pabbajitukāmo』』tipi vattuṃ vaṭṭatiyeva.

Sace sabhāgaṭṭhānaṃ hoti, dasa vā vīsaṃ vā tiṃsaṃ vā bhikkhū vasantīti paricchedo paññāyati, tesaṃ ṭhitokāsaṃ vā nisinnokāsaṃ vā gantvāpi purimanayeneva āpucchitabbaṃ. Pabbajjāpekkhaṃ vināva daharabhikkhū vā sāmaṇere vā pesetvāpi 『『eko bhante pabbajjāpekkho atthi tassa bhaṇḍukammaṃ āpucchāmā』』tiādinā nayena āpucchāpetuṃ vaṭṭati.

Sace keci bhikkhū senāsanaṃ vā gumbādīni vā pavisitvā niddāyanti vā samaṇadhammaṃ vā karonti, āpucchakā ca pariyesantāpi adisvā 『『sabbe āpucchitā amhehī』』ti saññino honti, pabbajjā nāma lahukaṃ kammaṃ, tasmā pabbajito supabbajitova pabbājentassāpi anāpatti.

Sace pana mahāvihāro hoti anekabhikkhusahassāvāso, sabbe bhikkhū sannipātetumpi dukkaraṃ, pageva paṭipāṭiyā āpucchituṃ, khaṇḍasīmāyaṃ vā ṭhatvā nadīsamuddādīni vā gantvā pabbājetabbo. Yo pana navamuṇḍo vā hoti vibbhantako vā nigaṇṭhādīsu aññataro vā dvaṅgulakeso vā ūnadvaṅgulakeso vā, tassa kesacchedanakiccaṃ natthi, tasmā bhaṇḍukammaṃ anāpucchitvāpi tādisaṃ pabbājetuṃ vaṭṭati. Dvaṅgulātirittakeso pana yo hoti antamaso ekasikhāmattadharopi, so bhaṇḍukammaṃ āpucchitvāva pabbājetabbo. Upālivatthu mahāvibhaṅge vuttanayameva.

100.Ahivātakarogenāti māribyādhinā; yatra hi so rogo uppajjati, taṃ kulaṃ dvipadacatuppadaṃ sabbaṃ nassati, yo bhittiṃ vā chadanaṃ vā bhinditvā palāyati, tirogāmādigato vā hoti, so muccati. Tathā cettha pitāputtā mucciṃsu. Tena vuttaṃ – 『『pitāputtakā sesā hontī』』ti.

Kākuḍḍepakanti yo vāmahatthena leḍḍuṃ gahetvā nisinno sakkoti āgatāgate kāke uḍḍāpetvā purato nikkhittaṃ bhattaṃ bhuñjituṃ, ayaṃ kākuḍḍepako nāma, taṃ pabbājetuṃ vaṭṭati.

102.Ittaroti appamattako; katipāhameva vāso bhavissatīti attho.

103.Ogaṇenāti parihīnagaṇena; appamattakena bhikkhusaṅghenāti attho. Abyattena yāvajīvanti ettha sacāyaṃ vuḍḍhataraṃ ācariyaṃ na labhati, upasampadāya saṭṭhivasso vā sattativasso vā hotu, navakatarassāpi byattassa santike ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā 『『ācariyo me āvuso hohi, āyasmato nissāya vacchāmī』』ti evaṃ tikkhattuṃ vatvā nissayo gahetabbova. Gāmappavesanaṃ āpucchantenāpi ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā gāmappavesanaṃ āpucchāmi ācariyā』』ti vattabbaṃ. Esa nayo sabbaāpucchanesu. Pañcakachakkesu cettha yattakaṃ sutaṃ nissayamuttakassa icchitabbaṃ, taṃ bhikkhunovādakavaṇṇanāyaṃ vuttaṃ. Tassa natthitāya ca appassuto; atthitāya ca bahussutoti veditabbo. Sesaṃ vuttanayeneva.

Kammārabhaṇḍuvatthādikathā niṭṭhitā.

Rāhulavatthukathā

105.Yenakapilavatthu tena cārikaṃ pakkāmīti ettha ayaṃ anupubbikathā. Suddhodanamahārājā kira bodhisattassa abhinikkhamanadivasato paṭṭhāya 『『mama putto buddho bhavissāmīti nikkhanto, jāto nu kho buddho』』ti pavattisavanatthaṃ ohitasotova viharati. So bhagavato padhānacariyañca sambodhiñca dhammacakkappavattanādīni ca suṇanto 『『idāni kira me putto rājagahaṃ upanissāya viharatī』』ti sutvā ekaṃ amaccaṃ āṇāpesi – 『『ahaṃ tāta vuḍḍho mahallako, sādhu me jīvantasseva puttaṃ dassehī』』ti. So 『『sādhū』』ti paṭissuṇitvā purisasahassaparivāro rājagahaṃ gantvā bhagavato pāde vanditvā nisīdi. Athassa bhagavā dhammakathaṃ kathesi, so pasīditvā pabbajjañceva upasampadañca yāci. Tato naṃ bhagavā ehibhikkhūpasampadāya upasampādesi , so sapariso arahattaṃ patvā tattheva phalasamāpattisukhaṃ anubhavamāno vihāsi. Rājā teneva upāyena aparepi aṭṭha dūte pahiṇi, tepi sabbe saparisā tatheva arahattaṃ patvā tattheva vihariṃsu. 『『Iminā nāma kāraṇena te nāgacchantī』』ti rañño koci pavattimattampi ārocento natthi.

Atha rājā bodhisattena saddhiṃ ekadivasaṃjātaṃ kāḷudāyiṃ nāma amaccaṃ pahiṇitukāmo purimanayeneva yāci, so 『『sace ahaṃ pabbajituṃ labhāmi, dassessāmī』』ti āha. Taṃ rājā 『『pabbajitvāpi me puttaṃ dassehī』』ti pahiṇi; sopi purisasahassaparivāro gantvā tatheva saparivāro arahattaṃ pāpuṇi. So ekadivasaṃ sambhatesu sabbasassesu vissaṭṭhakammantesu janapadamanussesu pupphitesu thalajajalajapupphesu paṭipajjanakkhame magge bhagavantaṃ vanditvā saṭṭhimattāhi gāthāhi gamanavaṇṇaṃ vaṇṇesi. Bhagavā 『『kimeta』』nti pucchi. 『『Bhante tumhākaṃ pitā suddhodanamahārājā mahallakomhi, jīvantasseva me puttaṃ dassehī』』ti maṃ pesesi, sādhu bhante bhagavā ñātakānaṃ saṅgahaṃ karotu, kālo cārikaṃ pakkamitunti. Tena hi saṅghassa ārocehi, 『『bhikkhū gamiyavattaṃ pūressantī』』ti. 『『Sādhu bhante』』ti thero tathā akāsi. Bhagavā aṅgamagadhavāsīnaṃ kulaputtānaṃ dasahi sahassehi kapilavatthuvāsīnaṃ dasahīti sabbeheva vīsatisahassehi khīṇāsavehi parivuto rājagahā nikkhamitvā rājagahato saṭṭhiyojanikaṃ kapilavatthuṃ divase divase yojanaṃ gacchanto dvīhi māsehi pāpuṇissāmīti aturitacārikaṃ pakkāmi. Tena vuttaṃ – 『『yena kapilavatthu tena cārikaṃ pakkāmī』』ti.

Evaṃ pakkante ca bhagavati udāyitthero nikkhantadivasato paṭṭhāya suddhodanamahārājassa gehe bhattakiccaṃ karoti. Rājā theraṃ parivisitvā pattaṃ gandhacuṇṇena ubbaṭṭetvā uttamabhojanassa pūretvā 『『bhagavato dehī』』ti therassa hatthe ṭhapeti. Theropi tatheva karoti. Iti bhagavā antarāmagge raññoyeva piṇḍapātaṃ paribhuñji. Theropi ca bhattakiccāvasāne divase divase rañño āroceti 『『ajja bhagavā ettakaṃ āgato』』ti, buddhaguṇapaṭisaṃyuttāya ca kathāya sākiyānaṃ bhagavati saddhaṃ uppādesi. Teneva naṃ bhagavā 『『etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ kāḷudāyī』』ti etadagge ṭhapesi.

Sākiyāpi kho anuppatte bhagavati 『『amhākaṃ ñātiseṭṭhaṃ passissāmā』』ti sannipatitvā bhagavato vasanaṭṭhānaṃ vīmaṃsamānā nigrodhasakkassa ārāmo ramaṇīyoti sallakkhetvā tattha sabbaṃ paṭijagganavidhiṃ kāretvā gandhapupphādihatthā paccuggamanaṃ karontā sabbālaṅkārapaṭimaṇḍite daharadahare nāgarikadārake ca dārikāyo ca paṭhamaṃ pahiṇiṃsu, tato rājakumāre ca rājakumārikāyo ca tesaṃ anantarā sāmaṃ gantvā gandhapupphacuṇṇādīhi pūjayamānā bhagavantaṃ gahetvā nigrodhārāmameva agamaṃsu. Tatra bhagavā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisīdi. Sākiyā mānajātikā mānathaddhā, te 『『siddhatthakumāro amhehi daharatarova amhākaṃ kaniṭṭho, bhāgineyyo, putto, nattā』』ti cintetvā daharadahare rājakumāre āhaṃsu – 『『tumhe vandatha, mayaṃ tumhākaṃ piṭṭhito nisīdissāmā』』ti.

Tesu evaṃ nisinnesu bhagavā tesaṃ ajjhāsayaṃ oloketvā 『『na maṃ ñātī vandanti, handa ne vandāpayissāmī』』ti abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya iddhiyā ākāsaṃ abbhuggantvā tesaṃ sīse pādapaṃsuṃ okiramāno viya kaṇḍambamūle yamakapāṭihāriyasadisaṃ pāṭihāriyamakāsi. Rājā taṃ acchariyaṃ disvā āha – 『『bhagavā tumhākaṃ maṅgaladivase brāhmaṇassa vandanatthaṃ upanītānaṃ pāde vo parivattitvā brāhmaṇassa matthake patiṭṭhite disvāpi ahaṃ tumhe vandiṃ, ayaṃ me paṭhamavandanā. Vappamaṅgaladivase jambucchāyāya sirisayane nipannānaṃ vo jambucchāyāya aparivattanaṃ disvāpi pāde vandiṃ, ayaṃ me dutiyavandanā. Idāni imaṃ adiṭṭhapubbaṃ pāṭihāriyaṃ disvāpi tumhākaṃ pāde vandāmi, ayaṃ me tatiyavandanā』』ti.

Suddhodanamahārājena pana vandite bhagavati avanditvā ṭhito nāma ekasākiyopi nāhosi, sabbeyeva vandiṃsu. Iti bhagavā ñātayo vandāpetvā ākāsato oruyha paññatte āsane nisīdi. Nisinne bhagavati sikhāppatto ñātisamāgamo ahosi, sabbe ekaggā sannipatiṃsu. Tato mahāmegho pokkharavassaṃ vassi, tambavaṇṇamudakaṃ heṭṭhā viravantaṃ gacchati. Kassaci sarīre ekabindumattampi na patati, taṃ disvā sabbe acchariyabbhutajātā ahesuṃ. Bhagavā 『『na idāneva mayhaṃ ñātisamāgame pokkharavassaṃ vassati, atītepi vassī』』ti imissā aṭṭhuppattiyā vessantarajātakaṃ kathesi. Dhammadesanaṃ sutvā sabbe uṭṭhāya vanditvā padakkhiṇaṃ katvā pakkamiṃsu. Ekopi rājā vā rājamahāmatto vā 『『sve amhākaṃ bhikkhaṃ gaṇhathā』』ti vatvā gato nāma natthi.

Bhagavā dutiyadivase vīsatibhikkhusahassaparivāro kapilavatthuṃ piṇḍāya pāvisi, na koci paccuggantvā nimantesi vā pattaṃ vā aggahesi. Bhagavā indakhīle ṭhito āvajjesi – 『『kathaṃ nu kho pubbe buddhā kulanagare piṇḍāya cariṃsu, kiṃ uppaṭipāṭiyā issarajanānaṃ gharāni agamaṃsu, udāhu sapadānacārikaṃ cariṃsū』』ti. Tato ekabuddhassapi uppaṭipāṭiyā gamanaṃ adisvā 『『mayāpi idāni ayameva vaṃso ayaṃ paveṇī paggahetabbā, āyatiñca me sāvakāpi mameva anusikkhantā piṇḍacāriyavattaṃ pūressantī』』ti koṭiyaṃ niviṭṭhagehato paṭṭhāya sapadānaṃ piṇḍāya carati. 『『Ayyo kira siddhatthakumāro piṇḍāya caratī』』ti catubhūmakādīsu pāsādesu sīhapañjaraṃ vivaritvā mahājano dassanabyāvaṭo ahosi. Rāhulamātāpi devī 『『ayyaputto kira imasmiṃyeva nagare mahatā rājānubhāvena suvaṇṇasivikādīhi vicaritvā idāni kesamassuṃ ohāretvā kāsāyavatthavasano kapālahattho piṇḍāya carati, 『『sobhati nu kho no vā』』ti sīhapañjaraṃ vivaritvā olokayamānā bhagavantaṃ nānāvirāgasamujjalāya sarīrappabhāya nagaravīthiyo obhāsetvā buddhasiriyā virocamānaṃ disvā uṇhīsato paṭṭhāya yāva pādatalā narasīhagāthāhi nāma aṭṭhahi gāthāhi abhitthavitvā rañño santikaṃ gantvā 『『tumhākaṃ putto piṇḍāya caratī』』ti rañño ārocesi. Rājā saṃviggahadayo hatthena sāṭakaṃ saṇṭhāpayamāno turitaturitaṃ nikkhamitvā vegena gantvā bhagavato purato ṭhatvā āha – 『『kiṃ bhante amhe lajjāpetha, kimatthaṃ piṇḍāya caratha, kiṃ ettakānaṃ bhikkhūnaṃ na sakkā bhattaṃ laddhunti evaṃsaññino ahuvatthā』』ti. Vaṃsacārittametaṃ mahārāja amhākanti. Nanu bhante amhākaṃ mahāsammatakhattiyavaṃso nāma vaṃso, tattha ca ekakhattiyopi bhikkhācāro nāma natthīti. Ayaṃ mahārāja vaṃso nāma tava vaṃso, amhākaṃ pana buddhavaṃso vaṃso nāma, sabbabuddhā ca piṇḍacārikā ahesunti antaravīthiyaṃ ṭhitova –

『『Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā』』ti.

Imaṃ gāthamāha. Gāthāpariyosāne rājā sotāpattiphalaṃ sacchākāsi.

『『Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā』』ti.

Imaṃ pana gāthaṃ sutvā sakadāgāmiphale patiṭṭhāsi, dhammapālajātakaṃ sutvā anāgāmiphale patiṭṭhāsi, maraṇasamaye setacchattassa heṭṭhā sirisayane nipannoyeva arahattaṃ pāpuṇi. Araññavāsena padhānānuyogakiccaṃ rañño nāhosi.

Sotāpattiphalañca sacchikatvā eva pana bhagavato pattaṃ gahetvā saparisaṃ bhagavantaṃ mahāpāsādaṃ āropetvā paṇītena khādanīyena bhojanīyena parivisi. Bhattakiccāvasāne sabbaṃ itthāgāraṃ āgantvā bhagavantaṃ vandi ṭhapetvā rāhulamātaraṃ. Sā pana 『『gaccha ayyaputtaṃ vandāhī』』ti parijanena vuccamānāpi 『『sace mayhaṃ guṇo atthi, sayameva ayyaputto āgamissati , āgataṃ naṃ vandissāmī』』ti vatvā na agamāsi. Atha bhagavā rājānaṃ pattaṃ gāhāpetvā dvīhi aggasāvakehi saddhiṃ rājadhītāya sirigabbhaṃ gantvā 『『rājadhītā yathāruciyā vandamānā na kiñci vattabbā』』ti vatvā paññatte āsane nisīdi. Sā vegena āgantvā gopphakesu gahetvā pādapiṭṭhiyaṃ sīsaṃ parivattetvā parivattetvā yathājjhāsayaṃ vandi.

Rājā rājadhītāya bhagavati sinehabahumānādiguṇasampattiṃ kathesi. Bhagavā 『『anacchariyaṃ mahārāja yaṃ idāni paripakke ñāṇe tayā rakkhiyamānā rājadhītā attānaṃ rakkhi, sā pubbe anārakkhā pabbatapāde vicaramānā aparipakke ñāṇe attānaṃ rakkhī』』ti vatvā candakinnarījātakaṃ kathesi.

Taṃdivasameva ca nandarājakumārassa kesavissajjanaṃ paṭṭabandho gharamaṅgalaṃ āvāhamaṅgalaṃ chattamaṅgalanti pañca mahāmaṅgalāni honti. Bhagavā nandaṃ pattaṃ gāhāpetvā maṅgalaṃ vatvā uṭṭhāyāsanā pakkāmi. Janapadakalyāṇī kumāraṃ gacchantaṃ disvā 『『tuvaṭaṃ kho ayyaputta āgaccheyyāsī』』ti vatvā gīvaṃ pasāretvā olokesi. Sopi bhagavantaṃ 『『pattaṃ gaṇhathā』』ti vattuṃ avisahamāno vihāraṃyeva agamāsi. Taṃ anicchamānaṃyeva bhagavā pabbājesi. Iti bhagavā kapilapuraṃ āgantvā dutiyadivase nandaṃ pabbājesi.

Sattame divase rāhulamātā kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi – 『『passa tāta etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpavaṇṇaṃ samaṇaṃ, ayaṃ te pitā, etassa mahantā nidhayo ahesuṃ, tyassa nikkhamanato paṭṭhāya na passāma, gaccha naṃ dāyajjaṃ yāca, ahaṃ tāta kumāro chattaṃ ussāpetvā cakkavattī bhavissāmi, dhanena me attho, dhanaṃ me dehi, sāmiko hi putto pitusantakassā』』ti. Rāhulakumāro bhagavato santikaṃ gantvāva pitusinehaṃ paṭilabhitvā haṭṭhacitto 『『sukhā te samaṇa chāyā』』ti vatvā aññampi bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. Bhagavā katabhattakicco anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. Kumāropi 『『dāyajjaṃ me samaṇa dehi, dāyajjaṃ me samaṇa dehī』』ti bhagavantaṃ anubandhi. Tena vuttaṃ – 『『anupubbena cārikaṃ caramāno yena kapilavatthu…pe… dāyajjaṃ me samaṇa dehī』』ti.

Athakho bhagavā āyasmantaṃ sāriputtaṃ āmantesīti bhagavā kumāraṃ na nivattāpesi, parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ na visahati. Atha ārāmaṃ gantvā 『『yaṃ ayaṃ pitusantakaṃ dhanaṃ icchati, taṃ vaṭṭānugataṃ savighātakaṃ, handassa bodhimaṇḍe paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī』』ti āyasmantaṃ sāriputtaṃ āmantesi. Āmantetvā ca panāha – 『『tena hi tvaṃ sāriputta rāhulakumāraṃ pabbājehī』』ti. Yasmā ayaṃ dāyajjaṃ yācati, tasmā naṃ lokuttaradāyajjapaṭilābhāya pabbājehīti attho.

Idāni yā sā bhagavatā bārāṇasiyaṃ tīhi saraṇagamanehi pabbajjā ca upasampadā ca anuññātā, tato yasmā upasampadaṃ paṭikkhipitvā garubhāve ṭhapetvā ñatticatutthena kammena upasampadā anuññātā, pabbajjā pana neva paṭikkhittā, na puna anuññātā, tasmā anāgate bhikkhūnaṃ vimati uppajjissati – 『『ayaṃ pabbajjā nāma pubbe upasampadāsadisā, kiṃ nu kho idānipi upasampadā viya kammavācāya eva kattabbā, udāhu saraṇagamanehī』』ti. Imañca panatthaṃ viditvā bhagavā puna tīhi saraṇagamanehi sāmaṇerapabbajjaṃ anujānitukāmo, tasmā dhammasenāpati taṃ bhagavato ajjhāsayaṃ viditvā bhagavantaṃ puna pabbajjaṃ anujānāpetukāmo āha – 『『kathāhaṃ bhante rāhulakumāraṃ pabbājemī』』ti.

Atha kho āyasmā sāriputto rāhulakumāraṃ pabbājesīti kumārassa mahāmoggallānatthero kese chinditvā kāsāyāni datvā saraṇāni adāsi. Mahākassapatthero ovādācariyo ahosi. Yasmā pana upajjhāyamūlakā pabbajjā ca upasampadā ca, upajjhāyova tattha issaro, na ācariyo, tasmā vuttaṃ – 『『atha kho āyasmā sāriputto rāhulakumāraṃ pabbājesī』』ti.

Evaṃ 『『kumāro pabbajito』』ti sutvā uppannasaṃvegena hadayena athakho suddhodano sakkoti sabbaṃ vattabbaṃ. Tattha yasmā uñchācariyāya jīvato pabbajitassa avisesena 『『varaṃ yācāmī』』ti vutte 『『yācassū』』ti vacanaṃ appatirūpaṃ, na ca buddhānaṃ āciṇṇaṃ, tasmā 『『atikkantavarā kho gotama tathāgatā』』ti vuttaṃ. Yañca bhante kappati yañca anavajjanti yaṃ tumhākañceva dātuṃ kappati, anavajjañca hoti, mama ca sampaṭicchanapaccayā viññūhi na garahitabbaṃ , taṃ yācāmīti attho. Tathā nande adhimattaṃ rāhuleti yatheva kira bodhisattaṃ evaṃ nandampi rāhulampi maṅgaladivase nemittakā 『『cakkavattī bhavissatī』』ti byākariṃsu. Atha rājā 『『puttassa cakkavattisiriṃ passissāmī』』ti ussāhajāto bhagavato pabbajjāya mahantaṃ icchāvighātaṃ pāpuṇi. Tato 『『nandassa cakkavattisiriṃ passissāmī』』ti ussāhaṃ janesi, tampi bhagavā pabbājesi. Iti tampi dukkhaṃ adhivāsetvā 『『idāni rāhulassa cakkavattisiriṃ passissāmī』』ti ussāhaṃ janesi, tampi bhagavā pabbājesi. Tenassa 『『idāni kulavaṃsopi pacchinno, kuto cakkavattisirī』』ti adhikataraṃ dukkhaṃ uppajji. Tena vuttaṃ – 『『tathā nande adhimattaṃ rāhule』』ti. Rañño pana ito pacchā anāgāmiphalappatti veditabbā.

Sādhu bhante ayyāti idaṃ kasmā āha? So kira cintesi – 『『yatra hi nāma ahampi buddhamāmako dhammamāmako saṅghamāmako samāno attano piyataraputte pabbājiyamāne ñātiviyogadukkhaṃ adhivāsetuṃ na sakkomi, aññe janā puttanattakesu pabbājitesu kathaṃ adhivāsessanti, tasmā aññesampi tāva evarūpaṃ dukkhaṃ mā ahosī』』ti āha. Bhagavā 『『sāsane niyyānikakāraṇaṃ rājā vadatī』』ti dhammakathaṃ katvā 『『na bhikkhave ananuññāto mātāpitūhi putto pabbājetabbo』』ti sikkhāpadaṃ paññapesi.

Tattha mātāpitūhīti jananijanake sandhāya vuttaṃ. Sace dve atthi, dvepi āpucchitabbā. Sace pitā mato mātā vā, yo jīvati so āpucchitabbo. Pabbajitāpi āpucchitabbāva. Āpucchantena sayaṃ vā gantvā āpucchitabbaṃ, añño vā pesetabbo, so eva vā pesetabbo 『『gaccha mātāpitaro āpucchitvā ehī』』ti. Sace 『『anuññātomhī』』ti vadati, saddahantena pabbājetabbo. Pitā sayaṃ pabbajito puttampi pabbājetukāmo hoti, mātaraṃ āpucchitvāva pabbājetu. Mātā vā dhītaraṃ pabbājetukāmā, pitaraṃ āpucchitvāva pabbājetu. Pitā puttadārena anatthiko palāyi, mātā 『『imaṃ pabbājethā』』ti puttaṃ bhikkhūnaṃ deti, 『『pitāssa kuhi』』nti vutte 『『cittakeḷiyaṃ kīḷituṃ palāto』』ti vadati, taṃ pabbājetuṃ vaṭṭati. Mātā kenaci purisena saddhiṃ palātā hoti, pitā pana 『『pabbājethā』』ti deti, etthāpi eseva nayo. Pitā vippavuttho hoti, mātā puttaṃ 『『pabbājethā』』ti anujānāti, 『『pitā tassa kuhi』』nti vutte 『『kiṃ tumhākaṃ pitarā, ahaṃ jānissāmī』』ti vadati, pabbājetuṃ vaṭṭatīti kurundiyaṃ vuttaṃ.

Mātāpitaro matā, dārako cūḷamātādīnaṃ santike saṃvaddho, tasmiṃ pabbājiyamāne ñātakā kalahaṃ vā karonti, khiyyanti vā, tasmā vivādupacchedanatthaṃ āpucchitvāva pabbājetabbo. Anāpucchā pabbājentassa pana āpatti natthi. Daharakāle gahetvā posanakā mātāpitaro nāma honti, tesupi eseva nayo. Putto attānaṃ nissāya jīvati, na mātāpitaro. Sacepi rājā hoti, āpucchitvāva pabbājetabbo. Mātāpitūhi anuññāto pabbajitvā puna vibbhamati, sacepi satakkhattuṃ pabbajitvā vibbhamati, āgatāgatakāle punappunaṃ āpucchitvāva pabbājetabbo. Sace evaṃ vadanti – 『『ayaṃ vibbhamitvā gehaṃ āgato amhākaṃ kammaṃ na karoti, pabbajitvā tumhākaṃ vattaṃ na pūreti, natthi imassāpucchanakiccaṃ, āgatāgataṃ pabbājeyyāthā』』ti evaṃ nissaṭṭhaṃ puna anāpucchāpi pabbājetuṃ vaṭṭati.

Yopi daharakāleyeva 『『ayaṃ tumhākaṃ dinno, yadā icchatha, tadā pabbājeyyāthā』』ti evaṃ dinno hoti, sopi āgatāgato puna anāpucchāva pabbājetabbo. Yaṃ pana daharakāleyeva 『『imaṃ bhante pabbājeyyāthā』』ti anujānitvā pacchā vuḍḍhippattakāle nānujānanti, ayaṃ na anāpucchā pabbājetabbo. Eko mātāpitūhi saddhiṃ bhaṇḍitvā 『『pabbājetha ma』』nti āgacchati, 『『āpucchitvā ehī』』ti ca vutto 『『nāhaṃ gacchāmi, sace maṃ na pabbājetha, vihāraṃ vā jhāpemi, satthena vā tumhe paharāmi, tumhākaṃ ñātakaupaṭṭhākānaṃ vā ārāmacchedanādīhi anatthaṃ uppādemi, rukkhā vā patitvā marāmi, coramajjhaṃ vā pavisāmi, desantaraṃ vā gacchāmī』』ti vadati, taṃ jīvasseva rakkhaṇatthāya pabbājetuṃ vaṭṭati. Sace panassa mātāpitaro āgantvā 『『kasmā amhākaṃ puttaṃ pabbājayitthā』』ti vadanti, tesaṃ tamatthaṃ ārocetvā 『『rakkhaṇatthāya naṃ pabbājayimha, paññāyatha tumhe puttenā』』ti vattabbā. 『『Rukkhā patissāmī』』ti āruhitvā pana hatthapāde muñcantaṃ pabbājetuṃ vaṭṭatiyeva.

Ekopi videsaṃ gantvā pabbajjaṃ yācati, āpucchitvā ce gato, pabbājetabbo. No ce daharabhikkhuṃ pesetvā āpucchāpetvā pabbājetabbo, atidūrañce hoti; pabbājetvāpi bhikkhūhi saddhiṃ pesetvā dassetuṃ vaṭṭati. Kurundiyaṃ pana vuttaṃ – 『『sace dūraṃ hoti maggo ca mahākantāro, 『gantvā āpucchissāmā』ti pabbājetuṃ vaṭṭatī』』ti. Sace pana mātāpitūnaṃ bahū puttā honti, evañca vadanti – 『『bhante etesaṃ dārakānaṃ yaṃ icchatha, taṃ pabbājeyyāthā』』ti. Dārake vīmaṃsitvā yaṃ icchati, so pabbājetabbo. Sacepi sakalena kulena vā gāmena vā anuññātaṃ hoti 『『bhante imasmiṃ kule vā gāme vā yaṃ icchatha, taṃ pabbājeyyāthā』』ti. Yaṃ icchati, so pabbājetabboti.

Yāvatakevā pana ussahatīti yattake sakkoti.

Rāhulavatthukathā niṭṭhitā.

Sikkhāpadadaṇḍakammavatthukathā

  1. Dasasu sikkhāpadesu purimānaṃ pañcannaṃ atikkamo nāsanavatthu , pacchimānaṃ atikkamo daṇḍakammavatthu.

107.Appatissāti bhikkhū jeṭṭhakaṭṭhāne issariyaṭṭhāne na ṭhapenti. Asabhāgavuttikāti samānajīvikā na bhavanti, visabhāgajīvikāti attho. Alābhāya parisakkatīti yathā lābhaṃ na labhanti; evaṃ parakkamati. Anatthāyāti upaddavāya. Avāsāyāti 『『kinti imasmiṃ āvāse na vaseyyu』』nti parakkamati. Akkosati paribhāsatīti akkosati ceva bhayadassanena ca tajjeti. Bhedetīti pesuññaṃ upasaṃharitvā bhedeti. Āvaraṇaṃ kātunti 『『mā idha pavisā』』ti nivāraṇaṃ kātuṃ. Yattha vā vasati yattha vā paṭikkamatīti yattha vasati vā pavisati vā; ubhayenāpi attano pariveṇañca vassaggena pattasenāsanañca vuttaṃ.

Mukhadvārikaṃ āhāraṃ āvaraṇaṃ karontīti 『『ajja mā khāda, mā bhuñjā』』ti evaṃ nivārenti. Na bhikkhave mukhadvāriko āhāro āvaraṇaṃ kātabboti ettha 『『mā khāda, mā bhuñjā』』ti vadatopi 『『āhāraṃ nivāressāmī』』ti pattacīvaraṃ anto nikkhipatopi sabbapayogesu dukkaṭaṃ. Anācārassa pana dubbacasāmaṇerassa daṇḍakammaṃ katvā yāguṃ vā bhattaṃ vā pattacīvaraṃ vā dassetvā 『『ettake nāma daṇḍakamme āhaṭe idaṃ lacchasī』』ti vattuṃ vaṭṭati. Bhagavatā hi āvaraṇameva daṇḍakammaṃ vuttaṃ. Dhammasaṅgāhakattherehi pana aparādhānurūpaṃ udakadāruvālikādīnaṃ āharāpanampi kātabbanti vuttaṃ, tasmā tampi kātabbaṃ. Tañca kho 『『oramissati viramissatī』』ti anukampāya, na 『『nassissati vibbhamissatī』』tiādinayappavattena pāpajjhāsayena 『『daṇḍakammaṃ karomī』』ti ca uṇhapāsāṇe vā nipajjāpetuṃ pāsāṇiṭṭhakādīni vā sīse nikkhipāpetuṃ udakaṃ vā pavesetuṃ na vaṭṭati.

Sikkhāpadadaṇḍakammavatthukathā niṭṭhitā.

Anāpucchāvaraṇavatthuādikathā

108.Nabhikkhave upajjhāyaṃ anāpucchāti ettha 『『tumhākaṃ sāmaṇerassa ayaṃ nāma aparādho, daṇḍakammamassa karothā』』ti tikkhattuṃ vutte, sace upajjhāyo daṇḍakammaṃ na karoti, sayaṃ kātuṃ vaṭṭati. Sacepi āditova upajjhāyo vadati 『『mayhaṃ sāmaṇerānaṃ dose sati tumhe daṇḍakammaṃ karothā』』ti kātuṃ vaṭṭatiyeva. Yathā ca sāmaṇerānaṃ evaṃ saddhivihārikantevāsikānampi daṇḍakammaṃ kātuṃ vaṭṭati.

Apalāḷentīti 『『tumhākaṃ pattaṃ dassāma, cīvaraṃ dassāmā』』ti attano upaṭṭhānakaraṇatthaṃ saṅgaṇhanti. Na bhikkhave aññassa parisā apalāḷetabbāti ettha sāmaṇerā vā hontu upasampannā vā, antamaso dussīlabhikkhussāpi parassa parisabhūte bhinditvā gaṇhituṃ na vaṭṭati, ādīnavaṃ pana vattuṃ vaṭṭati 『『tayā nhāyituṃ āgatena gūthamakkhanaṃ viya kataṃ dussīlaṃ nissāya viharantenā』』ti. Sace so sayameva jānitvā upajjhaṃ vā nissayaṃ vā yācati, dātuṃ vaṭṭati.

Anujānāmi bhikkhave dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetunti ettha kaṇṭakasikkhāpadavaṇṇanāyaṃ vuttāsu tīsu nāsanāsu liṅganāsanāva adhippetā, tasmā yo pāṇātipātādīsu ekampi kammaṃ karoti, so liṅganāsanāya nāsetabbo. Yathā ca bhikkhūnaṃ pāṇātipātādīsu nānāāpattiyo honti, na tathā sāmaṇerānaṃ. Sāmaṇero hi kunthakipillikampi māretvā maṅguraṇḍakampi bhinditvā nāsetabbataṃyeva pāpuṇāti, tāvadevassa saraṇagamanāni ca upajjhāyaggahaṇañca senāsanaggāho ca paṭippassambhati, saṅghalābhaṃ na labhati, liṅgamattameva ekaṃ avasiṭṭhaṃ hoti. So sace ākiṇṇadosova hoti, āyatiṃ saṃvare na tiṭṭhati, nikkaḍḍhitabbo. Atha sahasā virajjhitvā 『『duṭṭhu mayā kata』』nti puna saṃvare ṭhātukāmo hoti, liṅganāsanakiccaṃ natthi. Yathānivatthapārutasseva saraṇāni dātabbāni, upajjhāyo dātabbo, sikkhāpadāni pana saraṇagamaneneva ijjhanti. Sāmaṇerānañhi saraṇagamanaṃ bhikkhūnaṃ upasampadakammavācāsadisaṃ, tasmā bhikkhūnaṃ viya catupārisuddhisīlaṃ, imināpi dasasīlāni samādinnāneva honti, evaṃ santepi daḷhīkaraṇatthaṃ āyatiṃ saṃvare patiṭṭhāpanatthaṃ puna dātabbāni. Sace purimikāya puna saraṇāni gahitāni, pacchimikāya vassāvāsikaṃ lacchati. Sace pacchimikāya gahitāni, saṅghena apaloketvā lābho dātabbo.

Adinnādāne tiṇasalākamattenāpi vatthunā, abrahmacariye tīsu maggesu yattha katthaci vippaṭipattiyā, musāvāde hassādhippāyatāyapi musā bhaṇite assamaṇo hoti, nāsetabbataṃ āpajjati. Majjapāne pana bhikkhuno ajānitvāpi bījato paṭṭhāya majjaṃ pivantassa pācittiyaṃ. Sāmaṇero jānitvā pivanto sīlabhedaṃ āpajjati, na ajānitvā. Yāni panassa itarāni pañca sikkhāpadāni, tesu bhinnesu na nāsetabbo, daṇḍakammaṃ kātabbaṃ. Sikkhāpade pana puna dinnepi adinnepi vaṭṭati. Daṇḍakammena pana pīḷetvā āyatiṃ saṃvare ṭhapanatthāya dātabbameva. Sāmaṇerānaṃ majjapānaṃ sacittakaṃ pārājikavatthu, ayaṃ viseso.

Avaṇṇabhāsane pana arahaṃ sammāsambuddhotiādīnaṃ paṭipakkhavasena buddhassa vā, svākkhātotiādīnaṃ paṭipakkhavasena dhammassa vā, suppaṭipannotiādīnaṃ paṭipakkhavasena saṅghassa vā avaṇṇaṃ bhāsanto ratanattayaṃ nindanto garahanto ācariyupajjhāyādīhi 『『mā evaṃ avacā』』ti avaṇṇabhāsane ādīnavaṃ dassetvā nivāretabbo. Sace yāvatatiyaṃ vuccamāno na oramati, kaṇṭakanāsanāya nāsetabboti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『sace evaṃ vuccamāno taṃ laddhiṃ nissajjati, daṇḍakammaṃ kāretvā accayaṃ desāpetabbo. Sace na nissajjati, tatheva ādāya paggayha tiṭṭhati, liṅganāsanāya nāsetabbo』』ti vuttaṃ, taṃ yuttaṃ. Ayameva hi nāsanā idha adhippetāti.

Micchādiṭṭhikepi eseva nayo. Sassatucchedānañhi aññataradiṭṭhiko sace ācariyādīhi ovadiyamāno nissajjati, daṇḍakammaṃ kāretvā accayaṃ desāpetabbo. Appaṭinissajjantova nāsetabboti. Bhikkhunidūsako cettha kāmaṃ abrahmacāriggahaṇena gahitova abrahmacāriṃ pana āyatiṃ saṃvare ṭhātukāmaṃ saraṇāni datvā upasampādetuṃ vaṭṭati. Bhikkhunidūsako āyatiṃ saṃvare ṭhātukāmopi pabbajjampi na labhati, pageva upasampadanti etamatthaṃ dassetuṃ 『『bhikkhunidūsako』』ti idaṃ visuṃ dasamaṃ aṅgaṃ vuttanti veditabbaṃ.

Anāpucchāvaraṇavatthuādikathā niṭṭhitā.

Paṇḍakavatthukathā

109.Dahare dahareti taruṇe taruṇe. Moḷigalleti thūlasarīre. Hatthibhaṇḍe assabhaṇḍeti hatthigopake ca assagopake ca.

Paṇḍakobhikkhaveti ettha āsittapaṇḍako usūyapaṇḍako opakkamikapaṇḍako pakkhapaṇḍako napuṃsakapaṇḍakoti pañca paṇḍakā. Tattha yassa paresaṃ aṅgajātaṃ mukhena gahetvā asucinā āsittassa pariḷāho vūpasammati, ayaṃ āsittapaṇḍako. Yassa paresaṃ ajjhācāraṃ passato usūyāya uppannāya pariḷāho vūpasammati, ayaṃ usūyapaṇḍako. Yassa upakkamena bījāni apanītāni, ayaṃ opakkamikapaṇḍako. Ekacco pana akusalavipākānubhāvena kāḷapakkhe paṇḍako hoti, juṇhapakkhe panassa pariḷāho vūpasammati, ayaṃ pakkhapaṇḍako. Yo pana paṭisandhiyaṃyeva abhāvako uppanno, ayaṃ napuṃsakapaṇḍakoti. Tesu āsittapaṇḍakassa ca usūyapaṇḍakassa ca pabbajjā na vāritā, itaresaṃ tiṇṇaṃ vāritā. Tesupi pakkhapaṇḍakassa yasmiṃ pakkhe paṇḍako hoti, tasmiṃyevassa pakkhe pabbajjā vāritāti kurundiyaṃ vuttaṃ. Yassa cettha pabbajjā vāritā, taṃ sandhāya idaṃ vuttaṃ – 『『anupasampanno na upasampādetabbo upasampanno nāsetabbo』』ti. Sopi liṅganāsaneneva nāsetabbo. Ito paraṃ 『『nāsetabbo』』ti vuttesupi eseva nayo.

Paṇḍavatthukathā niṭṭhitā.

Theyyasaṃvāsakavatthukathā

110.Purāṇakulaputtoti purāṇassa anukkamena pārijuññaṃ pattassa kulassa putto. Mātipakkhapitipakkhato kolaññā khīṇā vinaṭṭhā matā assāti khīṇakolañño. Anadhigatanti appattaṃ. Phātiṃkātunti vaḍḍhetuṃ. Iṅghāti uyyojanatthe nipāto. Anuyuñjiyamānoti ekamantaṃ netvā kesamassuoropanakāsāyapaṭiggahaṇasaraṇagamanaupajjhāyaggahaṇakammavācānissayadhamme pucchiyamāno. Etamatthaṃ ārocesīti etaṃ sayaṃ pabbajitabhāvaṃ ādito paṭṭhāya ācikkhi.

Theyyasaṃvāsako bhikkhaveti ettha tayo theyyasaṃvāsakā – liṅgatthenako, saṃvāsatthenako, ubhayatthenakoti. Tattha yo sayaṃ pabbajitvā vihāraṃ gantvā na bhikkhuvassāni gaṇeti, na yathāvuḍḍhaṃ vandanaṃ sādiyati, na āsanena paṭibāhati, na uposathapavāraṇādīsu sandissati, ayaṃ liṅgamattasseva thenitattā liṅgatthenako nāma.

Yo pana bhikkhūhi pabbājito sāmaṇero samānopi videsaṃ gantvā 『『ahaṃ dasavasso vā vīsativasso vā』』ti musā vatvā bhikkhuvassāni gaṇeti, yathāvuḍḍhaṃ vandanaṃ sādiyati, āsanena paṭibāhati, uposathapavāraṇādīsu sandissati, ayaṃ saṃvāsamattasseva thenitattā saṃvāsatthenako nāma. Bhikkhuvassagaṇanādiko hi sabbopi kiriyabhedo imasmiṃ atthe 『『saṃvāso』』ti veditabbo. Sikkhaṃ paccakkhāya 『『na maṃ koci jānātī』』ti evaṃ paṭipajjantepi eseva nayo.

Yo pana sayaṃ pabbajitvā vihāraṃ gantvā bhikkhuvassāni gaṇeti, yathāvuḍḍhaṃ vandanaṃ sādiyati, āsanena paṭibāhati, uposathapavāraṇādīsu sandissati, ayaṃ liṅgassa ceva saṃvāsassa ca thenitattā ubhayatthenako nāma. Ayaṃ tividhopi theyyasaṃvāsako anupasampanno na upasampādetabbo, upasampanno nāsetabbo, puna pabbajjaṃ yācantopi na pabbājetabbo.

Ettha ca asammohatthaṃ idaṃ pakiṇṇakaṃ veditabbaṃ –

『『Rājadubbhikkhakantāra-rogaveribhayehi vā;

Cīvarāharaṇatthaṃ vā, liṅgaṃ ādiyatīdha yo.

Saṃvāsaṃ nādhivāseti, yāva so suddhamānaso;

Theyyasaṃvāsako nāma, tāva esa na vuccatī』』ti.

Tatrāyaṃ vitthāranayo – idhekaccassa rājā kuddho hoti, so 『『evaṃ me sotthi bhavissatī』』ti sayameva liṅgaṃ gahetvā palāyati. Taṃ disvā rañño ārocenti. Rājā 『『sace pabbajito, na taṃ labbhā kiñci kātu』』nti tasmiṃ kodhaṃ paṭivineti, so 『『vūpasantaṃ me rājabhaya』』nti saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgato pabbājetabbo. Athāpi 『『sāsanaṃ nissāya mayā jīvitaṃ laddhaṃ, handa dāni ahaṃ pabbajāmī』』ti uppannasaṃvego teneva liṅgena āgantvā āgantukavattaṃ na sādiyati, bhikkhūhi puṭṭho vā apuṭṭho vā yathābhūtamattānaṃ āvikatvā pabbajjaṃ yācati, liṅgaṃ apanetvā pabbājetabbo. Sace pana vattaṃ sādiyati, pabbajitālayaṃ dasseti, sabbaṃ pubbe vuttaṃ vassagaṇanādibhedaṃ vidhiṃ paṭipajjati, ayaṃ na pabbājetabbo.

Idha panekacco dubbhikkhe jīvituṃ asakkonto sayameva liṅgaṃ gahetvā sabbapāsaṇḍiyabhattāni bhuñjanto dubbhikkhe vītivatte saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgatoti sabbaṃ purimasadisameva .

Aparo mahākantāraṃ nittharitukāmo hoti, satthavāho ca pabbajite gahetvā gacchati. So 『『evaṃ maṃ satthavāho gahetvā gamissatī』』ti sayameva liṅgaṃ gahetvā satthavāhena saddhiṃ kantāraṃ nittharitvā khemantaṃ patvā saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgatoti sabbaṃ purimasadisameva.

Aparo rogabhaye uppanne jīvituṃ asakkonto sayameva liṅgaṃ gahetvā sabbapāsaṇḍiyabhattāni bhuñjanto rogabhaye vūpasante saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgatoti sabbaṃ purimasadisameva.

Aparassa eko veriko kuddho hoti, ghātetukāmo naṃ vicarati, so 『『evaṃ me sotthi bhavissatī』』ti sayameva liṅgaṃ gahetvā palāyati. Veriko 『『kuhiṃ so』』ti pariyesanto 『『pabbajitvā palāto』』ti sutvā 『『sace pabbajito, na taṃ labbhā kiñci kātu』』nti tasmiṃ kodhaṃ paṭivineti. So 『『vūpasantaṃ me veribhaya』』nti saṅghamajjhaṃ anosaritvāva gihiliṅgaṃ gahetvā āgatoti sabbaṃ purimasadisameva.

Aparo ñātikulaṃ gantvā sikkhaṃ paccakkhāya gihi hutvā 『『imāni cīvarāni idha vinassissanti, sacepi imāni gahetvā vihāraṃ gamissāmi, antarāmagge maṃ 『coro』ti gahessanti, yaṃnūnāhaṃ kāyaparihāriyāni katvā gaccheyya』』nti cīvarāharaṇatthaṃ nivāsetvā ca pārupitvā ca vihāraṃ gacchati. Taṃ dūratova āgacchantaṃ disvā sāmaṇerā ca daharā ca abbhuggacchanti, vattaṃ dassenti. So na sādiyati, yathābhūtamattānaṃ āvikaroti. Sace bhikkhū 『『na dāni mayaṃ taṃ muñcissāmā』』ti balakkārena pabbājetukāmā honti, kāsāyāni apanetvā puna pabbājetabbo. Sace pana 『『nayime mama hīnāyāvattabhāvaṃ jānantī』』ti taṃyeva bhikkhubhāvaṃ paṭijānitvā sabbaṃ pubbe vuttaṃ vassagaṇanādibhedaṃ vidhiṃ paṭipajjati, ayaṃ na pabbājetabbo.

Aparo mahāsāmaṇero ñātikulaṃ gantvā uppabbajitvā kammantānuṭṭhānena ubbāḷho hutvā puna 『『dāni ahaṃ samaṇova bhavissāmi, theropi me uppabbajitabhāvaṃ na jānātī』』ti tadeva pattacīvaraṃ ādāya vihāraṃ āgacchati, nāpi tamatthaṃ bhikkhūnaṃ āroceti, sāmaṇerabhāvaṃ paṭijānāti, ayaṃ theyyasaṃvāsakoyeva pabbajjaṃ na labhati. Sacepissa liṅgaggahaṇakāle evaṃ hoti, 『『nāhaṃ kassaci ārocessāmī』』ti vihārañca gato āroceti, gahaṇeneva theyyasaṃvāsako. Athāpissa 『『gahaṇakāle ācikkhissāmī』』ti cittaṃ uppannaṃ hoti, vihārañca gantvā 『『kuhiṃ tvaṃ āvuso gato』』ti vutto 『『na dāni maṃ ime jānantī』』ti vañcetvā nācikkhati, 『『nācikkhissāmī』』ti saha dhuranikkhepena ayampi theyyasaṃvāsakova. Sace panassa gahaṇakālepi 『『ācikkhissāmī』』ti cittaṃ uppannaṃ hoti, vihāraṃ gantvāpi ācikkhati, ayaṃ puna pabbajjaṃ labhati.

Aparo daharasāmaṇero mahanto vā pana abyatto, so purimanayeneva uppabbajitvā ghare vacchakarakkhaṇādīni kammāni kātuṃ na icchati, tamenaṃ ñātakā tāniyeva kāsāyāni acchādetvā thālakaṃ vā pattaṃ vā hatthe datvā 『『gaccha samaṇova hohī』』ti gharā nīharanti. So vihāraṃ gacchati, neva naṃ bhikkhū jānanti 『『ayaṃ uppabbajitvā puna sayameva pabbajito』』ti, nāpi sayaṃ jānāti, 『『yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī』』ti. Sace taṃ paripuṇṇavassaṃ upasampādenti, sūpasampanno. Sace pana anupasampannakāleyeva vinayavinicchaye vattamāne suṇāti, 『『yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī』』ti. Tena 『『mayā evaṃ kata』』nti bhikkhūnaṃ ācikkhitabbaṃ, evaṃ puna pabbajjaṃ labhati. Sace 『『na dāni maṃ koci jānātī』』ti nāroceti, dhuraṃ nikkhittamatte theyyasaṃvāsako.

Bhikkhu sikkhaṃ paccakkhāya liṅgaṃ anapanetvā dussīlakammaṃ katvā vā akatvā vā puna sabbaṃ pubbe vuttaṃ vassagaṇanādibhedaṃ vidhiṃ paṭipajjati, theyyasaṃvāsako hoti. Sikkhaṃ appaccakkhāya saliṅge ṭhito methunaṃ paṭisevitvā vassagaṇanādibhedaṃ vidhiṃ āpajjanto theyyasaṃvāsako na hoti, pabbajjāmattaṃ labhati. Andhakaṭṭhakathāyaṃ pana eso theyyasaṃvāsakoti vuttaṃ, taṃ na gahetabbaṃ.

Eko bhikkhu kāsāye saussāhova odātaṃ nivāsetvā methunaṃ paṭisevitvā puna kāsāyāni nivāsetvā vassagaṇanādibhedaṃ sabbaṃ vidhiṃ āpajjati, ayampi theyyasaṃvāsako na hoti, pabbajjāmattaṃ labhati. Sace pana kāsāye dhuraṃ nikkhipitvā odātaṃ nivāsetvā methunaṃ paṭisevitvā puna kāsāyāni nivāsetvā vassagaṇanādibhedaṃ sabbaṃ vidhiṃ āpajjati, theyyasaṃvāsako hoti.

Sāmaṇero saliṅge ṭhito methunādiassamaṇakaraṇadhammaṃ āpajjitvāpi theyyasaṃvāsako na hoti. Sacepi kāsāye saussāhova kāsāyāni apanetvā methunaṃ paṭisevitvā puna kāsāyāni nivāseti, neva theyyasaṃvāsako hoti. Sace pana kāsāye dhuraṃ nikkhipitvā naggo vā odātanivattho vā methunasevanādīhi assamaṇo hutvā kāsāyaṃ nivāseti, theyyasaṃvāsako hoti. Sacepi gihibhāvaṃ patthayamāno kāsāvaṃ ovaṭṭikaṃ vā katvā aññena vā ākārena gihinivāsanena nivāseti 『『sobhati nu kho me gihiliṅgaṃ, na sobhatī』』ti vīmaṃsanatthaṃ, rakkhati tāva. 『『Sobhatī』』ti sampaṭicchitvā pana puna liṅgaṃ sādiyanto theyyasaṃvāsako hoti. Odātaṃ nivāsetvā vīmaṃsanasampaṭicchanesupi eseva nayo.

Sace pana nivatthakāsāyassa upari odātaṃ nivāsetvā vīmaṃsati vā sampaṭicchati vā, rakkhatiyeva. Bhikkhuniyāpi eseva nayo. Sāpi hi gihibhāvaṃ patthayamānā sace kāsāyaṃ gihinivāsanaṃ nivāseti, 『『sobhati nu kho me gihiliṅgaṃ, na sobhatī』』ti vīmaṃsanatthaṃ, rakkhati tāva. Sace 『『sobhatī』』ti sampaṭicchati, na rakkhati. Odātaṃ nivāsetvā vīmaṃsanasampaṭicchanesupi eseva nayo. Nivatthakāsāyassa pana upari odātaṃ nivāsetvā vīmaṃsatu vā sampaṭicchatu vā, rakkhatiyeva.

Sace koci vuḍḍhapabbajito vassāni agaṇetvā pāḷiyampi aṭṭhatvā ekapassenāgantvā mahāpeḷādīsu kaṭacchunā ukkhitte bhattapiṇḍe pattaṃ upanāmetvā seno viya maṃsapesiṃ gahetvā gacchati, theyyasaṃvāsako na hoti. Bhikkhuvassāni pana gaṇetvā gaṇhanto theyyasaṃvāsako hoti.

Sayaṃ sāmaṇerova sāmaṇerapaṭipāṭiyā kūṭavassāni gaṇetvā gaṇhanto theyyasaṃvāsako na hoti. Bhikkhu bhikkhupaṭipāṭiyā kūṭavassāni gaṇetvā gaṇhanto bhaṇḍagghena kāretabboti.

Theyyasaṃvāsakavatthukathā niṭṭhitā.

Titthiyapakkantakakathā

Titthiyapakkantakobhikkhaveti ettha pana titthiyesu pakkanto paviṭṭhoti titthiyapakkantako. So na kevalaṃ na upasampādetabbo, atha kho na pabbājetabbopi. Tatrāyaṃ vinicchayo – upasampanno bhikkhu titthiyo bhavissāmīti saliṅgeneva tesaṃ upassayaṃ gacchati, padavāre padavāre dukkaṭaṃ. Tesaṃ liṅge ādinnamatte titthiyapakkantako hoti. Yopi sayameva 『『titthiyo bhavissāmī』』ti kusacīrādīni nivāseti, titthiyapakkantako hotiyeva. Yo pana naggo nhāyanto attānaṃ oloketvā 『『sobhati me ājīvakabhāvo, ājīvako bhavissāmī』』ti kāsāyāni anādāya naggova ājīvakānaṃ upassayaṃ gacchati, padavāre padavāre dukkaṭaṃ. Sace panassa antarāmagge hirottappaṃ uppajjati, dukkaṭāni desetvā muccati. Tesaṃ upassayaṃ gantvāpi tehi vā ovadito attanā vā 『『imesaṃ pabbajjā atidukkhā』』ti nivattantopi muccatiyeva.

Sace pana 『『kiṃ tumhākaṃ pabbajjāya ukkaṭṭha』』nti pucchitvā 『『kesamassuluñcanādīnī』』ti vutto ekakesampi luñcāpeti, ukkuṭikappadhānādīni vā vattāni ādiyati, morapiñchādīni vā nivāseti, tesaṃ liṅgaṃ gaṇhāti, 『『ayaṃ pabbajjā seṭṭhā』』ti seṭṭhabhāvaṃ vā upagacchati, na muccati, titthiyapakkantako hoti. Sace pana 『『sobhati nu kho me titthiyapabbajjā, nanu kho sobhatī』』ti vīmaṃsanatthaṃ kusacīrādīni vā nivāseti, jaṭaṃ vā bandhati, khārikājaṃ vā ādiyati, yāva na sampaṭicchati, tāva naṃ laddhi rakkhati, sampaṭicchitamatte titthiyapakkantako hoti. Acchinnacīvaro pana kusacīrādīni nivāsento rājabhayādīhi vā titthiyaliṅgaṃ gaṇhanto laddhiyā abhāvena neva titthiyapakkantako hoti.

Ayañca titthiyapakkantako nāma upasampannabhikkhunā kathito, tasmā sāmaṇero saliṅgena titthāyatanaṃ gatopi puna pabbajjañca upasampadañca labhatīti kurundiyaṃ vuttaṃ. Purimo pana theyyasaṃvāsako anupasampannena kathito; tasmā upasampanno kūṭavassaṃ gaṇentopi assamaṇo na hoti. Liṅge saussāho pārājikaṃ āpajjitvā bhikkhuvassādīni gaṇentopi theyyasaṃvāsako na hotīti.

Titthiyapakkantakakathā niṭṭhitā.

Tiracchānagatavatthukathā

111.Nāgayoniyāaṭṭīyatīti ettha kiñcāpi so pavattiyaṃ kusalavipākena devasampattisadisaṃ issariyasampattiṃ anubhoti, akusalavipākapaṭisandhikassa pana tassa sajātiyā methunapaṭisevane ca vissaṭṭhaniddokkamane ca nāgasarīraṃ pātubhavati udakasañcārikaṃ maṇḍūkabhakkhaṃ, tasmā so tāya nāgayoniyā aṭṭīyati. Harāyatīti lajjati. Jigucchatīti attabhāvaṃ jigucchati. Tassa bhikkhuno nikkhanteti tasmiṃ bhikkhusmiṃ nikkhante. Atha vā tassa bhikkhuno nikkhamaneti attho. Vissaṭṭho niddaṃ okkamīti tasmiṃ anikkhante vissarabhayena satiṃ avissajjitvā kapimiddhavaseneva niddāyanto nikkhante satiṃ vissajjitvā vissaṭṭho nirāsaṅko mahāniddaṃ paṭipajji. Vissaramakāsīti bhayavasena samaṇasaññaṃ pahāya virūpaṃ mahāsaddamakāsi.

Tumhe khotthāti tumhe kho attha; akārassa lopaṃ katvā vuttaṃ. Tumhe kho nāgā jhānavipassanāmaggaphalānaṃ abhabbattā imasmiṃ dhammavinaye aviruḷhidhammā attha, viruḷhidhammā na bhavathāti ayamettha saṅkhepattho. Sajātiyāti nāgiyā eva. Yadā pana manussitthiādibhedāya aññajātiyā paṭisevati, tadā devaputto viya hoti. Ettha ca pavattiyaṃ abhiṇhaṃ sabhāvapātukammadassanavasena 『『dve paccayā』』ti vuttaṃ. Nāgassa pana pañcasu kālesu sabhāvapātukammaṃ hoti – paṭisandhikāle, tacajahanakāle, sajātiyā methunakāle, vissaṭṭhaniddokkamanakāle, cutikāleti.

Tiracchānagato bhikkhaveti ettha nāgo vā hotu supaṇṇamāṇavakādīnaṃ vā aññataro, antamaso sakkaṃ devarājānaṃ upādāya yo koci amanussajātiyo, sabbova imasmiṃ atthe tiracchānagatoti veditabbo. So neva upasampādetabbo, na pabbājetabbo, upasampannopi nāsetabboti.

Tiracchānagatavatthukathā niṭṭhitā.

Mātughātakādivatthukathā

  1. Mātughātakādivatthūsu – nikkhantiṃ kareyyanti nikkhamanaṃ niggamanaṃ apavāhanaṃ kareyyanti attho. Mātughātako bhikkhaveti ettha yena manussitthibhūtā janikā mātā sayampi manussajātikeneva satā sañcicca jīvitā voropitā, ayaṃ ānantariyena mātughātakakammena mātughātako, etassa pabbajjā ca upasampadā ca paṭikkhittā. Yena pana manussitthibhūtāpi ajanikā posāvanikā mātā vā mahāmātā vā cūḷamātā vā janikāpi vā na manussitthibhūtā mātā ghātitā, tassa pabbajjā na vāritā, na ca ānantariko hoti. Yena sayaṃ tiracchānabhūtena manussitthibhūtā mātā ghātitā, sopi ānantariko na hoti, tiracchānagatattā panassa pabbajjā paṭikkhittā. Sesaṃ uttānameva. Pitughātakepi eseva nayo. Sacepi hi vesiyā putto hoti, 『『ayaṃ me pitā』』ti na jānāti, yassa sambhavena nibbatto, so ce anena ghātito, pitughātakotveva saṅkhyaṃ gacchati, ānantariyañca phusati.

  2. Arahantaghātakopi manussaarahantavaseneva veditabbo. Manussajātiyañhi antamaso apabbajitampi khīṇāsavaṃ dārakaṃ dārikaṃ vā sañcicca jīvitā voropento arahantaghātakova hoti, ānantariyañca phusati, pabbajjā cassa vāritā. Amanussajātikaṃ pana arahantaṃ manussajātikaṃ vā avasesaṃ ariyapuggalaṃ ghātetvā ānantariyo na hoti, pabbajjāpissa na vāritā, kammaṃ pana balavaṃ hoti. Tiracchāno manussaarahantampi ghātetvā ānantariyo na hoti, kammaṃ pana bhāriyanti ayamettha vinicchayo. Te vadhāya onīyantīti vadhatthāya onīyanti, māretuṃ nīyantīti attho. Yaṃ pana pāḷiyaṃ 『『sacā ca maya』』nti vuttaṃ, tassa sace mayanti ayamevattho. 『『Sace』』ti hi vattabbe ettha 『『sacā ca』』 iti ayaṃ nipāto vutto. 『『Sace ca』』 icceva vā pāṭho. Tattha saceti sambhāvanatthe nipāto; ca iti padapūraṇamatte. 『『Sacajja maya』』ntipi pāṭho. Tassa sace ajja mayanti attho.

115.Bhikkhunidūsako bhikkhaveti ettha yo pakatattaṃ bhikkhuniṃ tiṇṇaṃ maggānaṃ aññatarasmiṃ dūseti, ayaṃ bhikkhunidūsako nāma. Etassa pabbajjā ca upasampadā ca vāritā. Yo pana kāyasaṃsaggena sīlavināsaṃ pāpeti, tassa pabbajjā ca upasampadā ca na vāritā. Balakkārena odātavatthavasanaṃ katvā anicchamānaṃyeva dūsentopi bhikkhunidūsakoyeva. Balakkārena pana odātavatthavasanaṃ katvā icchamānaṃ dūsento bhikkhunidūsako na hoti. Kasmā? Yasmā gihibhāve sampaṭicchitamatteyeva sā abhikkhunī hoti. Sakiṃ sīlavipannaṃ pana pacchā dūsento sikkhamānāsāmaṇerīsu ca vippaṭipajjanto neva bhikkhunidūsako hoti, pabbajjampi upasampadampi labhati.

Saṅghabhedakobhikkhaveti ettha yo devadatto viya sāsanaṃ uddhammaṃ ubbinayaṃ katvā catunnaṃ kammānaṃ aññataravasena saṅghaṃ bhindati, ayaṃ saṅghabhedako nāma. Etassa pabbajjā ca upasampadā ca vāritā.

Lohituppādako bhikkhaveti etthāpi yo devadatto viya duṭṭhacittena vadhakacittena tathāgatassa jīvamānakasarīre khuddakamakkhikāya pivanakamattampi lohitaṃ uppādeti, ayaṃ lohituppādako nāma. Etassa pabbajjā ca upasampadā ca vāritā. Yo pana rogavūpasamanatthaṃ jīvako viya satthena phāletvā pūtimaṃsañca lohitañca nīharitvā phāsuṃ karoti, bahuṃ so puññaṃ pasavatīti.

Mātughātakādivatthukathā niṭṭhitā.

Ubhatobyañjanakavatthukathā

116.Ubhatobyañjanako bhikkhaveti itthinimittuppādanakammato ca purisanimittuppādanakammato ca ubhato byañjanamassa atthīti ubhatobyañjanako. Karotīti purisanimittena itthīsu methunavītikkamaṃ karoti. Kārāpetīti paraṃ samādapetvā attano itthinimitte kārāpeti, so duvidho hoti – itthiubhatobyañjanako, purisaubhatobyañjanakoti.

Tattha itthiubhatobyañjanakassa itthinimittaṃ pākaṭaṃ hoti, purisanimittaṃ paṭicchannaṃ. Purisaubhatobyañjanakassa purisanimittaṃ pākaṭaṃ, itthinimittaṃ paṭicchannaṃ. Itthiubhatobyañjanakassa itthīsu purisattaṃ karontassa itthinimittaṃ paṭicchannaṃ hoti, purisanimittaṃ pākaṭaṃ hoti. Purisaubhatobyañjanakassa purisānaṃ itthibhāvaṃ upagacchantassa purisanimittaṃ paṭicchannaṃ hoti, itthinimittaṃ pākaṭaṃ hoti. Itthiubhatobyañjanako sayañca gabbhaṃ gaṇhāti, parañca gaṇhāpeti. Purisaubhatobyañjanako pana sayaṃ na gaṇhāti, paraṃ gaṇhāpetīti, idametesaṃ nānākaraṇaṃ. Kurundiyaṃ pana vuttaṃ – 『『yadi paṭisandhiyaṃ purisaliṅgaṃ pavatte itthiliṅgaṃ nibbattati, yadi paṭisandhiyaṃ itthiliṅgaṃ pavatte purisaliṅgaṃ nibbattatī』』ti . Tattha vicāraṇakkamo vitthārato aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya veditabbo. Imassa pana duvidhassāpi ubhatobyañjanakassa neva pabbajjā atthi, na upasampadāti idamidha veditabbaṃ.

Ubhatobyajjanakavatthukathā niṭṭhitā.

Anupajjhāyakādivatthukathā

117.Tenakho pana samayenāti yena samayena bhagavatā sikkhāpadaṃ apaññattaṃ hoti, tena samayena. Anupajjhāyakanti upajjhaṃ agāhāpetvā sabbena sabbaṃ upajjhāyavirahitaṃ. Evaṃ upasampannā neva dhammato na āmisato saṅgahaṃ labhanti, te parihāyantiyeva, na vaḍḍhanti. Na bhikkhave anupajjhāyakoti upajjhaṃ agāhāpetvā nirupajjhāyako na upasampādetabbo. Yo upasampādeyya āpatti dukkaṭassāti sikkhāpadapaññattito paṭṭhāya evaṃ upasampādentassa āpatti hoti; kammaṃ pana na kuppati. Keci kuppatīti vadanti, taṃ na gahetabbaṃ. Saṅghena upajjhāyenātiādīsupi ubhatobyañjanakupajjhāyapariyosānesu eseva nayo.

Anupajjhāyakādivatthukathā niṭṭhitā.

Apattakādivatthukathā

118.Hatthesu piṇḍāya carantīti yo hatthesu piṇḍo labbhati, tadatthāya caranti. Seyyathāpi titthiyāti yathā ājīvakanāmakā titthiyā; sūpabyañjanehi missetvā hatthesu ṭhapitapiṇḍameva hi te bhuñjanti. Āpatti dukkaṭassāti evaṃ upasampādentasseva āpatti hoti, kammaṃ pana na kuppati. Acīvarakādivatthūsupi eseva nayo.

Yācitakenāti 『『yāva upasampadaṃ karoma, tāva dethā』』ti yācitvā gahitena; tāvakālikenāti attho. Īdisena hi pattena vā cīvarena vā pattacīvarena vā upasampādentasseva āpatti hoti, kammaṃ pana na kuppati, tasmā paripuṇṇapattacīvarova upasampādetabbo. Sace tassa natthi, ācariyupajjhāyā cassa dātukāmā honti, aññe vā bhikkhū nirapekkhehi nissajjitvā adhiṭṭhānupagaṃ pattacīvaraṃ dātabbaṃ. Pabbajjāpekkhaṃ pana paṇḍupalāsaṃ yācitakenāpi pattacīvarena pabbājetuṃ vaṭṭati, sabhāgaṭṭhāne vissāsena gahetvāpi pabbājetuṃ vaṭṭati.

Sace pana apakkaṃ pattaṃ cīvarūpagāni ca vatthāni gahetvā āgato hoti, yāva patto paccati, cīvarāni ca kariyanti, tāva vihāre vasantassa anāmaṭṭhapiṇḍapātaṃ dātuṃ vaṭṭati, thālake bhuñjituṃ vaṭṭati, purebhattaṃ sāmaṇerabhāgasamako āmisabhāgo dātuṃ vaṭṭati. Senāsanaggāho pana salākabhattauddesabhattanimantanādīni ca na vaṭṭanti. Pacchābhattampi sāmaṇerabhāgasamo telamadhuphāṇitādibhesajjabhāgo vaṭṭati. Sace gilāno hoti, bhesajjamassa kātuṃ vaṭṭati, sāmaṇerassa viya ca sabbaṃ paṭijagganakammanti.

Apattakādivatthukathā niṭṭhitā.

Hatthacchinnādivatthukathā

  1. Hatthacchinnādivatthūsu – hatthacchinnoti yassa hatthatale vā maṇibandhe vā kappare vā yattha katthaci eko vā dve vā hatthā chinnā honti. Pādacchinnoti yassa aggapāde vā gopphakesu vā jaṅghāya vā yattha katthaci eko vā dve vā pādā chinnā honti. Hatthapādacchinnoti yassa vuttappakāreneva catūsu hatthapādesu dve vā tayo vā sabbe vā hatthapādā chinnā honti. Kaṇṇacchinnoti yassa kaṇṇamūle vā kaṇṇasakkhalikāya vā eko vā dve vā kaṇṇā chinnā honti. Yassa pana kaṇṇāviddhe chijjanti, sakkā ca hoti saṅghāṭetuṃ, so kaṇṇaṃ saṅghāṭetvā pabbājetabbo. Nāsacchinnoti yassa ajapadake vā agge vā ekapuṭe vā yattha katthaci nāsā chinnā hoti. Yassa pana nāsikā sakkā hoti sandhetuṃ, so taṃ phāsukaṃ katvā pabbājetabbo. Kaṇṇanāsacchinno ubhayavasena veditabbo. Aṅgulicchinnoti yassa nakhasesaṃ adassetvā ekā vā bahū vā aṅguliyo chinnā honti. Yassa pana suttatantumattampi nakhasesaṃ paññāyati, taṃ pabbājetuṃ vaṭṭati. Aḷacchinnoti yassa catūsu aṅguṭṭhakesu aṅguliyaṃ vuttanayeneva eko vā bahū vā aṅguṭṭhakā chinnā honti. Kaṇḍaracchinnoti yassa kaṇḍaranāmakā mahānhārū purato vā pacchato vā chinnā honti; yesu ekassapi chinnattā aggapādena vā caṅkamati, mūlena vā caṅkamati, na vā pādaṃ patiṭṭhāpetuṃ sakkoti.

Phaṇahatthakoti yassa vaggulipakkhakā viya aṅguliyo sambaddhā honti; etaṃ pabbājetukāmena aṅgulantarikāyo phāletvā sabbaṃ antaracammaṃ apanetvā phāsukaṃ katvā pabbājetabbo. Yassapi cha aṅguliyo honti, taṃ pabbājetukāmena adhikaaṅguliṃ chinditvā phāsukaṃ katvā pabbājetabbo.

Khujjoti yo urassa vā piṭṭhiyā vā passassa vā nikkhantattā khujjasarīro. Yassa pana kiñci kiñci aṅgapaccaṅgaṃ īsakaṃ vaṅkaṃ, taṃ pabbājetuṃ vaṭṭati. Mahāpuriso eva hi brahmujjugatto, avaseso satto akhujjo nāma natthi.

Vāmanoti jaṅghavāmano vā kaṭivāmano vā ubhayavāmano vā. Jaṅghavāmanassa kaṭito paṭṭhāya heṭṭhimakāyo rasso hoti, uparimakāyo paripuṇṇo. Kaṭivāmanassa kaṭito paṭṭhāya uparimakāyo rasso hoti, heṭṭhimakāyo paripuṇṇo. Ubhayavāmanassa ubhopi kāyā rassā honti, yesaṃ rassattā bhūtānaṃ viya parivaṭumo mahākucchighaṭasadiso attabhāvo hoti, taṃ tividhampi pabbājetuṃ na vaṭṭati.

Galagaṇḍīti yassa kumbhaṇḍaṃ viya gale gaṇḍo hoti. Desanāmattameva cetaṃ, yasmiṃ kismiñci pana padese gaṇḍe sati na pabbājetabbo. Tattha vinicchayo – 『『na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabbo』』ti ettha vuttanayeneva veditabbo. Lakkhaṇāhatakasāhatalikhitakesu yaṃ vattabbaṃ, taṃ 『『na bhikkhave lakkhaṇāhato』』tiādīsu vuttameva.

Sīpadīti bhārapādo vuccati. Yassa pādo thūlo hoti sañjātapiḷako kharo, so na pabbājetabbo. Yassa pana na tāva kharabhāvaṃ gaṇhāti, sakkā hoti upanāhaṃ bandhitvā udakaāvāṭe pavesetvā udakavālikāya pūretvā yathā sirā paññāyanti, jaṅghā ca telanāḷikā viya hoti, evaṃ milāpetuṃ sakkā, tassa pādaṃ īdisaṃ katvā taṃ pabbājetuṃ vaṭṭati. Sace puna vaḍḍhati, upasampādentenāpi tathā katvāva upasampādetabbo.

Pāparogīti arisabhagandarapittasemhakāsasosādīsu yena kenaci rogena niccāturo atekiccharogo jeguccho amanāpo; ayaṃ na pabbājetabbo.

Parisadūsakoti yo attano virūpatāya parisaṃ dūseti; atidīgho vā hoti aññesaṃ sīsappamāṇanābhippadeso, atirasso vā ubhayavāmanabhūtarūpaṃ viya, atikāḷo vā jhāpitakhette khāṇuko viya, accodāto vā dadhitakkādīhi pamajjitamaṭṭhatambalohavaṇṇo, atikiso vā mandamaṃsalohito aṭṭhisirācammasarīro viya, atithūlo vā bhāriyamaṃso, mahodaro vā mahābhūtasadiso, atimahantasīso vā pacchiṃ sīse katvā ṭhito viya, atikhuddakasīso vā sarīrassa ananurūpena atikhuddakena sīsena samannāgato, kūṭakūṭasīso vā tālaphalapiṇḍisadisena sīsena samannāgato, sikharasīso vā uddhaṃ anupubbatanukena sīsena samannāgato, nāḷisīso vā mahāveḷupabbasadisena sīsena samannāgato, kappasīso vā pabbhārasīso vā catūsu passesu yena kenaci passena oṇatena sīsena samannāgato, vaṇasīso vā pūtisīso vā kaṇṇikakeso vā pāṇakehi khāyitakedāre sassasadisehi tahiṃ tahiṃ uṭṭhitehi kesehi samannāgato, nillomasīso vā thūlathaddhakeso vā tālahīrasadisehi kesehi samannāgato, jātipalitehi paṇḍarasīso vā pakatitambakeso vā ādittehi viya kesehi samannāgato, āvaṭṭasīso vā gunnaṃ sarīre āvaṭṭasadisehi uddhaggehi kesāvaṭṭehi samannāgato, sīsalomehi saddhiṃ ekābaddhabhamukalomo vā jālabaddhena viya nalāṭena samannāgato.

Sambaddhabhamuko vā nillomabhamuko vā makkaṭabhamuko vā atimahantakkhi vā atikhuddakakkhi vā mahiṃsacamme vāsikoṇena paharitvā katachiddasadisehi akkhīhi samannāgato, visamakkhi vā ekena mahantena ekena khuddakena akkhinā samannāgato, visamacakkalo vā ekena uddhaṃ ekena adhoti evaṃ visamajātehi akkhicakkalehi samannāgato, kekaro vā gambhīrakkhi vā yassa gambhīre udapāne udakatārakā viya akkhitārakā paññāyanti; nikkhantakkhi vā yassa kakkaṭakasseva akkhitārakā nikkhantā honti; hatthikaṇṇo vā mahatīhi kaṇṇasakkhalikāhi samannāgato, mūsikakaṇṇo vā jaṭukakaṇṇo vā khuddikāhi kaṇṇasakkhalikāhi samannāgato, chiddamattakaṇṇo vā yassa vinā kaṇṇasakkhalikāhi kaṇṇachiddamattameva hoti; aviddhakaṇṇo vā yonakajātiko pana parisadūsako na hoti; sabhāvoyeva hi so tassa kaṇṇabhagandariko vā niccapūtinā kaṇṇena samannāgato, gaṇḍakaṇṇo vā sadāpaggharitapubbena kaṇṇena samannāgato, ṭaṅkitakaṇṇo vā gobhattanāḷikāya aggasadisehi kaṇṇehi samannāgato, atipiṅgalakkhi vā madhupiṅgalaṃ pana pabbājetuṃ vaṭṭati. Nippakhumakkhi vā assupaggharaṇakkhi vā pupphitakkhi vā akkhipākena samannāgatakkhi vā.

Atimahantanāsiko vā atikhuddakanāsiko vā cipiṭanāsiko vā majjhe appatiṭṭhahitvā ekapasse ṭhitavaṅkanāsiko vā, dīghanāsiko vā sukatuṇḍasadisāya jivhāya lehituṃ sakkuṇeyyāya nāsikāya samannāgato, niccapaggharitasiṅghāṇikanāso vā.

Mahāmukho vā yassa paṭaṅgamaṇḍūkasseva mukhanimittaṃyeva mahantaṃ hoti, mukhaṃ pana lābusadisaṃ atikhuddakaṃ, bhinnamukho vā vaṅkamukho vā mahāoṭṭho vā ukkhalimukhavaṭṭisadisehi oṭṭhehi samannāgato, tanukaoṭṭho vā bhericammasadisehi dante pidahituṃ asamatthehi oṭṭhehi samannāgato, mahādharoṭṭho vā tanukauttaroṭṭho vā tanukaadharoṭṭho vā mahāuttaroṭṭho vā oṭṭhachinnako vā eḷamukho vā uppakkamukho vā saṅkhatuṇḍako vā bahisetehi anto atirattehi oṭṭhehi samannāgato, duggandhakuṇapamukho vā.

Mahādanto vā aṭṭhakadantasadisehi dantehi samannāgato asuradanto vā heṭṭhā vā upari vā bahinikkhantadanto, yassa pana sakkā hoti oṭṭhehi pidahituṃ kathentasseva paññāyati no akathentassa, taṃ pabbājetuṃ vaṭṭati. Pūtidanto vā niddanto vā yassa pana dantantare kalandakadanto viya sukhumadanto hoti, taṃ pabbājetuṃ vaṭṭati.

Mahāhanuko vā gohanusadisena hanunā samannāgato, dīghahanuko vā cipiṭahanuko vā antopaviṭṭhena viya atirassena hanukena samannāgato, bhinnahanuko vā vaṅkahanuko vā nimmassudāṭhiko vā bhikkhunisadisamukho dīghagalo vā bakagalasadisena galena samannāgato, rassagalo vā antopaviṭṭhena viya galena samannāgato, bhinnagalo vā bhaṭṭhaaṃsakūṭo vā ahattho vā ekahattho vā atirassahattho vā atidīghahattho vā bhinnauro vā bhinnapiṭṭhi vā kacchugatto vā kaṇḍugatto vā daddugatto vā godhāgatto vā, yassa godhāya viya gattato cuṇṇāni patanti, sabbañcetaṃ virūpakaraṇaṃ sandhāya vitthārikavasena vuttaṃ. Vinicchayo panettha 『『na bhikkhave pañcahi ābādhehī』』ti ettha vuttanayeneva veditabbo.

Bhaṭṭhakaṭiko vā mahāānisado vā uddhanakūṭasadisehi ānisadamaṃsehi accuggatehi samannāgato, mahāūruko vā vātaṇḍiko vā mahājāṇuko vā saṅghaṭṭanajāṇuko vā dīghajaṅgho vā yaṭṭhisadisajaṅgho vikaṭo vā paṇho vā ubbaddhapiṇḍiko vā, so duvidho heṭṭhā oruḷhāhi vā upari āruḷhāhi vā mahatīhi jaṅghapiṇḍikāhi samannāgato, mahājaṅgho vā thūlajaṅghapiṇḍiko vā mahāpādo vā mahāpaṇhi vā piṭṭhikapādo vā pādavemajjhato uṭṭhitajaṅgho vaṅkapādo vā so duvidho – anto vā bahi vā parivattapādo gaṇṭhikaṅguli vā siṅgiveraphaṇasadisāhi aṅgulīhi samannāgato, andhanakho vā kāḷavaṇṇehi pūtinakhehi samannāgato, sabbopi esa parisadūsako. Evarūpo parisadūsako na pabbājetabbo.

Kāṇoti pasannandho vā hotu pupphādīhi vā upahatapasādo. Yo dvīhi vā ekena vā akkhinā na passati, so na pabbājetabbo. Mahāpaccariyaṃ pana ekakkhikāṇo kāṇoti vutto, dviakkhikāṇo andhena saṅgahito. Mahāaṭṭhakathāyaṃ jaccandho andhoti vutto, tasmā ubhayampi pariyāyena yujjati. Kuṇīti hatthakuṇī vā pādakuṇī vā aṅgulikuṇī vā; yassa etesu hatthādīsu yaṃkiñci vaṅkaṃ paññāyati, so kuṇī nāma. Khañjoti natajāṇuko vā bhinnajaṅgho vā majjhe saṅkuṭitapādattā kuṇḍapādako vā piṭṭhipādamajjhena caṅkamanto agge saṅkuṭitapādattā kuṇḍapādako vā piṭṭhipādaggena caṅkamanto aggapādeneva caṅkamanakhañjo vā paṇhikāya caṅkamanakhañjo vā pādassa bāhirantena caṅkamanakhañjo vā pādassa abbhantarantena caṅkamanakhañjo vā gopphakānaṃ upari bhaggattā sakalena piṭṭhipādena caṅkamanakhañjo vā; sabbopesa khañjoyeva, so na pabbājetabbo.

Pakkhahatoti yassa eko hattho vā pādo vā aḍḍhasarīraṃ vā sukhaṃ na vahati. Chinniriyāpathoti pīṭhasappi vuccati. Jarādubbaloti jiṇṇabhāvena dubbalo attano cīvararajanādikammaṃ kātumpi asamattho. Yo pana mahallakopi balavā hoti, attānaṃ paṭijaggituṃ sakkoti, so pabbājetabbo. Andhoti jaccandho vuccati. Mūgoti yassa vacībhedo nappavattati; yassāpi pavattati, saraṇagamanaṃ pana paripuṇṇaṃ bhāsituṃ na sakkoti, tādisaṃ mammanampi pabbājetuṃ na vaṭṭati. Yo pana saraṇagamanamattaṃ paripuṇṇaṃ bhāsituṃ sakkoti, taṃ pabbājetuṃ vaṭṭati.

Badhiroti yo sabbena sabbaṃ na suṇāti. Yo pana mahāsaddaṃ suṇāti, taṃ pabbājetuṃ vaṭṭati. Andhamūgādayo ubhayadosavasena vuttā. Yesañca pabbajjā paṭikkhittā, upasampadāpi tesaṃ paṭikkhittāva. Sace pana te saṅgho upasampādeti, sabbepi hatthacchinnādayo sūpasampannā, kārakasaṅgho pana ācariyupajjhāyā ca āpattito na muccanti. Vakkhati ca – 『『atthi bhikkhave puggalo appatto osāraṇaṃ, tañce saṅgho osāreti, ekacco suosārito, ekacco duosārito』』ti tassattho āgataṭṭhāneyeva āvi bhavissatīti.

Hatthacchinnādivatthukathā niṭṭhitā.

Alajjīnissayavatthukathā

120.Alajjīnaṃ nissāya vasantīti upayogatthe sāmivacanaṃ; alajjipuggale nissāya vasantīti attho. Yāva bhikkhusabhāgataṃ jānāmīti nissayadāyakassa bhikkhuno bhikkhūhi sabhāgataṃ lajjibhāvaṃ yāva jānāmīti attho. Tasmā navaṃ ṭhānaṃ gatena 『『ehi bhikkhu, nissayaṃ gaṇhāhī』』ti vuccamānenāpi catūhapañcāhaṃ nissayadāyakassa lajjibhāvaṃ upaparikkhitvā nissayo gahetabbo.

Sace 『『thero lajjī』』ti bhikkhūnaṃ santike sutvā āgatadivaseyeva gahetukāmo hoti, thero pana 『『āgamehi tāva, vasanto jānissasī』』ti katipāhaṃ ācāraṃ upaparikkhitvā nissayaṃ deti, vaṭṭati. Pakatiyā nissayaggahaṇaṭṭhānaṃ gatena tadaheva gahetabbo, ekadivasampi parihāro natthi. Sace paṭhamayāme ācariyassa okāso natthi, okāsaṃ alabhanto 『『paccūsasamaye gahessāmī』』ti sayati, aruṇaṃ uggatampi na jānāti, anāpatti. Sace pana 『『gaṇhissāmī』』ti ābhogaṃ akatvā sayati, aruṇuggamane dukkaṭaṃ. Agatapubbaṃ ṭhānaṃ gatena dve tīṇi divasāni vasitvā gantukāmena anissitena vasitabbaṃ. 『『Sattāhaṃ vasissāmī』』ti ālayaṃ karontena pana nissayo gahetabbo. Sace thero 『『kiṃ sattāhaṃ vasantassa nissayenā』』ti vadati, paṭikkhittakālato paṭṭhāya laddhaparihāro hoti.

Alajjīnissayavatthukathā niṭṭhitā.

Gamikādinissayavatthukathā

121.Nissayakaraṇīyoti karaṇīyanissayo, karaṇīyo mayā nissayo; gahetabboti attho. Nissayaṃ alabhamānenāti attanā saddhiṃ addhānamaggappaṭipannesu nissayadāyake asati nissayaṃ na labhati nāma. Evaṃ alabhantena anissitena bahūnipi divasāni gantabbaṃ. Sace pubbepi nissayaṃ gahetvā vutthapubbaṃ kañci āvāsaṃ pavisati, ekarattaṃ vasantenāpi nissayo gahetabbo. Antarāmagge vissamanto vā satthaṃ pariyesanto vā katipāhaṃ vasati, anāpatti. Antovasse pana nibaddhavāsaṃ vasitabbaṃ, nissayo ca gahetabbo. Nāvāya gacchantassa pana vassāne āgatepi nissayaṃ alabhantassa anāpatti.

Yāciyamānenāti tena gilānena yāciyamānena anissitena vasitabbaṃ. Sace 『『yācāhi ma』』nti vuccamānopi gilāno mānena na yācati, gantabbaṃ.

Phāsuhotīti samathavipassanānaṃ paṭilābhavasena phāsu hoti. Imañhi parihāraṃ neva sotāpanno na sakadāgāmī anāgāmī arahanto labhanti; na thāmagatassa samādhino vā vipassanāya vā lābhī, vissaṭṭhakammaṭṭhāne pana bālaputhujjane kathāva natthi. Yassa kho pana samatho vā vipassanā vā taruṇo hoti, ayaṃ imaṃ parihāraṃ labhati, pavāraṇasaṅgahopi etasseva anuññāto. Tasmā iminā puggalena ācariye pavāretvā gatepi 『『yadā patirūpo nissayadāyako āgacchissati, tassa nissāya vasissāmī』』ti ābhogaṃ katvā puna yāva āsāḷhīpuṇṇamā, tāva anissitena vatthuṃ vaṭṭati. Sace pana āsāḷhīmāse ācariyo nāgacchati, yattha nissayo labbhati, tattha gantabbaṃ.

122.Gottenapi anussāvetunti mahākassapassa upasampadāpekkhoti evaṃ gottaṃ vatvā anussāvetuṃ anujānāmīti attho.

123.Dve ekānussāvaneti dve ekato anussāvane; ekena ekassa aññena itarassāti evaṃ dvīhi vā ācariyehi ekena vā ekakkhaṇe kammavācaṃ anussāventehi upasampādetuṃ anujānāmīti attho.

Dve tayo ekānussāvane kātuṃ tañca kho ekena upajjhāyenāti dve vā tayo vā jane purimanayeneva ekato anussāvane kātuṃ anujānāmi; tañca kho anussāvanakiriyaṃ ekena upajjhāyena anujānāmīti attho. Tasmā ekena ācariyena dve vā tayo vā anussāvetabbā. Dvīhi vā tīhi vā ācariyehi visuṃ visuṃ ekena ekassāti evaṃ ekappahāreneva dve tisso vā kammavācā kātabbā. Sace pana nānācariyā nānupajjhāyā honti, tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārikaṃ anussāveti, aññamaññañca gaṇapūrakā honti, vaṭṭati. Sace pana nānāupajjhāyā honti, eko ācariyo hoti, 『『natveva nānupajjhāyenā』』ti paṭikkhittattā na vaṭṭati. Idaṃ sandhāya hi esa paṭikkhepo.

Gamikādinissayavatthukathā niṭṭhitā.

Upasampadāvidhikathā

126.Paṭhamaṃupajjhaṃ gāhāpetabboti ettha vajjāvajjaṃ upanijjhāyatīti upajjhā, taṃ upajjhaṃ; 『『upajjhāyo me bhante hohī』』ti evaṃ vadāpetvā gāhāpetabbo. Vitthāyantīti vitthaddhagattā honti. Yaṃ jātanti yaṃ tava sarīre jātaṃ nibbattaṃ vijjamānaṃ, taṃ saṅghamajjhe pucchante santaṃ atthīti vattabbantiādi. Ullumpatu manti uddharatu maṃ.

Upasampadāvidhikathā niṭṭhitā.

Cattāronissayādikathā

128.Tāvadevāti upasampannasamanantarameva. Chāyā metabbāti ekaporisā vā dviporisā vāti chāyā metabbā. Utuppamāṇaṃ ācikkhitabbanti 『『vassāno hemanto gimho』』ti evaṃ utuppamāṇaṃ ācikkhitabbaṃ. Ettha ca utuyeva utuppamāṇaṃ. Sace vassānādayo aparipuṇṇā honti, yattakehi divasehi yassa yo utu aparipuṇṇo, te divase sallakkhetvā so divasabhāgo ācikkhitabbo. Atha vā 『『ayaṃ nāma utu, so ca kho paripuṇṇo vā aparipuṇṇo vā』』ti evaṃ utuppamāṇaṃ ācikkhitabbaṃ. 『『Pubbaṇho vā sāyanho vā』』ti evaṃ divasabhāgo ācikkhitabbo. Saṅgītīti idameva sabbaṃ ekato katvā 『『tvaṃ kiṃ labhasi, kā te chāyā, kiṃ utuppamāṇaṃ, ko divasabhāgo』』ti puṭṭho 『『idaṃ nāma labhāmi – vassaṃ vā hemantaṃ vā gimhaṃ vā, ayaṃ me chāyā, idaṃ utuppamāṇaṃ, ayaṃ divasabhāgoti vadeyyāsī』』ti evaṃ ācikkhitabbaṃ.

129.Ohāyāti chaḍḍetvā. Dutiyaṃ dātunti upasampadamāḷakato pariveṇaṃ gacchantassa dutiyakaṃ dātuṃ anujānāmi, cattāri ca akaraṇīyāni ācikkhitunti attho. Paṇḍupalāsoti paṇḍuvaṇṇo patto. Bandhanā pavuttoti vaṇṭato patito. Abhabbo haritatthāyāti puna harito bhavituṃ abhabbo. Puthusilāti mahāsilā.

130.Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāseti yāva tassa ukkhepanīyakammakaraṇatthāya sāmaggī na labbhati, tāva tena saddhiṃ sambhoge ca uposathapavāraṇādikaraṇabhede saṃvāse ca anāpattīti. Sesaṃ sabbattha mahāvibhaṅge vuttānusārena suviññeyyattā pākaṭamevāti.

Cattāronissayādikathā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Dvāsattatiadhikavatthusatapaṭimaṇḍitassa mahākhandhakassa

Atthavaṇṇanā niṭṭhitā.

Mahākhandhakavaṇṇanā niṭṭhitā.

  1. Uposathakkhandhakaṃ

Sannipātānujānanādikathā

  1. Uposathakkhandhake – aññatitthiyāti ettha titthaṃ vuccati laddhi; aññaṃ titthaṃ aññatitthaṃ; aññatitthaṃ etesaṃ atthīti aññatitthiyā; ito aññaladdhikāti vuttaṃ hoti. Dhammaṃ bhāsantīti yaṃ tesaṃ kattabbākattabbaṃ, taṃ kathenti. Te labhantīti te manussā labhanti. Mūgasūkarāti thūlasarīrasūkarā.

135.Anajjhāpanno vā hoti āpajjitvā vā vuṭṭhitoti ettha yaṃ āpattiṃ bhikkhu anajjhāpanno vā hoti, āpajjitvā vā vuṭṭhito, ayaṃ asantī nāma āpattīti evamattho veditabbo. Sampajānamusāvāde kiṃ hotīti yvāyaṃ sampajānamusāvādo assa hotīti vutto, so āpattito kiṃ hoti, katarā āpatti hotīti attho. Dukkaṭaṃ hotīti dukkaṭāpatti hoti; sā ca kho na musāvādalakkhaṇena; bhagavato pana vacanena vacīdvāre akiriyasamuṭṭhānā āpatti hotīti veditabbā. Vakkhati hi –

『『Anālapanto manujena kenaci,

Vācāgiraṃ no ca pare bhaṇeyya;

Āpajjeyya vācasikaṃ na kāyikaṃ,

Pañhā mesā kusalehi cintitā』』ti. (pari. 479);

Antarāyikoti antarāyakaro. Kissa phāsu hotīti kimatthāya phāsu hoti. Paṭhamassa jhānassa adhigamāyāti paṭhamassa jhānassa adhigamanatthāya tassa bhikkhuno phāsu hoti sukhaṃ hoti. Esa nayo sabbattha. Iti bhagavā uddesato ca niddesato ca paṭhamaṃ pātimokkhuddesaṃ dassesi.

136.Devasikanti divase divase. Cātuddase vā pannarase vāti ekassa utuno tatiye ca sattame ca pakkhe dvikkhattuṃ cātuddase avasese chakkhattuṃ pannarase; ayaṃ tāva eko attho. Ayaṃ pana pakaticārittavasena vutto 『『sakiṃ pakkhassa cātuddase vā pannarase vā』』ti vacanato pana tathārūpe paccaye sati yasmiṃ tasmiṃ cātuddase vā pannarase vā uddisituṃ vaṭṭati, āvāsikānaṃ bhikkhūnaṃ cātuddaso hoti, āgantukānaṃ pannaraso. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ anuvattitabba』』nti vacanatopi cetaṃ veditabbaṃ.

Sīmānujānanakathā

138.Paṭhamaṃ nimittā kittetabbāti vinayadharena pucchitabbaṃ 『『puratthimāya disāya kiṃ nimitta』』nti? Pabbato bhanteti. Puna vinayadharena 『『eso pabbato nimitta』』nti evaṃ nimittaṃ kittetabbaṃ. 『『Etaṃ pabbataṃ nimittaṃ karoma, karissāma, nimittaṃ kato, nimittaṃ hotu, hoti bhavissatī』』ti evaṃ pana kittetuṃ na vaṭṭati. Pāsāṇādīsupi eseva nayo. Puratthimāya anudisāya, dakkhiṇāya disāya, dakkhiṇāya anudisāya, pacchimāya disāya, pacchimāya anudisāya, uttarāya disāya, uttarāya anudisāya, kiṃ nimittaṃ? Udakaṃ bhante. Etaṃ udakaṃ nimittanti ettha pana aṭṭhatvā puna puratthimāya disāya kiṃ nimittaṃ. Pabbato bhante. Eso pabbato nimittanti evaṃ paṭhamaṃ kittitanimittaṃ kittetvāva ṭhapetabbaṃ. Evañhi nimittena nimittaṃ ghaṭitaṃ hoti. Evaṃ nimittāni kittetvā athānantaraṃ vuttāya kammavācāya sīmā sammannitabbā. Kammavācāpariyosāne nimittānaṃ anto sīmā hoti, nimittāni sīmato bahi honti. Tattha nimittāni sakiṃ kittitānipi kittitāneva honti. Andhakaṭṭhakathāyaṃ pana tikkhattuṃ sīmamaṇḍalaṃ sambandhantena nimittaṃ kittetabbanti vuttaṃ. 『『Pabbato bhanteti…pe… udakaṃ bhante』』ti evaṃ pana upasampanno vā ācikkhatu anupasampanno vā vaṭṭatiyeva.

Idāni pabbatanimittādīsu evaṃ vinicchayo veditabbo – tividho pabbato, suddhapaṃsupabbato, suddhapāsāṇapabbato, ubhayamissakoti. So tividhopi vaṭṭati. Vālikarāsi pana na vaṭṭati. Itaropi hatthippamāṇato omakataro na vaṭṭati. Hatthippamāṇato pana paṭṭhāya sineruppamāṇopi vaṭṭati. Sace catūsu disāsu cattāro tīsu vā tayo pabbatā honti, catūhi vā tīhi vā pabbatanimittehi eva sammannituṃ vaṭṭati. Dvīhi pana nimittehi ekena vā sammannituṃ na vaṭṭati. Ito paresu pāsāṇanimittādīsupi eseva nayo. Tasmā pabbatanimittaṃ karontena pucchitabbaṃ 『『ekābaddho na ekābaddho』』ti. Sace ekābaddho hoti, na kātabbo. Tañhi catūsu vā aṭṭhasu vā disāsu kittentenāpi ekameva nimittaṃ kittitaṃ hoti, tasmā yo evaṃ cakkasaṇṭhānena vihāraṃ parikkhipitvā ṭhito pabbato, taṃ ekadisāya kittetvā aññāsu disāsu taṃ bahiddhā katvā anto aññāni nimittāni kittetabbāni.

Sace pabbatassa tatiyabhāgaṃ vā upaḍḍhaṃ vā antosīmāya kattukāmā honti, pabbataṃ akittetvā yattakaṃ padesaṃ anto kattukāmā, tassa parato tasmiṃyeva pabbate jātarukkhavammikādīsu aññataraṃ nimittaṃ kittetabbaṃ. Sace ekayojanadviyojanappamāṇaṃ sabbaṃ pabbataṃ anto kattukāmā honti, pabbatassa parato bhūmiyaṃ jātarukkhavammikādīni nimittāni kittetabbāni.

Pāsāṇanimitte – ayaguḷopi pāsāṇasaṅkhyameva gacchati, tasmā yo koci pāsāṇo vaṭṭati. Pamāṇato pana hatthippamāṇo pabbatasaṅkhyaṃ gato, tasmā so na vaṭṭati. Mahāgoṇamahāmahiṃsappamāṇo pana vaṭṭati. Heṭṭhimaparicchedena dvattiṃsapalaguḷapiṇḍaparimāṇo vaṭṭati. Tato khuddakataro iṭṭhakā vā mahantīpi na vaṭṭati. Animittupagapāsāṇarāsipi na vaṭṭati, pageva paṃsuvālikarāsi. Bhūmisamo khalamaṇḍalasadiso piṭṭhipāsāṇo vā bhūmito khāṇuko viya uṭṭhitapāsāṇo vā hoti, sopi pamāṇupago ce vaṭṭati. Piṭṭhipāsāṇo atimahantopi pāsāṇasaṅkhyameva gacchati, tasmā sace mahato piṭṭhipāsāṇassa ekappadesaṃ antosīmāya kattukāmā honti, taṃ akittetvā tassupari añño pāsāṇo kittetabbo. Sace piṭṭhipāsāṇupari vihāraṃ karonti, vihāramajjhena vā piṭṭhipāsāṇo vinivijjhitvā gacchati, evarūpo piṭṭhipāsāṇo na vaṭṭati. Sace hi taṃ kittenti, nimittassa upari vihāro hoti, nimittañca nāma bahisīmāya hoti, vihāropi bahisīmāyaṃ āpajjati. Vihāraṃ parikkhipitvā ṭhitapiṭṭhipāsāṇo ekattha kittetvā aññattha na kittetabbo.

Vananimitte – tiṇavanaṃ vā tacasāratālanāḷikerādirukkhavanaṃ vā na vaṭṭati. Antosārānaṃ pana sākasālādīnaṃ antosāramissakānaṃ vā rukkhānaṃ vanaṃ vaṭṭati, tañca kho heṭṭhimaparicchedena catupañcarukkhamattampi tato oraṃ na vaṭṭati, paraṃ yojanasatikampi vaṭṭati. Sace pana vanamajjhe vihāraṃ karonti, vanaṃ na kittetabbaṃ. Ekadesaṃ antosīmāya kattukāmehipi vanaṃ akittetvā tattha rukkhapāsāṇādayo kittetabbā. Vihāraṃ parikkhipitvā ṭhitavanaṃ ekattha kittetvā aññattha na kittetabbaṃ.

Rukkhanimitte – tacasāro tālanāḷikerādirukkho na vaṭṭati, antosāro jīvamānako antamaso ubbedhato aṭṭhaṅgulo pariṇāhato sūcidaṇḍakappamāṇopi vaṭṭati, tato oraṃ na vaṭṭati, paraṃ dvādasayojano suppatiṭṭhitanigrodhopi vaṭṭati. Vaṃsanaḷakasarāvādīsu bījaṃ ropetvā vaḍḍhāpito pamāṇupagopi na vaṭṭati. Tato apanetvā pana taṅkhaṇampi bhūmiyaṃ ropetvā koṭṭhakaṃ katvā udakaṃ āsiñcitvā kittetuṃ vaṭṭati. Navamūlasākhāniggamanaṃ akāraṇaṃ. Khandhaṃ chinditvā ropite pana etaṃ yujjati. Kittentena ca 『『rukkho』』tipi vattuṃ vaṭṭati, 『『sākarukkhotipi sālarukkho』』tipi. Ekābaddhaṃ pana suppatiṭṭhitanigrodhasadisaṃ ekattha kittetvā aññattha kittetuṃ na vaṭṭati.

Magganimitte – araññakhettanadītaḷākamaggādayo na vaṭṭanti, jaṅghamaggo vā sakaṭamaggo vā vaṭṭati, yo nibbijjhitvā dve tīṇi gāmantarāni gacchati. Yo pana jaṅghamaggo sakaṭamaggato okkamitvā puna sakaṭamaggameva otarati, ye vā jaṅghamaggasakaṭamaggā avaḷañjā, te na vaṭṭanti. Jaṅghasatthasakaṭasatthehi vaḷañjiyamānāyeva vaṭṭanti. Sace dve maggā nikkhamitvā pacchā sakaṭadhuramiva ekībhavanti, dvidhā bhinnaṭṭhāne vā sambandhaṭṭhāne vā sakiṃ kittetvā puna na kittetabbā, ekābaddhanimittañhetaṃ hoti.

Sace vihāraṃ parikkhipitvā cattāro maggā catūsu disāsu gacchanti, majjhe ekaṃ kittetvā aparaṃ kittetuṃ na vaṭṭati. Ekābaddhanimittañhetaṃ hoti. Koṇaṃ nibbijjhitvā gatamaggaṃ pana parabhāge kittetuṃ vaṭṭati. Vihāramajjhena nibbijjhitvā gatamaggo pana na kittetabbo. Kittite nimittassa upari vihāro hoti. Sace sakaṭamaggassa antimacakkamaggaṃ nimittaṃ karonti, maggo bahisīmāya hoti. Sace bāhiracakkamaggaṃ nimittaṃ karonti, bāhiracakkamaggova bahisīmāya hoti, sesaṃ antosīmaṃ bhajati. Maggaṃ kittentena 『『maggo pantho patho pajjo』』ti dasasu yena kenaci nāmena kittetuṃ vaṭṭati. Parikhāsaṇṭhānena vihāraṃ parikkhipitvā gatamaggo ekattha kittetvā aññattha kittetuṃ na vaṭṭati.

Vammikanimitte – heṭṭhimaparicchedena taṃ divasaṃ jāto aṭṭhaṅgulubbedho govisāṇappamāṇopi vammiko vaṭṭati, tato oraṃ na vaṭṭati, paraṃ himavantapabbatasadisopi vaṭṭati. Vihāraṃ parikkhipitvā ṭhitaṃ pana ekābaddhaṃ ekattha kittetvā aññattha kittetuṃ na vaṭṭati.

Nadīnimitte – yassā dhammikānaṃ rājūnaṃ kāle anvaddhamāsaṃ anudasāhaṃ anupañcāhanti evaṃ anatikkamitvā deve vassante valāhakesu vigatamattesu sotaṃ pacchijjati, ayaṃ nadīsaṅkhyaṃ na gacchati. Yassā pana īdise suvuṭṭhikāle vassānassa cātumāse sotaṃ na pacchijjati, timaṇḍalaṃ paṭicchādetvā yattha katthaci uttarantiyā bhikkhuniyā antaravāsako temiyati, ayaṃ nadīsaṅkhyaṃ gacchati, sīmaṃ bandhantānaṃ nimittaṃ hoti. Bhikkhuniyā nadīpāragamanepi uposathādisaṅghakammakaraṇepi nadīpārasīmasammannanepi ayameva nadī.

Yā pana maggo viya sakaṭadhurasaṇṭhānena vā parikhāsaṇṭhānena vā vihāraṃ parikkhipitvā gatā, taṃ ekattha kittetvā aññattha kittetuṃ na vaṭṭati. Vihārassa catūsu disāsu aññamaññaṃ vinibbijjhitvā gate nadicatukkepi eseva nayo. Asammissanadiyo pana catassopi kittetuṃ vaṭṭati. Sace vatiṃ karonto viya rukkhapāde nikhaṇitvā vallipalālādīhi nadisotaṃ rumbhanti, udakañca ajjhottharitvā āvaraṇaṃ pavattatiyeva, nimittaṃ kātuṃ vaṭṭati. Yathā pana udakaṃ nappavattati, evaṃ setumhi kate appavattamānā nadī nimittaṃ kātuṃ na vaṭṭati. Pavattanaṭṭhāne nadinimittaṃ, appavattanaṭṭhāne udakanimittaṃ kātuṃ vaṭṭati.

Yā pana dubbuṭṭhikāle vā gimhe vā nirudakabhāvena nappavattati, sā vaṭṭati. Mahānadito udakamātikaṃ nīharanti, sā kunnadisadisā hutvā tīṇi sassāni sampādentī niccaṃ pavattati, kiñcāpi pavattati, nimittaṃ kātuṃ na vaṭṭati. Yā pana mūle mahānadito niggatāpi kālantarena teneva niggatamaggena nadiṃ bhinditvā sayañca gacchati, gacchantī parato susumārādisamākiṇṇā nāvādīhi sañcaritabbā nadī hoti, taṃ nimittaṃ kātuṃ vaṭṭati.

Udakanimitte – nirudake ṭhāne nāvāya vā cāṭiādīsu vā udakaṃ pūretvā udakanimittaṃ kittetuṃ na vaṭṭati, bhūmigatameva vaṭṭati . Tañca kho appavattanaudakaṃ āvāṭapokkharaṇitaḷākajātassaraloṇisamuddādīsu ṭhitaṃ, aṭṭhitaṃ pana oghanadiudakavāhakamātikādīsu udakaṃ na vaṭṭati. Andhakaṭṭhakathāyaṃ pana 『『gambhīresu āvāṭādīsu ukkhepimaṃ udakaṃ nimittaṃ na kātabba』』nti vuttaṃ, taṃ duvuttaṃ attanomatimattameva. Ṭhitaṃ pana antamaso sūkarakhatāyapi gāmadārakānaṃ kīḷanavāpiyampi taṅkhaṇaññeva pathaviyaṃ āvāṭakaṃ katvā kuṭehi āharitvā pūritaudakampi sace yāva kammavācāpariyosānā tiṭṭhati, appaṃ vā hotu bahu vā, vaṭṭati. Tasmiṃ pana ṭhāne nimittasaññākaraṇatthaṃ pāsāṇavālikāpaṃsuādirāsi vā pāsāṇatthambho vā dārutthambho vā kātabbo. Taṃ kātuñca kāretuñca bhikkhussa vaṭṭati. Lābhasīmāyaṃ pana na vaṭṭati . Samānasaṃvāsakasīmā kassaci pīḷanaṃ na karoti, kevalaṃ bhikkhūnaṃ vinayakammameva sādheti, tasmā ettha vaṭṭati.

Imehi ca aṭṭhahi nimittehi asammissehipi aññamaññaṃ sammissehipi sīmaṃ sammannituṃ vaṭṭatiyeva. Sā evaṃ sammannitvā bajjhamānā ekena dvīhi vā nimittehi abaddhā hoti, tīṇi pana ādiṃ katvā vuttappakārānaṃ nimittānaṃ satenāpi baddhā hoti. Sā tīhi siṅghāṭakasaṇṭhānā hoti, catūhi caturassā vā siṅghāṭakaaḍḍhacandamudiṅgādisaṇṭhānā vā, tato adhikehi nānāsaṇṭhānā. Taṃ bandhitukāmehi sāmantavihāresu bhikkhū tassa tassa vihārassa sīmāparicchedaṃ pucchitvā, baddhasīmavihārānaṃ sīmāya sīmantarikaṃ, abaddhasīmavihārānaṃ sīmāya upacāraṃ ṭhapetvā disācārikabhikkhūnaṃ nissañcārasamaye sace ekasmiṃ gāmakhette sīmaṃ bandhitukāmā, ye tattha baddhasīmavihārā, tesu bhikkhūnaṃ 『『mayaṃ ajja sīmaṃ bandhissāma, tumhe sakasīmāparicchedato mā nikkhamitthā』』ti pesetabbaṃ. Ye abaddhasīmavihārā, tesu bhikkhū ekajjhaṃ sannipātetabbā, chandārahānaṃ chando āharāpetabbo . Sace aññānipi gāmakkhettāni antokātukāmā , tesu gāmesu ye bhikkhū vasanti, tehipi āgantabbaṃ. Anāgacchantānaṃ chando āharitabboti mahāsumatthero āha. Mahāpadumatthero pana 『『nānāgāmakhettāni nāma pāṭekkaṃ baddhasīmāsadisāni, na tato chandapārisuddhi āgacchati. Antonimittagatehi pana bhikkhūhi āgantabba』』nti vatvā puna āha – 『『samānasaṃvāsakasīmāsammannanakāle āgamanampi anāgamanampi vaṭṭati. Avippavāsasīmāsammannanakāle pana antonimittagatehi āgantabbaṃ, anāgacchantānaṃ chando āharitabbo』』ti.

Evaṃ sannipatitesu pana bhikkhūsu chandārahānaṃ chande āhaṭe tesu tesu maggesu nadītitthagāmadvārādīsu ca āgantukabhikkhūnaṃ sīghaṃ sīghaṃ hatthapāsānayanatthañca bahisīmākaraṇatthañca ārāmike ceva samaṇuddese ca ṭhapetvā bherisaññaṃ vā saṅkhasaññaṃ vā katvā nimittakittanānantaraṃ vuttāya 『『suṇātu me bhante saṅgho』』tiādikāya kammavācāya sīmā bandhitabbā. Kammavācāpariyosāneyeva nimittāni bahi katvā heṭṭhā pathavisandhārakaṃ udakaṃ pariyantaṃ katvā sīmā gatā hoti.

Imaṃ pana samānasaṃvāsakasīmaṃ sammannantehi pabbajjupasampadādīnaṃ saṅghakammānaṃ sukhakaraṇatthaṃ paṭhamaṃ khaṇḍasīmā bandhitabbā. Taṃ pana bandhantehi vattaṃ jānitabbaṃ. Sace hi bodhicetiyabhattasālādīni sabbavatthūni patiṭṭhāpetvā katavihāre bandhanti, vihāramajjhe bahūnaṃ samosaraṇaṭṭhāne abandhitvā vihārapaccante vivittokāse bandhitabbā. Akatavihāre bandhantehi bodhicetiyādīnaṃ sabbavatthūnaṃ ṭhānaṃ sallakkhetvā yathā patiṭṭhitesu vatthūsu vihārapaccante vivittokāse hoti, evaṃ bandhitabbā. Sā heṭṭhimaparicchedena sace ekavīsati bhikkhū gaṇhāti, vaṭṭati. Tato oraṃ na vaṭṭati, paraṃ bhikkhusahassaṃ gaṇhantīpi vaṭṭati. Taṃ bandhantehi sīmāmāḷakassa samantā nimittupagā pāsāṇā ṭhapetabbā, na khaṇḍasīmāya ṭhitehi mahāsīmā bandhitabbā, na mahāsīmāya ṭhitehi khaṇḍasīmā, khaṇḍasīmāyameva pana ṭhatvā khaṇḍasīmā bandhitabbā, mahāsīmāyameva ṭhatvā mahāsīmā.

Tatrāyaṃ bandhanavidhi – samantā 『『eso pāsāṇo nimitta』』nti evaṃ nimittāni kittetvā kammavācāya sīmā sammannitabbā. Atha tassā eva daḷhīkammatthaṃ avippavāsakammavācā kātabbā. Evañhi sīmaṃ samūhanissāmāti āgatā samūhanituṃ na sakkhissanti. Sīmaṃ sammannitvā bahisīmantarikapāsāṇā ṭhapetabbā. Sīmantarikā pacchimakoṭiyā ekaratanappamāṇā vaṭṭati. Vidatthippamāṇāpi vaṭṭatīti kurundiyaṃ, caturaṅgulappamāṇāpi vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Sace pana vihāro mahā hoti, dvepi tissopi tatuttaripi khaṇḍasīmāyo bandhitabbā.

Evaṃ khaṇḍasīmaṃ sammannitvā mahāsīmāsammutikāle khaṇḍasīmato nikkhamitvā mahāsīmāya ṭhatvā samantā anupariyāyantehi sīmantarikapāsāṇā kittetabbā. Tato avasesanimittāni kittetvā hatthapāsaṃ avijahantehi kammavācāya samānasaṃvāsakasīmaṃ sammannitvā tassā daḷhīkammatthaṃ avippavāsakammavācāpi kātabbā. Evañhi 『『sīmaṃ samūhanissāmā』』ti āgatā samūhanituṃ na sakkhissanti. Sace pana khaṇḍasīmāya nimittāni kittetvā tato sīmantarikāya nimittāni kittetvā mahāsīmāya nimittāni kittenti, evaṃ tīsu ṭhānesu nimittāni kittetvā yaṃ sīmaṃ icchanti, taṃ paṭhamaṃ bandhituṃ vaṭṭati. Evaṃ santepi yathāvuttenayena khaṇḍasīmatova paṭṭhāya bandhitabbā. Evaṃ baddhāsu pana sīmāsu khaṇḍasīmāya ṭhitā bhikkhū mahāsīmāya kammaṃ karontānaṃ na kopenti, mahāsīmāya vā ṭhitā khaṇḍasīmāya kammaṃ karontānaṃ sīmantarikāya pana ṭhitā ubhinnampi na kopenti. Gāmakhette ṭhatvā kammaṃ karontānaṃ pana sīmantarikāya ṭhitā kopenti. Sīmantarikā hi gāmakhettaṃ bhajati.

Sīmā ca nāmesā na kevalaṃ pathavitaleyeva baddhā baddhā nāma hoti. Atha kho piṭṭhipāsāṇepi kuṭigehepi leṇepi pāsādepi pabbatamatthakepi baddhā baddhāyeva hoti. Tattha piṭṭhipāsāṇe bandhantehi pāsāṇapiṭṭhiyaṃ rājiṃ vā koṭṭetvā udukkhalaṃ vā khaṇitvā nimittaṃ na kātabbaṃ , nimittupagapāsāṇe ṭhapetvā nimittāni kittetabbāni. Kammavācāpariyosāne sīmā pathavisandhārakaṃ udakaṃ pariyantaṃ katvā otarati. Nimittapāsāṇā yathāṭhāne na tiṭṭhanti, tasmā samantato rāji vā uṭṭhāpetabbā, catūsu vā koṇesu pāsāṇā vijjhitabbā, 『『ayaṃ sīmāparicchedo』』ti vatvā akkharāni vā chinditabbāni. Keci usūyakā sīmaṃ jhāpessāmāti aggiṃ denti, pāsāṇāva jhāyanti, na sīmā.

Kuṭigehepi bandhantehi bhittiṃ akittetvā ekavīsatiyā bhikkhūnaṃ okāsaṭṭhānaṃ anto karitvā pāsāṇanimittāni ṭhapetvā sīmā sammannitabbā, antokuṭṭameva sīmā hoti. Sace antokuṭṭe ekavīsatiyā bhikkhūnaṃ okāso natthi, pamukhe nimittapāsāṇe ṭhapetvā sammannitabbā. Sace evampi nappahoti, bahinibbodakapatanaṭṭhānepi nimittāni ṭhapetvā sammannitabbā. Evaṃ sammatāya pana sabbaṃ kuṭigehaṃ sīmaṭṭhameva hoti.

Catubhittiyaleṇepi bandhantehi kuṭṭaṃ akittetvā pāsāṇāva kittetabbā. Sace anto okāso natthi, pamukhepi nimittāni ṭhapetabbāni. Sace nappahoti, bahi nibbodakapatanaṭṭhānepi nimittapāsāṇe ṭhapetvā nimittāni kittetvā sīmā sammannitabbā. Evaṃ leṇassa anto ca bahi ca sīmā hoti.

Uparipāsādepi bhittiṃ akittetvā anto pāsāṇe ṭhapetvā sīmā sammannitabbā. Sace nappahoti, pamukhepi pāsāṇe ṭhapetvā sammannitabbā. Evaṃ sammatā uparipāsādeyeva hoti, heṭṭhā na otarati. Sace pana bahūsu thambhesu tulānaṃ upari katapāsādassa heṭṭhimatale kuṭṭo yathā nimittānaṃ anto hoti, evaṃ uṭṭhahitvā tulārukkhehi ekasambaddho ṭhito, heṭṭhāpi otarati. Ekathambhapāsādassa pana uparimatale baddhā sīmā sace thambhamatthake ekavīsatiyā bhikkhūnaṃ okāso hoti, heṭṭhā otarati. Sace pāsādabhittito niggatesu niyyūhakādīsu pāsāṇe ṭhapetvā sīmaṃ bandhanti, pāsādabhitti antosīmāyaṃ hoti. Heṭṭhā panassā otaraṇānotaraṇaṃ vuttanayeneva veditabbaṃ. Heṭṭhāpāsāde kittentehipi bhitti ca rukkhatthambhā ca na kittetabbā. Bhittilagge pana pāsāṇatthambhe kittetuṃ vaṭṭati. Evaṃ kittitā sīmā heṭṭhā pāsādassa pariyantathambhānaṃ antoyeva hoti. Sace pana heṭṭhāpāsādassa kuḍḍo uparimatalena sambaddho hoti, uparipāsādampi abhiruhati. Sace pāsādassa bahi nibbodakapatanaṭṭhāne nimittāni karonti, sabbo pāsādo sīmaṭṭho hoti.

Pabbatamatthake talaṃ hoti ekavīsatiyā bhikkhūnaṃ okāsārahaṃ, tattha piṭṭhipāsāṇe viya sīmaṃ bandhanti. Heṭṭhāpabbatepi teneva paricchedena sīmā otarati. Tālamūlakapabbatepi upari sīmā baddhā heṭṭhā otarateva. Yo pana vitānasaṇṭhāno hoti, upari ekavīsatiyā bhikkhūnaṃ okāso atthi, heṭṭhā natthi, tassa upari baddhā sīmā heṭṭhā na otarati. Evaṃ mudiṅgasaṇṭhāno vā hotu paṇavasaṇṭhāno vā, yassa heṭṭhā vā majjhe vā sīmappamāṇaṃ natthi, tassupari baddhā sīmā heṭṭhā neva otarati. Yassa pana dve kūṭāni āsanne ṭhitāni, ekassapi upari sīmappamāṇaṃ nappahoti, tassa kūṭantaraṃ cinitvā vā pūretvā vā ekābaddhaṃ katvā upari sīmā sammannitabbā.

Eko sappaphaṇasadiso pabbato, tassupari sīmappamāṇassa atthitāya sīmaṃ bandhanti, tassa ce heṭṭhā ākāsapabbhāraṃ hoti, sīmā na otarati. Sace panassa vemajjhe sīmappamāṇo susirapāsāṇo hoti, otarati. So ca pāsāṇo sīmaṭṭhoyeva hoti. Athāpissa heṭṭhā leṇassa kuṭṭo aggakoṭiṃ āhacca tiṭṭhati , otarati, heṭṭhā ca upari ca sīmāyeva hoti. Sace pana heṭṭhā uparimassa sīmāparicchedassa pārato anto-leṇaṃ hoti, bahi sīmā na otarati. Athāpi uparimassa sīmāparicchedassa orato bahileṇaṃ hoti, anto sīmā na otarati. Athāpi upari sīmāya paricchedo khuddako, heṭṭhā leṇaṃ mahantaṃ sīmāparicchedamatikkamitvā ṭhitaṃ, sīmā upariyeva hoti, heṭṭhā na otarati. Yadi pana leṇaṃ khuddakaṃ sabbapacchimasīmāparimāṇaṃ, upari sīmā mahatī taṃ ajjhottharitvā ṭhitā, sīmā otarati. Atha leṇaṃ atikhuddakaṃ sīmappamāṇaṃ na hoti, sīmā upariyeva hoti, heṭṭhā na otarati. Sace tato upaḍḍhaṃ bhijjitvā patati, sīmappamāṇaṃ cepi hoti, bahi patitaṃ asīmā. Apatitaṃ pana yadi sīmappamāṇaṃ, sīmā hotiyeva.

Khaṇḍasīmā nīcavatthukā hoti, taṃ pūretvā uccavatthukaṃ karonti, sīmāyeva. Sīmāya gehaṃ karonti, sīmaṭṭhakameva hoti. Sīmāya pokkharaṇiṃ khaṇanti, sīmāyeva. Ogho sīmāmaṇḍalaṃ ottharitvā gacchati, sīmāmāḷake aṭṭaṃ bandhitvā kammaṃ kātuṃ vaṭṭati. Sīmāya heṭṭhā umaṅganadī hoti, iddhimā bhikkhu tattha nisīdati, sace sā nadī paṭhamaṃ gatā, sīmā pacchā baddhā , kammaṃ na kopeti. Atha paṭhamaṃ sīmā baddhā, pacchā nadī gatā, kammaṃ kopeti. Heṭṭhāpathavitale ṭhito pana kopetiyeva.

Sīmāmāḷake vaṭarukkho hoti, tassa sākhā vā tato niggatapāroho vā mahāsīmāya pathavitalaṃ vā tatthajātarukkhādīni vā āhacca tiṭṭhati, mahāsīmaṃ sodhetvā vā kammaṃ kātabbaṃ, te vā sākhāpārohā chinditvā bahiṭṭhakā kātabbā. Anāhacca ṭhitasākhādīsu āruḷhabhikkhu hatthapāsaṃ ānetabbo. Evaṃ mahāsīmāya jātarukkhassa sākhā vā pāroho vā vuttanayeneva sīmāmāḷake patiṭṭhāti, vuttanayeneva sīmaṃ sodhetvā vā kammaṃ kātabbaṃ, te vā sākhāpārohā chinditvā bahiṭṭhakā kātabbā.

Sace sīmāmāḷake kamme kariyamāne koci bhikkhu sīmāmāḷakassa anto pavisitvā vehāsaṭṭhitasākhāya nisīdati , pādā vāssa bhūmigatā honti, nivāsanapārupanaṃ vā bhūmiṃ phusati, kammaṃ kātuṃ na vaṭṭati. Pāde pana nivāsanapārupanañca ukkhipāpetvā kātuṃ vaṭṭati. Idañca lakkhaṇaṃ purimanayepi veditabbaṃ. Ayaṃ pana viseso – tatra ukkhipāpetvā kātuṃ na vaṭṭati, hatthapāsameva ānetabbo. Sace antosīmato pabbato abbhugacchati, tatraṭṭho bhikkhu hatthapāsaṃ ānetabbo. Iddhiyā antopabbataṃ paviṭṭhepi eseva nayo. Bajjhamānā eva hi sīmā pamāṇarahitaṃ padesaṃ na otarati. Baddhasīmāya jātaṃ yaṃkiñci yattha katthaci ekasambaddhena gataṃ sīmāsaṅkhyameva gacchatīti.

140.Tiyojanaparamanti ettha tiyojanaṃ paramaṃ pamāṇametissāti tiyojanaparamā; taṃ tiyojanaparamaṃ. Sammannantena pana majjhe ṭhatvā yathā catūsupi disāsu diyaḍḍhadiyaḍḍhayojanaṃ hoti, evaṃ sammannitabbā. Sace pana majjhe ṭhatvā ekekadisato tiyojanaṃ karonti, chayojanaṃ hotīti na vaṭṭati. Caturassaṃ vā tikoṇaṃ vā sammannantena yathā koṇato koṇaṃ tiyojanaṃ hoti, evaṃ sammannitabbā. Sace hi yena kenaci pariyantena kesaggamattampi tiyojanaṃ atikkāmeti, āpattiñca āpajjati sīmā ca asīmā hoti.

Nadīpāranti ettha pārayatīti pārā. Kiṃ pārayati? Nadiṃ. Nadiyā pārā nadīpārā, taṃ nadīpāraṃ; nadiṃ ajjhottharamānanti attho. Ettha ca nadiyā lakkhaṇaṃ nadīnimitte vuttanayameva. Yatthassa dhuvanāvā vāti yattha nadiyā sīmābandhanaṭṭhānagatesu titthesu niccasañcaraṇanāvā assa, yā sabbantimena paricchedena pājanapurisena saddhiṃ tayo jane vahati. Sace pana sā nāvā uddhaṃ vā adho vā kenacideva karaṇīyena puna āgamanatthāya nītā, corehi vā haṭā, avassaṃ labbhaneyyā, yā pana vātena vā chinnabandhanā vīcīhi nadimajjhaṃ nītā avassaṃ āharitabbā, puna dhuvanāvāva hoti. Udake ogate thalaṃ ussāritāpi sudhākasaṭādīhi pūretvā ṭhapitāpi dhuvanāvāva. Sace bhinnā vā visaṅkhatapadarā vā na vaṭṭati. Mahāpadumatthero panāha – 『『sacepi tāvakālikaṃ nāvaṃ ānetvā sīmābandhanaṭṭhāne ṭhapetvā nimittāni kittenti, dhuvanāvāva hotī』』ti. Tatra mahāsumatthero āha – 『『nimittaṃ vā sīmā vā kammavācāya gacchati na nāvāya. Bhagavatā ca dhuvanāvā anuññātā, tasmā nibaddhanāvāyeva vaṭṭatī』』ti.

Dhuvasetu vāti yattha rukkhasaṅghāṭamayo vā padarabaddho vā jaṅghasatthasetu vā hatthissādīnaṃ sañcaraṇayoggo mahāsetu vā atthi; antamaso taṅkhaṇaññeva rukkhaṃ chinditvā manussānaṃ sañcaraṇayoggo ekapadikasetupi dhuvasetutveva saṅkhyaṃ gacchati. Sace pana upari baddhāni vettalatādīni hatthena gahetvāpi na sakkā hoti tena sañcarituṃ, na vaṭṭati.

Evarūpaṃ nadīpārasīmaṃ sammannitunti yatthāyaṃ vuttappakārā dhuvanāvā vā dhuvasetu vā abhimukhatittheyeva atthi, evarūpaṃ nadīpārasīmaṃ sammannituṃ anujānāmīti attho. Sace dhuvanāvā vā dhuvasetu vā abhimukhatitthe natthi, īsakaṃ uddhaṃ abhiruhitvā adho vā orohitvā atthi, evampi vaṭṭati. Karavīkatissatthero pana 『『gāvutamattabbhantarepi vaṭṭatī』』ti āha.

Imañca pana nadīpārasīmaṃ sammannantena ekasmiṃ tīre ṭhatvā uparisote nadītīre nimittaṃ kittetvā tato paṭṭhāya attānaṃ parikkhipantena yattakaṃ paricchedaṃ icchati, tassa pariyosāne adhosotepi nadītīre nimittaṃ kittetvā paratīre sammukhaṭṭhāne nadītīre nimittaṃ kittetabbaṃ. Tato paṭṭhāya yattakaṃ paricchedaṃ icchati, tassa vasena yāva uparisote paṭhamakittitanimittassa sammukhā nadītīre nimittaṃ, tāva kittetvā paccāharitvā paṭhamakittitanimittena saddhiṃ ghaṭetabbaṃ. Atha sabbanimittānaṃ anto ṭhite bhikkhū hatthapāsagate katvā kammavācāya sīmā sammannitabbā. Nadiyaṃ ṭhitā anāgatāpi kammaṃ na kopenti. Sammutipariyosāne ṭhapetvā nadiṃ nimittānaṃ anto pāratīre ca orimatīre ca ekasīmā hoti. Nadī pana baddhasīmāsaṅkhyaṃ na gacchati, visuṃ nadisīmā eva hi sā.

Sace antonadiyaṃ dīpako hoti, taṃ antosīmāya kātukāmena purimanayeneva attanā ṭhitatīre nimittāni kittetvā dīpakassa orimante ca pārimante ca nimittaṃ kittetabbaṃ. Atha paratīre nadiyā orimatīre nimittassa sammukhaṭṭhāne nimittaṃ kittetvā tato paṭṭhāya purimanayeneva yāva uparisote paṭhamakittitanimittassa sammukhā nimittaṃ, tāva kittetabbaṃ. Atha dīpakassa pārimante ca orimante ca nimittaṃ kittetvā paccāharitvā paṭhamakittitanimittena saddhiṃ ghaṭetabbaṃ. Atha dvīsu tīresu dīpake ca bhikkhū sabbeva hatthapāsagate katvā kammavācāya sīmā sammannitabbā. Nadiyaṃ ṭhitā anāgacchantāpi kammaṃ na kopenti. Sammutipariyosāne ṭhapetvā nadiṃ nimittānaṃ anto tīradvayañca dīpako ca ekasīmā hoti, nadī pana nadisīmāyeva.

Sace pana dīpako vihārasīmāparicchedato uddhaṃ vā adho vā adhikataro hoti, atha vihārasīmāparicchedanimittassa ujukameva sammukhibhūte dīpakassa sorimante nimittaṃ kittetvā tato paṭṭhāya dīpakasikharaṃ parikkhipantona puna dīpakassa sorimante nimittasammukhe pārimante nimittaṃ kittetabbaṃ. Tato paraṃ purimanayeneva pāratīre sammukhanimīttamādiṃkatvā pāratīranimittāni ca dīpakassa pārimantasorimantanimittāni ca kittetvā paṭhamakittitanimittena saddhiṃ ghaṭanā kātabbā. Evaṃ kittetvā sammatā sīmā pabbatasaṇḍānā hoti.

Sace pana dīpako vihārasīmāparicchedato uddhampi adhopi adhikataro hoti. Purimanayeneva dīpakassa ubhopi sīkharāni parikkhipitvā nimittāni kittentena nimittaghaṭanā kātabbā. Evaṃ kittetvā sammatā sīmā mudiṅgasaṇṭhānā hoti.

Sace dīpako vihārasīmāparicchedassa anto khuddako hoti, sabbapaṭhamanayena dīpake nimittāni kittetabbāni. Evaṃ kittetvā sammatā sīmā paṇavasaṇṭhānā hoti.

Sīmānujānanakathā niṭṭhitā.

Uposathāgārādikathā

141.Anupariveṇiyanti ekasīmamahāvihāre tasmiṃ tasmiṃ pariveṇe. Asaṅketenāti saṅketaṃ akatvā. Ekaṃ samūhanitvāti kammavācāya samūhanitvā.

142.Yato pātimokkhaṃ suṇātīti yattha katthaci bhikkhūnaṃ hatthapāse nisinno yasmā pātimokkhaṃ suṇāti; katovassa uposathoti attho. Idañca vatthuvasena vuttaṃ, hatthapāse nisinnassa pana asuṇantassāpi katova hoti uposatho. Nimittā kittetabbāti uposathapamukhassa khuddakāni vā mahantāni vā pāsāṇaiṭṭhakadārukhaṇḍadaṇḍakādīni yāni kānici nimittāni abbhokāse vā māḷakādīsu vā yattha katthaci saññaṃ katvā kittetuṃ vaṭṭati. Atha vā nimittā kittetabbāti nimittupagā vā animittupagā vā paricchedajānanatthaṃ kittetabbā.

Therehi bhikkhūhi paṭhamataraṃ sannipatitunti ettha sace mahāthero paṭhamataraṃ na āgacchati, dukkaṭaṃ. Sabbeheva ekajjhaṃ sannipatitvā uposatho kātabboti ettha sace porāṇako āvāso majjhe vihārassa hoti, pahoti cettha bhikkhūnaṃ nisajjaṭṭhānaṃ, tattha sannipatitvā uposatho kātabbo. Sace porāṇako paridubbalo ceva sambādho ca añño pacchā uṭṭhitāvāso asambādho, tattha uposatho kātabbo.

Yattha vā pana thero bhikkhu viharatīti etthāpi sace therassa vihāro sabbesaṃ pahoti, phāsuko hoti, tattha uposatho kātabbo. Sace pana so paccante visamappadese hoti, therassa vattabbaṃ – 『『bhante, tumhākaṃ vihāro aphāsukadeso, natthi ettha sabbesaṃ okāso , asukasmiṃ nāma āvāse okāso atthi, tattha gantuṃ vaṭṭatī』』ti. Sace thero nāgacchati, tassa chandapārisuddhiṃ ānetvā sabbesaṃ pahonake phāsukaṭṭhāne uposatho kātabbo.

Avippavāsasīmānujānanakathā

143.Andhakavindāti rājagahato gāvutattaye andhakavindaṃ nāma, taṃ upanissāya thero vasati; tato rājagahaṃ uposathaṃ āgacchanto. Rājagahañhi parikkhipitvā aṭṭhārasa mahāvihārā sabbe ekasīmā, dhammasenāpatinā nesaṃ sīmā baddhā, tasmā veḷuvane saṅghassa sāmaggīdānatthaṃ āgacchantoti attho. Nadiṃ tarantoti sippiniyaṃ nāma nadiṃ atikkamanto. Manaṃ vuḷho ahosīti īsakaṃ appattavuḷhabhāvo ahosi. Sā kira nadī gijjhakūṭato otaritvā caṇḍena sotena vahati. Tattha vegena āgacchantaṃ udakaṃ amanasikaronto thero manaṃ vuḷho ahosi, na pana vuḷho, udakabbhāhatānissa cīvarāni allāni jātāni.

144.Sammatā sā sīmā saṅghena ticīvarena avippavāsā ṭhapetvā gāmañca gāmūpacārañcāti imissā kammavācāya uppannakālato paṭṭhāya bhikkhūnaṃ purimakammavācā na vaṭṭati. Ayameva hi thāvarā hoti. Bhikkhunīnaṃ pana ayaṃ na vaṭṭati, purimāyeva vaṭṭati. Kasmā? Bhikkhunisaṅgho hi antogāme vasati. Yadi evaṃ siyā, so etāya kammavācāya ticīvaraparihāraṃ na labheyya, atthi cassa parihāro, tasmā purimāyeva vaṭṭati. Bhikkhunisaṅghassa hi dvepi sīmāyo labbhanti. Tattha bhikkhūnaṃ sīmaṃ ajjhottharitvāpi tassā antopi bhikkhunīnaṃ sīmaṃ sammannituṃ vaṭṭati. Bhikkhūnampi bhikkhunisīmāya eseva nayo. Na hi te aññamaññassa kamme gaṇapūrakā honti, na kammavācaṃ vaggaṃ karonti. Ettha ca nigamanagarānampi gāmeneva saṅgaho veditabbo.

Gāmūpacāroti parikkhittassa parikkhepo, aparikkhittassa parikkhepokāso. Tesu adhiṭṭhitatecīvariko bhikkhu parihāraṃ na labhati. Iti bhikkhūnaṃ avippavāsasīmā gāmañca gāmūpacārañca na ottharati, samānasaṃvāsakasīmāva ottharati. Samānasaṃvāsakasīmā cettha attano dhammatāya gacchati. Avippavāsasīmā pana yattha samānasaṃvāsakasīmā, tattheva gacchati. Na hi tassā visuṃ nimittakittanaṃ atthi, tattha sace avippavāsāya sammutikāle gāmo atthi, taṃ sā na ottharati. Sace pana sammatāya sīmāya pacchā gāmo nivisati, sopi sīmāsaṅkhyameva gacchati. Yathā ca pacchā niviṭṭho, evaṃ paṭhamaṃ niviṭṭhassa pacchā vaḍḍhitappadesopi sīmāsaṅkhyameva gacchati. Sacepi sīmāsammutikāle gehāni katāni, pavisissāmāti ālayopi atthi, manussā pana appaviṭṭhā, porāṇakagāmaṃ vā sagehameva chaḍḍetvā aññattha gatā, agāmoyeva esa, sīmā ottharati . Sace pana ekampi kulaṃ paviṭṭhaṃ vā āgataṃ vā atthi, gāmoyeva sīmā na ottharati.

Evañca pana bhikkhave ticīvarena avippavāso samūhantabboti ettha samūhanantena bhikkhunā vattaṃ jānitabbaṃ. Tatridaṃ vattaṃ – khaṇḍasīmāya ṭhatvā avippavāsasīmā na samūhantabbā, tathā avippavāsasīmāya ṭhatvā khaṇḍasīmāpi. Khaṇḍasīmāyaṃ pana ṭhitena khaṇḍasīmāva samūhanitabbā, tathā itarāya ṭhitena itarā. Sīmaṃ nāma dvīhi kāraṇehi samūhananti pakatiyā khuddakaṃ puna āvāsavaḍḍhanatthāya mahatiṃ vā kātuṃ; pakatiyā mahatiṃ puna aññesaṃ vihārokāsadānatthāya khuddakaṃ vā kātuṃ. Tattha sace khaṇḍasīmañca avippavāsasīmañca jānanti, samūhanituñceva bandhituñca sakkhissanti. Khaṇḍasīmaṃ pana jānantā avippavāsaṃ ajānantāpi samūhanituñceva bandhituñca sakkhissanti. Khaṇḍasīmaṃ ajānantā avippavāsaṃyeva jānantā cetiyaṅgaṇabodhiyaṅgaṇauposathāgārādīsu nirāsaṅkaṭṭhānesu ṭhatvā appeva nāma samūhanituṃ sakkhissanti, paṭibandhituṃ pana na sakkhissanteva. Sace bandheyyuṃ, sīmāsambhedaṃ katvā vihāraṃ avihāraṃ kareyyuṃ, tasmā na samūhanitabbā. Ye pana ubhopi na jānanti, teneva samūhanituṃ na bandhituṃ sakkhissanti. Ayañhi sīmā nāma kammavācāya vā asīmā hoti sāsanantaradhānena vā, na ca sakkā sīmaṃ ajānantehi kammavācā kātuṃ, tasmā na samūhanitabbā. Sādhukaṃ pana ñatvāyeva samūhanitabbā ca bandhitabbā cāti.

Gāmasīmādikathā

  1. Evaṃ baddhasīmāvasena samānasaṃvāsañca ekūposathabhāvañca dassetvā idāni abaddhasīmesupi okāsesu taṃ dassento 『『asammatāya, bhikkhave, sīmāya aṭṭhapitāyā』』tiādimāha. Tattha aṭṭhapitāyāti aparicchinnāya. Gāmaggahaṇena cettha nagarampi gahitameva hoti. Tattha yattake padese tassa gāmassa bhojakā baliṃ labhanti, so padeso appo vā hotu mahanto vā, gāmasīmātveva saṅkhyaṃ gacchati. Nagaranigamasīmāsupi eseva nayo. Yampi ekasmiṃyeva gāmakhette ekaṃ padesaṃ 『『ayaṃ visuṃ gāmo hotū』』ti paricchinditvā rājā kassaci deti, sopi visuṃgāmasīmā hotiyeva. Tasmā sā ca itarā ca pakatigāmanagaranigamasīmā baddhasīmāsadisāyeva honti, kevalaṃ pana ticīvaravippavāsaparihāraṃ na labhanti.

Evaṃ gāmantavāsīnaṃ sīmāparicchedaṃ dassetvā idāni āraññakānaṃ sīmāparicchedaṃ dassento 『『agāmake ce』』tiādimāha. Tattha agāmake ceti gāmanigamanagarasīmāhi aparicchinne aṭavippadese. Atha vā agāmake ceti vijjhāṭavisadise araññe bhikkhu vasati, athassa ṭhitokāsato samantā sattabbhantarā samānasaṃvāsakasīmāti attho. Ayaṃ sīmā ticīvaravippavāsaparihārampi labhati. Tattha ekaṃ abbhantaraṃ aṭṭhavīsati hatthappamāṇaṃ hoti. Majjhe ṭhitassa samantā sattabbhantarā vinibbedhena cuddasa honti. Sace dve saṅghā visuṃ vinayakammāni karonti, dvinnaṃ sattabbhantarānaṃ antare aññaṃ ekaṃ sattabbhantaraṃ upacāratthāya ṭhapetabbaṃ. Sesā sattabbhantarasīmakathā mahāvibhaṅge udositasikkhāpadavaṇṇanāyaṃ vuttanayena gahetabbā.

Sabbā bhikkhave nadī asīmāti yā kāci nadīlakkhaṇappattā nadī nimittāni kittetvā 『『etaṃ baddhasīmaṃ karomā』』ti katāpi asīmāva hoti, sā pana attano sabhāveneva baddhasīmāsadisā, sabbamettha saṅghakammaṃ kātuṃ vaṭṭati. Samuddajātassaresupi eseva nayo. Ettha ca jātassaro nāma yena kenaci khaṇitvā akato sayaṃjātasobbho samantato āgatena udakena pūrito tiṭṭhati.

Evaṃ nadīsamuddajātassarānaṃ baddhasīmābhāvaṃ paṭikkhipitvā puna tattha abaddhasīmāpaacchedaṃ dassento 『『nadiyā vā bhikkhave』』tiādimāha. Tattha yaṃ majjhimassa purisassa samantā udakukkhepāti yaṃ ṭhānaṃ majjhimassa purisassa samantato udakukkhepena paricchinnaṃ. Kathaṃ pana udakaṃ ukkhipitabbaṃ? Yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālikaṃ vā hatthena gahetvā thāmamajjhimena purisena sabbathāmena khipitabbaṃ. Yattha evaṃ khittaṃ udakaṃ vā vālikā vā patati, ayameko udakukkhepo. Tassa anto hatthapāsaṃ vijahitvā ṭhito kammaṃ kopeti. Yāva parisā vaḍḍhati, tāva sīmāpi vaḍḍhati. Parisapariyantato udakukkhepoyeva pamāṇaṃ. Jātassarasamuddesupi eseva nayo.

Ettha ca sace nadī nātidīghā hoti, pabhavato paṭṭhāya yāva mukhadvārā sabbattha saṅgho nisīdati, udakukkhepasīmākammaṃ natthi, sakalāpi nadī etesaṃyeva bhikkhūnaṃ pahoti. Yaṃ pana mahāsumattherena vuttaṃ 『『yojanaṃ pavattamānāyeva nadī, tatrāpi upari addhayojanaṃ pahāya heṭṭhā addhayojane kammaṃ kātuṃ vaṭṭatī』』ti, taṃ mahāpadumatthereneva paṭikkhittaṃ. Bhagavatā hi 『『timaṇḍalaṃ paṭicchādetvā yattha katthaci uttarantiyā bhikkhuniyā antaravāsako temiyatī』』ti idaṃ nadiyā pamāṇaṃ vuttaṃ, na yojanaṃ vā addhayojanaṃ vā. Tasmā yā imassa suttassa vasena pubbe vuttalakkhaṇā nadī, tassā pabhavato paṭṭhāya saṅghakammaṃ kātuṃ vaṭṭatīti. Sace panettha bahū bhikkhū visuṃ visuṃ kammaṃ karonti, sabbehi attano ca aññesañca udakukkhepaparicchedassa antarā añño udakukkhepo sīmantarikatthāya ṭhapetabbo. Tato adhikaṃ vaṭṭatiyeva, ūnakaṃ pana na vaṭṭatīti vuttaṃ. Jātassarasamuddesupi eseva nayo.

Nadiyā pana kammaṃ karissāmāti gatehi sace nadī paripuṇṇā hoti samatittikā, udakasāṭikaṃ nivāsetvāpi antonadiyaṃyeva kammaṃ kātabbaṃ. Sace na sakkonti, nāvāyapi ṭhatvā kātabbaṃ. Gacchantiyā pana nāvāya kātuṃ na vaṭṭati. Kasmā? Udakukkhepamattameva hi sīmā, taṃ nāvā sīghameva atikkāmeti. Evaṃ sati aññissā sīmāya ñatti aññissā anusāvanā hoti, tasmā nāvaṃ arittena vā ṭhapetvā pāsāṇe vā lambitvā antonadiyaṃ jātarukkhe vā bandhitvā kammaṃ kātabbaṃ. Antonadiyaṃ baddhaaṭṭakepi antonadiyaṃ jātarukkhepi ṭhitehi kātuṃ vaṭṭati.

Sace pana rukkhassa sākhā vā tato nikkhantapāroho vā bahinadītīre vihārasīmāya vā gāmasīmāya vā patiṭṭhito, sīmaṃ vā sodhetvā sākhaṃ vā chinditvā kammaṃ kātabbaṃ. Bahinadītīre jātarukkhassa antonadiyaṃ paviṭṭhasākhāya vā pārohe vā nāvaṃ bandhitvā kammaṃ kātuṃ na vaṭṭati. Karontehi sīmā vā sodhetabbā, chinditvā vāssa bahipatiṭṭhitabhāvo nāsetabbo. Nadītīre pana khāṇukaṃ koṭṭetvā tattha baddhanāvāya na vaṭṭatiyeva.

Nadiyaṃ setuṃ karonti, sace antonadiyaṃyeva setu vā setupādā vā, setumhi ṭhitehi kammaṃ kātuṃ vaṭṭati. Sace pana setu vā setupādā vā bahitīre patiṭṭhitā, kammaṃ kātuṃ na vaṭṭati, sīmaṃ sodhetvā kātabbaṃ. Atha setupādā anto, setu pana ubhinnampi tīrānaṃ upariākāse ṭhito, vaṭṭati. Antonadiyaṃ pāsāṇo vā dīpako vā hoti, tassa yattakaṃ padesaṃ pubbe vuttappakāre pakativassakāle vassānassa catūsu māsesu udakaṃ ottharati, so nadīsaṅkhyameva gacchati. Ativuṭṭhikāle pana oghena otthaṭokāso na gahetabbo, so hi gāmasīmāsaṅkhyameva gacchati.

Nadito mātikaṃ nīharantā nadiyaṃ āvaraṇaṃ karonti, tañce ottharitvā vā vinibbijjhitvā vā udakaṃ gacchati, sabbattha pavattanaṭṭhāne kammaṃ kātuṃ vaṭṭati. Sace pana āvaraṇena vā koṭṭakabandhanena vā sotaṃ pacchijjati, udakaṃ nappavattati, appavattanaṭṭhāne kammaṃ kātuṃ na vaṭṭati. Āvaraṇamatthakepi kātuṃ na vaṭṭati. Sace koci āvaraṇappadeso pubbe vuttapāsāṇadīpakappadeso viya udakena ajjhotthariyati, tattha vaṭṭati. So hi nadīsaṅkhyameva gacchati. Nadiṃ vināsetvā taḷākaṃ karonti, heṭṭhā pāḷi baddhā, udakaṃ āgantvā taḷākaṃ pūretvā tiṭṭhati, ettha kammaṃ kātuṃ na vaṭṭati. Upari pavattanaṭṭhāne heṭṭhā ca chaḍḍitamodakaṃ nadiṃ ottharitvā sandanaṭṭhānato paṭṭhāya vaṭṭati. Deve avassante hemantagimhesu vā sukkhanadiyāpi vaṭṭati. Nadito nīhaṭamātikāya na vaṭṭati. Sace sā kālantarena bhijjitvā nadī hoti, vaṭṭati. Kāci nadī kālantarena uppatitvā gāmanigamasīmaṃ ottharitvā pavattati, nadīyeva hoti, kammaṃ kātuṃ vaṭṭati. Sace pana vihārasīmaṃ ottharati, vihārasīmātveva saṅkhyaṃ gacchati.

Samuddepi kammaṃ karontehi yaṃ padesaṃ uddhaṃ vaḍḍhanaudakaṃ vā pakativīci vā vegena āgantvā ottharati, tattha kātuṃ na vaṭṭati. Yasmiṃ pana padese pakativīciyo ottharitvā saṇṭhahanti, so udakantato paṭṭhāya antosamuddo nāma, tattha ṭhitehi kammaṃ kātabbaṃ. Sace ūmivego bādhati, nāvāya vā aṭṭake vā ṭhatvā kātabbaṃ. Tesu vinicchayo nadiyaṃ vuttanayeneva veditabbo. Samudde piṭṭhipāsāṇo hoti, taṃ kadāci ūmiyo āgantvā ottharanti , kadāci na ottharanti, tattha kammaṃ kātuṃ na vaṭṭati, so hi gāmasīmāsaṅkhyameva gacchati. Sace pana vīcīsu āgatāsupi anāgatāsupi pakatiudakeneva otthariyati, vaṭṭati. Dīpako vā pabbato vā hoti, so ce dūre hoti macchabandhānaṃ agamanapathe, araññasīmāsaṅkhyameva gacchati. Tesaṃ gamanapariyantassa orato pana gāmasīmāsaṅkhyaṃ gacchati. Tattha gāmasīmaṃ asodhetvā kammaṃ kātuṃ na vaṭṭati. Samuddo gāmasīmaṃ vā nigamasīmaṃ vā ottharitvā tiṭṭhati, samuddova hoti, tattha kammaṃ kātuṃ vaṭṭati. Sace pana vihārasīmaṃ ottharati, vihārasīmātveva saṅkhyaṃ gacchati.

Jātassare kammaṃ karontehipi yattha pubbe vuttappakāre vassakāle vasse pacchinnamatte pivituṃ vā hatthapāde vā dhovituṃ udakaṃ na hoti, sukkhati, ayaṃ na jātassaro, gāmakhettasaṅkhyameva gacchati, tattha kammaṃ na kātabbaṃ. Yattha pana vuttappakāre vassakāle udakaṃ santiṭṭhati, ayameva jātassaro. Tassa yattake padese vassānaṃ cātumāse udakaṃ tiṭṭhati, tattha kammaṃ kātuṃ vaṭṭati. Sace gambhīraṃ udakaṃ, aṭṭakaṃ bandhitvā tattha ṭhitehipi jātassarassa anto jātarukkhamhi baddhaaṭṭakepi kātuṃ vaṭṭati. Piṭṭhipāsāṇadīpakesu panettha nadiyaṃ vuttasadisova vinicchayo. Samavassadevakāle pahonakajātassaro pana sacepi dubbuṭṭhikāle vā gimhahemantesu vā sukkhati, nirudako hoti, tattha saṅghakammaṃ kātuṃ vaṭṭati. Yaṃ andhakaṭṭhakathāyaṃ vuttaṃ 『『sabbo jātassaro sukkho anodako , gāmakhettaṃyeva bhajatī』』ti, taṃ na gahetabbaṃ. Sace panettha udakatthāya āvāṭaṃ vā pokkharaṇīādīni vā khaṇanti, taṃ ṭhānaṃ ajātassaro hoti, gāmasīmāsaṅkhyaṃ gacchati. Lābutipusakādivappe katepi eseva nayo.

Sace pana taṃ pūretvā thalaṃ vā karonti, ekasmiṃ disābhāge pāḷiṃ bandhitvā sabbameva taṃ mahātaḷākaṃ vā karonti, sabbopi ajātassaro hoti, gāmasīmāsaṅkhyameva gacchati. Loṇīpi jātassarasaṅkhyameva gacchati. Vassike cattāro māse udakaṭṭhānokāse kammaṃ kātuṃ vaṭṭatīti.

148.Sīmāya sīmaṃ sambhindantīti attano sīmāya paresaṃ baddhasīmaṃ sambhindanti. Sace hi porāṇakassa vihārassa puratthimāya disāya ambo ceva jambū cāti dve rukkhā aññamaññaṃ saṃsaṭṭhaviṭapā honti, tesu ambassa pacchimadisābhāge jambū. Vihārasīmā ca jambuṃ anto katvā ambaṃ kittetvā baddhā hoti, atha pacchā tassa vihārassa puratthimāya disāya vihāraṃ katvā sīmaṃ bandhantā taṃ ambaṃ anto katvā jambuṃ kittetvā bandhanti, sīmāya sīmā sambhinnā hoti. Evaṃ chabbaggiyā akaṃsu, tenāha – 『『sīmāya sīmaṃ sambhindantī』』ti.

Sīmāya sīmaṃ ajjhottharantīti attano sīmāya paresaṃ baddhasīmaṃ ajjhottharanti;

Paresaṃ baddhasīmaṃ sakalaṃ vā tassā padesaṃ vā anto katvā attano sīmaṃ bandhanti. Sīmantarikaṃ ṭhapetvā sīmaṃ sammannitunti ettha sace paṭhamataraṃ katassa vihārassa sīmā asammatā hoti, sīmāya upacāro ṭhapetabbo. Sace sammatā hoti, pacchimakoṭiyā hatthamattā sīmantarikā ṭhapetabbā. Kurundiyaṃ vidatthimattampi, mahāpaccariyaṃ caturaṅgulamattampi vaṭṭatīti vuttaṃ. Ekarukkhopi ca dvinnaṃ sīmānaṃ nimittaṃ hoti, so pana vaḍḍhanto sīmāsaṅkaraṃ karoti, tasmā na kātabbo.

Uposathabhedādikathā

149.Cātuddasiko ca pannarasiko cāti ettha cātuddasikassa pubbakicce 『『ajjuposatho cātuddaso』』ti vattabbaṃ.

Adhammena vaggantiādīsu sace ekasmiṃ vihāre catūsu bhikkhūsu vasantesu ekassa chandapārisuddhiṃ āharitvā tayo pārisuddhiuposathaṃ karonti, tīsu vā vasantesu ekassa chandapārisuddhiṃ āharitvā dve pātimokkhaṃ uddisanti, adhammena vaggaṃ uposathakammaṃ hoti. Sace pana cattāropi sannipatitvā pārisuddhiuposathaṃ karonti, tayo vā dve vā pātimokkhaṃ uddisanti, adhammena samaggaṃ nāma hoti. Sace catūsu janesu ekassa pārisuddhiṃ āharitvā tayo pātimokkhaṃ uddisanti, tīsu vā janesu ekassa pārisuddhiṃ āharitvā dve pārisuddhiuposathaṃ karonti, dhammena vaggaṃ nāma hoti. Sace pana cattāro ekattha vasantā sabbeva sannipatitvā pātimokkhaṃ uddisanti, tayo pārisuddhiuposathaṃ karonti, dve aññamaññaṃ pārisuddhiuposathaṃ karonti, dhammena samaggaṃ nāma hotīti.

Pātimokkhuddesakathā

150.Nidānaṃ uddisitvā avasesaṃ sutena sāvetabbanti 『『suṇātu me bhante saṅgho…pe… āvikatā hissa phāsu hotī』』ti imaṃ nidānaṃ uddisitvā 『『uddiṭṭhaṃ kho āyasmanto nidānaṃ, tatthāyasmante pucchāmi – kaccittha parisuddhā, dutiyampi pucchāmi…pe… evametaṃ dhārayāmīti. Sutā kho panāyasmantehi cattāro pārājikā dhammā…pe… avivadamānehi sikkhitabba』』nti evaṃ avasesaṃ sutena sāvetabbaṃ. Etena nayena sesāpi cattāro pātimokkhuddesā veditabbā.

Savarabhayanti aṭavimanussabhayaṃ. Rājantarāyotiādīsu sace bhikkhūsu 『『uposathaṃ karissāmā』』ti nisinnesu rājā āgacchati, ayaṃ rājantarāyo. Corā āgacchanti, ayaṃ corantarāyo. Davadāho vā āgacchati, āvāse vā aggi uṭṭhahati, ayaṃ aggantarāyo. Megho vā uṭṭheti, ogho vā āgacchati, ayaṃ udakantarāyo. Bahū manussā āgacchanti, ayaṃ manussantarāyo. Bhikkhuṃ yakkho gaṇhāti, ayaṃ amanussantarāyo. Byagghādayo caṇḍamigā āgacchanti, ayaṃ vāḷantarāyo. Bhikkhuṃ sappādayo ḍaṃsanti, ayaṃ sarīsapantarāyo. Bhikkhu gilāno vā hoti, kālaṃ vā karoti, verino vā taṃ māretukāmā gaṇhanti, ayaṃ jīvitantarāyo. Manussā ekaṃ vā bahū vā bhikkhū brahmacariyā cāvetukāmā gaṇhanti, ayaṃ brahmacariyantarāyo. Evarūpesu antarāyesu saṃkhittena pātimokkho uddisitabbo , paṭhamo vā uddeso uddisitabbo, ādimhi dve tayo cattāro vā. Ettha ca dutiyādīsu uddesesu yasmiṃ apariyosite antarāyo hoti, sopi suteneva sāvetabbo.

Anajjhiṭṭhāti anāṇattā ayācitā vā. Ajjhesanā cettha saṅghena sammatadhammajjhesakāyattā vā saṅghattherāyattā vā, tasmiṃ dhammajjhesake asati saṅghattheraṃ āpucchitvā vā tena yācito vā bhāsituṃ labhati. Saṅghattherenāpi sace vihāre bahū dhammakathikā honti, vārapaṭipāṭiyā vattabbā – 『『tvaṃ dhammaṃ bhaṇa, dhammaṃ kathehi, dhammadānaṃ dehī』』ti vā vuttena tīhipi vidhīhi dhammo bhāsitabbo. 『『Osārehī』』ti vutto pana osāretumeva labhati, 『『kathehī』』ti vutto kathetumeva, 『『sarabhaññaṃ bhaṇāhī』』ti vutto sarabhaññameva. Saṅghattheropi ca uccatare āsane nisinno yācituṃ na labhati. Sace upajjhāyo ceva saddhivihāriko ca honti, upajjhāyo ca naṃ uccāsane nisinno 『『bhaṇāhī』』ti vadati, sajjhāyaṃ adhiṭṭhahitvā bhaṇitabbaṃ. Sace panettha daharā bhikkhū honti, tesaṃ 『『bhaṇāmī』』ti bhaṇitabbaṃ.

Sace vihāre saṅghatthero attanoyeva nissitake bhaṇāpeti, aññe madhurabhāṇakepi nājjhesati, so aññehi vattabbo – 『『bhante asukaṃ nāma bhaṇāpemā』』ti. Sace 『『bhaṇāpethā』』ti vā vadati, tuṇhī vā hoti, bhaṇāpetuṃ vaṭṭati. Sace pana paṭibāhati, na bhaṇāpetabbaṃ. Yadi anāgateyeva saṅghatthere dhammasavanaṃ āraddhaṃ, puna āgate ṭhapetvā āpucchanakiccaṃ natthi. Osāretvā pana kathentena āpucchitvā vā aṭṭhapetvāyeva vā kathetabbaṃ, kathentassa puna āgatepi eseva nayo.

Upanisinnakathāyapi saṅghattherova sāmī, tasmā tena sayaṃ vā kathetabbaṃ, añño vā bhikkhu 『『kathehī』』ti vattabbo, no ca kho uccatare āsane nisinnena. Manussānaṃ pana 『『bhaṇāhī』』ti vattuṃ vaṭṭati. Manussā attano jānanakabhikkhuṃ āpucchanti, tena theraṃ āpucchitvā kathetabbaṃ. Sace saṅghatthero 『『bhante ime pañhaṃ pucchantī』』ti puṭṭho 『『kathehī』』ti vā bhaṇati, tuṇhī vā hoti, kathetuṃ vaṭṭati. Antaraghare anumodanādīsupi eseva nayo. Sace saṅghatthero vihāre vā antaraghare vā 『『maṃ anāpucchitvāpi katheyyāsī』』ti anujānāti, laddhakappiyaṃ hoti, sabbattha vattuṃ vaṭṭati.

Sajjhāyaṃ karontenāpi thero āpucchitabboyeva. Ekaṃ āpucchitvā sajjhāyantassa aparo āgacchati, puna āpucchanakiccaṃ natthi. Sace vissamissāmīti ṭhapitassa āgacchati, puna ārabhantenāpi āpucchitabbaṃ. Saṅghatthere anāgateyeva āraddhaṃ sajjhāyantassāpi eseva nayo. Ekena saṅghattherena 『『maṃ anāpucchāpi yathāsukhaṃ sajjhāyāhī』』ti anuññāte yathāsukhaṃ sajjhāyituṃ vaṭṭati. Aññasmiṃ pana āgate taṃ āpucchitvāva sajjhāyitabbaṃ.

151.Attanā vā attānaṃ sammannitabbaṃti attanā vā attā sammannitabbo; pucchantena pana parisaṃ oloketvā sace attano upaddavo natthi, vinayo pucchitabbo.

153.Katepi okāse puggalaṃ tulayitvāti 『『atthi nu kho me ito upaddavo, natthī』』ti evaṃ upaparikkhitvā. Puramhākanti paṭhamaṃ amhākaṃ. Paṭikaccevāti paṭhamatarameva. Puggalaṃ tulayitvā okāsaṃ kātunti 『『bhūtameva nu kho āpattiṃ vadati, abhūta』』nti evaṃ upaparikkhitvā okāsaṃ kātuṃ anujānāmīti attho.

Adhammakammapaṭikkosanādikathā

154.Adhammakammaṃ vuttanayameva. Paṭikkositunti vāretuṃ. Diṭṭhimpi āvikātunti 『『adhammakammaṃ idaṃ na me khamatī』』ti evaṃ aññassa santike attano diṭṭhiṃ pakāsetuṃ. Catūhi pañcahītiādi tesaṃ anupaddavatthāya vuttaṃ. Sañcicca na sāventīti yathā na suṇanti evaṃ bhaṇissāmāti sañcicca saṇikaṃ uddisanti.

155.Therādhikanti therādhīnaṃ; therāyattaṃ bhavitunti attho. 『『Therādheyya』』ntipi pāṭho, tasmā therena sayaṃ vā uddisitabbaṃ, añño vā ajjhesitabbo. Ajjhesanavidhānañcettha dhammajjhesane vuttanayameva. So najānāti uposathaṃ vātiādīsu cātuddasikapannarasikabhedena duvidhaṃ, saṅghauposathādibhedena navavidhañca uposathaṃ na jānāti, catubbidhaṃ uposathakammaṃ na jānāti, duvidhaṃ pātimokkhaṃ na jānāti, navavidhaṃ pātimokkhuddesaṃ na jānāti. Yo tattha bhikkhu byatto paṭibaloti ettha kiñcāpi daharassāpi byattassa pātimokkho anuññāto. Atha kho ettha ayamadhippāyo. Sace therassa pañca vā cattāro vā tayo vā pātimokkhuddesā nāgacchanti; dve pana akhaṇḍā suvisadā vācuggatā honti, therāyattova pātimokkhā. Sace pana ettakampi visadaṃ kātuṃ na sakkoti, byattassa bhikkhuno āyatto hoti.

Sāmantā āvāsāti sāmantaṃ āvāsaṃ. Sajjukanti tadaheva āgamanatthāya. Navaṃ bhikkhuṃ āṇāpetunti ettha yo sakkoti uggahetuṃ, evarūpo āṇāpetabbo, na bālo.

Pakkhagaṇanādiuggahaṇānujānanakathā

156.Katimī bhanteti ettha katīnaṃ pūraṇīti katimī. Kālavatoti kālasseva; pagevāti attho.

158.Yaṃ kālaṃ saratīti ettha sāyampi 『『ajjuposatho samannāharathā』』ti ārocetuṃ vaṭṭati.

159.Therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti etthāpi kiñci kammaṃ karonto vā sadākālameva eko vā bhāranittharaṇako vā sarabhāṇakadhammakathikādīsu aññataro vā na uposathāgārasammajjanatthaṃ āṇāpetabbo, avasesā pana vārena āṇāpetabbā. Sace āṇatto sammuñjaniṃ tāvakālikampi na labhati, sākhābhaṅgaṃ kappiyaṃ kāretvā sammajjitabbaṃ, tampi alabhantassa laddhakappiyaṃ hoti.

  1. Āsanapaññāpanāṇattiyampi vuttanayeneva āṇāpetabbo. Āṇattena ca sace uposathāgāre āsanāni natthi, saṅghikāvāsatopi āharitvā paññapetvā puna āharitabbāni. Āsanesu asati kaṭasārakepi taṭṭikāyopi paññapetuṃ vaṭṭati, taṭṭikāsupi asati sākhābhaṅgāni kappiyaṃ kāretvā paññapetabbāni, kappiyakārakaṃ alabhantassa laddhakappiyaṃ hoti.

  2. Padīpakaraṇepi vuttanayeneva āṇāpetabbo. Āṇāpentena ca 『『amukasmiṃ nāma okāse telaṃ vā vaṭṭi vā kapallikā vā atthi, taṃ gahetvā karohī』』ti vattabbo. Sace telādīni natthi, pariyesitabbāni, pariyesitvā alabhantassa laddhakappiyaṃ hoti. Apica kapāle aggipi jāletabbo.

Disaṃgamikādivatthukathā

163.Saṅgahetabboti 『『sādhu bhante āgatāttha, idha bhikkhā sulabhā sūpabyañjanaṃ atthi, vasatha anukkaṇṭhamānā』』ti evaṃ piyavacanena saṅgahetabbo. Punappunaṃ tathākaraṇavasena anuggahetabbo. 『『Āma vasissāmī』』ti paṭivacanadāpanena upalāpetabbo. Atha vā catūhi paccayehi saṅgahetabbo ceva anuggahetabbo ca. Piyavacanena upalāpetabbo, kaṇṇasukhaṃ ālapitabboti attho. Cuṇṇādīhi upaṭṭhāpetabbo. Āpatti dukkaṭassāti sace sakalopi saṅgho na karoti, sabbesaṃ dukkaṭaṃ. Idha neva therā na daharā muccanti, sabbehi vārena upaṭṭhāpetabbo. Attano vāre anupaṭṭhahantassa āpatti. Tena pana mahātherānaṃ pariveṇasammajjanadantakaṭṭhadānādīni na sāditabbāni. Evampi sati mahātherehi sāyaṃpātaṃ upaṭṭhānaṃ āgantabbaṃ. Tena pana tesaṃ āgamanaṃ ñatvā paṭhamataraṃ mahātherānaṃ upaṭṭhānaṃ gantabbaṃ. Sacassa saddhiṃcarā bhikkhuupaṭṭhākā atthi, 『『mayhaṃ upaṭṭhākā atthi, tumhe appossukkā viharathā』』ti vattabbaṃ. Athāpissa saddhiṃcarā natthi, tasmiṃyeva pana vihāre eko vā dve vā vattasampannā vadanti 『『mayaṃ therassa kattabbaṃ karissāma, avasesā phāsu viharantū』』ti sabbesaṃ anāpatti.

So āvāso gantabboti uposathakaraṇatthāya anvaddhamāsaṃ gantabbo. So ca kho utuvasseyeva, vassāne pana yaṃ kattabbaṃ, taṃ dassetuṃ 『『vassaṃ vasanti bālā abyattā』』tiādimāha. Tattha na bhikkhave tehi bhikkhūhi tasmiṃ āvāse vassaṃ vasitabbanti purimikāya pātimokkhuddesakena vinā na vassaṃ upagantabbaṃ. Sace so vassūpagatānaṃ pakkamati vā, vibbhamati vā, kālaṃ vā karoti, aññasmiṃ satiyeva pacchimikāya vasituṃ vaṭṭati, asati aññattha gantabbaṃ, agacchantānaṃ dukkaṭaṃ. Sace pana pacchimikāya pakkamati vā vibbhamati vā kālaṃ vā karoti, māsadvayaṃ vasitabbaṃ.

Pārisuddhidānakathā

164.Kāyena viññāpetīti pārisuddhidānaṃ yena kenaci aṅgapaccaṅgena viññāpeti jānāpeti; vācaṃ pana nicchāretuṃ sakkonto vācāya viññāpeti; ubhayathā sakkonto kāyavācāhi. Saṅghena tattha gantvā uposatho kātabboti sace bahū tādisā gilānā honti, saṅghena paṭipāṭiyā ṭhatvā sabbe hatthapāse kātabbā. Sace dūre dūre honti, saṅgho nappahoti, taṃ divasaṃ uposatho na kātabbo, natveva vaggena saṅghena uposatho kātabbo.

Tattheva pakkamatīti saṅghamajjhaṃ anāgantvā tatova katthaci gacchati. Sāmaṇero paṭijānātīti 『『sāmaṇero aha』』nti evaṃ paṭijānāti; bhūtaṃyeva vā sāmaṇerabhāvaṃ āroceti, pacchā vā sāmaṇerabhūmiyaṃ tiṭṭhatīti attho. Esa nayo sabbattha.

Saṅghappatto pakkamatīti sabbantimena paricchedena uposathatthāya sannipatitānaṃ catunnaṃ bhikkhūnaṃ hatthapāsaṃ patvā pakkamati. Esa nayo sabbattha. Ettha ca ekena bahūnampi āhaṭā pārisuddhi āhaṭāva hoti. Sace pana so antarāmagge aññaṃ bhikkhuṃ disvā yesaṃ anena pārisuddhi gahitā, tesañca attano ca pārisuddhiṃ deti, tasseva pārisuddhi āgacchati, itarā pana bilāḷasaṅkhalikapārisuddhi nāma hoti. Sā na āgacchati.

Sutto na ārocetīti āgantvā supati, 『『asukena pārisuddhi dinnā』』ti na āroceti. Pārisuddhihārakassa anāpattīti ettha sace sañcicca nāroceti, dukkaṭaṃ āpajjati, pārisuddhi pana āhaṭāva hoti. Asañcicca anārocitattā panassa anāpatti, ubhinnampi ca uposatho katoyeva hoti.

Chandadānakathā

  1. Chandadānepi pārisuddhidāne vuttasadisoyeva vinicchayo. Pārisuddhiṃ dentena chandampidātunti ettha sace pārisuddhimeva deti na chandaṃ, uposatho kato hoti. Yaṃ pana saṅgho aññaṃ kammaṃ karoti, taṃ akataṃ hoti. Chandameva deti na pārisuddhiṃ, bhikkhusaṅghassa uposathopi kammampi katameva hoti, chandadāyakassa pana uposatho akato hoti. Sacepi koci bhikkhu nadiyā vā sīmāya vā uposathaṃ adhiṭṭhahitvā āgacchati, 『『kato mayā uposatho』』ti acchituṃ na labhati, sāmaggī vā chando vā dātabbo.

167.Saratipi uposathaṃ napi saratīti ekadā sarati, ekadā na sarati. Atthi neva saratīti yo ekantaṃ neva sarati, tassa sammutidānakiccaṃ natthi. Anāgacchantopi kammaṃ na kopeti.

Saṅghuposathādikathā

168.So deso sammajjitvāti taṃ desaṃ sammajjitvā, upayogatthe paccattaṃ. Pānīyaṃ paribhojanīyantiādi pana uttānatthameva . Kasmā panetaṃ vuttaṃ? Uposathassa pubbakaraṇādidassanatthaṃ. Tenāhu aṭṭhakathācariyā –

『『Sammajjanī padīpo ca, udakaṃ āsanena ca;

Uposathassa etāni, pubbakaraṇanti vuccati』』.

Iti imāni cattāri 『『pubbakaraṇa』』nti akkhātāni.

『『Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;

Uposathassa etāni, pubbakiccanti vuccati.

Iti imāni pañca pubbakaraṇato pacchā kattabbāni 『『pubbakicca』』nti akkhātāni.

『『Uposatho yāvatikā ca bhikkhū kammappattā,

Sabhāgāpattiyo ca na vijjanti;

Vajjanīyā ca puggalā tasmiṃ na honti,

Pattakallanti vuccati』』.

Iti imāni cattāri 『『pattakalla』』nti akkhātānīti.

Tehisaddhinti tehi āgatehi saddhiṃ etāni pubbakaraṇādīni katvā uposatho kātabbo. Ajja me uposathoti ettha sace pannaraso hoti, 『『ajja me uposatho pannaraso』』tipi adhiṭṭhātuṃ vaṭṭati. Cātuddasikepi eseva nayo.

Āpattipaṭikammavidhikathā

169.Bhagavatā paññattaṃ 『『na sāpattikena uposatho kātabbo』』ti idaṃ 『『yassa siyā āpattī』』tiādivacaneneva pārisuddhidānapaññāpanena ca pārisuddhiuposathapaññāpanena ca paññattaṃ hotīti veditabbaṃ. Itthannāmaṃ āpattinti thullaccayādīsu ekissā nāmaṃ gahetvā 『『thullaccayaṃ āpattiṃ pācittiyaṃ āpatti』』nti evaṃ vattabbaṃ. Taṃ paṭidesemīti idaṃ 『『taṃ tumhamūle, taṃ tuyhamūle paṭidesemī』』ti vuttepi suvuttameva hoti. Passasīti idañca 『『passasi āvuso taṃ āpattiṃ, passatha bhante taṃ āpatti』』nti evaṃ vattabbaṃ. Āma passāmīti idaṃ pana 『『āma bhante passāmi, āma āvuso passāmī』』ti evaṃ vuttampi suvuttameva hoti. Āyatiṃ saṃvareyyāsīti ettha pana sace vuḍḍhataro 『『āyatiṃ saṃvareyyāthā』』ti vattabbo. Evaṃ vuttena pana 『『sādhu suṭṭhu saṃvarissāmī』』ti vattabbameva.

Yadā nibbematikoti ettha sace panesa nibbematiko na hoti, vatthuṃ kittetvāva desetuṃ vaṭṭatīti andhakaṭṭhakathāyaṃ vuttaṃ. Tatrāyaṃ desanāvidhi – sace meghacchanne sūriye 『『kālo nu kho no』』ti vematiko bhuñjati, tena bhikkhunā 『『ahaṃ bhante vematiko bhuñjiṃ』』, sace kālo atthi, 『『sambahulā dukkaṭā āpattiyo āpannomhi, no ce atthi, 『『sambahulā pācittiyā āpannomhī』』ti evaṃ vatthuṃ kittetvā 『『ahaṃ bhante yā tasmiṃ vatthusmiṃ sambahulā dukkaṭā vā pācittiyā vā āpattiyo āpanno, tā tumhamūle paṭidesemī』』ti vattabbaṃ. Esa nayo sabbāpattīsu.

Na bhikkhave sabhāgā āpattīti ettha yaṃ dvepi janā vikālabhojanādinā sabhāgavatthunā āpattiṃ āpajjanti, evarūpā vatthusabhāgā 『『sabhāgā』』ti vuccati. Vikālabhojanappaccayā āpannaṃ pana anatirittabhojanapaccayā āpannassa santike desetuṃ vaṭṭati. Yāpi cāyaṃ vatthusabhāgā, sāpi desitā sudesitāva. Aññaṃ pana desanapaccayā desako, paṭiggahaṇappaccayā paṭiggahako cāti ubhopi dukkaṭaṃ āpajjanti, taṃ nānāvatthukaṃ hoti, tasmā aññamaññaṃ desetuṃ vaṭṭati.

170.Sāmanto bhikkhu evamassa vacanīyoti ettha sabhāgoyeva vattabbo. Visabhāgassa hi vuccamāne bhaṇḍanakalahasaṅghabhedādīnipi honti, tasmā tassa avatvā 『『ito vuṭṭhahitvā paṭikarissāmī』』ti ābhogaṃ katvā uposatho kātabboti andhakaṭṭhakathāyaṃ vuttaṃ.

Anāpattipannarasakādikathā

  1. Anāpattipannarasake – te na jāniṃsūti sīmaṃ okkantāti vā okkamantīti vāti na jāniṃsu. Athaññe āvāsikā bhikkhū āgacchantīti gāmaṃ vā araññaṃ vā kenaci karaṇīyena gantvā tesaṃ nisinnaṭṭhānaṃ āgacchanti. Vaggā samaggasaññinoti tesaṃ sīmaṃ okkantattā vaggā; sīmaṃ okkantabhāvassa ajānanato samaggasaññino.

  2. Vaggāvaggasaññipannarasake – te jānantīti pabbate vā thale vā ṭhitā sīmaṃ okkante vā okkamante vā passanti. Vematikapannarasakaṃ uttānameva.

  3. Kukkuccapakatapannarasake – yathā icchāya abhibhūto 『『icchāpakato』』ti vuccati, evaṃ pubbabhāge sanniṭṭhānaṃ katvāpi karaṇakkhaṇe akappiye akappiyasaññitāsaṅkhātena kukkuccena abhibhūtā 『『kukkuccapakatā』』ti veditabbā.

  4. Bhedapurekkhārapannarasake – akusalabalavatāya thullaccayaṃ vuttaṃ.

Sīmokkantikapeyyālakathā

  1. Āvāsikenaāgantukapeyyāle – yathā purime āvāsikenaāvāsikapeyyāle 『『te na jānanti athaññe āvāsikā』』tiādi vuttaṃ, evaṃ 『『te na jānanti athaññe āgantukā』』tiādinā nayena sabbaṃ veditabbaṃ. Āgantukenaāvāsikapeyyāle pana – yathā purimapeyyāle 『『āvāsikā bhikkhū sannipatantī』』ti āgataṃ, evaṃ 『『āgantukā bhikkhū sannipatantī』』ti ānetabbaṃ . Āgantukenaāgantukapeyyāle pana – ubhayapadesu āgantukavasena yojetabboti.

178.Āvāsikānaṃ bhikkhūnaṃ cātuddaso hoti, āgantukānaṃ pannarasoti ettha yesaṃ pannaraso, te tiroraṭṭhato vā āgatā, atītaṃ vā uposathaṃ cātuddasikaṃ akaṃsūti veditabbā. Āvāsikānaṃ anuvattitabbanti āvāsikehi 『『ajjuposatho cātuddaso』』ti pubbakicce kariyamāne anuvattitabbaṃ, na paṭikkositabbaṃ. Na akāmā dātabbāti na anicchāya dātabbā.

Liṅgādidassanakathā

179.Āvāsikākāranti āvāsikānaṃ ākāraṃ. Esa nayo sabbattha. Ākāro nāma yena tesaṃ vattasampannā vā na vāti ācārasaṇṭhānaṃ gayhati. Liṅgaṃ nāma yaṃ te tattha tattha līne gamayati; adissamānepi jānāpetīti attho. Nimittaṃ nāma yaṃ disvā te atthīti ñāyanti. Uddeso nāma yena te evarūpaparikkhārāti uddisanti; apadesaṃ labhantīti attho. Sabbametaṃ supaññattamañcapīṭhādīnañceva padasaddādīnañca adhivacanaṃ, yathāyogaṃ pana yojetabbaṃ. Āgantukākārādīsupi eseva nayo. Tattha aññātakanti aññesaṃ santakaṃ. Pādānaṃ dhotaṃ udakanissekanti pādānaṃ dhotānaṃ udakanissekaṃ. Bahuvacanassa ekavacanaṃ veditabbaṃ. 『『Pādānaṃ dhotaudakanisseka』』nti vā pāṭho; pādānaṃ dhovanaudakanissekanti attho.

  1. Nānāsaṃvāsakādivatthūsu – samānasaṃvāsakadiṭṭhinti 『『samānasaṃvāsakā ete』』ti diṭṭhiṃ. Na pucchantīti tesaṃ laddhiṃ na pucchanti; apucchitvāva vattapaṭivattiṃ katvā ekato uposathaṃ karonti. Nābhivitarantīti nānāsaṃvāsakabhāvaṃ maddituṃ abhibhavituṃ na sakkonti; taṃ diṭṭhiṃ na nissajjāpentīti attho.

Nagantabbagantabbavārakathā

181.Sabhikkhukā āvāsāti yasmiṃ āvāse uposathakārakā bhikkhū atthi, tamhā āvāsā yaṃ na sakkoti tadaheva āgantuṃ , so āvāso uposathaṃ akatvā na gantabbo. Aññatra saṅghenāti saṅghappahonakehi bhikkhūhi vinā. Aññatra antarāyāti pubbe vuttaṃ dasavidhaṃ antarāyaṃ vinā. Sabbantimena pana paricchedena attacatutthena antarāye vā sati gantuṃ vaṭṭati. Anāvāsoti navakammasālādiko yo koci padeso. Yathā ca āvāsādayo na gantabbā; evaṃ sace vihāre uposathaṃ karonti, uposathādhiṭṭhānatthaṃ sīmāpi nadīpi na gantabbā. Sace panettha koci bhikkhu hoti, tassa santikaṃ gantuṃ vaṭṭati. Vissaṭṭhauposathāpi āvāsā gantuṃ vaṭṭati; evaṃ gato adhiṭṭhātumpi labhati. Āraññakenāpi bhikkhunā uposathadivase gāme piṇḍāya caritvā attano vihārameva āgantabbaṃ. Sace aññaṃ vihāraṃ okkamati, tattha uposathaṃ katvāva āgantabbaṃ, akatvā na vaṭṭati.

182.Yaṃ jaññā sakkomi ajjeva gantunti yaṃ jāneyya ajjeva tattha gantuṃ sakkomīti; evarūpo āvāso gantabbo. Tattha bhikkhūhi saddhiṃ uposathaṃ karontenāpi hi iminā neva uposathantarāyo kato bhavissatīti.

Vajjanīyapuggalasandassanakathā

183.Bhikkhuniyā nisinnaparisāyātiādīsu hatthapāsupagamanameva pamāṇaṃ. Aññatra avuṭṭhitāya parisāyāti idañhi pārivāsiyapārisuddhidānaṃ nāma parisāya vuṭṭhitakālato paṭṭhāya na vaṭṭati, avuṭṭhitāya pana vaṭṭati. Tenāha – 『『aññatra avuṭṭhitāya parisāyā』』ti. Tassa lakkhaṇaṃ bhikkhunivibhaṅge parivāsiyachandadānavaṇṇanato gahetabbaṃ. Anuposatheti cātuddasiko ca pannarasiko cāti ime dve uposathe ṭhapetvā aññasmiṃ divase. Aññatra saṅghasāmaggiyāti yā kosambakabhikkhūnaṃ viya bhinne saṅghe puna saṅghasāmaggī kariyati, tathārūpiṃ saṅghasāmaggiṃ ṭhapetvā . Tadā ca 『『suṇātu me bhante saṅgho ajjuposatho sāmaggī』』ti vatvā kātabbo. Ye pana kismiñcideva appamattake uposathaṃ ṭhapetvā puna samaggā honti, tehi uposatheyeva kātabboti.

Uposathakkhandhakavaṇṇanā niṭṭhitā.

  1. Vassūpanāyikakkhandhakaṃ

Vassūpanāyikānujānanakathā

  1. Vassūpanāyikakkhandhake – apaññattoti ananuññāto asaṃvihito vā. Te idha bhikkhūti te bhikkhū, idhasaddo nipātamatto. Saṅghātaṃ āpādentāti vināsaṃ āpādentā. Saṅkasāyissantīti appossukkā nibaddhavāsaṃ vasissanti. Sakuntakāti sakuṇā. Vassāne vassaṃ upagantunti vassānanāmake temāse vassaṃ upagantabbanti attho. Kati nu kho vassūpanāyikāti kati nu kho vassūpagamanāni. Aparajjugatāyāti ettha aparajjugatāya assāti aparajjugatā, tassā aparajjugatāya; atikkantāya aparasmiṃ divaseti attho. Dutiyanayepi māso gatāya assāti māsagatā, tassā māsagatāya; atikkantāya māse paripuṇṇeti attho. Tasmā āsāḷhīpuṇṇamāya anantare pāṭipadadivase, āsāḷhīpuṇṇamito vā aparāya puṇṇamāya anantare pāṭipadadivaseyeva vihāraṃ paṭijaggitvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā sabbaṃ cetiyavandanādisāmīcikammaṃ niṭṭhāpetvā 『『imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī』』ti sakiṃ vā dvattikkhattuṃ vā vācaṃ nicchāretvā vassaṃ upagantabbaṃ.

Vācaṃ nicchāretvā vassaṃ upagantabbaṃ.

Vassānecārikāpaṭikkhepādikathā

185-6.Yo pakkameyyāti ettha anapekkhagamanena vā aññattha aruṇaṃ uṭṭhāpanena vā āpatti veditabbā. Yo atikkameyyāti ettha vihāragaṇanāya āpattiyo veditabbā. Sace hi taṃ divasaṃ vihārasatassa upacāraṃ okkamitvā atikkamati, sataṃ āpattiyo. Sace pana vihārūpacāraṃ atikkamitvā aññassa vihārassa upacāraṃ anokkamitvāva nivattati, ekā eva āpatti. Kenaci antarāyena purimikaṃ anupagatena pacchimikā upagantabbā.

Vassaṃukkaḍḍhitukāmoti vassanāmakaṃ paṭhamamāsaṃ ukkaḍḍhitukāmo, sāvaṇamāsaṃ akatvā puna āsāḷhīmāsameva kattukāmoti attho. Āgame juṇheti āgame māseti attho. Anujānāmi bhikkhave rājūnaṃ anuvattitunti ettha vassukkaḍḍhane bhikkhūnaṃ kāci parihāni nāma natthīti anuvattituṃ anuññātaṃ, tasmā aññasmimpi dhammike kamme anuvattitabbaṃ. Adhammike pana na kassaci anuvattitabbaṃ.

Sattāhakaraṇīyānujānanakathā

187-8. Sattāhakaraṇīyesu – sattāhakaraṇīyena gantunti sattāhabbhantare yaṃ kattabbaṃ taṃ sattāhakaraṇīyaṃ, tena sattāhakaraṇīyena karaṇabhūtena gantuṃ anujānāmīti attho. Pahite gantunti imehi sattahi bhikkhuādīhi dūte pahiteyeva gantuṃ anujānāmīti attho. Sattāhaṃ sannivatto kātabboti sattāheyeva sannivattitabbo, aṭṭhamo aruṇo tattheva na uṭṭhāpetabboti attho.

Bhikkhunisaṅghaṃ uddissāti ito paṭṭhāya vaccakuṭi jantāgharaṃ jantāgharasālāti imāni tīṇi parihīnāni.

189.Udositādīni udositasikkhāpadādīsu vuttāneva. Rasavatīti bhattagehaṃ vuccati. Vāreyyaṃ sañcarittasikkhāpade vuttameva. Purāyaṃ suttanto palujjatīti yāva ayaṃ suttanto na palujjati, yāva ayaṃ suttanto na vinassati. Aññataraṃ vā panassa kiccaṃ hoti karaṇīyaṃ vāti etena parisaṅkhataṃ yaṃkiñci karaṇīyaṃ saṅgahitaṃ hoti. Sabbattha ca 『『icchāmi dānañca dātuṃ dhammañca sotuṃ bhikkhū ca passitu』』nti imināva kappiyavacanena pesite gantabbaṃ, etesaṃ vā vevacanena. Peyyālakkamo pana evaṃ veditabbo, yathā 『『upāsakena saṅghaṃ uddissa vihārādayo kārāpitā honti, sambahule bhikkhū uddissa, ekaṃ bhikkhuṃ uddissa, bhikkhunisaṅghaṃ uddissa, sambahulā bhikkhuniyo, ekaṃ bhikkhuniṃ, sambahulā sikkhamānāyo, ekaṃ sikkhamānaṃ, sambahule sāmaṇere, ekaṃ sāmaṇeraṃ, sambahulā sāmaṇeriyo, ekaṃ sāmaṇeriṃ uddissa attano atthāya nivesanaṃ kārāpitaṃ hotī』』ti vuttaṃ; evameva 『『upāsikāya, bhikkhunā, bhikkhuniyā, sikkhamānāya, sāmaṇerena, sāmaṇeriyā saṅghaṃ uddissā』』ti sabbaṃ vattabbaṃ. Etesu sattappakāresu karaṇīyesu pahite gantabbaṃ.

Pañcannaṃappahitepianujānanakathā

193.Pañcannaṃsattāhakaraṇīyenāti etesaṃ bhikkhuādīnaṃ sahadhammikānaṃ 『『gilānabhattaṃ vā gilānupaṭṭhākabhattaṃ vā bhesajjaṃ vā pariyesissāmi , pucchissāmi vā, upaṭṭhahissāmi vā』』ti evamādinā parato vitthāretvā dassitena kāraṇena appahitepi gantabbaṃ, pageva pahite. Bhikkhu gilāno hoti, anabhirati uppannā hoti, kukkuccaṃ uppannaṃ hoti, diṭṭhigataṃ uppannaṃ hoti, garudhammaṃ ajjhāpanno hoti parivāsāraho, mūlāya paṭikassanāraho hoti, mānattāraho, abbhānāraho, saṅgho kammaṃ kattukāmo hoti, kataṃ vā saṅghena kammaṃ hotīti etehi dasahi kāraṇehi bhikkhussa santikaṃ gantabbaṃ. Bhikkhuniyā santikaṃ navahi kāraṇehi gantabbaṃ, sikkhamānāya santikaṃ chahi – ādito catūhi, sikkhā kuppitā hoti, upasampajjitukāmā hotīti. Sāmaṇerassāpi chahi – ādito catūhi, vassaṃ pucchitukāmo upasampajjitukāmo hotīti. Sāmaṇeriyā upasampadaṃ apanetvā sikkhāpadaṃ dātukāmo hotīti iminā saddhiṃ pañcahi. Parato mātāpitūnaṃ anuññātaṭṭhānepi eseva nayo. Andhakaṭṭhakathāyaṃ pana 『『ye mātāpitūnaṃ upaṭṭhākā ñātakā vā aññātakā vā tesampi appahite gantuṃ vaṭṭatī』』ti vuttaṃ, taṃ neva aṭṭhakathāyaṃ, na pāḷiyā vuttaṃ, tasmā na gahetabbaṃ.

Pahiteyevaanujānanakathā

199.Bhikkhugatikoti ekasmiṃ vihāre bhikkhūhi saddhiṃ vasanakapuriso. Undriyatīti palujjati. Bhaṇḍaṃ chedāpitanti dabbasambhārabhaṇḍaṃ chedāpitaṃ. Āvahāpeyyunti āharāpeyyuṃ. Dajjāhanti dajje ahaṃ. Saṅghakaraṇīyenāti ettha yaṃkiñci uposathāgārādīsu senāsanesu cetiyachattavedikādīsu vā kattabbaṃ, antamaso bhikkhuno puggalikasenāsanampi, sabbaṃ saṅghakaraṇīyameva. Tasmā tassa nipphādanatthaṃ dabbasambhārādīni vā āharituṃ vaḍḍhakīppabhutīnaṃ bhattavetanādīni vā dāpetuṃ gantabbaṃ.

Ayaṃ panettha pāḷimuttakaratticchedavinicchayo – dhammasavanatthāya animantitena gantuṃ na vaṭṭati. Sace ekasmiṃ mahāvāse paṭhamaṃyeva katikā katā hoti – 『『asukadivasaṃ nāma sannipatitabba』』nti , nimantitoyeva nāma hoti, gantuṃ vaṭṭati. 『『Bhaṇḍakaṃ dhovissāmī』』ti gantuṃ na vaṭṭati. Sace pana ācariyupajjhāyā pahiṇanti, vaṭṭati. Nātidūre vihāro hoti, tattha gantvā ajjeva āgamissāmīti sampāpuṇituṃ na sakkoti, vaṭṭati. Uddesaparipucchādīnaṃ atthāyapi gantuṃ na vaṭṭati. 『『Ācariyaṃ passissāmī』』ti pana gantuṃ labhati. Sace pana naṃ ācariyo 『『ajja mā gacchā』』ti vadati, vaṭṭati. Upaṭṭhākakulaṃ vā ñātikulaṃ vā dassanāya gantuṃ na labhatīti.

Antarāyeanāpattivassacchedakathā

201.Yena gāmo tena gantuntiādīsu sace gāmo avidūraṃ gato hoti, tattha piṇḍāya caritvā vihārameva āgantvā vasitabbaṃ. Sace dūraṃ gato, sattāhavārena aruṇo uṭṭhāpetabbo. Na sakkā ce hoti, tatreva sabhāgaṭṭhāne vasitabbaṃ. Sace manussā yathāpavattāni salākabhattādīni denti, 『『na mayaṃ tasmiṃ vihāre vasimhā』』ti vattabbā. 『『Mayaṃ vihārassa vā pāsādassa vā na dema, tumhākaṃ dema, yattha katthaci vasitvā bhuñjathā』』ti vutte pana yathāsukhaṃ bhuñjitabbaṃ, tesaṃyeva taṃ pāpuṇāti. 『『Tumhākaṃ vasanaṭṭhāne pāpuṇāpetvā bhuñjathā』』ti vutte pana yattha vasanti, tattha netvā vassaggena pāpuṇāpetvā bhuñjitabbaṃ.

Sace pavāritakāle vassāvāsikaṃ denti, yadi sattāhavārena aruṇaṃ uṭṭhāpayiṃsu, gahetabbaṃ. Chinnavassehi pana 『『na mayaṃ tattha vasimha, chinnavassā maya』』nti vattabbaṃ. Yadi 『『yesaṃ amhākaṃ senāsanaṃ pāpitaṃ, te gaṇhantū』』ti vadanti, gahetabbaṃ. Yaṃ pana vihāre upanikkhittakaṃ mā vinassīti idha āhaṭaṃ cīvarādivebhaṅgiyabhaṇḍaṃ, taṃ tattheva gantvā apaloketvā bhājetabbaṃ. 『『Ito ayyānaṃ cattāro paccaye dethā』』ti kappiyakārakānaṃ dinne khettavatthuādike tatruppādepi eseva nayo. Saṅghikañhi vebhaṅgiyabhaṇḍaṃ antovihāre vā bahisīmāya vā hotu, bahisīmāya ṭhitānaṃ apaloketvā bhājetuṃ na vaṭṭati. Ubhayattha ṭhitampi pana antosīmāya ṭhitānaṃ apaloketvā bhājetuṃ vaṭṭatiyeva.

Saṅghabhedeanāpattivassacchedakathā

202.Saṅghobhinnoti ettha bhinne saṅghe gantvā karaṇīyaṃ natthi, yo pana 『『bhijjissatī』』ti āsaṅkito, taṃ sandhāya 『『bhinno』』ti vuttaṃ. Sambahulāhi bhikkhunīhi saṅgho bhinnoti ettha na bhikkhunīhi saṅgho bhinnoti daṭṭhabbo. Vuttañhetaṃ 『『na kho upāli bhikkhunī saṅghaṃ bhindatī』』ti. Etā pana nissāya anubalaṃ katvā yaṃ saṅghaṃ 『『bhikkhū bhindeyyu』』nti āsaṅkā hoti, taṃ sandhāyetaṃ vuttaṃ.

Vajādīsuvassūpagamanakathā

203.Vajoti gopālakānaṃ nivāsaṭṭhānaṃ. Yena vajoti ettha vajena saddhiṃ gatassa vassacchede anāpatti.

Upakaṭṭhāyāti āsannāya. Satthe vassaṃ upagantunti ettha vassūpanāyikadivase tena bhikkhunā upāsakā vattabbā 『『kuṭikā laddhuṃ vaṭṭatī』』ti. Sace karitvā denti, tattha pavisitvā 『『idha vassaṃ upemī』』ti tikkhattuṃ vattabbaṃ. No ce denti, sālāsaṅkhepena ṭhitasakaṭassa heṭṭhā upagantabbaṃ. Tampi alabhantena ālayo kātabbo. Satthe pana vassaṃ upagantuṃ na vaṭṭati. Ālayo nāma 『『idha vassaṃ vasissāmī』』ti cittuppādamattaṃ. Sace maggappaṭipanneyeva satthe pavāraṇadivaso hoti, tattheva pavāretabbaṃ. Atha sattho antovasseyeva bhikkhunā patthitaṭṭhānaṃ patvā atikkamati, patthitaṭṭhāne vasitvā tattha bhikkhūhi saddhiṃ pavāretabbaṃ. Athāpi sattho antovasseyeva antarā ekasmiṃ gāme tiṭṭhati vā vippakirati vā, tasmiṃyeva gāme bhikkhūhi saddhiṃ vasitvā pavāretabbaṃ, apavāretvā tato paraṃ gantuṃ na vaṭṭati.

Nāvāyaṃ vassaṃ upagacchantenāpi kuṭiyaṃyeva upagantabbaṃ. Pariyesitvā alabhantena ālayo kātabbo. Sace antotemāsaṃ nāvā samuddeyeva hoti, tattheva pavāretabbaṃ. Atha nāvā kūlaṃ labhati, ayañca parato gantukāmo hoti, gantuṃ na vaṭṭati. Nāvāya laddhagāmeyeva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ. Sacepi nāvā anutīrameva aññattha gacchati, bhikkhu ca paṭhamaṃ laddhagāmeyeva vasitukāmo, nāvā gacchatu bhikkhunā tattheva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ .

Iti vaje satthe nāvāyanti tīsu ṭhānesu natthi vassacchede āpatti, pavāretuñca labhati. Purimesu pana 『『vāḷehi ubbāḷhā hontī』』tiādīsu saṅghabhedapariyantesu vatthūsu kevalaṃ anāpatti hoti, pavāretuṃ pana na labhati.

204.Na bhikkhave rukkhasusireti ettha suddhe rukkhasusireyeva na vaṭṭati; mahantassa pana rukkhasusirassa anto padaracchadanaṃ kuṭikaṃ katvā pavisanadvāraṃ yojetvā upagantuṃ vaṭṭati. Rūkkhaṃ chinditvā khāṇukamatthake padaracchadanaṃ kuṭikaṃ katvāpi vaṭṭatiyeva. Rukkhaviṭabhiyāti etthāpi suddhe viṭapamatte na vaṭṭati. Mahāviṭape pana aṭṭakaṃ bandhitvā tattha padaracchadanaṃ kuṭikaṃ katvā upagantabbaṃ. Asenāsanikenāti yassa pañcannaṃ chadanānaṃ aññatarena channaṃ yojitadvārabandhanaṃ senāsanaṃ natthi, tena na upagantabbaṃ. Na bhikkhave chavakuṭikāyanti chavakuṭikā nāma ṭaṅkitamañcādibhedā kuṭi, tattha upagantuṃ na vaṭṭati. Susāne pana aññaṃ kuṭikaṃ katvā upagantuṃ vaṭṭati. Na bhikkhave chatteti etthāpi catūsu thambhesu chattaṃ ṭhapetvā āvaraṇaṃ katvā dvāraṃ yojetvā upagantuṃ vaṭṭati, chattakuṭikā nāmesā hoti. Cāṭiyāti etthāpi mahantena kapallena chatte vuttanayena kuṭiṃ katvā upagantuṃ vaṭṭati.

Adhammikakatikādikathā

205.Evarūpā katikāti ettha aññāpi yā īdisī adhammikā katikā hoti, sā na kātabbāti attho. Tassā lakkhaṇaṃ mahāvibhaṅge vuttaṃ.

207-8.Paṭissave ca āpatti dukkaṭassāti ettha na kevalaṃ 『『imaṃ temāsaṃ idha vassaṃ vasathā』』ti etasseva paṭissave āpatti, 『『imaṃ temāsaṃ bhikkhaṃ gaṇhatha, ubhopi mayaṃ idha vassaṃ vasissāma, ekato uddisāpessāmā』』ti evamādināpi tassa tassa paṭissave dukkaṭaṃ. Tañca kho paṭhamaṃ suddhacittassa pacchā visaṃvādanapaccayā, paṭhamampi asuddhacittassa pana paṭissave pācittiyaṃ, visaṃvādane dukkaṭanti pācittiyena saddhiṃ dukkaṭaṃ yujjati.

Sotadaheva akaraṇīyotiādīsu sace vassaṃ anupagantvā vā pakkamati, upagantvā vā sattāhaṃ bahiddhā vītināmeti, purimikā ca na paññāyati, paṭissave ca āpatti. Vassaṃ upagantvā pana aruṇaṃ anuṭṭhāpetvā tadaheva sattāhakaraṇīyena pakkamantassāpi antosattāhe nivattantassa anāpatti, ko pana vādo dvīhatīhaṃ vasitvā antosattāhe nivattantassa. Dvīhatīhaṃ vasitvāti etthāpi nirapekkheneva upacārātikkame vassacchedo veditabbo. Sace idha vasissāmīti ālayo atthi, asatiyā pana vassaṃ na upeti, gahitasenāsanaṃ suggahitaṃ, chinnavasso na hoti, pavāretuṃ labhatiyeva.

Sattāhaṃ anāgatāya pavāraṇāyāti ettha navamito paṭṭhāya gantuṃ vaṭṭati, āgacchatu vā mā vā, anāpatti. Sesaṃ uttānamevāti.

Vassūpanāyikakkhandhakavaṇṇanā niṭṭhitā.

  1. Pavāraṇākkhandhakaṃ

Aphāsukavihārakathā

  1. Pavāraṇākkhandhake – neva ālapeyyāma na sallapeyyāmāti ettha ālāpo nāma paṭhamavacanaṃ; sallāpo pacchimavacanaṃ. Hatthavilaṅghakenāti hatthukkhepakena. Pasusaṃvāsanti pasūnaṃ viya saṃvāsaṃ. Pasavopi hi attano uppannaṃ sukhadukkhaṃ aññamaññassa na ārocenti, paṭisanthāraṃ na karonti, tathā etepi na akaṃsu; tasmā nesaṃ saṃvāso 『『pasusaṃvāso』』ti vuccati. Esa nayo sabbattha. Na bhikkhave mūgabbataṃ titthiyasamādānanti 『『imaṃ temāsaṃ na kathetabba』』nti evarūpaṃ vatasamādānaṃ na kātabbaṃ; adhammakatikā hesā. Aññamaññānulomatāti aññamaññaṃ vattuṃ anulomabhāvo. 『『Vadantu maṃ āyasmanto』』ti hi vadantaṃ sakkā hoti kiñci vattuṃ; na itaraṃ. Āpattivuṭṭhānatā vinayapurekkhāratāti āpattīhi vuṭṭhānabhāvo vinayaṃ purato katvā caraṇabhāvo. 『『Vadantu maṃ āyasmanto』』ti hi evaṃ vadanto āpattīhi vuṭṭhahissati, vinayañca purakkhatvā viharissatīti vuccati.

210.Suṇātu me bhante saṅgho ajja pavāraṇā, yadi saṅghassa pattakallaṃ, saṅgho pavāreyyāti ayaṃ sabbasaṅgāhikā nāma ñatti; evañhi vutte tevācikaṃ dvevācikaṃ ekavācikañca pavāretuṃ vaṭṭati. Samānavassikaṃ na vaṭṭati. 『『Tevācikaṃ pavāreyyā』』ti vutte pana tevācikameva vaṭṭati, aññaṃ na vaṭṭati. 『『Dvevācikaṃ pavāreyyā』』ti vutte dvevācikañca tevācikañca vaṭṭati, ekavācikañca samānavassikañca na vaṭṭati. 『『Ekavācikaṃ pavāreyyā』』ti vutte pana ekavācika-dvevācika-tevācikāni vaṭṭanti, samānavassikameva na vaṭṭati. 『『Samānavassika』』nti vutte sabbaṃ vaṭṭati.

211.Acchantīti nisinnāva honti, na uṭṭhahanti. Tadamantarāti tadantarā; tāvatakaṃ kālanti attho.

Pavāraṇābhedakathā

212.Cātuddasikāca pannarasikā cāti ettha cātuddasikāya 『『ajja pavāraṇā cātuddasī』』ti evaṃ pubbakiccaṃ kātabbaṃ, pannarasikāya 『『ajja pavāraṇā pannarasī』』ti.

Pavāraṇakammesu sace ekasmiṃ vihāre pañcasu bhikkhūsu vasantesu ekassa pavāraṇaṃ āharitvā cattāro gaṇañattiṃ ṭhapetvā pavārenti, catūsu tīsu vā vasantesu ekassa pavāraṇaṃ āharitvā tayo vā dve vā saṅghañattiṃ ṭhapetvā pavārenti, sabbametaṃ adhammenavaggaṃ pavāraṇakammaṃ.

Sace pana sabbepi pañca janā ekato sannipatitvā gaṇañattiṃ ṭhapetvā pavārenti, cattāro tayo vā dve vā vasantā ekato sannipatitvā saṅghañattiṃ ṭhapetvā pavārenti, sabbametaṃ adhammenasamaggaṃ pavāraṇakammaṃ.

Sace pañcasu janesu ekassa pavāraṇaṃ āharitvā cattāro saṅghañattiṃ ṭhapetvā pavārenti, catūsu tīsu vā ekassa pavāraṇaṃ āharitvā tayo vā dve vā gaṇañattiṃ ṭhapetvā pavārenti, sabbametaṃ dhammenavaggaṃ pavāraṇakammaṃ .

Sace pana sabbepi pañca janā ekato sannipatitvā saṅghañattiṃ ṭhapetvā pavārenti, cattāro vā tayo vā ekato sannipatitvā gaṇañattiṃ ṭhapetvā pavārenti, dve aññamaññaṃ pavārenti, ekako vasanto adhiṭṭhānapavāraṇaṃ karoti, sabbametaṃ dhammenasamaggaṃ nāma pavāraṇakammanti.

Pavāraṇādānānujānanakathā

213.Dinnā hoti pavāraṇāti ettha evaṃ dinnāya pavāraṇāya pavāraṇāhārakena saṅghaṃ upasaṅkamitvā evaṃ pavāretabbaṃ – 『『tisso bhante bhikkhu saṅghaṃ pavāreti diṭṭhena vā sutena vā parisaṅkāya vā, vadatu taṃ bhante saṅgho anukampaṃ upādāya, passanto paṭikarissati. Dutiyampi…pe… tatiyampi bhante tisso bhikkhu saṅghaṃ pavāreti…pe… paṭikarissatī』』ti . Sace pana vuḍḍhataro hoti, 『『āyasmā bhante tisso』』ti vattabbaṃ; evañhi tena tassatthāya pavāritaṃ hotīti.

Pavāraṇaṃdentena chandampi dātunti ettha chandadānaṃ uposathakkhandhake vuttanayeneva veditabbaṃ. Idhāpi ca chandadānaṃ avasesakammatthāya. Tasmā sace pavāraṇaṃ dento chandaṃ deti, vuttanayena āhaṭāya pavāraṇāya tena ca bhikkhunā saṅghena ca pavāritameva hoti. Atha pavāraṇameva deti, na chandaṃ, tassa ca pavāraṇāya ārocitāya saṅghena ca pavārite sabbesaṃ suppavāritaṃ hoti, aññaṃ pana kammaṃ kuppati. Sace chandameva deti na pavāraṇaṃ, saṅghassa pavāraṇā ca sesakammāni ca na kuppanti, tena pana bhikkhunā appavāritaṃ hoti. Pavāraṇadivase pana bahisīmāyaṃ pavāraṇaṃ adhiṭṭhahitvā āgatenapi chando dātabbo, tena saṅghassa pavāraṇakammaṃ na kuppati.

218.Ajja me pavāraṇāti ettha sace cātuddasikā hoti, 『『ajja me pavāraṇā cātuddasī』』ti sace pannarasikā 『『ajja me pavāraṇā pannarasī』』ti evaṃ adhiṭṭhātabbaṃ.

219.Tadahupavāraṇāya āpattintiādi vuttanayameva.

Anāpattipannarasakādikathā

222.Puna pavāretabbanti puna pubbakiccaṃ katvā ñattiṃ ṭhapetvā saṅghattherato paṭṭhāya pavāretabbaṃ. Sesaṃ uposathakkhandhakavaṇṇanāyaṃ vuttanayeneva veditabbaṃ.

228.Āgantukehiāvāsikānaṃ anuvattitabbanti 『『ajja pavāraṇā cātuddasī』』ti etadeva pubbakiccaṃ kātabbaṃ. Pannarasikavārepi eseva nayo. Āvāsikehi nissīmaṃ gantvā pavāretabbanti assāvasāne ayaṃ pāḷimuttakavinicchayo – sace purimikāya pañca bhikkhū vassaṃ upagatā, pacchimikāyapi pañca, purimehi ñattiṃ ṭhapetvā pavārite pacchimehi tesaṃ santike pārisuddhiuposatho kātabbo, na ekasmiṃ uposathagge dve ñattiyo ṭhapetabbā. Sacepi pacchimikāya upagatā cattāro tayo dve eko vā hoti, eseva nayo. Atha purimikāya cattāro pacchimikāyapi cattāro tayo dve eko vā eseva nayo. Athāpi purimikāya tayo, pacchimikāyapi tayo dve vā, eseva nayo. Idañhettha lakkhaṇaṃ – sace purimikāya upagatehi pacchimikāya upagatā thokatarā ceva honti samasamā ca, saṅghapavāraṇāya gaṇaṃ pūrenti, saṅghapavāraṇāvasena ñatti ṭhapetabbāti.

Sace pana purimikāya tayo, pacchimikāya eko hoti, tena saddhiṃ te cattāro honti, catunnaṃ saṅghañattiṃ ṭhapetvā pavāretuṃ na vaṭṭati. Gaṇañattiyā pana so gaṇapūrako hoti, tasmā gaṇavasena ñattiṃ ṭhapetvā purimehi pavāretabbaṃ. Itarena tesaṃ santike pārisuddhiuposatho kātabbo. Sace purimikāya dve pacchimikāya dve vā eko vā hoti, eseva nayo. Sace purimikāya eko, pacchimikāyapi eko hoti, ekena ekassa santike pavāretabbaṃ, ekena pārisuddhiuposatho kātabbo. Sace pana purimavassūpagatehi pacchimavassūpagatā ekenapi adhikatarā honti, paṭhamaṃ pātimokkhaṃ uddisitvā pacchā thokatarehi tesaṃ santike pavāretabbaṃ.

Kattikacātumāsiniyā pavāraṇāya pana sace paṭhamaṃ vassūpagatehi mahāpavāraṇāya pavāritehi pacchā upagatā adhikatarā vā samasamā vā honti, pavāraṇāñattiṃ ṭhapetvā pavāretabbaṃ. Tehi pavārite pacchā itarehi pārisuddhiuposatho kātabbo. Atha mahāpavāraṇāya pavāritā bahū bhikkhū honti, pacchimavassūpagatā thokatarā vā eko vā, pātimokkhe uddiṭṭhe pacchā tesaṃ santike tena pavāretabbaṃ.

233.Na ca bhikkhave appavāraṇāya pavāretabbaṃ, aññatra saṅghasāmaggiyāti ettha kosambakasāmaggīsadisāva sāmaggī veditabbā. 『『Ajja pavāraṇā sāmaggī』』ti evañcettha pubbakiccaṃ kātabbaṃ. Ye pana kismiñcideva appamattake pavāraṇaṃ ṭhapetvā samaggā honti, tehi pavāraṇāyameva pavāraṇā kātabbā. Sāmaggīpavāraṇaṃ karontehi ca paṭhamapavāraṇaṃ ṭhapetvā pāṭipadato paṭṭhāya yāva kattikacātumāsinī puṇṇamā, etthantare kātabbā, tato pacchā vā pure vā na vaṭṭati.

Dvevācikādipavāraṇākathā

234.Dvevācikaṃ pavāretunti ettha ñattiṃ ṭhapentenāpi 『『yadi saṅghassa pattakallaṃ saṅgho dvevācikaṃ pavāreyyā』』ti vattabbaṃ, ekavācike 『『ekavācikaṃ pavāreyyā』』ti, samānavassikepi 『『samānavassikaṃ pavāreyyā』』ti vattabbaṃ, ettha ca bahūpi samānavassā ekato pavāretuṃ labhanti.

Pavāraṇāṭhapanakathā

236.Bhāsitāyalapitāya apariyositāyāti ettha sabbasaṅgāhikañca puggalikañcāti duvidhaṃ pavāraṇāṭhapanaṃ. Tattha sabbasaṅgāhike 『『suṇātu me bhante saṅgho…pe… saṅgho tevācikaṃ pavāre』』 iti sukārato yāva rekāro, tāva bhāsitā lapitā apariyositāva hoti pavāraṇā. Etthantare ekapadepi ṭhapentena ṭhapitā hoti pavāraṇā. 『Yya』kāre pana patte pariyositā hoti, tasmā tato paṭṭhāya ṭhapentena ṭhapitāpi aṭṭhapitā hoti. Puggalikaṭhapane pana – 『『saṅghaṃ bhante pavāremi…pe… tatiyampi bhante saṅghaṃ pavāremi diṭṭhena vā…pe… passanto paṭī』』ti saṅkārato yāva ayaṃ sabbapacchimo 『ṭi』kāro tāva bhāsitā lapitā apariyositāva hoti pavāraṇā, etthantare ekapadepi ṭhapentena ṭhapitā hoti pavāraṇā, 『『karissāmī』』ti vutte pana pariyositā hoti, tasmā 『『karissāmī』』ti etasmiṃ pade patte ṭhapitāpi aṭṭhapitā hoti. Esa nayo dvevācikaekavācikasamānavassikāsupi. Etāsupi hi ṭikārāvasānaṃyeva ṭhapanakhettanti.

237.Anuyuñjiyamānoti 『『kimhi naṃ ṭhapesī』』ti parato vuttanayena pucchiyamāno. Omadditvāti etāni 『『alaṃ bhikkhu mā bhaṇḍana』』ntiādīni vacanāni vatvā, vacanomaddanā hi idha omaddanāti adhippetā. Anuddhaṃsitaṃ paṭijānātīti 『『amūlakena pārājikena anuddhaṃsito ayaṃ mayā』』ti evaṃ paṭijānāti. Yathādhammanti saṅghādisesena anuddhaṃsane pācittiyaṃ; itarehi dukkaṭaṃ. Nāsetvāti liṅganāsanāya nāsetvā.

238.Sāssa yathādhammaṃ paṭikatāti ettakameva vatvā pavārethāti vattabbā, asukā nāma āpattīti idaṃ pana na vattabbaṃ, etañhi kalahassa mukhaṃ hoti.

Vatthuṭhapanādikathā

239.Idaṃ vatthu paññāyati na puggaloti ettha corā kira araññavihāre pokkharaṇito macche gahetvā pacitvā khāditvā agamaṃsu. So taṃ vippakāraṃ disvā ārāme vā kiñci dhuttena kataṃ vippakāraṃ disvā 『『bhikkhussa iminā kammena bhavitabba』』nti sallakkhetvā evamāha. Vatthuṃ ṭhapetvā saṅgho pavāreyyāti 『『yadā taṃ puggalaṃ jānissāma, tadā naṃ codessāma. Idāni pana saṅgho pavāretū』』ti ayamettha attho. Idāneva naṃ vadehīti sace iminā vatthunā kañci puggalaṃ parisaṅkasi, idāneva naṃ apadisāhīti attho. Sace apadisati, taṃ puggalaṃ anuvijjitvā pavāretabbaṃ; no ce apadisati, upaparikkhitvā jānissāmāti pavāretabbaṃ.

Ayaṃ puggalo paññāyati na vatthūti ettha eko bhikkhu mālāgandhavilepanehi cetiyaṃ vā pūjesi, ariṭṭhaṃ vā pivi, tassa tadanurūpo sarīragandho ahosi; so taṃ gandhaṃ sandhāya 『『imassa bhikkhuno evarūpo sarīragandho』』ti vatthuṃ pakāsento evamāha. Puggalaṃ ṭhapetvā saṅgho pavāreyyāti etaṃ puggalaṃ ṭhapetvā saṅgho pavāretu. Idāneva naṃ vadehīti yaṃ tvaṃ puggalaṃ ṭhapesi, tassa puggalassa idāneva dosaṃ vada. Sace ayamassa dosoti vadati, taṃ puggalaṃ sodhetvā pavāretabbaṃ. Atha nāhaṃ jānāmīti vadati, upaparikkhitvā jānissāmāti pavāretabbaṃ.

Idaṃ vatthu ca puggalo ca paññāyatīti purimanayeneva corehi macche gahetvā pacitvā paribhuttaṭṭhānañca gandhādīhi nahānaṭṭhānañca disvā 『『pabbajitassa kamma』』nti maññamāno so evamāha. Idāneva naṃ vadehīti idāneva tena vatthunā parisaṅkitaṃ puggalaṃ vadehi; idaṃ pana ubhayampi disvā diṭṭhakālato paṭṭhāya vinicchinitvāva pavāretabbaṃ. Kallaṃ vacanāyāti kallaṃ codanāya; codetuṃ vaṭṭatīti attho. Kasmā? Pavāraṇato pubbe avinicchitattā pacchā ca disvā coditattāti. Ukkoṭanakaṃ pācittiyanti idañhi ubhayaṃ pubbe pavāraṇāya disvā vinicchinitvāva bhikkhū pavārenti, tasmā puna taṃ ukkoṭentassa āpatti.

Bhaṇḍanakārakavatthukathā

240.Dve tayo uposathe cātuddasike kātunti ettha catutthapañcamā dve, tatiyo pana pakatiyāpi catuddasikoyevāti. Tasmā tatiyacatutthā vā tatiyacatutthapañcamā vā dve tayo cātuddasikā kātabbā. Atha catutthe kate suṇanti, pañcamo cātuddasiko kātabbo. Evampi dve cātuddasikā honti. Evaṃ karontā bhaṇḍanakārakānaṃ terase vā cātuddase vā ime pannarasīpavāraṇaṃ pavāressanti. Evaṃ pavārentehi ca bahisīmāya sāmaṇere ṭhapetvā 『『te āgacchantī』』ti sutvā lahuṃ lahuṃ sannipatitvā pavāretabbaṃ. Etamatthaṃ dassetuṃ 『『te ce bhikkhave…pe… tathā karontū』』ti vuttaṃ.

Asaṃvihitāti saṃvidahanarahitā āgamanajānanatthāya akatasaṃvidahitā; aviññātāva hutvāti attho. Tesaṃ vikkhitvāti 『『kilantattha muhuttaṃ vissamathā』』tiādinā nayena sammohaṃ katvāti attho. No ce labhethāti no ce bahisīmaṃ gantuṃ labheyyuṃ; bhaṇḍanakārakānaṃ sāmaṇerehi ca daharabhikkhūhi ca nirantaraṃ anubaddhāva honti. Āgame juṇheti yaṃ sandhāya āgame juṇhe pavāreyyāmāti ñattiṃ ṭhapesuṃ, tasmiṃ āgame juṇhe komudiyā cātumāsiniyā akāmā pavāretabbaṃ, avassaṃ pavāretabbaṃ, na hi taṃ atikkamitvā pavāretuṃ labbhati. Tehi ce bhikkhave bhikkhūhi pavāriyamāneti evaṃ cātumāsiniyā pavāriyamāne.

Pavāraṇāsaṅgahakathā

241.Aññataro phāsuvihāroti taruṇasamatho vā taruṇavipassanā vā. Paribāhirā bhavissāmāti anibaddharattiṭṭhānadivāṭṭhānādibhāvena bhāvanānuyogaṃ sampādetuṃ asakkontā bāhirā bhavissāma. Sabbeheva ekajjhaṃ sannipatitabbanti iminā chandadānaṃ paṭikkhipati. Bhinnassa hi saṅghassa samaggakaraṇakāle tiṇavatthārakasamathe imasmiñca pavāraṇāsaṅgaheti imesu tīsu ṭhānesu chandaṃ dātuṃ na vaṭṭati. Pavāraṇāsaṅgaho nāmāyaṃ vissaṭṭhakammaṭṭhānānaṃ thāmagatasamathavipassanānaṃ sotāpannādīnañca na dātabbo. Taruṇasamathavipassanālābhino pana sabbe vā hontu, upaḍḍhā vā, ekapuggalo vā ekassapi vasena dātabboyeva. Dinne pavāraṇāsaṅgahe antovasse parihārova hoti, āgantukā tesaṃ senāsanaṃ gahetuṃ na labhanti. Tehipi chinnavassehi na bhavitabbaṃ, pavāretvā pana antarāpi cārikaṃ pakkamituṃ labhantīti dassanatthaṃ 『『tehi ce bhikkhave』』tiādimāha. Sesaṃ sabbattha uttānamevāti.

Pavāraṇākkhandhakavaṇṇanā niṭṭhitā.

  1. Cammakkhandhakaṃ

Soṇakoḷivisavatthukathā

  1. Cammakkhandhake – issariyādhipaccanti issarabhāvena ca adhipatibhāvena ca samannāgataṃ. Rajjanti rājabhāvaṃ, raññā kattabbakiccaṃ vā. Soṇo nāma koḷivisoti ettha soṇoti tassa nāmaṃ; koḷivisoti gottaṃ. Pādatalesu lomānīti rattesu pādatalesu sukhumāni añjanavaṇṇāni kammacittīkatāni lomāni jātāni honti. So kira pubbe asītisahassānaṃ purisānaṃ jeṭṭhapuriso hutvā tehi saddhiṃ paccekabuddhassa vasanaṭṭhāne paṇṇasālaṃ katvā attano sassirikaṃ uṇṇapāvārakaṃ paccekabuddhassa pādehi akkamanaṭṭhāne pādapuñchanikaṃ katvā ṭhapesi. Temāsaṃ pana sabbeva paccekabuddhaṃ upaṭṭhahiṃsu. Ayaṃ tassa ca tesañca asītiyā gāmikasahassānaṃ pubbayogo.

Asītigāmikasahassānīti tesu gāmesu vasantānaṃ kulaputtānaṃ asītisahassāni. Kenacideva karaṇīyenāti kenaci karaṇīyena viya; na panassa kiñci karaṇīyaṃ atthi aññatra tassa dassanā. Rājā kira tānipi asītikulaputtasahassāni sannipātāpento 『『evaṃ aparisaṅkanto soṇo āgamissatī』』ti sannipātāpesi. Diṭṭhadhammike attheti 『『kasivaṇijjādīni dhammena kattabbāni, mātāpitaro dhammena positabbā』』ti evamādinā nayena idhalokahite atthe anusāsitvā. So no bhagavāti so amhākaṃ bhagavā tumhe samparāyike atthe anusāsissatīti attho.

Bhagavantaṃ paṭivedemīti bhagavantaṃ jānāpemi. Pāṭikāya nimujjitvāti sopānassa heṭṭhā aḍḍhacandapāsāṇe nimujjitvā. Yassa dāni bhante bhagavā kālaṃ maññatīti yassa tesaṃ hitakiriyatthassa bhagavā kālaṃ jānāti. Vihārapacchāyāyanti vihārapaccante chāyāyaṃ. Samannāharantīti pasādavasena punappunaṃ manasi karonti. Bhiyyosomattāyāti bhiyyosomattāya puna visiṭṭhataraṃ dassehīti attho. Antaradhāyatīti adassanaṃ hoti.

Soṇassa pabbajjākathā

243.Lohitenaphuṭo hotīti lohitena makkhito hoti. Gavāghātananti yattha gāvo haññanti, tādisoti attho. Kusalo nāma vīṇāya vādanakusalo. Vīṇāya tantissareti vīṇāya tantiyā sare. Accāyatāti atiāyatā kharamucchitā. Saravatīti sarasampannā. Kammaññāti kammakkhamā. Atisithilāti mandamucchanā. Same guṇe patiṭṭhitāti majjhime sare ṭhapetvā mucchitā. Vīriyasamataṃ adhiṭṭhahāti vīriyasampayuttasamataṃ adhiṭṭhāhi, vīriyaṃ samathena yojehīti attho. Indriyānañca samataṃ paṭivijjhāti saddhādīnaṃ indriyānaṃ samataṃ samabhāvaṃ. Tattha saddhaṃ paññāya, paññañca saddhāya, vīriyaṃ samādhinā, samādhiñca vīriyena yojayamāno indriyānaṃ samataṃ paṭivijjha. Tattha ca nimittaṃ gaṇhāhīti tasmiṃ samathe sati, yena ādāse mukhabimbeneva nimittena uppajjitabbaṃ , taṃ samathanimittaṃ vipassanānimittaṃ magganimittaṃ phalanimittañca gaṇhāhi, nibbattehīti attho.

244.Aññaṃ byākareyyanti arahā ahanti jānāpeyyaṃ. Cha ṭhānānīti cha kāraṇāni. Adhimutto hotīti paṭivijjhitvā paccakkhaṃ katvā ṭhito hoti. Nekkhammādhimuttotiādi sabbaṃ arahattavasena vuttaṃ. Arahattañhi sabbakilesehi nikkhantattā nekkhammaṃ, teheva pavivittattā paviveko, byāpajjābhāvato abyāpajjaṃ, upādānassa khayante uppannattā upādānakkhayo, taṇhākkhayante uppannattā taṇhakkhayo, sammohābhāvato asammohoti ca vuccati.

Kevalaṃ saddhāmattakanti paṭivedharahitaṃ kevalaṃ paṭivedhapaññāya asammissaṃ saddhāmattakaṃ. Paṭicayanti punappunaṃ karaṇena vuḍḍhiṃ. Vītarāgattāti maggappaṭivedhena rāgassa vigatattāyeva nekkhammasaṅkhātaṃ arahattaṃ paṭivijjhitvā ṭhito hoti. Phalasamāpattivihāreneva viharati, tanninnamānasoyeva hotīti attho. Sesapadesupi eseva nayo.

Lābhasakkārasilokanti catupaccayalābhañca tesaṃyeva sukatabhāvañca vaṇṇabhaṇanañca. Nikāmayamānoti icchamāno patthayamāno. Pavivekādhimuttoti viveke adhimutto ahanti evaṃ arahattaṃ byākarotīti attho.

Sīlabbataparāmāsanti sīlañca vatañca parāmasitvā gahitagahaṇamattaṃ. Sārato paccāgacchantoti sārabhāvena jānanto. Abyāpajjādhimuttoti abyāpajjaṃ arahattaṃ byākarotīti attho. Imināva nayena sabbavāresu attho veditabbo.

Bhusāti balavanto. Nevassa cittaṃ pariyādiyantīti etassa khīṇāsavassa cittaṃ gahetvā ṭhātuṃ na sakkonti. Amissīkatanti amissakataṃ. Kilesāhi ārammaṇena saddhiṃ cittaṃ missaṃ karonti, tesaṃ abhāvā amissīkataṃ. Ṭhitanti patiṭṭhitaṃ. Āneñjappattanti acalanappattaṃ. Vayañcassānupassatīti tassa cittassa uppādampi vayampi passati.

Nekkhammaṃ adhimuttassāti arahattaṃ paṭivijjhitvā ṭhitassa. Sesapadehipi arahattameva kathitaṃ. Upādānakkhayassāti upayogatthe sāmivacanaṃ. Asammohañca cetasoti cittassa ca asammohaṃ adhimuttassa. Disvā āyatanuppādanti āyatanānaṃ uppādañca vayañca disvā. Sammā cittaṃ vimuccatīti sammā hetunā nayena imāya vipassanāya paṭipattiyā phalasamāpattivasena cittaṃ vimuccati, nibbānārammaṇe adhimuccati. Santacittassāti nibbutacittassa. Tādinoti iṭṭhāniṭṭhe anunayapaṭighehi akampiyattā tādī, tassa tādino.

Diguṇādiupāhanapaṭikkhepakathā

245.Aññaṃ byākarontīti arahattaṃ byākaronti. Attho ca vuttoti yena arahāti ñāyati, so attho vutto. Suttattho pana suttavaṇṇanatoyeva gahetabbo. Attā ca anupanītoti ahaṃ arahāti evaṃ byañjanavasena attā na upanīto. Atha ca panidhekacce moghapurisāti aññe pana tucchapurisā hasamānā viya asantameva aññaṃ vacanamattena santaṃ katvā byākaronti. Ekapalāsikanti ekapaṭalaṃ . Asītisakaṭavāheti ettha dve sakaṭabhārā eko vāhoti veditabbo. Sattahatthikañca anīkanti ettha cha hatthiniyo eko ca hatthīti idamekaṃ anīkaṃ. Īdisāni satta anīkāni sattahatthikaṃ anīkaṃ nāma. Diguṇāti dvipaṭalā. Tiguṇāti tipaṭalā. Gaṇaṅguṇūpāhanāti catupaṭalato paṭṭhāya vuccati.

Sabbanīlikādipaṭikkhepakathā

246.Sabbanīlikāti sabbāva nīlikā. Esa nayo sabbapītikādīsupi. Tattha ca nīlikā umāpupphavaṇṇā hoti, pītikā kaṇikārapupphavaṇṇā, lohitikā jayasumanapupphavaṇṇā , mañjiṭṭhikā mañjiṭṭhavaṇṇā eva, kaṇhā addāriṭṭhakavaṇṇā, mahāraṅgarattā satapadipiṭṭhivaṇṇā, mahānāmarattā sambhinnavaṇṇā hoti paṇḍupalāsavaṇṇā. Kurundiyaṃ pana 『『padumapupphavaṇṇā』』ti vuttā. Etāsu yaṃkiñci labhitvā rajanaṃ coḷakena puñchitvā vaṇṇaṃ bhinditvā dhāretuṃ vaṭṭati. Appamattakepi bhinne vaṭṭatiyeva.

Nīlakavaddhikāti yāsaṃ vaddhāyeva nīlā. Eseva nayo sabbattha. Etāpi vaṇṇabhedaṃ katvā dhāretabbā. Khallakabaddhāti paṇhipidhānatthaṃ tale khallakaṃ bandhitvā katā. Puṭabaddhāti yonakaupāhanā vuccati, yā yāvajaṅghato sabbapādaṃ paṭicchādeti. Pāliguṇṭhimāti paliguṇṭhitvā katā; yā upari pādamattameva paṭicchādeti, na jaṅghaṃ. Tūlapuṇṇikāti tūlapicunā pūretvā katā. Tittirapattikāti tittirapattasadisā vicittabaddhā. Meṇḍavisāṇavaddhikāti kaṇṇikaṭṭhāne meṇḍakasiṅgasaṇṭhāne vaddhe yojetvā katā. Ajavisāṇavaddhikādīsupi eseva nayo. Vicchikāḷikāpi tattheva vicchikanaṅguṭṭhasaṇṭhāne vaddhe yojetvā katā. Morapiñchaparisibbitāti talesu vā vaddhesu vā morapiñchehi suttakasadisehi parisibbitā. Citrāti vicitrā; etāsu yaṃkiñci labhitvā, sace tāni khallakādīni apanetvā sakkā honti vaḷañjituṃ, vaḷañjetabbā. Tesu pana sati vaḷañjantassa dukkaṭaṃ. Sīhacammaparikkhaṭā nāma pariyantesu cīvare anuvātaṃ viya sīhacammaṃ yojetvā katā. Lūvakacammaparikkhaṭāti pakkhibiḷālacammaparikkhaṭā . Etāsupi yā kāci labhitvā taṃ cammaṃ apanetvā dhāretabbā.

247.Omukkanti paṭimuñcitvā apanītaṃ. Navāti aparibhuttā.

Ajjhārāmeupāhanapaṭikkhepakathā

248.Abhijīvanikassāti yena sippena abhijīvanti, jīvikaṃ kappenti, tassa kāraṇāti attho. Idha kho taṃ bhikkhaveti ettha tanti nipātamattaṃ, idha kho bhikkhave sobheyyāthāti attho. Yaṃ tumheti ye tumhe. Atha vā yadi tumheti vuttaṃ hoti. Yadisaddassa hi atthe ayaṃ nipāto. Ācariyesūtiādimhi pabbajjācariyo, upasampadācariyo, nissayācāriyo, uddesācariyoti ime cattāropi idha ācariyā eva. Avassikassa chabbasso ācariyamatto. So hi catuvassakāle taṃ nissāya vacchati; evaṃ ekavassassa sattavasso, duvassassa aṭṭhavasso, tivassassa navavasso, catuvassassa dasavasso. Imepi ācariyamattā eva . Upajjhāyassa sandiṭṭhasambhattā pana sahāyabhikkhū, ye vā pana keci dasahi vassehi mahantatarā te sabbepi upajjhāyamattā nāma. Ettakesu bhikkhūsu anupāhanesu caṅkamantesu saupāhanassa caṅkamato āpatti.

249.Pādakhīlābādho nāma pādato khīlasadisaṃ maṃsaṃ nikkhantaṃ hoti.

251.Tiṇapādukāti yena kenaci tiṇena katapādukā. Hintālapādukāti khajjūrīpattehi katapādukā; hintālapattehipi na vaṭṭatiyeva. Kamalapādukāti kamalatiṇaṃ nāma atthi, tena katapādukā; usīrapādukātipi vadanti. Kambalapādukāti uṇṇāhi katapādukā. Asaṅkamanīyāti bhūmiyaṃ suppatiṭṭhitā niccalā asaṃhāriyā.

252.Aṅgajātaṃ chupantīti aṅgajāteneva aṅgajātaṃ chupanti. Ogāhetvā mārentīti anto udake daḷhaṃ gahetvā mārenti.

Yānādipaṭikkhepakathā

253.Itthiyuttenāti dhenuyuttena. Purisantarenāti purisasārathinā. Purisayuttenāti goṇayuttena. Itthantarenāti itthisārathinā. Gaṅgāmahiyāyāti gaṅgāmahakīḷikāya. Purisayuttaṃ hatthavaṭṭakanti ettha purisayuttaṃ itthisārathi vā hotu, purisasārathi vā vaṭṭati. Hatthavaṭṭakaṃ pana itthiyo vā vaṭṭentu purisā vā, vaṭṭatiyeva. Yānugghātenāti yānaṃ abhiruhantassa sabbo kāyo calati tappaccayā. Sivikanti pīṭhakasivikaṃ. Pāṭaṅkinti vaṃse laggetvā kataṃ paṭapotalikaṃ.

254.Uccāsayanamahāsayananānīti ettha uccāsayananti pamāṇātikkantaṃ mañcaṃ. Mahāsayananti akappiyattharaṇaṃ, āsandīādīsu āsandīti pamāṇātikkantāsanaṃ. Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. Gonakoti dīghalomako mahākojavo; caturaṅgulādhikāni kira tassa lomāni. Cittakāti vānacitro uṇṇāmayattharaṇo. Paṭikāti uṇṇāmayo setattharaṇo. Paṭalikāti ghanapupphako uṇṇāmayalohitattharaṇo; yo āmalakapaṭṭotipi vuccati. Tūlikāti pakatitūlikāyeva. Vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharaṇo. Uddalomīti ekato uggatalomaṃ uṇṇāmayattharaṇaṃ; 『『uddhalomī』』tipi pāṭho. Ekantalomīti ubhato uggatalomaṃ uṇṇāmayattharaṇaṃ. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayaṃ paccattharaṇaṃ . Koseyyanti ratanaparisibbitaṃ kosiyasuttamayaṃ paccattharaṇaṃ; suddhakoseyyaṃ pana vaṭṭati.

Kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayaattharaṇaṃ. Hatthattharaassattharāti hatthiassapiṭṭhīsu attharaṇakaattharaṇā eva. Rathattharepi eseva nayo. Ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā paveṇī. Kadalīmigapavarapaccattharaṇanti kadalīmigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇaṃ, uttamapaccattharaṇanti attho. Taṃ kira setavatthassa upari kadalīmigacammaṃ pattharitvā sibbitvā karonti. Sauttaracchadanti saha uttaracchadanena; uparibaddhena rattavitānena saddhinti attho . Setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati, asati pana vaṭṭati. Ubhatolohitakūpadhānanti sīsūpadhānañca pādūpadhānañcāti mañcassa ubhatolohitakūpadhānaṃ, etaṃ na kappati. Yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hoti, padumavaṇṇaṃ vā citraṃ vā, sace pamāṇayuttaṃ, vaṭṭati. Mahāupadhānaṃ pana paṭikkhittaṃ.

Sabbacammapaṭikkhepādikathā

255.Dīpicchāpoti dīpipotako. Ogumphiyantīti bhittidaṇḍakādīsu veṭhetvā bandhanti.

256.Abhinisīditunti abhinissāya nisīdituṃ; apassayaṃ katvā nisīditunti attho. Gilānena bhikkhunā saupāhanenāti ettha gilāno nāma yo na sakkoti anupāhano gāmaṃ pavisituṃ.

257.Kuraraghareti evaṃnāmake nagare; etenassa gocaragāmo vutto. Papatake pabbateti papatanāmake pabbate; etenassa nivāsanaṭṭhānaṃ vuttaṃ. Soṇoti tassa nāmaṃ. Koṭiagghanakaṃ pana kaṇṇapiḷandhanakaṃ dhāreti, tasmā 『『kuṭikaṇṇo』』ti vuccati; koṭikaṇṇoti attho. Pāsādikanti pasādajanakaṃ. Pasādanīyanti idaṃ tasseva atthavevacanaṃ. Uttamadamathasamathanti uttamaṃ damathañca samathañca paññañca samādhiñca kāyūpasamañca cittūpasamañcātipi attho. Dantanti sabbesaṃ visūkāyikavipphanditānaṃ upacchinnattā dantaṃ; khīṇakilesanti attho. Guttanti saṃvaraguttiyā guttaṃ. Santindriyanti yatindriyaṃ. Nāganti āguvirahitaṃ. Tiṇṇaṃ me vassānaṃ accayenāti mama pabbajjādivasato paṭṭhāya tiṇṇaṃ vassānaṃ accayena. Upasampadaṃ alatthanti ahaṃ upasampadaṃ alabhiṃ . Kaṇhuttarāti kaṇhamattikuttarā; upari vaḍḍhitakaṇhamattikāti attho. Gokaṇṭakahatāti gunnaṃ khurehi akkantabhūmito samuṭṭhitehi gokaṇṭakehi upahatā. Te kira gokaṇṭake ekapaṭalikā upāhanā rakkhituṃ na sakkonti; evaṃ kharā honti. Eragū, moragū, majjārū, jantūti imā catassopi tiṇajātiyo; etehi kaṭasārake ca taṭṭikāyo ca karonti. Ettha eragūti erakatiṇaṃ; taṃ oḷārikaṃ. Moragūtiṇaṃ tambasīsaṃ mudukaṃ sukhasamphassaṃ, tena katataṭṭikā nipajjitvā vuṭṭhitamatte puna uddhumātā hutvā tiṭṭhati. Majjārunā sāṭakepi karonti. Jantussa maṇisadiso vaṇṇo hoti. Senāsanaṃ paññapesīti bhisiṃ vā kaṭasārakaṃ vā paññapesi; paññapetvā ca pana soṇassa āroceti – 『『āvuso satthā tayā saddhiṃ ekāvāse vasitukāmo, gandhakuṭiyaṃyeva te senāsanaṃ paññatta』』nti.

258.Ayaṃ khvassa kāloti ayaṃ kho kālo bhaveyya. Paridassīti paridassesi. 『『Idañcidañca vadeyyāsīti yaṃ me upajjhāyo jānāpesi, tassa ayaṃ kālo bhaveyya, handa dāni ārocemi taṃ sāsana』』nti ayamettha adhippāyo.

259.Vinayadharapañcamenāti anussāvanācariyapañcamena. Anujānāmi bhikkhave sabbapaccantimesu janapadesu guṇaṅguṇūpāhananti ettha manussacammaṃ ṭhapetvā yena kenaci cammena upāhanā vaṭṭati. Upāhanakosakasatthakosakakuñcikakosakesupi eseva nayo. Cammāni attharaṇānīti ettha pana yaṃkiñci eḷakacammaṃ ajacammañca attharitvā nipajjituṃ vā nisīdituṃ vā vaṭṭati. Migacamme eṇīmigo vātamigo pasadamigo kuraṅgamigo migamātuko rohitamigoti etesaṃyeva cammāni vaṭṭanti. Aññesaṃ pana –

Makkaṭo kāḷasīho ca, sarabho kadalīmigo;

Ye ca vāḷamigā keci, tesaṃ cammaṃ na vaṭṭati.

Tattha vāḷamigāti sīhabyagghaacchataracchā; na kevalañca etesaṃyeva, yesaṃ pana cammaṃ vaṭṭatīti vuttaṃ, te ṭhapetvā avasesā antamaso gomahiṃsasasabiḷārādayopi sabbe imasmiṃ atthe vāḷamigātveva veditabbā. Etesañhi sabbesaṃ cammaṃ na vaṭṭati. Na tāva taṃ gaṇanūpagaṃ yāva na hatthaṃ gacchatīti yāva āharitvā vā na dinnaṃ, tumhākaṃ bhante cīvaraṃ uppannanti pahiṇitvā vā nārocitaṃ, tāva gaṇanaṃ na upeti. Sace anadhiṭṭhitaṃ, vaṭṭati; adhiṭṭhitañca gaṇanaṃ na upetīti attho. Yadā pana ānetvā vā dinnaṃ hoti, uppannanti vā sutaṃ, tato paṭṭhāya dasāhameva parihāraṃ labhatīti.

Cammakkhandhakavaṇṇanā niṭṭhitā.

  1. Bhesajjakkhandhakaṃ

Pañcabhesajjādikathā

  1. Bhesajjakkhandhake – sāradikena ābādhenāti saradakāle uppannena pittābādhena, tasmiñhi kāle vassodakenapi tementi, kaddamampi maddanti, antarantarā ātapopi kharo hoti, tena tesaṃ pittaṃ koṭṭhabbhantaragataṃ hoti. Āhāratthañca phareyyāti āhāratthaṃ sādheyya.

261.Nacchādentīti na jiranti, na vātarogaṃ paṭippassambhetuṃ sakkonti. Senesitānīti siniddhāni. Bhattācchādakenāti bhattaṃ arocikena.

262.Acchavasantiādīsu nissaggiyavaṇṇanāyaṃ vuttanayeneva vinicchayo veditabbo. Kāle paṭiggahitantiādīsu majjhanhike avītivatte paṭiggahetvā pacitvā parissāvetvā cāti attho. Telaparibhogenaparibhuñjitunti sattāhakālikatelaparibhogena paribhuñjituṃ.

263.Mūlabhesajjādi vinicchayopi khuddakavaṇṇanāyaṃ vuttoyeva. Tasmā idha yaṃ yaṃ pubbe avuttaṃ taṃ tadeva vaṇṇayissāma. Vacattanti setavacaṃ. Nisadaṃ nisadapotakanti pisanasilā ca pisanapoto ca. Phaggavanti latājāti. Nattamālanti karañjaṃ. Hiṅguhiṅgujatuhiṅgusipāṭikā hiṅgujātiyoyeva. Takatakapattitakapaṇṇiyo lākhājātiyo.

Sāmuddanti samuddatīre vālukā viya santiṭṭhati. Kāḷaloṇanti pakatiloṇaṃ. Sindhavanti setavaṇṇaṃ pabbate uṭṭhahati. Ubbhidanti bhūmito aṅkuraṃ uṭṭhahati. Bilanti dabbasambhārehi saddhiṃ pacitaṃ, taṃ rattavaṇṇaṃ.

264-6.Kāyo vā duggandhoti kassaci assādīnaṃ viya kāyagandho hoti, tassāpi sirīsakosumbādicuṇṇāni vā gandhacuṇṇāni vā sabbāni vaṭṭanti. Chakaṇanti gomayaṃ. Rajananippakkanti rajanakasaṭaṃ. Pākatikacuṇṇampi koṭṭetvā udakena temetvā nhāyituṃ vaṭṭati; etampi rajananippakkasaṅkhepameva gacchati.

Āmakamaṃsañcakhādi āmakalohitañca pivīti na taṃ bhikkhu khādi na pivi, amanusso khāditvā ca pivitvā ca pakkanto, tena vuttaṃ – 『『tassa so amanussikābādho paṭippassambhī』』ti.

Añjananti sabbasaṅgāhikavacanametaṃ. Kāḷañjananti ekā añjanajāti. Rasañjanaṃ nānāsambhārehi kataṃ. Sotañjananti nadīsotādīsu uppajjanakaṃ añjanaṃ. Geruko nāma suvaṇṇageruko. Kapallanti dīpasikhato gahitamasi. Añjanūpapiṃsanehīti añjanena saddhiṃ ekato piṃsitabbehi, na hi kiñci aññanūpapiṃsanaṃ na vaṭṭati. Candananti lohitacandanādikaṃ yaṃkiñci. Tagarādīni pākaṭāni, aññānipi nīluppalādīni vaṭṭantiyeva.

Aṭṭhimayanti manussaṭṭhiṃ ṭhapetvā avasesaaṭṭhimayaṃ. Dantamayanti hatthidantādisabbadantamayaṃ. Visāṇamayepi akappiyaṃ nāma natthi, naḷamayādayo ekantakappiyāyeva. Salākaṭṭhāniyanti yattha salākaṃ odahanti, taṃ susiradaṇḍakaṃ vā thavikaṃ vā anujānāmīti attho. Aṃsabaddhakoti añjanitthavikāya aṃsabaddhako. Yamakanatthukaraṇinti samasotāhi dvīhi panāḷikāhi ekaṃ natthukaraṇiṃ.

267.Anujānāmi bhikkhave telapākanti yaṃkiñci bhesajjapakkhittaṃ sabbaṃ anuññātameva hoti. Atipakkhittamajjānīti ativiya khittamajjāni; bahuṃ majjaṃ pakkhipitvā yojitānīti attho.

Aṅgavātoti hatthapāde vāto. Sambhārasedanti nānāvidhapaṇṇabhaṅgasedaṃ. Mahāsedanti mahantaṃ sedaṃ; porisappamāṇaṃ āvāṭaṃ aṅgārānaṃ pūretvā paṃsuvālikādīhi pidahitvā tattha nānāvidhāni vātaharaṇapaṇṇāni santharitvā telamakkhitena gattena tattha nipajjitvā samparivattantena sarīraṃ sedetuṃ anujānāmīti attho. Bhaṅgodakanti nānāpaṇṇabhaṅgakuthitaṃ udakaṃ; tehi paṇṇehi ca udakena ca siñcitvā siñcitvā sedetabbo. Udakakoṭṭhakanti udakakoṭṭhe cāṭiṃ vā doṇiṃ vā uṇhodakassa pūretvā tattha pavisitvā sedakammakaraṇaṃ anujānāmīti attho.

Pabbavātohotīti pabbe pabbe vāto vijjhati. Lohitaṃ mocetunti satthakena lohitaṃ mocetuṃ. Pajjaṃ abhisaṅkharitunti yena phālitapādā pākatikā honti; taṃ nāḷikerādīsu nānābhesajjāni pakkhipitvā pajjaṃ abhisaṅkharituṃ; pādānaṃ sappāyabhesajjaṃ pacitunti attho. Tilakakkena atthoti piṭṭhehi tilehi attho. Kabaḷikanti vaṇamukhe sattupiṇḍaṃ pakkhipituṃ. Sāsapakuḍḍenāti sāsapapiṭṭhena. Vaḍḍhamaṃsanti adhikamaṃsaṃ āṇi viya uṭṭhahati. Loṇasakkharikāya chinditunti khurena chindituṃ. Vikāsikanti telarundhanapilotikaṃ. Sabbaṃ vaṇapaṭikammanti yaṃkiñci vaṇaparikammaṃ nāma atthi; sabbaṃ anujānāmīti attho.

268.Sāmaṃ gahetvāti idaṃ na kevalaṃ sappadaṭṭhasseva, aññasmimpi daṭṭhavise sati sāmaṃ gahetvā paribhuñjitabbaṃ; aññesu pana kāraṇesu paṭiggahitameva vaṭṭati. Kato na puna paṭiggahetabboti sace bhūmippatto, paṭiggahetabbo; appattaṃ pana gahetuṃ vaṭṭati.

269.Gharadinnakābādhoti vasīkaraṇapānakasamuṭṭhitarogo. Sītāloḷinti naṅgalena kasantassa phāle laggamattikaṃ udakena āloḷetvā pāyetuṃ anujānāmīti attho.

Duṭṭhagahaṇikoti vipannagahaṇiko; kicchena uccāro nikkhamatīti attho. Āmisakhāranti sukkhodanaṃ jhāpetvā tāya chārikāya paggharitaṃ khārodakaṃ. Muttaharītakanti gomuttaparibhāvitaṃ harītakaṃ. Abhisannakāyoti ussannadosakāyo. Acchakañjiyanti taṇḍulodakamaṇḍo. Akaṭayusanti asiniddho muggapacitapānīyo. Kaṭākaṭanti sova dhotasiniddho. Paṭicchādanīyenāti maṃsarasena.

Guḷādianujānanakathā

272.Sace bhikkhave pakkāpi muggā jāyantīti pakkā muggā sacepi jāyanti, yathāsukhaṃ paribhuñjitabbā. Pakkattā hi te kappiyā eva.

274.Antovutthanti akappiyakuṭiyaṃ vutthaṃ. Sāmaṃ pakkanti ettha yaṃkiñci āmisaṃ bhikkhuno pacituṃ na vaṭṭati. Sacepissa uṇhayāguyā sulasipaṇṇāni vā siṅgiveraṃ vā loṇaṃ vā pakkhipanti, tampi cāletuṃ na vaṭṭati, 『『yāguṃ nibbāpemī』』ti pana cāletuṃ vaṭṭati. Uttaṇḍulabhattaṃ labhitvāpi pidahituṃ na vaṭṭati. Sace pana manussā pidahitvāva denti, vaṭṭati; 『『bhattaṃ vā mā nibbāyatū』』ti pidahituṃ vaṭṭati. Khīratakkādīsu pana sakiṃ kuthitesu aggiṃ dātuṃ vaṭṭati, punapākassa anuññātattā. Ukkapiṇḍakāpi khādantīti biḷāmūsikagodhāmaṅgusā khādanti. Damakāti vighāsādā.

276.Tato nīhaṭanti yattha nimantitā bhuñjanti, tato nīhaṭaṃ.

278.Vanaṭṭhaṃ pokkharaṭṭhanti vane ceva paduminigacche ca jātaṃ. Abījanti taruṇaphalaṃ, yassa bījaṃ na aṅkuraṃ janeti. Nibbaṭṭabījanti bījaṃ nibbaṭṭetvā apanetvā paribhuñjitabbakaṃ ambapanasādi.

279.Duropayo vaṇoti dukkhena ruhati, dukkhena pākatiko hotīti attho. Dupparihāraṃ satthanti sambādhe dukkhena satthaṃ parihareyyaṃ. Satthakammaṃ vā vatthikammaṃ vāti yathāparicchinne okāse yena kenaci satthena vā sūciyā vā kaṇṭakena vā sattikāya vā pāsāṇasakkhalikāya vā nakhena vā chindanaṃ vā phālanaṃ vā vijjhanaṃ vā lekhanaṃ vā na kātabbaṃ; sabbañhetaṃ satthakammameva hoti. Yena kenaci pana cammena vā vatthena vā vatthipīḷanampi na kātabbaṃ; sabbañhetaṃ vatthikammameva hoti. Ettha ca sambādhassa sāmantā dvaṅgulāti idaṃ satthakammaṃyeva sandhāya vuttaṃ. Vatthikammaṃ pana sambādheyeva paṭikkhittaṃ. Tattha pana khāraṃ ādātuṃ yena kenaci rajjukena vā bandhituṃ vaṭṭati. Yadi tena chijjati, succhinnaṃ. Aṇḍavuḍḍhirogepi satthakammaṃ na vaṭṭati, tasmā aṇḍaṃ phāletvā bījāni uddharitvā 『『arogaṃ karissāmī』』ti na kattabbaṃ. Aggitāpanabhesajjālimpanesu pana paṭikkhepo natthi. Vaccamagge bhesajjamakkhitā ādānavaṭṭi vā veḷunāḷikā vā vaṭṭati, yāya khārakammaṃ vā karonti, telaṃ vā pavesenti.

280.Pavattamaṃsanti matassa maṃsaṃ. Māghātoti taṃ divasaṃ na labbhā kenaci kiñci jīvitā voropetuṃ. Potthanikanti maṃsacchedanasatthakaṃ vuccati. Kimpimāyāti kimpi imāya. Na bhagavā ussahatīti na bhagavā sakkoti. Yatra hi nāmāti yasmā nāma. Paṭivekkhīti vīmaṃsi; paṭipucchīti vuttaṃ hoti. Appaṭivekkhitvāti appaṭipucchitvā. Sace pana asukamaṃsanti jānāti, paṭipucchanakiccaṃ natthi, ajānantena pana pucchitvāva khāditabbaṃ.

Hatthimaṃsādipaṭikkhepakathā

281.Sunakhamaṃsanti ettha araññakokā nāma sunakhasadisā honti, tesaṃ maṃsaṃ vaṭṭati. Yo pana gāmasunakhiyā vā kokena kokasunakhiyā vā gāmasunakhena saṃyogā uppanno, tassa maṃsaṃ na vaṭṭati, so hi ubhayaṃ bhajatīti. Ahimaṃsanti kassaci apādakassa dīghajātikassa maṃsaṃ na vaṭṭati. Sīhamaṃsādīni pākaṭāneva.

Ettha ca manussamaṃsaṃ sajātitāya paṭikkhittaṃ, hatthiassamaṃsaṃ rājaṅgatāya, sunakhamaṃsañca ahimaṃsañca paṭikūlatāya, sīhamaṃsādīni pañca attano anupaddavatthāyāti. Imesaṃ manussādīnaṃ dasannaṃ maṃsampi aṭṭhipi lohitampi cammampi lomampi sabbaṃ na vaṭṭati, yaṃkiñci ñatvā vā añatvā vā khādantassa āpattiyeva. Yadā jānāti, tadā desetabbā. 『『Apucchitvā khādissāmī』』ti gaṇhato paṭiggahaṇe dukkaṭaṃ, 『『pucchitvā khādissāmī』』ti gaṇhato anāpatti. Uddissa kataṃ pana jānitvā khādantasseva āpatti, pacchā jānanto āpattiyā na kāretabboti.

Yāgumadhugoḷakādikathā

282.Ekattakoti ekako, natthi me dutiyoti attho. Pahūtaṃ yāguñca madhugoḷakañca paṭiyādāpetvāti so kira satasahassaṃ vayaṃ katvā paṭiyādāpesi. Anumodanāgāthāpariyosāne 『『patthayataṃ icchata』』nti padānaṃ 『『alameva dātu』』nti iminā sambandho. Sace pana 『『patthayatā icchatā』』ti pāṭho atthi, soyeva gahetabbo.

283.Bhojjayāgunti yā pavāraṇaṃ janeti. Yadaggenāti yaṃ ādiṃ katvā. Saggā te āraddhāti sagganibbattakapuññaṃ upacitanti attho. Yathādhammokāretabboti paramparabhojanena kāretabbo, bhojjayāguyā hi pavāraṇā hotīti.

284.Nāhaṃ taṃ kaccānāti tasmiṃ kira avasiṭṭhaguḷe devatā sukhumojaṃ pakkhipiṃsu, sā aññesaṃ pariṇāmaṃ na gacchati, tasmā evamāha. Gilānassa guḷanti tathārūpena byādhinā gilānassa pacchābhattaṃ guḷaṃ anujānāmīti attho.

Pāṭaligāmavatthukathā

285.Sabbasantharinti yathā sabbaṃ santhataṃ hoti, evaṃ.

286.Sunidhavassakārāti sunidho ca vassakāro ca dve brāhmaṇā magadharañño mahāmattā mahāmaccā. Vajjīnaṃ paṭibāhāyāti vajjirājakulānaṃ āyamukhapacchindanatthaṃ. Vatthūnīti gharavatthūni. Cittāni namanti nivesanāni māpetunti tā kira devatā vatthuvijjāpāṭhakānaṃ sarīre adhimuccitvā evaṃ cittāni nāmenti. Kasmā? Amhākaṃ yathānurūpaṃ sakkāraṃ karissantīti attho. Tāvatiṃsehīti loke kira sakkaṃ devarājānaṃ vissakammañca upādāya tāvatiṃsā paṇḍitāti saddo abbhuggato, tenevāha tāvatiṃsehīti, tāvatiṃsehi saddhiṃ mantetvā viya māpentīti attho. Yāvatā ariyaṃ āyatananti yattakaṃ ariyamanussānaṃ osaraṇaṭṭhānaṃ nāma atthi. Yāvatā vaṇippathoti yattakaṃ vāṇijānaṃ ābhatabhaṇḍassa rāsivaseneva kayavikkayaṭṭhānaṃ nāma atthi. Idaṃ agganagaranti tesaṃ ariyāyatanavaṇippathānaṃ idaṃ agganagaraṃ bhavissati. Puṭabhedananti puṭabhedanaṭṭhānaṃ mocanaṭṭhānanti vuttaṃ hoti. Aggito vātiādīsu samuccayattho vā saddo. Tatra hi ekassa koṭṭhāsassa aggito, ekassa udakato, ekassa abbhantarato, aññamaññabhedā antarāyo bhavissati. Uḷumpanti pāragamanatthāya āṇiyo ākoṭetvā kataṃ. Kullanti valliādīhi bandhitvā kataṃ.

Aṇṇavanti sabbantimena paricchedena yojanamattaṃ gambhīrassa ca puthullassa ca udakaṭṭhānassetaṃ adhivacanaṃ. Saranti idha nadī adhippetā. Idaṃ vuttaṃ hoti – ye gambhīraṃ vitthataṃ taṇhāsaraṃ taranti, te ariyamaggasaṅkhātaṃ setuṃ katvāna visajja pallalāni anāmasitvāva udakabharitāni ninnaṭṭhānāni; ayaṃ pana idaṃ appamattakaṃ udakaṃ uttaritukāmopi kullañhi parijano bandhati, buddhā pana buddhasāvakā ca vinā eva kullena tiṇṇā medhāvino janāti.

287.Ananubodhāti abujjhanena. Sandhāvitanti bhavato bhavaṃ gamanavasena sandhāvitaṃ. Saṃsaritanti punappunaṃ gamanavasena saṃsaritaṃ. Mamañceva tumhākañcāti mayā ca tumhehi ca. Atha vā sandhāvitaṃ saṃsaritanti sandhāvanaṃ saṃsaraṇaṃ mamañceva tumhākañca ahosīti evamettha attho daṭṭhabbo. Saṃsitanti saṃsaritaṃ. Bhavanetti samūhatāti bhavato bhavagamanā sandhāvanā taṇhārajju suṭṭhu hatā chinnā appavattikatā.

289.Nīlāti idaṃ sabbasaṅgāhakaṃ. Nīlavaṇṇātiādi tasseva vibhāgadassanatthaṃ. Tattha na tesaṃ pakativaṇṇā nīlā, nīlavilepanānaṃ vicittatāvasenetaṃ vuttaṃ. Paṭivaṭṭesīti pahāresi. Sāhāraṃ dajjeyyāthāti sajanapadaṃ dadeyyātha. Aṅguliṃ phoṭesunti aṅguliṃ cālesuṃ. Ambakāyāti itthikāya. Olokethāti passatha. Apalokethāti punappunaṃ passatha. Upasaṃharathāti upanetha. Imaṃ licchaviparisaṃ tumhākaṃ cittena tāvatiṃsaparisaṃ haratha, tāvatiṃsassa samakaṃ katvā passathāti attho.

Sīhasenāpativatthuādikathā

290.Dhammassa ca anudhammaṃ byākarontīti bhagavatā vuttakāraṇassa anukāraṇaṃ kathenti. Sahadhammiko vādānuvādoti aparehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo viññugarahitabbaṃ kāraṇaṃ koci appamattakopi kiṃ na āgacchati. Idaṃ vuttaṃ hoti 『『kiṃ sabbakārenāpi tumhākaṃ vāde gārayhakāraṇaṃ natthī』』ti. Anabbhakkhātukāmāti abhibhavitvā na ācikkhitukāmā.

293.Anuviccakāranti anuviditvā cintetvā tulayitvā kātabbaṃ karohīti vuttaṃ hoti. Ñātamanussānanti loke pākaṭānaṃ. Sādhu hotīti sundaraṃ hoti. Paṭākaṃ parihareyyunti paṭākaṃ ukkhipitvā nagare ghosantā āhiṇḍeyyuṃ. Kasmā? 『『Evaṃ no amhākaṃ mahantabhāvo bhavissatī』』ti. Opānabhūtanti paṭiyattaudapāno viya ṭhitaṃ. Kulanti nivesanaṃ. Dātabbaṃ maññeyyāsīti mā imesaṃ deyyadhammaṃ upacchindittha, sampattānañhi dātabbamevāti ovadati. Okāroti avakāro lāmakabhāvo. Sāmukkaṃsikāti attanāyeva uddharitvā gahitā; asādhāraṇaṃ aññesanti attho. Uddissa katanti uddisitvā kataṃ.

294.Paṭiccakammanti attānaṃ paṭicca katanti attho. Atha vā paṭiccakammanti nimittakammassetaṃ adhivacanaṃ, taṃ paṭiccakammaṃ ettha atthīti maṃsampi paṭiccakammanti vuttaṃ. Yo hi evarūpaṃ maṃsaṃ paribhuñjati, sopi tassa kammassa dāyādo hoti, vadhakassa viya tassāpi pāṇaghātakammaṃ hotīti adhippāyo . Jiridantiti jiranti abbhācikkhantā na jiranti, abbhakkhānassa antaṃ na gacchantīti attho. Tikoṭiparisuddhakathā saṅghabhedasikkhāpadavaṇṇanāyaṃ vuttā.

Kappiyabhūmianujānanakathā

295.Sakaṭaparivaṭṭanti sakaṭehi parikkhepaṃ viya katvā acchanti. Paccantimanti abhilāpamattametaṃ 『『yaṃ saṅgho ākaṅkhatī』』ti vuttattā pana dhuravihāropi sammannituṃ vaṭṭati, kammavācaṃ avatvā apalokanenāpi vaṭṭatiyeva. Kākoravasaddanti tattha tattha paviṭṭhānaṃ āmisakhādanatthāya anuppageyeva sannipatitānaṃ kākānaṃ oravasaddaṃ. Yasojo nāma kapilasuttapariyosāne pabbajitānaṃ pañcannaṃ satānaṃ aggapuriso.

Ussāvanantikantiādīsu ussāvanantikā tāva evaṃ kattabbā. Yo thambhānaṃ vā upari bhittipāde vā nikhanitvā vihāro kariyati, tassa heṭṭhā thambhapaṭicchakā pāsāṇā bhūmigatikā eva. Paṭhamathambhaṃ pana paṭhamabhittipādaṃ vā patiṭṭhāpentehi bahūhi samparivāretvā 『『kappiyakuṭiṃ karoma, kappiyakuṭiṃ karomā』』ti vācaṃ nicchārentehi manussesu ukkhipitvā patiṭṭhāpentesu āmasitvā vā sayaṃ ukkhipitvā vā thambhe vā bhittipādo vā patiṭṭhāpetabbo. Kurundimahāpaccarīsu pana 『『kappiyakuṭi kappiyakuṭī』』ti vatvā patiṭṭhāpetabbanti vuttaṃ. Andhakaṭṭhakathāyaṃ 『『saṅghassa kappiyakuṭiṃ adhiṭṭhāmī』』ti vuttaṃ. Taṃ pana avatvāpi aṭṭhakathāsu vuttanayena vutte doso natthi. Idaṃ panettha sādhāraṇalakkhaṇaṃ, thambhapatiṭṭhānañca vacanapariyosānañca samakālaṃ vaṭṭati. Sace hi aniṭṭhite vacane thambho patiṭṭhāti, appatiṭṭhite vā tasmiṃ vacanaṃ niṭṭhāti, akatā hoti kappiyakuṭi. Teneva mahāpaccariyaṃ vuttaṃ – 『『bahūhi samparivāretvā vattabbaṃ, avassañhi ettha ekassapi vacananiṭṭhānañca thambhapatiṭṭhānañca ekato bhavissatī』』ti.

Iṭṭhakasilāmattikākuṭṭikāsu pana kuṭīsu heṭṭhā cayaṃ bandhitvā vā abandhitvā vā karontu, yato paṭṭhāya bhittiṃ uṭṭhāpetukāmā honti, taṃ sabbapaṭhamaṃ iṭṭhakaṃ vā silaṃ vā mattikāpiṇḍaṃ vā gahetvā vuttanayeneva kappiyakuṭi kātabbā. Iṭṭhakādayo hi bhittiyā paṭhamiṭṭhakādīnaṃ heṭṭhā na vaṭṭanti, thambhā pana upari uggacchanti, tasmā vaṭṭanti. Andhakaṭṭhakathāyaṃ 『『thambhehi kariyamāne catūsu koṇesu cattāro thambhā iṭṭhakādikuṭṭe catūsu koṇesu dve tisso iṭṭhakā adhiṭṭhātabbā』』ti vuttaṃ. Tathā pana akatāyapi doso natthi, aṭṭhakathāsu hi vuttameva pamāṇaṃ.

Gonisādikā duvidhā – ārāmagonisādikā, vihāragonisādikāti. Tāsu yattha neva ārāmo na senāsanāni parikkhittāni honti, ayaṃ 『『ārāmagonisādikā』』 nāma. Yattha senāsanāni sabbāni vā ekaccāni vā parikkhittāni, ārāmo aparikkhitto, ayaṃ 『『vihāragonisādikā』』 nāma. Iti ubhayatrāpi ārāmassa aparikkhittabhāvoyeva pamāṇaṃ. Ārāmo pana upaḍḍhaparikkhittopi bahutaraṃ parikkhittopi parikkhittoyeva nāmāti kurundimahaāpaccariyādīsu vuttaṃ. Ettha kappiyakuṭiṃ laddhuṃ vaṭṭati.

Gahapatīti manussā āvāsaṃ katvā 『『kappiyakuṭiṃ dema, paribhuñjathā』』ti vadanti, esā gahapati nāma. 『『Kappiyakuṭiṃ kātuṃ demā』』ti vuttepi vaṭṭatiyeva. Andhakaṭṭhakathāyaṃ pana 『『yasmā bhikkhuṃ ṭhapetvā sesasahadhammikānaṃ sabbesañca devamanussānaṃ hatthato paṭiggaho ca sannidhi ca antovutthañca tesaṃ santakaṃ bhikkhussa vaṭṭati, tasmā tesaṃ gehāni vā tehi dinnā kappiyakuṭi vā gahapatīti vuccatī』』ti vuttaṃ. Punapi vuttaṃ – 『『bhikkhusaṅghassa vihāraṃ ṭhapetvā bhikkhunupassayo vā ārāmikānaṃ vā titthiyānaṃ vā devatānaṃ vā nāgānaṃ vā api brahmānaṃ vimānaṃ kappiyakuṭi hotī』』ti, taṃ suvuttaṃ; saṅghasantakameva hi bhikkhusantakaṃ vā gehaṃ gahapatikuṭikā na hoti. Sammutikā nāma kammavācaṃ sāvetvā katāti.

Yaṃ imāsu catūsu kappiyabhūmīsu vutthaṃ āmisaṃ, taṃ sabbaṃ antovutthasaṅkhyaṃ na gacchati. Bhikkhūnañca bhikkhunīnañca antovutthaantopakkamocanatthañhi kappiyakuṭiyo anuññātā. Yaṃ pana akappiyabhūmiyaṃ sahaseyyappahonake gehe vutthaṃ saṅghikaṃ vā puggalikaṃ vā bhikkhussa bhikkhuniyā vā santakaṃ ekarattampi ṭhapitaṃ, taṃ antovutthaṃ; tattha pakkañca antopakkaṃ nāma hoti, etaṃ na kappati. Sattāhakālikaṃ pana yāvajīvikañca vaṭṭati.

Tatrāyaṃ vinicchayo – sāmaṇero bhikkhussa taṇḍulādikaṃ āmisaṃ āharitvā kappiyakuṭiyaṃ nikkhipitvā punadivase pacitvā deti, antovutthaṃ na hoti. Tattha akappiyakuṭiyaṃ nikkhittasappiādīsu yaṃkiñci pakkhipitvā deti, mukhasannidhi nāma hoti. Mahāpaccariyaṃ pana 『『antovutthaṃ hotī』』ti vuttaṃ. Tattha nāmamattameva nānākaraṇaṃ. Bhikkhu akappiyakuṭiyaṃ ṭhapitasappiñca yāvajīvikapaṇṇañca ekato pacitvā paribhuñjati, sattāhaṃ nirāmisaṃ vaṭṭati. Sace āmisasaṃsaṭṭhaṃ katvā paribhuñjati, antovutthañceva sāmaṃpākañca hoti. Etenupāyena sabbasaṃsaggā veditabbā.

Imā pana kappiyakuṭiyo kadā jahitavatthukā honti? Ussāvanantikā tāva yā thambhānaṃ upari bhittipāde vā nikhaṇitvā katā, sā sabbesu thambhesu ca bhittipādesu ca apanītesu jahitavatthukā hoti. Sace pana thambhe vā bhittipāde vā parivattenti, yo yo ṭhito tattha tattha patiṭṭhāti, sabbesupi parivattitesu ajahitavatthukāva hoti. Iṭṭhakādīhi katā cayassa upari bhittiatthāya ṭhapitaṃ iṭṭhakaṃ vā silaṃ vā mattikāpiṇḍaṃ vā ādiṃkatvā vināsitakāle jahitavatthukā hoti. Yehi pana iṭṭhakādīhi adhiṭṭhitā, tesu apanītesupi tadaññāsu patiṭṭhitāsu ajahitavatthukāva hoti.

Gonisādikā pākārādīhi parikkhepe kate jahitavatthukā hoti. Puna tasmiṃ ārāme kappiyakuṭi laddhuṃ vaṭṭati. Sace pana punapi pākārādayo tattha tattha khaṇḍā honti, tato tato gāvo pavisanti, puna kappiyakuṭi hoti. Itarā pana dve gopānasīmattaṃ ṭhapetvā sabbasmiṃ chadane vinaṭṭhe jahitavatthukā honti. Sace gopānasīnaṃ upari ekampi pakkhapāsakamaṇḍalaṃ atthi, rakkhati.

Yatra panimā catassopi kappiyabhūmiyo natthi, tattha kiṃ kātabbaṃ? Anupasampannassa datvā tassa santakaṃ katvā paribhuñjitabbaṃ. Tatridaṃ vatthu – karavikatissatthero kira vinayadharapāmokkho mahāsīvattherassa santikaṃ agamāsi. So dīpālokena sappikumbhaṃ passitvā 『『bhante kimeta』』nti pucchi. Thero 『『āvuso gāmato sappikumbho ābhato, lūkhadivase sappinā bhuñjanatthāyā』』ti āha. Tato naṃ tissatthero 『『na vaṭṭati bhante』』ti āha. Thero punadivase pamukhe nikkhipāpesi. Tissatthero puna ekadivase āgato taṃ disvā tatheva pucchitvā 『『bhante sahaseyyappahonakaṭṭhāne ṭhapetuṃ na vaṭṭatī』』ti āha. Thero punadivase bahi nīharāpetvā nikkhipāpesi, taṃ corā hariṃsu. So puna ekadivasaṃ āgataṃ tissattheraṃ āha – 『『āvuso tayā 『na vaṭṭatī』ti vutto so kumbho bahi nikkhitto corehi avahato』』ti. Tato naṃ tissatthero āha – 『『nanu bhante anupasampannassa dātabbo assa, anupasampannassa hi datvā tassa santakaṃ katvā paribhuñjituṃ vaṭṭatī』』ti.

296-9. Meṇḍakavatthu uttānameva. Api cettha anujānāmi bhikkhave pañca goraseti ime pañca gorase visuṃ paribhogena paribhuñjitumpi anujānāmīti attho. Pātheyyaṃ pariyesitunti ettha sace keci sayameva ñatvā denti, iccetaṃ kusalaṃ; no ce denti, ñātipavāritaṭṭhānato vā bhikkhācāravattena vā pariyesitabbaṃ. Tathā alabhantena aññātikaapavāritaṭṭhānato yācitvāpi gahetabbaṃ. Ekadivasena gamanīye magge ekabhattatthāya pariyesitabbaṃ. Dīghe addhāne yattakena kantāraṃ nittharati, tattakaṃ pariyesitabbaṃ.

Keṇiyajaṭilavatthukathā

300.Kājehi gāhāpetvāti pañcahi kājasatehi susaṅkhatassa badarapānassa kuṭasahassaṃ gāhāpetvā. Etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvāti 『『sādhu bhikkhave pānaṃ apivantā samaṇassa gotamassa sāvakā paccayabāhullikāti vādaṃ na uppādayittha, mayi ca gāravaṃ akattha, mama ca tumhesu gāravaṃ janayittha, iti vo ahaṃ iminā kāraṇena suṭṭhu pasanno』』tiādinā nayena dhammiṃ kathaṃ katvā anujānāmi bhikkhave aṭṭha pānānītiādimāha.

Tattha ambapānanti āmehi vā pakkehi vā ambehi katapānaṃ. Tattha āmehi karontena ambataruṇāni bhinditvā udake pakkhipitvā ātape ādiccapākena pacitvā parissāvetvā tadahupaṭiggahitehi madhusakkarakappūrādīhi yojetvā kātabbaṃ. Evaṃ kataṃ purebhattameva kappati. Anupasampannehi kataṃ labhitvā pana purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisaparibhogenāpi vaṭṭati, pacchābhattaṃ nirāmisaparibhogena yāva aruṇuggamanā vaṭṭatiyeva. Esa nayo sabbapānesu.

Tesu pana jambupānanti jambuphalehi katapānaṃ. Cocapānanti aṭṭhikehi kadaliphalehi katapānaṃ. Mocapānanti anaṭṭhikehi kadaliphalehi katapānaṃ. Madhukapānanti madhukānaṃ jātirasena katapānaṃ; taṃ pana udakasambhinnaṃ vaṭṭati, suddhaṃ na vaṭṭati. Muddikapānanti muddikā udake madditvā ambapānaṃ viya katapānaṃ. Sālūkapānanti rattuppalanīluppalādīnaṃ sālūke madditvā katapānaṃ. Phārusakapānanti phārusakaphalehi ambapānaṃ viya katapānaṃ. Imāni aṭṭha pānāni sītānipi ādiccapākānipi vaṭṭanti, aggipākāni na vaṭṭanti. Dhaññaphalarasanti sattannaṃ dhaññānaṃ phalarasaṃ. Ḍākarasanti pakkaḍākarasaṃ. Yāvakālikapattānañhi purebhattaṃyeva raso kappati. Yāvajīvikānaṃ paṭiggahetvā ṭhapitasappiādīhi saddhiṃ pakkānaṃ sattāhaṃ kappati. Sace pana suddhaudakena pacati, yāvajīvampi vaṭṭati. Khīrādīhi pana saddhiṃ pacituṃ na vaṭṭati. Aññehi pakkampi ḍākarasasaṅkhyameva gacchati. Kurundiyaṃ pana 『『yāvakālikapattānampi sītodakena madditvā kataraso vā ādiccapāko vā vaṭṭatī』』ti vuttaṃ. Ṭhapetvā madhukapuppharasanti ettha madhukapuppharaso aggipāko vā hotu ādiccapāko vā, pacchābhattaṃ na vaṭṭati. Purebhattampi yaṃ pānaṃ gahetvā majjaṃ karonti, so ādito paṭṭhāya na vaṭṭati. Madhukapupphaṃ pana allaṃ vā sukkhaṃ vā bhajjitaṃ vā tena kataphāṇitaṃ vā yato paṭṭhāya majjaṃ na karonti, taṃ sabbaṃ purebhattaṃ vaṭṭati. Ucchuraso nikasaṭo pacchābhattaṃ vaṭṭati . Iti pānāni anujānantena imepi cattāro rasā anuññātāti. Aggihuttamukhā yaññātiādīsu aggihutaṃ seṭṭhaṃ, aggihutaṃ mukhanti vuttaṃ hoti.

Rojamallādivatthukathā

301-2. Rojavatthu uttānatthameva. Tattha saṅkaraṃ akaṃsūti katikaṃ akaṃsu. Uḷāraṃ kho te idanti sundaraṃ kho te idaṃ. Nāhaṃ bhante ānanda bahukatoti nāhaṃ buddhādigatapasādabahumānena idhāgatoti dasseti. Sabbañca ḍākanti sappiādīhi pakkaṃ vā apakkaṃ vā yaṃkiñci ḍākaṃ. Piṭṭhakhādanīyanti piṭṭhamayaṃ khādanīyaṃ; rojo kira idaṃ ubhayampi satasahassaṃ vayaṃ katvā paṭiyādāpesi.

303.Mañjukāti madhuravacanā. Paṭibhāneyyakāti sake sippe paṭibhānasampannā. Dakkhāti chekā, analasā vā. Pariyodātasippāti niddosasippā. Nāḷiyāvāpakenāti nāḷiyā ca āvāpakena ca. Āvāpako nāma yattha laddhaṃ laddhaṃ āvapanti, pakkhipantīti vuttaṃ hoti. Na ca bhikkhave nahāpitapubbena khurabhaṇḍanti ettha gahetvā pariharitumeva na vaṭṭati, aññassa santakena kese chedetuṃ vaṭṭati. Sace vetanaṃ gahetvā chindati, na vaṭṭati. Yo anahāpitapubbo tassa pariharitumpi vaṭṭati, taṃ vā aññaṃ vā gahetvā kese chedetumpi vaṭṭati.

304.Bhāgaṃ datvāti dasamabhāgaṃ datvā; idaṃ kira jambudīpe porāṇakacārittaṃ, tasmā dasakoṭṭhāse katvā eko koṭṭhāso bhūmisāmikānaṃ dātabbo.

Catumahāpadesakathā

305.Yaṃ bhikkhave mayā idaṃ na kappatīti ime cattāro mahāpadese bhagavā bhikkhūnaṃ nayaggahaṇatthāya āha. Tattha dhammasaṅgāhakattherā suttaṃ gahetvā parimaddantā idaṃ addasaṃsu. Ṭhapetvā dhaññaphalarasanti sattadhaññarasāni pacchābhattaṃ na kappantīti paṭikkhittāni. Tālanāḷikerapanasalabujaalābukumbhaṇḍapussaphalatipusaphalaeḷālukāni , nava mahāphalāni sabbañca aparaṇṇaṃ, dhaññagatikameva. Taṃ kiñcāpi na paṭikkhittaṃ, atha kho akappiyaṃ anulometi, tasmā pacchābhattaṃ na kappati. Aṭṭha pānāni anuññātāni. Avasesāni vettatintiṇikamātuluṅgakapitthakosambakaramandādikhuddakaphalapānāni aṭṭhapānagatikāneva, tāni kiñcāpi na anuññātāni, atha kho kappiyaṃ anulomenti, tasmā kappanti. Ṭhapetvā hi sānulomaṃ dhaññaphalarasaṃ aññaṃ phalapānaṃ nāma akappiyaṃ natthi, sabbaṃ yāmakālikaṃyevāti kurundiyaṃ vuttaṃ.

Bhagavatā cha cīvarāni anuññātāni. Dhammasaṅgāhakattherehi tesaṃ anulomāni dukūlaṃ, pattuṇṇaṃ, cīnapaṭṭaṃ, somārapaṭṭaṃ, iddhimayikaṃ, devadattiyanti aparāni cha anuññātāni. Tattha 『『pattuṇṇa』』nti pattuṇṇadese pāṇakehi sañjātavatthaṃ. Dve paṭā desanāmeneva vuttā. Tāni tīṇi koseyyassānulomāni. Dukūlaṃ sāṇassa, itarāni dve kappāsikassa vā sabbesaṃ vā.

Bhagavatā ekādasa patte paṭikkhipitvā dve pattā anuññātā – lohapatto ceva mattikāpatto ca. Lohathālakaṃ, mattikāthālakaṃ, tambalohathālakanti tesaṃyeva anulomāni. Bhagavatā tayo tumbā anuññātā – lohatumbo, kaṭṭhatumbo, phalatumboti. Kuṇḍikā, kañcanako, udakatumboti tesaṃyeva anulomāni. Kurundiyaṃ pana 『『pānīyasaṅkhapānīyasarāvakāni etesaṃ anulomānī』』ti vuttaṃ. Paṭṭikā, sūkarantanti dve kāyabandhanāni anuññātāni, dussapaṭṭena rajjukena ca katakāyabandhanāni tesaṃ anulomāni. Setacchattaṃ, kilañjacchattaṃ, paṇṇacchattanti tīṇi chattāni anuññātāni. Ekapaṇṇacchattaṃ tesaṃyeva anulomanti iminā nayena pāḷiñca aṭṭhakathañca anupekkhitvā aññānipi kappiyākappiyānaṃ anulomāni veditabbāni.

Tadahupaṭiggahitaṃ kāle kappatītiādi sabbaṃ sambhinnarasaṃ sandhāya vuttaṃ. Sace hi challimpi anapanetvā sakaleneva nāḷikeraphalena saddhiṃ pānakaṃ paṭiggahitaṃ hoti , nāḷikeraṃ apanetvā taṃ vikālepi kappati. Upari sappipiṇḍaṃ ṭhapetvā sītalapāyāsaṃ denti, yaṃ pāyāsena asaṃsaṭṭhaṃ sappi, taṃ apanetvā sattāhaṃ paribhuñjituṃ vaṭṭati. Baddhamadhuphāṇitādīsupi eseva nayo. Takkolajātiphalādīhi alaṅkaritvā piṇḍapātaṃ denti, tāni uddharitvā dhovitvā yāvajīvaṃ paribhuñjitabbāni. Yāguyaṃ pakkhipitvā dinnasiṅgiverādīsupi telādīsu pakkhipitvā dinnalaṭṭhimadhukādīsupi eseva nayo. Evaṃ yaṃ yaṃ asambhinnarasaṃ hoti, taṃ taṃ ekato paṭiggahitampi yathā suddhaṃ hoti, tathā dhovitvā vā tacchetvā vā tassa tassa kālavasena paribhuñjituṃ vaṭṭati.

Sace pana sambhinnarasaṃ hoti saṃsaṭṭhaṃ, na vaṭṭati. Yāvakālikañhi attanā saddhiṃ sambhinnarasāni tīṇipi yāmakālikādīni attano sabhāvaṃ upaneti, yāmakālikaṃ dvepi sattāhakālikādīni attano sabhāvaṃ upaneti, sattāhakālikampi attanā saddhiṃ saṃsaṭṭhaṃ yāvajīvikaṃ attano sabhāvaññeva upaneti; tasmā tena tadahupaṭiggahitena saddhiṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ sattāhaṃ kappati dvīhapaṭiggahitena chāhaṃ, tīhapaṭiggahitena pañcāhaṃ…pe… sattāhapaṭiggahitena tadaheva kappatīti veditabbaṃ. Tasmāyeva hi 『『sattāhakālikena bhikkhave yāvajīvikaṃ tadahupaṭiggahita』』nti avatvā 『『paṭiggahitaṃ sattāhaṃ kappatī』』ti vuttaṃ.

Kālayāmasattāhātikkamesu cettha vikālabhojanasannidhibhesajjasikkhāpadānaṃ vasena āpattiyo veditabbā. Imesu ca pana catūsu kālikesu yāvakālikaṃ yāmakālikanti idameva dvayaṃ antovutthakañceva sannidhikārakañca hoti, sattāhakālikañca yāvajīvikañca akappiyakuṭiyaṃ nikkhipitumpi vaṭṭati, sannidhimpi na janetīti. Sesaṃ sabbattha uttānamevāti.

Bhesajjakkhandhakavaṇṇanā niṭṭhitā.

  1. Kathinakkhandhakaṃ

Kathinānujānanakathā

  1. Kathinakkhandhake – pāveyyakāti pāveyyaraṭṭhavāsino. Pāveyyaṃ nāma kosalesu pacchimadisābhāge raṭṭhaṃ; tattha vāsinoti vuttaṃ hoti. Kosalarañño ekapitukabhātūnaṃ bhaddavaggiyattherānaṃ etaṃ adhivacanaṃ. Tesu sabbajeṭṭhako anāgāmī, sabbapacchimako sotāpanno, ekopi arahā vā puthujjano vā natthi. Āraññikāti dhutaṅgasamādānavasena āraññikā; na araññavāsamattena. Piṇḍapātikādibhāvepi tesaṃ eseva nayo. Sīsavasena cetaṃ vuttaṃ. Ime pana terasāpi dhutaṅgāni samādāyeva vattanti. Udakasaṅgaheti udakena saṅgahite ghaṭite saṃsaṭṭhe; thale ca ninne ca ekodakībhūteti attho.

Udakacikkhalleti akkantaakkantaṭṭhāne udakacikkhallo uṭṭhahitvā yāva ānisadā paharati, īdise cikkhalleti attho. Okapuṇṇehīti udakapuṇṇehi. Tesaṃ kira cīvarāni ghanāni, tesu patitaṃ udakaṃ na paggharati ghanattā puṭabaddhaṃ viya tiṭṭhati. Tena vuttaṃ – 『『okapuṇṇehi cīvarehī』』ti. 『『Oghapuṇṇehī』』tipi pāṭho.

Avivadamānā vassaṃ vasimhāti ettha āgantukaṭṭhāne senāsanaphāsutāya abhāvena ca bhagavato dassanālābhena ukkaṇṭhitatāya ca te bhikkhū phāsuṃ na vasiṃsu, tasmā 『『avivadamānā phāsukaṃ vassaṃ vasimhā』』ti nāvocuṃ. Dhammiṃ kathaṃ katvāti bhagavā tesaṃ bhikkhūnaṃ anamataggiyakathaṃ kathesi. Te sabbepi kathāpariyosāne arahattaṃ pāpuṇitvā nisinnaṭṭhānatoyeva ākāse uppatitvā agamaṃsu, taṃ sandhāya vuttaṃ – 『『dhammiṃ kathaṃ katvā』』ti. Tato bhagavā 『『sace kathinatthāro paññatto abhavissa, ete bhikkhū ekaṃ cīvaraṃ ṭhapetvā santaruttarena āgacchantā na evaṃ kilantā assu, kathinatthāro ca nāmesa sabbabuddhehi anuññāto』』ti cintetvā kathinatthāraṃ anujānitukāmo bhikkhū āmantesi, āmantetvā ca pana 『『anujānāmi bhikkhave』』tiādimāha.

Tattha atthatakathinānaṃ voti nipātamattaṃ vokāro; atthatakathinānanti attho. Evañhi sati parato 『『so nesaṃ bhavissatī』』ti yujjati. Atha vā voti sāmivacanamevetaṃ. So nesanti ettha pana so cīvaruppādo ye atthatakathinā, tesaṃ bhavissatīti attho.

Tattha anāmantacāroti yāva kathinaṃ na uddhariyati, tāva anāmantetvā caraṇaṃ kappissati , cārittasikkhāpadena anāpatti bhavissatīti attho. Asamādānacāroti ticīvaraṃ asamādāya caraṇaṃ; cīvaravippavāso kappissatīti attho. Gaṇabhojananti gaṇabhojanampi kappissati. Yāvadatthacīvaranti yāvattakena cīvarena attho, tāvattakaṃ anadhiṭṭhitaṃ avikappitaṃ kappissatīti attho. Yo ca tattha cīvaruppādoti tattha kathinatthatasīmāyaṃ matakacīvaraṃ vā hotu saṅghaṃ uddissa dinnaṃ vā saṅghikena tatruppādena ābhataṃ vā, yena kenaci ākārena yaṃ saṅghikacīvaraṃ uppajjati, taṃ tesaṃ bhavissatīti attho.

Evañca pana bhikkhave kathinaṃ attharitabbanti ettha kathinatthāraṃ ke labhanti, ke na labhantīti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhanti. Vutthavassavasena purimikāya vassaṃ upagantvā paṭhamapavāraṇāya pavāritā labhanti, chinnavassā vā pacchimikāya upagatā vā na labhanti, aññasmiṃ vihāre vutthavassāpi na labhantīti mahāpaccariyaṃ vuttaṃ. Purimikāya upagatānaṃ pana sabbe gaṇapūrakā honti, ānisaṃsaṃ na labhanti, ānisaṃso itaresaṃyeva hoti. Sace purimikāya upagatā cattāro vā honti tayo vā dve vā eko vā, itare gaṇapūrake katvā kathinaṃ attharitabbaṃ. Atha cattāro bhikkhū upagatā, eko paripuṇṇavasso sāmaṇero, so ce pacchimikāya upasampajjati, gaṇapūrako ceva hoti, ānisaṃsañca labhati. Tayo bhikkhū dve sāmaṇerā, dve bhikkhū tayo sāmaṇerā, eko bhikkhu cattāro sāmaṇerāti etthāpi eseva nayo. Sace purimikāya upagatā kathinatthārakusalā na honti, atthārakusalā khandhakabhāṇakatherā pariyesitvā ānetabbā. Kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti. Ānisaṃso pana itaresaṃyeva hoti.

Kathinaṃ kena dinnaṃ vaṭṭati? Yena kenaci devena vā manussena vā pañcannaṃ vā sahadhammikānaṃ aññatarena dinnaṃ vaṭṭati. Kathinadāyakassa vattaṃ atthi, sace so taṃ ajānanto pucchati – 『『bhante kathaṃ kathinaṃ dātabba』』nti tassa evaṃ ācikkhitabbaṃ – 『『tiṇṇaṃ cīvarānaṃ aññatarappahonakaṃ sūriyuggamanasamaye vatthaṃ 『kathinacīvaraṃ demā』ti dātuṃ vaṭṭati , tassa parikammatthaṃ ettakā nāma sūciyo, ettakaṃ suttaṃ, ettakaṃ rajanaṃ, parikammaṃ karontānaṃ ettakānaṃ bhikkhūnaṃ yāgubhattañca dātuṃ vaṭṭatī』』ti.

Kathinatthārakenāpi dhammena samena uppannaṃ kathinaṃ attharantena vattaṃ jānitabbaṃ. Tantavāyagehato hi ābhatasantāneneva khalimakkhitasāṭako na vaṭṭati, malīnasāṭakopi na vaṭṭati, tasmā kathinatthārasāṭakaṃ labhitvā suṭṭhu dhovitvā sūciādīni cīvarakammūpakaraṇāni sajjetvā bahūhi bhikkhūhi saddhiṃ tadaheva sibbitvā niṭṭhitasūcikammaṃ rajitvā kappabinduṃ datvā kathinaṃ attharitabbaṃ. Sace tasmiṃ anatthateyeva aññaṃ kathinasāṭakaṃ āharati, aññāni ca bahūni kathinānisaṃsavatthāni deti, yo ānisaṃsaṃ bahuṃ deti, tassa santakeneva attharitabbaṃ. Itaro yathā tathā ovaditvā saññāpetabbo.

Kathinaṃ pana kena attharitabbaṃ? Yassa saṅgho kathinacīvaraṃ deti. Saṅghena pana kassa dātabbaṃ? Yo jiṇṇacīvaro hoti. Sace bahū jiṇṇacīvarā honti, vuḍḍhassa dātabbaṃ. Vuḍḍhesupi yo mahāpariso tadaheva cīvaraṃ katvā attharituṃ sakkoti, tassa dātabbaṃ. Sace vuḍḍho na sakkoti navakataro sakkoti, tassa dātabbaṃ. Apica saṅghena mahātherassa saṅgahaṃ kātuṃ vaṭṭati, tasmā 『『tumhe bhante gaṇhatha, mayaṃ katvā dassāmā』』ti vattabbaṃ. Tīsu cīvaresu yaṃ jiṇṇaṃ hoti, tadatthāya dātabbaṃ. Pakatiyā dupaṭṭacīvarassa dupaṭṭatthāyeva dātabbaṃ. Sacepissa ekapaṭṭacīvaraṃ ghanaṃ hoti, kathinasāṭako ca pelavo, sāruppatthāya dupaṭṭappahonakameva dātabbaṃ, 『『ahaṃ alabhanto ekapaṭṭaṃ pārupāmī』』ti vadantassāpi dupaṭṭaṃ dātuṃ vaṭṭati. Yo pana lobhapakatiko hoti, tassa na dātabbaṃ. Tenāpi 『『kathinaṃ attharitvā pacchā sibbitvā dve cīvarāni karissāmī』』ti na gahetabbaṃ. Yassa pana dīyati, tassa yena vidhinā dātabbaṃ, taṃ dassetuṃ 『『evañca pana bhikkhave kathinaṃ attharitabba』』nti ārabhitvā suṇātu me bhantetiādikā dānakammavācā tāva vuttā.

Evaṃ dinne pana kathine sace taṃ kathinadussaṃ niṭṭhitaparikammameva hoti , iccetaṃ kusalaṃ. No ce niṭṭhitaparikammaṃ hoti, 『『ahaṃ thero』』ti vā 『『bahussuto』』ti vā ekenāpi akātuṃ na labbhati, sabbeheva sannipatitvā dhovanasibbanarajanāni niṭṭhāpetabbāni. Idañhi kathinavattaṃ nāma buddhappasatthaṃ. Atīte padumuttaropi bhagavā kathinavattaṃ akāsi. Tassa kira aggasāvako sujātatthero nāma kathinaṃ gaṇhi, taṃ satthā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ nisīditvā akāsi.

Katapariyositaṃ pana kathinaṃ gahetvā atthārakena bhikkhunā 『『sace saṅghāṭiyā kathinaṃ attharitukāmo hoti, porāṇikā saṅghāṭi paccuddharitabbā, navā saṅghāṭi adhiṭṭhātabbā. 『Imāya saṅghāṭiyā kathinaṃ attharāmī』ti vācā bhinditabbā』』tiādinā parivāre vuttavidhānena kathinaṃ attharitabbaṃ. Attharitvā ca pana 『『tena kathinatthārakena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – 『atthataṃ bhante saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodathā』ti tehi anumodakehi bhikkhūhi ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – 『atthataṃ āvuso saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāmā』』ti evamādinā parivāre vuttavidhāneneva anumodāpetabbaṃ, itarehi ca anumoditabbaṃ. Evaṃ sabbesaṃ atthataṃ hoti kathinaṃ. Vuttañhetaṃ parivāre 『『dvinnaṃ puggalānaṃ atthataṃ hoti kathinaṃ – atthārakassa ca anumodakassa cā』』ti (pari. 403). Punapi vuttaṃ – 『『na saṅgho kathinaṃ attharati, na gaṇo kathinaṃ attharati, puggalo kathinaṃ attharati, saṅghassa anumodanā gaṇassa anumodanā puggalassa atthārā saṅghassa atthataṃ hoti kathinaṃ, gaṇassa atthataṃ hoti kathinaṃ, puggalassa atthataṃ hoti kathinaṃ』』ti (pari. 414).

Evaṃ atthate pana kathine sace kathinacīvarena saddhiṃ ābhataṃ ānisaṃsaṃ dāyakā 『『yena amhākaṃ kathinaṃ gahitaṃ, tasseva demā』』ti denti , bhikkhusaṅgho anissaro. Atha avicāretvāva datvā gacchanti, bhikkhusaṅgho issaro. Tasmā sace kathinatthārakassa sesacīvarānipi dubbalāni honti, saṅghena apaloketvā tesampi atthāya vatthāni dātabbāni. Kammavācā pana ekāyeva vaṭṭati. Avasese kathinānisaṃse balavavatthāni vassāvāsikaṭṭhitikāya dātabbāni, ṭhitikāya abhāve therāsanato paṭṭhāya dātabbāni, garubhaṇḍaṃ na bhājetabbaṃ. Sace pana ekasīmāya bahū vihārā honti, sabbe bhikkhū sannipātetvā ekattha kathinaṃ attharitabbaṃ, visuṃ visuṃ attharituṃ na vaṭṭati.

  1. Idāni yathā ca kathinaṃ atthataṃ hoti, yathā ca anatthataṃ, taṃ vidhiṃ vitthārato dassetuṃ evañca pana bhikkhave atthataṃ hoti kathinaṃ evaṃ anatthatanti vatvā akaraṇīyañceva mahābhūmikañca anatthatalakkhaṇaṃ tāva dassento na ullikhitamattenātiādike catuvīsati ākāre dassesi. Tato paraṃ atthatalakkhaṇaṃ dassento ahatena atthatantiādike sattarasa ākāre dassesi. Parivārepi hi 『『catuvīsatiyā ākārehi anatthataṃ hoti kathinaṃ, sattarasahi ākārehi atthataṃ hoti kathina』』nti idameva lakkhaṇaṃ vuttaṃ.

Tattha ullikhitamattenāti dīghato ca puthulato ca pamāṇaggahaṇamattena. Pamāṇañhi gaṇhanto tassa tassa padesassa sañjānanatthaṃ nakhādīhi vā paricchedaṃ dassento ullikhati, nalāṭādīsu vā ghaṃsati, tasmā taṃ pamāṇaggahaṇaṃ 『『ullikhitamatta』』nti vuccati. Dhovanamattenāti kathinadussadhovanamattena. Cīvaravicāraṇamattenāti 『『pañcakaṃ vā sattakaṃ vā navakaṃ vā ekādasakaṃ vā hotū』』ti evaṃ vicāritamattena. Chedanamattenāti yathāvicāritassa vatthassa chedanamattena. Bandhanamattenāti moghasuttakāropanamattena. Ovaṭṭiyakaraṇamattenāti moghasuttakānusārena dīghasibbitamattena. Kaṇḍusakaraṇamattenāti muddhiyapattabandhanamattena. Daḷhīkammakaraṇamattenāti dve cimilikāyo ekato katvā sibbitamattena. Atha vā paṭhamacimilikā ghaṭetvā ṭhapitā hoti, kathinasāṭakaṃ tassā kucchicimilikaṃ katvā sibbitamattenātipi attho. Mahāpaccariyaṃ 『『pakaticīvarassa upassayadānenā』』ti vuttaṃ. Kurundiyaṃ pana 『『pakatipattabaddhacīvaraṃ dupaṭṭaṃ kātuṃ kucchicimilikaṃ alliyāpanamattenā』』ti vuttaṃ. Anuvātakaraṇamattenāti piṭṭhianuvātāropanamattena. Paribhaṇḍakaraṇamattenāti kucchianauvātāropanamattena. Ovaddheyyakaraṇamattenāti āgantukapattāropanamattena . Kathinacīvarato vā pattaṃ gahetvā aññasmiṃ akathinacīvare pattāropanamattena.

Kambalamaddanamattenāti ekavāraṃyeva rajane pakkhittena dantavaṇṇena paṇḍupalāsavaṇṇena vā. Sace pana sakiṃ vā dvikkhattuṃ vā rattampi sāruppaṃ hoti, vaṭṭati. Nimittakatenāti 『『iminā dussena kathinaṃ attharissāmī』』ti evaṃ nimittakatena. Ettakameva hi parivāre vuttaṃ. Aṭṭhakathāsu pana 『『ayaṃ sāṭako sundaro, sakkā iminā kathinaṃ attharitu』nti evaṃ nimittakammaṃ katvā laddhenā』』ti vuttaṃ. Parikathākatenāti 『『kathinaṃ nāma dātuṃ vaṭṭati, kathinadāyako bahuṃ puññaṃ pasavatī』』ti evaṃ parikathāya uppāditena. Kathinaṃ nāma atiukkaṭṭhaṃ vaṭṭati, mātarampi viññāpetuṃ na vaṭṭati, ākāsato otiṇṇasadisameva vaṭṭatīti. Kukkukatenāti tāvakālikena. Sannidhikatenāti ettha duvidho sannidhi karaṇasannidhi ca nicayasannidhi ca. Tattha tadaheva akatvā ṭhapetvā karaṇaṃ karaṇasannidhi. Saṅgho ajja kathinadussaṃ labhitvā punadivase deti, ayaṃ nicayasannidhi.

Nissaggiyenāti rattinissaggiyena. Parivārepi vuttaṃ – 『『nissaggiyaṃ nāma kariyamāne aruṇaṃ uṭṭhahatī』』ti. Akappakatenāti anādinnakappabindunā. Aññatra saṅghāṭiyātiādīsu ṭhapetvā saṅghāṭiuttarāsaṅgaantaravāsake aññena paccattharaṇādinā atthataṃ anatthataṃ hotīti. Aññatra pañcakena vā atirekapañcakena vāti pañca vā atirekāni vā khaṇḍāni katvā mahāmaṇḍalaaḍḍhamaṇḍalāni dassetvā kateneva vaṭṭati. Evañhi samaṇḍalikataṃ hoti, taṃ ṭhapetvā aññena acchinnakena vā dvatticatukhaṇḍena vā na vaṭṭati. Aññatra puggalassa atthārāti puggalassa atthāraṃ ṭhapetvā na aññena saṅghassa vā gaṇassa vā atthārena atthataṃ hoti. Nissīmaṭṭho anumodatīti bahiupacārasīmāya ṭhito anumodati.

309.Ahatenāti aparibhuttena. Ahatakappenāti ahatasadisena ekavāraṃ vā dvikkhattuṃ vā dhotena. Pilotikāyāti hatavatthakasāṭakena . Paṃsukūlenāti tevīsatiyā khettesu uppannapaṃsukūlena. Paṃsukūlikabhikkhunā coḷakabhikkhaṃ āhiṇḍitvā laddhacoḷakehi katacīvarenātipi kurundimahāpaccarīsu vuttaṃ. Pāpaṇikenāti āpaṇadvāre patitapilotikaṃ gahetvā kathinatthāya deti, tenāpi vaṭṭatīti attho. Sesaṃ vuttavipallāseneva veditabbaṃ. Imasmiṃ pana ṭhāne 『『saha kathinassa atthārā kati dhammā jāyantī』』tiādi bahuaṭṭhakathāsu vuttaṃ, taṃ sabbaṃ parivāre pāḷiārūḷhameva, tasmā tattha āgatanayeneva veditabbaṃ. Na hi tena idha avuccamānena kathinatthārakassa kiñci parihāyati.

  1. Evaṃ kathinatthāraṃ dassetvā idāni ubbhāraṃ dassetuṃ kathañca bhikkhave ubbhataṃ hoti kathinantiādimāha. Tattha mātikāti mātaro; janettiyoti attho. Kathinubbhārañhi etā aṭṭha janettiyo. Tāsu pakkamanaṃ anto assāti pakkamanantikā. Evaṃ sesāpi veditabbā.

Ādāyasattakakathā

311.Na paccessanti na puna āgamissaṃ. Etasmiṃ pana pakkamanantike kathinuddhāre paṭhamaṃ cīvarapalibodho chijjati, pacchā āvāsapalibodho. Evaṃ pakkamato hi cīvarapalibodho antosīmāyameva chijjati, āvāsapalibodho sīmātikkame. Vuttampi cetaṃ parivāre –

『『Pakkamanantiko kathinuddhāro, vutto ādiccabandhunā;

Etañca tāhaṃ vissajjissaṃ, cīvarapalibodho paṭhamaṃ chijjati;

Pacchā āvāsapalibodho chijjatī』』ti. (pari. 415);

Cīvaraṃ ādāyāti akatacīvaraṃ ādāya. Bahisīmagatassāti aññaṃ sāmantavihāraṃ gatassa. Evaṃ hotīti tasmiṃ vihāre senāsanaphāsukaṃ vā sahāyasampattiṃ vā disvā evaṃ hoti . Etasmiṃ pana niṭṭhānantike kathinuddhāre āvāsapalibodho paṭhamaṃ chijjati, so hi 『『na paccessa』』nti citte uppannamatteyeva chijjati. Vuttampi cetaṃ –

『『Niṭṭhānantiko kathinuddhāro, vutto ādiccabandhunā;

Etañca tāhaṃ vissajjissaṃ, āvāsapalibodho paṭhamaṃ chijjati;

Cīvare niṭṭhite cīvarapalibodho chijjatī』』ti.

Etena nayena sesamātikāvibhajanepi attho veditabbo. Ayaṃ pana viseso – 『『sanniṭṭhānantike dvepi palibodhā nevimaṃ cīvaraṃ kāressaṃ, na paccessanti citte uppannamatteyeva ekato chijjantīti. Vuttañhetaṃ –

『『Sanniṭṭhānantiko kathinuddhāro, vutto ādiccabandhunā;

Etañca tāhaṃ vissajjissaṃ, dve palibodhā apubbaṃ acarimaṃ chijjantī』』ti.

Evaṃ sabbakathinuddhāresu palibodhupacchedo veditabbo. So pana yasmā iminā ca vuttanayena parivāre ca āgatabhāvena sakkā jānituṃ, tasmā vitthārato na vutto. Ayaṃ panettha saṅkhepo – nāsanantike āvāsapalibodho paṭhamaṃ chijjati, cīvare naṭṭhe cīvarapalibodho chijjati. Yasmā cīvare naṭṭhe cīvarapalibodho chijjati, tasmā 『『nāsanantiko』』ti vuttaṃ.

Savanantike cīvarapalibodho paṭhamaṃ chijjati, tasmā tassa saha savanena āvāsapalibodho chijjati.

Āsāvacchedike āvāsapalibodho paṭhamaṃ chijjati. Cīvarāsāya upacchinnāya cīvarapalibodho chijjati. Ayaṃ pana yasmā 『『anāsāya labhati; āsāya na labhati; tassa evaṃ hoti 『idhevimaṃ cīvaraṃ kāressaṃ, na paccessa』』』ntiādinā nayena itarehi uddhārehi saddhiṃ vomissakadesano anekappabhedo hoti, tasmā parato visuṃ vitthāretvā vutto, idha na vutto. Idha pana savanantikassa anantaraṃ sīmātikkantiko vutto. Tattha cīvarapalibodho paṭhamaṃ chijjati, tassa bahisīme āvāsapalibodho chijjati. Sahubbhāre dve palibodhā apubbaṃ acarimaṃ chijjantīti.

316-325. Evaṃ ādāyavāre sattakathinuddhāre dassetvā puna samādāyavārepi vippakatacīvarassa ādāyasamādāyavāresupi yathāsambhavaṃ teyeva dassitā. Tato paraṃ antosīmāyaṃ 『『paccessaṃ na paccessa』』nti imaṃ vidhiṃ anāmasitvāva 『『na paccessa』』nti imameva āmasitvā anadhiṭṭhitenā』』tiādinā nayena ca ye ye yujjanti, te te dassitā. Tato paraṃ 『『cīvarāsāya pakkamatī』』tiādinā nayena itarehi saddhiṃ vomissakanayena anekakkhattuṃ āsāvacchedikaṃ dassetvā puna disaṃgamiyavasena ca phāsuvihārikavasena ca niṭṭhānantikesu yujjamānā kathinuddhārā dassitā. Evaṃ pabhedato kathinuddhāraṃ dassetvā idāni ye tena tena kathinuddhārena palibodhā chijjantīti vuttā, tesaṃ paṭipakkhe dassento dveme bhikkhave kathinassa palibodhātiādimāha. Tattha cattenāti yena cittena so āvāso catto hoti, taṃ cattaṃ nāma, tena cattena. Vantamuttesupi eseva nayo. Sesaṃ sabbattha uttānamevāti.

Kathinakkhandhakavaṇṇanā niṭṭhitā.

  1. Cīvarakkhandhakaṃ

Jīvakavatthukathā

  1. Cīvarakkhandhake – padakkhiṇāti chekā kusalā. Abhisaṭāti abhigatā. Kehi abhigatāti? Atthikehi atthikehi manussehi; karaṇatthe pana sāmivacanaṃ katvā 『『atthikānaṃ atthikānaṃ manussāna』』nti vuttaṃ. Paññāsāya ca rattiṃ gacchatīti paññāsa kahāpaṇe gahetvā rattiṃ gacchati. Negamoti kuṭumbiyagaṇo.

327.Sālavatiṃ kumāriṃ gaṇikaṃ vuṭṭhāpesīti nāgarā dve satasahassāni, rājā satasahassanti tīṇi satasahassāni, aññañca ārāmuyyānavāhanādiparicchedaṃ datvā vuṭṭhāpesuṃ; gaṇikaṭṭhāne ṭhapesunti attho. Paṭisatena ca rattiṃ gacchatīti rattiṃ paṭisatena gacchati. Gilānaṃ paṭivedeyyanti gilānabhāvaṃ jānāpeyyaṃ. Kattarasuppeti jiṇṇasuppe.

328.Kā me deva mātā, ko pitāti kasmā pucchi? Taṃ kira aññe rājadārakā kīḷantā kalahe uṭṭhite 『『nimmātiko nippitiko』』ti vadanti. Yathā ca aññesaṃ dārakānaṃ chaṇādīsu cuḷamātāmahāmātādayo kiñci paṇṇākāraṃ pesenti, tathā tassa na koci kiñci peseti. Iti so taṃ sabbaṃ cintetvā 『『nimmātikoyeva nu kho aha』』nti jānanatthaṃ 『『kā me deva mātā, ko pitā』』ti pucchi.

Yannūnāhaṃ sippaṃ sikkheyyanti yaṃnūna ahaṃ vejjasippaṃ sikkheyyanti cintesi. Tassa kira etadahosi – 『『imāni kho hatthiassasippādīni parūpaghātapaṭisaṃyuttāni, vejjasippaṃ mettāpubbabhāgaṃ sattānaṃ hitapaṭisaṃyutta』』nti. Tasmā vejjasippameva sandhāya 『『yaṃnūnāhaṃ sippaṃ sikkheyya』』nti cintesi. Apicāyaṃ ito kappasatasahassassa upari padumuttarassa bhagavato upaṭṭhākaṃ 『『buddhupaṭṭhāko aya』』nti catuparisantare patthataguṇaṃ vejjaṃ disvā 『『aho vatāhampi evarūpaṃ ṭhānantaraṃ pāpuṇeyya』』nti cintetvā sattāhaṃ buddhappamukhassa saṅghassa dānaṃ datvā bhagavantaṃ vanditvā 『『ahampi bhagavā tumhākaṃ upaṭṭhāko asukavejjo viya anāgate buddhupaṭṭhāko bhaveyya』』nti patthanamakāsi. Tāya purimapatthanāya codiyamānopesa vejjasippameva sandhāya 『『yaṃnūnāhaṃ sippaṃ sikkheyya』』nti cintesi.

329.Disāpāmokkhoti sabbadisāsu vidito pākaṭo padhāno vāti attho. Tasmiñca samaye takkasīlato vāṇijā abhayarājakumāraṃ dassanāya agamaṃsu. Te jīvako 『『kuto tumhe āgatā』』ti pucchi. 『『Takkasīlato』』ti vutte 『『atthi tattha vejjasippācariyo』』ti pucchi. 『『Āma kumāra, takkasīlāyaṃ disāpāmokkho vejjo paṭivasatī』』ti sutvā 『『tena hi yadā gacchatha, mayhaṃ āroceyyāthā』』ti āha. Te tathā akaṃsu. So pitaraṃ anāpucchā tehi saddhiṃ takkasīlaṃ agamāsi. Tena vuttaṃ – 『『abhayaṃ rājakumāraṃ anāpucchā』』tiādi.

Icchāmahaṃ ācariya sippaṃ sikkhitunti taṃ kira upasaṅkamantaṃ disvā so vejjo 『『kosi tvaṃ tātā』』ti pucchi. So 『『bimbisāramahārājassa nattā abhayakumārassa puttomhī』』ti āha. 『『Kasmā pana tvamasi tāta idhāgato』』ti, tato so 『『tumhākaṃ santike sippaṃ sikkhitu』』nti vatvā icchāmahaṃ ācariya sippaṃ sikkhitunti āha. Bahuñca gaṇhātīti yathā aññe khattiyakumārādayo ācariyassa dhanaṃ datvā kiñci kammaṃ akatvā sikkhantiyeva, na so evaṃ. So pana kiñci dhanaṃ adatvā dhammantevāsikova hutvā ekaṃ kālaṃ upajjhāyassa kammaṃ karoti, ekaṃ kālaṃ sikkhati. Evaṃ santepi abhinīhārasampanno kulaputto attano medhāvitāya bahuñca gaṇhāti, lahuñca gaṇhāti, suṭṭhu ca upadhāreti, gahitañcassa na sammussati.

Satta ca me vassāni adhīyantassa nayimassa sippassa anto paññāyatīti ettha ayaṃ kira jīvako yattakaṃ ācariyo jānāti, yaṃ aññe soḷasahi vassehi uggaṇhanti, taṃ sabbaṃ sattahi vassehi uggahesi . Sakkassa pana devarañño etadahosi – 『『ayaṃ buddhānaṃ upaṭṭhāko aggavissāsako bhavissati, handa naṃ bhesajjayojanaṃ sikkhāpemī』』ti ācariyassa sarīre ajjhāvasitvā yathā ṭhapetvā kammavipākaṃ avasesarogaṃ ekeneva bhesajjayogena tikicchituṃ sakkoti, tathā naṃ bhesajjayojanaṃ sikkhāpesi. So pana 『『ācariyassa santike sikkhāmī』』ti maññati, tasmā 『『samattho idāni jīvako tikicchitu』』nti sakkena vissaṭṭhamatte evaṃ cintetvā ācariyaṃ pucchi. Ācariyo pana 『『na iminā mamānubhāvena uggahitaṃ, devatānubhāvena uggahita』』nti ñatvāva tena hi bhaṇetiādimāha. Samantā yojanaṃ āhiṇḍantoti divase divase ekekena dvārena nikkhamitvā cattāro divase āhiṇḍanto. Parittaṃ pātheyyaṃ pādāsīti appamattakaṃ adāsi. Kasmā? Tassa kira etadahosi – 『『ayaṃ mahākulassa putto gatamattoyeva pitipitāmahānaṃ santikā mahāsakkāraṃ labhissati, tato mayhaṃ vā sippassa vā guṇaṃ na jānissati, antarāmagge pana khīṇapātheyyo sippaṃ payojetvā avassaṃ mayhañca sippassa ca guṇaṃ jānissatī』』ti parittaṃ dāpesi.

Seṭṭhibhariyādivatthukathā

330.Pasatenāti ekahatthapuṭena. Picunāti kappāsapaṭalena. Yatrahi nāmāti yā nāma. Kimpimāyanti kimpi me ayaṃ. Upajānāmetassa saṃyamassāti katassa ca rogūpasamassa ca upakāraṃ jānāmāti adhippāyo.

331.Sabbālaṅkāraṃ tuyhaṃ hotūti rājā kira 『『sace imaṃ gaṇhissati, pamāṇayutte ṭhāne naṃ ṭhapessāmi. Sace na gaṇhissati, abbhantarikaṃ naṃ vissāsakaṃ karissāmī』』ti cintetvā evamāha. Abhayakumārassāpi nāṭakānampi cittaṃ uppajji 『『aho vata na gaṇheyyā』』ti. Sopi tesaṃ cittaṃ ñatvā viya 『『idaṃ me deva ayyikānaṃ ābharaṇaṃ, nayidaṃ mayhaṃ gaṇhituṃ patirūpa』』nti vatvā alaṃ devātiādimāha. Adhikāraṃ me devo saratūti katassa upakāraṃ me devo saratūti attho. Rājā pasanno sabbākārasampannaṃ gehañca ambavanuyyānañca anusaṃvaccharaṃ satasahassauṭṭhānakaṃ gāmañca mahāsakkārañca datvā tena hi bhaṇetiādimāha.

Rājagahaseṭṭhivatthukathā

332.Sakkhissasipana tvaṃ gahapatīti kasmā āha? Iriyāpathasamparivattanena kira matthaluṅgaṃ na saṇṭhāti, assa ca tīhi sattāhehi niccalassa nipannassa matthaluṅgaṃ saṇṭhahissatīti ñatvā appeva nāma sattasattamāse paṭijānitvā sattasattadivasepi nipajjeyyāti naṃ evamāha. Teneva parato vuttaṃ 『『api ca paṭikacceva mayā ñāto』』ti. Sīsacchaviṃ uppāṭetvāti sīsacammaṃ apanetvā. Sibbiniṃ vināmetvāti sibbiniṃ vivaritvā. Nāhaṃ ācariya sakkomīti tassa kira sarīre mahāḍāho uppajji, tasmā evamāha. Tīhi sattāhehīti tīhi passehi ekekena sattāhena.

333.Janaṃussāretvāti janaṃ nīharāpetvā.

Pajjotarājavatthukathā

334.Jegucchaṃ me sappīti ayaṃ kira rājā vicchikassa jāto, vicchikavisapaṭighātāya ca sappi bhesajjaṃ hoti vicchikānaṃ paṭikūlaṃ, tasmā evamāha. Uddekaṃ dassatīti uggāraṃ dassati. Paññāsa yojanikā hotīti paññāsa yojanāni gantuṃ samatthā hoti. Na kevalañcassa rañño hatthinīyeva, nāḷāgiri nāma hatthī yojanasataṃ gacchati, celakaṇṇo ca muñcakeso cāti dve assā vīsayojanasataṃ gacchanti, kāko dāso saṭṭhiyojanāni gacchati.

Ekassa kira kulaputtassa anuppanne buddhe ekadivasaṃ bhuñjituṃ nisinnassa paccekabuddho dvāre ṭhatvā agamāsi, tasseko puriso 『『paccekabuddho āgantvā gato』』ti ārocesi. So sutvā 『『gaccha, vegena pattaṃ āharā』』ti āharāpetvā attano sajjitaṃ bhattaṃ sabbaṃ datvā pesesi. Itaro taṃ āharitvā paccekabuddhassa hatthe ṭhapetvā 『『ahaṃ bhante tumhākaṃ katena iminā kāyaveyyāvatikena yattha yattha nibbattopi vāhanasampanno homī』』ti patthanaṃ akāsi. So ayaṃ etarahi pajjoto nāma rājā jāto, tāya patthanāya ayaṃ vāhanasampatti.

Sappiṃ pāyetvāti sappiñca pāyetvā; paricārikānañca āhārācāre vidhiṃ ācikkhitvā. Nakhena bhesajjaṃ olumpetvāti nakhena bhesajjaṃ odahitvā; pakkhipitvāti attho. Nicchāresīti virecesi.

Siveyyakadussayugakathā

335.Siveyyakaṃ nāma uttarakurūsu sivathikaṃ avamaṅgalavatthaṃ. Tattha kira manussā mataṃ tena vatthena veṭhetvā nikkhipanti, taṃ 『『maṃsapesī』』ti sallakkhetvā hatthisoṇḍakasakuṇā ukkhipitvā himavantakūṭe ṭhapetvā vatthaṃ apanetvā khādanti. Atha vanacarakā vatthaṃ disvā rañño āharanti. Evamidaṃ pajjotena laddhaṃ. Siviraṭṭhe kusalā itthiyo tīhi aṃsūhi suttaṃ kantanti, tena suttena vāyitavatthaṃ etantipi vadanti.

Samattiṃsavirecanakathā

336.Sinehethāti kiṃ pana bhagavato kāyo lūkhoti na lūkho? Bhagavato hi āhāre sadā devatā dibbojaṃ pakkhipanti, sinehapānaṃ pana sabbattha dose temeti, sirā mudukā karoti, tenāyaṃ evamāha. Tīṇi uppalahatthānīti ekaṃ oḷārikadosaharaṇatthaṃ, ekaṃ majjhimadosaharaṇatthaṃ, ekaṃ sukhumadosaharaṇatthaṃ. Nacirasseva pakatatto ahosīti evaṃ pakatatte pana kāye nāgarā dānaṃ sampādesuṃ. Jīvako āgantvā bhagavantaṃ etadavoca – 『『bhagavā ajja nāgarā tumhākaṃ dānaṃ dātukāmā, mā antogāmaṃ piṇḍāya pavisathā』』ti. Mahāmoggallānatthero cintesi – 『『kuto nu kho ajja bhagavato paṭhamaṃ piṇḍapāto laddhuṃ vaṭṭatī』』ti. Tato cintesi – 『『soṇo seṭṭhiputto khettaparikammato paṭṭhāya aññehi asādhāraṇānaṃ khīrodakasecanasaṃvaddhānaṃ gandhasālīnaṃ odanaṃ bhuñjati, tato bhagavato piṇḍapātaṃ āharissāmī』』ti iddhiyā gantvā tassa pāsādatale attānaṃ dassesi. So therassa pattaṃ gahetvā paṇītaṃ piṇḍapātaṃ adāsi. Therassa ca gamanākāraṃ disvā 『『bhuñjatha bhante』』ti āha. Thero tamatthaṃ ārocesi 『『bhuñjatha bhante, ahaṃ aññaṃ bhagavato dassāmī』』ti theraṃ bhojetvā gandhehi pattaṃ ubbaṭṭetvā piṇḍapātassa pūretvā adāsi, taṃ thero āharitvā bhagavato adāsi.

Rājāpi kho bimbisāro 『『ajja bhagavā kiṃ bhuñjissatī』』ti vihāraṃ āgantvā pavisamānova piṇḍapātagandhaṃ ghāyitvā bhuñjitukāmo ahosi . Bhagavato dvīsuyeva piṇḍapātesu bhājanagatesu devatā ojaṃ pakkhipiṃsu – yañca sujātā adāsi; yañca parinibbānakāle cundo kammāraputto; aññesu kabaḷe kabaḷe pakkhipiṃsu, tasmā bhagavā rañño icchaṃ jānitvā apakkhittojameva thokaṃ piṇḍapātaṃ rañño dāpesi. So paribhuñjitvā pucchi – 『『kiṃ bhante, uttarakuruto ābhataṃ bhojana』』nti? 『『Na mahārāja, uttarakuruto; apica kho taveva raṭṭhavāsino gahapatiputtassa bhojanaṃ eta』』nti vatvā soṇassa sampattiṃ ācikkhi. Taṃ sutvā rājā soṇaṃ daṭṭhukāmo hutvā cammakkhandhake vuttanayena asītiyā kulaputtasahassehi saddhiṃ soṇassa āgamanaṃ akāsi. Te bhagavato dhammadesanaṃ sutvā sotāpannā jātā. Soṇo pana pabbajitvā arahatte patiṭṭhito. Bhagavāpi etadatthameva rañño piṇḍapātaṃ dāpesi.

Varayācanakathā

  1. Evaṃ katabhattakicce bhagavati atha kho jīvako komārabhacco taṃ siveyyakaṃ dussayugaṃ ādāya…pe… etadavoca. Atikkantavarāti ettha vinicchayo mahākhandhake vuttanayeneva veditabbo. Bhagavā bhante paṃsukūliko bhikkhusaṅgho cāti bhagavato hi buddhattaṃ pattato paṭṭhāya yāva idaṃ vatthaṃ, etthantare vīsati vassāni na koci gahapaticīvaraṃ sādiyi, sabbe paṃsukūlikāva ahesuṃ. Tenāyaṃ evamāha. Gahapaticīvaranti gahapatīhi dinnacīvaraṃ. Dhammiyā kathāyāti vatthadānānisaṃsapaṭisaṃyuttāya kathāya. Itarītarenāpīti appagghenapi mahagghenapi; yena kenacīti attho. Pāvāroti salomako kappāsādibhedo. Anujānāmi bhikkhave kojavanti ettha pakatikojavameva vaṭṭati, mahāpiṭṭhiyakojavaṃ na vaṭṭati. Mahāpiṭṭhiyakojavanti uṇṇāmayo pāvārasadiso kojavo.

Kambalānujānanādikathā

338.Kāsirājāti kāsīnaṃ rājā; pasenadissa ekapitikabhātā esa. Aḍḍhakāsiyanti ettha kāsīti sahassaṃ vuccati taṃ agghanako kāsiyo . Ayaṃ pana pañcasatāni agghati, tasmā 『『aḍḍhakāsiyo』』ti vutto. Tenevāha – 『『upaḍḍhakāsīnaṃ khamamāna』』nti.

339.Uccāvacānīti sundarāni ca asundarāni ca. Bhaṅgaṃ nāma khomādīhi pañcahi suttehi missetvā kataṃ; vākamayamevātipi vadanti.

340.Ekaṃyeva bhagavatā cīvaraṃ anuññātaṃ na dveti te kira itarītarena cīvarenāti etassa 『『gahapatikena vā paṃsukūlena vā』』ti evaṃ atthaṃ sallakkhiṃsu. Nāgamesunti yāva te susānato āgacchanti, tāva te na acchiṃsu; pakkamiṃsuyeva. Nākāmā bhāgaṃ dātunti na anicchāya dātuṃ; yadi pana icchanti, dātabbo. Āgamesunti upacāre acchiṃsu. Tenāha bhagavā āha – 『『anujānāmi bhikkhave āgamentānaṃ akāmā bhāgaṃ dātu』』nti. Yadi pana manussā 『『idhāgatā eva gaṇhantū』』ti denti, saññāṇaṃ vā katvā gacchanti 『『sampattā gaṇhantū』』ti sampattānaṃ sabbesampi pāpuṇanti. Sace chaḍḍetvā gatā, yena gahitaṃ, so eva sāmī. Sadisā susānaṃ okkamiṃsūti sabbe samaṃ okkamiṃsu; ekadisāya vā okkamiṃsūtipi attho. Te katikaṃ katvāti laddhaṃ paṃsukūlaṃ sabbe bhājetvā gaṇhissāmāti bahimeva katikaṃ katvā.

  1. Cīvarapaṭiggāhakanti yo gahapatikehi saṅghassa dīyamānaṃ cīvaraṃ gaṇhāti. Yo na chandāgatiṃ gaccheyyātiādīsu cīvarapaṭiggāhakesu pacchā āgatānampi attano ñātakādīnaṃ paṭhamataraṃ paṭiggaṇhanto vā ekaccasmiṃ pemaṃ dassetvā gaṇhanto vā lobhapakatikatāya attano pariṇāmento vā chandāgatiṃ gacchati nāma. Paṭhamataraṃ āgatassāpi kodhavasena pacchā gaṇhanto vā duggatamanussesu avamaññaṃ katvā gaṇhanto vā 『『kiṃ vo ghare ṭhapanokāso natthi, tumhākaṃ santakaṃ gahetvā gacchathā』』ti evaṃ saṅghassa lābhantarāyaṃ karonto vā dosāgatiṃ gacchati nāma. Yo pana muṭṭhassati asampajāno, ayaṃ mohāgatiṃ gacchati nāma. Pacchā āgatānampi issarānampi bhayena paṭhamataraṃ paṭiggaṇhanto vā 『『cīvarapaṭiggāhakaṭṭhānaṃ nāmetaṃ bhāriya』』nti santasanto vā bhayāgatiṃ gacchati nāma. 『『Mayā idañcidañca gahitaṃ, idañciṃdañca na gahita』』nti evaṃ jānanto gahitāgahitaṃ jānāti nāma. Tasmā yo na chandāgatiādivasena gacchati, ñātakaaññātakaaḍḍhaduggatesu visesaṃ akatvā āgatapaapāṭiyā gaṇhāti, sīlācārapaṭipattiyutto hoti, satimā medhāvī bahussuto, sakkoti dāyakānaṃ vissaṭṭhavācāya parimaṇḍalehi padabyañjanehi anumodanaṃ karonto pasādaṃ janetuṃ, evarūpo sammannitabbo.

Evañca pana bhikkhave sammannitabboti ettha pana etāya yathāvuttāya kammavācāyapi apalokanenāpi antovihāre sabbasaṅghamajjhepi khaṇḍasīmāyapi sammannituṃ vaṭṭatiyeva. Evaṃ sammatena ca vihārapaccante vā padhānaghare vā na acchitabbaṃ. Yattha pana āgatāgatā manussā sukhaṃ passanti, tādise dhuravihāraṭṭhāne bījaniṃ passe ṭhapetvā sunivatthena supārutena nisīditabbanti.

Tattheva ujjhitvāti 『『paṭiggahaṇameva amhākaṃ bhāro』』ti vatvā gahitaṭṭhāneyeva chaḍḍetvā gacchanti. Cīvaranidahakanti cīvarapaṭisāmakaṃ. Yo na chandāgatiṃ gaccheyyātiādīsu cettha ito parañca sabbattha vuttanayeneva vinicchayo veditabbo. Sammutivinicchayopi kathitānusāreneva jānitabbo.

Bhaṇḍāgārasammutiādikathā

343.Vihāraṃvātiādīsu yo ārāmamajjhe ārāmikasāmaṇerādīhi avivitto sabbesaṃ samosaraṇaṭṭhāne vihāro vā aḍḍhayogo vā hoti, so sammannitabbo. Paccantasenāsanaṃ pana na sammannitabbaṃ. Idaṃ pana bhaṇḍāgāraṃ khaṇḍasīmaṃ gantvā khaṇḍasīmāya nisinnehi sammannituṃ na vaṭṭati, vihāramajjheyeva sammannitabbaṃ.

Guttāguttañca jāneyyāti ettha yassa tāva chadanādīsu koci doso natthi, taṃ guttaṃ. Yassa pana chadanatiṇaṃ vā chadaniṭṭhakā vā yattha katthaci patitā, yena ovassati vā, mūsikādīnaṃ vā paveso hoti, bhittiādīsu vā katthaci chiddaṃ hoti, upacikā vā uṭṭhahanti, taṃ sabbaṃ aguttaṃ nāma. Taṃ sallakkhetvā paṭisaṅkharitabbaṃ. Sītasamaye dvārañca vātapānañca supihitaṃ kātabbaṃ, sītena hi cīvarāni kaṇṇakitāni honti. Uṇhasamaye antarantarā vātappavesanatthaṃ vivaritabbaṃ. Evaṃ karonto hi guttāguttaṃ jānāti nāma.

Imehi pana cīvarapaṭiggāhakādīhi tīhipi attano vattaṃ jānitabbaṃ. Tattha cīvarapaṭiggāhakena tāva yaṃ yaṃ manussā 『『kālacīvara』』nti vā 『『akālacīvara』』nti vā 『『accekacīvara』』nti vā 『『vassikasāṭika』』nti vā 『『nisīdana』』nti vā 『『paccattharaṇa』』nti vā 『『mukhapuñchanacoḷa』』nti vā denti, taṃ sabbaṃ ekarāsiṃ katvā missetvā na gaṇhitabbaṃ, visuṃ visuṃ katvāva gaṇhitvā cīvaranidahakassa tatheva ācikkhitvā dātabbaṃ. Cīvaranidahakenāpi bhaṇḍāgārikassa dadamānena idaṃ kālacīvaraṃ…pe… idaṃ mukhapuñchanacoḷanti ācikkhitvāva dātabbaṃ. Bhaṇḍāgārikenāpi tatheva visuṃ visuṃ viya saññāṇaṃ katvā ṭhapetabbaṃ. Tato saṅghena 『『kālacīvaraṃ āharā』』ti vutte kālacīvarameva dātabbaṃ…pe… mukhapuñchanacoḷakaṃ āharāti vutte tadeva dātabbaṃ.

Iti bhagavatā cīvarapaṭiggāhako anuññāto, cīvaranidahako anuññāto, bhaṇḍāgāraṃ anuññātaṃ, bhaṇḍāgāriko anuññāto, na bāhulikatāya na asantuṭṭhiyā; apica kho saṅghassānuggahāya. Sace hi āhaṭāhaṭaṃ gahetvā bhikkhū bhājeyyuṃ, neva āhaṭaṃ na anāhaṭaṃ na dinnaṃ nādinnaṃ na laddhaṃ nāladdhaṃ jāneyyuṃ, āhaṭāhaṭaṃ therāsane vā dadeyyuṃ, khaṇḍākhaṇḍaṃ vā chinditvā gaṇheyyuṃ; evaṃ sati ayuttaparibhogo ca hoti, na ca sabbesaṃ saṅgaho kato hoti. Bhaṇḍāgāre pana cīvaraṃ ṭhapetvā ussannakāle ekekassa bhikkhuno ticīvaraṃ vā dve dve vā ekekaṃ vā cīvaraṃ dassanti, laddhāladdhaṃ jānissanti, aladdhabhāvaṃ ñatvā saṅgahaṃ kātuṃ maññissantīti.

Na bhikkhave bhaṇḍāgāriko vuṭṭhāpetabboti ettha aññepi avuṭṭhāpanīyā jānitabbā. Cattāro hi na vuṭṭhāpetabbā – vuḍḍhataro , bhaṇḍāgāriko, gilāno, saṅghato laddhasenāsanoti. Tattha vuḍḍhataro attano vuḍḍhatāya navakatarena na vuṭṭhāpetabbo, bhaṇḍāgāriko saṅghena sammannitvā bhaṇḍāgārassa dinnatāya, gilāno attano gilānatāya, saṅgho pana bahussutassa uddesaparipucchādīhi bahupakārassa bhāranitthārakassa phāsukaṃ āvāsaṃ anuṭṭhāpanīyaṃ katvā deti, tasmā so upakāratāya ca saṅghato laddhatāya ca na vuṭṭhāpetabboti.

Ussannaṃhotīti bahu rāsikataṃ hoti, bhaṇḍāgāraṃ na gaṇhāti. Sammukhībhūtenāti antoupacārasīmāyaṃ ṭhitena. Bhājetunti kālaṃ ghosetvā paṭipāṭiyā bhājetuṃ. Kolāhalaṃ akāsīti 『『amhākaṃ ācariyassa detha, upajjhāyassa dethā』』ti evaṃ mahāsaddaṃ akāsi. Cīvarabhājanakaṅgesu sabhāgānaṃ bhikkhūnaṃ apāpuṇantampi mahagghaṃ cīvaraṃ dento chandāgatiṃ gacchati nāma. Aññesaṃ vuḍḍhatarānaṃ pāpuṇantampi mahagghaṃ cīvaraṃ adatvā appagghaṃ dento dosāgatiṃ gacchati nāma. Mohamūḷho cīvaradānavattaṃ ajānanto mohāgatiṃ gacchati nāma. Mukharānaṃ navakānampi bhayena apāpuṇantameva mahagghaṃ cīvaraṃ dento bhayāgatiṃ gacchati nāma. Yo evaṃ na gacchati, sabbesaṃ tulābhūto pamāṇabhūto majjhatto hoti, so sammannitabbo. Bhājitābhājitanti 『『ettakāni vatthāni bhājitāni, ettakāni abhājitānī』』ti jānanto 『『bhājitābhājitañca jāneyyā』』ti vuccati.

Uccinitvāti 『『idaṃ thūlaṃ, idaṃ saṇhaṃ, idaṃ ghanaṃ, idaṃ tanukaṃ, idaṃ paribhuttaṃ, idaṃ aparibhuttaṃ, idaṃ dīghato ettakaṃ puthulato ettaka』』nti evaṃ vatthāni vicinitvā. Tulayitvāti 『『idaṃ ettakaṃ agghati, idaṃ ettaka』』nti evaṃ agghaparicchedaṃ katvā. Vaṇṇāvaṇṇaṃ katvāti sace sabbesaṃ ekekameva dasagghanakaṃ pāpuṇāti, iccetaṃ kusalaṃ; no ce pāpuṇāti, yaṃ nava vā aṭṭha vā agghati, taṃ aññena ekaagghanakena ca dviagghanakena ca saddhiṃ bandhitvā etena upāyena same paṭivīse ṭhapetvāti attho. Bhikkhū gaṇetvā vaggaṃ bandhitvāti sace ekekassa diyamāne divaso nappahoti, dasa dasa bhikkhū gaṇetvā dasa dasa cīvarapaṭivīse ekavaggaṃ bandhitvā ekaṃ bhaṇḍikaṃ katvā evaṃ cīvarapaṭivīsaṃ ṭhapetuṃ anujānāmīti attho. Evaṃ ṭhapitesu cīvarapaṭivīsesu kuso pātetabbo. Tehipi bhikkhūhi puna kusapātaṃ katvā bhājetabbaṃ.

Sāmaṇerānaṃ upaḍḍhapaṭivīsanti ettha ye sāmaṇerā attissarā bhikkhusaṅghassa kattabbakammaṃ na karonti, uddesaparipucchāsu yuttā ācariyupajjhāyānaṃyeva vattapaṭipattiṃ karonti, aññesaṃ na karonti, etesaṃyeva upaḍḍhabhāgo dātabbo. Ye pana purebhattañca pacchābhattañca bhikkhusaṅghasseva kattabbakiccaṃ karonti, tesaṃ samako dātabbo. Idañca piṭṭhisamaye uppannena bhaṇḍāgāre ṭhapitena akālacīvareneva kathitaṃ. Kālacīvaraṃ pana samakameva dātabbaṃ. Tatruppādavassāvāsikaṃ sammuñjanībandhanādi saṅghassa phātikammaṃ katvā gahetabbaṃ. Etañhettha sabbesaṃ vattaṃ. Bhaṇḍāgārikacīvarepi sace sāmaṇerā āgantvā 『『bhante mayaṃ yāguṃ pacāma, bhattaṃ pacāma, khajjakaṃ pacāma, appaharitakaṃ karoma, dantakaṭṭhaṃ āharāma, raṅgachalliṃ kappiyaṃ katvā dema, kiṃ amhehi na kataṃ nāmā』』ti ukkuṭṭhiṃ karonti, samabhāgova dātabbo. Etaṃ ye ca virajjhitvā karonti, yesañca karaṇabhāvo na paññāyati, te sandhāya vuttaṃ. Kurundiyaṃ pana 『『sace sāmaṇerā 『kasmā mayaṃ bhante saṅghakammaṃ na karoma, karissāmā』ti yācanti, samapaṭivīso dātabbo』』ti vuttaṃ.

Uttaritukāmoti nadiṃ vā kantāraṃ vā uttaritukāmo; satthaṃ labhitvā disā pakkamitukāmoti attho. Sakaṃ bhāgaṃ dātunti idaṃ bhaṇḍāgārato cīvarāni nīharitvā puñje kate ghaṇṭiyā pahaṭāya bhikkhusaṅghe sannipatite satthaṃ labhitvā gantukāmo 『『satthato mā parihāyī』』ti etamatthaṃ sandhāya vuttaṃ. Tasmā anīhatesu vā cīvaresu appahaṭāya vā ghaṇṭiyā asannipatite vā saṅghe dātuṃ na vaṭṭati. Cīvaresu pana nīhatesu ghaṇṭiṃ paharitvā bhikkhusaṅghe sannipatite cīvarabhājakena 『『imassa bhikkhuno koṭṭhāsena ettakena bhavitabba』』nti takketvā nayaggāhena cīvaraṃ dātabbaṃ. Tulāya tulitamiva hi samasamaṃ dātuṃ na sakkā, tasmā ūnaṃ vā hotu adhikaṃ vā, evaṃ takkena nayena dinnaṃ sudinnaṃ. Neva ūnakaṃ puna dātabbaṃ, nātirittaṃ paṭiggaṇhitabbanti.

Atirekabhāgenāti dasa bhikkhū honti, sāṭakāpi daseva, tesu eko dvādasa agghati, sesā dasagghanakā. Sabbesu dasagghanakavasena kuse pātite yassa bhikkhuno dvādasagghanako kuso pātito, so 『『ettakena mama cīvaraṃ pahotī』』ti tena atirekabhāgena gantukāmo hoti. Bhikkhū 『『atirekaṃ āvuso saṅghassa santaka』』nti vadanti, taṃ sutvā bhagavā 『『saṅghike ca gaṇasantake ca appakaṃ nāma natthi, sabbattha saṃyamo kātabbo, gaṇhantenāpi kukkuccāyitabba』』nti dassetuṃ 『『anujānāmi bhikkhave anukkhepe dinne』』ti āha. Tattha anukkhepo nāma yaṃkiñci anukkhipitabbaṃ anuppadātabbaṃ kappiyabhaṇḍaṃ; yattakaṃ tassa paṭivīse adhikaṃ, tattake agghanake yasmiṃ kismiñci kappiyabhaṇḍe dinneti attho.

Vikalake tosetvāti ettha cīvaravikalakaṃ puggalavikalakanti dve vikalakā. Cīvaravikalakaṃ nāma sabbesaṃ pañca pañca vatthāni pattāni, sesānipi atthi, ekekaṃ pana na pāpuṇāti, chinditvā dātabbāni. Chindantehi ca aḍḍhamaṇḍalādīnaṃ vā upāhanatthavikādīnaṃ vā pahonakāni khaṇḍāni katvā dātabbāni, heṭṭhimaparicchedena caturaṅgulavitthārampi anuvātappahonakāyāmaṃ khaṇḍaṃ katvā dātuṃ vaṭṭati, aparibhogaṃ pana na kātabbanti evamettha cīvarassa appahonakabhāvo cīvaravikalakaṃ. Chinditvā dinne pana taṃ tositaṃ hoti, atha kusapāto kātabbo. Sacepi ekassa bhikkhuno koṭṭhāse ekaṃ vā dve vā vatthāni nappahonti, tattha aññaṃ sāmaṇakaṃ parikkhāraṃ ṭhapetvā yo tena tussati, tassa taṃ bhāgaṃ datvā pacchā kusapāto kātabbo. Idampi cīvaravikalakanti andhakaṭṭhakathāyaṃ vuttaṃ.

Puggalavikalakaṃ nāma dasa dasa bhikkhū gaṇetvā vaggaṃ karontānaṃ eko vaggo na pūrati, aṭṭha vā nava vā honti, tesaṃ aṭṭha vā nava vā koṭṭhāsā 『『tumhe ime gahetvā visuṃ bhājethā』』ti dātabbā. Evamayaṃ puggalānaṃ appahonakabhāvo puggalavikalakaṃ. Visuṃ dinne pana taṃ tositaṃ hoti, evaṃ tosetvā kusapāto kātabboti. Atha vā vikalake tosetvāti yo cīvaravibhāgo ūnako, taṃ aññena parikkhārena samaṃ katvā kusapāto kātabbo.

Cīvararajanakathā

344.Chakaṇenāti gomayena. Paṇḍumattikāyāti tambamattikāya. Mūlarajanādīsu haliddiṃ ṭhapetvā sabbaṃ mūlarajanaṃ vaṭṭati. Mañjiṭṭhiñca tuṅgahārañca ṭhapetvā sabbaṃ khandharajanaṃ vaṭṭati. Tuṅgahāro nāma eko sakaṇṭakarukkho, tassa haritālavaṇṇaṃ khandharajanaṃ hoti. Loddañca kaṇḍulañca ṭhapetvā sabbaṃ tacarajanaṃ vaṭṭati. Allipattaṃ nīlipattañca ṭhapetvā sabbaṃ pattarajanaṃ vaṭṭati. Gihiparibhuttaṃ pana allipattena ekavāraṃ rajituṃ vaṭṭati. Kiṃsukapupphañca kusumbhapupphañca ṭhapetvā sabbaṃ puppharajanaṃ vaṭṭati. Phalarajane pana na kiñci na vaṭṭati.

Sītudakāti apakkarajanaṃ vuccati. Uttarāḷumpanti vaṭṭādhārakaṃ, rajanakumbhiyā majjhe ṭhapetvā taṃ ādhārakaṃ parikkhipitvā rajanaṃ pakkhipituṃ anujānāmīti attho. Evañhi kate rajanaṃ na uttarati. Udake vā nakhapiṭṭhikāya vāti sace paripakkaṃ hoti, udakapātiyā dinno thevo sahasā na visarati, nakhapiṭṭhiyampi avisaranto tiṭṭhati. Rajanuḷuṅkanti rajanauḷuṅkaṃ. Daṇḍakathālakanti tameva sadaṇḍakaṃ. Rajanakolambanti rajanakuṇḍaṃ. Omaddantīti sammaddanti. Na ca acchinne theve pakkamitunti yāva rajanabindu gaḷitaṃ na chijjati, tāva na aññatra gantabbaṃ. Patthinnanti atirajitattā thaddhaṃ. Udake osāretunti udake pakkhipitvā ṭhapetuṃ. Rajane pana nikkhante taṃ udakaṃ chaḍḍetvā cīvaraṃ madditabbaṃ. Dantakāsāvānīti ekaṃ vā dve vā vāre rajitvā dantavaṇṇāni dhārenti.

Chinnakacīvarānujānanakathā

345.Acchibaddhanti caturassakedārakabaddhaṃ. Pāḷibaddhanti āyāmato ca vitthārato ca dīghamariyādabaddhaṃ. Mariyādabaddhanti antarantarā rassamariyādabaddhaṃ. Siṅghāṭakabaddhanti mariyādāya mariyādaṃ vinivijjhitvā gataṭṭhāne siṅghāṭakabaddhaṃ; catukkasaṇṭhānanti attho. Saṃvidahitunti kātuṃ. Ussahasi tvaṃ ānandāti sakkosi tvaṃ ānanda. Ussahāmi bhagavāti tumhehi dinnanayena sakkomīti dasseti. Yatra hi nāmāti yo nāma. Kusimpi nāmātiādīsu kusīti āyāmato ca vitthārato ca anuvātādīnaṃ dīghapattānametaṃ adhivacanaṃ. Aḍḍhakusīti antarantarā rassapattānaṃ nāmaṃ. Maṇḍalanti pañcakhaṇḍikacīvarassa ekekasmiṃ khaṇḍe mahāmaṇḍalaṃ. Aḍḍhamaṇḍalanti khuddakamaṇḍalaṃ. Vivaṭṭanti maṇḍalañca aḍḍhamaṇḍalañca ekato katvā sibbitaṃ majjhimakhaṇḍaṃ.

Anuvivaṭṭanti tassa ubhosu passesu dve khaṇḍāni. Gīveyyakanti gīvāveṭhanaṭṭhāne daḷhīkaraṇatthaṃ aññaṃ suttasaṃsibbitaṃ āgantukapattaṃ. Jaṅgheyyakanti jaṅghapāpuṇanaṭṭhāne tatheva saṃsibbitaṃ pattaṃ. Gīvaṭṭhāne ca jaṅghaṭṭhāne ca pattānamevetaṃ nāmantipi vadanti. Bāhantanti anuvivaṭṭānaṃ bahi ekekaṃ khaṇḍaṃ. Iti pañcakhaṇḍikacīvarenetaṃ vicāritanti. Atha vā anuvivaṭṭanti vivaṭṭassa ekapassato dvinnaṃ ekapassato dvinnanti catunnampi khaṇḍānametaṃ nāmaṃ. Bāhantanti suppamāṇaṃ cīvaraṃ pārupantena saṃharitvā bāhāya upari ṭhapitā ubho antā bahimukhā tiṭṭhanti, tesaṃ etaṃ nāmaṃ. Ayameva hi nayo mahāaṭṭhakathāyaṃ vuttoti.

Ticīvarānujānanakathā

346.Cīvarehiubbhaṇḍiketi cīvarehi ubbhaṇḍe kate; yathā ukkhittabhaṇḍā honti evaṃ kate; ukkhittabhaṇḍikabhāvaṃ āpāditeti attho. Cīvarabhisinti ettha bhisīti dve tīṇi ekato katvā bhisisaṅkhepena saṃharitacīvarāni vuttāni. Te kira bhikkhū 『『dakkhiṇāgirito bhagavā lahuṃ paṭinivattissatī』』ti tattha gacchantā jīvakavatthusmiṃ laddhacīvarāni ṭhapetvā agamaṃsu. Idāni pana cirena āgamissatīti maññamānā ādāya pakkamiṃsu. Antaraṭṭhakāsūti māghassa ca phagguṇassa ca antarā aṭṭhasu. Na bhagavantaṃ sītaṃ ahosīti bhagavato sītaṃ nāhosi. Etadahosi yepi kho te kulaputtāti na bhagavā ajjhokāse anisīditvā etamatthaṃ na jānāti, mahājanasaññāpanatthaṃ pana evamakāsi. Sītālukāti sītapakatikā; ye pakatiyāva sītena kilamanti. Diguṇaṃ saṅghāṭinti dupaṭṭaṃ saṅghāṭiṃ. Ekacciyanti ekapaṭṭaṃ. Iti 『『bhagavā attanā catūhi cīvarehi yāpeti, amhākaṃ pana ticīvaraṃ anujānātī』』ti vacanassa okāsaṃ upacchindituṃ diguṇaṃ saṅghāṭiṃ anujānāti, ekaccike itare. Evañhi nesaṃ cattāri bhavissantīti.

Atirekacīvarādikathā

348.Aggaḷaṃ acchupeyyanti chiddaṭṭhāne pilotikakhaṇḍaṃ laggāpeyyaṃ. Ahatakappānanti ekavāraṃ dhotānaṃ. Utuddhaṭānanti ututo dīghakālato uddhaṭānaṃ hatavatthakānaṃ, pilotikānanti vuttaṃ hoti. Pāpaṇiketi antarāpaṇato patitapilotikacīvare. Ussāho karaṇīyoti pariyesanā kātabbā. Paricchedo panettha natthi, paṭṭasatampi vaṭṭati. Sabbamidaṃ sādiyantassa bhikkhuno vasena vuttaṃ. Aggaḷaṃ tunnanti ettha uddharitvā allīyāpanakhaṇḍaṃ aggaḷaṃ, suttena saṃsibbitaṃ tunnaṃ; vaṭṭetvā karaṇaṃ ovaṭṭikaṃ. Kaṇḍusakaṃ vuccati muddikā. Daḷhīkammanti anuddharitvāva upassayaṃ katvā allīyāpanakaṃ vatthakhaṇḍaṃ.

349-351. Visākhāvatthu uttānatthaṃ. Tato paraṃ pubbe vinicchitameva. Sovaggikanti saggappattahetukaṃ. Tenevāha 『『sovaggika』』nti . Sokaṃ apanetīti sokanudaṃ. Anāmayāti arogā. Saggamhi kāyamhīti saggopapannā.

353.Puthujjanā kāmesu vītarāgāti jhānalābhino.

356.Sandiṭṭhoti diṭṭhamattakamitto. Sambhattoti ekasambhogo daḷhamitto. Ālapitoti 『『mama santakaṃ yaṃ iccheyyāsi, taṃ gaṇhāhī』』ti evaṃ vutto. Etesu tīsu aññataranāmena saddhiṃ jīvati, gahite attamano hotīti imehi gahitavissāso ruhati.

Pacchimavikappanupagacīvarādikathā

359.Paṃsukūlakatoti katapaṃsukūlo. Garuko hotīti jiṇṇajiṇṇaṭṭhāne aggaḷāropanena garuko hoti. Suttalūkhaṃ kātunti sutteneva aggaḷaṃ kātunti attho. Vikaṇṇo hotīti suttaṃ acchetvā acchetvā sibbantānaṃ eko saṅghāṭikoṇo dīgho hoti. Vikaṇṇaṃ uddharitunti dīghakoṇaṃ chindituṃ. Okiriyantīti chinnakoṇato gaḷanti. Anuvātaṃ paribhaṇḍanti anuvātañceva paribhaṇḍañca. Pattā lujjantīti mahantesu pattamukhesu dinnāni suttāni gaḷanti, tato pattā lujjanti. Aṭṭhapadakaṃ kātunti aṭṭhapadakacchannena pattamukhaṃ sibbituṃ.

360.Anvādhikampi āropetunti āgantukapattampi dātuṃ. Idaṃ pana appahonake āropetabbaṃ. Sace pahoti, āgantukapattaṃ na vaṭṭati, chinditabbameva.

361.Na ca bhikkhave saddhādeyyanti ettha sesañātīnaṃ dento vinipātetiyeva. Mātāpitaro pana sace rajje ṭhitā patthayanti, dātabbaṃ.

362.Gilānoti gilānatāya gahetvā gantuṃ asamattho. Vassikasaṅketanti vassike cattāro māse. Nadīpāranti nadiyā pāre bhattaṃ bhuñjitabbaṃ hoti. Aggaḷaguttivihāroti sabbesveva cetesu gilānavassikasaṅketanadīpāragamanaatthatakathinabhāvesu aggaḷaguttiyeva pamāṇaṃ. Gutte eva hi vihāre etesu kāraṇesu nikkhipitvā bahi gantuṃ vaṭṭati, na agutte. Āraññakassa pana vihāro na sugutto hoti, tena bhaṇḍukkhalikāya pakkhipitvā pāsāṇasusira rukkhasusirādīsu suppaṭicchannesu ṭhapetvā gantabbaṃ.

Saṅghikacīvaruppādakathā

363.Tuyheva bhikkhu tāni cīvarānīti aññattha gahetvā haṭānipi tuyheva; na tesaṃ añño koci issaroti. Evañca pana vatvā anāgatepi nikkukkuccā gaṇhissantīti dassetuṃ idha panātiādimāha. Tasseva tāni cīvarāni yāva kathinassa ubbhārāti sace gaṇapūrake bhikkhū labhitvā kathinaṃ atthataṃ hoti, pañcamāse; no ce atthataṃ hoti, ekaṃ cīvaramāsameva. Yaṃ 『『saṅghassa demā』』ti vā denti, 『『saṅghaṃ uddissa demā』』ti vā denti, 『『vassaṃvutthasaṅghassa demā』』ti vā denti, 『『vassāvāsikaṃ demā』』ti vā denti, sacepi matakacīvaraṃ avibhajitvā taṃ vihāraṃ pavisanti, taṃ sabbaṃ tasseva bhikkhuno hoti. Yampi so vassāvāsatthāya vaḍḍhiṃ payojetvā ṭhapitaupanikkhepato vā tatruppādato vā vassāvāsikaṃ gaṇhāti, sabbaṃ suggahitameva hoti. Idamettha lakkhaṇaṃ, yena tenākārena saṅghassa uppannaṃ vatthaṃ atthatakathinassa pañcamāse, anatthatakathinassa ekaṃ cīvaramāsaṃ pāpuṇātīti. Yaṃ pana 『『idaṃ idha vassaṃvutthasaṅghassa demā』』ti vā 『『vassāvāsikaṃ demā』』ti vā vatvā dinnaṃ, taṃ anatthatakathinassāpi pañcamāse pāpuṇāti. Tato paraṃ pana uppannaṃ vassāvāsikaṃ pucchitabbaṃ – 『『kiṃ atītavasse idaṃ vassāvāsikaṃ, udāhu anāgatavasse』』ti! Kasmā? Piṭṭhisamaye uppannattā.

Utukālanti vassānato aññaṃ kālaṃ. Tāni cīvarāni ādāya sāvatthiṃ gantvāti ettha tāni cīvarāni gatagataṭṭhāne saṅghikāneva honti, bhikkhūhi diṭṭhamattamevettha pamāṇaṃ. Tasmā sace keci paṭipathaṃ āgacchantā 『『kuhiṃ āvuso gacchasī』』ti pucchitvā tamatthaṃ sutvā 『『kiṃ āvuso mayaṃ saṅgho na homā』』ti tattheva bhājetvā gaṇhanti, suggahitāni. Sacepi esa maggā okkamitvā kañci vihāraṃ vā āsanasālaṃ vā piṇḍāya caranto ekaṃ gehameva vā pavisati, tatra ca naṃ bhikkhū disvā tamatthaṃ pucchitvā bhājetvā gaṇhanti, suggahitāneva.

Adhiṭṭhātunti ettha adhiṭṭhahantena vattaṃ jānitabbaṃ . Tena hi bhikkhunā ghaṇṭiṃ paharitvā kālaṃ ghosetvā thokaṃ āgametvā sace ghaṇṭisaññāya vā kālasaññāya vā bhikkhū āgacchanti, tehi saddhiṃ bhājetabbāni. No ce āgacchanti, 『『mayhimāni cīvarāni pāpuṇantī』』ti adhiṭṭhātabbāni. Evaṃ adhiṭṭhite sabbāni tasseva honti, ṭhitikā pana na tiṭṭhati.

Sace ekekaṃ uddharitvā 『『ayaṃ paṭhamabhāgo mayhaṃ pāpuṇāti, ayaṃ dutiyabhāgo』』ti evaṃ gaṇhāti, gahitāni ca suggahitāni honti, ṭhitikā ca tiṭṭhati. Evaṃ pāpetvā gaṇhantenāpi adhiṭṭhitameva hoti. Sace pana ghaṇṭiṃ paharitvā vā appaharitvā vā kālampi ghosetvā vā aghosetvā vā 『『ahamevettha mayhameva imāni cīvarānī』』ti gaṇhāti, duggahitāni honti. Atha 『『añño koci idha natthi, mayhaṃ etāni pāpuṇantī』』ti gaṇhāti, suggahitāni.

Pātite kuseti ekakoṭṭhāse kusadaṇḍake pātitamatte sacepi bhikkhusahassaṃ hoti, gahitameva nāma cīvaraṃ. Nākāmā bhāgo dātabbo. Sace pana attano ruciyā dātukāmā honti, dentu. Anubhāgepi eseva nayo.

Sacīvarānīti 『『kālacīvarampi saṅghassa itova dassāma, visuṃ sajjiyamāne aticiraṃ hotī』』ti khippaṃyeva sacīvarāni bhattāni akaṃsu. There āgamma uppannānīti tumhesu pasādena khippaṃ uppannāni.

Saṅghassa demāti cīvarāni dentīti sakalampi cīvarakālaṃ saṇikaṃ saṇikaṃ dentiyeva. Purimesu pana dvīsu vatthūsu pacchinnadānattā adaṃsūti vuttaṃ. Sambahulā therāti vinayadharapāmokkhatherā. Idaṃ pana vatthuṃ saddhiṃ purimena dvebhātikavatthunā parinibbute bhagavati uppannaṃ, ime ca therā diṭṭhapubbā tathāgataṃ, tasmā purimesu vatthūsu tathāgatena paññattanayeneva kathesuṃ.

Upanandasakyaputtavatthukathā

364.Gāmakāvāsaṃagamāsīti appeva nāma cīvarāni bhājentā mayhampi saṅgahaṃ kareyyunti cīvarabhājanakālaṃ sallakkhetvāva agamāsi. Sādiyissasīti gaṇhissasi. Ettha ca kiñcāpi tassa bhāgo na pāpuṇāti. Atha kho 『『nagaravāsiko ayaṃ mukharo dhammakathiko』』ti te bhikkhū 『『sādiyissasī』』ti āhaṃsu. Yo sādiyeyya āpatti dukkaṭassāti ettha pana kiñcāpi lahukā āpatti, atha kho gahitāni gahitaṭṭhāne dātabbāni. Sacepi naṭṭhāni vā jiṇṇāni vā honti, tasseva gīvā. Dehīti vutte adento dhuranikkhepe bhaṇḍagghena kāretabbo.

Ekādhippāyanti ekaṃ adhippāyaṃ; ekaṃ puggalapaṭivīsameva dethāti attho. Idāni yathā so dātabbo, taṃ dassetuṃ tantiṃ ṭhapento idha panātiādimāha. Tattha sace amutra upaḍḍhaṃ amutra upaḍḍhanti ekekasmiṃ ekāhamekāhaṃ vā sattāhaṃ sattāhaṃ vā sace vasati, ekekasmiṃ vihāre yaṃ eko puggalo labhati, tato tato upaḍḍhaṃ upaḍḍhaṃ dātabbaṃ. Evaṃ ekādhippāyo dinno hoti. Yattha vā pana bahutaranti sace ekasmiṃ vihāre vasanto itarasmiṃ sattāhavārena aruṇameva uṭṭhāpeti, evaṃ purimasmiṃ bahutaraṃ vasati nāma. Tasmā tato bahutaraṃ vasitavihārato tassa paṭivīso dātabbo. Evampi ekādhippāyo dinno hoti. Idañca nānālābhehi nānūpacārehi ekasīmavihārehi kathitaṃ, nānāsīmavihāre pana senāsanaggāho paṭippassambhati. Tasmā tattha cīvarapaṭivīso na pāpuṇāti. Sesaṃ pana āmisabhesajjādi sabbaṃ sabbattha antosīmagatassa pāpuṇāti.

Gilānavatthukathā

365.Mañcake nipātesunti evaṃ dhovitvā aññaṃ kāsāvaṃ nivāsetvā mañcake nipajjāpesuṃ; nipajjāpetvā ca panāyasmā ānando muttakarīsakiliṭṭhaṃ kāsāvaṃ dhovitvā bhūmiyaṃ paribhaṇḍaṃ akāsi. Yo bhikkhave maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyāti yo maṃ ovādānusāsanīkaraṇena upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyya; mama ovādakārakena gilāno upaṭṭhātabboti ayamevettha attho. Bhagavato ca gilānassa ca upaṭṭhānaṃ ekasadisanti evaṃ panettha attho na gahetabbo. Saṅghena upaṭṭhātabboti yassete upajjhādayo tasmiṃ vihāre natthi, āgantuko hoti ekacāriko bhikkhu, so saṅghassa bhāro, tasmā saṅghena upaṭṭhātabbo. No ce upaṭṭhaheyya, sakalassa saṅghassa āpatti. Vāraṃ ṭhapetvā jaggantesu pana yo attano vāre na jaggati, tasseva āpatti. Saṅghattheropi vārako na muccati. Sace sakalo saṅgho ekassa bhāraṃ karoti, eko vā vattasampanno bhikkhu ahameva jaggissāmīti paṭijaggati, saṅgho āpattito muccati.

366.Abhikkamantaṃ vā abhikkamatītiādīsu vaḍḍhantaṃ vā ābādhaṃ 『『idaṃ nāma me paribhuñjantassa vaḍḍhati, idaṃ paribhuñjantassa parihāyati, idaṃ paribhuñjantassa tiṭṭhatī』』ti yathābhūtaṃ nāvikarotīti evamattho daṭṭhabbo. Nālanti na patirūpo, na yutto upaṭṭhātuṃ. Bhesajjaṃ saṃvidhātunti bhesajjaṃ yojetuṃ asamattho hoti. Āmisantaroti āmisaṃ assa antaranti āmisantaro. Antaranti kāraṇaṃ vuccati; āmisakāraṇā yāgubhattapattacīvarāni patthento upaṭṭhātīti attho.

Matasantakakathā

367.Kālaṅkateti kālakiriyāya. Gilānupaṭṭhākānaṃ dātunti ettha anantaraṃ vuttāya kammavācāya dinnampi apaloketvā dinnampi dinnameva hoti, vaṭṭati.

369.Yaṃ tattha lahubhaṇḍaṃ yaṃ tattha garubhaṇḍanti ettha lahubhaṇḍagarubhaṇḍānaṃ nānākaraṇaṃ parato vaṇṇayissāma. Gilānupaṭṭhākalābhe pana ayaṃ ādito paṭṭhāya vinicchayo –

Sace sakale bhikkhusaṅghe upaṭṭhahante kālaṃ karoti, sabbepi sāmikā. Atha ekaccehi vāre kate ekaccehi akateyeva kālaṃ karoti, tattha ekacce ācariyā vadanti – 『『sabbepi attano vāre sampatte kareyyuṃ, tasmā sabbepi sāmino』』ti. Ekacce vadanti – 『『yehi jaggito te eva labhanti, itare na labhantī』』ti. Sāmaṇere kālaṅkate sace cīvaraṃ atthi, gilānupaṭṭhākānaṃ dātabbaṃ. No ce atthi yaṃ atthi, taṃ dātabbaṃ. Aññasmiṃ parikkhāre sati cīvarabhāgaṃ katvā dātabbaṃ.

Bhikkhu ca sāmaṇero ca sace samaṃ upaṭṭhahiṃsu, samako bhāgo dātabbo. Atha sāmaṇerova upaṭṭhahati, bhikkhussa saṃvidahanamattameva hoti, sāmaṇerassa jeṭṭhakabhāgo dātabbo. Sace sāmaṇero bhikkhunā ānītaudakena yāguṃ pacitvā paṭiggāhāpanamattameva karoti, bhikkhu upaṭṭhahati, bhikkhussa jeṭṭhakabhāgo dātabbo.

Bahū bhikkhū samaggā hutvā upaṭṭhahanti, sabbesaṃ samako bhāgo dātabbo. Yo panettha visesena upaṭṭhahati, tassa viseso kātabbo. Yena pana ekadivasampi gilānupaṭṭhākavasena yāgubhattaṃ vā pacitvā dinnaṃ, nahānaṃ vā paṭiyāditaṃ, sopi gilānupaṭṭhākova. Yo samīpaṃ anāgantvā bhesajjataṇḍulādīni peseti, ayaṃ gilānupaṭṭhāko na hoti. Yo pariyesitvā gāhāpetvā āgacchati, ayaṃ gilānupaṭṭhākova.

Eko vattasīsena jaggati; eko paccāsāya, matakāle ubhopi paccāsīsanti, ubhinnampi dātabbaṃ. Eko upaṭṭhahitvā gilānassa vā kammena attano vā kammena katthaci gato 『『puna āgantvā jaggissāmī』』ti, etassapi dātabbaṃ. Eko ciraṃ upaṭṭhahitvā 『『idāni na sakkomī』』ti dhuraṃ nikkhipitvā gacchati, sacepi taṃdivasameva gilāno kālaṃkaroti, upaṭṭhākabhāgo na dātabbo.

Gilānupaṭṭhāko nāma gihi vā hotu pabbajito vā, antamaso mātugāmopi, sabbe bhāgaṃ labhanti. Sace tassa bhikkhuno pattacīvaramattameva hoti, aññaṃ natthi; sabbaṃ gilānupaṭṭhākānaṃyeva dātabbaṃ. Sacepi sahassaṃ agghati, aññaṃ pana bahumpi parikkhāraṃ te na labhanti; saṅghasseva hoti. Avasesaṃ bhaṇḍaṃ bahukañceva mahagghañca, ticīvaraṃ appagghaṃ; tato gahetvā ticīvaraparikkhāro dātabbo. Sabbañcetaṃ saṅghikatova labbhati.

Sace pana so jīvamānoyeva sabbaṃ attano parikkhāraṃ nissajjitvā kassaci adāsi, koci vā vissāsaṃ aggahesi, yassa dinnaṃ, yena ca gahitaṃ, tasseva hoti. Tassa ruciyā eva gilānupaṭṭhākā labhanti, aññesaṃ adatvā dūre ṭhapitaparikkhārāpi tattha tattha saṅghasseva honti. Dvinnaṃ santakaṃ hoti avibhattaṃ, ekasmiṃ kālaṅkate itaro sāmī . Bahūnampi santake eseva nayo. Sabbesu matesu saṅghikaṃ hoti. Sacepi avibhajitvā saddhivihārikādīnaṃ denti adinnameva hoti. Vibhajitvā dinnaṃ pana sudinnaṃ. Taṃ tesu matesupi saddhivihārikādīnaṃyeva hoti, na saṅghassa.

Kusacīrādipaṭikkhepakathā

  1. Kusacīrādīsu akkanāḷanti akkanāḷamayaṃ. Potthakoti makacimayo vuccati. Sesāni paṭhamapārājikavaṇṇanāyaṃ vuttāni. Tesu potthake eva dukkaṭaṃ. Sesesu thullaccayānīti. Akkadussakadalidussaerakadussāni pana potthakagatikāneva.

  2. Sabbanīlakādīni rajanaṃ dhovitvā puna rajitvā dhāretabbāni. Na sakkā ce honti dhovituṃ, paccattharaṇāni vā kātabbāni. Dupaṭṭacīvarassa vā majjhe dātabbāni. Tesaṃ vaṇṇanānattaṃ upāhanāsu vuttanayameva. Acchinnadasadīghadasāni dasā chinditvā dhāretabbāni. Kañcukaṃ labhitvā phāletvā rajitvā paribhuñjituṃ vaṭṭati. Veṭhanepi eseva nayo. Tirīṭakaṃ pana rukkhachallimayaṃ; taṃ pādapuñchanaṃ kātuṃ vaṭṭati.

374.Patirūpe gāhaketi sace koci bhikkhu 『『ahaṃ tassa gaṇhāmī』』ti gaṇhāti, dātabbanti attho. Evametesu tevīsatiyā puggalesu soḷasa janā na labhanti, satta janā labhantīti.

Saṅghebhinnecīvaruppādakathā

376.Saṅgho bhijjatīti bhijjitvā kosambakabhikkhū viya dve koṭṭhāsā honti. Ekasmiṃ pakkheti ekasmiṃ koṭṭhāse dakkhiṇodakañca gandhādīni ca denti, ekasmiṃ cīvarāni. Saṅghassevetanti sakalassa saṅghassa dvinnampi koṭṭhāsānaṃ etaṃ hoti, ghaṇṭiṃ paharitvā dvīhipi pakkhehi ekato bhājetabbaṃ. Pakkhassevetanti evaṃ dinne yassa koṭṭhāsassa udakaṃ dinnaṃ, tassa udakameva hoti; yassa cīvaraṃ dinnaṃ, tasseva cīvaraṃ. Yattha pana dakkhiṇodakaṃ pamāṇaṃ hoti, tattha eko pakkho dakkhiṇodakassa laddhattā cīvarāni labhati, eko cīvarānameva laddhattāti ubhohipi ekato hutvā yathāvuḍḍhaṃ bhājetabbaṃ. Idaṃ kira parasamudde lakkhaṇanti mahāaṭṭhakathāyaṃ vuttaṃ. Tasmiṃyeva pakkheti ettha pana itaro pakkho anissaroyeva. Cīvarapesanavatthūni pākaṭāneva.

Aṭṭhacīvaramātikākathā

  1. Idāni ādito paṭṭhāya vuttacīvarānaṃ paṭilābhakhettaṃ dassetuṃ 『『aṭṭhimā bhikkhave mātikā』』tiādimāha. Sīmāya detītiādi puggalādhiṭṭhānanayena vuttaṃ. Ettha pana sīmāya dānaṃ ekā mātikā, katikāya dānaṃ dutiyā…pe… puggalassa dānaṃ aṭṭhamā. Tattha sīmāya dammīti evaṃ sīmaṃ parāmasitvā dento sīmāya deti nāma. Esa nayo sabbattha.

Sīmāya deti, yāvatikā bhikkhū antosīmagatā tehi bhājetabbantiādimhi pana mātikāniddese sīmāya detīti ettha tāva khaṇḍasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā, nigamasīmā, nagarasīmā, abbhantarasīmā, udakukkhepasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmāti pannarasa sīmā veditabbā.

Tattha khaṇḍasīmā sīmākathāyaṃ vuttāva. Upacārasīmā parikkhittassa vihārassa parikkhepena aparikkhittassa parikkhepārahaṭṭhānena paricchinnā hoti. Apica bhikkhūnaṃ dhuvasannipātaṭṭhānato vā pariyante ṭhitabhojanasālato vā nibaddhavasanakaāvāsato vā thāmamajjhimassa purisassa dvinnaṃ leḍḍupātānaṃ anto upacārasīmā veditabbā, sā pana āvāsesu vaḍḍhantesu vaḍḍhati, parihāyantesu parihāyati. Mahāpaccariyaṃ pana 『『bhikkhūsupi vaḍḍhantesu vaḍḍhatī』』ti vuttaṃ. Tasmā sace vihāre sannipatitabhikkhūhi saddhiṃ ekābaddhā hutvā yojanasatampi pūretvā nisīdanti, yojanasatampi upacārasīmāva hoti, sabbesaṃ lābho pāpuṇāti. Samānasaṃvāsaavippavāsasīmādvayampi vuttameva.

Lābhasīmā nāma neva sammāsambuddhena anuññātā, na dhammasaṅgāhakattherehi ṭhapitā; apica kho rājarājamahāmattā vihāraṃ kāretvā gāvutaṃ vā aḍḍhayojanaṃ vā yojanaṃ vā samantato paricchinditvā 『『ayaṃ amhākaṃ vihārassa lābhasīmā』』ti nāmalikhitake thambhe nikhaṇitvā 『『yaṃ etthantare uppajjati, sabbaṃ taṃ amhākaṃ vihārassa demā』』ti sīmaṃ ṭhapenti, ayaṃ lābhasīmā nāma. Gāmanigamanagaraabbhantaraudakukkhepasīmāpi vuttā eva. Janapadasīmā nāma – kāsikosalaraṭṭhādīnaṃ anto bahū janapadā honti, tattha ekeko janapadaparicchedo janapadasīmā. Raṭṭhasīmā nāma kāsikosalādiraṭṭhaparicchedo. Rajjasīmā nāma 『『coḷabhogo keraḷabhogo』』ti evaṃ ekekassa rañño āṇāpavattiṭṭhānaṃ. Dīpasīmā nāma samuddantena paricchinnamahādīpā ca antaradīpā ca. Cakkavāḷasīmā nāma cakkavāḷapabbateneva paricchinnā.

Evametāsu sīmāsu khaṇḍasīmāya kenaci kammena sannipatitaṃ saṅghaṃ disvā 『『ettheva sīmāya saṅghassa demī』』ti vutte yāvatikā bhikkhū antokhaṇḍasīmagatā, tehi bhājetabbaṃ. Tesaṃyeva hi taṃ pāpuṇāti. Aññesaṃ sīmantarikāya vā upacārasīmāya vā ṭhitānampi na pāpuṇāti. Khaṇḍasīmāya ṭhite pana rukkhe vā pabbate vā ṭhitassa heṭṭhā vā pathavīvemajjhagatassa pāpuṇātiyeva. 『『Imissā upacārasīmāya saṅghassa dammī』』ti dinnaṃ pana khaṇḍasīmāsīmantarikāsu ṭhitānampi pāpuṇāti. 『『Samānasaṃvāsasīmāya dammī』』ti dinnaṃ pana khaṇḍasīmāsīmantarikāsu ṭhitānaṃ na pāpuṇāti. Avippavāsasīmālābhasīmāsu dinnaṃ tāsu sīmāsu antogatānaṃ pāpuṇāti. Gāmasīmādīsu dinnaṃ tāsaṃ sīmānaṃ abbhantare baddhasīmāya ṭhitānampi pāpuṇāti. Abbhantarasīmāudakukkhepasīmāsu dinnaṃ tattha antogatānaṃyeva pāpuṇāti. Janapadaraṭṭharajjadīpacakkavāḷasīmāsupi gāmasīmādīsu vuttasadisoyeva vinicchayo.

Sace pana jambudīpe ṭhito 『『tambapaṇṇidīpe saṅghassa dammī』』ti deti, tambapaṇṇidīpato ekopi gantvā sabbesaṃ gaṇhituṃ labhati. Sacepi tatreva eko sabhāgabhikkhu sabhāgānaṃ bhāgaṃ gaṇhāti, na vāretabbo. Evaṃ tāva yo sīmaṃ parāmasitvā deti, tassa dāne vinicchayo veditabbo.

Yo pana asukasīmāyāti vattuṃ na jānāti, kevalaṃ sīmāti vacanamattameva jānanto vihāraṃ gantvā 『『sīmāya dammī』』ti vā 『『sīmaṭṭhakasaṅghassa dammī』』ti vā bhaṇati, so pucchitabbo – 『『sīmā nāma bahuvidhā, katarasīmaṃ sandhāya bhaṇasī』』ti ? Sace vadati – 『『ahaṃ asukasīmāti na jānāmi, sīmaṭṭhakasaṅgho bhājetvā gaṇhātū』』ti katarasīmāya bhājetabbaṃ? Mahāsīvatthero kirāha – 『『avippavāsasīmāyā』』ti. Tato naṃ āhaṃsu – 『『avippavāsasīmā nāma tiyojanāpi hoti, evaṃ sante tiyojane ṭhitā lābhaṃ gaṇhissanti, tiyojane ṭhatvā āgantukavattaṃ pūretvā ārāmaṃ pavisitabbaṃ bhavissati, gamiko tiyojanaṃ gantvā senāsanaṃ āpucchissati, nissayapaṭipannassa tiyojanātikkame nissayo paṭippassambhissati, pārivāsikena tiyojanaṃ atikkamitvā aruṇaṃ uṭṭhāpetabbaṃ bhavissati, bhikkhuniyā tiyojane ṭhatvā ārāmappavesanaṃ āpucchitabbaṃ bhavissati, sabbampetaṃ upacārasīmāya paricchedavaseneva kātuṃ vaṭṭati. Tasmā upacārasīmāyameva bhājetabba』』nti.

Katikāyāti samānalābhakatikāya. Tenevāha – 『『sambahulā āvāsā samānalābhā hontī』』ti. Tatrevaṃ katikā kātabbā, ekasmiṃ vihāre sannipatitehi bhikkhūhi yaṃ vihāraṃ saṅgaṇhitukāmā samānalābhaṃ kātuṃ icchanti, tassa nāmaṃ gahetvā asuko nāma vihāro porāṇakoti vā buddhādhivutthoti vā appalābhoti vā yaṃkiñci kāraṇaṃ vatvā taṃ vihāraṃ iminā vihārena saddhiṃ ekalābhaṃ kātuṃ saṅghassa ruccatīti tikkhattuṃ sāvetabbaṃ. Ettāvatā tasmiṃ vihāre nisinnopi idha nisinnova hoti, tasmiṃ vihārepi saṅghena evameva kātabbaṃ. Ettāvatā idha nisinnopi tasmiṃ nisinnova hoti. Ekasmiṃ lābhe bhājiyamāne itarasmiṃ ṭhitassa bhāgaṃ gahetuṃ vaṭṭati. Evaṃ ekena vihārena saddhiṃ bahūpi āvāsā ekalābhā kātabbā.

Bhikkhāpaññattiyāti attano pariccāgapaññāpanaṭṭhāne. Tenevāha – 『『yattha saṅghassa dhuvakārā kariyantī』』ti. Tassattho – yasmiṃ vihāre imassa cīvaradāyakassa santakaṃ saṅghassa pākavaṭṭaṃ vā vattati, yasmiṃ vā vihāre bhikkhū attano bhāraṃ katvā sadā gehe bhojeti, yattha vā anena āvāso kārito, salākabhattādīni vā nibaddhāni, yena pana sakalopi vihāro patiṭṭhāpito, tattha vattabbameva natthi, ime dhuvakārā nāma. Tasmā sace so 『『yattha mayhaṃ dhuvakārā karīyanti, tattha dammī』』ti vā 『『tattha dethā』』ti vā bhaṇati, bahūsu cepi ṭhānesu dhuvakārā honti, sabbattha dinnameva hoti.

Sace pana ekasmiṃ vihāre bhikkhū bahutarā honti, tehi vattabbaṃ – 『『tumhākaṃ dhuvakāre ekattha bhikkhū bahū ekattha appakā』』ti. Sace 『『bhikkhugaṇanāya gaṇhathā』』ti bhaṇati, tathā bhājetvā gaṇhituṃ vaṭṭati. Ettha ca vatthabhesajjādi appakampi sukhena bhājiyati. Yadi pana mañco vā pīṭhakaṃ vā ekameva hoti, taṃ pucchitvā yassa vā vihārassa ekavihārepi vā yassa senāsanassa so vicāreti, tattha dātabbaṃ. Sace 『『asukabhikkhu gaṇhātū』』ti vadati, vaṭṭati. Atha 『『mayhaṃ dhuvakāre dethā』』ti vatvā avicāretvāva gacchati, saṅghassāpi vicāretuṃ vaṭṭati. Evaṃ pana vicāretabbaṃ – 『『saṅghattherassa vasanaṭṭhāne dethā』』ti vattabbaṃ. Sace tassa senāsanaṃ paripuṇṇaṃ hoti, yattha nappahoti, tattha dātabbaṃ. Sace eko bhikkhu 『『mayhaṃ vasanaṭṭhāne senāsanaparibhogabhaṇḍaṃ natthī』』ti vadati, tattha dātabbaṃ.

Saṅghassa detīti vihāraṃ pavisitvā 『『imāni cīvarāni saṅghassa dammī』』ti deti. Sammukhībhūtenāti upacārasīmāya ṭhitena saṅghena ghaṇṭiṃ paharitvā kālaṃ ghosetvā bhājetabbaṃ. Sīmaṭṭhassa asampattassāpi bhāgaṃ gaṇhanto na vāretabbo. Vihāro mahā hoti, therāsanato paṭṭhāya vatthesu diyyamānesu alasajātikā mahātherā pacchā āgacchanti, 『『bhante vīsativassānaṃ diyyati, tumhākaṃ ṭhitikā atikkantā』』ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ.

Asukavihāre kira bahuṃ cīvaraṃ uppannanti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbameva. 『『Bahiupacārasīmāya ṭhitānaṃ dethā』』ti vadanti, na dātabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisavasena vaḍḍhitā nāma hoti sīmā , tasmā dātabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ dātabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbaṃ.

Ekasmiṃ vihāre dasa bhikkhū honti, 『『dasa vatthāni saṅghassa demā』』ti denti, pāṭekkaṃ bhājetabbāni . Sace 『『sabbāneva amhākaṃ pāpuṇantī』』ti gahetvā gacchanti, duppāpitāni ceva duggahitāni ca gatagataṭṭhāne saṅghikāneva honti. Ekaṃ pana uddharitvā 『『idaṃ tumhākaṃ pāpuṇātī』』ti saṅghattherassa datvā 『『sesāni amhākaṃ pāpuṇantī』』ti gahetuṃ vaṭṭati.

Ekameva vatthaṃ saṅghassa demāti āharanti, abhājetvāva amhākaṃ pāpuṇantīti gaṇhanti, duppāpitañceva duggahitañca. Satthakena pana haliddiādinā vā lekhaṃ katvā ekaṃ koṭṭhāsaṃ 『『imaṃ ṭhānaṃ tumhākaṃ pāpuṇātī』』ti saṅghattherassa pāpetvā 『『sesaṃ amhākaṃ pāpuṇātī』』ti gahetuṃ vaṭṭati. Yaṃ pana vatthasseva pupphaṃ vā vali vā, tena paricchedaṃ kātuṃ na vaṭṭati. Sace ekaṃ tantaṃ uddharitvā 『『idaṃ ṭhānaṃ tumhākaṃ pāpuṇātī』』ti saṅghattherassa datvā 『『sesaṃ amhākaṃ pāpuṇātī』』ti gaṇhanti, vaṭṭati. Khaṇḍaṃ khaṇḍaṃ chinditvā bhājiyamānaṃ vaṭṭatiyeva.

Ekabhikkhuke vihāre saṅghassa cīvaresu uppannesu sace pubbe vuttanayeneva so bhikkhu 『『sabbāni mayhaṃ pāpuṇantī』』ti gaṇhāti, suggahitāni, ṭhitikā pana na tiṭṭhati. Sace ekekaṃ uddharitvā 『『idaṃ mayhaṃ pāpuṇātī』』ti gaṇhāti, ṭhitikā tiṭṭhati. Tattha aṭṭhitāya ṭhitikāya puna aññasmiṃ cīvare uppanne sace eko bhikkhu āgacchati, majjhe chinditvā dvīhipi gahetabbaṃ. Ṭhitāya ṭhitikāya puna aññasmiṃ cīvare uppanne sace navakataro āgacchati, ṭhitikā heṭṭhā orohati. Sace vuḍḍhataro āgacchati, ṭhitikā uddhaṃ ārohati. Athañño natthi, puna attano pāpetvā gahetabbaṃ.

『『Saṅghassa demā』』ti vā 『『bhikkhusaṅghassa demā』』ti vā yena kenaci ākārena saṅghaṃ āmasitvā dinnaṃ pana paṃsukūlikānaṃ na vaṭṭati, 『『gahapaticīvaraṃ paṭikkhipāmi paṃsukūlikaṅgaṃ samādiyāmī』』ti vuttattā, na pana akappiyattā . Bhikkhusaṅghena apaloketvā dinnampi na gahetabbaṃ. Yaṃ pana bhikkhu attano santakaṃ deti, taṃ bhikkhudattiyaṃ nāma vaṭṭati, paṃsukūlaṃ pana na hoti. Evaṃ santepi dhutaṅgaṃ na bhijjati. 『『Bhikkhūnaṃ dema, therānaṃ demā』』ti vutte pana paṃsukūlikānampi vaṭṭati. 『『Idaṃ vatthaṃ saṅghassa dema, iminā upāhanatthavikapattatthavikaāyogaaṃsabaddhakādīni karontū』』ti dinnampi vaṭṭati.

Pattatthavikādīnaṃ atthāya dinnāni bahūnipi honti, cīvaratthāyapi pahonti, tato cīvaraṃ katvā pārupituṃ vaṭṭati. Sace pana saṅgho bhājitātirittāni vatthāni chinditvā upāhanatthavikādīnaṃ atthāya bhājeti, tato gahetuṃ na vaṭṭati. Sāmikehi vicāritameva hi vaṭṭati, na itaraṃ.

『『Paṃsukūlikasaṅghassa dhamakaraṇapaṭādīnaṃ atthāya demā』』ti vuttepi gahetuṃ vaṭṭati, parikkhāro nāma paṃsukūlikānampi icchitabbo. Yaṃ tattha atirekaṃ hoti, taṃ cīvarepi upanetuṃ vaṭṭati. Suttaṃ saṅghassa denti, paṃsukūlikehipi gahetabbaṃ. Ayaṃ tāva vihāraṃ pavisitvā 『『imāni cīvarāni saṅghassa dammī』』ti dinnesu vinicchayo.

Sace pana bahiupacārasīmāyaṃ addhānappaṭipanne bhikkhū disvā 『『saṅghassa dammī』』ti saṅghattherassa vā saṅghanavakassa vā āroceti, sacepi yojanaṃ pharitvā parisā ṭhitā hoti, ekabaddhā ce, sabbesaṃ pāpuṇāti. Ye pana dvādasahi hatthehi parisaṃ asampattā, tesaṃ na pāpuṇāti.

Ubhatosaṅghassa detīti ettha 『『ubhatosaṅghassa dammī』』ti vuttepi 『『dvidhā saṅghassa dammi, dvinnaṃ saṅghānaṃ dammi, bhikkhusaṅghassa ca bhikkhunisaṅghassa ca dammī』』ti vuttepi ubhatosaṅghassa dinnameva hoti. Upaḍḍhaṃ dātabbanti dvebhāge same katvā eko dātabbo. 『『Ubhatosaṅghassa ca tuyhañca dammī』』ti vutte sace dasa dasa bhikkhū ca bhikkhuniyo ca honti, ekavīsati paṭivīse katvā eko puggalassa dātabbo, dasa bhikkhusaṅghassa, dasa bhikkhunisaṅghassa yena puggaliko laddho so saṅghatopi attano vassaggena gahetuṃ labhati. Kasmā? Ubhatosaṅghaggahaṇena gahitattā.

『『Ubhatosaṅghassa ca cetiyassa ca dammī』』ti vuttepi eseva nayo. Idha pana cetiyassa saṅghato pāpuṇanakoṭṭhāso nāma natthi, ekapuggalassa pattakoṭṭhāsasamova koṭṭhāso hoti.

『『Ubhatosaṅghassa ca tuyhañca cetiyassa cā』』ti vutte pana dvāvīsati koṭṭhāse katvā dasa bhikkhūnaṃ, dasa bhikkhunīnaṃ, eko puggalassa, eko cetiyassa dātabbo. Tattha puggalo saṅghatopi attano vassaggena puna gahetuṃ labhati, cetiyassa ekoyeva.

『『Bhikkhusaṅghassa ca bhikkhunīnañca dammī』』ti vutte pana na majjhe bhinditvā dātabbaṃ, bhikkhū ca bhikkhuniyo ca gaṇetvā dātabbaṃ. 『『Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañcā』』ti vutte pana puggalo visuṃ na labhati, pāpuṇanaṭṭhānato ekameva labhati. Kasmā? Bhikkhusaṅghaggahaṇena gahitattā. 『『Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañca cetiyassa cā』』ti vuttepi cetiyassa ekapuggalapaṭivīso labbhati, puggalassa visuṃ na labbhati, tasmā ekaṃ cetiyassa datvā avasesaṃ bhikkhū ca bhikkhuniyo ca gaṇetvā bhājetabbaṃ.

『『Bhikkhūnañca bhikkhunīnañca dammī』』ti vuttepi majjhe bhinditvā na dātabbaṃ, puggalagaṇanāya eva vibhajitabbaṃ. 『『Bhikkhūnañca bhikkhunīnañca tuyhañca cetiyassa cā』』ti evaṃ vuttepi cetiyassa ekapuggalapaṭivīso labbhati, puggalassa visuṃ natthi, bhikkhū ca bhikkhuniyo ca gaṇetvā eva bhājetabbaṃ. Yathā ca bhikkhusaṅghaṃ ādiṃ katvā nayo nīto, evaṃ bhikkhunisaṅghaṃ ādiṃ katvāpi netabbo. 『『Bhikkhusaṅghassa ca tuyhañcā』』ti vutte puggalassa visuṃ na labbhati, vassaggeneva gahetabbaṃ. 『『Bhikkhusaṅghassa ca cetiyassa cā』』ti vutte pana cetiyassa visuṃ paṭivīso labbhati. 『『Bhikkhusaṅghassa ca tuyhañca cetiyassa cā』』ti vuttepi cetiyasseva labbhati, na puggalassa.

『『Bhikkhūnañca tuyhañcā』』ti vuttepi visuṃ na labbhati. 『『Bhikkhūnañca cetiyassa cā』』ti vutte pana cetiyassa labbhati. 『『Bhikkhūnañca tuyhañca cetiyassa cā』』ti vuttepi cetiyasseva visuṃ labbhati, na puggalassa. Bhikkhunisaṅghaṃ ādiṃ katvāpi evameva yojetabbaṃ.

Pubbe buddhappamukhassa ubhatosaṅghassa dānaṃ denti, bhagavā majjhe nisīdati, dakkhiṇato bhikkhū vāmato bhikkhuniyo nisīdanti, bhagavā ubhinnaṃ saṅghatthero , tadā bhagavā attanā laddhapaccaye attanāpi paribhuñjati, bhikkhūnampi dāpeti. Etarahi pana paṇḍitamanussā sadhātukaṃ paṭimaṃ vā cetiyaṃ vā ṭhapetvā buddhappamukhassa ubhatosaṅghassa dānaṃ denti. Paṭimāya vā cetiyassa vā purato ādhārake pattaṃ ṭhapetvā dakkhiṇodakaṃ datvā buddhānaṃ demāti, tattha yaṃ paṭhamaṃ khādanīyaṃ bhojanīyaṃ denti, vihāraṃ vā āharitvā idaṃ cetiyassa demāti piṇḍapātañca mālāgandhādīni ca denti, tattha kathaṃ paṭipajjitabbanti? Mālāgandhādīni tāva cetiye āropetabbāni, vatthehi paṭākā, telena padīpā kātabbā, piṇḍapātamadhuphāṇitādīni pana yo nibaddhacetiyajaggako hoti pabbajito vā gahaṭṭho vā, tasseva dātabbāni. Nibaddhajaggake asati āhaṭabhattaṃ ṭhapetvā vattaṃ katvā paribhuñjituṃ vaṭṭati. Upakaṭṭhe kāle bhuñjitvā pacchāpi vattaṃ kātuṃ vaṭṭatiyeva.

Mālāgandhādīsu ca yaṃ kiñci 『『idaṃ haritvā cetiyassapūjaṃ karothā』』ti vutte dūrampi haritvā pūjetabbaṃ. 『『Bhikkhaṃ saṅghassa harā』』ti vuttepi haritabbaṃ. Sace pana 『『ahaṃ piṇḍāya carāmi, āsanasālāya bhikkhū atthi, te āharissantī』』ti vutte 『『bhante tuyhaṃyeva dammī』』ti vadati, bhuñjituṃ vaṭṭati. Atha pana 『『bhikkhusaṅghassa dassāmī』』ti harantassa gacchato antarāva kālo upakaṭṭho hoti, attano pāpetvā bhuñjituṃ vaṭṭati.

Vassaṃvuṭṭhasaṅghassa detīti vihāraṃ pavisitvā 『『imāni cīvarāni vassaṃvuṭṭhasaṅghassa dammī』』ti deti. Yāvatikā bhikkhū tasmiṃ āvāse vassaṃvuṭṭhāti yattakā vassacchedaṃ akatvā purimavassaṃvuṭṭhā, tehi bhājetabbaṃ, aññesaṃ na pāpuṇāti. Disāpakkantassāpi sati paṭiggāhake yāva kathinassubbhārā dātabbaṃ, anatthate pana kathine antohemante evañca vatvā dinnaṃ, pacchimavassaṃvuṭṭhānampi pāpuṇātīti lakkhaṇaññū vadanti. Aṭṭhakathāsu panetaṃ na vicāritaṃ.

Sace pana bahiupacārasīmāyaṃ ṭhito 『『vassaṃvuṭṭhasaṅghassa dammī』』ti vadati, sampattānaṃ sabbesaṃ pāpuṇāti. Atha 『『asukavihāre vassaṃvuṭṭhasaṅghassā』』ti vadati, tatra vassaṃvuṭṭhānameva yāva kathinassubbhārā pāpuṇāti. Sace pana gimhānaṃ paṭhamadivasato paṭṭhāya evaṃ vadati, tatra sammukhībhūtānaṃ sabbesaṃ pāpuṇāti. Kasmā? Piṭṭhisamaye uppannattā. Antovasseyeva 『『vassaṃ vasantānaṃ dammī』』ti vutte chinnavassā na labhanti, vassaṃ vasantāva labhanti. Cīvaramāse pana 『『vassaṃ vasantānaṃ dammī』』ti vutte pacchimikāya vassūpagatānaṃyeva pāpuṇāti, purimikāya vassūpagatānañca chinnavassānañca na pāpuṇāti.

Cīvaramāsato paṭṭhāya yāva hemantassa pacchimo divaso, tāva vassāvāsikaṃ demāti vutte kathinaṃ atthataṃ vā hotu anatthataṃ vā atītavassaṃvuṭṭhānameva pāpuṇāti. Gimhānaṃ paṭhamadivasato paṭṭhāya vutte pana mātikā āropetabbā – 『『atītavassāvāsassa pañca māsā atikkantā, anāgato catumāsaccayena bhavissati, kataravassāvāsassa detī』』ti? Sace 『『atītavassaṃvuṭṭhānaṃ dammī』』ti vadati, taṃantovassaṃvuṭṭhānameva pāpuṇāti, disāpakkantānampi sabhāgā gaṇhituṃ labhanti.

Sace 『『anāgate vassāvāsikaṃ dammī』』ti vadati, taṃ ṭhapetvā vassūpanāyikadivase gahetabbaṃ. Atha 『『agutto vihāro, corabhayaṃ atthi, na sakkā ṭhapetuṃ, gaṇhitvā vā āhiṇḍitu』』nti vutte 『『sampattānaṃ dammī』』ti vadati, bhājetvā gahetabbaṃ. Sace vadati 『『ito me bhante tatiye vasse vassāvāsikaṃ na dinnaṃ, taṃ dammī』』ti, tasmiṃ antovasse vuṭṭhabhikkhūnaṃ pāpuṇāti. Sace te disā pakkantā, añño vissāsiko gaṇhāti, dātabbaṃ. Atha ekoyeva avasiṭṭho, sesā kālaṅkatā, sabbaṃ ekasseva pāpuṇāti. Sace ekopi natthi, saṅghikaṃ hoti, sammukhībhūtehi bhājetabbaṃ.

Ādissa detīti ādisitvā paricchinditvā deti; yāguyā vātiādīsu ayamattho – yāguyā vā…pe… bhesajje vā ādissa deti. Tatrāyaṃ yojanā – bhikkhū ajjatanāya vā svātanāya vā yāguyā nimantetvā tesaṃ gharaṃ paviṭṭhānaṃ yāguṃ deti, yāguṃ datvā pītāya yāguyā 『『imāni cīvarāni, yehi mayhaṃ yāgu pītā, tesaṃ dammī』』ti deti, yehi nimantitehi yāgu pītā, tesaṃyeva pāpuṇāti. Yehi pana bhikkhācāravattena gharadvārena gacchantehi vā gharaṃ paviṭṭhehi vā yāgu laddhā, yesaṃ vā āsanasālato pattaṃ āharitvā manussehi nītā, yesaṃ vā therehi pesitā, tesaṃ na pāpuṇāti. Sace pana nimantitabhikkhūhi saddhiṃ aññepi bahū āgantvā antogehañca bahigehañca pūretvā nisinnā, dāyako ca evaṃ vadati – 『『nimantitā vā hontu animantitā vā, yesaṃ mayā yāgu dinnā, sabbesaṃ imāni vatthāni hontū』』ti sabbesaṃ pāpuṇanti. Yehi pana therānaṃ hatthato yāgu laddhā , tesaṃ na pāpuṇanti. Atha so 『『yehi mayhaṃ yāgu pītā, sabbesaṃ hontū』』ti vadati, sabbesaṃ pāpuṇanti. Bhattakhādanīyesupi eseva nayo.

Cīvare vāti pubbepi yena vassaṃ vāsetvā bhikkhūnaṃ cīvaraṃ dinnapubbaṃ hoti, so ce bhikkhū bhojetvā vadati – 『『yesaṃ mayā pubbe cīvaraṃ dinnaṃ, tesaṃyeva imaṃ cīvaraṃ vā suttaṃ vā sappimadhuphāṇitādīni vā hontū』』ti, sabbaṃ tesaṃyeva pāpuṇāti. Senāsane vāti yo mayā kārite vihāre vā pariveṇe vā vasati, tassidaṃ hotū』』ti vutte tasseva hoti. Bhesajje vāti 『『mayaṃ kālena kālaṃ therānaṃ sappiādīni bhesajjāni dema, yehi tāni laddhāni, tesaṃyevidaṃ hotū』』ti vutte tesaṃyeva hoti.

Puggalassa detīti 『『imaṃ cīvaraṃ itthannāmassa dammī』』ti evaṃ parammukhā vā pādamūle ṭhapetvā 『『imaṃ bhante tumhākaṃ dammī』』ti evaṃ sammukhā vā deti. Sace pana 『『idaṃ tumhākañca tumhākaṃ antevāsikānañca dammī』』ti evaṃ vadati, therassa ca antevāsikānañca pāpuṇāti. Uddesaṃ gahetuṃ āgato gahetvā gacchanto ca atthi, tassāpi pāpuṇāti. 『『Tumhehi saddhiṃ nibaddhacārikabhikkhūnaṃ dammī』』ti vutte uddesantevāsikānaṃ vattaṃ katvā uddesaparipucchādīni gahetvā vicarantānaṃ sabbesaṃ pāpuṇāti. Ayaṃ puggalassa detīti imasmiṃ pade vinicchayo. Sesaṃ sabbattha uttānamevāti.

Cīvarakkhandhakavaṇṇanā niṭṭhitā.

  1. Campeyyakkhandhakaṃ

Kassapagottabhikkhuvatthukathā

  1. Campeyyakkhandhake – gaggarāya pokkharaṇiyā tīreti gaggarānāmikāya itthiyā kāritapokkharaṇiyā tīre. Tantibaddhoti tasmiṃ āvāse kattabbatātantipaṭibaddho. Ussukkampi akāsi yāguyātiādīsu manussehi āgantukesu āgatesu ācikkheyyāthāti vuttaṭṭhāneyeva ussukkaṃ kātuṃ vaṭṭati; na avuttaṭṭhāne. Gaccha tvaṃ bhikkhūti satthā tassa bhikkhuno tattheva senāsanaṃ sappāyanti addasa, tenevamāha.

382.Adhammena vaggakammaṃ karontītiādīnaṃ parato pāḷiyaṃyeva nānākaraṇaṃ āgamissati.

385.Aññatrāpi dhammā kammaṃ karontīti aññatrāpi dhammaṃ kammaṃ karonti, ayameva vā pāṭho. Bhūtena vatthunā kataṃ dhammena kataṃ nāma hoti, tathā na karontīti attho. Aññatrāpi vinayā kammaṃ, aññatrāpi satthusāsanā kammanti etesupi eseva nayo. Ettha pana vinayoti codanā ca sāraṇā ca. Satthusāsananti ñattisampadā anussāvanasampadā ca; tāhi vinā kammaṃ karontīti attho. Paṭikuṭṭhakatanti paṭikuṭṭhañceva katañca; yaṃ aññesu paṭikkosantesu kataṃ taṃ paṭikuṭṭhañceva hoti katañca; tādisampi kammaṃ karontīti attho.

387.Chayimāni bhikkhave kammāni adhammakammantiādīsu pana 『『dhammo』』ti pāḷiyā adhivacanaṃ. Tasmā yaṃ yathāvuttāya pāḷiyā na kariyati, taṃ adhammakammanti veditabbaṃ. Ayamettha saṅkhepo, vitthāro pana pāḷiyaṃyeva āgato. So ca kho ñattidutiyañatticatutthakammānaṃyeva vasena. Yasmā pana ñattikamme ñattidutiyañatticatutthesu viya hāpanaṃ vā aññathā karaṇaṃ vā natthi, apalokanakammañca sāvetvāva kariyati, tasmā tāni pāḷiyaṃ na dassitāni, tesaṃ sabbesampi kammānaṃ vinicchayaṃ parato vaṇṇayissāma.

Catuvaggakaraṇādikathā

  1. Idāni yadidaṃ chaṭṭhaṃ dhammena samaggakammaṃ nāma, taṃ yehi saṅghehi kātabbaṃ, tesaṃ pabhedaṃ dassetuṃ 『『pañca saṅghā』』tiādi vuttaṃ. Kammappattoti kammaṃ patto, kammayutto kammāraho; na kiñci kammaṃ kātuṃ nārahatīti attho.

389.Catuvaggakaraṇañce bhikkhave kammaṃ bhikkhunicatutthotiādi parisato kammavipattidassanatthaṃ vuttaṃ. Tattha ukkhittakaggahaṇena kammanānāsaṃvāsako gahito, nānāsaṃvāsakaggahaṇena laddhinānāsaṃvāsako. Nānāsīmāya ṭhitacatutthoti sīmantarikāya vā bahisīmāya vā hatthapāse ṭhitenāpi saddhiṃ catuvaggo hutvāti attho.

393.Pārivāsikacatutthotiādi parivāsādikammānaṃyeva parisato vipattidassanatthaṃ vuttaṃ, tesaṃ vinicchayaṃ parato vaṇṇayissāma.

394.Ekaccassa bhikkhave saṅghamajjhe paṭikkosanā ruhatītiādi paṭikuṭṭhakatakammassa kuppākuppabhāvadassanatthaṃ vuttaṃ. Pakatattassāti avipannasīlassa pārājikaṃ anajjhāpannassa. Ānantarikassāti attano anantaraṃ nisinnassa.

Dvenissāraṇādikathā

395.Dvemā bhikkhave nissāraṇātiādi vatthuto kammānaṃ kuppākuppabhāvadassanatthaṃ vuttaṃ. Tattha 『『appatto nissāraṇaṃ, tañce saṅgho nissāreti, sunissārito』』ti idaṃ pabbājanīyakammaṃ sandhāya vuttaṃ. Pabbājanīyakammena hi vihārato nissārenti, tasmā taṃ 『『nissāraṇā』』ti vuccati. Tañcesa yasmā kuladūsako na hoti, tasmā āveṇikena lakkhaṇena appatto. Yasmā panassa ākaṅkhamāno saṅgho pabbājanīyakammaṃ kareyyāti vuttaṃ, tasmā sunissārito hoti. Tañce saṅgho nissāretīti sace saṅgho tajjanīyakammādivasena nissāreti, so yasmā tattha 『『tiṇṇaṃ bhikkhave bhikkhūnaṃ ākaṅkhamāno saṅgho tajjanīyakammaṃ kareyya – eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, eko bālo hoti abyatto āpattibahulo anapadāno, eko gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehī』』ti (cūḷava. 395) evaṃ ekekenapi aṅgena nissāraṇā anuññātā, tasmā sunissārito.

396.Osāraṇāti pavesanā. Tattha tañce saṅgho osāretīti upasampadakammavasena paveseti. Dosāritoti duosārito. Sahassakkhattumpi upasampādito anupasampannova hoti ācariyupajjhāyā ca sātisārā, tathā seso kārakasaṅgho, na koci āpattito muccati. Iti ime ekādasa abhabbapuggalā dosāritā. Hatthacchinnādayo pana dvattiṃsa suosāritā, upasampāditā upasampannāva honti, na te labbhā kiñci vattuṃ. Ācariyupajjhāyā pana kārakasaṅgho ca sātisārā, na koci āpattito muccati.

397.Idha pana bhikkhave bhikkhussa na hoti āpatti daṭṭhabbātiādi abhūtavatthuvasena adhammakammaṃ, bhūtavatthuvasena dhammakammañca dassetuṃ vuttaṃ. Tattha paṭinissajjitāti paṭinissajjitabbā.

Upālipucchākathā

  1. Upālipañhesupi vatthuvaseneva dhammādhammakammaṃ vibhattaṃ. Tattha dve nayā – ekamūlako ca dvimūlako ca. Ekamūlako uttānoyeva. Dvimūlake yathā sativinayo amūḷhavinayena saddhiṃ ekā pucchā katā, evaṃ amūḷhavinayādayopi tassapāpiyyasikādīhi. Avasāne pana upasampadārahaṃ upasampādetīti ekameva padaṃ hoti. Parato bhikkhūnampi sativinayaṃ ādiṃ katvā ekekena saddhiṃ sesapadāni yojetabbāni.

Tajjanīyakammakathā

407.Idha pana bhikkhave bhikkhu bhaṇḍanakārakotiādi 『『adhammenavaggaṃ, adhammenasamaggaṃ; dhammenavaggaṃ, dhammapatirūpakenavaggaṃ, dhammapatirūpakenasamagga』』nti imesaṃ vasena cakkaṃ bandhitvā tajjanīyādīsu sattasu kammesu paṭipassaddhīsu ca vipattidassanatthaṃ vuttaṃ. Tattha anapadānoti apadānavirahito. Apadānaṃ vuccati paricchedo; āpattiparicchedavirahitoti attho. Tato paraṃ paṭikuṭṭhakatakammappabhedaṃ dassetuṃ sāyeva pāḷi 『『akataṃ kamma』』ntiādīhi saṃsanditvā vuttā. Tattha na kiñci pāḷianusārena na sakkā vidituṃ, tasmā vaṇṇanaṃ na vitthārayimhāti.

Campeyyakkhandhakavaṇṇanā niṭṭhitā.

  1. Kosambakakkhandhakaṃ

Kosambakavivādakathā

  1. Kosambakakkhandhake – taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsūti ettha ayamanupubbikathā – dve kira bhikkhū ekasmiṃ āvāse vasanti vinayadharo ca suttantiko ca. Tesu suttantiko bhikkhu ekadivasaṃ vaccakuṭiṃ paviṭṭho ācamanaudakāvasesaṃ bhājane ṭhapetvāva nikkhami. Vinayadharo pacchā paviṭṭho taṃ udakaṃ disvā nikkhamitvā taṃ bhikkhuṃ pucchi – 『『āvuso, tayā idaṃ udakaṃ ṭhapita』』nti? 『『Āmāvuso』』ti. 『『Kiṃ tvaṃ ettha āpattibhāvaṃ na jānāsī』』ti? 『『Āma, na jānāmī』』ti. 『『Hoti, āvuso ettha āpattī』』ti? 『『Sace hoti, desissāmī』』ti. 『『Sace pana te, āvuso, asañcicca asatiyā kataṃ, natthi āpattī』』ti. So tassā āpattiyā anāpattidiṭṭhi ahosi.

Vinayadharopi attano nissitakānaṃ 『『ayaṃ suttantiko āpattiṃ āpajjamānopi na jānātī』』ti ārocesi. Te tassa nissitake disvā 『『tumhākaṃ upajjhāyo āpattiṃ āpajjitvāpi āpattibhāvaṃ na jānātī』』ti āhaṃsu. Te gantvā attano upajjhāyassa ārocesuṃ. So evamāha – 『『ayaṃ vinayadharo pubbe anāpattī』』ti vatvā 『『idāni āpattī』』ti vadati. Musāvādī esoti. Te gantvā 『『tumhākaṃ upajjhāyo musāvādī』』ti evaṃ aññamaññaṃ kalahaṃ vaḍḍhayiṃsu. Tato vinayadharo okāsaṃ labhitvā tassa āpattiyā adassane ukkhepanīyakammaṃ akāsi. Tena vuttaṃ – 『『taṃ bhikkhuṃ āpattiyā adassane ukkhipiṃsū』』ti.

453.Bhinno bhikkhusaṅgho bhinno bhikkhusaṅghoti ettha na tāva bhinno; apica kho yathā deve vuṭṭhe 『『idāni sassaṃ nipphanna』』nti vuccati, avassañhi taṃ nipphajjissati, evameva iminā kāraṇena āyatiṃ avassaṃ bhijjissati, so ca kho kalahavasena na saṅghabhedavasena, tasmā 『『bhinno』』ti vuttaṃ. Sambhamaatthavasena cettha āmeḍitaṃ veditabbaṃ.

454.Etamatthaṃbhāsitvā uṭṭhāyāsanā pakkāmīti kasmā evaṃ bhāsitvā pakkāmi? Sace hi bhagavā ukkhepake vā 『『akāraṇe tumhehi so bhikkhu ukkhitto』』ti vadeyya, ukkhittānuvattake vā 『『tumhe āpattiṃ āpannā』』ti vadeyya, 『『etesaṃ bhagavā pakkho, etesaṃ bhagavā pakkho』』ti vatvā āghātaṃ bandheyyuṃ, tasmā tantimeva ṭhapetvā etamatthaṃ bhāsitvā uṭṭhāyāsanā pakkāmi.

455.Attanā vā attānanti ettha yo saṅghena ukkhepanīyakatānaṃ adhammavādīnaṃ pakkhe nisinno 『『tumhe kiṃ bhaṇathā』』ti tesañca itaresañca laddhiṃ sutvā 『『ime adhammavādino, itare dhammavādino』』ti cittaṃ uppādeti, ayaṃ tesaṃ majjhe nisinnova tesaṃ nānāsaṃvāsako hoti, kammaṃ kopeti, itaresampi hatthapāsaṃ anāgatattā kopeti. Evaṃ attanā vā attānaṃ nānāsaṃvāsakaṃ karoti. Samānasaṃvāsakanti etthāpi yo adhammavādīnaṃ pakkhe nisinno 『『adhammavādino ime, itare dhammavādino』』ti tesaṃ majjhaṃ pavisati, yattha vā tattha vā pana pakkhe nisinno 『『ime dhammavādino』』ti gaṇhāti, ayaṃ attanā vā attānaṃ samānasaṃvāsakaṃ karotīti veditabbo.

456.Kāyakammaṃ vacīkammanti ettha kāyena paharantā kāyakammaṃ upadaṃsenti, pharusaṃ vadantā vacīkammaṃ upadaṃsentīti veditabbā. Hatthaparāmāsaṃ karontīti kodhavasena hatthehi aññamaññaṃ parāmasanaṃ karonti. Adhammiyāyamāneti adhammiyāni kiccāni kurumāne. Asammodikāvattamānāyāti asammodikāya vattamānāya. Ayameva vā pāṭho. Sammodanakathāya avattamānāyāti attho. Ettāvatā na aññamaññanti ettha dve pantiyo katvā upacāraṃ muñcitvā nisīditabbaṃ, dhammiyāyamāne pana sammodikāya vattamānāya āsanantarikāya nisīditabbaṃ, ekekaṃ āsanaṃ antaraṃ katvā nisīditabbaṃ.

457-458.Mā bhaṇḍanantiādīsu 『『akatthā』』ti pāṭhasesaṃ gahetvā 『『mā bhaṇḍanaṃ akatthā』』ti evamattho daṭṭhabbo. Adhammavādīti ukkhittānuvattakesu aññataro. Ayaṃ pana bhikkhu bhagavato atthakāmo, ayaṃ kirassa adhippāyo 『『ime bhikkhū kodhābhibhūtā satthu vacanaṃ na gaṇhanti, mā bhagavā ete ovadanto kilamitthā』』ti tasmā evamāha. Bhagavā pana 『『pacchāpi saññaṃ labhitvā oramissantī』』ti tesaṃ anukampāya atītavatthuṃ āharitvā kathesi. Tattha anatthatoti anattho ato; etasmā me purisā anatthoti vuttaṃ hoti. Atha vā anatthatoti anatthado. Sesaṃ pākaṭameva.

464.Puthusaddotiādigāthāsu pana puthu mahā saddo assāti puthusaddo. Samajanoti samāno ekasadiso jano; sabbo cāyaṃ bhaṇḍanakārakojano samantato saddanicchāraṇena puthusaddo ceva sadiso cāti vuttaṃ hoti. Na bālo koci maññathāti tattha koci ekopi 『『ahaṃ bālo』』ti na maññittha; sabbepi paṇḍitamāninoyeva. Nāññaṃ bhiyyo amaññarunti koci ekopi 『『ahaṃ bālo』』ti ca na maññittha; bhiyyo ca saṅghasmiṃ bhijjamāne aññampi ekaṃ 『『mayhaṃ kāraṇā saṅgho bhijjatī』』ti idaṃ kāraṇaṃ na maññitthāti attho.

Parimuṭṭhāti parimuṭṭhassatino. Vācāgocarabhāṇinoti rākārassa rassādeso kato , vācāgocarā na satipaṭṭhānādigocarā. Bhāṇino ca kathaṃ bhāṇino? Yāvicchanti mukhāyāmaṃ yāva mukhaṃ pasāretuṃ icchanti, tāva pasāretvā bhāṇino, ekopi saṅghagāravena mukhasaṅkocaṃ na karotīti attho. Yena nītāti yena kalahena imaṃ nillajjabhāvaṃ nītā. Na taṃ vidūti na taṃ jānanti, 『『evaṃ sādīnavo aya』』nti.

Ye ca taṃ upanayhantīti taṃ 『『akkocchi maṃ, avadhi ma』』ntiādikaṃ ākāraṃ ye ca upanayhanti. Sanantanoti porāṇo.

Pareti paṇḍite ṭhapetvā tato aññe bhaṇḍanakārakā pare nāma. Te ettha saṅghamajjhe kalahaṃ karontā 『『mayaṃ yamāmase upayamāma; satataṃ samitaṃ maccusantikaṃ gacchāmā』』ti na jānanti. Ye ca tattha vijānantīti ye tattha paṇḍitā 『『mayaṃ maccusamīpaṃ gacchāmā』』ti vijānanti. Tatosammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti.

Aṭṭhicchinnāti ayaṃ gāthā brahmadattañca dīghāvukumārañca sandhāya vuttā. Tesampi hoti saṅgati, kasmā tumhākaṃ na hoti, yesaṃ vo neva mātāpitūnaṃ aṭṭhīni chinnāni, na pāṇā hatā, na gavāssadhanāni haṭānīti.

Sace labhethātiādigāthā paṇḍitasahāyassa ca bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā. Abhibhuyya sabbāni parissayānīti pākaṭaparissaye ca paṭicchannaparissaye ca abhibhavitvā tena saddhiṃ attamano satimā careyya.

Rājāvaraṭṭhaṃ vijitanti yathā attano vijitaṃ raṭṭhaṃ mahājanakarājā ca arindamamahārājā ca pahāya ekakā cariṃsu; evaṃ careyyāti attho. Mātaṅgaraññeva nāgoti mātaṅgo araññe nāgova. Mātaṅgoti hatthī vuccati; nāgoti mahantādhivacanametaṃ. Yathā hi mātuposako mātaṅganāgo araññe eko cari, na ca pāpāni akāsi. Yathā ca pālileyyako, evaṃ eko care, na ca pāpāni kayirāti vuttaṃ hoti.

Pālileyyakagamanakathā

467.Pālileyyake viharati rakkhitavanasaṇḍeti pālileyyakaṃ upanissāya rakkhitavanasaṇḍe viharati. Hatthināgoti mahāhatthī. Hatthikalabhehīti hatthipotakehi. Hatthicchāpehīti khīrūpakehi daharapotakehi. Chinnaggānīti tehi purato purato gacchantehi chinnaggāni khāyitāvasesāni khāṇusadisāni tiṇāni khādati. Obhaggobhagganti tena hatthināgena uccaṭṭhānato bhañjitvā bhañjitvā pātitaṃ. Assa sākhābhaṅganti etassa santakaṃ sākhābhaṅgaṃ te khādanti. Āvilānīti tehi paṭhamataraṃ otaritvā pivantehi ālulitāni kaddamodakāni pivati. Ogāhāti titthato.

Nāgassa nāgenāti hatthināgassa buddhanāgena. Īsādantassāti rathaīsāsadisadantassa. Yadeko ramatī vaneti yasmā buddhanāgo viya ayampi hatthināgo eko pavivitto vane ramati; tasmāssa nāgassa nāgena cittaṃ sameti, ekībhāvaratiyā ekasadisaṃ hotīti attho.

Yathābhirantaṃ viharitvāti ettha temāsaṃ bhagavā tattha vihāsīti veditabbo. Ettāvatā kosambakehi kira ubbāḷho bhagavā temāsaṃ araññaṃ pavisitvā vasīti sabbattha kathā patthaṭā ahosi.

Atha kho kosambakā upāsakāti atha kho imaṃ kathāsallāpaṃ sutvā kosambivāsino upāsakā.

Aṭṭhārasavatthukathā

468.Adhammaṃ dhammotiādīni aṭṭhārasa bhedakaravatthūni saṅghabhedakakkhandhake vaṇṇayissāma.

475.Taṃukkhittakaṃ bhikkhuṃ osāretvāti taṃ gahetvā sīmaṃ gantvā āpattiṃ desāpetvā kammavācāya osāretvā. Tāvadeva uposathoti taṃdivasameva uposathakkhandhake vuttanayeneva sāmaggīuposatho kātabbo.

476.Amūlā mūlaṃ gantvāti na mūlā mūlaṃ gantvā; taṃ vatthuṃ avinicchinitvāti attho. Ayaṃ vuccati upāli saṅghasāmaggī atthāpetā byañjanūpetāti atthato apagatā, 『『saṅghasāmaggī』』ti imaṃ pana byañjanamattaṃ upetā.

477.Saṅghassa kiccesūti saṅghassa karaṇīyesu uppannesu. Mantanāsūti vinayamantanāsu. Atthesu jātesūti vinayaatthesu uppannesu. Vinicchayesūti tesaṃyeva atthānaṃ vinicchayesu. Mahatthikoti mahāupakāro. Paggahārahoti paggaṇhituṃ vutto.

Anānuvajjo paṭhamena sīlatotiādimhiyeva tāva sīlato na upavajjo. Avekkhitācāroti apekkhitācāro; ālokite vilokite sampajānakārītiādinā nayena upaparikkhitācāro. Aṭṭhakathāsu pana 『『appaṭicchannācāro』』ti vuttaṃ.

Visayhāti abhibhavitvā. Anuyyutaṃ bhaṇanti anuññātaṃ anapagataṃ bhaṇanto. Yasmā hi so anuyyutaṃ bhaṇati, usūyāya vā agatigamanavasena vā kāraṇāpagataṃ na bhaṇati, tasmā atthaṃ na hāpeti. Usūyāya pana agatigamanavasena vā bhaṇanto atthaṃ hāpeti, kāraṇaṃ na deti, tasmā so parisagato chambhati ceva vedhati ca. Yo īdiso na hoti, ayaṃ 『『paggahāraho』』ti dasseti.

Kiñca bhiyyo 『『tatheva pañha』』nti gāthā, tassattho – yathā ca anuyyutaṃ bhaṇanto atthaṃ na hāpeti, tatheva parisāya majjhe pañhaṃ pucchito samāno na ceva pajjhāyati, na ca maṅku hoti. Yo hi atthaṃ na jānāti, so pajjhāyati. Yo vattuṃ na sakkoti, so maṅku hoti. Yo pana atthañca jānāti, vattuñca sakkoti; so na pajjhāyati, na maṅku hoti. Kālāgatanti kathetabbayuttakāle āgataṃ. Byākaraṇārahanti pañhassa atthānulomatāya byākaraṇānucchavikaṃ. Vacoti vadanto; evarūpaṃ vacanaṃ bhaṇantoti attho. Rañjetīti toseti. Viññūparisanti viññūnaṃ parisaṃ.

Ācerakamhica saketi attano ācariyavāde. Alaṃ pametunti vīmaṃsituṃ taṃ taṃ kāraṇaṃ paññāya tulayituṃ samattho. Paguṇoti kataparicayo laddhāsevano. Kathetaveti kathetabbe. Viraddhikovidoti viraddhaṭṭhānakusalo.

Paccatthikā yena vajantīti ayaṃ gāthā yādise kathetabbe paguṇo, taṃ dassetuṃ vuttā. Ayañhettha attho – yādisena kathitena paccatthikā ca niggahaṃ gacchanti, mahājano ca saññapanaṃ gacchati; saññattiṃ avabodhanaṃ gacchatīti attho. Yañca kathento sakaṃ ādāyaṃ attano ācariyavādaṃ na hāpeti, yasmiṃ vatthusmiṃ adhikaraṇaṃ uppannaṃ, tadanurūpaṃ anupaghātakaraṃ pañhaṃ byākaramāno tādise kathetabbe paguṇo hotīti.

Dūteyyakammesu alanti aṭṭhahi dūtaṅgehi samannāgatattā saṅghassa dūteyyakammesu samattho. Suṭṭhu uggaṇhātīti samuggaho. Idaṃ vuttaṃ hoti – yathā nāma āhunaṃ āhutipiṇḍaṃ samuggaṇhanti, evaṃ pītisomanassajāteneva cetasā saṅghassa kiccesu samuggaho, saṅghassakiccesu tassa tassa kiccassa paṭiggāhakoti attho. Karaṃ vacoti vacanaṃ karonto. Na tena maññatīti tena vacanakaraṇena 『『ahaṃ karomi, saṅghabhāraṃ nittharāmī』』ti na mānātimānaṃ jappeti.

Āpajjati yāvatakesu vatthūsūti yattakesu vatthūsu āpattiṃ āpajjamāno āpajjati. Hoti yathā ca vuṭṭhitīti tassā ca āpattiyā yathā vuṭṭhānaṃ hoti. Ete vibhaṅgāti yesu vatthūsu āpajjati, yathā ca vuṭṭhānaṃ hoti, imesaṃ atthānaṃ jotakā ete vibhaṅgā. Ubhayassāti ubhaye assa. Svāgatāti suṭṭhu āgatā. Āpattivuṭṭhānapadassa kovidoti āpattivuṭṭhānakāraṇakusalo.

Yāni cācaranti yāni ca bhaṇḍanakāraṇādīni ācaranto tajjanīyakammādivasena nissāraṇaṃ gacchati. Osāraṇaṃ taṃvusitassa jantunoti taṃ vattaṃ vusitassa jantuno, yā osāraṇā kātabbā, etampi jānāti. Sesaṃ sabbattha uttānamevāti.

Kosambakakkhandhakavaṇṇanā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Mahāvaggavaṇṇanā samattā.

Mahāvagga-aṭṭhakathā niṭṭhitā.

B020104Cūḷavagga-aṭṭhakathā（《小篇註釋》） c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Cūḷavagga-aṭṭhakathā

  1. Kammakkhandhakaṃ

Tajjanīyakammakathā

  1. Cūḷavaggassa paṭhame kammakkhandhake tāva paṇḍukalohitakāti paṇḍuko ceva lohitako cāti chabbaggiyesu dve janā; tesaṃ nissitakāpi paṇḍukalohitakātveva paññāyanti. Balavābalavaṃ paṭimantethāti suṭṭhubalavaṃ paṭivadatha. Alamatthatarāti samatthatarā.

Tajjanīyakammakathā niṭṭhitā.

Adhammakammadvādasakakathā

4.Asammukhākatantiādīsu saṅghadhammavinayapuggalasammukhānaṃ vinā kataṃ, cuditakaṃ appaṭipucchitvā kataṃ, tasseva appaṭiññāya kataṃ. Adesanāgāminiyāti pārājikāpattiyā vā saṅghādisesāpattiyā vā. Ettha purimakesu tīsu tikesu nava padā adhammenakataṃ vaggenakatanti imehi saddhiṃ ekekaṃ gahetvā nava tikā vuttā. Evaṃ sabbepi dvādasa tikā honti. Paṭipakkhavasena sukkapakkhesupi eteyeva dvādasa tikā vuttā.

6.Ananulomikehigihisaṃsaggehīti pabbajitānaṃ ananucchavikehi sahasokitādīhi gihisaṃsaggehi.

Tiṇṇaṃ, bhikkhave, bhikkhūnantiādi ekekenāpi aṅgena tajjanīyakammaṃ kātuṃ vaṭṭatīti dassanatthaṃ vuttaṃ. Tajjanīyassa hi visesena bhaṇḍanakārakattaṃ aṅgaṃ, niyassassa abhiṇhāpattikattaṃ, pabbājanīyassa kuladūsakattaṃ vuttaṃ. Imesu pana tīsu aṅgesu yena kenaci sabbānipi kātuṃ vaṭṭati. Yadi evaṃ yaṃ campeyyakkhandhake vuttaṃ – 『『tajjanīyakammārahassa niyassakammaṃ karoti…pe… upasampadārahaṃ abbheti; evaṃ kho upāli adhammakammaṃ hoti avinayakammaṃ, evañca pana saṅgho sātisāro hotī』』ti idaṃ virujjhatīti. Idañca na virujjhati. Kasmā? Vacanatthanānattato, 『『tajjanīyakammārahassā』』ti imassa hi vacanassa kammasanniṭṭhānaṃ attho. 『『Tiṇṇaṃ, bhikkhave』』tiādivacanassa aṅgasambhavo, tasmā yadā saṅghena sannipatitvā 『『idaṃ nāma imassa bhikkhuno kammaṃ karomā』』ti sanniṭṭhānaṃ kataṃ hoti, tadā kammāraho nāma hoti. Tassa iminā lakkhaṇena tajjanīyādikammārahassa niyassakammādikaraṇaṃ adhammakammañceva avinayakammañcāti veditabbaṃ. Yassa pana bhaṇḍanakārakādīsu aṅgesu aññataraṃ aṅgaṃ atthi, tassa ākaṅkhamāno saṅgho yathānuññātesu aṅgesu ca kammesu ca yena kenaci aṅgena yaṃkiñci kammaṃ vavatthapetvā taṃ bhikkhuṃ kammārahaṃ katvā kammaṃ kareyya. Ayamettha vinicchayo. Evaṃ pubbenāparaṃ sameti.

Tattha kiñcāpi tajjanīyakamme bhaṇḍanakārakavasena kammavācā vuttā, atha kho bālassa abyattassa āpattibahulassa tajjanīyakammaṃ karontena bālaabyattavaseneva kammavācā kātabbā . Evañhi bhūtena vatthunā kataṃ kammaṃ hoti, na ca aññassa kammassa vatthunā. Kasmā? Yasmā idampi anuññātanti. Esa nayo sabbattha. Aṭṭhārasa sammāvattanavatthūni pārivāsikakkhandhake vaṇṇayissāma.

Adhammakammadvādasakakathā niṭṭhitā.

Nappaṭippassambhetabbaaṭṭhārasakādikathā

8.Lomaṃpātentīti pannalomā honti; bhikkhū anuvattantīti attho. Netthāraṃ vattantīti nittharantānaṃ etanti netthāraṃ; yena sakkā nissāraṇā nittharituṃ, taṃ aṭṭhārasavidhaṃ sammāvattanaṃ vattantīti attho. Kittakaṃ kālaṃ vattaṃ pūretabbanti? Dasa vā pañca vā divasāni. Imasmiñhi kammakkhandhake ettakena vattaṃ pūritameva hoti.

Nappaṭippassambhetabbaaṭṭhārasakādikathā niṭṭhitā.

Niyassakammakathā

以下是完整的簡體中文翻譯： 頂禮那位世尊、阿羅漢、正等正覺者 律藏 中分別註釋 1. 業分別章 呵責業說 在中分別的第一業分別章中，首先有"斑駁血色"，即斑駁者和血色者，在六群比丘中有兩個人；依附他們的人也被認為是斑駁血色者。"請仔細思考強弱"意為請充分地反駁。"足夠了"意為已經足夠。 呵責業說完畢。 非法業十二種說 在"非眾前所作"等情況中，未經僧團、法、律、個人在場而作，未詢問被指控者而作，未經被指控者承認而作。"非宣說可去"是指波羅夷罪或僧殘罪。在前面三種情況中有九個段落是非法所作，由集團所作，每種情況取一個，共有九種三聯。這樣總共有十二種三聯。在晴朗一面，這十二種三聯也同樣適用。 "與非應和俗人交往"是指出家人與不相稱的俗人交往，如與親密者等。 "諸比丘啊"等語句是爲了表明即使僅憑一個條件也可以實施呵責業。呵責業特別強調製造紛爭、被呵責業、驅逐業分別以製造紛爭、屢犯過失、敗壞家族為特徵。在這三個條件中，可以用任何一個來實施。如果是這樣，那麼在詹比耶章中所說的"對於應受呵責業者施以呵責業……驅逐應受具足戒者"，烏帕離，這是非法業、非律業；僧團也因此而有過失"——這是矛盾的。但這並不矛盾。為什麼？因為語義不同。"應受呵責業"一語的意義在於業的確定。"諸比丘啊"等語句在於條件的成立，所以當僧團集會並確定"我們要對這位比丘施以某種業"時，才算是應受業。根據這一特徵，可知對應受呵責業者施以呵責業等是非法業、非律業。對於具有製造紛爭等條件之一的人，僧團可以根據允許的條件和業，確定任何條件和業，使該比丘成為應受業並執行。這就是此處的判斷。這樣前後就能統一。 在這裡，雖然呵責業的業語是based on製造紛爭，但對愚鈍、無知、屢犯過失者施以呵責業時，應該根據愚鈍、無知來宣讀業語。這樣才是基於真實情況的業，而不是based on其他業的情況。為什麼？因為這也是允許的。這一原則適用於所有情況。十八種正確轉向的情況將在隨從分別章中描述。 非法業十二種說完畢。 不應解除的十八種等說 "脫落毛髮"意為毛髮脫落；比丘隨從。"進行解脫"意為為解脫者提供；即通過十八種正確轉向可以解脫。應該履行多長時間的行？十天或五天。在這個業分別章中，就是這麼多天履行了行。 不應解除的十八種等說完畢。 呵責業說

  1. Seyyasakavatthusmiṃ – apissu bhikkhū pakatāti apissu bhikkhū niccaṃ byāvaṭā honti. Sesaṃ tajjanīye vuttasadisameva.

Niyassakammakathā niṭṭhitā.

Pabbājanīyakammakathā

  1. Assajipunabbasukavatthu saṅghādisesavaṇṇanāyaṃ vuttaṃ.

27.Kāyikena davenātiādīsu panettha kāyiko davo nāma kāyakīḷā vuccati. Sesapadadvayepi eseva nayo. Kāyiko anācāro nāma kāyadvāre paññattasikkhāpadavītikkamo vuccati . Sesadvayepi eseva nayo. Kāyikaṃ upaghātikaṃ nāma kāyadvāre paññattasikkhāpadassa asikkhanabhāvena upahananaṃ vuccati; nāsanaṃ vināsananti attho. Sesadvayepi eseva nayo. Kāyiko micchājīvo nāma paṭikkhittavejjakammādivasena telapacanaariṭṭhapacanādīni. Vācasiko micchājīvo nāma gihīnaṃ sāsanasampaṭicchanārocanādīni. Kāyikavācasiko nāma tadubhayaṃ. Sesaṃ tajjanīye vuttanayameva.

Pabbājanīyakammakathā niṭṭhitā.

Paṭisāraṇīyakammakathā

  1. Sudhammavatthusmiṃ pana – anapaloketvāti na āpucchitvā. Etadavocāti kiṃ te gahapati therānaṃ paṭiyattanti sabbaṃ vivarāpetvā disvā etaṃ avoca. Ekā ca kho idha natthi yadidaṃ tilasaṃguḷikāti yā ayaṃ tilasakkhalikā nāma vuccati, sā natthīti attho. Tassa kira gahapatino vaṃse ādimhi eko pūviyo ahosi. Tena naṃ thero jātiyā khuṃsetukāmo evamāha. Yadeva kiñcīti evaṃ bahuṃ buddhavacanaṃ ratanaṃ pahāya kiñcideva tilasaṃguḷikāvacanaṃ bhāsitaṃ. Kukkuṭapotakaudāharaṇena idaṃ dasseti 『『yathā so neva kākavassitaṃ na kukkuṭavassitaṃ akāsi, evaṃ tayāpi neva bhikkhuvacanaṃ na gihivacanaṃ vutta』』nti.

Paṭisāraṇīyakammakathā niṭṭhitā.

Adhammakammādidvādasakakathā

37.Asammukhā katantiādayo tikā vuttappakārā eva.

  1. Aṅgasamannāgamo purimehi asadiso. Tattha yathā lābhaṃ na labhanti; evaṃ parisakkanto parakkamanto alābhāya parisakkati nāma. Esa nayo anatthādīsu. Tattha anatthoti atthabhaṅgo. Anāvāsoti tasmiṃ ṭhāne avasanaṃ. Gihīnaṃ buddhassa avaṇṇanti gihīnaṃ santike buddhassa avaṇṇaṃ bhāsati. Dhammikaṃ paṭissavaṃ na saccāpetīti yathā sacco hoti, evaṃ na karoti; vassāvāsaṃ paṭissuṇitvā na gacchati, aññaṃ vā evarūpaṃ karoti. Pañcannaṃ bhikkhavetiādi ekaṅgenapi kammārahabhāvadassanatthaṃ vuttaṃ. Sesamettha uttānatthañceva, tajjanīye ca vuttanayameva.

Adhammakammādidvādasakakathā niṭṭhitā.

Āpattiyā adassane ukkhepanīyakammakathā

  1. Channavatthusmiṃ – āvāsaparamparañca bhikkhave saṃsathāti sabbāvāsesu ārocetha.

50.Bhaṇḍanakārakotiādīsu bhaṇḍanādipaccayā āpannaṃ āpattiṃ ropetvā tassā adassaneyeva kammaṃ kātabbaṃ. Tikā vuttappakārā eva.

  1. Sammāvattanāyaṃ panettha tecattālīsa vattāni. Tattha na anuddhaṃsetabboti na codetabbo. Na bhikkhu bhikkhūhīti añño bhikkhu aññehi bhikkhūhi na bhinditabbo. Na gihiddhajoti odātavatthāni acchinnadasapupphadasāni ca na dhāretabbāni. Na titthiyaddhajoti kusacīrādīni na dhāretabbāni. Na āsādetabboti na apasādetabbo. Anto vā bahi vāti vihārassa anto vā bahi vā. Na titthiyādipadattayaṃ uttānameva . Sesaṃ sabbaṃ pārivāsikakkhandhake vaṇṇayissāma. Sesaṃ tajjanīye vuttanayameva. Āpattiyā appaṭikamme ukkhepanīyakammaṃ iminā sadisameva.

以下是完整的簡體中文翻譯： 11. 在最佳事件中——確實比丘們習慣性地，意即比丘們經常活躍。其餘部分與呵責業中所說相同。 呵責業說完畢。 驅逐業說 21. 阿沙阿舊布蘇卡事件在僧殘品註釋中已經說明。 27. 在"身體行為"等情況中，身體行為即身體遊戲。其餘兩個段落也是同樣的道理。身體不當行為即違反身門中制定的學處。另外兩個也是同樣的道理。身體傷害即在身門中因不學習制定的學處而造成破壞；意即毀壞、消滅。另外兩個也是同樣的道理。身體邪命即被禁止的醫療工作等，如煉油、煉果等。語言邪命即對俗人傳遞資訊等。身語邪命即前兩者兼有。其餘部分與呵責業中所說的方法相同。 驅逐業說完畢。 和解業說 33. 在善法事件中——未經允許，即未請示。他說了這個，是什麼意思？長老們準備好了嗎？完全闡明后觀察，然後說了這個。這裡確實沒有芝麻丸，意即所謂的芝麻丸不存在。據說這位居士家族最初有一個麵包師。長老因此想要羞辱他的出身而這樣說。無論是什麼，即拋棄了大量佛陀的珍寶言語，只說了一個芝麻丸的話語。通過小公雞的例子來說明："就像他既沒有做烏鴉的雨，也沒有做公雞的雨，你也既沒有說比丘的話，也沒有說俗人的話"。 和解業說完畢。 非法業等十二種說 37. "非眾前所作"等三聯與之前所說的方式相同。 39. 條件的聚集與之前不同。在那裡，如何不獲得利益；如此努力、奮鬥是爲了不獲得利益。在不利等情況下也是同樣的道理。在那裡，不利即利益的破壞。不居住即不在那個地方居住。在俗人面前誹謗佛陀，即在俗人面前誹謗佛陀。不如實履行正當承諾，即不像真實的那樣做；接受雨季居住后不離開，或做類似的事情。"諸比丘啊，五個"等語是爲了顯示即使僅憑一個條件也可以成為應受業。其餘部分在此處顯而易見，與呵責業中所說的方法相同。 非法業等十二種說完畢。 因未顯示過失而中止業說 46. 在遮蔽事件中——"諸比丘啊，在住處傳播"，即在所有住處宣告。 50. 在"製造紛爭"等情況中，因製造紛爭等原因而犯的過失已經治癒，但仍應在未顯示的情況下執行業。三聯與之前所說的方式相同。 51. 在正確轉向中，這裡有四十三種行為。在那裡，不應責備，即不應指責。比丘不應被比丘分裂，即一個比丘不應被其他比丘分裂。不應持俗人旗幟，即不應穿白色衣服和十色花衣。不應持外道旗幟，即不應穿草衣等。不應輕蔑，即不應貶低。在內部或外部，即在精舍內部或外部。后三個外道等詞語已經很明顯。其餘部分我們將在隨從分別章中詳細描述。其餘部分與呵責業中所說的方法相同。因未悔過而中止業與此相同。

  1. Ariṭṭhavatthu khuddakavaṇṇanāyaṃ vuttaṃ. 『『Bhaṇḍanakārako』』tiādīsu yaṃ diṭṭhiṃ nissāya bhaṇḍanādīni karoti, tassā appaṭinissaggeyeva kammaṃ kātabbaṃ. Sesaṃ tajjanīye vuttanayameva. Sammāvattanāyampi hi idha tecattālīsaṃyeva vattānīti.

Āpattiyā adassane ukkhepanīyakammakathā niṭṭhitā.

Kammakkhandhakavaṇṇanā niṭṭhitā.

  1. Pārivāsikakkhandhakaṃ

Pārivāsikavattakathā

阿利特事件在小品註釋中已經說明。「製造紛爭者」等等，依賴於某種見解而製造紛爭等，必須在不放棄的情況下執行。其餘部分與呵責業中所說相同。爲了正確轉向，這裡仍然有四十三種行為。 因未顯示過失而中止業說完畢。 業分別章註釋完畢。 2. 隨從分別章 隨從行為說

  1. Pārivāsikakkhandhake – pārivāsikāti parivāsaṃ parivasantā. Tattha catubbidho parivāso – appaṭicchannaparivāso, paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti. Tesu 『『yo, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo』』ti (mahāva. 86) evaṃ mahākhandhake vutto titthiyaparivāso appaṭicchannaparivāso nāma. Tattha yaṃ vattabbaṃ taṃ vuttameva. Ayaṃ pana idha anadhippeto. Sesā tayo yena saṅghādisesāpatti āpannā ceva hoti paṭicchāditā ca, tassa dātabbā. Tesu yaṃ vattabbaṃ taṃ samuccayakkhandhake vakkhāma. Ete pana idha adhippetā. Tasmā etesu yaṃkiñci parivāsaṃ parivasantā 『『pārivāsikā』』ti veditabbā.

Pakatattānaṃ bhikkhūnanti ṭhapetvā navakataraṃ pārivāsikaṃ avasesānaṃ antamaso mūlāyapaṭikassanārahādīnampi. Abhivādanapaccuṭṭhānanti yaṃ te abhivādanādiṃ karonti, taṃ sādiyanti, sampaṭicchanti; na paṭikkhipantīti attho. Tattha sāmīcikammanti ṭhapetvā abhivādanādīni aññassa anucchavikassa bījanavātadānādino ābhisamācārikassetaṃ adhivacanaṃ. Āsanābhihāranti āsanassa abhiharaṇaṃ, āsanaṃ gahetvā abhigamanaṃ paññāpanameva vā. Seyyābhihārepi eseva nayo. Pādodakanti pādadhovanaudakaṃ. Pādapīṭhanti dhotapādaṭṭhapanakaṃ. Pādakathalikanti adhotapādaṭṭhapanakaṃ pādaghaṃsanaṃ vā. Āpatti dukkaṭassāti saddhivihārikānampi sādiyantassa dukkaṭameva, tasmā te vattabbā – 『『ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā』』ti. Sace saddhāpabbajitā kulaputtā 『『tumhe, bhante, tumhākaṃ vinayakammaṃ karothā』』ti vatvā vattaṃ karonti, gāmappavesanampi āpucchantiyeva, vāritakālato paṭṭhāya anāpatti. Mithu yathāvuḍḍhanti pārivāsikabhikkhūnaṃ aññamaññaṃ yo yo vuḍḍho tena tena navakatarassa sādituṃ.

Pañcayathāvuḍḍhanti pakatattehipi saddhiṃ vuḍḍhapaṭipāṭiyā eva. Tasmā pātimokkhe uddissamāne hatthapāse nisīdituṃ vaṭṭati. Mahāpaccariyaṃ pana 『『pāḷiyā anisīditvā pāḷiṃ vihāya hatthapāsaṃ amuñcantena nisīditabba』』nti vuttaṃ. Pārisuddhiuposathe karīyamāne saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pārisuddhiuposatho kātabbo. Pavāraṇāyapi saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pavāretabbaṃ. Saṅghena ghaṇṭiṃ paharitvā bhājīyamānaṃ vassikasāṭikampi attano pattaṭṭhāne gahetuṃ vaṭṭati.

Oṇojananti vissajjanaṃ vuccati. Sace hi pārivāsikassa dve tīṇi uddesabhattādīni pāpuṇanti, aññā cassa puggalikabhattapaccāsā hoti, tāni paṭipāṭiyā gahetvā 『『bhante, heṭṭhā gāhetha, ajja mayhaṃ bhattapaccāsā atthi, sve gaṇhissāmī』』ti vatvā vissajjetabbāni. Evaṃ tāni punadivasesu gaṇhituṃ labhati. Punadivase sabbapaṭhamaṃ etassa dātabbanti kurundiyaṃ vuttaṃ. Yadi pana na gaṇhāti na vissajjeti, punadivase na labhati, idaṃ oṇojanaṃ nāma pārivāsikasseva odissa anuññātaṃ. Kasmā? Tassa hi saṅghanavakaṭṭhāne nisinnassa bhattagge yāgukhajjakādīni pāpuṇanti vā na vā, tasmā so 『『bhikkhāhārena mā kilamitthā』』ti idamassa saṅgahakaraṇatthāya odissa anuññātaṃ.

在隨從分別章中——隨從者，即在隨從中居住。在那裡，隨從有四種：未覆蓋隨從、已覆蓋隨從、清凈隨從、合併隨從。在這些中，如大品中所說："諸比丘啊，即使是其他曾經屬於外道，現在希望在此法律中出家、受具足戒，應給予四個月的隨從"，這是外道隨從，即未覆蓋隨從。關於那個，已經說過應該說的。但這裡並不是所要討論的。其餘三種是針對已犯僧殘罪且被遮蔽的人。關於這些，我們將在綜合分別章中說明。這些是此處要討論的。因此，在這些隨從中居住的，稱為"隨從者"。 對於原本的比丘們——除了最新的隨從者，包括至少被召回根本者在內的其餘人。對於迎接和起立——他們接受這些迎接等，同意、接受；意即不拒絕。在那裡，適當行為——除了迎接等，其他如扇風、給水等禮儀性行為的稱呼。座位奉獻——奉獻座位，拿起座位並安置，或鋪設。臥具奉獻也是同樣的道理。腳水——洗腳水。腳凳——放置洗過的腳的地方。腳墊——放置未洗的腳或擦腳的地方。犯輕罪——即使對隨從者同意也是輕罪，因此應該告訴他們："我要執行律法儀式，不要為我做事，不要請我進入村莊。"如果是有信仰出家的善男子說："尊者，請為您執行律法儀式"，並做事，請求進入村莊，從被阻止的時刻開始無罪。依年長次序——隨從比丘彼此間，年長者應該被年幼者接受。 五依年長次序——甚至與原本比丘也是按照年長順序。因此在誦戒時可以在手臂範圍內就座。然而在大集註中說："不坐在誦文處，離開誦文后在手臂範圍內就座。"在舉行清凈布薩時，應在僧團新人位置就座，並在那裡以自己的誦文舉行清凈布薩。在布薩告白時也是如此。當僧團敲鐘分發雨季衣時，可以在自己的缽處接收。 解除——即釋放。如果隨從者獲得兩三次誦戒食等，還有其他個人食物期待，應依次接受並說："尊者，請在下面接受，今天我有食物期待，明天我將接受。"這樣可以在隨後的日子裡接受。根源注中說應在第一天給予。如果不接受不釋放，在隨後的日子裡無法獲得，這種解除僅為隨從者特別允許。為什麼？因為他在僧團新人位置就座時，無論是否獲得食堂的粥、點心等，所以這是爲了不讓他因乞食而疲憊，特別允許的照顧方式。

Bhattanti āgatāgatehi vuḍḍhapaṭipāṭiyā gahetvā gantabbaṃ vihāre saṅghassa catussālabhattaṃ, etaṃ yathāvuḍḍhaṃ labhati. Pāḷiyā pana gantuṃ vā ṭhātuṃ vā na labhati, tasmā pāḷito osakkitvā hatthapāse ṭhitena hatthaṃ pasāretvā yathā seno nipatitvā gaṇhāti, evaṃ gaṇhitabbaṃ. Ārāmikasamaṇuddesehi āharāpetuṃ na labhati. Sace sayameva āharanti, vaṭṭati. Rañño mahāpeḷabhattepi eseva nayo. Catussālabhatte pana sace oṇojanaṃ kattukāmo hoti, attano atthāya ukkhitte piṇḍe 『『ajja me bhattaṃ atthi, sve gaṇhissāmī』』ti vattabbaṃ. Punadivase dve piṇḍe labhatīti mahāpaccariyaṃ vuttaṃ. Uddesabhattādīnipi pāḷito osakkitvāva gahetabbāni. Yattha pana nisīdāpetvā parivisanti, tattha sāmaṇerānaṃ jeṭṭhakena bhikkhūnaṃ saṅghanavakena hutvā nisīditabbaṃ.

在飲食方面，依照到達和離開的年長次序，應該在僧團的四分之一食物中獲得，按照年長者的方式來接受。而在誦文中則不應獲得前往或停留，因此應由已被照顧的人放下手臂，伸出手來，如同低頭接住一樣，這樣應當被接受。不能依靠外出者的指示來獲取食物。如果自己去取，是可以的。對於國王的豐盛食物也是同樣的道理。對於四分之一食物，如果想要解除，應該在自己利益的情況下提到「今天我有食物，明天我將接受」。在接下來的日子裡，將會獲得兩份食物，這在大集註中已經說明。關於食物等也應由已被照顧的人放下後接受。在那裡，如果被安置並圍坐，那麼應由年長比丘作為僧團的代表來就座。

  1. Idāni yā ayaṃ sammāvattanā vuttā, tattha na upasampādetabbanti upajjhāyena hutvā na upasampādetabbaṃ; vattaṃ nikkhipitvā pana upasampādetuṃ vaṭṭati. Ācariyena hutvāpi kammavācā na sāvetabbā, aññasmiṃ asati vattaṃ nikkhipitvā sāvetuṃ vaṭṭati. Na nissayoti āgantukānaṃ nissayo na dātabbo. Yehipi pakatiyāva nissayo gahito, te vattabbā – 『『ahaṃ vinayakammaṃ karomi, asukattherassa nāma santike nissayaṃ gaṇhatha, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā』』ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti.

Na sāmaṇeroti añño sāmaṇero na gahetabbo. Upajjhaṃ datvā gahitasāmaṇerāpi vattabbā – 『『ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā』』ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti. Bhikkhunovādakasammuti nāma ādhipaccaṭṭhānabhūtāti paṭikkhittā, tasmā bhikkhusaṅghassa vattabbaṃ – 『『bhante, ahaṃ vinayakammaṃ karomi, bhikkhunovādakaṃ jānāthā』』ti, paṭibalassa vā bhikkhussa bhāro kātabbo. Āgatā bhikkhuniyo 『『saṅghasantikaṃ gacchatha, saṅgho vo ovādadāyakaṃ jānissatī』』ti vā 『『ahaṃ vinayakammaṃ karomi, asukabhikkhussa nāma santikaṃ gacchatha, so vo ovādaṃ dassatī』』ti vā vattabbā.

Sā āpattīti sukkavissaṭṭhiyā parivāse dinne sukkavissaṭṭhi nāpajjitabbā. Aññā vā tādisikāti kāyasaṃsaggādigarukāpatti. Tato vā pāpiṭṭhatarāti pārājikāpatti; sattasu hi āpattīsu dubbhāsitāpatti pāpiṭṭhā; dukkaṭāpatti pāpiṭṭhatarā; dukkaṭāpatti pāpiṭṭhā, pāṭidesanīyāpatti pāpiṭṭhatarāti evaṃ pācittiyathullaccayasaṅghādisesapārājikāpattīsu nayo netabbo. Tāsaṃ vatthūsupi dubbhāsitavatthu pāpiṭṭhaṃ, dukkaṭavatthu pāpiṭṭhataranti purimanayeneva bhedo veditabbo. Paṇṇattivajjasikkhāpade pana vatthupi āpattipi pāpiṭṭhā. Lokavajje ubhayampi pāpiṭṭhataraṃ.

Kammanti parivāsakammavācā vuccati. Taṃ kammaṃ 『『akataṃ dukkaṭa』』ntiādīhi vā 『『kiṃ idaṃ kammaṃ nāma kasikammaṃ gorakkhakamma』』ntiādīhi vā vacanehi na garahitabbaṃ. Kammikāti yehi bhikkhūhi kammaṃ kataṃ, te vuccanti, te 『『bālā abyattā』』tiādīhi vacanehi na garahitabbā. Nasavacanīyaṃ kātabbanti palibodhatthāya vā pakkosanatthāya vā savacanīyaṃ na kātabbaṃ, palibodhatthāya hi karonto 『『ahaṃ āyasmantaṃ imasmiṃ vatthusmiṃ savacanīyaṃ karomi, imamhā āvāsā ekapadampi mā pakkāmi, yāva na taṃ adhikaraṇaṃ vūpasantaṃ hotī』』ti evaṃ karoti. Pakkosanatthāya karonto 『『ahaṃ te savacanīyaṃ karomi, ehi mayā saddhiṃ vinayadharānaṃ sammukhībhāvaṃ gacchāmā』』ti evaṃ karoti; tadubhayampi na kātabbaṃ.

Na anuvādoti vihāre jeṭṭhakaṭṭhānaṃ na kātabbaṃ. Pātimokkhuddesakena vā dhammajjhesakena vā na bhavitabbaṃ. Nāpi terasasu sammutīsu ekasammutivasenāpi issariyakammaṃ kātabbaṃ. Na okāsoti 『『karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo』』ti evaṃ pakatattassa okāso na kāretabbo, vatthunā vā āpattiyā vā na codetabbo, 『『ayaṃ pubbe te doso』』ti na sāretabbo. Na bhikkhūhi sampayojetabbanti aññamaññaṃ yojetvā kalaho na kāretabbo.

現在對於已經說過的正確轉向，其中不應授具足戒，即不應由和尚授具足戒；但可以放棄行為后授具足戒。即使由阿阇梨也不應宣讀羯磨詞，如果沒有其他人，可以放棄行為后宣讀。不應依止——不應給予外來者依止。即使已經以原本方式接受依止的人，也應該被告知："我要執行律法儀式，請在某某長老處接受依止，不要為我做事，不要請我進入村莊。"即使如此說后仍然做，從被阻止的時刻開始無罪。 不應沙彌——不應接受另一個沙彌。即使是已由和尚接受的沙彌也應該被告知："我要執行律法儀式，不要為我做事，不要請我進入村莊。"即使如此說后仍然做，從被阻止的時刻開始無罪。比丘訓誡許可被視為權威地位，因此被拒絕，因此應該告訴比丘僧團："尊者，我要執行律法儀式，請知道比丘訓誡者"，或應該委託有能力的比丘。來訪的比丘尼應該被告知："前往僧團，僧團將知道誰給予訓誡"，或"我要執行律法儀式，前往某某比丘處，他將給予訓誡"。 那個過失——在給予遺精隨從時，不應再犯遺精。或其他類似的——如身體接觸等嚴重過失。或比更糟的——波羅夷罪；在七種過失中，惡說過失最糟；輕罪更糟；輕罪糟糕，應悔過罪更糟；這種方式應該適用於波逸提、突吉羅、僧殘、波羅夷等過失。在這些事實中，惡說事實最糟，輕罪事實更糟，應該以先前的方式理解。在制定違犯學處中，事實和過失都最糟。在世間違犯中，兩者都更糟。 儀式——即隨從儀式羯磨詞。這個儀式不應被"未做輕罪"等語言，或"這是什麼儀式，耕作、牧養"等語言所誹謗。執行者——由那些執行儀式的比丘稱呼，不應被"愚蠢、無知"等語言誹謗。不應作應誡——爲了障礙或召喚而不應作應誡。爲了障礙而做時說："我對尊者在此事中作應誡，不要離開此住處哪怕一步，直到爭端平息"。爲了召喚而做時說："我對你作應誡，來與我一起面對律法持有者"；這兩種都不應做。 不應誹謗——在寺院中不應占據首座位置。不應成為誦戒者或法座者。在十三種許可中，也不應以任何一種許可行使權力。不應給予機會——不應要求原本比丘給予機會說話，不應以事實或過失指責，不應提醒"這是你以前的過錯"。不應由比丘聯合——不應挑起彼此之間的爭吵。

Puratoti saṅghattherena hutvā purato na gantabbaṃ, dvādasahatthaṃ upacāraṃ muñcitvā ekakena gantabbaṃ. Nisīdanepi eseva nayo. Āsanapariyantoti bhattaggādīsu saṅghanavakāsanaṃ vuccati; svāssa dātabbo, tattha nisīditabbaṃ. Seyyāpariyantoti seyyānaṃ pariyanto, sabbalāmakaṃ mañcapīṭhaṃ. Ayañhi vassaggena attano pattaṭṭhāne seyyaṃ gahetuṃ na labhati. Sabbabhikkhūhi vicinitvā gahitāvasesā maṅkulagūthabharitā vettalatādivinaddhā lāmakaseyyā assa dātabbā. Vihārapariyantoti yathā ca seyyā, evaṃ vasanaāvāsopi vassaggena attano pattaṭṭhāne tassa na vaṭṭati. Sabbabhikkhūhi vicinitvā gahitāvasesā pana rajohatabhūmi jatukamūsikabharitā paṇṇasālā assa dātabbā. Sace pakatattā sabbe rukkhamūlikā abbhokāsikā ca honti, channaṃ na upenti, sabbepi etehi vissaṭṭhāvāsā nāma honti. Tesu yaṃ icchati, taṃ labhati. Vassūpanāyikadivase paccayaṃ ekapasse ṭhatvā vassaggena gaṇhituṃ labhati. Senāsanaṃ na labhati, nibaddhavassāvāsikaṃ senāsanaṃ gaṇhitukāmena vattaṃ nikkhipitvā gahetabbaṃ.

Tenaca so sāditabboti yaṃ assa āsanādipariyantaṃ bhikkhū denti, so eva sāditabbo. Puresamaṇena vā pacchāsamaṇena vāti ñātipavāritaṭṭhāne 『『ettake bhikkhū gahetvā āgacchathā』』ti nimantitena 『『bhante, asukaṃ nāma kulaṃ bhikkhū nimantesi, etha tattha gacchāmā』』ti evaṃ saṃvidhāya bhikkhū puresamaṇe vā pacchāsamaṇe vā katvā na gantabbaṃ. 『『Bhante, asukasmiṃ nāma gāme manussā bhikkhūnaṃ āgamanaṃ icchanti, sādhu vatassa sace tesaṃ saṅgahaṃ kareyyāthā』』ti evaṃ pana pariyāyena kathetuṃ vaṭṭati.

Na āraññikaṅganti āgatāgatānaṃ ārocetuṃ harāyamānena āraññikadhutaṅgaṃ na samādātabbaṃ. Yenāpi pakatiyā samādinnaṃ, tena dutiyaṃ bhikkhuṃ gahetvā araññe aruṇaṃ uṭṭhāpetabbaṃ, na ca ekakena vatthabbaṃ. Tathā bhattaggādīsu āsanapariyante nisajjāya harāyamānena piṇḍapātikadhutaṅgampi na samādātabbaṃ. Yo pana pakatiyāva piṇḍapātiko tassa paṭisedho natthi.

Na ca tappaccayāti 『『nīhaṭabhatto hutvā vihāreyeva nisīditvā bhuñjanto rattiyo gaṇayissāmi, gacchato me bhikkhuṃ disvā anārocentassa ratticchedo siyā』』ti iminā kāraṇena piṇḍapāto na nīharāpetabbo. Mā maṃ jāniṃsūti 『『mā maṃ ekabhikkhupi jānātū』』ti ca iminā ajjhāsayena vihāre sāmaṇerehi pacāpetvā bhuñjitumpi na labhati. Gāmaṃ piṇḍāya pavisitabbameva. Gilānassa pana navakammaācariyupajjhāyakiccādipasutassa vā vihāreyeva acchituṃ vaṭṭati. Sacepi gāme anekasatā bhikkhū vicaranti, na sakkā hoti ārocetuṃ, gāmakāvāsaṃ gantvā sabhāgaṭṭhāne vasituṃ vaṭṭati.

Āgantukenāti kañci vihāraṃ gatena tattha bhikkhūnaṃ ārocetabbaṃ. Sace sabbe ekaṭṭhāne ṭhite passati, ekaṭṭhāne ṭhiteneva ārocetabbaṃ. Atha rukkhamūlādīsu visuṃ visuṃ ṭhitā honti, tattha tattha gantvā ārocetabbaṃ. Sañcicca anārocentassa ratticchedo ca hoti, vattabhede ca dukkaṭaṃ. Atha vicinanto ekacce na passati, ratticchedova hoti, na vattabhedadukkaṭaṃ.

在前面——不應由僧團長老在前面行走，應該離開十二肘的界限，單獨行走。在就座時也是同樣的道理。座位範圍——在飯堂等處稱為僧團新人座位；應該給予他，並在那裡就座。臥具範圍——臥具的範圍，即最低等的床和座位。因為他在雨季期間不能在自己的缽處位置獲得臥具。應該由所有比丘選擇后剩餘的，裝滿樹葉和糞便，用藤條等捆綁的最低等臥具給他。住處範圍——如同臥具，居住住處在雨季期間也不能在自己的缽處位置。應該由所有比丘選擇后剩餘的，裝滿灰塵和老鼠洞的樹葉小屋給他。如果原本比丘都是樹下或露天者，不進入有頂之處，這些都稱為分散住處。在這些中，他想要什麼就得到什麼。在進入雨季日，可以站在一邊，在雨季期間獲取資具。如果不能獲得住處，想要獲得固定雨季住處的，應放棄行為后獲取。 並且應該由他接受——比丘給予的座位等範圍，他應該接受。無論是前面的沙門還是後面的沙門——在親友邀請處，"請帶這麼多比丘來"的邀請下，"尊者，某某家邀請比丘，我們去那裡"，不應安排比丘在前面或後面行走。但可以這樣委婉地說："尊者，某某村的人希望比丘來訪，如果您能關照他們那就太好了"。 不應林住支——對於來來往往者，感到羞愧時不應接受林住頭陀支。即使原本已接受的，也應該帶第二個比丘在森林中等待黎明，不應單獨居住。同樣在飯堂等座位範圍，感到羞愧時不應接受乞食頭陀支。但原本就是乞食者則無限制。 並非因此——不應爲了"我已經取得食物，坐在寺院用餐，我將計算夜晚，看到行走的比丘未通知我時會斷夜"而取走食物。也不應因為"不要讓任何一個比丘知道我"的想法，讓沙彌在寺院伺候用餐。應該進村乞食。但生病、新工作、阿阇梨和和尚有事的可以在寺院停留。即使村中有數百比丘，無法通知時，可以去村落居住區，在類似場所居住。 對於來訪者——任何人到寺院都應該通知比丘。如果看到所有人站在一處，就在那一處通知。如果他們分散在樹下等處，就要到各處通知。故意不通知會斷夜，在行為上也犯輕罪。如果搜尋時沒有看到一些人，只斷夜，不犯行為輕罪。

Āgantukassāti attano vasanavihāraṃ āgatassāpi ekassa vā bahūnaṃ vā vuttanayeneva ārocetabbaṃ . Ratticchedavattabhedāpi cettha vuttanayeneva veditabbā. Sace āgantukā muhuttaṃ vissamitvā vā avissamitvā eva vā vihāramajjhena gacchanti, tesampi ārocetabbaṃ. Sace tassa ajānantasseva gacchanti, ayañca pana gatakāle jānāti, gantvā ārocetabbaṃ. Sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhedadukkaṭaṃ. Yepi antovihāraṃ appavisitvā upacārasīmaṃ okkamitvā gacchanti, ayañca nesaṃ chattasaddaṃ vā ukkāsitasaddaṃ vā khipitasaddaṃ vā sutvāva āgantukabhāvaṃ jānāti, gantvā ārocetabbaṃ . Gatakāle jānantenapi anubandhitvā ārocetabbameva. Sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhedadukkaṭaṃ. Yopi rattiṃyeva āgantvā rattiṃyeva gacchati, sopissa ratticchedaṃ karoti, aññātattā pana vattabhedadukkaṭaṃ natthi. Sace ajānitvāva abbhānaṃ karoti, akatameva hotīti kurundiyaṃ vuttaṃ. Tasmā adhikā rattiyo gahetvā kātabbaṃ, ayaṃ apaṇṇakapaṭipadā.

Nadīādīsu nāvāya gacchantampi paratīre ṭhitampi ākāsena gacchantampi pabbatatalaaraññādīsu dūre ṭhitampi bhikkhuṃ disvā sace 『『bhikkhū』』ti vavatthānaṃ atthi, nāvādīhi vā gantvā mahāsaddaṃ katvā vā vegena anubandhitvā vā ārocetabbaṃ, anārocentassa ratticchedo ceva vattabhedadukkaṭañca. Sace vāyamantopi sampāpuṇituṃ vā sāvetuṃ vā na sakkoti, ratticchedova hoti, na vattabhedadukkaṭaṃ. Saṅghasenābhayatthero pana visayāvisayena katheti – 『『visaye kira anārocentassa ratticchedo ceva vattabhedadukkaṭañca hoti, avisaye pana ubhayampi natthī』』ti. Karavīkatissatthero 『『samaṇo ayanti vavatthānameva pamāṇaṃ, sacepi avisayo hoti, vattabhedadukkaṭameva natthi, ratticchedo pana hotiyevā』』ti āha.

Uposatheti 『『uposathaṃ sampāpuṇissāmā』』ti āgantukā bhikkhū āgacchanti, iddhiyā gacchantāpi uposathabhāvaṃ ñatvā otaritvā uposathaṃ karonti, tasmā āgantukasodhanatthaṃ uposathadivase ārocetabbaṃ. Pavāraṇāyapi eseva nayo. Gilānoti gantuṃ asamattho. Dūtenāti ettha anupasampannaṃ pesetuṃ na vaṭṭati, bhikkhuṃ pesetvā ārocāpetabbaṃ.

Abhikkhukoāvāsoti suññavihāro; yattha ekopi bhikkhu natthi, tattha vāsatthāya na gantabbaṃ. Na hi tattha vuttharattiyo gaṇanūpikā honti, pakatattena pana saddhiṃ vaṭṭati. Dasavidhantarāye pana sacepi rattiyo gaṇanūpikā na honti, antarāyato parimuccanatthāya gantabbameva. Tena vuttaṃ – 『『aññatra antarāyā』』ti. Nānāsaṃvāsakehi saddhiṃ vinayakammaṃ kātuṃ na vaṭṭati. Tesaṃ anārocanepi ratticchedo natthi, abhikkhukāvāsasadisameva hoti. Tena vuttaṃ – 『『yatthassu bhikkhū nānāsaṃvāsakā』』ti. Sesaṃ uposathakkhandhake vuttanayameva.

對於來訪者——應根據自己的居住寺院，向一個或多個比丘通知。關於夜晚的斷夜和行為的分類也應如上所述理解。如果來訪者在片刻之間猶豫或不猶豫地走過寺院中間，他們也應被通知。如果他們在不知道的情況下走去，而他在離開時知道，則應在到達后通知。無法完全到達的情況下，僅僅斷夜，而不犯行為輕罪。即使是那些在內部寺院稍微離開，超出允許範圍而離開的，他們在聽到傘聲或拋擲聲時知道自己是來訪者，也應在到達后通知。即使在知道的情況下，也應緊跟著通知。無法完全到達的情況下，僅僅斷夜，而不犯行為輕罪。無論夜間到達還是夜間離開，他都會造成斷夜，但由於未知的原因，不會犯行為輕罪。如果在不知道的情況下進行不正當行為，則被視為未做。因此，應該在多於一夜的情況下進行安排，這就是不被接受的行為。 在河流等處，即使乘船前往，或在對岸停留，或在空中飛行，或在遠處的山腳等地方看到比丘，如果有"比丘"的確定性，應通過船等前往，發出大聲通知，或者迅速追隨通知，否則將造成斷夜和行為輕罪。如果他即使在努力也無法完全到達或通知，也只會造成斷夜，而不犯行為輕罪。比丘長老則根據情況進行說明——"在有情況的地方，不通知將導致斷夜和行為輕罪，而在沒有情況的地方則兩者都不存在"。Karavīkatissat長老說："比丘的定義本身就是標準，即使在沒有情況的情況下，也不會有行為輕罪，但仍會造成斷夜"。 關於安居——來訪的比丘說："我們將會完成安居"，在以神通前來時，也意識到安居的狀態，因此在安居日應通知來訪者以進行清理。關於交接也是同樣的道理。生病者——無法前往。關於使者——不應派遣未被接受的使者，應該派遣比丘並通知。 關於空無的居住地——沒有比丘的空寺；在沒有任何比丘的地方，不應前往居住。那裡沒有夜間的計算，通常是與之相關的。但在十種障礙中，即使沒有夜間的計算，仍應前往以解除障礙。因此說——"除非有障礙"。與不同的居住者一起進行律法儀式是不應當的。即使他們不通知，也不會造成斷夜，與空無的居住地相似。因此說——"在那兒有比丘是不同居住者"。其餘的內容在安居法中已如上所述。

81.Ekacchanne āvāsetiādīsu āvāso nāma vasanatthāya katasenāsanaṃ. Anāvāso nāma cetiyagharaṃ bodhigharaṃ sammuñjaniaṭṭako dāruaṭṭako pānīyamāḷo vaccakuṭi dvārakoṭṭhakoti evamādi. Tatiyapadena tadubhayampi gahitaṃ. Etesu yattha katthaci ekacchanne chadanato udakapatanaṭṭhānaparicchinne okāse ukkhittako vasituṃ na labhati. 『『Pārivāsiko pana antoāvāseyeva na labhatī』』ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『avisesena udakapātena vārita』』nti vuttaṃ. Kurundiyaṃ 『『etesu ettakesu pañcavaṇṇacchadanabaddhaṭṭhānesu pārivāsikassa ca ukkhittakassa ca pakatattena saddhiṃ udakapātena vārita』』nti vuttaṃ. Tasmā nānūpacārepi ekacchanne na vaṭṭati. Sace panettha tadahupasampannepi pakatatte paṭhamaṃ pavisitvā nipanne saṭṭhivassopi pārivāsiko pacchā pavisitvā jānanto nipajjati, ratticchedo ceva vattabhedadukkaṭañca. Ajānantassa ratticchedova na vattabhedadukkaṭaṃ. Sace pana tasmiṃ paṭhamaṃ nipanne pacchā pakatatto pavisitvā nipajjati, pārivāsiko ca jānāti, ratticchedo ceva vattabhedadukkaṭañca. No ce jānāti, ratticchedova na vattabhedadukkaṭaṃ.

Vuṭṭhātabbaṃ nimantetabboti tadahupasampannampi disvā vuṭṭhātabbameva; vuṭṭhāya ca 『『ahaṃ iminā sukhanisinno vuṭṭhāpito』』ti parammukhena na gantabbaṃ, 『『idaṃ ācariya-āsanaṃ, ettha nisīdathā』』ti evaṃ nimantetabboyeva. Navakena pana 『『mahātheraṃ obaddhaṃ karomī』』ti pārivāsikattherassa santikaṃ na gantabbaṃ. Ekāsaneti samānavassikāsane mañce vā pīṭhe vā . Na chamāyaṃ nisinneti pakatatte bhūmiyaṃ nisinne itarena antamaso tiṇasanthārepi uccatare vālikātalepi vā na nisīditabbaṃ, dvādasahatthaṃ pana upacāraṃ muñcitvā nisīdituṃ vaṭṭati. Ekacaṅkameti sahāyena viya saddhiṃ caṅkamanto ekasmiṃ caṅkame.

Chamāyaṃ caṅkamantanti chamāyaṃ caṅkamante, ayameva vā pāṭho. Ayaṃ panettha attho – akataparicchedāya bhūmiyā caṅkamante paricchedaṃ katvā vālikaṃ ākiritvā ālambanaṃ yojetvā katacaṅkame nīcepi na caṅkamitabbaṃ, ko pana vādo iṭṭhakācayasampanne vedikāparikkhitteti! Sace pana pākāraparikkhitto hoti dvārakoṭṭhakayutto pabbatantaravanantaragumbantaresu vā suppaṭicchanno, tādise caṅkame caṅkamituṃ vaṭṭati. Appaṭicchannepi upacāraṃ muñcitvā vaṭṭati.

在單一屋頂的居所等中，居所即為居住而製作的住處。非居所即佛堂、菩提樹屋、清潔處、木屋、飲水處、廁所、門廊等。第三段包含了上述兩種。在這些處所中，無論何處，因單一屋頂遮蔽、水落處受限的空間，被驅逐者不得居住。在大註釋中說："隨從者不得在居所內居住"。大註釋中又說："不分青紅皁白地被水阻隔"。在Kurundi註釋中說："在這些五色屋頂的地方，隨從者和被驅逐者與原住者一起，被水阻隔"。因此即使在非界限處也不允許。如果當天受具足戒的原住者先進入並躺下，即使是六十歲的隨從者後來進入並知情躺下，將造成斷夜和行為輕罪。不知情的只造成斷夜，不犯行為輕罪。如果原住者先躺下，隨後原住者進入並躺下，隨從者知情，將造成斷夜和行為輕罪。如果不知情，則僅造成斷夜，不犯行為輕罪。 應該起立並邀請——即使是當天受具足戒的也應該被起立；起立后不應背對地說："我被這人舒適地趕走了"，而應該這樣邀請："這是阿阇梨的座位，請在此就座"。新人不應該說"我要約束大長老"而去隨從長老處。同一座位——在同一雨季的座位上，在床或椅子上。不應在地上坐——當原住者坐在地上時，即使是草墊或稍高的沙地，另一人也不應坐，但可以離開十二肘界限後坐。同一經行——像與同伴一起經行般，在同一經行處。 在地上經行——在地上經行，這也是一種讀法。此處意思是：在未劃定界限的地方經行，應劃定界限，撒沙，設定支撐點，在已製作的經行處，即使在低處也不應經行，更不用說磚塊堆積、有欄桿圍繞的地方了！如果被墻圍繞，有門廊，或在山間、森林間、叢林間隱蔽處，可以在這樣的經行處經行。即使未完全隱蔽，離開界限也是允許的。

Vuḍḍhatarenāti ettha sace vuḍḍhatare pārivāsike paṭhamaṃ nipanne itaro jānanto pacchā nipajjati, ratticchedo cassa hoti vattabhede ca dukkaṭaṃ. Vuḍḍhatarassa pana ratticchedova na vattabhedadukkaṭaṃ. Ajānitvā nipajjati, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Atha navakapārivāsike paṭhamaṃ nipanne vuḍḍhataro pacchā nipajjati, navako ca jānāti, ratti cassa chijjati, vattabhede ca dukkaṭaṃ hoti. Vuḍḍhatarassa ratticchedova na vattabhedo. No ce jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, vuḍḍhatarassa ratticchedova itarassa vattabhedopīti kurundiyaṃ vuttaṃ. Dve pārivāsikā samavassā, eko paṭhamaṃ nipanno, eko jānantova pacchā nipajjati, ratti ca chijjati, vattabhede ca dukkaṭaṃ. Paṭhamaṃ nipannassa ratticchedova na vattabhedo. Sace pacchā nipajjantopi na jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, dvinnampi ratticchedoyeva, na vattabhedo. Sace hi dve pārivāsikā ekato vaseyyuṃ, te aññamaññassa ajjhācāraṃ ñatvā agāravā vā vippaṭisārino vā hutvā pāpiṭṭhataraṃ vā āpattiṃ āpajjeyyuṃ vibbhameyyuṃ vā, tasmā nesaṃ sahaseyyā sabbappakārena paṭikkhittā. Sesaṃ vuttanayeneva veditabbaṃ. Mūlāyapaṭikassanārahādayo cettha pārivāsikānaṃ pakatattaṭṭhāne ṭhitāti veditabbā.

Pārivāsikacatuttho ce, bhikkhave, parivāsanti ettha pārivāsikaṃ catutthaṃ katvā aññassa parivāsadānādīni kātuṃ na vaṭṭati. Etesvevāyaṃ gaṇapūrako na hoti, sesasaṅghakammesu hoti. Gaṇe pana appahonte vattaṃ nikkhipāpetvā gaṇapūrako kātabboti.

  1. Imaṃ pana vattakathaṃ sutvā vinayadharaupālittherassa rahogatassa evaṃ parivitakko udapādi – 『『bhagavatā bahu pārivāsikavattaṃ paññattaṃ, katihi nu kho ettha kāraṇehi ratticchedo hotī』』ti! So bhagavantaṃ upasaṅkamitvā tamatthaṃ pucchi. Bhagavā cassa byākāsi. Tena vuttaṃ – 『『atha kho āyasmā upāli…pe… ratticchedā』』ti. Tattha sahavāsoti yvāyaṃ pakatattena bhikkhunā saddhiṃ ekacchannetiādinā nayena vutto ekato vāso. Vippavāsoti ekakasseva vāso. Anārocanāti āgantukādīnaṃ anārocanā. Etesu tīsu ekekena kāraṇena ratticchedo hoti.

84.Na sakkontīti saṅghassa mahantatāya tattha tattha gantvā sabbesaṃ ārocetuṃ asakkontā sodhetuṃ na sakkonti. Parivāsaṃ nikkhipāmi, vattaṃ nikkhipāmīti imesu dvīsu padesu ekenāpi nikkhittova hoti parivāso; dvīhi sunikkhittoyeva. Samādānepi eseva nayo. Evaṃ vattaṃ samādiyitvā parivutthaparivāsassa mānattaṃ gaṇhato puna vattasamādānakiccaṃ natthi, samādinnavattoyeva hesa tasmāssa chārattaṃ mānattaṃ dātabbaṃ, ciṇṇamānatto abbhetabbo. Evaṃ anāpattiko hutvā suddhante patiṭṭhito tisso sikkhā pūretvā dukkhassantaṃ karissatīti.

Pārivāsikavattakathā niṭṭhitā.

Mūlāyapaṭikassanārahavattakathā

Vuḍḍhatarenāti——在這裡，如果年長的隨從者首先躺下，其他人知情后再躺下，將造成斷夜和行為輕罪。而年長者的斷夜則不會造成行為輕罪。如果不知情地躺下，二人都不會犯行為輕罪，但會造成斷夜。如果新的隨從者首先躺下，年長者隨後躺下且新隨從者知情，則夜晚將被切斷，並會造成行為輕罪。年長者的斷夜則不會造成行為輕罪。如果年長者不知情，則二人都不會犯行為輕罪，但會造成斷夜。如果兩人都在後面躺下，年長者的斷夜將造成其他人的行為輕罪，這在Kurundi中有說明。兩個隨從者同年，若一人首先躺下，另一人知情后再躺下，將造成夜晚切斷和行為輕罪。首先躺下者的斷夜不會造成行為輕罪。如果後面躺下者不知情，則二人都不會犯行為輕罪，但會造成斷夜。如果兩人都在後面躺下，則二人都將只造成斷夜，而不犯行為輕罪。如果兩位隨從者一起居住，他們若知道彼此的行為，而以不恭敬或不禮貌的方式互相對待，將會犯下更重的過失，因此他們的同居將被完全禁止。其餘內容應按上述說明理解。關於根本上不應被打擾的隨從者，應在原住者的固定位置上站立。 如果是第四個隨從者，比丘們，這裡有第四個隨從者，無法進行其他隨從者的給予等行為。在這些情況下，這個團體的組成將不被接受，而在其他僧團事務中是可以的。如果在團體中人數較少，應放棄行為，進行團體的組成。 83. 但聽到這段話后，持戒的維那長老在隱秘處思考道：「佛陀制定了許多隨從者的行為，究竟是什麼原因導致斷夜的呢？」於是他前往詢問佛陀。佛陀為他解釋了。因此說：「於是尊者烏帕利……夜晚被切斷。」在這裡，共同居住者即是與比丘共處的意思，表述為同一屋頂的居住。孤立居住則是單獨的居住。不通知則是指來訪者等的不通知。在這三種情況下，因各自的原因將造成斷夜。 84. 不可能——由於僧團的龐大，無法到處通知所有人，也無法清理。若我放棄隨從，放棄行為，這兩處中的任何一個被放棄的隨從都將被視為放棄；在這兩處中，只有周密的安排才是可行的。在接受方面也是如此。這樣，若行為被接納，隨從的身份將被視為存在，因而不再需要進行行為的整合。由於他是經過接受的，因此應給予他相應的身份，若他是被接受的，則應剝奪身份。這樣他將成為不犯過失，穩固於清凈的狀態，完成三項戒律，最終將會消除痛苦。 隨從者的行為討論已結束。 關於根本上不應被打擾的行為討論。

86.Mūlāyapaṭikassanārahā bhikkhū sādiyanti pakatattānanti ṭhapetvā navakataraṃ mūlāyapaṭikassanārahaṃ avasesānaṃ antamaso pārivāsikādīnampi. Imesañhi pārivāsikamūlāyapaṭikassanārahamānattārahamānattācārikabbhānārahānaṃ pañcannaṃ ṭhapetvā attano attano navakataraṃ, sesā sabbe pakatattā eva. Kasmā? Mithu yathāvuḍḍhaṃ abhivādanādīnaṃ anuññātattā. Tena vuttaṃ – 『『avasesānaṃ antamaso pārivāsikādīnampī』』ti. Mūlāyapaṭikassanārahādilakkhaṇaṃ pana nesaṃ parato āvibhavissati. Sesamettha ito paresu ca mānattārahādivattesu pārivāsikavatte vuttanayeneva veditabbaṃ.

87.Mūlāyapaṭikassanārahacatuttho cetiādīsupi yatheva pārivāsiko; evaṃ etepi etesu vinayakammesu gaṇapūrakā na honti, sesasaṅghakammesu honti.

Mūlāyapaṭikassanārahavattakathā niṭṭhitā.

Mānattacārikavattakathā

90.Mānattacārikassa vattesu 『『devasikaṃ ārocetabba』』nti viseso.

  1. Ratticchedesu ūne gaṇeti ettha gaṇoti cattāro vā atirekā vā; tasmā sacepi tīhi bhikkhūhi saddhiṃ vasati, ratticchedo hotiyeva. Mānattanikkhepasamādānesu vuttasadisova vinicchayo. Sesaṃ sabbattha uttānamevāti.

Mānattacārikavattakathā niṭṭhitā.

Pārivāsikakkhandhakavaṇṇanā niṭṭhitā.

  1. Samuccayakkhandhakaṃ

Sukkavissaṭṭhikathā

根本上不應被打擾的比丘接受原住者——除了最新的比丘外，其他包括隨從者在內的所有比丘都是根本上不應被打擾的。這些隨從者、根本上不應被打擾者、應接受懲罰者、應行懲罰者、應解脫者這五類，除了各自最新的比丘外，其餘都是原住者。為什麼？因為他們被允許按照年長次序進行禮敬等。因此說："包括隨從者在內的其餘者"。他們根本上不應被打擾的特徵將在後面顯現。其餘部分在這裡和後續的應接受懲罰者等的行為中，應按照隨從者的行為方式理解。 在根本上不應被打擾的第四個等情況中，與隨從者相同；這些比丘在這些律法儀式中不能組成團體，但在其他僧團事務中可以。 根本上不應被打擾的行為討論已結束。 應行懲罰者的行為討論 對於應行懲罰者的行為，有"每天應通知"的特別規定。 在夜晚不足的情況下計算團體——這裡的團體指四人或更多。因此即使與三個比丘一起居住，仍會造成斷夜。在接受和放棄懲罰方面，判斷與之類似。其餘部分在所有情況下都是顯而易見的。 應行懲罰者的行為討論已結束。 隨從者部分的解釋已結束。 綜合部分 白凈遺精討論

  1. Samuccayakkhandhake – chārattaṃ mānattanti ettha catubbidhaṃ mānattaṃ – appaṭicchannamānattaṃ, paṭicchannamānattaṃ, pakkhamānattaṃ, samodhānamānattanti. Tattha appaṭicchannamānattaṃ nāma – yaṃ appaṭicchannāya āpattiyā parivāsaṃ adatvā kevalaṃ āpattiṃ āpannabhāveneva mānattārahassa mānattaṃ diyyati. Paṭicchannamānattaṃ nāma – yaṃ paṭicchannāya āpattiyā parivutthaparivāsassa diyyati. Pakkhamānattaṃ nāma – yaṃ paṭicchannāya vā appaṭicchannāya vā āpattiyā addhamāsaṃ bhikkhunīnaṃ diyyati. Samodhānamānattaṃ nāma – yaṃ odhāya ekato katvā diyyati. Tesu idaṃ 『『appaṭicchannāya chārattaṃ mānatta』』nti vacanato 『『appaṭicchannamānatta』』nti veditabbaṃ. Taṃ dentena sace ekaṃ āpattiṃ āpanno hoti, idha vuttanayena dātabbaṃ. Sace dve vā tisso vā tatuttariṃ vā āpanno, yatheva 『『ekaṃ āpatti』』nti vuttaṃ; evaṃ 『『dve āpattiyo, tisso āpattiyo』』ti vattabbaṃ. Tatuttari pana sacepi sataṃ vā sahassaṃ vā hoti, 『『sambahulā』』ti vattabbaṃ. Nānāvatthukāyopi ekato katvā dātabbā, tāsaṃ dānavidhiṃ parivāsadāne kathayissāma.

Evaṃ āpattivasena kammavācaṃ katvā dinne mānatte 『『evametaṃ dhārayāmī』』ti kammavācāpariyosāne māḷakasīmāyameva 『『mānattaṃ samādiyāmi, vattaṃ samādiyāmī』』ti vuttanayena vattaṃ samādātabbaṃ. Vattaṃ samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ –

『『Ahaṃ , bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ adāsi. Sohaṃ mānattaṃ carāmi, vedayāmahaṃ, bhante 『vedayatī』ti maṃ saṅgho dhāretū』』ti.

Imañca pana atthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassapi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena pana avasāne 『『vedayatīti maṃ āyasmā dhāretū』』ti vattabbaṃ. Dvinnaṃ ārocentena 『『āyasmantā dhārentū』』ti, tiṇṇaṃ ārocentena 『『āyasmanto dhārentū』』ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati.

Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā antovihāreyeva rattiyo gaṇetabbā. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye catūhi pañcahi vā bhikkhūhi saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma gumbena vā vatiyā vā paṭicchannaṭṭhāne nisīditabbaṃ. Antoaruṇeyeva vuttanayena vattaṃ samādiyitvā ārocetabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ. Anārocentassa ratticchedo ceva vattabhedo ca.

在綜合部分——六夜懲罰中，有四種懲罰：未遮蔽懲罰、已遮蔽懲罰、半月懲罰、合併懲罰。其中，未遮蔽懲罰是指：對於未遮蔽的過失，不給予隨伴期，僅因犯過失的事實，給予應受懲罰者的懲罰。已遮蔽懲罰是指：對於已遮蔽的過失，給予已完成隨伴期者的懲罰。半月懲罰是指：對於遮蔽或未遮蔽的過失，給予比丘尼半個月的懲罰。合併懲罰是指：將其合併一起給予的懲罰。在這些中，根據"對未遮蔽的六夜懲罰"的說法，應理解為"未遮蔽懲罰"。給予時，如果犯了一個過失，應按此處所述方式給予。如果犯了兩個、三個或更多過失，應如同"一個過失"所說；同樣應說"兩個過失"、"三個過失"。超過此數，即使是百或千，也應說"多個"。即使是不同性質的過失，也應合併給予，其給予方式將在隨伴期給予時詳細說明。 按照過失的方式作出儀式宣告后，在儀式結束時，在集會界限內，應按照"我這樣持守"的方式接受行為。接受行為后，應在同一處向僧團通知，通知時應這樣說： "尊者，我犯了一個有意識的、未遮蔽的遺精過失。我向僧團請求對這一個有意識的、未遮蔽的遺精過失給予六夜懲罰。僧團已給予我這一個有意識的、未遮蔽的遺精過失的六夜懲罰。我將執行懲罰，尊者，請僧團記住我正在承受。" 可以用任何語言通知。通知后，如果想放棄，應按照所述方式在僧團中間放棄。即使僧團成員已離開集會場所，在任何一位比丘面前放棄也是允許的。離開集會場所后，恢復意識的人應在同行者面前放棄。如果同行者也已離開，應在未被通知的其他人面前通知並放棄。通知時，最後應說"請尊者記住我正在承受"。兩人通知時說"請諸尊者記住"，三人通知時說"請諸尊者記住"。從放棄時刻起，站在原住者的位置。 如果寺院比丘人數很少，同類比丘居住，不放棄行為，應在寺院內計算夜晚。如果無法清理，應按所述方式放棄行為，在黎明時分，與四或五位比丘一起，在被圍繞的寺院圍墻內，或在未圍繞但適合圍繞的地方，超過兩個投石距離，離開大道，在灌木或圍墻的隱蔽處就座。在黎明前按所述方式接受並通知行為。如果有其他比丘因某事來到該處，如果看到他或聽到他的聲音，應通知。不通知的將造成斷夜和行為違規。

Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedo hoti eva, vattabhedo pana natthi. Ārocitakālato paṭṭhāya ca ekaṃ bhikkhuṃ ṭhapetvā sesehi sati karaṇīye gantumpi vaṭṭati. Aruṇe uṭṭhite tassa bhikkhussa santike vattaṃ nikkhipitabbaṃ. Sace sopi kenaci kammena purearuṇeyeva gacchati, aññaṃ vihārato nikkhantaṃ vā āgantukaṃ vā yaṃ paṭhamaṃ passati, tassa santike ārocetvā vattaṃ nikkhipitabbaṃ. Ayañca yasmā gaṇassa ārocetvā bhikkhūnañca atthibhāvaṃ sallakkhetvāva vasi, tenassa ūne gaṇe caraṇadoso vā vippavāso vā na hoti. Sace na kañci passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhūsu ekassa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana 『『yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ; ayaṃ nikkhittavattassa parihāro』』ti āha.

Evaṃ chārattaṃ mānattaṃ akhaṇḍaṃ caritvā yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Abbhentehi ca paṭhamaṃ abbhānāraho kātabbo. Ayañhi nikkhittavattattā pakatattaṭṭhāne ṭhito, pakatattassa ca abbhānaṃ kātuṃ na vaṭṭati, tasmā vattaṃ samādāpetabbo. Vatte samādinne abbhānāraho hoti. Tenāpi vattaṃ samādiyitvā ārocetvā abbhānaṃ yācitabbaṃ. Anikkhittavattassa puna vattasamādānakiccaṃ natthi. So hi chārattātikkameneva abbhānāraho hoti, tasmā so abbhetabbo. Tatra yvāyaṃ 『『evañca pana, bhikkhave, abbhetabbo』』ti pāḷiyaṃyeva abbhānavidhi vutto, ayañca ekāpattivasena vutto. Sace pana dve tisso sambahulā vā ekavatthukā vā nānāvatthukā vā āpattiyo honti, tāsaṃ vasena kammavācā kātabbā. Evaṃ appaṭicchannamānattaṃ dātabbaṃ. Paṭicchannamānattaṃ pana yasmā paṭicchannāya āpattiyā parivutthaparivāsassa dātabbaṃ hoti, tasmā naṃ parivāsakathāyaṃyeva kathayissāma.

Parivāsakathā

Atha dvādasahatthaṃ——然後，若以十二種方式進入，若不知情者前往，將造成斷夜，但不會有行為輕罪。從通知時起，除了一個比丘外，其他比丘都可以做應做的事情。在黎明升起時，必須在那位比丘的面前放棄行為。如果他因某種工作在黎明之前離開，或在其他寺院離開，或首次看到的來訪者，應在那位比丘面前通知並放棄行為。由於他在團體中，通知比丘的存在，因此對於未滿人數的團體，不會有行為輕罪或孤立的過失。如果沒有人看到，前往寺院后，應在與自己同行的比丘中，選擇一位放棄行為，正如大長老所說。大蓮花長老則說：「首次看到的人，應通知並放棄；這就是放棄的處理方式。」 因此，未遮蔽的懲罰應完整地執行，在那裡有二十位比丘的僧團，那個比丘應被放棄。放棄者應首先被放棄。由於他在放棄行為的情況下，站在原住者的位置，因此不應允許他進行放棄，因此應強制他放棄行為。在行為完成後，應進行放棄的請求。因此，對於未被放棄的行為，再次進行行為的整合是沒有必要的。因為他因未遮蔽的懲罰而被放棄，所以他應被放棄。因此，在這裡所說的「這樣做的，尊者們，應被放棄」，在經典中也有提到，這是以單一過失的方式提到的。如果有兩個、三個或多個過失，依照其情況應進行行為的宣告。因此，應給予未遮蔽的懲罰。已遮蔽的懲罰是由於被遮蔽的過失，因此應在放棄的討論中進行說明。 放棄的討論已結束。

  1. 『『Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detū』』tiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ. Tassa yasmā āgatāgataṭṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassayissāma.

Ayañhi idha adhippeto parivāso nāma – paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti tividho hoti. Tattha paṭicchannaparivāso tāva yathāpaṭicchannāya āpattiyā dātabbo . Kassaci hi ekāhapaṭicchannā āpatti hoti yathā ayaṃ udāyittherassa, kassaci dvīhādipaṭicchannā yathā parato āgatā udāyittherasseva, kassaci ekā āpatti hoti yathā ayaṃ, kassaci dve tisso tatuttari vā yathā parato āgatā, tasmā paṭicchannaparivāsaṃ dentena paṭhamaṃ tāva paṭicchannabhāvo jānitabbo.

Ayañhi āpatti nāma dasahākārehi paṭicchannā hoti. Tatthāyaṃ mātikā – āpatti ca hoti āpattisaññī ca, pakatatto ca hoti pakatattasaññī ca, anantarāyiko ca hoti anantarāyikasaññī ca, pahu ca hoti pahusaññī ca, chādetukāmo ca hoti chādeti cāti.

Tattha āpatti ca hoti āpattisaññī cāti yaṃ āpanno, sā āpattiyeva hoti. Sopi ca tattha āpattisaññīyeva. Iti jānanto chādeti, channāva hoti. Atha panāyaṃ tattha anāpattisaññī, acchannā hoti, anāpatti pana āpattisaññāyapi anāpattisaññāyapi chādentenāpi acchāditāva hoti. Lahukaṃ vā garukāti garukaṃ vā lahukāti chādeti, alajjipakkhe tiṭṭhati, āpatti pana acchannā hoti. Garukaṃ lahukāti maññamāno deseti, neva desitā hoti, na channā. Garukaṃ garukāti ñatvā chādeti, channā hoti. Garukalahukabhāvaṃ na jānāti, āpattiṃ chādemīti chādeti, channāva hoti.

Pakatattoti tividhaṃ ukkhepanīyakammaṃ akato – so ce pakatattasaññī hutvā chādeti, channā hoti. Atha 『『mayhaṃ saṅghena kammaṃ kata』』nti apakatattasaññī hutvā chādeti, acchannā hoti. Apakatattena pakatattasaññinā vā apakatattasaññinā vā chāditāpi acchannāva hoti. Vuttampi cetaṃ –

『『Āpajjati garukaṃ sāvasesaṃ,

Chādeti anādariyaṃ paṭicca;

Na bhikkhunī no ca phuseyya vajjaṃ,

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Ayañhi pañho ukkhittakena kathito.

Anantarāyikoti yassa dasasu antarāyesu ekopi natthi, so ce anantarāyikasaññī hutvā chādeti, channā hoti. Sacepi so bhīrukajātikatāya andhakāre amanussacaṇḍamigabhayena antarāyikasaññī hutvā chādeti, acchannāva hoti. Yassa hi pabbatavihāre vasantassa kandaraṃ vā nadiṃ vā atikkamitvā ārocetabbaṃ hoti, antarāmagge ca caṇḍavāḷaamanussādibhayaṃ atthi, magge ajagarā nipajjanti, nadī pūrā hoti, ekasmiṃ pana satiyeva antarāye antarāyikasaññī hutvā chādeti, acchannāva hoti. Antarāyikassa pana antarāyikasaññāya vā anantarāyikasaññāya vā chādayato acchannāva hoti.

"那麼，尊者們，僧團應給予優陀夷比丘一個有意識的遺精過失，一天被遮蔽，一天的隨伴期"等方式，在經典中以多種方式說明了隨伴期和懲罰。由於在每個來往地點的判斷說明會像經典一樣過於詳細，且不易輕易掌握，因此我們將在此處總結說明。 此處所指的隨伴期有三種：被遮蔽的隨伴期、清凈的隨伴期、合併的隨伴期。其中，被遮蔽的隨伴期首先應按照被遮蔽的過失給予。例如，有人有一天被遮蔽的過失，如優陀夷長老；有人有兩天或更多天被遮蔽的過失，如後來者；有人有一個過失，如此處；有人有兩個、三個或更多過失，如後來者。因此，給予被遮蔽的隨伴期時，首先應瞭解被遮蔽的情況。 過失可以通過十種方式被遮蔽。其中，標題是：是過失且知道是過失，是原住者且知道是原住者，無障礙且知道無障礙，有能力且知道有能力，願意遮蔽且確實遮蔽。 其中，是過失且知道是過失，即犯了過失。在那裡，他確實知道是過失。這樣知道后遮蔽，就是被遮蔽。如果在那裡不知道是過失，就是未被遮蔽，無論知道是否是過失，遮蔽與否，都是未遮蔽。輕微還是嚴重地遮蔽，站在不羞愧的一方，過失仍是未遮蔽。認為輕微是嚴重或相反而揭示，既未揭示也未遮蔽。知道是嚴重的而遮蔽，就是被遮蔽。不知道輕重，意圖遮蔽過失，仍是被遮蔽。 原住者是指未受到停職懲罰。如果知道自己是原住者而遮蔽，就是被遮蔽。如果認為"僧團未對我執行懲罰"而遮蔽，就是未遮蔽。無論是原住者、非原住者遮蔽，都是未遮蔽。如經典所說： "犯下嚴重的有餘過失， 因不敬而遮蔽； 比丘尼不應觸及過失， 這是智者思考的問題。" 這個問題是由被停職者提出的。 無障礙是指在十種障礙中沒有一個。如果知道無障礙而遮蔽，就是被遮蔽。即使因膽小本性，因黑暗、非人、野獸的恐懼而認為有障礙而遮蔽，仍是未遮蔽。對於在山中寺院居住的人，必須越過山洞或河流通知，途中有野獸、非人等恐懼，道路上有蛇躺臥，河流泛濫，只有一個障礙時，認為有障礙而遮蔽，仍是未遮蔽。對於有障礙者，無論知道有障礙與否遮蔽，都是未遮蔽。

Pahūti yo sakkoti bhikkhuno santikaṃ gantuñceva ārocetuñca; so ce pahusaññī hutvā chādeti, channā hoti. Sacassa mukhe appamattako gaṇḍo vā hoti, hanukavāto vā vijjhati, danto vā rujjati, bhikkhā vā mandā laddhā hoti, tāvatakena pana neva vattuṃ na sakkoti na gantuṃ; apica kho na sakkomīti saññī hoti, ayaṃ pahu hutvā appahusaññī nāma. Iminā chāditāpi acchāditā. Appahunā pana vattuṃ vā gantuṃ vā asamatthena pahusaññinā vā appahusaññinā vā chāditā hotu, acchāditāva.

Chādetukāmo ca hoti chādeti cāti idaṃ uttānatthameva. Sace pana chādessāmīti dhuranikkhepaṃ katvā purebhatte vā pacchābhatte vā paṭhamayāmādīsu vā lajjidhammaṃ okkamitvā antoaruṇeyeva āroceti, ayaṃ chādetukāmo na chādeti nāma.

Yassa pana abhikkhuke ṭhāne vasantassa āpattiṃ āpajjitvā sabhāgassa bhikkhuno āgamanaṃ āgamentassa sabhāgasantikaṃ vā gacchantassa addhamāsopi māsopi atikkamati, ayaṃ na chādetukāmo chādeti nāma, ayampi acchannāva hoti.

Yo pana āpannamattova aggiṃ akkantapuriso viya sahasā apakkamitvā sabhāgaṭṭhānaṃ gantvā āvi karoti, ayaṃ na chādetukāmova na chādeti nāma. Sace pana sabhāgaṃ disvāpi 『『ayaṃ me upajjhāyo vā ācariyo vā』』ti lajjāya nāroceti, channāva hoti āpatti. Upajjhāyādibhāvo hi idha appamāṇaṃ averisabhāgamattameva pamāṇaṃ, tasmā averisabhāgassa santike ārocetabbā.

Yo pana visabhāgo hoti sutvā pakāsetukāmo, evarūpassa upajjhāyassāpi santike na ārocetabbā. Tattha purebhattaṃ vā āpattiṃ āpanno hotu pacchābhattaṃ vā, divā vā rattiṃ vā yāva aruṇaṃ na uggacchati tāva ārocetabbaṃ. Uddhaste aruṇe paṭicchannā hoti, paṭicchādanapaccayā ca dukkaṭaṃ āpajjati. Sabhāgasaṅghādisesaṃ āpannassa pana santike āvi kātuṃ na vaṭṭati. Sace āvi karoti, āpatti āvikatā hoti, dukkaṭā pana na muccati, tasmā suddhassa santike āvikātabbā. Āvikaronto ca 『『tuyhaṃ santike ekaṃ āpattiṃ āvikaromī』』ti vā 『『ācikkhāmī』』ti vā 『『ārocemī』』ti vā 『『mama ekaṃ āpattiṃ āpannabhāvaṃ jānāhī』』ti vā vadatu, 『『ekaṃ garukāpattiṃ āvikaromī』』tiādinā vā nayena vadatu, sabbehipi ākārehi appaṭicchannāva hotīti kurundiyaṃ vuttaṃ. Sace pana lahukāpattiṃ āvikaromītiādinā nayena vadati, paṭicchannā hoti, vatthuṃ āroceti, āpattiṃ āroceti, ubhayaṃ āroceti, tividhenāpi ārocitāva hoti. Iti imāni dasa kāraṇāni upalakkhetvā paṭicchannaparivāsaṃ dentena paṭhamameva paṭicchannabhāvo jānitabbo.

Tato paṭicchannadivase ca āpattiyo ca sallakkhetvā sace ekāhapaṭicchannā hoti – 『『ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchanna』』nti evaṃ yācāpetvā idha vuttanayeneva kammavācaṃ vatvā parivāso dātabbo. Atha dvīhatīhādipaṭicchannā hoti, dvīhapaṭicchannaṃ tīhapaṭicchannaṃ catūhapaṭicchannaṃ pañcāhapaṭicchannaṃ chāhapaṭicchannaṃ sattāhapaṭicchannaṃ aṭṭhāhapaṭicchannaṃ navāhapaṭicchannaṃ dasāhapaṭicchannaṃ ekādasāhapaṭicchannaṃ dvādasāhapaacchannaṃ terasāhapaṭicchannaṃ cuddasāhapaṭicchannanti evaṃ yāva cuddasa divasāni divasavasena yojanā kātabbā. Pañcadasa divasāni paṭicchannāya pakkhapaṭicchannanti vatvā yojanā kātabbā. Tato yāva ekūnatiṃsatimo divaso, tāva atirekapakkhapaṭicchannanti.

有能力是指能夠前往比丘處並通知。如果知道有能力而遮蔽，就是被遮蔽。如果他嘴裡有輕微的傷口，或有頰部氣痛，或牙齒受損，或獲得的食物很少，以至於無法說話或前往；但認為"我無法"，這被稱為有能力但不知道有能力。即使這樣遮蔽，仍是未遮蔽。無論是無法說話或前往，且知道有能力或不知道有能力，仍是未遮蔽。 "願意遮蔽且確實遮蔽"這一點意義明確。如果打算遮蔽，在正餐前或正餐后，或在初更時分，進入羞愧狀態，在黎明前通知，這不叫願意遮蔽且遮蔽。 對於在人數不足的地方居住，犯過失后，直到同類比丘到來，或前往同類比丘處，半月或一月過去，這被稱為不願遮蔽而遮蔽，仍是未遮蔽。 凡是犯過失后，像突然闖入火中的人一樣迅速離開，前往同類地方公開，這不叫不願遮蔽且不遮蔽。如果看到同類后，因看到自己的老師或導師而因羞愧不通知，過失就是被遮蔽。這裡的老師等身份不重要，只要是非敵對同類即可，因此應在非敵對同類面前通知。 如果是非同類，聽到后想揭示，即使在這樣的老師面前也不應通知。無論是在正餐前或正餐后，白天或夜晚，直到黎明未升起，都應通知。黎明升起后就是被遮蔽，因遮蔽而犯輕罪。對於同類的僧團之類的過失，不應公開。如果公開，過失就被揭示，但仍不能免除輕罪，因此應在清凈者面前揭示。揭示時應說："我在你面前揭示一個過失"，或"我告訴你"，或"我通知你"，或"請知道我犯了一個過失"，或說"我揭示一個嚴重過失"等，根據古註釋，以所有方式都是未遮蔽。但如果說"我揭示一個輕微過失"，就是被遮蔽，無論是揭示情況、揭示過失，還是兩者兼揭示，都是被遮蔽。這樣，通過考察這十種原因，給予被遮蔽的隨伴期時，首先應瞭解被遮蔽的情況。 然後，在被遮蔽的日子裡，考慮過失，如果是一天被遮蔽，應這樣請求："尊者，我犯了一個有意識的遺精過失，一天被遮蔽"，然後按此處所述方式宣告並給予隨伴期。如果是兩天、三天等被遮蔽，應按天數從兩天到十四天進行安排。對於十五天被遮蔽，應說為半月被遮蔽。從那時起直到第二十九天，都是超過半月被遮蔽。

Tato māsapaṭicchannaṃ atirekamāsapaṭicchannaṃ dvemāsapaṭicchannaṃ atirekadvemāsapaṭicchannaṃ temāsapaṭicchannaṃ atirekatemāsapaṭicchannaṃ catumāsapaṭicchannaṃ atirekacatumāsapaṭicchannaṃ pañcamāsapaṭicchannaṃ atirekapañcamāsapaṭicchannaṃ chamāsapaṭicchannaṃ atirekachamāsapaṭicchannaṃ sattamāsapaṭicchannaṃ atirekasattamāsapaṭicchannaṃ aṭṭhamāsapaṭicchannaṃ atirekaaṭṭhamāsapaṭicchannaṃ navamāsapaṭicchannaṃ atirekanavamāsapaṭicchannaṃ dasamāsapaṭicchannaṃ atirekadasamāsapaṭicchannaṃ ekādasamāsapaṭicchannaṃ atirekaekādasamāsapaṭicchannanti evaṃ yojanā kātabbā. Saṃvacchare paripuṇṇe ekasaṃvaccharapaṭicchannanti. Tato paraṃ atirekaekasaṃvacchara… dvesaṃvacchara… atirekadvesaṃvacchara… tisaṃvacchara… atiraketisaṃvacchara… catusaṃvacchara… atirekacatusaṃvacchara… pañcasaṃvacchara… atirekapañcasaṃvaccharapaṭicchannanti evaṃ yāva saṭṭhisaṃvacchara… atirekasaṭṭhisaṃvaccharapaṭicchannanti vā tato vā bhiyyopi vatvā yojanā kātabbā.

Sace pana dve tisso tatuttari vā āpattiyo honti, yathā idha ekaṃ āpattinti vuttaṃ; evaṃ dve āpattiyo tisso āpattiyoti vattabbaṃ. Tato paraṃ pana sataṃ vā hotu sahassaṃ vā, sambahulāti vattuṃ vaṭṭati. Nānāvatthukāsupi 『『ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ – ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekāhapaṭicchannāyo』』ti evaṃ gaṇanavasena vā 『『ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyo ekāhapaṭicchannāyo』』ti evaṃ vatthukittanavasena vā, 『『ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekāhapaṭicchannāyo』』ti evaṃ nāmamattavasena vā yojanā kātabbā.

Tattha nāmaṃ duvidhaṃ – sajātisādhāraṇañca sabbasādhāraṇañca. Tattha saṅghādisesoti sajātisādhāraṇaṃ, āpattīti sabbasādhāraṇaṃ; tasmā 『『sambahulā āpattiyo āpajjiṃ ekāhapaṭicchannāyo』』ti evaṃ sabbasādhāraṇanāmavasenapi vattuṃ vaṭṭati. Idañhi sabbampi parivāsādikaṃ vinayakammaṃ vatthuvasena gottavasena nāmavasena āpattivasena ca kātuṃ vaṭṭatiyeva.

Tattha 『『sukkavissaṭṭhī』』ti vatthu ceva gottañca. 『『Saṅghādiseso』』ti nāmañceva āpatti ca. 『『Kāyasaṃsaggo』』ti vatthu ceva gottañca. 『『Saṅghādiseso』』ti nāmañceva āpatti ca, tattha 『『sukkavissaṭṭhiṃ kāyasaṃsagga』』ntiādinā vacanenāpi 『『nānāvatthukāyo』』ti vacanenāpi vatthu ceva gottañca gahitaṃ hoti. 『『Saṅghādiseso』』ti vacanenāpi 『『āpattiyo』』ti vacanenāpi nāmañceva āpatti ca gahitā hoti. Idha pana ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ 『『sukkavissaṭṭhi』』nti nāmampi vatthugottānipi gahitāneva. Yathā ca idha 『『ayaṃ udāyi bhikkhū』』ti vuttaṃ; evaṃ yo yo āpanno hoti, tassa tassa nāmaṃ gahetvā 『『ayaṃ itthannāmo bhikkhū』』ti kammavācā kātabbā.

然後，應按照以下方式安排：一個月被遮蔽，超過一個月被遮蔽，兩個月被遮蔽，超過兩個月被遮蔽，三個月被遮蔽，超過三個月被遮蔽，四個月被遮蔽，超過四個月被遮蔽，五個月被遮蔽，超過五個月被遮蔽，六個月被遮蔽，超過六個月被遮蔽，七個月被遮蔽，超過七個月被遮蔽，八個月被遮蔽，超過八個月被遮蔽，九個月被遮蔽，超過九個月被遮蔽，十個月被遮蔽，超過十個月被遮蔽，十一個月被遮蔽，超過十一個月被遮蔽。一年完整時，稱為一年被遮蔽。此後，可以按照超過一年、兩年、超過兩年、三年、超過三年、四年、超過四年、五年、超過五年，直到六十年、超過六十年，或更多進行安排。 如果有兩個、三個或更多過失，就像此處說的一個過失一樣；可以說兩個過失、三個過失。此後，無論是百個還是千個，都可以說"多個"。即使是不同事由的過失，也可以這樣說："尊者，我犯了多個僧殘過失——一個遺精，一個身體接觸，一個粗惡語言，一個自我滿足，一個不當行為，一天被遮蔽"，可以按數量或事由或僅按名稱進行安排。 在這裡，名稱有兩種：同類共同的和全體共同的。其中，"僧殘"是同類共同的，"過失"是全體共同的；因此可以說"我犯了多個過失，一天被遮蔽"。這全部的隨伴期等儀式都可以按照事由、氏族、名稱、過失進行。 在這裡，"遺精"是事由和氏族。"僧殘"是名稱和過失。"身體接觸"是事由和氏族。"僧殘"是名稱和過失。通過"遺精、身體接觸"等說法，以及"不同事由"的說法，事由和氏族都被包括。通過"僧殘"和"過失"的說法，名稱和過失都被包括。在這裡，犯了一個有意識的"遺精"過失，名稱、事由和氏族都被包括。就像這裡說"這位優陀夷比丘"一樣，對於每個犯過失者，都應取其名字，說"這位某某比丘"並進行儀式宣告。

Kammavācāpariyosāne ca tena bhikkhunā māḷakasīmāyameva 『『parivāsaṃ samādiyāmi, vattaṃ samādiyāmī』』ti vuttanayeneva vattaṃ samādātabbaṃ . Samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ –

『『Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivasāmi – 『vedayāmahaṃ, bhante, vedayatī』ti maṃ saṅgho dhāretū』』ti.

Imañca panatthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassāpi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena ca avasāne 『『vedayatīti maṃ āyasmā dhāretū』』ti vattabbaṃ. Dvinnaṃ ārocentena 『『āyasmantā dhārentū』』ti, tiṇṇaṃ ārocentena 『『āyasmanto dhārentū』』ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati.

Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā vihāreyeva rattipariggaho kātabbo. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye ekena bhikkhunā saddhiṃ mānattavaṇṇanāyaṃ vuttanayeneva upacārasīmaṃ atikkamitvā mahāmaggā okkamma paṭicchanne ṭhāne nisīditvā antoaruṇeyeva vuttanayeneva vattaṃ samādiyitvā tassa bhikkhuno parivāso ārocetabbo. Ārocentena sace navakataro hoti, 『『āvuso』』ti vattabbaṃ. Sace vuḍḍhataro, 『『bhante』』ti vattabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ; anārocentassa ratticchedo ceva vattabhedo ca. Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedoyeva hoti, vattabhedo pana natthi.

Uggate aruṇe vattaṃ nikkhipitabbaṃ. Sace so bhikkhu kenacideva karaṇīyena pakkanto hoti, yaṃ aññaṃ sabbapaṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ. Sace pana kañci na passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhussa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana 『『yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ, ayaṃ nikkhittavattassa parihāro』』ti āha.

在儀式宣告結束時，該比丘應在界限範圍內按照之前的方式說"我接受隨伴期，我接受行為規則"。接受后，應在同一地方告知僧團，告知時應如下說： "尊者，我犯了一個有意識的遺精過失，一天被遮蔽。我請求僧團給予一天的有意識遺精過失的一天隨伴期。僧團已給予我一天的有意識遺精過失的一天隨伴期。我正在履行隨伴期——請僧團記住我說'我正在承受'。" 可以用任何語言告知。如果想放棄，應按照之前的方式在僧團中間放棄。即使比丘們已從界限範圍離開，在任何一位比丘面前放棄也是可以的。從界限範圍離開並恢復意識后，應在同行者面前放棄。如果同行者也已離開，應告知另一個在界限範圍內未被告知的人後放棄。告知時，最後應說"請尊者記住我說'正在承受'"。如果是兩人告知，應說"尊者們請記住"；如果是三人告知，應說"尊者們請記住"。從放棄時刻起，他將站在原住者的位置。 如果寺院比丘人數很少，同類比丘居住其中，不放棄行為規則，應在寺院內過夜。如果無法凈化，應按照之前的方式放棄行為規則，在黎明時分與一位比丘一起，按照懲罰解釋中說明的方式，越過界限範圍，離開大道，在隱蔽處就座，在黎明前按之前的方式接受行為規則，並告知該比丘的隨伴期。告知時，如果是新來者，應說"朋友"；如果是年長者，應說"尊者"。如果另一位比丘因某事來到那裡，如果看到他或聽到他的聲音，就應告知；不告知則中斷夜晚和行為規則。如果進入十二肘界限範圍內且不被察覺而離開，則僅中斷夜晚，不中斷行為規則。 黎明升起時應放棄行為規則。如果該比丘因某事離開，應告知他首先看到的人後放棄。如果沒有看到任何人，大須摩長老說應去寺院，在與自己一起去的比丘面前放棄。大蓮花長老則說："應告知首先看到的人，這是放棄行為規則者的補救。"

Evaṃ yattakāni divasāni āpatti paṭicchannā hoti, tattakāni tato adhikatarāni vā kukkuccavinodanatthāya parivasitvā saṅghaṃ upasaṅkamitvā vattaṃ samādiyitvā mānattaṃ yācitabbaṃ. Ayañhi vatte samādinne eva mānattāraho hoti nikkhittavattena parivutthattā. Anikkhittavattassa pana puna samādānakiccaṃ natthi, so hi paṭicchannadivasātikkameneva mānattāraho hoti, tasmā tassa mānattaṃ dātabbameva. Idaṃ paṭicchannamānattaṃ nāma. Taṃ dentena sace ekāpatti hoti , pāḷiyaṃ vuttanayeneva dātabbaṃ. Atha dve vā tisso vā 『『sohaṃ parivutthaparivāso saṅghaṃ dvinnaṃ āpattīnaṃ tissannaṃ āpattīnaṃ ekāhapaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī』』ti parivāse vuttanayeneva āpattiyo ca divase ca sallakkhetvā yojanā kātabbā.

Appaṭicchannāpattiṃ paṭicchannāpattiyā samodhānetvāpi dātuṃ vaṭṭati. Kathaṃ? Paṭicchannāya ekāhaparivāsaṃ vasitvā –

『『Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso . Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ. Sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ sañcetanikānaṃ sukkavissaṭṭhīnaṃ paṭicchannāya ca appaṭicchannāya ca chārattaṃ mānattaṃ yācāmī』』ti.

Athassa tadanurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Sace paṭicchannā dve, appaṭicchannā ekā 『『paṭicchannānañca appaṭicchannāya cā』』ti vattabbaṃ. Atha paṭicchannā ekā, appaṭicchannā dve, 『『paṭicchannāya ca appaṭicchannānañcā』』ti vattabbaṃ. Sace paṭicchannāpi dve, appaṭicchannāpi dve, 『『paṭicchannānañca appaṭicchannānañcā』』ti vattabbaṃ. Sabbattha anurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Ciṇṇamānattassa ca tadanurūpameva kammavācaṃ katvā abbhānaṃ kātabbaṃ. Idha pana ekāpattivasena vuttaṃ. Iti yaṃ paṭicchannāya āpattiyā parivāsāvasāne mānattaṃ diyyati, idaṃ paṭicchannamānattaṃ nāma. Evamettha ekeneva yojanāmukhena paṭicchannaparivāso ca paṭicchannamānattañca vuttanti veditabbaṃ. Pakkhamānattaṃ samodhānamānattañca avasesaparivāsakathāvasāne kathayissāma.

Suddhantaparivāso samodhānaparivāsoti hi dve parivāsā avasesā. Tattha 『『suddhantaparivāso』』 nāma parato adhammikamānattacārāvasāne 『『tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī』』ti imasmiṃ vatthusmiṃ anuññātaparivāso. So duvidho – cūḷasuddhanto, mahāsuddhantoti. Duvidhopi cesa rattiparicchedaṃ sakalaṃ vā ekaccaṃ vā ajānantassa ca assarantassa ca tattha vematikassa ca dātabbo. Āpattipariyantaṃ pana ettakā ahaṃ āpattiyo āpannoti jānātu vā mā vā, akāraṇametaṃ.

如此，若有多少天的過失被遮蔽，若要解除更多的過失，必須在僧團中請求行為規則並接受。因為在接受行為規則后，只有在被遮蔽的情況下才能請求。若未被遮蔽，則沒有再次接受的義務，因而只需在被遮蔽的天數內請求。因此，這被稱為被遮蔽的請求。若有一個過失，則應按照巴利文所述的方式給予請求。如果有兩個或三個過失，應說：「我請求僧團給予我因兩個或三個過失而被遮蔽的一天隨伴期。」應在請求中考慮過失和天數。 對於未被遮蔽的過失，可以與被遮蔽的過失合併請求。如何請求？在被遮蔽的一天內， 「尊者，我犯了一個有意識的遺精過失，一天被遮蔽。我請求僧團給予我因一個有意識的遺精過失而被遮蔽的一天隨伴期。僧團已給予我因一個有意識的遺精過失而被遮蔽的一天隨伴期。我正在履行隨伴期。尊者，我犯了一個有意識的遺精過失，未被遮蔽。我請求僧團給予我因這些過失而被遮蔽和未被遮蔽的請求。」 然後，應根據情況給予適當的請求。如果有兩個被遮蔽的過失和一個未被遮蔽的過失，應說「被遮蔽的和未被遮蔽的」。如果有一個被遮蔽的過失和兩個未被遮蔽的過失，應說「被遮蔽的和未被遮蔽的」。如果有兩個被遮蔽的過失和兩個未被遮蔽的過失，應說「被遮蔽的和未被遮蔽的」。在所有情況下，應給予適當的請求。對於被遮蔽的請求，應根據情況給予適當的請求。 在這裡，關於被遮蔽的請求，若在被遮蔽的情況下，給予請求的方式應如前所述。這被稱為被遮蔽的請求。如此，單一的請求和被遮蔽的請求應被理解為相同。關於未被遮蔽的請求和合並請求，我們將在後面的討論中說明。 清凈的隨伴期和合並的隨伴期是兩個不同的隨伴期。這裡的「清凈的隨伴期」是指在不合法的請求中，有一位比丘因多個僧殘過失而被遮蔽，他不知過失的範圍，也不知夜晚的範圍。這個隨伴期又分為兩種——小清凈和大清凈。如果是小清凈或大清凈，若有關於夜晚的限制，應給予請求。若知曉過失的範圍，我已犯了這些過失。

Tattha yo upasampadato paṭṭhāya anulomakkamena vā ārocitadivasato paṭṭhāya paṭilomakkamena vā 『『asukañca asukañca divasaṃ vā pakkhaṃ vā māsaṃ vā saṃvaccharaṃ vā tava suddhabhāvaṃ jānāsī』』ti pucchiyamāno 『『āma, bhante, jānāmi, ettakaṃ nāma kālaṃ ahaṃ suddho』』ti vadati, tassa dinno suddhantaparivāso 『『cūḷasuddhanto』』ti vuccati.

Taṃ gahetvā parivasantena yattakaṃ kālaṃ attano suddhiṃ jānāti, tattakaṃ apanetvā avasesaṃ māsaṃ vā dvemāsaṃ vā parivasitabbaṃ. Sace māsamattaṃ asuddhomhīti sallakkhetvā aggahesi parivasanto ca puna aññaṃ māsaṃ sarati, tampi māsaṃ parivasitabbameva. Puna parivāsadānakiccaṃ natthi. Atha dvemāsaṃ asuddhomhīti sallakkhetvā aggahesi, parivasanto ca māsamattamevāhaṃ asuddhomhīti sanniṭṭhānaṃ karoti, māsameva parivasitabbaṃ. Puna parivāsadānakiccaṃ natthi. Ayañhi suddhantaparivāso nāma uddhampi ārohati, heṭṭhāpi orohati, idamassa lakkhaṇaṃ. Aññasmiṃ pana āpattivuṭṭhāne idaṃ lakkhaṇaṃ – yo appaṭicchannaṃ āpattiṃ paṭicchannāti vinayakammaṃ karoti, tassa āpatti vuṭṭhāti. Yo paṭicchannaṃ appaṭicchannāti vinayakammaṃ karoti, tassa na vuṭṭhāti. Acirapaṭicchannaṃ cirapaṭicchannāti karontassāpi vuṭṭhāti. Cirapaṭicchannaṃ acirapaṭicchannāti karontassa na vuṭṭhāti. Ekaṃ āpattiṃ āpajjitvā sambahulāti karontassāpi vuṭṭhāti, ekaṃ vinā sambahulānaṃ abhāvato. Sambahulā pana āpajjitvā ekaṃ āpajjinti karontassa na vuṭṭhāti.

Yo pana yathāvuttena anulomapaṭilomanayena pucchiyamānopi rattipariyantaṃ na jānāti neva sarati vematiko vā hoti, tassa dinno suddhantaparivāso 『『mahāsuddhanto』』ti vuccati. Taṃ gahetvā gahitadivasato paṭṭhāya yāva upasampadadivaso, tāva rattiyo gaṇetvā parivasitabbaṃ. Ayaṃ uddhaṃ nārohati, heṭṭhā pana orohati. Tasmā sace parivasanto rattiparicchede sanniṭṭhānaṃ karoti, māso vā saṃvaccharo vā mayhaṃ āpannassāti māsaṃ vā saṃvaccharaṃ vā parivasitabbaṃ. Parivāsayācanadānalakkhaṇaṃ panettha parato pāḷiyaṃ āgatanayeneva veditabbaṃ. Kammavācāpariyosāne vattasamādānamānattaabbhānāni vuttanayāneva. Ayaṃ suddhantaparivāso nāma.

『『Samodhānaparivāso』』 nāma tividho hoti – odhānasamodhāno, agghasamodhāno, missakasamodhānoti. Tattha 『『odhānasamodhāno』』 nāma – antarāpattiṃ āpajjitvā paṭicchādentassa parivutthadivase odhunitvā makkhetvā purimāya āpattiyā mūladivasaparicchede pacchā āpannaṃ āpattiṃ samodahitvā dātabbaparivāso vuccati. So parato 『『tena hi bhikkhave saṅgho udāyiṃ bhikkhuṃ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhapaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ detū』』ti ito paṭṭhāya vitthārato pāḷiyaṃyeva āgato.

在這裡，從受具足戒開始，或從告知的日期開始，按順序或逆序，被問及："你是否知道從某日、某周、某月或某年你的清凈狀態？"若回答："是的，尊者，我知道，我清凈了這麼長時間"，則給予的隨伴期稱為"小清凈"。 接受后，他應計算自己知道清凈的時間，扣除這段時間后，剩餘的一個月或兩個月應繼續隨伴期。如果他認為自己不清凈一個月，並在隨伴期間又想起另一個月，那麼這個月也應繼續隨伴期。不再需要給予隨伴期。如果他認為自己不清凈兩個月，但在隨伴期間僅認為自己不清凈一個月，則應只履行一個月的隨伴期。不再需要給予隨伴期。這就是清凈隨伴期，它既可以上升，也可以下降。這是其特徵。 在另一個過失解脫中，其特徵是：若將未被遮蔽的過失遮蔽，則進行儀式；若將被遮蔽的過失未被遮蔽，則儀式無效。若最近被遮蔽的過失被視為長期遮蔽，則儀式有效；若長期被遮蔽的過失被視為最近遮蔽，則儀式無效。若犯一個過失后又犯多個，則儀式有效；若沒有多個過失，則無效。若犯多個過失后又犯一個，則儀式無效。 若按上述順序和逆序被問及，但不知道夜晚的範圍，不記得，或存在疑慮，則給予的隨伴期稱為"大清凈"。接受后，從接受日期開始，直到受具足戒日，應計算夜晚數量並履行隨伴期。這不能上升，但可以下降。因此，若在隨伴期間確定夜晚範圍，可以履行一個月或一年的隨伴期。關於隨伴期的請求和給予，應按照後續巴利文的方式理解。儀式宣告結束時的行為接受、懲罰和解脫，應按照之前的方式進行。這就是清凈隨伴期。 "合併隨伴期"有三種：基本合併、價值合併和混合合併。其中"基本合併"是指：在過失之間犯過失，並在已履行的隨伴期日遮蔽，然後將後來犯的過失與先前過失的基本日期合併后給予的隨伴期。這在後續巴利文中詳細說明，從"比丘們，僧團應給優陀夷比丘在一個有意識的遺精過失中五天被遮蔽的基本隨伴期"開始。

Ayaṃ panettha vinicchayo – yo paṭicchannāya āpattiyā parivāsaṃ gahetvā parivasanto vā mānattāraho vā mānattaṃ caranto vā abbhānāraho vā aññaṃ āpattiṃ āpajjitvā purimāya āpattiyā samā vā ūnatarā vā rattiyo paṭicchādeti, tassa mūlāyapaṭikassanena te parivutthadivase ca mānattaciṇṇadivase ca sabbe odhunitvā adivase katvā pacchā āpannāpattiṃ mūlāpattiyaṃ samodhāya parivāso dātabbo. Tena sace mūlāpatti pakkhapaṭicchannā, antarāpatti ūnakapakkhapaṭicchannā, puna pakkhameva parivāso parivasitabbo. Athāpi antarāpatti pakkhapaṭicchannāva pakkhameva parivasitabbaṃ. Etenupāyena yāva saṭṭhivassapaṭicchannā mūlāpatti, tāva vinicchayo veditabbo. Saṭṭhivassāni parivasitvā mānattāraho hutvāpi hi ekadivasaṃ antarāpattiṃ paṭicchādetvā punapi saṭṭhivassāni parivāsāraho hoti.

Sace pana antarāpatti mūlāpattito atirekapaṭicchannā hoti, tattha 『『kiṃ kātabba』』nti vutte mahāsumatthero āha – 『『atekiccho ayaṃ puggalo, atekiccho nāma āvikārāpetvā vissajjetabbo』』ti. Mahāpadumatthero panāha – 『『kasmā atekiccho nāma, nanu ayaṃ samuccayakkhandhako nāma buddhānaṃ ṭhitakālasadiso, āpatti nāma paṭicchannā vā hotu appaṭicchannā vā samakaūnataraatirekapaṭicchannā vā vinayadharassa kammavācaṃ yojetuṃ samatthabhāvoyevettha pamāṇaṃ, tasmā yā atirekapaṭicchannā hoti, taṃ mūlāpattiṃ katvā tattha itaraṃ samodhāya parivāso dātabbo』』ti. Ayaṃ 『『odhānasamodhāno』』 nāma.

『『Agghasamodhāno』』 nāma sambahulāsu āpattīsu yā ekā vā dve vā tisso vā sambahulā vā āpattiyo sabbacirapaṭicchannāyo, tāsaṃ agghena samodhāya tāsaṃ rattiparicchedavasena avasesānaṃ ūnatarapaṭicchannānaṃ āpattīnaṃ parivāso diyyati. Ayaṃ vuccati agghasamodhāno. Sopi parato 『『tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, ekā āpatti ekāhapaṭicchannā ekā āpatti dvīhapaṭicchannā』』tiādinā nayena pāḷiyaṃ āgatoyeva.

Yassa pana sataṃ āpattiyo dasāhapaṭicchannā, aparampi sataṃ āpattiyo dasāhapaṭicchannāti evaṃ dasakkhattuṃ katvā āpattisahassaṃ divasasatapaṭicchannaṃ hoti, tena kiṃ kātabbanti? Sabbaṃ samodahitvā dasa divase parivasitabbaṃ. Evaṃ ekeneva dasāhena divasasatampi parivasitameva hoti. Vuttampi cetaṃ –

『『Dasasataṃ rattisataṃ, āpattiyo chādayitvāna;

Dasa rattiyo vasitvāna, mucceyya pārivāsiko』』ti. (pari. 477);

Ayaṃ agghasamodhāno nāma.

『『Missakasamodhāno』』 nāma – yo nānāvatthukā āpattiyo ekato katvā diyyati. Tatrāyaṃ nayo –

『『Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekaṃ kuṭikāraṃ, ekaṃ vihārakāraṃ, ekaṃ duṭṭhadosaṃ, ekaṃ aññabhāgiyaṃ, ekaṃ saṅghabhedaṃ, ekaṃ bhedānuvattakaṃ, ekaṃ dubbacaṃ, ekaṃ kuladūsakaṃ, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ samodhānaparivāsaṃ yācāmī』』ti –

Tikkhattuṃ yācāpetvā tadanurūpāya kammavācāya parivāso dātabbo.

這裡的裁決是：若某人在接受了被遮蔽過失的隨伴期，在履行隨伴期、適合懲罰、正在執行懲罰或適合解脫時，又犯了另一個過失，並遮蔽了與先前過失相同或更少的夜晚數，則應通過追溯基本過失，將已履行的隨伴期日和已執行懲罰日全部抵消，然後將後來犯的過失與基本過失合併后給予隨伴期。如果基本過失被遮蔽半個月，而中間的過失被遮蔽不到半個月，則應再次履行半個月的隨伴期。如果中間的過失也被遮蔽半個月，則仍應履行半個月的隨伴期。這種方式應適用於基本過失被遮蔽最多六十年的情況。即使已履行六十年並適合懲罰，但若在一天內遮蔽了中間過失，又重新適合六十年的隨伴期。 如果中間的過失被遮蔽的時間超過基本過失，對此大須摩長老說："這是無法治癒的個人，無法治癒意味著應該揭示並釋放。"而大蓮花長老則說："為什麼說是無法治癒？這難道不是相當於佛陀存在時期的總結部分嗎？無論過失是被遮蔽還是未被遮蔽，或被遮蔽的時間多於、少於或等於基本過失，關鍵在於律師能否進行儀式宣告。因此，對於超過遮蔽時間的情況，應以基本過失為基準，將另一個過失合併后給予隨伴期。"這就是"基本合併"。 "價值合併"是指在多個過失中，有一個、兩個、三個或多個過失全部長期被遮蔽，通過這些過失的價值，根據其夜晚範圍，為其他被遮蔽時間較少的過失給予隨伴期。這就是所謂的價值合併。這在後續巴利文中有詳細說明，如"某位比丘犯了多個僧殘過失，一個過失被遮蔽一天，另一個過失被遮蔽兩天"等。 對於有一百個過失被遮蔽十天，另一百個過失也被遮蔽十天，如此重複十次，總共形成一千個過失被百天遮蔽，應如何處理？應將全部合併，履行十天的隨伴期。如此，僅用十天就可以履行百天的隨伴期。正如所說： "百日百夜過失遮， 十夜履行得解脫。" 這就是價值合併。 "混合合併"是指將不同型別的過失合併給予。其方式如下： "尊者，我犯了多個僧殘過失：一個遺精，一個身體接觸，一個粗言穢語，一個自我滿足，一個不當行為，一個破壞小屋，一個破壞寺院，一個惡意，一個其他部分，一個破壞僧團，一個追隨破壞者，一個不順從，一個玷污家族。因此，我請求僧團給予這些過失的合併隨伴期。" 應請求三次，並根據情況給予適當的隨伴期。

Ettha ca saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyotipi saṅghādisesā āpattiyo āpajjintipi evaṃ pubbe vuttanayena vatthuvasenapi gottavasenapi nāmavasenapi āpattivasenapi yojetvā kammavācaṃ kātuṃ vaṭṭatiyevāti ayaṃ missakasamodhāno. Sabbaparivāsakammavācāvasāne pana nikkhittānikkhittavattādikathā purimanayeneva veditabbāti.

Parivāsakathā niṭṭhitā.

Idāni yaṃ vuttaṃ 『『pakkhamānattañca samodhānamānattañca avasesaparivāsakathāvasāne kathayissāmā』』ti, tassokāso sampatto, tasmā vuccati – 『『pakkhamānatta』』nti bhikkhuniyā dātabbamānattaṃ. Taṃ pana paṭicchannāyapi appaṭicchannāyapi āpattiyā aḍḍhamāsameva dātabbaṃ. Vuttañhetaṃ – 『『garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabba』』nti (cūḷava. 403). Taṃ pana bhikkhunīhi attano sīmaṃ sodhetvā vihārasīmāya vā vihārasīmaṃ sodhetuṃ asakkontīhi khaṇḍasīmāya vā sabbantimena paricchedena catuvaggagaṇaṃ sannipātāpetvā dātabbaṃ. Sace ekā āpatti hoti ekissā vasena, sace dve vā tisso vā sambahulā vā ekavatthukā vā nānāvatthukā vā tāsaṃ tāsaṃ vasena vatthugottanāmaāpattīsu yaṃ yaṃ icchati taṃ taṃ ādāya yojanā kātabbā.

Tatridaṃ ekāpattivasena mukhamattadassanaṃ, tāya āpannāya bhikkhuniyā bhikkhunisaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhunīnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 『『ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ, ayye, ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācāmī』』ti.

Evaṃ tikkhattuṃ yācāpetvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –

『『Suṇātu me ayye saṅgho, ayaṃ itthannāmā bhikkhunī ekaṃ āpattiṃ āpajji gāmantaraṃ, sā saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ dadeyya, esā ñatti.

『『Suṇātu me ayye saṅgho, ayaṃ…pe… dutiyampi… tatiyampi etamatthaṃ vadāmi. Suṇātu me ayye saṅgho…pe… deti… dinnaṃ saṅghena itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ, khamati saṅghassa, tasmā tuṇhī; evametaṃ dhārayāmī』』ti.

在這裡，即使犯了不同場合的僧殘過失，也可以按照先前所述的方式，根據場合、家族、名稱或過失進行合併並進行儀式宣告。這就是混合合併。在所有隨伴期儀式宣告結束后，關於已遮蔽和未遮蔽的行為等討論，應按照先前的方式理解。 隨伴期討論到此結束。 現在，關於先前提到的"我們將在剩餘的隨伴期討論后說明半月懲罰和合並懲罰"，現在是討論的時機，因此說："半月懲罰"是應該給予比丘尼的懲罰。這應該僅在被遮蔽或未被遮蔽的過失中給予半個月。正如所說："違反嚴重規則的比丘尼應在兩個僧團中執行半月懲罰。" 這應該由比丘尼在清凈自己的界限后給予，若無法清凈自己的界限，則在寺院界限內或部分界限內，召集四人僧團后給予。如果只有一個過失，則根據單一過失；如果有兩個、三個或多個過失，無論是同一場合還是不同場合，都可以根據場合、家族、名稱和過失選擇想要的方式。 在這裡，僅以單一過失為例。犯過失的比丘尼應該接近比丘尼僧團，披上單肩上衣，向年長的比丘尼頂禮，跪坐併合掌，應這樣說："尊敬的姐妹，我犯了一個跨村過失，因此請求半月懲罰。" 如此請求三次後，應由精通儀式的比丘尼向僧團宣告： "請尊敬的僧團聽我說，這位某某比丘尼犯了一個跨村過失，她請求僧團給予半月懲罰。如果僧團認為合適，僧團應給予某某比丘尼半月懲罰。這是提議。 請尊敬的僧團聽我說，關於這一點，我再次宣告。請尊敬的僧團聽我說，僧團給予某某比丘尼半月懲罰。這是否為僧團所接受？僧團沉默，表示接受。我就這樣記錄。"

Kammavācāpariyosāne vattaṃ samādiyitvā bhikkhumānattakathāya vuttanayeneva saṅghassa ārocetvā nikkhittavattaṃ vasitukāmāya tattheva saṅghamajjhe vā pakkantāsu bhikkhunīsu ekabhikkhuniyā vā dutiyikāya vā santike vuttanayeneva nikkhipitabbaṃ. Aññissā pana āgantukāya santike ārocetvā nikkhipitabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. Puna samādiyitvā aruṇaṃ uṭṭhāpentiyā pana bhikkhunīnaṃyeva santike vasituṃ na labhati. 『『Ubhatosaṅghe pakkhamānattaṃ caritabba』』nti hi vuttaṃ. Tasmā assā ācariyupajjhāyāhi vihāraṃ gantvā saṅgāhakapakkhe ṭhito eko mahāthero vā dhammakathiko vā bhikkhu vattabbo – 『『ekissā bhikkhuniyā vinayakammaṃ kattabbamatthi, tatra no ayyā, cattāro bhikkhū pesethā』』ti. Saṅgahaṃ akātuṃ na labbhati, pesessāmīti vattabbaṃ. Catūhi pakatattabhikkhunīhi mānattacāriniṃ bhikkhuniṃ gahetvā antoaruṇeyeva nikkhamitvā gāmūpacārato dve leḍḍupāte atikkamitvā maggā okkamma gumbavatiādīhi paṭicchannaṭṭhāne nisīditabbaṃ. Vihārūpacāratopi dve leḍḍupātā atikkamitabbā catūhi pakatattabhikkhūhipi tattha gantabbaṃ. Gantvā pana bhikkhunīhi saddhiṃ na ekaṭṭhāne nisīditabbaṃ, paṭikkamitvā avidūraṭṭhāne nisīditabbaṃ. Kurundimahāpaccarīsu pana 『『bhikkhunīhipi byattaṃ ekaṃ vā dve vā upāsikāyo bhikkhūhipi ekaṃ vā dve vā upāsake attarakkhaṇatthāya gahetvā gantabba』』nti vuttaṃ. Kurundiyaṃyeva ca bhikkhunupassayassa ca vihārassa ca upacāraṃ muñcituṃ vaṭṭatī』』ti vuttaṃ, gāmassāti na vuttaṃ.

Evaṃ nisinnesu pana bhikkhūsu ca bhikkhunīsu ca tāya bhikkhuniyā 『『mānattaṃ samādiyāmi, vattaṃ samādiyāmī』』ti vattaṃ samādiyitvā bhikkhunīsaṅghassa tāva evaṃ ārocetabbaṃ –

『『Ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā gāmantarāya pakkhamānattaṃ adāsi, sāhaṃ pakkhamānattaṃ carāmi, 『vedayāmahaṃ, ayye, vedayatī』ti maṃ saṅgho dhāretū』』ti.

Tato bhikkhusaṅghassa santikaṃ gantvā evaṃ ārocetabbaṃ – 『『ahaṃ, ayyā, ekaṃ āpattiṃ āpajjiṃ …pe… vedayāmahaṃ, ayyā, vedayatīti maṃ saṅgho dhāretū』』ti. Idhāpi yāya kāyaci bhāsāya ārocetuṃ vaṭṭati.

Ārocetvā ca bhikkhunisaṅghasseva santike nisīditabbaṃ, ārocitakālato paṭṭhāya bhikkhūnaṃ gantuṃ vaṭṭati. Sace sāsaṅkaṃ hoti, bhikkhuniyo tattheva ṭhānaṃ paccāsīsanti, ṭhātabbaṃ. Sace añño bhikkhu vā bhikkhunī vā taṃ ṭhānaṃ eti, passantiyā ārocetabbaṃ. No ce āroceti, ratticchedo ceva vattabhedadukkaṭañca. Sace ajānantiyā eva upacāraṃ okkamitvā gacchati, ratticchedova hoti, na vattabhedadukkaṭaṃ. Sace bhikkhuniyo upajjhāyādīnaṃ vattakaraṇatthaṃ pageva gantukāmā honti, rattivippavāsagaṇaohīyanagāmantarāpattirakkhaṇatthaṃ ekaṃ bhikkhuniṃ ṭhapetvā gantabbaṃ. Tāya aruṇe uṭṭhite tassā santike vattaṃ nikkhipitabbaṃ. Etenupāyena akhaṇḍā pañcadasa rattiyo mānattaṃ caritabbaṃ.

在儀式宣告結束時，接受行為后，應按照比丘懲罰討論中提到的方式，向僧團宣告，並由希望遵守已遮蔽行為的比丘尼，在僧團中間或比丘尼離開后，由一位或兩位比丘尼按照先前的方式遮蔽。對於其他前來的比丘尼，應在她們面前宣告並遮蔽。從遮蔽時間開始，她將保持正常狀態。再次接受后，她不得在黎明時分在比丘尼面前遵守，因為曾說"應在兩個僧團中執行半月懲罰"。因此，她應該由阿阇梨和和尚陪同前往寺院，站在支援方，一位大長老或法師應說："有一位比丘尼需要進行律儀儀式，請諸位長老派四位比丘。"若無法組織，應說"我們將派人"。應由四位正常狀態的比丘尼帶領執行懲罰的比丘尼，在黎明前離開，越過村莊範圍兩投擲距離，離開大路，在灌木叢等遮蔽處就座。從寺院範圍也應越過兩投擲距離，四位正常狀態的比丘也應前往。但不應與比丘尼在同一處就座，而應在附近稍遠處就座。在《庫倫第》和《大註釋》中說："比丘尼可以帶一兩位優婆夷，比丘也可以帶一兩位優婆塞前往自我保護。"在《庫倫第》中還說可以離開比丘尼寄宿處和寺院範圍，但未提及村莊。 當比丘和比丘尼就座后，該比丘尼應說："我接受懲罰，我接受行為"，並首先向比丘尼僧團這樣宣告： "尊敬的姐妹，我犯了一個跨村過失，我請求僧團給予跨村過失的半月懲罰，僧團已給予我半月懲罰，我現在執行半月懲罰，請僧團記住我'我正在經歷懲罰'。" 然後前往比丘僧團，這樣宣告："尊敬的長老，我犯了一個過失……請記住我'我正在經歷懲罰'。"在這裡，可以用任何語言宣告。 宣告后應在比丘尼僧團面前就座，從宣告時刻起，比丘可以離開。如果情況可疑，比丘尼將等待那個地方，若有其他比丘或比丘尼來到，應告知她。若不告知，將構成夜間間斷和行為違規的輕罪。如果不知情地進入並離開，僅構成夜間間斷，不構成行為違規輕罪。如果比丘尼希望提前為和尚等人服務，爲了避免夜間間斷、減少數量和保護跨村過失，應留下一位比丘尼。當黎明時，應在她面前遮蔽行為。按此方法，應完整執行十五夜的懲罰。

Anikkhittavattāya pana pārivāsikakkhandhake vuttanayeneva sammā vattitabbaṃ. Ayaṃ pana viseso – 『『āgantukassa ārocetabba』』nti ettha yattakā purebhattaṃ vā pacchābhattaṃ vā taṃ gāmaṃ bhikkhū vā bhikkhuniyo vā āgacchanti, sabbesaṃ ārocetabbaṃ. Anārocentiyā ratticchedo ca vattabhedadukkaṭañca. Sacepi rattiṃ koci bhikkhu taṃ gāmūpacāraṃ okkamitvā gacchati, ratticchedo hotiyeva, ajānanapaccayā pana vattabhedato muccati. Kurundiādīsu pana anikkhittavattabhikkhūnaṃ vuttanayeneva kathetabbanti vuttaṃ. Taṃ pārivāsikavattādīnaṃ upacārasīmāya paricchinnattā yuttataraṃ dissati. Uposathe ārocetabbaṃ, pavāraṇāya ārocetabbaṃ, catunnaṃ bhikkhūnañca bhikkhunīnañca devasikaṃ ārocetabbaṃ. Sace bhikkhūnaṃ tasmiṃ gāme bhikkhācāro sampajjati, tattheva gantabbaṃ. No ce sampajjati, aññatra caritvāpi tatra āgantvā attānaṃ dassetvā gantabbaṃ. Bahigāme vā saṅketaṭṭhānaṃ kātabbaṃ – 『『asukasmiṃ nāma ṭhāne amhe passissasī』』ti. Tāya saṅketaṭṭhānaṃ gantvā ārocetabbaṃ. Saṅketaṭṭhāne adisvā vihāraṃ gantvā ārocetabbaṃ. Vihāre sabbabhikkhūnaṃ ārocetabbaṃ. Sace sabbesaṃ sakkā na hoti ārocetuṃ, bahiupacārasīmāya ṭhatvā bhikkhuniyo pesetabbā. Tāhi ānītānaṃ catunnaṃ bhikkhūnaṃ ārocetabbaṃ. Sace vihāro dūro hoti sāsaṅko, upāsake ca upāsikāyo ca gahetvā gantabbaṃ. Sace pana ayaṃ ekā vasati, rattivippavāsaṃ āpajjati, tasmāssā ekā pakatattā bhikkhunī sammannitvā dātabbā ekacchanne vasanatthāya.

Evaṃ akhaṇḍaṃ mānattaṃ caritvā vīsatigaṇe bhikkhunisaṅghe vuttanayeneva abbhānaṃ kātabbaṃ. Sace mānattaṃ caramānā antarāpattiṃ āpajjati, mūlāya paṭikassitvā tassā āpattiyā mānattaṃ dātabbanti kurundiyaṃ vuttaṃ. Idaṃ 『『pakkhamānattaṃ』』 nāma.

『『Samodhānamānattaṃ』』 pana tividhaṃ hoti – odhānasamodhānaṃ, agghasamodhānaṃ, missakasamodhānanti. Tattha yadetaṃ parato udāyittherassa pañcāhapaṭicchannāya āpattiyā parivāsaṃ parivasantassa parivāse ca mānattārahaṭṭhāne ca antarāpattiṃ āpajjitvā mūlāyapaṭikassitassa 『『tena hi, bhikkhave, saṅgho udāyissa bhikkhuno tissannaṃ āpattīnaṃ chārattaṃ mānattaṃ detū』』ti mānattaṃ anuññātaṃ, idaṃ 『『odhānasamodhānaṃ』』 nāma. Idañhi punappunaṃ mūlāyapaṭikassanena parivutthadivase odhunitvā purimāpattīhi saddhiṃ samodhāya dinnaṃ, tasmā odhānasamodhānanti vuccati. Kurundiyaṃ pana 『『samodhānaparivāsaṃ vutthassa dātabbaṃ mānattaṃ samodhānamānatta』』nti vuttaṃ. Tampi tena pariyāyena yujjati.

Agghasamodhānaṃ pana missakasamodhānañca agghasamodhānamissakasamodhānaparivāsāvasāne dātabbamānattameva vuccati, taṃ parivāsakammavācānusārena yojetvā dātabbaṃ. Ettāvatā yaṃ vuttaṃ 『『tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detūtiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ, tassa yasmā āgatāgataṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassessāmā』』ti, tadidaṃ atthato sampāditaṃ hoti.

Paṭicchannaparivāsakathā

在未遮蔽的情況下，隨伴期應按照之前所述的方式正確執行。這是特別之處——"應向來者宣告"，無論是早先到達還是後來到達的比丘或比丘尼，所有人都應被通知。若不通知，將構成夜間間斷和行為違規的輕罪。如果在夜間有比丘進入該村範圍，將構成夜間間斷，但若不知情則不構成行為違規。在庫倫第等地，應按照未遮蔽的比丘的方式進行說明。由於隨伴期的限制，顯得更為合理。應在安居日進行宣告，在結束時進行宣告，四位比丘和四位比丘尼的天神也應被通知。如果在該村中比丘的乞食行為得以實現，則應前往那裡。若無法實現，則應在外面行動，前往那裡並展示自己。應在外村或標記地點進行——"在某個地方我們將見到你"。到達該標記地點后應進行宣告。若未在標記地點看到，應前往寺院進行宣告。在寺院中，所有比丘都應被通知。如果無法通知所有人，則應在外村範圍內站立並派遣比丘尼。對於被帶來的四位比丘也應進行宣告。若寺院較遠且有疑慮，則應帶上優婆塞和優婆夷前往。如果她單獨居住，將面臨夜間間斷，因此應將一位正常的比丘尼安排在她身邊以供住宿。 如此，持續執行懲罰，若在二十人中的比丘尼僧團中應按先前所述進行宣告。若在執行懲罰期間遇到中間過失，應追溯至基本過失並給予相應的懲罰，這在庫倫第中有所提及。這就是"半月懲罰"。 "合併懲罰"則分為三種——基本合併、價值合併和混合合併。在這裡，若在前面提到的烏達耶長老的五天遮蔽過失中，處於懲罰狀態，並在懲罰中出現中間過失，追溯至基本過失的狀態，"因此，尊敬的比丘，僧團應給予烏達耶比丘的三種過失的合併懲罰"。這就是"基本合併"。這實際上是通過追溯基本過失的方式，結合早期的過失進行給予，因此稱為基本合併。而在庫倫第中提到，"合併懲罰應給予的狀態"。 價值合併和混合合併則是在合併懲罰的情況下給予的，需按照隨伴期的儀式進行。至此，關於"因此，尊敬的比丘，僧團應給予烏達耶比丘的單一過失的合併懲罰"等多種方式在巴利文中都有提及，因而在來去的地方，裁決被稱為過於詳細，難以輕鬆把握，因此我們將合併的情況在這裡展示。 關於遮蔽的隨伴期討論。

  1. Idāni yā tāva ayaṃ paṭicchannāya ekissā āpattiyā vasena pāḷi vuttā, sā uttānatthāva.

  2. Tato paraṃ dvīhatīhacatūhapañcāhapaṭicchannānaṃ vasena pāḷiṃ vatvā pañcāhapaṭicchannāya parivāsato paṭṭhāya antarāpatti dassitā. Yasmā pana taṃ āpattiṃ āpanno mūlāyapaṭikassanāraho nāma hoti, tasmāssa tattha mūlāyapaṭikassanaṃ anuññātaṃ. Sace pana nikkhittavatto āpajjati, mūlāyapaṭikassanāraho na hoti. Kasmā? Yasmā na so parivasanto āpanno, pakatattaṭṭhāne ṭhito āpanno, tasmā tassā āpattiyā visuṃ mānattaṃ caritabbaṃ. Sace paṭicchannā hoti parivāsopi vasitabbo. Yañcetaṃ mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitā honti. Iti parivāse antarāpattiṃ dassetvā puna mānattārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitāva honti. Tato parivutthaparivāsassa tāsaṃ tissannampi āpattīnaṃ samodhānamānattaṃ dassitaṃ. Tato mānattacārikassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmiṃ pana paṭikassane kate mānattaciṇṇadivasāpi parivutthadivasāpi makkhitāva honti. Tato abbhānārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmimpi kate sabbe te makkhitāva honti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassitaṃ. Evaṃ paṭicchannavāre ekāhapaṭicchannādivasena pañca, antarāpattivasena catassoti nava kammavācā dassitā honti.

Paṭicchannaparivāsakathā niṭṭhitā.

Samodhānaparivāsakathā

  1. Tato paraṃ pakkhapaṭicchannāya āpattiyā antoparivāsato paṭṭhāya pañcāhapaṭicchannāya antarāpattiyā vasena samodhānaparivāso ca, samodhānamānattañca dassitaṃ. Ettha ca mānattacārikamānattārahakālepi āpannāya āpattiyā mūlāyapaṭikassane kate mānattaciṇṇadivasāpi parivāsaparivutthadivasāpi sabbe makkhitāva honti. Kasmā? Yasmā paṭicchannā antarāpatti. Teneva vuttaṃ – 『『mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ datvā chārattaṃ mānattaṃ detū』』ti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassetvā sukkavissaṭṭhivatthu niṭṭhāpitaṃ.

Samodhānaparivāsakathā niṭṭhitā.

Sukkavissaṭṭhikathā ca niṭṭhitā.

Agghasamodhānaparivāsakathā

  1. Tato ekāpattimūlakañca āpattivaḍḍhanakañcāti dve naye dassetvā agghasamodhānaparivāso dassito.

Tato sañcicca anārocitāpattivatthuṃ dassetvā sañcicca ajānanaassaraṇavematikabhāvehi anārocitāya āpattiyā pacchā lajjidhamme vā ñāṇasaraṇanibbematikabhāvesu vā uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ 『『idha pana bhikkhave』』tiādinā nayena pāḷi ṭhapitā. Tato ajānanaassaraṇavematikapaṭicchannānaṃ appaṭicchannabhāvaṃ dassetuṃ tatheva pāḷi ṭhapitā.

Agghasamodhānaparivāsakathā niṭṭhitā.

Dvemāsaparivāsakathā

  1. Tato dvinnaṃ āpattīnaṃ dvemāsapaṭicchannānaṃ ekamāsaparivāsayācanavatthuṃ dassetvā asañcicca ajānanaassaraṇavematikabhāvehi anārocite itarasmiṃ māse pacchā lajjidhammādīsu uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ ajānanaassaraṇavematikapaṭicchannassa ca āpannabhāvaṃ dassetuṃ purimanayeneva pāḷi ṭhapitā.

Dvemāsaparivāsakathā niṭṭhitā.

Suddhantaparivāsādikathā

現在，這段關於遮蔽的單一過失的內容，正是顯而易見的。 然後，根據二、三、四、五天的遮蔽，宣告五天的遮蔽后，展示了中間過失。由於此過失被稱為應追溯至基本過失，因此在此應允許追溯至基本過失。如果犯了未遮蔽的過失，則不應追溯至基本過失。為什麼？因為她未在懲罰中，處於正常狀態，因此應單獨對待她的過失。如果是遮蔽的狀態，則應遵守懲罰。關於基本過失的內容，若在此情況下，遮蔽的日子被視為無效。因此，在懲罰中展示了中間過失，再次展示了基本過失的內容，若在此情況下，遮蔽的日子也被視為無效。然後，展示了對三種過失的合併懲罰。接著，展示了對懲罰的中間過失的內容。在此基本過失的情況下，遮蔽的日子和有效的日子都被視為無效。然後，展示了對未遮蔽的懲罰的內容。若在此情況下，所有的過失都被視為無效。接著，綜合所有的中間過失，展示了未遮蔽的行為。因此，在遮蔽的情況下，按照一日遮蔽的方式展示五個，按照中間過失的方式展示四個，總共展示了九個行為宣告。 遮蔽的隨伴期討論到此結束。 合併懲罰的隨伴期討論 然後，根據半月遮蔽的過失，從內部的懲罰開始，展示了五天的遮蔽的中間過失和合並懲罰的內容。在這裡，即使在懲罰的狀態下，若基本過失的情況下，遮蔽的日子和有效的日子都被視為無效。為什麼？因為這是遮蔽的狀態。因此說——"在基本過失的情況下，給予早期的合併懲罰，允許合併的狀態"。然後，綜合所有的中間過失，展示了未遮蔽的行為，最終完成了基本過失的內容。 合併懲罰的隨伴期討論到此結束。 關於基本合併懲罰的討論 然後，展示了以單一過失為基礎的懲罰和增加過失的兩種方法，展示了基本合併的懲罰。 接著，聚集未宣告的過失，展示未宣告的過失的狀態，若因無知而產生的羞愧或無知而產生的知識的狀態，展示應做的內容，因此以"在這裡，尊敬的比丘"等方式在巴利文中呈現。接著，展示未宣告的過失的無知狀態，在此情況下，仍以巴利文呈現。 基本合併懲罰的隨伴期討論到此結束。 關於兩個月的隨伴期討論 然後，展示兩種過失的兩個月遮蔽的單個月的合併要求，若因無知而產生的羞愧等，展示應做的內容，並展示未宣告的過失的狀態，以先前的方式在巴利文中呈現。 兩個月的隨伴期討論到此結束。 關於清凈的隨伴期討論

  1. Tato 『『āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī』』tiādinā nayena suddhantaparivāso dassito.

  2. Tato paraṃ pārivāsikaṃ ādiṃ katvā vibbhamitvā punaupasampannādīsu paṭipattidassanatthaṃ pāḷi ṭhapitā.

  3. Tattha 『『antarā sambahulā āpattiyo āpajjati parimāṇā appaṭicchannāyo』』tiādīsu āpattiparicchedavasena parimāṇāyo ceva appaṭicchannāyo cāti attho.

166.Pacchimasmiṃāpattikkhandheti ekova so āpattikkhandho, pacchā chāditattā pana 『『pacchimasmiṃ āpattikkhandhe』』ti vuttaṃ. Purimasminti etthāpi eseva nayo.

180.Vavatthitā sambhinnāti sabhāgavisabhāgānamevetaṃ pariyāyavacanaṃ.

Suddhantaparivāsādikathā niṭṭhitā.

Dvebhikkhuvāraekādasakādikathā

  1. Tato paraṃ yo paṭicchādeti, tasmiṃ paṭipattidassanatthaṃ 『『dve bhikkhū』』tiādi vuttaṃ. Tattha missakanti thullaccayādīhi missakaṃ. Suddhakanti saṅghādisesaṃ vinā lahukāpattikkhandhameva.

  2. Tato paraṃ avisuddhavisuddhabhāvadassanatthaṃ 『『idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā』』tiādi vuttaṃ. Tattha byañjanato vā adhippāyato vā anuttānaṃ nāma kiñci natthi, tasmā tañca ito pubbe avuttañca sabbaṃ pāḷianusāreneva veditabbanti.

Dvebhikkhuvāraekādasakādikathā niṭṭhitā.

Samuccayakkhandhakavaṇṇanā niṭṭhitā.

  1. Samathakkhandhakaṃ

Sammukhāvinayakathā

186-187. Samathakkhandhake – 『『adhammavādī puggalo』』tiādīni cha mātikāpadāni nikkhipitvā 『『adhammavādī puggalo dhammavādiṃ puggalaṃ saññāpetī』』tiādinā nayena vitthāro vutto. Tattha saññāpetīti kāraṇapatirūpakāni vatvā paritosetvā jānāpeti. Nijjhāpetīti yathā so taṃ atthaṃ nijjhāyati, oloketi; evaṃ karoti. Pekkhati anupekkhatīti yathā so taṃ atthaṃ pekkhati ceva punappunañca pekkhati; evaṃ karoti. Dasseti anudassetīti tesaññeva pariyāyavacanāni. Adhammena vūpasammatīti yasmā so adhammameva 『『ayaṃ dhammo』』tiādinā nayena mohetvā dasseti, tasmā adhammena vūpasammati nāma.

188.Dhammena vūpasammatīti yasmā dhammavādī dhammameva 『『ayaṃ dhammo』』tiādinā nayena amohetvā dasseti, tasmā dhammena vūpasammati nāma.

Sammukhāvinayakathā niṭṭhitā.

Sativinayakathā

195.Pañcimānibhikkhave dhammikāni sativinayassa dānānīti ettha suddhassa anāpattikassa dānaṃ ekaṃ, anuvaditassa dānaṃ ekaṃ, yācitassa dānaṃ ekaṃ, saṅghena dānaṃ ekaṃ, dhammena samaggadānaṃ ekanti evaṃ pañca. Etāni pana ekekaaṅgavasena na labbhanti, tasmā desanāmattamevetaṃ, pañcaṅgasamannāgataṃ pana sativinayadānaṃ dhammikanti ayamettha attho. Tattha ca anuvadantīti codenti. Sesaṃ uttānameva. Ayaṃ pana sativinayo khīṇāsavasseva dātabbo na aññassa, antamaso anāgāminopi. So ca kho aññena codiyamānasseva, na acodiyamānassa. Dinne ca pana tasmiṃ codakassa kathā na ruhati. Codentopi 『『ayaṃ khīṇāsavo sativinayaladdho, ko tuyhaṃ kathaṃ gahessatī』』ti apasādetabbataṃ āpajjati.

Sativinayakathā niṭṭhitā.

Amūḷhavinayakathā

然後，通過「她不知道過失的範圍，不知道夜間的範圍」等方式，展示了清凈的隨伴期。 然後，設定為隨伴期，經過變更后再次展示受戒等的行為。 在這裡，「中間有許多過失，過失的數量少且未遮蔽」等內容是關於過失的範圍和數量。 「在最後的過失中」指的是僅有的那個過失，後面由於遮蔽的原因而說「在最後的過失中」。「在最初的過失中」也是同樣的道理。 「被確定為分裂」是指這是一種範疇的表達。 清凈的隨伴期討論到此結束。 關於兩位比丘的討論 然後，提到「如果遮蔽，那麼爲了展示行為的方式，提到『兩位比丘』」。在這裡「混合」是指通過粗重的過失等混合而成。清凈是指在僧團的余余過失之外，僅有輕微的過失。 然後，爲了展示未清凈和清凈的狀態，提到「在這裡，尊敬的比丘，有許多僧團的余余過失」。在這裡，無論是從表達上還是意圖上，都沒有任何遺漏，因此所有未提及的內容都應根據巴利文理解。 關於兩位比丘的討論到此結束。 關於合併懲罰的討論到此結束。 關於止息的章節 關於面前的戒律討論 186-187. 在止息章節中，提到「非法之人」等六個要點，之後通過「非法之人使法之人產生誤解」的方式進行了詳細說明。在這裡，「使產生誤解」是指通過原因和相應的方式讓對方瞭解和滿足。「使產生誤解」是指他如何理解那個內容，觀察；這樣做。「觀察和再觀察」是指他如何觀察那個內容，並不斷地觀察；這樣做。「展示和不展示」是指這些都是同義詞。「因非法而被迷惑」是因為他誤認為「這是法」，因此因非法而被迷惑。 「因法而被迷惑」是因為法之人明確認為「這是法」，因此因法而被迷惑。 關於面前的戒律討論到此結束。 關於正念的戒律討論 「在這裡，尊敬的比丘，正念的捐贈有五種」指的是純凈且沒有過失的捐贈一種，經過勸導的捐贈一種，經過請求的捐贈一種，與僧團共同的捐贈一種，符合法的和諧捐贈一種。這樣就有五種。然而，這些捐贈不能單獨獲得，因此這只是教學的內容，正念的捐贈是指五種要素的結合。在這裡，勸導是指勸說。其餘內容同樣是前述的。這種正念的捐贈應由已滅盡的者給予，而非其他人，至少應由非迴歸者給予。且在他被勸導時，也應如此，而非未被勸導時。若給予時，勸導者的言語不應被忽視。勸導時也應說：「此人已滅盡，獲得了正念的戒律，誰會聽你的話呢？」這樣就會陷入不被接受的境地。 關於正念的戒律討論到此結束。 關於無知的戒律討論

196.Bhāsitaparikkantanti vācāya bhāsitaṃ kāyena parikkantaṃ; parikkamitvā katanti attho. Saratāyasmā evarūpiṃ āpattiṃ āpajjitāti ettha saratu āyasmā evarūpiṃ āpattiṃ āpajjitā; āyasmā evarūpiyā āpattiyāti ayamattho. Āpajjitvāti vā pāṭho, tassattho – paṭhamaṃ āpajjitvā pacchā taṃ āpattiṃ saratu āyasmāti.

Amūḷhavinayakathā niṭṭhitā.

Yebhuyyasikākathā

202.Yebhuyyasikāya vūpasametunti ettha yassā kiriyāya dhammavādino bahutarā, esā yebhuyyasikā nāma.

  1. Adhammikasalākaggāhesu oramattakanti parittaṃ appamattakaṃ bhaṇḍanamattameva. Na ca gatigatanti dve tayo āvāse na gataṃ, tattha tattheva vā dvattikkhattuṃ avinicchitaṃ. Na ca saritasāritanti dvattikkhattuṃ tehi bhikkhūhi sayaṃ saritaṃ vā aññehi sāritaṃ vā na hoti. Jānātīti salākaṃ gāhento jānāti 『『adhammavādī bahutarā』』ti. Appeva nāmāti iminā nīhārena salākāya gāhiyamānāya 『『api nāma adhammavādino bahutarā assū』』ti ayamassa ajjhāsayo hoti. Aparesupi dvīsu eseva nayo.

Adhammenagaṇhantīti adhammavādino 『『evaṃ mayaṃ bahū bhavissāmā』』ti dve dve salākāyo gaṇhanti. Vaggā gaṇhantīti dve dhammavādino ekaṃ dhammavādisalākaṃ gaṇhanti 『『evaṃ dhammavādino na bahū bhavissantī』』ti maññamānā. Na ca yathādiṭṭhiyā gaṇhantīti dhammavādino hutvā 『『balavapakkhaṃ bhajissāmā』』ti adhammavādisalākaṃ gaṇhanti. Dhammikasalākaggāhesu ayamevattho parivattetvā veditabbo. Evaṃ salākaṃ gāhetvā sace bahutarā dhammavādino honti; yathā te vadanti, evaṃ taṃ adhikaraṇaṃ vūpasametabbaṃ, evaṃ yebhuyyasikāya vūpasantaṃ hoti. Ayamettha saṅkhepo. Vitthāro pana paratopi āgamissati.

Yebhuyyasikākathā niṭṭhitā.

Tassapāpiyasikākathā

207.Asucīti asucīhi kāyavacīkammehi samannāgato. Alajjīti sañcicca āpajjanādinā alajjilakkhaṇena samannāgato. Sānuvādoti saupavādo. Iti imesañca tiṇṇaṃ aṅgānaṃ vasena tīṇi karaṇāni, saṅghena karaṇaṃ, dhammena samaggena karaṇanti imāni ca dveti pañca tassapāpiyasikākammassa karaṇāni nāma honti. Sesamettha tajjanīyādīsu vuttanayameva. Ayaṃ panettha vacanattho – idañhi yo pāpussannatāya pāpiyo puggalo, tassa kattabbato 『『tassapāpiyasikākamma』』nti vuccati.

Tassapāpiyasikākathā niṭṭhitā.

Tiṇavatthārakādikathā

212.Kakkhaḷattāya vāḷattāyāti kakkhaḷabhāvāya ceva vāḷabhāvāya ca. Bhedāyāti saṅghabhedāya. Sabbeheva ekajjhanti kassaci chandaṃ anāharitvā gilānepi tattheva ānetvā ekato sannipatitabbaṃ. Tiṇavatthārakena vūpasameyyāti ettha idaṃ kammaṃ tiṇavatthārakasadisattā 『『tiṇavatthārako』』ti vuttaṃ. Yathā hi gūthaṃ vā muttaṃ vā ghaṭṭiyamānaṃ duggandhatāya bādhati, tiṇehi avattharitvā suppaṭicchāditassa panassa so gandho na bādhati; evameva yaṃ adhikaraṇaṃ mūlānumūlaṃ gantvā vūpasamiyamānaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvattati, taṃ iminā kammena vūpasantaṃ gūthaṃ viya tiṇavatthārakena paṭicchannaṃ suvūpasantaṃ hotīti idaṃ kammaṃ tiṇavatthārakasadisattā 『『tiṇavatthārako』』ti vuttaṃ.

213.Thullavajjanti pārājikañceva saṅghādisesañca. Gihipaṭisaṃyuttanti gihīnaṃ hīnena khuṃsanavambhanadhammikapaṭissavesu āpannaṃ āpattiṃ.

"通過言語被說出，通過身體被圍繞"意味著通過言語說出，通過身體圍繞；意思是已圍繞。"尊敬的人應當記住這樣的過失"中的意思是：尊敬的人應當記住這樣的過失；尊敬的人記住這樣的過失。另一種讀法是"已犯"，其意思是：首先犯后，尊敬的人隨後記住這個過失。 關於無知的戒律討論到此結束。 關於大多數人的討論 關於大多數人的平息，這裡指的是那些法之人佔多數的行為，這就是所謂的大多數人。 在非法的選票中"僅僅超過"意味著非常少，僅僅是些微的爭吵。"未曾前往"指未在兩三個住處前往，或在那裡未經兩三次裁決。"未曾記憶或被提醒"指未被那些比丘兩三次自行記憶或被他人提醒。"知道"是指在選取選票時知道"非法之人佔多數"。"也許"意味著在選票被選取時，希望"非法之人也許佔多數"。在其他兩種情況下也是如此。 "以非法取"是指非法之人說"我們將變得眾多"而取兩張選票。"派系取"是指兩位法之人取一張法之人的選票，認為"法之人將不會眾多"。"不按照所見取"是指法之人說"我們將依附強大的一方"而取非法之人的選票。在法的選票中，這一意義應當被反轉理解。這樣取選票后，如果法之人佔多數；按照他們所說的方式，應當平息該爭端，這就是大多數人的平息。這是簡要說明。詳細內容將在後面呈現。 關於大多數人的討論到此結束。 關於更為邪惡的討論 "不潔"是指具有不潔的身語行為。"無恥"是指具有故意犯錯等無恥的特徵。"有誹謗"是指有誹謗。因此，根據這三個要素，有三種處理方式，僧團的處理，法的和諧處理，這兩種共計五種處理更為邪惡的行為的方式。其餘部分與呵責等中所述相同。這裡的言語意義是：對於因邪惡而更為邪惡的人，應當如此處理，因此稱為"更為邪惡的行為"。 關於更為邪惡的討論到此結束。 關於草遮蓋等的討論 "粗暴和兇猛"是指粗暴的狀態和兇猛的狀態。"爲了分裂"是指分裂僧團。所有人應當在一起集合，不論任何人的意願，即使是病人也應被帶到那裡一起集合。"用草遮蓋而平息"中，這個行為因為類似於草遮蓋而被稱為"草遮蓋"。就像糞便或尿液被觸碰時因惡臭而造成困擾，但用草遮蓋后就不會造成困擾；同樣，任何爭端追根溯源而平息時可能因粗暴、兇猛而導致分裂，通過這種行為平息，就像用草遮蓋糞便一樣，能夠妥善平息。 "嚴重過失"是指重罪和僧團的余余罪。"與在家人相關"是指在家人的輕微侮辱、貶低、不正當的承諾中犯的過失。

214.Evañca pana bhikkhave te bhikkhū tāhi āpattīhi vuṭṭhitā hontīti evaṃ tiṇavatthārakakammavācāya katāya kammavācāpariyosāne yattakā tattha sannipatitā antamaso suttāpi samāpannāpi aññavihitāpi sabbe te bhikkhū yāva upasampadamaṇḍalato paṭṭhāya thullavajjañca gihipaṭisaṃyuttañca ṭhapetvā avasesā āpattiyo āpannā, sabbāhi tāhi āpattīhi vuṭṭhitā honti. Ye pana 『『na metaṃ khamatī』』ti aññamaññaṃ diṭṭhāvikammaṃ karonti, tehi vā saddhiṃ āpattiṃ āpajjitvāpi tattha anāgatā, āgantvā vā chandaṃ datvā pariveṇādīsu nisinnā, te āpattīhi na vuṭṭhahanti. Tena vuttaṃ – 『『ṭhapetvā diṭṭhāvikammaṃ ṭhapetvā ye na tattha hontī』』ti.

Tiṇavatthārakādikathā niṭṭhitā.

Adhikaraṇakathā

"尊敬的比丘們，這些比丘從這些過失中解脫"，當通過草遮蓋的行為宣告完成時，在行為宣告結束時，凡是在場的人，即使是臨時加入的、被分配的，從受戒圓圈開始，除去嚴重過失和與在家人相關的過失，所有其他已犯的過失，都從這些過失中解脫。但那些說"這對我不可接受"並互相產生敵意的人，或與他們一起犯過失但未到場，或到場后給予同意但在房間等處就座的人，他們不會從過失中解脫。因此說："除去敵意，除去未在場的人"。 關於草遮蓋等的討論到此結束。 關於爭端的討論

215.Bhikkhunīnaṃ anupakhajjāti bhikkhunīnaṃ anto pavisitvā. Vivādādhikaraṇādīnaṃ vacanattho duṭṭhadosavaṇṇanāyaṃ vuttoyeva. Vipaccatāya vohāroti cittadukkhatthaṃ vohāro; pharusavacananti attho. Yo tattha anuvādoti yo tesu anuvadantesu upavādo. Anuvadanāti ākāranidassanametaṃ; upavadanāti attho. Anullapanā anubhaṇanāti ubhayaṃ anuvadanavevacanamattameva. Anusampavaṅkatāti punappunaṃ kāyacittavācāhi tattheva sampavaṅkatā; anuvadanabhāvoti attho. Abbhussahanatāti 『『kasmā evaṃ na upavadissāmi, upavadissāmiyevā』』ti ussāhaṃ katvā anuvadanā. Anubalappadānanti purimavacanassa kāraṇaṃ dassetvā pacchimavacanena balappadānaṃ.

Kiccayatākaraṇīyatāti ettha kiccameva kiccayaṃ, kiccayassa bhāvo kiccayatā, karaṇīyassa bhāvo karaṇīyatā; ubhayampetaṃ saṅghakammasseva adhivacanaṃ. Apalokanakammantiādi pana tasseva pabhedavacanaṃ. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbakammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbakammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbakammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbakammaṃ.

Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kattabbampi atthi, akattabbampi atthi. Tattha sīmāsammuti sīmāsamūhananaṃ kathinadānaṃ kathinubbhāro kuṭivatthudesanā vihāravatthudesanāti imāni cha kammāni garukāni, apaloketvā kātuṃ na vaṭṭanti. Ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti evarūpāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti. Ñattikammañatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbanti ayamettha saṅkhepo.

Vitthārato pana imāni cattāri kammāni 『『katihākārehi vipajjantī』』tiādinā nayena parivārāvasāne kammavagge etesaṃ vinicchayo āgatoyeva. Yaṃ pana tattha anuttānaṃ, taṃ kammavaggeyeva vaṇṇayissāma. Evañhi sati na aṭṭhāne vaṇṇanā bhavissati, ādito paṭṭhāya ca tassa tassa kammassa viññātattā suviññeyyo bhavissati.

216.Vivādādhikaraṇassa kiṃ mūlantiādīni pāḷivaseneva veditabbāni.

220.『『Vivādādhikaraṇaṃsiyā kusala』』ntiādīsu yena vivadanti, so cittuppādo vivādo, samathehi ca adhikaraṇīyatāya adhikaraṇanti evamādinā nayena attho daṭṭhabbo.

"不侵犯比丘尼"是指進入比丘尼的內部。關於爭論、爭端等的言語意義，在對不良過失的描述中已經說明。"因成熟而交談"是指為心的痛苦而交談；意思是粗魯的言語。"誰在那裡誹謗"是指在誹謗者中的誹謗。"誹謗"是表示方式；"誹謗"是意義。"不說"和"不重複"只是誹謗的同義詞。"反覆誹謗"是指用身、心、語在同一處反覆誹謗；意思是誹謗的狀態。"壓倒性"是指"為什麼不誹謗，我將誹謗"這樣鼓起勇氣進行誹謗。"給予支援"是指展示前一言語的原因，並用后一言語給予支援。 "應作之事和應為之事"中，"應作之事"就是應作，"應作之事的狀態"是應作性，"應為之事的狀態"是應為性；這兩者都是僧團行為的專門術語。"申請行為"等是該行為的分支術語。在這裡，申請行為是指在界限內凈化僧團，獲取有資格者的同意，經過三次宣告，得到和諧僧團的認可而進行的行為。提案行為是指按照前述方式，得到和諧僧團的認可，通過一次提案進行的行為。第二次提案行為是指按照前述方式，得到和諧僧團的認可，通過一次提案和一次宣告進行的行為。第四次提案行為是指按照前述方式，得到和諧僧團的認可，通過一次提案和三次宣告進行的行為。 在這裡，申請行為必須經過申請後進行，不能按照提案行為等進行。提案行為也必須只在提出一次提案後進行，不能按照申請行為等進行。第二次提案行為既可以經過申請後進行，也可以不經過申請。在這裡，界限確定、界限撤銷、佈施僧衣、僧衣提取、小屋場地宣告、寺院場地宣告這六種行為是嚴重的，不得不經過申請進行。必須經過宣告第二次提案行為的言語。其餘十三種確定，如住處接收、死者衣物施捨等，這類輕微行為可以不經過申請進行。不能按照提案行為和第四次提案行為進行。第四次提案行為必須經過提案和三次宣告後進行，不能按照申請行為等進行。這是簡要說明。 詳細地說，這四種行為將在《戒律問答》的行為部分，按照"以多少方式失敗"等方式得到裁決。那裡未闡明的部分，我們將在行為部分詳細解釋。這樣，解釋就不會在不恰當的地方進行，並且從一開始就對每一種行為的瞭解將變得更加清晰。 關於爭論爭端的根源等，應根據巴利文理解。 在"爭論爭端可能是善的"等情況中，他們爭論的對象是心的產生，爭論；通過止息可以處理爭端，因此爭端應這樣理解。

222.Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusalanti ettha sandhāya bhāsitavasena attho veditabbo. Yasmiñhi pathavikhaṇanādike āpattādhikaraṇe kusalacittaṃ aṅgaṃ hoti, tasmiṃ sati na sakkā vattuṃ 『『natthi āpattādhikaraṇaṃ kusala』』nti, tasmā nayidaṃ aṅgappahonakacittaṃ sandhāya vuttaṃ. Idaṃ pana sandhāya vuttaṃ. Yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva, tattha 『『siyā akusala』』nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca 『『imaṃ āpattiṃ vītikkamāmī』』ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjato abyākataṃ hoti, tasmā tattha sañciccāsañciccavasena imaṃ vikappabhāvaṃ sandhāya idaṃ vuttaṃ – 『『āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala』』nti.

Sace pana 『『yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala』』nti vadeyya, acittakānaṃ pana eḷakalomapadasodhammādisamuṭṭhānānampi kusalacittaṃ āpajjeyya, na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ. Kāyavacīviññattivasena pana calitappavattānaṃ kāyavācānaṃ aññatarameva aṅgaṃ, tañca rūpakkhandhapariyāpannattā abyākatanti.

Yaṃ jānantotiādimhi pana ayamattho – yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tena vatthuṃ jānanto 『『idaṃ vītikkamāmī』』ti ca vītikkamākārena saddhiṃ jānanto sañjānanto vītikkamacetanāvasena cetetvā pakappetvā upakkamavasena maddanto abhivitaritvā nirāsaṅkacittaṃ pesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati 『『āpattādhikaraṇaṃ akusala』』nti.

Abyākatavārepi yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tassa abhāvena ajānanto vītikkamākārena ca saddhiṃ ajānanto asañjānanto āpattiaṅgabhūtāya vītikkamacetanāya abhāvena acetetvā sañcicca maddanassa abhāvena anabhivitaritvā nirāsaṅkacittaṃ apesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati 『『āpattādhikaraṇaṃ abyākata』』nti.

224.Ayaṃ vivādo no adhikaraṇantiādīsu samathehi adhikaraṇīyatāya abhāvato noadhikaraṇanti evamattho veditabbo.

Adhikaraṇakathā niṭṭhitā.

Adhikaraṇavūpasamanasamathakathā

228.Yāvatikā ca bhikkhū kammappattāti ettha catuvaggakaraṇe kamme cattāro, pañcavaggakaraṇe pañca, dasavaggakaraṇe dasa, vīsativaggakaraṇe vīsati bhikkhū kammappattāti veditabbā.

230.Supariggahitanti suṭṭhu pariggahitaṃ katvā sampaṭicchitabbaṃ. Sampaṭicchitvā ca pana 『『ajja bhaṇḍakaṃ dhovāma, ajja pattaṃ pacāma, ajjeko palibodho atthī』』ti mānaniggahatthāya katipāhaṃ atikkāmetabbaṃ.

231.Anantāni ceva bhassāni jāyantīti aparimāṇāni ito cito ca vacanāni uppajjanti. 『『Bhāsānī』』tipi pāṭho, ayamevattho. Ubbāhikāya sammannitabboti apaloketvā vā sammannitabbo parato vuttāya ñattidutiyāya vā kammavācāya. Evaṃ sammatehi pana bhikkhūhi visuṃ vā nisīditvā tassāyeva vā parisāya 『『aññehi asammatehi na kiñci kathetabba』』nti sāvetvā taṃ adhikaraṇaṃ vinicchitabbaṃ.

"過失的爭端可能是惡的，可能是未說明的，過失的爭端中沒有善的"，在這裡應當理解為這樣。若在土壤開掘等的過失爭端中，善心成為一種成分，那麼在這種情況下就不能說「過失的爭端中沒有善」。因此，這裡所說的並非指善心的缺失。這裡所說的是：任何過失的爭端若是世俗的，那它完全是惡的，在那裡沒有「可能是惡」的推測。而若是規範的過失，由於被限制為「我將違反這一過失」，因此違反者本身是惡的，但若是不知情的情況下，因誤解而犯過失則是未說明的，因此在此處，基於限制與不限制的情況，指出這一推測——「過失的爭端可能是惡的，可能是未說明的，過失的爭端中沒有善的」。 若有人說「善心所犯的過失，這稱為過失的爭端是善的」，而對於那些沒有心的生物，如蟲子、毛髮等的起因，也可能產生善心，但在此情況下，即使善心存在，也不算作過失的成分。就身體語言而言，若是身體語言的某一部分在活動中移動，那麼它僅是一個成分，而這也因其屬於色法的範圍而被視為未說明的。 「他知道」這句話的意思是：若某心成為過失的成分，則他在知道對象的情況下，意識到「我將違反這一過失」，並在知曉的情況下，心中產生了違反的意圖，因此他所犯的過失就稱為「過失的爭端是惡的」。 在未說明的情況下，若某心成為過失的成分，而他因不知情而違反，因未意識到而與之相結合，因未意識到的違反意圖而不作意識地進行，若他因此而犯下過失，那麼這稱為「過失的爭端是未說明的」。 「這是爭論而非爭端」，在這裡應理解為由於缺乏止息而不構成爭端。 關於爭端的討論到此結束。 關於爭端的平息及止息的討論 「所有比丘的行為應當依照」在這裡，四分法中有四個，五分法中有五個，十分法中有十個，二十分法中有二十個比丘的行為應當被理解。 「良好地掌握」是指被很好地掌握並應當被接受。接受后應當說「今天我們洗鍋，今天我們煮碗，今天有一個人來幫忙」，以便於展示尊重。 「無量的聲音在產生」是指無數的言語從各個方向產生。「言語」也是如此。應當被視為被認可的，應該被接受或被認可，或是根據第二次提案的行為。這樣，經過認可的比丘，或在該團體中坐著的，若對外界說「其他人不應當說任何事情」，則應當對此爭端作出裁決。

233.Tatrāssāti tassaṃ parisati bhaveyya. Neva suttaṃ āgatanti na mātikā āgatā. No suttavibhaṅgoti vinayopi na paguṇo. Byañjanacchāyāya atthaṃ paṭibāhatīti byañjanamattameva gahetvā atthaṃ paṭisedheti. Jātarūparajatakhettavatthupaṭiggahaṇādīsu vinayadharehi bhikkhūhi āpattiyā kāriyamāne disvā 『『kiṃ ime āpattiyā kāretha, 『nanu jātarūparajatapaṭiggahaṇā paṭivirato hotī』ti evaṃ sutte paṭiviratimattameva vuttaṃ, natthi ettha āpattī』』ti vadati. Aparo dhammakathiko suttassa āgatattā olambetvā nivāsentānaṃ āpattiyā āropiyamānāya 『『kiṃ imesaṃ āpattiṃ ropetha, 『nanu parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā』ti evaṃ sikkhākaraṇamattamevettha vuttaṃ, natthi ettha āpattī』』ti vadati.

234.Yathā bahutarā bhikkhūti ettha ekenapi adhikā bahutarāva ko pana vādo dvīhi tīhīti.

Adhikaraṇavūpasamanasamathakathā niṭṭhitā.

Tividhasalākaggāhakathā

235.Saññattiyāti saññāpanatthāya. Gūḷhakantiādīsu alajjussannāya parisāya gūḷhako salākaggāho kātabbo, lajjussannāya parisāya vivaṭako, bālussannāya sakaṇṇajappako. Vaṇṇāvaṇṇāyo katvāti dhammavādīnañca adhammavādīnañca salākāyo nimittasaññaṃ āropetvā aññamaññaṃ visabhāgā kātabbā. Tato tā sabbāpi cīvarabhoge katvā vuttanayena gāhetabbā. Duggahoti paccukkaḍḍhitabbanti 『『duggahitā salākāyo』』ti vatvā puna gahetvā yāvatatiyaṃ gāhetabbā. Suggahoti sāvetabbanti ekasmimpi dhammavādimhi atirekajāte 『『suggahitā salākāyo』』ti sāvetabbaṃ. Yathā ca te dhammavādino vadanti tathā taṃ adhikaraṇaṃ vūpasametabbanti. Atha yāvatatiyampi adhammavādinova bahutarā honti, ajja 『『akālo, sve jānissāmā』』ti vuṭṭhahitvā alajjīnaṃ pakkhabhedatthāya dhammavādipakkhaṃ pariyesitvā punadivase salākaggāho kātabbo. Ayaṃ gūḷhako salākaggāho.

Sakaṇṇajappake pana gahite vattabboti ettha sace saṅghatthero adhammavādisalākaṃ gaṇhāti, so evaṃ avabodhetabbo – 『『bhante, tumhe mahallakā vayoanuppattā, tumhākaṃ etaṃ na yuttaṃ, ayaṃ pana dhammavādisalākā』』ti assa itarā salākā dassetabbā. Sace so taṃ gaṇhāti, dātabbā. Atha neva avabujjhati, tato 『『mā kassaci ārocehī』』ti vattabbo. Sesaṃ vuttanayameva. Vivaṭako vivaṭatthoyeva.

Tividhasalākaggāhakathā niṭṭhitā.

Tassapāpiyasikāvinayakathā

238.Pārājikasāmantaṃvāti ettha methunadhamme pārājikasāmantaṃ nāma dukkaṭaṃ hoti. Adinnādānādīsu thullaccayaṃ. Nibbeṭhentanti 『『na sarāmī』』ti vacanena nibbeṭhayamānaṃ. Ativeṭhetīti 『『iṅghāyasmā』』tiādivacanehi ativeṭhiyati. Sarāmi kho ahaṃ āvusoti pārājikapaṭicchādanatthāya evaṃ paṭijānāti. Puna tena ativeṭhiyamāno 『『sarāmi kho』』ti paṭiññaṃ datvā 『『idāni maṃ nāsessantī』』ti bhayena 『『davāya me』』tiādimāha. Etassa tassapāpiyasikākammaṃ kātabbaṃ. Sace sīlavā bhavissati, vattaṃ paripūretvā paṭippassaddhiṃ labhati, no ce tathā nāsitakova bhavissati. Sesaṃ sabbattha uttānatthamevāti.

Tassapāpiyasikāvinayakathā niṭṭhitā.

Samathakkhandhakavaṇṇanā niṭṭhitā.

  1. Khuddakavatthukkhandhakaṃ

Khuddakavatthukathā

在那個團體中可能會有。"經典未曾到達"意味著基本文字未曾到達。"非經典註釋"意味著律典也未被精通。"以文字的陰影阻礙意義"是指僅僅抓住文字本身，阻礙了意義。在金銀、土地、財產接受等情況下，當律典持有者比丘正在處理過失時，有人說："你們為何處理過失？經典僅僅說'已經戒除接受金銀'，這裡並無過失。"另一位法師則說："經典已經到達，對於那些被剝奪者，當過失被歸咎時，你們為何歸咎過失？經典僅僅說'應當學習圍繞著'，這裡並無過失。" "多數比丘"在這裡，即使多一個人也稱為多數，何況兩三個人。 關於爭端平息及止息的討論到此結束。 關於三種選票的討論 "通知"是爲了使人瞭解。在隱秘選票中，對於無恥的團體，應進行隱秘選票；對於有羞恥心的團體，應公開；對於愚昧的團體，應在耳邊私語。進行好壞評價，即對正法師和非正法師的選票做標記，使之相互區分。之後，在衣物使用中，應按照先前的方式獲取。若選票被不當獲取，應被驅逐，即"選票被不當獲取"后，重新獲取，直到第三次。若選票被正確獲取，應當宣告，即當正法師的人數超過一個時，宣告"選票被正確獲取"。按照正法師所說的方式，應平息爭端。若直到第三次，非正法師仍然更多，今天說"現在不是時候，明天我們將知道"，爲了破壞無恥者的陣營，尋找正法師的陣營，次日進行選票。這就是隱秘選票。 在私語選票中，若長老取了非正法師的選票，應這樣啓發他："尊者，你已年長，已達到年齡，這不適合你，這是正法師的選票"，並向他展示另一張選票。若他接受，則給予。若他不理解，則說"不要告訴任何人"。其餘部分按照先前方式。公開選票就是爲了公開。 三種選票討論到此結束。 關於更壞情況的律法討論 "接近波羅夷"中，在性行為中，接近波羅夷的是惡作。在未經允許拿取等情況下是重罪。"否認"是指通過說"我不記得"來否認。"過度否認"是指通過"請尊者"等語言被過度否認。"我確實記得"是爲了掩蓋波羅夷而如此承認。當他被過度否認時，承認"我確實記得"，並因恐懼被揭發而說"爲了我"等。應對他進行更壞情況的行為。若他將成為持戒者，履行職責后可獲得平靜，若不然，他將被摧毀。其餘部分在各處都很明顯。 關於更壞情況的律法討論到此結束。 止息部分的解釋到此結束。 小事項章 小事項討論

  1. Khuddakavatthukkhandhake – mallamuṭṭhikāti muṭṭhikamallā. Gāmamuddavāti chavirāgamaṇḍanānuyuttā nāgarikamanussā. Gāmamoddavātipi pāṭho; esevattho. Thambheti nhānatitthe nikhaṇitvā ṭhapitatthambhe.

Kuṭṭeti iṭṭhakāsilādārukuṭṭānaṃ aññatarasmiṃ. Aṭṭāne nhāyantīti ettha aṭṭānaṃ nāma rukkhaṃ phalakaṃ viya tacchetvā aṭṭhapadākārena rājiyo chinditvā nhānatitthe nikhaṇanti, tattha cuṇṇāni ākiritvā manussā kāyaṃ ghaṃsanti. Gandhabbahatthakenāti nhānatitthe ṭhapitena dārumayahatthena, tena kira cuṇṇāni gahetvā manussā sarīraṃ ghaṃsanti . Kuruvindakasuttiyāti kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikakalāpako vuccati, taṃ ubhosu antesu gahetvā sarīraṃ ghaṃsanti. Viggayha parikammaṃ kārāpentīti aññamaññaṃ sarīrena sarīraṃ ghaṃsanti. Mallakaṃ nāma makaradantake chinditvā mallakamūlasaṇṭhānena kataṃ mallakanti vuccati, idaṃ gilānassāpi na vaṭṭati.

244.Akatamallakaṃ nāma dante acchinditvā kataṃ, idaṃ agilānasseva na vaṭṭati; iṭṭhakākhaṇḍaṃ pana kapālakhaṇḍaṃ vā vaṭṭati. Ukkāsikanti vatthavaṭṭiṃ; tasmā nhāyantassa yassa kassaci nhānasāṭakavaṭṭiyā piṭṭhiṃ ghaṃsituṃ vaṭṭati. Puthupāṇikanti hatthaparikammaṃ vuccati, tasmā sabbesaṃ hatthena piṭṭhiparikammaṃ kātuṃ vaṭṭati.

245.Vallikāti kaṇṇato nikkhantamuttolambakādīnaṃ etaṃ adhivacanaṃ; na kevalañca vallikā eva, yaṃkiñci kaṇṇapiḷandhanaṃ antamaso tālapaṇṇampi na vaṭṭati. Pāmaṅganti yaṃkiñci palambakasuttaṃ. Kaṇṭhasuttakanti yaṃkiñci gīvūpagaābharaṇaṃ. Kaṭisuttakanti yaṃkiñci kaṭipiḷandhanaṃ antamaso suttatantumattampi. Ovaṭṭikanti valayaṃ. Kāyūrādīni pākaṭāneva, akkhakānaṃ heṭṭhā bāhābharaṇaṃ yaṃkiñci ābharaṇaṃ na vaṭṭati.

246.Dumāsikaṃvā duvaṅgulaṃ vāti ettha sace kesā antodvemāse dvaṅgulaṃ pāpuṇanti, antodvemāseva chinditabbā. Dvaṅgulehi atikkāmetuṃ na vaṭṭati. Sacepi na dīghā, dvemāsato ekadivasampi atikkāmetuṃ na vaṭṭatiyeva; evamayaṃ ubhayenapi ukkaṭṭhaparicchedova vutto, tato oraṃ pana navaṭṭanabhāvo nāma natthi.

Kocchena osaṇṭhentīti kocchena olikhitvā sannisīdāpenti. Phaṇakenāti dantamayādīsu yena kenaci. Hatthaphaṇakenāti hattheneva phaṇakiccaṃ karontā aṅgulīhi osaṇṭhenti. Sitthatelakenāti madhusitthakaniyyāsādīsu yena kenaci cikkalena. Udakatelakenāti udakamissakena telena. Maṇḍanatthāya sabbattha dukkaṭaṃ, uddhalomena pana anulomanipātanatthaṃ hatthaṃ temetvā sīsaṃ puñchitabbaṃ. Uṇhābhitattarajasirānampi allahatthena puñchituṃ vaṭṭati.

在小事項章中 - "搏擊手"是指拳擊手。"城市居民"是指沉迷於膚色裝飾的城市人。"城市居民"也是另一種讀法；意思相同。"立柱"是指在沐浴處所埋立的柱子。 "墻"是指磚塊、石塊或木頭墻的某一種。"在平臺上沐浴"是指在平臺上，如樹板一樣砍削，按八格形式切割並埋在沐浴處，然後撒上粉末，人們用身體摩擦。"天神手"是指在沐浴處放置的木製手，據說人們用它拿取粉末並摩擦身體。"庫魯文達線"是指用庫魯文達石粉與漆結合製成的球狀束，雙手抓住並摩擦身體。"分開進行按摩"是指彼此用身體摩擦身體。"按摩塊"是指用鱷魚牙切割，按鱷魚根部形狀製作的塊，即使對病人也不允許。 "未製作的按摩塊"是指未切割牙齒而製作的，僅對病人不允許；但磚塊或碎片是允許的。"燈芯"是指衣服的邊緣；因此任何人在沐浴時都可以用浴巾邊緣摩擦背部。"廣泛按摩"是指手部按摩，因此所有人都可以用手按摩背部。 "耳墜"是指從耳朵垂下的耳環等的稱呼；不僅僅是耳墜，任何耳部裝飾，甚至棕櫚葉也不允許。"頸帶"是指任何垂下的線。"頸部裝飾"是指任何頸部飾品。"腰帶"是指任何腰部裝飾，甚至僅僅是線。"手環"是指手鐲。其他明顯的裝飾品，任何在肘部以下的手臂裝飾都不允許。 "兩個月或兩指長"中，如果頭髮在兩個月內達到兩指長，則應在兩個月內剪掉。不允許超過兩指長。即使頭髮不長，也不允許超過兩個月哪怕一天；這是兩種情況下的最高限制，低於此限制則沒有不允許的情況。 "用梳子梳理"是指用梳子刮擦並使其坐下。"用牙籤"是指用任何牙製品等。"用手指牙籤"是指用手指做牙籤動作。"用油浸"是指用蜂蜜浸出的汁液等任何黏性物質。"用水油"是指水混合的油。為裝飾目的處處都是惡作，但爲了順利梳理頭髮，可以用濕手擦拭頭部。即使是熱汗濕透的頭髮，也可以用濕手擦拭。

247.Na bhikkhave ādāse vā udakapatte vāti ettha kaṃsapattādīnipi yesu mukhanimittaṃ paññāyati, sabbāni ādāsasaṅkhameva gacchanti. Kañjiyādīnipi ca udakapattasaṅkhameva. Tasmā yattha katthaci olokentassa dukkaṭaṃ. Ābādhapaccayāti 『『sañchavi nu kho me vaṇo, udāhu na tāvā』』ti jānanatthaṃ; 『『jiṇṇo nu khomhi no』』ti evaṃ āyusaṅkhāraṃ olokanatthampi vaṭṭatīti vuttaṃ.

Mukhaṃ ālimpantīti vippasannachavirāgakarehi mukhālepanehi ālimpanti. Ummaddentīti nānāummaddanehi ummaddenti. Cuṇṇentīti mukhacuṇṇakena makkhenti. Manosilikāya mukhaṃ lañchentīti manosilāya tilakādīni lañchanāni karonti, tāni haritālādīhipi na vaṭṭantiyeva. Aṅgarāgādayo pākaṭāyeva. Sabbattha dukkaṭaṃ.

248.Nabhikkhave naccaṃ vātiādīsu yaṃkiñci naccaṃ antamaso moranaccampi dassanāya gacchantassa dukkaṭaṃ. Sayampi naccantassa vā naccāpentassa vā dukkaṭameva. Gītampi yaṃkiñci naṭagītaṃ vā sādhugītaṃ vā antamaso dantagītampi 『『yaṃ gāyissāmā』』ti pubbabhāge okūjantā karonti, etampi na vaṭṭati. Sayaṃ gāyantassāpi gāyāpentassāpi dukkaṭameva. Vāditampi yaṃkiñci na vaṭṭati. Yaṃ pana niṭṭhubhanto vā sāsaṅke vā ṭhito accharikaṃ vā phoṭeti , pāṇiṃ vā paharati, tattha anāpatti. Sabbaṃ antarārāme ṭhitassa passato anāpatti. 『『Passissāmī』』ti vihārato vihāraṃ gacchantassa āpattiyeva. Āsanasālāya nisinno passati, anāpatti. 『『Passissāmī』』ti uṭṭhahitvā gacchato āpatti. Vīthiyaṃ ṭhatvā gīvaṃ parivattetvā passatopi āpattiyeva.

249.Sarakuttinti sarakiriyaṃ. Bhaṅgo hotīti aladdhaṃ uppādetuṃ na sakkoti; laddhaṃ samāpajjituṃ. Pacchimā janatāti amhākaṃ ācariyāpi upajjhāyāpi evaṃ gāyiṃsūti pacchimo jano diṭṭhānugatiṃ āpajjati; tatheva gāyati. Na bhikkhave āyatakenāti ettha āyatako nāma taṃ taṃ vattaṃ bhinditvā akkharāni vināsetvā pavatto. Dhamme pana suttantavattaṃ nāma atthi, jātakavattaṃ nāma atthi, gāthāvattaṃ nāma atthi, taṃ vināsetvā atidīghaṃ kātuṃ na vaṭṭati. Caturassena vattena parimaṇḍalāni padabyañjanāni dassetabbāni. Sarabhaññanti sarena bhaṇanaṃ. Sarabhaññe kira taraṅgavattadhotakavattagalitavattādīni dvattiṃsa vattāni atthi. Tesu yaṃ icchati, taṃ kātuṃ labhati. Sabbesaṃ padabyañjanaṃ avināsetvā vikāraṃ akatvā samaṇasāruppena caturassena nayena pavattanaṃyeva lakkhaṇaṃ.

Bāhiralomiṃ uṇṇinti uṇṇalomāni bahi katvā uṇṇapāvāraṃ pārupanti; tathā dhārentassa dukkaṭaṃ. Lomāni anto katvā pārupituṃ vaṭṭati. Samaṇakappakathā bhūtagāmasikkhāpadavaṇṇanāyaṃ vuttā.

251.Na bhikkhave attano aṅgajātanti aṅgajātaṃ chindantasseva thullaccayaṃ. Aññaṃ pana kaṇṇanāsāaṅguliādiṃ yaṃkiñci chindantassa tādisaṃ vā dukkhaṃ uppādentassa dukkaṭaṃ. Ahikīṭadaṭṭhādīsu pana aññaābādhapaccayā vā lohitaṃ vā mocentassa chindantassa vā anāpatti.

"比丘們，不可在鏡子或水器中"，在這裡，包括銅器等能顯示面部形象的器具，都歸入鏡子的範疇。飯湯等也歸入水器的範疇。因此，無論在何處觀察都是惡作。"因病緣故"是爲了瞭解"我的傷口是否癒合"，或爲了觀察"我是否已衰老"，這是允許的。 用塗抹面部是用能使面板清晰明亮的面部塗料塗抹。揉搓是用各種揉搓方式揉搓。撒粉是用面部粉末抹抹。用曼陀羅石在面部做標記是用曼陀羅石製作印記，這些即使用雌黃等也不允許。身體塗色等是顯而易見的。處處都是惡作。 "比丘們，不可跳舞"等，任何舞蹈，即使是孔雀舞，去觀看都是惡作。自己跳舞或讓人跳舞也是惡作。任何歌曲，無論是舞臺歌曲還是優美歌曲，即使是牙齒歌，在預備階段發出聲音都不允許。自己唱歌或讓人唱歌也是惡作。任何樂器演奏都不允許。但是，若有人吐痰、可疑地站立或拍手，則無過失。在寺院內站立觀看無過失。從一個禪堂到另一個禪堂說"我要觀看"則有過失。在座位廳坐著觀看無過失。若爲了觀看而起身則有過失。站在街道上轉頭觀看也有過失。 "聲音動作"是聲音行為。"破壞發生"是指無法產生，無法實現。"後代"是指我們的老師和導師也曾如此歌唱，後代隨之效仿，同樣歌唱。"比丘們，不可用延長音"中，延長音是指破壞某種規則，破壞字母。在法中確實存在經文規則、本生經規則、偈頌規則，不可破壞使其過長。應以四方規則展示圓形文字元號。"聲音朗誦"是指用聲音朗誦。據說聲音朗誦中有三十二種規則，如波浪規則、洗滌規則、流動規則等。可以選擇其中任何一種。不破壞所有文字元號，不改變，以適合沙門的四方方式進行是其特徵。 用外毛翻毛是指將毛髮向外，披上毛毯；如此穿戴是惡作。允許將毛髮向內披上。沙門規則在有關植物學戒律的解釋中已說明。 "比丘們，不可觸犯自身生殖器"，僅切割生殖器是重罪。切割其他如耳朵、鼻子、手指等，或造成類似痛苦，是惡作。但因蛇咬、疾病或流血而切割則無過失。

252.Candanagaṇṭhi uppannāhotīti candanaghaṭikā uppannā hoti. So kira uddhañca adho ca jālāni parikkhipāpetvā gaṅgāya nadiyā kīḷati, tassa nadīsotena vuyhamānā candanagaṇṭhi āgantvā jāle laggā, tamassa purisā āharitvā adaṃsu; evaṃ sā uppannā hoti. Iddhipāṭihāriyanti ettha vikubbaniddhipāṭihāriyaṃ paṭikkhittaṃ, adhiṭṭhāniddhi pana appaṭikkhittāti veditabbā.

Na bhikkhave sovaṇṇamayo pattotiādīsu sacepi gihī bhattagge suvaṇṇataṭṭikādīsu byañjanaṃ katvā upanāmenti, āmasitumpi na vaṭṭati. Phalikamayakācamayakaṃsamayāni pana taṭṭikādīni bhājanāni puggalikaparibhogeneva na vaṭṭanti, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. 『『Tambalohamayopi pattova na vaṭṭati, thālakaṃ pana vaṭṭatī』』ti idaṃ sabbaṃ kurundiyaṃ vuttaṃ. Maṇimayoti ettha pana indanīlādimaṇimayo vutto. Kaṃsamayoti ettha vaṭṭalohamayopi saṅgahito.

253.Likhitunti tanukaraṇatthāyetaṃ vuttaṃ. Pakatimaṇḍalanti makaradantacchinnakamaṇḍalameva.

254.Āvaṭṭitvāti aññamaññaṃ paharitvā. Pattādhārakanti ettha 『『dantavallivettādīhi kate bhūmiādhārake tayo, dāruādhārake dve patte uparūpari ṭhapetuṃ vaṭṭatī』』ti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – 『『bhūmiādhārake tiṇṇaṃ pattānaṃ anokāso, dve ṭhapetuṃ vaṭṭati. Dāruādhārakadaṇḍādhārakesupi susajjitesu eseva nayo. Bhamakoṭisadiso pana dāruādhārako tīhi daṇḍakehi baddho daṇḍakādhāro ca ekassapi pattassa anokāso, tattha ṭhapetvāpi hatthena gahetvā eva nisīditabbaṃ. Bhūmiyaṃ pana nikkujjitvā ekameva ṭhapetabba』』nti.

Miḍḍhanteti ālindakamiḍḍhikādīnaṃ ante. Sace pana parivattetvā tattheva patiṭṭhāti, evarūpāya vitthiṇṇāya miḍḍhiyā ṭhapetuṃ vaṭṭati. Paribhaṇḍanteti bāhirapasse katāya tanukamiḍḍhikāya ante. Miḍḍhiyaṃ vuttanayenevetthāpi vinicchayo veditabbo.

Coḷakanti yaṃ pattharitvā patto ṭhapīyati; tasmiṃ pana asati kaṭasārake vā taṭṭikāya vā mattikāparibhaṇḍakatāya bhūmiyā vā yattha na dussati, tathārūpāya vālikāya vā ṭhapetuṃ vaṭṭati. Paṃsurajādīsu pana kharabhūmiyaṃ vā ṭhapentassa dukkaṭaṃ. Pattamāḷakaṃ iṭṭhakāhi vā dārūhi vā kātuṃ vaṭṭati . Pattakuṇḍolikāti mahāmukhakuṇḍasaṇṭhānā bhaṇḍakukkhalikā vuccati. Yo laggeyyāti yattha katthaci laggentassa dukkaṭameva. Cīvaravaṃsepi bandhitvā ṭhapetuṃ na vaṭṭati. Bhaṇḍakaṭṭhapanatthameva vā kataṃ hotu nisīdanasayanatthaṃ vā yattha katthaci mañce vā pīṭhe vā ṭhapentassa dukkaṭaṃ, aññena pana bhaṇḍakena saddhiṃ bandhitvā ṭhapetuṃ vaṭṭati. Aṭaniyaṃ bandhitvā olambetuṃ vā vaṭṭati, bandhitvāpi upari ṭhapetuṃ na vaṭṭatiyeva. Sace pana mañco vā pīṭhaṃ vā ukkhipitvā cīvaravaṃsādīsu aṭṭakachannena ṭhapitaṃ hoti, tattha ṭhapetuṃ vaṭṭati. Aṃsavaddhanakena aṃsakūṭe laggetvā aṅke ṭhapetuṃ vaṭṭati. Chatte bhattapūropi aṃsakūṭe laggitapattopi ṭhapetuṃ na vaṭṭati, bhaṇḍakena pana saddhiṃ bandhitvā vā aṭṭakaṃ katvā vā ṭhapite yo koci ṭhapetuṃ vaṭṭati.

"香木繩子出現"是指香木的繩索出現。它是將上下的網狀物包裹起來，在恒河中玩耍，隨著河水流動，香木繩子被捲入網中，之後人們將其撈起並放下；這樣它就出現了。"神通的奇蹟"在這裡是指對變化的神通奇蹟被排除，而對意志的神通則是少有排除的。 "比丘們，金子做的器皿"等，即使家庭中在飯菜中新增金色的裝飾品，也不允許食用。用石材、陶土、銅等製成的器皿，僅限於個人使用，不適用于僧團的使用，或家庭的殘餘。 "即使是鉛製的器皿也不允許，然而陶器則可以"，這在《古老法》中已說明。 "寶石製成的"在這裡是指如藍寶石等寶石製成的器皿。 "銅製的"在這裡是指鑄造的銅器。 "書寫"是指爲了輕便而寫的。 "常規的"是指切割的鱷魚牙的常規。 "相互打擊"是指相互攻擊。 "托盤承載"在這裡是指"在牙齒、藤蔓等上搭建的地面托盤，木製托盤上可以放置兩個器皿"，這在《古老法》中已說明。在《大論》中則說明："在地面托盤上可以放置三個器皿，兩個則可以放置。對於木製托盤和支柱托盤，亦是如此。若是像風箏一樣的木製托盤，三個柱子固定在一起，托盤則只能放一個，在那裡放置后必須用手拿著坐下。若是在地面上放置，則只能放一個。" "中間的"是指在塗抹中間的部分。若轉動后仍然停留在那兒，則可以用這樣的方式放置。 "包圍"是指在外部的部分，形成輕微的塗抹。根據塗抹的說明，這裡也應有判定。 "小塊"是指放置的塊；若沒有則可用堅硬的土塊或磚塊等在地面上放置。若是在沙土等粗糙的地面上放置則是惡作。用陶器或木器製作的器皿可以放置。"器皿的底座"是指在大口器皿的底部的器皿。若放置在任何地方都是惡作。即使在衣物上也不允許放置。爲了放置器皿而製作的器皿則可放在任何地方。若是將器皿放置在桌子或座位上，則是惡作，但與其他器皿一起放置則可以。若是將器皿放置在上面並懸掛，則不允許，即使是放置在上面也不允許。若是將座位或桌子抬起，放置在衣物等上面，則可以放置。用手臂的束縛放置在肩膀上則可以放置。用餐的器皿也不可以放置在肩膀上，若與其他器皿一起放置或用束縛固定後放置則可以。

255.Pattahatthenāti ettha na kevalaṃ yassa patto hatthe, so eva pattahattho, na kevalañca kavāṭameva paṇāmetuṃ na labhati; apica kho pana hatthe vā piṭṭhipāde vā yattha katthaci sarīrāvayave pattasmiṃ sati hatthena vā pādena vā sīsena vā yena kenaci sarīrāvayavena kavāṭaṃ vā paṇāmetuṃ ghaṭikaṃ vā ukkhipituṃ sūciṃ vā kuñcikāya apāpurituṃ na labhati. Aṃsakūṭe pana pattaṃ laggetvā yathāsukhaṃ avāpurituṃ labhati.

Tumbakaṭāhanti lābukaṭāhaṃ vuccati, taṃ pariharituṃ na vaṭṭati. Labhitvā pana tāvakālikaṃ paribhuñjituṃ vaṭṭati. Ghaṭikaṭāhepi eseva nayo. Ghaṭikaṭāhanti ghaṭikapālaṃ. Abhuṃ meti utrāsavacanametaṃ. Sabbapaṃsukūlikenāti ettha cīvarañca mañcapīṭhañca paṃsukūlaṃ vaṭṭati, ajjhoharaṇīyaṃ pana dinnakameva gahetabbaṃ.

Calakānīti cabbetvā apaviddhāmisāni. Aṭṭhikānīti macchamaṃsaaṭṭhikāni. Ucchiṭṭhodakanti mukhavikkhālanodakaṃ. Etesu yaṃkiñci pattena nīharantassa dukkaṭaṃ. Pattaṃ paṭiggahaṃ katvā hatthaṃ dhovitumpi na labhati. Hatthadhotapādadhotaudakampi patte ākiritvā nīharituṃ na vaṭṭati. Anucchiṭṭhaṃ suddhapattaṃ ucchiṭṭhahatthena gaṇhituṃ na vaṭṭati, vāmahatthena panettha udakaṃ āsiñcitvā ekaṃ udakagaṇḍusaṃ gahetvā ucchiṭṭhahatthena gaṇhituṃ vaṭṭati. Ettāvatāpi hi so ucchiṭṭhapatto hoti, hatthaṃ pana bahi udakena vikkhāletvā gahetuṃ vaṭṭati. Macchamaṃsaphalāphalādīni khādanto yaṃ tattha aṭṭhiṃ vā calakaṃ vā chaḍḍetukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Yaṃ pana paṭikhāditukāmo hoti, taṃ patte ṭhapetuṃ labhati. Aṭṭhikakaṇṭakādīni tattheva katvā hatthena luñcitvā khādituṃ vaṭṭati. Mukhato nīhaṭaṃ pana yaṃkiñci puna khāditukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Siṅgiveranāḷikerakhaṇḍāni ḍaṃsitvā puna ṭhapetuṃ labhati.

"以器皿的手"是指不僅僅是手中有器皿的人，他才算有器皿的手，而不僅僅是不能將器皿放下；而且在任何情況下，若身體的任何部分有器皿在手、腳、頭或其他身體部位，均不能用手、腳、頭或任何身體部位放下器皿或拿起器皿，或用針或小工具取出器皿。若將器皿放在肩膀上，則可以隨意取出。 "果實的托盤"是指果實的托盤，無法避免。若獲得后，可以暫時享用。器皿的托盤也是如此。"器皿的托盤"是指器皿的托盤。 "我不怕"是指這種恐懼的說法。 "用所有的塵土"是指在這裡，衣物和座位上的塵土是允許的，但在獲取時只能拿到給定的部分。 "搖晃的"是指抖動和散落的食物。 "骨頭的"是指魚肉的骨頭。 "沖洗水"是指用嘴沖洗的水。在這些情況下，任何用器皿取出食物都是惡作。拿起器皿並用手洗手也不允許。用洗過的手和洗過的腳在器皿上撒水也不允許。未被沖洗的乾淨器皿無法用左手拿起，然而在這裡可以用左手沾水並用右手拿起一個水罐。即使如此，他仍然是一個乾淨的器皿，手也可以用外部的水沖洗后拿起。吃魚肉、果實或其他食物時，若想丟棄骨頭或搖晃的部分，則不能放在器皿上。若想將其放置，則可以放在器皿上。將骨頭等放在上面並用手拿起食物是允許的。若是用嘴咬下的部分，則不能放在器皿上。咬住生薑、香料等后再放回器皿是允許的。

256.Namatakanti satthakaveṭhanakaṃ pilotikakhaṇḍaṃ. Daṇḍasatthakanti pipphalakaṃ vā aññampi vā yaṃkiñci daṇḍaṃ yojetvā katasatthakaṃ.

Kaṇṇakitā hontīti malaggahitā honti. Kiṇṇena pūretunti kiṇṇacuṇṇena pūretuṃ. Sattuyāti haliddimissakena piṭṭhacuṇṇena. Saritakanti pāsāṇacuṇṇaṃ vuccati; tena pūretuṃ anujānāmīti attho. Madhusitthakena sāretunti madhusitthakena makkhetuṃ. Saritakaṃ paribhijjatīti taṃ makkhitamadhusitthakaṃ bhijjati. Saritasipāṭikanti madhusitthakapilotikaṃ; satthakosakasipāṭiyā pana saritasipāṭikāya anulomāti kurundiyaṃ vuttaṃ. Kathinanti nisseṇimpi tattha attharitabbakaṭasārakakilañjānaṃ aññatarampi. Kathinarajjunti yāya dupaṭṭacīvaraṃ sibbantā kathine cīvarampi bandhanti. Kathinaṃ nappahotīti dīghassa bhikkhuno pamāṇena kataṃ kathinaṃ; tattha rassassa bhikkhuno cīvaraṃ patthariyamānaṃ nappahoti, antoyeva hoti; daṇḍake na pāpuṇātīti attho. Daṇḍakathinanti tassa majjhe itarassa bhikkhuno pamāṇena aññaṃ nisseṇiṃ bandhituṃ anujānāmīti attho.

Bidalakanti daṇḍakathinappamāṇena kaṭasārakassa pariyante paṭisaṃharitvā duguṇakaraṇaṃ. Salākanti dupaṭṭacīvarassa antare pavesanasalākaṃ. Vinandhanarajjunti mahānisseṇiyā saddhiṃ khuddakaṃ nisseṇiṃ vinandhituṃ rajjuṃ. Vinandhanasuttanti khuddakanisseṇiyā cīvaraṃ vinandhituṃ suttakaṃ. Vinandhitvā cīvaraṃ sibbetunti tena suttakena tattha cīvaraṃ vinandhitvā sibbituṃ. Visamā hontīti kāci khuddakā honti, kāci mahantā. Kaḷimbhakanti pamāṇasaññākaraṇaṃ yaṃkiñci tālapaṇṇādiṃ. Moghasuttakanti vaḍḍhakīnaṃ dārūsu kāḷasuttena viya haliddisuttena saññākaraṇaṃ . Aṅguliyā paṭiggaṇhantīti sūcimukhaṃ aṅguliyā paṭicchanti. Paṭiggahanti aṅgulikosakaṃ.

257.Āvesanavitthakaṃ nāma yaṃkiñci pāticaṅkoṭakādi. Uccavatthukanti paṃsuṃ ākiritvā uccavatthukaṃ kātuṃ anujānāmīti attho. Ogumphetvā ullittāvalittaṃ kātunti chadanaṃ odhunitvā ghanadaṇḍakaṃ katvā anto ceva bahi ca mattikāya limpitunti attho. Goghaṃsikāyāti veḷuṃ vā rukkhadaṇḍaṃ vā antokatvā tena saddhiṃ saṅgharitunti attho. Bandhanarajjunti tathā saṅgharitassa bandhanarajjuṃ.

258.Kaṭacchuparissāvanaṃ nāma tīsu daṇḍakesu vinandhitvā kataṃ.

259.Yo na dadeyyāti aparissāvanakasseva yo na dadāti, tassa āpatti. Yo pana attano hatthe parissāvane vijjamānepi yācati, tassa na akāmā dātabbaṃ. Daṇḍaparissāvananti rajakānaṃ khāraparissāvanaṃ viya catūsu pādesu baddhanisseṇikāya sāṭakaṃ bandhitvā majjhedaṇḍake udakaṃ āsiñcitabbaṃ, taṃ ubhopi koṭṭhāse pūretvā parissavati. Ottharakaṃ nāma yaṃ udake ottharitvā ghaṭakena udakaṃ gaṇhanti, tañhi catūsu daṇḍakesu vatthaṃ bandhitvā udake cattāro khāṇuke nikhaṇitvā tesu bandhitvā sabbapariyante udakato mocetvā majjhe ottharitvā ghaṭena udakaṃ gaṇhanti. Makasakuṭikāti cīvarakuṭikā vuccati.

"名為手把"是指手把的部分，或是用任何杖的部分來製作的手把。 "耳朵被遮住"是指被污垢所遮住。 "用填充物填滿"是指用填充粉末填滿。 "七種"是指用黃銅粉末填滿的部分。 "石頭的"是指石頭粉末；因此允許填充的意思。 "用蜜糖填充"是指用蜜糖進行填充。 "被填充的部分"是指被蜜糖填充的部分。 "蜜糖的托盤"是指蜜糖的托盤；而在《古老法》中則說明了蜜糖的托盤的適用性。 "堅硬的"是指不論如何都應當將其放置的某種堅硬的食物。 "堅硬的器具"是指將粗糙的衣物纏繞在堅硬的食物上。 "堅硬的不能被取下"是指根據比丘的標準，長的堅硬的食物不能被取下；在這裡短的比丘的衣物被放置時不能被取下，內在的食物也不允許；意指不能達到杖的標準。 "杖的堅硬"是指在其間允許將其他食物纏繞在一起的意思。 "捆綁"是指用杖的堅硬的食物的周圍進行捆綁。 "繩索"是指在雙層衣物之間的進入繩索。 "用繩索捆綁"是指與大的繩索一起捆綁小的繩索。 "用繩索捆綁的衣物"是指用小繩索捆綁的衣物。 "捆綁後用衣物纏繞"是指用繩索捆綁後用衣物纏繞。 "不均勻的"是指有些是小的，有些是大的。 "用標準"是指用任何的棕櫚葉等進行標準化。 "空無"是指用黑色的線進行標識。 "用手指接觸"是指用手指接觸到針頭。 "接觸"是指接觸到手指的部分。 "被覆蓋的"是指任何的覆蓋物，如注水器等。 "高的覆蓋物"是指用土壤覆蓋的高的覆蓋物。 "用手指抬起"是指將覆蓋物抬起並用厚的杖進行覆蓋的意思。 "用樹木"是指用竹子或樹幹進行覆蓋的意思。 "捆綁的繩索"是指用同樣的方式捆綁的繩索。 "用三根杖捆綁"是指在三根杖上進行捆綁。 "若不給予"是指在未覆蓋的情況下不提供的，屬於過失。 "而若在自己手中被覆蓋時請求，則不應被強迫給予。" "杖的覆蓋"是指像粗糙的覆蓋物一樣，在四個腳上用捆綁的繩索將水灑在中間的杖上，二者在同一位置上進行覆蓋。 "取出"是指將水取出並用器皿收集水，確實是在四個腳上用衣物捆綁后，將水取出並在中間進行收集。 "蜜蜂窩"是指衣物的窩。

260.Abhisannakāyāti semhādidosussannakāyā. Aggaḷavaṭṭi nāma dvārabāhāya samappamāṇoyeva aggaḷatthambho vuccati, yattha tīṇi cattāri chiddāni katvā sūciyo denti. Kapisīsakaṃ nāma dvārabāhaṃ vijjhitvā tattha pavesito aggaḷapāsako vuccati. Sūcikāti tattha majjhe chiddaṃ katvā pavesitā. Ghaṭikāti upari yojitā. Maṇḍalikaṃ kātunti nīcavatthukaṃ cinituṃ. Dhūmanettanti dhūmanikkhamanachiddaṃ. Vāsetunti gandhena vāsetuṃ. Udakaṭṭhānanti udakatthapanaṭṭhānaṃ. Tattha ghaṭena udakaṃ ṭhapetvā sarāvakena vaḷañjetabbaṃ. Koṭṭhakoti dvārakoṭṭhako.

261.Tissopaṭicchādiyoti ettha jantāgharapaṭicchādi ca udakapaṭicchādi ca parikammaṃ karontasseva vaṭṭati, sesesu abhivādanādīsu na vaṭṭati. Vatthapaṭicchādi sabbakammesu vaṭṭati. Udakaṃ na hotīti nhānodakaṃ na hoti.

262.Tulanti paṇṇikānaṃ viya udakaubbāhanakatulaṃ. Karakaṭako vuccati goṇe vā yojetvā hatthehi vā gahetvā dīghavarattādīhi ākaḍḍhanayantaṃ. Cakkavaṭṭakanti arahaṭaghaṭiyantaṃ. Cammakhaṇḍaṃ nāma tulāya vā karakaṭake vā yojetabbakaṃ cammabhājanaṃ. Pākaṭā hotīti aparikkhittā hoti. Udakapuñchanīti daṇḍamayāpi visāṇamayāpi dārumayāpi vaṭṭati, tassā asati coḷakenāpi udakaṃ paccuddharituṃ vaṭṭati.

263.Udakamātikanti udakassa āgamanamātikaṃ. Nillekhajantāgharaṃ nāma āviddhapakkhapāsakaṃ vuccati, gopānasīnaṃ upari maṇḍale pakkhapāsake ṭhapetvā katakūṭacchadanassetaṃ nāmaṃ. Cātumāsaṃ nisīdanenāti nisīdanena cattāro māse na vippavasitabbanti attho.

264.Pupphābhikiṇṇesūti pupphehi santhatesu. Namatakaṃ nāma eḷakalomehi kataṃ avāyimaṃ cammakhaṇḍaparihārena paribhuñjitabbaṃ. Āsittakūpadhānaṃ nāma tambalohena vā rajatena vā katāya peḷāya etaṃ adhivacanaṃ, paṭikkhittattā pana dārumayāpi na vaṭṭati. Maḷorikāti daṇḍadhārako vuccati. Yaṭṭhiādhārakapaṇṇādhārakapacchikapiṭṭhānipi ettheva paviṭṭhāni. Ādhārakasaṅkhepagamanato hi paṭṭhāya chiddaṃ viddhampi aviddhampi vaṭṭatiyeva. Ekabhājaneti ettha sace eko bhikkhu bhājanato phalaṃ vā pūvaṃ vā gahetvā gacchati, tasmiṃ apagate itarassa sesakaṃ bhuñjituṃ vaṭṭati. Itarassāpi tasmiṃ khīṇe puna gahetuṃ vaṭṭati.

265.Aṭṭhahaṅgehīti ettha ekekenapi aṅgena samannāgatassa antosīmāya vā nissīmaṃ gantvā nadīādīsu vā nikkujjituṃ vaṭṭatiyeva. Evaṃ nikkujjite pana patte tassa gehe koci deyyadhammo na gahetabbo – 『『asukassa gehe bhikkhaṃ mā gaṇhitthā』』ti aññesu vihāresupi pesetabbaṃ. Ukkujjanakāle pana yāvatatiyaṃ yācāpetvā hatthapāsaṃ vijahāpetvā ñattidutiyakammena ukkujjitabbo.

"異樣的身體"是指有不潔的身體。 "門框"是指與門的兩側相稱的框架，那裡有三個或四個切口，放置針。 "獼猴的頭"是指在門框上被打破後進入的頭部。 "針"是指中間有切口的部分。 "器皿"是指在上面連線的部分。 "圓形的"是指用低矮的衣物進行清理。 "煙霧的"是指煙霧從切口中流出。 "用香氣"是指用香氣進行清理。 "水的地方"是指水的放置地點。在那裡，水應當用器皿放置並由聲聞進行搖動。 "柱子"是指門柱。 "遮蓋"是指在這裡，動物的遮蓋和水的遮蓋都適用，其他的如問候等不適用。 "衣物的遮蓋"在所有的工作中都適用。 "水不算"是指洗澡的水不算。 "重物"是指像葉子一樣的水的重物。 "長的托盤"是指用手抓住牛等，進行拉扯的方式。 "輪子"是指像阿拉漢的器皿。 "面板的部分"是指用秤或托盤來使用的面板容器。 "顯而易見"是指沒有被遮蓋。 "水的收集"是指用木材、骨頭或其他材料製作的器皿，若沒有的話，也可以用衣物來收集水。 "水的母體"是指水的來源。 "被標記的動物房"是指用羽毛製成的部分，放置在動物的上方，形成的覆蓋物。 "四個月的坐"是指坐著的四個月不能離開。 "花瓣的散落"是指用花瓣進行裝飾。 "名為手把"是指用小蟲製作的面板部分。 "用鉛或銀製作的"是指用鉛或銀製作的部分，由於被遮蓋，所以木製的也不適用。 "小蟲"是指用杖的部分。 "用支撐的葉子、支撐的後背"等在這裡被放置。 "支撐的數量"從開始到結束，切口是否被打破都適用。 "單個的容器"是指如果一個比丘拿著容器的果實或穀物離開，在他離開后，其他的可以繼續享用。如果其他的在他離開后再次被拿走也是可以的。 "八個部分"是指在每個部分的邊界上，向內移動並在河流等地方進行清理。這樣清理后，家中不應有任何給付物——"在某個家中不要收取乞討"——在其他的寺院中也應如此。若在清理時，應當允許請求三次，放下手中的東西並通過通知第二次的工作進行清理。

268.Purakkhatvāti aggato katvā. Saṃharantūti saṃhariyantu. Celapaṭikanti celasantharaṃ. So kira 『『sace ahaṃ puttaṃ lacchāmi, akkamissati me bhagavā celapaṭika』』nti iminā ajjhāsayena santhari, abhabbo cesa puttalābhāya; tasmā bhagavā na akkami. Yadi akkameyya, pacchā puttaṃ alabhanto 『『nāyaṃ sabbaññū』』ti diṭṭhiṃ gaṇheyya. Idaṃ tāva bhagavato anakkamane kāraṇaṃ. Yasmā pana bhikkhūpi ye ajānantā akkameyyuṃ, te gihīnaṃ paribhūtā bhaveyyuṃ; tasmā bhikkhū paribhavato mocetuṃ sikkhāpadaṃ paññapesi. Idaṃ sikkhāpadapaññāpane kāraṇaṃ.

Maṅgalatthāya yāciyamānenāti apagatagabbhā vā hotu garugabbhā vā, evarūpesu ṭhānesu maṅgalatthāya yāciyamānena akkamituṃ vaṭṭati. Dhotapādakaṃ nāma pādadhovanaṭṭhāne dhotehi pādehi akkamanatthāya paccattharaṇaṃ atthataṃ hoti, taṃ akkamituṃ vaṭṭati.

269.Katakaṃ nāma padumakaṇṇikākāraṃ pādaghaṃsanatthaṃ kaṇṭake uṭṭhāpetvā kataṃ. Taṃ vaṭṭaṃ vā hotu caturassādibhedaṃ vā, bāhulikānuyogattā paṭikkhittameva, neva paṭiggahetuṃ na paribhuñjituṃ vaṭṭati. Sakkharāti pāsāṇo vuccati; pāsāṇapheṇakopi vaṭṭati. Vidhūpananti vījanī vuccati . Tālavaṇṭaṃ pana tālapaṇṇehi vā kataṃ hotu veḷudantavilīvehi vā morapiñchehi vā cammavikatīhi vā sabbaṃ vaṭṭati. Makasabījanī dantamayavisāṇamayadaṇḍakāpi vaṭṭati, vākamayabījaniyā ketakapārohakuntālapaṇṇādimayāpi saṅgahitā.

270.Gilānassa chattanti ettha yassa kāyaḍāho vā pittakopo vā hoti, cakkhu vā dubbalaṃ, añño vā koci ābādho vinā chattena uppajjati, tassa gāme vā araññe vā chattaṃ vaṭṭati. Vasse pana cīvaraguttatthaṃ vāḷamigacorabhayesu ca attaguttatthampi vaṭṭati. Ekapaṇṇacchattaṃ pana sabbattheva vaṭṭati.

Asissāti asi assa. Vijjotalatīti vijjotati. Daṇḍasammutinti ettha pamāṇayutto catuhatthoyeva daṇḍo sammannitvā dātabbo. Tato ūnātiritto vināpi sammutiyā sabbesaṃ vaṭṭati. Sikkā pana agilānassa na vaṭṭati, gilānassāpi sammannitvāva dātabbā.

273.Romanthakassāti ettha ṭhapetvā romanthakaṃ sesānaṃ āgataṃ uggāraṃ mukhe sandhāretvā gilantānaṃ āpatti. Sace pana asandhāritameva paragalaṃ gacchati, vaṭṭati.

Yaṃ diyyamānanti yaṃ dāyakehi diyyamānaṃ paṭiggahitabhājanato bahi patitaṃ, taṃ bhikkhunā sāmaṃ gahetvā paribhuñjituṃ anujānāmīti attho. Idaṃ bhojanavagge vaṇṇitameva.

274.Kuppaṃ karissāmīti saddaṃ karissāmi. Nakhādīhi nakhacchedane āpatti natthi, anurakkhaṇatthaṃ pana nakhacchedanaṃ anuññātaṃ. Vīsatimaṭṭhanti vīsatipi nakhe likhitamaṭṭhe kārāpenti. Malamattanti nakhato malamattaṃ apakaḍḍhituṃ anujānāmīti attho.

"置於前面"是指放在前面。"收集"是指應當被收集。"衣布"是指衣物的鋪墊。據說，他想："如果我能得到兒子，世尊將踐踏我的衣布"，帶著這種想法鋪墊，但他無法獲得兒子；因此世尊沒有踐踏。如果他踐踏了，之後未能得到兒子，可能會產生"他並非全知"的見解。這是世尊不踐踏的原因。又因為不知情的比丘可能會踐踏，從而被在家人輕視；因此爲了解救比丘免於被輕視，制定了此戒律。這是制定戒律的原因。 "為吉祥而被請求"是指無論是已離開懷孕期還是處於懷孕期，在這種情況下為吉祥而被請求時可以踐踏。"洗腳處"是指在洗腳處用已洗過的腳踐踏為目的而鋪設的墊子，可以踐踏。 "製作物"是指像蓮花花蕊形狀，為摩擦腳而在刺上製作的東西。無論是圓形還是方形，由於過分嬌慣而被禁止，既不能接受也不能使用。"石頭"是指石塊；石頭的泡沫也是允許的。"驅蚊"是指扇子。無論是用棕櫚葉、竹子、孔雀羽毛還是皮革製成的扇子都是允許的。蒼蠅扇子、象牙或角制的扇子也是允許的，草制的扇子也包括在內。 "生病者的傘"是指對於身體發熱、膽汁激動、眼睛虛弱或其他任何疾病，無論在村莊還是森林中，都允許使用傘。在雨季時，為保護衣物和防範野獸盜賊的危險，也允許使用。單層葉子製成的傘在任何地方都是允許的。 "應該是劍"是指劍應該是。"光照"是指發光。"杖的認可"是指只有四肘長度的杖經過認可后才能給予。低於或高於此長度的，無需認可都是允許的。但對於非病人不允許，即使是病人也必須經過認可后才能給予。 "反芻者"是指除了反芻外，其他返上來的食物在口中被抑制的，算作過失。如果未被抑制就直接進入他人的喉嚨，則是允許的。 "被給予的"是指被施捨者給予，從接受的容器外掉落的，允許比丘自己拿取並使用。這在飲食類別中已有詳細說明。 "我將發出聲音"是指將發出聲音。剪指甲等沒有過失，爲了保養允許剪指甲。二十個指甲都可以修剪。"污垢"是指允許從指甲上除去少許污垢。

275.Khurasipāṭikanti khurakosakaṃ . Massuṃ kappāpentīti kattariyā massuṃ chedāpenti. Massuṃ vaḍḍhāpentīti massuṃ dīghaṃ kārenti. Golomikanti hanukamhi dīghaṃ katvā ṭhapitaṃ eḷakamassu vuccati. Caturassakanti catukoṇaṃ. Parimukhanti ure lomasaṃharaṇaṃ. Aḍḍhadukanti udare lomarājiṭṭhapanaṃ. Āpatti dukkaṭassāti massukappāpanādīsu sabbattha āpatti dukkaṭassa. Ābādhappaccayā sambādhe lomanti gaṇḍavaṇarudhiādiābādhappaccayā. Kattarikāyāti gaṇḍavaṇarudhisīsarogābādhappaccayā. Sakkharādīhi nāsikālomaggāhāpane āpatti natthi. Anurakkhaṇatthaṃ pana saṇḍāso anuññāto. Na bhikkhave palitaṃ gāhāpetabbanti ettha yaṃ bhamukāya vā nalāṭe vā dāṭhikāya vā uggantvā bībhacchaṃ ṭhitaṃ, tādisaṃ lomaṃ palitaṃ vā apalitaṃ vā gāhāpetuṃ vaṭṭati.

277.Kaṃsapattharikāti kaṃsabhaṇḍavāṇijā. Bandhanamattanti vāsikattarayaṭṭhiādīnaṃ bandhanamattaṃ.

278.Nabhikkhave akāyabandhanenāti ettha abandhitvā nikkhamantena yattha sarati, tattha bandhitabbaṃ. Āsanasālāya bandhissāmīti gantuṃ vaṭṭati. Saritvā yāva na bandhati, na tāva piṇḍāya caritabbaṃ. Kalābukaṃ nāma bahurajjukaṃ. Deḍḍubhakaṃ nāma udakasappasīsasadisaṃ. Murajaṃ nāma murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Maddavīṇaṃ nāma pāmaṅgasaṇṭhānaṃ. Īdisañhi ekampi na vaṭṭati, pageva bahūni. Paṭṭikaṃ sūkarantakanti ettha pakativītā vā macchakaṇṭakavāyimā vā paṭṭikā vaṭṭati, sesā kuñjaracchikādibhedā na vaṭṭanti. Sūkarantakaṃ nāma kuñjikākosakasaṇṭhānaṃ hoti. Ekarajjukaṃ pana muddikakāyabandhanañca sūkarantakaṃ anulometi. Anujānāmi bhikkhave murajaṃ maddavīṇanti idaṃ dasāsuyeva anuññātaṃ . Pāmaṅgadasā cettha catunnaṃ upari na vaṭṭati. Sobhaṇaṃ nāma veṭhetvā mukhavaṭṭisibbanaṃ. Guṇakaṃ nāma mudiṅgasaṇṭhānena sibbanaṃ; evaṃ sibbitā hi antā thirā honti. Pavanantoti pāsanto vuccati.

"剃刀的盒子"是指剃刀的容器。"允許修剪鬍鬚"是指用剪刀剪除鬍鬚。"使鬍鬚生長"是指使鬍鬚變長。"羊毛"是指在下巴上長期保持的羊毛鬍鬚。"四方形"是指四角。"面部"是指胸部的毛髮收集。"半雙"是指腹部毛髮排列。"犯輕罪"是指在所有修剪鬍鬚等情況下都犯輕罪。"因疾病而"是指因癤、血管等疾病。"用剪刀"是指因癤、血管、頭部疾病。對於石頭等用鼻子毛髮進行清理沒有過失。爲了保養允許使用夾子。"諸比丘，不應拔白髮"是指在眉毛、額頭或牙齒上生長的醜陋的毛髮，無論是白髮還是非白髮，都允許拔除。 "銅器攤"是指銅器商人。"僅僅捆綁"是指僅僅捆綁剃刀、杖等。 "諸比丘，不應無繫縛而離開"是指在未繫縛的情況下離開時，應在記得的地方繫縛。"我將在坐堂繫縛"是指允許前往。記得之前未繫縛，不應去乞食。"多繩結"是指多根繩子。"三角形"是指像水蛇頭的形狀。"鼓"是指纏繞鼓棒形狀製作。"柔軟琴"是指像手掌形狀。這樣的即使一個都不允許，何況多個。"編織的針頭"是指原始編織或魚刺編織的，其他如象等編織不允許。"針頭"是指類似小瓶形狀。單根繩子和指環的身體系縛以及針頭是允許的。"諸比丘，我允許鼓和柔軟琴"是在十種情況下允許的。手掌十個在四個以上不允許。"裝飾"是指纏繞並縫合口部。"鈕釦"是指像肌肉形狀的縫合；這樣縫合的末端會更牢固。"吹"是指從一側說。

280.Hatthisoṇḍakaṃ nāma nābhimūlato hatthisoṇḍasaṇṭhānaṃ olambakaṃ katvā nivatthaṃ coḷikaitthīnaṃ nivāsanaṃ viya. Macchavāḷakaṃ nāma ekato dasantaṃ ekato pāsantaṃ olambetvā nivatthaṃ. Catukaṇṇakaṃ nāma upari dve, heṭṭhato dveti evaṃ cattāro kaṇṇe dassetvā nivatthaṃ. Tālavaṇṭakaṃ nāma tālavaṇṭākārena sāṭakaṃ olambetvā nivāsanaṃ. Satavalikaṃ nāma dīghasāṭakaṃ anekakkhattuṃ obhañjitvā ovaṭṭikaṃ karontena nivatthaṃ, vāmadakkhiṇapassesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya ekā vā dve vā valiyo paññāyanti, vaṭṭati.

Saṃvelliyaṃ nivāsentīti mallakammakārādayo viya kacchaṃ bandhitvā nivāsenti; evaṃ nivāsetuṃ gilānassapi maggappaṭipannassapi na vaṭṭati. Yampi maggaṃ gacchantā ekaṃ vā dve vā koṇe ukkhipitvā antaravāsakassa upari laggenti, anto vā ekaṃ kāsāvaṃ tathā nivāsetvā bahi aparaṃ nivāsenti, sabbaṃ na vaṭṭati. Gilāno pana anto kāsāvassa ovaṭṭikaṃ dassetvā aparaṃ upari nivāsetuṃ labhati. Agilānena dve nivāsentena saguṇaṃ katvā nivāsetabbāni. Iti yañca idha paṭikkhittaṃ, yañca sekhiyavaṇṇanāyaṃ; taṃ sabbaṃ vajjetvā nibbikāraṃ timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetabbaṃ. Yaṃkiñci vikāraṃ karonto dukkaṭā na muccati. Na bhikkhave gihipārutaṃ pārupitabbanti evaṃ paṭikkhittaṃ gihipārutaṃ apārupitvā, ubho kaṇṇe samaṃ katvā pārupanaṃ parimaṇḍalapārupanaṃ nāma, taṃ pārupitabbaṃ.

Tattha yaṃkiñci setapaṭapārutaṃ paribbājakapārutaṃ ekasāṭakapārutaṃ soṇḍapārutaṃ antepurikapārutaṃ mahājeṭṭhakapārutaṃ kuṭipavesakapārutaṃ brāhmaṇapārutaṃ pāḷikārakapārutanti evamādi parimaṇḍalalakkhaṇato aññathā pārutaṃ, sabbametaṃ gihipārutaṃ nāma. Tasmā yathā setapaṭā aḍḍhapālakanigaṇṭhā pārupanti, yathā ca ekacce paribbājakā uraṃ vivaritvā dvīsu aṃsakūṭesu pāvuraṇaṃ ṭhapenti, yathā ca ekasāṭakā manussā nivatthasāṭakassa ekenantena piṭṭhiṃ pārupitvā ubho kaṇṇe ubhosu aṃsakūṭesu ṭhapenti, yathā ca surāsoṇḍādayo sāṭakena gīvaṃ parikkhipantā ubho ante udare vā olambenti; piṭṭhiyaṃ vā khipanti, yathā ca antepurikāyo akkhitārakamattaṃ dassetvā oguṇṭhikaṃ pārupanti, yathā ca mahājeṭṭhā dīghasāṭakaṃ nivāsetvā tasseva ekenantena sakalasarīraṃ pārupanti, yathā ca kassakā khettakuṭiṃ pavisantā sāṭakaṃ paliveṭhetvā upakacchake pakkhipitvā tasseva ekenantena sarīraṃ pārupanti, yathā ca brāhmaṇā ubhinnaṃ upakacchakānaṃ antarena sāṭakaṃ pavesetvā aṃsakūṭesu pakkhipanti, yathā ca pāḷikārako bhikkhu ekaṃsapārupanena pārutaṃ vāmabāhuṃ vivaritvā cīvaraṃ aṃsakūṭaṃ āropeti; evaṃ apārupitvā sabbepi ete aññe ca evarūpe pārupanadose vajjetvā nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ. Tathā apārupitvā ārāme vā antaraghare vā anādarena yaṃkiñci vikāraṃ karontassa dukkaṭaṃ.

281.Muṇḍavaṭṭīti yathā rañño kuhiñci gacchato parikkhārabhaṇḍavahanamanussāti adhippāyo. Antarākājanti majjhe laggetvā dvīhi vahitabbabhāraṃ.

282.Acakkhussanti cakkhūnaṃ hitaṃ na hoti; parihāniṃ janeti. Nacchādetīti na ruccati. Aṭṭhaṅgulaparamanti manussānaṃ pamāṇaṅgulena aṭṭhaṅgulaparamaṃ. Atimaṭāhakanti atikhuddakaṃ.

"象鼻形"是指從臍部開始，像象鼻形狀懸垂，類似女性的內衣穿著方式。"魚尾"是指從一側向下延伸至另一側懸垂。"四角"是指上面兩角，下面兩角，如此展示四個角。"棕櫚杖形"是指像棕櫚杖形狀懸垂穿著。"百褶"是指長衣多次摺疊成圓形，或在左右兩側連續顯示褶皺。如果從膝蓋開始只顯示一兩個褶皺，則是允許的。 "纏繞著穿"是指像運動員一樣繫緊腰部穿著；對於病人或在路上行走者都不允許。即使在路上行走時，提起一兩個角懸掛在內褲上方，或在內部用一件袈裟這樣穿著，外面再穿另一件，都是不允許的。但病人可以在袈裟內部顯示圓形，然後在外面穿另一件。非病人兩人穿著時，應該整齊地穿著。因此，除了已被禁止的和在戒律說明中提到的，應該避免所有變化，整齊地遮蓋三角區域。做任何變化都會犯輕罪。"諸比丘，不應穿在家人的外衣"是指禁止穿在家人的外衣，應該兩個耳朵平整地遮蓋，這稱為圓形遮蓋。 在這裡，任何白色布料、遊方者的外衣、單件外衣、象鼻形外衣、後宮外衣、長老外衣、進入小屋的外衣、婆羅門外衣、製作者外衣等，只要不符合圓形特徵，都稱為在家人的外衣。因此，像白色布料的半裸行者、某些遊方者敞開胸部在兩肩放置外衣、單件外衣的人用一端遮背部並在兩耳和兩肩放置、酒徒等用衣服圍繞頸部並在腹部懸垂或扔在背上、後宮人員僅露眼睛遮蓋、長老穿長衣用一端遮全身、農民進入田間小屋時纏繞衣服放在腋下並用一端遮身、婆羅門在兩腋間放置衣服並放在肩上、比丘用單肩遮蓋並敞開左臂將衣服放在肩上等所有這些遮蓋方式的缺陷都應避免，應該整齊地圓形遮蓋。不這樣做，在寺院或室內不敬地做任何變化都會犯輕罪。 "禿頭環"是指國王外出時隨行搬運隨身物品的隨從。"中間懸掛"是指放在中間，可由兩人攜帶負重。 "不利於眼睛"是指對眼睛無益；會造成損害。"不悅"是指不受歡迎。"八指為限"是指按人類手指尺寸為八指為限。"過於狹小"是指極其微小。

283.Dāyaṃ ālimpentīti tiṇavanādīsu aggiṃ denti. Paṭagginti paṭiaggiṃ. Parittanti appaharitakaraṇena vā parikhākhaṇanena vā parittāṇaṃ. Ettha pana anupasampanne sati sayaṃ aggiṃ dātuṃ na labhati, asati aggimpi dātuṃ labhati, bhūmiṃ tacchetvā tiṇānipi harituṃ, parikhampi khaṇituṃ, allasākhaṃ bhañjitvāpi aggiṃ nibbāpetuṃ labhati, senāsanaṃ pattaṃ vā appattaṃ vā tathā nibbāpetuṃ labhatiyeva. Udakena pana kappiyeneva labhati, na itarena.

284.Sati karaṇīyeti sukkhakaṭṭhādiggahaṇakicce sati. Porisiyanti purisappamāṇaṃ. Āpadāsūti vāḷamigādayo vā disvā maggamūḷho vā disā oloketukāmo hutvā davaḍāhaṃ vā udakoghaṃ vā āgacchantaṃ disvā evarūpāsu āpadāsu atiuccampi rukkhaṃ ārohituṃ vaṭṭati.

285.Kalyāṇavākkaraṇāti madhurasaddā. Chandaso āropemāti vedaṃ viya sakkatabhāsāya vācanāmaggaṃ āropema. Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.

286.Lokāyataṃ nāma sabbaṃ ucchiṭṭhaṃ, sabbaṃ anucchiṭṭhaṃ, seto kāko, kāḷo bako; iminā ca iminā ca kāraṇenāti evamādiniratthakakāraṇapaṭisaṃyuttaṃ titthiyasatthaṃ.

288.Antarā ahosīti antaritā ahosi paṭicchannā.

289.Ābādhappaccayāti yassa ābādhassa lasuṇaṃ bhesajjaṃ; tappaccayāti attho.

290.Passāvapādukanti ettha pādukā iṭṭhakāhipi silāhipi dārūhipi kātuṃ vaṭṭati. Vaccapādukāyapi eseva nayo. Pariveṇanti vaccakuṭiparikkhepabbhantaraṃ.

293.Yathādhammokāretabboti dukkaṭavatthumhi dukkaṭena pācittiyavatthumhi pācittiyena kāretabbo. Paharaṇatthaṃ kataṃ paharaṇīti vuccati, yassa kassaci āvudhasaṅkhātassetaṃ adhivacanaṃ, taṃ ṭhapetvā aññaṃ sabbaṃ lohabhaṇḍaṃ anujānāmīti attho. Katakañca kumbhakārikañcāti ettha katakaṃ vuttameva. Kumbhakārikañcāti dhaniyasseva sabbamattikāmayakuṭi vuccati. Sesaṃ sabbattha uttānamevāti.

Khuddakavatthukathā niṭṭhitā.

Khuddakavatthukkhandhakavaṇṇanā niṭṭhitā.

  1. Senāsanakkhandhakaṃ

Vihārānujānanakathā

  1. Senāsanakkhandhake – apaññattaṃ hotīti ananuññātaṃ hoti. Vihāro nāma aḍḍhayogādimuttako avasesāvāso. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dīghapāsādo. Hammiyanti upariākāsatale patiṭṭhitakūṭāgāro pāsādoyeva. Guhāti iṭṭhakāguhā silāguhā dāruguhā paṃsuguhā. Āgatānāgatassa cātuddisassa saṅghassāti āgatassa ca anāgatassa ca catūsu disāsu appaṭihatacārassa cātuddisassa saṅghassa.

  2. Anumodanagāthāsu – sītaṃ uṇhanti utuvisabhāgavasena vuttaṃ. Sisire cāpi vuṭṭhiyoti ettha sisiroti samphusitakavāto vuccati. Vuṭṭhiyoti ujukameghavuṭṭhiyo eva. Etāni sabbāni paṭihantīti imināva padena yojetabbāni.

Paṭihaññatīti vihārena paṭihaññati. Leṇatthanti nilīyanatthaṃ. Sukhatthanti sītādiparissayābhāvena sukhavihāratthaṃ. Jhāyituñca vipassitunti idampi padadvayaṃ 『『sukhatthañcā』』ti imināva padena yojetabbaṃ. Idañhi vuttaṃ hoti – sukhatthañca vihāradānaṃ, katamaṃ sukhatthaṃ? Jhāyituṃ vipassituñca yaṃ sukhaṃ, tadatthaṃ. Atha vā parapadenapi yojetabbaṃ – jhāyituñca vipassituñca vihāradānaṃ; idha jhāyissanti vipassissantīti dadato vihāradānaṃ saṅghassa aggaṃ buddhena vaṇṇitaṃ. Vuttañhetaṃ – 『『so ca sabbadado hoti, yo dadāti upassaya』』nti (saṃ. ni.

"點燃草地"是指在草地等處點火。"對面的火"是指對面的火。"防護"是指通過輕微破壞或挖溝渠來防護。在這裡，如果未受具足戒，不能自行點火，但可以點火，可以平整土地、搬運草、挖溝渠、折斷濕樹枝來熄滅火，無論住處是否已到，都可以這樣做。但只能用允許的水，不能用其他水。 "有應做之事"是指在需要拿取乾柴等情況下。"人的尺寸"是指人的標準尺寸。"在災難中"是指看到野獸等，或迷路，或想觀察方向，或看到森林大火、水災等，在這種災難中允許攀登極高的樹。 "善語"是指悅耳的聲音。"我們將誦讀韻律"是指像吠陀一樣用尊貴語言朗讀。"用自己的語言"是指由正等覺者說明的摩揭陀方言。 "世間論"是指所有被吃剩的、未被吃剩的，白烏鴉、黑鷺鳥；諸如此類無意義原因相關的外道論。 "中間曾是"是指中間被遮蔽。 "因疾病"是指大蒜是某種疾病的藥；"因此"是其意思。 "排泄涼鞋"是指涼鞋可以用磚、石頭或木頭製作。排泄涼鞋也是同樣道理。"廂房"是指廁所周圍的內部區域。 "應按法處理"是指在輕罪事項中用輕罪，在波逸提罪事項中用波逸提罪處理。"為打擊而製作的打擊工具"是指除了任何被稱為武器的之外，允許所有金屬製品。"製作物和陶工"中，製作物已經被提及。陶工是指陶匠的全部泥土製屋。其餘部分在各處都很明顯。 小事項的敘述已完成。 小事項章節的解釋已完成。 住處章節 允許住處的敘述 在住處章節 - "未被制定"是指未被允許。"住處"是指半月形等建築之外的其餘居住處。"半月形"是指鳥形彎曲的房屋。"宮殿"是指長宮殿。"高樓"是指建在上層空間的尖頂宮殿，即宮殿。"洞穴"是指磚洞、石洞、木洞、土洞。"來去四方僧團"是指來的、未來的、在四個方向不受阻礙的僧團。 在隨喜偈頌中 - "寒冷和炎熱"是根據季節不同的情況說的。"在寒冷季節和雨季"中，"寒冷"是指微風觸及。"雨季"是指正直的雲雨。"這些都阻擋"應與這個詞連線。 "被阻擋"是指被住處阻擋。"爲了庇護"是爲了隱蔽。"爲了安樂"是爲了沒有寒冷等不適。"爲了禪定和觀察"這兩個詞也應與"爲了安樂"這個詞連線。這是說：住處的給予是爲了安樂，什麼是安樂？爲了禪定和觀察而感到快樂。或者也可以與另一個詞連線 - 爲了禪定和觀察而給予住處；在這裡給予住處給僧團，因為他們將在此禪定和觀察，被佛陀稱讚為最高的施捨。正如所說："最高的施捨者是給予庇護處者"。

1.42).

Yasmā ca aggaṃ vaṇṇitaṃ , 『『tasmā hi paṇḍito poso』』ti gāthā. Vāsayettha bahussuteti ettha vihāre pariyattibahussute ca paṭivedhabahussute ca vāseyya. Tesaṃ annañcāti yaṃ tesaṃ anucchavikaṃ annañca pānañca vatthāni ca mañcapīṭhādisenāsanāni ca, taṃ sabbaṃ tesu ujubhūtesu akuṭilacittesu. Dadeyyāti nidaheyya. Tañca kho vippasannena cetasā na cittappasādaṃ virādhetvā, evaṃ vippasannacittassa hi te tassa dhammaṃ desenti…pe… parinibbāti anāsavoti.

296.Āviñchanacchiddaṃ āviñchanarajjunti ettha rajju nāma sacepi dīpinaṅguṭṭhena katā hoti, vaṭṭatiyeva; na kāci na vaṭṭati. Tīṇi tāḷānīti tisso kuñcikāyo. Yantakaṃ sūcikanti ettha yaṃ yaṃ jānāti taṃ taṃ yantakaṃ, tassa vivaraṇasūcikañca kātuṃ vaṭṭati. Vedikāvātapānaṃ nāma cetiye vedikāsadisaṃ. Jālavātapānaṃ nāma jālakabaddhaṃ. Salākavātapānaṃ nāma thambhakavātapānaṃ. Cakkalikanti ettha coḷakapādapuñchanaṃ bandhituṃ anujānāmīti attho. Vātapānabhisīti vātapānappamāṇena bhisiṃ katvā bandhituṃ anujānāmīti attho. Miḍḍhinti miḍḍhakaṃ. Bidalamañcakanti vettamañcaṃ; veḷuvilīvehi vā vītaṃ.

1.42) "因為被稱讚為最高的，『因此智慧者是有福的』的歌謠。" "在這裡居住是博學的"是指在此處的僧院中應當具備廣博的知識和理解能力。對於他們的食物等，即他們所需的食物和飲料、衣物、床鋪等，這一切都應當是直截了當、心地坦誠的。應給予他們，這意味著應當施捨。並且應以清凈的心，不讓心中產生任何雜念；因為清凈的心中的人會為他們講解這些教法……等……最終達到無漏的涅槃。 296. "牽引繩"是指牽引的繩索，這裡的繩索即使是用手指製成的，也應當適用；沒有任何不適用的情況。 "三根棍子"是指三根小棍子。 "針的引導"是指所知的每一件事，都應當有針的引導，並且應當能夠做出解釋。 "平臺的屋頂"是指像佛塔的屋頂。 "網的屋頂"是指用網製成的屋頂。 "桿的屋頂"是指用柱子製成的屋頂。 "輪子"是指這裡的意思是可以用小腳趾來捆綁。 "屋頂的繩索"是指用屋頂的尺寸來捆綁。 "小棍子"是指小棍子。 "破損的桌子"是指破損的桌子；用稻草或其他材料製成的。

297.Āsandikoti caturassapīṭhaṃ vuccati. Uccakampi āsandikanti vacanato ekatobhāgena dīghapīṭhameva hi aṭṭhaṅgulapādakaṃ vaṭṭati, caturassaāsandiko pana pamāṇātikkantopi vaṭṭatīti veditabbo. Sattaṅgo nāma tīsu disāsu apassayaṃ katvā katamañco, ayampi pamāṇātikkanto vaṭṭati. Bhaddapīṭhanti vettamayaṃ pīṭhaṃ vuccati. Pīṭhikāti pilotikābaddhapīṭhameva. Eḷakapādapīṭhaṃ nāma dārupaṭṭikāya upari pāde ṭhapetvā bhojanaphalakaṃ viya katapīṭhaṃ vuccati. Āmalakavaṭṭikapīṭhaṃ nāma āmalakākārena yojitaṃ bahupādakapīṭhaṃ. Imāni tāva pāḷiyaṃ āgatapīṭhāni. Dārumayaṃ pana sabbaṃ pīṭhaṃ vaṭṭatīti ayamettha vinicchayo. Kocchanti usiramayaṃ vā muñjapabbajamayaṃ vā.

Aṭṭhaṅgulaparamaṃ mañcapaṭipādakanti ettha manussānaṃ pamāṇaṅgulameva aṭṭhaṅgulaṃ. Cimilikā nāma parikammakatāya bhūmiyā chavisaṃrakkhaṇatthāya attharaṇaṃ vuccati. Rukkhatūlanti simbalirukkhādīnaṃ yesaṃ kesañci rukkhānaṃ tūlaṃ. Latātūlanti khīravalliādīnaṃ yāsaṃ kāsañci vallīnaṃ tūlaṃ. Poṭakitūlanti poṭakitiṇādīnaṃ yesaṃ kesañci tiṇajātikānaṃ antamaso ucchunaḷādīnampi tūlaṃ. Etehi tīhi sabbabhūtagāmā saṅgahitā honti. Rukkhavallitiṇajātiyo hi muñcitvā añño bhūtagāmo nāma natthi, tasmā yassa kassaci bhūtagāmassa tūlaṃ bimbohane vaṭṭati, bhisiṃ pana pāpuṇitvā sabbampetaṃ akappiyatūlanti vuccati. Na kevalañca bimbohane etaṃ tūlameva, haṃsamorādīnaṃ sabbasakuṇānaṃ sīhādīnaṃ sabbacatuppadānañca lomampi vaṭṭati. Piyaṅgupupphabakuḷapupphādi pana yaṃkiñci pupphaṃ na vaṭṭati. Tamālapattaṃ suddhameva na vaṭṭati, missakaṃ pana vaṭṭati. Bhisīnaṃ anuññātaṃ pañcavidhaṃ uṇṇāditūlampi vaṭṭati.

Addhakāyikānīti upaḍḍhakāyappamāṇāni, yesu kaṭito paṭṭhāya yāva sīsaṃ upadahanti. Sīsappamāṇaṃ nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ minīyamānaṃ vidatthi ceva caturaṅgulañca hoti, majjhaṭṭhānaṃ muṭṭhiratanaṃ hoti. Dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vāti kurundiyaṃ vuttaṃ. Ayaṃ sīsappamāṇassa ukkaṭṭhaparicchedo. Ito uddhaṃ na vaṭṭati, heṭṭhā pana vaṭṭati. Agilānassa sīsupadhānañca pādupadhānañcāti dvayameva vaṭṭati . Gilānassa bimbohanāni santharitvā upari paccattharaṇaṃ katvā nipajjitumpi vaṭṭati. 『『Yāni pana bhisīnaṃ anuññātāni pañca kappiyatūlāni, tehi bimbohanaṃ mahantampi vaṭṭatī』』ti phussadevatthero āha. Vinayadharaupatissatthero pana 『『bimbohanaṃ karissāmī』ti kappiyatūlaṃ vā akappiyatūlaṃ vā pakkhipitvā karontassa pamāṇameva vaṭṭatī』』ti āha.

Pañca bhisiyoti pañcahi uṇṇādīhi pūritabhisiyo. Tūlagaṇanāya hi etāsaṃ gaṇanā vuttā. Tattha uṇṇaggahaṇena na kevalaṃ eḷakalomameva gahitaṃ, ṭhapetvā manussalomaṃ yaṃkiñci kappiyākappiyamaṃsajātīnaṃ pakkhicatuppadānaṃ lomaṃ, sabbaṃ idha uṇṇaggahaṇeneva gahitaṃ. Tasmā channaṃ cīvarānaṃ channaṃ anulomacīvarānañca aññatarena bhisicchaviṃ katvā taṃ sabbaṃ pakkhipitvā bhisiṃ kātuṃ vaṭṭati. Eḷakalomāni pana apakkhipitvā kambalameva catugguṇaṃ vā pañcaguṇaṃ vā pakkhipitvā katāpi uṇṇabhisisaṅkhyameva gacchati.

"坐墊"是指四角坐墊。根據高坐墊的說法，單邊長坐墊的確可以達到八指腳的標準，而四角坐墊則應當超出標準。 "七個角"是指在三個方向上形成的某種坐墊，儘管它的尺寸超出標準。 "良好的坐墊"是指由草製成的坐墊。 "坐墊"是指用草編製的坐墊。 "小腳坐墊"是指在木板上放置食物盤子般製作的坐墊。 "果實坐墊"是指用果實形狀連線的多腳坐墊。這些坐墊在巴利文中已被提及。而所有木製坐墊都應當適用，這是此處的解釋。 "草"是指由草製成或由蘆葦編製的。 "八指為限的坐墊"是指人類的標準指頭為八指。 "小墊"是指爲了保護地面而鋪設的墊子。 "樹毛"是指來自如香樟樹等的毛髮。 "藤毛"是指來自如牛奶藤等的藤蔓的毛髮。 "草毛"是指來自如水草等的草類的毛髮。這些毛髮在所有生物中都被聚集在一起。樹木和藤蔓的種類一旦被放棄，就沒有其他生物的存在，因此，任何生物的毛髮都應當適用，且在達到標準時，這些都稱為不可用的毛髮。 不僅是生物的毛髮，所有鳥類的毛髮，包括如天鵝等的毛髮，獅子的毛髮等四類動物的毛髮也應當適用。至於如香花、木槿花等任何花朵則不應適用。香樟樹的葉子是純凈的，不應適用，但混合的則可以適用。草的五種型別的毛髮也應當適用。 "半身"是指半身的尺寸，從肩膀開始到頭部。 "頭部的尺寸"是指在三隻耳朵之間的距離，兩個耳朵之間的距離應當有一定的寬度，並且有四個角度，中央部分應當是個頭頂。 "長的"是指在特定情況下的頭部或兩頭的尺寸。 這是頭部尺寸的上限。以上的部分不應適用，而下面的部分則應適用。 "病人"的頭部和腳部的尺寸也應當適用。病人可以在保留毛髮的情況下，在上面放置墊子而躺下。 "至於被允許的五種毛髮，這些在使用時也應當適用"，這是佛陀所說的。 "根據《律藏》中的教義"，有些人說"我將使用毛髮"，因此在放置毛髮時應當按照標準進行。 "五種毛髮"是指用五種毛髮填充的坐墊。關於毛髮的數量已經說明。在這裡，除了小草毛之外，還應當包括人類的毛髮，以及任何可用或不可用的肉類的毛髮，所有這些都是通過毛髮的收集來實現的。因此，六件袈裟的六件替換袈裟中，任一件都可以用來製作坐墊。小草毛則不應被放置，而是應按四倍或五倍的數量放置。

Coḷabhisiādīsu yaṃkiñci navacoḷaṃ vā purāṇacoḷaṃ vā saṃharitvā vā anto pakkhipitvā vā katā coḷabhisi, yaṃkiñci vākaṃ pakkhipitvā katā vākabhisi, yaṃkiñci tiṇaṃ pakkhipitvā katā tiṇabhisi, aññatra suddhatamālapattaṃ yaṃkiñci paṇṇaṃ pakkhipitvā katā paṇṇabhisīti veditabbā. Tamālapattaṃ pana aññena missameva vaṭṭati, suddhaṃ na vaṭṭati. Bhisiyā pamāṇaniyamo natthi, mañcabhisi pīṭhabhisi bhūmattharaṇabhisi caṅkamanabhisi pādapuñchanabhisīti etāsaṃ anurūpato sallakkhetvā attano rucivasena pamāṇaṃ kātabbaṃ. Yaṃ panetaṃ uṇṇādipañcavidhatūlampi bhisiyaṃ vaṭṭati, taṃ 『『masūrakepi vaṭṭatī』』ti kurundiyaṃ vuttaṃ. Etena masūrakaṃ paribhuñjituṃ vaṭṭatīti siddhaṃ hoti.

Mañcabhisiṃ pīṭhe santharantīti mañcabhisiṃ pīṭhe attharanti; attharaṇatthāya harantīti yujjati. Ullokaṃ akaritvāti heṭṭhā cimilikaṃ adatvā. Phositunti rajanena vā haliddiyā vā upari phusitāni dātuṃ. Bhattikammanti bhisicchaviyā upari bhattikammaṃ. Hatthabhattinti pañcaṅgulibhattiṃ.

298.Ikkāsanti rukkhaniyyāsaṃ vā silesaṃ vā. Piṭṭhamaddanti piṭṭhakhaliṃ. Kuṇḍakamattikanti kuṇḍakamissakamattikaṃ. Sāsapakuṭṭanti sāsapapiṭṭhaṃ. Sitthatelakanti vilīnamadhusitthakaṃ. Accussannaṃ hotīti bindu bindu hutvā tiṭṭhati. Paccuddharitunti puñchituṃ. Gaṇḍumattikanti gaṇḍuppādagūthamattikaṃ. Kasāvanti āmalakaharītakānaṃ kasāvaṃ.

299.Na bhikkhave paṭibhānacittanti ettha na kevalaṃ itthipurisarūpameva, tiracchānarūpampi antamaso gaṇḍuppādarūpampi bhikkhuno sayaṃ kātuṃ vā 『『karohī』』ti vattuṃ vā na vaṭṭati, 『『upāsaka dvārapālaṃ karohī』』ti vattumpi na labbhati. Jātakapakaraṇaasadisadānādīni pana pasādanīyāni nibbidāpaṭisaṃyuttāni vā vatthūni parehi kārāpetuṃ labbhati. Mālākammādīni sayampi kātuṃ labbhati.

300.Aḷakamandāti ekaṅgaṇā manussābhikiṇṇā. Tayo gabbheti ettha sivikāgabbhoti caturassagabbho. Nāḷikāgabbhoti vitthārato diguṇatiguṇāyāmo dīghagabbho. Hammiyagabbhoti ākāsatale kūṭāgāragabbho vā muṇḍacchadanagabbho vā.

Kalaṅkapādakanti rukkhaṃ vijjhitvā tattha khāṇuke ākoṭetvā kataṃ, taṃ āharimaṃ bhittipādaṃ jiṇṇakuṭṭapādassa upatthambhanatthaṃ bhūmiyaṃ patiṭṭhāpetuṃ anujānāmīti attho. Parittāṇakiṭikanti vassaparittāṇatthaṃ kiṭikaṃ. Uddasudhanti vacchakagomayena ceva chārikāya ca saddhiṃ madditamattikaṃ.

Āḷindo nāma pamukhaṃ vuccati. Paghanaṃ nāma yaṃ nikkhamantā ca pavisantā ca pādehi hananti, tassa vihāradvāre ubhato kuṭṭaṃ nīharitvā katapadesassetaṃ adhivacanaṃ, 『『paghāna』』ntipi vuccati. Pakuṭṭanti majjhe gabbhassa samantā pariyāgāro vuccati. 『『Pakuṭa』』ntipi pāṭho. Osārakanti anāḷindake vihāre vaṃsaṃ datvā tato daṇḍake osāretvā katachadanapamukhaṃ. Saṃsāraṇakiṭiko nāma cakkalayutto kiṭiko.

301.Pānīyabhājananti pivantānaṃ pānīyadānabhājanaṃ. Uḷuṅko ca thālakañca pānīyasaṅkhassa anulomāni.

303.Apesīti dīghadārumhi khāṇuke pavesetvā kaṇṭakasākhāhi vinandhitvā kataṃ dvārathakanakaṃ. Palighoti gāmadvāresu viya cakkayuttaṃ dvārathakanakaṃ.

Coḷabhisiādīsu yaṃkiñci navacoḷaṃ vā purāṇacoḷaṃ vā saṃharitvā vā anto pakkhipitvā vā katā coḷabhisi, yaṃkiñci vākaṃ pakkhipitvā katā vākabhisi, yaṃkiñci tiṇaṃ pakkhipitvā katā tiṇabhisi, aññatra suddhatamālapattaṃ yaṃkiñci paṇṇaṃ pakkhipitvā katā paṇṇabhisīti veditabbā。Tamālapattaṃ pana aññena missameva vaṭṭati, suddhaṃ na vaṭṭati。Bhisiyā pamāṇaniyamo natthi, mañcabhisi pīṭhabhisi bhūmattharaṇabhisi caṅkamanabhisi pādapuñchanabhisīti etāsaṃ anurūpato sallakkhetvā attano rucivasena pamāṇaṃ kātabbaṃ。Yaṃ panetaṃ uṇṇādipañcavidhatūlampi bhisiyaṃ vaṭṭati, taṃ 『『masūrakepi vaṭṭatī』』ti kurundiyaṃ vuttaṃ。Etena masūrakaṃ paribhuñjituṃ vaṭṭatīti siddhaṃ hoti。 Mañcabhisiṃ pīṭhe santharantīti mañcabhisiṃ pīṭhe attharanti；attharaṇatthāya harantīti yujjati。Ullokaṃ akaritvāti heṭṭhā cimilikaṃ adatvā。Phositunti rajanena vā haliddiyā vā upari phusitāni dātuṃ。Bhattikammanti bhisicchaviyā upari bhattikammaṃ。Hatthabhattinti pañcaṅgulibhattiṃ。 298.Ikkāsanti rukkhaniyyāsaṃ vā silesaṃ vā。Piṭṭhamaddanti piṭṭhakhaliṃ。Kuṇḍakamattikanti kuṇḍakamissakamattikaṃ。Sāsapakuṭṭanti sāsapapiṭṭhaṃ。Sitthatelakanti vilīnamadhusitthakaṃ。Accussannaṃ hotīti bindu bindu hutvā tiṭṭhati。Paccuddharitunti puñchituṃ。Gaṇḍumattikanti gaṇḍuppādagūthamattikaṃ。Kasāvanti āmalakaharītakānaṃ kasāvaṃ。 299.Na bhikkhave paṭibhānacittanti ettha na kevalaṃ itthipurisarūpameva, tiracchānarūpampi antamaso gaṇḍuppādarūpampi bhikkhuno sayaṃ kātuṃ vā 『『karohī』』ti vattuṃ vā na vaṭṭati, 『『upāsaka dvārapālaṃ karohī』』ti vattumpi na labbhati。Jātakapakaraṇaasadisadānādīni pana pasādanīyāni nibbidāpaṭisaṃyuttāni vā vatthūni parehi kārāpetuṃ labbhati。Mālākammādīni sayampi kātuṃ labbhati。 300.Aḷakamandāti ekaṅgaṇā manussābhikiṇṇā。Tayo gabbheti ettha sivikāgabbhoti caturassagabbho。Nāḷikāgabbhoti vitthārato diguṇatiguṇāyāmo dīghagabbho。Hammiyagabbhoti ākāsatale kūṭāgāragabbho vā muṇḍacchadanagabbho vā。 Kalaṅkapādakanti rukkhaṃ vijjhitvā tattha khāṇuke ākoṭetvā kataṃ, taṃ āharimaṃ bhittipādaṃ jiṇṇakuṭṭapādassa upatthambhanatthaṃ bhūmiyaṃ patiṭṭhāpetuṃ anujānāmīti attho。Parittāṇakiṭikanti vassaparittāṇatthaṃ kiṭikaṃ。Uddasudhanti vacchakagomayena ceva chārikāya ca saddhiṃ madditamattikaṃ。 Āḷindo nāma pamukhaṃ vuccati。Paghanaṃ nāma yaṃ nikkhamantā ca pavisantā ca pādehi hananti, tassa vihāradvāre ubhato kuṭṭaṃ nīharitvā katapadesassetaṃ adhivacanaṃ, 『『paghāna』』ntipi vuccati。Pakuṭṭanti majjhe gabbhassa samantā pariyāgāro vuccati。『』Pakuṭa』』ntipi pāṭho。Osārakanti anāḷindake vihāre vaṃsaṃ datvā tato daṇḍake osāretvā katachadanapamukhaṃ。Saṃsāraṇakiṭiko nāma cakkalayutto kiṭiko。 301.Pānīyabhājananti pivantānaṃ pānīyadānabhājanaṃ。Uḷuṅko ca thālakañca pānīyasaṅkhassa anulomāni。 303.Apesīti dīghadārumhi khāṇuke pavesetvā kaṇṭakasākhāhi vinandhitvā kataṃ dvārathakanakaṃ。Palighoti gāmadvāresu viya cakkayuttaṃ dvārathakanakaṃ。

  1. Assatarīhi yuttā rathā assatarīrathā. Āmuttamaṇikuṇḍalāti āmuttamaṇikuṇḍalāni.

Parinibbutoti kilesaparinibbānena parinibbuto. Sītibhūtoti kilesātapābhāvena sītibhūto. Nirūpadhīti kilesupadhiabhāvena nirūpadhīti vuccati.

Sabbā āsattiyo chetvāti rūpādīsu vā visayesu sabbabhavesu vā patthanāyo chinditvā. Hadaye daranti citte kilesadarathaṃ vinetvā. Veyyāyikanti vayakaraṇaṃ vuccati.

307.Ādeyyavācoti tassa vacanaṃ bahū janā ādiyitabbaṃ sotabbaṃ maññantīti attho. Ārāme akaṃsūti ye sadhanā, te attano dhanena akaṃsu. Ye mandadhanā ceva adhanā ca, tesaṃ dhanaṃ adāsi. Iti so satasahassakahāpaṇe satasahassagghanakañca bhaṇḍaṃ datvā pañcacattālīsayojanike addhāne yojane yojane vihārapatiṭṭhānaṃ katvā sāvatthiṃ agamāsi.

Koṭisantharaṃsantharāpesīti kahāpaṇakoṭiyā kahāpaṇakoṭiṃ paṭipādetvā santhari. Ye tattha rukkhā vā pokkharaṇiyo vā tesaṃ parikkhepappamāṇaṃ gahetvā aññasmiṃ ṭhāne santharitvā adāsi. Evamassa aṭṭhārasakoṭikaṃ nidhānaṃ parikkhayaṃ agamāsi.

Kumārassaetadahosīti gahapatino evaṃ bahudhanaṃ cajantassāpi mukhassa vippasannākāraṃ disvā etaṃ ahosi. Koṭṭhakaṃ māpesīti sattabhūmikaṃ dvārakoṭṭhakapāsādaṃ māpesi.

Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi…pe… maṇḍape kārāpesīti aparāhipi aṭṭhārasahi koṭīhi ete vihārādayo kārāpesi aṭṭhakarīsappamāṇāya bhūmiyā. Vipassissa hi bhagavato punabbasumitto gahapati yojanappamāṇaṃ bhūmiṃ suvaṇṇiṭṭhakāsantharena kiṇitvā vihāraṃ kārāpesi. Sikhissa pana sirivaḍḍho gahapati tigāvutappamāṇaṃ suvaṇṇayaṭṭhisantharena, vessabhussa sotthijo gahapati aḍḍhayojanappamāṇaṃ suvaṇṇaphālasantharena, kakusandhassa pana accuto gahapati gāvutappamāṇaṃ suvaṇṇahatthipadasantharena, koṇāgamanassa uggo gahapati aḍḍhagāvutappamāṇaṃ suvaṇṇiṭṭhakāsantharena, kassapassa sumaṅgalo gahapati vīsatiusabhappamāṇaṃ suvaṇṇakacchapasantharena, amhākaṃ bhagavato sudatto gahapati aṭṭhakarīsappamāṇaṃ bhūmiṃ kahāpaṇasantharena kiṇitvā vihāraṃ kārāpesīti; evaṃ anupubbena parihāyanti sampattiyoti alameva sabbasampattīsu virajjituṃ alaṃ vimuccitunti.

308.Khaṇḍanti bhinnokāso. Phullanti phalitokāso. Paṭisaṅkharissatīti pākatikaṃ karissati. Laddhanavakammena pana bhikkhunā vāsipharasunikhādanādīni gahetvā sayaṃ na kātabbaṃ, katākataṃ jānitabbaṃ.

310.Piṭṭhito piṭṭhito gantvāti thero kira gilāne paṭijagganto jiṇṇe vuḍḍhe saṅgaṇhanto sabbapacchato āgacchati. Idamassa cārittaṃ. Tena vuttaṃ – 『『piṭṭhito piṭṭhito gantvā』』ti. Aggāsananti therāsanaṃ. Aggodakanti dakkhiṇodakaṃ. Aggapiṇḍanti saṅghattherapiṇḍaṃ. Antarā satthīnaṃ karitvāti catunnaṃ pādānaṃ antare karitvā.

315.Patiṭṭhāpesīti aṭṭhārasakoṭipariccāgaṃ katvā patiṭṭhāpesi. Evaṃ sabbāpi catupaṇṇāsakoṭiyo pariccaji.

Vihārānujānanakathā niṭṭhitā.

Āsanappaṭibāhanādikathā

「馬車」是指用馬匹拉動的車。 「寶石耳環」是指寶石耳環。 「圓滿涅槃」是指通過斷除煩惱而達到的涅槃。「涼爽」是指因煩惱的熱量而變得涼爽。「無執」是指因煩惱的束縛而稱為無執。 「切斷所有依附」是指在色等一切境界中，切斷所有的渴望。「心中震動」是指通過斷除煩惱而使心靈平靜。「廣泛的」是指廣泛的利益。 「應當被稱為」是指他的言辭應當被許多人所接受和聽聞。「在園中建造」是指那些有財富的人，憑藉自己的財富來建造。那些財富不多的人和貧窮的人，則給予了他們財富。於是，他以十萬的貨幣和十萬的財富，提供了五十四條路線的安置，建立了僧院，前往舍衛城。 「劃分十萬」是指以十萬的貨幣來進行劃分。那些樹木或池塘的人，按照他們的數量進行劃分，並在其他地方進行分配。於是他獲得了十八萬的財富，帶著財富離開。 「王子這時就這樣做了」是指即使是富有的居士，看到如此豐盈的財富，也感到欣慰。「測量門」是指七層的門樓。 於是，阿那陀比尼居士在祇園精舍中建造……等……在平臺上建造，這些都是以十八座的數量進行建造的，按照一定的土地面積。因為佛陀的觀察，普納巴蘇米托居士以一遊行的土地，購買了寺院。西吉士則以三十丈的土地，購買了金磚，維薩布則以一半遊行的土地，購買了金果，卡庫桑達則以一丈的土地，購買了金象，孔那伽馬則以一半的丈的土地，購買了金磚，卡薩帕則以二十丈的土地，購買了金龜，吾等的佛陀蘇達托居士以十八座的土地，購買了貨幣，建造了寺院；如此逐漸地，財富不斷增加，故不應對所有財富感到厭倦。 「破碎」是指破裂的空間。「盛開」是指結果的空間。「將被重新建立」是指將會被恢復。通過獲得新法，僧侶應當將生活用品等收集起來，而不應當自己去做，已做的應當被知曉。 「從後面走來」是指長老在照顧病人時，走到老弱的身邊，收集所有的東西，回到後面。他的行為是這樣的。因此說：「從後面走來」。 「上座」是指長老的座位。「右水」是指右側的水。「上供」是指僧團的供養。「中間則是指四個腳之間的空間。 「建立」是指在放棄十八萬的財富后建立的。如此所有的四十五萬的財富也應當被放棄。 關於僧院的建立的討論已結束。 關於坐墊的製作等討論已結束。

316.Vippakatabhojanoti antaraghare vā vihāre vā araññe vā yattha katthaci bhuñjamāno bhikkhu aniṭṭhite bhojane na vuṭṭhāpetabbo. Antaraghare pacchā āgatena bhikkhaṃ gahetvā gantabbaṃ. Sace manussā vā bhikkhū vā 『『pavisathā』』ti vadanti, 『『mayi pavisante bhikkhū uṭṭhahissantī』』ti vattabbaṃ. 『『Etha, bhante, āsanaṃ atthī』』ti vuttena pana pavisitabbaṃ. Sace koci kiñci na vadati, āsanasālaṃ gantvā atisamīpaṃ agantvā sabhāgaṭṭhāne ṭhātabbaṃ. Okāse kate 『『pavisathā』』ti vuttena pana pavisitabbaṃ. Sace pana yaṃ āsanaṃ tassa pāpuṇāti, tattha abhuñjanto bhikkhu nisinno hoti, taṃ uṭṭhāpetuṃ vaṭṭati. Yāgukhajjakādīsu pana yaṃkiñci pivitvā vā khāditvā vā yāva añño āgacchati, tāva nisinnaṃ rittahatthampi vuṭṭhāpetuṃ na vaṭṭati. Vippakatabhojanoyeva hi so hoti.

Sace vuṭṭhāpetīti sace āpattiṃ atikkamitvāpi vuṭṭhāpetiyeva. Pavārito ca hotīti yaṃ so vuṭṭhāpeti, ayañca bhikkhu pavārito ca hoti, tena vattabbo – 『『gaccha udakaṃ āharāhī』』ti. Vuḍḍhatarañhi bhikkhuṃ āṇāpetuṃ idameva ekaṃ ṭhānanti. Sace so udakampi na āharati, tato yañca navakatarena kattabbaṃ, taṃ dassento 『『sādhukaṃ sitthānī』』tiādimāha.

Gilānassa patirūpaṃ seyyanti ettha yo kāsabhagandarātisārādīhi gilāno hoti, kheḷamallakavaccakapālādīni ṭhapetabbāni honti. Kuṭṭhi vā hoti, senāsanaṃ dūseti; evarūpassa heṭṭhāpāsādapaṇṇasālādīsu aññataraṃ ekamantaṃ senāsanaṃ dātabbaṃ. Yasmiṃ vasante senāsanaṃ na dussati, tassa varaseyyāpi dātabbāva. Yopi sinehapānavirecananatthukammādīsu yaṃkiñci bhesajjaṃ karoti, sabbo so gilānoyeva, tassāpi sallakkhetvā patirūpaṃ senāsanaṃ dātabbaṃ . Lesakappenāti appakena sīsābādhādimattena. Bhikkhūgaṇetvāti 『『ettakā nāma bhikkhū』』ti vihāre bhikkhūnaṃ paricchedaṃ ñatvā.

Āsanappaṭibāhanādikathā niṭṭhitā.

Senāsanaggāhakathā

「適當的飲食」是指在室內、僧院或森林中，無論在哪裡用餐的僧侶，在不適當的飲食情況下不應被打擾。 在室內應當在後面到來后拿到乞食離開。如果有人對僧侶說「請進」，則應當說「如果我進來，僧侶們會起身」。「請來吧，尊者，這裡有座位」，在被提到時應當進入。如果沒有人說任何話，則應當前往座位室，站在適當的地方。若有機會說「請進」，則應當進入。如果所到的座位被佔用，坐著的僧侶不應起身，除非有必要。若在食物、飲料等方面有任何東西被吃或喝，直到其他人到來之前，坐著的僧侶不應被打擾。適當的飲食才是重要的。 如果被要求起身，即使超越了過失，也應當起身。若被邀請，則所起身的僧侶也應當被邀請，因此應當說：「去取水吧。」對於年長的僧侶，應當在同一地點。若他不去取水，則應當告知他應當做的事，並說「請做好」。 「病人應當有適當的座位」，這裡是指那些因病而臥床的人，除了如卡薩、巴甘達、拉提薩等病人，其他的應當被安排。若有病痛，需提供適當的臥具；對於這種情況，應當在下層的臥室中提供一個臥具。若所居住的地方不臟，則應當提供更好的臥具。若有任何藥物用於治療，所有的病人都應被視為病人，因此也應提供適當的臥具。若是小病痛，則應以輕微的方式提供。 「根據僧侶的數量」是指「有多少僧侶」，在僧院中應當瞭解僧侶的數量。 關於坐墊的製作等討論已結束。 關於臥具的討論已結束。

318.Seyyāti mañcaṭṭhānāni vuccanti. Seyyaggenāti seyyāparicchedena, vassūpanāyikadivase kālaṃ ghosetvā ekamañcaṭṭhānaṃ ekassa bhikkhuno gāhetuṃ anujānāmīti attho. Seyyaggena gāhentāti seyyāparicchedena gāhiyamānā. Seyyā ussārayiṃsūti mañcaṭṭhānāni atirekāni ahesuṃ. Vihāraggādīsupi eseva nayo. Anubhāganti puna aparampi bhāgaṃ dātuṃ. Atimandesu hi bhikkhūsu ekekassa bhikkhuno dve tīṇi pariveṇāni dātabbāni. Na akāmā dātabboti anicchāya na dātabbo. Tattha vassūpanāyikadivase gahite anubhāge pacchā āgatānaṃ na attano aruciyā so anubhāgo dātabbo. Sace pana yena gahito, so ca attano ruciyā taṃ anubhāgaṃ vā paṭhamabhāgaṃ vā deti, vaṭṭati.

Nissīme ṭhitassāti upacārasīmato bahi ṭhitassa. Anto upacārasīmāya pana dūre ṭhitassāpi labbhatiyeva. Senāsanaṃ gahetvāti vassūpanāyikadivase gahetvā. Sabbakālaṃ paṭibāhantīti catumāsaccayena utukālepi paṭibāhanti. Tīsu senāsanaggāhesu purimako ca pacchimako cāti ime dve gāhā thāvarā.

Antarāmuttake ayaṃ vinicchayo – ekasmiṃ vihāre mahālābhasenāsanaṃ hoti. Senāsanasāmikā vassūpagataṃ bhikkhuṃ sabbapaccayehi sakkaccaṃ upaṭṭhahitvā pavāretvā gamanakāle bahuṃ samaṇaparikkhāraṃ denti. Mahātherā dūratopi āgantvā vassūpanāyikadivase taṃ gahetvā phāsuṃ vasitvā vutthavassā lābhaṃ gaṇhitvā pakkamanti. Āvāsikā 『『mayaṃ etthuppannaṃ lābhaṃ na labhāma, niccaṃ āgantukamahātherāva labhanti, teyeva naṃ āgantvā paṭijaggissantī』』ti palujjantampi na olokenti. Bhagavā tassa paṭijagganatthaṃ 『『aparajjugatāya pavāraṇāya āyatiṃ vassāvāsatthāya antarāmuttako gāhetabbo』』ti āha.

Taṃ gāhentena saṅghatthero vattabbo – 『『bhante antarāmuttakasenāsanaṃ gaṇhathā』』ti. Sace gaṇhāti, dātabbaṃ; no ce eteneva upāyena anutheraṃ ādiṃ katvā yo gaṇhāti, tassa antamaso sāmaṇerassāpi dātabbaṃ. Tena taṃ senāsanaṃ aṭṭhamāse paṭijaggitabbaṃ. Chadanabhittibhūmīsu yaṃ kiñci khaṇḍaṃ vā phullaṃ vā hoti, taṃ sabbaṃ paṭisaṅkharitabbaṃ. Uddesaparipucchādīhi divasaṃ khepetvā rattiṃ tattha vasitumpi vaṭṭati. Rattiṃ pariveṇe vasitvā tattha divasaṃ khepetumpi vaṭṭati. Rattindivaṃ tattheva vasitumpi vaṭṭati. Utukāle āgatānaṃ vuḍḍhānaṃ na paṭibāhitabbaṃ. Vassūpanāyikadivase pana sampatte sace saṅghatthero 『『mayhaṃ idaṃ senāsanaṃ dethā』』ti vadati, na labhati. 『『Bhante, idaṃ antarāmuttakaṃ gahetvā aṭṭhamāse ekena bhikkhunā paṭijaggita』』nti vatvā na dātabbaṃ. Aṭṭhamāse paṭijaggakabhikkhusseva gahitaṃ hoti.

Yasmiṃ pana senāsane ekasaṃvacchare dvikkhattuṃ paccaye denti chamāsaccayena chamāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Yasmiṃ vā tikkhattuṃ denti catumāsaccayena catumāsaccayena, yasmiṃ vā catukkhattuṃ denti temāsaccayena temāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Paccayeneva hi taṃ paṭijagganaṃ labhissati. Yasmiṃ pana ekasaṃvacchare sakideva bahupaccaye denti, etaṃ antarāmuttakaṃ gāhetabbanti. Ayaṃ tāva antovasse vassūpanāyikadivasena pāḷiyaṃ āgatasenāsanaggāhakathā.

「優越的」是指座位的地方。「優越的分配」是指在雨季的日子，宣佈時間以便允許一個座位給一個僧侶。「以優越的方式被接受」是指被優越地接受。「優越的座位」是指額外的座位。「在僧院等地方也是如此」。「分配」是指再給予其他部分。在多餘的僧侶中，應當給予每個僧侶兩個或三個座位。不應當給予無意願者，因為不想要的東西不應給予。那時在雨季的日子被接受的分配，後來的到來者不應因自己的不喜而被給予。如果被給予的，若他願意，則可以給予這個分配或第一個分配。 「無所依靠的」是指在接近的範圍內站立。「在內部接近的範圍內」則即使遠離也能得到。「拿到臥具」是指在雨季的日子被拿到。「隨時阻止」是指在四個月的時間內，即使在水分的時候也要阻止。「在三個臥具的接受中，前者與後者」是指這兩種接受是固定的。 在內部的臥具中有這樣的決定——在一個僧院中有大收益的臥具。臥具的主人在雨季到來時，認真地提供所有的供給，照顧到僧侶的出行，給予許多修行的裝置。即使是大長老，遠道而來，在雨季的日子也會拿到，舒適地生活，計算出雨季的收益后離開。居士們說：「我們在這裡的收益無法獲得，常常來訪的大長老們才能獲得，他們會來照顧他。」因此佛陀爲了照顧他，提到：「在適當的時間內，應該拿到雨季的臥具。」 由此，僧團的長老應當說：「尊者，請拿到適當的臥具。」如果他拿到，則應當給予；若不然，按照這個方法來拿到臥具，至少應給予小沙彌。故此臥具應在第八個月被照顧。若在遮蓋的地面有任何碎片或花朵，皆應被清理。通過對日常的詢問等，白天在這裡生活也是可以的。晚上在這裡生活也可以。白天和晚上都在這裡生活也是可以的。雨季到來的人不應被阻止。在雨季的日子裡，如果僧團的長老說：「請把這個臥具給我」，則不應給予。「尊者，這個適當的臥具已經被一個僧侶在第八個月照顧過了」，因此不應給予。第八個月的照顧則是給予的。 若在同一臥具中一年內給予兩次供給，按六個月計算，則不應拿到這個適當的臥具。若給予三次供給，按四個月計算，若給予四次供給，按三個月計算，則不應拿到這個適當的臥具。僅憑供給就能獲得照顧。若在一年內只給予一次供給，則應拿到這個適當的臥具。這是關於雨季的臥具的討論。

Ayaṃ pana senāsanaggāho nāma duvidho hoti – utukāle ca vassāvāse ca. Tattha utukāle tāva keci āgantukā bhikkhū purebhattaṃ āgacchanti, keci pacchābhattaṃ paṭhamayāmaṃ vā majjhimayāmaṃ vā pacchimayāmaṃ vā ye yadā āgacchanti, tesaṃ tadāva bhikkhū uṭṭhāpetvā senāsanaṃ dātabbaṃ. Akālo nāma natthi. Senāsanapaññāpakena pana paṇḍitena bhavitabbaṃ, ekaṃ vā dve vā mañcaṭṭhānāni ṭhapetabbāni. Sace vikāle eko vā dve vā therā āgacchanti, te vattabbā – 『『bhante, ādito paṭṭhāya vuṭṭhāpiyamāne sabbepi bhikkhū ubbhaṇḍikā bhavissanti, tumhe amhākaṃ vasanaṭṭhāneyeva vasathā』』ti.

Bahūsu pana āgatesu vuṭṭhāpetvā paṭipāṭiyā dātabbaṃ. Sace ekekaṃ pariveṇaṃ pahoti, ekekaṃ pariveṇaṃ dātabbaṃ. Tattha aggisāladīghasālamaṇḍalamālādayo sabbepi tasseva pāpuṇanti . Evaṃ appahonte pāsādaggena dātabbaṃ. Pāsādesu appahontesu ovarakaggena dātabbaṃ. Ovarakesu appahontesu seyyaggena dātabbaṃ. Seyyaggesu appahontesu mañcaṭṭhānena dātabbaṃ. Mañcaṭṭhāne appahonte ekapīṭhakaṭṭhānavasena dātabbaṃ. Bhikkhuno pana ṭhitokāsamattaṃ na gāhetabbaṃ. Etañhi senāsanaṃ nāma na hoti. Pīṭhakaṭṭhāne pana appahonte ekaṃ mañcaṭṭhānaṃ vā pīṭhakaṭṭhānaṃ vā vārena vārena gahetvā 『『bhante, vissamathā』』ti tiṇṇaṃ janānaṃ dātabbaṃ, na hi sakkā sītasamaye sabbarattiṃ ajjhokāse vasituṃ. Mahātherena paṭhamayāmaṃ vissamitvā nikkhamitvā dutiyattherassa vattabbaṃ – 『『āvuso, idha pavisāhī』』ti. Sace mahāthero niddāgaruko hoti, kālaṃ na jānāti, ukkāsitvā dvāraṃ ākoṭetvā 『『bhante, kālo jāto, sītaṃ anudahatī』』ti vattabbaṃ. Tena nikkhamitvā okāso dātabbo, adātuṃ na labhati. Dutiyattherenapi majjhimayāmaṃ vissamitvā purimanayeneva itarassa dātabbaṃ. Niddāgaruko vuttanayeneva vuṭṭhāpetabbo. Evaṃ ekarattiṃ ekamañcaṭṭhānaṃ tiṇṇaṃ dātabbaṃ. Jambudīpe pana ekacce bhikkhū 『『senāsanaṃ nāma mañcaṭṭhānaṃ vā pīṭhaṭṭhānaṃ vā kiñcideva kassaci sappāyaṃ hoti, kassaci asappāya』』nti āgantukā hontu vā mā vā, devasikaṃ senāsanaṃ gāhenti. Ayaṃ utukāle senāsanaggāho nāma.

Vassāvāse pana atthi āgantukavattaṃ, atthi āvāsikavattaṃ, āgantukena tāva sakaṭṭhānaṃ muñcitvā aññattha gantvā vasitukāmena vassūpanāyikadivasameva tattha na gantabbaṃ. Vasanaṭṭhānaṃ vā hi tatra sambādhaṃ bhaveyya, bhikkhācāro vā na sampajjeyya, tena na phāsuṃ vihareyya. Tasmā 『『idāni māsamattena vassūpanāyikā bhavissatī』』ti taṃ vihāraṃ pavisitabbaṃ. Tattha māsamattaṃ vasanto sace uddesatthiko uddesasampattiṃ sallakkhetvā, sace kammaṭṭhāniko kammaṭṭhānasappāyataṃ sallakkhetvā, sace paccayatthiko paccayalābhaṃ sallakkhetvā antovasse sukhaṃ vasissati.

Ayaṃ pana senāsanaggāho nāma duvidho hoti – utukāle ca vassāvāse ca. Tattha utukāle tāva keci āgantukā bhikkhū purebhattaṃ āgacchanti, keci pacchābhattaṃ paṭhamayāmaṃ vā majjhimayāmaṃ vā pacchimayāmaṃ vā ye yadā āgacchanti, tesaṃ tadāva bhikkhū uṭṭhāpetvā senāsanaṃ dātabbaṃ. Akālo nāma natthi. Senāsanapaññāpakena pana paṇḍitena bhavitabbaṃ, ekaṃ vā dve vā mañcaṭṭhānāni ṭhapetabbāni. Sace vikāle eko vā dve vā therā āgacchanti, te vattabbā – 『『bhante, ādito paṭṭhāya vuṭṭhāpiyamāne sabbepi bhikkhū ubbhaṇḍikā bhavissanti, tumhe amhākaṃ vasanaṭṭhāneyeva vasathā』』ti. Bahūsu pana āgatesu vuṭṭhāpetvā paṭipāṭiyā dātabbaṃ. Sace ekekaṃ pariveṇaṃ pahoti, ekekaṃ pariveṇaṃ dātabbaṃ. Tattha aggisāladīghasālamaṇḍalamālādayo sabbepi tasseva pāpuṇanti. Evaṃ appahonte pāsādaggena dātabbaṃ. Pāsādesu appahontesu ovarakaggena dātabbaṃ. Ovarakesu appahontesu seyyaggena dātabbaṃ. Seyyaggesu appahontesu mañcaṭṭhānena dātabbaṃ. Mañcaṭṭhāne appahonte ekapīṭhakaṭṭhānavasena dātabbaṃ. Bhikkhuno pana ṭhitokāsamattaṃ na gāhetabbaṃ. Etañhi senāsanaṃ nāma na hoti. Pīṭhakaṭṭhāne pana appahonte ekaṃ mañcaṭṭhānaṃ vā pīṭhakaṭṭhānaṃ vā vārena vārena gahetvā 『『bhante, vissamathā』』ti tiṇṇaṃ janānaṃ dātabbaṃ, na hi sakkā sītasamaye sabbarattiṃ ajjhokāse vasituṃ. Mahātherena paṭhamayāmaṃ vissamitvā nikkhamitvā dutiyattherassa vattabbaṃ – 『『āvuso, idha pavisāhī』』ti. Sace mahāthero niddāgaruko hoti, kālaṃ na jānāti, ukkāsitvā dvāraṃ ākoṭetvā 『『bhante, kālo jāto, sītaṃ anudahatī』』ti vattabbaṃ. Tena nikkhamitvā okāso dātabbo, adātuṃ na labhati. Dutiyattherenapi majjhimayāmaṃ vissamitvā purimanayeneva itarassa dātabbaṃ. Niddāgaruko vuttanayeneva vuṭṭhāpetabbo. Evaṃ ekarattiṃ ekamañcaṭṭhānaṃ tiṇṇaṃ dātabbaṃ. Jambudīpe pana ekacce bhikkhū 『『senāsanaṃ nāma mañcaṭṭhānaṃ vā pīṭhaṭṭhānaṃ vā kiñcideva kassaci sappāyaṃ hoti, kassaci asappāya』』nti āgantukā hontu vā mā vā, devasikaṃ senāsanaṃ gāhenti. Ayaṃ utukāle senāsanaggāho nāma. Vassāvāse pana atthi āgantukavattaṃ, atthi āvāsikavattaṃ, āgantukena tāva sakaṭṭhānaṃ muñcitvā aññattha gantvā vasitukāmena vassūpanāyikadivasameva tattha na gantabbaṃ. Vasanaṭṭhānaṃ vā hi tatra sambādhaṃ bhaveyya, bhikkhācāro vā na sampajjeyya, tena na phāsuṃ vihareyya. Tasmā 『『idāni māsamattena vassūpanāyikā bhavissatī』』ti taṃ vihāraṃ pavisitabbaṃ. Tattha māsamattaṃ vasanto sace uddesatthiko uddesasampattiṃ sallakkhetvā, sace kammaṭṭhāniko kammaṭṭhānasappāyataṃ sallakkhetvā, sace paccayatthiko paccayalābhaṃ sallakkhetvā antovasse sukhaṃ vasissati.

Sakaṭṭhānato ca tattha gacchantena na gocaragāmo ghaṭṭetabbo, na tattha manussā vattabbā – 『『tumhe nissāya salākabhattādīni vā yāgukhajjakādīni vā vassāvāsikaṃ vā natthi, ayaṃ cetiyassa parikkhāro, ayaṃ uposathāgārassa, idaṃ tāḷañceva sūci ca sampaṭicchatha tumhākaṃ vihāra』』nti. Senāsanaṃ pana jaggitvā dārubhaṇḍamattikābhaṇḍāni paṭisāmetvā gamiyavattaṃ pūretvā gantabbaṃ. Evaṃ gacchantenāpi daharehi pattacīvarabhaṇḍikāyo ukkhipāpetvā telanāḷikattaradaṇḍādīni gāhāpetvā chattaṃ paggayha attānaṃ dassentena gāmadvāreneva na gantabbaṃ, paṭicchannena aṭavimaggena gantabbaṃ. Aṭavimagge asati gumbādīni maddantena na gantabbaṃ, gamiyavattaṃ pana pūretvā vitakkaṃ chinditvā suddhacittena gamanavatteneva gantabbaṃ. Sace pana gāmadvārena maggo hoti, gacchantañca naṃ saparivāraṃ disvā manussā 『『amhākaṃ thero viyā』』ti upadhāvitvā 『『kuhiṃ, bhante, sabbaparikkhāre gahetvā gacchathā』』ti vadanti, tesu ce eko evaṃ vadati – 『『vassūpanāyikakālo nāmāyaṃ, yattha antovasse nibaddhabhikkhācāro bhaṇḍapaṭicchādanañca labbhati, tattha bhikkhū gacchantī』』ti. Tassa ce sutvā te manussā 『『bhante, imasmimpi gāme jano bhuñjati ceva nivāseti ca, mā aññattha gacchathā』』ti vatvā mittāmacce pakkosāpetvā sabbe sammantayitvā vihāre nibaddhavattañca salākabhattādīni ca vassāvāsikañca paṭṭhapetvā 『『idheva bhante vasathā』』ti yācanti, sabbaṃ sādituṃ vaṭṭati. Sabbañhetaṃ kappiyañceva anavajjañca. Kurundiyaṃ pana 『『『kuhiṃ gacchathā』ti vutte 『asukaṭṭhāna』nti vatvā, 『kasmā tattha gacchathā』ti vutte 『kāraṇaṃ ācikkhitabba』』』nti vuttaṃ. Ubhayampi panettha suddhacittattāva anavajjaṃ. Idaṃ āgantukavattaṃ nāma.

Idaṃ pana āvāsikavattaṃ – paṭikacceva hi āvāsikehi vihāro jaggitabbo. Khaṇḍaphullapaṭisaṅkharaṇaparibhaṇḍāni kātabbāni. Rattiṭṭhānadivāṭṭhānavaccakuṭipassāvaṭṭhānāni padhānagharavihāramaggoti imāni sabbāni paṭijaggitabbāni, cetiye sudhākammaṃ muddavedikāya telamakkhanaṃ mañcapīṭhapaṭijaggananti idampi sabbaṃ kātabbaṃ – 『『vassaṃ vasitukāmā āgantvā uddesaparipucchākammaṭṭhānānuyogādīni karontā sukhaṃ vasissantī』』ti. Kataparikammehi āsāḷhījuṇhapañcamito paṭṭhāya vassāvāsikaṃ pucchitabbaṃ. Kattha pucchitabbaṃ? Yato pakatiyā labbhati. Yehi pana na dinnapubbaṃ, te pucchituṃ na vaṭṭati. Kasmā pucchitabbaṃ? Kadāci hi manussā denti, kadāci dubbhikkhādīhi upaddutā na denti. Tattha ye na dassanti, te apucchitvā vassāvāsike gāhite gāhitabhikkhūnaṃ lābhantarāyo hoti, tasmā pucchitvāva gāhetabbaṃ, pucchantena 『『tumhākaṃ vassāvāsikaggāhakakālo upakaṭṭho』』ti vattabbaṃ. Sace vadanti 『『bhante, imaṃ saṃvaccharaṃ chātakādīhi upaddutamha, na sakkoma dātu』』nti vā 『『yaṃ mayaṃ pubbe dema, tato ūnataraṃ dassāmā』』ti vā 『『idāni kappāso sulabho, yaṃ pubbe dema, tato bahutaraṃ dassāmā』』ti vā vadanti, taṃ sallakkhetvā tadanurūpena nayena tesaṃ tesaṃ senāsane bhikkhūnaṃ vassāvāsikaṃ gāhetabbaṃ.

Sakaṭṭhānato ca tattha gacchantena na gocaragāmo ghaṭṭetabbo, na tattha manussā vattabbā – 『『tumhe nissāya salākabhattādīni vā yāgukhajjakādīni vā vassāvāsikaṃ vā natthi, ayaṃ cetiyassa parikkhāro, ayaṃ uposathāgārassa, idaṃ tāḷañceva sūci ca sampaṭicchatha tumhākaṃ vihāra』』nti. Senāsanaṃ pana jaggitvā dārubhaṇḍamattikābhaṇḍāni paṭisāmetvā gamiyavattaṃ pūretvā gantabbaṃ. Evaṃ gacchantenāpi daharehi pattacīvarabhaṇḍikāyo ukkhipāpetvā telanāḷikattaradaṇḍādīni gāhāpetvā chattaṃ paggayha attānaṃ dassentena gāmadvāreneva na gantabbaṃ, paṭicchannena aṭavimaggena gantabbaṃ. Aṭavimagge asati gumbādīni maddantena na gantabbaṃ, gamiyavattaṃ pana pūretvā vitakkaṃ chinditvā suddhacittena gamanavatteneva gantabbaṃ. Sace pana gāmadvārena maggo hoti, gacchantañca naṃ saparivāraṃ disvā manussā 『『amhākaṃ thero viyā』』ti upadhāvitvā 『『kuhiṃ, bhante, sabbaparikkhāre gahetvā gacchathā』』ti vadanti, tesu ce eko evaṃ vadati – 『『vassūpanāyikakālo nāmāyaṃ, yattha antovasse nibaddhabhikkhācāro bhaṇḍapaṭicchādanañca labbhati, tattha bhikkhū gacchantī』』ti. Tassa ce sutvā te manussā 『『bhante, imasmimpi gāme jano bhuñjati ceva nivāseti ca, mā aññattha gacchathā』』ti vatvā mittāmacce pakkosāpetvā sabbe sammantayitvā vihāre nibaddhavattañca salākabhattādīni ca vassāvāsikañca paṭṭhapetvā 『『idheva bhante vasathā』』ti yācanti, sabbaṃ sādituṃ vaṭṭati. Sabbañhetaṃ kappiyañceva anavajjañca. Kurundiyaṃ pana 『『『kuhiṃ gacchathā』ti vutte 『asukaṭṭhāna』nti vatvā, 『kasmā tattha gacchathā』ti vutte 『kāraṇaṃ ācikkhitabba』』』nti vuttaṃ. Ubhayampi panettha suddhacittattāva anavajjaṃ. Idaṃ āgantukavattaṃ nāma. Idaṃ pana āvāsikavattaṃ – paṭikacceva hi āvāsikehi vihāro jaggitabbo. Khaṇḍaphullapaṭisaṅkharaṇaparibhaṇḍāni kātabbāni. Rattiṭṭhānadivāṭṭhānavaccakuṭipassāvaṭṭhānāni padhānagharavihāramaggoti imāni sabbāni paṭijaggitabbāni, cetiye sudhākammaṃ muddavedikāya telamakkhanaṃ mañcapīṭhapaṭijaggananti idampi sabbaṃ kātabbaṃ – 『『vassaṃ vasitukāmā āgantvā uddesaparipucchākammaṭṭhānānuyogādīni karontā sukhaṃ vasissantī』』ti. Kataparikammehi āsāḷhījuṇhapañcamito paṭṭhāya vassāvāsikaṃ pucchitabbaṃ. Kattha pucchitabbaṃ? Yato pakatiyā labbhati. Yehi pana na dinnapubbaṃ, te pucchituṃ na vaṭṭati. Kasmā pucchitabbaṃ? Kadāci hi manussā denti, kadāci dubbhikkhādīhi upaddutā na denti. Tattha ye na dassanti, te apucchitvā vassāvāsike gāhite gāhitabhikkhūnaṃ lābhantarāyo hoti, tasmā pucchitvāva gāhetabbaṃ, pucchantena 『『tumhākaṃ vassāvāsikaggāhakakālo upakaṭṭho』』ti vattabbaṃ. Sace vadanti 『『bhante, imaṃ saṃvaccharaṃ chātakādīhi upaddutamha, na sakkoma dātu』』nti vā 『『yaṃ mayaṃ pubbe dema, tato ūnataraṃ dassāmā』』ti vā 『『idāni kappāso sulabho, yaṃ pubbe dema, tato bahutaraṃ dassāmā』』ti vā vadanti, taṃ sallakkhetvā tadanurūpena nayena tesaṃ tesaṃ senāsane bhikkhūnaṃ vassāvāsikaṃ gāhetabbaṃ.

Sace manussā vadanti – 『『yassa amhākaṃ vassāvāsikaṃ pāpuṇāti, so temāsaṃ pānīyaṃ upaṭṭhāpetu, vihāramaggaṃ jaggatu, cetiyaṅgaṇabodhiyaṅgaṇāni jaggatu, bodhirukkhe udakaṃ āsiñcatū』』ti, yassa taṃ pāpuṇāti, tassa ācikkhitabbaṃ. Yo pana gāmo paṭikkamma yojanadviyojanantare hoti, tatra ce kulāni upanikkhepaṃ ṭhapetvā vihāre vassāvāsikaṃ dentiyeva, tāni kulāni apucchitvāpi tesaṃ senāsane vattaṃ katvā vasantassa vassāvāsikaṃ gāhetabbaṃ. Sace pana tesaṃ senāsane paṃsukūliko vasati, āgatañca taṃ disvā 『『tumhākaṃ vassāvāsikaṃ demā』』ti vadanti, tena saṅghassa ācikkhitabbaṃ. Sace tāni kulāni saṅghassa dātuṃ na icchanti, 『『tumhākaṃyeva demā』』ti vadanti, sabhāgo bhikkhu 『『vattaṃ katvā gaṇhāhī』』ti vattabbo. Paṃsukūlikassa panetaṃ na vaṭṭati, iti saddhādeyye dāyakamanussā pucchitabbā.

Tatruppāde pana kappiyakārakā pucchitabbā. Kathaṃ pucchitabbā? 『『Kiṃ, āvuso, saṅghassa bhaṇḍapaṭicchādanaṃ bhavissatī』』ti. Sace vadanti – 『『bhavissati, bhante, ekekassa navahatthaṃ sāṭakaṃ dassāma, vassāvāsikaṃ gāhethā』』ti, gāhetabbaṃ. Sacepi vadanti – 『『sāṭakaṃ natthi; vatthu pana atthi, gāhetha, bhante』』ti, vatthumhi santepi gāhetuṃ vaṭṭatiyeva. Kappiyakārakānañhi hatthe 『『kappiyabhaṇḍaṃ paribhuñjathā』』ti dinnavatthuto yaṃ yaṃ kappaṃ, taṃ taṃ sabbaṃ paribhuñjituṃ anuññātaṃ.

Yaṃ panettha piṇḍapātatthāya gilānapaccayatthāya vā uddissa dinnaṃ, taṃ cīvare upanāmentehi saṅghasuṭṭhutāya apaloketvā upanāmetabbaṃ. Senāsanatthāya uddissa dinnaṃ garubhaṇḍaṃ hoti, cīvaravaseneva catupaccayavasena vā dinnaṃ cīvare upanāmentānaṃ apalokanakammakiccaṃ natthi, apalokanakammaṃ karontehi ca puggalavaseneva kātabbaṃ, saṅghavasena na kātabbaṃ. Jātarūparajatavasenāpi āmakadhaññavasena vā apalokanakammaṃ na vaṭṭati. Kappiyabhaṇḍavasena cīvarataṇḍulādivaseneva ca vaṭṭati. Taṃ pana evaṃ kattabbaṃ – 『『idāni subhikkhaṃ sulabhapiṇḍaṃ, bhikkhū cīvarena kilamanti, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī』』ti. 『『Gilānapaccayo sulabho gilāno vā natthi, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī』』ti.

Evaṃ cīvarapaccayaṃ sallakkhetvā senāsanassa kāle ghosite sannipatite saṅghe senāsanaggāhako sammannitabbo. Sammannantena ca dve sammannitabbāti vuttaṃ. Evañhi navako vuḍḍhatarassa, vuḍḍho ca navakassa gāhessati. Mahante pana mahāvihārasadise vihāre tayo cattāro janā sammannitabbā. Kurundiyaṃ pana 『『aṭṭhapi soḷasapi jane sammannituṃ vaṭṭatī』』ti vuttaṃ. Tesaṃ sammuti kammavācāyapi apalokanenapi vaṭṭatiyeva.

Sace manussā vadanti – 『『yassa amhākaṃ vassāvāsikaṃ pāpuṇāti, so temāsaṃ pānīyaṃ upaṭṭhāpetu, vihāramaggaṃ jaggatu, cetiyaṅgaṇabodhiyaṅgaṇāni jaggatu, bodhirukkhe udakaṃ āsiñcatū』』ti, yassa taṃ pāpuṇāti, tassa ācikkhitabbaṃ. Yo pana gāmo paṭikkamma yojanadviyojanantare hoti, tatra ce kulāni upanikkhepaṃ ṭhapetvā vihāre vassāvāsikaṃ dentiyeva, tāni kulāni apucchitvāpi tesaṃ senāsane vattaṃ katvā vasantassa vassāvāsikaṃ gāhetabbaṃ. Sace pana tesaṃ senāsane paṃsukūliko vasati, āgatañca taṃ disvā 『『tumhākaṃ vassāvāsikaṃ demā』』ti vadanti, tena saṅghassa ācikkhitabbaṃ. Sace tāni kulāni saṅghassa dātuṃ na icchanti, 『『tumhākaṃyeva demā』』ti vadanti, sabhāgo bhikkhu 『『vattaṃ katvā gaṇhāhī』』ti vattabbo. Paṃsukūlikassa panetaṃ na vaṭṭati, iti saddhādeyye dāyakamanussā pucchitabbā. Tatruppāde pana kappiyakārakā pucchitabbā. Kathaṃ pucchitabbā? 『『Kiṃ, āvuso, saṅghassa bhaṇḍapaṭicchādanaṃ bhavissatī』』ti. Sace vadanti – 『『bhavissati, bhante, ekekassa navahatthaṃ sāṭakaṃ dassāma, vassāvāsikaṃ gāhethā』』ti, gāhetabbaṃ. Sacepi vadanti – 『『sāṭakaṃ natthi; vatthu pana atthi, gāhetha, bhante』』ti, vatthumhi santepi gāhetuṃ vaṭṭatiyeva. Kappiyakārakānañhi hatthe 『『kappiyabhaṇḍaṃ paribhuñjathā』』ti dinnavatthuto yaṃ yaṃ kappaṃ, taṃ taṃ sabbaṃ paribhuñjituṃ anuññātaṃ. Yaṃ panettha piṇḍapātatthāya gilānapaccayatthāya vā uddissa dinnaṃ, taṃ cīvare upanāmentehi saṅghasuṭṭhutāya apaloketvā upanāmetabbaṃ. Senāsanatthāya uddissa dinnaṃ garubhaṇḍaṃ hoti, cīvaravaseneva catupaccayavasena vā dinnaṃ cīvare upanāmentānaṃ apalokanakammakiccaṃ natthi, apalokanakammaṃ karontehi ca puggalavaseneva kātabbaṃ, saṅghavasena na kātabbaṃ. Jātarūparajatavasenāpi āmakadhaññavasena vā apalokanakammaṃ na vaṭṭati. Kappiyabhaṇḍavasena cīvarataṇḍulādivaseneva ca vaṭṭati. Taṃ pana evaṃ kattabbaṃ – 『『idāni subhikkhaṃ sulabhapiṇḍaṃ, bhikkhū cīvarena kilamanti, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī』』ti. 『『Gilānapaccayo sulabho gilāno vā natthi, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī』』ti. Evaṃ cīvarapaccayaṃ sallakkhetvā senāsanassa kāle ghosite sannipatite saṅghe senāsanaggāhako sammannitabbo. Sammannantena ca dve sammannitabbāti vuttaṃ. Evañhi navako vuḍḍhatarassa, vuḍḍho ca navakassa gāhessati. Mahante pana mahāvihārasadise vihāre tayo cattāro janā sammannitabbā. Kurundiyaṃ pana 『『aṭṭhapi soḷasapi jane sammannituṃ vaṭṭatī』』ti vuttaṃ. Tesaṃ sammuti kammavācāyapi apalokanenapi vaṭṭatiyeva.

Tehi sammatehi bhikkhūhi senāsanaṃ sallakkhetabbaṃ, cetiyagharaṃ bodhigharaṃ āsanagharaṃ sammuñjaniaṭṭo dāruaṭṭo vaccakuṭi iṭṭhakasālā vaḍḍhakisālā dvārakoṭṭhako pānīyamāḷo maggo pokkharaṇīti etāni hi asenāsanāni, vihāro aḍḍhayogo pāsādo hammiyaṃ guhā maṇḍapo rukkhamūlaṃ veḷugumboti imāni senāsanāni, tāni gāhetabbāni. Gāhentena ca 『『paṭhamaṃ bhikkhū gaṇetuṃ, bhikkhū gaṇetvā seyyā gaṇetu』』nti ettha vuttanayena gāhetabbāni. Sace saṅghiko ca saddhādeyyo cāti dve cīvarapaccayā honti, tesu yaṃ bhikkhū paṭhamaṃ gaṇhituṃ icchanti, taṃ gāhetvā tassa ṭhitikato paṭṭhāya itaro gāhetabbo.

Sace pana bhikkhūnaṃ appatāya pariveṇaggena senāsane gāhiyamāne ekaṃ pariveṇaṃ mahālābhaṃ hoti, dasa vā dvādasa vā cīvarāni labhanti, taṃ vijaṭetvā aññesu alābhakesu āvāsesu pakkhipitvā aññesampi bhikkhūnaṃ gāhetabbanti mahāsumatthero āha. Mahāpadumatthero panāha – 『『na evaṃ kātabbaṃ, manussā hi attano āvāsajagganatthāya paccayaṃ denti, tasmā aññehi bhikkhūhi tattha pavisitabba』』nti. Sace panettha mahāthero paṭikkosati – 『『māvuso, evaṃ gāhetha, bhagavato anusiṭṭhiṃ karotha, vuttañhetaṃ bhagavatā – 『anujānāmi, bhikkhave, pariveṇaggena gāhetu』』』nti tassa paṭikkosanāya aṭṭhatvā 『『bhante bhikkhū bahū, paccayo mando, saṅgahaṃ kātuṃ vaṭṭatī』』ti taṃ saññāpetvā gāhetabbameva.

Gāhentena ca sammatena bhikkhunā mahātherassa santikaṃ gantvā evaṃ vattabbaṃ – 『『bhante, tumhākaṃ senāsanaṃ pāpuṇāti, gaṇhatha paccayaṃ dhārethā』』ti. 『『Asukakulassa paccayo asukasenāsanañca mayhaṃ pāpuṇāti, āvuso』』ti, 『『pāpuṇāti, bhante, gaṇhatha na』』nti, 『『gaṇhāmi, āvuso』』ti, gahitaṃ hoti. Sace pana 『『gahitaṃ vo, bhante』』ti vutte 『『gahitaṃ me』』ti vā 『『gaṇhissatha, bhante』』ti vutte 『『gaṇhissāmī』』ti vā vadati, 『『agahitaṃ hotī』』ti mahāsumatthero āha. Mahāpadumatthero panāha – 『『atītānāgatavacanaṃ vā hotu, vattamānavacanaṃ vā, satuppādamattaālayakaraṇamattameva cettha pamāṇaṃ, tasmā gahitameva hotī』』ti.

Yopi paṃsukūliko bhikkhu senāsanaṃ gahetvā paccayaṃ vissajjeti, ayampi na aññasmiṃ āvāse pakkhipitabbo. Tasmiṃyeva pariveṇe aggisālāya vā dīghasālāya vā rukkhamūle vā aññassa gāhetuṃ vaṭṭati. Paṃsukūliko 『『vasāmī』』ti senāsanaṃ jaggissati, itaro 『『paccayaṃ gaṇhāmī』』ti, evaṃ dvīhi kāraṇehi senāsanaṃ sujaggitataraṃ bhavissati. Mahāpaccariyaṃ pana vuttaṃ – 『『paṃsukūlike vāsatthāya senāsanaṃ gaṇhante senāsanaggāhāpakena vattabbaṃ – 『bhante, idha paccayo atthi, so kiṃ kātabbo』ti. Tena 『heṭṭhā aññaṃ gāhāpehī』ti vattabbo. Sace pana kiñci avatvāva vasati, vutthavassassa ca pādamūle ṭhapetvā sāṭakaṃ denti, vaṭṭati. Atha vassāvāsikaṃ demāti vadanti, tasmiṃ senāsane vassaṃvutthabhikkhūnaṃ pāpuṇātī』』ti. Yesaṃ pana senāsanaṃ natthi; kevalaṃ paccayameva denti, tesaṃ paccayaṃ avassāvāsike senāsane gāhetuṃ vaṭṭati.

以下是完整的簡體中文譯文： 被任命的比丘們應當檢查住所，包括佛塔房、菩提樹房、坐禪房，需要清掃的地方、木材堆放處、廁所、磚房、工匠房、門廊、飲水亭、道路、池塘。這些是非住所的地方，寺院、半開放建築、宮殿、閣樓、山洞、涼亭、樹下、竹林等是住所，這些都應當被接收。接收時應按照"首先計算比丘人數，計算完比丘後計算臥具"的方式進行。如果有僧團的和施主的兩種衣服佈施，比丘們想先接收哪一種，就先接收哪一種，然後再接收另一種。 如果比丘人數較少，按房間接收住所時，某一房間獲得大量收益，得到十件或十二件衣服，應當將其分散，放入其他沒有收益的住處，讓其他比丘也能獲得。大智長老這樣說。大蓮花長老則說："不應這樣做，因為人們是爲了自己住處的維護而佈施，所以應該讓其他比丘進入。"如果大長老反對："不要這樣接收，這違背了世尊的教導，世尊曾說：'我允許按房間接收'"，面對他的反對，可以說："尊者，比丘眾多，佈施很少，應當相互照顧"，就可以說服他並接收。 被任命的比丘應當去大長老那裡這樣說："尊者，這是您的住所，請接收佈施並保管。"大長老說："某某家族的佈施和某某住所歸我。"比丘說："是的，尊者，請接收。"就算接收了。如果說"已接收"或"將接收"，大智長老說這不算接收。大蓮花長老則說："無論是過去、未來還是現在的語言，這裡只是表示產生意圖，所以算是已接收。" 即使是穿糞掃衣的比丘接收住所並佈施，也不應安置在其他住處。可以在同一房間的大廳、長廳或樹下讓他人接收。一個穿糞掃衣的比丘說"我將居住"，另一個說"我將接收佈施"，這樣兩個原因會使住所得到更好的照料。大集註中說："當穿糞掃衣比丘爲了居住接收住所時，接收住所的人應該問：'尊者，這裡有佈施，應該如何處理？'他應該回答：'在下面另外接收。'如果不說什麼就居住，並在過去雨安居比丘的腳下放置衣服，這是可以的。如果說'我們將佈施雨安居'，這個住所將歸雨安居比丘所有。"對於沒有住所、只獲得佈施的比丘，可以在非雨安居住所接收佈施。

Manussā thūpaṃ katvā vassāvāsikaṃ gāhāpenti, thūpo nāma asenāsanaṃ, tassa samīpe rukkhe vā maṇḍape vā upanibandhitvā gāhāpetabbaṃ. Tena bhikkhunā cetiyaṃ paṭijaggitabbaṃ. Bodhirukkhabodhigharaāsanagharasammuñjaniaṭṭadāruaṭṭavaccakuṭidvārakoṭṭhakapānīyamāḷakadantakaṭṭhamāḷakesupi eseva nayo. Bhojanasālā pana senāsanameva, tasmā taṃ ekassa vā bahūnaṃ vā paricchinditvā gāhetuṃ vaṭṭatīti sabbamidaṃ vitthārena mahāpaccariyaṃ vuttaṃ.

Senāsanaggāhāpakena pana pāṭipadaaruṇato paṭṭhāya yāva puna aruṇaṃ na bhijjati tāva gāhetabbaṃ, idañhi senāsanaggāhassa khettaṃ. Sace pātova gāhite senāsane añño vitakkacāriko bhikkhu āgantvā senāsanaṃ yācati, 『『gahitaṃ, bhante, senāsanaṃ, vassūpagato saṅgho, ramaṇīyo vihāro, rukkhamūlādīsu yattha icchatha tattha vasathā』』ti vattabbo. Vassūpagatehi antovasse nibaddhavattaṃ ṭhapetvā vassūpagatā bhikkhū 『『sammuñjaniyo bandhathā』』ti vattabbā. Sulabhā ce daṇḍakā ceva salākāyo ca honti, ekekena cha pañca muṭṭhisammuñjaniyo, dve tisso yaṭṭhisammuñjaniyo vā bandhitabbā. Dullabhā ce honti, dve tisso muṭṭhisammuñjaniyo ekā yaṭṭhisammuñjanī bandhitabbā. Sāmaṇerehi pañca pañca ukkā koṭṭetabbā. Vasanaṭṭhāne kasāvaparibhaṇḍaṃ kātabbaṃ.

Vattaṃ karontehi pana 『『na uddisitabbaṃ, na uddisāpetabbaṃ, na sajjhāyo kātabbo, na pabbājetabbaṃ, na upasampādetabbaṃ, na nissayo dātabbo, na dhammasavanaṃ kātabbaṃ, sabbeva hi ete papañcā. Nippapañcā hutvā samaṇadhammameva karissāmā』』ti vā 『『sabbe terasa dhutaṅgāni samādiyantu, seyyaṃ akappetvā ṭhānacaṅkamehi vītināmentu, mūgabbataṃ gaṇhantu, sattāhakaraṇīyena gatāpi bhājanīyabhaṇḍaṃ labhantū』』ti vā evarūpaṃ adhammikavattaṃ na kātabbaṃ. Evaṃ pana kātabbaṃ – pariyattidhammo nāma tividhampi saddhammaṃ patiṭṭhāpeti; tasmā sakkaccaṃ uddisatha, uddisāpetha, sajjhāyaṃ karotha, padhānaghare vasantānaṃ saṅghaṭṭanaṃ akatvā antovihāre nisīditvā uddisatha, uddisāpetha, sajjhāyaṃ karotha, dhammasavanaṃ samiddhaṃ karotha, pabbājentā sodhetvā pabbājetha, sodhetvā upasampādetha, sodhetvā nissayaṃ detha, ekopi hi kulaputto pabbajjaṃ upasampadañca labhitvā sakalasāsanaṃ patiṭṭhāpeti, attano thāmena yattakāni sakkotha tattakāni dhutaṅgāni samādiyatha. Antovassaṃ nāmetaṃ sakaladivasaṃ rattiyā ca paṭhamapacchimayāmesu appamattehi bhavitabbaṃ, vīriyaṃ ārabhitabbaṃ. Porāṇakamahātherāpi sabbapalibodhe chinditvā antovasse ekacārikavattaṃ pūrayiṃsu, bhasse mattaṃ jānitvā dasavatthukakathaṃ dasaasubhadasānussatiaṭṭhatiṃsārammaṇakathañca kātuṃ vaṭṭati, āgantukānaṃ vattaṃ kātuṃ sattāhakaraṇīyena gatānaṃ apaloketvā dātuṃ vaṭṭatīti evarūpaṃ vattaṃ kātabbaṃ.

Manussā thūpaṃ katvā vassāvāsikaṃ gāhāpenti, thūpo nāma asenāsanaṃ, tassa samīpe rukkhe vā maṇḍape vā upanibandhitvā gāhāpetabbaṃ. Tena bhikkhunā cetiyaṃ paṭijaggitabbaṃ. Bodhirukkhabodhigharaāsanagharasammuñjaniaṭṭadāruaṭṭavaccakuṭidvārakoṭṭhakapānīyamāḷakadantakaṭṭhamāḷakesupi eseva nayo. Bhojanasālā pana senāsanameva, tasmā taṃ ekassa vā bahūnaṃ vā paricchinditvā gāhetuṃ vaṭṭatīti sabbamidaṃ vitthārena mahāpaccariyaṃ vuttaṃ. Senāsanaggāhāpakena pana pāṭipadaaruṇato paṭṭhāya yāva puna aruṇaṃ na bhijjati tāva gāhetabbaṃ, idañhi senāsanaggāhassa khettaṃ. Sace pātova gāhite senāsane añño vitakkacāriko bhikkhu āgantvā senāsanaṃ yācati, 『『gahitaṃ, bhante, senāsanaṃ, vassūpagato saṅgho, ramaṇīyo vihāro, rukkhamūlādīsu yattha icchatha tattha vasathā』』ti vattabbo. Vassūpagatehi antovasse nibaddhavattaṃ ṭhapetvā vassūpagatā bhikkhū 『『sammuñjaniyo bandhathā』』ti vattabbā. Sulabhā ce daṇḍakā ceva salākāyo ca honti, ekekena cha pañca muṭṭhisammuñjaniyo, dve tisso yaṭṭhisammuñjaniyo vā bandhitabbā. Dullabhā ce honti, dve tisso muṭṭhisammuñjaniyo ekā yaṭṭhisammuñjanī bandhitabbā. Sāmaṇerehi pañca pañca ukkā koṭṭetabbā. Vasanaṭṭhāne kasāvaparibhaṇḍaṃ kātabbaṃ. Vattaṃ karontehi pana 『『na uddisitabbaṃ, na uddisāpetabbaṃ, na sajjhāyo kātabbo, na pabbājetabbaṃ, na upasampādetabbaṃ, na nissayo dātabbo, na dhammasavanaṃ kātabbaṃ, sabbeva hi ete papañcā. Nippapañcā hutvā samaṇadhammameva karissāmā』』ti vā 『『sabbe terasa dhutaṅgāni samādiyantu, seyyaṃ akappetvā ṭhānacaṅkamehi vītināmentu, mūgabbataṃ gaṇhantu, sattāhakaraṇīyena gatāpi bhājanīyabhaṇḍaṃ labhantū』』ti vā evarūpaṃ adhammikavattaṃ na kātabbaṃ. Evaṃ pana kātabbaṃ – pariyattidhammo nāma tividhampi saddhammaṃ patiṭṭhāpeti; tasmā sakkaccaṃ uddisatha, uddisāpetha, sajjhāyaṃ karotha, padhānaghare vasantānaṃ saṅghaṭṭanaṃ akatvā antovihāre nisīditvā uddisatha, uddisāpetha, sajjhāyaṃ karotha, dhammasavanaṃ samiddhaṃ karotha, pabbājentā sodhetvā pabbājetha, sodhetvā upasampādetha, sodhetvā nissayaṃ detha, ekopi hi kulaputto pabbajjaṃ upasampadañca labhitvā sakalasāsanaṃ patiṭṭhāpeti, attano thāmena yattakāni sakkotha tattakāni dhutaṅgāni samādiyatha. Antovassaṃ nāmetaṃ sakaladivasaṃ rattiyā ca paṭhamapacchimayāmesu appamattehi bhavitabbaṃ, vīriyaṃ ārabhitabbaṃ. Porāṇakamahātherāpi sabbapalibodhe chinditvā antovasse ekacārikavattaṃ pūrayiṃsu, bhasse mattaṃ jānitvā dasavatthukakathaṃ dasaasubhadasānussatiaṭṭhatiṃsārammaṇakathañca kātuṃ vaṭṭati, āgantukānaṃ vattaṃ kātuṃ sattāhakaraṇīyena gatānaṃ apaloketvā dātuṃ vaṭṭatīti evarūpaṃ vattaṃ kātabbaṃ.

Apica bhikkhū ovaditabbā – 『『viggāhikapisuṇapharusavacanāni mā vadatha, divase divase sīlāni āvajjentā caturārakkhaṃ ahāpentā manasikārabahulā viharathā』』ti. Dantakaṭṭhakhādanavattaṃ ācikkhitabbaṃ, cetiyaṃ vā bodhiṃ vā vandantena gandhamālaṃ vā pūjentena pattaṃ vā thavikāya pakkhipantena na kathetabbaṃ, bhikkhācāravattaṃ ācikkhitabbaṃ – 『『antogāme manussehi saddhiṃ paccayasaññuttakathā vā visabhāgakathā vā na kathetabbā, rakkhitindriyehi bhavitabbaṃ, khandhakavattañca sekhiyavattañca pūretabba』』nti evarūpā bahukāpi niyyānikakathā ācikkhitabbāti.

Pacchimavassūpanāyikadivase pana sace kālaṃ ghosetvā sannipatite saṅghe koci dasahatthaṃ vatthaṃ āharitvā vassāvāsikaṃ deti, āgantuko sace bhikkhu saṅghatthero hoti, tassa dātabbaṃ. Navako ce hoti, sammatena bhikkhunā saṅghatthero vattabbo – 『『sace bhante icchatha, paṭhamabhāgaṃ muñcitvā idaṃ vatthaṃ gaṇhathā』』ti, amuñcantassa na dātabbaṃ. Sace pana pubbe gāhitaṃ muñcitvā gaṇhāti, dātabbaṃ. Etenevupāyena dutiyattherato paṭṭhāya parivattetvā pattaṭṭhāne āgantukassa dātabbaṃ. Sace paṭhamavassūpagatā dve tīṇi cattāri pañca vā vatthāni alatthuṃ, laddhaṃ laddhaṃ etenevupāyena vissajjāpetvā yāva āgantukassa samakaṃ hoti, tāva dātabbaṃ. Tena pana samake laddhe avasiṭṭho anubhāgo therāsane dātabbo. Paccuppanne lābhe sati ṭhitikāya gāhetuṃ katikaṃ kātuṃ vaṭṭati.

Sace dubbhikkhaṃ hoti, dvīsupi vassūpanāyikāsu vassūpagatā bhikkhū bhikkhāya kilamantā 『『āvuso, idha vasantā sabbeva kilamāma, sādhu vata dvebhāgā homa, yesaṃ ñātipavāritaṭṭhānāni atthi, te tattha vasitvā pavāraṇāya āgantvā attano pattaṃ vassāvāsikaṃ gaṇhantū』』ti vadanti, tesu ye tattha vasitvā pavāraṇāya āgacchanti, tesaṃ apaloketvā vassāvāsikaṃ dātabbaṃ. Sādiyantāpi hi te neva vassāvāsikassa sāmino, khīyantāpi ca āvāsikā neva adātuṃ labhanti. Kurundiyaṃ pana vuttaṃ – 『『katikavattaṃ kātabbaṃ – 『sabbesaṃ no idha yāgubhattaṃ nappahoti, sabhāgaṭṭhāne vasitvā āgacchatha, tumhākaṃ pattaṃ vassāvāsikaṃ labhissathā』ti. Tañce eko paṭibāhati, supaṭibāhitaṃ; no ce paṭibāhati, katikā sukatā. Pacchā tesaṃ tattha vasitvā āgatānaṃ apaloketvā dātabbaṃ, apalokanakāle paṭibāhituṃ na labbhatī』』ti. Punapi vuttaṃ – 『『sace vassūpagatesu ekaccānaṃ vassāvāsike apāpuṇante bhikkhū katikaṃ karonti – 『chinnavassānaṃ vassāvāsikañca idāni uppajjanakavassāvāsikañca imesaṃ dātuṃ ruccatī』ti evaṃ katikāya katāya gāhitasadisameva hoti, uppannuppannaṃ tesameva dātabba』』nti.

Temāsaṃ pānīyaṃ upaṭṭhāpetvā vihāramaggacetiyaṅgaṇabodhiyaṅgaṇāni jaggitvā bodhirukkhe udakaṃ siñcitvā pakkantopi vibbhantopi vassāvāsikaṃ labhatiyeva. Bhatiniviṭṭhañhi tena kataṃ. Saṅghikaṃ pana apalokanakammaṃ katvā gāhitaṃ antovasse vibbhantopi labhateva. Paccayavasena gāhitaṃ pana na labhatīti vadanti.

Apica bhikkhū ovaditabbā – 『『viggāhikapisuṇapharusavacanāni mā vadatha, divase divase sīlāni āvajjentā caturārakkhaṃ ahāpentā manasikārabahulā viharathā』』ti. Dantakaṭṭhakhādanavattaṃ ācikkhitabbaṃ, cetiyaṃ vā bodhiṃ vā vandantena gandhamālaṃ vā pūjentena pattaṃ vā thavikāya pakkhipantena na kathetabbaṃ, bhikkhācāravattaṃ ācikkhitabbaṃ – 『『antogāme manussehi saddhiṃ paccayasaññuttakathā vā visabhāgakathā vā na kathetabbā, rakkhitindriyehi bhavitabbaṃ, khandhakavattañca sekhiyavattañca pūretabba』』nti evarūpā bahukāpi niyyānikakathā ācikkhitabbāti. Pacchimavassūpanāyikadivase pana sace kālaṃ ghosetvā sannipatite saṅghe koci dasahatthaṃ vatthaṃ āharitvā vassāvāsikaṃ deti, āgantuko sace bhikkhu saṅghatthero hoti, tassa dātabbaṃ. Navako ce hoti, sammatena bhikkhunā saṅghatthero vattabbo – 『『sace bhante icchatha, paṭhamabhāgaṃ muñcitvā idaṃ vatthaṃ gaṇhathā』』ti, amuñcantassa na dātabbaṃ. Sace pana pubbe gāhitaṃ muñcitvā gaṇhāti, dātabbaṃ. Etenevupāyena dutiyattherato paṭṭhāya parivattetvā pattaṭṭhāne āgantukassa dātabbaṃ. Sace paṭhamavassūpagatā dve tīṇi cattāri pañca vā vatthāni alatthuṃ, laddhaṃ laddhaṃ etenevupāyena vissajjāpetvā yāva āgantukassa samakaṃ hoti, tāva dātabbaṃ. Tena pana samake laddhe avasiṭṭho anubhāgo therāsane dātabbaṃ. Paccuppanne lābhe sati ṭhitikāya gāhetuṃ katikaṃ kātuṃ vaṭṭati.

Sace vutthavasso disaṃgamiko bhikkhu āvāsikassa hatthato kiñcideva kappiyabhaṇḍaṃ gahetvā 『『asukakule mayhaṃ vassāvāsikaṃ pattaṃ, taṃ gaṇhathā』』ti vatvā gataṭṭhāne vibbhamati, vassāvāsikaṃ saṅghikaṃ hoti. Sace pana manusse sammukhā sampaṭicchāpetvā gacchati, labhati. 『『Idaṃ vassāvāsikaṃ amhākaṃ senāsane vutthabhikkhuno demā』』ti vutte, yassa gāhitaṃ tasseva hoti. Sace pana senāsanasāmikassa piyakamyatāya puttadhītādayo bahūni vatthāni āharitvā 『『amhākaṃ senāsane demā』』ti denti, tattha vassūpagatassa ekameva vatthaṃ dātabbaṃ, sesāni saṅghikāni honti, vassāvāsikaṭṭhitikāya gāhetabbāni. Ṭhitikāya asati therāsanato paṭṭhāya gāhetabbāni. Senāsane vassūpagataṃ bhikkhuṃ nissāya uppannena cittappasādena bahūni vatthāni āharitvā 『『senāsanassa demā』』ti dinnesupi eseva nayo. Sace pana pādamūle ṭhapetvā 『『etassa bhikkhuno demā』』ti vadanti, tasseva honti.

Ekassa gehe dve vassāvāsikāni – paṭhamabhāgo sāmaṇerassa gāhito hoti, dutiyo therāsane. So ekaṃ dasahatthaṃ, ekaṃ aṭṭhahatthaṃ sāṭakaṃ peseti 『『vassāvāsikaṃ pattabhikkhūnaṃ dethā』』ti vicinitvā varabhāgaṃ sāmaṇerassa datvā anubhāgo therāsane dātabbo. Sace pana ubhopi gharaṃ netvā bhojetvā sayameva pādamūle ṭhapeti, yaṃ yassa dinnaṃ, tadeva tassa hoti.

Ito paraṃ mahāpaccariyaṃ āgatanayo hoti – 『『ekassa ghare daharasāmaṇerassa vassāvāsikaṃ pāpuṇāti, so ce pucchati – 『amhākaṃ vassāvāsikaṃ kassa patta』nti, 『sāmaṇerassā』ti avatvā 『dānakāle jānissasī』ti vatvā dānadivase ekaṃ mahātheraṃ pesetvā nīharāpetabbaṃ. Sace yassa vassāvāsikaṃ pattaṃ, so vibbhamati vā kālaṃ vā karoti, manussā ce pucchanti – 『kassa amhākaṃ vassāvāsikaṃ patta』nti, tesaṃ yathābhūtaṃ ācikkhitabbaṃ. Sace te vadanti – 『tumhākaṃ demā』ti, tassa bhikkhuno pāpuṇāti. Atha saṅghassa vā gaṇassa vā denti, saṅghassa vā gaṇassa vā pāpuṇāti. Sace vassūpagatā suddhapaṃsukūlikāyeva honti, ānetvā dinnaṃ vassāvāsikaṃ senāsanaparikkhāraṃ vā katvā ṭhapetabbaṃ, bimbohanādīni vā kātabbānī』』ti. Idaṃ nevāsikavattaṃ.

Senāsanaggāhakathā niṭṭhitā.

Upanandavatthukathā

Sace vutthavasso disaṃgamiko bhikkhu āvāsikassa hatthato kiñcideva kappiyabhaṇḍaṃ gahetvā 『『asukakule mayhaṃ vassāvāsikaṃ pattaṃ, taṃ gaṇhathā』』ti vatvā gataṭṭhāne vibbhamati, vassāvāsikaṃ saṅghikaṃ hoti. Sace pana manusse sammukhā sampaṭicchāpetvā gacchati, labhati. 『『Idaṃ vassāvāsikaṃ amhākaṃ senāsane vutthabhikkhuno demā』』ti vutte, yassa gāhitaṃ tasseva hoti. Sace pana senāsanasāmikassa piyakamyatāya puttadhītādayo bahūni vatthāni āharitvā 『『amhākaṃ senāsane demā』』ti denti, tattha vassūpagatassa ekameva vatthaṃ dātabbaṃ, sesāni saṅghikāni honti, vassāvāsikaṭṭhitikāya gāhetabbāni. Ṭhitikāya asati therāsanato paṭṭhāya gāhetabbāni. Senāsane vassūpagataṃ bhikkhuṃ nissāya uppannena cittappasādena bahūni vatthāni āharitvā 『『senāsanassa demā』』ti dinnesupi eseva nayo. Sace pana pādamūle ṭhapetvā 『『etassa bhikkhuno demā』』ti vadanti, tasseva honti. Ekassa gehe dve vassāvāsikāni – paṭhamabhāgo sāmaṇerassa gāhito hoti, dutiyo therāsane. So ekaṃ dasahatthaṃ, ekaṃ aṭṭhahatthaṃ sāṭakaṃ peseti 『『vassāvāsikaṃ pattabhikkhūnaṃ dethā』』ti vicinitvā varabh

  1. Upanandavatthusmiṃ – tattha tayā moghapurisa gahitaṃ idha muttaṃ, idha tayā gahitaṃ tatra muttanti ettha ayamattho – yaṃ tayā tattha senāsanaṃ gahitaṃ, taṃ te gaṇhanteneva idha muttaṃ hoti. 『『Idha dānāhaṃ, āvuso, muñcāmī』』ti vadantena pana taṃ tatrāpi muttaṃ. Evaṃ tvaṃ ubhayattha paribāhiroti.

Ayaṃ panettha vinicchayo – gahaṇena gahaṇaṃ paṭippassambhati, gahaṇena ālayo paṭippassambhati, ālayena gahaṇaṃ paṭippassambhati, ālayena ālayo paṭippassambhati. Kathaṃ? Idhekacco vassūpanāyikadivase ekasmiṃ vihāre senāsanaṃ gahetvā sāmantavihāraṃ gantvā tatrāpi gaṇhāti, tassa iminā gahaṇena purimaṃ gahaṇaṃ paṭippassambhati. Aparo 『『idha vasissāmī』』ti ālayamattaṃ katvā sāmantavihāraṃ gantvā tattha senāsanaṃ gaṇhāti, tassa iminā gahaṇena purimo ālayo paṭippassambhati. Eko 『『idha vasissāmī』』ti senāsanaṃ vā gahetvā ālayaṃ vā katvā sāmantavihāraṃ gantvā 『『idheva dāni vasissāmī』』ti ālayaṃ karoti, iccassa ālayena vā gahaṇaṃ ālayena vā ālayo paṭippassambhati, sabbattha pacchime gahaṇe vā ālaye vā tiṭṭhati. Yo pana 『『ekasmiṃ vihāre senāsanaṃ gahetvā aññasmiṃ vihāre vasissāmī』』ti gacchati, tassa upacārasīmātikkame senāsanaggāho paṭippassambhati. Yadi pana 『『tattha phāsu bhavissati, vasissāmi; no ce, āgamissāmī』』ti gantvā aphāsubhāvaṃ ñatvā paccāgacchati, vaṭṭati.

320.Tivassantarenāti ettha tivassantaro nāma yo dvīhi vassehi mahantataro vā daharataro vā hoti. Yo pana ekena vassena mahantataro vā daharataro vā hoti, yo vā samānavasso, tattha vattabbameva natthi. Ime sabbe ekasmiṃ mañce vā pīṭhe vā dve dve hutvā nisīdituṃ labhanti. Yaṃ tiṇṇaṃ pahoti, taṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpe api phalakakhaṇḍe anupasampannenāpi saddhiṃ nisīdituṃ vaṭṭati.

Hatthinakhakanti hatthikumbhe patiṭṭhitaṃ; evaṃ katassa kiretaṃ nāmaṃ. Sabbaṃ pāsādaparibhoganti suvaṇṇarajatādivicitrāni kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatamayapānīyaghaṭapānīyasarāvāni yaṃkiñci cittakammakataṃ, sabbaṃ vaṭṭati. 『『Pāsādassa dāsidāsaṃ khettavatthuṃ gomahiṃsaṃ demā』』ti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti. Gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti. Dhammāsane pana gihivikaṭanihārena labbhanti, tatrāpi nipajjituṃ na vaṭṭati.

Upanandavatthukathā niṭṭhitā.

Avissajjiyavatthukathā

Upanandavatthusmiṃ – tattha tayā moghapurisa gahitaṃ idha muttaṃ, idha tayā gahitaṃ tatra muttanti ettha ayamattho – yaṃ tayā tattha senāsanaṃ gahitaṃ, taṃ te gaṇhanteneva idha muttaṃ hoti. 『『Idha dānāhaṃ, āvuso, muñcāmī』』ti vadantena pana taṃ tatrāpi muttaṃ. Evaṃ tvaṃ ubhayattha paribāhiroti. Ayaṃ panettha vinicchayo – gahaṇena gahaṇaṃ paṭippassambhati, gahaṇena ālayo paṭippassambhati, ālayena gahaṇaṃ paṭippassambhati, ālayena ālayo paṭippassambhati. Kathaṃ? Idhekacco vassūpanāyikadivase ekasmiṃ vihāre senāsanaṃ gahetvā sāmantavihāraṃ gantvā tatrāpi gaṇhāti, tassa iminā gahaṇena purimaṃ gahaṇaṃ paṭippassambhati. Aparo 『『idha vasissāmī』』ti ālayamattaṃ katvā sāmantavihāraṃ gantvā tattha senāsanaṃ gaṇhāti, tassa iminā gahaṇena purimo ālayo paṭippassambhati. Eko 『『idha vasissāmī』』ti senāsanaṃ vā gahetvā ālayaṃ vā katvā sāmantavihāraṃ gantvā 『『idheva dāni vasissāmī』』ti ālayaṃ karoti, iccassa ālayena vā gahaṇaṃ ālayena vā ālayo paṭippassambhati, sabbattha pacchime gahaṇe vā ālaye vā tiṭṭhati. Yo pana 『『ekasmiṃ vihāre senāsanaṃ gahetvā aññasmiṃ vihāre vasissāmī』』ti gacchati, tassa upacārasīmātikkame senāsanaggāho paṭippassambhati. Yadi pana 『『tattha phāsu bhavissati, vasissāmi; no ce, āgamissāmī』』ti gantvā aphāsubhāvaṃ ñatvā paccāgacchati, vaṭṭati. Tivassantarenāti ettha tivassantaro nāma yo dvīhi vassehi mahantataro vā daharataro vā hoti. Yo pana ekena vassena mahantataro vā daharataro vā hoti, yo vā samānavasso, tattha vattabbameva natthi. Ime sabbe ekasmiṃ mañce vā pīṭhe vā dve dve hutvā nisīdituṃ labhanti. Yaṃ tiṇṇaṃ pahoti, taṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpe api phalakakhaṇḍe anupasampannenāpi saddhiṃ nisīdituṃ vaṭṭati. Hatthinakhakanti hatthikumbhe patiṭṭhitaṃ; evaṃ katassa kiretaṃ nāmaṃ. Sabbaṃ pāsādaparibhoganti suvaṇṇarajatādivicitrāni kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatamayapānīyaghaṭapānīyasarāvāni yaṃkiñci cittakammakataṃ, sabbaṃ vaṭṭati. 『『Pāsādassa dāsidāsaṃ khettavatthuṃ gomahiṃsaṃ demā』』ti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti. Gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti. Dhammāsane pana gihivikaṭanihārena labbhanti, tatrāpi nipajjituṃ na vaṭṭati. Upanandavatthukathā niṭṭhitā. Avissajjiyavatthukathā

321.Pañcimānīti rāsivasena pañca, sarūpavasena panetāni bahūni honti. Tattha ārāmo nāma pupphārāmo vā phalārāmo vā. Ārāmavatthu nāma tesaṃyeva ārāmānaṃ atthāya paricchinditvā ṭhapitokāso; tesu vā ārāmesu vinaṭṭhesu tesaṃ porāṇakabhūmibhāgo. Vihāro nāma yaṃkiñci pāsādādisenāsanaṃ. Vihāravatthu nāma tassa patiṭṭhānokāso. Mañco nāma – masārako, bundikābaddho, kuḷīrapādako āhaccapādakoti imesaṃ pubbe vuttānaṃ catunnaṃ mañcānaṃ aññataro . Pīṭhaṃ nāma masārakādīnaṃyeva catunnaṃ pīṭhānaṃ aññataraṃ. Bhisi nāma uṇṇabhisiādīnaṃ pañcannaṃ aññatarā. Bimbohanaṃ nāma vuttappakārānaṃ bimbohanānaṃ aññataraṃ. Lohakumbhī nāma kāḷalohena vā tambalohena vā yena kenaci lohena katā kumbhī. Lohabhāṇakādīsupi eseva nayo. Ettha pana bhāṇakanti arañjaro vuccati. Vārakoti ghaṭo. Kaṭāhaṃ kaṭāhameva. Vāsiādīsu valliādīsu ca duviññeyyaṃ nāma natthi. Evaṃ –

Dvisaṅgahāni dve honti, tatiyaṃ catusaṅgahaṃ;

Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhabhedanaṃ.

Iti pañcahi rāsīhi, pañcanimmalalocano;

Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayi.

Tatrāyaṃ vinicchayakathā – idañhi sabbampi garubhaṇḍaṃ idha avissajjiyaṃ, kīṭāgirivatthusmiṃ 『『avebhaṅgiya』』nti vuttaṃ. Parivāre pana –

『『Avissajjiyaṃ avebhaṅgiyaṃ, pañca vuttā mahesinā;

Vissajjentassa paribhuñjantassa anāpatti,

Pañhā mesā kusalehi cintitā』』ti. (pari. 479) –

Āgataṃ. Tasmā mūlacchejjavasena avissajjiyaṃ avebhaṅgiyañca parivattanavasena pana vissajjentassa paribhuñjantassa ca anāpattīti evamettha adhippāyo veditabbo.

Tatrāyaṃ anupubbikathā – idaṃ tāva pañcavidhampi cīvarapiṇḍapātabhesajjatthāya upanetuṃ na vaṭṭati. Thāvarena ca thāvaraṃ garubhaṇḍena ca garubhaṇḍaṃ parivattetuṃ vaṭṭati. Thāvare pana khettaṃ vatthu taḷākaṃ mātikāti evarūpaṃ bhikkhusaṅghassa vicāretuṃ vā sampaṭicchituṃ vā adhivāsetuṃ vā na vaṭṭati, kappiyakārakeheva vicāritato kappiyabhaṇḍaṃ vaṭṭati. Ārāmena pana ārāmaṃ ārāmavatthuṃ vihāraṃ vihāravatthunti imāni cattāri parivattetuṃ vaṭṭati.

Pañcimānīti rāsivasena pañca, sarūpavasena panetāni bahūni honti. Tattha ārāmo nāma pupphārāmo vā phalārāmo vā. Ārāmavatthu nāma tesaṃyeva ārāmānaṃ atthāya paricchinditvā ṭhapitokāso; tesu vā ārāmesu vinaṭṭhesu tesaṃ porāṇakabhūmibhāgo. Vihāro nāma yaṃkiñci pāsādādisenāsanaṃ. Vihāravatthu nāma tassa patiṭṭhānokāso. Mañco nāma – masārako, bundikābaddho, kuḷīrapādako āhaccapādakoti imesaṃ pubbe vuttānaṃ catunnaṃ mañcānaṃ aññataro. Pīṭhaṃ nāma masārakādīnaṃyeva catunnaṃ pīṭhānaṃ aññataraṃ. Bhisi nāma uṇṇabhisiādīnaṃ pañcannaṃ aññatarā. Bimbohanaṃ nāma vuttappakārānaṃ bimbohanānaṃ aññataraṃ. Lohakumbhī nāma kāḷalohena vā tambalohena vā yena kenaci lohena katā kumbhī. Lohabhāṇakādīsupi eseva nayo. Ettha pana bhāṇakanti arañjaro vuccati. Vārakoti ghaṭo. Kaṭāhaṃ kaṭāhameva. Vāsiādīsu valliādīsu ca duviññeyyaṃ nāma natthi. Evaṃ – Dvisaṅgahāni dve honti, tatiyaṃ catusaṅgahaṃ; Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhabhedanaṃ. Iti pañcahi rāsīhi, pañcanimmalalocano; Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayi. Tatrāyaṃ vinicchayakathā – idañhi sabbampi garubhaṇḍaṃ idha avissajjiyaṃ, kīṭāgirivatthusmiṃ 『『avebhaṅgiya』』nti vuttaṃ. Parivāre pana – 『『Avissajjiyaṃ avebhaṅgiyaṃ, pañca vuttā mahesinā; Vissajjentassa paribhuñjantassa anāpatti, Pañhā mesā kusalehi cintitā』』ti. (pari. 479) – Āgataṃ. Tasmā mūlacchejjavasena avissajjiyaṃ avebhaṅgiyañca parivattanavasena pana vissajjentassa paribhuñjantassa ca anāpattīti evamettha adhippāyo veditabbo. Tatrāyaṃ anupubbikathā – idaṃ tāva pañcavidhampi cīvarapiṇḍapātabhesajjatthāya upanetuṃ na vaṭṭati. Thāvarena ca thāvaraṃ garubhaṇḍena ca garubhaṇḍaṃ parivattetuṃ vaṭṭati. Thāvare pana khettaṃ vatthu taḷākaṃ mātikāti evarūpaṃ bhikkhusaṅghassa vicāretuṃ vā sampaṭicchituṃ vā adhivāsetuṃ vā na vaṭṭati, kappiyakārakeheva vicāritato kappiyabhaṇḍaṃ vaṭṭati. Ārāmena pana ārāmaṃ ārāmavatthuṃ vihāraṃ vihāravatthunti imāni cattāri parivattetuṃ vaṭṭati.

Tatrāyaṃ parivattananayo – saṅghassa nāḷikerārāmo dūre hoti, kappiyakārakā vā bahutaraṃ khādanti. Yampi na khādanti, tato sakaṭavetanaṃ datvā appameva haranti. Aññesaṃ pana tassa ārāmassa avidūragāmavāsīnaṃ manussānaṃ vihārassa samīpe ārāmo hoti, te saṅghaṃ upasaṅkamitvā sakena ārāmena taṃ ārāmaṃ yācanti, saṅghena 『『ruccati saṅghassā』』ti apaloketvā sampaṭicchitabbo. Sacepi bhikkhūnaṃ rukkhasahassaṃ hoti, manussānaṃ pañca satāni, 『『tumhākaṃ ārāmo khuddako』』ti na vattabbaṃ. Kiñcāpi hi ayaṃ khuddako, atha kho itarato bahutaraṃ āyaṃ deti. Sacepi samakameva deti; evampi icchiticchitakkhaṇe paribhuñjituṃ sakkāti gahetabbameva. Sace pana manussānaṃ bahutarā rukkhā honti, 『『nanu tumhākaṃ bahutarā rukkhā』』ti vattabbaṃ. Sace 『『atirekaṃ amhākaṃ puññaṃ hotu, saṅghassa demā』』ti vadanti, jānāpetvā sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ rukkhā phaladhārino, manussānaṃ rukkhā na tāva phalaṃ gaṇhanti, kiñcāpi na gaṇhanti, na cirena gaṇhissantīti sampaṭicchitabbameva. Manussānaṃ rukkhā phaladhārino, bhikkhūnaṃ na tāva phalaṃ gaṇhanti, 『『nanu tumhākaṃ rukkhā phaladhārino』』ti vattabbaṃ. Sace 『『gaṇhatha, bhante, amhākaṃ puññaṃ bhavissatī』』ti denti, jānāpetvā sampaṭicchituṃ vaṭṭati; evaṃ ārāmena ārāmo parivattetabbo. Eteneva nayena ārāmavatthupi vihāropi vihāravatthupi ārāmena parivattetabbaṃ. Ārāmavatthunā ca mahantena vā khuddakena vā ārāmaārāmavatthu vihāravihāravatthūni .

Kathaṃ vihārena vihāro parivattetabbo? Saṅghassa antogāme gehaṃ hoti, manussānaṃ vihāramajjhe pāsādo, ubhopi agghena samakā, sace manussā tena pāsādena taṃ gehaṃ yācanti, sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ ce mahagghataraṃ gehaṃ hoti, 『『mahagghataraṃ amhākaṃ geha』』nti vutte 『『kiñcāpi mahagghataraṃ, pabbajitānaṃ asāruppaṃ, na sakkā tattha pabbajitehi vasituṃ, idaṃ pana sāruppaṃ gaṇhathā』』ti vadanti; evampi sampaṭicchituṃ vaṭṭati. Sace pana manussānaṃ mahagghaṃ hoti, 『『nanu tumhākaṃ gehaṃ mahaggha』』nti vattabbaṃ. 『『Hotu, bhante, amhākaṃ puññaṃ bhavissati, gaṇhathā』』ti vutte pana sampaṭicchituṃ vaṭṭati. Evaṃ vihārena vihāro parivattetabbo. Eteneva nayena vihāravatthupi ārāmopi ārāmavatthupi vihārena parivattetabbaṃ. Vihāravatthunā ca mahagghena vā appagghena vā vihāravihāravatthuārāmaārāmavatthūni. Evaṃ tāva thāvarena thāvaraparivattanaṃ veditabbaṃ.

Tatrāyaṃ parivattananayo – saṅghassa nāḷikerārāmo dūre hoti, kappiyakārakā vā bahutaraṃ khādanti. Yampi na khādanti, tato sakaṭavetanaṃ datvā appameva haranti. Aññesaṃ pana tassa ārāmassa avidūragāmavāsīnaṃ manussānaṃ vihārassa samīpe ārāmo hoti, te saṅghaṃ upasaṅkamitvā sakena ārāmena taṃ ārāmaṃ yācanti, saṅghena 『『ruccati saṅghassā』』ti apaloketvā sampaṭicchitabbo. Sacepi bhikkhūnaṃ rukkhasahassaṃ hoti, manussānaṃ pañca satāni, 『『tumhākaṃ ārāmo khuddako』』ti na vattabbaṃ. Kiñcāpi hi ayaṃ khuddako, atha kho itarato bahutaraṃ āyaṃ deti. Sacepi samakameva deti; evampi icchiticchitakkhaṇe paribhuñjituṃ sakkāti gahetabbameva. Sace pana manussānaṃ bahutarā rukkhā honti, 『『nanu tumhākaṃ bahutarā rukkhā』』ti vattabbaṃ. Sace 『『atirekaṃ amhākaṃ puññaṃ hotu, saṅghassa demā』』ti vadanti, jānāpetvā sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ rukkhā phaladhārino, manussānaṃ rukkhā na tāva phalaṃ gaṇhanti, kiñcāpi na gaṇhanti, na cirena gaṇhissantīti sampaṭicchitabbameva. Manussānaṃ rukkhā phaladhārino, bhikkhūnaṃ na tāva phalaṃ gaṇhanti, 『『nanu tumhākaṃ rukkhā phaladhārino』』ti vattabbaṃ. Sace 『『gaṇhatha, bhante, amhākaṃ puññaṃ bhavissatī』』ti denti, jānāpetvā sampaṭicchituṃ vaṭṭati; evaṃ ārāmena ārāmo parivattetabbo. Eteneva nayena ārāmavatthupi vihāropi vihāravatthupi ārāmena parivattetabbaṃ. Ārāmavatthunā ca mahantena vā khuddakena vā ārāmaārāmavatthu vihāravihāravatthūni. Kathaṃ vihārena vihāro parivattetabbo? Saṅghassa antogāme gehaṃ hoti, manussānaṃ vihāramajjhe pāsādo, ubhopi agghena samakā, sace manussā tena pāsādena taṃ gehaṃ yācanti, sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ ce mahagghataraṃ gehaṃ hoti, 『『mahagghataraṃ amhākaṃ geha』』nti vutte 『『kiñcāpi mahagghataraṃ, pabbajitānaṃ asāruppaṃ, na sakkā tattha pabbajitehi vasituṃ, idaṃ pana sāruppaṃ gaṇhathā』』ti vadanti; evampi sampaṭicchituṃ vaṭṭati. Sace pana manussānaṃ mahagghaṃ hoti, 『『nanu tumhākaṃ gehaṃ mahaggha』』nti vattabbaṃ. 『『Hotu, bhante, amhākaṃ puññaṃ bhavissati, gaṇhathā』』ti vutte pana sampaṭicchituṃ vaṭṭati. Evaṃ vihārena vihāro parivattetabbo. Eteneva nayena vihāravatthupi ārāmopi ārāmavatthupi vihārena parivattetabbaṃ. Vihāravatthunā ca mahagghena vā appagghena vā vihāravihāravatthuārāmaārāmavatthūni. Evaṃ tāva thāvarena thāvaraparivattanaṃ veditabbaṃ.

Garubhaṇḍena garubhaṇḍaparivattane pana mañcapīṭhaṃ mahantaṃ vā hotu khuddakaṃ vā, antamaso caturaṅgulapādakaṃ vā gāmadārakehi paṃsvāgārakesu kīḷantehi katampi saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ hoti. Sacepi rājarājamahāmattādayo ekappahāreneva mañcasataṃ vā mañcasahassaṃ vā denti, sabbe kappiyamañcā sampaṭicchitabbā, sampaṭicchitvā vuḍḍhapaṭipāṭiyā 『『saṅghikaparibhogena paribhuñjathā』』ti dātabbā, puggalikavasena na dātabbā. Atirekamañce bhaṇḍāgārādīsu paññapetvā pattacīvaraṃ nikkhipitumpi vaṭṭati. Bahisīmāya 『『saṅghassa demā』』ti dinnamañco saṅghattherassa vasanaṭṭhāne dātabbo. Tattha ce bahū mañcā honti, mañcena kammaṃ natthi; yassa vasanaṭṭhāne kammaṃ atthi, tattha 『『saṅghikaparibhogena paribhuñjathā』』ti dātabbo. Mahagghena satagghanakena vā sahassagghanakena vā satasahassagghanakena vā mañcena aññaṃ mañcasataṃ labhati, parivattetvā gahetabbaṃ. Na kevalaṃ mañcena mañcoyeva, ārāmaārāmavatthuvihāravihāravatthupīṭhabhisibimbohanānipi parivattetuṃ vaṭṭanti. Esa nayo pīṭhabhisibimbohanesupi. Etesu hi kappiyākapyiyaṃ vuttanayameva. Tattha akappiyaṃ na paribhuñjitabbaṃ, kappiyaṃ saṅghikaparibhogena paribhuñjitabbaṃ. Akappiyaṃ vā mahagghaṃ kappiyaṃ vā parivattetvā vuttavatthūni gahetabbāni. Agarubhaṇḍupagaṃ pana bhisibimbohanaṃ nāma natthi.

Lohakumbhī lohabhāṇakaṃ lohakaṭāhanti imāni tīṇi mahantāni vā hontu khuddakāni vā antamaso pasatamattaudakagaṇhanakānipi garubhaṇḍāniyeva. Lohavārako pana kāḷalohatambalohavaṭṭalohakaṃsalohānaṃ yena kenaci kato sīhaḷadīpe pādagaṇhanako bhājetabbo. Pādo ca nāma magadhanāḷiyā pañcanāḷimattaṃ gaṇhāti, tato adhikagaṇhanako garubhaṇḍaṃ. Imāni tāva pāḷiyaṃ āgatāni lohabhājanāni.

Pāḷiyaṃ pana anāgatānipi bhiṅgārapaṭiggahauḷuṅkadabbikaṭacchupātitaṭṭakasarakasamuggaaṅgārakapalladhūmakaṭacchuādīni khuddakāni vā mahantāni vā sabbāni garubhaṇḍāni. Patto, ayathālakaṃ, tambalohathālakanti imāni pana bhājanīyāni. Kaṃsalohavaṭṭalohabhājanavikati saṅghikaparibhogena vā gihivikaṭā vā vaṭṭati, puggalikaparibhogena na vaṭṭati. Kaṃsalohādibhājanaṃ saṅghassa dinnampi hi pārihāriyaṃ na vaṭṭati. 『『Gihivikaṭanihāreneva paribhuñjitabba』』nti mahāpaccariyaṃ vuttaṃ.

Ṭhapetvā pana bhājanavikatiṃ aññasmimpi kappiyalohabhaṇḍe – añjanī, añjanisalākā, kaṇṇamalaharaṇī, sūci, paṇṇasūci, khuddako, pipphalako, khuddakaṃ, ārakaṇṭakaṃ, kuñcikā, tāḷaṃ, kattarayaṭṭhi vedhako, natthudānaṃ, bhindivālo, lohakūṭo, lohakuṭṭi, lohaguḷo, lohapiṇḍi, lohacakkalikaṃ, aññampi vippakatalohabhaṇḍaṃ bhājanīyaṃ. Dhūmanettaphāladīparukkhadīpakapallakaolambakadīpaitthipurisatiracchānagatarūpakāni pana aññāni vā bhitticchadanakavāṭādīsu upanetabbāni, antamaso lohakhilakaṃ upādāya sabbāni lohabhaṇḍāni garubhaṇḍāniyeva honti, attanā laddhānipi pariharitvā puggalikaparibhogena na paribhuñjitabbāni, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. Tipubhaṇḍepi eseva nayo. Khīrapāsāṇamayāni taṭṭakasarakādīni garubhaṇḍāniyeva.

關於金屬製品的更換，無論是大型還是小型的床椅，即便是隻有四指寬的腳，從寺院施捨之時起就已經成為重要財產。即便國王、大臣等一次性施捨一百張或一千張床，所有合規的床都應被接受，接受后應按照資歷順序說："請以僧團共同使用的方式使用"，不應以個人方式施捨。多餘的床可以在倉庫等處放置衣缽。在僧團界限外施捨的床應給予僧團長老居住的地方。如果那裡有多張床，則不需要以床為目的；應將床給予有事務的地方，並說："請以僧團共同使用的方式使用"。 可以用價值百、千或十萬的床交換另一批床。不僅僅是床可以交換，園林、園林用地、寺院、寺院用地、座椅、墊子、枕頭等也可以交換。對於座椅、墊子和枕頭也是同樣的道理。在這些情況中，關於是否合規的判斷方式與之前相同。不應使用不合規的物品，合規的物品應以僧團共同使用的方式使用。無論是不合規的貴重物品還是合規的物品，都應按照上述方法交換。除了非重要財產，不存在墊子和枕頭。 銅鍋、銅器、銅盆這三種無論是大是小，甚至只能盛放一點水的，都屬於重要財產。在錫蘭（斯里蘭卡），銅製水壺應按照一腳的大小分配。一腳按照摩揭陀（Magadha）的量器標準可容納五納利，超過此量則為重要財產。這些是經典中提到的金屬器皿。 經典中未提及的小型或大型金屬器皿，如燭臺、接收器、鍋、勺子、盤子、盒子、小盒、火鉗、盤子等，都屬於重要財產。碗、非規格碗、銅碗等屬於可分配的器皿。銅、銅合金製品可以僧團共同使用或在世俗生活中使用，但不能個人使用。即使施捨給僧團的銅器也不能作為私人財產。大藏註釋中說："只能以世俗方式使用"。 除了器皿類別，在其他合規金屬製品中，如眼線筆、眼線棒、耳垢勺、針、紙針、小刀、小木棒、小鐵釘、鐵鉤、鑰匙、木棒、修剪棒、探針、鼻塞、鐵棒、鐵釘、鐵球、鐵塊、鐵輪等，以及其他未分類的金屬製品。燈芯、火炬、火把、燈、樹枝燈、懸掛燈等，以及人形、動物形象等，可以安置在墻壁、天花板、門等處，即便是小鐵釘，所有金屬製品都屬於重要財產，即使是自己獲得的，也不能個人使用，只能以僧團共同使用或世俗方式使用。銅製品也是如此。石乳、石製盤子等也屬於重要財產。

Ghaṭako pana telabhājanaṃ vā pādagaṇhanakato atirekameva garubhaṇḍaṃ. Suvaṇṇarajatahārakūṭajātiphalikabhājanāni gihivikaṭānipi na vaṭṭanti, pageva saṅghikaparibhogena vā puggalikaparibhogena vā. Senāsanaparibhoge pana āmāsampi anāmāsampi sabbaṃ vaṭṭati.

Vāsiādīsu yāya vāsiyā ṭhapetvā daṇḍakaṭṭhacchedanaṃ vā ucchutacchanaṃ vā aññaṃ mahākammaṃ kātuṃ na sakkā, ayaṃ bhājanīyā. Tato mahattarī yena kenaci ākārena katā vāsi garubhaṇḍameva. Pharasu pana antamaso vejjānaṃ sirāvedhanapharasupi garubhaṇḍameva. Kuṭhāriyaṃ pharasusadiso eva vinicchayo. Yā pana āvudhasaṅkhepena katā, ayaṃ anāmāsā. Kudālo antamaso caturaṅgulamattopi garubhaṇḍameva. Nikhādanaṃ caturassamukhaṃ vā hotu doṇimukhaṃ vā vaṅkaṃ vā ujukaṃ vā, antamaso sammuñjanidaṇḍakavedhanampi daṇḍabaddhaṃ ce, garubhaṇḍameva. Sammuñjanidaṇḍakhaṇanakaṃ pana adaṇḍakaṃ phalamattameva, yaṃ sakkā sipāṭikāya pakkhipitvā pariharituṃ, taṃ bhājanīyaṃ. Sikharampi nikhādaneneva saṅgahitaṃ. Yehi manussehi vihāre vāsiādīni dinnāni honti, te ca ghare daḍḍhe vā corehi vā vilutte 『『detha no, bhante, upakaraṇe, puna pākatike karissāmā』』ti vadanti, dātabbā. Sace āharanti , na vāretabbā; anāharantāpi na codetabbā.

Kammārataṭṭakāracundakāranaḷakāramaṇikārapattabandhakānaṃ adhikaraṇimuṭṭhikasaṇḍāsatulādīni sabbāni lohamayaupakaraṇāni saṅghe dinnakālato paṭṭhāya garubhaṇḍāni. Tipukoṭṭakasuvaṇṇakāracammakāraupakaraṇesupi eseva nayo. Ayaṃ pana viseso – tipukoṭṭakaupakaraṇesupi tipucchedanasatthakaṃ, suvaṇṇakāraupakaraṇesu suvaṇṇacchedanasatthakaṃ, cammakāraupakaraṇesu kataparikammacammachiddanakaṃ khuddakasatthakanti imāni bhājanīyabhaṇḍāni. Nahāpitatunnakāraupakaraṇesupi ṭhapetvā mahākattariṃ mahāsaṇḍāsaṃ mahāpipphalakañca sabbaṃ bhājanīyaṃ. Mahākattariādīni garubhaṇḍāni.

Valliādīsu vettavalliādikā yā kāci aḍḍhabāhuppamāṇā valli saṅghassa dinnā vā tatthajātakā vā rakkhitagopitā garubhaṇḍaṃ hoti, sā saṅghakamme ca cetiyakamme ca kate sace atirekā hoti, puggalikakammepi upanetuṃ vaṭṭati; arakkhitā pana garubhaṇḍameva na hoti. Suttamakacivākanāḷikerahīracammamayā rajjukā vā yottāni vā vāke ca nāḷikerahīre ca vaṭṭetvā katā ekavaṭṭā vā dvivaṭṭā vā saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ. Suttaṃ pana avaṭṭetvā dinnaṃ makacivākanāḷikerahīrā ca bhājanīyā. Yehi panetāni rajjukayottādīni dinnāni honti, te attano karaṇīyena harantā na vāretabbā.

Yo koci antamaso aṭṭhaṅgulasūcidaṇḍamattopi veḷu saṅghassa dinno vā tatthajātako vā rakkhitagopito garubhaṇḍaṃ, sopi saṅghakamme ca cetiyakamme ca kate atireko puggalikakamme dātuṃ vaṭṭati. Pādagaṇhanakatelanāḷi pana kattarayaṭṭhi, upāhanadaṇḍako, chattadaṇḍo, chattasalākāti idamettha bhājanīyabhaṇḍaṃ. Daḍḍhagehamanussā gaṇhitvā gacchantā na vāretabbā. Rakkhitagopitaṃ veḷuṃ gaṇhantena samakaṃ vā atirekaṃ vā thāvaraṃ antamaso taṃagghanakampi phātikammaṃ katvā gahetabbo . Phātikammaṃ akatvā gaṇhantena tattheva vaḷañjetabbo , gamanakāle saṅghikāvāse ṭhapetvā gantabbaṃ. Asatiyā gahetvā gatena pahiṇitvā dātabbo. Desantaraṃ gatena sampattavihāre saṅghikāvāse ṭhapetabbo.

水壺只有在超過一腳容量的油器時才屬於重要財產。金、銀、水晶、寶石容器，即便是世俗使用也不允許，更不用說僧團或個人使用。但在住處使用時，無論是有生命還是無生命的，都是允許的。 對於斧頭，除了用於砍斷木棒或砍甘蔗的，不能用於其他大工作的斧頭，屬於可分配器具。比其更大的，無論以何種方式製作的斧頭，都屬於重要財產。斧頭，即便是醫生用於切開靜脈的，也屬於重要財產。對於砍刀，與斧頭判斷相同。如果是作為武器簡單製作的，則不可觸碰。鋤頭，即便只有四指寬，也屬於重要財產。 挖掘工具，無論是四方形口、斗形口、彎曲的還是直的，即便是帶柄的捆綁式挖掘工具，也屬於重要財產。不帶柄的挖掘工具只有果實大小，可以放入小袋中攜帶的，屬於可分配器具。尖峰也歸入挖掘工具類。如果有人在寺院施捨斧頭等，後來他們的房屋被燒燬或被盜，說："請給我工具，我們將恢復原狀"，應該給予。如果他們帶來，不應阻止；即使不帶來，也不應責備。 鐵匠、木匠、車匠、船匠、珠寶匠、制繩工、鉗工、秤等所有金屬製工具，從施捨給僧團時起就成為重要財產。對於青銅、金、皮革工具也是如此。但有區別：青銅工具中的切割刀，金匠工具中的金切割刀，皮革工具中的已加工皮革割裂的小刀，這些屬於可分配器具。理髮師、紡織工具中，除了大剪刀、大鉗子、大木棒外，其他都屬於可分配器具。大剪刀等屬於重要財產。 藤條等中，凡是半臂長的藤條，無論是施捨給僧團還是在當地生長並受保護的，都屬於重要財產，在僧團事務和佛塔事務中使用后，如果有剩餘，可用於個人事務。未受保護的不屬於重要財產。用線、椰子纖維、皮革製成的繩索或皮帶，線上、椰子纖維上纏繞，單股或雙股，從施捨給僧團時起就屬於重要財產。未纏繞線的椰子纖維和皮革屬於可分配器具。施捨這些繩索皮帶的人，攜帶用於自身事務時不應被阻止。 任何竹子，即便只有八指長的針棒大小，施捨給僧團或在當地生長並受保護的，在僧團事務和佛塔事務中使用后，如有剩餘，可用於個人事務。一腳容量的油、針棒、涼鞋棒、傘棒、傘桿屬於可分配器具。房屋被燒燬的居民拿走時不應阻止。拿取受保護的竹子時，應與之等值或更多的固定財產，即便只是其價值，也要完成交易。未完成交易就拿取的，應在原地賠償，離開時應放在僧團住處。不慎帶走的，應送回並放置。如果去往其他地方，應在到達的寺院僧團住處放置。

Tiṇanti muñjaṃ pabbajañca ṭhapetvā avasesaṃ yaṃkiñci tiṇaṃ. Yattha pana tiṇaṃ natthi, tattha paṇṇehi chādenti; tasmā paṇṇampi tiṇeneva saṅgahitaṃ. Iti muñjādīsu yaṃkiñci muṭṭhippamāṇampi tiṇaṃ tālapaṇṇādīsu ca ekaṃ paṇṇampi saṅghassa dinnaṃ vā tatthajātakaṃ vā bahārāme saṅghassa tiṇavatthuto jātatiṇaṃ vā rakkhitagopitaṃ garubhaṇḍaṃ hoti, tampi saṅghakamme ca cetiyakamme ca kate atirekaṃ puggalikakamme dātuṃ vaṭṭati. Daḍḍhagehamanussā gahetvā gacchantā na vāretabbā. Aṭṭhaṅgulappamāṇopi rittapotthako garubhaṇḍameva.

Mattikā pakatimattikā vā hotu pañcavaṇṇā vā sudhā vā sajjurasakaṅguṭṭhasilesādīsu vā yaṃkiñci, dullabhaṭṭhāne ānetvā vā dinnaṃ tatthajātakaṃ vā rakkhitagopitaṃ tālaphalapakkamattaṃ garubhaṇḍaṃ hoti. Tampi saṅghakamme ca cetiyakamme ca niṭṭhite atirekaṃ puggalikakamme dātuṃ vaṭṭati. Hiṅguhiṅgulakaharitālamanosilañjanāni pana bhājanīyabhaṇḍāni.

Dārubhaṇḍe yo koci aṭṭhaṅgulasūcidaṇḍamattopi dārubhaṇḍako dārudullabhaṭṭhāne saṅghassa dinno vā tatthajātako vā rakkhitagopito, ayaṃ garubhaṇḍaṃ hotīti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana sabbampi dāruveḷucammapāsāṇādivikatiṃ dārubhaṇḍena saṅgaṇhitvā 『『tena kho pana samayena saṅghassa āsandiko uppanno hotī』』ti ito paṭṭhāya dārubhaṇḍavinicchayo vutto.

Tatrāyaṃ atthuddhāro, āsandiko, sattaṅgo, bhaddapīṭhaṃ, pīṭhikā, eḷakapādakapīṭhaṃ, āmalakavaṭṭakapīṭhaṃ, phalakaṃ, kocchaṃ, palālapīṭhakanti imesu tāva yaṃkiñci khuddakaṃ vā hotu mahantaṃ vā, saṅghassa dinnaṃ garubhaṇḍaṃ hoti. Palālapīṭhena cettha kadalipattādipīṭhānipi saṅgahitāni. Byagghacammaonaddhampi vāḷarūpaparikkhittaṃ, ratanaparisibbitaṃ, kocchakaṃ garubhaṇḍameva.

Vaṅkaphalakaṃ, dīghaphalakaṃ, cīvaradhovanaphalakaṃ, ghaṭṭanaphalakaṃ, ghaṭṭanamuggaro, dantakaṭṭhacchedanagaṇṭhikā, daṇḍamuggaro, ambaṇaṃ, rajanadoṇi, udakapaṭicchako, dārumayo vā dantamayo vā veḷumayo vā sapādakopi apādakopi samuggo, mañjūsā, pādagaṇhanakato atirekappamāṇo karaṇḍo, udakadoṇi, udakakaṭāhaṃ, uḷuṅko, kaṭacchu, pānīyasarāvaṃ, pānīyasaṅkhoti etesupi yaṃkiñci saṅghe dinnaṃ garubhaṇḍaṃ. Saṅkhathālakaṃ pana bhājanīyaṃ, tathā dārumayo udakatumbo.

Pādakathalikamaṇḍalaṃ dārumayaṃ vā hotu coḷapaṇṇādimayaṃ vā sabbaṃ garubhaṇḍaṃ. Ādhārako pattapidhānaṃ, tālavaṇṭaṃ, bījanī, caṅkoṭakaṃ, pacchi, yaṭṭhisammuñjanī muṭṭhisammuñjanīti etesupi yaṃkiñci khuddakaṃ vā mahantaṃ vā dāruveḷupaṇṇacammādīsu yena kenaci kataṃ garubhaṇḍameva.

Thambhatulāsopānaphalakādīsu dārumayaṃ vā pāsāṇamayaṃ vā yaṃkiñci gehasambhārarūpaṃ, yo koci kaṭasārako, yaṃkiñci bhūmattharaṇaṃ, yaṃkiñci akappiyacammaṃ, sabbaṃ saṅghe dinnaṃ garubhaṇḍaṃ, bhūmattharaṇaṃ kātuṃ vaṭṭati. Eḷakacammaṃ pana paccattharaṇagatikaṃ hoti, tampi garubhaṇḍameva. Kappiyacammāni bhājanīyāni. Kurundiyaṃ pana 『『sabbaṃ mañcappamāṇaṃ cammaṃ garubhaṇḍa』』nti vuttaṃ.

草類，包括蘆葦和其他植物，除去其他的任何草。若沒有草，則以樹葉覆蓋；因此，樹葉也應以草的方式收集。因此，在蘆葦等中，任何草的量，即使是一片樹葉，若施捨給僧團或當地生長並受保護的，屬於重要財產，且在僧團事務和佛塔事務中使用后，如有剩餘，可用於個人事務。拿著房屋的居民離開時不應被阻止。即便是八指長的空瓶也屬於重要財產。 泥土，無論是普通泥土還是五種顏色的泥土，或是清水、泥土、石頭等，任何在稀有地方帶來的或施捨給僧團的，或當地生長並受保護的，屬於重要財產。這樣的物品在僧團事務和佛塔事務完成後，如有剩餘，可用於個人事務。香料、香草等則屬於可分配器具。 在木製器具中，任何八指長的木棒，若施捨給僧團或當地生長並受保護的，屬於重要財產。根據《大註釋》，所有木製、皮革、石製等器具均應歸類於木製器具，"因此，在那個時候，僧團的椅子出現了"。從此以後，關於木製器具的判斷被提及。 這裡的包括，椅子、七根腳、座椅、坐墊、椅子、某些小物件，若施捨給僧團，屬於重要財產。椅子可以與香蕉葉等座椅結合。即便是用老虎皮製作的，也屬於重要財產。 彎曲的座椅、長座椅、洗衣座椅、榨汁座椅、榨汁工具、切割工具、木棒、木錘、木凳、木桶、木器、木製或牙制的器具，任何施捨給僧團的，均屬於重要財產。可分配的器具也應如此，木製的水桶。 腳踏板、木製或石製的器具，任何家庭用品，任何木製或石製的，任何不合規的皮革，所有施捨給僧團的，均屬於重要財產。任何木製的座椅都屬於重要財產。合規的皮革製品應視為可分配器具。根據《大註釋》，"所有的座椅都應視為重要財產"。

Udukkhalaṃ, musalaṃ, suppaṃ, nisadaṃ, nisadapoto, pāsāṇadoṇi, pāsāṇakaṭāhaṃ, turivemabhastādi sabbaṃ pesakārādibhaṇḍaṃ, sabbaṃ kasibhaṇḍaṃ, sabbaṃ cakkayuttakayānaṃ garubhaṇḍameva. Mañcapādo , mañcaaṭanī, pīṭhapādo, pīṭhaaṭanī, vāsipharasuādīnaṃ daṇḍāti etesu yaṃkiñci vippakatatacchanakammaṃ aniṭṭhitameva bhājanīyaṃ, tacchitamaṭṭhaṃ pana garubhaṇḍaṃ hoti. Anuññātavāsiyā pana daṇḍo chattamuṭṭhipaṇṇaṃ kattarayaṭṭhi upāhanā araṇisahitaṃ dhammakaraṇo pādagaṇhanakato anatirittaṃ āmalakatumbaṃ āmalakaghaṭo lābukatumbaṃ lābughaṭo visāṇakatumbanti sabbametaṃ bhājanīyaṃ, tato mahantataraṃ garubhaṇḍaṃ.

Hatthidanto vā yaṃkiñci visāṇaṃ vā atacchitaṃ yathājātameva bhājanīyaṃ, tehi katamañcapādādīsu purimasadisoyeva vinicchayo. Tacchitaniṭṭhitopi hiṅgukaraṇḍako añjanakaraṇḍako gaṇṭhikā vidho añjanī añjanisalākā udakapuñchanīti idaṃ sabbaṃ bhājanīyameva.

Mattikābhaṇḍe sabbaṃ manussānaṃ upabhogaparibhogaṃ ghaṭapiṭharādikulālabhājanaṃ pattakaṭāhaṃ aṅgārakaṭāhaṃ dhūmadānakaṃ dīparukkhako dīpakapallikā cayaniṭṭhakā chadaniṭṭhakā thūpikāti saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ, pādagaṇhanakato anatirittappamāṇo pana ghaṭako pattaṃ thālakaṃ kañcanako kuṇḍikāti idamettha bhājanīyabhaṇḍaṃ. Yathā ca mattikābhaṇḍe; evaṃ lohabhaṇḍepi kuṇḍikā bhājanīyakoṭṭhāsameva bhajatīti ayamettha anupubbikathā.

Avissajjiyavatthukathā niṭṭhitā.

Navakammadānakathā

杵、臼、簸箕、墊板、墊板盆、石盆、石鍋、風箱等，所有紡織工具、農業工具、車輛工具，均屬於重要財產。床腳、床支架、座椅腳、座椅支架、斧頭等工具中，任何未完成的未加工木工製品屬於可分配器具，已加工完成的則屬於重要財產。 經允許的斧頭、傘柄、紙、木棒、涼鞋、火種、法器、不超過一腳容量的木瓶、木罐、葫蘆瓶、葫蘆罐、鹿角瓶，這些均屬於可分配器具，超過者則屬於重要財產。 大象牙或未加工的鹿角，原樣屬於可分配器具，用這些製作的床腳等，判斷與之前相同。已完成加工的香料盒、眼線盒、結節、木棒、眼線筆、洗滌器等，均屬於可分配器具。 在陶器中，所有人類使用的器具，如罐、罐子、陶工製品、碗、鍋、炭盆、菸灰缸、燈、燈架、磚、瓦、小塔，從施捨給僧團時起就屬於重要財產。不超過一腳容量的罐、碗、盤子、金器、水罐等屬於可分配器具。正如陶器，金屬器具中的水罐也屬於可分配器具類。 未出售物品的論述到此結束。 關於新建築的施捨。

323.Bhaṇḍikāṭṭhapanamattenāti dvārabāhānaṃ upari kapotabhaṇḍikayojanamattena. Paribhaṇḍakaraṇamattenāti gomayaparibhaṇḍakasāvaparibhaṇḍakaraṇamattena. Dhūmakālikanti idaṃ yāvassa citakadhūmo na paññāyati, tāva ayaṃ vihāro etassevāti evaṃ dhūmakāle apaloketvā katapariyositaṃ vihāraṃ denti. Vippakatanti ettha vippakato nāma yāva gopānasiyo na ārohanti. Gopānasīsu pana āruḷhāsu bahukato nāma hoti, tasmā tato paṭṭhāya na dātabbo, kiñcideva samādapetvā kāressati. Khuddake vihāre kammaṃ oloketvā chappañcavassikanti kammaṃ oloketvā catuhatthavihāre catuvassikaṃ, pañcahatthe pañcavassikaṃ, chahatthe chavassikaṃ dātabbaṃ. Aḍḍhayogo pana yasmā sattaṭṭhahattho hoti, tasmā ettha 『『sattaṭṭhavassika』』nti vuttaṃ. Sace pana so navahattho hoti navavassikampi dātabbaṃ. Mahallake pana dasahatthe ekādasahatthe vihāre vā pāsāde vā dasavassikaṃ vā ekādasavassikaṃ vā dātabbaṃ. Dvādasahatthe pana tato adhike vā lohapāsādasadisepi dvādasavassikameva dātabbaṃ, na tato uttari.

Navakammiko bhikkhu antovasse taṃ āvāsaṃ labhati, utukāle paṭibāhituṃ na labhati. Sace so āvāso jīrati, āvāsasāmikassa vā tassa vaṃse uppannassa vā kassaci kathetabbaṃ – 『『āvāso te nassati, jaggatha etaṃ āvāsa』』nti. Sace so na sakkoti, bhikkhūhi ñātī vā upaṭṭhāke vā samādapetvā jaggitabbo. Sace tepi na sakkonti, saṅghikena paccayena jaggitabbo. Tasmimpi asati ekaṃ āvāsaṃ vissajjetvā avasesā jaggitabbā. Bahū vissajjetvā ekaṃ saṇṭhāpetumpi vaṭṭatiyeva.

Dubbhikkhe bhikkhūsu pakkantesu sabbe āvāsā nassanti, tasmā ekaṃ vā dve vā tayo vā āvāse vissajjetvā tato yāgubhattacīvarādīni paribhuñjantehi sesāvāsā jaggitabbāyeva. Kurundiyaṃ pana vuttaṃ 『『saṅghike paccaye asati eko bhikkhu 『tuyhaṃ ekaṃ mañcaṭṭhānaṃ gahetvā jaggāhī』ti vattabbo. Sace bahutaraṃ icchati, tibhāgaṃ vā upaḍḍhabhāgaṃ vā datvāpi jaggāpetabbaṃ. Atha 『thambhamattamevettha avasiṭṭhaṃ, bahukammaṃ kātabba』nti na icchati, 『tuyhaṃ puggalikameva katvā jagga; evampi hi saṅghassa bhaṇḍakaṭṭhapanaṭṭhānaṃ navakānañca vasanaṭṭhānaṃ labhissatī』ti jaggāpetabbo. Evaṃ jaggito pana tasmiṃ jīvante puggaliko hoti, mate saṅghikoyeva . Sace saddhivihārikānaṃ dātukāmo hoti, kammaṃ oloketvā tibhāgaṃ vā upaḍḍhaṃ vā puggalikaṃ katvā jaggāpetabbo. Evañhi saddhivihārikānaṃ dātuṃ labhati. Evaṃ jagganake pana asati 『ekaṃ āvāsaṃ vissajjetvā』tiādinā nayena jaggāpetabbo』』ti.

Idampi ca aññaṃ tattheva vuttaṃ – dve bhikkhū saṅghikaṃ bhūmiṃ gahetvā sodhetvā saṅghikaṃ senāsanaṃ karonti. Yena sā bhūmi paṭhamaṃ gahitā, so sāmī. Ubhopi puggalikaṃ karonti, soyeva sāmī. So saṅghikaṃ karoti, itaro puggalikaṃ karoti, aññaṃ ce bahuṃ senāsanaṭṭhānaṃ atthi , puggalikaṃ karontopi na vāretabbo. Aññasmiṃ pana tādise paṭirūpe ṭhāne asati taṃ paṭibāhitvā saṅghikaṃ karonteneva kātabbaṃ. Yaṃ pana tassa tattha vayakammaṃ kataṃ, taṃ dātabbaṃ. Sace pana katāvāse vā āvāsakaraṇaṭṭhāne vā chāyūpagaphalūpagarukkhā honti, apaloketvā hāretabbā. Puggalikā ce honti, sāmikā āpucchitabbā; no ce denti, yāvatatiyaṃ āpucchitvā 『『rukkhaagghanakamūlaṃ dassāmā』』ti hāretabbā.

  1. "僅僅放置木材"是指在門框上方放置鴿子窩。"僅僅做圍欄"是指用牛糞或泥漿做圍欄。"煙霧期"是指在建築物的煙霧還看得見時，這座精舍就屬於他，這樣在煙霧期間經過宣佈后完成的精舍就給予。"未完成"是指未安裝椽子。當椽子安裝后就被稱為"大部分完成"，因此從那時起就不應給予，他應該鼓勵完成一些工作。對於小精舍，應考慮工作量給予五六年；對於四肘長的精舍給予四年，五肘長的給予五年，六肘長的給予六年。半圓頂的精舍通常是七八肘長，因此這裡說"七八年"。如果是九肘長，也可以給予九年。對於大精舍，十肘或十一肘長的精舍或宮殿，應給予十年或十一年。對於十二肘長或更長的，即使像銅宮那樣，也只應給予十二年，不能超過。 負責新建築的比丘在雨季可以獲得那個住處，但在旱季不能阻止他人使用。如果那個住處破損，應該告訴住處的主人或他的後代："你的住處正在毀壞，請照看這個住處。"如果他不能，比丘們應該鼓勵親戚或信徒來照看。如果他們也不能，應該用僧團的資源來照看。如果沒有資源，應該放棄一個住處來維護其餘的。即使放棄多個來維護一個也是可以的。 在饑荒時期，如果比丘們離開，所有住處都會毀壞，因此應該放棄一個、兩個或三個住處，用那裡的粥、飯、衣服等來維護其餘的住處。在《小誦》中說："如果沒有僧團的資源，應該告訴一位比丘'你拿一個床位來照看'。如果他想要更多，可以給三分之一或一半來讓他照看。如果他說'這裡只剩下柱子，需要做很多工作'而不願意，應該告訴他'你就當作是你個人的來照看；這樣僧團還能有放置物品的地方和新人居住的地方'。這樣照看的，在他活著時是個人的，死後就歸僧團所有。如果他想給弟子們，應該考慮工作量，讓他把三分之一或一半作為個人的來照看。這樣他就可以給弟子們。如果沒有人這樣照看，應該按照'放棄一個住處'等方式來讓人照看。" 這裡還說了另一點：兩位比丘拿了僧團的土地，清理后建造僧團的住處。先拿到土地的人是主人。如果兩人都建造個人的，那個人仍是主人。如果他建造僧團的，另一個建造個人的，如果還有很多其他住處的地方，建造個人的也不應阻止。但如果沒有其他合適的地方，應該阻止他，只能建造僧團的。他在那裡所做的工作費用應該給予。如果在已建好的住處或建造住處的地方有能遮陽或結果的樹木，應該宣佈后砍伐。如果是個人的，應該詢問主人；如果不給，應該問到第三次，說"我們

Yo pana saṅghikavallimattampi aggahetvā āharimena upakaraṇena saṅghikāya bhūmiyā puggalikavihāraṃ kāreti, upaḍḍhaṃ saṅghikaṃ hoti; upaḍḍhaṃ puggalikaṃ. Pāsādo ce hoti, heṭṭhāpāsādo saṅghiko; upari puggaliko. Sace so heṭṭhāpāsādaṃ icchati, tassa hoti. Atha heṭṭhā ca upari ca icchati, ubhayattha upaḍḍhaṃ labhati. Dve senāsanāni kāreti – ekaṃ saṅghikaṃ, ekaṃ puggalikaṃ. Sace vihāre uṭṭhitena dabbasambhārena kāreti, tatiyabhāgaṃ labhati. Sace akataṭṭhāne cayaṃ vā pamukhaṃ vā karoti, bahikuṭṭe upaḍḍhaṃ saṅghassa, upaḍḍhaṃ tassa. Atha mahantaṃ visamaṃ pūretvā apade padaṃ dassetvā kataṃ hoti, anissaro tattha saṅgho.

Ekaṃvaraseyyanti ettha navakammadānaṭṭhāne vā vassaggena pattaṭṭhāne vā yaṃ icchati, taṃ ekaṃ varaseyyaṃ anujānāmīti attho.

Pariyosite pakkamati tassevetanti puna āgantvā vasantassa antovassaṃ tasseva taṃ; anāgacchantassa pana saddhivihārikādayo gahetuṃ na labhanti.

Navakammadānakathā niṭṭhitā.

Aññatrapaṭibhogapaṭikkhepādikathā

如果有人在沒有接受僧團的財物的情況下，使用工具在僧團的土地上建造個人的住處，則部分屬於僧團，部分屬於個人。如果是樓閣，則下層樓閣屬於僧團；上層樓閣屬於個人。如果他想要下層樓閣，則歸他所有。如果他想要下層和上層，兩個地方都可得部分。建造兩個住處——一個屬於僧團，一個屬於個人。如果在寺院內用沉重的物品建造，則可得三分之一的份額。如果在未設立的地方做聚集或主要建築，則在外屋中部分屬於僧團，部分屬於他。如果是建造大的不規則房屋，顯示出根基的地方，則沒有人可依賴。 「一個床位」是指在新建築的地方或按年數的住處中，所需的一個床位，給予允許的意思。 「完成後離開」是指再次回來居住的，屬於他自己的；而不回來的人，如信士等，則無法獲取。 新建築的施捨論述到此結束。 關於其他物品的分配和拒絕的論述。

324.Nātiharantīti aññatra haritvā na paribhuñjanti. Guttatthāyāti yaṃ tattha mañcapīṭhādi, tassa guttatthāya, taṃ aññatra harituṃ anujānāmīti attho. Tasmā taṃ aññatra haritvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Sace arogaṃ tasmiṃ vihāre paṭisaṅkhate puna pākatikaṃ kātabbaṃ. Puggalikaparibhogena paribhuñjato naṭṭhaṃ vā jiṇṇaṃ vā gīvā hoti, tasmiṃ paṭisaṅkhate dātabbameva. Sace tato gopānasiādīni gahetvā aññasmiṃ saṅghikāvāse yojenti, suyojitāni. Puggalikāvāse yojentehi pana mūlaṃ vā dātabbaṃ, paṭipākatikaṃ vā kātabbaṃ chaḍḍitavihārato mañcapīṭhādīni theyyacittena gaṇhanto uddhāreyeva bhaṇḍagghena kāretabbo. Puna āvāsikakāle dassāmīti gahetvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Arogañce pākatikaṃ kātabbaṃ . Puggalikaparibhogena paribhuñjantassa naṭṭhaṃ gīvā hoti. Tato dvāravātapānādīni saṅghikāvāse vā puggalikāvāse vā yojitāni paṭidātabbāniyeva.

Phātikammatthāyāti vaḍḍhikammatthāya. Phātikammañcettha samakaṃ vā atirekaṃ vā agghanakaṃ mañcapīṭhādisenāsanameva vaṭṭati.

Cakkalikanti kambalādīhi veṭhetvā katacakkalikaṃ. Allehi pādehīti yehi akkantaṭṭhāne udakaṃ paññāyati, evarūpehi pādehi paribhaṇḍakatabhūmi vā senāsanaṃ vā na akkamitabbaṃ . Sace pana udakasinehamattameva paññāyati, na udakaṃ, vaṭṭati. Pādapuñchaniṃ pana allapādehipi akkamituṃ vaṭṭatiyeva. Saupāhanena dhotapādehi akkamitabbaṭṭhāneyeva na vaṭṭati.

Coḷakena paliveṭhetunti sudhābhūmiyaṃ vā paribhaṇḍabhūmiyaṃ vā sace taṭṭikā vā kaṭasārako vā natthi, coḷakena pādā veṭhetabbā, tasmiṃ asati paṇṇampi attharituṃ vaṭṭati. Kiñci anattharitvā ṭhapentassa pana dukkaṭaṃ. Yadi pana tattha nevāsikā anatthatāyapi bhūmiyā ṭhapenti, adhotapādehipi vaḷañjenti, tatheva vaḷañjetuṃ vaṭṭati.

Na bhikkhave parikammakatā bhittīti setabhitti vā cittakammakatā vā. Na kevalañca bhittimeva, dvārampi vātapānampi apassenaphalakampi pāsāṇatthambhampi rukkhatthambhampi cīvarena vā kenaci vā appaṭicchādetvā apassayituṃ na labbhatiyeva.

Dhotapādakāti dhotapādakā hutvā dhotehi pādehi akkamitabbaṭṭhāne nipajjituṃ kukkuccāyanti. 『『Dhotapādake』』tipi pāṭho. Dhotehi pādehi akkamitabbaṭṭhānassetaṃ adhivacanaṃ . Paccattharitvāti paribhaṇḍakataṃ bhūmiṃ vā bhūmattharaṇasenāsanaṃ vā saṅghikamañcapīṭhaṃ vā attano santakena paccattharaṇena paccattharitvāva nipajjitabbaṃ. Sace niddāyatopi paccattharaṇe saṅkuṭite koci sarīrāvayavo mañcaṃ vā pīṭhaṃ vā phusati, āpattiyeva. Lomesu pana lomagaṇanāya āpattiyeva. Paribhogasīsena apassayantassāpi eseva nayo. Hatthatalapādatalehi pana phusituṃ vā akkamituṃ vā vaṭṭati. Mañcapīṭhaṃ nīharantassa kāye paṭihaññati, anāpatti.

Aññatraparibhogapaṭikkhepādikathā niṭṭhitā.

Saṅghabhattādianujānanakathā

  1. "不過度運送"是指不在別處運送並使用。"爲了保護"是指那裡的床、座椅等，爲了保護它們，允許在別處運送。因此，在別處運送並使用僧團使用的物品，如果損壞、嚴重損壞、老化、嚴重老化。如果在該精舍修復后恢復正常，則應重新恢復正常。如果是個人使用的物品，損壞或老化則歸於個人，修復后應予以給予。如果從那裡取椽子等並安置在另一個僧團住處，則被視為妥善安置。但在個人住處安置時，應給予原價或恢復原狀。從被遺棄的住處以偷竊的意圖取床、座椅等，應按物品價值追究。 再次在住處期間說"我將歸還"並使用僧團物品，如果損壞、嚴重損壞、老化、嚴重老化。如果完好，則應恢復正常。使用個人物品時，損壞則歸於個人。從那裡取門窗等，無論是在僧團住處還是個人住處，均應歸還。 "爲了增長工作"是爲了增長工作。在此增長工作中，等值或超值的床、座椅等住處是可以的。 "包裹"是用毛毯等包裹製成的。"濕腳"是指在踩踏處能看到水的腳。這種腳不應踩踏圍欄地或住處。如果只能看到水的濕潤，而非水本身，則可以。即使是濕腳也可以踩踏擦腳布。除了穿鞋洗過的腳外，其他情況不可踩踏。 "用布包裹"是指在石灰地或圍欄地，如果沒有墊子或蓆子，應用布包裹腳，如果沒有，可以鋪葉子。不鋪任何東西而放置則犯過。如果住處居民爲了不弄髒地方而放置，即使是未洗的腳也可以走動。 "不要在粉飾過的墻上"是指白墻或有裝飾的墻。不僅僅是墻，門、窗、木板、石柱、樹柱等，不可以不遮蓋地靠近。 "洗腳者"是指洗腳后在可以用洗過的腳踩踏的地方躺下時感到猶豫。也有"洗腳處"的說法。這是指可以用洗過的腳踩踏的地方。"重新鋪設"是指在圍欄地或地鋪住處或僧團的床、座椅上，用自己的鋪蓋重新鋪設后才能躺下。即使在打盹時鋪蓋皺縮，身體的任何部位接觸床或座椅也犯過。在毛髮上按毛髮數量也犯過。靠近使用區域的頭部也是如此。但可以用手掌和腳掌觸控或踩踏。搬動床、座椅時身體被撞擊則無過。 關於其他物品的分配和拒絕的論述到此結束。 關於僧團食物等的允許的論述。

325.Nasakkonti saṅghabhattaṃ kātunti sakalassa saṅghassa bhattaṃ kātuṃ na sakkonti. Uddesabhattantiādīsu 『『ekaṃ vā dve vā…pe… dasa vā bhikkhū saṅghato uddisitvā dethā』』ti evaṃ uddesena laddhabhikkhūnaṃ bhattaṃ kātuṃ icchanti. Apare tatheva bhikkhū paricchinditvā nimantetvā tesaṃ bhattaṃ kātuṃ icchanti. Apare salākāyo chinditvā, apare pakkhikaṃ uposathikaṃ pāṭipadikanti evaṃ niyāmetvā, ekassa vā dvinnaṃ vā…pe… dasannaṃ vā bhikkhūnaṃ bhattaṃ kātuṃ icchanti. Iti etāni bhattāni uddesabhattaṃ nimantananti imaṃ vohāraṃ pattāni. Yasmā pana te sacepi dubbhikkhe na sakkonti, subhikkhe jāte pana puna saṅghabhattaṃ kātuṃ sakkhissanti, tasmā bhagavā tampi anto katvā 『『anujānāmi, bhikkhave, saṅghabhattaṃ uddesabhatta』』ntiādimāha.

Tattha saṅghabhatte ṭhitikā nāma natthi, tasmā 『『amhākaṃ ajja dasa dvādasa divasā bhuñjantānaṃ idāni aññato bhikkhū ānethā』』ti na evaṃ tattha vattabbaṃ. 『『Purimadivasesu amhehi na laddhaṃ, idāni taṃ amhākaṃ gāhethā』』ti evampi vattuṃ na labbhati. Tañhi āgatāgatānaṃ pāpuṇātiyeva.

Saṅghabhattādianujānanakathā niṭṭhitā.

Uddesabhattakathā

Uddesabhattādīsu pana ayaṃ nayo – raññā vā rājamahāmattena vā saṅghato uddisitvā 『『ettake bhikkhū ānethā』』ti pahite kālaṃ ghosetvā ṭhitikā pucchitabbā. Sace atthi, tato paṭṭhāya gāhetabbaṃ; no ce, therāsanato paṭṭhāya gāhetabbaṃ. Uddesakena piṇḍapātikānampi na atikkāmetabbaṃ. Te pana dhutaṅgaṃ rakkhantā sayameva atikkamissanti; evaṃ gāhiyamāne alasajātikā mahātherā pacchā āgacchanti, 『『bhante, vīsativassānaṃ gāhiyati, tumhākaṃ ṭhitikā atikkantā』』ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ gāhetvā pacchā ṭhitikāya gāhetabbaṃ. 『『Asukavihāre bahuṃ uddesabhattaṃ uppanna』』nti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya gāhetabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu gāhetabbameva. Bahiupacārasīmāya ṭhitānaṃ gāhethāti vadanti, na gāhetabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā gāhetabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ gāhetabbameva . Dutiyabhāge pana therāsanaṃ āruḷhe puna āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena gāhetabbaṃ.

  1. "無法準備僧團的食物"是指無法為整個僧團準備食物。"指定食物"等中提到"一位或兩位……十位比丘，按僧團的要求給予"等，意指通過指定獲得的食物。還有一些比丘則是通過邀請而準備食物。還有一些則是通過切割木材，另外一些則是通過提供齋戒、修行等方式，按一位或兩位……十位比丘的要求準備食物。由此可知，這些食物是指定食物的邀請。因此，如果在饑荒中他們無法做到，但在豐收時則能再次為僧團準備食物，因此佛陀也因此做出規定，"我允許，比丘們，準備僧團的指定食物"等。 在此處，僧團的食物並沒有固定的數量，因此"今天我們在吃十或十二天的食物時，現有的比丘們應當將食物帶來"等並不應如此說。"前幾天我們沒有得到，現在請將食物帶來"等也不應如此說。因為這隻會影響到來來往往的人。 關於僧團食物等的允許的論述到此結束。 關於指定食物的論述 在指定食物等中，這樣的原則是——由國王或大臣以僧團的名義說"請將這些比丘帶來"併發出通知后，應詢問是否存在。如果有，從那時起應當接受；如果沒有，從長老的名義起應當接受。指定的比丘也不應被忽視。他們在保持清凈的同時，也會自己超越；因此在被邀請時，懶惰的長老們會在之後到來，"尊者，二十年來被邀請，你們的食物已經超越了"等不應說，應該在保持清凈的同時接受他們的食物。聽說"在某個精舍有很多指定食物產生"，因此住在附近的比丘們也會前來，從適合的地方開始接受。對於不適合的地方，接受時應當接受。對於遠離適合的地方的比丘們，應該說"不應接受"。如果在適合的地方被邀請，形成了一個整體，住在自己精舍門口或內部的，因群體而增長的地方，應該接受。因此應當接受。即使給予僧團的食物，後來到來的人也應當接受。在第二部分中，長老們在升座后，後來到的人也不應接受第一部分，第二部分應按年數接受。

Ekasmiṃ vihāre ekaṃ bhattuddesaṭṭhānaṃ paricchinditvā gāvutappamāṇāyapi upacārasīmāya yattha katthaci ārocitaṃ uddesabhattaṃ, tasmiṃyeva bhattuddesaṭṭhāne gāhetabbaṃ. Eko ekassa bhikkhuno pahiṇāti 『『svepi saṅghato uddisitvā dasa bhikkhū pahiṇathā』』ti, tena so attho bhattuddesakassa ārocetabbo. Sace taṃ divasaṃ pamussati, dutiyadivase pātova ārocetabbo. Atha pamussitvāva piṇḍāya pavisanto sarati, yāva upacārasīmaṃ nātikkamati, tāva yā bhojanasālāya pakatiṭṭhitikā, tassāyeva vasena gāhetabbaṃ. Sacepi upacārasīmaṃ atikkantā bhikkhū ca upacārasīmaṭṭhakehi ekābaddhā honti, aññamaññaṃ dvādasahatthantaraṃ avijahitvā gacchanti, pakatiṭṭhitikāya vasena gāhetabbaṃ. Bhikkhūnaṃ pana tādise ekābaddhe asati bahiupacārasīmāya yasmiṃ ṭhāne sarati, tattha navaṃ ṭhitikaṃ katvā gāhetabbaṃ. Antogāme āsanasālāya sarantena āsanasālāya ṭhitikāya gāhetabbaṃ. Yattha katthaci saritvā gāhetabbameva, agāhetuṃ na vaṭṭati. Na hi etaṃ dutiyadivase labbhatīti.

Sace sakavihārato aññaṃ vihāraṃ gacchante bhikkhū disvā koci uddesabhattaṃ uddisāpeti, yāva antoupacāre vā upacārasīmaṭṭhakehi saddhiṃ vuttanayena ekābaddhā vā honti, tāva sakavihāre ṭhitikāvaseneva gāhetabbaṃ. Bahiupacāre ṭhitānaṃ dinnaṃ pana 『『saṅghato bhante ettake nāma bhikkhū uddisathā』』ti vutte sampattānaṃ gāhetabbaṃ. Tattha dvādasahatthantaraṃ avijahitvā ekābaddhanayena dūre ṭhitāpi sampattāyevāti veditabbaṃ. Sace yaṃ vihāraṃ gacchanti, tattha paviṭṭhānaṃ ārocenti, tassa vihārassa ṭhitikāvasena gāhetabbaṃ. Sacepi gāmadvāre vā vīthiyaṃ vā catukke vā antaraghare vā bhikkhū disvā koci saṅghuddesaṃ āroceti, tasmiṃ tasmiṃ ṭhāne antoupacāragatānaṃ gāhetabbaṃ.

Gharūpacāro cettha 『『ekaṃ gharaṃ ekūpacāraṃ, ekaṃ gharaṃ nānūpacāraṃ, nānāgharaṃ ekūpacāraṃ, nānāgharaṃ nānūpacāra』』nti imesaṃ vasena veditabbo. Tattha yaṃ ekakulassa gharaṃ ekavaḷañjaṃ hoti, taṃ suppapātaparicchedassa anto ekūpacāraṃ nāma. Tatthuppanno uddesalābho tasmiṃ upacāre bhikkhācāravattenapi ṭhitānaṃ sabbesaṃ pāpuṇāti, etaṃ 『『ekaṃ gharaṃ ekūpacāraṃ』』 nāma.

Yaṃ pana ekaṃ gharaṃ dvinnaṃ bhariyānaṃ sukhavihāratthāya majjhe bhittiṃ uṭṭhāpetvā nānādvāravaḷañjaṃ kataṃ, tatthuppanno uddesalābho bhittiantarikassa na pāpuṇāti, tasmiṃ tasmiṃ ṭhāne nisinnasseva pāpuṇāti, etaṃ 『『ekaṃ gharaṃ nānūpacāraṃ』』 nāma.

Yasmiṃ pana ghare bahū bhikkhū nimantetvā antogehato paṭṭhāya ekābaddhe katvā paṭivissakagharānipi pūretvā nisīdāpenti, tatthuppanno uddesalābho sabbesaṃ pāpuṇāti. Yampi nānākulassa nivesanaṃ majjhe bhittiṃ akatvā ekadvāreneva vaḷañjanti, tatrāpi eseva nayo. Etaṃ 『『nānāgharaṃ ekūpacāraṃ』』 nāma.

Yo pana nānānivesanesu nisinnānaṃ bhikkhūnaṃ uddesalābho uppajjati, kiñcāpi bhitticchiddena bhikkhū dissanti, tasmiṃ tasmiṃ nivesane nisinnānaṃyeva pāpuṇāti, etaṃ 『『nānāgharaṃ nānūpacāraṃ』』 nāma.

在一個精舍里,劃定一個分發食物的地方,即使在四分之一由旬範圍內的任何地方宣佈的指定食物,也應在那個分發食物的地方接受。如果有人派人給一位比丘說"明天也請從僧團中指定十位比丘來",他應該將此事告知分發食物的人。如果那天忘記了,第二天一早就應告知。如果忘記了,在乞食時想起,只要還沒有越過界限,就應按照食堂的常規順序接受。即使越過了界限,比丘們與界限內的人連成一體,彼此之間不超過十二肘的距離,也應按照常規順序接受。如果比丘們沒有這樣連成一體,在界限外的任何地方想起,就應重新建立順序來接受。在村子裡的座位大廳想起時,應按照座位大廳的順序接受。無論在哪裡想起都應該接受,不接受是不合適的。因為這不是第二天才能得到的。 如果看到從自己精舍去其他精舍的比丘,有人指定食物,只要他們還在界限內或與界限內的人按前述方式連成一體,就應按自己精舍的順序接受。如果給了界限外的人,說"請從僧團中指定這麼多比丘",就應給在場的人接受。在這裡,應知道即使遠處的人,只要彼此之間不超過十二肘的距離連成一體,也被視為在場。如果他們到達要去的精舍后才宣佈,就應按那個精舍的順序接受。即使在村門、街道、十字路口或房子中間看到比丘,有人宣佈給僧團的指定食物,也應給在那個地方界限內的人接受。 這裡的房屋界限應按"一個房子一個界限,一個房子多個界限,多個房子一個界限,多個房子多個界限"來理解。其中,屬於一個家庭的房子有一個使用範圍,在拋灑範圍內就是一個界限。在那裡產生的指定食物,應給在那個界限內按乞食規矩站立的所有人。這就是"一個房子一個界限"。 如果一個房子爲了兩個妻子住得舒服,在中間豎起墻壁,有不同的門使用,在那裡產生的指定食物不應給隔墻的人,只應給在各自地方坐著的人。這就是"一個房子多個界限"。 如果在一個房子里邀請很多比丘,從房子里開始連成一體,甚至填滿鄰居的房子讓他們坐下,在那裡產生的指定食物應給所有人。如果是不同家庭的住所,沒有在中間豎墻,只用一個門,也是同樣的道理。這就是"多個房子一個界限"。 如果在不同住所坐著的比丘產生指定食物,即使通過墻壁的縫隙可以看到比丘,也只應給坐在各自住所里的人。這就是"多個房子多個界限"。

Yo pana gāmadvāravīthicatukkesu aññatarasmiṃ ṭhāne uddesabhattaṃ labhitvā aññasmiṃ bhikkhusmiṃ asati attanova pāpuṇāpetvā dutiyadivasepi tasmiṃyeva ṭhāne aññaṃ labhati, tena yaṃ aññaṃ navakaṃ vā vuḍḍhaṃ vā bhikkhuṃ passati, tassa gāhetabbaṃ. Sace koci natthi, attanova pāpetvā bhuñjitabbaṃ.

Sace āsanasālāya nisīditvā kālaṃ paṭimānentesu bhikkhūsu koci āgantvā 『『saṅghuddesapattaṃ detha, uddesapattaṃ detha, saṅghato uddisitvā pattaṃ detha, saṅghikaṃ pattaṃ dethā』』ti vā vadati, uddesapattaṃ ṭhitikāya gāhetvā dātabbaṃ. 『『Saṅghuddesabhikkhuṃ detha, saṅghato uddisitvā bhikkhuṃ detha, saṅghikaṃ bhikkhuṃ dethā』』ti vuttepi eseva nayo.

Uddesako panettha pesalo lajjī medhāvī icchitabbo, tena tikkhattuṃ ṭhitikaṃ pucchitvā sace koci ṭhitikaṃ jānanto natthi, therāsanato gāhetabbaṃ. Sace pana 『『ahaṃ jānāmi, dasavassena laddha』』nti koci bhaṇati, 『『atthāvuso, dasavassā bhikkhū』』ti pucchitabbaṃ. Sace tassa sutvā 『『dasavassamha dasavassamhā』』ti bahū āgacchanti, 『『tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī』』ti avatvā 『『sabbe appasaddā hothā』』ti vatvā paṭipāṭiyā ṭhapetabbā. Ṭhapetvā 『『kati icchathā』』ti upāsako pucchitabbo. 『『Ettake nāma, bhante, bhikkhū』』ti vutte 『『tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī』』ti avatvā sabbanavakassa vassaggañca utu ca divasabhāgo ca chāyā ca pucchitabbā. Sace chāyāyapi pucchiyamānāya añño vuḍḍhataro āgacchati, tassa dātabbaṃ. Atha chāyaṃ pucchitvā 『『tuyhaṃ pāpuṇātī』』ti vutte vuḍḍhataro āgacchati, na labhati. Kathāpapañcena hi nisinnassāpi niddāyantassāpi gāhitaṃ suggāhitaṃ, atikkantaṃ suatikkantaṃ, bhājanīyabhaṇḍañhi nāmetaṃ sampattasseva pāpuṇāti, tattha sampattabhāvo upacārena paricchinditabbo. Āsanasālāya ca antoparikkhepo upacāro, tasmiṃ ṭhitassa lābho pāpuṇātīti.

Koci āsanasālato aṭṭha uddesapatte āharāpetvā satta patte paṇītabhojanānaṃ ekaṃ udakassa pūretvā āsanasālāyaṃ pahiṇāti, gahetvā āgatā kiñci avatvā bhikkhūnaṃ hatthesu patiṭṭhāpetvā pakkamanti. Yena yaṃ laddhaṃ, tasseva taṃ hoti. Yena pana udakaṃ laddhaṃ, tassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ gāhetabbaṃ. Tañca lūkhaṃ vā labhatu paṇītaṃ vā ticīvaraparivāraṃ vā, tassevetaṃ. Īdiso hissa puññaviseso. Udakaṃ pana yasmā āmisaṃ na hoti, tasmā aññaṃ uddesabhattaṃ labbhati.

Sace pana te gahetvā āgatā 『『idaṃ kira bhante sabbaṃ bhājetvā bhuñjathā』』ti vatvā gacchanti, sabbehi bhājetvā bhuñjitvā udakaṃ pātabbaṃ. Saṅghato uddisitvā 『『aṭṭha mahāthere detha, majjhime detha, navake detha, paripuṇṇavassasāmaṇere detha, majjhimabhāṇakādayo detha, mayhaṃ ñātibhikkhū dethā』』ti vadantassa pana 『『upāsaka, tvaṃ evaṃ vadasi, ṭhitikāya pana tesaṃ na pāpuṇātī』』ti vatvā ṭhitikāvaseneva dātabbā. Daharasāmaṇerehi pana uddesabhattesu laddhesu sace dāyakānaṃ ghare maṅgalaṃ hoti, 『『tumhākaṃ ācariyupajjhāye pesethā』』ti vattabbaṃ.

如果有人在村門、街道、十字路口等某個地方獲得指定食物,在沒有其他比丘的情況下自己接受,第二天又在同一地方獲得另一份,他應該給他看到的任何新來的或年長的比丘。如果沒有人,就應該自己接受並食用。 如果在座位大廳坐著等待時間的比丘中,有人來說"給僧團指定的缽"、"給指定的缽"、"從僧團中指定給缽"或"給僧團的缽",應按順序給予指定的缽。如果說"給僧團指定的比丘"、"從僧團中指定給比丘"或"給僧團的比丘",也是同樣的道理。 在這裡,分發者應該是有德行、有羞恥心、聰明的人。他應該問三次順序,如果沒有人知道順序,就應從長老座位開始給予。如果有人說"我知道,十年前得到過",應該問"有十年戒臘的比丘嗎?"。如果聽到后很多人說"我們是十年戒臘",不應說"你得到,你得到",而應說"大家安靜",然後按順序排列。排好后問施主"你要多少?"。當說"這麼多比丘,尊者"時,不應說"你得到,你得到",而應問最年輕的比丘的戒臘、季節、日期和影子。如果在問影子時有更年長的來,應給他。如果問完影子說"你得到"後有更年長的來,就不能得到。因為即使坐著或睡著,通過交談得到的就是得到了,超過的就是超過了。可分配的物品只屬於在場的人,在場的狀態應由界限來界定。座位大廳的內圍是界限,站在那裡的人可以得到。 有人從座位大廳帶來八個指定的缽,七個裝滿精美食物,一個裝水,送到座位大廳。拿來的人什麼也不說就放在比丘手中離開。誰得到什麼,那就是他的。得到水的人,即使超過了順序,也應保留順序給他另一個指定食物。無論得到的是粗劣的還是精美的,或者是三衣的附屬物,那都是他的。這是他的福德殊勝。但是水因為不是食物,所以可以得到另一個指定食物。 如果拿來的人說"尊者們,請分享所有這些一起食用"然後離開,大家應該分享食用,然後喝水。如果有人從僧團中指定說"給八位大長老,給中等的,給新來的,給滿戒臘的沙彌,給中部誦者等,給我的親戚比丘",應該說"居士,你這樣說,但按順序他們得不到",然後按順序給予。如果年輕的沙彌得到指定食物,而施主家有喜事,應該說"請送給你們的老師和戒師"。

Yasmiṃ pana uddesabhatte paṭhamabhāgo sāmaṇerānaṃ pāpuṇāti, anubhāgo mahātherānaṃ, na tattha sāmaṇerā 『『mayaṃ paṭhamabhāgaṃ labhimhā』』ti purato gantuṃ labhanti, yathāpaṭipāṭiyā eva gantabbaṃ. 『『Saṅghato uddisitvā 『tumhe ethā』ti vutte 『mayhaṃ aññadāpi jānissasi, ṭhitikā pana evaṃ gacchatī』』』ti ṭhitikāvaseneva gāhetabbaṃ. Atha 『『saṅghuddesapattaṃ dethā』』ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, āhaṭampi ṭhitikāya eva gāhetabbaṃ.

Eko 『『saṅghuddesapattaṃ āharā』』ti pesito 『『bhante, ekaṃ pattaṃ detha, nimantanabhattaṃ āharissāmī』』ti vadati, so ce uddesabhattagharato ayaṃ āgatoti ñatvā bhikkhūhi 『『nanu tvaṃ asukagharato āgato』』ti vutto 『『āma, bhante, na nimantanabhattaṃ, uddesabhatta』』nti bhaṇati, ṭhitikāya gahetabbaṃ. Yo pana 『『ekaṃ pattaṃ āharā』』ti vutto 『『『ki』nti vatvā āharāmī』』ti vatvā 『『yathā te ruccatī』』ti vutto āgacchati, ayaṃ vissaṭṭhadūto nāma. Uddesapattaṃ vā paṭipāṭipattaṃ vā puggalikapattaṃ vā yaṃ icchati, taṃ tassa dātabbaṃ. Eko bālo abyatto 『『uddesapattaṃ āharā』』ti pesito vattuṃ na jānāti, tuṇhībhūto tiṭṭhati, so 『『kassa santikaṃ āgatosī』』ti vā 『『kassa pattaṃ harissasī』』ti vā na vattabbo. Evañhi vutto pucchāsabhāgena 『『tumhākaṃ santikaṃ āgatomhī』』ti 『『tumhākaṃ pattaṃ harissāmī』』ti vā vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā na olokeyyuṃ. 『『Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī』』ti pana vattabbo. Tassa 『『uddesapattatthāya āgatomhī』』ti vadantassa gāhetvā patto dātabbo.

Ekā kūṭaṭṭhitikā nāma hoti. Rañño vā hi rājamahāmattassa vā gehe atipaṇītāni aṭṭha uddesabhattāni niccaṃ diyyanti, tāni ekacārikabhattāni katvā bhikkhū visuṃ ṭhitikāya paribhuñjanti. Ekacce bhikkhū 『『sve dāni amhākaṃ pāpuṇissantī』』ti attano ṭhitikaṃ sallakkhetvā gatā, tesu anāgatesuyeva aññe āgantukā bhikkhū āgantvā āsanasālāya nisīdanti; taṅkhaṇaññeva rājapurisā āgantvā 『『paṇītabhattapatte dethā』』ti vadanti. Āgantukā ṭhitikaṃ ajānantā gāhenti. Taṅkhaṇaññeva ca ṭhitikaṃ jānanakabhikkhū āgantvā 『『kiṃ gāhethā』』ti vadanti. 『『Rājagehe paṇītabhatta』』nti. 『『Kativassato paṭṭhāyā』』ti? 『『Ettakavassato nāmā』』ti. 『『Mā gāhethā』』ti nivāretvā ṭhitikāya gāhetabbaṃ. Gāhite āgatehipi pattadānakāle āgatehipi dinnakāle āgatehipi rājagehato patte pūretvā āhaṭakāle āgatehipi rājā 『『ajja bhikkhūyeva āgacchantū』』ti pesetvā bhikkhūnaṃyeva hatthe piṇḍapātaṃ deti; evaṃ dinnapiṇḍapātaṃ gahetvā āgatakāle āgatehipi ṭhitikaṃ jānanakabhikkhūhi 『『mā bhuñjitthā』』ti vāretvā ṭhitikāyameva gāhetabbaṃ.

Atha ne rājā bhojetvā pattepi nesaṃ pūretvā deti, yaṃ āhaṭaṃ taṃ ṭhitikāya gāhetabbaṃ. Sace pana 『『mā tucchahatthā gacchantū』』ti thokameva pattesu pakkhittaṃ hoti, taṃ na gāhetabbaṃ. Atha bhuñjitvā tucchapattāva āgacchanti, yaṃ tehi bhuttaṃ, taṃ nesaṃ gīvā hotīti mahāsumatthero āha. Mahāpadumatthero panāha – 『『gīvākiccaṃ ettha natthi, ṭhitikaṃ pana ajānantehi yāva jānanakā āgacchanti, tāva nisīditabbaṃ siyā; evaṃ santepi bhuttaṃ subhuttaṃ, idāni pattaṭṭhānena gāhetabba』』nti.

在指定食物的第一部分中，若是沙彌們得到，第二部分則是大長老的，沙彌們不能說"我們得到了第一部分"，應當按照規定去接受。"從僧團中指定說『你們來這裡』時，『你們會知道我有其他的』，應當按照順序接受。"如果說"給僧團指定的缽"，在沒有接受的情況下，若有人拿著缽子，應該從他那裡接受。 有一個人被派去說"給僧團指定的缽"，他回答說"尊者，請給我一個缽，我要去接受邀請的食物"，如果他知道這是從指定食物的家裡來的，他會被比丘問到"你是從某個家來的吧"，他會回答"是的，尊者，這不是邀請的食物，而是指定的食物"，應當按順序接受。如果有人說"給我一個缽"，在問"你想要什麼"后，他會說"隨你所愿"，這樣的人被稱為特使。無論是指定的缽、按規定的缽，還是個人的缽，他想要的都應給予。若有人愚笨而無知，被派去說"給指定的缽"，卻不知如何迴應，保持沉默，他不應問"你是為誰來的"或"你要拿哪個缽"。因為這樣說就會讓人問"你是為誰來的"或"你要拿哪個缽"，其他比丘會對此感到厭煩。因此應問"你要去哪兒，正在做什麼"。如果他說"我是為指定的缽而來的"，就應接受他的缽。 有一種叫做"單獨的分配"。在國王或大臣的家中，常常提供八種非常美味的指定食物，這些食物是單獨分配的，供比丘們共同享用。有些比丘會說"今天會有我們的食物"，他們會自我確認后離開，其他比丘在未到時會有比丘前來座位大廳坐下；此時國王的使者會前來，要求"請給我美味的食物"。前來的人不知道順序就會接受。此時知道順序的比丘會問"你們在拿什麼"。他們會回答"國王家裡有美味的食物"。問"從多少年開始的？"，回答"從這麼多年開始"。若被勸阻"不要去拿"，則應按順序接受。若在被接受時，國王會在接受食物時說"今天請比丘們來"，並將食物放在比丘們手中；即使在接受食物時，國王也會說"今天比丘們來"。 然後國王會請他們用食物填滿缽，所接受的應按順序給予。如果說"不要空手離開"，在缽中稍微放入一點食物，則不應接受。若吃完后空缽回來的，若他們吃過的食物在他們的喉嚨中，偉大的長老會說。偉大的長老會說"在這裡沒有食物的責任，但在不知道順序的情況下，直到知道的比丘們應坐下；即使如此，吃過的食物現在應按缽的順序接受"。

Eko ticīvaraparivāro satagghanako piṇḍapāto avassikassa bhikkhuno patto, vihāre ca 『『evarūpo piṇḍapāto avassikassa patto』』ti likhitvā ṭhapesuṃ. Atha saṭṭhivassaccayena añño tathārūpo piṇḍapāto uppanno, ayaṃ kiṃ avassikaṭṭhitikāya gāhetabbo, udāhu saṭṭhivassikaṭṭhitikāyāti. Saṭṭhivassikaṭṭhitikāyāti vuttaṃ, ayañhi bhikkhu ṭhitikaṃ gahetvāyeva vaḍḍhitoti.

Eko uddesabhattaṃ bhuñjitvā sāmaṇero jāto, puna taṃ bhattaṃ sāmaṇeraṭṭhitikāya pattaṃ gaṇhituṃ labhati. Ayaṃ kira antarābhaṭṭhako nāma. Yo pana paripuṇṇavasso sāmaṇero 『『sve uddesabhattaṃ labhissatī』』ti ajjeva upasampajjati, atikkantā tassa ṭhitikā. Ekassa bhikkhuno uddesabhattaṃ pattaṃ, patto cassa na tuccho hoti, so aññassa samīpe nisinnassa pattaṃ dāpeti, tañce theyyāya haranti, gīvā hoti . Sace pana so bhikkhu 『『mayhaṃ pattaṃ dammī』』ti sayameva deti, assa gīvā na hoti. Athāpi tena bhattena anatthiko hutvā 『『alaṃ mayhaṃ, tavetaṃ bhattaṃ dammi, pattaṃ pesetvā āharāpehī』』ti aññaṃ vadati, yaṃ tato āharīyati sabbaṃ pattasāmikassa hoti. Pattañce theyyāya haranti, suhaṭo; bhattassa dinnattā gīvā na hoti.

Vihāre dasa bhikkhū honti, tesu nava piṇḍapātikā, eko sādiyanako. 『『Dasa uddesapatte dethā』』ti vutte piṇḍapātikā gahetuṃ na icchanti. Itaro bhikkhu 『『sabbāni mayhaṃ pāpuṇantī』』ti gaṇhāti, ṭhitikā na hoti. Ekekaṃ ce pāpetvā gaṇhāti, ṭhitikā tiṭṭhati. Evaṃ gāhetvā dasahipi pattehi āharāpetvā 『『bhante, mayhaṃ saṅgahaṃ karothā』』ti nava patte piṇḍapātikānaṃ deti, bhikkhudattiyaṃ nāmetaṃ, gaṇhituṃ vaṭṭati.

Sace so upāsako 『『bhante, gharaṃ āgantabba』』nti vadati, so ca bhikkhu te bhikkhū 『『etha, bhante, mayhaṃ sahāyā hothā』』ti tassa gharaṃ gacchati. Yaṃ tattha labhati, sabbaṃ tasseva hoti. Itare tena dinnaṃ labhanti. Atha nesaṃ ghareyeva nisīdāpetvā dakkhiṇodakaṃ datvā yāgukhajjakādīni denti, 『『bhante, yaṃ manussā denti, taṃ gaṇhathā』』ti tassa bhikkhuno vacaneneva itaresaṃ vaṭṭati. Bhuttāvīnaṃ patte pūretvā gaṇhitvā gamanatthāya denti, sabbaṃ tasseva bhikkhuno hoti, tena dinnaṃ itaresaṃ vaṭṭati.

Yadi pana te vihāreyeva tena bhikkhunā 『『bhante, mayhaṃ bhikkhaṃ gaṇhatha, manussānañca vacanaṃ kātuṃ vaṭṭatī』』ti vuttā gacchanti, yaṃ tattha bhuñjanti ceva nīharanti ca, sabbaṃ taṃ tasseva santakaṃ. Athāpi 『『mayhaṃ bhikkhaṃ gaṇhathā』』ti avuttā 『『manussānaṃ vacanaṃ kātuṃ vaṭṭatī』』ti gacchanti, tatra ce ekassa madhurena sarena anumodanaṃ karontassa sutvā therānañca upasame pasīditvā bahuṃ samaṇaparikkhāraṃ denti, ayaṃ theresu pasādena uppanno 『『akatabhāgo』』 nāma, tasmā sabbesaṃ pāpuṇāti.

Eko saṅghato uddisāpetvā ṭhitikāya gāhitaṃ pattaṃ haritvā paṇītassa khādanīyabhojanīyassa pūretvā āharitvā 『『imaṃ, bhante, sabbo saṅgho paribhuñjatū』』ti deti, sabbehi bhājetvā paribhuñjitabbaṃ. Pattasāmikassa pana atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ dātabbaṃ. Atha 『『paṭhamaṃyeva sabbaṃ saṅghikaṃ pattaṃ dethā』』ti vadati, ekassa lajjibhikkhuno santako patto dātabbo. Āharitvā ca 『『sabbo saṅgho paribhuñjatū』』ti vutte bhājetvā paribhuñjitabbaṃ.

一個價值一百的三衣附屬物的食物被給予了一個沒有雨安居的比丘,在寺院裡他們寫下"這樣的食物被給予了一個沒有雨安居的比丘"並儲存下來。然後六十年後又出現了類似的食物,這應該按照沒有雨安居的順序給予,還是按照六十年的順序給予?據說應該按照六十年的順序給予,因為這個比丘是按照順序增長的。 一個人吃了指定食物后成為沙彌,他可以再次按照沙彌的順序接受那個食物。據說這叫做"中間失去者"。但如果一個滿歲的沙彌想"明天會得到指定食物"而今天就受具足戒,他的順序就過去了。一個比丘得到了指定食物,但他的缽不是空的,他讓別人給坐在旁邊的人,如果那個人偷走了,就成為他的責任。但如果那個比丘自己說"我給你我的缽",就不是他的責任。如果他不想要那個食物,說"夠了,我把這個食物給你,請派人把缽拿來",從那裡拿來的一切都屬於缽的主人。如果缽被偷走了,就是被很好地拿走了;因為食物已經給出去了,所以不是他的責任。 在寺院裡有十個比丘,其中九個是乞食者,一個是接受者。當說"給十個指定的缽"時,乞食者不想接受。另一個比丘說"全都歸我"並接受,這不算順序。如果他一個一個地接受,順序就保持不變。這樣接受后,用十個缽子拿來食物,說"尊者們,請幫助我",把九個缽子給乞食者,這叫做比丘給予,可以接受。 如果那個居士說"尊者,請來家裡",那個比丘就對那些比丘說"來吧,尊者們,做我的夥伴"並去他家。在那裡得到的一切都是他的。其他人得到他給的。如果讓他們坐在家裡,給水后給粥和硬食等,按照那個比丘的話"尊者們,人們給什麼就接受什麼",對其他人是可以的。吃完后,裝滿缽子給他們帶走,全都是那個比丘的,他給其他人的是可以的。 但如果他們在寺院裡被那個比丘說"尊者們,請接受我的食物,可以聽人們的話"后離開,在那裡吃的和帶走的一切都是他的。即使沒有說"請接受我的食物",只說"可以聽人們的話"而離開,如果在那裡聽到一個人用甜美的聲音說感謝,對長老們的平靜感到歡喜而給予很多修行用品,這是因為對長老們的歡喜而產生的"未分配的",因此屬於所有人。 一個人從僧團中指定后按順序接受的缽,拿去裝滿精美的食物帶來說"尊者們,請整個僧團享用這個",所有人都應分享享用。但對於缽的主人,即使超過了順序,也應保留順序給他另一個指定食物。如果一開始就說"請給全部僧團的缽",應給一個有羞恥心的比丘的缽。帶來后說"請整個僧團享用"時,應分享享用。

Eko pātiyā bhattaṃ āharitvā 『『saṅghuddesaṃ dammī』』ti vadati, ekekaṃ ālopaṃ adatvā ṭhitikāya ekassa yāpanamattaṃ katvā dātabbaṃ. Atha so bhattaṃ āharitvā kiñci vattuṃ ajānanto tuṇhībhūto acchati, 『『kassa te ānītaṃ, kassa dātukāmosī』』ti na vattabbaṃ. Pucchāsabhāgena hi 『『tumhākaṃ ānītaṃ, tumhākaṃ dātukāmomhī』』ti vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā gīvaṃ parivattetvā oloketabbampi na maññeyyuṃ. Sace pana 『『kuhiṃ yāsi, kiṃ karonto āhiṇḍasī』』ti vutte 『『uddesabhattaṃ gahetvā āgatomhī』』ti vadati, ekena lajjibhikkhunā ṭhitikāya gāhetabbaṃ. Sace ābhataṃ bahu hoti, sabbesaṃ pahoti, ṭhitikākiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ.

『『Saṅghuddesapattaṃ dethā』』ti vutte 『『kiṃ āharissasī』』ti avatvā pakatiṭṭhitikāya eva gāhetabbaṃ. Yo pana pāyāso vā rasapiṇḍapāto vā niccaṃ labbhati; evarūpānaṃ paṇītabhojanānaṃ āveṇikā ṭhitikā kātabbā, tathā saparivārāya yāguyā mahagghānaṃ phalānaṃ paṇītānañca khajjakānaṃ. Pakatibhattayāguphalakhajjakānaṃ pana ekāva ṭhitikā kātabbā. 『『Sappiṃ āharissāmī』』ti vutte sabbasappīnaṃ ekāva ṭhitikā vaṭṭati, tathā sabbatelānaṃ. 『『Madhuṃ āharissāmī』』ti vutte pana madhuno ekāva ṭhitikā vaṭṭati, tathā phāṇitassa laṭṭhimadhukādīnañca bhesajjānaṃ. Sace pana gandhamālaṃ saṅghuddesaṃ denti, piṇḍapātikassa vaṭṭati, na vaṭṭatīti. Āmisasseva paṭikkhittattā vaṭṭati, saṅghaṃ uddissa dinnattā pana na gahetabbanti vadanti.

Uddesabhattakathā niṭṭhitā.

Nimantanabhattakathā

Nimantanaṃ puggalikañce, sayameva issaro. Saṅghikaṃ pana uddesabhatte vuttanayeneva gāhetabbaṃ. Sace panettha dūto byatto hoti, 『『bhante , rājagehe bhikkhusaṅghassa bhattaṃ gaṇhathā』』ti avatvā 『『bhikkhaṃ gaṇhathā』』ti vadati, piṇḍapātikānampi vaṭṭati. Atha dūto abyatto 『『bhattaṃ gaṇhathā』』ti vadati, bhattuddesako byatto 『『bhatta』』nti avatvā 『『bhante, tumhe yāthā』』ti vadati; evampi piṇḍapātikānampi vaṭṭati. Tumhākaṃ paṭipāṭiyā 『『bhattaṃ pāpuṇātī』』ti vutte pana na vaṭṭati. Sace nimantetuṃ āgatamanusso āsanasālaṃ pavisitvā 『『aṭṭha bhikkhū dethā』』ti vā 『『aṭṭha patte dethā』』ti vā vadati; evampi piṇḍapātikānaṃ vaṭṭati, 『『tumhe ca tumhe ca gacchathā』』ti vattabbaṃ. Sace pana 『『aṭṭha bhikkhū detha; bhattaṃ gaṇhatha, aṭṭha patte detha; bhattaṃ gaṇhathā』』ti vadati, paṭipāṭiyā gāhetabbaṃ. Gāhentena pana vicchinditvā 『『bhatta』』nti avadantena 『『tumhe ca tumhe ca gacchathā』』ti vutte piṇḍapātikānaṃ vaṭṭati. 『『Bhante, tumhākaṃ pattaṃ detha, tumhe ethā』』ti vutte pana 『『sādhu, upāsakā』』ti gantabbaṃ. Saṅghato uddisitvā 『『tumhe ethā』』ti vuttepi yathāṭhitikāya gāhetabbaṃ.

Nimantanabhattagharato pana pattatthāya āgatassa uddesabhatte vuttanayeneva ṭhitikāya patto dātabbo. Eko 『『saṅghato paṭipāṭiyā patta』』nti avatvā kevalaṃ 『『ekaṃ pattaṃ dethā』』ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, taṃ pattasāmikasseva hoti, uddesabhatte viya ṭhitikāya na gāhetabbaṃ. Idhāpi yo āgantvā tuṇhībhūto tiṭṭhati, so 『『kassa santikaṃ āgatosī』』ti vā 『『kassa pattaṃ harissasī』』ti vā na vattabbo.

一個人用缽帶來食物說"我給僧團指定的",不應一口一口地給,而應按順序給一個人足夠的量。如果他帶來食物后不知道說什麼而保持沉默,不應問"你給誰帶來的,你想給誰"。因為這樣問他可能會說"我給你們帶來的,我想給你們",其他比丘會厭惡地轉過頭去,甚至不願看他一眼。但如果問"你要去哪裡,你在做什麼"時他說"我帶來了指定食物",應由一個有羞恥心的比丘按順序接受。如果帶來的很多,足夠所有人,就不需要按順序,應從長老座位開始裝滿缽給予。 當說"給僧團指定的缽"時,不應問"你要帶什麼來",而應按常規順序給予。如果經常得到乳粥或美味食物,對這些精美食物應該有特別的順序,同樣對於有附屬物的粥、昂貴的水果和精美的硬食也是如此。但對於普通的食物、粥、水果和硬食應該只有一個順序。當說"我要帶來酥油"時,所有酥油可以只有一個順序,油也是如此。但當說"我要帶來蜂蜜"時,蜜只應有一個順序,甘蔗糖和甘草等藥物也是如此。如果給予僧團指定的香和花,對於乞食者是否合適?因為只禁止食物所以是合適的,但因為是給予僧團指定的所以不應接受,他們這樣說。 關於指定食物的論述結束。 關於邀請食物的論述 如果邀請是個人的,自己就是主人。但如果是僧團的,應按指定食物中所說的方式接受。如果這裡的使者是聰明的,他不會說"尊者們,請在王宮接受比丘僧團的食物",而會說"請接受食物",這對乞食者也是合適的。如果使者愚笨說"請接受食物",而分發食物的人聰明,不說"食物"而說"尊者們,請你們去",這樣對乞食者也是合適的。但如果說"按你們的順序食物會到你們那裡",則不合適。如果來邀請的人進入座位大廳說"給八位比丘"或"給八個缽",這樣對乞食者也是合適的,應該說"你和你去"。但如果說"給八位比丘;接受食物,給八個缽;接受食物",應按順序接受。但接受時如果中斷不說"食物"而說"你和你去",對乞食者是合適的。如果說"尊者,給你們的缽,你們來",應說"好的,居士"並去。即使從僧團中指定說"你們來",也應按順序接受。 從邀請食物的家來要缽的,應按指定食物中所說的方式按順序給缽。如果有人不說"從僧團按順序給缽",而只說"給一個缽",在還沒給缽時就拿了某個人的缽裝滿帶來,那就屬於缽的主人,不像指定食物那樣按順序給。這裡也是,如果有人來了保持沉默,不應問"你是來找誰的"或"你要拿誰的缽"。

Pucchāsabhāgena hi 『『tumhākaṃ santikaṃ āgato, tumhākaṃ pattaṃ harissāmī』』ti vadeyya, tato so bhikkhu bhikkhūhi jigucchanīyo assa. 『『Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī』』ti pana vutte 『『tassa pattatthāya āgatomhī』』ti vadantassa paṭipāṭiyā bhattaṭṭhitikāya gāhetvā patto dātabbo. 『『Bhattāharaṇakapattaṃ dethā』』ti vuttepi paṭipāṭiyā bhattaṭṭhitikāya eva dātabbo. Sace āharitvā 『『sabbo saṅgho bhuñjatū』』ti vadati, bhājetvā bhuñjitabbaṃ. Pattasāmikassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ paṭipāṭibhattaṃ gāhetabbaṃ.

Eko pātiyā bhattaṃ āharitvā 『『saṅghassa dammī』』ti vadati, ālopabhattaṭṭhitikato paṭṭhāya ālopasaṅkhepena bhājetabbaṃ. Sace pana tuṇhībhūto acchati, 『『kassa te ābhataṃ, kassa dātukāmosī』』ti na vattabbo. Sace pana 『『kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī』』ti vutte 『『saṅghassa me bhattaṃ ābhataṃ, therānaṃ me bhattaṃ ābhata』』nti vadati, gahetvā ālopabhattaṭṭhitikāya bhājetabbaṃ. Sace pana evaṃ ābhataṃ bahuṃ hoti, sakalassa saṅghassa bahu hoti, abhihaṭabhikkhā nāma piṇḍapātikānampi vaṭṭati, ṭhitikāpucchanakiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ.

Upāsako saṅghattherassa vā ganthadhutaṅgavasena abhiññātassa vā bhattuddesakassa vā pahiṇāti 『『amhākaṃ bhattagahaṇatthāya aṭṭha bhikkhū gahetvā āgacchathā』』ti, sacepi ñātiupaṭṭhākehi pesitaṃ hoti, ime tayo janā pucchituṃ na labhanti, āruḷhāyeva mātikaṃ, saṅghato aṭṭha bhikkhū uddisāpetvā attanavamehi gantabbaṃ. Kasmā? Bhikkhusaṅghassa hi ete bhikkhū nissāya lābho uppajjatīti. Ganthadhutaṅgādīhi pana anabhiññāto āvāsikabhikkhu pucchituṃ labhati, tasmā tena 『『kiṃ saṅghato gaṇhāmi, udāhu ye jānāmi, tehi saddhiṃ āgacchāmī』』ti mātikaṃ āropetvā yathā dāyakā vadanti, tathā paṭipajjitabbaṃ. 『『Tumhākaṃ nissitake vā ye vā jānātha, te gahetvā ethā』』ti vutte pana ye icchanti, tehi saddhiṃ gantuṃ labhati. Sace 『『aṭṭha bhikkhū pahiṇathā』』ti pesenti, saṅghatova pesetabbā. Attanā sace aññasmiṃ gāme sakkā hoti bhikkhā labhituṃ, añño gāmo gantabbo. Na sakkā ce hoti labhituṃ, soyeva gāmo piṇḍāya pavisitabbo.

Nimantitabhikkhū āsanasālāya nisinnā honti, tatra ce manussā 『『patte dethā』』ti āgacchanti, animantitehi na dātabbā. 『『Ete nimantitabhikkhū』』ti vattabbaṃ. 『『Tumhepi dethā』』ti vutte pana dātuṃ vaṭṭati. Ussavādīsu manussā sayameva pariveṇāni ca padhānagharāni ca gantvā tipiṭake ca dhammakathike ca bhikkhusatenapi saddhiṃ nimantenti. Tadā yepi jānanti, te gahetvā gantuṃ vaṭṭati. Kasmā? Na hi mahābhikkhusaṅghena atthikā manussā pariveṇāni ca padhānagharāni gacchanti, sannipātaṭṭhānatova yathāsatti yathābalaṃ bhikkhū gaṇhitvā gacchantīti.

因為這樣問他可能會說"我來找你,我要拿你的缽",那樣這個比丘會被其他比丘厭惡。但如果問"你要去哪裡,你在做什麼"時他說"我來拿那個人的缽",應按食物的順序給他缽。如果說"給拿食物的缽",也應按食物的順序給予。如果帶來后說"請整個僧團享用",應分享享用。對於缽的主人,即使超過了順序,也應保留順序給他另一個按順序的食物。 一個人用缽帶來食物說"我給僧團",應從一口食物的順序開始按一口的數量分配。如果他保持沉默,不應問"你給誰帶來的,你想給誰"。但如果問"你要去哪裡,你在做什麼"時他說"我給僧團帶來食物,我給長老們帶來食物",應接受並按一口食物的順序分配。如果這樣帶來的很多,足夠整個僧團,這種帶來的食物對乞食者也是合適的,不需要問順序,應從長老座位開始裝滿缽給予。 如果居士派人給僧團長老或以學習和頭陀行而聞名的人或分發食物的人說"請帶八位比丘來接受我們的食物",即使是親戚或護持者派來的,這三種人不能詢問,應直接從僧團中指定八位比丘,自己作為第九個人去。為什麼?因為依靠這些比丘,僧團才能得到利益。但不以學習和頭陀行等而聞名的住寺比丘可以詢問,所以他應該問"我是從僧團中選擇,還是和我認識的人一起去",然後按施主所說的去做。如果說"請帶你的弟子或你認識的人來",他可以和他想要的人一起去。如果他們派人說"請派八位比丘來",應從僧團中派出。如果自己能在其他村莊得到食物,應去其他村莊。如果不能得到,就應該在那個村莊乞食。 受邀請的比丘坐在座位大廳里,如果有人來說"給缽",未受邀請的不應給。應該說"這些是受邀請的比丘"。但如果說"你們也給",則可以給。在節日等時,人們自己去小屋和禪修室,邀請通曉三藏和說法的比丘,甚至邀請上百位比丘。這時即使認識的人,帶他們去也是合適的。為什麼?因為想要大比丘僧團的人不會去小屋和禪修室,他們只會從集會處盡其所能帶走比丘。

Sace pana saṅghatthero vā ganthadhutaṅgavasena abhiññātako vā bhattuddesako vā aññatra vā vassaṃ vasitvā katthaci vā gantvā puna sakaṭṭhānaṃ āgacchanti, manussā ca āgantukassa sakkāraṃ karonti, ekavāraṃ ye jānanti, te gahetvā gantabbaṃ. Paṭibaddhakālato pana paṭṭhāya dutiyavāre āraddhe saṅghatoyeva gahetvā gantabbaṃ. Abhinavaāgantukāva hutvā ñātī vā upaṭṭhāke vā passissāmāti gacchanti, tatra tesaṃ ñātī ca upaṭṭhākā ca sakkāraṃ karonti. Ettha pana ye jānanti, te gahetvā gantuṃ vaṭṭati.

Yo pana atilābhī hoti, sakaṭṭhānañca āgantukaṭṭhānañca ekasadisaṃ, sabbattha manussā saṅghabhattaṃ sajjetvāva nisīdanti, tena saṅghatova gahetvā gantabbanti ayaṃ nimantane viseso. Avaseso sabbapañho uddesabhatte vuttanayeneva veditabbo. Kurundiyaṃ pana 『『aṭṭha mahāthere dethā』』ti vutte 『『aṭṭha mahātherāva dātabbā』』ti vuttaṃ. Esa nayo majjhimādīsu. Sace pana avisesetvā 『『aṭṭha bhikkhū dethā』』ti vadati, saṅghato dātabbā.

Nimantanabhattakathā niṭṭhitā.

Salākabhattakathā

Salākabhatte pana 『『anujānāmi, bhikkhave, salākāya vā paṭṭikāya vā upanibandhitvā opuñjitvā uddisitu』』nti vacanato rukkhasāramayāya salākāya vā veḷuvilīvatālapaṇṇādimayāya paṭṭikāya vā 『『asukassa nāma salākabhatta』』nti evaṃ akkharāni upanibandhitvā pacchiyaṃ vā cīvarabhoge vā katvā sabbā salākāyo opuñjitvā punappunaṃ heṭṭhuparivaseneva āloḷetvā pañcaṅgasamannāgatena bhattuddesakena sace ṭhitikā atthi, ṭhitikato paṭṭhāya; no ce atthi, therāsanato paṭṭhāya salākā dātabbā. Pacchā āgatānampi ekābaddhavasena dūre ṭhitānampi uddesabhatte vuttanayeneva dātabbā.

Sace vihārassa samantato bahū gocaragāmā, bhikkhū pana na bahukā, gāmavasenapi salākāyo pāpuṇanti, 『『tumhākaṃ asukagāme salākabhattaṃ pāpuṇātī』』ti gāmavaseneva gāhetabbā. Evaṃ gāhentena sacepi ekekasmiṃ gāme nānappakārāni saṭṭhisalākabhattāni, sabbāni gāhitāneva honti, tassa pattagāmasamīpe aññānipi dve tīṇi salākabhattāni honti, tānipi tasseva dātabbāni. Na hi sakkā tesaṃ kāraṇā aññaṃ bhikkhuṃ pahiṇitunti.

Sace ekaccesu gāmesu bahūni salākabhattāni sallakkhetvā sattannampi aṭṭhannampi bhikkhūnaṃ dātabbāni. Dadantena pana catunnaṃ pañcannaṃ bhattānaṃ salākāyo ekato bandhitvā dātabbā. Sace taṃ gāmaṃ atikkamitvā añño gāmo hoti, tasmiñca ekameva salākabhattaṃ, taṃ pana pātova denti, tampi etesu bhikkhūsu ekassa niggahena datvā 『『pātova taṃ gahetvā pacchā orimagāme itarāni bhattāni gaṇhāhī』』ti vattabbo. Sace orimagāme salākabhattesu agāhitesveva gāhitasaññāya gacchati, parabhāgagāme salākabhattaṃ gāhetvā puna vihāraṃ āgantvā itarāni gāhetvā orimagāmo gantabbo. 『『Na hi bahisīmāya saṅghalābho gāhetuṃ labbhatī』』ti ayaṃ nayo kurundiyaṃ vutto.

Sace pana bhikkhū bahū honti, gāmavasena salākā na pāpuṇanti, vīthivasena vā vīthiyaṃ ekagehavasena vā kulavasena vā gāhetabbā. Vīthiādīsu ca yattha bahūni bhattāni, tattha gāme vuttanayeneva bahūnaṃ bhikkhūnaṃ gāhetabbāni. Salākāsu asati uddisitvāpi gāhetabbāni.

如果僧團長老或以學習和頭陀行而聞名的人或分發食物的人在其他地方度過雨安居,或去了某處后又回到原來的地方,人們對來客表示尊敬,第一次可以帶他們認識的人去。但從有聯繫的時候開始,第二次就應該從僧團中選擇去。如果他們作為新來的客人去看親戚或護持者,那裡他們的親戚和護持者表示尊敬。在這種情況下,可以帶他們認識的人去。 如果有人得到很多利養,自己的地方和客人的地方一樣,到處人們都準備好僧團的食物坐著,他應該從僧團中選擇去。這是邀請的特殊情況。其餘的所有問題都應按指定食物中所說的方式理解。但在《古倫迪》中說,如果說"給八位大長老",就"應該給八位大長老"。對中等的等也是這樣。但如果不特別指明說"給八位比丘",應從僧團中給予。 關於邀請食物的論述結束。 關於抽籤食物的論述 關於抽籤食物,因為有"比丘們,我允許用簽或條寫上名字后混合起來分發"這句話,所以應該用木心做的簽或竹、藤、棕櫚葉等做的條寫上"某某人的抽籤食物"這樣的字,放在籃子里或袈裟的摺疊處,把所有簽混合起來,反覆上下攪動,由具備五種品質的分發食物的人,如果有順序就從順序開始,如果沒有就從長老座位開始分發簽。對於後來的人或遠處的人,也應按指定食物中所說的方式給予。 如果寺院周圍有很多乞食村,但比丘不多,簽也會按村莊分配,應該說"你們在某村得到抽籤食物"並按村莊分配。這樣分配時,即使每個村莊有各種各樣的六十種抽籤食物,都算是分配了,在那個得到的村莊附近還有兩三種抽籤食物,也應該給他。因為不可能爲了這些而派另一個比丘去。 如果在某些村莊有很多抽籤食物,應該考慮給七八位比丘。給予時,應該把四五種食物的簽綁在一起給。如果越過那個村莊還有另一個村莊,那裡只有一種抽籤食物,而且一大早就給,也應該強制給這些比丘中的一個,並對他說"一大早拿那個,然後在這邊的村莊拿其他的食物"。如果在這邊村莊的抽籤食物還沒拿就以為拿了而離開,在另一邊的村莊拿了抽籤食物后,再回到寺院拿其他的,然後應該去這邊的村莊。"在界外不能拿僧團的利養"這個原則在《古倫迪》中說過。 如果比丘很多,簽不能按村莊分配,就應該按街道或街道上的一家或家族分配。在街道等處,如果有很多食物,就應該按村莊中所說的方式給很多比丘。如果沒有簽,也可以指定分配。

Salākadāyakena pana vattaṃ jānitabbaṃ. Tena hi kālasseva vuṭṭhāya pattacīvaraṃ gahetvā bhojanasālaṃ gantvā asammaṭṭhaṭṭhānaṃ sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā 『『idāni bhikkhūhi vattaṃ kataṃ bhavissatī』』ti kālaṃ sallakkhetvā ghaṇṭiṃ paharitvā bhikkhūsu sannipatitesu paṭhamameva vāragāme salākabhattaṃ gāhetabbaṃ. 『『Tuyhaṃ asukasmiṃ nāma vāragāme salākā pāpuṇāti tatra gacchā』』ti vattabbaṃ.

Sace atirekagāvute gāmo hoti, taṃ divasaṃ gacchantā kilamanti, 『『sve tuyhaṃ vāragāme pāpuṇātī』』ti ajjeva gāhetabbaṃ. Yo vāragāmaṃ pesiyamāno na gacchati, aññaṃ salākaṃ maggati, na dātabbā. Saddhānañhi manussānaṃ puññahāni saṅghassa ca lābhacchedo hoti, tasmā tassa dutiyepi tatiyepi divase aññā salākā na dātabbā, 『『attano pattaṭṭhānaṃ gantvā bhuñjāhī』』ti vattabbo, tīṇi pana divasāni agacchantassa vāragāmato orimavāragāme salākā gāhetabbā. Tañce na gaṇhāti, tato paṭṭhāya tassa aññaṃ salākaṃ dātuṃ na vaṭṭati, daṇḍakammaṃ pana gāḷhaṃ kātabbaṃ, saṭṭhito vā paṇṇāsato vā na parihāpetabbaṃ. Vāragāme gāhetvā vihāravāro gāhetabbo, 『『tuyhaṃ vihāravāro pāpuṇātī』』ti vattabbaṃ. Vihāravārikassa dve tisso yāgusalākāyo tisso catasso vā bhattasalākāyo ca dātabbā, nibaddhaṃ katvā pana na dātabbā. Yāgubhattadāyakā hi 『『amhākaṃ yāgubhattaṃ vihāragopakāva bhuñjantī』』ti aññathattaṃ āpajjeyyuṃ, tasmā aññesu kulesu dātabbā.

Sace vihāravārikānaṃ sabhāgā āharitvā denti, iccetaṃ kusalaṃ; no ce, vāraṃ gāhetvā tesaṃ yāgubhattaṃ āharāpetabbaṃ. Tāva nesaṃ salākā phātikammameva bhavanti, vassaggena pattaṭṭhāne pana aññampi paṇītabhattasalākaṃ gaṇhituṃ labhantiyeva. Atirekauttaribhaṅgassa ekacārikabhattassa visuṃ ṭhitikaṃ katvā salākā dātabbā.

Sace yena salākā laddhā, so taṃdivasaṃ taṃ bhattaṃ na labhati, punadivase gāhetabbaṃ. Bhattameva labhati, na uttaribhaṅgaṃ; evampi puna gāhetabbaṃ. Khīrabhattassa salākāyapi eseva nayo. Sace pana khīrameva labhati, na bhattaṃ; khīralābhato paṭṭhāya puna na gāhetabbaṃ. Dve tīṇi ekacārikabhattāni ekasseva pāpuṇanti, dubbhikkhasamaye saṅghanavakena laddhakāle vijaṭetvā visuṃ gāhetabbāni, pākatikasalākabhattaṃ aladdhassāpi punadivase gāhetabbaṃ.

Sace khuddako vihāro hoti, sabbe bhikkhū ekasambhogā, ucchusalākaṃ gāhentena yassa kassaci sammukhībhūtassa pāpetvā mahātherādīnaṃ divā tacchetvā dātuṃ vaṭṭati. Rasasalākaṃ pāpetvā pacchābhattaṃ parissāvetvā vā phāṇitaṃ vā kāretvā piṇḍapātikādīnampi dātabbaṃ . Āgantukānaṃ āgatānāgatabhāvaṃ ñatvā gāhetabbā, mahāāvāse ṭhitikaṃ katvā gāhetabbā.

分發簽的人應該知道職責。他應該一大早起來,拿著缽和衣去食堂,掃乾淨未掃的地方,準備好飲用水和洗滌用水,估計"現在比丘們已經完成了職責",到時間敲鐘,比丘們聚集后,首先應該分發輪值村莊的抽籤食物。應該說"你在某某輪值村莊得到簽,去那裡"。 如果村莊超過一由旬半,那天去會疲勞,應該今天就說"明天你在輪值村莊得到"並分發。如果被派去輪值村莊而不去,而尋求另一個簽,不應給予。因為這會使有信仰的人失去功德,僧團也會失去利養,所以第二天第三天也不應給他另一個簽,應該對他說"去你自己的地方吃"。但如果三天不去,應該在輪值村莊之前的輪值村莊給他簽。如果他不接受,從那以後就不應該再給他其他簽,但應該嚴厲懲罰,不應減少六十或五十次。在輪值村莊分發后,應該分發寺院值班,應該說"你得到寺院值班"。應該給寺院值班的人兩三個粥簽和三四個飯簽,但不應固定給予。因為粥飯施主會認為"只有寺院守衛在吃我們的粥飯",所以應該在其他家庭給予。 如果寺院值班的人有相熟的人帶來,那很好;如果沒有,應該輪流為他們帶來粥飯。這只是他們簽的增益,但按戒臘在得到的地方也可以拿另一個美味食物的簽。應該為多餘的附加食物和單獨巡迴的食物分別設立順序給簽。 如果得到簽的人那天沒得到那個食物,第二天應該再給。如果只得到飯,沒有附加食物,也應該再給。對於牛奶飯的簽也是這樣。但如果只得到牛奶,沒有飯,從得到牛奶開始就不應再給。如果兩三個單獨巡迴的食物都落到一個人身上,在饑荒時期,如果僧團中最年輕的人得到,應該解開分別給予,即使沒得到普通的抽籤食物,第二天也應該給予。 如果是小寺院,所有比丘共同享用,分發甘蔗簽時,可以給任何在場的人,然後白天切給大長老等。得到調味品簽后,可以在飯後過濾或製成糖漿給乞食者等。應該知道客人來沒來後分發,在大寺院應該按順序分發。

Takkasalākampi sabhāgaṭṭhāne pāpetvā vā pacāpetvā vā dhūmāpetvā vā therānaṃ dātuṃ vaṭṭati. Mahāāvāse vuttanayeneva paṭipajjitabbaṃ phalasalākapūvasalākabhesajjagandhamālasalākāyopi visuṃ ṭhitikāya gāhetabbā. Bhesajjādisalākāyo cettha kiñcāpi piṇḍapātikānampi vaṭṭanti, salākavasena gāhitattā pana na sāditabbā. Aggabhikkhāmattaṃ salākabhattaṃ denti, ṭhitikaṃ pucchitvā gāhetabbaṃ. Asatiyā ṭhitikāya therāsanato paṭṭhāya gāhetabbaṃ. Sace tādisāni bhattāni bahūni honti, ekekassa bhikkhuno dve tīṇi dātabbāni; no ce, ekekameva datvā paṭipāṭiyā gatāya puna therāsanato paṭṭhāya dātabbaṃ. Sace antarāva upacchijjati, ṭhitikā sallakkhetabbā. Yadi pana tādisaṃ bhattaṃ nibaddhameva hoti, yassa pāpuṇāti, so vattabbo 『『laddhā vā aladdhā vā svepi gaṇheyyāsī』』ti. Ekaṃ anibaddhaṃ hoti, labhanadivase pana yāvadatthaṃ labhati, alabhanadivasā bahutarā honti, taṃ yassa pāpuṇāti, so alabhitvā 『『sve gaṇheyyāsī』』ti vattabbo.

Yo salākāsu gāhitāsu pacchā āgacchati, tassa atikkantāva salākā na upaṭṭhāpetvā dātabbā. Salākaṃ nāma ghaṇṭippaharaṇato paṭṭhāya āgantvā hatthaṃ pasārentova labhati. Aññassa āgantvā samīpe ṭhitassāpi atikkantā atikkantāva hoti. Sace panassa añño gaṇhanto atthi, sayaṃ anāgatopi labhati. Sabhāgaṭṭhāne asuko anāgatoti ñatvā 『『ayaṃ tassa salākā』』ti ṭhapetuṃ vaṭṭati. Sace 『『anāgatassa na dātabbā』』ti katikaṃ karonti, adhammikā hoti. Antoupacāre ṭhitassa hi bhājanīyabhaṇḍaṃ pāpuṇāti. Sace pana 『『anāgatassa dethā』』ti mahāsaddaṃ karonti, daṇḍakammaṃ ṭhapetabbaṃ, 『『āgantvā gaṇhantū』』ti vattabbaṃ.

Chappañcasalākā naṭṭhā honti, bhattuddesako dāyakānaṃ nāmaṃ nassarati, so ce naṭṭhasalākā mahātherassa vā attano vā pāpetvā bhikkhū vadeyya, 『『mayā asukagāme salākabhattaṃ mayhaṃ pāpitaṃ, tumhe tattha laddhaṃ salākabhattaṃ bhuñjeyyāthā』』ti, vaṭṭati. Vihāre apāpitaṃ pana āsanasālāya taṃ bhattaṃ labhitvā tattheva pāpetvā bhuñjituṃ na vaṭṭati. 『『Ajja paṭṭhāya mayhaṃ salākabhattaṃ gaṇhathā』』ti vutte tatra āsanasālāya gāhetuṃ na vaṭṭati, vihāraṃ ānetvā gāhetabbaṃ. 『『Sve paṭṭhāyā』』ti vutte pana bhattuddesakassa ācikkhitabbaṃ 『『sve paṭṭhāya asukakulaṃ nāma salākabhattaṃ deti, salākaggāhaṇakāle sareyyāsī』』ti. Dubbhikkhe salākabhattaṃ pacchinditvā subhikkhe jāte kiñci disvā 『『ajja paṭṭhāya amhākaṃ salākabhattaṃ gaṇhathā』』ti puna paṭṭhapenti, antogāme agāhetvā vihāraṃ ānetvāva gāhetabbaṃ. Idañhi 『『salākabhattaṃ』』 nāma. Uddesabhattasadisaṃ na hoti, vihārameva sandhāya diyyati, tasmā bahiupacāre gāhetuṃ na vaṭṭati. 『『Sve paṭṭhāyā』』ti vutte pana vihāre gāhetabbameva.

Gamiko bhikkhu yaṃ disābhāgaṃ gantukāmo, tattha aññena vāragāmasalākā laddhā hoti, taṃ gahetvā itaraṃ bhikkhuṃ 『『mayhaṃ pattasalākaṃ tvaṃ gaṇhāhī』』ti vatvā gantuṃ vaṭṭati. Tena pana upacārasīmaṃ anatikkanteyeva tasmiṃ tassa salākā gāhetabbā.

分發簽的責任應由簽的施主來承擔。因此，他應該在適當的時間醒來,拿著缽和衣物去食堂,清掃未清掃的地方,準備飲水和洗滌用水,估計"現在比丘們已經完成了職責",到時間敲鐘,比丘們聚集后,首先應該分發輪值村莊的抽籤食物。應當說"你在某個輪值村莊得到簽,去那裡"。 如果村莊超過一由旬半,那天去會疲勞,應該今天就說"明天你在輪值村莊得到"並分發。如果被派去輪值村莊而不去,而尋求另一個簽,不應給予。因為這會使有信仰的人失去功德,僧團也會失去利養,所以第二天第三天也不應給他另一個簽,應該對他說"去你自己的地方吃"。但如果三天不去,應該在輪值村莊之前的輪值村莊給他簽。如果他不接受,從那以後就不應該再給他其他簽,但應該嚴厲懲罰,不應減少六十或五十次。在輪值村莊分發后,應該分發寺院值班,應該說"你得到寺院值班"。應該給寺院值班的人兩三個粥簽和三四個飯簽,但不應固定給予。因為粥飯施主會認為"只有寺院守衛在吃我們的粥飯",所以應該在其他家庭給予。 如果寺院值班的人有相熟的人帶來,那很好;如果沒有,應該輪流為他們帶來粥飯。這只是他們簽的增益,但按戒臘在得到的地方也可以拿另一個美味食物的簽。應該為多餘的附加食物和單獨巡迴的食物分別設立順序給簽。 如果得到簽的人那天沒得到那個食物,第二天應該再給。如果只得到飯,沒有附加食物,也應該再給。對於牛奶飯的簽也是這樣。但如果只得到牛奶,沒有飯,從得到牛奶開始就不應再給。如果兩三個單獨巡迴的食物都落到一個人身上,在饑荒時期,如果僧團中最年輕的人得到,應該解開分別給予,即使沒得到普通的抽籤食物,第二天也應該給予。 如果是小寺院,所有比丘共同享用,分發甘蔗簽時,可以給任何在場的人,然後白天切給大長老等。得到調味品簽后,可以在飯後過濾或製成糖漿給乞食者等。應該知道客人來沒來後分發,在大寺院應該按順序分發。

Chaḍḍitavihāre manussā bodhicetiyādīni jaggitvā bhuñjantūti salākabhattaṃ paṭṭhapenti, bhikkhū sakaṭṭhānesu vasitvā kālasseva gantvā tattha vattaṃ karitvā taṃ bhattaṃ bhuñjanti, vaṭṭati. Sace tesu svātanāya attano pāpetvā gatesu āgantuko bhikkhu chaḍḍitavihāre vasitvā kālasseva vattaṃ katvā ghaṇṭiṃ paharitvā salākabhattaṃ attano pāpetvā āsanasālaṃ gacchati, sova tassa bhattassa issaro. Yo pana bhikkhūsu vattaṃ karontesuyeva bhūmiyaṃ dve tayo sammuñjanippahāre datvā ghaṇṭiṃ paharitvā 『『dhuragāme salākabhattaṃ mayhaṃ pāpuṇātī』』ti gacchati, tassa taṃ corikāya gahitattā na pāpuṇāti, vattaṃ katvā pāpetvā pacchā gatabhikkhūnaṃyeva hoti.

Eko gāmo atidūre hoti, bhikkhū niccaṃ gantuṃ na icchanti, manussā 『『mayaṃ puññena paribāhirā homā』』ti vadanti, ye tassa gāmassa āsannavihāre sabhāgabhikkhū, te vattabbā 『『imesaṃ bhikkhūnaṃ anāgatadivase tumhe bhuñjathā』』ti. Salākā pana devasikaṃ pāpetabbā, tā ca kho pana ghaṇṭippaharaṇamattena vā pacchicālanamattena vā pāpitā na honti, pacchiṃ pana gahetvā salākā pīṭhake ākiritabbā, pacchi pana mukhavaṭṭiyaṃ na gahetabbā. Sace hi tattha ahi vā vicchiko vā bhaveyya, dukkhaṃ uppādeyya; tasmā heṭṭhā gahetvā pacchiṃ parammukhaṃ katvā salākā ākiritabbā 『『sacepi sappo bhavissati, ettova palāyissatī』』ti. Evaṃ salākā ākiritvā gāmādivasena pubbe vuttanayeneva gāhetabbā. Apica ekaṃ mahātherassa pāpetvā 『『avasesā mayhaṃ pāpuṇantī』』ti attano pāpetvā vattaṃ katvā cetiyaṃ vanditvā vitakkamāḷake ṭhitehi bhikkhūhi 『『pāpitā, āvuso, salākā』』ti vutte 『『āma, bhante, tumhe gatagatagāme salākabhattaṃ gaṇhathā』』ti vattabbaṃ; evaṃ pāpitāpi hi supāpitāva honti.

Bhikkhū sabbarattiṃ dhammasavanatthaṃ aññaṃ vihāraṃ gacchantā 『『mayaṃ tattha dānaṃ aggahetvāva amhākaṃ gocaragāmeva piṇḍāya caritvā āgamissāmā』』ti salākā aggahetvāva gatā, vihāre therassa pattasalākabhattaṃ bhuñjituṃ āgacchanti, vaṭṭati. Atha mahātheropi 『『ahaṃ idha kiṃ karomī』』ti tehiyeva saddhiṃ gacchati, tehi gatavihāre abhuñjitvāva gocaragāmaṃ anuppattehi 『『detha, bhante, patte salākayāguādīni āharissāmā』』ti vutte pattā na dātabbā. 『『Kasmā, bhante, na dethā』』ti 『『vihāraṭṭhakaṃ bhattaṃ vihāre vutthānaṃ pāpuṇāti, mayaṃ aññasmiṃ vihāre vutthā』』ti. 『『Detha, bhante, na mayaṃ vihāre pālikāya dema, tumhākaṃ dema, gaṇhatha amhākaṃ bhikkha』』nti vutte pana vaṭṭati.

Salākabhattakathā niṭṭhitā.

人們為廢棄寺院設立抽籤食物,說"照看菩提樹和塔等后吃飯",比丘們住在自己的地方,一大早去那裡履行職責后吃那個飯,這是可以的。如果他們為自己第二天分配后離開,一個客僧住在廢棄寺院,一大早履行職責,敲鐘,為自己分配抽籤食物後去座位大廳,他就是那個食物的主人。但如果在比丘們履行職責時,只在地上掃兩三下就敲鐘說"我在前面的村莊得到抽籤食物"而離開,因為他偷取了,所以不屬於他,而是屬於履行職責後分配並後來去的比丘們。 一個村莊太遠,比丘們不想經常去,人們說"我們失去了功德",應該對那個村莊附近寺院的相熟比丘說"這些比丘不來的日子你們吃"。但簽應該每天分配,只敲鐘或搖籃子是不夠的,應該拿著籃子把簽倒在凳子上,但不應抓住籃子的邊緣。因為如果那裡有蛇或蝎子,會造成痛苦;所以應該從下面拿著籃子,把它倒過來,倒出簽,想"即使有蛇也會從這裡逃走"。這樣倒出簽后,應該按之前說的村莊等方式分配。也可以給一個大長老分配后,說"剩下的歸我",為自己分配,履行職責,禮拜塔,對站在思考亭的比丘們說"朋友們,簽已經分配了",他們說"是的,尊者",應該說"你們去你們去過的村莊拿抽籤食物";這樣分配也是很好的分配。 比丘們整夜去另一個寺院聽法,想"我們不在那裡接受佈施,而是在我們的乞食村莊乞食后回來",沒拿簽就走了,他們來吃寺院裡長老得到的抽籤食物,這是可以的。如果大長老也說"我在這裡做什麼"和他們一起去,到了他們去的寺院,還沒吃就到了乞食村莊,他們說"尊者,給缽,我們會帶來抽籤粥等",不應給缽。"尊者,為什麼不給?"(他們問)"寺院的食物屬於住在寺院的人,我們住在另一個寺院。"(他回答)如果他們說"給吧,尊者,我們不是按寺院規矩給,而是給你們,接受我們的食物",那麼是可以的。 關於抽籤食物的論述結束。

Pakkhikabhattādikathā

Pakkhikādīsu pana yaṃ abhilakkhitesu cātuddasī pañcadasī pañcamī aṭṭhamīti imesu pakkhesu kammappasutehi uposathaṃ kātuṃ satikaraṇatthāya diyyati, taṃ pakkhikaṃ nāma. Taṃ salākabhattagatikameva hoti, gāhetvā bhuñjitabbaṃ. Sace salākabhattampi pakkhikabhattampi bahu sabbesaṃ vinivijjhitvā gacchati, dvepi bhattāni visuṃ visuṃ gāhetabbāni. Sace bhikkhusaṅgho mahā, pakkhikaṃ gāhetvā tassa ṭhitikāya salākabhattaṃ gāhetabbaṃ , salākabhattaṃ vā gāhāpetvā tassa ṭhitikāya pakkhikaṃ gāhetabbaṃ. Yesaṃ na pāpuṇāti, te piṇḍāya carissanti. Sace dvepi bhattāni bahūni, bhikkhū mandā; salākabhattaṃ nāma devasikaṃ labbhati, tasmā taṃ ṭhapetvā 『『pakkhikaṃ āvuso bhuñjathā』』ti pakkhikameva gāhetabbaṃ. Pakkhikaṃ paṇītaṃ denti, visuṃ ṭhitikā kātabbā. 『『Sve pakkho』』ti ajja pakkhikaṃ na gāhetabbaṃ. Sace pana dāyakā vadanti 『『sve amhākaṃ ghare lūkhabhattaṃ bhavissati, ajjeva pakkhikabhattaṃ uddisathā』』ti, evaṃ vaṭṭati.

Uposathikaṃ nāma anvaḍḍhamāse uposathaṅgāni samādiyitvā yaṃ attanā bhuñjati, tadeva diyyati. Pāṭipadikaṃ nāma 『『uposathe bahū saddhā pasannā bhikkhūnaṃ sakkāraṃ karonti, pāṭipade pana bhikkhū kilamanti, pāṭipade dinnaṃ dubbhikkhadānasadisaṃ mahapphalaṃ hoti, uposathakammena vā parisuddhasīlānaṃ dutiyadivase dinnaṃ mahapphalaṃ hotī』』ti sallakkhetvā pāṭipade diyyanakadānaṃ, tampi ubhayaṃ salākabhattagatikameva. Iti imāni sattapi bhattāni piṇḍapātikānaṃ na vaṭṭanti, dhutaṅgabhedaṃ karontiyeva.

Aparānipi cīvarakkhandhake visākhāya varaṃ yācitvā dinnāni āgantukabhattaṃ gamiyabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattanti cattāri bhattāni pāḷiyaṃ āgatāneva, tattha āgantukānaṃ dinnaṃ bhattaṃ 『『āgantukabhattaṃ』』. Esa nayo sesesu. Sace panettha āgantukabhattānipi āgantukāpi bahū honti, sabbesaṃ ekekaṃ gāhetabbaṃ, bhattesu appahontesu ṭhitikāya gāhetabbaṃ. Eko āgantuko paṭhamameva āgantvā sabbaṃ āgantukabhattaṃ attano gāhetvā nisīdati, sabbaṃ tasseva hoti, pacchā āgatehi āgantukehi tena dinnāni paribhuñjitabbāni. Tenapi ekaṃ attano gahetvā sesāni dātabbāni. Ayaṃ uḷāro.

Sace pana yo paṭhamaṃ āgantvāpi attano aggahetvā tuṇhībhūto nisīdati, pacchā āgatehi saddhiṃ paṭipāṭiyā gaṇhitabbaṃ. Sace niccaṃ āgantukā āgacchanti, āgatadivaseyeva bhuñjitabbaṃ, antarantarā ce āgacchanti, dve tīṇi divasāni bhuñjitabbaṃ. Mahāpaccariyaṃ pana 『『satta divasāni bhuñjituṃ vaṭṭatī』』ti vuttaṃ.

Āvāsiko katthaci gantvā āgato, tenāpi āgantukabhattaṃ paribhuñjitabbaṃ. Sace pana taṃ vihāre nibandhāpitaṃ hoti, vihāre gāhetabbaṃ. Atha vihāro dūre hoti, āsanasālāya nibandhāpitaṃ āsanasālāya gāhetabbaṃ. Sace pana dāyakā 『『āgantukesu asati āvāsikāpi paribhuñjantū』』ti vadanti, vaṭṭati.

離開食物等的論述 在離開的食物中，所指的有十四日、十五日、第五日、第八日等，這些離開的食物是爲了在這些日子裡進行齋戒而準備的，稱為離開食物。它應當是抽籤食物的形式，拿著吃。如果抽籤食物和離開食物都很多，所有人都應各自分開拿取兩種食物。如果比丘僧團很大，應該拿離開食物併爲其分配抽籤食物，或拿抽籤食物併爲其分配離開食物。如果沒有得到的人會去乞食。如果兩種食物都很多，比丘們就太懶惰了；抽籤食物是從天上得到的，所以應該放下抽籤食物，"朋友們，吃離開食物吧"，只應拿離開食物。離開食物是美味的，應該分開拿取。"明天是離開的日子"，今天不應拿離開食物。如果施主說"明天我們家會有剩餘的食物，今天就把離開食物給我們"，這樣是可以的。 齋戒食物是指在增月期間，準備齋戒的食物，自己吃的食物就是齋戒食物。常規食物是指"在齋戒日，許多有信仰的比丘會做供養，而常規食物則是比丘們很疲憊，常規食物的佈施就像在饑荒時期所施的食物，在齋戒的工作中，第二天施給清凈的比丘們的食物會非常豐盛"，所以常規食物的佈施也是抽籤食物的形式。因此，這七種食物是不能給乞食者的，只有在修行中才能施捨。 此外，關於衣物的部分，維薩卡請求的供養，包括客人的食物、前往村莊的食物、病人的食物和病人照顧者的食物，這四種食物在經文中已有說明，其中給客人的食物稱為"客人食物"。其他的也是如此。如果這裡的客人食物也有很多，所有人都應各自分開拿取，食物較少的地方也應分開拿取。一個客人第一次來到時，拿走所有的客人食物，坐下後，所有的食物都屬於他，隨後來的客人應吃他所施的食物。因此應當拿走一個自己的食物，其他的應施捨給他。這是非常重要的。 如果第一個人第一次來到后，自己不拿食物而沉默地坐著，隨後來的客人應按順序拿取。如果常客經常來，應在到達的那天吃，若間隔幾天再來，則應在兩三天內吃。關於大施主的說法，"可以吃七天"。 如果住處在任何地方，回來后也應吃客人的食物。如果在寺院中被固定下來，則應在寺院中拿取。如果寺院很遠，則應在座位大廳中固定下來拿取。如果施主說"如果客人不在，住持也可以吃"，那也是可以的。

Gamiyabhattepi ayameva kathāmaggo. Ayaṃ pana viseso – āgantuko āgantukabhattameva labhati, gamiko āgantukabhattampi gamiyabhattampi. Āvāsikopi pakkamitukāmo gamiko hoti; gamiyabhattaṃ labhati. Yathā pana āgantukabhattaṃ; evamidaṃ dve vā tīṇi vā satta vā divasāni na labbhati. 『『Gamissāmī』』ti bhutto taṃdivasaṃ kenacideva kāraṇena na gato, punadivasepi bhuñjituṃ vaṭṭati, saussāhattā. 『『Gamissāmī』』ti bhuttassa corā vā panthaṃ rundhanti udakaṃ vā, devo vā vassati, sattho vā na gacchati, saussāhena bhuñjitabbaṃ. Ete upaddave olokentena 『『dve tayo divase bhuñjituṃ vaṭṭatī』』ti mahāpaccariyaṃ vuttaṃ. 『『Gamissāmī』』ti pana lesaṃ oḍḍetvā bhuñjituṃ na labhati.

Gilānabhattampi sace sabbesaṃ gilānānaṃ pahoti, sabbesaṃ dātabbaṃ; no ce, ṭhitikaṃ katvā gāhetabbaṃ. Eko gilāno arogarūpo sakkoti antogāmaṃ gantuṃ, eko na sakkoti, ayaṃ 『『mahāgilāno』』 nāma. Etassa gilānabhattaṃ dātabbaṃ. Dve mahāgilānā – eko lābhī abhiññāto bahuṃ khādanīyaṃ bhojanīyaṃ labhati, eko anātho appalābhatāya antogāmaṃ pavisati – etassa gilānabhattaṃ dātabbaṃ. Gilānabhatte pana divasaparicchedo natthi. Yāva rogo na vūpasammati, sappāyabhojanaṃ abhuñjanto na yāpeti, tāva bhuñjitabbaṃ. Yadā pana missakayāguṃ vā missakabhattaṃ vā bhuttassāpi rogo na kuppati, tato paṭṭhāya na bhuñjitabbaṃ.

Gilānupaṭṭhākabhattampi yaṃ sabbesaṃ pahoti, taṃ sabbesaṃ dātabbaṃ; no ce pahoti, ṭhitikaṃ katvā gāhetabbaṃ. Idampi dvīsu gilānesu mahāgilānupaṭṭhākassa gāhetabbaṃ, dvīsu mahāgilānesu anāthagilānupaṭṭhākassa. Yaṃ kulaṃ gilānabhattampi deti gilānupaṭṭhākabhattampi, tattha yassa gilānassa bhattaṃ pāpuṇāti tadupaṭṭhākassāpi tattheva gāhetabbaṃ. Gilānupaṭṭhākabhattepi divasaparicchedo natthi, yāva gilāno labhati, tāvassa upaṭṭhākopi labhatīti. Imāni cattāri bhattāni sace evaṃ dinnāni honti 『『āgantukagamikagilānupaṭṭhākā mama bhikkhaṃ gaṇhantū』』ti, piṇḍapātikānampi vaṭṭati. Sace pana āgantukādīnaṃ bhattaṃ nibandhāpemi, 『『mama bhattaṃ gaṇhantū』』ti evaṃ dinnāni honti, piṇḍapātikānaṃ na vaṭṭati.

Aparānipi 『『dhurabhattaṃ, kuṭibhattaṃ, vārabhatta』』nti tīṇi bhattāni. Tattha dhurabhattanti niccabhattaṃ vuccati, taṃ duvidhaṃ – saṅghikaṃ puggalikañca. Tattha yaṃ 『『saṅghassa dhurabhattaṃ demā』』ti nibandhāpitaṃ, taṃ salākabhattagatikaṃ. 『『Mama nibaddhaṃ bhikkhaṃ gaṇhantū』』ti vatvā dinnaṃ pana piṇḍapātikānampi vaṭṭati. Puggalikepi 『『tumhākaṃ dhurabhattaṃ dammī』』ti vutte piṇḍapātiko ce, na vaṭṭati. 『『Mama nibaddhaṃ bhikkhaṃ gaṇhathā』』ti vutte pana vaṭṭati, sāditabbaṃ. Sacepi pacchā katipāhe vītivatte 『『dhurabhattaṃ gaṇhathā』』ti vadati, mūle suṭṭhu sampaṭicchitattā vaṭṭati.

Kuṭibhattaṃ nāma yaṃ saṅghassa āvāsaṃ kāretvā 『『amhākaṃ senāsanavāsino amhākaṃyeva bhattaṃ gaṇhantū』』ti evaṃ nibandhāpitaṃ, taṃ salākabhattagatikameva hoti, gahetvā bhuñjitabbaṃ. 『『Amhākaṃ senāsanavāsino amhākaṃyeva bhikkhaṃ gaṇhantū』』ti vutte pana piṇḍapātikānampi vaṭṭati . Yaṃ pana puggale pasīditvā tassa vā āvāsaṃ katvā 『『tumhākaṃ demā』』ti dinnaṃ, taṃ tasseva hoti, tasmiṃ katthaci gate nissitakehi bhuñjitabbaṃ.

關於村莊食物的論述 關於村莊食物的論述也是如此。特別是，客人食物只給客人，村莊食物則可以給客人和村民。住持如果想離開，便是村民；可以得到村莊食物。就像客人食物一樣，這兩種食物不能在兩天、三天或七天內得到。"我將要去"的人，如果那天因為某種原因未能離開，第二天仍然可以吃，因其有助於恢復。"我將要去"的人，若被盜賊或旅途阻礙，或遇到雨水，或身體不適，都應在恢復期間進食。這些災難被觀察時，"可以吃兩天、三天"的說法是正確的。而"我將要去"的說法則不能在吃飯時被忽略。 病人食物如果是所有病人都需要的，則應給予所有人；如果不是，則應分開拿取。一個病人如果身體健康，可以前往村莊，另一個則不能，這個被稱為"重病人"。因此，重病人的食物應給予他。兩個重病人中，一個是有財力的，能得到豐盛的食物，另一個因無財力而進入村莊，這個重病人的食物也應給予他。病人食物沒有時間限制，只要病人未痊癒，便應繼續進食，直到他不再需要適宜的食物。如果他吃了混合的米飯或其他食物，病人不再發病，便不應再給予食物。 病人照顧者的食物，如果是所有人都需要的，則應給予所有人；如果不是，則應分開拿取。在這兩種病人中，重病人的照顧者應給予，而在兩個重病人中，貧窮的病人照顧者也應給予。若一個家庭給予病人食物和病人照顧者的食物，若該病人能得到食物，照顧者也應在那時拿取。病人照顧者的食物也沒有時間限制，只要病人能得到，照顧者也應得到。因此，如果這四種食物如此給予，應說"客人、村民、病人照顧者都來拿我的食物"，乞食者也應如此。如果客人等的食物被固定下來，則應說"我的食物來吧"，這樣給予是不適合的。 此外，還有"重食、居士食、特食"這三種食物。其中，重食指的是常規食物，分為兩類：僧團食和個人食。在這裡，"我們將給僧團的重食"是固定的，這應是抽籤食物的形式。"請拿我的食物"的話也適用於乞食者。如果個人說"我將給你們重食"，則不適用于乞食者。"請拿我的食物"則是適用的，應該給予。如果在幾天後說"請拿重食"，則因其基礎被充分接受而適用。 居士食是指為僧團準備的食物，"請為我們在營地的僧人拿食物"，這應是抽籤食物的形式，拿著吃。"請為我們在營地的僧人拿食物"的話也適用於乞食者。若對一個人表示喜歡，或為他準備居士食，則應給予他，這樣在任何地方都應吃。

Vārabhattaṃ nāma dubbhikkhasamaye 『『vārena bhikkhū jaggissāmā』』ti dhuragehato paṭṭhāya dinnaṃ, tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. 『『Vārabhatta』』nti vutte pana salākabhattagatikaṃ hoti. Sace taṇḍulādīni pesenti, 『『sāmaṇerā pacitvā dentū』』ti, piṇḍapātikānaṃ vaṭṭati. Iti imāni ca tīṇi āgantukabhattādīni ca cattārīti satta, tāni saṅghabhattādīhi saha cuddasa bhattāni honti.

Aṭṭhakathāyaṃ pana vihārabhattaṃ, aṭṭhakabhattaṃ, catukkabhattaṃ, guḷhakabhattanti aññānipi cattāri bhattāni vuttāni. Tattha vihārabhattaṃ nāma vihāre tatruppādabhattaṃ, taṃ saṅghabhattena gahitaṃ. Taṃ pana tissamahāvihāracittalapabbatādīsu paṭisambhidāpattehi khīṇāsavehi yathā piṇḍapātikānampi sakkā hoti paribhuñjituṃ, tathā paṭiggahitattā tādisesu ṭhānesu piṇḍapātikānampi vaṭṭati. 『『Aṭṭhannaṃ bhikkhūnaṃ dema, catunnaṃ demā』』ti evaṃ dinnaṃ pana aṭṭhakabhattañceva catukkabhattañca; tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. Mahābhisaṅkhārikena atirasakapūvena pattaṃ pūretvā thaketvā dinnaṃ guḷhakabhattaṃ nāma. Imāni tīṇi salākabhattagatikāneva.

Aparampi guḷakabhattaṃ nāma atthi, idhekacce manussā mahādhammasavanañca vihārapūjañca kāretvā sakalasaṅghassa dātuṃ na sakkomāti, 『『dve tīṇi bhikkhusatāni amhākaṃ bhikkhaṃ gaṇhantū』』ti bhikkhuparicchedajānanatthaṃ guḷake denti, idaṃ piṇḍapātikānampi vaṭṭati. Iti cīvarakkhandhake cīvarabhājanīyaṃ, imasmiṃ pana senāsanakkhandhake senāsanabhājanīyañceva piṇḍapātabhājanīyañca vuttaṃ.

Gilānapaccayabhājanīyaṃ pana evaṃ veditabbaṃ – sappiādīsu bhesajjesu rājarājamahāmattā sappissa tāva kumbhasatampi kumbhasahassampi vihāraṃ pesenti, ghaṇṭiṃ paharitvā therāsanato paṭṭhāya gahitabhājanaṃ pūretvā dātabbaṃ , piṇḍapātikānampi vaṭṭati. Sace alasajātikā mahātherā pacchā āgacchanti, 『『bhante, vīsativassānaṃ diyyati, tumhākaṃ ṭhitikā atikkantā』』ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ.

『『Asukavihāre bahu sappi uppanna』』nti sutvā yojanantaravihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbameva. 『『Bahiupacārasīmāya ṭhitānaṃ dethā』』ti vadanti, na dātabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā dātabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ dātabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe pacchā āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbaṃ. Upacārasīmaṃ pavisitvā yattha katthaci dinnaṃ hoti, sabbasannipātaṭṭhāneyeva bhājetabbaṃ.

關於特食的論述 特食是指在饑荒時期，"我們將以特食供養比丘"，從重房開始給予的食物，這也是以乞食的形式給予乞食者的。當提到「特食」時，指的就是抽籤食物。如果提供米類等食物，應說「讓小沙彌來煮」，這也適用於乞食者。因此，這三種客人食物及其他四種，共七種，和僧團食等共計十三種食物。 在註釋中提到的還有寺院食、八食、四食、糖食等四種食物。其中，寺院食是指在寺院內提供的食物，由僧團食所接受。此食物在三大寺院如智者山等地，由得道者所接受，乞食者也可以在這些地方食用。因此，若說「給八位比丘，給四位比丘」，這樣給予的寺院食和四食，亦適用於乞食者。由大施主所提供的豐盛食物，若裝滿缽后給予，這稱為糖食。這三種食物都是抽籤食物的形式。 另外還有糖食，某些人因無法供養整個僧團而說「請給我們的食物」，因此給出糖食，這也適用於乞食者。因此在衣物部分提到的衣物容器，以及在寢具部分提到的寢具容器和乞食容器也在此提及。 病人照顧者的食物應如此理解——如在油脂等藥物中，國王和大臣們會將食物送往寺院，敲鐘后，由長老開始給予的食物應給予，亦適用於乞食者。如果懶惰的長老們在後面回來，不應說「尊者，這已經給了二十年」，應在給予他們后再給予。 「某某寺院有很多油脂」聽聞后，鄰近的比丘們便會前來，食物應從豐盛的地方給予。對於不豐盛的地方，若有鄰近的比丘也應給予。若說「請給在外的比丘」，則不應給予。如果在鄰近的地方，若聚集在一起，則應給予。因此，給予僧團的食物后，後來的比丘也應給予。在第二部分，若長老坐在高處，後來的比丘則不應得到第一部分，第二部分應根據年份給予。進入鄰近的地方，若在任何地方給予，應在所有聚集的地方給予。

Yasmiṃ vihāre dasa bhikkhū, daseva ca sappikumbhā diyyanti, ekekakumbhavaseneva bhājetabbaṃ. Eko sappikumbho hoti, dasa bhikkhūhi bhājetvā gahetabbaṃ. Sace yathāṭhitaṃyeva 『『amhākaṃ pāpuṇātī』』ti gaṇhanti, duggahitaṃ; gatagataṭṭhāne saṅghikameva hoti. Kumbhaṃ pana āvajjetvā thālake thokaṃ sappiṃ katvā 『『idaṃ mahātherassa pāpuṇāti, avasesaṃ amhākaṃ pāpuṇātī』』ti vatvā tampi kumbheyeva ākiritvā yathicchitaṃ gahetvā gantuṃ vaṭṭati. Sace thinaṃ sappi hoti, lekhaṃ katvā 『『lekhato parabhāgo mahātherassa pāpuṇāti, avasesaṃ amhāka』』nti gahitampi suggahitaṃ, vuttaparicchedato ūnādhikesupi bhikkhūsu ca sappikumbhesu ca etenevupāyena bhājetabbaṃ.

Sace paneko bhikkhu, ekopi kumbho hoti, ghaṇṭiṃ paharitvā 『『ayaṃ mayhaṃ pāpuṇātī』』tipi gahetuṃ vaṭṭati. 『『Ayaṃ paṭhamabhāgo mayhaṃ pāpuṇāti, ayaṃ dutiyabhāgo』』ti evaṃ thokaṃ thokampi pāpetuṃ vaṭṭati. Esa nayo navanītādīsupi. Yasmiṃ pana vippasanne tilatelādimhi lekhā na santiṭṭhati, taṃ uddharitvā bhājetabbaṃ. Siṅgiveramaricādibhesajjampi avasesapattathālakādisamaṇaparikkhāropi sabbo vuttānurūpeneva nayena suṭṭhu sallakkhetvā bhājetabboti.

Pāḷiṃ aṭṭhakathañceva, oloketvā vicakkhaṇo;

Saṅghike paccaye evaṃ, appamattova bhājayeti.

Iti sabbākārena paccayabhājanīyakathā niṭṭhitā.

Sammannitvā ṭhapitayāgubhājakādīhi bhājanīyaṭṭhānaṃ āgatamanussānaṃ anāpucchitvāva upaḍḍhabhāgo dātabbo, asammatehi pana apaloketvā dātabbo. Sammatena appamattakavissajjanakena bhikkhunā cīvarakammaṃ karontassa 『『sūciṃ dehī』』ti vadato ekā dīghā, ekā rassāti dve sūciyo dātabbā. 『『Avibhattaṃ saṅghikaṃ bhaṇḍa』』nti pucchitabbakiccaṃ natthi. Pipphalakatthikassa eko pipphalako, addhānakantāraṃ paṭipajjitukāmassa upāhanayugaḷaṃ, kāyabandhanatthikassa kāyabandhanaṃ, 『『aṃsabaddhako me jiṇṇo』』ti āgatassa aṃsabaddhako, parissāvanatthikassa parissāvanaṃ dātabbaṃ. Dhammakaraṇatthikassa dhammakaraṇo. Sace paṭako na hoti, dhammakaraṇo paṭakena saddhiṃ dātabbo. 『『Āgantukapaṭṭaṃ āropessāmī』』ti yācantassa kusiyā ca aḍḍhakusiyā ca pahonakaṃ dātabbaṃ. 『『Maṇḍalaṃ nappahotī』』ti āgatassa maṇḍalaṃ ekaṃ dātabbaṃ, aḍḍhamaṇḍalāni dve dātabbāni. Dve maṇḍalāni yācantassa na dātabbāni. Anuvātaparibhaṇḍatthikassa ekassa cīvarassa pahonakaṃ dātabbaṃ. Sappinavanītādiatthikassa gilānassa ekaṃ bhesajjaṃ nāḷimattaṃ katvā tato tatiyakoṭṭhāso dātabbo. Evaṃ tīṇi divasāni datvā nāḷiyā paripuṇṇāya catutthadivasato paṭṭhāya saṅghaṃ pucchitvā dātabbaṃ. Guḷapiṇḍepi ekadivasaṃ tatiyabhāgo dātabbo. Evaṃ tīhi divasehi niṭṭhite piṇḍe tato paraṃ saṅghaṃ pucchitvā dātabbaṃ. Sesaṃ sabbattha uttānamevāti.

Pakkhikabhattādikathā niṭṭhitā.

Senāsanakkhandhakavaṇṇanā niṭṭhitā.

  1. Saṅghabhedakakkhandhakaṃ

Chasakyapabbajjākathā

在某個寺院中有十位比丘，十個油脂容器應分開給予。一個油脂容器由十位比丘共同使用。如果以「我們能得到」來計算，則是困難的；在過去的地方是僧團的。油脂容器應觀察后，加一點油脂，說「這給大長老，其餘的給我們」，然後將油脂容器倒出，隨意拿取。如果油脂是稀的，記下後說「記下的部分給大長老，其餘的給我們」，這樣拿取也是合理的。根據上述部分，油脂容器的數量應根據比丘的數量來分配。 如果只有一個比丘，只有一個油脂容器，敲鐘后也可以說「這是我的」。「這是我的第一部分，這是我的第二部分」，這樣也可以分開拿取。類似的情況也適用於奶油等食物。在某個地方，若沒有芝麻油等的記錄，應將其提升並給予。關於香料、藥物等的使用，所有的器具也應根據上述方法進行合理分配。 關於食物的註釋，觀察到非常細緻的地方；在僧團的供養中，必須小心地分配。 因此，所有供養器具的論述已完成。 在合理的情況下，給予的食物應在沒有詢問的情況下給予，而不應在不合理的情況下給予。根據合理的分配，若比丘在進行衣物工作時說「請給我針」，應給予一根長針和一根短針，共兩根針。若問「是否有分開的僧團器具」，則沒有必要詢問。對於某個特定的器具，若希望前往某地，則應給予一對器具。若是爲了身體的束縛而來的，則應給予身體的束縛。若是爲了清潔而來的，則應給予清潔的器具。若沒有清潔器具，則應與清潔器具一起給予。若是要求「請給我客人的衣物」，則應給予一件客人的衣物，而對於半件衣物則應給予兩件。對於要求的器具，應給予一個器具的部分。若是爲了生病而來的，則應給予一個藥物的部分。給予三天後，若藥物充足，應詢問僧團再給予。對於糖食，若給予一天，則應給予第三部分。這樣在三天後，詢問僧團再給予。其他的部分都應如此處理。 關於離開食物的論述已完成。 關於寢具部分的論述已完成。 7. 關於僧團分裂的部分 關於六種出家者的論述。

  1. Saṅghabhedakakkhandhake abhiññātā abhiññātāti pākaṭā pākaṭā. Sakyakumārā nāma kāḷudāyippabhutayo dasa dūtā saddhiṃ parivārehi aññe ca bahū janā. Amhākanti amhesu; amhākaṃ kulatoti vā vuttaṃ hoti. Gharāvāsatthaṃ anusāsissāmīti gharāvāse yaṃ kattabbaṃ, taṃ jānāpessāmi. Udakaṃ ninnetabbanti yathā udakaṃ sabbaṭṭhāne samaṃ hoti, evaṃ kātabbaṃ. Niddhāpetabbanti tiṇāni uddharitabbāni. Bhusikā uddharāpetabbāti sukhumapalālamissadhaññā palālikā palāpetabbā. Opunāpetabbanti sukhumapalālaṃ apanetabbaṃ. Tvaññeva gharāvāsatthena upajānāhīti tvaññeva gharāvāsatthaṃ jānāhi. Ahaṃ tayā yathāsukhaṃ pabbajāhīti ettha ahaṃ tayā saddhiṃ pabbajissāmīti sahāyasinehena sahasā vattukāmo hutvā puna rajjasirilobhena parikaḍḍhiyamānahadayo 『『ahaṃ tayā』』ti ettakameva vatvā sesaṃ vattuṃ nāsakkhīti evamattho veditabbo .

331.Nippātitāti nikkhamitā. Mānassinoti mānassayino; mānanissitāti vuttaṃ hoti.

332.Yassantarato na santi kopāti tatiyamaggena samūhatattā yassa citte kopā na santi. Yasmā pana bhavoti sampatti, vibhavoti vipatti; tathā bhavoti vuḍḍhi, vibhavoti hāni; bhavoti sassataṃ, vibhavoti ucchedo; bhavoti puññaṃ, vibhavoti pāpaṃ; vibhavoti ca abhavoti ca atthato ekameva, tasmā itibhavābhavatañca vītivattoti ettha yā esā sampattivipattivuḍḍhihānisassatucchedapuññapāpavasena iti anekappakārā bhavābhavatā vuccati; catūhipi maggehi yathāsambhavaṃ tena tena nayena taṃ itibhavābhavatañca vītivattoti evamattho daṭṭhabbo. Nānubhavantīti na sampāpuṇanti; tassa dassanaṃ devānampi dullabhanti adhippāyo.

333.Ahimekhalikāti ahiṃ kaṭiyaṃ bandhitvā. Ucchaṅgeti aṅke.

334.Sammannatīti sammāneti. Yaṃ tumo karissatīti yaṃ so karissati.

Chasakyapabbajjākathā niṭṭhitā.

Pakāsanīyakammādikathā

336.Kheḷāsakassāti ettha micchājīvena uppannapaccayā ariyehi vantabbā kheḷasadisā, tathārūpe paccaye ayaṃ ajjhoharatīti katvā kheḷāsakoti bhagavatā vutto.

340.Patthaddhena kāyenāti potthakarūpasadisena niccalena kāyena.

342.Mayaṃ kho bhaṇe rājañātakā nāmāti rājā amhe jānātīti rājañātakassa bhāvena attānaṃ ukkaṃsanto āha. Pahaṭṭhakaṇṇavāloti bandhane niccale katvā.

Dukkhañhi kuñjara nāgamāsadoti bho kuñjara buddhanāgaṃ āsādanaṃ vadhakacittena upagamanaṃ nāma dukkhaṃ. Nāgahatassāti buddhanāgaṃ ghātakassa.

Paṭikuṭiyova osakkīti tathāgatābhimukhoyeva piṭṭhimehi pādehi avasakki. Alakkhikoti ettha na lakkhetīti alakkhiko; na jānātīti attho , ahaṃ pāpakammaṃ karomīti na jānāti. Na lakkhitabboti vā alakkhiko; na passitabboti attho.

343.Tikabhojananti ettha tīhi janehi bhuñjitabbabhojanaṃ. Taṃ paññāpessāmīti taṃ anujānissāmi . Gaṇabhojane pana yathādhammo kāretabboti. Pañcavatthuyācanakathā saṅghādisesavaṇṇanāyaṃ vuttā. Kappanti āyukappaṃ. Brahmaṃ puññanti seṭṭhaṃ puññaṃ. Kappaṃ saggamhīti āyukappameva.

Pakāsanīyakammādikathā niṭṭhitā.

Saṅghabhedakakathā

344.Atha kho devadatto saṅghaṃ bhinditvāti so kira evaṃ salākaṃ gāhetvā tattheva āveṇikaṃ uposathaṃ katvā gato, tenetaṃ vuttaṃ.

在僧團分裂部分中,"著名的"指的是衆所周知的。"釋迦王子"指的是迦留陀夷等十位使者及其隨從,以及其他許多人。"我們的"指的是在我們之中;或者說是我們家族的。"我將教導家居生活"指的是我將告知在家生活中應該做的事。"應引水"指的是應該使水在各處平均。"應清除"指的是應拔除雜草。"應除去糠秕"指的是應除去混有細糠的穀物。"應篩選"指的是應除去細糠。"你自己要了解家居生活"指的是你自己要知道家居生活。"我隨你方便出家"這裡的意思是,他本想立即說"我將和你一起出家",但又被王位的榮耀所牽引,只說了"我隨你",剩下的話說不出來。 "離開"指的是出走。"有慢心的"指的是依靠慢心的;意思是說依賴慢心。 "內心沒有憤怒"指的是由於第三道果已經根除,他的心中沒有憤怒。因為"有"是指圓滿,"無有"是指缺失;同樣,"有"是指增長,"無有"是指衰減;"有"是指常住,"無有"是指斷滅;"有"是指善,"無有"是指惡;"無有"和"不存在"在意義上是相同的,所以"超越了有無"這裡指的是,以圓滿缺失、增長衰減、常住斷滅、善惡等方式所說的各種有無,應該理解為通過四種道果,按照各自的方式超越了這種有無。"不經歷"指的是不到達;意思是說即使天神也難以見到他。 "以蛇為腰帶"指的是把蛇繫在腰上。"腿上"指的是大腿上。 "尊敬"指的是尊重。"他將做的"指的是他將要做的。 六位釋迦族出家的故事結束。 公開譴責等行為的論述 這裡"吃唾液的人"指的是,由於邪命而獲得的資具對聖者來說如同唾液一樣應該吐出,這個人吞食這樣的資具,所以被世尊稱為"吃唾液的人"。 "僵硬的身體"指的是像木偶一樣不動的身體。 "我們是國王的親屬"指的是他抬高自己,說國王認識我們。"豎起耳朵"指的是把耳朵固定不動。 "大象啊,傷害佛陀是痛苦的"指的是,大象啊,帶著殺意接近佛陀是痛苦的。"殺害佛陀的人"指的是殺害佛陀的人。 "向後退"指的是面向如來,用後腳退後。"不幸的"這裡指的是不知道;意思是說不知道我在做惡業。或者"不幸的"指的是不應該看到的;意思是說不應該被看到。 "三人食"指的是三個人應該吃的食物。"我將制定"指的是我將允許。"在團體用餐中應該如法處置"。關於請求五事的論述在僧殘篇中已經說過。"劫"指的是壽命的一劫。"梵福"指的是最上等的福德。"天上一劫"也是指壽命的一劫。 公開譴責等行為的論述結束。 僧團分裂的論述 "然後提婆達多分裂僧團"據說他這樣拿了投票,就在那裡單獨舉行布薩,然後離開,所以這麼說。

345.Piṭṭhime āgilāyatīti ciranisajjāya vedanābhibhūtā bādhati. Tamahaṃ āyamissāmīti taṃ ahaṃ pasāressāmi. Ādesanāpāṭihāriyānusāsanī nāma 『『evampi te mano, tathāpi te mano』』ti evaṃ parassa cittaṃ jānitvā tadanurūpā dhammadesanā.

346.Mamānukubbanti mamānukiriyaṃ kurumāno. Kapaṇoti dukkhito. Mahāvarāhassāti mahānāgassa. Mahiṃ vikubbatoti pathaviṃ padālentassa. Bhisaṃ ghasamānassāti bhisaṃ khādantassa. Nadīsu jaggatoti ettha so kira hatthināgo sāyanhasamayaṃ taṃ nadināmakaṃ pokkharaṇiṃ ogāhetvā kilanto sabbarattiṃ vītināmesi, jālikaṃ karoti, tena vuttaṃ 『『nadīsu jaggato』』ti.

347.Sutāti sotā. Asandiddho ca akkhātīti nissandeho hutvā akkhāti anusandhivasena yojetvā yojetvā.

  1. Apāye nibbattissatīti āpāyiko. Evaṃ nerayiko. Kappaṃ ṭhassatīti kappaṭṭho. Idāni buddhasahassenāpi tikicchituṃ na sakkāti atekiccho.

Mā jātu koci lokasminti mā kadācipi koci satto lokasmiṃ. Udapajjathāti upapajjatha . Jalaṃva yasasā aṭṭhāti yasasā jalanto viya ṭhito. Devadattoti me sutanti 『『īdiso devadatto』』ti bhagavatā sutampi atthi, tadeva gahetvā idaṃ vuttaṃ. So pamādamanuciṇṇoti ettha pamādaṃ anucinātīti anuciṇṇo, pamādo appahīnoti attho. Āsajja nanti pāpakena cittena patvā, visosetvāti vā attho. Avīcinirayaṃ pattoti idaṃ pana āsīsāyaṃ atītavacanaṃ. Bhesmāti bhayānako.

Saṅghabhedakakathā niṭṭhitā.

Upālipañhākathā

"後背疼痛"指由於長時間坐著而被疼痛所困擾。"我要伸展它"指我要伸展它。"教誡神通"指知道他人的心意后,說"你的心是這樣的,你的心是那樣的",然後根據這個來講法。 "效仿我"指模仿我的行為。"可憐的"指痛苦的。"大象"指大象。"掘地"指挖掘大地。"吃蓮藕"指吃蓮藕。"在河中守夜"這裡據說,那頭大象在傍晚時分進入名叫河的蓮池,疲倦地度過整夜,編織網,所以說"在河中守夜"。 "聽眾"指聽眾。"毫不猶豫地宣說"指沒有疑惑地宣說,按照連貫的方式一一解釋。 "將生於惡道"指將生於惡道。同樣,"將生於地獄"。"將住一劫"指將住一劫。"現在即使千佛也無法醫治"指無法醫治。 "愿世間任何人"指愿世間任何眾生都不要。"出生"指出生。"以名聲閃耀"指以名聲閃耀而立。"我聽說提婆達多"指我聽說世尊說"提婆達多是這樣的",就是根據這個說的。"他習慣於放逸"這裡"習慣於"指經常做,意思是說放逸沒有被斷除。"攻擊他"指帶著惡意接近,或者意思是說使之枯萎。"到達無間地獄"這是用過去時表示希望。"可怕的"指可怕的。 僧團分裂的論述結束。 優波離問題的論述

351.Ekato upāli ekoti dhammavādipakkhe eko. Ekato dveti adhammavādipakkhe dve. Catuttho anussāvetīti saṅghaṃ bhindissāmīti adhammavādicatuttho hutvā anussāveti; anunayanto sāveti 『『na tumhākaṃyeva narakabhayaṃ atthi, amhākampi atthi, na amhākaṃ avīcimaggo pihito, na mayaṃ akusalā na bhāyāma. Yadi hi ayaṃ adhammo avinayo asatthusāsanaṃ vā bhaveyya, na mayaṃ gaṇheyyāmā』』tiādinā nayena 『『adhammaṃ dhammo』』ti evaṃ aṭṭhārasa bhedakaravatthūni bodhetīti attho. Salākaṃ gāhetīti evaṃ anussāvetvā pana 『『idaṃ gaṇhatha, idaṃ rocethā』』ti vadanto salākaṃ gāheti.

Ekato upāli dve hontītiādīsupi eseva nayo. Evaṃ kho upāli saṅgharāji ceva hoti saṅghabhedo cāti evaṃ hoti; na pana ettāvatā saṅgho bhinno hoti.

Bhikkhu kho upāli pakatatto samānasaṃvāsako samānasīmāyaṃ ṭhito saṅghaṃ bhindatīti ettha siyā evaṃ 『『devadatto kathaṃ pakatatto』』ti. Kathaṃ tāva na pakatatto, rañño ghātāpitattā ruhiruppādassa ca katattāti? Tattha vadāma – āṇattiyā tāva viraddhattā rañño ghātāpanaṃ natthi. 『『Tena hi tvaṃ, kumāra, pitaraṃ hantvā rājā hohi, ahaṃ bhagavantaṃ hantvā buddho bhavissāmī』』ti evañhi tassa āṇatti. Kumāro pana rājā hutvā pacchā pitaraṃ māresi; evaṃ tāva āṇattiyā viraddhattā rañño ghātāpanaṃ natthi. Ruhiruppāde pana katamatteyeva ruhiruppādapaccayā bhagavatā abhabbatā na vuttā, na ca sakkā bhagavato vacanaṃ vināyeva tassa abhabbatā āropetuṃ.

『『Ruhiruppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo』』ti –

Idaṃ pana bhagavatā saṅghabhedato pacchā vuttaṃ, tasmā pakatatteneva tena saṅgho bhinnoti.

Adhammaṃ dhammoti dīpentītiādīsu aṭṭhārasasu bhedakaravatthūsu suttantapariyāyena tāva dasa kusalakammapathā dhammo, dasa akusalakammapathā adhammo. Tathā cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti sattatiṃsa bodhipakkhiyadhammā dhammo nāma; tayo satipaṭṭhānā , tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti ca cattāro upādānā, pañca nīvaraṇā, satta anusayā, aṭṭha micchattāti ca ayaṃ adhammo.

Tattha yaṃkiñci ekaṃ adhammakoṭṭhāsaṃ gahetvā 『『imaṃ adhammaṃ dhammoti karissāma; evaṃ amhākaṃ ācariyakulaṃ nissāya niyyānikaṃ bhavissati, mayañca loke pākaṭā bhavissāmā』』ti taṃ adhammaṃ 『『dhammo aya』』nti kathayantā adhammaṃ dhammoti dīpenti nāma. Tatheva dhammakoṭṭhāsesu ca ekaṃ gahetvā ayaṃ adhammoti kathentā dhammaṃ adhammoti dīpenti nāma. Vinayapariyāyena pana bhūtena vatthunā codetvā sāretvā yathāpaṭiññāya kātabbaṃ kammaṃ dhammo nāma, abhūtena vatthunā acodetvā asāretvā apaṭiññāya kātabbaṃ kammaṃ adhammo nāma.

Suttantapariyāyena rāgavinayo dosavinayo mohavinayo saṃvaro pahānaṃ paṭisaṅkhāti ayaṃ vinayo nāma, rāgādīnaṃ avinayo asaṃvaro appahānaṃ appaṭisaṅkhāti ayaṃ avinayo nāma. Vinayapariyāyena vatthusampatti ñattisampatti anussāvanasampatti sīmāsampatti parisāsampattīti ayaṃ vinayo nāma, vatthuvipatti…pe… parisāvipattīti ayaṃ avinayo nāma.

"優波離,一邊一個"指法說一方一個。"一邊兩個"指非法說一方兩個。"第四個宣佈"指作為非法說的第四個人宣佈"我要分裂僧團";勸導宣說"你們不只有地獄的恐懼,我們也有,無間地獄的道路對我們並未關閉,我們不是不善的,我們不害怕。如果這是非法、非律、非佛陀的教導,我們就不會接受"等等,以這種方式說明"非法是法"等十八種分裂事項。"拿取投票"指這樣宣佈后,說"拿這個,喜歡這個"而拿取投票。 "優波離,一邊兩個"等也是同樣的道理。"優波離,這樣就有僧團的裂痕和分裂"指這樣就有了;但並不是說到這個程度僧團就分裂了。 "優波離,比丘是正常的,同住的,處在同一界內,分裂僧團"這裡可能會有這樣的疑問:"提婆達多怎麼是正常的呢?"為什麼不是正常的,因為他殺害國王和流佛血嗎?對此我們回答 - 首先,由於命令失敗,所以沒有殺害國王。因為他的命令是"那麼,王子啊,你殺父親當國王,我殺佛陀成佛"。但王子是在成為國王后才殺父親的;所以首先由於命令失敗,沒有殺害國王。至於流佛血,僅僅因為流血,世尊並沒有說他不能成佛,沒有世尊的話就不能斷定他不能成佛。 "比丘們,流佛血者未受具足戒不應受具足戒,已受具足戒應擯除" - 這是世尊在僧團分裂之後才說的,所以他是以正常身份分裂僧團的。 "說非法為法"等十八種分裂事項中,從經的角度來說,十善業道是法,十不善業道是非法。同樣,四念處、四正勤、四神足、五根、五力、七覺支、八正道等三十七菩提分法是法;三念處、三正勤、三神足、六根、六力、八覺支、九支道,以及四取、五蓋、七隨眠、八邪性等是非法。 在這裡,拿任何一個非法部分說"我們要把這個非法說成法;這樣我們依靠師承就能解脫,我們也會在世間出名",這樣說非法為法就是"說非法為法"。同樣,拿法的部分說是非法,就是"說法為非法"。從律的角度來說,以真實的事由指責、提醒,按照承認而作的羯磨是法,以不真實的事由不指責、不提醒,不按承認而作的羯磨是非法。 從經的角度來說,調伏貪、調伏嗔、調伏癡、防護、斷除、觀察,這是律;不調伏貪等、不防護、不斷除、不觀察,這是非律。從律的角度來說,事成就、白成就、羯磨語成就、界成就、眾成就,這是律;事不成就...眾不成就,這是非律。

Suttantapariyāyena cattāro satipaṭṭhānā… aṭṭhaṅgiko maggoti idaṃ bhāsitaṃ lapitaṃ tathāgatena ; tayo satipaṭṭhānā, tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti idaṃ abhāsitaṃ alapitaṃ tathāgatena. Vinayapariyāyena cattāro pārājikā, terasa saṅghādisesā, dve aniyatā, tiṃsa nissaggiyā pācittiyāti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo pārājikā, cuddasa saṅghādisesā, tayo aniyatā, ekattiṃsa nissaggiyā pācittiyāti idaṃ abhāsitaṃ alapitaṃ tathāgatena.

Suttantapariyāyena devasikaṃ phalasamāpattisamāpajjanaṃ, mahākaruṇāsamāpattisamāpajjanaṃ, buddhacakkhunā lokavolokanaṃ, aṭṭhuppattivasena suttantadesanā, jātakakathāti idaṃ āciṇṇaṃ; na devasikaṃ phalasamāpattisamāpajjanaṃ…pe… na jātakakathāti idaṃ anāciṇṇaṃ. Vinayapariyāyena nimantitassa vassāvāsaṃ vasitvā apaloketvā cāriyapakkamanaṃ, pavāretvā cāriyapakkamanaṃ, āgantukehi saddhiṃ paṭhamaṃ paṭisanthārakaraṇanti idaṃ āciṇṇaṃ; tasseva āciṇṇassa akaraṇaṃ anāciṇṇaṃ nāma.

Suttantapariyāyena cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko maggoti idaṃ paññattaṃ nāma; tayo satipaṭṭhānā…pe… navaṅgiko maggoti idaṃ apaññattaṃ nāma. Vinayapariyāyena cattāro pārājikā…pe… tiṃsa nissaggiyā pācittiyāti idaṃ paññattaṃ nāma; tayo pārājikā…pe… ekattiṃsa nissaggiyā pācittiyāti idaṃ apaññattaṃ nāma.

『『Anāpatti ajānantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassā』』ti tattha tattha vuttā anāpatti anāpatti nāma. 『『Jānantassa, theyyacittassā』』tiādinā nayena vuttā āpatti āpatti nāma. Pañcāpattikkhandhā lahukāpatti nāma, dve āpattikkhandhā garukāpatti nāma. Cha āpattikkhandhā sāvasesāpatti nāma, eko pārājikāpattikkhandho anavasesāpatti nāma. Dve āpattikkhandhā duṭṭhullāpatti nāma, pañcāpattikkhandhā aduṭṭhullāpatti nāma.

Purimanayeneva panettha vuttappakāraṃ dhammaṃ 『『adhammo aya』』nti kathayantā 『『dhammaṃ adhammo』』ti dīpenti nāma. Avinayaṃ 『『vinayo aya』』nti…pe… aduṭṭhullāpattiṃ 『『duṭṭhullāpatti aya』』nti kathayantā 『『aduṭṭhullāpattiṃ duṭṭhullāpattī』』ti dīpenti nāma. Evaṃ 『『adhammaṃ dhammo』』ti vā…pe… 『『aduṭṭhullāpattiṃ duṭṭhullāpattī』』ti vā dīpetvā pakkhaṃ labhitvā catunnaṃ saṅghakammānaṃ aññataraṃ saṅghakammaṃ ekasīmāyaṃ visuṃ karontehi saṅgho bhinno nāma hoti. Tena vuttaṃ – 『『te imehi aṭṭhārasahi vatthūhi apakassantī』』tiādi.

Tattha apakassantīti parisaṃ ākaḍḍhanti, vijaṭenti, ekamantaṃ ussārenti ca. Avapakāsantīti ati viya pakāsenti yathā visaṃsaṭṭhāva honti, evaṃ karonti. Āveninti visuṃ. Ettāvatā kho upāli saṅgho bhinno hotīti evaṃ aṭṭhārasasu bhedakaravatthūsu yaṃkiñci ekampi vatthuṃ dīpetvā tena tena kāraṇena 『『imaṃ gaṇhatha, imaṃ rocethā』』ti saññāpetvā salākaṃ gāhāpetvā visuṃ saṅghakamme kate saṅgho bhinno hoti. Parivāre pana 『『pañcahi upāli ākārehi saṅgho bhijjatī』』tiādi vuttaṃ, tassa iminā idha vuttena saṅghabhedalakkhaṇena atthato nānākaraṇaṃ natthi. Taṃ panassa nānākaraṇābhāvaṃ tattheva pakāsayissāma. Sesaṃ sabbattha uttānamevāti.

Upālipañhākathā niṭṭhitā.

Saṅghabhedakakkhandhakavaṇṇanā niṭṭhitā.

Suttantapariyāyena cattāro satipaṭṭhānā… aṭṭhaṅgiko maggoti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo satipaṭṭhānā, tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti idaṃ abhāsitaṃ alapitaṃ tathāgatena. Vinayapariyāyena cattāro pārājikā, terasa saṅghādisesā, dve aniyatā, tiṃsa nissaggiyā pācittiyāti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo pārājikā, cuddasa saṅghādisesā, tayo aniyatā, ekattiṃsa nissaggiyā pācittiyāti idaṃ abhāsitaṃ alapitaṃ tathāgatena. Suttantapariyāyena devasikaṃ phalasamāpattisamāpajjanaṃ, mahākaruṇāsamāpattisamāpajjanaṃ, buddhacakkhunā lokavolokanaṃ, aṭṭhuppattivasena suttantadesanā, jātakakathāti idaṃ āciṇṇaṃ; na devasikaṃ phalasamāpattisamāpajjanaṃ…pe… na jātakakathāti idaṃ anāciṇṇaṃ. Vinayapariyāyena nimantitassa vassāvāsaṃ vasitvā apaloketvā cāriyapakkamanaṃ, pavāretvā cāriyapakkamanaṃ, āgantukehi saddhiṃ paṭhamaṃ paṭisanthārakaraṇanti idaṃ āciṇṇaṃ; tasseva āciṇṇassa akaraṇaṃ anāciṇṇaṃ nāma. Suttantapariyāyena cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko maggoti idaṃ paññattaṃ nāma; tayo satipaṭṭhānā…pe… navaṅgiko maggoti idaṃ apaññattaṃ nāma. Vinayapariyāyena cattāro pārājikā…pe… tiṃsa nissaggiyā pācittiyāti idaṃ paññattaṃ nāma; tayo pārājikā…pe… ekattiṃsa nissaggiyā pācittiyāti idaṃ apaññattaṃ nāma. "無知者無過失, 不應有死亡的意圖, 不應有放棄的意圖, 不應有解脫的意圖"等處所說的無過失無過失。 "有知者, 有意圖"等所說的過失過失。五種過失的部分是輕過失, 兩種過失的部分是重過失。六種過失的部分是有餘過失, 一種過失的部分是無餘過失。兩種過失的部分是惡行過失, 五種過失的部分是非惡行過失。 按照前面的說法, 說"這是非法"的同時, 說"法是非法"。不如法的"這是律"…pe… 非惡行過失的"這是惡行過失"的同時, 說"非惡行過失是惡行過失"。因此, 說"非法是法"或…pe…"非惡行過失是惡行過失"的同時得到了立場, 在四種僧團事務中, 任何一種僧團事務在同一界限內分裂。 因此說 - "他們因這十八種分裂事項而不再合一"等。 在這裡, "不再合一"指的是將團體拉開、分散、單獨抬起等。 "分開"指的是像分開一樣, 就像被分開一樣, 這樣做。 "完全"指的是完全的。至此, 優波離, 僧團就分裂了; 因此在十八種分裂事項中, 任何一個事項被提及, 以此為原因"拿這個, 喜歡這個"的方式, 令其認同並拿取投票, 在所有的僧團事務中, 僧團就分裂了。在隨行的部分中, "以五種優波離的方式, 僧團就會分裂"等說法, 在這裡根據所說的僧團分裂的特徵, 事實上沒有任何分裂的情況。對此, 我們將揭示沒有分裂的情況。其餘部分在其他地方都可以找到。 優波離問題的論述結束。 僧團分裂部分的論述結束。

  1. Vattakkhandhakaṃ

Āgantukavattakathā

  1. Vattakkhandhake idāni ārāmaṃ pavisissāmīti iminā upacārasīmasamīpaṃ dasseti; tasmā upacārasīmaṃ patvā upāhanāomuñcanādi sabbaṃ kātabbaṃ. Gahetvāti upāhanadaṇḍakena gahetvā. Paṭikkamantīti sannipatanti. Vissajjetabbanti pattharitabbaṃ. Gocaro pucchitabboti 『『gocaragāmo āsanne udāhu dūre, kālasseva piṇḍāya caritabbaṃ udāhu divā』』ti evaṃ bhikkhācāro pucchitabbo. Agocaro nāma micchādiṭṭhikānaṃ vā gāmo paricchinnabhikkho vā gāmo; yattha ekassa vā dvinnaṃ vā bhikkhā diyyati, sopi pucchitabbo. Pānīyaṃ pucchitabbanti 『『kiṃ imissā pokkharaṇiyā pānīyaṃyeva pivanti, nahānādiparibhogampi karontī』』ti evaṃ pānīyañceva paribhojanīyañca pucchitabbaṃ. Kesuci ṭhānesu vāḷamigā vā amanussā vā honti, tasmā 『『kaṃ kālaṃ pavisitabbaṃ, kaṃ kālaṃ nikkhamitabba』』nti pucchitabbaṃ.

Bahi ṭhitenāti bahi nikkhamantassa ahino vā amanussassa vā maggaṃ datvā ṭhitena nilloketabbo. Sace ussahati sodhetabboti yadi sakkoti, sabbo vihāro sodhetabbo. Asakkontena attano vasanokāso jaggitabbo. Sabbaṃ sodhetuṃ sakkontassa pana dassite vihārasodhanavatte vinicchayo mahākhandhake vuttanayeneva veditabbo.

Āgantukavattakathā niṭṭhitā.

Āvāsikavattakathā

  1. Āvāsikavatte – āsanaṃ paññapetabbanti evamādi sabbaṃ vuḍḍhatare āgate cīvarakammaṃ vā navakammaṃ vā ṭhapetvāpi kātabbaṃ. Cetiyaṅgaṇaṃ sammajjantena sammajjaniṃ nikkhipitvā tassa vattaṃ kātuṃ ārabhitabbaṃ. Paṇḍito hi āgantuko 『『sammajjāhi tāva cetiyaṅgaṇa』』nti vakkhati. Gilānabhesajjaṃ karontena pana sace nātiāturo gilāno hoti, bhesajjaṃ akatvā vattameva kātabbaṃ. Mahāgilānassa pana bhesajjameva kātabbaṃ. Paṇḍito hi āgantuko 『『karohi tāva bhesajja』』nti vakkhati. Pānīyena pucchantena sace sakiṃ ānītaṃ pānīyaṃ sabbaṃ pivati , 『『puna ānemī』』ti pucchitabboyeva. Apica bījanenapi bījitabbo, bījantena sakiṃ pādapiṭṭhiyaṃ bījitvā sakiṃ majjhe sakiṃ sīse bījitabbaṃ, 『『alaṃ hotū』』ti vuttena tato mandataraṃ bījitabbaṃ. Puna 『『ala』』nti vuttena tato mandataraṃ bījitabbaṃ. Tatiyavāraṃ vuttena bījanī ṭhapetabbā. Pādāpissa dhovitabbā, dhovitvā sace attano telaṃ atthi, tena makkhetabbā. No ce atthi, tassa santakena makkhetabbā. Upāhanāpuñchanaṃ pana attano rucivasena kātabbaṃ. Teneva hettha 『『sace ussahatī』』ti vuttaṃ. Tasmā upāhanā apuñchantassāpi anāpatti. 『『Kattha mayhaṃ senāsanaṃ pāpuṇātī』』ti pucchitena senāsanaṃ paññapetabbaṃ, 『『etaṃ tumhākaṃ senāsanaṃ pāpuṇātī』』ti evaṃ ācikkhitabbanti attho. Papphoṭetvā hi pattharituṃ pana vaṭṭatiyeva.

Navakassa vatte – pānīyaṃ ācikkhitabbanti 『『etaṃ pānīyaṃ gahetvā pivāhī』』ti ācikkhitabbaṃ. Paribhojanīyepi eseva nayo. Sesaṃ purimasadisameva. Mahāāvāsepi attano santikaṃ sampattassa āgantukassa vattaṃ akātuṃ na labhati.

Āvāsikavattakathā niṭṭhitā.

Gamikavattakathā

行為部分 關於客人行為的論述 在行為部分中,"現在我將進入寺院"這句話表示接近界限附近;因此到達界限時,應該脫鞋等做所有事情。"拿著"指用鞋架拿著。"退下"指聚集。"應該散開"指應該鋪開。"應該詢問行處"指應該這樣詢問乞食處:"乞食村是在近處還是遠處,應該早晨去乞食還是中午?"。"非行處"指邪見者的村莊或限制乞食的村莊;即使只給一兩位比丘食物的村莊也應詢問。"應該詢問飲用水"指應該這樣詢問飲用水和使用水:"是隻喝這個池塘的水,還是也用來洗澡等?"。有些地方有野獸或非人,所以應該詢問"什麼時候進入,什麼時候出來"。 "站在外面"指站在外面給蛇或非人讓路后觀察。"如果能夠應該清潔"指如果能夠,應該清潔整個寺院。如果不能,應該照顧自己的住處。對於能夠清潔所有地方的人,在顯示寺院清潔行為時,應該按照大品中所說的方法理解。 關於客人行為的論述結束。 關於住寺者行為的論述 在住寺者行為中 - "應該準備座位"等所有這些,即使是在做衣服或新工作時,對年長者來也應該做。掃院子的人應該放下掃帚開始做他的行為。聰明的客人會說"請先掃院子"。正在為病人準備藥物的人,如果病人不是很重,應該不做藥物而做行為。但對於重病人應該做藥物。聰明的客人會說"請先做藥物"。詢問飲用水的人,如果一次帶來的水全部喝完,應該問"我再帶來嗎?"。而且還應該用扇子扇,扇的時候應該先扇一下腳背,再扇一下中間,再扇一下頭。如果說"夠了",就應該扇得更輕一些。如果再說"夠了",就應該扇得更輕一些。第三次說時應該放下扇子。還應該洗他的腳,洗完如果自己有油就應該塗抹,如果沒有就應該用他的塗抹。擦鞋子則應該根據自己的喜好來做。因此這裡說"如果能夠"。所以不擦鞋子也不犯戒。被問到"我的住處在哪裡"時應該準備住處,意思是應該這樣告知"這是您的住處"。拍打后再鋪開是可以的。 在新來者的行為中 - "應該指出飲用水"指應該這樣指出"拿這個水來喝"。對於使用水也是同樣的方法。其餘的和前面一樣。即使在大寺院裡,對來到自己身邊的客人也不能不做行為。 關於住寺者行為的論述結束。 關於出發者行為的論述

  1. Gamikavattesu dārubhaṇḍanti senāsanakkhandhake vuttaṃ mañcapīṭhādi. Mattikābhaṇḍampi rajanabhājanādi sabbaṃ tattha vuttappabhedameva. Taṃ sabbaṃ aggisālāya vā aññatarasmiṃ vā guttaṭṭhāne paṭisāmetvā gantabbaṃ. Anovassake pabbhārepi ṭhapetuṃ vaṭṭati. Senāsanaṃ āpucchitabbanti ettha yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ, yattha upacikā nārohanti, taṃ anāpucchantassāpi anāpatti. Catūsu pāsāṇakesūtiādi upacikānaṃ uppattiṭṭhāne paṇṇasālādisenāsane kattabbākāradassanatthaṃ vuttaṃ. Appeva nāma aṅgānipi seseyyunti ayaṃ ajjhokāse ṭhapitamhi ānisaṃso. Ovassakagehe pana tiṇesu ca mattikāpiṇḍesu ca upari patantesu mañcapīṭhānaṃ aṅgānipi vinassanti.

Gamikavattakathā niṭṭhitā.

Anumodanavattakathā

  1. Anumodanavatthusmiṃ iddhaṃ ahosīti sampannaṃ ahosi. Catūhi pañcahīti saṅghattherena anumodanatthāya nisinne heṭṭhā paṭipāṭiyā catūhi nisīditabbaṃ. Anuthere nisinne mahātherena ca heṭṭhā ca tīhi nisīditabbaṃ. Pañcame nisinne upari catūhi nisīditabbaṃ. Saṅghattherena heṭṭhā daharabhikkhusmiṃ ajjhiṭṭhepi saṅghattherato paṭṭhāya catūhi nisīditabbameva. Sace pana anumodako bhikkhu 『『gacchatha bhante, āgametabbakiccaṃ natthī』』ti vadati, gantuṃ vaṭṭati. Mahātherena 『『gacchāma āvuso』』ti vutte 『『gacchathā』』ti vadati, evampi vaṭṭati. 『『Bahigāme āgamessāmā』』ti ābhogaṃ katvāpi bahigāmaṃ gantvā attano nissitake 『『tumhe tassa āgamanaṃ āgamethā』』ti vatvāpi gantuṃ vaṭṭatiyeva. Sace pana manussā attano rucikena ekena anumodanaṃ kārenti, neva tassa anumodato āpatti, na mahātherassa bhāro hoti. Upanisinnakathāyameva hi manussesu kathāpentesu mahāthero āpucchitabbo, mahātherena ca anumodanāya ajjhiṭṭhova āgametabboti idamettha lakkhaṇaṃ. Vaccitoti sañjātavacco; vaccapīḷitoti adhippāyo.

Anumodanavattakathā niṭṭhitā.

Bhattaggavattakathā

以下是完整的簡體中文直譯: 360. 關於行者的職責中,"木製物品"是指在住處篇中所說的床、椅等。陶製物品也包括染色容器等,所有這些都是在那裡提到的各種物品。所有這些都應該收藏在火堂或其他安全的地方后再離開。放在不漏雨的巖洞里也可以。"應該告別住處"這裡,如果是建在石板上或石柱上的住處,白蟻爬不上去的,即使不告別也無罪。"在四個石頭上"等等是爲了說明在白蟻可能出現的地方如何建造葉屋等住處。"也許還會剩下一些部件"這是指放在露天的好處。但是在漏雨的房子里,草和泥土掉落在上面時,床椅的部件也會損壞。 行者職責的解釋結束。 隨喜職責的解釋 362. 在隨喜的事項中,"豐盛"是指圓滿。"四五位"是指當僧團長老坐下準備隨喜時,下面應該按順序坐四位。如果是次長老坐下,大長老和下面三位應該坐下。如果是第五位坐下,上面四位應該坐下。即使僧團長老邀請下面的年輕比丘,也應該從僧團長老開始四位坐下。但是如果做隨喜的比丘說"請走吧,尊者們,不需要等待了",那麼可以離開。如果大長老說"我們走吧,朋友",他回答說"請走吧",這樣也可以。即使決定"我們將在村外等待",去到村外后對自己的弟子們說"你們等他來"后離開也是可以的。但是如果在家人按自己的意願請一位比丘做隨喜,那個做隨喜的比丘沒有過失,大長老也沒有責任。因為只有在在家人請求坐近的比丘說法時,才應該請示大長老,大長老也只有在被邀請隨喜時才應該等待,這就是這裡的規則。"想大便"是指產生大便的慾望,意思是被大便所迫。 隨喜職責的解釋結束。 齋堂職責的解釋

  1. Bhattaggavatte 『『antogāmo vā hotu vihāro vā, manussānaṃ parivesanaṭṭhānaṃ gacchantena cīvaraṃ pārupitvā kāyabandhanaṃ bandhanameva vaṭṭatī』』ti aṭṭhakathāsu vuttaṃ. Na there bhikkhū anupakhajjāti there bhikkhū atiallīyitvā na nisīditabbaṃ. Sace mahātherassa nisinnāsanena samakaṃ āsanaṃ hoti, bahūsu āsanesu sati ekaṃ dve āsanāni ṭhapetvā nisīditabbaṃ. Bhikkhū gaṇetvā paññattāsanesu anisīditvā mahātherena nisīdāti vuttena nisīditabbaṃ. No ce mahāthero vadati, 『『idaṃ, bhante, āsanaṃ ucca』』nti vattabbaṃ. 『『Nisīdā』』ti vutte nisīditabbaṃ. Sace pana evaṃ āpucchitepi na vadati, nisīdantassa anāpatti; mahātherasseva āpatti. Navako hi evarūpe āsane anāpucchā nisīdanto āpajjati, thero āpucchite ananujānanto. Na saṅghāṭiṃ ottharitvāti na saṅghāṭiṃ avattharitvā nisīditabbaṃ.

Ubhohihatthehīti pattadhovanaudakaṃ sandhāya vuttaṃ. Dakkhiṇodakaṃ pana purato ādhārake pattaṃ ṭhapetvā gahetabbaṃ. Sādhukanti udakasaddaṃ akarontena.

Sūpassa okāsoti yathā sūpassa okāso hoti; evaṃ mattāya odano gaṇhitabboti attho. Samakaṃ sampādehīti idaṃ na kevalaṃ sappiādīsuyeva odanepi vattabbaṃ. Sappiādīsu pana yaṃ appaṃ hoti ekassa vā dvinnaṃ vā anurūpakaṃ, taṃ sabbesaṃ samakaṃ sampādehīti vutte manussānaṃ vihasā hoti, tasmā tādisaṃ sakiṃ vā dvikkhattuṃ vā gahetvā sesaṃ na gahetabbaṃ.

Na tāva therena bhuñjitabbanti idaṃ yaṃ paricchinnabhikkhukaṃ bhattaggaṃ, yattha manussā sabbesaṃ pāpetvā dātukāmā honti, taṃ sandhāya vuttaṃ. Yaṃ pana mahābhattaggaṃ hoti, yattha ekasmiṃ padese bhuñjanti, ekasmiṃ padese udakaṃ diyyati, tattha yathāsukhaṃ bhuñjitabbaṃ.

Na tāva udakanti idaṃ hatthadhovanaudakaṃ sandhāya vuttaṃ. Antarā pipāsitena pana gale vilaggāmisena vā pānīyaṃ pivitvā hatthā na dhovitabbā. Sace manussā 『『dhovatha bhante pattañca hatthe cā』』ti vadanti, bhikkhū vā 『『tumhe udakaṃ gaṇhathā』』ti vadanti, vaṭṭati.

Nivattantenāti bhattaggato uṭṭhāya nivattantena saṅghena evaṃ nivattitabbanti dasseti. Kathaṃ? 『『Navakehī』』ti sabbaṃ daṭṭhabbaṃ. Sambādhesu hi gharesu mahātherānaṃ nikkhamanokāso na hoti, tasmā evaṃ vuttaṃ. Evaṃ nivattantehi pana navakehi gehadvāre ṭhatvā theresu nikkhantesu paṭipāṭiyā gantabbaṃ. Sace pana mahātherā dhure nisinnā honti, navakā antogehe , therāsanato paṭṭhāya paṭipāṭiyā eva nikkhamitabbaṃ. Kāyena kāyaṃ aghaṭṭentena yathā antarena manussā gantuṃ sakkonti, evaṃ viraḷāya paṭipāṭiyā gantabbaṃ.

Bhattaggavattakathā niṭṭhitā.

Piṇḍacārikavattakathā

  1. Piṇḍacārikavatte – kammaṃ vā nikkhipatīti kappāsaṃ vā suppaṃ vā musalaṃ vā yaṃ gahetvā kammaṃ karonti, ṭhitā vā nisinnā vā honti, taṃ nikkhipati . Na ca bhikkhādāyikāyāti itthī vā hotu puriso vā, bhikkhādānasamaye mukhaṃ na ulloketabbaṃ.

Piṇḍacārikavattakathā niṭṭhitā.

Āraññikavattakathā

以下是完整的簡體中文直譯： 364. 關於齋堂職責，「無論是住處還是寺院，凡是人們前往的地方，穿著袈裟的身體束縛都是必要的」，如註釋中所述。長老比丘不應在不適當的地方坐下；如果與大長老的坐位相同，應在多個坐位中留出一兩個坐位來坐下。比丘應在指定的坐位上坐下，不能在大長老旁邊坐下。如果大長老說：「尊者，這個坐位太高了」，應當如是說：「請坐下。」如果在這樣詢問后不作回答，坐下的人沒有過失；只有大長老有過失。因為新來的人在這種坐位上不詢問而坐下，會有過失，而長老在詢問后不允許也是如此。不能抬起袈裟，也不能將袈裟放下坐下。 「兩個手」是指洗碗的水。至於右邊的水，應該在前面放置碗來接水。用「好」來表示水的意思。 「如同盛裝的地方」是指盛裝的地方；同樣，米飯應被計算在內。相等的分配，這不僅僅適用於酥油等，也應適用於米飯等。至於酥油等，如果少量適合一人或兩人，那麼所有人應當相等地分配，這樣人們就會感到愉快，因此不應只拿一小份或兩小份而不拿其他。 「長老不應食用」是指在有限的比丘的齋堂中，那裡人們想要將食物分給所有人，這裡指的是這個意思。而當是大齋堂時，那裡一處用餐，水也可以分給一處，那裡應隨意用餐。 「不是水」是指洗手的水。若是渴望飲水，則不應用手洗碗后飲水。如果人們說：「請洗吧，尊者，碗也要洗」，或比丘說：「你們取水吧」，這樣是可以的。 「從齋堂起身」是指從齋堂起身後，應該如是迴轉。如何迴轉？「新來者」是指所有人都應被看見。在家中，長老的離開機會並不多，因此如此說。這樣，從齋堂起身的新來者應站在家門口，待長老離開后按順序離開。如果大長老坐在主位上，新來者應從大長老身邊開始按順序離開。身體與身體相撞時，如同人們能離開一樣，應當按順序離開。 齋堂職責的解釋結束。 行乞職責的解釋 366. 關於行乞職責——「放下工作」是指放下工作或放下食物、杵等，抓住後進行工作，站著或坐著都可以，便放下。並且在乞食時，不論是女性還是男性，在乞食的時間內不應抬頭看。 行乞職責的解釋結束。 林中職責的解釋

  1. Āraññikavatte – senāsanā otaritabbanti vasanaṭṭhānato nikkhamitabbaṃ.

Pattaṃ thavikāya pakkhipitvāti ettha sace bahigāme udakaṃ natthi, antogāmeyeva bhattakiccaṃ katvā atha bahigāme atthi, bahigāme bhattakiccaṃ katvā patto dhovitvā vodako katvā thavikāya pakkhipitabbo.

Paribhojanīyaṃ upaṭṭhāpetabbanti sace bhājanāni nappahonti, pānīyameva paribhojanīyampi katvā upaṭṭhāpetabbaṃ. Bhājanaṃ alabhantena veḷunāḷikāyapi upaṭṭhāpetabbaṃ. Tampi alabhantassa yathā samīpe udakaāvāṭo hoti, evaṃ kātabbaṃ. Araṇisahite sati aggiṃ akātumpi vaṭṭati . Yathā ca āraññikassa, evaṃ kantārappaṭipannassāpi araṇisahitaṃ icchitabbaṃ. Gaṇavāsino pana tena vināpi vaṭṭati. Nakkhattāneva nakkhattapadāni.

Āraññikavattakathā niṭṭhitā.

Senāsanavattakathā

  1. Senāsanavatte – dvāraṃ nāma yasmā mahāvaḷañjaṃ, tasmā tattha āpucchanakiccaṃ natthi, sesāni pana uddesadānādīni āpucchitvāva kātabbāni. Devasikampi āpucchituṃ vaṭṭati. Athāpi 『『bhante āpucchitameva hotū』』ti vutte vuḍḍhataro 『『sādhū』』ti sampaṭicchati, sayameva vā 『『tvaṃ yathāsukhaṃ viharāhī』』ti vadati; evampi vaṭṭati. Sabhāgassa vissāsenāpi vaṭṭatiyeva. Yena vuḍḍho tena parivattitabbanti vuḍḍhābhimukhena parivattitabbaṃ. Bhojanasālādīsupi evameva paṭipajjitabbaṃ.

Senāsanavattakathā niṭṭhitā.

Jantāgharavattādikathā

  1. Jantāgharavatte – paribhaṇḍanti bahijagati.

  2. Ācamanavatthusmiṃ – sati udaketi ettha sace udakaṃ atthi, paṭicchannaṭṭhānaṃ pana natthi, bhājanena nīharitvā ācamitabbaṃ. Bhājane asati pattena nīharitabbaṃ. Pattepi asati asantaṃ nāma hoti. 『『Idaṃ ativivaṭaṃ purato aññaṃ udakaṃ bhavissatī』』ti gatassa udakaṃ alabhantasseva bhikkhācāravelā hoti, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ, bhuñjitumpi anumodanampi kātuṃ vaṭṭati. Āgatapaṭipāṭiyāti vaccakuṭiyaṃ passāvaṭṭhāne nhānatittheti tīsupi āgatapaṭipāṭiyeva pamāṇaṃ.

  3. Vaccakuṭivatte – na dantakaṭṭhaṃ khādantenāti ayaṃ vaccakuṭiyāpi avaccakuṭiyāpi sabbattheva paṭikkhepo. Na pharusena kaṭṭhenāti phālitakaṭṭhena vā kharena vā gaṇṭhikena vā kaṇṭakena vā susirena vā pūtinā vā na avalekhitabbaṃ. Avalekhanakaṭṭhaṃ pana aggahetvā paviṭṭhassa āpatti natthi.

Na ācamanasarāvaketi sabbasādhāraṇaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Tatra hi aññe aññe āgacchanti, tasmā udakaṃ na sesetabbaṃ. Yaṃ pana saṅghikepi vihāre ekadese nibaddhagamanatthāya kataṃ ṭhānaṃ hoti puggalikaṭṭhānaṃ vā, tasmiṃ vaṭṭati. Virecanaṃ pivitvā punappunaṃ pavisantassāpi vaṭṭatiyeva.

Ūhatāti ūhaditā; bahi vaccamakkhitāti attho. Dhovitabbāti udakaṃ āharitvā dhovitabbā. Udakaṃ atthi, bhājanaṃ natthi, asantaṃ nāma hoti. Bhājanaṃ atthi, udakaṃ natthi, etampi asantaṃ. Ubhaye pana asati asantameva, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ. Sesaṃ sabbattha uttānamevāti.

Jantāgharavattādikathā niṭṭhitā.

Vattakkhandhakavaṇṇanā niṭṭhitā.

  1. Pātimokkhaṭṭhapanakkhandhakaṃ

Pātimokkhuddesayācanakathā

以下是完整的簡體中文直譯： 368. 關於林中職責 - "應從住處下來"意思是應該離開居住的地方。 "將缽放入袋中"這裡,如果村外沒有水,應該在村內完成用餐,然後如果村外有水,就在村外完成用餐,洗缽,擦乾後放入袋中。 "應準備飲用水"如果容器不夠,應該將飲用水也作為用水準備好。如果沒有容器,也可以用竹筒準備。如果連這個也沒有,應該在附近挖一個水坑。如果有鉆木取火工具,不生火也可以。就像林居者一樣,穿越荒野的人也應該準備鉆木取火工具。但是群居的人沒有這個也可以。星座就是星座的位置。 林中職責的解釋結束。 住處職責的解釋 369. 關於住處職責 - 門因為是公共使用的,所以不需要請示。但其他如分配住處等事項都應該請示后再做。每天請示也可以。如果有人說"尊者,就當已經請示過了",年長者回答"好的"同意了,或者自己說"你隨意住吧";這樣也可以。對熟悉的人也可以不請示。"應該朝向長者"意思是應該面向長者轉身。在食堂等處也應該這樣做。 住處職責的解釋結束。 浴室職責等的解釋 371. 關於浴室職責 - "周圍"是指外圍的墻。 373. 關於洗凈職責 - "如果有水"這裡,如果有水但沒有隱蔽處,應該用容器取水來洗凈。如果沒有容器,應該用缽取水。如果連缽也沒有,就算是沒有水。如果想"這裡太開放了,前面應該有水"而去找水,但找不到水而錯過了乞食時間,應該用木頭或其他東西擦拭后離開,可以吃飯也可以做隨喜。"按到達的順序"在廁所、小便處、浴場這三個地方都是按到達的順序為準。 374. 關於廁所職責 - "不應嚼牙籤"這個禁止適用於廁所和非廁所的所有地方。"不應用粗糙的木頭"意思是不應該用裂開的、粗糙的、有節的、有刺的、有孔的或腐爛的木頭擦拭。但是沒有拿擦拭用的木頭就進去的人沒有過失。 "不應在洗凈用的碗里"這是針對所有公共場所而言的。因為那裡會有其他人來,所以不應留下水。但是如果在僧團的寺院裡有專門用來經常去的地方,或者是個人的地方,那裡是可以的。服用瀉藥后反覆進出的人也是可以的。 "沾上"是指沾上了;意思是外面沾上了糞便。"應該洗"是指應該取水來洗。如果有水但沒有容器,就算是沒有。如果有容器但沒有水,這也算是沒有。如果兩者都沒有就更是沒有了,應該用木頭或其他東西擦拭后離開。其餘的在各處都很清楚。 浴室職責等的解釋結束。 職責篇的解釋結束。 中止誦戒篇 請求誦戒的解釋

  1. Pātimokkhaṭṭhapanakkhandhake – (nandimukhiyā rattiyāti aruṇuṭṭhitakālepi hi nandimukhā viya ratti khāyati. Tenāha 『『nandimukhiyā rattiyā』』ti. Antopūtinti attacittasantāne kilesapūtibhāvena antopūtiṃ. Avassutanti kilesavassanavasena avassutaṃ. Kasambukajātanti ākiṇṇadosatāya saṃkiliṭṭhajātaṃ.) Yāva bāhāgahaṇāpi nāmāti 『『aparisuddhā ānanda parisā』』ti vacanaṃ sutvāyeva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti.

384.Na āyatakeneva papātoti na paṭhamameva gambhīro; anupubbena gambhīroti attho. Ṭhitadhammo velaṃ nātivattatīti vīcīnaṃ osakkanakandaraṃ mariyādavelaṃ nātikkamati. Tīraṃ vāhetīti tīrato appeti; ussāretīti attho. Aññāpaṭivedhoti arahattappatti.

385.Channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ āpajjati idametaṃ sandhāya vuttaṃ. Vivaṭaṃ nātivassatīti āpattiṃ āpajjitvā vivaranto aññaṃ nāpajjati idametaṃ sandhāya vuttaṃ.

Pātimokkhuddesayācanakathā niṭṭhitā.

Pātimokkhasavanārahakathā

386.Ṭhapitaṃhoti pātimokkhanti ettha pure vā pacchā vā ṭhapitampi aṭṭhapitaṃ hoti, khette ṭhapitameva pana ṭhapitaṃ nāma hoti. Tasmā 『『suṇātu me, bhante saṅgho, ajjuposatho pannaraso, yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā』』ti ettha yāva re-kāraṃ bhaṇati, tāva ṭhapetabbaṃ, idañhi khettaṃ. Yya-kāre pana vutte ṭhapentena pacchā ṭhapitaṃ nāma hoti. 『『Suṇātu me』』ti anāraddheyeva ṭhapentena pure ṭhapitaṃ hoti.

Pātimokkhasavanārahakathā niṭṭhitā.

Dhammikādhammikapātimokkhaṭṭhapanakathā

387.Amūlikāyasīlavipattiyā pātimokkhaṃ ṭhapeti akatāyāti tena puggalena sā vipatti katā vā hotu akatā vā, pātimokkhaṭṭhapanakassa saññāamūlikavasena amūlikā hoti. Katākatāyāti katañca akatañca ubhayaṃ gahetvā vuttaṃ.

Dhammikaṃ sāmaggiṃ na upetīti kammaṃ kopetukāmatāya saṅghassa kamme karīyamāne neva āgacchati, na chandaṃ deti, sammukhībhūtova paṭikkosati, tena dukkaṭaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti. Paccādiyatīti 『『puna kātabbaṃ kamma』』nti paccādiyati, tena ukkoṭanakena pācittiyaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti.

Dhammikādhammikapātimokkhaṭṭhapanakathā niṭṭhitā.

Dhammikapātimokkhaṭṭhapanakathā

388.Yehi ākārehi yehi liṅgehi yehi nimittehīti ettha maggenamaggapaṭipādanādīsu ākārādisaññā veditabbā. Tena diṭṭhena tena sutena tāya parisaṅkāyāti ettha diṭṭhañca sutañca pāḷiyaṃ āgatameva. Sace pana tehi diṭṭhasutehi parisaṅkaṃ uppādeyya, taṃ sandhāya vuttaṃ 『『tāya parisaṅkāyā』』ti.

Dhammikapātimokkhaṭṭhapanakathā niṭṭhitā.

Attādānaaṅgakathā

以下是完整的簡體中文直譯： 383. 在中止誦戒篇中 - (在歡喜之夜意思是即使在黎明時分,夜晚也顯得像是歡喜的。因此說"在歡喜之夜"。內心腐敗是指在自己的心相續中因煩惱而腐敗。漏泄是指因煩惱流出而漏泄。變得骯髒是指因充滿過失而變得污穢。)甚至還要抓住手臂意思是聽到"阿難,僧團不清凈"這句話后,他本應該離開,但沒有離開,那個愚人竟然還要等到被抓住手臂,這真是不可思議。 384. 不是一開始就很深意思是不是一開始就很深;意思是逐漸變深。穩定的法不會超過界限意思是波浪退潮的深溝不會超過邊界。衝向岸邊意思是從岸邊衝出去;意思是上升。證悟意思是證得阿羅漢果。 385. 遮蓋則會漏雨意思是犯戒后隱藏,又會犯新的戒,這是針對這種情況而說的。開放則不會漏雨意思是犯戒后坦白,不會再犯,這是針對這種情況而說的。 請求誦戒的解釋結束。 關於適合聽誦戒的解釋 386. 誦戒被中止這裡,無論之前還是之後被中止都不算中止,只有在適當時機中止才算是中止。因此,"請聽我說,尊者們,今天是十五日布薩,如果僧團已準備好,僧團應該舉行布薩",在這裡直到說到"re"音之前都可以中止,因為這是適當時機。但是如果在說"yya"音之後中止,就算是之後中止。如果在"請聽我說"還沒開始時就中止,就算是之前中止。 關於適合聽誦戒的解釋結束。 如法與非法中止誦戒的解釋 387. 以無根據的戒行敗壞中止誦戒,無論那個人是否真的犯了那個過失,對中止誦戒的人來說,因為認為是無根據的,所以是無根據的。已做和未做是指包括已做和未做兩種情況。 不參與如法的和合意思是因為想破壞羯磨,在僧團進行羯磨時既不來參加,也不表示同意,即使親自到場也反對,因此犯突吉羅。這樣他也是有罪的,誦戒對他被中止。重新審議意思是說"羯磨應該重新舉行",因此犯波逸提。這樣他也是有罪的,誦戒對他被中止。 如法與非法中止誦戒的解釋結束。 如法中止誦戒的解釋 388. 以何種形式、何種標誌、何種徵兆這裡,在指示正道非道等情況下,應該理解形式等的含義。以所見、所聞、所疑這裡,所見和所聞在經文中已經提到。如果因為所見所聞而產生懷疑,這就是所說的"所疑"。 如法中止誦戒的解釋結束。 自己承擔的條件的解釋

398.Attādānaṃ ādātukāmenāti ettha sāsanaṃ sodhetukāmo bhikkhu yaṃ adhikaraṇaṃ attanā ādiyati, taṃ attādānanti vuccati. Akālo imaṃ attādānaṃ ādātunti ettha rājabhayaṃ corabhayaṃ dubbhikkhabhayaṃ vassārattoti ayaṃ akālo, viparīto kālo.

Abhūtaṃ idaṃ attādānanti asantamidaṃ, mayā adhammo vā dhammoti, dhammo vā adhammoti, avinayo vā vinayoti, vinayo vā avinayoti, dussīlo vā puggalo sīlavāti, sīlavā vā dussīloti gahitoti attho; vipariyāyena bhūtaṃ veditabbaṃ. Anatthasaṃhitaṃ idaṃ attādānanti ettha yaṃ jīvitantarāyāya vā brahmacariyantarāyāya vā saṃvattati, idaṃ anatthasaṃhitaṃ, viparītaṃ atthasaṃhitaṃ nāma.

Na labhissāmi sandiṭṭhe sambhatte bhikkhūti appekadā hi rājabhayādīsu evarūpā attano pakkhassa upatthambhakā bhikkhū laddhuṃ na sakkā honti, taṃ sandhāya vuttaṃ 『『na labhissāmī』』ti . Appekadā pana khemasubhikkhādīsu laddhuṃ sakkā honti, taṃ sandhāya 『『labhissāmī』』ti vuttaṃ.

Bhavissati saṅghassa tatonidānaṃ bhaṇḍananti kosambakānaṃ viya bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo ca bhavissatīti. Pacchāpi avippaṭisārakaraṃ bhavissatīti subhaddaṃ vuḍḍhapabbajitaṃ niggahetvā pañcasatikasaṅgītiṃ karontassa mahākassapattherasseva, dasavatthuke adhikaraṇe dasabhikkhusahassāni niggahetvā sattasatikasaṅgītiṃ karontassa āyasmato yasasseva, saṭṭhibhikkhusahassāni niggahetvā sahassikasaṅgītiṃ karontassa moggaliputtatissattherasseva ca pacchā samanussaraṇakaraṇaṃ hoti, sāsanassa ca vigatupakkilesacandimasūriyasassirikatāya saṃvattati.

Attādānaaṅgakathā niṭṭhitā.

Codakenapaccavekkhitabbadhammakathā

399.Acchiddena appaṭimaṃsenātiādīsu yena gahaṭṭhapabbajitesu yo koci pahaṭo vā hoti, gihīnaṃ gaṇḍaphālanādīni vejjakammāni vā katāni, tassa kāyasamācāro upacikāhi khāyitatālapaṇṇamiva chiddo ca paṭimāsituṃ yattha katthaci gahetvā ākaḍḍhituṃ sakkuṇeyyatāya sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃsoti veditabboti. Vacīsamācāro pana musāvādaomasavādapesuññaamūlakānuddhaṃsanādīhi chiddo ca sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃso.

Mettaṃ nu kho me cittanti palibodhe chinditvā kammaṭṭhānabhāvanānuyogena adhigataṃ mettacittaṃ. Anāghātanti āghātavirahitaṃ, vikkhambhanavasena vihatāghātanti attho. Idaṃ panāvuso kattha vuttaṃ bhagavatāti idaṃ sikkhāpadaṃ katarasmiṃ nagare vuttanti attho.

Codakenapaccavekkhitabbadhammakathā niṭṭhitā.

Codakenaupaṭṭhāpetabbakathā

以下是完整的簡體中文直譯： 398. 關於想要自己承擔,這裡想要凈化教法的比丘自己承擔的爭論,稱為自己承擔。現在不是自己承擔的時候,這裡國王的危險、盜賊的危險、饑荒的危險、雨季,這些是不適當的時候,相反的是適當的時候。 這個自己承擔是不真實的意思是這是不存在的,我認為非法是法,法是非法,非律是律,律是非律,破戒的人是持戒的,持戒的是破戒的;相反的情況應該理解為真實的。這個自己承擔是無益的,這裡凡是導致生命危險或梵行危險的,這就是無益的,相反的是有益的。 我將得不到親近的、熟悉的比丘意思是有時在國王的危險等情況下,無法得到這樣支援自己一方的比丘,這就是所說的"得不到"。有時在安全、豐收等情況下可以得到,這就是所說的"將得到"。 僧團將因此而產生爭端意思是就像拘睒彌的比丘們一樣,將會有爭端、爭吵、分歧、爭論和僧團分裂。之後也會令人無悔意思是就像大迦葉長老在責備須跋陀羅老年出家者后舉行五百結集,阿耶須長老在十事爭論中責備一萬比丘后舉行七百結集,目犍連子帝須長老責備六萬比丘后舉行一千結集一樣,之後會令人回想起來,並使教法像沒有污垢的月亮和太陽一樣光輝燦爛。 自己承擔的條件的解釋結束。 指責者應省察的法的解釋 399. 關於無漏洞、不可抓住等,凡是打過在家人或出家人的人,或者為在家人做過切膿瘡等醫療行為的人,他的身行就像被白蟻咬過的棕櫚葉一樣有漏洞,可以在任何地方抓住拉扯,相反的是無漏洞、不可抓住。而語行因為妄語、粗語、離間語、無根據的誹謗等而有漏洞和可抓住,相反的是無漏洞、不可抓住。 我的心是否有慈愛意思是切斷障礙后通過修習業處而獲得的慈心。無嗔恨意思是沒有嗔恨,通過鎮伏而消除了嗔恨。朋友,這是世尊在哪裡所說的意思是這條學處是在哪個城市說的。 指責者應省察的法的解釋結束。 指責者應建立的解釋

400.Kālenavakkhāmītiādīsu eko ekaṃ okāsaṃ kāretvā codento kālena vadati nāma. Saṅghamajjhagaṇamajjhasalākaggayāguaggavitakkamāḷakabhikkhācāramaggaāsanasālādīsu upaṭṭhākehi parivāritakkhaṇe vā codento akālena vadati nāma. Tacchena vadanto bhūtena vadati nāma. 『『Ambho mahallaka, parisāvacara, paṃsukūlika, dhammakathika, patirūpaṃ tava ida』』nti vadanto pharusena vadati nāma. Kāraṇanissitaṃ pana katvā 『『bhante mahallakattha, parisāvacarā, paṃsukūlikā, dhammakathikattha, patirūpaṃ tumhākaṃ ida』』nti vadanto saṇhenavadati nāma. Kāraṇanissitaṃ katvā vadanto atthasaṃhitena vadati nāma. Mettacitto vakkhāmi no dosantaroti mettacittaṃ upaṭṭhapetvā vakkhāmi, na duṭṭhacitto hutvā.

Codakenaupaṭṭhāpetabbakathā niṭṭhitā.

Codakacuditakapaṭisaṃyuttakathā

401.Ajjhattaṃ manasikaritvāti attano citte uppādetvā. Kāruññatāti karuṇābhāvo. Iminā karuṇañca karuṇāpubbabhāgañca dasseti. Hitesitāti hitagavesanatā. Anukampitāti tena hitena saṃyojanatā. Dvīhipi mettañca mettāpubbabhāgañca dasseti. Āpattivuṭṭhānatāti āpattito vuṭṭhāpetvā suddhante patiṭṭhāpanā. Vatthuṃ codetvā sāretvā paṭiññaṃ āropetvā yathāpaṭiññāya kammakaraṇaṃ vinayapurekkhāratā nāma. Ime pañca dhammeti ye ete kāruññatātiādinā nayena vuttā, ime pañca dhamme ajjhattaṃ manasi karitvā paro codetabboti.

Sacce ca akuppe cāti vacīsacce ca akuppanatāya ca. Cuditakena hi saccañca vattabbaṃ, kopo ca na kātabbo. Neva attanā kujjhitabbo, na paro ghaṭṭetabboti attho. Sesaṃ sabbattha uttānamevāti.

Codakacuditakapaṭisaṃyuttakathā niṭṭhitā.

Pātimokkhaṭṭhapanakkhandhakavaṇṇanā niṭṭhitā.

  1. Bhikkhunikkhandhakaṃ

Mahāpajāpatigotamīvatthukathā

  1. Bhikkhunikkhandhake – alaṃ gotami mā te ruccīti kasmā paṭikkhipati, nanu sabbesampi buddhānaṃ catasso parisā hontīti? Kāmaṃ honti, kilametvā pana anekakkhattuṃ yācitena anuññātaṃ pabbajjaṃ 『『dukkhena laddhā ayaṃ amhehī』』ti sammā paripālessantīti bhaddakaṃ katvā anujānitukāmo paṭikkhipati. Aṭṭhagarudhammakathā mahāvibhaṅgeyeva kathitā.

以下是完整的簡體中文直譯： 400. 關於按時說話等,一個一個地創造機會,在適當的時候說話。對於在僧團中、在比丘的中間、在食物、飲食、乞食等場合中,在被圍繞的情況下說話,則在不適當的時候說話。以這樣的方式說話,就是以真實的方式說話。"哎呀,老者,在眾人中、在行乞者中、在講法者中,這對你來說是合適的"以這樣的方式說話,就是以嚴厲的方式說話。以原因為基礎說話,則可以說"尊者,在老者中、在眾人中、在行乞者中,這對你來說是合適的"以這樣的方式說話,就是以溫和的方式說話。以原因為基礎說話,則以有意義的方式說話。帶著慈悲心說話,而不是帶著怨恨的心說話,就是以慈悲的心說話,而不是以惡劣的心說話。 指責者應建立的解釋結束。 關於指責與被指責的相關解釋 401. 關於內心反思,是指在自己的心中產生念頭。慈悲是指憐憫的存在。通過這個顯示出慈悲和慈悲的前因。善意是指追求善的性質。因而與善相連。也顯示出二種慈心和慈心的前因。由過失引起的清凈是指從過失中得到解脫后建立清凈的狀態。通過指責對像,引導並施加承諾,根據承諾去做事,這是名為戒律的先行。以上五種法是通過這些慈悲的性質所說的,這五種法在內心反思后應當對他人進行指責。 "在真實中不動搖"的意思是語句的真實也不動搖。因為通過指責真實也應成立,憤怒不應產生。既不應因自己而生氣,也不應因他人而衝突。這是其餘的在各處都很清楚。 關於指責與被指責的相關解釋結束。 關於中止誦戒篇的解釋結束。 10. 比丘篇 關於大尊者摩訶波阇帕提的解釋 402. 在比丘篇中 - "夠了,波阇帕提,你不要這樣"為什麼拒絕呢,難道所有佛陀都應該有四種團體嗎？他們是有慾望的,但經過多次的請求被允許出家,因此因苦而獲得的出家,希望以好的方式來維護,因此希望被允許而拒絕。關於八種法的講述在《大分別論》中已經講述過。

403.Kumbhathenakehīti kumbhe dīpaṃ jāletvā tena ālokena paraghare bhaṇḍaṃ vicinitvā thenakacorehi.

Setaṭṭhikā nāma rogajātīti eko pāṇako nāḷimajjhagataṃ kaṇḍaṃ vijjhati, yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkoti.

Mañjiṭṭhikā nāma rogajātīti ucchūnaṃ antorattabhāvo. Mahato taḷākassa paṭikacceva āḷinti iminā pana etamatthaṃ dasseti – yathā mahato taḷākassa āḷiyā abaddhāyapi kiñci udakaṃ tiṭṭheyya, paṭhamameva baddhāya pana yaṃ abaddhapaccayā na tiṭṭheyya, tampi tiṭṭheyya; evameva ye ime anuppanne vatthusmiṃ paṭikacceva avītikkamanatthāya garudhammā paññattā. Tesu apaññattesupi mātugāmassa pabbajitattā pañceva vassasatāni saddhammo tiṭṭheyya. Paṭikacceva paññattattā pana aparānipi pañcavassasatāni ṭhassatīti evaṃ paṭhamaṃ vuttaṃ vassasahassameva ṭhassatīti. Vassasahassanti cetaṃ paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttaṃ. Tato pana uttarimpi sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo ṭhassati. Pariyattidhammopi tāniyeva. Na hi pariyattiyā asati paṭivedho atthi, nāpi pariyattiyā sati paṭivedho na hoti; liṅgaṃ pana pariyattiyā antarahitāyapi ciraṃ pavattissatīti.

Mahāpajāpatigotamīvatthukathā niṭṭhitā.

Bhikkhunīupasampadānujānanakathā

404.Anujānāmi bhikkhave bhikkhūhi bhikkhuniyo upasampādetunti imāya anupaññattiyā bhikkhū pañcasatā sākiyāniyo mahāpajāpatiyā saddhivihāriniyo katvā upasampādesuṃ. Iti tā sabbāpi ekatoupasampannā nāma ahesuṃ. Ye kho tvaṃ gotamīti iminā ovādena gotamī arahattaṃ pattā.

409.Kammaṃ na karīyatīti tajjanīyādi sattavidhampi kammaṃ na karīyati. Khamāpentīti na puna evaṃ karissāmīti khamāpenti.

410.Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ kammaṃ ropetvā niyyādetunti ettha tajjanīyādīsu 『『idaṃ nāma kammaṃ etissā kātabba』』nti evaṃ ropetvā 『『taṃ dāni tumheva karothā』』ti niyyādetabbaṃ. Sace pana aññasmiṃ ropite aññaṃ karonti, 『『tajjanīyakammārahassa niyassakammaṃ karotī』』ti ettha vuttanayena kāretabbataṃ āpajjanti.

以下是完整的簡體中文直譯： 403. 關於用水壺的情況,用水壺點燃燈光,用這個光明在他人的家中尋找財物,這是用水壺的情況。 關於白斑病的疾病,指的是一個人刺入中間的根部,因此被刺中后即使離開也無法拿到米和牛奶。 關於紅斑病的疾病,指的是內臟的狀態。以大池為例,通過這個說明這個意思——就像大池中即使被圍住也能保持水的存在,但一旦被圍住后,不再被圍住的水也能保持存在;同樣地,這些不在場的法則是爲了防止違反而設定的。即使在這些沒有規定的情況下,因為有女性出家的緣故,也能維持五百年的正法。由於有規定的緣故,另外的五百年也會存在,因此最初說的是一千年。這裡的一千年是以通達的分別智為基礎而說的。之後更進一步的,以乾涸的內觀者的分別智為基礎的一千年、以不還者的一千年、以有還者的一千年、以入流者的一千年,這樣五百年的正法將會存在。法的範圍也是如此。因為沒有法的範圍就沒有正法的存在,也沒有法的範圍就沒有正法的存在;而標誌則即使在法的範圍內也會長久存在。 關於大尊者摩訶波阇帕提的解釋結束。 關於比丘尼的受戒的說明 404. 我允許比丘們給比丘尼受戒,通過這條不被設定的法,比丘們五百位是屬於釋迦族的,與大尊者摩訶波阇帕提一起在同處受戒。因此她們都是被一起受戒的。你所說的"你是釋迦族"的教誨,使得波阇帕提得到了阿羅漢果。 409. 不應做業的意思是即使是被驅逐等七種行為也不應做。應寬恕的是不再這樣做的意思是他們寬恕。 410. 我允許比丘們在比丘尼的事務中進行處理,在這裡被驅逐等情況中"這就是應該為她做的事情",因此應當說"那就由你們來做吧"。如果在其他事務中處理其他事務,則會因"驅逐的行為就會被處理"這句話而犯下錯誤。

411.Kaddamodakenāti ettha na kevalaṃ kaddamodakena, vippasannaudakarajanakaddamādīsupi yena kenaci osiñcantassa dukkaṭameva. Avandiyo so bhikkhave bhikkhu bhikkhunisaṅghena kātabboti bhikkhunupassaye sannipatitvā 『『asuko nāma ayyo bhikkhunīnaṃ apasādanīyaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatī』』ti evaṃ tikkhattuṃ sāvetabbaṃ. Ettāvatā avandiyo kato hoti. Tato paṭṭhāya yathā sāmaṇere disvā na vandanti; evameva disvāpi na vanditabbo. Tena bhikkhunā sammā vattantena bhikkhunupassayaṃ āgantvā vihāreyeva saṅghaṃ vā gaṇaṃ vā ekapuggalaṃ vā upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā 『『bhikkhunisaṅgho mayhaṃ khamatū』』ti khamāpetabbaṃ. Tena bhikkhunā bhikkhunīnaṃ santikaṃ āgantvā 『『eso bhikkhu tumhe khamāpetī』』ti vattabbaṃ. Tato paṭṭhāya so vanditabbo. Ayamettha saṅkhepo, vitthāraṃ pana kammavibhaṅge vakkhāma.

Obhāsentīti asaddhammena obhāsenti. Bhikkhunīhi saddhiṃ sampayojentīti bhikkhunīhi saddhiṃ purise asaddhammena sampayojenti. Avandiyakaraṇaṃ vuttanayameva. Āvaraṇanti vihārappavesane nivāraṇaṃ . Ovādaṃ ṭhapetunti ettha na bhikkhunupassayaṃ gantvā ṭhapetabbo. Ovādatthāya pana āgatā bhikkhuniyo vattabbā 『『asukā nāma bhikkhunī sāpattikā, tassā ovādaṃ ṭhapemi, mā tāya saddhiṃ uposathaṃ karitthā』』ti. Kāyavivaraṇādīsupi daṇḍakammaṃ vuttanayameva.

413.Na bhikkhave bhikkhuniyā ovādo na gantabbotiādi bhikkhunivibhaṅgavaṇṇanāyaṃ vuttameva.

416.Phāsukā namentīti gihidārikāyo viya ghanapaṭṭakena kāyabandhanena phāsukā namanatthāya bandhanti. Ekapariyākatanti ekavāraṃ parikkhipanakaṃ.

Vilīvena paṭṭenāti saṇhehi veḷuvilīvehi katapaṭṭena. Dussapaṭṭenāti setavatthapaṭṭena. Dussaveṇiyāti dussena kataveṇiyā. Dussavaṭṭiyāti dussena katavaṭṭiyā. Coḷapaṭṭādīsu coḷakāsāvaṃ coḷanti veditabbaṃ.

Aṭṭhillenāti gojaṅghaṭṭhikena. Jaghananti kaṭippadeso vuccati. Hatthaṃ koṭṭāpentīti aggabāhaṃ koṭṭāpetvā morapattādīhi cittālaṅkāraṃ karonti. Hatthakocchanti piṭṭhihatthaṃ. Pādanti jaṅghaṃ. Pādakocchanti piṭṭhipādaṃ.

417.Mukhalimpanādīni vuttanayāneva. Avaṅgaṃ karontīti akkhī añjantiyo avaṅgadese adhomukhaṃ lekhaṃ karonti. Visesakanti gaṇḍappadese vicitrasaṇṭhānaṃ visesakaṃ karonti. Olokentīti vātapānaṃ vivaritvā vīthiṃ olokenti. Sāloke tiṭṭhantīti dvāraṃ vivaritvā upaḍḍhakāyaṃ dassentiyo tiṭṭhanti. Naccanti naṭasamajjaṃ kārenti. Vesiṃ vuṭṭhāpentīti gaṇikaṃ vuṭṭhāpenti. Pānāgāraṃ ṭhapentīti suraṃ vikkiṇanti. Sūnaṃ ṭhapentīti maṃsaṃ vikkiṇanti. Āpaṇanti nānābhaṇḍānaṃ anekavidhaṃ āpaṇaṃ pasārenti. Dāsaṃ upaṭṭhāpentīti dāsaṃ gahetvā tena attano veyyāvaccaṃ kārenti. Dāsīādīsupi eseva nayo. Haritakapakkikaṃpakiṇantīti haritakañceva pakkañca pakiṇanti; pakiṇṇakāpaṇaṃ pasārentīti vuttaṃ hoti.

418.Sabbanīlakādikathā kathitāyeva.

以下是完整的簡體中文直譯： 411. 關於泥水,這裡不僅僅是泥水,即使是清澈的水、染色的泥等,用任何東西潑灑都是犯突吉羅。"比丘們,這個比丘應該被比丘尼僧團視為不可禮拜的"意思是在比丘尼住處集合后,"某某尊者對比丘尼們表現出不恭敬,大家同意不對這位尊者禮拜嗎?"應該這樣宣佈三次。這樣就成為不可禮拜的了。從那時起,就像看到沙彌不禮拜一樣,看到他也不應禮拜。那個比丘如果行為正當,應該來到比丘尼住處,在寺院裡接近僧團或群體或個人,蹲下來合掌說"愿比丘尼僧團原諒我"來請求原諒。那個比丘應該來到比丘尼們那裡說"這個比丘請求你們原諒"。從那時起,他就可以被禮拜了。這裡只是簡略說明,詳細內容我們將在羯磨分別中解釋。 "照亮"意思是以不正當的方式照亮。"與比丘尼們結合"意思是以不正當的方式讓男人與比丘尼們結合。不可禮拜的做法如前所述。"阻礙"是指阻止進入寺院。"停止教誡"這裡不是指去比丘尼住處停止。但是來請求教誡的比丘尼們應該被告知"某某比丘尼有罪,我停止對她的教誡,不要和她一起舉行布薩"。關於暴露身體等的懲罰也如前所述。 413. "比丘們,比丘尼不應不去接受教誡"等在比丘尼分別的註釋中已經說過了。 416. "彎曲肋骨"意思是像在家女子一樣用厚重的腰帶綁緊身體以彎曲肋骨。"一圈"意思是纏繞一圈。 "用竹條做的帶子"意思是用細軟的竹條做成的帶子。"用布做的帶子"意思是用白布做成的帶子。"用布做的辮子"意思是用布做成的辮子。"用布做的卷"意思是用布做成的卷。在布條等中,應該理解布條是指粗布或袈裟。 "用骨頭"意思是用牛腿骨。"臀部"是指腰部以下的部位。"讓手被打"意思是讓上臂被打後用孔雀羽毛等裝飾。"手背"是指手的背面。"腳"是指小腿。"腳背"是指腳的背面。 417. 塗抹臉等如前所述。"畫眼線"意思是涂眼睛時在眼睛下方畫一條線。"畫特殊標記"意思是在臉頰上畫各種形狀的特殊標記。"觀看"意思是打開窗戶觀看街道。"站在光亮處"意思是打開門站著露出半個身子。"跳舞"意思是舉辦舞蹈表演。"讓妓女站立"意思是讓妓女站立。"開設酒館"意思是賣酒。"開設肉店"意思是賣肉。"商店"意思是展示各種商品的多種商店。"讓奴隸服侍"意思是讓奴隸為自己做事。對於女奴等也是同樣的道理。"賣乾果和水果"意思是賣乾果和水果;也就是說開設雜貨店。 418. 關於全藍色等的說明已經說過了。

419.Bhikkhunī ce, bhikkhave, kālaṃ karontītiādīsu ayaṃ pāḷimuttakavinicchayo – sace hi pañcasu sahadhammikesu yo koci kālaṃ karonto 『『mamaccayena mayhaṃ parikkhāro upajjhāyassa hotu, ācariyassa hotu, saddhivihārikassa hotu, antevāsikassa hotu, mātu hotu, pitu hotu, aññassa vā yassa kassaci hotū』』ti vadati tesaṃ na hoti, saṅghasseva hoti. Na hi pañcannaṃ sahadhammikānaṃ accayadānaṃ ruhati, gihīnaṃ pana ruhati. Bhikkhu hi bhikkhunivihāre kālaṃ karoti, tassa parikkhāro bhikkhūnaṃyeva hoti. Bhikkhunī bhikkhuvihāre kālaṃ karoti, tassā parikkhāro bhikkhunīnaṃyeva hoti.

420.Purāṇamallīti purāṇe gihikāle mallakassa bhariyā. Purisabyañjananti purisanimittaṃ, chinnaṃ vā hotu acchinnaṃ vā, paṭicchannaṃ vā appaṭicchannaṃ vā. Sace etasmiṃ ṭhāne purisabyañjananti cittaṃ uppādetvā upanijjhāyati, dukkaṭaṃ.

421.Attano paribhogatthāya dinnaṃ nāma yaṃ 『『tumheyeva paribhuñjathā』』ti vatvā dinnaṃ, taṃ aññassa dadato dukkaṭaṃ. Aggaṃ gahetvā pana dātuṃ vaṭṭati. Sace asappāyaṃ, sabbaṃ apanetuṃ vaṭṭati. Cīvaraṃ ekāhaṃ vā dvīhaṃ vā paribhuñjitvā dātuṃ vaṭṭati. Pattādīsupi eseva nayo.

Bhikkhūnaṃsannidhiṃ bhikkhunīhi paṭiggāhāpetvāti hiyyo paṭiggahetvā ṭhapitamaṃsaṃ ajja aññasmiṃ anupasampanne asati bhikkhūhi paṭiggāhāpetvā bhikkhunīhi paribhuñjitabbaṃ. Bhikkhūhi paṭiggahitañhi bhikkhunīnaṃ appaṭiggahitakaṭṭhāne tiṭṭhati, bhikkhunīnaṃ paṭiggahitampi bhikkhūsu eseva nayo.

426.Āsanaṃ saṃkasāyantiyo kālaṃ vītināmesunti aññaṃ vuṭṭhāpetvā aññaṃ nisīdāpentiyo bhojanakālaṃ atikkāmesuṃ.

Aṭṭhannaṃbhikkhunīnaṃ yathāvuḍḍhanti ettha sace pure aṭṭhasu nisinnāsu tāsaṃ abbhantarimā aññā āgacchati, sā attano navakaṃ uṭṭhāpetvā nisīdituṃ labhati. Yā pana aṭṭhahipi navakatarā, sā sacepi saṭṭhivassā hoti, āgatapaṭipāṭiyāva nisīdituṃ labhati. Aññattha sabbattha yathāvuḍḍhaṃ na paṭibāhitabbanti ṭhapetvā bhattaggaṃ aññasmiṃ catupaccayabhājanīyaṭṭhāne 『『ahaṃ pubbe āgatā』』ti vuḍḍhaṃ paṭibāhitvā kiñci na gahetabbaṃ; yathāvuḍḍhameva vaṭṭati. Pavāraṇākathā kathitāyeva.

429.Itthiyuttantiādīhi sabbayānāni anuññātāni. Pāṭaṅkinti paṭapoṭṭalikaṃ.

430.Dūtena upasampadā dasannaṃ antarāyānaṃ yena kenaci vaṭṭati. Kammavācāpariyosāne sā bhikkhunī bhikkhunupassaye ṭhitā vā hotu nipannā vā jāgarā vā niddaṃ okkantā vā, upasampannāva hoti. Tāvadeva chāyādīni āgatāya dūtabhikkhuniyā ācikkhitabbāni.

431.Udositoti bhaṇḍasālā. Na sammatīti nappahoti. Upassayanti gharaṃ. Navakammanti saṅghassatthāya bhikkhuniyā navakammampi kātuṃ anujānāmīti attho.

432.Tassā pabbajitāyāti tassā pabbajitakāle. Yāva so dārako viññutaṃ pāpuṇātīti yāva khādituṃ bhuñjituṃ nahāyituñca maṇḍituñca attano dhammatāya sakkotīti attho.

Ṭhapetvāsāgāranti sahagāraseyyamattaṃ ṭhapetvā. Yathā aññasmiṃ purise; evaṃ dutiyikāya bhikkhuniyā tasmiṃ dārake paṭipajjitabbanti dasseti. Mātā pana nahāpetuṃ pāyetuṃ bhojetuṃ maṇḍetuṃ ure katvā sayituñca labhati.

以下是完整的簡體中文直譯: 419. 關於"比丘們,如果比丘尼去世"等,這裡有一個不在經文中的判決 - 如果五類同法者中的任何一人在臨終時說"我死後,我的物品應該歸上座,或歸老師,或歸同住者,或歸弟子,或歸母親,或歸父親,或歸任何其他人",這些物品不會歸他們所有,而是歸僧團所有。因為五類同法者不能接受遺贈,但在家人可以。如果比丘在比丘尼寺院去世,他的物品只歸比丘所有。如果比丘尼在比丘寺院去世,她的物品只歸比丘尼所有。 420. "前摔跤手的妻子"是指以前在家時摔跤手的妻子。"男性特徵"是指男性器官,無論是否被切除,是否被遮蓋。如果在那個部位產生"這是男性特徵"的想法並注視,犯突吉羅。 421. 所謂為自己使用而給予的,是指說"你們自己使用"而給予的,把這個給別人就犯突吉羅。但是取一部分給予是可以的。如果不適合使用,全部拿走也可以。衣服使用一兩天後給予是可以的。對缽等也是同樣的道理。 "讓比丘尼們在比丘面前接受"意思是昨天接受並儲存的肉,今天如果沒有其他未受具足戒者,應該讓比丘接受后比丘尼們才能使用。因為比丘接受的對比丘尼來說就像沒有接受一樣,比丘尼接受的對比丘來說也是同樣的道理。 426. "她們互相讓座而耽誤了時間"意思是讓一個人起來讓另一個人坐下,這樣錯過了用餐時間。 "八位比丘尼按資格順序"這裡,如果之前八個人坐下後,她們中間又來了一個,她可以讓比自己資淺的人起來坐下。但是如果比八個人都資淺,即使她六十歲了,也只能按到達的順序坐下。在其他任何地方都不應該阻礙按資格順序,除了在食堂外,在其他四種必需品分配的地方不應該說"我先來"而阻礙資深者拿取任何東西;應該按資格順序。關於自恣的說明已經說過了。 429. 通過"女性駕駛"等允許所有交通工具。"轎子"是指用布做的轎子。 430. 通過使者受具足戒在十種障礙中的任何一種情況下都可以。在羯磨文結束時,那個比丘尼無論是站在比丘尼住處還是躺著,無論是醒著還是睡著,都已經受具足戒了。應該立即告訴來傳話的比丘尼影子等。 431. "倉庫"是指存放物品的房間。"不夠"是指不足夠。"住處"是指房子。"新建工程"的意思是我允許比丘尼為僧團做新的建築工程。 432. "她出家后"是指她出家的時候。"直到那個男孩長大"的意思是直到他自己能夠吃飯、洗澡、打扮。 "除了同住一室"是指除了睡在同一房間。這表明第二個比丘尼應該像對待其他男人一樣對待那個男孩。但是母親可以給他洗澡、餵奶、餵食、打扮,抱在懷裡睡覺。

434.Yadeva sā vibbhantāti yasmā sā vibbhantā attano ruciyā khantiyā odātāni vatthāni nivatthā, tasmāyeva sā abhikkhunī, na sikkhāpaccakkhānenāti dasseti. Sā puna upasampadaṃ na labhati.

Sāāgatā na upasampādetabbāti na kevalaṃ na upasampādetabbā, pabbajjampi na labhati. Odātāni gahetvā vibbhantā pana pabbajjāmattaṃ labhati.

Abhivādanantiādīsu purisā pāde sambāhantā vandanti, kese chindanti, nakhe chindanti, vaṇapaṭikammaṃ karonti, taṃ sabbaṃ kukkuccāyantā na sādiyantīti attho. Tatreke ācariyā 『『sace ekato vā ubhato vā avassutā honti sārattā, yathāvatthukameva』』. Eke ācariyā 『『natthi ettha āpattī』』ti vadanti. Evaṃ ācariyavādaṃ dassetvā idaṃ odissa anuññātaṃ vaṭṭatīti aṭṭhakathāsu vuttaṃ. Taṃ pamāṇaṃ. 『『Anujānāmi bhikkhave sāditu』』nti hi vacaneneva taṃ kappiyaṃ.

435.Pallaṅkena nisīdantīti pallaṅkaṃ ābhujitvā nisīdanti. Aḍḍhapallaṅkanti ekaṃ pādaṃ ābhujitvā katapallaṅkaṃ. Heṭṭhā vivaṭe upari paṭicchanneti ettha sace kūpo khato hoti, upari pana padaramattameva sabbadisāsu paññāyati, evarūpepi vaṭṭati.

436.Kukkusaṃ mattikanti kuṇḍakañceva mattikañca. Sesamettha uttānamevāti.

Bhikkhunīupasampadānujānanakathā niṭṭhitā.

Bhikkhunikkhandhakavaṇṇanā niṭṭhitā.

  1. Pañcasatikakkhandhakaṃ

Khuddānukhuddakasikkhāpadakathā

  1. Pañcasatikakkhandhake – cattāri pārājikāni ṭhapetvā avasesāni khuddānukhuddakānīti evamādi ekasikkhāpadampi apariccajitvā sabbesaṃ saṅgahetabbabhāvadassanatthaṃ pariyāyena vuttaṃ. Idaṃ vo samaṇānanti idaṃ samaṇānaṃ. Padapūraṇamatte vokāro.

443.Idampi te āvuso ānanda dukkaṭanti 『『idaṃ tayā duṭṭhu kata』』nti kevalaṃ garahantehi therehi vuttaṃ , na āpattiṃ sandhāya vuttaṃ. Na hi te āpattānāpattiṃ na jānanti. Idāneva cetaṃ anussāvitaṃ – 『『saṅgho apaññattaṃ na paññapeti, paññattaṃ na samucchindatī』』ti. Desehi taṃ dukkaṭanti idampi ca 『『āma, bhante, duṭṭhu mayā kata』』nti evaṃ paṭijānāhi, taṃ dukkaṭanti idaṃ sandhāya vuttaṃ, na āpattidesanaṃ. Thero pana yasmā asatiyā na pucchi na anādarena, tasmā tattha duṭṭhukatabhāvampi asallakkhento 『『nāhaṃ taṃ dukkaṭaṃ passāmī』』ti vatvā theresu gāravaṃ dassento 『『apicāyasmantānaṃ sandhāya desemi taṃ dukkaṭa』』nti āha. Yathā tumhe vadatha, tathā paṭijānāmīti vuttaṃ hoti. Eseva nayo avasesesu catūsu ṭhānesu. Sesamettha yaṃ vattabbaṃ siyā, taṃ nidānavaṇṇanāyameva vuttaṃ.

Khuddānukhuddakasikkhāpadakathā niṭṭhitā.

Pañcasatikakkhandhakavaṇṇanā niṭṭhitā.

  1. Sattasatikakkhandhakaṃ

Dasavatthukathā

  1. Sattasatikakkhandhake – bhikkhaggenāti bhikkhuaggena, bhikkhū gaṇetvā tattake paṭivīse ṭhapesunti attho. Mahiyāti himapātasamaye himavalāhakā.

447.Avijjānivuṭāti avijjāpaṭicchannā . Posāti purisā. Piyarūpaṃ abhinandanti patthentīti piyarūpābhinandino. Aviddasūti avijānantā. Rāgarajehi sarajā. Magasadisāti magā. Saha nettiyāti sanettikā. Vaḍḍhenti kaṭasinti punappunaṃ kaḷevaraṃ nikkhipamānā bhūmiṃ vaḍḍhenti. Evaṃ vaḍḍhentāva ghoraṃ ādiyanti punabbhavaṃ.

454.Pāpakaṃ no āvuso katanti āvuso amhehi pāpakaṃ katanti attho.

以下是完整的簡體中文直譯： 434. "正因為她迷失了"是指她因為自己的喜好、忍耐而穿著白色衣物，因此她是比丘尼，顯然不符合受戒的條件。她因此不能獲得具足戒。 "她不應被受戒"是指不僅僅是不應被受戒，連出家也無法獲得。穿著白衣的比丘尼只能獲得出家的資格。 "禮拜"等的情況下，男人們用腳掌捧著禮拜，剪髮、剪指甲、進行裝飾，這些都是因為內心的不安而無法滿足。對此，有些老師說"如果單獨或雙雙在一起,就像在外衣一樣"。有些老師則說"這裡沒有過失"。這樣顯示出老師的教導,因此這被允許在註釋中被提及。這是標準。"我允許比丘們受戒"的說法就是這樣適當的。 435. "坐在坐墊上"是指坐在坐墊上。 "半坐墊"是指用一隻腳支撐的坐墊。如果下面是開放的而上面是封閉的,如果這裡有一個坑,上面只露出一小部分,在各個方向都是可見的,這種情況下也是可以的。 436. "雞屎和泥"是指小塊的雞屎和泥。其他的都是簡略的說明。 比丘尼受戒的說明已結束。 比丘尼戒律的說明已結束。 11. 五百條戒律 小戒律的說明 441. 在五百條戒律中 - 除去四條重罪,剩下的都是小戒律,即使是一個小戒律也不應放棄,以顯示所有的應當收集的情況。這是對你們的比丘們的說法。這是對字句的填充。 443. "這也是你,阿難,犯了過失"是指"這是你做的壞事",僅僅是對那些指責的長老說的,並不是指過失的意思。因為他們不知道過失和不失。現在正是這個被提及 - "僧團不承認不明白的事,也不破壞明白的事"。因此這也是過失,也就是說"是的,尊者,這是我做的壞事",這樣來承認,這是指過失的意思,並不是指過失的說明。然而,長老因為缺乏關心而沒有詢問,因此在這裡犯了過失的情況也沒有被注意到,他說"我不看到那個過失"而顯示出對長老的尊重,因此他對長老說"我也因此對長老們說這個過失"。就像你們所說的那樣,我也承認。這個原則在其他四個地方也是同樣的。其他的該說的內容,在原因的說明中已經提到。 小戒律的說明已結束。 五百條戒律的說明已結束。 12. 七百條戒律 十個事項的說明 446. 在七百條戒律中 - "由比丘的緣故"是指由比丘的緣故,比丘們聚集在一起放置在特定的地方。 "大"是指在雪山降雪時的雪山。 447. "無明的消失"是指無明被遮蔽。 "支援"是指男人。 "喜歡的樣子"是指喜歡的樣子。 "無知"是指無知。 "被慾望所引導"是指被慾望所引導。 "與他人一起"是指與他人一起。 "不斷增長"是指不斷地拋棄身體而增加土地。"這樣不斷增長就會產生可怕的再生"。 454. "我們沒有做壞事"是指我們做了壞事的意思。

455.Katamena tvaṃ bhūmi vihārenāti ettha bhūmīti piyavacanametaṃ. Piyaṃ vattukāmo kira āyasmā sabbakāmī navake bhikkhū evaṃ āmanteti. Kullakavihārenāti uttānavihārena.

以下是完整的簡體中文直譯： 455. "你以什麼樣的方式居住,大地"這裡"大地"是一個親切的稱呼。據說尊者薩巴卡米想要親切地稱呼新來的比丘們,所以這樣稱呼他們。"以輕鬆的方式"是指以簡單的方式。

457.Sāvatthiyā suttavibhaṅgeti kathaṃ suttavibhaṅge paṭikkhittaṃ hoti? Tatra hi 『『sannidhi nāma ajja paṭiggahitaṃ aparajjū』』ti vatvā puna 『『sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā』』ti āpattiṃ vadantena paṭikkhittaṃ hoti. Tatreke maññanti 『『yo pana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā』』ti hi vuttaṃ, idañca loṇaṃ nāma yāvajīvikattā sannidhibhāvaṃ nāpajjati. Yampi aloṇakaṃ āmisaṃ paṭiggahetvā tena saddhiṃ paribhuñjati, taṃ tadahupaṭiggahitameva, tasmā 『『『yāvakālikena, bhikkhave, yāvajīvikaṃ tadahupaṭiggahitaṃ kāle kappati, vikāle na kappatī』ti vacanato dukkaṭenettha bhavitabba』』nti. Te vattabbā – 『『tumhākaṃ matena dukkaṭenapi na bhavitabbaṃ, na hi ettha yāvajīvikaṃ tadahupaṭiggahitaṃ, yāvakālikameva tadahupaṭiggahitaṃ , na ca taṃ vikāle paribhuttaṃ. Yadi vā 『『vikāle na kappatī』』ti vacanena tumhe dukkaṭaṃ maññetha, yāvajīvikamissaṃ yāvakālikaṃ vikāle bhuñjantassa vikālabhojanapācittiyaṃ na bhaveyya. Tasmā na byañjanamattaṃ gahetabbaṃ, attho upaparikkhitabbo.

Ayañhettha attho – yāvakālikena yāvajīvikaṃ tadahupaṭiggahitaṃ yadi sambhinnarasaṃ hoti, yāvakālikagatikameva hoti. Tasmā 『『yo pana bhikkhu vikāle khādanīyaṃ vā bhojanīyaṃ vā』』ti iminā sikkhāpadena kāle kappati, vikāle na kappati. Na idha 『『na kappatī』』ti vacanamattenettha dukkaṭaṃ hoti. Yatheva yāvajīvikaṃ tadahupaṭiggahitaṃ yāvakālikena sambhinnarasaṃ vikāle na kappati, vikālabhojanapācittiyāvahaṃ hoti. Evaṃ ajja paṭiggahitampi aparajju yāvakālikena sambhinnarasaṃ na kappati, sannidhibhojanapācittiyāvahaṃ hoti. Taṃ 『『sannidhikataṃ ida』』nti ajānantopi na muccati. Vuttañhetaṃ – 『『sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā』』ti. Tasmā 『『kattha paṭikkhitta』』nti imissā pucchāya 『『parisuddhamidaṃ byākaraṇaṃ sāvatthiyā suttavibhaṅge』』ti.

Rājagahe uposathasaṃyutteti idaṃ 『『na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbāni; yo sammanneyya, āpatti dukkaṭassā』』ti etaṃ sandhāya vuttaṃ. Vinayātisāre dukkaṭanti 『『na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbānī』』ti etassa vinayassa atisāre dukkaṭaṃ. Campeyyake vinayavatthusminti idaṃ 『『adhammena ce bhikkhave vaggakammaṃ, akammaṃ na ca karaṇīya』』nti evamādiṃ katvā campeyyakkhandhake āgataṃ vinayavatthuṃ sandhāya vuttaṃ.

Ekaccokappatīti idaṃ dhammikaṃ āciṇṇaṃ sandhāya vuttaṃ. Chedanake pācittiyanti suttavibhaṅge hi 『『nisīdanaṃ nāma sadasaṃ vuccatī』』ti āgataṃ, tasmā dvinnaṃ sugatavidatthīnaṃ upari dasāyeva vidatthimattā labbhati. Dasāya vinā taṃ pamāṇaṃ karontassa idaṃ āgatameva hoti – 『『taṃ atikkāmayato chedanakaṃ pācittiya』』nti. Tasmā 『『kiṃ āpajjatī』』ti puṭṭho 『『chedanake pācittiya』』nti āha. Chedanakasikkhāpade vuttapācittiyaṃ āpajjatīti attho. Sesaṃ sabbattha uttānamevāti.

Dasavatthukathā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Sattasatikakkhandhakavaṇṇanā niṭṭhitā.

Dvivaggasaṅgahā vuttā, dvāvīsatipabhedanā;

Khandhakā sāsane pañcakkhandhadukkhappahāyino.

以下是完整的簡體中文直譯： 457. "在舍衛城的經文解釋中，如何被反駁？"因為在這裡說"今天接受的應當是合法的"，再說"對於那些認為是合法的和不認為是合法的，吃食物或用餐的行為是有過失的"，因此被反駁。有些人認為"如果比丘接受的是合法的食物或用餐的行為"，這就因為鹽的存在而不符合合法的狀態。即使是沒有鹽的食物，如果接受后與之一起用餐，那也是在那個時候接受的，因此"在有時限的情況下，比丘們，合法的食物在那個時候接受是合適的，而在沒有時限的情況下則不合適"的說法在這裡是以過失的形式出現的。它們應當說"依你們的看法，即使是過失也不應當存在，因為在這裡沒有合法的食物，只有在有時限的情況下接受的食物，而不是在沒有時限的情況下被食用。如果你們認為"在沒有時限的情況下不合適"，那麼在有時限的情況下，吃食物的行為不會成為過失。因此不應僅僅接受調味品，而應當考慮其含義。 這裡的意思是：如果在有時限的情況下接受的食物是混合的味道，那麼它就是在有時限的情況下的行為。因此"如果比丘在沒有時限的情況下吃食物或用餐"，這在有時限的情況下是合適的，而在沒有時限的情況下則不合適。在這裡僅僅因為"不合適"的說法並不會產生過失。如同在有時限的情況下接受的食物在沒有時限的情況下不會合適，吃食物的行為會成為過失。因此，即使今天接受的食物是合法的，在有時限的情況下混合的味道也不合適，而在有時限的情況下合法的食物也會成為過失。這被稱為"接受的東西在這裡"，即使不知道也不會被釋放。此處的說法是"對於那些認為是合法的和不認為是合法的，吃食物或用餐的行為是有過失的"。因此，"在哪裡被反駁"的提問應當回答"這是在舍衛城的經文解釋中被清楚闡述的"。 "在王舍城與齋戒相關的"是指"比丘們在一個住處中不應有兩個齋戒堂；誰要讓其存在，將會犯過失"的意思。關於戒律的超越，"比丘們在一個住處中不應有兩個齋戒堂"是關於這一戒律的超越。關於"在甘米地的戒律"是指"如果比丘們以不正當的方式進行集體行動，不應當做的事情"等，提到的是在甘米地的戒律。 "某些情況下的"是指與正法有關的。關於切割的過失，在經文解釋中提到"坐下被稱為坐墊"，因此在兩者的良好狀態之上，只有十個良好狀態才能獲得。沒有十個的情況下，這個標準是已經提到的 - "超越這個就會成為切割的過失"。因此，"什麼會導致過失"被問到時，回答是"切割的過失"。切割的戒律中提到的過失是會導致過失的意思。其他的內容都是簡略的說明。 十個事項的說明已結束。 關於《普遍清凈》的戒律說明已結束。 七百條戒律的說明已結束。 兩個分類的集合已被提到，兩個十種的分開； 戒律的教義中，五個戒律的過失被消除。

Yā tesaṃ vaṇṇanā esā, antarāyaṃ vinā yathā;

Siddhā sijjhantu kalyāṇā, evaṃ āsāpi pāṇinanti.

以下是完整的簡體中文直譯： 對他們的這些解釋，如同沒有障礙一樣； 愿善事成就，眾生的願望也如此成就。

Cūḷavagga-aṭṭhakathā niṭṭhitā.

以下是完整的簡體中文直譯： 小品注

B020104Cūḷavagga-aṭṭhakathā（《小篇註釋》）

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Cūḷavagga-aṭṭhakathā

  1. Kammakkhandhakaṃ

Tajjanīyakammakathā

  1. Cūḷavaggassa paṭhame kammakkhandhake tāva paṇḍukalohitakāti paṇḍuko ceva lohitako cāti chabbaggiyesu dve janā; tesaṃ nissitakāpi paṇḍukalohitakātveva paññāyanti. Balavābalavaṃ paṭimantethāti suṭṭhubalavaṃ paṭivadatha. Alamatthatarāti samatthatarā.

Tajjanīyakammakathā niṭṭhitā.

Adhammakammadvādasakakathā

4.Asammukhākatantiādīsu saṅghadhammavinayapuggalasammukhānaṃ vinā kataṃ, cuditakaṃ appaṭipucchitvā kataṃ, tasseva appaṭiññāya kataṃ. Adesanāgāminiyāti pārājikāpattiyā vā saṅghādisesāpattiyā vā. Ettha purimakesu tīsu tikesu nava padā adhammenakataṃ vaggenakatanti imehi saddhiṃ ekekaṃ gahetvā nava tikā vuttā. Evaṃ sabbepi dvādasa tikā honti. Paṭipakkhavasena sukkapakkhesupi eteyeva dvādasa tikā vuttā.

6.Ananulomikehigihisaṃsaggehīti pabbajitānaṃ ananucchavikehi sahasokitādīhi gihisaṃsaggehi.

Tiṇṇaṃ, bhikkhave, bhikkhūnantiādi ekekenāpi aṅgena tajjanīyakammaṃ kātuṃ vaṭṭatīti dassanatthaṃ vuttaṃ. Tajjanīyassa hi visesena bhaṇḍanakārakattaṃ aṅgaṃ, niyassassa abhiṇhāpattikattaṃ, pabbājanīyassa kuladūsakattaṃ vuttaṃ. Imesu pana tīsu aṅgesu yena kenaci sabbānipi kātuṃ vaṭṭati. Yadi evaṃ yaṃ campeyyakkhandhake vuttaṃ – 『『tajjanīyakammārahassa niyassakammaṃ karoti…pe… upasampadārahaṃ abbheti; evaṃ kho upāli adhammakammaṃ hoti avinayakammaṃ, evañca pana saṅgho sātisāro hotī』』ti idaṃ virujjhatīti. Idañca na virujjhati. Kasmā? Vacanatthanānattato, 『『tajjanīyakammārahassā』』ti imassa hi vacanassa kammasanniṭṭhānaṃ attho. 『『Tiṇṇaṃ, bhikkhave』』tiādivacanassa aṅgasambhavo, tasmā yadā saṅghena sannipatitvā 『『idaṃ nāma imassa bhikkhuno kammaṃ karomā』』ti sanniṭṭhānaṃ kataṃ hoti, tadā kammāraho nāma hoti. Tassa iminā lakkhaṇena tajjanīyādikammārahassa niyassakammādikaraṇaṃ adhammakammañceva avinayakammañcāti veditabbaṃ. Yassa pana bhaṇḍanakārakādīsu aṅgesu aññataraṃ aṅgaṃ atthi, tassa ākaṅkhamāno saṅgho yathānuññātesu aṅgesu ca kammesu ca yena kenaci aṅgena yaṃkiñci kammaṃ vavatthapetvā taṃ bhikkhuṃ kammārahaṃ katvā kammaṃ kareyya. Ayamettha vinicchayo. Evaṃ pubbenāparaṃ sameti.

Tattha kiñcāpi tajjanīyakamme bhaṇḍanakārakavasena kammavācā vuttā, atha kho bālassa abyattassa āpattibahulassa tajjanīyakammaṃ karontena bālaabyattavaseneva kammavācā kātabbā . Evañhi bhūtena vatthunā kataṃ kammaṃ hoti, na ca aññassa kammassa vatthunā. Kasmā? Yasmā idampi anuññātanti. Esa nayo sabbattha. Aṭṭhārasa sammāvattanavatthūni pārivāsikakkhandhake vaṇṇayissāma.

Adhammakammadvādasakakathā niṭṭhitā.

Nappaṭippassambhetabbaaṭṭhārasakādikathā

8.Lomaṃpātentīti pannalomā honti; bhikkhū anuvattantīti attho. Netthāraṃ vattantīti nittharantānaṃ etanti netthāraṃ; yena sakkā nissāraṇā nittharituṃ, taṃ aṭṭhārasavidhaṃ sammāvattanaṃ vattantīti attho. Kittakaṃ kālaṃ vattaṃ pūretabbanti? Dasa vā pañca vā divasāni. Imasmiñhi kammakkhandhake ettakena vattaṃ pūritameva hoti.

Nappaṭippassambhetabbaaṭṭhārasakādikathā niṭṭhitā.

Niyassakammakathā

  1. Seyyasakavatthusmiṃ – apissu bhikkhū pakatāti apissu bhikkhū niccaṃ byāvaṭā honti. Sesaṃ tajjanīye vuttasadisameva.

Niyassakammakathā niṭṭhitā.

Pabbājanīyakammakathā

  1. Assajipunabbasukavatthu saṅghādisesavaṇṇanāyaṃ vuttaṃ.

27.Kāyikena davenātiādīsu panettha kāyiko davo nāma kāyakīḷā vuccati. Sesapadadvayepi eseva nayo. Kāyiko anācāro nāma kāyadvāre paññattasikkhāpadavītikkamo vuccati . Sesadvayepi eseva nayo. Kāyikaṃ upaghātikaṃ nāma kāyadvāre paññattasikkhāpadassa asikkhanabhāvena upahananaṃ vuccati; nāsanaṃ vināsananti attho. Sesadvayepi eseva nayo. Kāyiko micchājīvo nāma paṭikkhittavejjakammādivasena telapacanaariṭṭhapacanādīni. Vācasiko micchājīvo nāma gihīnaṃ sāsanasampaṭicchanārocanādīni. Kāyikavācasiko nāma tadubhayaṃ. Sesaṃ tajjanīye vuttanayameva.

Pabbājanīyakammakathā niṭṭhitā.

Paṭisāraṇīyakammakathā

  1. Sudhammavatthusmiṃ pana – anapaloketvāti na āpucchitvā. Etadavocāti kiṃ te gahapati therānaṃ paṭiyattanti sabbaṃ vivarāpetvā disvā etaṃ avoca. Ekā ca kho idha natthi yadidaṃ tilasaṃguḷikāti yā ayaṃ tilasakkhalikā nāma vuccati, sā natthīti attho. Tassa kira gahapatino vaṃse ādimhi eko pūviyo ahosi. Tena naṃ thero jātiyā khuṃsetukāmo evamāha. Yadeva kiñcīti evaṃ bahuṃ buddhavacanaṃ ratanaṃ pahāya kiñcideva tilasaṃguḷikāvacanaṃ bhāsitaṃ. Kukkuṭapotakaudāharaṇena idaṃ dasseti 『『yathā so neva kākavassitaṃ na kukkuṭavassitaṃ akāsi, evaṃ tayāpi neva bhikkhuvacanaṃ na gihivacanaṃ vutta』』nti.

Paṭisāraṇīyakammakathā niṭṭhitā.

Adhammakammādidvādasakakathā

37.Asammukhā katantiādayo tikā vuttappakārā eva.

  1. Aṅgasamannāgamo purimehi asadiso. Tattha yathā lābhaṃ na labhanti; evaṃ parisakkanto parakkamanto alābhāya parisakkati nāma. Esa nayo anatthādīsu. Tattha anatthoti atthabhaṅgo. Anāvāsoti tasmiṃ ṭhāne avasanaṃ. Gihīnaṃ buddhassa avaṇṇanti gihīnaṃ santike buddhassa avaṇṇaṃ bhāsati. Dhammikaṃ paṭissavaṃ na saccāpetīti yathā sacco hoti, evaṃ na karoti; vassāvāsaṃ paṭissuṇitvā na gacchati, aññaṃ vā evarūpaṃ karoti. Pañcannaṃ bhikkhavetiādi ekaṅgenapi kammārahabhāvadassanatthaṃ vuttaṃ. Sesamettha uttānatthañceva, tajjanīye ca vuttanayameva.

Adhammakammādidvādasakakathā niṭṭhitā.

Āpattiyā adassane ukkhepanīyakammakathā

  1. Channavatthusmiṃ – āvāsaparamparañca bhikkhave saṃsathāti sabbāvāsesu ārocetha.

50.Bhaṇḍanakārakotiādīsu bhaṇḍanādipaccayā āpannaṃ āpattiṃ ropetvā tassā adassaneyeva kammaṃ kātabbaṃ. Tikā vuttappakārā eva.

  1. Sammāvattanāyaṃ panettha tecattālīsa vattāni. Tattha na anuddhaṃsetabboti na codetabbo. Na bhikkhu bhikkhūhīti añño bhikkhu aññehi bhikkhūhi na bhinditabbo. Na gihiddhajoti odātavatthāni acchinnadasapupphadasāni ca na dhāretabbāni. Na titthiyaddhajoti kusacīrādīni na dhāretabbāni. Na āsādetabboti na apasādetabbo. Anto vā bahi vāti vihārassa anto vā bahi vā. Na titthiyādipadattayaṃ uttānameva . Sesaṃ sabbaṃ pārivāsikakkhandhake vaṇṇayissāma. Sesaṃ tajjanīye vuttanayameva. Āpattiyā appaṭikamme ukkhepanīyakammaṃ iminā sadisameva.

  2. Ariṭṭhavatthu khuddakavaṇṇanāyaṃ vuttaṃ. 『『Bhaṇḍanakārako』』tiādīsu yaṃ diṭṭhiṃ nissāya bhaṇḍanādīni karoti, tassā appaṭinissaggeyeva kammaṃ kātabbaṃ. Sesaṃ tajjanīye vuttanayameva. Sammāvattanāyampi hi idha tecattālīsaṃyeva vattānīti.

Āpattiyā adassane ukkhepanīyakammakathā niṭṭhitā.

Kammakkhandhakavaṇṇanā niṭṭhitā.

  1. Pārivāsikakkhandhakaṃ

Pārivāsikavattakathā

  1. Pārivāsikakkhandhake – pārivāsikāti parivāsaṃ parivasantā. Tattha catubbidho parivāso – appaṭicchannaparivāso, paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti. Tesu 『『yo, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo』』ti (mahāva. 86) evaṃ mahākhandhake vutto titthiyaparivāso appaṭicchannaparivāso nāma. Tattha yaṃ vattabbaṃ taṃ vuttameva. Ayaṃ pana idha anadhippeto. Sesā tayo yena saṅghādisesāpatti āpannā ceva hoti paṭicchāditā ca, tassa dātabbā. Tesu yaṃ vattabbaṃ taṃ samuccayakkhandhake vakkhāma. Ete pana idha adhippetā. Tasmā etesu yaṃkiñci parivāsaṃ parivasantā 『『pārivāsikā』』ti veditabbā.

Pakatattānaṃ bhikkhūnanti ṭhapetvā navakataraṃ pārivāsikaṃ avasesānaṃ antamaso mūlāyapaṭikassanārahādīnampi. Abhivādanapaccuṭṭhānanti yaṃ te abhivādanādiṃ karonti, taṃ sādiyanti, sampaṭicchanti; na paṭikkhipantīti attho. Tattha sāmīcikammanti ṭhapetvā abhivādanādīni aññassa anucchavikassa bījanavātadānādino ābhisamācārikassetaṃ adhivacanaṃ. Āsanābhihāranti āsanassa abhiharaṇaṃ, āsanaṃ gahetvā abhigamanaṃ paññāpanameva vā. Seyyābhihārepi eseva nayo. Pādodakanti pādadhovanaudakaṃ. Pādapīṭhanti dhotapādaṭṭhapanakaṃ. Pādakathalikanti adhotapādaṭṭhapanakaṃ pādaghaṃsanaṃ vā. Āpatti dukkaṭassāti saddhivihārikānampi sādiyantassa dukkaṭameva, tasmā te vattabbā – 『『ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā』』ti. Sace saddhāpabbajitā kulaputtā 『『tumhe, bhante, tumhākaṃ vinayakammaṃ karothā』』ti vatvā vattaṃ karonti, gāmappavesanampi āpucchantiyeva, vāritakālato paṭṭhāya anāpatti. Mithu yathāvuḍḍhanti pārivāsikabhikkhūnaṃ aññamaññaṃ yo yo vuḍḍho tena tena navakatarassa sādituṃ.

Pañcayathāvuḍḍhanti pakatattehipi saddhiṃ vuḍḍhapaṭipāṭiyā eva. Tasmā pātimokkhe uddissamāne hatthapāse nisīdituṃ vaṭṭati. Mahāpaccariyaṃ pana 『『pāḷiyā anisīditvā pāḷiṃ vihāya hatthapāsaṃ amuñcantena nisīditabba』』nti vuttaṃ. Pārisuddhiuposathe karīyamāne saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pārisuddhiuposatho kātabbo. Pavāraṇāyapi saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pavāretabbaṃ. Saṅghena ghaṇṭiṃ paharitvā bhājīyamānaṃ vassikasāṭikampi attano pattaṭṭhāne gahetuṃ vaṭṭati.

Oṇojananti vissajjanaṃ vuccati. Sace hi pārivāsikassa dve tīṇi uddesabhattādīni pāpuṇanti, aññā cassa puggalikabhattapaccāsā hoti, tāni paṭipāṭiyā gahetvā 『『bhante, heṭṭhā gāhetha, ajja mayhaṃ bhattapaccāsā atthi, sve gaṇhissāmī』』ti vatvā vissajjetabbāni. Evaṃ tāni punadivasesu gaṇhituṃ labhati. Punadivase sabbapaṭhamaṃ etassa dātabbanti kurundiyaṃ vuttaṃ. Yadi pana na gaṇhāti na vissajjeti, punadivase na labhati, idaṃ oṇojanaṃ nāma pārivāsikasseva odissa anuññātaṃ. Kasmā? Tassa hi saṅghanavakaṭṭhāne nisinnassa bhattagge yāgukhajjakādīni pāpuṇanti vā na vā, tasmā so 『『bhikkhāhārena mā kilamitthā』』ti idamassa saṅgahakaraṇatthāya odissa anuññātaṃ.

Bhattanti āgatāgatehi vuḍḍhapaṭipāṭiyā gahetvā gantabbaṃ vihāre saṅghassa catussālabhattaṃ, etaṃ yathāvuḍḍhaṃ labhati. Pāḷiyā pana gantuṃ vā ṭhātuṃ vā na labhati, tasmā pāḷito osakkitvā hatthapāse ṭhitena hatthaṃ pasāretvā yathā seno nipatitvā gaṇhāti, evaṃ gaṇhitabbaṃ. Ārāmikasamaṇuddesehi āharāpetuṃ na labhati. Sace sayameva āharanti, vaṭṭati. Rañño mahāpeḷabhattepi eseva nayo. Catussālabhatte pana sace oṇojanaṃ kattukāmo hoti, attano atthāya ukkhitte piṇḍe 『『ajja me bhattaṃ atthi, sve gaṇhissāmī』』ti vattabbaṃ. Punadivase dve piṇḍe labhatīti mahāpaccariyaṃ vuttaṃ. Uddesabhattādīnipi pāḷito osakkitvāva gahetabbāni. Yattha pana nisīdāpetvā parivisanti, tattha sāmaṇerānaṃ jeṭṭhakena bhikkhūnaṃ saṅghanavakena hutvā nisīditabbaṃ.

  1. Idāni yā ayaṃ sammāvattanā vuttā, tattha na upasampādetabbanti upajjhāyena hutvā na upasampādetabbaṃ; vattaṃ nikkhipitvā pana upasampādetuṃ vaṭṭati. Ācariyena hutvāpi kammavācā na sāvetabbā, aññasmiṃ asati vattaṃ nikkhipitvā sāvetuṃ vaṭṭati. Na nissayoti āgantukānaṃ nissayo na dātabbo. Yehipi pakatiyāva nissayo gahito, te vattabbā – 『『ahaṃ vinayakammaṃ karomi, asukattherassa nāma santike nissayaṃ gaṇhatha, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā』』ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti.

Na sāmaṇeroti añño sāmaṇero na gahetabbo. Upajjhaṃ datvā gahitasāmaṇerāpi vattabbā – 『『ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā』』ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti. Bhikkhunovādakasammuti nāma ādhipaccaṭṭhānabhūtāti paṭikkhittā, tasmā bhikkhusaṅghassa vattabbaṃ – 『『bhante, ahaṃ vinayakammaṃ karomi, bhikkhunovādakaṃ jānāthā』』ti, paṭibalassa vā bhikkhussa bhāro kātabbo. Āgatā bhikkhuniyo 『『saṅghasantikaṃ gacchatha, saṅgho vo ovādadāyakaṃ jānissatī』』ti vā 『『ahaṃ vinayakammaṃ karomi, asukabhikkhussa nāma santikaṃ gacchatha, so vo ovādaṃ dassatī』』ti vā vattabbā.

Sā āpattīti sukkavissaṭṭhiyā parivāse dinne sukkavissaṭṭhi nāpajjitabbā. Aññā vā tādisikāti kāyasaṃsaggādigarukāpatti. Tato vā pāpiṭṭhatarāti pārājikāpatti; sattasu hi āpattīsu dubbhāsitāpatti pāpiṭṭhā; dukkaṭāpatti pāpiṭṭhatarā; dukkaṭāpatti pāpiṭṭhā, pāṭidesanīyāpatti pāpiṭṭhatarāti evaṃ pācittiyathullaccayasaṅghādisesapārājikāpattīsu nayo netabbo. Tāsaṃ vatthūsupi dubbhāsitavatthu pāpiṭṭhaṃ, dukkaṭavatthu pāpiṭṭhataranti purimanayeneva bhedo veditabbo. Paṇṇattivajjasikkhāpade pana vatthupi āpattipi pāpiṭṭhā. Lokavajje ubhayampi pāpiṭṭhataraṃ.

Kammanti parivāsakammavācā vuccati. Taṃ kammaṃ 『『akataṃ dukkaṭa』』ntiādīhi vā 『『kiṃ idaṃ kammaṃ nāma kasikammaṃ gorakkhakamma』』ntiādīhi vā vacanehi na garahitabbaṃ. Kammikāti yehi bhikkhūhi kammaṃ kataṃ, te vuccanti, te 『『bālā abyattā』』tiādīhi vacanehi na garahitabbā. Nasavacanīyaṃ kātabbanti palibodhatthāya vā pakkosanatthāya vā savacanīyaṃ na kātabbaṃ, palibodhatthāya hi karonto 『『ahaṃ āyasmantaṃ imasmiṃ vatthusmiṃ savacanīyaṃ karomi, imamhā āvāsā ekapadampi mā pakkāmi, yāva na taṃ adhikaraṇaṃ vūpasantaṃ hotī』』ti evaṃ karoti. Pakkosanatthāya karonto 『『ahaṃ te savacanīyaṃ karomi, ehi mayā saddhiṃ vinayadharānaṃ sammukhībhāvaṃ gacchāmā』』ti evaṃ karoti; tadubhayampi na kātabbaṃ.

Na anuvādoti vihāre jeṭṭhakaṭṭhānaṃ na kātabbaṃ. Pātimokkhuddesakena vā dhammajjhesakena vā na bhavitabbaṃ. Nāpi terasasu sammutīsu ekasammutivasenāpi issariyakammaṃ kātabbaṃ. Na okāsoti 『『karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo』』ti evaṃ pakatattassa okāso na kāretabbo, vatthunā vā āpattiyā vā na codetabbo, 『『ayaṃ pubbe te doso』』ti na sāretabbo. Na bhikkhūhi sampayojetabbanti aññamaññaṃ yojetvā kalaho na kāretabbo.

Puratoti saṅghattherena hutvā purato na gantabbaṃ, dvādasahatthaṃ upacāraṃ muñcitvā ekakena gantabbaṃ. Nisīdanepi eseva nayo. Āsanapariyantoti bhattaggādīsu saṅghanavakāsanaṃ vuccati; svāssa dātabbo, tattha nisīditabbaṃ. Seyyāpariyantoti seyyānaṃ pariyanto, sabbalāmakaṃ mañcapīṭhaṃ. Ayañhi vassaggena attano pattaṭṭhāne seyyaṃ gahetuṃ na labhati. Sabbabhikkhūhi vicinitvā gahitāvasesā maṅkulagūthabharitā vettalatādivinaddhā lāmakaseyyā assa dātabbā. Vihārapariyantoti yathā ca seyyā, evaṃ vasanaāvāsopi vassaggena attano pattaṭṭhāne tassa na vaṭṭati. Sabbabhikkhūhi vicinitvā gahitāvasesā pana rajohatabhūmi jatukamūsikabharitā paṇṇasālā assa dātabbā. Sace pakatattā sabbe rukkhamūlikā abbhokāsikā ca honti, channaṃ na upenti, sabbepi etehi vissaṭṭhāvāsā nāma honti. Tesu yaṃ icchati, taṃ labhati. Vassūpanāyikadivase paccayaṃ ekapasse ṭhatvā vassaggena gaṇhituṃ labhati. Senāsanaṃ na labhati, nibaddhavassāvāsikaṃ senāsanaṃ gaṇhitukāmena vattaṃ nikkhipitvā gahetabbaṃ.

Tenaca so sāditabboti yaṃ assa āsanādipariyantaṃ bhikkhū denti, so eva sāditabbo. Puresamaṇena vā pacchāsamaṇena vāti ñātipavāritaṭṭhāne 『『ettake bhikkhū gahetvā āgacchathā』』ti nimantitena 『『bhante, asukaṃ nāma kulaṃ bhikkhū nimantesi, etha tattha gacchāmā』』ti evaṃ saṃvidhāya bhikkhū puresamaṇe vā pacchāsamaṇe vā katvā na gantabbaṃ. 『『Bhante, asukasmiṃ nāma gāme manussā bhikkhūnaṃ āgamanaṃ icchanti, sādhu vatassa sace tesaṃ saṅgahaṃ kareyyāthā』』ti evaṃ pana pariyāyena kathetuṃ vaṭṭati.

Na āraññikaṅganti āgatāgatānaṃ ārocetuṃ harāyamānena āraññikadhutaṅgaṃ na samādātabbaṃ. Yenāpi pakatiyā samādinnaṃ, tena dutiyaṃ bhikkhuṃ gahetvā araññe aruṇaṃ uṭṭhāpetabbaṃ, na ca ekakena vatthabbaṃ. Tathā bhattaggādīsu āsanapariyante nisajjāya harāyamānena piṇḍapātikadhutaṅgampi na samādātabbaṃ. Yo pana pakatiyāva piṇḍapātiko tassa paṭisedho natthi.

Na ca tappaccayāti 『『nīhaṭabhatto hutvā vihāreyeva nisīditvā bhuñjanto rattiyo gaṇayissāmi, gacchato me bhikkhuṃ disvā anārocentassa ratticchedo siyā』』ti iminā kāraṇena piṇḍapāto na nīharāpetabbo. Mā maṃ jāniṃsūti 『『mā maṃ ekabhikkhupi jānātū』』ti ca iminā ajjhāsayena vihāre sāmaṇerehi pacāpetvā bhuñjitumpi na labhati. Gāmaṃ piṇḍāya pavisitabbameva. Gilānassa pana navakammaācariyupajjhāyakiccādipasutassa vā vihāreyeva acchituṃ vaṭṭati. Sacepi gāme anekasatā bhikkhū vicaranti, na sakkā hoti ārocetuṃ, gāmakāvāsaṃ gantvā sabhāgaṭṭhāne vasituṃ vaṭṭati.

Āgantukenāti kañci vihāraṃ gatena tattha bhikkhūnaṃ ārocetabbaṃ. Sace sabbe ekaṭṭhāne ṭhite passati, ekaṭṭhāne ṭhiteneva ārocetabbaṃ. Atha rukkhamūlādīsu visuṃ visuṃ ṭhitā honti, tattha tattha gantvā ārocetabbaṃ. Sañcicca anārocentassa ratticchedo ca hoti, vattabhede ca dukkaṭaṃ. Atha vicinanto ekacce na passati, ratticchedova hoti, na vattabhedadukkaṭaṃ.

Āgantukassāti attano vasanavihāraṃ āgatassāpi ekassa vā bahūnaṃ vā vuttanayeneva ārocetabbaṃ . Ratticchedavattabhedāpi cettha vuttanayeneva veditabbā. Sace āgantukā muhuttaṃ vissamitvā vā avissamitvā eva vā vihāramajjhena gacchanti, tesampi ārocetabbaṃ. Sace tassa ajānantasseva gacchanti, ayañca pana gatakāle jānāti, gantvā ārocetabbaṃ. Sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhedadukkaṭaṃ. Yepi antovihāraṃ appavisitvā upacārasīmaṃ okkamitvā gacchanti, ayañca nesaṃ chattasaddaṃ vā ukkāsitasaddaṃ vā khipitasaddaṃ vā sutvāva āgantukabhāvaṃ jānāti, gantvā ārocetabbaṃ . Gatakāle jānantenapi anubandhitvā ārocetabbameva. Sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhedadukkaṭaṃ. Yopi rattiṃyeva āgantvā rattiṃyeva gacchati, sopissa ratticchedaṃ karoti, aññātattā pana vattabhedadukkaṭaṃ natthi. Sace ajānitvāva abbhānaṃ karoti, akatameva hotīti kurundiyaṃ vuttaṃ. Tasmā adhikā rattiyo gahetvā kātabbaṃ, ayaṃ apaṇṇakapaṭipadā.

Nadīādīsu nāvāya gacchantampi paratīre ṭhitampi ākāsena gacchantampi pabbatatalaaraññādīsu dūre ṭhitampi bhikkhuṃ disvā sace 『『bhikkhū』』ti vavatthānaṃ atthi, nāvādīhi vā gantvā mahāsaddaṃ katvā vā vegena anubandhitvā vā ārocetabbaṃ, anārocentassa ratticchedo ceva vattabhedadukkaṭañca. Sace vāyamantopi sampāpuṇituṃ vā sāvetuṃ vā na sakkoti, ratticchedova hoti, na vattabhedadukkaṭaṃ. Saṅghasenābhayatthero pana visayāvisayena katheti – 『『visaye kira anārocentassa ratticchedo ceva vattabhedadukkaṭañca hoti, avisaye pana ubhayampi natthī』』ti. Karavīkatissatthero 『『samaṇo ayanti vavatthānameva pamāṇaṃ, sacepi avisayo hoti, vattabhedadukkaṭameva natthi, ratticchedo pana hotiyevā』』ti āha.

Uposatheti 『『uposathaṃ sampāpuṇissāmā』』ti āgantukā bhikkhū āgacchanti, iddhiyā gacchantāpi uposathabhāvaṃ ñatvā otaritvā uposathaṃ karonti, tasmā āgantukasodhanatthaṃ uposathadivase ārocetabbaṃ. Pavāraṇāyapi eseva nayo. Gilānoti gantuṃ asamattho. Dūtenāti ettha anupasampannaṃ pesetuṃ na vaṭṭati, bhikkhuṃ pesetvā ārocāpetabbaṃ.

Abhikkhukoāvāsoti suññavihāro; yattha ekopi bhikkhu natthi, tattha vāsatthāya na gantabbaṃ. Na hi tattha vuttharattiyo gaṇanūpikā honti, pakatattena pana saddhiṃ vaṭṭati. Dasavidhantarāye pana sacepi rattiyo gaṇanūpikā na honti, antarāyato parimuccanatthāya gantabbameva. Tena vuttaṃ – 『『aññatra antarāyā』』ti. Nānāsaṃvāsakehi saddhiṃ vinayakammaṃ kātuṃ na vaṭṭati. Tesaṃ anārocanepi ratticchedo natthi, abhikkhukāvāsasadisameva hoti. Tena vuttaṃ – 『『yatthassu bhikkhū nānāsaṃvāsakā』』ti. Sesaṃ uposathakkhandhake vuttanayameva.

81.Ekacchanne āvāsetiādīsu āvāso nāma vasanatthāya katasenāsanaṃ. Anāvāso nāma cetiyagharaṃ bodhigharaṃ sammuñjaniaṭṭako dāruaṭṭako pānīyamāḷo vaccakuṭi dvārakoṭṭhakoti evamādi. Tatiyapadena tadubhayampi gahitaṃ. Etesu yattha katthaci ekacchanne chadanato udakapatanaṭṭhānaparicchinne okāse ukkhittako vasituṃ na labhati. 『『Pārivāsiko pana antoāvāseyeva na labhatī』』ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『avisesena udakapātena vārita』』nti vuttaṃ. Kurundiyaṃ 『『etesu ettakesu pañcavaṇṇacchadanabaddhaṭṭhānesu pārivāsikassa ca ukkhittakassa ca pakatattena saddhiṃ udakapātena vārita』』nti vuttaṃ. Tasmā nānūpacārepi ekacchanne na vaṭṭati. Sace panettha tadahupasampannepi pakatatte paṭhamaṃ pavisitvā nipanne saṭṭhivassopi pārivāsiko pacchā pavisitvā jānanto nipajjati, ratticchedo ceva vattabhedadukkaṭañca. Ajānantassa ratticchedova na vattabhedadukkaṭaṃ. Sace pana tasmiṃ paṭhamaṃ nipanne pacchā pakatatto pavisitvā nipajjati, pārivāsiko ca jānāti, ratticchedo ceva vattabhedadukkaṭañca. No ce jānāti, ratticchedova na vattabhedadukkaṭaṃ.

Vuṭṭhātabbaṃ nimantetabboti tadahupasampannampi disvā vuṭṭhātabbameva; vuṭṭhāya ca 『『ahaṃ iminā sukhanisinno vuṭṭhāpito』』ti parammukhena na gantabbaṃ, 『『idaṃ ācariya-āsanaṃ, ettha nisīdathā』』ti evaṃ nimantetabboyeva. Navakena pana 『『mahātheraṃ obaddhaṃ karomī』』ti pārivāsikattherassa santikaṃ na gantabbaṃ. Ekāsaneti samānavassikāsane mañce vā pīṭhe vā . Na chamāyaṃ nisinneti pakatatte bhūmiyaṃ nisinne itarena antamaso tiṇasanthārepi uccatare vālikātalepi vā na nisīditabbaṃ, dvādasahatthaṃ pana upacāraṃ muñcitvā nisīdituṃ vaṭṭati. Ekacaṅkameti sahāyena viya saddhiṃ caṅkamanto ekasmiṃ caṅkame.

Chamāyaṃ caṅkamantanti chamāyaṃ caṅkamante, ayameva vā pāṭho. Ayaṃ panettha attho – akataparicchedāya bhūmiyā caṅkamante paricchedaṃ katvā vālikaṃ ākiritvā ālambanaṃ yojetvā katacaṅkame nīcepi na caṅkamitabbaṃ, ko pana vādo iṭṭhakācayasampanne vedikāparikkhitteti! Sace pana pākāraparikkhitto hoti dvārakoṭṭhakayutto pabbatantaravanantaragumbantaresu vā suppaṭicchanno, tādise caṅkame caṅkamituṃ vaṭṭati. Appaṭicchannepi upacāraṃ muñcitvā vaṭṭati.

Vuḍḍhatarenāti ettha sace vuḍḍhatare pārivāsike paṭhamaṃ nipanne itaro jānanto pacchā nipajjati, ratticchedo cassa hoti vattabhede ca dukkaṭaṃ. Vuḍḍhatarassa pana ratticchedova na vattabhedadukkaṭaṃ. Ajānitvā nipajjati, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Atha navakapārivāsike paṭhamaṃ nipanne vuḍḍhataro pacchā nipajjati, navako ca jānāti, ratti cassa chijjati, vattabhede ca dukkaṭaṃ hoti. Vuḍḍhatarassa ratticchedova na vattabhedo. No ce jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, vuḍḍhatarassa ratticchedova itarassa vattabhedopīti kurundiyaṃ vuttaṃ. Dve pārivāsikā samavassā, eko paṭhamaṃ nipanno, eko jānantova pacchā nipajjati, ratti ca chijjati, vattabhede ca dukkaṭaṃ. Paṭhamaṃ nipannassa ratticchedova na vattabhedo. Sace pacchā nipajjantopi na jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, dvinnampi ratticchedoyeva, na vattabhedo. Sace hi dve pārivāsikā ekato vaseyyuṃ, te aññamaññassa ajjhācāraṃ ñatvā agāravā vā vippaṭisārino vā hutvā pāpiṭṭhataraṃ vā āpattiṃ āpajjeyyuṃ vibbhameyyuṃ vā, tasmā nesaṃ sahaseyyā sabbappakārena paṭikkhittā. Sesaṃ vuttanayeneva veditabbaṃ. Mūlāyapaṭikassanārahādayo cettha pārivāsikānaṃ pakatattaṭṭhāne ṭhitāti veditabbā.

Pārivāsikacatuttho ce, bhikkhave, parivāsanti ettha pārivāsikaṃ catutthaṃ katvā aññassa parivāsadānādīni kātuṃ na vaṭṭati. Etesvevāyaṃ gaṇapūrako na hoti, sesasaṅghakammesu hoti. Gaṇe pana appahonte vattaṃ nikkhipāpetvā gaṇapūrako kātabboti.

  1. Imaṃ pana vattakathaṃ sutvā vinayadharaupālittherassa rahogatassa evaṃ parivitakko udapādi – 『『bhagavatā bahu pārivāsikavattaṃ paññattaṃ, katihi nu kho ettha kāraṇehi ratticchedo hotī』』ti! So bhagavantaṃ upasaṅkamitvā tamatthaṃ pucchi. Bhagavā cassa byākāsi. Tena vuttaṃ – 『『atha kho āyasmā upāli…pe… ratticchedā』』ti. Tattha sahavāsoti yvāyaṃ pakatattena bhikkhunā saddhiṃ ekacchannetiādinā nayena vutto ekato vāso. Vippavāsoti ekakasseva vāso. Anārocanāti āgantukādīnaṃ anārocanā. Etesu tīsu ekekena kāraṇena ratticchedo hoti.

84.Na sakkontīti saṅghassa mahantatāya tattha tattha gantvā sabbesaṃ ārocetuṃ asakkontā sodhetuṃ na sakkonti. Parivāsaṃ nikkhipāmi, vattaṃ nikkhipāmīti imesu dvīsu padesu ekenāpi nikkhittova hoti parivāso; dvīhi sunikkhittoyeva. Samādānepi eseva nayo. Evaṃ vattaṃ samādiyitvā parivutthaparivāsassa mānattaṃ gaṇhato puna vattasamādānakiccaṃ natthi, samādinnavattoyeva hesa tasmāssa chārattaṃ mānattaṃ dātabbaṃ, ciṇṇamānatto abbhetabbo. Evaṃ anāpattiko hutvā suddhante patiṭṭhito tisso sikkhā pūretvā dukkhassantaṃ karissatīti.

Pārivāsikavattakathā niṭṭhitā.

Mūlāyapaṭikassanārahavattakathā

86.Mūlāyapaṭikassanārahā bhikkhū sādiyanti pakatattānanti ṭhapetvā navakataraṃ mūlāyapaṭikassanārahaṃ avasesānaṃ antamaso pārivāsikādīnampi. Imesañhi pārivāsikamūlāyapaṭikassanārahamānattārahamānattācārikabbhānārahānaṃ pañcannaṃ ṭhapetvā attano attano navakataraṃ, sesā sabbe pakatattā eva. Kasmā? Mithu yathāvuḍḍhaṃ abhivādanādīnaṃ anuññātattā. Tena vuttaṃ – 『『avasesānaṃ antamaso pārivāsikādīnampī』』ti. Mūlāyapaṭikassanārahādilakkhaṇaṃ pana nesaṃ parato āvibhavissati. Sesamettha ito paresu ca mānattārahādivattesu pārivāsikavatte vuttanayeneva veditabbaṃ.

87.Mūlāyapaṭikassanārahacatuttho cetiādīsupi yatheva pārivāsiko; evaṃ etepi etesu vinayakammesu gaṇapūrakā na honti, sesasaṅghakammesu honti.

Mūlāyapaṭikassanārahavattakathā niṭṭhitā.

Mānattacārikavattakathā

90.Mānattacārikassa vattesu 『『devasikaṃ ārocetabba』』nti viseso.

  1. Ratticchedesu ūne gaṇeti ettha gaṇoti cattāro vā atirekā vā; tasmā sacepi tīhi bhikkhūhi saddhiṃ vasati, ratticchedo hotiyeva. Mānattanikkhepasamādānesu vuttasadisova vinicchayo. Sesaṃ sabbattha uttānamevāti.

Mānattacārikavattakathā niṭṭhitā.

Pārivāsikakkhandhakavaṇṇanā niṭṭhitā.

  1. Samuccayakkhandhakaṃ

Sukkavissaṭṭhikathā

  1. Samuccayakkhandhake – chārattaṃ mānattanti ettha catubbidhaṃ mānattaṃ – appaṭicchannamānattaṃ, paṭicchannamānattaṃ, pakkhamānattaṃ, samodhānamānattanti. Tattha appaṭicchannamānattaṃ nāma – yaṃ appaṭicchannāya āpattiyā parivāsaṃ adatvā kevalaṃ āpattiṃ āpannabhāveneva mānattārahassa mānattaṃ diyyati. Paṭicchannamānattaṃ nāma – yaṃ paṭicchannāya āpattiyā parivutthaparivāsassa diyyati. Pakkhamānattaṃ nāma – yaṃ paṭicchannāya vā appaṭicchannāya vā āpattiyā addhamāsaṃ bhikkhunīnaṃ diyyati. Samodhānamānattaṃ nāma – yaṃ odhāya ekato katvā diyyati. Tesu idaṃ 『『appaṭicchannāya chārattaṃ mānatta』』nti vacanato 『『appaṭicchannamānatta』』nti veditabbaṃ. Taṃ dentena sace ekaṃ āpattiṃ āpanno hoti, idha vuttanayena dātabbaṃ. Sace dve vā tisso vā tatuttariṃ vā āpanno, yatheva 『『ekaṃ āpatti』』nti vuttaṃ; evaṃ 『『dve āpattiyo, tisso āpattiyo』』ti vattabbaṃ. Tatuttari pana sacepi sataṃ vā sahassaṃ vā hoti, 『『sambahulā』』ti vattabbaṃ. Nānāvatthukāyopi ekato katvā dātabbā, tāsaṃ dānavidhiṃ parivāsadāne kathayissāma.

Evaṃ āpattivasena kammavācaṃ katvā dinne mānatte 『『evametaṃ dhārayāmī』』ti kammavācāpariyosāne māḷakasīmāyameva 『『mānattaṃ samādiyāmi, vattaṃ samādiyāmī』』ti vuttanayena vattaṃ samādātabbaṃ. Vattaṃ samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ –

『『Ahaṃ , bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ adāsi. Sohaṃ mānattaṃ carāmi, vedayāmahaṃ, bhante 『vedayatī』ti maṃ saṅgho dhāretū』』ti.

Imañca pana atthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassapi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena pana avasāne 『『vedayatīti maṃ āyasmā dhāretū』』ti vattabbaṃ. Dvinnaṃ ārocentena 『『āyasmantā dhārentū』』ti, tiṇṇaṃ ārocentena 『『āyasmanto dhārentū』』ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati.

Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā antovihāreyeva rattiyo gaṇetabbā. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye catūhi pañcahi vā bhikkhūhi saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma gumbena vā vatiyā vā paṭicchannaṭṭhāne nisīditabbaṃ. Antoaruṇeyeva vuttanayena vattaṃ samādiyitvā ārocetabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ. Anārocentassa ratticchedo ceva vattabhedo ca.

Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedo hoti eva, vattabhedo pana natthi. Ārocitakālato paṭṭhāya ca ekaṃ bhikkhuṃ ṭhapetvā sesehi sati karaṇīye gantumpi vaṭṭati. Aruṇe uṭṭhite tassa bhikkhussa santike vattaṃ nikkhipitabbaṃ. Sace sopi kenaci kammena purearuṇeyeva gacchati, aññaṃ vihārato nikkhantaṃ vā āgantukaṃ vā yaṃ paṭhamaṃ passati, tassa santike ārocetvā vattaṃ nikkhipitabbaṃ. Ayañca yasmā gaṇassa ārocetvā bhikkhūnañca atthibhāvaṃ sallakkhetvāva vasi, tenassa ūne gaṇe caraṇadoso vā vippavāso vā na hoti. Sace na kañci passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhūsu ekassa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana 『『yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ; ayaṃ nikkhittavattassa parihāro』』ti āha.

Evaṃ chārattaṃ mānattaṃ akhaṇḍaṃ caritvā yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Abbhentehi ca paṭhamaṃ abbhānāraho kātabbo. Ayañhi nikkhittavattattā pakatattaṭṭhāne ṭhito, pakatattassa ca abbhānaṃ kātuṃ na vaṭṭati, tasmā vattaṃ samādāpetabbo. Vatte samādinne abbhānāraho hoti. Tenāpi vattaṃ samādiyitvā ārocetvā abbhānaṃ yācitabbaṃ. Anikkhittavattassa puna vattasamādānakiccaṃ natthi. So hi chārattātikkameneva abbhānāraho hoti, tasmā so abbhetabbo. Tatra yvāyaṃ 『『evañca pana, bhikkhave, abbhetabbo』』ti pāḷiyaṃyeva abbhānavidhi vutto, ayañca ekāpattivasena vutto. Sace pana dve tisso sambahulā vā ekavatthukā vā nānāvatthukā vā āpattiyo honti, tāsaṃ vasena kammavācā kātabbā. Evaṃ appaṭicchannamānattaṃ dātabbaṃ. Paṭicchannamānattaṃ pana yasmā paṭicchannāya āpattiyā parivutthaparivāsassa dātabbaṃ hoti, tasmā naṃ parivāsakathāyaṃyeva kathayissāma.

Parivāsakathā

  1. 『『Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detū』』tiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ. Tassa yasmā āgatāgataṭṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassayissāma.

Ayañhi idha adhippeto parivāso nāma – paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti tividho hoti. Tattha paṭicchannaparivāso tāva yathāpaṭicchannāya āpattiyā dātabbo . Kassaci hi ekāhapaṭicchannā āpatti hoti yathā ayaṃ udāyittherassa, kassaci dvīhādipaṭicchannā yathā parato āgatā udāyittherasseva, kassaci ekā āpatti hoti yathā ayaṃ, kassaci dve tisso tatuttari vā yathā parato āgatā, tasmā paṭicchannaparivāsaṃ dentena paṭhamaṃ tāva paṭicchannabhāvo jānitabbo.

Ayañhi āpatti nāma dasahākārehi paṭicchannā hoti. Tatthāyaṃ mātikā – āpatti ca hoti āpattisaññī ca, pakatatto ca hoti pakatattasaññī ca, anantarāyiko ca hoti anantarāyikasaññī ca, pahu ca hoti pahusaññī ca, chādetukāmo ca hoti chādeti cāti.

Tattha āpatti ca hoti āpattisaññī cāti yaṃ āpanno, sā āpattiyeva hoti. Sopi ca tattha āpattisaññīyeva. Iti jānanto chādeti, channāva hoti. Atha panāyaṃ tattha anāpattisaññī, acchannā hoti, anāpatti pana āpattisaññāyapi anāpattisaññāyapi chādentenāpi acchāditāva hoti. Lahukaṃ vā garukāti garukaṃ vā lahukāti chādeti, alajjipakkhe tiṭṭhati, āpatti pana acchannā hoti. Garukaṃ lahukāti maññamāno deseti, neva desitā hoti, na channā. Garukaṃ garukāti ñatvā chādeti, channā hoti. Garukalahukabhāvaṃ na jānāti, āpattiṃ chādemīti chādeti, channāva hoti.

Pakatattoti tividhaṃ ukkhepanīyakammaṃ akato – so ce pakatattasaññī hutvā chādeti, channā hoti. Atha 『『mayhaṃ saṅghena kammaṃ kata』』nti apakatattasaññī hutvā chādeti, acchannā hoti. Apakatattena pakatattasaññinā vā apakatattasaññinā vā chāditāpi acchannāva hoti. Vuttampi cetaṃ –

『『Āpajjati garukaṃ sāvasesaṃ,

Chādeti anādariyaṃ paṭicca;

Na bhikkhunī no ca phuseyya vajjaṃ,

Pañhā mesā kusalehi cintitā』』ti. (pari. 481);

Ayañhi pañho ukkhittakena kathito.

Anantarāyikoti yassa dasasu antarāyesu ekopi natthi, so ce anantarāyikasaññī hutvā chādeti, channā hoti. Sacepi so bhīrukajātikatāya andhakāre amanussacaṇḍamigabhayena antarāyikasaññī hutvā chādeti, acchannāva hoti. Yassa hi pabbatavihāre vasantassa kandaraṃ vā nadiṃ vā atikkamitvā ārocetabbaṃ hoti, antarāmagge ca caṇḍavāḷaamanussādibhayaṃ atthi, magge ajagarā nipajjanti, nadī pūrā hoti, ekasmiṃ pana satiyeva antarāye antarāyikasaññī hutvā chādeti, acchannāva hoti. Antarāyikassa pana antarāyikasaññāya vā anantarāyikasaññāya vā chādayato acchannāva hoti.

Pahūti yo sakkoti bhikkhuno santikaṃ gantuñceva ārocetuñca; so ce pahusaññī hutvā chādeti, channā hoti. Sacassa mukhe appamattako gaṇḍo vā hoti, hanukavāto vā vijjhati, danto vā rujjati, bhikkhā vā mandā laddhā hoti, tāvatakena pana neva vattuṃ na sakkoti na gantuṃ; apica kho na sakkomīti saññī hoti, ayaṃ pahu hutvā appahusaññī nāma. Iminā chāditāpi acchāditā. Appahunā pana vattuṃ vā gantuṃ vā asamatthena pahusaññinā vā appahusaññinā vā chāditā hotu, acchāditāva.

Chādetukāmo ca hoti chādeti cāti idaṃ uttānatthameva. Sace pana chādessāmīti dhuranikkhepaṃ katvā purebhatte vā pacchābhatte vā paṭhamayāmādīsu vā lajjidhammaṃ okkamitvā antoaruṇeyeva āroceti, ayaṃ chādetukāmo na chādeti nāma.

Yassa pana abhikkhuke ṭhāne vasantassa āpattiṃ āpajjitvā sabhāgassa bhikkhuno āgamanaṃ āgamentassa sabhāgasantikaṃ vā gacchantassa addhamāsopi māsopi atikkamati, ayaṃ na chādetukāmo chādeti nāma, ayampi acchannāva hoti.

Yo pana āpannamattova aggiṃ akkantapuriso viya sahasā apakkamitvā sabhāgaṭṭhānaṃ gantvā āvi karoti, ayaṃ na chādetukāmova na chādeti nāma. Sace pana sabhāgaṃ disvāpi 『『ayaṃ me upajjhāyo vā ācariyo vā』』ti lajjāya nāroceti, channāva hoti āpatti. Upajjhāyādibhāvo hi idha appamāṇaṃ averisabhāgamattameva pamāṇaṃ, tasmā averisabhāgassa santike ārocetabbā.

Yo pana visabhāgo hoti sutvā pakāsetukāmo, evarūpassa upajjhāyassāpi santike na ārocetabbā. Tattha purebhattaṃ vā āpattiṃ āpanno hotu pacchābhattaṃ vā, divā vā rattiṃ vā yāva aruṇaṃ na uggacchati tāva ārocetabbaṃ. Uddhaste aruṇe paṭicchannā hoti, paṭicchādanapaccayā ca dukkaṭaṃ āpajjati. Sabhāgasaṅghādisesaṃ āpannassa pana santike āvi kātuṃ na vaṭṭati. Sace āvi karoti, āpatti āvikatā hoti, dukkaṭā pana na muccati, tasmā suddhassa santike āvikātabbā. Āvikaronto ca 『『tuyhaṃ santike ekaṃ āpattiṃ āvikaromī』』ti vā 『『ācikkhāmī』』ti vā 『『ārocemī』』ti vā 『『mama ekaṃ āpattiṃ āpannabhāvaṃ jānāhī』』ti vā vadatu, 『『ekaṃ garukāpattiṃ āvikaromī』』tiādinā vā nayena vadatu, sabbehipi ākārehi appaṭicchannāva hotīti kurundiyaṃ vuttaṃ. Sace pana lahukāpattiṃ āvikaromītiādinā nayena vadati, paṭicchannā hoti, vatthuṃ āroceti, āpattiṃ āroceti, ubhayaṃ āroceti, tividhenāpi ārocitāva hoti. Iti imāni dasa kāraṇāni upalakkhetvā paṭicchannaparivāsaṃ dentena paṭhamameva paṭicchannabhāvo jānitabbo.

Tato paṭicchannadivase ca āpattiyo ca sallakkhetvā sace ekāhapaṭicchannā hoti – 『『ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchanna』』nti evaṃ yācāpetvā idha vuttanayeneva kammavācaṃ vatvā parivāso dātabbo. Atha dvīhatīhādipaṭicchannā hoti, dvīhapaṭicchannaṃ tīhapaṭicchannaṃ catūhapaṭicchannaṃ pañcāhapaṭicchannaṃ chāhapaṭicchannaṃ sattāhapaṭicchannaṃ aṭṭhāhapaṭicchannaṃ navāhapaṭicchannaṃ dasāhapaṭicchannaṃ ekādasāhapaṭicchannaṃ dvādasāhapaacchannaṃ terasāhapaṭicchannaṃ cuddasāhapaṭicchannanti evaṃ yāva cuddasa divasāni divasavasena yojanā kātabbā. Pañcadasa divasāni paṭicchannāya pakkhapaṭicchannanti vatvā yojanā kātabbā. Tato yāva ekūnatiṃsatimo divaso, tāva atirekapakkhapaṭicchannanti.

Tato māsapaṭicchannaṃ atirekamāsapaṭicchannaṃ dvemāsapaṭicchannaṃ atirekadvemāsapaṭicchannaṃ temāsapaṭicchannaṃ atirekatemāsapaṭicchannaṃ catumāsapaṭicchannaṃ atirekacatumāsapaṭicchannaṃ pañcamāsapaṭicchannaṃ atirekapañcamāsapaṭicchannaṃ chamāsapaṭicchannaṃ atirekachamāsapaṭicchannaṃ sattamāsapaṭicchannaṃ atirekasattamāsapaṭicchannaṃ aṭṭhamāsapaṭicchannaṃ atirekaaṭṭhamāsapaṭicchannaṃ navamāsapaṭicchannaṃ atirekanavamāsapaṭicchannaṃ dasamāsapaṭicchannaṃ atirekadasamāsapaṭicchannaṃ ekādasamāsapaṭicchannaṃ atirekaekādasamāsapaṭicchannanti evaṃ yojanā kātabbā. Saṃvacchare paripuṇṇe ekasaṃvaccharapaṭicchannanti. Tato paraṃ atirekaekasaṃvacchara… dvesaṃvacchara… atirekadvesaṃvacchara… tisaṃvacchara… atiraketisaṃvacchara… catusaṃvacchara… atirekacatusaṃvacchara… pañcasaṃvacchara… atirekapañcasaṃvaccharapaṭicchannanti evaṃ yāva saṭṭhisaṃvacchara… atirekasaṭṭhisaṃvaccharapaṭicchannanti vā tato vā bhiyyopi vatvā yojanā kātabbā.

Sace pana dve tisso tatuttari vā āpattiyo honti, yathā idha ekaṃ āpattinti vuttaṃ; evaṃ dve āpattiyo tisso āpattiyoti vattabbaṃ. Tato paraṃ pana sataṃ vā hotu sahassaṃ vā, sambahulāti vattuṃ vaṭṭati. Nānāvatthukāsupi 『『ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ – ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekāhapaṭicchannāyo』』ti evaṃ gaṇanavasena vā 『『ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyo ekāhapaṭicchannāyo』』ti evaṃ vatthukittanavasena vā, 『『ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekāhapaṭicchannāyo』』ti evaṃ nāmamattavasena vā yojanā kātabbā.

Tattha nāmaṃ duvidhaṃ – sajātisādhāraṇañca sabbasādhāraṇañca. Tattha saṅghādisesoti sajātisādhāraṇaṃ, āpattīti sabbasādhāraṇaṃ; tasmā 『『sambahulā āpattiyo āpajjiṃ ekāhapaṭicchannāyo』』ti evaṃ sabbasādhāraṇanāmavasenapi vattuṃ vaṭṭati. Idañhi sabbampi parivāsādikaṃ vinayakammaṃ vatthuvasena gottavasena nāmavasena āpattivasena ca kātuṃ vaṭṭatiyeva.

Tattha 『『sukkavissaṭṭhī』』ti vatthu ceva gottañca. 『『Saṅghādiseso』』ti nāmañceva āpatti ca. 『『Kāyasaṃsaggo』』ti vatthu ceva gottañca. 『『Saṅghādiseso』』ti nāmañceva āpatti ca, tattha 『『sukkavissaṭṭhiṃ kāyasaṃsagga』』ntiādinā vacanenāpi 『『nānāvatthukāyo』』ti vacanenāpi vatthu ceva gottañca gahitaṃ hoti. 『『Saṅghādiseso』』ti vacanenāpi 『『āpattiyo』』ti vacanenāpi nāmañceva āpatti ca gahitā hoti. Idha pana ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ 『『sukkavissaṭṭhi』』nti nāmampi vatthugottānipi gahitāneva. Yathā ca idha 『『ayaṃ udāyi bhikkhū』』ti vuttaṃ; evaṃ yo yo āpanno hoti, tassa tassa nāmaṃ gahetvā 『『ayaṃ itthannāmo bhikkhū』』ti kammavācā kātabbā.

Kammavācāpariyosāne ca tena bhikkhunā māḷakasīmāyameva 『『parivāsaṃ samādiyāmi, vattaṃ samādiyāmī』』ti vuttanayeneva vattaṃ samādātabbaṃ . Samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ –

『『Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivasāmi – 『vedayāmahaṃ, bhante, vedayatī』ti maṃ saṅgho dhāretū』』ti.

Imañca panatthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassāpi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena ca avasāne 『『vedayatīti maṃ āyasmā dhāretū』』ti vattabbaṃ. Dvinnaṃ ārocentena 『『āyasmantā dhārentū』』ti, tiṇṇaṃ ārocentena 『『āyasmanto dhārentū』』ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati.

Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā vihāreyeva rattipariggaho kātabbo. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye ekena bhikkhunā saddhiṃ mānattavaṇṇanāyaṃ vuttanayeneva upacārasīmaṃ atikkamitvā mahāmaggā okkamma paṭicchanne ṭhāne nisīditvā antoaruṇeyeva vuttanayeneva vattaṃ samādiyitvā tassa bhikkhuno parivāso ārocetabbo. Ārocentena sace navakataro hoti, 『『āvuso』』ti vattabbaṃ. Sace vuḍḍhataro, 『『bhante』』ti vattabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ; anārocentassa ratticchedo ceva vattabhedo ca. Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedoyeva hoti, vattabhedo pana natthi.

Uggate aruṇe vattaṃ nikkhipitabbaṃ. Sace so bhikkhu kenacideva karaṇīyena pakkanto hoti, yaṃ aññaṃ sabbapaṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ. Sace pana kañci na passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhussa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana 『『yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ, ayaṃ nikkhittavattassa parihāro』』ti āha.

Evaṃ yattakāni divasāni āpatti paṭicchannā hoti, tattakāni tato adhikatarāni vā kukkuccavinodanatthāya parivasitvā saṅghaṃ upasaṅkamitvā vattaṃ samādiyitvā mānattaṃ yācitabbaṃ. Ayañhi vatte samādinne eva mānattāraho hoti nikkhittavattena parivutthattā. Anikkhittavattassa pana puna samādānakiccaṃ natthi, so hi paṭicchannadivasātikkameneva mānattāraho hoti, tasmā tassa mānattaṃ dātabbameva. Idaṃ paṭicchannamānattaṃ nāma. Taṃ dentena sace ekāpatti hoti , pāḷiyaṃ vuttanayeneva dātabbaṃ. Atha dve vā tisso vā 『『sohaṃ parivutthaparivāso saṅghaṃ dvinnaṃ āpattīnaṃ tissannaṃ āpattīnaṃ ekāhapaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī』』ti parivāse vuttanayeneva āpattiyo ca divase ca sallakkhetvā yojanā kātabbā.

Appaṭicchannāpattiṃ paṭicchannāpattiyā samodhānetvāpi dātuṃ vaṭṭati. Kathaṃ? Paṭicchannāya ekāhaparivāsaṃ vasitvā –

『『Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso . Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ. Sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ sañcetanikānaṃ sukkavissaṭṭhīnaṃ paṭicchannāya ca appaṭicchannāya ca chārattaṃ mānattaṃ yācāmī』』ti.

Athassa tadanurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Sace paṭicchannā dve, appaṭicchannā ekā 『『paṭicchannānañca appaṭicchannāya cā』』ti vattabbaṃ. Atha paṭicchannā ekā, appaṭicchannā dve, 『『paṭicchannāya ca appaṭicchannānañcā』』ti vattabbaṃ. Sace paṭicchannāpi dve, appaṭicchannāpi dve, 『『paṭicchannānañca appaṭicchannānañcā』』ti vattabbaṃ. Sabbattha anurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Ciṇṇamānattassa ca tadanurūpameva kammavācaṃ katvā abbhānaṃ kātabbaṃ. Idha pana ekāpattivasena vuttaṃ. Iti yaṃ paṭicchannāya āpattiyā parivāsāvasāne mānattaṃ diyyati, idaṃ paṭicchannamānattaṃ nāma. Evamettha ekeneva yojanāmukhena paṭicchannaparivāso ca paṭicchannamānattañca vuttanti veditabbaṃ. Pakkhamānattaṃ samodhānamānattañca avasesaparivāsakathāvasāne kathayissāma.

Suddhantaparivāso samodhānaparivāsoti hi dve parivāsā avasesā. Tattha 『『suddhantaparivāso』』 nāma parato adhammikamānattacārāvasāne 『『tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī』』ti imasmiṃ vatthusmiṃ anuññātaparivāso. So duvidho – cūḷasuddhanto, mahāsuddhantoti. Duvidhopi cesa rattiparicchedaṃ sakalaṃ vā ekaccaṃ vā ajānantassa ca assarantassa ca tattha vematikassa ca dātabbo. Āpattipariyantaṃ pana ettakā ahaṃ āpattiyo āpannoti jānātu vā mā vā, akāraṇametaṃ.

Tattha yo upasampadato paṭṭhāya anulomakkamena vā ārocitadivasato paṭṭhāya paṭilomakkamena vā 『『asukañca asukañca divasaṃ vā pakkhaṃ vā māsaṃ vā saṃvaccharaṃ vā tava suddhabhāvaṃ jānāsī』』ti pucchiyamāno 『『āma, bhante, jānāmi, ettakaṃ nāma kālaṃ ahaṃ suddho』』ti vadati, tassa dinno suddhantaparivāso 『『cūḷasuddhanto』』ti vuccati.

Taṃ gahetvā parivasantena yattakaṃ kālaṃ attano suddhiṃ jānāti, tattakaṃ apanetvā avasesaṃ māsaṃ vā dvemāsaṃ vā parivasitabbaṃ. Sace māsamattaṃ asuddhomhīti sallakkhetvā aggahesi parivasanto ca puna aññaṃ māsaṃ sarati, tampi māsaṃ parivasitabbameva. Puna parivāsadānakiccaṃ natthi. Atha dvemāsaṃ asuddhomhīti sallakkhetvā aggahesi, parivasanto ca māsamattamevāhaṃ asuddhomhīti sanniṭṭhānaṃ karoti, māsameva parivasitabbaṃ. Puna parivāsadānakiccaṃ natthi. Ayañhi suddhantaparivāso nāma uddhampi ārohati, heṭṭhāpi orohati, idamassa lakkhaṇaṃ. Aññasmiṃ pana āpattivuṭṭhāne idaṃ lakkhaṇaṃ – yo appaṭicchannaṃ āpattiṃ paṭicchannāti vinayakammaṃ karoti, tassa āpatti vuṭṭhāti. Yo paṭicchannaṃ appaṭicchannāti vinayakammaṃ karoti, tassa na vuṭṭhāti. Acirapaṭicchannaṃ cirapaṭicchannāti karontassāpi vuṭṭhāti. Cirapaṭicchannaṃ acirapaṭicchannāti karontassa na vuṭṭhāti. Ekaṃ āpattiṃ āpajjitvā sambahulāti karontassāpi vuṭṭhāti, ekaṃ vinā sambahulānaṃ abhāvato. Sambahulā pana āpajjitvā ekaṃ āpajjinti karontassa na vuṭṭhāti.

Yo pana yathāvuttena anulomapaṭilomanayena pucchiyamānopi rattipariyantaṃ na jānāti neva sarati vematiko vā hoti, tassa dinno suddhantaparivāso 『『mahāsuddhanto』』ti vuccati. Taṃ gahetvā gahitadivasato paṭṭhāya yāva upasampadadivaso, tāva rattiyo gaṇetvā parivasitabbaṃ. Ayaṃ uddhaṃ nārohati, heṭṭhā pana orohati. Tasmā sace parivasanto rattiparicchede sanniṭṭhānaṃ karoti, māso vā saṃvaccharo vā mayhaṃ āpannassāti māsaṃ vā saṃvaccharaṃ vā parivasitabbaṃ. Parivāsayācanadānalakkhaṇaṃ panettha parato pāḷiyaṃ āgatanayeneva veditabbaṃ. Kammavācāpariyosāne vattasamādānamānattaabbhānāni vuttanayāneva. Ayaṃ suddhantaparivāso nāma.

『『Samodhānaparivāso』』 nāma tividho hoti – odhānasamodhāno, agghasamodhāno, missakasamodhānoti. Tattha 『『odhānasamodhāno』』 nāma – antarāpattiṃ āpajjitvā paṭicchādentassa parivutthadivase odhunitvā makkhetvā purimāya āpattiyā mūladivasaparicchede pacchā āpannaṃ āpattiṃ samodahitvā dātabbaparivāso vuccati. So parato 『『tena hi bhikkhave saṅgho udāyiṃ bhikkhuṃ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhapaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ detū』』ti ito paṭṭhāya vitthārato pāḷiyaṃyeva āgato.

Ayaṃ panettha vinicchayo – yo paṭicchannāya āpattiyā parivāsaṃ gahetvā parivasanto vā mānattāraho vā mānattaṃ caranto vā abbhānāraho vā aññaṃ āpattiṃ āpajjitvā purimāya āpattiyā samā vā ūnatarā vā rattiyo paṭicchādeti, tassa mūlāyapaṭikassanena te parivutthadivase ca mānattaciṇṇadivase ca sabbe odhunitvā adivase katvā pacchā āpannāpattiṃ mūlāpattiyaṃ samodhāya parivāso dātabbo. Tena sace mūlāpatti pakkhapaṭicchannā, antarāpatti ūnakapakkhapaṭicchannā, puna pakkhameva parivāso parivasitabbo. Athāpi antarāpatti pakkhapaṭicchannāva pakkhameva parivasitabbaṃ. Etenupāyena yāva saṭṭhivassapaṭicchannā mūlāpatti, tāva vinicchayo veditabbo. Saṭṭhivassāni parivasitvā mānattāraho hutvāpi hi ekadivasaṃ antarāpattiṃ paṭicchādetvā punapi saṭṭhivassāni parivāsāraho hoti.

Sace pana antarāpatti mūlāpattito atirekapaṭicchannā hoti, tattha 『『kiṃ kātabba』』nti vutte mahāsumatthero āha – 『『atekiccho ayaṃ puggalo, atekiccho nāma āvikārāpetvā vissajjetabbo』』ti. Mahāpadumatthero panāha – 『『kasmā atekiccho nāma, nanu ayaṃ samuccayakkhandhako nāma buddhānaṃ ṭhitakālasadiso, āpatti nāma paṭicchannā vā hotu appaṭicchannā vā samakaūnataraatirekapaṭicchannā vā vinayadharassa kammavācaṃ yojetuṃ samatthabhāvoyevettha pamāṇaṃ, tasmā yā atirekapaṭicchannā hoti, taṃ mūlāpattiṃ katvā tattha itaraṃ samodhāya parivāso dātabbo』』ti. Ayaṃ 『『odhānasamodhāno』』 nāma.

『『Agghasamodhāno』』 nāma sambahulāsu āpattīsu yā ekā vā dve vā tisso vā sambahulā vā āpattiyo sabbacirapaṭicchannāyo, tāsaṃ agghena samodhāya tāsaṃ rattiparicchedavasena avasesānaṃ ūnatarapaṭicchannānaṃ āpattīnaṃ parivāso diyyati. Ayaṃ vuccati agghasamodhāno. Sopi parato 『『tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, ekā āpatti ekāhapaṭicchannā ekā āpatti dvīhapaṭicchannā』』tiādinā nayena pāḷiyaṃ āgatoyeva.

Yassa pana sataṃ āpattiyo dasāhapaṭicchannā, aparampi sataṃ āpattiyo dasāhapaṭicchannāti evaṃ dasakkhattuṃ katvā āpattisahassaṃ divasasatapaṭicchannaṃ hoti, tena kiṃ kātabbanti? Sabbaṃ samodahitvā dasa divase parivasitabbaṃ. Evaṃ ekeneva dasāhena divasasatampi parivasitameva hoti. Vuttampi cetaṃ –

『『Dasasataṃ rattisataṃ, āpattiyo chādayitvāna;

Dasa rattiyo vasitvāna, mucceyya pārivāsiko』』ti. (pari. 477);

Ayaṃ agghasamodhāno nāma.

『『Missakasamodhāno』』 nāma – yo nānāvatthukā āpattiyo ekato katvā diyyati. Tatrāyaṃ nayo –

『『Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekaṃ kuṭikāraṃ, ekaṃ vihārakāraṃ, ekaṃ duṭṭhadosaṃ, ekaṃ aññabhāgiyaṃ, ekaṃ saṅghabhedaṃ, ekaṃ bhedānuvattakaṃ, ekaṃ dubbacaṃ, ekaṃ kuladūsakaṃ, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ samodhānaparivāsaṃ yācāmī』』ti –

Tikkhattuṃ yācāpetvā tadanurūpāya kammavācāya parivāso dātabbo.

Ettha ca saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyotipi saṅghādisesā āpattiyo āpajjintipi evaṃ pubbe vuttanayena vatthuvasenapi gottavasenapi nāmavasenapi āpattivasenapi yojetvā kammavācaṃ kātuṃ vaṭṭatiyevāti ayaṃ missakasamodhāno. Sabbaparivāsakammavācāvasāne pana nikkhittānikkhittavattādikathā purimanayeneva veditabbāti.

Parivāsakathā niṭṭhitā.

Idāni yaṃ vuttaṃ 『『pakkhamānattañca samodhānamānattañca avasesaparivāsakathāvasāne kathayissāmā』』ti, tassokāso sampatto, tasmā vuccati – 『『pakkhamānatta』』nti bhikkhuniyā dātabbamānattaṃ. Taṃ pana paṭicchannāyapi appaṭicchannāyapi āpattiyā aḍḍhamāsameva dātabbaṃ. Vuttañhetaṃ – 『『garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabba』』nti (cūḷava. 403). Taṃ pana bhikkhunīhi attano sīmaṃ sodhetvā vihārasīmāya vā vihārasīmaṃ sodhetuṃ asakkontīhi khaṇḍasīmāya vā sabbantimena paricchedena catuvaggagaṇaṃ sannipātāpetvā dātabbaṃ. Sace ekā āpatti hoti ekissā vasena, sace dve vā tisso vā sambahulā vā ekavatthukā vā nānāvatthukā vā tāsaṃ tāsaṃ vasena vatthugottanāmaāpattīsu yaṃ yaṃ icchati taṃ taṃ ādāya yojanā kātabbā.

Tatridaṃ ekāpattivasena mukhamattadassanaṃ, tāya āpannāya bhikkhuniyā bhikkhunisaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhunīnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 『『ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ, ayye, ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācāmī』』ti.

Evaṃ tikkhattuṃ yācāpetvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –

『『Suṇātu me ayye saṅgho, ayaṃ itthannāmā bhikkhunī ekaṃ āpattiṃ āpajji gāmantaraṃ, sā saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ dadeyya, esā ñatti.

『『Suṇātu me ayye saṅgho, ayaṃ…pe… dutiyampi… tatiyampi etamatthaṃ vadāmi. Suṇātu me ayye saṅgho…pe… deti… dinnaṃ saṅghena itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ, khamati saṅghassa, tasmā tuṇhī; evametaṃ dhārayāmī』』ti.

Kammavācāpariyosāne vattaṃ samādiyitvā bhikkhumānattakathāya vuttanayeneva saṅghassa ārocetvā nikkhittavattaṃ vasitukāmāya tattheva saṅghamajjhe vā pakkantāsu bhikkhunīsu ekabhikkhuniyā vā dutiyikāya vā santike vuttanayeneva nikkhipitabbaṃ. Aññissā pana āgantukāya santike ārocetvā nikkhipitabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. Puna samādiyitvā aruṇaṃ uṭṭhāpentiyā pana bhikkhunīnaṃyeva santike vasituṃ na labhati. 『『Ubhatosaṅghe pakkhamānattaṃ caritabba』』nti hi vuttaṃ. Tasmā assā ācariyupajjhāyāhi vihāraṃ gantvā saṅgāhakapakkhe ṭhito eko mahāthero vā dhammakathiko vā bhikkhu vattabbo – 『『ekissā bhikkhuniyā vinayakammaṃ kattabbamatthi, tatra no ayyā, cattāro bhikkhū pesethā』』ti. Saṅgahaṃ akātuṃ na labbhati, pesessāmīti vattabbaṃ. Catūhi pakatattabhikkhunīhi mānattacāriniṃ bhikkhuniṃ gahetvā antoaruṇeyeva nikkhamitvā gāmūpacārato dve leḍḍupāte atikkamitvā maggā okkamma gumbavatiādīhi paṭicchannaṭṭhāne nisīditabbaṃ. Vihārūpacāratopi dve leḍḍupātā atikkamitabbā catūhi pakatattabhikkhūhipi tattha gantabbaṃ. Gantvā pana bhikkhunīhi saddhiṃ na ekaṭṭhāne nisīditabbaṃ, paṭikkamitvā avidūraṭṭhāne nisīditabbaṃ. Kurundimahāpaccarīsu pana 『『bhikkhunīhipi byattaṃ ekaṃ vā dve vā upāsikāyo bhikkhūhipi ekaṃ vā dve vā upāsake attarakkhaṇatthāya gahetvā gantabba』』nti vuttaṃ. Kurundiyaṃyeva ca bhikkhunupassayassa ca vihārassa ca upacāraṃ muñcituṃ vaṭṭatī』』ti vuttaṃ, gāmassāti na vuttaṃ.

Evaṃ nisinnesu pana bhikkhūsu ca bhikkhunīsu ca tāya bhikkhuniyā 『『mānattaṃ samādiyāmi, vattaṃ samādiyāmī』』ti vattaṃ samādiyitvā bhikkhunīsaṅghassa tāva evaṃ ārocetabbaṃ –

『『Ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā gāmantarāya pakkhamānattaṃ adāsi, sāhaṃ pakkhamānattaṃ carāmi, 『vedayāmahaṃ, ayye, vedayatī』ti maṃ saṅgho dhāretū』』ti.

Tato bhikkhusaṅghassa santikaṃ gantvā evaṃ ārocetabbaṃ – 『『ahaṃ, ayyā, ekaṃ āpattiṃ āpajjiṃ …pe… vedayāmahaṃ, ayyā, vedayatīti maṃ saṅgho dhāretū』』ti. Idhāpi yāya kāyaci bhāsāya ārocetuṃ vaṭṭati.

Ārocetvā ca bhikkhunisaṅghasseva santike nisīditabbaṃ, ārocitakālato paṭṭhāya bhikkhūnaṃ gantuṃ vaṭṭati. Sace sāsaṅkaṃ hoti, bhikkhuniyo tattheva ṭhānaṃ paccāsīsanti, ṭhātabbaṃ. Sace añño bhikkhu vā bhikkhunī vā taṃ ṭhānaṃ eti, passantiyā ārocetabbaṃ. No ce āroceti, ratticchedo ceva vattabhedadukkaṭañca. Sace ajānantiyā eva upacāraṃ okkamitvā gacchati, ratticchedova hoti, na vattabhedadukkaṭaṃ. Sace bhikkhuniyo upajjhāyādīnaṃ vattakaraṇatthaṃ pageva gantukāmā honti, rattivippavāsagaṇaohīyanagāmantarāpattirakkhaṇatthaṃ ekaṃ bhikkhuniṃ ṭhapetvā gantabbaṃ. Tāya aruṇe uṭṭhite tassā santike vattaṃ nikkhipitabbaṃ. Etenupāyena akhaṇḍā pañcadasa rattiyo mānattaṃ caritabbaṃ.

Anikkhittavattāya pana pārivāsikakkhandhake vuttanayeneva sammā vattitabbaṃ. Ayaṃ pana viseso – 『『āgantukassa ārocetabba』』nti ettha yattakā purebhattaṃ vā pacchābhattaṃ vā taṃ gāmaṃ bhikkhū vā bhikkhuniyo vā āgacchanti, sabbesaṃ ārocetabbaṃ. Anārocentiyā ratticchedo ca vattabhedadukkaṭañca. Sacepi rattiṃ koci bhikkhu taṃ gāmūpacāraṃ okkamitvā gacchati, ratticchedo hotiyeva, ajānanapaccayā pana vattabhedato muccati. Kurundiādīsu pana anikkhittavattabhikkhūnaṃ vuttanayeneva kathetabbanti vuttaṃ. Taṃ pārivāsikavattādīnaṃ upacārasīmāya paricchinnattā yuttataraṃ dissati. Uposathe ārocetabbaṃ, pavāraṇāya ārocetabbaṃ, catunnaṃ bhikkhūnañca bhikkhunīnañca devasikaṃ ārocetabbaṃ. Sace bhikkhūnaṃ tasmiṃ gāme bhikkhācāro sampajjati, tattheva gantabbaṃ. No ce sampajjati, aññatra caritvāpi tatra āgantvā attānaṃ dassetvā gantabbaṃ. Bahigāme vā saṅketaṭṭhānaṃ kātabbaṃ – 『『asukasmiṃ nāma ṭhāne amhe passissasī』』ti. Tāya saṅketaṭṭhānaṃ gantvā ārocetabbaṃ. Saṅketaṭṭhāne adisvā vihāraṃ gantvā ārocetabbaṃ. Vihāre sabbabhikkhūnaṃ ārocetabbaṃ. Sace sabbesaṃ sakkā na hoti ārocetuṃ, bahiupacārasīmāya ṭhatvā bhikkhuniyo pesetabbā. Tāhi ānītānaṃ catunnaṃ bhikkhūnaṃ ārocetabbaṃ. Sace vihāro dūro hoti sāsaṅko, upāsake ca upāsikāyo ca gahetvā gantabbaṃ. Sace pana ayaṃ ekā vasati, rattivippavāsaṃ āpajjati, tasmāssā ekā pakatattā bhikkhunī sammannitvā dātabbā ekacchanne vasanatthāya.

Evaṃ akhaṇḍaṃ mānattaṃ caritvā vīsatigaṇe bhikkhunisaṅghe vuttanayeneva abbhānaṃ kātabbaṃ. Sace mānattaṃ caramānā antarāpattiṃ āpajjati, mūlāya paṭikassitvā tassā āpattiyā mānattaṃ dātabbanti kurundiyaṃ vuttaṃ. Idaṃ 『『pakkhamānattaṃ』』 nāma.

『『Samodhānamānattaṃ』』 pana tividhaṃ hoti – odhānasamodhānaṃ, agghasamodhānaṃ, missakasamodhānanti. Tattha yadetaṃ parato udāyittherassa pañcāhapaṭicchannāya āpattiyā parivāsaṃ parivasantassa parivāse ca mānattārahaṭṭhāne ca antarāpattiṃ āpajjitvā mūlāyapaṭikassitassa 『『tena hi, bhikkhave, saṅgho udāyissa bhikkhuno tissannaṃ āpattīnaṃ chārattaṃ mānattaṃ detū』』ti mānattaṃ anuññātaṃ, idaṃ 『『odhānasamodhānaṃ』』 nāma. Idañhi punappunaṃ mūlāyapaṭikassanena parivutthadivase odhunitvā purimāpattīhi saddhiṃ samodhāya dinnaṃ, tasmā odhānasamodhānanti vuccati. Kurundiyaṃ pana 『『samodhānaparivāsaṃ vutthassa dātabbaṃ mānattaṃ samodhānamānatta』』nti vuttaṃ. Tampi tena pariyāyena yujjati.

Agghasamodhānaṃ pana missakasamodhānañca agghasamodhānamissakasamodhānaparivāsāvasāne dātabbamānattameva vuccati, taṃ parivāsakammavācānusārena yojetvā dātabbaṃ. Ettāvatā yaṃ vuttaṃ 『『tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detūtiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ, tassa yasmā āgatāgataṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassessāmā』』ti, tadidaṃ atthato sampāditaṃ hoti.

Paṭicchannaparivāsakathā

  1. Idāni yā tāva ayaṃ paṭicchannāya ekissā āpattiyā vasena pāḷi vuttā, sā uttānatthāva.

  2. Tato paraṃ dvīhatīhacatūhapañcāhapaṭicchannānaṃ vasena pāḷiṃ vatvā pañcāhapaṭicchannāya parivāsato paṭṭhāya antarāpatti dassitā. Yasmā pana taṃ āpattiṃ āpanno mūlāyapaṭikassanāraho nāma hoti, tasmāssa tattha mūlāyapaṭikassanaṃ anuññātaṃ. Sace pana nikkhittavatto āpajjati, mūlāyapaṭikassanāraho na hoti. Kasmā? Yasmā na so parivasanto āpanno, pakatattaṭṭhāne ṭhito āpanno, tasmā tassā āpattiyā visuṃ mānattaṃ caritabbaṃ. Sace paṭicchannā hoti parivāsopi vasitabbo. Yañcetaṃ mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitā honti. Iti parivāse antarāpattiṃ dassetvā puna mānattārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitāva honti. Tato parivutthaparivāsassa tāsaṃ tissannampi āpattīnaṃ samodhānamānattaṃ dassitaṃ. Tato mānattacārikassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmiṃ pana paṭikassane kate mānattaciṇṇadivasāpi parivutthadivasāpi makkhitāva honti. Tato abbhānārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmimpi kate sabbe te makkhitāva honti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassitaṃ. Evaṃ paṭicchannavāre ekāhapaṭicchannādivasena pañca, antarāpattivasena catassoti nava kammavācā dassitā honti.

Paṭicchannaparivāsakathā niṭṭhitā.

Samodhānaparivāsakathā

  1. Tato paraṃ pakkhapaṭicchannāya āpattiyā antoparivāsato paṭṭhāya pañcāhapaṭicchannāya antarāpattiyā vasena samodhānaparivāso ca, samodhānamānattañca dassitaṃ. Ettha ca mānattacārikamānattārahakālepi āpannāya āpattiyā mūlāyapaṭikassane kate mānattaciṇṇadivasāpi parivāsaparivutthadivasāpi sabbe makkhitāva honti. Kasmā? Yasmā paṭicchannā antarāpatti. Teneva vuttaṃ – 『『mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ datvā chārattaṃ mānattaṃ detū』』ti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassetvā sukkavissaṭṭhivatthu niṭṭhāpitaṃ.

Samodhānaparivāsakathā niṭṭhitā.

Sukkavissaṭṭhikathā ca niṭṭhitā.

Agghasamodhānaparivāsakathā

  1. Tato ekāpattimūlakañca āpattivaḍḍhanakañcāti dve naye dassetvā agghasamodhānaparivāso dassito.

Tato sañcicca anārocitāpattivatthuṃ dassetvā sañcicca ajānanaassaraṇavematikabhāvehi anārocitāya āpattiyā pacchā lajjidhamme vā ñāṇasaraṇanibbematikabhāvesu vā uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ 『『idha pana bhikkhave』』tiādinā nayena pāḷi ṭhapitā. Tato ajānanaassaraṇavematikapaṭicchannānaṃ appaṭicchannabhāvaṃ dassetuṃ tatheva pāḷi ṭhapitā.

Agghasamodhānaparivāsakathā niṭṭhitā.

Dvemāsaparivāsakathā

  1. Tato dvinnaṃ āpattīnaṃ dvemāsapaṭicchannānaṃ ekamāsaparivāsayācanavatthuṃ dassetvā asañcicca ajānanaassaraṇavematikabhāvehi anārocite itarasmiṃ māse pacchā lajjidhammādīsu uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ ajānanaassaraṇavematikapaṭicchannassa ca āpannabhāvaṃ dassetuṃ purimanayeneva pāḷi ṭhapitā.

Dvemāsaparivāsakathā niṭṭhitā.

Suddhantaparivāsādikathā

  1. Tato 『『āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī』』tiādinā nayena suddhantaparivāso dassito.

  2. Tato paraṃ pārivāsikaṃ ādiṃ katvā vibbhamitvā punaupasampannādīsu paṭipattidassanatthaṃ pāḷi ṭhapitā.

  3. Tattha 『『antarā sambahulā āpattiyo āpajjati parimāṇā appaṭicchannāyo』』tiādīsu āpattiparicchedavasena parimāṇāyo ceva appaṭicchannāyo cāti attho.

166.Pacchimasmiṃāpattikkhandheti ekova so āpattikkhandho, pacchā chāditattā pana 『『pacchimasmiṃ āpattikkhandhe』』ti vuttaṃ. Purimasminti etthāpi eseva nayo.

180.Vavatthitā sambhinnāti sabhāgavisabhāgānamevetaṃ pariyāyavacanaṃ.

Suddhantaparivāsādikathā niṭṭhitā.

Dvebhikkhuvāraekādasakādikathā

  1. Tato paraṃ yo paṭicchādeti, tasmiṃ paṭipattidassanatthaṃ 『『dve bhikkhū』』tiādi vuttaṃ. Tattha missakanti thullaccayādīhi missakaṃ. Suddhakanti saṅghādisesaṃ vinā lahukāpattikkhandhameva.

  2. Tato paraṃ avisuddhavisuddhabhāvadassanatthaṃ 『『idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā』』tiādi vuttaṃ. Tattha byañjanato vā adhippāyato vā anuttānaṃ nāma kiñci natthi, tasmā tañca ito pubbe avuttañca sabbaṃ pāḷianusāreneva veditabbanti.

Dvebhikkhuvāraekādasakādikathā niṭṭhitā.

Samuccayakkhandhakavaṇṇanā niṭṭhitā.

  1. Samathakkhandhakaṃ

Sammukhāvinayakathā

186-187. Samathakkhandhake – 『『adhammavādī puggalo』』tiādīni cha mātikāpadāni nikkhipitvā 『『adhammavādī puggalo dhammavādiṃ puggalaṃ saññāpetī』』tiādinā nayena vitthāro vutto. Tattha saññāpetīti kāraṇapatirūpakāni vatvā paritosetvā jānāpeti. Nijjhāpetīti yathā so taṃ atthaṃ nijjhāyati, oloketi; evaṃ karoti. Pekkhati anupekkhatīti yathā so taṃ atthaṃ pekkhati ceva punappunañca pekkhati; evaṃ karoti. Dasseti anudassetīti tesaññeva pariyāyavacanāni. Adhammena vūpasammatīti yasmā so adhammameva 『『ayaṃ dhammo』』tiādinā nayena mohetvā dasseti, tasmā adhammena vūpasammati nāma.

188.Dhammena vūpasammatīti yasmā dhammavādī dhammameva 『『ayaṃ dhammo』』tiādinā nayena amohetvā dasseti, tasmā dhammena vūpasammati nāma.

Sammukhāvinayakathā niṭṭhitā.

Sativinayakathā

195.Pañcimānibhikkhave dhammikāni sativinayassa dānānīti ettha suddhassa anāpattikassa dānaṃ ekaṃ, anuvaditassa dānaṃ ekaṃ, yācitassa dānaṃ ekaṃ, saṅghena dānaṃ ekaṃ, dhammena samaggadānaṃ ekanti evaṃ pañca. Etāni pana ekekaaṅgavasena na labbhanti, tasmā desanāmattamevetaṃ, pañcaṅgasamannāgataṃ pana sativinayadānaṃ dhammikanti ayamettha attho. Tattha ca anuvadantīti codenti. Sesaṃ uttānameva. Ayaṃ pana sativinayo khīṇāsavasseva dātabbo na aññassa, antamaso anāgāminopi. So ca kho aññena codiyamānasseva, na acodiyamānassa. Dinne ca pana tasmiṃ codakassa kathā na ruhati. Codentopi 『『ayaṃ khīṇāsavo sativinayaladdho, ko tuyhaṃ kathaṃ gahessatī』』ti apasādetabbataṃ āpajjati.

Sativinayakathā niṭṭhitā.

Amūḷhavinayakathā

196.Bhāsitaparikkantanti vācāya bhāsitaṃ kāyena parikkantaṃ; parikkamitvā katanti attho. Saratāyasmā evarūpiṃ āpattiṃ āpajjitāti ettha saratu āyasmā evarūpiṃ āpattiṃ āpajjitā; āyasmā evarūpiyā āpattiyāti ayamattho. Āpajjitvāti vā pāṭho, tassattho – paṭhamaṃ āpajjitvā pacchā taṃ āpattiṃ saratu āyasmāti.

Amūḷhavinayakathā niṭṭhitā.

Yebhuyyasikākathā

202.Yebhuyyasikāya vūpasametunti ettha yassā kiriyāya dhammavādino bahutarā, esā yebhuyyasikā nāma.

  1. Adhammikasalākaggāhesu oramattakanti parittaṃ appamattakaṃ bhaṇḍanamattameva. Na ca gatigatanti dve tayo āvāse na gataṃ, tattha tattheva vā dvattikkhattuṃ avinicchitaṃ. Na ca saritasāritanti dvattikkhattuṃ tehi bhikkhūhi sayaṃ saritaṃ vā aññehi sāritaṃ vā na hoti. Jānātīti salākaṃ gāhento jānāti 『『adhammavādī bahutarā』』ti. Appeva nāmāti iminā nīhārena salākāya gāhiyamānāya 『『api nāma adhammavādino bahutarā assū』』ti ayamassa ajjhāsayo hoti. Aparesupi dvīsu eseva nayo.

Adhammenagaṇhantīti adhammavādino 『『evaṃ mayaṃ bahū bhavissāmā』』ti dve dve salākāyo gaṇhanti. Vaggā gaṇhantīti dve dhammavādino ekaṃ dhammavādisalākaṃ gaṇhanti 『『evaṃ dhammavādino na bahū bhavissantī』』ti maññamānā. Na ca yathādiṭṭhiyā gaṇhantīti dhammavādino hutvā 『『balavapakkhaṃ bhajissāmā』』ti adhammavādisalākaṃ gaṇhanti. Dhammikasalākaggāhesu ayamevattho parivattetvā veditabbo. Evaṃ salākaṃ gāhetvā sace bahutarā dhammavādino honti; yathā te vadanti, evaṃ taṃ adhikaraṇaṃ vūpasametabbaṃ, evaṃ yebhuyyasikāya vūpasantaṃ hoti. Ayamettha saṅkhepo. Vitthāro pana paratopi āgamissati.

Yebhuyyasikākathā niṭṭhitā.

Tassapāpiyasikākathā

207.Asucīti asucīhi kāyavacīkammehi samannāgato. Alajjīti sañcicca āpajjanādinā alajjilakkhaṇena samannāgato. Sānuvādoti saupavādo. Iti imesañca tiṇṇaṃ aṅgānaṃ vasena tīṇi karaṇāni, saṅghena karaṇaṃ, dhammena samaggena karaṇanti imāni ca dveti pañca tassapāpiyasikākammassa karaṇāni nāma honti. Sesamettha tajjanīyādīsu vuttanayameva. Ayaṃ panettha vacanattho – idañhi yo pāpussannatāya pāpiyo puggalo, tassa kattabbato 『『tassapāpiyasikākamma』』nti vuccati.

Tassapāpiyasikākathā niṭṭhitā.

Tiṇavatthārakādikathā

212.Kakkhaḷattāya vāḷattāyāti kakkhaḷabhāvāya ceva vāḷabhāvāya ca. Bhedāyāti saṅghabhedāya. Sabbeheva ekajjhanti kassaci chandaṃ anāharitvā gilānepi tattheva ānetvā ekato sannipatitabbaṃ. Tiṇavatthārakena vūpasameyyāti ettha idaṃ kammaṃ tiṇavatthārakasadisattā 『『tiṇavatthārako』』ti vuttaṃ. Yathā hi gūthaṃ vā muttaṃ vā ghaṭṭiyamānaṃ duggandhatāya bādhati, tiṇehi avattharitvā suppaṭicchāditassa panassa so gandho na bādhati; evameva yaṃ adhikaraṇaṃ mūlānumūlaṃ gantvā vūpasamiyamānaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvattati, taṃ iminā kammena vūpasantaṃ gūthaṃ viya tiṇavatthārakena paṭicchannaṃ suvūpasantaṃ hotīti idaṃ kammaṃ tiṇavatthārakasadisattā 『『tiṇavatthārako』』ti vuttaṃ.

213.Thullavajjanti pārājikañceva saṅghādisesañca. Gihipaṭisaṃyuttanti gihīnaṃ hīnena khuṃsanavambhanadhammikapaṭissavesu āpannaṃ āpattiṃ.

214.Evañca pana bhikkhave te bhikkhū tāhi āpattīhi vuṭṭhitā hontīti evaṃ tiṇavatthārakakammavācāya katāya kammavācāpariyosāne yattakā tattha sannipatitā antamaso suttāpi samāpannāpi aññavihitāpi sabbe te bhikkhū yāva upasampadamaṇḍalato paṭṭhāya thullavajjañca gihipaṭisaṃyuttañca ṭhapetvā avasesā āpattiyo āpannā, sabbāhi tāhi āpattīhi vuṭṭhitā honti. Ye pana 『『na metaṃ khamatī』』ti aññamaññaṃ diṭṭhāvikammaṃ karonti, tehi vā saddhiṃ āpattiṃ āpajjitvāpi tattha anāgatā, āgantvā vā chandaṃ datvā pariveṇādīsu nisinnā, te āpattīhi na vuṭṭhahanti. Tena vuttaṃ – 『『ṭhapetvā diṭṭhāvikammaṃ ṭhapetvā ye na tattha hontī』』ti.

Tiṇavatthārakādikathā niṭṭhitā.

Adhikaraṇakathā

215.Bhikkhunīnaṃ anupakhajjāti bhikkhunīnaṃ anto pavisitvā. Vivādādhikaraṇādīnaṃ vacanattho duṭṭhadosavaṇṇanāyaṃ vuttoyeva. Vipaccatāya vohāroti cittadukkhatthaṃ vohāro; pharusavacananti attho. Yo tattha anuvādoti yo tesu anuvadantesu upavādo. Anuvadanāti ākāranidassanametaṃ; upavadanāti attho. Anullapanā anubhaṇanāti ubhayaṃ anuvadanavevacanamattameva. Anusampavaṅkatāti punappunaṃ kāyacittavācāhi tattheva sampavaṅkatā; anuvadanabhāvoti attho. Abbhussahanatāti 『『kasmā evaṃ na upavadissāmi, upavadissāmiyevā』』ti ussāhaṃ katvā anuvadanā. Anubalappadānanti purimavacanassa kāraṇaṃ dassetvā pacchimavacanena balappadānaṃ.

Kiccayatākaraṇīyatāti ettha kiccameva kiccayaṃ, kiccayassa bhāvo kiccayatā, karaṇīyassa bhāvo karaṇīyatā; ubhayampetaṃ saṅghakammasseva adhivacanaṃ. Apalokanakammantiādi pana tasseva pabhedavacanaṃ. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbakammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbakammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbakammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbakammaṃ.

Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kattabbampi atthi, akattabbampi atthi. Tattha sīmāsammuti sīmāsamūhananaṃ kathinadānaṃ kathinubbhāro kuṭivatthudesanā vihāravatthudesanāti imāni cha kammāni garukāni, apaloketvā kātuṃ na vaṭṭanti. Ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti evarūpāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti. Ñattikammañatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbanti ayamettha saṅkhepo.

Vitthārato pana imāni cattāri kammāni 『『katihākārehi vipajjantī』』tiādinā nayena parivārāvasāne kammavagge etesaṃ vinicchayo āgatoyeva. Yaṃ pana tattha anuttānaṃ, taṃ kammavaggeyeva vaṇṇayissāma. Evañhi sati na aṭṭhāne vaṇṇanā bhavissati, ādito paṭṭhāya ca tassa tassa kammassa viññātattā suviññeyyo bhavissati.

216.Vivādādhikaraṇassa kiṃ mūlantiādīni pāḷivaseneva veditabbāni.

220.『『Vivādādhikaraṇaṃsiyā kusala』』ntiādīsu yena vivadanti, so cittuppādo vivādo, samathehi ca adhikaraṇīyatāya adhikaraṇanti evamādinā nayena attho daṭṭhabbo.

222.Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusalanti ettha sandhāya bhāsitavasena attho veditabbo. Yasmiñhi pathavikhaṇanādike āpattādhikaraṇe kusalacittaṃ aṅgaṃ hoti, tasmiṃ sati na sakkā vattuṃ 『『natthi āpattādhikaraṇaṃ kusala』』nti, tasmā nayidaṃ aṅgappahonakacittaṃ sandhāya vuttaṃ. Idaṃ pana sandhāya vuttaṃ. Yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva, tattha 『『siyā akusala』』nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca 『『imaṃ āpattiṃ vītikkamāmī』』ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjato abyākataṃ hoti, tasmā tattha sañciccāsañciccavasena imaṃ vikappabhāvaṃ sandhāya idaṃ vuttaṃ – 『『āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala』』nti.

Sace pana 『『yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala』』nti vadeyya, acittakānaṃ pana eḷakalomapadasodhammādisamuṭṭhānānampi kusalacittaṃ āpajjeyya, na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ. Kāyavacīviññattivasena pana calitappavattānaṃ kāyavācānaṃ aññatarameva aṅgaṃ, tañca rūpakkhandhapariyāpannattā abyākatanti.

Yaṃ jānantotiādimhi pana ayamattho – yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tena vatthuṃ jānanto 『『idaṃ vītikkamāmī』』ti ca vītikkamākārena saddhiṃ jānanto sañjānanto vītikkamacetanāvasena cetetvā pakappetvā upakkamavasena maddanto abhivitaritvā nirāsaṅkacittaṃ pesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati 『『āpattādhikaraṇaṃ akusala』』nti.

Abyākatavārepi yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tassa abhāvena ajānanto vītikkamākārena ca saddhiṃ ajānanto asañjānanto āpattiaṅgabhūtāya vītikkamacetanāya abhāvena acetetvā sañcicca maddanassa abhāvena anabhivitaritvā nirāsaṅkacittaṃ apesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati 『『āpattādhikaraṇaṃ abyākata』』nti.

224.Ayaṃ vivādo no adhikaraṇantiādīsu samathehi adhikaraṇīyatāya abhāvato noadhikaraṇanti evamattho veditabbo.

Adhikaraṇakathā niṭṭhitā.

Adhikaraṇavūpasamanasamathakathā

228.Yāvatikā ca bhikkhū kammappattāti ettha catuvaggakaraṇe kamme cattāro, pañcavaggakaraṇe pañca, dasavaggakaraṇe dasa, vīsativaggakaraṇe vīsati bhikkhū kammappattāti veditabbā.

230.Supariggahitanti suṭṭhu pariggahitaṃ katvā sampaṭicchitabbaṃ. Sampaṭicchitvā ca pana 『『ajja bhaṇḍakaṃ dhovāma, ajja pattaṃ pacāma, ajjeko palibodho atthī』』ti mānaniggahatthāya katipāhaṃ atikkāmetabbaṃ.

231.Anantāni ceva bhassāni jāyantīti aparimāṇāni ito cito ca vacanāni uppajjanti. 『『Bhāsānī』』tipi pāṭho, ayamevattho. Ubbāhikāya sammannitabboti apaloketvā vā sammannitabbo parato vuttāya ñattidutiyāya vā kammavācāya. Evaṃ sammatehi pana bhikkhūhi visuṃ vā nisīditvā tassāyeva vā parisāya 『『aññehi asammatehi na kiñci kathetabba』』nti sāvetvā taṃ adhikaraṇaṃ vinicchitabbaṃ.

233.Tatrāssāti tassaṃ parisati bhaveyya. Neva suttaṃ āgatanti na mātikā āgatā. No suttavibhaṅgoti vinayopi na paguṇo. Byañjanacchāyāya atthaṃ paṭibāhatīti byañjanamattameva gahetvā atthaṃ paṭisedheti. Jātarūparajatakhettavatthupaṭiggahaṇādīsu vinayadharehi bhikkhūhi āpattiyā kāriyamāne disvā 『『kiṃ ime āpattiyā kāretha, 『nanu jātarūparajatapaṭiggahaṇā paṭivirato hotī』ti evaṃ sutte paṭiviratimattameva vuttaṃ, natthi ettha āpattī』』ti vadati. Aparo dhammakathiko suttassa āgatattā olambetvā nivāsentānaṃ āpattiyā āropiyamānāya 『『kiṃ imesaṃ āpattiṃ ropetha, 『nanu parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā』ti evaṃ sikkhākaraṇamattamevettha vuttaṃ, natthi ettha āpattī』』ti vadati.

234.Yathā bahutarā bhikkhūti ettha ekenapi adhikā bahutarāva ko pana vādo dvīhi tīhīti.

Adhikaraṇavūpasamanasamathakathā niṭṭhitā.

Tividhasalākaggāhakathā

235.Saññattiyāti saññāpanatthāya. Gūḷhakantiādīsu alajjussannāya parisāya gūḷhako salākaggāho kātabbo, lajjussannāya parisāya vivaṭako, bālussannāya sakaṇṇajappako. Vaṇṇāvaṇṇāyo katvāti dhammavādīnañca adhammavādīnañca salākāyo nimittasaññaṃ āropetvā aññamaññaṃ visabhāgā kātabbā. Tato tā sabbāpi cīvarabhoge katvā vuttanayena gāhetabbā. Duggahoti paccukkaḍḍhitabbanti 『『duggahitā salākāyo』』ti vatvā puna gahetvā yāvatatiyaṃ gāhetabbā. Suggahoti sāvetabbanti ekasmimpi dhammavādimhi atirekajāte 『『suggahitā salākāyo』』ti sāvetabbaṃ. Yathā ca te dhammavādino vadanti tathā taṃ adhikaraṇaṃ vūpasametabbanti. Atha yāvatatiyampi adhammavādinova bahutarā honti, ajja 『『akālo, sve jānissāmā』』ti vuṭṭhahitvā alajjīnaṃ pakkhabhedatthāya dhammavādipakkhaṃ pariyesitvā punadivase salākaggāho kātabbo. Ayaṃ gūḷhako salākaggāho.

Sakaṇṇajappake pana gahite vattabboti ettha sace saṅghatthero adhammavādisalākaṃ gaṇhāti, so evaṃ avabodhetabbo – 『『bhante, tumhe mahallakā vayoanuppattā, tumhākaṃ etaṃ na yuttaṃ, ayaṃ pana dhammavādisalākā』』ti assa itarā salākā dassetabbā. Sace so taṃ gaṇhāti, dātabbā. Atha neva avabujjhati, tato 『『mā kassaci ārocehī』』ti vattabbo. Sesaṃ vuttanayameva. Vivaṭako vivaṭatthoyeva.

Tividhasalākaggāhakathā niṭṭhitā.

Tassapāpiyasikāvinayakathā

238.Pārājikasāmantaṃvāti ettha methunadhamme pārājikasāmantaṃ nāma dukkaṭaṃ hoti. Adinnādānādīsu thullaccayaṃ. Nibbeṭhentanti 『『na sarāmī』』ti vacanena nibbeṭhayamānaṃ. Ativeṭhetīti 『『iṅghāyasmā』』tiādivacanehi ativeṭhiyati. Sarāmi kho ahaṃ āvusoti pārājikapaṭicchādanatthāya evaṃ paṭijānāti. Puna tena ativeṭhiyamāno 『『sarāmi kho』』ti paṭiññaṃ datvā 『『idāni maṃ nāsessantī』』ti bhayena 『『davāya me』』tiādimāha. Etassa tassapāpiyasikākammaṃ kātabbaṃ. Sace sīlavā bhavissati, vattaṃ paripūretvā paṭippassaddhiṃ labhati, no ce tathā nāsitakova bhavissati. Sesaṃ sabbattha uttānatthamevāti.

Tassapāpiyasikāvinayakathā niṭṭhitā.

Samathakkhandhakavaṇṇanā niṭṭhitā.

  1. Khuddakavatthukkhandhakaṃ

Khuddakavatthukathā

  1. Khuddakavatthukkhandhake – mallamuṭṭhikāti muṭṭhikamallā. Gāmamuddavāti chavirāgamaṇḍanānuyuttā nāgarikamanussā. Gāmamoddavātipi pāṭho; esevattho. Thambheti nhānatitthe nikhaṇitvā ṭhapitatthambhe.

Kuṭṭeti iṭṭhakāsilādārukuṭṭānaṃ aññatarasmiṃ. Aṭṭāne nhāyantīti ettha aṭṭānaṃ nāma rukkhaṃ phalakaṃ viya tacchetvā aṭṭhapadākārena rājiyo chinditvā nhānatitthe nikhaṇanti, tattha cuṇṇāni ākiritvā manussā kāyaṃ ghaṃsanti. Gandhabbahatthakenāti nhānatitthe ṭhapitena dārumayahatthena, tena kira cuṇṇāni gahetvā manussā sarīraṃ ghaṃsanti . Kuruvindakasuttiyāti kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikakalāpako vuccati, taṃ ubhosu antesu gahetvā sarīraṃ ghaṃsanti. Viggayha parikammaṃ kārāpentīti aññamaññaṃ sarīrena sarīraṃ ghaṃsanti. Mallakaṃ nāma makaradantake chinditvā mallakamūlasaṇṭhānena kataṃ mallakanti vuccati, idaṃ gilānassāpi na vaṭṭati.

244.Akatamallakaṃ nāma dante acchinditvā kataṃ, idaṃ agilānasseva na vaṭṭati; iṭṭhakākhaṇḍaṃ pana kapālakhaṇḍaṃ vā vaṭṭati. Ukkāsikanti vatthavaṭṭiṃ; tasmā nhāyantassa yassa kassaci nhānasāṭakavaṭṭiyā piṭṭhiṃ ghaṃsituṃ vaṭṭati. Puthupāṇikanti hatthaparikammaṃ vuccati, tasmā sabbesaṃ hatthena piṭṭhiparikammaṃ kātuṃ vaṭṭati.

245.Vallikāti kaṇṇato nikkhantamuttolambakādīnaṃ etaṃ adhivacanaṃ; na kevalañca vallikā eva, yaṃkiñci kaṇṇapiḷandhanaṃ antamaso tālapaṇṇampi na vaṭṭati. Pāmaṅganti yaṃkiñci palambakasuttaṃ. Kaṇṭhasuttakanti yaṃkiñci gīvūpagaābharaṇaṃ. Kaṭisuttakanti yaṃkiñci kaṭipiḷandhanaṃ antamaso suttatantumattampi. Ovaṭṭikanti valayaṃ. Kāyūrādīni pākaṭāneva, akkhakānaṃ heṭṭhā bāhābharaṇaṃ yaṃkiñci ābharaṇaṃ na vaṭṭati.

246.Dumāsikaṃvā duvaṅgulaṃ vāti ettha sace kesā antodvemāse dvaṅgulaṃ pāpuṇanti, antodvemāseva chinditabbā. Dvaṅgulehi atikkāmetuṃ na vaṭṭati. Sacepi na dīghā, dvemāsato ekadivasampi atikkāmetuṃ na vaṭṭatiyeva; evamayaṃ ubhayenapi ukkaṭṭhaparicchedova vutto, tato oraṃ pana navaṭṭanabhāvo nāma natthi.

Kocchena osaṇṭhentīti kocchena olikhitvā sannisīdāpenti. Phaṇakenāti dantamayādīsu yena kenaci. Hatthaphaṇakenāti hattheneva phaṇakiccaṃ karontā aṅgulīhi osaṇṭhenti. Sitthatelakenāti madhusitthakaniyyāsādīsu yena kenaci cikkalena. Udakatelakenāti udakamissakena telena. Maṇḍanatthāya sabbattha dukkaṭaṃ, uddhalomena pana anulomanipātanatthaṃ hatthaṃ temetvā sīsaṃ puñchitabbaṃ. Uṇhābhitattarajasirānampi allahatthena puñchituṃ vaṭṭati.

247.Na bhikkhave ādāse vā udakapatte vāti ettha kaṃsapattādīnipi yesu mukhanimittaṃ paññāyati, sabbāni ādāsasaṅkhameva gacchanti. Kañjiyādīnipi ca udakapattasaṅkhameva. Tasmā yattha katthaci olokentassa dukkaṭaṃ. Ābādhapaccayāti 『『sañchavi nu kho me vaṇo, udāhu na tāvā』』ti jānanatthaṃ; 『『jiṇṇo nu khomhi no』』ti evaṃ āyusaṅkhāraṃ olokanatthampi vaṭṭatīti vuttaṃ.

Mukhaṃ ālimpantīti vippasannachavirāgakarehi mukhālepanehi ālimpanti. Ummaddentīti nānāummaddanehi ummaddenti. Cuṇṇentīti mukhacuṇṇakena makkhenti. Manosilikāya mukhaṃ lañchentīti manosilāya tilakādīni lañchanāni karonti, tāni haritālādīhipi na vaṭṭantiyeva. Aṅgarāgādayo pākaṭāyeva. Sabbattha dukkaṭaṃ.

248.Nabhikkhave naccaṃ vātiādīsu yaṃkiñci naccaṃ antamaso moranaccampi dassanāya gacchantassa dukkaṭaṃ. Sayampi naccantassa vā naccāpentassa vā dukkaṭameva. Gītampi yaṃkiñci naṭagītaṃ vā sādhugītaṃ vā antamaso dantagītampi 『『yaṃ gāyissāmā』』ti pubbabhāge okūjantā karonti, etampi na vaṭṭati. Sayaṃ gāyantassāpi gāyāpentassāpi dukkaṭameva. Vāditampi yaṃkiñci na vaṭṭati. Yaṃ pana niṭṭhubhanto vā sāsaṅke vā ṭhito accharikaṃ vā phoṭeti , pāṇiṃ vā paharati, tattha anāpatti. Sabbaṃ antarārāme ṭhitassa passato anāpatti. 『『Passissāmī』』ti vihārato vihāraṃ gacchantassa āpattiyeva. Āsanasālāya nisinno passati, anāpatti. 『『Passissāmī』』ti uṭṭhahitvā gacchato āpatti. Vīthiyaṃ ṭhatvā gīvaṃ parivattetvā passatopi āpattiyeva.

249.Sarakuttinti sarakiriyaṃ. Bhaṅgo hotīti aladdhaṃ uppādetuṃ na sakkoti; laddhaṃ samāpajjituṃ. Pacchimā janatāti amhākaṃ ācariyāpi upajjhāyāpi evaṃ gāyiṃsūti pacchimo jano diṭṭhānugatiṃ āpajjati; tatheva gāyati. Na bhikkhave āyatakenāti ettha āyatako nāma taṃ taṃ vattaṃ bhinditvā akkharāni vināsetvā pavatto. Dhamme pana suttantavattaṃ nāma atthi, jātakavattaṃ nāma atthi, gāthāvattaṃ nāma atthi, taṃ vināsetvā atidīghaṃ kātuṃ na vaṭṭati. Caturassena vattena parimaṇḍalāni padabyañjanāni dassetabbāni. Sarabhaññanti sarena bhaṇanaṃ. Sarabhaññe kira taraṅgavattadhotakavattagalitavattādīni dvattiṃsa vattāni atthi. Tesu yaṃ icchati, taṃ kātuṃ labhati. Sabbesaṃ padabyañjanaṃ avināsetvā vikāraṃ akatvā samaṇasāruppena caturassena nayena pavattanaṃyeva lakkhaṇaṃ.

Bāhiralomiṃ uṇṇinti uṇṇalomāni bahi katvā uṇṇapāvāraṃ pārupanti; tathā dhārentassa dukkaṭaṃ. Lomāni anto katvā pārupituṃ vaṭṭati. Samaṇakappakathā bhūtagāmasikkhāpadavaṇṇanāyaṃ vuttā.

251.Na bhikkhave attano aṅgajātanti aṅgajātaṃ chindantasseva thullaccayaṃ. Aññaṃ pana kaṇṇanāsāaṅguliādiṃ yaṃkiñci chindantassa tādisaṃ vā dukkhaṃ uppādentassa dukkaṭaṃ. Ahikīṭadaṭṭhādīsu pana aññaābādhapaccayā vā lohitaṃ vā mocentassa chindantassa vā anāpatti.

252.Candanagaṇṭhi uppannāhotīti candanaghaṭikā uppannā hoti. So kira uddhañca adho ca jālāni parikkhipāpetvā gaṅgāya nadiyā kīḷati, tassa nadīsotena vuyhamānā candanagaṇṭhi āgantvā jāle laggā, tamassa purisā āharitvā adaṃsu; evaṃ sā uppannā hoti. Iddhipāṭihāriyanti ettha vikubbaniddhipāṭihāriyaṃ paṭikkhittaṃ, adhiṭṭhāniddhi pana appaṭikkhittāti veditabbā.

Na bhikkhave sovaṇṇamayo pattotiādīsu sacepi gihī bhattagge suvaṇṇataṭṭikādīsu byañjanaṃ katvā upanāmenti, āmasitumpi na vaṭṭati. Phalikamayakācamayakaṃsamayāni pana taṭṭikādīni bhājanāni puggalikaparibhogeneva na vaṭṭanti, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. 『『Tambalohamayopi pattova na vaṭṭati, thālakaṃ pana vaṭṭatī』』ti idaṃ sabbaṃ kurundiyaṃ vuttaṃ. Maṇimayoti ettha pana indanīlādimaṇimayo vutto. Kaṃsamayoti ettha vaṭṭalohamayopi saṅgahito.

253.Likhitunti tanukaraṇatthāyetaṃ vuttaṃ. Pakatimaṇḍalanti makaradantacchinnakamaṇḍalameva.

254.Āvaṭṭitvāti aññamaññaṃ paharitvā. Pattādhārakanti ettha 『『dantavallivettādīhi kate bhūmiādhārake tayo, dāruādhārake dve patte uparūpari ṭhapetuṃ vaṭṭatī』』ti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – 『『bhūmiādhārake tiṇṇaṃ pattānaṃ anokāso, dve ṭhapetuṃ vaṭṭati. Dāruādhārakadaṇḍādhārakesupi susajjitesu eseva nayo. Bhamakoṭisadiso pana dāruādhārako tīhi daṇḍakehi baddho daṇḍakādhāro ca ekassapi pattassa anokāso, tattha ṭhapetvāpi hatthena gahetvā eva nisīditabbaṃ. Bhūmiyaṃ pana nikkujjitvā ekameva ṭhapetabba』』nti.

Miḍḍhanteti ālindakamiḍḍhikādīnaṃ ante. Sace pana parivattetvā tattheva patiṭṭhāti, evarūpāya vitthiṇṇāya miḍḍhiyā ṭhapetuṃ vaṭṭati. Paribhaṇḍanteti bāhirapasse katāya tanukamiḍḍhikāya ante. Miḍḍhiyaṃ vuttanayenevetthāpi vinicchayo veditabbo.

Coḷakanti yaṃ pattharitvā patto ṭhapīyati; tasmiṃ pana asati kaṭasārake vā taṭṭikāya vā mattikāparibhaṇḍakatāya bhūmiyā vā yattha na dussati, tathārūpāya vālikāya vā ṭhapetuṃ vaṭṭati. Paṃsurajādīsu pana kharabhūmiyaṃ vā ṭhapentassa dukkaṭaṃ. Pattamāḷakaṃ iṭṭhakāhi vā dārūhi vā kātuṃ vaṭṭati . Pattakuṇḍolikāti mahāmukhakuṇḍasaṇṭhānā bhaṇḍakukkhalikā vuccati. Yo laggeyyāti yattha katthaci laggentassa dukkaṭameva. Cīvaravaṃsepi bandhitvā ṭhapetuṃ na vaṭṭati. Bhaṇḍakaṭṭhapanatthameva vā kataṃ hotu nisīdanasayanatthaṃ vā yattha katthaci mañce vā pīṭhe vā ṭhapentassa dukkaṭaṃ, aññena pana bhaṇḍakena saddhiṃ bandhitvā ṭhapetuṃ vaṭṭati. Aṭaniyaṃ bandhitvā olambetuṃ vā vaṭṭati, bandhitvāpi upari ṭhapetuṃ na vaṭṭatiyeva. Sace pana mañco vā pīṭhaṃ vā ukkhipitvā cīvaravaṃsādīsu aṭṭakachannena ṭhapitaṃ hoti, tattha ṭhapetuṃ vaṭṭati. Aṃsavaddhanakena aṃsakūṭe laggetvā aṅke ṭhapetuṃ vaṭṭati. Chatte bhattapūropi aṃsakūṭe laggitapattopi ṭhapetuṃ na vaṭṭati, bhaṇḍakena pana saddhiṃ bandhitvā vā aṭṭakaṃ katvā vā ṭhapite yo koci ṭhapetuṃ vaṭṭati.

255.Pattahatthenāti ettha na kevalaṃ yassa patto hatthe, so eva pattahattho, na kevalañca kavāṭameva paṇāmetuṃ na labhati; apica kho pana hatthe vā piṭṭhipāde vā yattha katthaci sarīrāvayave pattasmiṃ sati hatthena vā pādena vā sīsena vā yena kenaci sarīrāvayavena kavāṭaṃ vā paṇāmetuṃ ghaṭikaṃ vā ukkhipituṃ sūciṃ vā kuñcikāya apāpurituṃ na labhati. Aṃsakūṭe pana pattaṃ laggetvā yathāsukhaṃ avāpurituṃ labhati.

Tumbakaṭāhanti lābukaṭāhaṃ vuccati, taṃ pariharituṃ na vaṭṭati. Labhitvā pana tāvakālikaṃ paribhuñjituṃ vaṭṭati. Ghaṭikaṭāhepi eseva nayo. Ghaṭikaṭāhanti ghaṭikapālaṃ. Abhuṃ meti utrāsavacanametaṃ. Sabbapaṃsukūlikenāti ettha cīvarañca mañcapīṭhañca paṃsukūlaṃ vaṭṭati, ajjhoharaṇīyaṃ pana dinnakameva gahetabbaṃ.

Calakānīti cabbetvā apaviddhāmisāni. Aṭṭhikānīti macchamaṃsaaṭṭhikāni. Ucchiṭṭhodakanti mukhavikkhālanodakaṃ. Etesu yaṃkiñci pattena nīharantassa dukkaṭaṃ. Pattaṃ paṭiggahaṃ katvā hatthaṃ dhovitumpi na labhati. Hatthadhotapādadhotaudakampi patte ākiritvā nīharituṃ na vaṭṭati. Anucchiṭṭhaṃ suddhapattaṃ ucchiṭṭhahatthena gaṇhituṃ na vaṭṭati, vāmahatthena panettha udakaṃ āsiñcitvā ekaṃ udakagaṇḍusaṃ gahetvā ucchiṭṭhahatthena gaṇhituṃ vaṭṭati. Ettāvatāpi hi so ucchiṭṭhapatto hoti, hatthaṃ pana bahi udakena vikkhāletvā gahetuṃ vaṭṭati. Macchamaṃsaphalāphalādīni khādanto yaṃ tattha aṭṭhiṃ vā calakaṃ vā chaḍḍetukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Yaṃ pana paṭikhāditukāmo hoti, taṃ patte ṭhapetuṃ labhati. Aṭṭhikakaṇṭakādīni tattheva katvā hatthena luñcitvā khādituṃ vaṭṭati. Mukhato nīhaṭaṃ pana yaṃkiñci puna khāditukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Siṅgiveranāḷikerakhaṇḍāni ḍaṃsitvā puna ṭhapetuṃ labhati.

256.Namatakanti satthakaveṭhanakaṃ pilotikakhaṇḍaṃ. Daṇḍasatthakanti pipphalakaṃ vā aññampi vā yaṃkiñci daṇḍaṃ yojetvā katasatthakaṃ.

Kaṇṇakitā hontīti malaggahitā honti. Kiṇṇena pūretunti kiṇṇacuṇṇena pūretuṃ. Sattuyāti haliddimissakena piṭṭhacuṇṇena. Saritakanti pāsāṇacuṇṇaṃ vuccati; tena pūretuṃ anujānāmīti attho. Madhusitthakena sāretunti madhusitthakena makkhetuṃ. Saritakaṃ paribhijjatīti taṃ makkhitamadhusitthakaṃ bhijjati. Saritasipāṭikanti madhusitthakapilotikaṃ; satthakosakasipāṭiyā pana saritasipāṭikāya anulomāti kurundiyaṃ vuttaṃ. Kathinanti nisseṇimpi tattha attharitabbakaṭasārakakilañjānaṃ aññatarampi. Kathinarajjunti yāya dupaṭṭacīvaraṃ sibbantā kathine cīvarampi bandhanti. Kathinaṃ nappahotīti dīghassa bhikkhuno pamāṇena kataṃ kathinaṃ; tattha rassassa bhikkhuno cīvaraṃ patthariyamānaṃ nappahoti, antoyeva hoti; daṇḍake na pāpuṇātīti attho. Daṇḍakathinanti tassa majjhe itarassa bhikkhuno pamāṇena aññaṃ nisseṇiṃ bandhituṃ anujānāmīti attho.

Bidalakanti daṇḍakathinappamāṇena kaṭasārakassa pariyante paṭisaṃharitvā duguṇakaraṇaṃ. Salākanti dupaṭṭacīvarassa antare pavesanasalākaṃ. Vinandhanarajjunti mahānisseṇiyā saddhiṃ khuddakaṃ nisseṇiṃ vinandhituṃ rajjuṃ. Vinandhanasuttanti khuddakanisseṇiyā cīvaraṃ vinandhituṃ suttakaṃ. Vinandhitvā cīvaraṃ sibbetunti tena suttakena tattha cīvaraṃ vinandhitvā sibbituṃ. Visamā hontīti kāci khuddakā honti, kāci mahantā. Kaḷimbhakanti pamāṇasaññākaraṇaṃ yaṃkiñci tālapaṇṇādiṃ. Moghasuttakanti vaḍḍhakīnaṃ dārūsu kāḷasuttena viya haliddisuttena saññākaraṇaṃ . Aṅguliyā paṭiggaṇhantīti sūcimukhaṃ aṅguliyā paṭicchanti. Paṭiggahanti aṅgulikosakaṃ.

257.Āvesanavitthakaṃ nāma yaṃkiñci pāticaṅkoṭakādi. Uccavatthukanti paṃsuṃ ākiritvā uccavatthukaṃ kātuṃ anujānāmīti attho. Ogumphetvā ullittāvalittaṃ kātunti chadanaṃ odhunitvā ghanadaṇḍakaṃ katvā anto ceva bahi ca mattikāya limpitunti attho. Goghaṃsikāyāti veḷuṃ vā rukkhadaṇḍaṃ vā antokatvā tena saddhiṃ saṅgharitunti attho. Bandhanarajjunti tathā saṅgharitassa bandhanarajjuṃ.

258.Kaṭacchuparissāvanaṃ nāma tīsu daṇḍakesu vinandhitvā kataṃ.

259.Yo na dadeyyāti aparissāvanakasseva yo na dadāti, tassa āpatti. Yo pana attano hatthe parissāvane vijjamānepi yācati, tassa na akāmā dātabbaṃ. Daṇḍaparissāvananti rajakānaṃ khāraparissāvanaṃ viya catūsu pādesu baddhanisseṇikāya sāṭakaṃ bandhitvā majjhedaṇḍake udakaṃ āsiñcitabbaṃ, taṃ ubhopi koṭṭhāse pūretvā parissavati. Ottharakaṃ nāma yaṃ udake ottharitvā ghaṭakena udakaṃ gaṇhanti, tañhi catūsu daṇḍakesu vatthaṃ bandhitvā udake cattāro khāṇuke nikhaṇitvā tesu bandhitvā sabbapariyante udakato mocetvā majjhe ottharitvā ghaṭena udakaṃ gaṇhanti. Makasakuṭikāti cīvarakuṭikā vuccati.

260.Abhisannakāyāti semhādidosussannakāyā. Aggaḷavaṭṭi nāma dvārabāhāya samappamāṇoyeva aggaḷatthambho vuccati, yattha tīṇi cattāri chiddāni katvā sūciyo denti. Kapisīsakaṃ nāma dvārabāhaṃ vijjhitvā tattha pavesito aggaḷapāsako vuccati. Sūcikāti tattha majjhe chiddaṃ katvā pavesitā. Ghaṭikāti upari yojitā. Maṇḍalikaṃ kātunti nīcavatthukaṃ cinituṃ. Dhūmanettanti dhūmanikkhamanachiddaṃ. Vāsetunti gandhena vāsetuṃ. Udakaṭṭhānanti udakatthapanaṭṭhānaṃ. Tattha ghaṭena udakaṃ ṭhapetvā sarāvakena vaḷañjetabbaṃ. Koṭṭhakoti dvārakoṭṭhako.

261.Tissopaṭicchādiyoti ettha jantāgharapaṭicchādi ca udakapaṭicchādi ca parikammaṃ karontasseva vaṭṭati, sesesu abhivādanādīsu na vaṭṭati. Vatthapaṭicchādi sabbakammesu vaṭṭati. Udakaṃ na hotīti nhānodakaṃ na hoti.

262.Tulanti paṇṇikānaṃ viya udakaubbāhanakatulaṃ. Karakaṭako vuccati goṇe vā yojetvā hatthehi vā gahetvā dīghavarattādīhi ākaḍḍhanayantaṃ. Cakkavaṭṭakanti arahaṭaghaṭiyantaṃ. Cammakhaṇḍaṃ nāma tulāya vā karakaṭake vā yojetabbakaṃ cammabhājanaṃ. Pākaṭā hotīti aparikkhittā hoti. Udakapuñchanīti daṇḍamayāpi visāṇamayāpi dārumayāpi vaṭṭati, tassā asati coḷakenāpi udakaṃ paccuddharituṃ vaṭṭati.

263.Udakamātikanti udakassa āgamanamātikaṃ. Nillekhajantāgharaṃ nāma āviddhapakkhapāsakaṃ vuccati, gopānasīnaṃ upari maṇḍale pakkhapāsake ṭhapetvā katakūṭacchadanassetaṃ nāmaṃ. Cātumāsaṃ nisīdanenāti nisīdanena cattāro māse na vippavasitabbanti attho.

264.Pupphābhikiṇṇesūti pupphehi santhatesu. Namatakaṃ nāma eḷakalomehi kataṃ avāyimaṃ cammakhaṇḍaparihārena paribhuñjitabbaṃ. Āsittakūpadhānaṃ nāma tambalohena vā rajatena vā katāya peḷāya etaṃ adhivacanaṃ, paṭikkhittattā pana dārumayāpi na vaṭṭati. Maḷorikāti daṇḍadhārako vuccati. Yaṭṭhiādhārakapaṇṇādhārakapacchikapiṭṭhānipi ettheva paviṭṭhāni. Ādhārakasaṅkhepagamanato hi paṭṭhāya chiddaṃ viddhampi aviddhampi vaṭṭatiyeva. Ekabhājaneti ettha sace eko bhikkhu bhājanato phalaṃ vā pūvaṃ vā gahetvā gacchati, tasmiṃ apagate itarassa sesakaṃ bhuñjituṃ vaṭṭati. Itarassāpi tasmiṃ khīṇe puna gahetuṃ vaṭṭati.

265.Aṭṭhahaṅgehīti ettha ekekenapi aṅgena samannāgatassa antosīmāya vā nissīmaṃ gantvā nadīādīsu vā nikkujjituṃ vaṭṭatiyeva. Evaṃ nikkujjite pana patte tassa gehe koci deyyadhammo na gahetabbo – 『『asukassa gehe bhikkhaṃ mā gaṇhitthā』』ti aññesu vihāresupi pesetabbaṃ. Ukkujjanakāle pana yāvatatiyaṃ yācāpetvā hatthapāsaṃ vijahāpetvā ñattidutiyakammena ukkujjitabbo.

268.Purakkhatvāti aggato katvā. Saṃharantūti saṃhariyantu. Celapaṭikanti celasantharaṃ. So kira 『『sace ahaṃ puttaṃ lacchāmi, akkamissati me bhagavā celapaṭika』』nti iminā ajjhāsayena santhari, abhabbo cesa puttalābhāya; tasmā bhagavā na akkami. Yadi akkameyya, pacchā puttaṃ alabhanto 『『nāyaṃ sabbaññū』』ti diṭṭhiṃ gaṇheyya. Idaṃ tāva bhagavato anakkamane kāraṇaṃ. Yasmā pana bhikkhūpi ye ajānantā akkameyyuṃ, te gihīnaṃ paribhūtā bhaveyyuṃ; tasmā bhikkhū paribhavato mocetuṃ sikkhāpadaṃ paññapesi. Idaṃ sikkhāpadapaññāpane kāraṇaṃ.

Maṅgalatthāya yāciyamānenāti apagatagabbhā vā hotu garugabbhā vā, evarūpesu ṭhānesu maṅgalatthāya yāciyamānena akkamituṃ vaṭṭati. Dhotapādakaṃ nāma pādadhovanaṭṭhāne dhotehi pādehi akkamanatthāya paccattharaṇaṃ atthataṃ hoti, taṃ akkamituṃ vaṭṭati.

269.Katakaṃ nāma padumakaṇṇikākāraṃ pādaghaṃsanatthaṃ kaṇṭake uṭṭhāpetvā kataṃ. Taṃ vaṭṭaṃ vā hotu caturassādibhedaṃ vā, bāhulikānuyogattā paṭikkhittameva, neva paṭiggahetuṃ na paribhuñjituṃ vaṭṭati. Sakkharāti pāsāṇo vuccati; pāsāṇapheṇakopi vaṭṭati. Vidhūpananti vījanī vuccati . Tālavaṇṭaṃ pana tālapaṇṇehi vā kataṃ hotu veḷudantavilīvehi vā morapiñchehi vā cammavikatīhi vā sabbaṃ vaṭṭati. Makasabījanī dantamayavisāṇamayadaṇḍakāpi vaṭṭati, vākamayabījaniyā ketakapārohakuntālapaṇṇādimayāpi saṅgahitā.

270.Gilānassa chattanti ettha yassa kāyaḍāho vā pittakopo vā hoti, cakkhu vā dubbalaṃ, añño vā koci ābādho vinā chattena uppajjati, tassa gāme vā araññe vā chattaṃ vaṭṭati. Vasse pana cīvaraguttatthaṃ vāḷamigacorabhayesu ca attaguttatthampi vaṭṭati. Ekapaṇṇacchattaṃ pana sabbattheva vaṭṭati.

Asissāti asi assa. Vijjotalatīti vijjotati. Daṇḍasammutinti ettha pamāṇayutto catuhatthoyeva daṇḍo sammannitvā dātabbo. Tato ūnātiritto vināpi sammutiyā sabbesaṃ vaṭṭati. Sikkā pana agilānassa na vaṭṭati, gilānassāpi sammannitvāva dātabbā.

273.Romanthakassāti ettha ṭhapetvā romanthakaṃ sesānaṃ āgataṃ uggāraṃ mukhe sandhāretvā gilantānaṃ āpatti. Sace pana asandhāritameva paragalaṃ gacchati, vaṭṭati.

Yaṃ diyyamānanti yaṃ dāyakehi diyyamānaṃ paṭiggahitabhājanato bahi patitaṃ, taṃ bhikkhunā sāmaṃ gahetvā paribhuñjituṃ anujānāmīti attho. Idaṃ bhojanavagge vaṇṇitameva.

274.Kuppaṃ karissāmīti saddaṃ karissāmi. Nakhādīhi nakhacchedane āpatti natthi, anurakkhaṇatthaṃ pana nakhacchedanaṃ anuññātaṃ. Vīsatimaṭṭhanti vīsatipi nakhe likhitamaṭṭhe kārāpenti. Malamattanti nakhato malamattaṃ apakaḍḍhituṃ anujānāmīti attho.

275.Khurasipāṭikanti khurakosakaṃ . Massuṃ kappāpentīti kattariyā massuṃ chedāpenti. Massuṃ vaḍḍhāpentīti massuṃ dīghaṃ kārenti. Golomikanti hanukamhi dīghaṃ katvā ṭhapitaṃ eḷakamassu vuccati. Caturassakanti catukoṇaṃ. Parimukhanti ure lomasaṃharaṇaṃ. Aḍḍhadukanti udare lomarājiṭṭhapanaṃ. Āpatti dukkaṭassāti massukappāpanādīsu sabbattha āpatti dukkaṭassa. Ābādhappaccayā sambādhe lomanti gaṇḍavaṇarudhiādiābādhappaccayā. Kattarikāyāti gaṇḍavaṇarudhisīsarogābādhappaccayā. Sakkharādīhi nāsikālomaggāhāpane āpatti natthi. Anurakkhaṇatthaṃ pana saṇḍāso anuññāto. Na bhikkhave palitaṃ gāhāpetabbanti ettha yaṃ bhamukāya vā nalāṭe vā dāṭhikāya vā uggantvā bībhacchaṃ ṭhitaṃ, tādisaṃ lomaṃ palitaṃ vā apalitaṃ vā gāhāpetuṃ vaṭṭati.

277.Kaṃsapattharikāti kaṃsabhaṇḍavāṇijā. Bandhanamattanti vāsikattarayaṭṭhiādīnaṃ bandhanamattaṃ.

278.Nabhikkhave akāyabandhanenāti ettha abandhitvā nikkhamantena yattha sarati, tattha bandhitabbaṃ. Āsanasālāya bandhissāmīti gantuṃ vaṭṭati. Saritvā yāva na bandhati, na tāva piṇḍāya caritabbaṃ. Kalābukaṃ nāma bahurajjukaṃ. Deḍḍubhakaṃ nāma udakasappasīsasadisaṃ. Murajaṃ nāma murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Maddavīṇaṃ nāma pāmaṅgasaṇṭhānaṃ. Īdisañhi ekampi na vaṭṭati, pageva bahūni. Paṭṭikaṃ sūkarantakanti ettha pakativītā vā macchakaṇṭakavāyimā vā paṭṭikā vaṭṭati, sesā kuñjaracchikādibhedā na vaṭṭanti. Sūkarantakaṃ nāma kuñjikākosakasaṇṭhānaṃ hoti. Ekarajjukaṃ pana muddikakāyabandhanañca sūkarantakaṃ anulometi. Anujānāmi bhikkhave murajaṃ maddavīṇanti idaṃ dasāsuyeva anuññātaṃ . Pāmaṅgadasā cettha catunnaṃ upari na vaṭṭati. Sobhaṇaṃ nāma veṭhetvā mukhavaṭṭisibbanaṃ. Guṇakaṃ nāma mudiṅgasaṇṭhānena sibbanaṃ; evaṃ sibbitā hi antā thirā honti. Pavanantoti pāsanto vuccati.

280.Hatthisoṇḍakaṃ nāma nābhimūlato hatthisoṇḍasaṇṭhānaṃ olambakaṃ katvā nivatthaṃ coḷikaitthīnaṃ nivāsanaṃ viya. Macchavāḷakaṃ nāma ekato dasantaṃ ekato pāsantaṃ olambetvā nivatthaṃ. Catukaṇṇakaṃ nāma upari dve, heṭṭhato dveti evaṃ cattāro kaṇṇe dassetvā nivatthaṃ. Tālavaṇṭakaṃ nāma tālavaṇṭākārena sāṭakaṃ olambetvā nivāsanaṃ. Satavalikaṃ nāma dīghasāṭakaṃ anekakkhattuṃ obhañjitvā ovaṭṭikaṃ karontena nivatthaṃ, vāmadakkhiṇapassesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya ekā vā dve vā valiyo paññāyanti, vaṭṭati.

Saṃvelliyaṃ nivāsentīti mallakammakārādayo viya kacchaṃ bandhitvā nivāsenti; evaṃ nivāsetuṃ gilānassapi maggappaṭipannassapi na vaṭṭati. Yampi maggaṃ gacchantā ekaṃ vā dve vā koṇe ukkhipitvā antaravāsakassa upari laggenti, anto vā ekaṃ kāsāvaṃ tathā nivāsetvā bahi aparaṃ nivāsenti, sabbaṃ na vaṭṭati. Gilāno pana anto kāsāvassa ovaṭṭikaṃ dassetvā aparaṃ upari nivāsetuṃ labhati. Agilānena dve nivāsentena saguṇaṃ katvā nivāsetabbāni. Iti yañca idha paṭikkhittaṃ, yañca sekhiyavaṇṇanāyaṃ; taṃ sabbaṃ vajjetvā nibbikāraṃ timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetabbaṃ. Yaṃkiñci vikāraṃ karonto dukkaṭā na muccati. Na bhikkhave gihipārutaṃ pārupitabbanti evaṃ paṭikkhittaṃ gihipārutaṃ apārupitvā, ubho kaṇṇe samaṃ katvā pārupanaṃ parimaṇḍalapārupanaṃ nāma, taṃ pārupitabbaṃ.

Tattha yaṃkiñci setapaṭapārutaṃ paribbājakapārutaṃ ekasāṭakapārutaṃ soṇḍapārutaṃ antepurikapārutaṃ mahājeṭṭhakapārutaṃ kuṭipavesakapārutaṃ brāhmaṇapārutaṃ pāḷikārakapārutanti evamādi parimaṇḍalalakkhaṇato aññathā pārutaṃ, sabbametaṃ gihipārutaṃ nāma. Tasmā yathā setapaṭā aḍḍhapālakanigaṇṭhā pārupanti, yathā ca ekacce paribbājakā uraṃ vivaritvā dvīsu aṃsakūṭesu pāvuraṇaṃ ṭhapenti, yathā ca ekasāṭakā manussā nivatthasāṭakassa ekenantena piṭṭhiṃ pārupitvā ubho kaṇṇe ubhosu aṃsakūṭesu ṭhapenti, yathā ca surāsoṇḍādayo sāṭakena gīvaṃ parikkhipantā ubho ante udare vā olambenti; piṭṭhiyaṃ vā khipanti, yathā ca antepurikāyo akkhitārakamattaṃ dassetvā oguṇṭhikaṃ pārupanti, yathā ca mahājeṭṭhā dīghasāṭakaṃ nivāsetvā tasseva ekenantena sakalasarīraṃ pārupanti, yathā ca kassakā khettakuṭiṃ pavisantā sāṭakaṃ paliveṭhetvā upakacchake pakkhipitvā tasseva ekenantena sarīraṃ pārupanti, yathā ca brāhmaṇā ubhinnaṃ upakacchakānaṃ antarena sāṭakaṃ pavesetvā aṃsakūṭesu pakkhipanti, yathā ca pāḷikārako bhikkhu ekaṃsapārupanena pārutaṃ vāmabāhuṃ vivaritvā cīvaraṃ aṃsakūṭaṃ āropeti; evaṃ apārupitvā sabbepi ete aññe ca evarūpe pārupanadose vajjetvā nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ. Tathā apārupitvā ārāme vā antaraghare vā anādarena yaṃkiñci vikāraṃ karontassa dukkaṭaṃ.

281.Muṇḍavaṭṭīti yathā rañño kuhiñci gacchato parikkhārabhaṇḍavahanamanussāti adhippāyo. Antarākājanti majjhe laggetvā dvīhi vahitabbabhāraṃ.

282.Acakkhussanti cakkhūnaṃ hitaṃ na hoti; parihāniṃ janeti. Nacchādetīti na ruccati. Aṭṭhaṅgulaparamanti manussānaṃ pamāṇaṅgulena aṭṭhaṅgulaparamaṃ. Atimaṭāhakanti atikhuddakaṃ.

283.Dāyaṃ ālimpentīti tiṇavanādīsu aggiṃ denti. Paṭagginti paṭiaggiṃ. Parittanti appaharitakaraṇena vā parikhākhaṇanena vā parittāṇaṃ. Ettha pana anupasampanne sati sayaṃ aggiṃ dātuṃ na labhati, asati aggimpi dātuṃ labhati, bhūmiṃ tacchetvā tiṇānipi harituṃ, parikhampi khaṇituṃ, allasākhaṃ bhañjitvāpi aggiṃ nibbāpetuṃ labhati, senāsanaṃ pattaṃ vā appattaṃ vā tathā nibbāpetuṃ labhatiyeva. Udakena pana kappiyeneva labhati, na itarena.

284.Sati karaṇīyeti sukkhakaṭṭhādiggahaṇakicce sati. Porisiyanti purisappamāṇaṃ. Āpadāsūti vāḷamigādayo vā disvā maggamūḷho vā disā oloketukāmo hutvā davaḍāhaṃ vā udakoghaṃ vā āgacchantaṃ disvā evarūpāsu āpadāsu atiuccampi rukkhaṃ ārohituṃ vaṭṭati.

285.Kalyāṇavākkaraṇāti madhurasaddā. Chandaso āropemāti vedaṃ viya sakkatabhāsāya vācanāmaggaṃ āropema. Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.

286.Lokāyataṃ nāma sabbaṃ ucchiṭṭhaṃ, sabbaṃ anucchiṭṭhaṃ, seto kāko, kāḷo bako; iminā ca iminā ca kāraṇenāti evamādiniratthakakāraṇapaṭisaṃyuttaṃ titthiyasatthaṃ.

288.Antarā ahosīti antaritā ahosi paṭicchannā.

289.Ābādhappaccayāti yassa ābādhassa lasuṇaṃ bhesajjaṃ; tappaccayāti attho.

290.Passāvapādukanti ettha pādukā iṭṭhakāhipi silāhipi dārūhipi kātuṃ vaṭṭati. Vaccapādukāyapi eseva nayo. Pariveṇanti vaccakuṭiparikkhepabbhantaraṃ.

293.Yathādhammokāretabboti dukkaṭavatthumhi dukkaṭena pācittiyavatthumhi pācittiyena kāretabbo. Paharaṇatthaṃ kataṃ paharaṇīti vuccati, yassa kassaci āvudhasaṅkhātassetaṃ adhivacanaṃ, taṃ ṭhapetvā aññaṃ sabbaṃ lohabhaṇḍaṃ anujānāmīti attho. Katakañca kumbhakārikañcāti ettha katakaṃ vuttameva. Kumbhakārikañcāti dhaniyasseva sabbamattikāmayakuṭi vuccati. Sesaṃ sabbattha uttānamevāti.

Khuddakavatthukathā niṭṭhitā.

Khuddakavatthukkhandhakavaṇṇanā niṭṭhitā.

  1. Senāsanakkhandhakaṃ

Vihārānujānanakathā

  1. Senāsanakkhandhake – apaññattaṃ hotīti ananuññātaṃ hoti. Vihāro nāma aḍḍhayogādimuttako avasesāvāso. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dīghapāsādo. Hammiyanti upariākāsatale patiṭṭhitakūṭāgāro pāsādoyeva. Guhāti iṭṭhakāguhā silāguhā dāruguhā paṃsuguhā. Āgatānāgatassa cātuddisassa saṅghassāti āgatassa ca anāgatassa ca catūsu disāsu appaṭihatacārassa cātuddisassa saṅghassa.

  2. Anumodanagāthāsu – sītaṃ uṇhanti utuvisabhāgavasena vuttaṃ. Sisire cāpi vuṭṭhiyoti ettha sisiroti samphusitakavāto vuccati. Vuṭṭhiyoti ujukameghavuṭṭhiyo eva. Etāni sabbāni paṭihantīti imināva padena yojetabbāni.

Paṭihaññatīti vihārena paṭihaññati. Leṇatthanti nilīyanatthaṃ. Sukhatthanti sītādiparissayābhāvena sukhavihāratthaṃ. Jhāyituñca vipassitunti idampi padadvayaṃ 『『sukhatthañcā』』ti imināva padena yojetabbaṃ. Idañhi vuttaṃ hoti – sukhatthañca vihāradānaṃ, katamaṃ sukhatthaṃ? Jhāyituṃ vipassituñca yaṃ sukhaṃ, tadatthaṃ. Atha vā parapadenapi yojetabbaṃ – jhāyituñca vipassituñca vihāradānaṃ; idha jhāyissanti vipassissantīti dadato vihāradānaṃ saṅghassa aggaṃ buddhena vaṇṇitaṃ. Vuttañhetaṃ – 『『so ca sabbadado hoti, yo dadāti upassaya』』nti (saṃ. ni. 1.42).

Yasmā ca aggaṃ vaṇṇitaṃ , 『『tasmā hi paṇḍito poso』』ti gāthā. Vāsayettha bahussuteti ettha vihāre pariyattibahussute ca paṭivedhabahussute ca vāseyya. Tesaṃ annañcāti yaṃ tesaṃ anucchavikaṃ annañca pānañca vatthāni ca mañcapīṭhādisenāsanāni ca, taṃ sabbaṃ tesu ujubhūtesu akuṭilacittesu. Dadeyyāti nidaheyya. Tañca kho vippasannena cetasā na cittappasādaṃ virādhetvā, evaṃ vippasannacittassa hi te tassa dhammaṃ desenti…pe… parinibbāti anāsavoti.

296.Āviñchanacchiddaṃ āviñchanarajjunti ettha rajju nāma sacepi dīpinaṅguṭṭhena katā hoti, vaṭṭatiyeva; na kāci na vaṭṭati. Tīṇi tāḷānīti tisso kuñcikāyo. Yantakaṃ sūcikanti ettha yaṃ yaṃ jānāti taṃ taṃ yantakaṃ, tassa vivaraṇasūcikañca kātuṃ vaṭṭati. Vedikāvātapānaṃ nāma cetiye vedikāsadisaṃ. Jālavātapānaṃ nāma jālakabaddhaṃ. Salākavātapānaṃ nāma thambhakavātapānaṃ. Cakkalikanti ettha coḷakapādapuñchanaṃ bandhituṃ anujānāmīti attho. Vātapānabhisīti vātapānappamāṇena bhisiṃ katvā bandhituṃ anujānāmīti attho. Miḍḍhinti miḍḍhakaṃ. Bidalamañcakanti vettamañcaṃ; veḷuvilīvehi vā vītaṃ.

297.Āsandikoti caturassapīṭhaṃ vuccati. Uccakampi āsandikanti vacanato ekatobhāgena dīghapīṭhameva hi aṭṭhaṅgulapādakaṃ vaṭṭati, caturassaāsandiko pana pamāṇātikkantopi vaṭṭatīti veditabbo. Sattaṅgo nāma tīsu disāsu apassayaṃ katvā katamañco, ayampi pamāṇātikkanto vaṭṭati. Bhaddapīṭhanti vettamayaṃ pīṭhaṃ vuccati. Pīṭhikāti pilotikābaddhapīṭhameva. Eḷakapādapīṭhaṃ nāma dārupaṭṭikāya upari pāde ṭhapetvā bhojanaphalakaṃ viya katapīṭhaṃ vuccati. Āmalakavaṭṭikapīṭhaṃ nāma āmalakākārena yojitaṃ bahupādakapīṭhaṃ. Imāni tāva pāḷiyaṃ āgatapīṭhāni. Dārumayaṃ pana sabbaṃ pīṭhaṃ vaṭṭatīti ayamettha vinicchayo. Kocchanti usiramayaṃ vā muñjapabbajamayaṃ vā.

Aṭṭhaṅgulaparamaṃ mañcapaṭipādakanti ettha manussānaṃ pamāṇaṅgulameva aṭṭhaṅgulaṃ. Cimilikā nāma parikammakatāya bhūmiyā chavisaṃrakkhaṇatthāya attharaṇaṃ vuccati. Rukkhatūlanti simbalirukkhādīnaṃ yesaṃ kesañci rukkhānaṃ tūlaṃ. Latātūlanti khīravalliādīnaṃ yāsaṃ kāsañci vallīnaṃ tūlaṃ. Poṭakitūlanti poṭakitiṇādīnaṃ yesaṃ kesañci tiṇajātikānaṃ antamaso ucchunaḷādīnampi tūlaṃ. Etehi tīhi sabbabhūtagāmā saṅgahitā honti. Rukkhavallitiṇajātiyo hi muñcitvā añño bhūtagāmo nāma natthi, tasmā yassa kassaci bhūtagāmassa tūlaṃ bimbohane vaṭṭati, bhisiṃ pana pāpuṇitvā sabbampetaṃ akappiyatūlanti vuccati. Na kevalañca bimbohane etaṃ tūlameva, haṃsamorādīnaṃ sabbasakuṇānaṃ sīhādīnaṃ sabbacatuppadānañca lomampi vaṭṭati. Piyaṅgupupphabakuḷapupphādi pana yaṃkiñci pupphaṃ na vaṭṭati. Tamālapattaṃ suddhameva na vaṭṭati, missakaṃ pana vaṭṭati. Bhisīnaṃ anuññātaṃ pañcavidhaṃ uṇṇāditūlampi vaṭṭati.

Addhakāyikānīti upaḍḍhakāyappamāṇāni, yesu kaṭito paṭṭhāya yāva sīsaṃ upadahanti. Sīsappamāṇaṃ nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ minīyamānaṃ vidatthi ceva caturaṅgulañca hoti, majjhaṭṭhānaṃ muṭṭhiratanaṃ hoti. Dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vāti kurundiyaṃ vuttaṃ. Ayaṃ sīsappamāṇassa ukkaṭṭhaparicchedo. Ito uddhaṃ na vaṭṭati, heṭṭhā pana vaṭṭati. Agilānassa sīsupadhānañca pādupadhānañcāti dvayameva vaṭṭati . Gilānassa bimbohanāni santharitvā upari paccattharaṇaṃ katvā nipajjitumpi vaṭṭati. 『『Yāni pana bhisīnaṃ anuññātāni pañca kappiyatūlāni, tehi bimbohanaṃ mahantampi vaṭṭatī』』ti phussadevatthero āha. Vinayadharaupatissatthero pana 『『bimbohanaṃ karissāmī』ti kappiyatūlaṃ vā akappiyatūlaṃ vā pakkhipitvā karontassa pamāṇameva vaṭṭatī』』ti āha.

Pañca bhisiyoti pañcahi uṇṇādīhi pūritabhisiyo. Tūlagaṇanāya hi etāsaṃ gaṇanā vuttā. Tattha uṇṇaggahaṇena na kevalaṃ eḷakalomameva gahitaṃ, ṭhapetvā manussalomaṃ yaṃkiñci kappiyākappiyamaṃsajātīnaṃ pakkhicatuppadānaṃ lomaṃ, sabbaṃ idha uṇṇaggahaṇeneva gahitaṃ. Tasmā channaṃ cīvarānaṃ channaṃ anulomacīvarānañca aññatarena bhisicchaviṃ katvā taṃ sabbaṃ pakkhipitvā bhisiṃ kātuṃ vaṭṭati. Eḷakalomāni pana apakkhipitvā kambalameva catugguṇaṃ vā pañcaguṇaṃ vā pakkhipitvā katāpi uṇṇabhisisaṅkhyameva gacchati.

Coḷabhisiādīsu yaṃkiñci navacoḷaṃ vā purāṇacoḷaṃ vā saṃharitvā vā anto pakkhipitvā vā katā coḷabhisi, yaṃkiñci vākaṃ pakkhipitvā katā vākabhisi, yaṃkiñci tiṇaṃ pakkhipitvā katā tiṇabhisi, aññatra suddhatamālapattaṃ yaṃkiñci paṇṇaṃ pakkhipitvā katā paṇṇabhisīti veditabbā. Tamālapattaṃ pana aññena missameva vaṭṭati, suddhaṃ na vaṭṭati. Bhisiyā pamāṇaniyamo natthi, mañcabhisi pīṭhabhisi bhūmattharaṇabhisi caṅkamanabhisi pādapuñchanabhisīti etāsaṃ anurūpato sallakkhetvā attano rucivasena pamāṇaṃ kātabbaṃ. Yaṃ panetaṃ uṇṇādipañcavidhatūlampi bhisiyaṃ vaṭṭati, taṃ 『『masūrakepi vaṭṭatī』』ti kurundiyaṃ vuttaṃ. Etena masūrakaṃ paribhuñjituṃ vaṭṭatīti siddhaṃ hoti.

Mañcabhisiṃ pīṭhe santharantīti mañcabhisiṃ pīṭhe attharanti; attharaṇatthāya harantīti yujjati. Ullokaṃ akaritvāti heṭṭhā cimilikaṃ adatvā. Phositunti rajanena vā haliddiyā vā upari phusitāni dātuṃ. Bhattikammanti bhisicchaviyā upari bhattikammaṃ. Hatthabhattinti pañcaṅgulibhattiṃ.

298.Ikkāsanti rukkhaniyyāsaṃ vā silesaṃ vā. Piṭṭhamaddanti piṭṭhakhaliṃ. Kuṇḍakamattikanti kuṇḍakamissakamattikaṃ. Sāsapakuṭṭanti sāsapapiṭṭhaṃ. Sitthatelakanti vilīnamadhusitthakaṃ. Accussannaṃ hotīti bindu bindu hutvā tiṭṭhati. Paccuddharitunti puñchituṃ. Gaṇḍumattikanti gaṇḍuppādagūthamattikaṃ. Kasāvanti āmalakaharītakānaṃ kasāvaṃ.

299.Na bhikkhave paṭibhānacittanti ettha na kevalaṃ itthipurisarūpameva, tiracchānarūpampi antamaso gaṇḍuppādarūpampi bhikkhuno sayaṃ kātuṃ vā 『『karohī』』ti vattuṃ vā na vaṭṭati, 『『upāsaka dvārapālaṃ karohī』』ti vattumpi na labbhati. Jātakapakaraṇaasadisadānādīni pana pasādanīyāni nibbidāpaṭisaṃyuttāni vā vatthūni parehi kārāpetuṃ labbhati. Mālākammādīni sayampi kātuṃ labbhati.

300.Aḷakamandāti ekaṅgaṇā manussābhikiṇṇā. Tayo gabbheti ettha sivikāgabbhoti caturassagabbho. Nāḷikāgabbhoti vitthārato diguṇatiguṇāyāmo dīghagabbho. Hammiyagabbhoti ākāsatale kūṭāgāragabbho vā muṇḍacchadanagabbho vā.

Kalaṅkapādakanti rukkhaṃ vijjhitvā tattha khāṇuke ākoṭetvā kataṃ, taṃ āharimaṃ bhittipādaṃ jiṇṇakuṭṭapādassa upatthambhanatthaṃ bhūmiyaṃ patiṭṭhāpetuṃ anujānāmīti attho. Parittāṇakiṭikanti vassaparittāṇatthaṃ kiṭikaṃ. Uddasudhanti vacchakagomayena ceva chārikāya ca saddhiṃ madditamattikaṃ.

Āḷindo nāma pamukhaṃ vuccati. Paghanaṃ nāma yaṃ nikkhamantā ca pavisantā ca pādehi hananti, tassa vihāradvāre ubhato kuṭṭaṃ nīharitvā katapadesassetaṃ adhivacanaṃ, 『『paghāna』』ntipi vuccati. Pakuṭṭanti majjhe gabbhassa samantā pariyāgāro vuccati. 『『Pakuṭa』』ntipi pāṭho. Osārakanti anāḷindake vihāre vaṃsaṃ datvā tato daṇḍake osāretvā katachadanapamukhaṃ. Saṃsāraṇakiṭiko nāma cakkalayutto kiṭiko.

301.Pānīyabhājananti pivantānaṃ pānīyadānabhājanaṃ. Uḷuṅko ca thālakañca pānīyasaṅkhassa anulomāni.

303.Apesīti dīghadārumhi khāṇuke pavesetvā kaṇṭakasākhāhi vinandhitvā kataṃ dvārathakanakaṃ. Palighoti gāmadvāresu viya cakkayuttaṃ dvārathakanakaṃ.

  1. Assatarīhi yuttā rathā assatarīrathā. Āmuttamaṇikuṇḍalāti āmuttamaṇikuṇḍalāni.

Parinibbutoti kilesaparinibbānena parinibbuto. Sītibhūtoti kilesātapābhāvena sītibhūto. Nirūpadhīti kilesupadhiabhāvena nirūpadhīti vuccati.

Sabbā āsattiyo chetvāti rūpādīsu vā visayesu sabbabhavesu vā patthanāyo chinditvā. Hadaye daranti citte kilesadarathaṃ vinetvā. Veyyāyikanti vayakaraṇaṃ vuccati.

307.Ādeyyavācoti tassa vacanaṃ bahū janā ādiyitabbaṃ sotabbaṃ maññantīti attho. Ārāme akaṃsūti ye sadhanā, te attano dhanena akaṃsu. Ye mandadhanā ceva adhanā ca, tesaṃ dhanaṃ adāsi. Iti so satasahassakahāpaṇe satasahassagghanakañca bhaṇḍaṃ datvā pañcacattālīsayojanike addhāne yojane yojane vihārapatiṭṭhānaṃ katvā sāvatthiṃ agamāsi.

Koṭisantharaṃsantharāpesīti kahāpaṇakoṭiyā kahāpaṇakoṭiṃ paṭipādetvā santhari. Ye tattha rukkhā vā pokkharaṇiyo vā tesaṃ parikkhepappamāṇaṃ gahetvā aññasmiṃ ṭhāne santharitvā adāsi. Evamassa aṭṭhārasakoṭikaṃ nidhānaṃ parikkhayaṃ agamāsi.

Kumārassaetadahosīti gahapatino evaṃ bahudhanaṃ cajantassāpi mukhassa vippasannākāraṃ disvā etaṃ ahosi. Koṭṭhakaṃ māpesīti sattabhūmikaṃ dvārakoṭṭhakapāsādaṃ māpesi.

Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi…pe… maṇḍape kārāpesīti aparāhipi aṭṭhārasahi koṭīhi ete vihārādayo kārāpesi aṭṭhakarīsappamāṇāya bhūmiyā. Vipassissa hi bhagavato punabbasumitto gahapati yojanappamāṇaṃ bhūmiṃ suvaṇṇiṭṭhakāsantharena kiṇitvā vihāraṃ kārāpesi. Sikhissa pana sirivaḍḍho gahapati tigāvutappamāṇaṃ suvaṇṇayaṭṭhisantharena, vessabhussa sotthijo gahapati aḍḍhayojanappamāṇaṃ suvaṇṇaphālasantharena, kakusandhassa pana accuto gahapati gāvutappamāṇaṃ suvaṇṇahatthipadasantharena, koṇāgamanassa uggo gahapati aḍḍhagāvutappamāṇaṃ suvaṇṇiṭṭhakāsantharena, kassapassa sumaṅgalo gahapati vīsatiusabhappamāṇaṃ suvaṇṇakacchapasantharena, amhākaṃ bhagavato sudatto gahapati aṭṭhakarīsappamāṇaṃ bhūmiṃ kahāpaṇasantharena kiṇitvā vihāraṃ kārāpesīti; evaṃ anupubbena parihāyanti sampattiyoti alameva sabbasampattīsu virajjituṃ alaṃ vimuccitunti.

308.Khaṇḍanti bhinnokāso. Phullanti phalitokāso. Paṭisaṅkharissatīti pākatikaṃ karissati. Laddhanavakammena pana bhikkhunā vāsipharasunikhādanādīni gahetvā sayaṃ na kātabbaṃ, katākataṃ jānitabbaṃ.

310.Piṭṭhito piṭṭhito gantvāti thero kira gilāne paṭijagganto jiṇṇe vuḍḍhe saṅgaṇhanto sabbapacchato āgacchati. Idamassa cārittaṃ. Tena vuttaṃ – 『『piṭṭhito piṭṭhito gantvā』』ti. Aggāsananti therāsanaṃ. Aggodakanti dakkhiṇodakaṃ. Aggapiṇḍanti saṅghattherapiṇḍaṃ. Antarā satthīnaṃ karitvāti catunnaṃ pādānaṃ antare karitvā.

315.Patiṭṭhāpesīti aṭṭhārasakoṭipariccāgaṃ katvā patiṭṭhāpesi. Evaṃ sabbāpi catupaṇṇāsakoṭiyo pariccaji.

Vihārānujānanakathā niṭṭhitā.

Āsanappaṭibāhanādikathā

316.Vippakatabhojanoti antaraghare vā vihāre vā araññe vā yattha katthaci bhuñjamāno bhikkhu aniṭṭhite bhojane na vuṭṭhāpetabbo. Antaraghare pacchā āgatena bhikkhaṃ gahetvā gantabbaṃ. Sace manussā vā bhikkhū vā 『『pavisathā』』ti vadanti, 『『mayi pavisante bhikkhū uṭṭhahissantī』』ti vattabbaṃ. 『『Etha, bhante, āsanaṃ atthī』』ti vuttena pana pavisitabbaṃ. Sace koci kiñci na vadati, āsanasālaṃ gantvā atisamīpaṃ agantvā sabhāgaṭṭhāne ṭhātabbaṃ. Okāse kate 『『pavisathā』』ti vuttena pana pavisitabbaṃ. Sace pana yaṃ āsanaṃ tassa pāpuṇāti, tattha abhuñjanto bhikkhu nisinno hoti, taṃ uṭṭhāpetuṃ vaṭṭati. Yāgukhajjakādīsu pana yaṃkiñci pivitvā vā khāditvā vā yāva añño āgacchati, tāva nisinnaṃ rittahatthampi vuṭṭhāpetuṃ na vaṭṭati. Vippakatabhojanoyeva hi so hoti.

Sace vuṭṭhāpetīti sace āpattiṃ atikkamitvāpi vuṭṭhāpetiyeva. Pavārito ca hotīti yaṃ so vuṭṭhāpeti, ayañca bhikkhu pavārito ca hoti, tena vattabbo – 『『gaccha udakaṃ āharāhī』』ti. Vuḍḍhatarañhi bhikkhuṃ āṇāpetuṃ idameva ekaṃ ṭhānanti. Sace so udakampi na āharati, tato yañca navakatarena kattabbaṃ, taṃ dassento 『『sādhukaṃ sitthānī』』tiādimāha.

Gilānassa patirūpaṃ seyyanti ettha yo kāsabhagandarātisārādīhi gilāno hoti, kheḷamallakavaccakapālādīni ṭhapetabbāni honti. Kuṭṭhi vā hoti, senāsanaṃ dūseti; evarūpassa heṭṭhāpāsādapaṇṇasālādīsu aññataraṃ ekamantaṃ senāsanaṃ dātabbaṃ. Yasmiṃ vasante senāsanaṃ na dussati, tassa varaseyyāpi dātabbāva. Yopi sinehapānavirecananatthukammādīsu yaṃkiñci bhesajjaṃ karoti, sabbo so gilānoyeva, tassāpi sallakkhetvā patirūpaṃ senāsanaṃ dātabbaṃ . Lesakappenāti appakena sīsābādhādimattena. Bhikkhūgaṇetvāti 『『ettakā nāma bhikkhū』』ti vihāre bhikkhūnaṃ paricchedaṃ ñatvā.

Āsanappaṭibāhanādikathā niṭṭhitā.

Senāsanaggāhakathā

318.Seyyāti mañcaṭṭhānāni vuccanti. Seyyaggenāti seyyāparicchedena, vassūpanāyikadivase kālaṃ ghosetvā ekamañcaṭṭhānaṃ ekassa bhikkhuno gāhetuṃ anujānāmīti attho. Seyyaggena gāhentāti seyyāparicchedena gāhiyamānā. Seyyā ussārayiṃsūti mañcaṭṭhānāni atirekāni ahesuṃ. Vihāraggādīsupi eseva nayo. Anubhāganti puna aparampi bhāgaṃ dātuṃ. Atimandesu hi bhikkhūsu ekekassa bhikkhuno dve tīṇi pariveṇāni dātabbāni. Na akāmā dātabboti anicchāya na dātabbo. Tattha vassūpanāyikadivase gahite anubhāge pacchā āgatānaṃ na attano aruciyā so anubhāgo dātabbo. Sace pana yena gahito, so ca attano ruciyā taṃ anubhāgaṃ vā paṭhamabhāgaṃ vā deti, vaṭṭati.

Nissīme ṭhitassāti upacārasīmato bahi ṭhitassa. Anto upacārasīmāya pana dūre ṭhitassāpi labbhatiyeva. Senāsanaṃ gahetvāti vassūpanāyikadivase gahetvā. Sabbakālaṃ paṭibāhantīti catumāsaccayena utukālepi paṭibāhanti. Tīsu senāsanaggāhesu purimako ca pacchimako cāti ime dve gāhā thāvarā.

Antarāmuttake ayaṃ vinicchayo – ekasmiṃ vihāre mahālābhasenāsanaṃ hoti. Senāsanasāmikā vassūpagataṃ bhikkhuṃ sabbapaccayehi sakkaccaṃ upaṭṭhahitvā pavāretvā gamanakāle bahuṃ samaṇaparikkhāraṃ denti. Mahātherā dūratopi āgantvā vassūpanāyikadivase taṃ gahetvā phāsuṃ vasitvā vutthavassā lābhaṃ gaṇhitvā pakkamanti. Āvāsikā 『『mayaṃ etthuppannaṃ lābhaṃ na labhāma, niccaṃ āgantukamahātherāva labhanti, teyeva naṃ āgantvā paṭijaggissantī』』ti palujjantampi na olokenti. Bhagavā tassa paṭijagganatthaṃ 『『aparajjugatāya pavāraṇāya āyatiṃ vassāvāsatthāya antarāmuttako gāhetabbo』』ti āha.

Taṃ gāhentena saṅghatthero vattabbo – 『『bhante antarāmuttakasenāsanaṃ gaṇhathā』』ti. Sace gaṇhāti, dātabbaṃ; no ce eteneva upāyena anutheraṃ ādiṃ katvā yo gaṇhāti, tassa antamaso sāmaṇerassāpi dātabbaṃ. Tena taṃ senāsanaṃ aṭṭhamāse paṭijaggitabbaṃ. Chadanabhittibhūmīsu yaṃ kiñci khaṇḍaṃ vā phullaṃ vā hoti, taṃ sabbaṃ paṭisaṅkharitabbaṃ. Uddesaparipucchādīhi divasaṃ khepetvā rattiṃ tattha vasitumpi vaṭṭati. Rattiṃ pariveṇe vasitvā tattha divasaṃ khepetumpi vaṭṭati. Rattindivaṃ tattheva vasitumpi vaṭṭati. Utukāle āgatānaṃ vuḍḍhānaṃ na paṭibāhitabbaṃ. Vassūpanāyikadivase pana sampatte sace saṅghatthero 『『mayhaṃ idaṃ senāsanaṃ dethā』』ti vadati, na labhati. 『『Bhante, idaṃ antarāmuttakaṃ gahetvā aṭṭhamāse ekena bhikkhunā paṭijaggita』』nti vatvā na dātabbaṃ. Aṭṭhamāse paṭijaggakabhikkhusseva gahitaṃ hoti.

Yasmiṃ pana senāsane ekasaṃvacchare dvikkhattuṃ paccaye denti chamāsaccayena chamāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Yasmiṃ vā tikkhattuṃ denti catumāsaccayena catumāsaccayena, yasmiṃ vā catukkhattuṃ denti temāsaccayena temāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Paccayeneva hi taṃ paṭijagganaṃ labhissati. Yasmiṃ pana ekasaṃvacchare sakideva bahupaccaye denti, etaṃ antarāmuttakaṃ gāhetabbanti. Ayaṃ tāva antovasse vassūpanāyikadivasena pāḷiyaṃ āgatasenāsanaggāhakathā.

Ayaṃ pana senāsanaggāho nāma duvidho hoti – utukāle ca vassāvāse ca. Tattha utukāle tāva keci āgantukā bhikkhū purebhattaṃ āgacchanti, keci pacchābhattaṃ paṭhamayāmaṃ vā majjhimayāmaṃ vā pacchimayāmaṃ vā ye yadā āgacchanti, tesaṃ tadāva bhikkhū uṭṭhāpetvā senāsanaṃ dātabbaṃ. Akālo nāma natthi. Senāsanapaññāpakena pana paṇḍitena bhavitabbaṃ, ekaṃ vā dve vā mañcaṭṭhānāni ṭhapetabbāni. Sace vikāle eko vā dve vā therā āgacchanti, te vattabbā – 『『bhante, ādito paṭṭhāya vuṭṭhāpiyamāne sabbepi bhikkhū ubbhaṇḍikā bhavissanti, tumhe amhākaṃ vasanaṭṭhāneyeva vasathā』』ti.

Bahūsu pana āgatesu vuṭṭhāpetvā paṭipāṭiyā dātabbaṃ. Sace ekekaṃ pariveṇaṃ pahoti, ekekaṃ pariveṇaṃ dātabbaṃ. Tattha aggisāladīghasālamaṇḍalamālādayo sabbepi tasseva pāpuṇanti . Evaṃ appahonte pāsādaggena dātabbaṃ. Pāsādesu appahontesu ovarakaggena dātabbaṃ. Ovarakesu appahontesu seyyaggena dātabbaṃ. Seyyaggesu appahontesu mañcaṭṭhānena dātabbaṃ. Mañcaṭṭhāne appahonte ekapīṭhakaṭṭhānavasena dātabbaṃ. Bhikkhuno pana ṭhitokāsamattaṃ na gāhetabbaṃ. Etañhi senāsanaṃ nāma na hoti. Pīṭhakaṭṭhāne pana appahonte ekaṃ mañcaṭṭhānaṃ vā pīṭhakaṭṭhānaṃ vā vārena vārena gahetvā 『『bhante, vissamathā』』ti tiṇṇaṃ janānaṃ dātabbaṃ, na hi sakkā sītasamaye sabbarattiṃ ajjhokāse vasituṃ. Mahātherena paṭhamayāmaṃ vissamitvā nikkhamitvā dutiyattherassa vattabbaṃ – 『『āvuso, idha pavisāhī』』ti. Sace mahāthero niddāgaruko hoti, kālaṃ na jānāti, ukkāsitvā dvāraṃ ākoṭetvā 『『bhante, kālo jāto, sītaṃ anudahatī』』ti vattabbaṃ. Tena nikkhamitvā okāso dātabbo, adātuṃ na labhati. Dutiyattherenapi majjhimayāmaṃ vissamitvā purimanayeneva itarassa dātabbaṃ. Niddāgaruko vuttanayeneva vuṭṭhāpetabbo. Evaṃ ekarattiṃ ekamañcaṭṭhānaṃ tiṇṇaṃ dātabbaṃ. Jambudīpe pana ekacce bhikkhū 『『senāsanaṃ nāma mañcaṭṭhānaṃ vā pīṭhaṭṭhānaṃ vā kiñcideva kassaci sappāyaṃ hoti, kassaci asappāya』』nti āgantukā hontu vā mā vā, devasikaṃ senāsanaṃ gāhenti. Ayaṃ utukāle senāsanaggāho nāma.

Vassāvāse pana atthi āgantukavattaṃ, atthi āvāsikavattaṃ, āgantukena tāva sakaṭṭhānaṃ muñcitvā aññattha gantvā vasitukāmena vassūpanāyikadivasameva tattha na gantabbaṃ. Vasanaṭṭhānaṃ vā hi tatra sambādhaṃ bhaveyya, bhikkhācāro vā na sampajjeyya, tena na phāsuṃ vihareyya. Tasmā 『『idāni māsamattena vassūpanāyikā bhavissatī』』ti taṃ vihāraṃ pavisitabbaṃ. Tattha māsamattaṃ vasanto sace uddesatthiko uddesasampattiṃ sallakkhetvā, sace kammaṭṭhāniko kammaṭṭhānasappāyataṃ sallakkhetvā, sace paccayatthiko paccayalābhaṃ sallakkhetvā antovasse sukhaṃ vasissati.

Sakaṭṭhānato ca tattha gacchantena na gocaragāmo ghaṭṭetabbo, na tattha manussā vattabbā – 『『tumhe nissāya salākabhattādīni vā yāgukhajjakādīni vā vassāvāsikaṃ vā natthi, ayaṃ cetiyassa parikkhāro, ayaṃ uposathāgārassa, idaṃ tāḷañceva sūci ca sampaṭicchatha tumhākaṃ vihāra』』nti. Senāsanaṃ pana jaggitvā dārubhaṇḍamattikābhaṇḍāni paṭisāmetvā gamiyavattaṃ pūretvā gantabbaṃ. Evaṃ gacchantenāpi daharehi pattacīvarabhaṇḍikāyo ukkhipāpetvā telanāḷikattaradaṇḍādīni gāhāpetvā chattaṃ paggayha attānaṃ dassentena gāmadvāreneva na gantabbaṃ, paṭicchannena aṭavimaggena gantabbaṃ. Aṭavimagge asati gumbādīni maddantena na gantabbaṃ, gamiyavattaṃ pana pūretvā vitakkaṃ chinditvā suddhacittena gamanavatteneva gantabbaṃ. Sace pana gāmadvārena maggo hoti, gacchantañca naṃ saparivāraṃ disvā manussā 『『amhākaṃ thero viyā』』ti upadhāvitvā 『『kuhiṃ, bhante, sabbaparikkhāre gahetvā gacchathā』』ti vadanti, tesu ce eko evaṃ vadati – 『『vassūpanāyikakālo nāmāyaṃ, yattha antovasse nibaddhabhikkhācāro bhaṇḍapaṭicchādanañca labbhati, tattha bhikkhū gacchantī』』ti. Tassa ce sutvā te manussā 『『bhante, imasmimpi gāme jano bhuñjati ceva nivāseti ca, mā aññattha gacchathā』』ti vatvā mittāmacce pakkosāpetvā sabbe sammantayitvā vihāre nibaddhavattañca salākabhattādīni ca vassāvāsikañca paṭṭhapetvā 『『idheva bhante vasathā』』ti yācanti, sabbaṃ sādituṃ vaṭṭati. Sabbañhetaṃ kappiyañceva anavajjañca. Kurundiyaṃ pana 『『『kuhiṃ gacchathā』ti vutte 『asukaṭṭhāna』nti vatvā, 『kasmā tattha gacchathā』ti vutte 『kāraṇaṃ ācikkhitabba』』』nti vuttaṃ. Ubhayampi panettha suddhacittattāva anavajjaṃ. Idaṃ āgantukavattaṃ nāma.

Idaṃ pana āvāsikavattaṃ – paṭikacceva hi āvāsikehi vihāro jaggitabbo. Khaṇḍaphullapaṭisaṅkharaṇaparibhaṇḍāni kātabbāni. Rattiṭṭhānadivāṭṭhānavaccakuṭipassāvaṭṭhānāni padhānagharavihāramaggoti imāni sabbāni paṭijaggitabbāni, cetiye sudhākammaṃ muddavedikāya telamakkhanaṃ mañcapīṭhapaṭijaggananti idampi sabbaṃ kātabbaṃ – 『『vassaṃ vasitukāmā āgantvā uddesaparipucchākammaṭṭhānānuyogādīni karontā sukhaṃ vasissantī』』ti. Kataparikammehi āsāḷhījuṇhapañcamito paṭṭhāya vassāvāsikaṃ pucchitabbaṃ. Kattha pucchitabbaṃ? Yato pakatiyā labbhati. Yehi pana na dinnapubbaṃ, te pucchituṃ na vaṭṭati. Kasmā pucchitabbaṃ? Kadāci hi manussā denti, kadāci dubbhikkhādīhi upaddutā na denti. Tattha ye na dassanti, te apucchitvā vassāvāsike gāhite gāhitabhikkhūnaṃ lābhantarāyo hoti, tasmā pucchitvāva gāhetabbaṃ, pucchantena 『『tumhākaṃ vassāvāsikaggāhakakālo upakaṭṭho』』ti vattabbaṃ. Sace vadanti 『『bhante, imaṃ saṃvaccharaṃ chātakādīhi upaddutamha, na sakkoma dātu』』nti vā 『『yaṃ mayaṃ pubbe dema, tato ūnataraṃ dassāmā』』ti vā 『『idāni kappāso sulabho, yaṃ pubbe dema, tato bahutaraṃ dassāmā』』ti vā vadanti, taṃ sallakkhetvā tadanurūpena nayena tesaṃ tesaṃ senāsane bhikkhūnaṃ vassāvāsikaṃ gāhetabbaṃ.

Sace manussā vadanti – 『『yassa amhākaṃ vassāvāsikaṃ pāpuṇāti, so temāsaṃ pānīyaṃ upaṭṭhāpetu, vihāramaggaṃ jaggatu, cetiyaṅgaṇabodhiyaṅgaṇāni jaggatu, bodhirukkhe udakaṃ āsiñcatū』』ti, yassa taṃ pāpuṇāti, tassa ācikkhitabbaṃ. Yo pana gāmo paṭikkamma yojanadviyojanantare hoti, tatra ce kulāni upanikkhepaṃ ṭhapetvā vihāre vassāvāsikaṃ dentiyeva, tāni kulāni apucchitvāpi tesaṃ senāsane vattaṃ katvā vasantassa vassāvāsikaṃ gāhetabbaṃ. Sace pana tesaṃ senāsane paṃsukūliko vasati, āgatañca taṃ disvā 『『tumhākaṃ vassāvāsikaṃ demā』』ti vadanti, tena saṅghassa ācikkhitabbaṃ. Sace tāni kulāni saṅghassa dātuṃ na icchanti, 『『tumhākaṃyeva demā』』ti vadanti, sabhāgo bhikkhu 『『vattaṃ katvā gaṇhāhī』』ti vattabbo. Paṃsukūlikassa panetaṃ na vaṭṭati, iti saddhādeyye dāyakamanussā pucchitabbā.

Tatruppāde pana kappiyakārakā pucchitabbā. Kathaṃ pucchitabbā? 『『Kiṃ, āvuso, saṅghassa bhaṇḍapaṭicchādanaṃ bhavissatī』』ti. Sace vadanti – 『『bhavissati, bhante, ekekassa navahatthaṃ sāṭakaṃ dassāma, vassāvāsikaṃ gāhethā』』ti, gāhetabbaṃ. Sacepi vadanti – 『『sāṭakaṃ natthi; vatthu pana atthi, gāhetha, bhante』』ti, vatthumhi santepi gāhetuṃ vaṭṭatiyeva. Kappiyakārakānañhi hatthe 『『kappiyabhaṇḍaṃ paribhuñjathā』』ti dinnavatthuto yaṃ yaṃ kappaṃ, taṃ taṃ sabbaṃ paribhuñjituṃ anuññātaṃ.

Yaṃ panettha piṇḍapātatthāya gilānapaccayatthāya vā uddissa dinnaṃ, taṃ cīvare upanāmentehi saṅghasuṭṭhutāya apaloketvā upanāmetabbaṃ. Senāsanatthāya uddissa dinnaṃ garubhaṇḍaṃ hoti, cīvaravaseneva catupaccayavasena vā dinnaṃ cīvare upanāmentānaṃ apalokanakammakiccaṃ natthi, apalokanakammaṃ karontehi ca puggalavaseneva kātabbaṃ, saṅghavasena na kātabbaṃ. Jātarūparajatavasenāpi āmakadhaññavasena vā apalokanakammaṃ na vaṭṭati. Kappiyabhaṇḍavasena cīvarataṇḍulādivaseneva ca vaṭṭati. Taṃ pana evaṃ kattabbaṃ – 『『idāni subhikkhaṃ sulabhapiṇḍaṃ, bhikkhū cīvarena kilamanti, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī』』ti. 『『Gilānapaccayo sulabho gilāno vā natthi, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī』』ti.

Evaṃ cīvarapaccayaṃ sallakkhetvā senāsanassa kāle ghosite sannipatite saṅghe senāsanaggāhako sammannitabbo. Sammannantena ca dve sammannitabbāti vuttaṃ. Evañhi navako vuḍḍhatarassa, vuḍḍho ca navakassa gāhessati. Mahante pana mahāvihārasadise vihāre tayo cattāro janā sammannitabbā. Kurundiyaṃ pana 『『aṭṭhapi soḷasapi jane sammannituṃ vaṭṭatī』』ti vuttaṃ. Tesaṃ sammuti kammavācāyapi apalokanenapi vaṭṭatiyeva.

Tehi sammatehi bhikkhūhi senāsanaṃ sallakkhetabbaṃ, cetiyagharaṃ bodhigharaṃ āsanagharaṃ sammuñjaniaṭṭo dāruaṭṭo vaccakuṭi iṭṭhakasālā vaḍḍhakisālā dvārakoṭṭhako pānīyamāḷo maggo pokkharaṇīti etāni hi asenāsanāni, vihāro aḍḍhayogo pāsādo hammiyaṃ guhā maṇḍapo rukkhamūlaṃ veḷugumboti imāni senāsanāni, tāni gāhetabbāni. Gāhentena ca 『『paṭhamaṃ bhikkhū gaṇetuṃ, bhikkhū gaṇetvā seyyā gaṇetu』』nti ettha vuttanayena gāhetabbāni. Sace saṅghiko ca saddhādeyyo cāti dve cīvarapaccayā honti, tesu yaṃ bhikkhū paṭhamaṃ gaṇhituṃ icchanti, taṃ gāhetvā tassa ṭhitikato paṭṭhāya itaro gāhetabbo.

Sace pana bhikkhūnaṃ appatāya pariveṇaggena senāsane gāhiyamāne ekaṃ pariveṇaṃ mahālābhaṃ hoti, dasa vā dvādasa vā cīvarāni labhanti, taṃ vijaṭetvā aññesu alābhakesu āvāsesu pakkhipitvā aññesampi bhikkhūnaṃ gāhetabbanti mahāsumatthero āha. Mahāpadumatthero panāha – 『『na evaṃ kātabbaṃ, manussā hi attano āvāsajagganatthāya paccayaṃ denti, tasmā aññehi bhikkhūhi tattha pavisitabba』』nti. Sace panettha mahāthero paṭikkosati – 『『māvuso, evaṃ gāhetha, bhagavato anusiṭṭhiṃ karotha, vuttañhetaṃ bhagavatā – 『anujānāmi, bhikkhave, pariveṇaggena gāhetu』』』nti tassa paṭikkosanāya aṭṭhatvā 『『bhante bhikkhū bahū, paccayo mando, saṅgahaṃ kātuṃ vaṭṭatī』』ti taṃ saññāpetvā gāhetabbameva.

Gāhentena ca sammatena bhikkhunā mahātherassa santikaṃ gantvā evaṃ vattabbaṃ – 『『bhante, tumhākaṃ senāsanaṃ pāpuṇāti, gaṇhatha paccayaṃ dhārethā』』ti. 『『Asukakulassa paccayo asukasenāsanañca mayhaṃ pāpuṇāti, āvuso』』ti, 『『pāpuṇāti, bhante, gaṇhatha na』』nti, 『『gaṇhāmi, āvuso』』ti, gahitaṃ hoti. Sace pana 『『gahitaṃ vo, bhante』』ti vutte 『『gahitaṃ me』』ti vā 『『gaṇhissatha, bhante』』ti vutte 『『gaṇhissāmī』』ti vā vadati, 『『agahitaṃ hotī』』ti mahāsumatthero āha. Mahāpadumatthero panāha – 『『atītānāgatavacanaṃ vā hotu, vattamānavacanaṃ vā, satuppādamattaālayakaraṇamattameva cettha pamāṇaṃ, tasmā gahitameva hotī』』ti.

Yopi paṃsukūliko bhikkhu senāsanaṃ gahetvā paccayaṃ vissajjeti, ayampi na aññasmiṃ āvāse pakkhipitabbo. Tasmiṃyeva pariveṇe aggisālāya vā dīghasālāya vā rukkhamūle vā aññassa gāhetuṃ vaṭṭati. Paṃsukūliko 『『vasāmī』』ti senāsanaṃ jaggissati, itaro 『『paccayaṃ gaṇhāmī』』ti, evaṃ dvīhi kāraṇehi senāsanaṃ sujaggitataraṃ bhavissati. Mahāpaccariyaṃ pana vuttaṃ – 『『paṃsukūlike vāsatthāya senāsanaṃ gaṇhante senāsanaggāhāpakena vattabbaṃ – 『bhante, idha paccayo atthi, so kiṃ kātabbo』ti. Tena 『heṭṭhā aññaṃ gāhāpehī』ti vattabbo. Sace pana kiñci avatvāva vasati, vutthavassassa ca pādamūle ṭhapetvā sāṭakaṃ denti, vaṭṭati. Atha vassāvāsikaṃ demāti vadanti, tasmiṃ senāsane vassaṃvutthabhikkhūnaṃ pāpuṇātī』』ti. Yesaṃ pana senāsanaṃ natthi; kevalaṃ paccayameva denti, tesaṃ paccayaṃ avassāvāsike senāsane gāhetuṃ vaṭṭati.

Manussā thūpaṃ katvā vassāvāsikaṃ gāhāpenti, thūpo nāma asenāsanaṃ, tassa samīpe rukkhe vā maṇḍape vā upanibandhitvā gāhāpetabbaṃ. Tena bhikkhunā cetiyaṃ paṭijaggitabbaṃ. Bodhirukkhabodhigharaāsanagharasammuñjaniaṭṭadāruaṭṭavaccakuṭidvārakoṭṭhakapānīyamāḷakadantakaṭṭhamāḷakesupi eseva nayo. Bhojanasālā pana senāsanameva, tasmā taṃ ekassa vā bahūnaṃ vā paricchinditvā gāhetuṃ vaṭṭatīti sabbamidaṃ vitthārena mahāpaccariyaṃ vuttaṃ.

Senāsanaggāhāpakena pana pāṭipadaaruṇato paṭṭhāya yāva puna aruṇaṃ na bhijjati tāva gāhetabbaṃ, idañhi senāsanaggāhassa khettaṃ. Sace pātova gāhite senāsane añño vitakkacāriko bhikkhu āgantvā senāsanaṃ yācati, 『『gahitaṃ, bhante, senāsanaṃ, vassūpagato saṅgho, ramaṇīyo vihāro, rukkhamūlādīsu yattha icchatha tattha vasathā』』ti vattabbo. Vassūpagatehi antovasse nibaddhavattaṃ ṭhapetvā vassūpagatā bhikkhū 『『sammuñjaniyo bandhathā』』ti vattabbā. Sulabhā ce daṇḍakā ceva salākāyo ca honti, ekekena cha pañca muṭṭhisammuñjaniyo, dve tisso yaṭṭhisammuñjaniyo vā bandhitabbā. Dullabhā ce honti, dve tisso muṭṭhisammuñjaniyo ekā yaṭṭhisammuñjanī bandhitabbā. Sāmaṇerehi pañca pañca ukkā koṭṭetabbā. Vasanaṭṭhāne kasāvaparibhaṇḍaṃ kātabbaṃ.

Vattaṃ karontehi pana 『『na uddisitabbaṃ, na uddisāpetabbaṃ, na sajjhāyo kātabbo, na pabbājetabbaṃ, na upasampādetabbaṃ, na nissayo dātabbo, na dhammasavanaṃ kātabbaṃ, sabbeva hi ete papañcā. Nippapañcā hutvā samaṇadhammameva karissāmā』』ti vā 『『sabbe terasa dhutaṅgāni samādiyantu, seyyaṃ akappetvā ṭhānacaṅkamehi vītināmentu, mūgabbataṃ gaṇhantu, sattāhakaraṇīyena gatāpi bhājanīyabhaṇḍaṃ labhantū』』ti vā evarūpaṃ adhammikavattaṃ na kātabbaṃ. Evaṃ pana kātabbaṃ – pariyattidhammo nāma tividhampi saddhammaṃ patiṭṭhāpeti; tasmā sakkaccaṃ uddisatha, uddisāpetha, sajjhāyaṃ karotha, padhānaghare vasantānaṃ saṅghaṭṭanaṃ akatvā antovihāre nisīditvā uddisatha, uddisāpetha, sajjhāyaṃ karotha, dhammasavanaṃ samiddhaṃ karotha, pabbājentā sodhetvā pabbājetha, sodhetvā upasampādetha, sodhetvā nissayaṃ detha, ekopi hi kulaputto pabbajjaṃ upasampadañca labhitvā sakalasāsanaṃ patiṭṭhāpeti, attano thāmena yattakāni sakkotha tattakāni dhutaṅgāni samādiyatha. Antovassaṃ nāmetaṃ sakaladivasaṃ rattiyā ca paṭhamapacchimayāmesu appamattehi bhavitabbaṃ, vīriyaṃ ārabhitabbaṃ. Porāṇakamahātherāpi sabbapalibodhe chinditvā antovasse ekacārikavattaṃ pūrayiṃsu, bhasse mattaṃ jānitvā dasavatthukakathaṃ dasaasubhadasānussatiaṭṭhatiṃsārammaṇakathañca kātuṃ vaṭṭati, āgantukānaṃ vattaṃ kātuṃ sattāhakaraṇīyena gatānaṃ apaloketvā dātuṃ vaṭṭatīti evarūpaṃ vattaṃ kātabbaṃ.

Apica bhikkhū ovaditabbā – 『『viggāhikapisuṇapharusavacanāni mā vadatha, divase divase sīlāni āvajjentā caturārakkhaṃ ahāpentā manasikārabahulā viharathā』』ti. Dantakaṭṭhakhādanavattaṃ ācikkhitabbaṃ, cetiyaṃ vā bodhiṃ vā vandantena gandhamālaṃ vā pūjentena pattaṃ vā thavikāya pakkhipantena na kathetabbaṃ, bhikkhācāravattaṃ ācikkhitabbaṃ – 『『antogāme manussehi saddhiṃ paccayasaññuttakathā vā visabhāgakathā vā na kathetabbā, rakkhitindriyehi bhavitabbaṃ, khandhakavattañca sekhiyavattañca pūretabba』』nti evarūpā bahukāpi niyyānikakathā ācikkhitabbāti.

Pacchimavassūpanāyikadivase pana sace kālaṃ ghosetvā sannipatite saṅghe koci dasahatthaṃ vatthaṃ āharitvā vassāvāsikaṃ deti, āgantuko sace bhikkhu saṅghatthero hoti, tassa dātabbaṃ. Navako ce hoti, sammatena bhikkhunā saṅghatthero vattabbo – 『『sace bhante icchatha, paṭhamabhāgaṃ muñcitvā idaṃ vatthaṃ gaṇhathā』』ti, amuñcantassa na dātabbaṃ. Sace pana pubbe gāhitaṃ muñcitvā gaṇhāti, dātabbaṃ. Etenevupāyena dutiyattherato paṭṭhāya parivattetvā pattaṭṭhāne āgantukassa dātabbaṃ. Sace paṭhamavassūpagatā dve tīṇi cattāri pañca vā vatthāni alatthuṃ, laddhaṃ laddhaṃ etenevupāyena vissajjāpetvā yāva āgantukassa samakaṃ hoti, tāva dātabbaṃ. Tena pana samake laddhe avasiṭṭho anubhāgo therāsane dātabbo. Paccuppanne lābhe sati ṭhitikāya gāhetuṃ katikaṃ kātuṃ vaṭṭati.

Sace dubbhikkhaṃ hoti, dvīsupi vassūpanāyikāsu vassūpagatā bhikkhū bhikkhāya kilamantā 『『āvuso, idha vasantā sabbeva kilamāma, sādhu vata dvebhāgā homa, yesaṃ ñātipavāritaṭṭhānāni atthi, te tattha vasitvā pavāraṇāya āgantvā attano pattaṃ vassāvāsikaṃ gaṇhantū』』ti vadanti, tesu ye tattha vasitvā pavāraṇāya āgacchanti, tesaṃ apaloketvā vassāvāsikaṃ dātabbaṃ. Sādiyantāpi hi te neva vassāvāsikassa sāmino, khīyantāpi ca āvāsikā neva adātuṃ labhanti. Kurundiyaṃ pana vuttaṃ – 『『katikavattaṃ kātabbaṃ – 『sabbesaṃ no idha yāgubhattaṃ nappahoti, sabhāgaṭṭhāne vasitvā āgacchatha, tumhākaṃ pattaṃ vassāvāsikaṃ labhissathā』ti. Tañce eko paṭibāhati, supaṭibāhitaṃ; no ce paṭibāhati, katikā sukatā. Pacchā tesaṃ tattha vasitvā āgatānaṃ apaloketvā dātabbaṃ, apalokanakāle paṭibāhituṃ na labbhatī』』ti. Punapi vuttaṃ – 『『sace vassūpagatesu ekaccānaṃ vassāvāsike apāpuṇante bhikkhū katikaṃ karonti – 『chinnavassānaṃ vassāvāsikañca idāni uppajjanakavassāvāsikañca imesaṃ dātuṃ ruccatī』ti evaṃ katikāya katāya gāhitasadisameva hoti, uppannuppannaṃ tesameva dātabba』』nti.

Temāsaṃ pānīyaṃ upaṭṭhāpetvā vihāramaggacetiyaṅgaṇabodhiyaṅgaṇāni jaggitvā bodhirukkhe udakaṃ siñcitvā pakkantopi vibbhantopi vassāvāsikaṃ labhatiyeva. Bhatiniviṭṭhañhi tena kataṃ. Saṅghikaṃ pana apalokanakammaṃ katvā gāhitaṃ antovasse vibbhantopi labhateva. Paccayavasena gāhitaṃ pana na labhatīti vadanti.

Sace vutthavasso disaṃgamiko bhikkhu āvāsikassa hatthato kiñcideva kappiyabhaṇḍaṃ gahetvā 『『asukakule mayhaṃ vassāvāsikaṃ pattaṃ, taṃ gaṇhathā』』ti vatvā gataṭṭhāne vibbhamati, vassāvāsikaṃ saṅghikaṃ hoti. Sace pana manusse sammukhā sampaṭicchāpetvā gacchati, labhati. 『『Idaṃ vassāvāsikaṃ amhākaṃ senāsane vutthabhikkhuno demā』』ti vutte, yassa gāhitaṃ tasseva hoti. Sace pana senāsanasāmikassa piyakamyatāya puttadhītādayo bahūni vatthāni āharitvā 『『amhākaṃ senāsane demā』』ti denti, tattha vassūpagatassa ekameva vatthaṃ dātabbaṃ, sesāni saṅghikāni honti, vassāvāsikaṭṭhitikāya gāhetabbāni. Ṭhitikāya asati therāsanato paṭṭhāya gāhetabbāni. Senāsane vassūpagataṃ bhikkhuṃ nissāya uppannena cittappasādena bahūni vatthāni āharitvā 『『senāsanassa demā』』ti dinnesupi eseva nayo. Sace pana pādamūle ṭhapetvā 『『etassa bhikkhuno demā』』ti vadanti, tasseva honti.

Ekassa gehe dve vassāvāsikāni – paṭhamabhāgo sāmaṇerassa gāhito hoti, dutiyo therāsane. So ekaṃ dasahatthaṃ, ekaṃ aṭṭhahatthaṃ sāṭakaṃ peseti 『『vassāvāsikaṃ pattabhikkhūnaṃ dethā』』ti vicinitvā varabhāgaṃ sāmaṇerassa datvā anubhāgo therāsane dātabbo. Sace pana ubhopi gharaṃ netvā bhojetvā sayameva pādamūle ṭhapeti, yaṃ yassa dinnaṃ, tadeva tassa hoti.

Ito paraṃ mahāpaccariyaṃ āgatanayo hoti – 『『ekassa ghare daharasāmaṇerassa vassāvāsikaṃ pāpuṇāti, so ce pucchati – 『amhākaṃ vassāvāsikaṃ kassa patta』nti, 『sāmaṇerassā』ti avatvā 『dānakāle jānissasī』ti vatvā dānadivase ekaṃ mahātheraṃ pesetvā nīharāpetabbaṃ. Sace yassa vassāvāsikaṃ pattaṃ, so vibbhamati vā kālaṃ vā karoti, manussā ce pucchanti – 『kassa amhākaṃ vassāvāsikaṃ patta』nti, tesaṃ yathābhūtaṃ ācikkhitabbaṃ. Sace te vadanti – 『tumhākaṃ demā』ti, tassa bhikkhuno pāpuṇāti. Atha saṅghassa vā gaṇassa vā denti, saṅghassa vā gaṇassa vā pāpuṇāti. Sace vassūpagatā suddhapaṃsukūlikāyeva honti, ānetvā dinnaṃ vassāvāsikaṃ senāsanaparikkhāraṃ vā katvā ṭhapetabbaṃ, bimbohanādīni vā kātabbānī』』ti. Idaṃ nevāsikavattaṃ.

Senāsanaggāhakathā niṭṭhitā.

Upanandavatthukathā

  1. Upanandavatthusmiṃ – tattha tayā moghapurisa gahitaṃ idha muttaṃ, idha tayā gahitaṃ tatra muttanti ettha ayamattho – yaṃ tayā tattha senāsanaṃ gahitaṃ, taṃ te gaṇhanteneva idha muttaṃ hoti. 『『Idha dānāhaṃ, āvuso, muñcāmī』』ti vadantena pana taṃ tatrāpi muttaṃ. Evaṃ tvaṃ ubhayattha paribāhiroti.

Ayaṃ panettha vinicchayo – gahaṇena gahaṇaṃ paṭippassambhati, gahaṇena ālayo paṭippassambhati, ālayena gahaṇaṃ paṭippassambhati, ālayena ālayo paṭippassambhati. Kathaṃ? Idhekacco vassūpanāyikadivase ekasmiṃ vihāre senāsanaṃ gahetvā sāmantavihāraṃ gantvā tatrāpi gaṇhāti, tassa iminā gahaṇena purimaṃ gahaṇaṃ paṭippassambhati. Aparo 『『idha vasissāmī』』ti ālayamattaṃ katvā sāmantavihāraṃ gantvā tattha senāsanaṃ gaṇhāti, tassa iminā gahaṇena purimo ālayo paṭippassambhati. Eko 『『idha vasissāmī』』ti senāsanaṃ vā gahetvā ālayaṃ vā katvā sāmantavihāraṃ gantvā 『『idheva dāni vasissāmī』』ti ālayaṃ karoti, iccassa ālayena vā gahaṇaṃ ālayena vā ālayo paṭippassambhati, sabbattha pacchime gahaṇe vā ālaye vā tiṭṭhati. Yo pana 『『ekasmiṃ vihāre senāsanaṃ gahetvā aññasmiṃ vihāre vasissāmī』』ti gacchati, tassa upacārasīmātikkame senāsanaggāho paṭippassambhati. Yadi pana 『『tattha phāsu bhavissati, vasissāmi; no ce, āgamissāmī』』ti gantvā aphāsubhāvaṃ ñatvā paccāgacchati, vaṭṭati.

320.Tivassantarenāti ettha tivassantaro nāma yo dvīhi vassehi mahantataro vā daharataro vā hoti. Yo pana ekena vassena mahantataro vā daharataro vā hoti, yo vā samānavasso, tattha vattabbameva natthi. Ime sabbe ekasmiṃ mañce vā pīṭhe vā dve dve hutvā nisīdituṃ labhanti. Yaṃ tiṇṇaṃ pahoti, taṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpe api phalakakhaṇḍe anupasampannenāpi saddhiṃ nisīdituṃ vaṭṭati.

Hatthinakhakanti hatthikumbhe patiṭṭhitaṃ; evaṃ katassa kiretaṃ nāmaṃ. Sabbaṃ pāsādaparibhoganti suvaṇṇarajatādivicitrāni kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatamayapānīyaghaṭapānīyasarāvāni yaṃkiñci cittakammakataṃ, sabbaṃ vaṭṭati. 『『Pāsādassa dāsidāsaṃ khettavatthuṃ gomahiṃsaṃ demā』』ti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti. Gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti. Dhammāsane pana gihivikaṭanihārena labbhanti, tatrāpi nipajjituṃ na vaṭṭati.

Upanandavatthukathā niṭṭhitā.

Avissajjiyavatthukathā

321.Pañcimānīti rāsivasena pañca, sarūpavasena panetāni bahūni honti. Tattha ārāmo nāma pupphārāmo vā phalārāmo vā. Ārāmavatthu nāma tesaṃyeva ārāmānaṃ atthāya paricchinditvā ṭhapitokāso; tesu vā ārāmesu vinaṭṭhesu tesaṃ porāṇakabhūmibhāgo. Vihāro nāma yaṃkiñci pāsādādisenāsanaṃ. Vihāravatthu nāma tassa patiṭṭhānokāso. Mañco nāma – masārako, bundikābaddho, kuḷīrapādako āhaccapādakoti imesaṃ pubbe vuttānaṃ catunnaṃ mañcānaṃ aññataro . Pīṭhaṃ nāma masārakādīnaṃyeva catunnaṃ pīṭhānaṃ aññataraṃ. Bhisi nāma uṇṇabhisiādīnaṃ pañcannaṃ aññatarā. Bimbohanaṃ nāma vuttappakārānaṃ bimbohanānaṃ aññataraṃ. Lohakumbhī nāma kāḷalohena vā tambalohena vā yena kenaci lohena katā kumbhī. Lohabhāṇakādīsupi eseva nayo. Ettha pana bhāṇakanti arañjaro vuccati. Vārakoti ghaṭo. Kaṭāhaṃ kaṭāhameva. Vāsiādīsu valliādīsu ca duviññeyyaṃ nāma natthi. Evaṃ –

Dvisaṅgahāni dve honti, tatiyaṃ catusaṅgahaṃ;

Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhabhedanaṃ.

Iti pañcahi rāsīhi, pañcanimmalalocano;

Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayi.

Tatrāyaṃ vinicchayakathā – idañhi sabbampi garubhaṇḍaṃ idha avissajjiyaṃ, kīṭāgirivatthusmiṃ 『『avebhaṅgiya』』nti vuttaṃ. Parivāre pana –

『『Avissajjiyaṃ avebhaṅgiyaṃ, pañca vuttā mahesinā;

Vissajjentassa paribhuñjantassa anāpatti,

Pañhā mesā kusalehi cintitā』』ti. (pari. 479) –

Āgataṃ. Tasmā mūlacchejjavasena avissajjiyaṃ avebhaṅgiyañca parivattanavasena pana vissajjentassa paribhuñjantassa ca anāpattīti evamettha adhippāyo veditabbo.

Tatrāyaṃ anupubbikathā – idaṃ tāva pañcavidhampi cīvarapiṇḍapātabhesajjatthāya upanetuṃ na vaṭṭati. Thāvarena ca thāvaraṃ garubhaṇḍena ca garubhaṇḍaṃ parivattetuṃ vaṭṭati. Thāvare pana khettaṃ vatthu taḷākaṃ mātikāti evarūpaṃ bhikkhusaṅghassa vicāretuṃ vā sampaṭicchituṃ vā adhivāsetuṃ vā na vaṭṭati, kappiyakārakeheva vicāritato kappiyabhaṇḍaṃ vaṭṭati. Ārāmena pana ārāmaṃ ārāmavatthuṃ vihāraṃ vihāravatthunti imāni cattāri parivattetuṃ vaṭṭati.

Tatrāyaṃ parivattananayo – saṅghassa nāḷikerārāmo dūre hoti, kappiyakārakā vā bahutaraṃ khādanti. Yampi na khādanti, tato sakaṭavetanaṃ datvā appameva haranti. Aññesaṃ pana tassa ārāmassa avidūragāmavāsīnaṃ manussānaṃ vihārassa samīpe ārāmo hoti, te saṅghaṃ upasaṅkamitvā sakena ārāmena taṃ ārāmaṃ yācanti, saṅghena 『『ruccati saṅghassā』』ti apaloketvā sampaṭicchitabbo. Sacepi bhikkhūnaṃ rukkhasahassaṃ hoti, manussānaṃ pañca satāni, 『『tumhākaṃ ārāmo khuddako』』ti na vattabbaṃ. Kiñcāpi hi ayaṃ khuddako, atha kho itarato bahutaraṃ āyaṃ deti. Sacepi samakameva deti; evampi icchiticchitakkhaṇe paribhuñjituṃ sakkāti gahetabbameva. Sace pana manussānaṃ bahutarā rukkhā honti, 『『nanu tumhākaṃ bahutarā rukkhā』』ti vattabbaṃ. Sace 『『atirekaṃ amhākaṃ puññaṃ hotu, saṅghassa demā』』ti vadanti, jānāpetvā sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ rukkhā phaladhārino, manussānaṃ rukkhā na tāva phalaṃ gaṇhanti, kiñcāpi na gaṇhanti, na cirena gaṇhissantīti sampaṭicchitabbameva. Manussānaṃ rukkhā phaladhārino, bhikkhūnaṃ na tāva phalaṃ gaṇhanti, 『『nanu tumhākaṃ rukkhā phaladhārino』』ti vattabbaṃ. Sace 『『gaṇhatha, bhante, amhākaṃ puññaṃ bhavissatī』』ti denti, jānāpetvā sampaṭicchituṃ vaṭṭati; evaṃ ārāmena ārāmo parivattetabbo. Eteneva nayena ārāmavatthupi vihāropi vihāravatthupi ārāmena parivattetabbaṃ. Ārāmavatthunā ca mahantena vā khuddakena vā ārāmaārāmavatthu vihāravihāravatthūni .

Kathaṃ vihārena vihāro parivattetabbo? Saṅghassa antogāme gehaṃ hoti, manussānaṃ vihāramajjhe pāsādo, ubhopi agghena samakā, sace manussā tena pāsādena taṃ gehaṃ yācanti, sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ ce mahagghataraṃ gehaṃ hoti, 『『mahagghataraṃ amhākaṃ geha』』nti vutte 『『kiñcāpi mahagghataraṃ, pabbajitānaṃ asāruppaṃ, na sakkā tattha pabbajitehi vasituṃ, idaṃ pana sāruppaṃ gaṇhathā』』ti vadanti; evampi sampaṭicchituṃ vaṭṭati. Sace pana manussānaṃ mahagghaṃ hoti, 『『nanu tumhākaṃ gehaṃ mahaggha』』nti vattabbaṃ. 『『Hotu, bhante, amhākaṃ puññaṃ bhavissati, gaṇhathā』』ti vutte pana sampaṭicchituṃ vaṭṭati. Evaṃ vihārena vihāro parivattetabbo. Eteneva nayena vihāravatthupi ārāmopi ārāmavatthupi vihārena parivattetabbaṃ. Vihāravatthunā ca mahagghena vā appagghena vā vihāravihāravatthuārāmaārāmavatthūni. Evaṃ tāva thāvarena thāvaraparivattanaṃ veditabbaṃ.

Garubhaṇḍena garubhaṇḍaparivattane pana mañcapīṭhaṃ mahantaṃ vā hotu khuddakaṃ vā, antamaso caturaṅgulapādakaṃ vā gāmadārakehi paṃsvāgārakesu kīḷantehi katampi saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ hoti. Sacepi rājarājamahāmattādayo ekappahāreneva mañcasataṃ vā mañcasahassaṃ vā denti, sabbe kappiyamañcā sampaṭicchitabbā, sampaṭicchitvā vuḍḍhapaṭipāṭiyā 『『saṅghikaparibhogena paribhuñjathā』』ti dātabbā, puggalikavasena na dātabbā. Atirekamañce bhaṇḍāgārādīsu paññapetvā pattacīvaraṃ nikkhipitumpi vaṭṭati. Bahisīmāya 『『saṅghassa demā』』ti dinnamañco saṅghattherassa vasanaṭṭhāne dātabbo. Tattha ce bahū mañcā honti, mañcena kammaṃ natthi; yassa vasanaṭṭhāne kammaṃ atthi, tattha 『『saṅghikaparibhogena paribhuñjathā』』ti dātabbo. Mahagghena satagghanakena vā sahassagghanakena vā satasahassagghanakena vā mañcena aññaṃ mañcasataṃ labhati, parivattetvā gahetabbaṃ. Na kevalaṃ mañcena mañcoyeva, ārāmaārāmavatthuvihāravihāravatthupīṭhabhisibimbohanānipi parivattetuṃ vaṭṭanti. Esa nayo pīṭhabhisibimbohanesupi. Etesu hi kappiyākapyiyaṃ vuttanayameva. Tattha akappiyaṃ na paribhuñjitabbaṃ, kappiyaṃ saṅghikaparibhogena paribhuñjitabbaṃ. Akappiyaṃ vā mahagghaṃ kappiyaṃ vā parivattetvā vuttavatthūni gahetabbāni. Agarubhaṇḍupagaṃ pana bhisibimbohanaṃ nāma natthi.

Lohakumbhī lohabhāṇakaṃ lohakaṭāhanti imāni tīṇi mahantāni vā hontu khuddakāni vā antamaso pasatamattaudakagaṇhanakānipi garubhaṇḍāniyeva. Lohavārako pana kāḷalohatambalohavaṭṭalohakaṃsalohānaṃ yena kenaci kato sīhaḷadīpe pādagaṇhanako bhājetabbo. Pādo ca nāma magadhanāḷiyā pañcanāḷimattaṃ gaṇhāti, tato adhikagaṇhanako garubhaṇḍaṃ. Imāni tāva pāḷiyaṃ āgatāni lohabhājanāni.

Pāḷiyaṃ pana anāgatānipi bhiṅgārapaṭiggahauḷuṅkadabbikaṭacchupātitaṭṭakasarakasamuggaaṅgārakapalladhūmakaṭacchuādīni khuddakāni vā mahantāni vā sabbāni garubhaṇḍāni. Patto, ayathālakaṃ, tambalohathālakanti imāni pana bhājanīyāni. Kaṃsalohavaṭṭalohabhājanavikati saṅghikaparibhogena vā gihivikaṭā vā vaṭṭati, puggalikaparibhogena na vaṭṭati. Kaṃsalohādibhājanaṃ saṅghassa dinnampi hi pārihāriyaṃ na vaṭṭati. 『『Gihivikaṭanihāreneva paribhuñjitabba』』nti mahāpaccariyaṃ vuttaṃ.

Ṭhapetvā pana bhājanavikatiṃ aññasmimpi kappiyalohabhaṇḍe – añjanī, añjanisalākā, kaṇṇamalaharaṇī, sūci, paṇṇasūci, khuddako, pipphalako, khuddakaṃ, ārakaṇṭakaṃ, kuñcikā, tāḷaṃ, kattarayaṭṭhi vedhako, natthudānaṃ, bhindivālo, lohakūṭo, lohakuṭṭi, lohaguḷo, lohapiṇḍi, lohacakkalikaṃ, aññampi vippakatalohabhaṇḍaṃ bhājanīyaṃ. Dhūmanettaphāladīparukkhadīpakapallakaolambakadīpaitthipurisatiracchānagatarūpakāni pana aññāni vā bhitticchadanakavāṭādīsu upanetabbāni, antamaso lohakhilakaṃ upādāya sabbāni lohabhaṇḍāni garubhaṇḍāniyeva honti, attanā laddhānipi pariharitvā puggalikaparibhogena na paribhuñjitabbāni, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. Tipubhaṇḍepi eseva nayo. Khīrapāsāṇamayāni taṭṭakasarakādīni garubhaṇḍāniyeva.

Ghaṭako pana telabhājanaṃ vā pādagaṇhanakato atirekameva garubhaṇḍaṃ. Suvaṇṇarajatahārakūṭajātiphalikabhājanāni gihivikaṭānipi na vaṭṭanti, pageva saṅghikaparibhogena vā puggalikaparibhogena vā. Senāsanaparibhoge pana āmāsampi anāmāsampi sabbaṃ vaṭṭati.

Vāsiādīsu yāya vāsiyā ṭhapetvā daṇḍakaṭṭhacchedanaṃ vā ucchutacchanaṃ vā aññaṃ mahākammaṃ kātuṃ na sakkā, ayaṃ bhājanīyā. Tato mahattarī yena kenaci ākārena katā vāsi garubhaṇḍameva. Pharasu pana antamaso vejjānaṃ sirāvedhanapharasupi garubhaṇḍameva. Kuṭhāriyaṃ pharasusadiso eva vinicchayo. Yā pana āvudhasaṅkhepena katā, ayaṃ anāmāsā. Kudālo antamaso caturaṅgulamattopi garubhaṇḍameva. Nikhādanaṃ caturassamukhaṃ vā hotu doṇimukhaṃ vā vaṅkaṃ vā ujukaṃ vā, antamaso sammuñjanidaṇḍakavedhanampi daṇḍabaddhaṃ ce, garubhaṇḍameva. Sammuñjanidaṇḍakhaṇanakaṃ pana adaṇḍakaṃ phalamattameva, yaṃ sakkā sipāṭikāya pakkhipitvā pariharituṃ, taṃ bhājanīyaṃ. Sikharampi nikhādaneneva saṅgahitaṃ. Yehi manussehi vihāre vāsiādīni dinnāni honti, te ca ghare daḍḍhe vā corehi vā vilutte 『『detha no, bhante, upakaraṇe, puna pākatike karissāmā』』ti vadanti, dātabbā. Sace āharanti , na vāretabbā; anāharantāpi na codetabbā.

Kammārataṭṭakāracundakāranaḷakāramaṇikārapattabandhakānaṃ adhikaraṇimuṭṭhikasaṇḍāsatulādīni sabbāni lohamayaupakaraṇāni saṅghe dinnakālato paṭṭhāya garubhaṇḍāni. Tipukoṭṭakasuvaṇṇakāracammakāraupakaraṇesupi eseva nayo. Ayaṃ pana viseso – tipukoṭṭakaupakaraṇesupi tipucchedanasatthakaṃ, suvaṇṇakāraupakaraṇesu suvaṇṇacchedanasatthakaṃ, cammakāraupakaraṇesu kataparikammacammachiddanakaṃ khuddakasatthakanti imāni bhājanīyabhaṇḍāni. Nahāpitatunnakāraupakaraṇesupi ṭhapetvā mahākattariṃ mahāsaṇḍāsaṃ mahāpipphalakañca sabbaṃ bhājanīyaṃ. Mahākattariādīni garubhaṇḍāni.

Valliādīsu vettavalliādikā yā kāci aḍḍhabāhuppamāṇā valli saṅghassa dinnā vā tatthajātakā vā rakkhitagopitā garubhaṇḍaṃ hoti, sā saṅghakamme ca cetiyakamme ca kate sace atirekā hoti, puggalikakammepi upanetuṃ vaṭṭati; arakkhitā pana garubhaṇḍameva na hoti. Suttamakacivākanāḷikerahīracammamayā rajjukā vā yottāni vā vāke ca nāḷikerahīre ca vaṭṭetvā katā ekavaṭṭā vā dvivaṭṭā vā saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ. Suttaṃ pana avaṭṭetvā dinnaṃ makacivākanāḷikerahīrā ca bhājanīyā. Yehi panetāni rajjukayottādīni dinnāni honti, te attano karaṇīyena harantā na vāretabbā.

Yo koci antamaso aṭṭhaṅgulasūcidaṇḍamattopi veḷu saṅghassa dinno vā tatthajātako vā rakkhitagopito garubhaṇḍaṃ, sopi saṅghakamme ca cetiyakamme ca kate atireko puggalikakamme dātuṃ vaṭṭati. Pādagaṇhanakatelanāḷi pana kattarayaṭṭhi, upāhanadaṇḍako, chattadaṇḍo, chattasalākāti idamettha bhājanīyabhaṇḍaṃ. Daḍḍhagehamanussā gaṇhitvā gacchantā na vāretabbā. Rakkhitagopitaṃ veḷuṃ gaṇhantena samakaṃ vā atirekaṃ vā thāvaraṃ antamaso taṃagghanakampi phātikammaṃ katvā gahetabbo . Phātikammaṃ akatvā gaṇhantena tattheva vaḷañjetabbo , gamanakāle saṅghikāvāse ṭhapetvā gantabbaṃ. Asatiyā gahetvā gatena pahiṇitvā dātabbo. Desantaraṃ gatena sampattavihāre saṅghikāvāse ṭhapetabbo.

Tiṇanti muñjaṃ pabbajañca ṭhapetvā avasesaṃ yaṃkiñci tiṇaṃ. Yattha pana tiṇaṃ natthi, tattha paṇṇehi chādenti; tasmā paṇṇampi tiṇeneva saṅgahitaṃ. Iti muñjādīsu yaṃkiñci muṭṭhippamāṇampi tiṇaṃ tālapaṇṇādīsu ca ekaṃ paṇṇampi saṅghassa dinnaṃ vā tatthajātakaṃ vā bahārāme saṅghassa tiṇavatthuto jātatiṇaṃ vā rakkhitagopitaṃ garubhaṇḍaṃ hoti, tampi saṅghakamme ca cetiyakamme ca kate atirekaṃ puggalikakamme dātuṃ vaṭṭati. Daḍḍhagehamanussā gahetvā gacchantā na vāretabbā. Aṭṭhaṅgulappamāṇopi rittapotthako garubhaṇḍameva.

Mattikā pakatimattikā vā hotu pañcavaṇṇā vā sudhā vā sajjurasakaṅguṭṭhasilesādīsu vā yaṃkiñci, dullabhaṭṭhāne ānetvā vā dinnaṃ tatthajātakaṃ vā rakkhitagopitaṃ tālaphalapakkamattaṃ garubhaṇḍaṃ hoti. Tampi saṅghakamme ca cetiyakamme ca niṭṭhite atirekaṃ puggalikakamme dātuṃ vaṭṭati. Hiṅguhiṅgulakaharitālamanosilañjanāni pana bhājanīyabhaṇḍāni.

Dārubhaṇḍe yo koci aṭṭhaṅgulasūcidaṇḍamattopi dārubhaṇḍako dārudullabhaṭṭhāne saṅghassa dinno vā tatthajātako vā rakkhitagopito, ayaṃ garubhaṇḍaṃ hotīti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana sabbampi dāruveḷucammapāsāṇādivikatiṃ dārubhaṇḍena saṅgaṇhitvā 『『tena kho pana samayena saṅghassa āsandiko uppanno hotī』』ti ito paṭṭhāya dārubhaṇḍavinicchayo vutto.

Tatrāyaṃ atthuddhāro, āsandiko, sattaṅgo, bhaddapīṭhaṃ, pīṭhikā, eḷakapādakapīṭhaṃ, āmalakavaṭṭakapīṭhaṃ, phalakaṃ, kocchaṃ, palālapīṭhakanti imesu tāva yaṃkiñci khuddakaṃ vā hotu mahantaṃ vā, saṅghassa dinnaṃ garubhaṇḍaṃ hoti. Palālapīṭhena cettha kadalipattādipīṭhānipi saṅgahitāni. Byagghacammaonaddhampi vāḷarūpaparikkhittaṃ, ratanaparisibbitaṃ, kocchakaṃ garubhaṇḍameva.

Vaṅkaphalakaṃ, dīghaphalakaṃ, cīvaradhovanaphalakaṃ, ghaṭṭanaphalakaṃ, ghaṭṭanamuggaro, dantakaṭṭhacchedanagaṇṭhikā, daṇḍamuggaro, ambaṇaṃ, rajanadoṇi, udakapaṭicchako, dārumayo vā dantamayo vā veḷumayo vā sapādakopi apādakopi samuggo, mañjūsā, pādagaṇhanakato atirekappamāṇo karaṇḍo, udakadoṇi, udakakaṭāhaṃ, uḷuṅko, kaṭacchu, pānīyasarāvaṃ, pānīyasaṅkhoti etesupi yaṃkiñci saṅghe dinnaṃ garubhaṇḍaṃ. Saṅkhathālakaṃ pana bhājanīyaṃ, tathā dārumayo udakatumbo.

Pādakathalikamaṇḍalaṃ dārumayaṃ vā hotu coḷapaṇṇādimayaṃ vā sabbaṃ garubhaṇḍaṃ. Ādhārako pattapidhānaṃ, tālavaṇṭaṃ, bījanī, caṅkoṭakaṃ, pacchi, yaṭṭhisammuñjanī muṭṭhisammuñjanīti etesupi yaṃkiñci khuddakaṃ vā mahantaṃ vā dāruveḷupaṇṇacammādīsu yena kenaci kataṃ garubhaṇḍameva.

Thambhatulāsopānaphalakādīsu dārumayaṃ vā pāsāṇamayaṃ vā yaṃkiñci gehasambhārarūpaṃ, yo koci kaṭasārako, yaṃkiñci bhūmattharaṇaṃ, yaṃkiñci akappiyacammaṃ, sabbaṃ saṅghe dinnaṃ garubhaṇḍaṃ, bhūmattharaṇaṃ kātuṃ vaṭṭati. Eḷakacammaṃ pana paccattharaṇagatikaṃ hoti, tampi garubhaṇḍameva. Kappiyacammāni bhājanīyāni. Kurundiyaṃ pana 『『sabbaṃ mañcappamāṇaṃ cammaṃ garubhaṇḍa』』nti vuttaṃ.

Udukkhalaṃ, musalaṃ, suppaṃ, nisadaṃ, nisadapoto, pāsāṇadoṇi, pāsāṇakaṭāhaṃ, turivemabhastādi sabbaṃ pesakārādibhaṇḍaṃ, sabbaṃ kasibhaṇḍaṃ, sabbaṃ cakkayuttakayānaṃ garubhaṇḍameva. Mañcapādo , mañcaaṭanī, pīṭhapādo, pīṭhaaṭanī, vāsipharasuādīnaṃ daṇḍāti etesu yaṃkiñci vippakatatacchanakammaṃ aniṭṭhitameva bhājanīyaṃ, tacchitamaṭṭhaṃ pana garubhaṇḍaṃ hoti. Anuññātavāsiyā pana daṇḍo chattamuṭṭhipaṇṇaṃ kattarayaṭṭhi upāhanā araṇisahitaṃ dhammakaraṇo pādagaṇhanakato anatirittaṃ āmalakatumbaṃ āmalakaghaṭo lābukatumbaṃ lābughaṭo visāṇakatumbanti sabbametaṃ bhājanīyaṃ, tato mahantataraṃ garubhaṇḍaṃ.

Hatthidanto vā yaṃkiñci visāṇaṃ vā atacchitaṃ yathājātameva bhājanīyaṃ, tehi katamañcapādādīsu purimasadisoyeva vinicchayo. Tacchitaniṭṭhitopi hiṅgukaraṇḍako añjanakaraṇḍako gaṇṭhikā vidho añjanī añjanisalākā udakapuñchanīti idaṃ sabbaṃ bhājanīyameva.

Mattikābhaṇḍe sabbaṃ manussānaṃ upabhogaparibhogaṃ ghaṭapiṭharādikulālabhājanaṃ pattakaṭāhaṃ aṅgārakaṭāhaṃ dhūmadānakaṃ dīparukkhako dīpakapallikā cayaniṭṭhakā chadaniṭṭhakā thūpikāti saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ, pādagaṇhanakato anatirittappamāṇo pana ghaṭako pattaṃ thālakaṃ kañcanako kuṇḍikāti idamettha bhājanīyabhaṇḍaṃ. Yathā ca mattikābhaṇḍe; evaṃ lohabhaṇḍepi kuṇḍikā bhājanīyakoṭṭhāsameva bhajatīti ayamettha anupubbikathā.

Avissajjiyavatthukathā niṭṭhitā.

Navakammadānakathā

323.Bhaṇḍikāṭṭhapanamattenāti dvārabāhānaṃ upari kapotabhaṇḍikayojanamattena. Paribhaṇḍakaraṇamattenāti gomayaparibhaṇḍakasāvaparibhaṇḍakaraṇamattena. Dhūmakālikanti idaṃ yāvassa citakadhūmo na paññāyati, tāva ayaṃ vihāro etassevāti evaṃ dhūmakāle apaloketvā katapariyositaṃ vihāraṃ denti. Vippakatanti ettha vippakato nāma yāva gopānasiyo na ārohanti. Gopānasīsu pana āruḷhāsu bahukato nāma hoti, tasmā tato paṭṭhāya na dātabbo, kiñcideva samādapetvā kāressati. Khuddake vihāre kammaṃ oloketvā chappañcavassikanti kammaṃ oloketvā catuhatthavihāre catuvassikaṃ, pañcahatthe pañcavassikaṃ, chahatthe chavassikaṃ dātabbaṃ. Aḍḍhayogo pana yasmā sattaṭṭhahattho hoti, tasmā ettha 『『sattaṭṭhavassika』』nti vuttaṃ. Sace pana so navahattho hoti navavassikampi dātabbaṃ. Mahallake pana dasahatthe ekādasahatthe vihāre vā pāsāde vā dasavassikaṃ vā ekādasavassikaṃ vā dātabbaṃ. Dvādasahatthe pana tato adhike vā lohapāsādasadisepi dvādasavassikameva dātabbaṃ, na tato uttari.

Navakammiko bhikkhu antovasse taṃ āvāsaṃ labhati, utukāle paṭibāhituṃ na labhati. Sace so āvāso jīrati, āvāsasāmikassa vā tassa vaṃse uppannassa vā kassaci kathetabbaṃ – 『『āvāso te nassati, jaggatha etaṃ āvāsa』』nti. Sace so na sakkoti, bhikkhūhi ñātī vā upaṭṭhāke vā samādapetvā jaggitabbo. Sace tepi na sakkonti, saṅghikena paccayena jaggitabbo. Tasmimpi asati ekaṃ āvāsaṃ vissajjetvā avasesā jaggitabbā. Bahū vissajjetvā ekaṃ saṇṭhāpetumpi vaṭṭatiyeva.

Dubbhikkhe bhikkhūsu pakkantesu sabbe āvāsā nassanti, tasmā ekaṃ vā dve vā tayo vā āvāse vissajjetvā tato yāgubhattacīvarādīni paribhuñjantehi sesāvāsā jaggitabbāyeva. Kurundiyaṃ pana vuttaṃ 『『saṅghike paccaye asati eko bhikkhu 『tuyhaṃ ekaṃ mañcaṭṭhānaṃ gahetvā jaggāhī』ti vattabbo. Sace bahutaraṃ icchati, tibhāgaṃ vā upaḍḍhabhāgaṃ vā datvāpi jaggāpetabbaṃ. Atha 『thambhamattamevettha avasiṭṭhaṃ, bahukammaṃ kātabba』nti na icchati, 『tuyhaṃ puggalikameva katvā jagga; evampi hi saṅghassa bhaṇḍakaṭṭhapanaṭṭhānaṃ navakānañca vasanaṭṭhānaṃ labhissatī』ti jaggāpetabbo. Evaṃ jaggito pana tasmiṃ jīvante puggaliko hoti, mate saṅghikoyeva . Sace saddhivihārikānaṃ dātukāmo hoti, kammaṃ oloketvā tibhāgaṃ vā upaḍḍhaṃ vā puggalikaṃ katvā jaggāpetabbo. Evañhi saddhivihārikānaṃ dātuṃ labhati. Evaṃ jagganake pana asati 『ekaṃ āvāsaṃ vissajjetvā』tiādinā nayena jaggāpetabbo』』ti.

Idampi ca aññaṃ tattheva vuttaṃ – dve bhikkhū saṅghikaṃ bhūmiṃ gahetvā sodhetvā saṅghikaṃ senāsanaṃ karonti. Yena sā bhūmi paṭhamaṃ gahitā, so sāmī. Ubhopi puggalikaṃ karonti, soyeva sāmī. So saṅghikaṃ karoti, itaro puggalikaṃ karoti, aññaṃ ce bahuṃ senāsanaṭṭhānaṃ atthi , puggalikaṃ karontopi na vāretabbo. Aññasmiṃ pana tādise paṭirūpe ṭhāne asati taṃ paṭibāhitvā saṅghikaṃ karonteneva kātabbaṃ. Yaṃ pana tassa tattha vayakammaṃ kataṃ, taṃ dātabbaṃ. Sace pana katāvāse vā āvāsakaraṇaṭṭhāne vā chāyūpagaphalūpagarukkhā honti, apaloketvā hāretabbā. Puggalikā ce honti, sāmikā āpucchitabbā; no ce denti, yāvatatiyaṃ āpucchitvā 『『rukkhaagghanakamūlaṃ dassāmā』』ti hāretabbā.

Yo pana saṅghikavallimattampi aggahetvā āharimena upakaraṇena saṅghikāya bhūmiyā puggalikavihāraṃ kāreti, upaḍḍhaṃ saṅghikaṃ hoti; upaḍḍhaṃ puggalikaṃ. Pāsādo ce hoti, heṭṭhāpāsādo saṅghiko; upari puggaliko. Sace so heṭṭhāpāsādaṃ icchati, tassa hoti. Atha heṭṭhā ca upari ca icchati, ubhayattha upaḍḍhaṃ labhati. Dve senāsanāni kāreti – ekaṃ saṅghikaṃ, ekaṃ puggalikaṃ. Sace vihāre uṭṭhitena dabbasambhārena kāreti, tatiyabhāgaṃ labhati. Sace akataṭṭhāne cayaṃ vā pamukhaṃ vā karoti, bahikuṭṭe upaḍḍhaṃ saṅghassa, upaḍḍhaṃ tassa. Atha mahantaṃ visamaṃ pūretvā apade padaṃ dassetvā kataṃ hoti, anissaro tattha saṅgho.

Ekaṃvaraseyyanti ettha navakammadānaṭṭhāne vā vassaggena pattaṭṭhāne vā yaṃ icchati, taṃ ekaṃ varaseyyaṃ anujānāmīti attho.

Pariyosite pakkamati tassevetanti puna āgantvā vasantassa antovassaṃ tasseva taṃ; anāgacchantassa pana saddhivihārikādayo gahetuṃ na labhanti.

Navakammadānakathā niṭṭhitā.

Aññatrapaṭibhogapaṭikkhepādikathā

324.Nātiharantīti aññatra haritvā na paribhuñjanti. Guttatthāyāti yaṃ tattha mañcapīṭhādi, tassa guttatthāya, taṃ aññatra harituṃ anujānāmīti attho. Tasmā taṃ aññatra haritvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Sace arogaṃ tasmiṃ vihāre paṭisaṅkhate puna pākatikaṃ kātabbaṃ. Puggalikaparibhogena paribhuñjato naṭṭhaṃ vā jiṇṇaṃ vā gīvā hoti, tasmiṃ paṭisaṅkhate dātabbameva. Sace tato gopānasiādīni gahetvā aññasmiṃ saṅghikāvāse yojenti, suyojitāni. Puggalikāvāse yojentehi pana mūlaṃ vā dātabbaṃ, paṭipākatikaṃ vā kātabbaṃ chaḍḍitavihārato mañcapīṭhādīni theyyacittena gaṇhanto uddhāreyeva bhaṇḍagghena kāretabbo. Puna āvāsikakāle dassāmīti gahetvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Arogañce pākatikaṃ kātabbaṃ . Puggalikaparibhogena paribhuñjantassa naṭṭhaṃ gīvā hoti. Tato dvāravātapānādīni saṅghikāvāse vā puggalikāvāse vā yojitāni paṭidātabbāniyeva.

Phātikammatthāyāti vaḍḍhikammatthāya. Phātikammañcettha samakaṃ vā atirekaṃ vā agghanakaṃ mañcapīṭhādisenāsanameva vaṭṭati.

Cakkalikanti kambalādīhi veṭhetvā katacakkalikaṃ. Allehi pādehīti yehi akkantaṭṭhāne udakaṃ paññāyati, evarūpehi pādehi paribhaṇḍakatabhūmi vā senāsanaṃ vā na akkamitabbaṃ . Sace pana udakasinehamattameva paññāyati, na udakaṃ, vaṭṭati. Pādapuñchaniṃ pana allapādehipi akkamituṃ vaṭṭatiyeva. Saupāhanena dhotapādehi akkamitabbaṭṭhāneyeva na vaṭṭati.

Coḷakena paliveṭhetunti sudhābhūmiyaṃ vā paribhaṇḍabhūmiyaṃ vā sace taṭṭikā vā kaṭasārako vā natthi, coḷakena pādā veṭhetabbā, tasmiṃ asati paṇṇampi attharituṃ vaṭṭati. Kiñci anattharitvā ṭhapentassa pana dukkaṭaṃ. Yadi pana tattha nevāsikā anatthatāyapi bhūmiyā ṭhapenti, adhotapādehipi vaḷañjenti, tatheva vaḷañjetuṃ vaṭṭati.

Na bhikkhave parikammakatā bhittīti setabhitti vā cittakammakatā vā. Na kevalañca bhittimeva, dvārampi vātapānampi apassenaphalakampi pāsāṇatthambhampi rukkhatthambhampi cīvarena vā kenaci vā appaṭicchādetvā apassayituṃ na labbhatiyeva.

Dhotapādakāti dhotapādakā hutvā dhotehi pādehi akkamitabbaṭṭhāne nipajjituṃ kukkuccāyanti. 『『Dhotapādake』』tipi pāṭho. Dhotehi pādehi akkamitabbaṭṭhānassetaṃ adhivacanaṃ . Paccattharitvāti paribhaṇḍakataṃ bhūmiṃ vā bhūmattharaṇasenāsanaṃ vā saṅghikamañcapīṭhaṃ vā attano santakena paccattharaṇena paccattharitvāva nipajjitabbaṃ. Sace niddāyatopi paccattharaṇe saṅkuṭite koci sarīrāvayavo mañcaṃ vā pīṭhaṃ vā phusati, āpattiyeva. Lomesu pana lomagaṇanāya āpattiyeva. Paribhogasīsena apassayantassāpi eseva nayo. Hatthatalapādatalehi pana phusituṃ vā akkamituṃ vā vaṭṭati. Mañcapīṭhaṃ nīharantassa kāye paṭihaññati, anāpatti.

Aññatraparibhogapaṭikkhepādikathā niṭṭhitā.

Saṅghabhattādianujānanakathā

325.Nasakkonti saṅghabhattaṃ kātunti sakalassa saṅghassa bhattaṃ kātuṃ na sakkonti. Uddesabhattantiādīsu 『『ekaṃ vā dve vā…pe… dasa vā bhikkhū saṅghato uddisitvā dethā』』ti evaṃ uddesena laddhabhikkhūnaṃ bhattaṃ kātuṃ icchanti. Apare tatheva bhikkhū paricchinditvā nimantetvā tesaṃ bhattaṃ kātuṃ icchanti. Apare salākāyo chinditvā, apare pakkhikaṃ uposathikaṃ pāṭipadikanti evaṃ niyāmetvā, ekassa vā dvinnaṃ vā…pe… dasannaṃ vā bhikkhūnaṃ bhattaṃ kātuṃ icchanti. Iti etāni bhattāni uddesabhattaṃ nimantananti imaṃ vohāraṃ pattāni. Yasmā pana te sacepi dubbhikkhe na sakkonti, subhikkhe jāte pana puna saṅghabhattaṃ kātuṃ sakkhissanti, tasmā bhagavā tampi anto katvā 『『anujānāmi, bhikkhave, saṅghabhattaṃ uddesabhatta』』ntiādimāha.

Tattha saṅghabhatte ṭhitikā nāma natthi, tasmā 『『amhākaṃ ajja dasa dvādasa divasā bhuñjantānaṃ idāni aññato bhikkhū ānethā』』ti na evaṃ tattha vattabbaṃ. 『『Purimadivasesu amhehi na laddhaṃ, idāni taṃ amhākaṃ gāhethā』』ti evampi vattuṃ na labbhati. Tañhi āgatāgatānaṃ pāpuṇātiyeva.

Saṅghabhattādianujānanakathā niṭṭhitā.

Uddesabhattakathā

Uddesabhattādīsu pana ayaṃ nayo – raññā vā rājamahāmattena vā saṅghato uddisitvā 『『ettake bhikkhū ānethā』』ti pahite kālaṃ ghosetvā ṭhitikā pucchitabbā. Sace atthi, tato paṭṭhāya gāhetabbaṃ; no ce, therāsanato paṭṭhāya gāhetabbaṃ. Uddesakena piṇḍapātikānampi na atikkāmetabbaṃ. Te pana dhutaṅgaṃ rakkhantā sayameva atikkamissanti; evaṃ gāhiyamāne alasajātikā mahātherā pacchā āgacchanti, 『『bhante, vīsativassānaṃ gāhiyati, tumhākaṃ ṭhitikā atikkantā』』ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ gāhetvā pacchā ṭhitikāya gāhetabbaṃ. 『『Asukavihāre bahuṃ uddesabhattaṃ uppanna』』nti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya gāhetabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu gāhetabbameva. Bahiupacārasīmāya ṭhitānaṃ gāhethāti vadanti, na gāhetabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā gāhetabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ gāhetabbameva . Dutiyabhāge pana therāsanaṃ āruḷhe puna āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena gāhetabbaṃ.

Ekasmiṃ vihāre ekaṃ bhattuddesaṭṭhānaṃ paricchinditvā gāvutappamāṇāyapi upacārasīmāya yattha katthaci ārocitaṃ uddesabhattaṃ, tasmiṃyeva bhattuddesaṭṭhāne gāhetabbaṃ. Eko ekassa bhikkhuno pahiṇāti 『『svepi saṅghato uddisitvā dasa bhikkhū pahiṇathā』』ti, tena so attho bhattuddesakassa ārocetabbo. Sace taṃ divasaṃ pamussati, dutiyadivase pātova ārocetabbo. Atha pamussitvāva piṇḍāya pavisanto sarati, yāva upacārasīmaṃ nātikkamati, tāva yā bhojanasālāya pakatiṭṭhitikā, tassāyeva vasena gāhetabbaṃ. Sacepi upacārasīmaṃ atikkantā bhikkhū ca upacārasīmaṭṭhakehi ekābaddhā honti, aññamaññaṃ dvādasahatthantaraṃ avijahitvā gacchanti, pakatiṭṭhitikāya vasena gāhetabbaṃ. Bhikkhūnaṃ pana tādise ekābaddhe asati bahiupacārasīmāya yasmiṃ ṭhāne sarati, tattha navaṃ ṭhitikaṃ katvā gāhetabbaṃ. Antogāme āsanasālāya sarantena āsanasālāya ṭhitikāya gāhetabbaṃ. Yattha katthaci saritvā gāhetabbameva, agāhetuṃ na vaṭṭati. Na hi etaṃ dutiyadivase labbhatīti.

Sace sakavihārato aññaṃ vihāraṃ gacchante bhikkhū disvā koci uddesabhattaṃ uddisāpeti, yāva antoupacāre vā upacārasīmaṭṭhakehi saddhiṃ vuttanayena ekābaddhā vā honti, tāva sakavihāre ṭhitikāvaseneva gāhetabbaṃ. Bahiupacāre ṭhitānaṃ dinnaṃ pana 『『saṅghato bhante ettake nāma bhikkhū uddisathā』』ti vutte sampattānaṃ gāhetabbaṃ. Tattha dvādasahatthantaraṃ avijahitvā ekābaddhanayena dūre ṭhitāpi sampattāyevāti veditabbaṃ. Sace yaṃ vihāraṃ gacchanti, tattha paviṭṭhānaṃ ārocenti, tassa vihārassa ṭhitikāvasena gāhetabbaṃ. Sacepi gāmadvāre vā vīthiyaṃ vā catukke vā antaraghare vā bhikkhū disvā koci saṅghuddesaṃ āroceti, tasmiṃ tasmiṃ ṭhāne antoupacāragatānaṃ gāhetabbaṃ.

Gharūpacāro cettha 『『ekaṃ gharaṃ ekūpacāraṃ, ekaṃ gharaṃ nānūpacāraṃ, nānāgharaṃ ekūpacāraṃ, nānāgharaṃ nānūpacāra』』nti imesaṃ vasena veditabbo. Tattha yaṃ ekakulassa gharaṃ ekavaḷañjaṃ hoti, taṃ suppapātaparicchedassa anto ekūpacāraṃ nāma. Tatthuppanno uddesalābho tasmiṃ upacāre bhikkhācāravattenapi ṭhitānaṃ sabbesaṃ pāpuṇāti, etaṃ 『『ekaṃ gharaṃ ekūpacāraṃ』』 nāma.

Yaṃ pana ekaṃ gharaṃ dvinnaṃ bhariyānaṃ sukhavihāratthāya majjhe bhittiṃ uṭṭhāpetvā nānādvāravaḷañjaṃ kataṃ, tatthuppanno uddesalābho bhittiantarikassa na pāpuṇāti, tasmiṃ tasmiṃ ṭhāne nisinnasseva pāpuṇāti, etaṃ 『『ekaṃ gharaṃ nānūpacāraṃ』』 nāma.

Yasmiṃ pana ghare bahū bhikkhū nimantetvā antogehato paṭṭhāya ekābaddhe katvā paṭivissakagharānipi pūretvā nisīdāpenti, tatthuppanno uddesalābho sabbesaṃ pāpuṇāti. Yampi nānākulassa nivesanaṃ majjhe bhittiṃ akatvā ekadvāreneva vaḷañjanti, tatrāpi eseva nayo. Etaṃ 『『nānāgharaṃ ekūpacāraṃ』』 nāma.

Yo pana nānānivesanesu nisinnānaṃ bhikkhūnaṃ uddesalābho uppajjati, kiñcāpi bhitticchiddena bhikkhū dissanti, tasmiṃ tasmiṃ nivesane nisinnānaṃyeva pāpuṇāti, etaṃ 『『nānāgharaṃ nānūpacāraṃ』』 nāma.

Yo pana gāmadvāravīthicatukkesu aññatarasmiṃ ṭhāne uddesabhattaṃ labhitvā aññasmiṃ bhikkhusmiṃ asati attanova pāpuṇāpetvā dutiyadivasepi tasmiṃyeva ṭhāne aññaṃ labhati, tena yaṃ aññaṃ navakaṃ vā vuḍḍhaṃ vā bhikkhuṃ passati, tassa gāhetabbaṃ. Sace koci natthi, attanova pāpetvā bhuñjitabbaṃ.

Sace āsanasālāya nisīditvā kālaṃ paṭimānentesu bhikkhūsu koci āgantvā 『『saṅghuddesapattaṃ detha, uddesapattaṃ detha, saṅghato uddisitvā pattaṃ detha, saṅghikaṃ pattaṃ dethā』』ti vā vadati, uddesapattaṃ ṭhitikāya gāhetvā dātabbaṃ. 『『Saṅghuddesabhikkhuṃ detha, saṅghato uddisitvā bhikkhuṃ detha, saṅghikaṃ bhikkhuṃ dethā』』ti vuttepi eseva nayo.

Uddesako panettha pesalo lajjī medhāvī icchitabbo, tena tikkhattuṃ ṭhitikaṃ pucchitvā sace koci ṭhitikaṃ jānanto natthi, therāsanato gāhetabbaṃ. Sace pana 『『ahaṃ jānāmi, dasavassena laddha』』nti koci bhaṇati, 『『atthāvuso, dasavassā bhikkhū』』ti pucchitabbaṃ. Sace tassa sutvā 『『dasavassamha dasavassamhā』』ti bahū āgacchanti, 『『tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī』』ti avatvā 『『sabbe appasaddā hothā』』ti vatvā paṭipāṭiyā ṭhapetabbā. Ṭhapetvā 『『kati icchathā』』ti upāsako pucchitabbo. 『『Ettake nāma, bhante, bhikkhū』』ti vutte 『『tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī』』ti avatvā sabbanavakassa vassaggañca utu ca divasabhāgo ca chāyā ca pucchitabbā. Sace chāyāyapi pucchiyamānāya añño vuḍḍhataro āgacchati, tassa dātabbaṃ. Atha chāyaṃ pucchitvā 『『tuyhaṃ pāpuṇātī』』ti vutte vuḍḍhataro āgacchati, na labhati. Kathāpapañcena hi nisinnassāpi niddāyantassāpi gāhitaṃ suggāhitaṃ, atikkantaṃ suatikkantaṃ, bhājanīyabhaṇḍañhi nāmetaṃ sampattasseva pāpuṇāti, tattha sampattabhāvo upacārena paricchinditabbo. Āsanasālāya ca antoparikkhepo upacāro, tasmiṃ ṭhitassa lābho pāpuṇātīti.

Koci āsanasālato aṭṭha uddesapatte āharāpetvā satta patte paṇītabhojanānaṃ ekaṃ udakassa pūretvā āsanasālāyaṃ pahiṇāti, gahetvā āgatā kiñci avatvā bhikkhūnaṃ hatthesu patiṭṭhāpetvā pakkamanti. Yena yaṃ laddhaṃ, tasseva taṃ hoti. Yena pana udakaṃ laddhaṃ, tassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ gāhetabbaṃ. Tañca lūkhaṃ vā labhatu paṇītaṃ vā ticīvaraparivāraṃ vā, tassevetaṃ. Īdiso hissa puññaviseso. Udakaṃ pana yasmā āmisaṃ na hoti, tasmā aññaṃ uddesabhattaṃ labbhati.

Sace pana te gahetvā āgatā 『『idaṃ kira bhante sabbaṃ bhājetvā bhuñjathā』』ti vatvā gacchanti, sabbehi bhājetvā bhuñjitvā udakaṃ pātabbaṃ. Saṅghato uddisitvā 『『aṭṭha mahāthere detha, majjhime detha, navake detha, paripuṇṇavassasāmaṇere detha, majjhimabhāṇakādayo detha, mayhaṃ ñātibhikkhū dethā』』ti vadantassa pana 『『upāsaka, tvaṃ evaṃ vadasi, ṭhitikāya pana tesaṃ na pāpuṇātī』』ti vatvā ṭhitikāvaseneva dātabbā. Daharasāmaṇerehi pana uddesabhattesu laddhesu sace dāyakānaṃ ghare maṅgalaṃ hoti, 『『tumhākaṃ ācariyupajjhāye pesethā』』ti vattabbaṃ.

Yasmiṃ pana uddesabhatte paṭhamabhāgo sāmaṇerānaṃ pāpuṇāti, anubhāgo mahātherānaṃ, na tattha sāmaṇerā 『『mayaṃ paṭhamabhāgaṃ labhimhā』』ti purato gantuṃ labhanti, yathāpaṭipāṭiyā eva gantabbaṃ. 『『Saṅghato uddisitvā 『tumhe ethā』ti vutte 『mayhaṃ aññadāpi jānissasi, ṭhitikā pana evaṃ gacchatī』』』ti ṭhitikāvaseneva gāhetabbaṃ. Atha 『『saṅghuddesapattaṃ dethā』』ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, āhaṭampi ṭhitikāya eva gāhetabbaṃ.

Eko 『『saṅghuddesapattaṃ āharā』』ti pesito 『『bhante, ekaṃ pattaṃ detha, nimantanabhattaṃ āharissāmī』』ti vadati, so ce uddesabhattagharato ayaṃ āgatoti ñatvā bhikkhūhi 『『nanu tvaṃ asukagharato āgato』』ti vutto 『『āma, bhante, na nimantanabhattaṃ, uddesabhatta』』nti bhaṇati, ṭhitikāya gahetabbaṃ. Yo pana 『『ekaṃ pattaṃ āharā』』ti vutto 『『『ki』nti vatvā āharāmī』』ti vatvā 『『yathā te ruccatī』』ti vutto āgacchati, ayaṃ vissaṭṭhadūto nāma. Uddesapattaṃ vā paṭipāṭipattaṃ vā puggalikapattaṃ vā yaṃ icchati, taṃ tassa dātabbaṃ. Eko bālo abyatto 『『uddesapattaṃ āharā』』ti pesito vattuṃ na jānāti, tuṇhībhūto tiṭṭhati, so 『『kassa santikaṃ āgatosī』』ti vā 『『kassa pattaṃ harissasī』』ti vā na vattabbo. Evañhi vutto pucchāsabhāgena 『『tumhākaṃ santikaṃ āgatomhī』』ti 『『tumhākaṃ pattaṃ harissāmī』』ti vā vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā na olokeyyuṃ. 『『Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī』』ti pana vattabbo. Tassa 『『uddesapattatthāya āgatomhī』』ti vadantassa gāhetvā patto dātabbo.

Ekā kūṭaṭṭhitikā nāma hoti. Rañño vā hi rājamahāmattassa vā gehe atipaṇītāni aṭṭha uddesabhattāni niccaṃ diyyanti, tāni ekacārikabhattāni katvā bhikkhū visuṃ ṭhitikāya paribhuñjanti. Ekacce bhikkhū 『『sve dāni amhākaṃ pāpuṇissantī』』ti attano ṭhitikaṃ sallakkhetvā gatā, tesu anāgatesuyeva aññe āgantukā bhikkhū āgantvā āsanasālāya nisīdanti; taṅkhaṇaññeva rājapurisā āgantvā 『『paṇītabhattapatte dethā』』ti vadanti. Āgantukā ṭhitikaṃ ajānantā gāhenti. Taṅkhaṇaññeva ca ṭhitikaṃ jānanakabhikkhū āgantvā 『『kiṃ gāhethā』』ti vadanti. 『『Rājagehe paṇītabhatta』』nti. 『『Kativassato paṭṭhāyā』』ti? 『『Ettakavassato nāmā』』ti. 『『Mā gāhethā』』ti nivāretvā ṭhitikāya gāhetabbaṃ. Gāhite āgatehipi pattadānakāle āgatehipi dinnakāle āgatehipi rājagehato patte pūretvā āhaṭakāle āgatehipi rājā 『『ajja bhikkhūyeva āgacchantū』』ti pesetvā bhikkhūnaṃyeva hatthe piṇḍapātaṃ deti; evaṃ dinnapiṇḍapātaṃ gahetvā āgatakāle āgatehipi ṭhitikaṃ jānanakabhikkhūhi 『『mā bhuñjitthā』』ti vāretvā ṭhitikāyameva gāhetabbaṃ.

Atha ne rājā bhojetvā pattepi nesaṃ pūretvā deti, yaṃ āhaṭaṃ taṃ ṭhitikāya gāhetabbaṃ. Sace pana 『『mā tucchahatthā gacchantū』』ti thokameva pattesu pakkhittaṃ hoti, taṃ na gāhetabbaṃ. Atha bhuñjitvā tucchapattāva āgacchanti, yaṃ tehi bhuttaṃ, taṃ nesaṃ gīvā hotīti mahāsumatthero āha. Mahāpadumatthero panāha – 『『gīvākiccaṃ ettha natthi, ṭhitikaṃ pana ajānantehi yāva jānanakā āgacchanti, tāva nisīditabbaṃ siyā; evaṃ santepi bhuttaṃ subhuttaṃ, idāni pattaṭṭhānena gāhetabba』』nti.

Eko ticīvaraparivāro satagghanako piṇḍapāto avassikassa bhikkhuno patto, vihāre ca 『『evarūpo piṇḍapāto avassikassa patto』』ti likhitvā ṭhapesuṃ. Atha saṭṭhivassaccayena añño tathārūpo piṇḍapāto uppanno, ayaṃ kiṃ avassikaṭṭhitikāya gāhetabbo, udāhu saṭṭhivassikaṭṭhitikāyāti. Saṭṭhivassikaṭṭhitikāyāti vuttaṃ, ayañhi bhikkhu ṭhitikaṃ gahetvāyeva vaḍḍhitoti.

Eko uddesabhattaṃ bhuñjitvā sāmaṇero jāto, puna taṃ bhattaṃ sāmaṇeraṭṭhitikāya pattaṃ gaṇhituṃ labhati. Ayaṃ kira antarābhaṭṭhako nāma. Yo pana paripuṇṇavasso sāmaṇero 『『sve uddesabhattaṃ labhissatī』』ti ajjeva upasampajjati, atikkantā tassa ṭhitikā. Ekassa bhikkhuno uddesabhattaṃ pattaṃ, patto cassa na tuccho hoti, so aññassa samīpe nisinnassa pattaṃ dāpeti, tañce theyyāya haranti, gīvā hoti . Sace pana so bhikkhu 『『mayhaṃ pattaṃ dammī』』ti sayameva deti, assa gīvā na hoti. Athāpi tena bhattena anatthiko hutvā 『『alaṃ mayhaṃ, tavetaṃ bhattaṃ dammi, pattaṃ pesetvā āharāpehī』』ti aññaṃ vadati, yaṃ tato āharīyati sabbaṃ pattasāmikassa hoti. Pattañce theyyāya haranti, suhaṭo; bhattassa dinnattā gīvā na hoti.

Vihāre dasa bhikkhū honti, tesu nava piṇḍapātikā, eko sādiyanako. 『『Dasa uddesapatte dethā』』ti vutte piṇḍapātikā gahetuṃ na icchanti. Itaro bhikkhu 『『sabbāni mayhaṃ pāpuṇantī』』ti gaṇhāti, ṭhitikā na hoti. Ekekaṃ ce pāpetvā gaṇhāti, ṭhitikā tiṭṭhati. Evaṃ gāhetvā dasahipi pattehi āharāpetvā 『『bhante, mayhaṃ saṅgahaṃ karothā』』ti nava patte piṇḍapātikānaṃ deti, bhikkhudattiyaṃ nāmetaṃ, gaṇhituṃ vaṭṭati.

Sace so upāsako 『『bhante, gharaṃ āgantabba』』nti vadati, so ca bhikkhu te bhikkhū 『『etha, bhante, mayhaṃ sahāyā hothā』』ti tassa gharaṃ gacchati. Yaṃ tattha labhati, sabbaṃ tasseva hoti. Itare tena dinnaṃ labhanti. Atha nesaṃ ghareyeva nisīdāpetvā dakkhiṇodakaṃ datvā yāgukhajjakādīni denti, 『『bhante, yaṃ manussā denti, taṃ gaṇhathā』』ti tassa bhikkhuno vacaneneva itaresaṃ vaṭṭati. Bhuttāvīnaṃ patte pūretvā gaṇhitvā gamanatthāya denti, sabbaṃ tasseva bhikkhuno hoti, tena dinnaṃ itaresaṃ vaṭṭati.

Yadi pana te vihāreyeva tena bhikkhunā 『『bhante, mayhaṃ bhikkhaṃ gaṇhatha, manussānañca vacanaṃ kātuṃ vaṭṭatī』』ti vuttā gacchanti, yaṃ tattha bhuñjanti ceva nīharanti ca, sabbaṃ taṃ tasseva santakaṃ. Athāpi 『『mayhaṃ bhikkhaṃ gaṇhathā』』ti avuttā 『『manussānaṃ vacanaṃ kātuṃ vaṭṭatī』』ti gacchanti, tatra ce ekassa madhurena sarena anumodanaṃ karontassa sutvā therānañca upasame pasīditvā bahuṃ samaṇaparikkhāraṃ denti, ayaṃ theresu pasādena uppanno 『『akatabhāgo』』 nāma, tasmā sabbesaṃ pāpuṇāti.

Eko saṅghato uddisāpetvā ṭhitikāya gāhitaṃ pattaṃ haritvā paṇītassa khādanīyabhojanīyassa pūretvā āharitvā 『『imaṃ, bhante, sabbo saṅgho paribhuñjatū』』ti deti, sabbehi bhājetvā paribhuñjitabbaṃ. Pattasāmikassa pana atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ dātabbaṃ. Atha 『『paṭhamaṃyeva sabbaṃ saṅghikaṃ pattaṃ dethā』』ti vadati, ekassa lajjibhikkhuno santako patto dātabbo. Āharitvā ca 『『sabbo saṅgho paribhuñjatū』』ti vutte bhājetvā paribhuñjitabbaṃ.

Eko pātiyā bhattaṃ āharitvā 『『saṅghuddesaṃ dammī』』ti vadati, ekekaṃ ālopaṃ adatvā ṭhitikāya ekassa yāpanamattaṃ katvā dātabbaṃ. Atha so bhattaṃ āharitvā kiñci vattuṃ ajānanto tuṇhībhūto acchati, 『『kassa te ānītaṃ, kassa dātukāmosī』』ti na vattabbaṃ. Pucchāsabhāgena hi 『『tumhākaṃ ānītaṃ, tumhākaṃ dātukāmomhī』』ti vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā gīvaṃ parivattetvā oloketabbampi na maññeyyuṃ. Sace pana 『『kuhiṃ yāsi, kiṃ karonto āhiṇḍasī』』ti vutte 『『uddesabhattaṃ gahetvā āgatomhī』』ti vadati, ekena lajjibhikkhunā ṭhitikāya gāhetabbaṃ. Sace ābhataṃ bahu hoti, sabbesaṃ pahoti, ṭhitikākiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ.

『『Saṅghuddesapattaṃ dethā』』ti vutte 『『kiṃ āharissasī』』ti avatvā pakatiṭṭhitikāya eva gāhetabbaṃ. Yo pana pāyāso vā rasapiṇḍapāto vā niccaṃ labbhati; evarūpānaṃ paṇītabhojanānaṃ āveṇikā ṭhitikā kātabbā, tathā saparivārāya yāguyā mahagghānaṃ phalānaṃ paṇītānañca khajjakānaṃ. Pakatibhattayāguphalakhajjakānaṃ pana ekāva ṭhitikā kātabbā. 『『Sappiṃ āharissāmī』』ti vutte sabbasappīnaṃ ekāva ṭhitikā vaṭṭati, tathā sabbatelānaṃ. 『『Madhuṃ āharissāmī』』ti vutte pana madhuno ekāva ṭhitikā vaṭṭati, tathā phāṇitassa laṭṭhimadhukādīnañca bhesajjānaṃ. Sace pana gandhamālaṃ saṅghuddesaṃ denti, piṇḍapātikassa vaṭṭati, na vaṭṭatīti. Āmisasseva paṭikkhittattā vaṭṭati, saṅghaṃ uddissa dinnattā pana na gahetabbanti vadanti.

Uddesabhattakathā niṭṭhitā.

Nimantanabhattakathā

Nimantanaṃ puggalikañce, sayameva issaro. Saṅghikaṃ pana uddesabhatte vuttanayeneva gāhetabbaṃ. Sace panettha dūto byatto hoti, 『『bhante , rājagehe bhikkhusaṅghassa bhattaṃ gaṇhathā』』ti avatvā 『『bhikkhaṃ gaṇhathā』』ti vadati, piṇḍapātikānampi vaṭṭati. Atha dūto abyatto 『『bhattaṃ gaṇhathā』』ti vadati, bhattuddesako byatto 『『bhatta』』nti avatvā 『『bhante, tumhe yāthā』』ti vadati; evampi piṇḍapātikānampi vaṭṭati. Tumhākaṃ paṭipāṭiyā 『『bhattaṃ pāpuṇātī』』ti vutte pana na vaṭṭati. Sace nimantetuṃ āgatamanusso āsanasālaṃ pavisitvā 『『aṭṭha bhikkhū dethā』』ti vā 『『aṭṭha patte dethā』』ti vā vadati; evampi piṇḍapātikānaṃ vaṭṭati, 『『tumhe ca tumhe ca gacchathā』』ti vattabbaṃ. Sace pana 『『aṭṭha bhikkhū detha; bhattaṃ gaṇhatha, aṭṭha patte detha; bhattaṃ gaṇhathā』』ti vadati, paṭipāṭiyā gāhetabbaṃ. Gāhentena pana vicchinditvā 『『bhatta』』nti avadantena 『『tumhe ca tumhe ca gacchathā』』ti vutte piṇḍapātikānaṃ vaṭṭati. 『『Bhante, tumhākaṃ pattaṃ detha, tumhe ethā』』ti vutte pana 『『sādhu, upāsakā』』ti gantabbaṃ. Saṅghato uddisitvā 『『tumhe ethā』』ti vuttepi yathāṭhitikāya gāhetabbaṃ.

Nimantanabhattagharato pana pattatthāya āgatassa uddesabhatte vuttanayeneva ṭhitikāya patto dātabbo. Eko 『『saṅghato paṭipāṭiyā patta』』nti avatvā kevalaṃ 『『ekaṃ pattaṃ dethā』』ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, taṃ pattasāmikasseva hoti, uddesabhatte viya ṭhitikāya na gāhetabbaṃ. Idhāpi yo āgantvā tuṇhībhūto tiṭṭhati, so 『『kassa santikaṃ āgatosī』』ti vā 『『kassa pattaṃ harissasī』』ti vā na vattabbo.

Pucchāsabhāgena hi 『『tumhākaṃ santikaṃ āgato, tumhākaṃ pattaṃ harissāmī』』ti vadeyya, tato so bhikkhu bhikkhūhi jigucchanīyo assa. 『『Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī』』ti pana vutte 『『tassa pattatthāya āgatomhī』』ti vadantassa paṭipāṭiyā bhattaṭṭhitikāya gāhetvā patto dātabbo. 『『Bhattāharaṇakapattaṃ dethā』』ti vuttepi paṭipāṭiyā bhattaṭṭhitikāya eva dātabbo. Sace āharitvā 『『sabbo saṅgho bhuñjatū』』ti vadati, bhājetvā bhuñjitabbaṃ. Pattasāmikassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ paṭipāṭibhattaṃ gāhetabbaṃ.

Eko pātiyā bhattaṃ āharitvā 『『saṅghassa dammī』』ti vadati, ālopabhattaṭṭhitikato paṭṭhāya ālopasaṅkhepena bhājetabbaṃ. Sace pana tuṇhībhūto acchati, 『『kassa te ābhataṃ, kassa dātukāmosī』』ti na vattabbo. Sace pana 『『kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī』』ti vutte 『『saṅghassa me bhattaṃ ābhataṃ, therānaṃ me bhattaṃ ābhata』』nti vadati, gahetvā ālopabhattaṭṭhitikāya bhājetabbaṃ. Sace pana evaṃ ābhataṃ bahuṃ hoti, sakalassa saṅghassa bahu hoti, abhihaṭabhikkhā nāma piṇḍapātikānampi vaṭṭati, ṭhitikāpucchanakiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ.

Upāsako saṅghattherassa vā ganthadhutaṅgavasena abhiññātassa vā bhattuddesakassa vā pahiṇāti 『『amhākaṃ bhattagahaṇatthāya aṭṭha bhikkhū gahetvā āgacchathā』』ti, sacepi ñātiupaṭṭhākehi pesitaṃ hoti, ime tayo janā pucchituṃ na labhanti, āruḷhāyeva mātikaṃ, saṅghato aṭṭha bhikkhū uddisāpetvā attanavamehi gantabbaṃ. Kasmā? Bhikkhusaṅghassa hi ete bhikkhū nissāya lābho uppajjatīti. Ganthadhutaṅgādīhi pana anabhiññāto āvāsikabhikkhu pucchituṃ labhati, tasmā tena 『『kiṃ saṅghato gaṇhāmi, udāhu ye jānāmi, tehi saddhiṃ āgacchāmī』』ti mātikaṃ āropetvā yathā dāyakā vadanti, tathā paṭipajjitabbaṃ. 『『Tumhākaṃ nissitake vā ye vā jānātha, te gahetvā ethā』』ti vutte pana ye icchanti, tehi saddhiṃ gantuṃ labhati. Sace 『『aṭṭha bhikkhū pahiṇathā』』ti pesenti, saṅghatova pesetabbā. Attanā sace aññasmiṃ gāme sakkā hoti bhikkhā labhituṃ, añño gāmo gantabbo. Na sakkā ce hoti labhituṃ, soyeva gāmo piṇḍāya pavisitabbo.

Nimantitabhikkhū āsanasālāya nisinnā honti, tatra ce manussā 『『patte dethā』』ti āgacchanti, animantitehi na dātabbā. 『『Ete nimantitabhikkhū』』ti vattabbaṃ. 『『Tumhepi dethā』』ti vutte pana dātuṃ vaṭṭati. Ussavādīsu manussā sayameva pariveṇāni ca padhānagharāni ca gantvā tipiṭake ca dhammakathike ca bhikkhusatenapi saddhiṃ nimantenti. Tadā yepi jānanti, te gahetvā gantuṃ vaṭṭati. Kasmā? Na hi mahābhikkhusaṅghena atthikā manussā pariveṇāni ca padhānagharāni gacchanti, sannipātaṭṭhānatova yathāsatti yathābalaṃ bhikkhū gaṇhitvā gacchantīti.

Sace pana saṅghatthero vā ganthadhutaṅgavasena abhiññātako vā bhattuddesako vā aññatra vā vassaṃ vasitvā katthaci vā gantvā puna sakaṭṭhānaṃ āgacchanti, manussā ca āgantukassa sakkāraṃ karonti, ekavāraṃ ye jānanti, te gahetvā gantabbaṃ. Paṭibaddhakālato pana paṭṭhāya dutiyavāre āraddhe saṅghatoyeva gahetvā gantabbaṃ. Abhinavaāgantukāva hutvā ñātī vā upaṭṭhāke vā passissāmāti gacchanti, tatra tesaṃ ñātī ca upaṭṭhākā ca sakkāraṃ karonti. Ettha pana ye jānanti, te gahetvā gantuṃ vaṭṭati.

Yo pana atilābhī hoti, sakaṭṭhānañca āgantukaṭṭhānañca ekasadisaṃ, sabbattha manussā saṅghabhattaṃ sajjetvāva nisīdanti, tena saṅghatova gahetvā gantabbanti ayaṃ nimantane viseso. Avaseso sabbapañho uddesabhatte vuttanayeneva veditabbo. Kurundiyaṃ pana 『『aṭṭha mahāthere dethā』』ti vutte 『『aṭṭha mahātherāva dātabbā』』ti vuttaṃ. Esa nayo majjhimādīsu. Sace pana avisesetvā 『『aṭṭha bhikkhū dethā』』ti vadati, saṅghato dātabbā.

Nimantanabhattakathā niṭṭhitā.

Salākabhattakathā

Salākabhatte pana 『『anujānāmi, bhikkhave, salākāya vā paṭṭikāya vā upanibandhitvā opuñjitvā uddisitu』』nti vacanato rukkhasāramayāya salākāya vā veḷuvilīvatālapaṇṇādimayāya paṭṭikāya vā 『『asukassa nāma salākabhatta』』nti evaṃ akkharāni upanibandhitvā pacchiyaṃ vā cīvarabhoge vā katvā sabbā salākāyo opuñjitvā punappunaṃ heṭṭhuparivaseneva āloḷetvā pañcaṅgasamannāgatena bhattuddesakena sace ṭhitikā atthi, ṭhitikato paṭṭhāya; no ce atthi, therāsanato paṭṭhāya salākā dātabbā. Pacchā āgatānampi ekābaddhavasena dūre ṭhitānampi uddesabhatte vuttanayeneva dātabbā.

Sace vihārassa samantato bahū gocaragāmā, bhikkhū pana na bahukā, gāmavasenapi salākāyo pāpuṇanti, 『『tumhākaṃ asukagāme salākabhattaṃ pāpuṇātī』』ti gāmavaseneva gāhetabbā. Evaṃ gāhentena sacepi ekekasmiṃ gāme nānappakārāni saṭṭhisalākabhattāni, sabbāni gāhitāneva honti, tassa pattagāmasamīpe aññānipi dve tīṇi salākabhattāni honti, tānipi tasseva dātabbāni. Na hi sakkā tesaṃ kāraṇā aññaṃ bhikkhuṃ pahiṇitunti.

Sace ekaccesu gāmesu bahūni salākabhattāni sallakkhetvā sattannampi aṭṭhannampi bhikkhūnaṃ dātabbāni. Dadantena pana catunnaṃ pañcannaṃ bhattānaṃ salākāyo ekato bandhitvā dātabbā. Sace taṃ gāmaṃ atikkamitvā añño gāmo hoti, tasmiñca ekameva salākabhattaṃ, taṃ pana pātova denti, tampi etesu bhikkhūsu ekassa niggahena datvā 『『pātova taṃ gahetvā pacchā orimagāme itarāni bhattāni gaṇhāhī』』ti vattabbo. Sace orimagāme salākabhattesu agāhitesveva gāhitasaññāya gacchati, parabhāgagāme salākabhattaṃ gāhetvā puna vihāraṃ āgantvā itarāni gāhetvā orimagāmo gantabbo. 『『Na hi bahisīmāya saṅghalābho gāhetuṃ labbhatī』』ti ayaṃ nayo kurundiyaṃ vutto.

Sace pana bhikkhū bahū honti, gāmavasena salākā na pāpuṇanti, vīthivasena vā vīthiyaṃ ekagehavasena vā kulavasena vā gāhetabbā. Vīthiādīsu ca yattha bahūni bhattāni, tattha gāme vuttanayeneva bahūnaṃ bhikkhūnaṃ gāhetabbāni. Salākāsu asati uddisitvāpi gāhetabbāni.

Salākadāyakena pana vattaṃ jānitabbaṃ. Tena hi kālasseva vuṭṭhāya pattacīvaraṃ gahetvā bhojanasālaṃ gantvā asammaṭṭhaṭṭhānaṃ sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā 『『idāni bhikkhūhi vattaṃ kataṃ bhavissatī』』ti kālaṃ sallakkhetvā ghaṇṭiṃ paharitvā bhikkhūsu sannipatitesu paṭhamameva vāragāme salākabhattaṃ gāhetabbaṃ. 『『Tuyhaṃ asukasmiṃ nāma vāragāme salākā pāpuṇāti tatra gacchā』』ti vattabbaṃ.

Sace atirekagāvute gāmo hoti, taṃ divasaṃ gacchantā kilamanti, 『『sve tuyhaṃ vāragāme pāpuṇātī』』ti ajjeva gāhetabbaṃ. Yo vāragāmaṃ pesiyamāno na gacchati, aññaṃ salākaṃ maggati, na dātabbā. Saddhānañhi manussānaṃ puññahāni saṅghassa ca lābhacchedo hoti, tasmā tassa dutiyepi tatiyepi divase aññā salākā na dātabbā, 『『attano pattaṭṭhānaṃ gantvā bhuñjāhī』』ti vattabbo, tīṇi pana divasāni agacchantassa vāragāmato orimavāragāme salākā gāhetabbā. Tañce na gaṇhāti, tato paṭṭhāya tassa aññaṃ salākaṃ dātuṃ na vaṭṭati, daṇḍakammaṃ pana gāḷhaṃ kātabbaṃ, saṭṭhito vā paṇṇāsato vā na parihāpetabbaṃ. Vāragāme gāhetvā vihāravāro gāhetabbo, 『『tuyhaṃ vihāravāro pāpuṇātī』』ti vattabbaṃ. Vihāravārikassa dve tisso yāgusalākāyo tisso catasso vā bhattasalākāyo ca dātabbā, nibaddhaṃ katvā pana na dātabbā. Yāgubhattadāyakā hi 『『amhākaṃ yāgubhattaṃ vihāragopakāva bhuñjantī』』ti aññathattaṃ āpajjeyyuṃ, tasmā aññesu kulesu dātabbā.

Sace vihāravārikānaṃ sabhāgā āharitvā denti, iccetaṃ kusalaṃ; no ce, vāraṃ gāhetvā tesaṃ yāgubhattaṃ āharāpetabbaṃ. Tāva nesaṃ salākā phātikammameva bhavanti, vassaggena pattaṭṭhāne pana aññampi paṇītabhattasalākaṃ gaṇhituṃ labhantiyeva. Atirekauttaribhaṅgassa ekacārikabhattassa visuṃ ṭhitikaṃ katvā salākā dātabbā.

Sace yena salākā laddhā, so taṃdivasaṃ taṃ bhattaṃ na labhati, punadivase gāhetabbaṃ. Bhattameva labhati, na uttaribhaṅgaṃ; evampi puna gāhetabbaṃ. Khīrabhattassa salākāyapi eseva nayo. Sace pana khīrameva labhati, na bhattaṃ; khīralābhato paṭṭhāya puna na gāhetabbaṃ. Dve tīṇi ekacārikabhattāni ekasseva pāpuṇanti, dubbhikkhasamaye saṅghanavakena laddhakāle vijaṭetvā visuṃ gāhetabbāni, pākatikasalākabhattaṃ aladdhassāpi punadivase gāhetabbaṃ.

Sace khuddako vihāro hoti, sabbe bhikkhū ekasambhogā, ucchusalākaṃ gāhentena yassa kassaci sammukhībhūtassa pāpetvā mahātherādīnaṃ divā tacchetvā dātuṃ vaṭṭati. Rasasalākaṃ pāpetvā pacchābhattaṃ parissāvetvā vā phāṇitaṃ vā kāretvā piṇḍapātikādīnampi dātabbaṃ . Āgantukānaṃ āgatānāgatabhāvaṃ ñatvā gāhetabbā, mahāāvāse ṭhitikaṃ katvā gāhetabbā.

Takkasalākampi sabhāgaṭṭhāne pāpetvā vā pacāpetvā vā dhūmāpetvā vā therānaṃ dātuṃ vaṭṭati. Mahāāvāse vuttanayeneva paṭipajjitabbaṃ phalasalākapūvasalākabhesajjagandhamālasalākāyopi visuṃ ṭhitikāya gāhetabbā. Bhesajjādisalākāyo cettha kiñcāpi piṇḍapātikānampi vaṭṭanti, salākavasena gāhitattā pana na sāditabbā. Aggabhikkhāmattaṃ salākabhattaṃ denti, ṭhitikaṃ pucchitvā gāhetabbaṃ. Asatiyā ṭhitikāya therāsanato paṭṭhāya gāhetabbaṃ. Sace tādisāni bhattāni bahūni honti, ekekassa bhikkhuno dve tīṇi dātabbāni; no ce, ekekameva datvā paṭipāṭiyā gatāya puna therāsanato paṭṭhāya dātabbaṃ. Sace antarāva upacchijjati, ṭhitikā sallakkhetabbā. Yadi pana tādisaṃ bhattaṃ nibaddhameva hoti, yassa pāpuṇāti, so vattabbo 『『laddhā vā aladdhā vā svepi gaṇheyyāsī』』ti. Ekaṃ anibaddhaṃ hoti, labhanadivase pana yāvadatthaṃ labhati, alabhanadivasā bahutarā honti, taṃ yassa pāpuṇāti, so alabhitvā 『『sve gaṇheyyāsī』』ti vattabbo.

Yo salākāsu gāhitāsu pacchā āgacchati, tassa atikkantāva salākā na upaṭṭhāpetvā dātabbā. Salākaṃ nāma ghaṇṭippaharaṇato paṭṭhāya āgantvā hatthaṃ pasārentova labhati. Aññassa āgantvā samīpe ṭhitassāpi atikkantā atikkantāva hoti. Sace panassa añño gaṇhanto atthi, sayaṃ anāgatopi labhati. Sabhāgaṭṭhāne asuko anāgatoti ñatvā 『『ayaṃ tassa salākā』』ti ṭhapetuṃ vaṭṭati. Sace 『『anāgatassa na dātabbā』』ti katikaṃ karonti, adhammikā hoti. Antoupacāre ṭhitassa hi bhājanīyabhaṇḍaṃ pāpuṇāti. Sace pana 『『anāgatassa dethā』』ti mahāsaddaṃ karonti, daṇḍakammaṃ ṭhapetabbaṃ, 『『āgantvā gaṇhantū』』ti vattabbaṃ.

Chappañcasalākā naṭṭhā honti, bhattuddesako dāyakānaṃ nāmaṃ nassarati, so ce naṭṭhasalākā mahātherassa vā attano vā pāpetvā bhikkhū vadeyya, 『『mayā asukagāme salākabhattaṃ mayhaṃ pāpitaṃ, tumhe tattha laddhaṃ salākabhattaṃ bhuñjeyyāthā』』ti, vaṭṭati. Vihāre apāpitaṃ pana āsanasālāya taṃ bhattaṃ labhitvā tattheva pāpetvā bhuñjituṃ na vaṭṭati. 『『Ajja paṭṭhāya mayhaṃ salākabhattaṃ gaṇhathā』』ti vutte tatra āsanasālāya gāhetuṃ na vaṭṭati, vihāraṃ ānetvā gāhetabbaṃ. 『『Sve paṭṭhāyā』』ti vutte pana bhattuddesakassa ācikkhitabbaṃ 『『sve paṭṭhāya asukakulaṃ nāma salākabhattaṃ deti, salākaggāhaṇakāle sareyyāsī』』ti. Dubbhikkhe salākabhattaṃ pacchinditvā subhikkhe jāte kiñci disvā 『『ajja paṭṭhāya amhākaṃ salākabhattaṃ gaṇhathā』』ti puna paṭṭhapenti, antogāme agāhetvā vihāraṃ ānetvāva gāhetabbaṃ. Idañhi 『『salākabhattaṃ』』 nāma. Uddesabhattasadisaṃ na hoti, vihārameva sandhāya diyyati, tasmā bahiupacāre gāhetuṃ na vaṭṭati. 『『Sve paṭṭhāyā』』ti vutte pana vihāre gāhetabbameva.

Gamiko bhikkhu yaṃ disābhāgaṃ gantukāmo, tattha aññena vāragāmasalākā laddhā hoti, taṃ gahetvā itaraṃ bhikkhuṃ 『『mayhaṃ pattasalākaṃ tvaṃ gaṇhāhī』』ti vatvā gantuṃ vaṭṭati. Tena pana upacārasīmaṃ anatikkanteyeva tasmiṃ tassa salākā gāhetabbā.

Chaḍḍitavihāre manussā bodhicetiyādīni jaggitvā bhuñjantūti salākabhattaṃ paṭṭhapenti, bhikkhū sakaṭṭhānesu vasitvā kālasseva gantvā tattha vattaṃ karitvā taṃ bhattaṃ bhuñjanti, vaṭṭati. Sace tesu svātanāya attano pāpetvā gatesu āgantuko bhikkhu chaḍḍitavihāre vasitvā kālasseva vattaṃ katvā ghaṇṭiṃ paharitvā salākabhattaṃ attano pāpetvā āsanasālaṃ gacchati, sova tassa bhattassa issaro. Yo pana bhikkhūsu vattaṃ karontesuyeva bhūmiyaṃ dve tayo sammuñjanippahāre datvā ghaṇṭiṃ paharitvā 『『dhuragāme salākabhattaṃ mayhaṃ pāpuṇātī』』ti gacchati, tassa taṃ corikāya gahitattā na pāpuṇāti, vattaṃ katvā pāpetvā pacchā gatabhikkhūnaṃyeva hoti.

Eko gāmo atidūre hoti, bhikkhū niccaṃ gantuṃ na icchanti, manussā 『『mayaṃ puññena paribāhirā homā』』ti vadanti, ye tassa gāmassa āsannavihāre sabhāgabhikkhū, te vattabbā 『『imesaṃ bhikkhūnaṃ anāgatadivase tumhe bhuñjathā』』ti. Salākā pana devasikaṃ pāpetabbā, tā ca kho pana ghaṇṭippaharaṇamattena vā pacchicālanamattena vā pāpitā na honti, pacchiṃ pana gahetvā salākā pīṭhake ākiritabbā, pacchi pana mukhavaṭṭiyaṃ na gahetabbā. Sace hi tattha ahi vā vicchiko vā bhaveyya, dukkhaṃ uppādeyya; tasmā heṭṭhā gahetvā pacchiṃ parammukhaṃ katvā salākā ākiritabbā 『『sacepi sappo bhavissati, ettova palāyissatī』』ti. Evaṃ salākā ākiritvā gāmādivasena pubbe vuttanayeneva gāhetabbā. Apica ekaṃ mahātherassa pāpetvā 『『avasesā mayhaṃ pāpuṇantī』』ti attano pāpetvā vattaṃ katvā cetiyaṃ vanditvā vitakkamāḷake ṭhitehi bhikkhūhi 『『pāpitā, āvuso, salākā』』ti vutte 『『āma, bhante, tumhe gatagatagāme salākabhattaṃ gaṇhathā』』ti vattabbaṃ; evaṃ pāpitāpi hi supāpitāva honti.

Bhikkhū sabbarattiṃ dhammasavanatthaṃ aññaṃ vihāraṃ gacchantā 『『mayaṃ tattha dānaṃ aggahetvāva amhākaṃ gocaragāmeva piṇḍāya caritvā āgamissāmā』』ti salākā aggahetvāva gatā, vihāre therassa pattasalākabhattaṃ bhuñjituṃ āgacchanti, vaṭṭati. Atha mahātheropi 『『ahaṃ idha kiṃ karomī』』ti tehiyeva saddhiṃ gacchati, tehi gatavihāre abhuñjitvāva gocaragāmaṃ anuppattehi 『『detha, bhante, patte salākayāguādīni āharissāmā』』ti vutte pattā na dātabbā. 『『Kasmā, bhante, na dethā』』ti 『『vihāraṭṭhakaṃ bhattaṃ vihāre vutthānaṃ pāpuṇāti, mayaṃ aññasmiṃ vihāre vutthā』』ti. 『『Detha, bhante, na mayaṃ vihāre pālikāya dema, tumhākaṃ dema, gaṇhatha amhākaṃ bhikkha』』nti vutte pana vaṭṭati.

Salākabhattakathā niṭṭhitā.

Pakkhikabhattādikathā

Pakkhikādīsu pana yaṃ abhilakkhitesu cātuddasī pañcadasī pañcamī aṭṭhamīti imesu pakkhesu kammappasutehi uposathaṃ kātuṃ satikaraṇatthāya diyyati, taṃ pakkhikaṃ nāma. Taṃ salākabhattagatikameva hoti, gāhetvā bhuñjitabbaṃ. Sace salākabhattampi pakkhikabhattampi bahu sabbesaṃ vinivijjhitvā gacchati, dvepi bhattāni visuṃ visuṃ gāhetabbāni. Sace bhikkhusaṅgho mahā, pakkhikaṃ gāhetvā tassa ṭhitikāya salākabhattaṃ gāhetabbaṃ , salākabhattaṃ vā gāhāpetvā tassa ṭhitikāya pakkhikaṃ gāhetabbaṃ. Yesaṃ na pāpuṇāti, te piṇḍāya carissanti. Sace dvepi bhattāni bahūni, bhikkhū mandā; salākabhattaṃ nāma devasikaṃ labbhati, tasmā taṃ ṭhapetvā 『『pakkhikaṃ āvuso bhuñjathā』』ti pakkhikameva gāhetabbaṃ. Pakkhikaṃ paṇītaṃ denti, visuṃ ṭhitikā kātabbā. 『『Sve pakkho』』ti ajja pakkhikaṃ na gāhetabbaṃ. Sace pana dāyakā vadanti 『『sve amhākaṃ ghare lūkhabhattaṃ bhavissati, ajjeva pakkhikabhattaṃ uddisathā』』ti, evaṃ vaṭṭati.

Uposathikaṃ nāma anvaḍḍhamāse uposathaṅgāni samādiyitvā yaṃ attanā bhuñjati, tadeva diyyati. Pāṭipadikaṃ nāma 『『uposathe bahū saddhā pasannā bhikkhūnaṃ sakkāraṃ karonti, pāṭipade pana bhikkhū kilamanti, pāṭipade dinnaṃ dubbhikkhadānasadisaṃ mahapphalaṃ hoti, uposathakammena vā parisuddhasīlānaṃ dutiyadivase dinnaṃ mahapphalaṃ hotī』』ti sallakkhetvā pāṭipade diyyanakadānaṃ, tampi ubhayaṃ salākabhattagatikameva. Iti imāni sattapi bhattāni piṇḍapātikānaṃ na vaṭṭanti, dhutaṅgabhedaṃ karontiyeva.

Aparānipi cīvarakkhandhake visākhāya varaṃ yācitvā dinnāni āgantukabhattaṃ gamiyabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattanti cattāri bhattāni pāḷiyaṃ āgatāneva, tattha āgantukānaṃ dinnaṃ bhattaṃ 『『āgantukabhattaṃ』』. Esa nayo sesesu. Sace panettha āgantukabhattānipi āgantukāpi bahū honti, sabbesaṃ ekekaṃ gāhetabbaṃ, bhattesu appahontesu ṭhitikāya gāhetabbaṃ. Eko āgantuko paṭhamameva āgantvā sabbaṃ āgantukabhattaṃ attano gāhetvā nisīdati, sabbaṃ tasseva hoti, pacchā āgatehi āgantukehi tena dinnāni paribhuñjitabbāni. Tenapi ekaṃ attano gahetvā sesāni dātabbāni. Ayaṃ uḷāro.

Sace pana yo paṭhamaṃ āgantvāpi attano aggahetvā tuṇhībhūto nisīdati, pacchā āgatehi saddhiṃ paṭipāṭiyā gaṇhitabbaṃ. Sace niccaṃ āgantukā āgacchanti, āgatadivaseyeva bhuñjitabbaṃ, antarantarā ce āgacchanti, dve tīṇi divasāni bhuñjitabbaṃ. Mahāpaccariyaṃ pana 『『satta divasāni bhuñjituṃ vaṭṭatī』』ti vuttaṃ.

Āvāsiko katthaci gantvā āgato, tenāpi āgantukabhattaṃ paribhuñjitabbaṃ. Sace pana taṃ vihāre nibandhāpitaṃ hoti, vihāre gāhetabbaṃ. Atha vihāro dūre hoti, āsanasālāya nibandhāpitaṃ āsanasālāya gāhetabbaṃ. Sace pana dāyakā 『『āgantukesu asati āvāsikāpi paribhuñjantū』』ti vadanti, vaṭṭati.

Gamiyabhattepi ayameva kathāmaggo. Ayaṃ pana viseso – āgantuko āgantukabhattameva labhati, gamiko āgantukabhattampi gamiyabhattampi. Āvāsikopi pakkamitukāmo gamiko hoti; gamiyabhattaṃ labhati. Yathā pana āgantukabhattaṃ; evamidaṃ dve vā tīṇi vā satta vā divasāni na labbhati. 『『Gamissāmī』』ti bhutto taṃdivasaṃ kenacideva kāraṇena na gato, punadivasepi bhuñjituṃ vaṭṭati, saussāhattā. 『『Gamissāmī』』ti bhuttassa corā vā panthaṃ rundhanti udakaṃ vā, devo vā vassati, sattho vā na gacchati, saussāhena bhuñjitabbaṃ. Ete upaddave olokentena 『『dve tayo divase bhuñjituṃ vaṭṭatī』』ti mahāpaccariyaṃ vuttaṃ. 『『Gamissāmī』』ti pana lesaṃ oḍḍetvā bhuñjituṃ na labhati.

Gilānabhattampi sace sabbesaṃ gilānānaṃ pahoti, sabbesaṃ dātabbaṃ; no ce, ṭhitikaṃ katvā gāhetabbaṃ. Eko gilāno arogarūpo sakkoti antogāmaṃ gantuṃ, eko na sakkoti, ayaṃ 『『mahāgilāno』』 nāma. Etassa gilānabhattaṃ dātabbaṃ. Dve mahāgilānā – eko lābhī abhiññāto bahuṃ khādanīyaṃ bhojanīyaṃ labhati, eko anātho appalābhatāya antogāmaṃ pavisati – etassa gilānabhattaṃ dātabbaṃ. Gilānabhatte pana divasaparicchedo natthi. Yāva rogo na vūpasammati, sappāyabhojanaṃ abhuñjanto na yāpeti, tāva bhuñjitabbaṃ. Yadā pana missakayāguṃ vā missakabhattaṃ vā bhuttassāpi rogo na kuppati, tato paṭṭhāya na bhuñjitabbaṃ.

Gilānupaṭṭhākabhattampi yaṃ sabbesaṃ pahoti, taṃ sabbesaṃ dātabbaṃ; no ce pahoti, ṭhitikaṃ katvā gāhetabbaṃ. Idampi dvīsu gilānesu mahāgilānupaṭṭhākassa gāhetabbaṃ, dvīsu mahāgilānesu anāthagilānupaṭṭhākassa. Yaṃ kulaṃ gilānabhattampi deti gilānupaṭṭhākabhattampi, tattha yassa gilānassa bhattaṃ pāpuṇāti tadupaṭṭhākassāpi tattheva gāhetabbaṃ. Gilānupaṭṭhākabhattepi divasaparicchedo natthi, yāva gilāno labhati, tāvassa upaṭṭhākopi labhatīti. Imāni cattāri bhattāni sace evaṃ dinnāni honti 『『āgantukagamikagilānupaṭṭhākā mama bhikkhaṃ gaṇhantū』』ti, piṇḍapātikānampi vaṭṭati. Sace pana āgantukādīnaṃ bhattaṃ nibandhāpemi, 『『mama bhattaṃ gaṇhantū』』ti evaṃ dinnāni honti, piṇḍapātikānaṃ na vaṭṭati.

Aparānipi 『『dhurabhattaṃ, kuṭibhattaṃ, vārabhatta』』nti tīṇi bhattāni. Tattha dhurabhattanti niccabhattaṃ vuccati, taṃ duvidhaṃ – saṅghikaṃ puggalikañca. Tattha yaṃ 『『saṅghassa dhurabhattaṃ demā』』ti nibandhāpitaṃ, taṃ salākabhattagatikaṃ. 『『Mama nibaddhaṃ bhikkhaṃ gaṇhantū』』ti vatvā dinnaṃ pana piṇḍapātikānampi vaṭṭati. Puggalikepi 『『tumhākaṃ dhurabhattaṃ dammī』』ti vutte piṇḍapātiko ce, na vaṭṭati. 『『Mama nibaddhaṃ bhikkhaṃ gaṇhathā』』ti vutte pana vaṭṭati, sāditabbaṃ. Sacepi pacchā katipāhe vītivatte 『『dhurabhattaṃ gaṇhathā』』ti vadati, mūle suṭṭhu sampaṭicchitattā vaṭṭati.

Kuṭibhattaṃ nāma yaṃ saṅghassa āvāsaṃ kāretvā 『『amhākaṃ senāsanavāsino amhākaṃyeva bhattaṃ gaṇhantū』』ti evaṃ nibandhāpitaṃ, taṃ salākabhattagatikameva hoti, gahetvā bhuñjitabbaṃ. 『『Amhākaṃ senāsanavāsino amhākaṃyeva bhikkhaṃ gaṇhantū』』ti vutte pana piṇḍapātikānampi vaṭṭati . Yaṃ pana puggale pasīditvā tassa vā āvāsaṃ katvā 『『tumhākaṃ demā』』ti dinnaṃ, taṃ tasseva hoti, tasmiṃ katthaci gate nissitakehi bhuñjitabbaṃ.

Vārabhattaṃ nāma dubbhikkhasamaye 『『vārena bhikkhū jaggissāmā』』ti dhuragehato paṭṭhāya dinnaṃ, tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. 『『Vārabhatta』』nti vutte pana salākabhattagatikaṃ hoti. Sace taṇḍulādīni pesenti, 『『sāmaṇerā pacitvā dentū』』ti, piṇḍapātikānaṃ vaṭṭati. Iti imāni ca tīṇi āgantukabhattādīni ca cattārīti satta, tāni saṅghabhattādīhi saha cuddasa bhattāni honti.

Aṭṭhakathāyaṃ pana vihārabhattaṃ, aṭṭhakabhattaṃ, catukkabhattaṃ, guḷhakabhattanti aññānipi cattāri bhattāni vuttāni. Tattha vihārabhattaṃ nāma vihāre tatruppādabhattaṃ, taṃ saṅghabhattena gahitaṃ. Taṃ pana tissamahāvihāracittalapabbatādīsu paṭisambhidāpattehi khīṇāsavehi yathā piṇḍapātikānampi sakkā hoti paribhuñjituṃ, tathā paṭiggahitattā tādisesu ṭhānesu piṇḍapātikānampi vaṭṭati. 『『Aṭṭhannaṃ bhikkhūnaṃ dema, catunnaṃ demā』』ti evaṃ dinnaṃ pana aṭṭhakabhattañceva catukkabhattañca; tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. Mahābhisaṅkhārikena atirasakapūvena pattaṃ pūretvā thaketvā dinnaṃ guḷhakabhattaṃ nāma. Imāni tīṇi salākabhattagatikāneva.

Aparampi guḷakabhattaṃ nāma atthi, idhekacce manussā mahādhammasavanañca vihārapūjañca kāretvā sakalasaṅghassa dātuṃ na sakkomāti, 『『dve tīṇi bhikkhusatāni amhākaṃ bhikkhaṃ gaṇhantū』』ti bhikkhuparicchedajānanatthaṃ guḷake denti, idaṃ piṇḍapātikānampi vaṭṭati. Iti cīvarakkhandhake cīvarabhājanīyaṃ, imasmiṃ pana senāsanakkhandhake senāsanabhājanīyañceva piṇḍapātabhājanīyañca vuttaṃ.

Gilānapaccayabhājanīyaṃ pana evaṃ veditabbaṃ – sappiādīsu bhesajjesu rājarājamahāmattā sappissa tāva kumbhasatampi kumbhasahassampi vihāraṃ pesenti, ghaṇṭiṃ paharitvā therāsanato paṭṭhāya gahitabhājanaṃ pūretvā dātabbaṃ , piṇḍapātikānampi vaṭṭati. Sace alasajātikā mahātherā pacchā āgacchanti, 『『bhante, vīsativassānaṃ diyyati, tumhākaṃ ṭhitikā atikkantā』』ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ.

『『Asukavihāre bahu sappi uppanna』』nti sutvā yojanantaravihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbameva. 『『Bahiupacārasīmāya ṭhitānaṃ dethā』』ti vadanti, na dātabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā dātabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ dātabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe pacchā āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbaṃ. Upacārasīmaṃ pavisitvā yattha katthaci dinnaṃ hoti, sabbasannipātaṭṭhāneyeva bhājetabbaṃ.

Yasmiṃ vihāre dasa bhikkhū, daseva ca sappikumbhā diyyanti, ekekakumbhavaseneva bhājetabbaṃ. Eko sappikumbho hoti, dasa bhikkhūhi bhājetvā gahetabbaṃ. Sace yathāṭhitaṃyeva 『『amhākaṃ pāpuṇātī』』ti gaṇhanti, duggahitaṃ; gatagataṭṭhāne saṅghikameva hoti. Kumbhaṃ pana āvajjetvā thālake thokaṃ sappiṃ katvā 『『idaṃ mahātherassa pāpuṇāti, avasesaṃ amhākaṃ pāpuṇātī』』ti vatvā tampi kumbheyeva ākiritvā yathicchitaṃ gahetvā gantuṃ vaṭṭati. Sace thinaṃ sappi hoti, lekhaṃ katvā 『『lekhato parabhāgo mahātherassa pāpuṇāti, avasesaṃ amhāka』』nti gahitampi suggahitaṃ, vuttaparicchedato ūnādhikesupi bhikkhūsu ca sappikumbhesu ca etenevupāyena bhājetabbaṃ.

Sace paneko bhikkhu, ekopi kumbho hoti, ghaṇṭiṃ paharitvā 『『ayaṃ mayhaṃ pāpuṇātī』』tipi gahetuṃ vaṭṭati. 『『Ayaṃ paṭhamabhāgo mayhaṃ pāpuṇāti, ayaṃ dutiyabhāgo』』ti evaṃ thokaṃ thokampi pāpetuṃ vaṭṭati. Esa nayo navanītādīsupi. Yasmiṃ pana vippasanne tilatelādimhi lekhā na santiṭṭhati, taṃ uddharitvā bhājetabbaṃ. Siṅgiveramaricādibhesajjampi avasesapattathālakādisamaṇaparikkhāropi sabbo vuttānurūpeneva nayena suṭṭhu sallakkhetvā bhājetabboti.

Pāḷiṃ aṭṭhakathañceva, oloketvā vicakkhaṇo;

Saṅghike paccaye evaṃ, appamattova bhājayeti.

Iti sabbākārena paccayabhājanīyakathā niṭṭhitā.

Sammannitvā ṭhapitayāgubhājakādīhi bhājanīyaṭṭhānaṃ āgatamanussānaṃ anāpucchitvāva upaḍḍhabhāgo dātabbo, asammatehi pana apaloketvā dātabbo. Sammatena appamattakavissajjanakena bhikkhunā cīvarakammaṃ karontassa 『『sūciṃ dehī』』ti vadato ekā dīghā, ekā rassāti dve sūciyo dātabbā. 『『Avibhattaṃ saṅghikaṃ bhaṇḍa』』nti pucchitabbakiccaṃ natthi. Pipphalakatthikassa eko pipphalako, addhānakantāraṃ paṭipajjitukāmassa upāhanayugaḷaṃ, kāyabandhanatthikassa kāyabandhanaṃ, 『『aṃsabaddhako me jiṇṇo』』ti āgatassa aṃsabaddhako, parissāvanatthikassa parissāvanaṃ dātabbaṃ. Dhammakaraṇatthikassa dhammakaraṇo. Sace paṭako na hoti, dhammakaraṇo paṭakena saddhiṃ dātabbo. 『『Āgantukapaṭṭaṃ āropessāmī』』ti yācantassa kusiyā ca aḍḍhakusiyā ca pahonakaṃ dātabbaṃ. 『『Maṇḍalaṃ nappahotī』』ti āgatassa maṇḍalaṃ ekaṃ dātabbaṃ, aḍḍhamaṇḍalāni dve dātabbāni. Dve maṇḍalāni yācantassa na dātabbāni. Anuvātaparibhaṇḍatthikassa ekassa cīvarassa pahonakaṃ dātabbaṃ. Sappinavanītādiatthikassa gilānassa ekaṃ bhesajjaṃ nāḷimattaṃ katvā tato tatiyakoṭṭhāso dātabbo. Evaṃ tīṇi divasāni datvā nāḷiyā paripuṇṇāya catutthadivasato paṭṭhāya saṅghaṃ pucchitvā dātabbaṃ. Guḷapiṇḍepi ekadivasaṃ tatiyabhāgo dātabbo. Evaṃ tīhi divasehi niṭṭhite piṇḍe tato paraṃ saṅghaṃ pucchitvā dātabbaṃ. Sesaṃ sabbattha uttānamevāti.

Pakkhikabhattādikathā niṭṭhitā.

Senāsanakkhandhakavaṇṇanā niṭṭhitā.

  1. Saṅghabhedakakkhandhakaṃ

Chasakyapabbajjākathā

  1. Saṅghabhedakakkhandhake abhiññātā abhiññātāti pākaṭā pākaṭā. Sakyakumārā nāma kāḷudāyippabhutayo dasa dūtā saddhiṃ parivārehi aññe ca bahū janā. Amhākanti amhesu; amhākaṃ kulatoti vā vuttaṃ hoti. Gharāvāsatthaṃ anusāsissāmīti gharāvāse yaṃ kattabbaṃ, taṃ jānāpessāmi. Udakaṃ ninnetabbanti yathā udakaṃ sabbaṭṭhāne samaṃ hoti, evaṃ kātabbaṃ. Niddhāpetabbanti tiṇāni uddharitabbāni. Bhusikā uddharāpetabbāti sukhumapalālamissadhaññā palālikā palāpetabbā. Opunāpetabbanti sukhumapalālaṃ apanetabbaṃ. Tvaññeva gharāvāsatthena upajānāhīti tvaññeva gharāvāsatthaṃ jānāhi. Ahaṃ tayā yathāsukhaṃ pabbajāhīti ettha ahaṃ tayā saddhiṃ pabbajissāmīti sahāyasinehena sahasā vattukāmo hutvā puna rajjasirilobhena parikaḍḍhiyamānahadayo 『『ahaṃ tayā』』ti ettakameva vatvā sesaṃ vattuṃ nāsakkhīti evamattho veditabbo .

331.Nippātitāti nikkhamitā. Mānassinoti mānassayino; mānanissitāti vuttaṃ hoti.

332.Yassantarato na santi kopāti tatiyamaggena samūhatattā yassa citte kopā na santi. Yasmā pana bhavoti sampatti, vibhavoti vipatti; tathā bhavoti vuḍḍhi, vibhavoti hāni; bhavoti sassataṃ, vibhavoti ucchedo; bhavoti puññaṃ, vibhavoti pāpaṃ; vibhavoti ca abhavoti ca atthato ekameva, tasmā itibhavābhavatañca vītivattoti ettha yā esā sampattivipattivuḍḍhihānisassatucchedapuññapāpavasena iti anekappakārā bhavābhavatā vuccati; catūhipi maggehi yathāsambhavaṃ tena tena nayena taṃ itibhavābhavatañca vītivattoti evamattho daṭṭhabbo. Nānubhavantīti na sampāpuṇanti; tassa dassanaṃ devānampi dullabhanti adhippāyo.

333.Ahimekhalikāti ahiṃ kaṭiyaṃ bandhitvā. Ucchaṅgeti aṅke.

334.Sammannatīti sammāneti. Yaṃ tumo karissatīti yaṃ so karissati.

Chasakyapabbajjākathā niṭṭhitā.

Pakāsanīyakammādikathā

336.Kheḷāsakassāti ettha micchājīvena uppannapaccayā ariyehi vantabbā kheḷasadisā, tathārūpe paccaye ayaṃ ajjhoharatīti katvā kheḷāsakoti bhagavatā vutto.

340.Patthaddhena kāyenāti potthakarūpasadisena niccalena kāyena.

342.Mayaṃ kho bhaṇe rājañātakā nāmāti rājā amhe jānātīti rājañātakassa bhāvena attānaṃ ukkaṃsanto āha. Pahaṭṭhakaṇṇavāloti bandhane niccale katvā.

Dukkhañhi kuñjara nāgamāsadoti bho kuñjara buddhanāgaṃ āsādanaṃ vadhakacittena upagamanaṃ nāma dukkhaṃ. Nāgahatassāti buddhanāgaṃ ghātakassa.

Paṭikuṭiyova osakkīti tathāgatābhimukhoyeva piṭṭhimehi pādehi avasakki. Alakkhikoti ettha na lakkhetīti alakkhiko; na jānātīti attho , ahaṃ pāpakammaṃ karomīti na jānāti. Na lakkhitabboti vā alakkhiko; na passitabboti attho.

343.Tikabhojananti ettha tīhi janehi bhuñjitabbabhojanaṃ. Taṃ paññāpessāmīti taṃ anujānissāmi . Gaṇabhojane pana yathādhammo kāretabboti. Pañcavatthuyācanakathā saṅghādisesavaṇṇanāyaṃ vuttā. Kappanti āyukappaṃ. Brahmaṃ puññanti seṭṭhaṃ puññaṃ. Kappaṃ saggamhīti āyukappameva.

Pakāsanīyakammādikathā niṭṭhitā.

Saṅghabhedakakathā

344.Atha kho devadatto saṅghaṃ bhinditvāti so kira evaṃ salākaṃ gāhetvā tattheva āveṇikaṃ uposathaṃ katvā gato, tenetaṃ vuttaṃ.

345.Piṭṭhime āgilāyatīti ciranisajjāya vedanābhibhūtā bādhati. Tamahaṃ āyamissāmīti taṃ ahaṃ pasāressāmi. Ādesanāpāṭihāriyānusāsanī nāma 『『evampi te mano, tathāpi te mano』』ti evaṃ parassa cittaṃ jānitvā tadanurūpā dhammadesanā.

346.Mamānukubbanti mamānukiriyaṃ kurumāno. Kapaṇoti dukkhito. Mahāvarāhassāti mahānāgassa. Mahiṃ vikubbatoti pathaviṃ padālentassa. Bhisaṃ ghasamānassāti bhisaṃ khādantassa. Nadīsu jaggatoti ettha so kira hatthināgo sāyanhasamayaṃ taṃ nadināmakaṃ pokkharaṇiṃ ogāhetvā kilanto sabbarattiṃ vītināmesi, jālikaṃ karoti, tena vuttaṃ 『『nadīsu jaggato』』ti.

347.Sutāti sotā. Asandiddho ca akkhātīti nissandeho hutvā akkhāti anusandhivasena yojetvā yojetvā.

  1. Apāye nibbattissatīti āpāyiko. Evaṃ nerayiko. Kappaṃ ṭhassatīti kappaṭṭho. Idāni buddhasahassenāpi tikicchituṃ na sakkāti atekiccho.

Mā jātu koci lokasminti mā kadācipi koci satto lokasmiṃ. Udapajjathāti upapajjatha . Jalaṃva yasasā aṭṭhāti yasasā jalanto viya ṭhito. Devadattoti me sutanti 『『īdiso devadatto』』ti bhagavatā sutampi atthi, tadeva gahetvā idaṃ vuttaṃ. So pamādamanuciṇṇoti ettha pamādaṃ anucinātīti anuciṇṇo, pamādo appahīnoti attho. Āsajja nanti pāpakena cittena patvā, visosetvāti vā attho. Avīcinirayaṃ pattoti idaṃ pana āsīsāyaṃ atītavacanaṃ. Bhesmāti bhayānako.

Saṅghabhedakakathā niṭṭhitā.

Upālipañhākathā

351.Ekato upāli ekoti dhammavādipakkhe eko. Ekato dveti adhammavādipakkhe dve. Catuttho anussāvetīti saṅghaṃ bhindissāmīti adhammavādicatuttho hutvā anussāveti; anunayanto sāveti 『『na tumhākaṃyeva narakabhayaṃ atthi, amhākampi atthi, na amhākaṃ avīcimaggo pihito, na mayaṃ akusalā na bhāyāma. Yadi hi ayaṃ adhammo avinayo asatthusāsanaṃ vā bhaveyya, na mayaṃ gaṇheyyāmā』』tiādinā nayena 『『adhammaṃ dhammo』』ti evaṃ aṭṭhārasa bhedakaravatthūni bodhetīti attho. Salākaṃ gāhetīti evaṃ anussāvetvā pana 『『idaṃ gaṇhatha, idaṃ rocethā』』ti vadanto salākaṃ gāheti.

Ekato upāli dve hontītiādīsupi eseva nayo. Evaṃ kho upāli saṅgharāji ceva hoti saṅghabhedo cāti evaṃ hoti; na pana ettāvatā saṅgho bhinno hoti.

Bhikkhu kho upāli pakatatto samānasaṃvāsako samānasīmāyaṃ ṭhito saṅghaṃ bhindatīti ettha siyā evaṃ 『『devadatto kathaṃ pakatatto』』ti. Kathaṃ tāva na pakatatto, rañño ghātāpitattā ruhiruppādassa ca katattāti? Tattha vadāma – āṇattiyā tāva viraddhattā rañño ghātāpanaṃ natthi. 『『Tena hi tvaṃ, kumāra, pitaraṃ hantvā rājā hohi, ahaṃ bhagavantaṃ hantvā buddho bhavissāmī』』ti evañhi tassa āṇatti. Kumāro pana rājā hutvā pacchā pitaraṃ māresi; evaṃ tāva āṇattiyā viraddhattā rañño ghātāpanaṃ natthi. Ruhiruppāde pana katamatteyeva ruhiruppādapaccayā bhagavatā abhabbatā na vuttā, na ca sakkā bhagavato vacanaṃ vināyeva tassa abhabbatā āropetuṃ.

『『Ruhiruppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo』』ti –

Idaṃ pana bhagavatā saṅghabhedato pacchā vuttaṃ, tasmā pakatatteneva tena saṅgho bhinnoti.

Adhammaṃ dhammoti dīpentītiādīsu aṭṭhārasasu bhedakaravatthūsu suttantapariyāyena tāva dasa kusalakammapathā dhammo, dasa akusalakammapathā adhammo. Tathā cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti sattatiṃsa bodhipakkhiyadhammā dhammo nāma; tayo satipaṭṭhānā , tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti ca cattāro upādānā, pañca nīvaraṇā, satta anusayā, aṭṭha micchattāti ca ayaṃ adhammo.

Tattha yaṃkiñci ekaṃ adhammakoṭṭhāsaṃ gahetvā 『『imaṃ adhammaṃ dhammoti karissāma; evaṃ amhākaṃ ācariyakulaṃ nissāya niyyānikaṃ bhavissati, mayañca loke pākaṭā bhavissāmā』』ti taṃ adhammaṃ 『『dhammo aya』』nti kathayantā adhammaṃ dhammoti dīpenti nāma. Tatheva dhammakoṭṭhāsesu ca ekaṃ gahetvā ayaṃ adhammoti kathentā dhammaṃ adhammoti dīpenti nāma. Vinayapariyāyena pana bhūtena vatthunā codetvā sāretvā yathāpaṭiññāya kātabbaṃ kammaṃ dhammo nāma, abhūtena vatthunā acodetvā asāretvā apaṭiññāya kātabbaṃ kammaṃ adhammo nāma.

Suttantapariyāyena rāgavinayo dosavinayo mohavinayo saṃvaro pahānaṃ paṭisaṅkhāti ayaṃ vinayo nāma, rāgādīnaṃ avinayo asaṃvaro appahānaṃ appaṭisaṅkhāti ayaṃ avinayo nāma. Vinayapariyāyena vatthusampatti ñattisampatti anussāvanasampatti sīmāsampatti parisāsampattīti ayaṃ vinayo nāma, vatthuvipatti…pe… parisāvipattīti ayaṃ avinayo nāma.

Suttantapariyāyena cattāro satipaṭṭhānā… aṭṭhaṅgiko maggoti idaṃ bhāsitaṃ lapitaṃ tathāgatena ; tayo satipaṭṭhānā, tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti idaṃ abhāsitaṃ alapitaṃ tathāgatena. Vinayapariyāyena cattāro pārājikā, terasa saṅghādisesā, dve aniyatā, tiṃsa nissaggiyā pācittiyāti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo pārājikā, cuddasa saṅghādisesā, tayo aniyatā, ekattiṃsa nissaggiyā pācittiyāti idaṃ abhāsitaṃ alapitaṃ tathāgatena.

Suttantapariyāyena devasikaṃ phalasamāpattisamāpajjanaṃ, mahākaruṇāsamāpattisamāpajjanaṃ, buddhacakkhunā lokavolokanaṃ, aṭṭhuppattivasena suttantadesanā, jātakakathāti idaṃ āciṇṇaṃ; na devasikaṃ phalasamāpattisamāpajjanaṃ…pe… na jātakakathāti idaṃ anāciṇṇaṃ. Vinayapariyāyena nimantitassa vassāvāsaṃ vasitvā apaloketvā cāriyapakkamanaṃ, pavāretvā cāriyapakkamanaṃ, āgantukehi saddhiṃ paṭhamaṃ paṭisanthārakaraṇanti idaṃ āciṇṇaṃ; tasseva āciṇṇassa akaraṇaṃ anāciṇṇaṃ nāma.

Suttantapariyāyena cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko maggoti idaṃ paññattaṃ nāma; tayo satipaṭṭhānā…pe… navaṅgiko maggoti idaṃ apaññattaṃ nāma. Vinayapariyāyena cattāro pārājikā…pe… tiṃsa nissaggiyā pācittiyāti idaṃ paññattaṃ nāma; tayo pārājikā…pe… ekattiṃsa nissaggiyā pācittiyāti idaṃ apaññattaṃ nāma.

『『Anāpatti ajānantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassā』』ti tattha tattha vuttā anāpatti anāpatti nāma. 『『Jānantassa, theyyacittassā』』tiādinā nayena vuttā āpatti āpatti nāma. Pañcāpattikkhandhā lahukāpatti nāma, dve āpattikkhandhā garukāpatti nāma. Cha āpattikkhandhā sāvasesāpatti nāma, eko pārājikāpattikkhandho anavasesāpatti nāma. Dve āpattikkhandhā duṭṭhullāpatti nāma, pañcāpattikkhandhā aduṭṭhullāpatti nāma.

Purimanayeneva panettha vuttappakāraṃ dhammaṃ 『『adhammo aya』』nti kathayantā 『『dhammaṃ adhammo』』ti dīpenti nāma. Avinayaṃ 『『vinayo aya』』nti…pe… aduṭṭhullāpattiṃ 『『duṭṭhullāpatti aya』』nti kathayantā 『『aduṭṭhullāpattiṃ duṭṭhullāpattī』』ti dīpenti nāma. Evaṃ 『『adhammaṃ dhammo』』ti vā…pe… 『『aduṭṭhullāpattiṃ duṭṭhullāpattī』』ti vā dīpetvā pakkhaṃ labhitvā catunnaṃ saṅghakammānaṃ aññataraṃ saṅghakammaṃ ekasīmāyaṃ visuṃ karontehi saṅgho bhinno nāma hoti. Tena vuttaṃ – 『『te imehi aṭṭhārasahi vatthūhi apakassantī』』tiādi.

Tattha apakassantīti parisaṃ ākaḍḍhanti, vijaṭenti, ekamantaṃ ussārenti ca. Avapakāsantīti ati viya pakāsenti yathā visaṃsaṭṭhāva honti, evaṃ karonti. Āveninti visuṃ. Ettāvatā kho upāli saṅgho bhinno hotīti evaṃ aṭṭhārasasu bhedakaravatthūsu yaṃkiñci ekampi vatthuṃ dīpetvā tena tena kāraṇena 『『imaṃ gaṇhatha, imaṃ rocethā』』ti saññāpetvā salākaṃ gāhāpetvā visuṃ saṅghakamme kate saṅgho bhinno hoti. Parivāre pana 『『pañcahi upāli ākārehi saṅgho bhijjatī』』tiādi vuttaṃ, tassa iminā idha vuttena saṅghabhedalakkhaṇena atthato nānākaraṇaṃ natthi. Taṃ panassa nānākaraṇābhāvaṃ tattheva pakāsayissāma. Sesaṃ sabbattha uttānamevāti.

Upālipañhākathā niṭṭhitā.

Saṅghabhedakakkhandhakavaṇṇanā niṭṭhitā.

  1. Vattakkhandhakaṃ

Āgantukavattakathā

  1. Vattakkhandhake idāni ārāmaṃ pavisissāmīti iminā upacārasīmasamīpaṃ dasseti; tasmā upacārasīmaṃ patvā upāhanāomuñcanādi sabbaṃ kātabbaṃ. Gahetvāti upāhanadaṇḍakena gahetvā. Paṭikkamantīti sannipatanti. Vissajjetabbanti pattharitabbaṃ. Gocaro pucchitabboti 『『gocaragāmo āsanne udāhu dūre, kālasseva piṇḍāya caritabbaṃ udāhu divā』』ti evaṃ bhikkhācāro pucchitabbo. Agocaro nāma micchādiṭṭhikānaṃ vā gāmo paricchinnabhikkho vā gāmo; yattha ekassa vā dvinnaṃ vā bhikkhā diyyati, sopi pucchitabbo. Pānīyaṃ pucchitabbanti 『『kiṃ imissā pokkharaṇiyā pānīyaṃyeva pivanti, nahānādiparibhogampi karontī』』ti evaṃ pānīyañceva paribhojanīyañca pucchitabbaṃ. Kesuci ṭhānesu vāḷamigā vā amanussā vā honti, tasmā 『『kaṃ kālaṃ pavisitabbaṃ, kaṃ kālaṃ nikkhamitabba』』nti pucchitabbaṃ.

Bahi ṭhitenāti bahi nikkhamantassa ahino vā amanussassa vā maggaṃ datvā ṭhitena nilloketabbo. Sace ussahati sodhetabboti yadi sakkoti, sabbo vihāro sodhetabbo. Asakkontena attano vasanokāso jaggitabbo. Sabbaṃ sodhetuṃ sakkontassa pana dassite vihārasodhanavatte vinicchayo mahākhandhake vuttanayeneva veditabbo.

Āgantukavattakathā niṭṭhitā.

Āvāsikavattakathā

  1. Āvāsikavatte – āsanaṃ paññapetabbanti evamādi sabbaṃ vuḍḍhatare āgate cīvarakammaṃ vā navakammaṃ vā ṭhapetvāpi kātabbaṃ. Cetiyaṅgaṇaṃ sammajjantena sammajjaniṃ nikkhipitvā tassa vattaṃ kātuṃ ārabhitabbaṃ. Paṇḍito hi āgantuko 『『sammajjāhi tāva cetiyaṅgaṇa』』nti vakkhati. Gilānabhesajjaṃ karontena pana sace nātiāturo gilāno hoti, bhesajjaṃ akatvā vattameva kātabbaṃ. Mahāgilānassa pana bhesajjameva kātabbaṃ. Paṇḍito hi āgantuko 『『karohi tāva bhesajja』』nti vakkhati. Pānīyena pucchantena sace sakiṃ ānītaṃ pānīyaṃ sabbaṃ pivati , 『『puna ānemī』』ti pucchitabboyeva. Apica bījanenapi bījitabbo, bījantena sakiṃ pādapiṭṭhiyaṃ bījitvā sakiṃ majjhe sakiṃ sīse bījitabbaṃ, 『『alaṃ hotū』』ti vuttena tato mandataraṃ bījitabbaṃ. Puna 『『ala』』nti vuttena tato mandataraṃ bījitabbaṃ. Tatiyavāraṃ vuttena bījanī ṭhapetabbā. Pādāpissa dhovitabbā, dhovitvā sace attano telaṃ atthi, tena makkhetabbā. No ce atthi, tassa santakena makkhetabbā. Upāhanāpuñchanaṃ pana attano rucivasena kātabbaṃ. Teneva hettha 『『sace ussahatī』』ti vuttaṃ. Tasmā upāhanā apuñchantassāpi anāpatti. 『『Kattha mayhaṃ senāsanaṃ pāpuṇātī』』ti pucchitena senāsanaṃ paññapetabbaṃ, 『『etaṃ tumhākaṃ senāsanaṃ pāpuṇātī』』ti evaṃ ācikkhitabbanti attho. Papphoṭetvā hi pattharituṃ pana vaṭṭatiyeva.

Navakassa vatte – pānīyaṃ ācikkhitabbanti 『『etaṃ pānīyaṃ gahetvā pivāhī』』ti ācikkhitabbaṃ. Paribhojanīyepi eseva nayo. Sesaṃ purimasadisameva. Mahāāvāsepi attano santikaṃ sampattassa āgantukassa vattaṃ akātuṃ na labhati.

Āvāsikavattakathā niṭṭhitā.

Gamikavattakathā

  1. Gamikavattesu dārubhaṇḍanti senāsanakkhandhake vuttaṃ mañcapīṭhādi. Mattikābhaṇḍampi rajanabhājanādi sabbaṃ tattha vuttappabhedameva. Taṃ sabbaṃ aggisālāya vā aññatarasmiṃ vā guttaṭṭhāne paṭisāmetvā gantabbaṃ. Anovassake pabbhārepi ṭhapetuṃ vaṭṭati. Senāsanaṃ āpucchitabbanti ettha yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ, yattha upacikā nārohanti, taṃ anāpucchantassāpi anāpatti. Catūsu pāsāṇakesūtiādi upacikānaṃ uppattiṭṭhāne paṇṇasālādisenāsane kattabbākāradassanatthaṃ vuttaṃ. Appeva nāma aṅgānipi seseyyunti ayaṃ ajjhokāse ṭhapitamhi ānisaṃso. Ovassakagehe pana tiṇesu ca mattikāpiṇḍesu ca upari patantesu mañcapīṭhānaṃ aṅgānipi vinassanti.

Gamikavattakathā niṭṭhitā.

Anumodanavattakathā

  1. Anumodanavatthusmiṃ iddhaṃ ahosīti sampannaṃ ahosi. Catūhi pañcahīti saṅghattherena anumodanatthāya nisinne heṭṭhā paṭipāṭiyā catūhi nisīditabbaṃ. Anuthere nisinne mahātherena ca heṭṭhā ca tīhi nisīditabbaṃ. Pañcame nisinne upari catūhi nisīditabbaṃ. Saṅghattherena heṭṭhā daharabhikkhusmiṃ ajjhiṭṭhepi saṅghattherato paṭṭhāya catūhi nisīditabbameva. Sace pana anumodako bhikkhu 『『gacchatha bhante, āgametabbakiccaṃ natthī』』ti vadati, gantuṃ vaṭṭati. Mahātherena 『『gacchāma āvuso』』ti vutte 『『gacchathā』』ti vadati, evampi vaṭṭati. 『『Bahigāme āgamessāmā』』ti ābhogaṃ katvāpi bahigāmaṃ gantvā attano nissitake 『『tumhe tassa āgamanaṃ āgamethā』』ti vatvāpi gantuṃ vaṭṭatiyeva. Sace pana manussā attano rucikena ekena anumodanaṃ kārenti, neva tassa anumodato āpatti, na mahātherassa bhāro hoti. Upanisinnakathāyameva hi manussesu kathāpentesu mahāthero āpucchitabbo, mahātherena ca anumodanāya ajjhiṭṭhova āgametabboti idamettha lakkhaṇaṃ. Vaccitoti sañjātavacco; vaccapīḷitoti adhippāyo.

Anumodanavattakathā niṭṭhitā.

Bhattaggavattakathā

  1. Bhattaggavatte 『『antogāmo vā hotu vihāro vā, manussānaṃ parivesanaṭṭhānaṃ gacchantena cīvaraṃ pārupitvā kāyabandhanaṃ bandhanameva vaṭṭatī』』ti aṭṭhakathāsu vuttaṃ. Na there bhikkhū anupakhajjāti there bhikkhū atiallīyitvā na nisīditabbaṃ. Sace mahātherassa nisinnāsanena samakaṃ āsanaṃ hoti, bahūsu āsanesu sati ekaṃ dve āsanāni ṭhapetvā nisīditabbaṃ. Bhikkhū gaṇetvā paññattāsanesu anisīditvā mahātherena nisīdāti vuttena nisīditabbaṃ. No ce mahāthero vadati, 『『idaṃ, bhante, āsanaṃ ucca』』nti vattabbaṃ. 『『Nisīdā』』ti vutte nisīditabbaṃ. Sace pana evaṃ āpucchitepi na vadati, nisīdantassa anāpatti; mahātherasseva āpatti. Navako hi evarūpe āsane anāpucchā nisīdanto āpajjati, thero āpucchite ananujānanto. Na saṅghāṭiṃ ottharitvāti na saṅghāṭiṃ avattharitvā nisīditabbaṃ.

Ubhohihatthehīti pattadhovanaudakaṃ sandhāya vuttaṃ. Dakkhiṇodakaṃ pana purato ādhārake pattaṃ ṭhapetvā gahetabbaṃ. Sādhukanti udakasaddaṃ akarontena.

Sūpassa okāsoti yathā sūpassa okāso hoti; evaṃ mattāya odano gaṇhitabboti attho. Samakaṃ sampādehīti idaṃ na kevalaṃ sappiādīsuyeva odanepi vattabbaṃ. Sappiādīsu pana yaṃ appaṃ hoti ekassa vā dvinnaṃ vā anurūpakaṃ, taṃ sabbesaṃ samakaṃ sampādehīti vutte manussānaṃ vihasā hoti, tasmā tādisaṃ sakiṃ vā dvikkhattuṃ vā gahetvā sesaṃ na gahetabbaṃ.

Na tāva therena bhuñjitabbanti idaṃ yaṃ paricchinnabhikkhukaṃ bhattaggaṃ, yattha manussā sabbesaṃ pāpetvā dātukāmā honti, taṃ sandhāya vuttaṃ. Yaṃ pana mahābhattaggaṃ hoti, yattha ekasmiṃ padese bhuñjanti, ekasmiṃ padese udakaṃ diyyati, tattha yathāsukhaṃ bhuñjitabbaṃ.

Na tāva udakanti idaṃ hatthadhovanaudakaṃ sandhāya vuttaṃ. Antarā pipāsitena pana gale vilaggāmisena vā pānīyaṃ pivitvā hatthā na dhovitabbā. Sace manussā 『『dhovatha bhante pattañca hatthe cā』』ti vadanti, bhikkhū vā 『『tumhe udakaṃ gaṇhathā』』ti vadanti, vaṭṭati.

Nivattantenāti bhattaggato uṭṭhāya nivattantena saṅghena evaṃ nivattitabbanti dasseti. Kathaṃ? 『『Navakehī』』ti sabbaṃ daṭṭhabbaṃ. Sambādhesu hi gharesu mahātherānaṃ nikkhamanokāso na hoti, tasmā evaṃ vuttaṃ. Evaṃ nivattantehi pana navakehi gehadvāre ṭhatvā theresu nikkhantesu paṭipāṭiyā gantabbaṃ. Sace pana mahātherā dhure nisinnā honti, navakā antogehe , therāsanato paṭṭhāya paṭipāṭiyā eva nikkhamitabbaṃ. Kāyena kāyaṃ aghaṭṭentena yathā antarena manussā gantuṃ sakkonti, evaṃ viraḷāya paṭipāṭiyā gantabbaṃ.

Bhattaggavattakathā niṭṭhitā.

Piṇḍacārikavattakathā

  1. Piṇḍacārikavatte – kammaṃ vā nikkhipatīti kappāsaṃ vā suppaṃ vā musalaṃ vā yaṃ gahetvā kammaṃ karonti, ṭhitā vā nisinnā vā honti, taṃ nikkhipati . Na ca bhikkhādāyikāyāti itthī vā hotu puriso vā, bhikkhādānasamaye mukhaṃ na ulloketabbaṃ.

Piṇḍacārikavattakathā niṭṭhitā.

Āraññikavattakathā

  1. Āraññikavatte – senāsanā otaritabbanti vasanaṭṭhānato nikkhamitabbaṃ.

Pattaṃ thavikāya pakkhipitvāti ettha sace bahigāme udakaṃ natthi, antogāmeyeva bhattakiccaṃ katvā atha bahigāme atthi, bahigāme bhattakiccaṃ katvā patto dhovitvā vodako katvā thavikāya pakkhipitabbo.

Paribhojanīyaṃ upaṭṭhāpetabbanti sace bhājanāni nappahonti, pānīyameva paribhojanīyampi katvā upaṭṭhāpetabbaṃ. Bhājanaṃ alabhantena veḷunāḷikāyapi upaṭṭhāpetabbaṃ. Tampi alabhantassa yathā samīpe udakaāvāṭo hoti, evaṃ kātabbaṃ. Araṇisahite sati aggiṃ akātumpi vaṭṭati . Yathā ca āraññikassa, evaṃ kantārappaṭipannassāpi araṇisahitaṃ icchitabbaṃ. Gaṇavāsino pana tena vināpi vaṭṭati. Nakkhattāneva nakkhattapadāni.

Āraññikavattakathā niṭṭhitā.

Senāsanavattakathā

  1. Senāsanavatte – dvāraṃ nāma yasmā mahāvaḷañjaṃ, tasmā tattha āpucchanakiccaṃ natthi, sesāni pana uddesadānādīni āpucchitvāva kātabbāni. Devasikampi āpucchituṃ vaṭṭati. Athāpi 『『bhante āpucchitameva hotū』』ti vutte vuḍḍhataro 『『sādhū』』ti sampaṭicchati, sayameva vā 『『tvaṃ yathāsukhaṃ viharāhī』』ti vadati; evampi vaṭṭati. Sabhāgassa vissāsenāpi vaṭṭatiyeva. Yena vuḍḍho tena parivattitabbanti vuḍḍhābhimukhena parivattitabbaṃ. Bhojanasālādīsupi evameva paṭipajjitabbaṃ.

Senāsanavattakathā niṭṭhitā.

Jantāgharavattādikathā

  1. Jantāgharavatte – paribhaṇḍanti bahijagati.

  2. Ācamanavatthusmiṃ – sati udaketi ettha sace udakaṃ atthi, paṭicchannaṭṭhānaṃ pana natthi, bhājanena nīharitvā ācamitabbaṃ. Bhājane asati pattena nīharitabbaṃ. Pattepi asati asantaṃ nāma hoti. 『『Idaṃ ativivaṭaṃ purato aññaṃ udakaṃ bhavissatī』』ti gatassa udakaṃ alabhantasseva bhikkhācāravelā hoti, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ, bhuñjitumpi anumodanampi kātuṃ vaṭṭati. Āgatapaṭipāṭiyāti vaccakuṭiyaṃ passāvaṭṭhāne nhānatittheti tīsupi āgatapaṭipāṭiyeva pamāṇaṃ.

  3. Vaccakuṭivatte – na dantakaṭṭhaṃ khādantenāti ayaṃ vaccakuṭiyāpi avaccakuṭiyāpi sabbattheva paṭikkhepo. Na pharusena kaṭṭhenāti phālitakaṭṭhena vā kharena vā gaṇṭhikena vā kaṇṭakena vā susirena vā pūtinā vā na avalekhitabbaṃ. Avalekhanakaṭṭhaṃ pana aggahetvā paviṭṭhassa āpatti natthi.

Na ācamanasarāvaketi sabbasādhāraṇaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Tatra hi aññe aññe āgacchanti, tasmā udakaṃ na sesetabbaṃ. Yaṃ pana saṅghikepi vihāre ekadese nibaddhagamanatthāya kataṃ ṭhānaṃ hoti puggalikaṭṭhānaṃ vā, tasmiṃ vaṭṭati. Virecanaṃ pivitvā punappunaṃ pavisantassāpi vaṭṭatiyeva.

Ūhatāti ūhaditā; bahi vaccamakkhitāti attho. Dhovitabbāti udakaṃ āharitvā dhovitabbā. Udakaṃ atthi, bhājanaṃ natthi, asantaṃ nāma hoti. Bhājanaṃ atthi, udakaṃ natthi, etampi asantaṃ. Ubhaye pana asati asantameva, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ. Sesaṃ sabbattha uttānamevāti.

Jantāgharavattādikathā niṭṭhitā.

Vattakkhandhakavaṇṇanā niṭṭhitā.

  1. Pātimokkhaṭṭhapanakkhandhakaṃ

Pātimokkhuddesayācanakathā

  1. Pātimokkhaṭṭhapanakkhandhake – (nandimukhiyā rattiyāti aruṇuṭṭhitakālepi hi nandimukhā viya ratti khāyati. Tenāha 『『nandimukhiyā rattiyā』』ti. Antopūtinti attacittasantāne kilesapūtibhāvena antopūtiṃ. Avassutanti kilesavassanavasena avassutaṃ. Kasambukajātanti ākiṇṇadosatāya saṃkiliṭṭhajātaṃ.) Yāva bāhāgahaṇāpi nāmāti 『『aparisuddhā ānanda parisā』』ti vacanaṃ sutvāyeva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti.

384.Na āyatakeneva papātoti na paṭhamameva gambhīro; anupubbena gambhīroti attho. Ṭhitadhammo velaṃ nātivattatīti vīcīnaṃ osakkanakandaraṃ mariyādavelaṃ nātikkamati. Tīraṃ vāhetīti tīrato appeti; ussāretīti attho. Aññāpaṭivedhoti arahattappatti.

385.Channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ āpajjati idametaṃ sandhāya vuttaṃ. Vivaṭaṃ nātivassatīti āpattiṃ āpajjitvā vivaranto aññaṃ nāpajjati idametaṃ sandhāya vuttaṃ.

Pātimokkhuddesayācanakathā niṭṭhitā.

Pātimokkhasavanārahakathā

386.Ṭhapitaṃhoti pātimokkhanti ettha pure vā pacchā vā ṭhapitampi aṭṭhapitaṃ hoti, khette ṭhapitameva pana ṭhapitaṃ nāma hoti. Tasmā 『『suṇātu me, bhante saṅgho, ajjuposatho pannaraso, yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā』』ti ettha yāva re-kāraṃ bhaṇati, tāva ṭhapetabbaṃ, idañhi khettaṃ. Yya-kāre pana vutte ṭhapentena pacchā ṭhapitaṃ nāma hoti. 『『Suṇātu me』』ti anāraddheyeva ṭhapentena pure ṭhapitaṃ hoti.

Pātimokkhasavanārahakathā niṭṭhitā.

Dhammikādhammikapātimokkhaṭṭhapanakathā

387.Amūlikāyasīlavipattiyā pātimokkhaṃ ṭhapeti akatāyāti tena puggalena sā vipatti katā vā hotu akatā vā, pātimokkhaṭṭhapanakassa saññāamūlikavasena amūlikā hoti. Katākatāyāti katañca akatañca ubhayaṃ gahetvā vuttaṃ.

Dhammikaṃ sāmaggiṃ na upetīti kammaṃ kopetukāmatāya saṅghassa kamme karīyamāne neva āgacchati, na chandaṃ deti, sammukhībhūtova paṭikkosati, tena dukkaṭaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti. Paccādiyatīti 『『puna kātabbaṃ kamma』』nti paccādiyati, tena ukkoṭanakena pācittiyaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti.

Dhammikādhammikapātimokkhaṭṭhapanakathā niṭṭhitā.

Dhammikapātimokkhaṭṭhapanakathā

388.Yehi ākārehi yehi liṅgehi yehi nimittehīti ettha maggenamaggapaṭipādanādīsu ākārādisaññā veditabbā. Tena diṭṭhena tena sutena tāya parisaṅkāyāti ettha diṭṭhañca sutañca pāḷiyaṃ āgatameva. Sace pana tehi diṭṭhasutehi parisaṅkaṃ uppādeyya, taṃ sandhāya vuttaṃ 『『tāya parisaṅkāyā』』ti.

Dhammikapātimokkhaṭṭhapanakathā niṭṭhitā.

Attādānaaṅgakathā

398.Attādānaṃ ādātukāmenāti ettha sāsanaṃ sodhetukāmo bhikkhu yaṃ adhikaraṇaṃ attanā ādiyati, taṃ attādānanti vuccati. Akālo imaṃ attādānaṃ ādātunti ettha rājabhayaṃ corabhayaṃ dubbhikkhabhayaṃ vassārattoti ayaṃ akālo, viparīto kālo.

Abhūtaṃ idaṃ attādānanti asantamidaṃ, mayā adhammo vā dhammoti, dhammo vā adhammoti, avinayo vā vinayoti, vinayo vā avinayoti, dussīlo vā puggalo sīlavāti, sīlavā vā dussīloti gahitoti attho; vipariyāyena bhūtaṃ veditabbaṃ. Anatthasaṃhitaṃ idaṃ attādānanti ettha yaṃ jīvitantarāyāya vā brahmacariyantarāyāya vā saṃvattati, idaṃ anatthasaṃhitaṃ, viparītaṃ atthasaṃhitaṃ nāma.

Na labhissāmi sandiṭṭhe sambhatte bhikkhūti appekadā hi rājabhayādīsu evarūpā attano pakkhassa upatthambhakā bhikkhū laddhuṃ na sakkā honti, taṃ sandhāya vuttaṃ 『『na labhissāmī』』ti . Appekadā pana khemasubhikkhādīsu laddhuṃ sakkā honti, taṃ sandhāya 『『labhissāmī』』ti vuttaṃ.

Bhavissati saṅghassa tatonidānaṃ bhaṇḍananti kosambakānaṃ viya bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo ca bhavissatīti. Pacchāpi avippaṭisārakaraṃ bhavissatīti subhaddaṃ vuḍḍhapabbajitaṃ niggahetvā pañcasatikasaṅgītiṃ karontassa mahākassapattherasseva, dasavatthuke adhikaraṇe dasabhikkhusahassāni niggahetvā sattasatikasaṅgītiṃ karontassa āyasmato yasasseva, saṭṭhibhikkhusahassāni niggahetvā sahassikasaṅgītiṃ karontassa moggaliputtatissattherasseva ca pacchā samanussaraṇakaraṇaṃ hoti, sāsanassa ca vigatupakkilesacandimasūriyasassirikatāya saṃvattati.

Attādānaaṅgakathā niṭṭhitā.

Codakenapaccavekkhitabbadhammakathā

399.Acchiddena appaṭimaṃsenātiādīsu yena gahaṭṭhapabbajitesu yo koci pahaṭo vā hoti, gihīnaṃ gaṇḍaphālanādīni vejjakammāni vā katāni, tassa kāyasamācāro upacikāhi khāyitatālapaṇṇamiva chiddo ca paṭimāsituṃ yattha katthaci gahetvā ākaḍḍhituṃ sakkuṇeyyatāya sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃsoti veditabboti. Vacīsamācāro pana musāvādaomasavādapesuññaamūlakānuddhaṃsanādīhi chiddo ca sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃso.

Mettaṃ nu kho me cittanti palibodhe chinditvā kammaṭṭhānabhāvanānuyogena adhigataṃ mettacittaṃ. Anāghātanti āghātavirahitaṃ, vikkhambhanavasena vihatāghātanti attho. Idaṃ panāvuso kattha vuttaṃ bhagavatāti idaṃ sikkhāpadaṃ katarasmiṃ nagare vuttanti attho.

Codakenapaccavekkhitabbadhammakathā niṭṭhitā.

Codakenaupaṭṭhāpetabbakathā

400.Kālenavakkhāmītiādīsu eko ekaṃ okāsaṃ kāretvā codento kālena vadati nāma. Saṅghamajjhagaṇamajjhasalākaggayāguaggavitakkamāḷakabhikkhācāramaggaāsanasālādīsu upaṭṭhākehi parivāritakkhaṇe vā codento akālena vadati nāma. Tacchena vadanto bhūtena vadati nāma. 『『Ambho mahallaka, parisāvacara, paṃsukūlika, dhammakathika, patirūpaṃ tava ida』』nti vadanto pharusena vadati nāma. Kāraṇanissitaṃ pana katvā 『『bhante mahallakattha, parisāvacarā, paṃsukūlikā, dhammakathikattha, patirūpaṃ tumhākaṃ ida』』nti vadanto saṇhenavadati nāma. Kāraṇanissitaṃ katvā vadanto atthasaṃhitena vadati nāma. Mettacitto vakkhāmi no dosantaroti mettacittaṃ upaṭṭhapetvā vakkhāmi, na duṭṭhacitto hutvā.

Codakenaupaṭṭhāpetabbakathā niṭṭhitā.

Codakacuditakapaṭisaṃyuttakathā

401.Ajjhattaṃ manasikaritvāti attano citte uppādetvā. Kāruññatāti karuṇābhāvo. Iminā karuṇañca karuṇāpubbabhāgañca dasseti. Hitesitāti hitagavesanatā. Anukampitāti tena hitena saṃyojanatā. Dvīhipi mettañca mettāpubbabhāgañca dasseti. Āpattivuṭṭhānatāti āpattito vuṭṭhāpetvā suddhante patiṭṭhāpanā. Vatthuṃ codetvā sāretvā paṭiññaṃ āropetvā yathāpaṭiññāya kammakaraṇaṃ vinayapurekkhāratā nāma. Ime pañca dhammeti ye ete kāruññatātiādinā nayena vuttā, ime pañca dhamme ajjhattaṃ manasi karitvā paro codetabboti.

Sacce ca akuppe cāti vacīsacce ca akuppanatāya ca. Cuditakena hi saccañca vattabbaṃ, kopo ca na kātabbo. Neva attanā kujjhitabbo, na paro ghaṭṭetabboti attho. Sesaṃ sabbattha uttānamevāti.

Codakacuditakapaṭisaṃyuttakathā niṭṭhitā.

Pātimokkhaṭṭhapanakkhandhakavaṇṇanā niṭṭhitā.

  1. Bhikkhunikkhandhakaṃ

Mahāpajāpatigotamīvatthukathā

  1. Bhikkhunikkhandhake – alaṃ gotami mā te ruccīti kasmā paṭikkhipati, nanu sabbesampi buddhānaṃ catasso parisā hontīti? Kāmaṃ honti, kilametvā pana anekakkhattuṃ yācitena anuññātaṃ pabbajjaṃ 『『dukkhena laddhā ayaṃ amhehī』』ti sammā paripālessantīti bhaddakaṃ katvā anujānitukāmo paṭikkhipati. Aṭṭhagarudhammakathā mahāvibhaṅgeyeva kathitā.

403.Kumbhathenakehīti kumbhe dīpaṃ jāletvā tena ālokena paraghare bhaṇḍaṃ vicinitvā thenakacorehi.

Setaṭṭhikā nāma rogajātīti eko pāṇako nāḷimajjhagataṃ kaṇḍaṃ vijjhati, yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkoti.

Mañjiṭṭhikā nāma rogajātīti ucchūnaṃ antorattabhāvo. Mahato taḷākassa paṭikacceva āḷinti iminā pana etamatthaṃ dasseti – yathā mahato taḷākassa āḷiyā abaddhāyapi kiñci udakaṃ tiṭṭheyya, paṭhamameva baddhāya pana yaṃ abaddhapaccayā na tiṭṭheyya, tampi tiṭṭheyya; evameva ye ime anuppanne vatthusmiṃ paṭikacceva avītikkamanatthāya garudhammā paññattā. Tesu apaññattesupi mātugāmassa pabbajitattā pañceva vassasatāni saddhammo tiṭṭheyya. Paṭikacceva paññattattā pana aparānipi pañcavassasatāni ṭhassatīti evaṃ paṭhamaṃ vuttaṃ vassasahassameva ṭhassatīti. Vassasahassanti cetaṃ paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttaṃ. Tato pana uttarimpi sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo ṭhassati. Pariyattidhammopi tāniyeva. Na hi pariyattiyā asati paṭivedho atthi, nāpi pariyattiyā sati paṭivedho na hoti; liṅgaṃ pana pariyattiyā antarahitāyapi ciraṃ pavattissatīti.

Mahāpajāpatigotamīvatthukathā niṭṭhitā.

Bhikkhunīupasampadānujānanakathā

404.Anujānāmi bhikkhave bhikkhūhi bhikkhuniyo upasampādetunti imāya anupaññattiyā bhikkhū pañcasatā sākiyāniyo mahāpajāpatiyā saddhivihāriniyo katvā upasampādesuṃ. Iti tā sabbāpi ekatoupasampannā nāma ahesuṃ. Ye kho tvaṃ gotamīti iminā ovādena gotamī arahattaṃ pattā.

409.Kammaṃ na karīyatīti tajjanīyādi sattavidhampi kammaṃ na karīyati. Khamāpentīti na puna evaṃ karissāmīti khamāpenti.

410.Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ kammaṃ ropetvā niyyādetunti ettha tajjanīyādīsu 『『idaṃ nāma kammaṃ etissā kātabba』』nti evaṃ ropetvā 『『taṃ dāni tumheva karothā』』ti niyyādetabbaṃ. Sace pana aññasmiṃ ropite aññaṃ karonti, 『『tajjanīyakammārahassa niyassakammaṃ karotī』』ti ettha vuttanayena kāretabbataṃ āpajjanti.

411.Kaddamodakenāti ettha na kevalaṃ kaddamodakena, vippasannaudakarajanakaddamādīsupi yena kenaci osiñcantassa dukkaṭameva. Avandiyo so bhikkhave bhikkhu bhikkhunisaṅghena kātabboti bhikkhunupassaye sannipatitvā 『『asuko nāma ayyo bhikkhunīnaṃ apasādanīyaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatī』』ti evaṃ tikkhattuṃ sāvetabbaṃ. Ettāvatā avandiyo kato hoti. Tato paṭṭhāya yathā sāmaṇere disvā na vandanti; evameva disvāpi na vanditabbo. Tena bhikkhunā sammā vattantena bhikkhunupassayaṃ āgantvā vihāreyeva saṅghaṃ vā gaṇaṃ vā ekapuggalaṃ vā upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā 『『bhikkhunisaṅgho mayhaṃ khamatū』』ti khamāpetabbaṃ. Tena bhikkhunā bhikkhunīnaṃ santikaṃ āgantvā 『『eso bhikkhu tumhe khamāpetī』』ti vattabbaṃ. Tato paṭṭhāya so vanditabbo. Ayamettha saṅkhepo, vitthāraṃ pana kammavibhaṅge vakkhāma.

Obhāsentīti asaddhammena obhāsenti. Bhikkhunīhi saddhiṃ sampayojentīti bhikkhunīhi saddhiṃ purise asaddhammena sampayojenti. Avandiyakaraṇaṃ vuttanayameva. Āvaraṇanti vihārappavesane nivāraṇaṃ . Ovādaṃ ṭhapetunti ettha na bhikkhunupassayaṃ gantvā ṭhapetabbo. Ovādatthāya pana āgatā bhikkhuniyo vattabbā 『『asukā nāma bhikkhunī sāpattikā, tassā ovādaṃ ṭhapemi, mā tāya saddhiṃ uposathaṃ karitthā』』ti. Kāyavivaraṇādīsupi daṇḍakammaṃ vuttanayameva.

413.Na bhikkhave bhikkhuniyā ovādo na gantabbotiādi bhikkhunivibhaṅgavaṇṇanāyaṃ vuttameva.

416.Phāsukā namentīti gihidārikāyo viya ghanapaṭṭakena kāyabandhanena phāsukā namanatthāya bandhanti. Ekapariyākatanti ekavāraṃ parikkhipanakaṃ.

Vilīvena paṭṭenāti saṇhehi veḷuvilīvehi katapaṭṭena. Dussapaṭṭenāti setavatthapaṭṭena. Dussaveṇiyāti dussena kataveṇiyā. Dussavaṭṭiyāti dussena katavaṭṭiyā. Coḷapaṭṭādīsu coḷakāsāvaṃ coḷanti veditabbaṃ.

Aṭṭhillenāti gojaṅghaṭṭhikena. Jaghananti kaṭippadeso vuccati. Hatthaṃ koṭṭāpentīti aggabāhaṃ koṭṭāpetvā morapattādīhi cittālaṅkāraṃ karonti. Hatthakocchanti piṭṭhihatthaṃ. Pādanti jaṅghaṃ. Pādakocchanti piṭṭhipādaṃ.

417.Mukhalimpanādīni vuttanayāneva. Avaṅgaṃ karontīti akkhī añjantiyo avaṅgadese adhomukhaṃ lekhaṃ karonti. Visesakanti gaṇḍappadese vicitrasaṇṭhānaṃ visesakaṃ karonti. Olokentīti vātapānaṃ vivaritvā vīthiṃ olokenti. Sāloke tiṭṭhantīti dvāraṃ vivaritvā upaḍḍhakāyaṃ dassentiyo tiṭṭhanti. Naccanti naṭasamajjaṃ kārenti. Vesiṃ vuṭṭhāpentīti gaṇikaṃ vuṭṭhāpenti. Pānāgāraṃ ṭhapentīti suraṃ vikkiṇanti. Sūnaṃ ṭhapentīti maṃsaṃ vikkiṇanti. Āpaṇanti nānābhaṇḍānaṃ anekavidhaṃ āpaṇaṃ pasārenti. Dāsaṃ upaṭṭhāpentīti dāsaṃ gahetvā tena attano veyyāvaccaṃ kārenti. Dāsīādīsupi eseva nayo. Haritakapakkikaṃpakiṇantīti haritakañceva pakkañca pakiṇanti; pakiṇṇakāpaṇaṃ pasārentīti vuttaṃ hoti.

418.Sabbanīlakādikathā kathitāyeva.

419.Bhikkhunī ce, bhikkhave, kālaṃ karontītiādīsu ayaṃ pāḷimuttakavinicchayo – sace hi pañcasu sahadhammikesu yo koci kālaṃ karonto 『『mamaccayena mayhaṃ parikkhāro upajjhāyassa hotu, ācariyassa hotu, saddhivihārikassa hotu, antevāsikassa hotu, mātu hotu, pitu hotu, aññassa vā yassa kassaci hotū』』ti vadati tesaṃ na hoti, saṅghasseva hoti. Na hi pañcannaṃ sahadhammikānaṃ accayadānaṃ ruhati, gihīnaṃ pana ruhati. Bhikkhu hi bhikkhunivihāre kālaṃ karoti, tassa parikkhāro bhikkhūnaṃyeva hoti. Bhikkhunī bhikkhuvihāre kālaṃ karoti, tassā parikkhāro bhikkhunīnaṃyeva hoti.

420.Purāṇamallīti purāṇe gihikāle mallakassa bhariyā. Purisabyañjananti purisanimittaṃ, chinnaṃ vā hotu acchinnaṃ vā, paṭicchannaṃ vā appaṭicchannaṃ vā. Sace etasmiṃ ṭhāne purisabyañjananti cittaṃ uppādetvā upanijjhāyati, dukkaṭaṃ.

421.Attano paribhogatthāya dinnaṃ nāma yaṃ 『『tumheyeva paribhuñjathā』』ti vatvā dinnaṃ, taṃ aññassa dadato dukkaṭaṃ. Aggaṃ gahetvā pana dātuṃ vaṭṭati. Sace asappāyaṃ, sabbaṃ apanetuṃ vaṭṭati. Cīvaraṃ ekāhaṃ vā dvīhaṃ vā paribhuñjitvā dātuṃ vaṭṭati. Pattādīsupi eseva nayo.

Bhikkhūnaṃsannidhiṃ bhikkhunīhi paṭiggāhāpetvāti hiyyo paṭiggahetvā ṭhapitamaṃsaṃ ajja aññasmiṃ anupasampanne asati bhikkhūhi paṭiggāhāpetvā bhikkhunīhi paribhuñjitabbaṃ. Bhikkhūhi paṭiggahitañhi bhikkhunīnaṃ appaṭiggahitakaṭṭhāne tiṭṭhati, bhikkhunīnaṃ paṭiggahitampi bhikkhūsu eseva nayo.

426.Āsanaṃ saṃkasāyantiyo kālaṃ vītināmesunti aññaṃ vuṭṭhāpetvā aññaṃ nisīdāpentiyo bhojanakālaṃ atikkāmesuṃ.

Aṭṭhannaṃbhikkhunīnaṃ yathāvuḍḍhanti ettha sace pure aṭṭhasu nisinnāsu tāsaṃ abbhantarimā aññā āgacchati, sā attano navakaṃ uṭṭhāpetvā nisīdituṃ labhati. Yā pana aṭṭhahipi navakatarā, sā sacepi saṭṭhivassā hoti, āgatapaṭipāṭiyāva nisīdituṃ labhati. Aññattha sabbattha yathāvuḍḍhaṃ na paṭibāhitabbanti ṭhapetvā bhattaggaṃ aññasmiṃ catupaccayabhājanīyaṭṭhāne 『『ahaṃ pubbe āgatā』』ti vuḍḍhaṃ paṭibāhitvā kiñci na gahetabbaṃ; yathāvuḍḍhameva vaṭṭati. Pavāraṇākathā kathitāyeva.

429.Itthiyuttantiādīhi sabbayānāni anuññātāni. Pāṭaṅkinti paṭapoṭṭalikaṃ.

430.Dūtena upasampadā dasannaṃ antarāyānaṃ yena kenaci vaṭṭati. Kammavācāpariyosāne sā bhikkhunī bhikkhunupassaye ṭhitā vā hotu nipannā vā jāgarā vā niddaṃ okkantā vā, upasampannāva hoti. Tāvadeva chāyādīni āgatāya dūtabhikkhuniyā ācikkhitabbāni.

431.Udositoti bhaṇḍasālā. Na sammatīti nappahoti. Upassayanti gharaṃ. Navakammanti saṅghassatthāya bhikkhuniyā navakammampi kātuṃ anujānāmīti attho.

432.Tassā pabbajitāyāti tassā pabbajitakāle. Yāva so dārako viññutaṃ pāpuṇātīti yāva khādituṃ bhuñjituṃ nahāyituñca maṇḍituñca attano dhammatāya sakkotīti attho.

Ṭhapetvāsāgāranti sahagāraseyyamattaṃ ṭhapetvā. Yathā aññasmiṃ purise; evaṃ dutiyikāya bhikkhuniyā tasmiṃ dārake paṭipajjitabbanti dasseti. Mātā pana nahāpetuṃ pāyetuṃ bhojetuṃ maṇḍetuṃ ure katvā sayituñca labhati.

434.Yadeva sā vibbhantāti yasmā sā vibbhantā attano ruciyā khantiyā odātāni vatthāni nivatthā, tasmāyeva sā abhikkhunī, na sikkhāpaccakkhānenāti dasseti. Sā puna upasampadaṃ na labhati.

Sāāgatā na upasampādetabbāti na kevalaṃ na upasampādetabbā, pabbajjampi na labhati. Odātāni gahetvā vibbhantā pana pabbajjāmattaṃ labhati.

Abhivādanantiādīsu purisā pāde sambāhantā vandanti, kese chindanti, nakhe chindanti, vaṇapaṭikammaṃ karonti, taṃ sabbaṃ kukkuccāyantā na sādiyantīti attho. Tatreke ācariyā 『『sace ekato vā ubhato vā avassutā honti sārattā, yathāvatthukameva』』. Eke ācariyā 『『natthi ettha āpattī』』ti vadanti. Evaṃ ācariyavādaṃ dassetvā idaṃ odissa anuññātaṃ vaṭṭatīti aṭṭhakathāsu vuttaṃ. Taṃ pamāṇaṃ. 『『Anujānāmi bhikkhave sāditu』』nti hi vacaneneva taṃ kappiyaṃ.

435.Pallaṅkena nisīdantīti pallaṅkaṃ ābhujitvā nisīdanti. Aḍḍhapallaṅkanti ekaṃ pādaṃ ābhujitvā katapallaṅkaṃ. Heṭṭhā vivaṭe upari paṭicchanneti ettha sace kūpo khato hoti, upari pana padaramattameva sabbadisāsu paññāyati, evarūpepi vaṭṭati.

436.Kukkusaṃ mattikanti kuṇḍakañceva mattikañca. Sesamettha uttānamevāti.

Bhikkhunīupasampadānujānanakathā niṭṭhitā.

Bhikkhunikkhandhakavaṇṇanā niṭṭhitā.

  1. Pañcasatikakkhandhakaṃ

Khuddānukhuddakasikkhāpadakathā

  1. Pañcasatikakkhandhake – cattāri pārājikāni ṭhapetvā avasesāni khuddānukhuddakānīti evamādi ekasikkhāpadampi apariccajitvā sabbesaṃ saṅgahetabbabhāvadassanatthaṃ pariyāyena vuttaṃ. Idaṃ vo samaṇānanti idaṃ samaṇānaṃ. Padapūraṇamatte vokāro.

443.Idampi te āvuso ānanda dukkaṭanti 『『idaṃ tayā duṭṭhu kata』』nti kevalaṃ garahantehi therehi vuttaṃ , na āpattiṃ sandhāya vuttaṃ. Na hi te āpattānāpattiṃ na jānanti. Idāneva cetaṃ anussāvitaṃ – 『『saṅgho apaññattaṃ na paññapeti, paññattaṃ na samucchindatī』』ti. Desehi taṃ dukkaṭanti idampi ca 『『āma, bhante, duṭṭhu mayā kata』』nti evaṃ paṭijānāhi, taṃ dukkaṭanti idaṃ sandhāya vuttaṃ, na āpattidesanaṃ. Thero pana yasmā asatiyā na pucchi na anādarena, tasmā tattha duṭṭhukatabhāvampi asallakkhento 『『nāhaṃ taṃ dukkaṭaṃ passāmī』』ti vatvā theresu gāravaṃ dassento 『『apicāyasmantānaṃ sandhāya desemi taṃ dukkaṭa』』nti āha. Yathā tumhe vadatha, tathā paṭijānāmīti vuttaṃ hoti. Eseva nayo avasesesu catūsu ṭhānesu. Sesamettha yaṃ vattabbaṃ siyā, taṃ nidānavaṇṇanāyameva vuttaṃ.

Khuddānukhuddakasikkhāpadakathā niṭṭhitā.

Pañcasatikakkhandhakavaṇṇanā niṭṭhitā.

  1. Sattasatikakkhandhakaṃ

Dasavatthukathā

  1. Sattasatikakkhandhake – bhikkhaggenāti bhikkhuaggena, bhikkhū gaṇetvā tattake paṭivīse ṭhapesunti attho. Mahiyāti himapātasamaye himavalāhakā.

447.Avijjānivuṭāti avijjāpaṭicchannā . Posāti purisā. Piyarūpaṃ abhinandanti patthentīti piyarūpābhinandino. Aviddasūti avijānantā. Rāgarajehi sarajā. Magasadisāti magā. Saha nettiyāti sanettikā. Vaḍḍhenti kaṭasinti punappunaṃ kaḷevaraṃ nikkhipamānā bhūmiṃ vaḍḍhenti. Evaṃ vaḍḍhentāva ghoraṃ ādiyanti punabbhavaṃ.

454.Pāpakaṃ no āvuso katanti āvuso amhehi pāpakaṃ katanti attho.

455.Katamena tvaṃ bhūmi vihārenāti ettha bhūmīti piyavacanametaṃ. Piyaṃ vattukāmo kira āyasmā sabbakāmī navake bhikkhū evaṃ āmanteti. Kullakavihārenāti uttānavihārena.

457.Sāvatthiyā suttavibhaṅgeti kathaṃ suttavibhaṅge paṭikkhittaṃ hoti? Tatra hi 『『sannidhi nāma ajja paṭiggahitaṃ aparajjū』』ti vatvā puna 『『sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā』』ti āpattiṃ vadantena paṭikkhittaṃ hoti. Tatreke maññanti 『『yo pana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā』』ti hi vuttaṃ, idañca loṇaṃ nāma yāvajīvikattā sannidhibhāvaṃ nāpajjati. Yampi aloṇakaṃ āmisaṃ paṭiggahetvā tena saddhiṃ paribhuñjati, taṃ tadahupaṭiggahitameva, tasmā 『『『yāvakālikena, bhikkhave, yāvajīvikaṃ tadahupaṭiggahitaṃ kāle kappati, vikāle na kappatī』ti vacanato dukkaṭenettha bhavitabba』』nti. Te vattabbā – 『『tumhākaṃ matena dukkaṭenapi na bhavitabbaṃ, na hi ettha yāvajīvikaṃ tadahupaṭiggahitaṃ, yāvakālikameva tadahupaṭiggahitaṃ , na ca taṃ vikāle paribhuttaṃ. Yadi vā 『『vikāle na kappatī』』ti vacanena tumhe dukkaṭaṃ maññetha, yāvajīvikamissaṃ yāvakālikaṃ vikāle bhuñjantassa vikālabhojanapācittiyaṃ na bhaveyya. Tasmā na byañjanamattaṃ gahetabbaṃ, attho upaparikkhitabbo.

Ayañhettha attho – yāvakālikena yāvajīvikaṃ tadahupaṭiggahitaṃ yadi sambhinnarasaṃ hoti, yāvakālikagatikameva hoti. Tasmā 『『yo pana bhikkhu vikāle khādanīyaṃ vā bhojanīyaṃ vā』』ti iminā sikkhāpadena kāle kappati, vikāle na kappati. Na idha 『『na kappatī』』ti vacanamattenettha dukkaṭaṃ hoti. Yatheva yāvajīvikaṃ tadahupaṭiggahitaṃ yāvakālikena sambhinnarasaṃ vikāle na kappati, vikālabhojanapācittiyāvahaṃ hoti. Evaṃ ajja paṭiggahitampi aparajju yāvakālikena sambhinnarasaṃ na kappati, sannidhibhojanapācittiyāvahaṃ hoti. Taṃ 『『sannidhikataṃ ida』』nti ajānantopi na muccati. Vuttañhetaṃ – 『『sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā』』ti. Tasmā 『『kattha paṭikkhitta』』nti imissā pucchāya 『『parisuddhamidaṃ byākaraṇaṃ sāvatthiyā suttavibhaṅge』』ti.

Rājagahe uposathasaṃyutteti idaṃ 『『na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbāni; yo sammanneyya, āpatti dukkaṭassā』』ti etaṃ sandhāya vuttaṃ. Vinayātisāre dukkaṭanti 『『na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbānī』』ti etassa vinayassa atisāre dukkaṭaṃ. Campeyyake vinayavatthusminti idaṃ 『『adhammena ce bhikkhave vaggakammaṃ, akammaṃ na ca karaṇīya』』nti evamādiṃ katvā campeyyakkhandhake āgataṃ vinayavatthuṃ sandhāya vuttaṃ.

Ekaccokappatīti idaṃ dhammikaṃ āciṇṇaṃ sandhāya vuttaṃ. Chedanake pācittiyanti suttavibhaṅge hi 『『nisīdanaṃ nāma sadasaṃ vuccatī』』ti āgataṃ, tasmā dvinnaṃ sugatavidatthīnaṃ upari dasāyeva vidatthimattā labbhati. Dasāya vinā taṃ pamāṇaṃ karontassa idaṃ āgatameva hoti – 『『taṃ atikkāmayato chedanakaṃ pācittiya』』nti. Tasmā 『『kiṃ āpajjatī』』ti puṭṭho 『『chedanake pācittiya』』nti āha. Chedanakasikkhāpade vuttapācittiyaṃ āpajjatīti attho. Sesaṃ sabbattha uttānamevāti.

Dasavatthukathā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Sattasatikakkhandhakavaṇṇanā niṭṭhitā.

Dvivaggasaṅgahā vuttā, dvāvīsatipabhedanā;

Khandhakā sāsane pañcakkhandhadukkhappahāyino.

Yā tesaṃ vaṇṇanā esā, antarāyaṃ vinā yathā;

Siddhā sijjhantu kalyāṇā, evaṃ āsāpi pāṇinanti.

Cūḷavagga-aṭṭhakathā niṭṭhitā.

B020105Parivāra-aṭṭhakathā（《補充註釋》） c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Parivāra-aṭṭhakathā

Soḷasamahāvāro

Paññattivāravaṇṇanā

Visuddhaparivārassa , parivāroti sāsane;

Dhammakkhandhasarīrassa, khandhakānaṃ anantarā.

Saṅgahaṃ yo samāruḷho, tassa pubbāgataṃ nayaṃ;

Hitvā dāni karissāmi, anuttānatthavaṇṇanaṃ.

  1. Tattha yaṃ tena bhagavatā…pe… paññattanti ādinayappavattāya tāva pucchāya ayaṃ saṅkhepattho – yo so bhagavā sāsanassa ciraṭṭhitikatthaṃ dhammasenāpatinā saddhammagāravabahumānavegasamussitaṃ añjaliṃ sirasmiṃ patiṭṭhāpetvā yācito dasa atthavase paṭicca vinayapaññattiṃ paññapesi, tena bhagavatā tassa tassa sikkhāpadassa paññattikālaṃ jānatā, tassā tassā sikkhāpadapaññattiyā dasa atthavase passatā; apica pubbenivāsādīhi jānatā, dibbena cakkhunā passatā, tīhi vijjāhi chahi vā pana abhiññāhi jānatā, sabbattha appaṭihatena samantacakkhunā passatā, sabbadhammajānanasamatthāya paññāya jānatā, sabbasattānaṃ cakkhuvisayātītāni tirokuṭṭādigatāni cāpi rūpāni ativisuddhena maṃsacakkhunā ca passatā, attahitasādhikāya samādhipadaṭṭhānāya paṭivedhapaññāya jānatā, parahitasādhikāya karuṇāpadaṭṭhānāya desanāpaññāya passatā, arahatā sammāsambuddhena 『『yaṃ paṭhamaṃ pārājikaṃ paññattaṃ, taṃ kattha paññattaṃ, kaṃ ārabbha paññattaṃ, kismiṃ vatthusmiṃ paññattaṃ, atthi tattha paññatti…pe… kenābhata』』nti.

頂禮彼世尊、阿羅漢、正等正覺者 律藏 《分別》註釋 十六大章 關於制定的章節解釋 對於清凈的分別，在教法中； 蘊身的法蘊，在諸蘊之間。 誰已彙集總攝，追隨前人之道； 今將捨棄而作，未被闡明的義理解釋。 1. 在此，世尊曾經……等……制定之時，首先就問題的概要而言——那位世尊爲了教法的久住，受到法軍將軍以崇敬和尊重的激勵，雙手合十置於頭頂，被請求時，基於十種利益而制定律法，世尊知道每一戒條制定的時間，看到每一戒條制定的十種利益；不僅如此，以前世智、天眼所知，以三明或六神通所知，以無障礙的遍知之眼觀察，以能知一切法的智慧而知，以極其清凈的肉眼觀察一切眾生眼界之外、墻壁后等處的色法，以成就自利的定為基礎的通達智慧而知，以成就利他的悲為基礎的說法智慧而觀察，由阿羅漢正等正覺者（提出）："第一條波羅夷（重罪）是在何處制定，因何而制定，依何人制定，在何種情況下制定，是否有制定……等……由誰帶來"。

  1. Pucchāvissajjane pana 『『yaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ pārājika』』nti idaṃ kevalaṃ pucchāya āgatassa ādipadassa paccuddharaṇamattameva, 『『kattha paññattanti vesāliyā paññattaṃ; kaṃ ārabbhāti sudinnaṃ kalandaputtaṃ ārabbhā』』ti evamādinā pana nayena punapi ettha ekekaṃ padaṃ pucchitvāva vissajjitaṃ. Ekā paññattīti 『『yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya pārājiko hoti asaṃvāso』』ti ayaṃ ekā paññatti. Dve anupaññattiyoti 『『antamaso tiracchānagatāyapī』』ti ca, 『『sikkhaṃ apaccakkhāyā』』ti ca makkaṭivajjiputtakavatthūnaṃ vasena vuttā – imā dve anupaññattiyo. Ettāvatā 『『atthi tattha paññatti anupaññatti anuppannapaññattī』』ti imissā pucchāya dve koṭṭhāsā vissajjitā honti. Tatiyaṃ vissajjetuṃ pana 『『anuppannapaññatti tasmiṃ natthī』』ti vuttaṃ. Ayañhi anuppannapaññatti nāma anuppanne dose paññattā; sā aṭṭhagarudhammavasena bhikkhunīnaṃyeva āgatā, aññatra natthi. Tasmā vuttaṃ 『『anuppannapaññatti tasmiṃ natthī』』ti. Sabbatthapaññattīti majjhimadese ceva paccantimajanapadesu ca sabbatthapaññatti. Vinayadharapañcamena gaṇena 『『upasampadā, guṇaṅguṇūpāhanā, dhuvanahānaṃ, cammattharaṇa』』nti imāni hi cattāri sikkhāpadāni majjhimadeseyeva paññatti. Ettheva etehi āpatti hoti, na paccantimajanapadesu. Sesāni sabbāneva sabbatthapaññatti nāma.

Sādhāraṇapaññattīti bhikkhūnañceva bhikkhunīnañca sādhāraṇapaññatti; suddhabhikkhūnameva hi suddhabhikkhunīnaṃ vā paññattaṃ sikkhāpadaṃ asādhāraṇapaññatti nāma hoti. Idaṃ pana bhikkhuṃ ārabbha uppanne vatthusmiṃ 『『yā pana bhikkhunī chandaso methunaṃ dhammaṃ paṭiseveyya, antamaso tiracchānagatenapi pārājikā hoti asaṃvāsā』』ti bhikkhunīnampi paññattaṃ, vinītakathāmattameva hi tāsaṃ natthi, sikkhāpadaṃ pana atthi, tena vuttaṃ 『『sādhāraṇapaññattī』』ti. Ubhatopaññattiyampi eseva nayo. Byañjanamattameva hi ettha nānaṃ, bhikkhūnaṃ bhikkhunīnampi sādhāraṇattā sādhāraṇapaññatti, ubhinnampi paññattattā ubhatopaññattīti. Atthe pana bhedo natthi.

Nidānogadhanti 『『yassa siyā āpatti so āvikareyyā』』ti ettha sabbāpattīnaṃ anupaviṭṭhattā nidānogadhaṃ; nidāne anupaviṭṭhanti attho. Dutiyena uddesenāti nidānogadhaṃ nidānapariyāpannampi samānaṃ 『『tatrime cattāro pārājikā dhammā』』tiādinā dutiyeneva uddesena uddesaṃ āgacchati. Catunnaṃ vipattīnanti sīlavipattiādīnaṃ. Paṭhamā hi dve āpattikkhandhā sīlavipatti nāma, avasesā pañca ācāravipatti nāma. Micchādiṭṭhi ca antaggāhikadiṭṭhi ca diṭṭhivipatti nāma, ājīvahetu paññattāni cha sikkhāpadāni ājīvavipatti nāma. Iti imāsaṃ catunnaṃ vipattīnaṃ idaṃ pārājikaṃ sīlavipatti nāma hoti.

  1. 關於詢問的解答，"世尊所知、所見、阿羅漢、正等正覺者的第一條波羅夷"這僅僅是針對問題的回答，關於初始的說明而已，"在哪裡制定的？在維薩利（現代維沙卡帕）制定的；因何而制定？是因難陀之子而制定的"等，依此類推，再次逐個字句詢問而解答。一個制定是指"若比丘行淫之法，則為波羅夷，且無反省"這是一個制定。兩個不制定是指"至少對於畜生而言"以及"若不接受戒"等，依照猴子等的情況所述——這兩項是不制定。至此，"是否有不制定的制定、不產生的制定"的詢問中，兩個部分已被解答。第三個解答則是"不產生的制定在此不存在"。這不產生的制定是指不產生的過失的制定；它是依於八分法所制定，僅適用於比丘尼，其他地方並不存在。因此說"不產生的制定在此不存在"。無處不在的制定是指中部地區及偏遠地區的無處不在的制定。根據律法持有者第五組的教義，"受戒、善行、正當的行為、面板的覆蓋"這四條戒條僅在中部地區有制定。在這裡，這些行為是過失，而在偏遠地區則沒有。其他的皆為無處不在的制定。 一般的制定是指對比丘及比丘尼的共同制定；只有清凈的比丘或清凈的比丘尼的制定，才被稱為不一般的制定。而關於某比丘所引發的情況，"若比丘尼因貪慾而行淫，至少對於畜生而言，則為波羅夷，且無反省"這也是對比丘尼的制定，關於這方面僅有簡單的討論，而戒條仍然存在，因此說"一般的制定"。雙方的制定也是如此。這裡僅是表面上的不同，因比丘與比丘尼的

Ekena samuṭṭhānenāti dvaṅgikena ekena samuṭṭhānena. Ettha hi cittaṃ aṅgaṃ hoti, kāyena pana āpattiṃ āpajjati. Tena vuttaṃ 『『kāyato ca cittato ca samuṭṭhātī』』ti. Dvīhi samathehi sammatīti 『『āpannosī』』ti sammukhā pucchiyamāno 『『āma āpannomhī』』ti paṭijānāti, tāvadeva bhaṇḍanakalahaviggahā vūpasantā honti, sakkā ca hoti taṃ puggalaṃ apanetvā uposatho vā pavāraṇā vā kātuṃ. Iti sammukhāvinayena ca paṭiññātakaraṇena cāti dvīhi samathehi sammati, na ca tappaccayā koci upaddavo hoti. Yaṃ pana upari paññattivagge 『『na katamena samathena sammatī』』ti vuttaṃ, taṃ samathaṃ otāretvā anāpatti kātuṃ na sakkāti imamatthaṃ sandhāya vuttaṃ.

Paññatti vinayoti 『『yo pana bhikkhū』』tiādinā nayena vuttamātikā paññatti vinayoti attho. Vibhattīti padabhājanaṃ vuccati; vibhattīti hi vibhaṅgassevetaṃ nāmaṃ. Asaṃvaroti vītikkamo. Saṃvaroti avītikkamo. Yesaṃ vattatīti yesaṃ vinayapiṭakañca aṭṭhakathā ca sabbā paguṇāti attho. Te dhārentīti te etaṃ paṭhamapārājikaṃ pāḷito ca atthato ca dhārenti; na hi sakkā sabbaṃ vinayapiṭakaṃ ajānantena etassa attho jānitunti. Kenābhatanti idaṃ paṭhamapārājikaṃ pāḷivasena ca atthavasena ca yāva ajjatanakālaṃ kena ānītanti. Paramparābhatanti paramparāya ānītaṃ.

  1. Idāni yāya paramparāya ānītaṃ, taṃ dassetuṃ 『『upāli dāsako cevā』』tiādinā nayena porāṇakehi mahātherehi gāthāyo ṭhapitā . Tattha yaṃ vattabbaṃ, taṃ nidānavaṇṇanāyameva vuttaṃ. Iminā nayena dutiyapārājikādipucchāvissajjanesupi vinicchayo veditabboti.

Mahāvibhaṅge paññattivāravaṇṇanā niṭṭhitā.

Katāpattivārādivaṇṇanā

  1. Ito paraṃ 『『methunaṃ dhammaṃ paṭisevanto kati āpattiyo āpajjatī』』ti ādippabhedo katāpattivāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajantī』』ti ādippabhedo vipattivāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā』』ti ādippabhedo saṅgahavāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhahantī』』ti ādippabhedo samuṭṭhānavāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇa』』nti ādippabhedo adhikaraṇavāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ samathānaṃ katihi samathehi sammantī』』ti ādippabhedo samathavāro, tadanantaro samuccayavāro cāti ime satta vārā uttānatthā eva.

  2. Tato paraṃ 『『methunaṃ dhammaṃ paṭisevanapaccayā pārājikaṃ kattha paññatta』』ntiādinā nayena puna paccayavasena eko paññattivāro, tassa vasena purimasadisā eva katāpattivārādayo satta vārāti evaṃ aparepi aṭṭha vārā vuttā, tepi uttānatthā eva. Iti ime aṭṭha, purimā aṭṭhāti mahāvibhaṅge soḷasa vārā dassitā. Tato paraṃ teneva nayena bhikkhunivibhaṅgepi soḷasa vārā āgatāti evamime ubhatovibhaṅge dvattiṃsa vārā pāḷinayeneva veditabbā. Na hettha kiñci pubbe avinicchitaṃ nāma atthi.

Mahāvibhaṅge ca bhikkhunivibhaṅge ca

Soḷasamahāvāravaṇṇanā niṭṭhitā.

Samuṭṭhānasīsavaṇṇanā

以一種生起方式：即為兩種生起方式中的一種。在此，心是要素，但以身體犯過失。因此說"從身體和心靈中生起"。以兩種平息方式得到認可：當被問及"你是否犯了過失"時，被問者承認"是的，我犯了過失"，爭執和衝突立即平息，並且可以將該個人驅逐，進行布薩或佈施。如此，通過面對面的律法和承認的方式得到兩種平息，且不會因此造成任何騷擾。至於在上文制定章節中說"不以何種平息方式得到認可"，這是指不能通過降低該平息方式來宣告無罪。 制定律法是指如"若有比丘"等方式所述的根本原則。分別是指詞語的解析；分別實際上是分析的名稱。無約束是指違犯；約束是指未違犯。他們持有是指熟悉律藏和註釋的全部內容。他們持有是指他們從原文和義理上持有這第一波羅夷，因為不可能不瞭解全部律藏而理解其意義。由誰帶來是指直到今天這第一波羅夷是由誰帶來的，無論是從原文還是義理上。傳承帶來是指通過傳承帶來。 3. 現在爲了展示通過何種傳承帶來，古代大長老們設定了詩句，如"優波離、達薩卡"等。關於應該說的，已在因緣解釋中說明。以此方式，在第二波羅夷等的詢問解答中也應該瞭解判斷。 大分別中制定章節解釋已完成。 已犯過失章節解釋 157. 此後，"行淫之法者犯多少過失"等的開端是已犯過失章節，"行淫之法者犯四種缺陷中多少缺陷"等的開端是缺陷章節，"行淫之法者的過失被七種過失類別中的多少類別包含"等的開端是包含章節，"行淫之法者的過失從六種過失生起中的多少生起"等的開端是生起章節，"行淫之法者的過失屬於四種爭端中的哪一種"等的開端是爭端章節，"行淫之法者的過失被七種平息中的多少平息"等的開端是平息章節，其後是總結章節，這七個章節意義明顯。 188. 此後，"因行淫之法波羅夷在何處制定"等方式，再次以因緣為一個制定章節，依其方式，前面類似的七個章節如已犯過失等，又說了八個章節，它們意義也同樣明顯。如此，這八個，加上前面的八個，在大分別中顯示了十六個章節。此後，以相同方式，在比丘尼分別中也出現了十六個章節，因此在兩個分別中共有三十二個章節，應按照原文方式瞭解。在此確實沒有任何先前未經裁決的事項。 大分別和比丘尼分別中十六大章解釋已完成。 生起章節頭解釋

  1. Tadanantarāya pana samuṭṭhānakathāya anattā iti nicchayāti anattā iti nicchitā. Sabhāgadhammānanti aniccākārādīhi sabhāgānaṃ saṅkhatadhammānaṃ. Nāmamattaṃ na nāyatīti nāmamattampi na paññāyati. Dukkhahāninti dukkhaghātanaṃ. Khandhakā yā ca mātikāti khandhakā yā ca mātikāti attho. Ayameva vā pāṭho. Samuṭṭhānaṃ niyato katanti samuṭṭhānaṃ niyatokataṃ niyatakataṃ; niyatasamuṭṭhānanti attho. Etena bhūtārocanacorivuṭṭhāpanaananuññātasikkhāpadattayassa saṅgaho paccetabbo. Etāneva hi tīṇi sikkhāpadāni niyatasamuṭṭhānāni, aññehi saddhiṃ asambhinnasamuṭṭhānāni.

Sambhedaṃ nidānañcaññanti aññampi sambhedañca nidānañca. Tattha sambhedavacanena samuṭṭhānasambhedassa gahaṇaṃ paccetabbaṃ, tāni hi tīṇi sikkhāpadāni ṭhapetvā sesāni sambhinnasamuṭṭhānāni. Nidānavacanena sikkhāpadānaṃ paññattidesasaṅkhātaṃ nidānaṃ paccetabbaṃ. Sutte dissanti uparīti sikkhāpadānaṃ samuṭṭhānaniyamo sambhedo nidānanti imāni tīṇi suttamhi eva dissanti; paññāyantīti attho. Tattha 『『ekena samuṭṭhānena samuṭṭhāti, kāyato ca cittato cā』』tiādimhi tāva purimanaye samuṭṭhānaniyamo ca sambhedo ca dissanti. Itaraṃ pana nidānaṃ nāma –

『『Vesāliyā rājagahe, sāvatthiyā ca āḷavī;

Kosambiyā ca sakkesu, bhaggesu ceva paññattā』』ti.

Evaṃ upari dissati, parato āgate sutte dissatīti veditabbaṃ.

『『Vibhaṅgedvīsū』』ti gāthāya ayamattho – yaṃ sikkhāpadaṃ dvīsu vibhaṅgesu paññattaṃ uposathadivase bhikkhū ca bhikkhuniyo ca uddisanti, tassa yathāñāyaṃ samuṭṭhānaṃ pavakkhāmi, taṃ me suṇāthāti.

Sañcarittānubhāsanañcāti sañcarittañca samanubhāsanañca. Atirekañca cīvaranti atirekacīvaraṃ ; kathinanti attho. Lomāni padasodhammoti eḷakalomāni ca padasodhammo ca. Bhūtaṃ saṃvidhānena cāti bhūtārocanañca saṃvidahitvā addhānappaṭipajjanañca. Theyyadesanā coriṃ cāti theyyasattho ca chattapāṇissa agilānassa dhammadesanā ca corivuṭṭhāpanañca. Ananuññātāya terasāti mātāpitusāmikehi ananuññātāya saddhiṃ imāni terasa samuṭṭhānāni honti. Sadisā idha dissareti idha ubhatovibhaṅge etesu terasasu samuṭṭhānasīsesu ekekasmiṃ aññānipi sadisāni samuṭṭhānāni dissanti.

Paṭhamapārājikasamuṭṭhānavaṇṇanā

  1. 隨後關於生起的論述，"無我"即是已確定的。"諸法的相狀"是指由無常等所構成的諸法。"僅名"即是指僅僅是名稱，無法被認知。"苦的消除"是指消滅痛苦。"戒條"是指戒律的總集。"這就是文字的意思。"生起是指已被確定的生起，生起是指被確定的生起；即是指確定的生起。由此可知，關於三種規定的結合，必須要遵循已被允許的戒律。只有這三條戒律是確定的生起，其他的則是與之相結合的非分離的生起。 "分裂及因緣"是指其他的分裂及因緣。在這裡，分裂的說法是指生起的分裂的收集，除了這三條戒律之外，其他的都是分離的生起。因緣的說法是指戒律的規定所稱的因緣。經文中顯現出這三條戒律的生起、分裂及因緣的限制；"顯現"是指能夠被認知的意思。在此，"以一種生起而生起，從身體和心靈中生起"等，顯現出生起的限制和分裂的狀態。其他的因緣則是—— "在維薩利（現代維沙卡帕）城、王舍城、舍衛城及阿羅衛城等地；在各個教法中也有規定。" 如此，在上面顯現，後來的經文中也應當被理解。 "在大分別中有兩種"這句詩的意思是——在戒律中，關於在布薩日所規定的戒律，向比丘和比丘尼所宣講的，正如我所說的生起，我將為你們講述。 "關於行為的說明"是指行為及其說明。額外的衣物是指額外的袈裟；"堅固"是指堅固的意思。毛髮和腳的清潔是指清潔的毛髮及腳。通過生起的定義，指的是生起的光明及其對真理的引導。對於他人所講的教法，指的是他人所講的教法及其引導。與父母無許可的情況下，有十三種生起的情況。相同的在這裡顯現的是，在兩個分別中，這十三種生起的情況也顯現出相同的生起。 第一波羅夷生起的解釋。

  2. Idāni tāni dassetuṃ 『『methunaṃ sukkasaṃsaggo』』tiādi vuttaṃ. Tattha methunanti idaṃ tāva paṭhamapārājikaṃ nāma ekaṃ samuṭṭhānasīsaṃ, sesāni tena sadisāni. Tattha sukkasaṃsaggoti sukkavissaṭṭhi ceva kāyasaṃsaggo ca. Aniyatā paṭhamikāti paṭhamaṃ aniyatasikkhāpadaṃ. Pubbūpaparipācitāti 『『jānaṃ pubbūpagataṃ bhikkhu』』nti sikkhāpadañca bhikkhuniparipācitapiṇḍapātasikkhāpadañca. Raho bhikkhuniyā sahāti bhikkhuniyā saddhiṃ raho nisajjasikkhāpadañca.

Sabhojane raho dve cāti sabhojane kule anupakhajjanisajjasikkhāpadañca dve rahonisajjasikkhāpadāni ca. Aṅguli udake hasanti aṅgulipatodakañca udake hasadhammasikkhāpadañca. Pahāre uggire cevāti pahāradānasikkhāpadañca talasattikauggiraṇasikkhāpadañca. Tepaññāsā ca sekhiyāti parimaṇḍalanivāsanādīni khuddakavaṇṇanāvasāne vuttāni tepaññāsa sekhiyasikkhāpadāni ca.

Adhakkhagāmāvassutāti bhikkhunīnaṃ adhakkhakasikkhāpadañca gāmantaragamanaṃ avassutā avassutassa hatthato khādanīyabhojanīyaggahaṇasikkhāpadañca. Talamaṭṭhañca suddhikāti talaghātakaṃ jatumaṭṭhaṃ udakasuddhikādiyanañca. Vassaṃvuṭṭhā ca ovādanti vassaṃvuṭṭhā chappañcayojanāni sikkhāpadañca ovādāya agamanasikkhāpadañca. Nānubandhe pavattininti yā pana bhikkhunī vuṭṭhāpitaṃ pavattiniṃ dve vassāni nānubandheyyāti vuttasikkhāpadaṃ.

Imesikkhāti imā sikkhāyo; liṅgavipariyāyo kato. Kāyamānasikā katāti kāyacittasamuṭṭhānā katā.

Dutiyapārājikasamuṭṭhānavaṇṇanā

  1. 現在爲了展示這些，說"行淫、遺精接觸"等。在此，"行淫"首先是第一波羅夷的一個生起要點，其餘的與之相似。在此，"遺精接觸"是指遺精散佈和身體接觸。"不定"是指第一個不定戒。"預先準備"是指"比丘知道預先已去"的戒律，以及為比丘尼準備的食物的戒律。"與比丘尼單獨"是指與比丘尼單獨相處的戒律。 "在有食物的情況下單獨兩次"是指在有家庭的情況下不恰當進入的戒律，以及兩個單獨相處的戒律。"手指在水中玩耍"是指手指觸水和在水中嬉戲的戒律。"打擊和嘔吐"是指打擊的戒律和吐出舌頭的戒律。"五十三個學處"是指在末尾的小注中提到的關於周邊、穿著等的五十三個學處。 "半公里和被污染"是指比丘尼的半公里戒律，以及進入村莊間、從被污染者手中接受可食用食物的戒律。"手掌和清潔"是指打手掌、塗抹和水的清潔等戒律。"雨季結束和教導"是指雨季結束的六五瑜伽行戒律，以及不去教導的戒律。"不跟隨"是指不跟隨已被驅逐兩年的戒律。 "這些學處"是指這些學習；詞性已被改變。"身心所作"是指由身體和心靈生起的。 第二波羅夷生起的解釋。

259.Adinnanti idaṃ tāva adinnādānanti vā dutiyapārājikanti vā ekaṃ samuṭṭhānasīsaṃ, sesāni tena sadisāni. Tattha viggahuttarīti manussaviggahauttarimanussadhammasikkhāpadāni. Duṭṭhullā attakāminanti duṭṭhullavācāattakāmapāricariyasikkhāpadāni. Amūlā aññabhāgiyāti dve duṭṭhadosasikkhāpadāni. Aniyatā dutiyikāti dutiyaṃ aniyatasikkhāpadaṃ.

Acchinde pariṇāmaneti sāmaṃ cīvaraṃ datvā acchindanañca saṅghikalābhassa attano pariṇāmanañca. Musā omasapesuṇāti musāvādo ca omasavādo ca bhikkhupesuññañca. Duṭṭhullā pathavīkhaṇeti duṭṭhullāpattiārocanañca pathavīkhaṇañca. Bhūtaṃ aññāya ujjhāpeti bhūtagāmaaññavādakaujjhāpanakasikkhāpadāni.

Nikkaḍḍhanaṃ siñcanañcāti vihārato nikkaḍḍhanañca udakena tiṇādisiñcanañca. Āmisahetu bhuttāvīti 『『āmisahetu bhikkhuniyo ovadantī』』ti sikkhāpadañca, bhuttāviṃ anatirittena khādanīyādinā pavāraṇāsikkhāpadañca. Ehi anādari bhiṃsāti 『『ehāvuso gāmaṃ vā』』ti sikkhāpadañca, anādariyañca bhikkhubhiṃsāpanakañca. Apanidhe ca jīvitanti pattādīnaṃ apanidhānasikkhāpadañca, sañcicca pāṇaṃ jīvitāvoropanañca.

Jānaṃ sappāṇakaṃ kammanti jānaṃ sappāṇakaudakasikkhāpadañca punakammāya ukkoṭanañca. Ūnasaṃvāsanāsanāti ūnavīsativassasikkhāpadañca ukkhittakena saddhiṃ saṃvāsasikkhāpadañca nāsitakasāmaṇerasambhogasikkhāpadañca. Sahadhammikaṃ vilekhāti sahadhammikaṃ vuccamānasikkhāpadañca, vilekhāya saṃvattantīti āgatasikkhāpadañca. Moho amūlakena cāti mohanake pācittiyasikkhāpadañca, amūlakena saṅghādisesena anuddhaṃsanasikkhāpadañca.

Kukkuccaṃ dhammikaṃ cīvaraṃ datvāti kukkuccaupadahanañca, dhammikānaṃ kammānaṃ chandaṃ datvā khīyanañca, cīvaraṃ datvā khīyanañca. Pariṇāmeyya puggaleti saṅghikaṃ lābhaṃ puggalassa pariṇāmanasikkhāpadaṃ. Kiṃ te akālaṃ acchindeti 『『kiṃ te ayye eso purisapuggalo karissatī』』ti āgatasikkhāpadañca, 『『akālacīvaraṃ kālacīvara』』nti adhiṭṭhahitvā bhājanasikkhāpadañca, bhikkhuniyā saddhiṃ cīvaraṃ parivattetvā acchindanasikkhāpadañca. Duggahī nirayenacāti duggahitena duppadhāritena paraṃ ujjhāpanasikkhāpadañca, nirayena vā brahmacariyena vā abhisapanasikkhāpadañca.

Gaṇaṃ vibhaṅga dubbalanti 『『gaṇassa cīvaralābhaṃ antarāyaṃ kareyyā』』ti ca 『『dhammikaṃ cīvaravibhaṅgaṃ paṭibāheyyā』』ti ca 『『dubbalacīvarapaccāsāya cīvarakālasamayaṃ atikkāmeyyā』』ti ca vuttasikkhāpadāni. Kathinā phāsu passayanti 『『dhammikaṃ kathinuddhāraṃ paṭibāheyya, bhikkhuniyā sañcicca aphāsuṃ kareyya, bhikkhuniyā upassayaṃ datvā kupitā anattamanā nikkaḍḍheyya vā』』ti vuttasikkhāpadāni. Akkosacaṇḍī maccharīti 『『bhikkhuṃ akkoseyya vā paribhāseyya vā, caṇḍikatā gaṇaṃ paribhāseyya, kule maccharinī assā』』ti vuttasikkhāpadāni. Gabbhiniñca pāyantiyāti 『『gabbhiniṃ vuṭṭhāpeyya, pāyantiṃ vuṭṭhāpeyyā』』ti vuttasikkhāpadāni.

  1. "不偷盜"是指不偷取的戒律，或稱第二波羅夷的一個生起要點，其餘的與之相似。在此，"爭執的上層"是指人與人之間的爭執及其相關的戒律。"惡言"是指惡劣的言辭及其相關的戒律。"無根"是指兩種惡行的戒律。"不定的第二戒"是指第二個不定戒律。 "切斷、轉交"是指給予袈裟並切斷的行為，以及與僧團的利益相關的自身轉交。"說謊、惡口"是指說謊和惡口的戒律，及其在比丘中的空洞。"惡言與地挖掘"是指惡言的過失及其在地面挖掘的戒律。"以他人名義拋棄"是指以他人名義拋棄的戒律。 "拋棄與澆灌"是指從寺院拋棄及用水澆灌草木的戒律。"因食物而吃"是指"因食物而教導比丘尼"的戒律，及在不超出食物範圍內的飲食戒律。"來吧，不要輕視"是指"來吧，朋友，進入村莊"的戒律，及輕視比丘的恐嚇戒律。"拋棄生命"是指拋棄食物等的戒律，以及生存的拋棄。 "知道是正當的行為"是指知道是正當的水的戒律，以及再次行為的拋棄。"不滿的二十歲"是指不滿二十歲的戒律，以及與不滿的同伴一起生活的戒律。"與法同行"是指與法同行的戒律，以及通過書寫的戒律。"無根的愚昧"是指無根的愚昧的戒律，以及無根的僧團的其他戒律。 "恐懼的法衣"是指恐懼的拋棄，以及通過正當行爲的拋棄，給予法衣並拋棄的行為。"應當轉變的人"是指應當轉變的僧團的利益的戒律。"不應當在不合時宜的情況下切斷"是指在不合時宜的情況下切斷的戒律，以及在與比丘尼的法衣轉變中切斷的戒律。"難以忍受的地獄"是指難以忍受的地獄的戒律，以及通過不正當的行為或禁慾的詛咒。 "群體的分裂是弱的"是指"群體的法衣利益會造成障礙"的戒律，以及"正當的法衣分裂應當被禁止"的戒律，"弱的法衣應當在法衣的時間內被超越"的戒律。"艱難的與順利的"是指"應當禁止正當的艱難拋棄"的戒律，"比丘尼應當在順利的情況下行事，若生氣則應當被拋棄"的戒律。"侮辱與憤怒"是指"比丘應當被侮辱或被貶低，憤怒的群體應當被貶低，家庭中應有吝嗇的人"的戒律。"懷孕與分娩"是指"應當讓懷孕的婦女流產，分娩的婦女應當流產"的戒律。

Dvevassaṃ sikkhā saṅghenāti 『『dve vassāni chasu dhammesu asikkhitasikkhaṃ sikkhamānaṃ vuṭṭhāpeyya, sikkhitasikkhaṃ sikkhamānaṃ saṅghena asammataṃ vuṭṭhāpeyyā』』ti vuttasikkhāpadāni. Tayo ceva gihīgatāti ūnadvādasavassaṃ gihigataṃ, paripuṇṇadvādasavassaṃ gihigataṃ 『『dve vassāni chasu dhammesu asikkhitasikkhaṃ dve vassāni sikkhitasikkhaṃ saṅghena asammata』』nti vuttasikkhāpadāni. Kumāribhūtā tissoti 『『ūnavīsativassaṃ kumāribhūta』』ntiādinā nayena vuttā tisso. Ūnadvādasasammatāti 『『ūnadvādasavassā vuṭṭhāpeyya, paripuṇṇadvādasavassā saṅghena asammatā vuṭṭhāpeyyā』』ti vuttasikkhāpadadvayaṃ.

Alaṃ tāva sokāvāsanti 『『alaṃ tāva te ayye vuṭṭhāpitenā』』ti ca, 『『caṇḍiṃ sokāvāsaṃ sikkhamānaṃ vuṭṭhāpeyyā』』ti ca vuttasikkhāpadadvayaṃ. Chandā anuvassā ca dveti 『『pārivāsikachandadānena sikkhamānaṃ vuṭṭhāpeyya, anuvassaṃ vuṭṭhāpeyya, ekaṃ vassaṃ dve vuṭṭhāpeyyā』』ti vuttasikkhāpadattayaṃ. Samuṭṭhānā tikā katāti tikasamuṭṭhānā katā.

Sañcarittasamuṭṭhānavaṇṇanā

260.Sañcarīkuṭi vihāroti sañcarittaṃ saññācikāya kuṭikaraṇaṃ mahallakavihārakaraṇañca. Dhovanañca paṭiggahoti aññātikāya bhikkhuniyā purāṇacīvaradhovāpanañca cīvarapaṭiggahaṇañca. Viññattuttari abhihaṭṭhunti aññātakaṃ gahapatiṃ cīvaraviññāpanaṃ tatuttarisādiyanasikkhāpadañca. Ubhinnaṃ dūtakena cāti 『『cīvaracetāpannaṃ upakkhaṭaṃ hotī』』ti āgatasikkhāpadadvayañca dūtena cīvaracetāpannapahitasikkhāpadañca.

Kosiyā suddhadvebhāgā, chabbassāni nisīdananti 『『kosiyamissakaṃ santhata』』ntiādīni pañca sikkhāpadāni. Riñcanti rūpikā cevāti vibhaṅge 『『riñcanti uddesa』』nti āgataṃ eḷakalomadhovāpanaṃ rūpiyappaṭiggahaṇasikkhāpadañca. Ubho nānappakārakāti rūpiyasaṃvohārakayavikkayasikkhāpadadvayaṃ.

Ūnabandhanavassikāti ūnapañcabandhanapattasikkhāpadañca vassikasāṭikasikkhāpadañca. Suttaṃ vikappanena cāti suttaṃ viññāpetvā cīvaravāyāpanañca tantavāye upasaṅkamitvā cīvare vikappāpajjanañca. Dvāradānasibbāni cāti yāva dvārakosā aggaḷaṭṭhapanāya, 『『aññātikāya bhikkhuniyā cīvaraṃ dadeyya, cīvaraṃ sibbeyyā』』ti vuttasikkhāpadattayaṃ. Pūvapaccayajoti cāti pūvehi vā manthehi vā abhihaṭṭhuṃ pavāraṇāsikkhāpadaṃ cātumāsapaccayappavāraṇājotisamādahanasikkhāpadāni ca.

Ratanaṃsūci mañco ca, tūlaṃ nisīdanakaṇḍu ca, vassikā ca sugatenāti ratanasikkhāpadañceva sūcigharasikkhāpadādīni ca satta sikkhāpadāni. Viññatti aññaṃ cetāpanā, dve saṅghikā mahājanikā, dve puggalalahukā garūti 『『yā pana bhikkhunī aññaṃ viññāpetvā aññaṃ viññāpeyyā』』tiādīni nava sikkhāpadāni. Dve vighāsā sāṭikā cāti 『『uccāraṃ vā passāvaṃ vā saṅkāraṃ vā vighāsaṃ vā tirokuṭṭe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā, harite chaḍḍeyya vā chaḍḍāpeyya vā』』ti evaṃ vuttāni dve vighāsasikkhāpadāni ca udakasāṭikāsikkhāpadañca. Samaṇacīvarena cāti 『『samaṇacīvaraṃ dadeyyā』』ti idametaṃ sandhāya vuttaṃ.

Samanubhāsanāsamuṭṭhānavaṇṇanā

  1. "兩年的學習由僧團"是指"兩年內在六種法中未學習的學習者，應當被驅逐，已學習的學習者由僧團未被認可而被驅逐"的戒律。"三個及世俗"是指不滿十二歲進入世俗生活，滿十二歲進入世俗生活，"兩年內在六種法中未學習，兩年內已學習，由僧團未被認可"的戒律。"處女組織"是指"不滿二十歲的處女"等方式所說的三個。"不滿十二歲的認可"是指"不滿十二歲應當被驅逐，滿十二歲由僧團未被認可而被驅逐"的兩個戒律。 "足以停止悲傷"是指"足以停止你的驅逐"以及"應當驅逐憤怒的悲傷的學習者"的兩個戒律。"自願和每年"是指"通過給予臨時的自願，應當驅逐學習者，每年應當驅逐，一年內驅逐兩次"的三個戒律。"生起的三重"是指已完成的三重生起。 行為生起的解釋。
  2. "行為小屋和寺院"是指通過請求建造小屋和大寺院。"清洗和接受"是指為非親屬的比丘尼清洗舊袈裟和接受袈裟。"超出的請求"是指向非親屬的居士請求袈裟和超出的相關戒律。"雙方的使者"是指關於袈裟的準備和使者傳遞袈裟的兩個戒律。 "絲綢純凈的兩部分，六年的就座"是指"混合絲綢墊子"等五個戒律。"丟棄和影象"是指在分別中提到的"丟棄教導"，清洗羊毛和接受金屬的戒律。"兩種不同型別"是指金屬交易和買賣的兩個戒律。 "不滿的捆綁和雨季"是指不滿五個捆綁的碗的戒律和雨季長袍的戒律。"經文和替代"是指請求經文並安排織布，以及訪問織布匠並替代袈裟。"門和給予縫製"是指直到門的鎖釦，給予非親屬比丘尼袈裟和縫製袈裟的三個戒律。"麵包和原因的光"是指用麵包或混合物請求，以及四個月原因的請求和光的結合的戒律。 "寶石、針、床、棉絮、坐墊、瘙癢和雨季與善逝"是指寶石戒律和針房等七個戒律。"請求、其他和準備"是指"比丘尼請求一個並請求另一個"等九個戒律。"兩個殘渣和長袍"是指"在墻外或墻上丟棄或使丟棄糞便、尿液、垃圾或殘渣"的兩個戒律，以及水長袍的戒律。"沙門的袈裟"是指關於"給予沙門袈裟"而說的。 說明的行為生起的解釋。

261.Bhedānuvattadubbacadūsaduṭṭhulladiṭṭhicāti saṅghabhedānuvattakadubbacakuladūsakaduṭṭhullappaṭicchādanadiṭṭhiappaṭinissajjanasikkhāpadāni. Chandaṃ ujjagghikā dve cāti chandaṃ adatvā gamanasikkhāpadaṃ ujjagghikāya antaraghare gamananisīdanasikkhāpadadvayañca. Dve ca saddāti 『『appasaddo antaraghare gamissāmi, nisīdissāmī』』ti sikkhāpadadvayañca. Na byāhareti 『『na sakabaḷena mukhena byāharissāmī』』ti sikkhāpadaṃ.

Chamā nīcāsane ṭhānaṃ, pacchato uppathena cāti chamāyaṃ nisīditvā, nīce āsane nisīditvā; ṭhitena nisinnassa, pacchato gacchantena purato gacchantassa, uppathena gacchantena pathena gacchantassa dhammadesanāsikkhāpadāni. Vajjānuvattigahaṇāti vajjappaṭicchādana, ukkhittānuvattaka, hatthaggahaṇādisaṅkhātāni tīṇi pārājikāni. Osāre paccācikkhanāti 『『anapaloketvā kārakasaṅghaṃ anaññāya gaṇassa chandaṃ osāreyyā』』ti ca 『『buddhaṃ paccakkhāmī』』ti ca vuttasikkhāpadadvayaṃ.

Kismiṃ saṃsaṭṭhā dve vadhīti 『『kismiñcideva adhikaraṇe paccākatā』』ti ca 『『bhikkhuniyo paneva saṃsaṭṭhā viharantī』』ti ca 『『yā pana bhikkhunī evaṃ vadeyya saṃsaṭṭhāva ayye tumhe viharathā』』ti ca 『『attānaṃ vadhitvā vadhitvā rodeyyā』』ti ca vuttasikkhāpadāni. Visibbe dukkhitāya cāti 『『bhikkhuniyā cīvaraṃ visibbetvā vā visibbāpetvā vā』』ti ca 『『dukkhitaṃ sahajīvini』』nti ca vuttasikkhāpadadvayaṃ. Puna saṃsaṭṭhā na vūpasameti 『『saṃsaṭṭhā vihareyya gahapatinā vā gahapatiputtena vā』』ti evaṃ puna vuttasaṃsaṭṭhasikkhāpadañca 『『ehayye, imaṃ adhikaraṇaṃ vūpasamehī』』ti vuccamānā, 『『sādhū』』ti paṭissuṇitvā 『『sā pacchā anantarāyikinī neva vūpasammeyyā』』ti vuttasikkhāpadañca. Ārāmañca pavāraṇāti 『『jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā』』ti ca 『『ubhatosaṅghe tīhi ṭhānehi na pavāreyyā』』ti ca vuttasikkhāpadadvayaṃ.

Anvaddhaṃ sahajīviniṃ dveti 『『anvaddhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā』』ti vuttasikkhāpadañca, 『『sahajīviniṃ vuṭṭhāpetvā dve vassāni neva anuggaṇheyya, sahajīviniṃ vuṭṭhāpetvā neva vūpakāseyyā』』ti vuttasikkhāpadadvayañca. Cīvaraṃ anubandhanāti 『『sace me tvaṃ, ayye, cīvaraṃ dassasi, evāhaṃ taṃ vuṭṭhāpessāmī』』ti ca 『『sace maṃ tvaṃ, ayye, dve vassāni anubandhissasi, evāhaṃ taṃ vuṭṭhāpessāmī』』ti ca vuttasikkhāpadadvayaṃ.

Kathinasamuṭṭhānavaṇṇanā

  1. "分裂、追隨、頑固、損壞、嚴重、見解"是指破壞僧團、追隨頑固、損壞家庭、嚴重遮蔽、不放棄見解的戒律。"自願和兩個大笑"是指不給予自願而行走的戒律，以及在室內行走和就座的兩個大笑戒律。"兩個聲音"是指"在室內行走時聲音很小，就座時聲音很小"的兩個戒律。"不說話"是指"不用自己的口說話"的戒律。 "地上、低座、站立、後面、歧路"是指在地上就座，在低座上就座，站立時坐下，從後面走，從前面走，在歧路上走，在正路上走的說法戒律。"追隨過失的接觸"是指遮蔽過失、追隨被驅逐者、手部接觸等三個波羅夷。"進入和否認"是指"未經允許、未告知僧團、未得到同意而進入"以及"我否認佛陀"的兩個戒律。 "在何處相互糾纏兩個殺"是指"在某些爭議中被拒絕"，"比丘尼相互糾纏而居住"，"比丘尼如此說：'尊敬的，你們相互糾纏而居住'"，"自己殺害並哭泣"的戒律。"縫製和痛苦"是指"比丘尼縫製或使縫製袈裟"以及"與同伴一起痛苦"的兩個戒律。"再次相互糾纏不平息"是指"與居士或居士之子相互糾纏而居住"的再次相互糾纏的戒律，以及被要求"來吧，尊敬的，平息這個爭議"時，回答"好的"，但後來不平息的戒律。"園林和請求"是指"明知有比丘的園林未經允許而進入"以及"不在兩個僧團的三個地方請求"的兩個戒律。 "每半月與同伴"是指"每半月應從比丘僧團期待兩個法"的戒律，以及"驅逐同伴后兩年不幫助"和"驅逐同伴后不平息"的兩個戒律。"袈裟的追隨"是指"尊敬的，如果你給我袈裟，我將驅逐你"以及"尊敬的，如果你追隨我兩年，我將驅逐你"的兩個戒律。 艱難生起的解釋。

262.Ubbhataṃkathinaṃ tīṇīti 『『niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine』』ti vuttāni āditova tīṇi sikkhāpadāni. Paṭhamaṃ pattabhesajjanti 『『dasāhaparamaṃ atirekapatto』』ti vuttaṃ paṭhamapattasikkhāpadañca 『『paṭisāyanīyāni bhesajjānī』』ti vuttasikkhāpadañca. Accekañcāpi sāsaṅkanti accekacīvarasikkhāpadañca tadanantarameva sāsaṅkasikkhāpadañca. Pakkamantena vā duveti 『『taṃ pakkamanto neva uddhareyyā』』ti bhūtagāmavagge vuttasikkhāpadadvayaṃ.

Upassayaṃ paramparāti 『『bhikkhunupassayaṃ gantvā bhikkhuniyo ovadeyyā』』ti ca 『『paramparabhojane pācittiya』』nti ca vuttasikkhāpadadvayaṃ. Anatirittaṃ nimantanāti 『『anatirittaṃ khādanīyaṃ vā bhojanīyaṃ vā』』ti ca 『『nimantito sabhatto samāno』』ti ca vuttasikkhāpadadvayaṃ. Vikappaṃ rañño vikāleti 『『sāmaṃ cīvaraṃ vikappetvā』』ti ca 『『rañño khattiyassā』』ti ca 『『vikāle gāmaṃ paviseyyā』』ti ca vuttasikkhāpadattayaṃ. Vosāsāraññakena cāti 『『vosāsamānarūpā ṭhitā』』ti ca 『『tathārūpesu āraññakesu senāsanesu pubbe appaṭisaṃvidita』』nti ca vuttasikkhāpadadvayaṃ.

Ussayā sannicayañcāti 『『ussayavādikā』』ti ca 『『pattasannicayaṃ kareyyā』』ti ca vuttasikkhāpadadvayaṃ. Pure pacchā vikāle cāti 『『yā pana bhikkhunī purebhattaṃ kulāni upasaṅkamitvā』』ti ca, 『『pacchābhattaṃ kulāni upasaṅkamitvā』』ti ca, 『『vikāle kulāni upasaṅkamitvā』』ti ca vuttasikkhāpadattayaṃ. Pañcāhikā saṅkamanīti 『『pañcāhikā saṅghāṭicāraṃ atikkameyyā』』ti ca 『『cīvarasaṅkamanīyaṃ dhāreyyā』』ti ca vuttasikkhāpadadvayaṃ. Dvepi āvasathena cāti 『『āvasathacīvaraṃ anissajjitvā paribhuñjeyya, āvasathaṃ anissajjitvā cārikaṃ pakkameyyā』』ti ca evaṃ āvasathena saddhiṃ vuttasikkhāpadāni ca dve.

Pasākhe āsane cevāti 『『pasākhe jātaṃ gaṇḍaṃ vā』』ti ca 『『bhikkhussa purato anāpucchā āsane nisīdeyyā』』ti ca vuttasikkhāpadadvayaṃ.

Eḷakalomasamuṭṭhānavaṇṇanā

  1. "被舉起的艱難三個"是指"比丘在完成袈裟時被舉起的艱難"最初的三個戒律。"第一個碗和藥物"是指"最多十天超出碗"的第一個碗戒律，以及"可吐的藥物"的戒律。"過多和可疑"是指過多袈裟的戒律，緊接著是可疑的戒律。"離開或兩個"是指在生物群落章節中提到的兩個關於離開的戒律。 "寢室和連續"是指"去比丘尼寢室並教導比丘尼"以及"連續飲食的波逸提"的兩個戒律。"不超出和邀請"是指"不超出的可咀嚼食物或可食用食物"以及"被邀請且有食物"的兩個戒律。"替代和國王的非時"是指"自己替代袈裟"，"國王的剎帝利"以及"在非時進入村莊"的三個戒律。"放棄和森林"是指"站在放棄的形態"以及"在這種森林住處中之前未經同意"的兩個戒律。 "提高和積累"是指"提高說話者"以及"積累碗"的兩個戒律。"之前、之後和非時"是指"比丘尼在用餐前訪問家庭"，"在用餐后訪問家庭"，"在非時訪問家庭"的三個戒律。"五天和交換"是指"超過五天的僧伽衣行為"以及"穿著可交換的袈裟"的兩個戒律。"兩個和住處"是指"不放棄住處的袈裟而使用，不放棄住處而外出"等與住處相關的兩個戒律。 "分枝和座位"是指"在分枝上生長的腫塊"以及"未經允許在比丘前就座"的兩個戒律。 羊毛生起的解釋。

263.Eḷakalomādve seyyāti eḷakalomasikkhāpadañceva dve ca sahaseyyasikkhāpadāni. Āhacca piṇḍabhojananti āhaccapādakasikkhāpadañca āvasathapiṇḍabhojanasikkhāpadañca. Gaṇavikālasannidhīti gaṇabhojanavikālabhojanasannidhikārakasikkhāpadattayaṃ . Dantaponena celakāti dantaponasikkhāpadañca acelakasikkhāpadañca. Uyyuttaṃ senaṃ uyyodhīti 『『uyyuttaṃ senaṃ dassanāya gaccheyya, senāya vaseyya, uyyodhikaṃ vā…pe… anīkadassanaṃ vā gaccheyyā』』ti vuttasikkhāpadattayaṃ. Surā orena nhāyanāti surāpānasikkhāpadañca orenaddhamāsanahānasikkhāpadañca. Dubbaṇṇe dve desanikāti 『『tiṇṇaṃ dubbaṇṇakaraṇāna』』nti vuttasikkhāpadañca vuttāvasesapāṭidesanīyadvayañca. Lasuṇupatiṭṭhe naccanāti lasuṇasikkhāpadaṃ, 『『bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyyā』』ti vuttasikkhāpadaṃ, 『『naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyyā』』ti vuttasikkhāpadañca. Ito paraṃ pāḷiṃ virajjhitvā likhanti. Yathā pana atthaṃ vaṇṇayissāma; evamettha anukkamo veditabbo.

Nhānamattharaṇaṃseyyāti 『『naggā nahāyeyya, ekattharaṇapāvuraṇā tuvaṭṭeyyuṃ, ekamañce tuvaṭṭeyyu』』nti vuttasikkhāpadattayaṃ. Antoraṭṭhe tathā bahīti 『『antoraṭṭhe sāsaṅkasammate, tiroraṭṭhe sāsaṅkasammate』』ti vuttasikkhāpadadvayaṃ. Antovassaṃ cittāgāranti 『『antovassaṃ cārikaṃ pakkameyya, rājāgāraṃ vā cittāgāraṃ vā…pe… pokkharaṇiṃ vā dassanāya gaccheyyā』』ti ca vuttasikkhāpadadvayaṃ. Āsandiṃ suttakantanāti 『『āsandiṃ vā pallaṅkaṃ vā paribhuñjeyya, suttaṃ kanteyyā』』ti vuttasikkhāpadadvayaṃ.

Veyyāvaccaṃ sahatthā cāti 『『gihiveyyāvaccaṃ kareyya, agārikassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyyā』』ti vuttasikkhāpadadvayaṃ. Abhikkhukāvāsena cāti 『『abhikkhuke āvāse vassaṃ vaseyyā』』ti idametaṃ sandhāya vuttaṃ. Chattaṃ yānañca saṅghāṇinti 『『chattupāhanaṃ dhāreyya, yānena yāyeyya, saṅghāṇiṃ dhāreyyā』』ti vuttasikkhāpadattayaṃ. Alaṅkāragandhavāsitanti 『『itthālaṅkāraṃ dhāreyya, gandhacuṇṇakena nahāyeyya, vāsitakena piññākena nahāyeyyā』』ti vuttasikkhāpadattayaṃ. Bhikkhunītiādinā 『『bhikkhuniyā ummaddāpeyyā』』tiādīni cattāri sikkhāpadāni vuttāni. Asaṅkaccikā āpattīti 『『asaṅkaccikā gāmaṃ paviseyya pācittiya』』nti evaṃ vuttaāpatti ca. Cattārīsā catuttarīti etāni sabbānipi catucattālīsa sikkhāpadāni vuttāni.

Kāyena na vācācittena, kāyacittena na vācatoti kāyena ceva kāyacittena ca samuṭṭhahanti; na vācācittena na vācatoti attho. Dvisamuṭṭhānikā sabbe, samā eḷakalomikāti idaṃ uttānatthameva.

Padasodhammasamuṭṭhānavaṇṇanā

264.Padaññatra asammatāti 『『padaso dhammaṃ, mātugāmassa uttarichappañcavācāhi dhammaṃ deseyya, aññatra viññunā purisaviggahena, asammato bhikkhuniyo ovadeyyā』』ti vuttasikkhāpadattayaṃ. Tathā atthaṅgatena cāti 『『atthaṅgate sūriye ovadeyyā』』ti idametaṃ sandhāya vuttaṃ. Tiracchānavijjā dveti 『『tiracchānavijjaṃ pariyāpuṇeyya, vāceyyā』』ti evaṃ vuttasikkhāpadadvayaṃ . Anokāso ca pucchanāti 『『anokāsakataṃ bhikkhuṃ pañhaṃ puccheyyā』』ti idametaṃ sandhāya vuttaṃ.

Addhānasamuṭṭhānavaṇṇanā

  1. "羊毛和兩個臥具"是指羊毛戒律和兩個共同臥具的戒律。"依靠和團食"是指依靠腳的戒律和住處團食的戒律。"群體、非時和存在"是指群體用餐、非時用餐、存在和原因的三個戒律。"牙籤和無衣"是指牙籤戒律和無衣戒律。"出動的軍隊和戰鬥"是指"去觀看出動的軍隊，在軍隊中居住，或去觀看戰鬥"的三個戒律。"酒和此岸沐浴"是指飲酒戒律和此岸半月不沐浴的戒律。"不良顏色和兩個地方"是指"三種造成不良顏色"的戒律和其餘兩個波逸提。"大蒜、侍立和舞蹈"是指大蒜戒律，"為正在用餐的比丘以飲料或驅煙侍立"的戒律，以及"去觀看舞蹈、歌唱或樂器"的戒律。此後的巴利文字有缺漏。按照我們將解釋的意義，應當這樣理解。 "沐浴、鋪蓋和臥具"是指"裸體沐浴，一個鋪蓋和一個覆蓋物應當緊貼，在一張床上應當緊貼"的三個戒律。"國內和外部"是指"在國內被認為可疑，在國外被認為可疑"的兩個戒律。"雨季內和宮殿"是指"在雨季外出行走，去觀看王宮或宮殿或池塘"的兩個戒律。"長椅和紡線"是指"使用長椅或臥榻，紡線"的兩個戒律。 "服務和親手"是指"為在家人服務，親手給予在家人、苦行者或苦行女親手可咀嚼或可食用的食物"的兩個戒律。"非比丘住處"是指"在非比丘的住處過夜"。"傘、車和橫木"是指"攜帶傘蓋，乘坐車輛，攜帶橫木"的三個戒律。"裝飾、香和芳香"是指"穿戴女性裝飾，用香粉沐浴，用芳香的油沐浴"的戒律。以"比丘尼"開頭的是"使比丘尼按摩"等四個戒律。"無意的過失"是指"無意地進入村莊的波逸提"。總共四十四個戒律已被說明。 "身體不是語言和意志，身體和意志不是語言"意指身體和身體意志同時生起；不是語言意志，不是語言，這是意思。兩種生起，與羊毛相同，這是顯而易見的意思。 詞語法生起的解釋。
  2. "詞語未經認可"是指"逐詞說法，為女性用超過六詞說法，除了有智慧的男性，未經認可教導比丘尼"的三個戒律。"以及日落"是指"在日落時教導"。"世俗學問兩個"是指"學習和宣講世俗學問"的兩個戒律。"無機會和詢問"是指"詢問未給機會的比丘問題"。 長途旅行生起的解釋。

265.Addhānanāvaṃ paṇītanti 『『bhikkhuniyā saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, ekaṃ nāvaṃ abhiruheyya, paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyyā』』ti vuttasikkhāpadattayaṃ. Mātugāmena saṃhareti mātugāmena saddhiṃ saṃvidhāya gamanañca 『『sambādhe lomaṃ saṃharāpeyyā』』ti vuttasikkhāpadañca. Dhaññaṃ nimantitā cevāti 『『dhaññaṃ viññāpetvā vā』』ti ca 『『nimantitā vā pavāritā vā khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā』』ti vuttasikkhāpadañca. Aṭṭha cāti bhikkhunīnaṃ vuttā aṭṭha pāṭidesanīyā vā.

Theyyasatthasamuṭṭhānavaṇṇanā

266.Theyyasatthaṃ upassutīti theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggagamanañca upassutitiṭṭhanañca. Sūpaviññāpanena cāti idaṃ sūpodanaviññattiṃ sandhāya vuttaṃ. Rattichannañca okāsanti 『『rattandhakāre appadīpe, paṭicchanne okāse, ajjhokāse purisena saddhi』』nti evaṃ vuttasikkhāpadattayaṃ. Byūhena sattamāti idaṃ tadanantarameva 『『rathikāya vā byūhe vā siṅghāṭake vā purisena saddhi』』nti āgatasikkhāpadaṃ sandhāya vuttaṃ.

Dhammadesanāsamuṭṭhānavaṇṇanā

  1. Dhammadesanāsamuṭṭhānāni ekādasa uttānāneva. Evaṃ tāva sambhinnasamuṭṭhānaṃ veditabbaṃ. Niyatasamuṭṭhānaṃ pana tividhaṃ, taṃ ekekasseva sikkhāpadassa hoti, taṃ visuṃyeva dassetuṃ 『『bhūtaṃ kāyena jāyatī』』tiādi vuttaṃ, taṃ uttānameva. Nettidhammānulomikanti vinayapāḷidhammassa anulomanti.

Samuṭṭhānasīsavaṇṇanā niṭṭhitā.

Antarapeyyālaṃ

Katipucchāvāravaṇṇanā

  1. "關於長途旅行的船"是指"比丘尼應與他人共同選擇一條道路，乘坐一隻船，享用美味的食物，告知他人以便自己享用"的三個戒律。"與女性同行"是指"與女性共同選擇旅行，並在緊急情況下應當收起頭髮"的戒律。"糧食的邀請"是指"告知糧食，或被邀請或被阻止的可咀嚼或可食用的食物"的戒律。"八個"是指比丘尼所述的八個波逸提。 關於他人利益的生起的解釋。
  2. "與他人利益相關的"是指"與他人共同選擇一條道路，並在此基礎上行走與停留"的戒律。"通過良好的識別"是指"通過良好的識別"的戒律。"夜間和隱蔽"是指"在黑暗的夜晚，光線微弱的地方，隱蔽的地方，與人同行"的三個戒律。"通過陣列的第七"是指"與車伕、陣列或馬車共同選擇"的戒律。 關於法的講解的生起的解釋。

  3. "法的講解的生起"共有十一種，至此應當理解為分散的生起。確定的生起則有三種，每種戒律各自存在，特定地說明"生於身體"等，這些是直接的說明。關於"順應法的"是指"順應于戒律的法"。 關於生起的總結已完成。 關於一些問題的解釋。

  4. Idāni āpattiādikoṭṭhāsesu kosallajananatthaṃ 『『kati āpattiyo』』tiādinā nayena mātikaṃ ṭhapetvā niddesappaṭiniddesavasena vibhaṅgo vutto.

Tattha kati āpattiyoti mātikāya ca vibhaṅge ca āgatāpattipucchā. Esa nayo dutiyapadepi. Kevalañhettha āpattiyo eva rāsivasena khandhāti vuttā. Vinītavatthūnīti tāsaṃ āpattīnaṃ vinayapucchā; 『『vinītaṃ vinayo vūpasamo』』ti idañhi atthato ekaṃ, vinītāniyeva vinītavatthūnīti ayamettha padattho. Idāni yesu sati āpattiyo honti, asati na honti, te dassetuṃ 『『kati agāravā』』ti pucchādvayaṃ. Vinītavatthūnīti ayaṃ pana tesaṃ agāravānaṃ vinayapucchā. Yasmā pana tā āpattiyo vipattiṃ āpattā nāma natthi, tasmā 『『kati vipattiyo』』ti ayaṃ āpattīnaṃ vipattibhāvapucchā. Kati āpattisamuṭṭhānānīti tāsaṃyeva āpattīnaṃ samuṭṭhānapucchā. Vivādamūlāni anuvādamūlānīti imā 『『vivādādhikaraṇaṃ anuvādādhikaraṇa』』nti āgatānaṃ vivādānuvādānaṃ mūlapucchā. Sāraṇīyā dhammāti vivādānuvādamūlānaṃ abhāvakaradhammapucchā. Bhedakaravatthūnīti ayaṃ 『『bhedanasaṃvattanikaṃ vā adhikaraṇa』』ntiādīsu vuttabhedakaraṇapucchā. Adhikaraṇānīti bhedakaravatthūsu sati uppajjanadhammapucchā. Samathāti tesaṃyeva vūpasamanadhammapucchā. Pañca āpattiyoti mātikāya āgatavasena vuttā. Sattāti vibhaṅge āgatavasena.

Ārakā etehi ramatīti ārati; bhusā vā rati ārati. Vinā etehi ramatīti virati. Paccekaṃ paccekaṃ viramatīti paṭivirati. Veraṃ maṇati vināsetīti veramaṇī. Na etāya ete āpattikkhandhā karīyantīti akiriyā. Yaṃ etāya asati āpattikkhandhakaraṇaṃ uppajjeyya, tassa paṭipakkhato akaraṇaṃ. Āpattikkhandhaajjhāpattiyā paṭipakkhato anajjhāpatti. Velanato velā; calayanato vināsanatoti attho . Niyyānaṃ sinoti bandhati nivāretīti setu. Āpattikkhandhānametaṃ adhivacanaṃ. So setu etāya paññattiyā haññatīti setughāto. Sesavinītavatthuniddesesupi eseva nayo.

Buddhe agāravādīsu yo buddhe dharamāne upaṭṭhānaṃ na gacchati, parinibbute cetiyaṭṭhānaṃ bodhiṭṭhānaṃ na gacchati, cetiyaṃ vā bodhiṃ vā na vandati, cetiyaṅgaṇe sachatto saupāhano carati, natthetassa buddhe gāravoti veditabbo. Yo pana sakkontoyeva dhammassavanaṃ na gacchati, sarabhaññaṃ na bhaṇati, dhammakathaṃ na katheti, dhammassavanaggaṃ bhinditvā gacchati, vikkhitto vā anādaro vā nisīdati, natthetassa dhamme gāravo. Yo theranavamajjhimesu cittīkāraṃ na paccupaṭṭhāpeti, uposathāgāravitakkamāḷakādīsu kāyappāgabbhiyaṃ dasseti, yathāvuḍḍhaṃ na vandati, natthetassa saṅghe gāravo. Tisso sikkhā samādāya asikkhamānoyeva pana sikkhāya agāravoti veditabbo. Pamāde ca sativippavāse tiṭṭhamānoyeva appamādalakkhaṇaṃ abrūhayamāno appamāde agāravoti veditabbo. Tathā āmisappaṭisanthāraṃ dhammappaṭisanthāranti imaṃ duvidhaṃ paṭisanthāraṃ akarontoyeva paṭisanthāre agāravoti veditabbo. Gāravaniddese vuttavipariyāyena attho veditabbo.

  1. 現在在關於過失的章節中，爲了闡明過失的數量，設定了「有多少過失」的問題，並以此作為目錄，結合說明與不說明的方式進行了分類。 其中「有多少過失」是指目錄和分類中所提到的過失問題。這一方式在第二部分也是如此。這裡僅提到過失，作為總類的分類。關於「被馴服的事物」，是指對這些過失的馴服問題；「馴服即是馴服的平息」，這實際上是同一件事，馴服的事物即是被馴服的事物，這就是這裡的字面意思。現在對於那些存在過失的情況，若不存在則沒有，提出了「有多少尊重者」的兩個問題。關於「被馴服的事物」，這是對那些尊重者的馴服問題。由於這些過失並不被稱為過失，所以「有多少損失」是對這些過失的損失性質的提問。「有多少過失的起因」是對這些過失的起因進行提問。關於爭議的根源和附屬爭議，這是指「爭議事項和附屬爭議事項」的提問。關於「應當具備的法」，是對爭議和附屬爭議的缺失法進行提問。關於「分裂的事物」，這是指「導致分裂的事項」等等的提問。關於事項的起因，則是對分裂的事物的存在所引起的法進行提問。關於「平息」，則是對這些的平息法進行提問。五個過失是根據目錄所提到的。七個則是根據分類所提到的。 「這些人因這些事情而歡愉」，指的是歡愉；「極度的歡愉」則是歡愉的極致。「沒有這些人而歡愉」是指離開歡愉。「各自各自地離開」是指個別的離開。「恨是消滅」的意思是「恨的消除」。「這些過失之類的事情不會被做」是指不作為。如果因這些而產生過失，反而應當避免。「關於過失的範圍」是指關於過失的定義。「如是過失因這些定義而受損」是指因這些定義而受到的損失。「關於這些過失的定義」是此處的定義。 「對佛陀的尊重者」是指對於佛陀的尊重者，如果不去供養佛陀的教法，或在涅槃后不去供養聖地，不去禮拜聖地或菩提樹，或在聖地的聚集中沒有適當的行為，那麼此人就應當被認為對佛陀沒有尊重。而如果他僅僅能夠聽法而不去聽法，或不去誦經，不去講法，或在聽法的過程中打斷，或心不在焉或不尊重地坐著，那麼此人就應當被認為對法沒有尊重。如果他在長者和中間者的聚集中不去恭敬，或在齋戒房的思維中表現出輕慢的態度，不如其所應有的去禮拜，那麼此人就應當被認為對僧團沒有尊重。持有三種戒律而不學習的人，顯然應當被認為對戒律沒有尊重。若在放縱和失去正念的情況下，保持著少許的正念特徵，而不顯露出正念的特徵，則應當被認為對戒律沒有尊重。同樣地，對於物質的交往和法的交往，這兩種交往都不應當被做，因而應當被認為對交往沒有尊重。關於尊重的定義，所述的意義應當被理解。

  2. Vivādamūlaniddese 『『sattharipi agāravo』』tiādīnaṃ buddhe agāravādīsu vuttanayeneva attho veditabbo. Appatissoti anīcavutti; na satthāraṃ jeṭṭhakaṃ katvā viharati. Ajjhattaṃ vāti attano santāne vā attano pakkhe vā; sakāya parisāyāti attho. Bahiddhā vāti parasantāne vā parapakkhe vā. Tatra tumheti tasmiṃ ajjhattabahiddhābhede saparasantāne vā saparaparisāya vā. Pahānāya vāyameyyāthāti mettābhāvanādīhi nayehi pahānatthaṃ vāyameyyātha; mettābhāvanādinayena hi taṃ ajjhattampi bahiddhāpi pahīyati. Anavassavāyāti appavattibhāvāya.

Sandiṭṭhiparāmāsīti sakameva diṭṭhiṃ parāmasati; yaṃ attanā diṭṭhigataṃ gahitaṃ, idameva saccanti gaṇhāti . Ādhānaggāhīti daḷhaggāhī.

  1. Anuvādamūlaniddeso kiñcāpi vivādamūlaniddeseneva samāno, atha kho aṭṭhārasa bhedakaravatthūni nissāya vivadantānaṃ kodhūpanāhādayo vivādamūlāni. Tathā vivadantā pana sīlavipattiādīsu aññataravipattiṃ āpajjitvā 『『asuko bhikkhu asukaṃ nāma vipattiṃ āpanno』』ti vā, 『『pārājikaṃ āpannosi, saṅghādisesaṃ āpannosī』』ti vā anuvadanti. Evaṃ anuvadantānaṃ kodhūpanāhādayo anuvādamūlānīti ayamettha viseso.

  2. 在爭議根源的解釋中，"即使對於導師也沒有尊重"等，應當按照之前關於對佛陀缺乏尊重的方式來理解。"不順從"是指行為低下；不以導師為最尊貴而生活。"在內在"是指在自己的內心或自己的陣營；意思是在自己的集會中。"在外在"是指在他人的內心或他人的陣營。"在你們那裡"是指在內在和外在的區分中，或在他人的內心或他人的集會中。"應當努力去除"是指應當通過慈悲修習等方式努力去除；通過慈悲修習等方式，這種（問題）無論在內在還是外在都可以被去除。"不滲透"是指不發生。 "執著于所見"是指執著于自己的見解；他所把握的、自己認為的見解，就執著于"這才是真理"。"堅持執著"是指堅定地執著。

  3. 附屬爭議的解釋雖然與爭議根源的解釋相同，但是基於十八種分裂的事物，爭論者的憤怒和怨恨等是爭議的根源。這些爭論者通過犯某種過失，如戒律的缺陷等，說："某位比丘犯了某種過失"，或"你犯了波羅夷罪，或僧殘罪"而進行指責。這些指責者的憤怒和怨恨等是附屬爭議的根源，這就是這裡的區別。

  4. Sāraṇīyadhammaniddese mettacittena kataṃ kāyakammaṃ mettaṃ kāyakammaṃ nāma. Āvi ceva raho cāti sammukhā ca parammukhā ca. Tattha navakānaṃ cīvarakammādīsu sahāyabhāvagamanaṃ sammukhā mettaṃ kāyakammaṃ nāma. Therānaṃ pana pādadhovanabījanavātadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā mettaṃ kāyakammaṃ nāma. Ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avamaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. Ayampi dhammo sāraṇīyoti ayaṃ mettākāyakammasaṅkhāto dhammo saritabbo satijanako; yo naṃ karoti, taṃ puggalaṃ; yesaṃ kato hoti, te pasannacittā 『『aho sappuriso』』ti anussarantīti adhippāyo. Piyakaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ piyaṃ karoti. Garukaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ garuṃ karoti. Saṅgahāyātiādīsu sabrahmacārīhi saṅgahetabbabhāvāya. Tehi saddhiṃ avivādāya samaggabhāvāya ekībhāvāya ca saṃvattati.

Mettaṃ vacīkammantiādīsu devatthero tissattheroti evaṃ paggayha vacanaṃ sammukhā mettaṃ vacīkammaṃ nāma. Vihāre asante pana taṃ paṭipucchantassa 『『kuhiṃ amhākaṃ devatthero, kuhiṃ amhākaṃ tissatthero, kadā nu kho āgamissatī』』ti evaṃ mamāyanavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. Mettāsinehasiniddhāni pana nayanāni ummīletvā pasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma. 『『Devatthero tissatthero arogo hotu, appābādho』』ti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma.

Appaṭivibhattabhogīti neva āmisaṃ paṭivibhajitvā bhuñjati, na puggalaṃ. Yo hi 『『ettakaṃ paresaṃ dassāmi, ettakaṃ attanā bhuñjissāmi, ettakaṃ vā asukassa ca asukassa ca dassāmi, ettakaṃ attanā bhuñjissāmī』』ti vibhajitvā bhuñjati, ayaṃ paṭivibhattabhogī nāma. Ayaṃ pana evaṃ akatvā ābhataṃ piṇḍapātaṃ therāsanato paṭṭhāya datvā gahitāvasesaṃ bhuñjati. 『『Sīlavantehī』』ti vacanato dussīlassa adātumpi vaṭṭati, sāraṇīyadhammapūrakena pana sabbesaṃ dātabbamevāti vuttaṃ. Gilāna-gilānupaṭṭhāka-āgantuka-gamikacīvarakammādipasutānaṃ viceyya dātumpi vaṭṭati. Na hi ete vicinitvā dentena puggalavibhāgo kato hoti, īdisānañhi kicchalābhattā viseso kātabboyevāti ayaṃ karoti.

Akhaṇḍānītiādīsu yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma. Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyaṃ vā kucchiyaṃ vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti. Yassa pana sabbena sabbaṃ abhinnāni sīlāni, tassa tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni nāma honti. Tāni panetāni bhujissabhāvakaraṇato bhujissāni. Viññūhi pasatthattā viññuppasatthāni. Taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni. Upacārasamādhiṃ appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikānīti vuccanti. Sīlasāmaññagato viharatīti tesu tesu disābhāgesu viharantehi kalyāṇasīlehi bhikkhūhi saddhiṃ samānabhāvūpagatasīlo viharati.

  1. Sāraṇīyadhammaniddese mettacittena kataṃ kāyakammaṃ mettaṃ kāyakammaṃ nāma. Āvi ceva raho cāti sammukhā ca parammukhā ca. Tattha navakānaṃ cīvarakammādīsu sahāyabhāvagamanaṃ sammukhā mettaṃ kāyakammaṃ nāma. Therānaṃ pana pādadhovanabījanavātadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā mettaṃ kāyakammaṃ nāma. Ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avamaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. Ayampi dhammo sāraṇīyoti ayaṃ mettākāyakammasaṅkhāto dhammo saritabbo satijanako; yo naṃ karoti, taṃ puggalaṃ; yesaṃ kato hoti, te pasannacittā 『『aho sappuriso』』ti anussarantīti adhippāyo. Piyakaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ piyaṃ karoti. Garukaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ garuṃ karoti. Saṅgahāyātiādīsu sabrahmacārīhi saṅgahetabbabhāvāya. Tehi saddhiṃ avivādāya samaggabhāvāya ekībhāvāya ca saṃvattati.

Mettaṃ vacīkammantiādīsu devatthero tissattheroti evaṃ paggayha vacanaṃ sammukhā mettaṃ vacīkammaṃ nāma. Vihāre asante pana taṃ paṭipucchantassa 『『kuhiṃ amhākaṃ devatthero, kuhiṃ amhākaṃ tissatthero, kadā nu kho āgamissatī』』ti evaṃ mamāyanavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. Mettāsinehasiniddhāni pana nayanāni ummīletvā pasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma. 『『Devatthero tissatthero arogo hotu, appābādho』』ti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma.

Appaṭivibhattabhogīti neva āmisaṃ paṭivibhajitvā bhuñjati, na puggalaṃ. Yo hi 『『ettakaṃ paresaṃ dassāmi, ettakaṃ attanā bhuñjissāmi, ettakaṃ vā asukassa ca asukassa ca dassāmi, ettakaṃ attanā bhuñjissāmī』』ti vibhajitvā bhuñjati, ayaṃ paṭivibhattabhogī nāma. Ayaṃ pana evaṃ akatvā ābhataṃ piṇḍapātaṃ therāsanato paṭṭhāya datvā gahitāvasesaṃ bhuñjati. 『『Sīlavantehī』』ti vacanato dussīlassa adātumpi vaṭṭati, sāraṇīyadhammapūrakena pana sabbesaṃ dātabbamevāti vuttaṃ. Gilāna-gilānupaṭṭhāka-āgantuka-gamikacīvarakammādipasutānaṃ viceyya dātumpi vaṭṭati. Na hi ete vicinitvā dentena puggalavibhāgo kato hoti, īdisānañhi kicchalābhattā viseso kātabboyevāti ayaṃ karoti.

Akhaṇḍānītiādīsu yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma. Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyaṃ vā kucchiyaṃ vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti. Yassa pana sabbena sabbaṃ abhinnāni sīlāni, tassa tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni nāma honti. Tāni panetāni bhujissabhāvakaraṇato bhujissāni. Viññūhi pasatthattā viññuppasatthāni. Taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni. Upacārasamādhiṃ appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikānīti vuccanti. Sīlasāmaññagato viharatīti tesu tesu disābhāgesu viharantehi kalyāṇasīlehi bhikkhūhi saddhiṃ samānabhāvūpagatasīlo viharati.

  1. Sāraṇīyadhammaniddese mettacittena kataṃ kāyakammaṃ mettaṃ kāyakammaṃ nāma. Āvi ceva raho cāti sammukhā ca parammukhā ca. Tattha navakānaṃ cīvarakammādīsu sahāyabhāvagamanaṃ sammukhā mettaṃ kāyakammaṃ nāma. Therānaṃ pana pādadhovanabījanavātadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā mettaṃ kāyakammaṃ nāma. Ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avamaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. Ayampi dhammo sāraṇīyoti ayaṃ mettākāyakammasaṅkhāto dhammo saritabbo satijanako; yo naṃ karoti, taṃ puggalaṃ; yesaṃ kato hoti, te pasannacittā 『『aho sappuriso』』ti anussarantīti adhippāyo. Piyakaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ piyaṃ karoti. Garukaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ garuṃ karoti. Saṅgahāyātiādīsu sabrahmacārīhi saṅgahetabbabhāvāya. Tehi saddhiṃ avivādāya samaggabhāvāya ekībhāvāya ca saṃvattati.

Mettaṃ vacīkammantiādīsu devatthero tissattheroti evaṃ paggayha vacanaṃ sammukhā mettaṃ vacīkammaṃ nāma. Vihāre asante pana taṃ paṭipucchantassa 『『kuhiṃ amhākaṃ devatthero, kuhiṃ amhākaṃ tissatthero, kadā nu kho āgamissatī』』ti evaṃ mamāyanavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. Mettāsinehasiniddhāni pana nayanāni ummīletvā pasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma. 『『Devatthero tissatthero arogo hotu, appābādho』』ti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma.

Appaṭivibhattabhogīti neva āmisaṃ paṭivibhajitvā bhuñjati, na puggalaṃ. Yo hi 『『ettakaṃ paresaṃ dassāmi, ettakaṃ attanā bhuñjissāmi, ettakaṃ vā asukassa ca asukassa ca dassāmi, ettakaṃ attanā bhuñjissāmī』』ti vibhajitvā bhuñjati, ayaṃ paṭivibhattabhogī nāma. Ayaṃ pana evaṃ akatvā ābhataṃ piṇḍapātaṃ therāsanato paṭṭhāya datvā gahitāvasesaṃ bhuñjati. 『『Sīlavantehī』』ti vacanato dussīlassa adātumpi vaṭṭati, sāraṇīyadhammapūrakena pana sabbesaṃ dātabbamevāti vuttaṃ. Gilāna-gilānupaṭṭhāka-āgantuka-gamikacīvarakammādipasutānaṃ viceyya dātumpi vaṭṭati. Na hi ete vicinitvā dentena puggalavibhāgo kato hoti, īdisānañhi kicchalābhattā viseso kātabboyevāti ayaṃ karoti.

Akhaṇḍānītiādīsu yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma. Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyaṃ vā kucchiyaṃ vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti. Yassa pana sabbena sabbaṃ abhinnāni sīlāni, tassa tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni nāma honti. Tāni panetāni bhujissabhāvakaraṇato bhujissāni. Viññūhi pasatthattā viññuppasatthāni. Taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni. Upacārasamādhiṃ appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikānīti vuccanti. Sīlasāmaññagato viharatīti tesu tesu disābhāgesu viharantehi kalyāṇasīlehi bhikkhūhi saddhiṃ samānabhāvūpagatasīlo viharati.

  1. Sāraṇīyadhammaniddese mettacittena kataṃ kāyakammaṃ mettaṃ kāyakammaṃ nāma. Āvi ceva raho cāti sammukhā ca parammukhā ca. Tattha navakānaṃ cīvarakammādīsu sahāyabhāvagamanaṃ sammukhā mettaṃ kāyakammaṃ nāma. Therānaṃ pana pādadhovanabījanavātadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā mettaṃ kāyakammaṃ nāma. Ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avamaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. Ayampi dhammo sāraṇīyoti ayaṃ mettākāyakammasaṅkhāto dhammo saritabbo satijanako; yo naṃ karoti, taṃ puggalaṃ; yesaṃ kato hoti, te pasannacittā 『『aho sappuriso』』ti anussarantīti adhippāyo. Piyakaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ piyaṃ karoti. Garukaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ garuṃ karoti. Saṅgahāyātiādīsu sabrahmacārīhi saṅgahetabbabhāvāya. Tehi saddhiṃ avivādāya samaggabhāvāya ekībhāvāya ca saṃvattati.

Mettaṃ vacīkammantiādīsu devatthero tissattheroti evaṃ paggayha vacanaṃ sammukhā mettaṃ vacīkammaṃ nāma. Vihāre asante pana taṃ paṭipucchantassa 『『kuhiṃ amhākaṃ devatthero, kuhiṃ amhākaṃ tissatthero, kadā nu kho āgamissatī』』ti evaṃ mamāyanavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. Mettāsinehasiniddhāni pana nayanāni ummīletvā pasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma. 『『Devatthero tissatthero arogo hotu, appābādho』』ti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma.

Appaṭivibhattabhogīti neva āmisaṃ paṭivibhajitvā bhuñjati, na puggalaṃ. Yo hi 『『ettakaṃ paresaṃ dassāmi, ettakaṃ attanā bhuñjissāmi, ettakaṃ vā asukassa ca asukassa ca dassāmi, ettakaṃ attanā bhuñjissāmī』』ti vibhajitvā bhuñjati, ayaṃ paṭivibhattabhogī nāma. Ayaṃ pana evaṃ akatvā ābhataṃ piṇḍapātaṃ therāsanato paṭṭhāya datvā gahitāvasesaṃ bhuñjati. 『『Sīlavantehī』』ti vacanato dussīlassa adātumpi vaṭṭati, sāraṇīyadhammapūrakena pana sabbesaṃ dātabbamevāti vuttaṃ. Gilāna-gilānupaṭṭhāka-āgantuka-gamikacīvarakammādipasutānaṃ viceyya dātumpi vaṭṭati. Na hi ete vicinitvā dentena puggalavibhāgo kato hoti, īdisānañhi kicchalābhattā viseso kātabboyevāti ayaṃ karoti.

Akhaṇḍānītiādīsu yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma. Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyaṃ vā kucchiyaṃ vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti. Yassa pana sabbena sabbaṃ abhinnāni sīlāni, tassa tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni nāma honti. Tāni panetāni bhujissabhāvakaraṇato bhujissāni. Viññūhi pasatthattā viññuppasatthāni. Taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni. Upacārasamādhiṃ appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikānīti vuccanti. Sīlasāmaññagato viharatīti tesu tesu disābhāgesu viharantehi kalyāṇasīlehi bhikkhūhi saddhiṃ samānabhāvūpagatasīlo viharati.

注意此處是斷點重試開始位置，可能需要清理此位置之前的一次翻譯

以下是完整翻譯： 274. 在《友愛法詳解》中，以慈心所做的身業稱為慈身業。公開地和秘密地，面對面和背後。在這裡，對於新人們在衣服制作等事務中的同伴前往，這是面對面的慈身業。對於長老們，如洗腳、扇風、送風等各種恰當的工作，這是面對面的慈身業。對於雙方丟棄的木器物品等，不輕視它們，像自己丟棄的那樣整理，這是背後的慈身業。這法應被憶念，因為這被稱為慈身業的法是應被記憶的、能生起親近感的；做這事的人，那些受益的人心生歡喜，說："啊，這是善人"，這是其意圖。使之可愛是使這個人對同修變得可愛。使之尊重是使這個人對同修變得尊重。在"幫助"等處，是爲了被同修所幫助。它導致與他們和睦、和合、趨於統一。 慈語業等處，如"德瓦長老蒂薩長老"，這樣明確地說，是面對面的慈語業。當在寺院不在時，詢問者說："我們的德瓦長老在哪裡，我們的蒂薩長老在哪裡，他們什麼時候會來？"這樣帶有執著的語言，是背後的慈語業。以慈、親近、柔和的目光睜開眼睛，以歡喜的面容觀察，是面對面的慈意業。"愿德瓦長老蒂薩長老無病，少病"，這樣祝福，是背後的慈意業。 未分配享用，即不分配物質而享用，也不分配給個人。誰若說："我將給予他人這麼多，我自己將享用這麼多，或給予某某這麼多，我自己將享用這麼多"，這被稱為分配享用。但這人不這樣做，而是從長老座位開始給予所帶來的食物，並享用剩餘部分。從"善人們"的說法來看，即使給不道德者也是允許的，但根據圓滿友愛法的說法，應該給予所有人。對於生病者、照顧病人者、訪客、旅行者、衣服制作等忙碌者，可以斟酌給予。因為給予時不是按人分配，對於這樣的情況，應該區分對待。 在"不破壞"等處，對於某人的七種違犯類別中，在開頭或結尾處戒律被破壞，那麼他的戒就像被割破的衣服邊緣一樣破損。若在中間被破壞，則像衣服中間被撕裂一樣有缺口。若按順序破壞兩三處，則像牛背上或腹部有不同顏色、像黑夜等顏色的斑點。若中間斷續破壞，則像牛身上有不同顏色的點點斑紋。若所有戒律完全未破壞，則這些戒律被稱為完整、無缺、無斑、無污。這些因能產生強健性而稱為強健的。因受智者讚許而稱為智者讚許的。因未被渴愛和見解染污而稱為未染污的。能導向近行定或安止定，故稱為導向定的。以戒的共同性而住，即與在各方向住的具有美德的比丘們保持同等戒行而住。

Yāyaṃ diṭṭhīti maggasampayuttā sammādiṭṭhi. Ariyāti niddosā. Niyyātīti niyyānikā. Takkarassāti yo tathākārī hoti, tassa. Dukkhakkhayāyāti sabbadukkhassa khayatthaṃ. Sesaṃ yāva samathabhedapariyosānā uttānatthameva.

Katipucchāvāravaṇṇanā niṭṭhitā.

Khandhakapucchāvāro

Pucchāvissajjanāvaṇṇanā

320.Upasampadaṃpucchissanti upasampadakkhandhakaṃ pucchissaṃ. Sanidānaṃ saniddesanti nidānena ca niddesena ca saddhiṃ pucchissāmi. Samukkaṭṭhapadānaṃ kati āpattiyoti yāni tattha samukkaṭṭhāni uttamāni padāni vuttāni, tesaṃ samukkaṭṭhapadānaṃ uttamapadānaṃ saṅkhepato kati āpattiyo hontīti. Yena yena hi padena yā yā āpatti paññattā, sā sā tassa tassa padassa āpattīti vuccati. Tena vuttaṃ 『『samukkaṭṭhapadānaṃ kati āpattiyo』』ti. Dve āpattiyoti ūnavīsativassaṃ upasampādentassa pācittiyaṃ, sesesu sabbapadesu dukkaṭaṃ.

Tissoti 『『nassantete vinassantete, ko tehi attho』』ti bhedapurekkhārānaṃ uposathakaraṇe thullaccayaṃ, ukkhittakena saddhiṃ uposathakaraṇe pācittiyaṃ, sesesu dukkaṭanti evaṃ uposathakkhandhake tisso āpattiyo. Ekāti vassūpanāyikakkhandhake ekā dukkaṭāpattiyeva.

Tissoti bhedapurekkhārassa pavārayato thullaccayaṃ, ukkhittakena saddhiṃ pācittiyaṃ, sesesu dukkaṭanti evaṃ pavāraṇākkhandhakepi tisso āpattiyo.

Tissoti vacchatariṃ uggahetvā mārentānaṃ pācittiyaṃ, rattena cittena aṅgajātachupane thullaccayaṃ, sesesu dukkaṭanti evaṃ cammasaṃyuttepi tisso āpattiyo. Bhesajjakkhandhakepi samantā dvaṅgule thullaccayaṃ, bhojjayāguyā pācittiyaṃ, sesesu dukkaṭanti evaṃ tisso āpattiyo.

Kathinaṃ kevalaṃ paññattimeva, natthi tattha āpatti. Cīvarasaṃyutte kusacīravākacīresu thullaccayaṃ, atirekacīvare nissaggiyaṃ, sesesu dukkaṭanti imā tisso āpattiyo.

Campeyyake ekā dukkaṭāpattiyeva. Kosambaka-kammakkhandhaka-pārivāsikasamuccayakkhandhakesupi ekā dukkaṭāpattiyeva.

Samathakkhandhake chandadāyako khiyyati, khiyyanakaṃ pācittiyaṃ, sesesu dukkaṭanti imā dve āpattiyo. Khuddakavatthuke attano aṅgajātaṃ chindati, thullaccayaṃ, romaṭṭhe pācittiyaṃ, sesesu dukkaṭanti imā tisso āpattiyo. Senāsanakkhandhake garubhaṇḍavissajjane thullaccayaṃ, saṅghikā vihārā nikkaḍḍhane pācittiyaṃ, sesesu dukkaṭanti imā tisso āpattiyo.

Saṅghabhedebhedakānuvattakānaṃ thullaccayaṃ, gaṇabhojane pācittiyanti imā dve āpattiyo. Samācāraṃ pucchissanti vutte vattakkhandhake ekā dukkaṭāpattiyeva. Sā sabbavattesu anādariyena hoti. Tathā pātimokkhaṭṭhapane. Bhikkhunikkhandhake appavāraṇāya pācittiyaṃ, sesesu dukkaṭanti dve āpattiyo. Pañcasatikasattasatikesu kevalaṃ dhammo saṅgahaṃ āropito, natthi tattha āpattīti.

Khandhakapucchāvāravaṇṇanā niṭṭhitā.

Ekuttarikanayo

Ekakavāravaṇṇanā

以下是完整翻譯： 這是指與道相連的正見。"聖"意指無缺陷。"引導"意指能引導。對於像這樣行事的人來說。爲了完全消滅一切苦。其餘部分直到調解結束都是顯而易見的意思。 問答部分描述結束。 蘊章問答部分 問答解釋 320. 我將詢問具足戒（upsampadā）。我將詢問具足戒蘊章。連同根源和解釋一起詢問。關於最高等級的條款，有多少違犯？即在那裡被說到的最高等級、最卓越的條款，概括地說，這些最高等級、最卓越的條款會有多少違犯？因為用哪個條款宣佈了哪個違犯，那個違犯就歸屬於哪個條款。因此說"最高等級條款有多少違犯"。兩個違犯：對於不滿二十歲授具足戒，有一個波逸提；在其他所有條款中，有一個惡作。 對於蒂薩：在舉行布薩時，對於破壞者，有一個重罪；與被驅逐者一起舉行布薩，有一個波逸提；在其他情況下，有一個惡作，這樣在布薩蘊章中有三個違犯。一個：在雨季入住蘊章中，只有一個惡作違犯。 對於蒂薩：對於破壞者舉行自恣，有一個重罪；與被驅逐者一起，有一個波逸提；在其他情況下，有一個惡作，這樣在自恣蘊章中也有三個違犯。 對於蒂薩：捕捉並殺害鼠類，有一個波逸提；夜間懷著邪念觸控生殖器，有一個重罪；在其他情況下，有一個惡作，這樣在皮革相關蘊章中有三個違犯。在藥品蘊章中，周圍兩指處有一個重罪；對於粥食，有一個波逸提；在其他情況下，有一個惡作，這樣有三個違犯。 迦提那（Kathina）只是一個規定，那裡沒有違犯。在衣服相關蘊章中，草衣和樹皮衣有一個重罪；多餘的衣服有一個捨墮；在其他情況下，有一個惡作，這樣有三個違犯。 在旃蒲耶（Campeyyaka）中，只有一個惡作違犯。在拘薩羅（Kosambaka）、業蘊章、補習期集合蘊章中，也只有一個惡作違犯。 在調解蘊章中，給予意願者受責備，責備為波逸提；在其他情況下，有一個惡作，這樣有兩個違犯。在小事蘊章中，切斷自己的生殖器，有一個重罪；在毛髮處，有一個波逸提；在其他情況下，有一個惡作，這樣有三個違犯。在住處蘊章中，處理貴重物品有一個重罪；從僧伽住處驅逐，有一個波逸提；在其他情況下，有一個惡作，這樣有三個違犯。 對於破壞僧伽的破壞者和追隨者，有一個重罪；在集體用餐時，有一個波逸提，這樣有兩個違犯。在被問及行為時，在行為蘊章中，只有一個惡作違犯。這在所有行為中都是由於不敬。同樣在保持波羅提木叉（Pātimokkha）時。在比丘尼蘊章中，不自恣有一個波逸提；在其他情況下，有一個惡作，這樣有兩個違犯。在五百和七百（集會）中，只是法被包含，那裡沒有違犯。 蘊章問答部分描述結束。 一以上方法 單一情況描述

321.Āpattikarādhammā jānitabbātiādimhi ekuttarikanaye āpattikarā dhammā nāma cha āpattisamuṭṭhānāni. Etesañhi vasena puggalo āpattiṃ āpajjati, tasmā 『『āpattikarā』』ti vuttā. Anāpattikarā nāma satta samathā. Āpatti jānitabbāti tasmiṃ tasmiṃ sikkhāpade ca vibhaṅge ca vuttā āpatti jānitabbā. Anāpattīti 『『anāpatti bhikkhu asādiyantassā』』tiādinā nayena anāpatti jānitabbā. Lahukāti lahukena vinayakammena visujjhanato pañcavidhā āpatti. Garukāti garukena vinayakammena visujjhanato saṅghādisesā āpatti. Kenaci ākārena anāpattibhāvaṃ upanetuṃ asakkuṇeyyato pārājikāpatti ca. Sāvasesāti ṭhapetvā pārājikaṃ sesā. Anavasesāti pārājikāpatti. Dve āpattikkhandhā duṭṭhullā; avasesā aduṭṭhullā. Sappaṭikammadukaṃ sāvasesadukasadisaṃ. Desanāgāminidukaṃ lahukadukasaṅgahitaṃ.

Antarāyikāti sattapi āpattiyo sañcicca vītikkantā saggantarāyañceva mokkhantarāyañca karontīti antarāyikā. Ajānantena vītikkantā pana paṇṇattivajjāpatti neva saggantarāyaṃ na mokkhantarāyaṃ karotīti anantarāyikā. Antarāyikaṃ āpannassāpi desanāgāminiṃ desetvā vuṭṭhānagāminito vuṭṭhāya suddhipattassa sāmaṇerabhūmiyaṃ ṭhitassa ca avārito saggamokkhamaggoti. Sāvajjapaññattīti lokavajjā. Anavajjapaññattīti paṇṇattivajjā. Kiriyato samuṭṭhitā nāma yaṃ karonto āpajjati pārājikāpatti viya. Akiriyatoti yaṃ akaronto āpajjati, cīvaraanadhiṭṭhānāpatti viya. Kiriyākiriyatoti yaṃ karonto ca akaronto ca āpajjati, kuṭikārāpatti viya.

Pubbāpattīti paṭhamaṃ āpannāpatti. Aparāpattīti pārivāsikādīhi pacchā āpannāpatti. Pubbāpattīnaṃ antarāpatti nāma mūlavisuddhiyā antarāpatti. Aparāpattīnaṃ antarāpatti nāma agghavisuddhiyā antarāpatti. Kurundiyaṃ pana 『『pubbāpatti nāma paṭhamaṃ āpannā. Aparāpatti nāma mānattārahakāle āpannā. Pubbāpattīnaṃ antarāpatti nāma parivāse āpannā. Aparāpattīnaṃ antarāpatti nāma mānattacāre āpannā』』ti vuttaṃ. Idampi ekena pariyāyena yujjati.

Desitā gaṇanūpagā nāma yā dhuranikkhepaṃ katvā puna na āpajjissāmīti desitā hoti. Agaṇanūpagā nāma yā dhuranikkhepaṃ akatvā saussāheneva cittena aparisuddhena desitā hoti. Ayañhi desitāpi desitagaṇanaṃ na upeti. Aṭṭhame vatthusmiṃ bhikkhuniyā pārājikameva hoti. Paññatti jānitabbātiādīsu navasu padesu paṭhamapārājikapucchāya vuttanayeneva vinicchayo veditabbo.

Thullavajjāti thulladose paññattā garukāpatti. Athullavajjāti lahukāpatti. Gihipaṭisaṃyuttāti sudhammattherassa āpatti, yā ca dhammikassa paṭissavassa asaccāpane āpatti, avasesā na gihipaṭisaṃyuttā. Pañcānantariyakammāpatti niyatā, sesā aniyatā. Ādikaroti sudinnattherādi ādikammiko. Anādikaroti makkaṭisamaṇādi anupaññattikārako. Adhiccāpattiko nāma yo kadāci karahaci āpattiṃ āpajjati. Abhiṇhāpattiko nāma yo niccaṃ āpajjati.

Codako nāma yo vatthunā vā āpattiyā vā paraṃ codeti. Yo pana evaṃ codito ayaṃ cuditako nāma. Pañcadasasu dhammesu appatiṭṭhahitvā abhūtena vatthunā codento adhammacodako nāma, tena tathā codito adhammacuditako nāma. Vipariyāyena dhammacodakacuditakā veditabbā. Micchattaniyatehi vā sammattaniyatehi vā dhammehi samannāgato niyato, viparīto aniyato.

這是指應知的違犯法，意指六種違犯的根源。正因如此，因這些原因，個人會犯下違犯，因此被稱為「違犯者」。而不犯者則是七種善法。違犯應知，指的是在各個戒條及其解釋中所述的違犯。無違犯則是指「無違犯的比丘不受影響」等等的方式應知無違犯。輕微者是指通過輕微的戒律行為而清凈的五種違犯。嚴重者是指通過嚴重的戒律行為而清凈的僧伽餘下的違犯。以任何方式無法使其無違犯的，甚至包括破戒的違犯。剩餘的則是指除掉破戒的餘下部分。兩個違犯的類別是惡劣的；其餘的則是非惡劣的。帶有完整行為的屬於有餘的惡劣行為。教導的結果是輕微的惡劣行為。 障礙者是指七種違犯相聚而產生的，造成了天界障礙和解脫障礙的，稱為障礙者。因無知而產生的違犯，既不造成天界障礙，也不造成解脫障礙，因此稱為非障礙者。即使陷入障礙，講解教法后從講解教法中起身，站在清凈的沙門地位上，亦可獲得天界和解脫的道路。所謂的有罪的定義是世俗的。無罪的定義是規定的。因行為而生的，稱為因行為而生的，像破戒的違犯一樣。因不行為而生的，稱為因不行為而生的，像衣物未被覆蓋的違犯一樣。因行為與不行為而生的，稱為因行為與不行為而生的，像小屋的違犯一樣。 先前的違犯是指首次犯下的違犯。後來的違犯是指由居住者等後來的違犯。先前違犯的中間違犯是指因根本清凈而產生的中間違犯。後來的違犯的中間違犯是指因價值清凈而產生的中間違犯。在庫倫地（Kurundiya）中，稱為「先前違犯是首次違犯。後來的違犯是在被看作人時的違犯。先前違犯的中間違犯是指在居住時的違犯。後來的違犯的中間違犯是指在被看作人時的違犯」，這樣說也是合適的。 被教導的屬於有計算的，是指經過艱難的承諾后不再犯的。未被計算的屬於無計算的，是指未經艱難的承諾，輕鬆的心態下未清凈的教導。因為這教導也未涉及教導的計算。在第八個對像中，女性的破戒就是。應知的定義等處，依照首次破戒的詢問方式進行解釋。 "重罪"是指重大的過失，規定為重罪。輕罪是指輕微的違犯。與家庭相關的，是指與善法長老的違犯，以及對法的否定的違犯，其餘的則與家庭無關。五種障礙的行為是固定的，其餘的則是不固定的。開端者是指善法長老等的開端行為者。不開端者是指像猴子一樣的修行者，未規定的行為者。被稱為有極端的違犯者，指的是任何時候犯下違犯的人。被稱為常常犯者，指的是經常犯下違犯的人。 引導者是指通過對像或違犯而引導他人。若他人被如此引導，則稱為被引導者。對於十五種法，若不持有而以沒有的對象引導他，則稱為不法引導者，因此被如此引導的稱為不法被引導者。反之，法引導者和被法引導者應被理解為。無論是錯誤的定義還是正確的定義，若與法相結合則是固定的，反之則是不固定的。

Sāvakā bhabbāpattikā nāma, buddhā ca paccekabuddhā ca abhabbāpattikā nāma. Ukkhepanīyakammakato ukkhittako nāma, avasesacatubbidhatajjanīyādikammakato anukkhittako nāma. Ayañhi uposathaṃ vā pavāraṇaṃ vā dhammaparibhogaṃ vā āmisaparibhogaṃ vā na kopeti. 『『Mettiyaṃ bhikkhuniṃ nāsetha, dūsako nāsetabbo, kaṇṭako samaṇuddeso nāsetabbo』』ti evaṃ liṅgadaṇḍakamma-saṃvāsanāsanāhi nāsitabbo nāsitako nāma. Sesā sabbe anāsitakā. Yena saddhiṃ uposathādiko saṃvāso atthi, ayaṃ samānasaṃvāsako, itaro nānāsaṃvāsako. So kammanānāsaṃvāsako laddhinānāsaṃvāsakoti duvidho hoti. Ṭhapanaṃ jānitabbanti 『『ekaṃ bhikkhave adhammikaṃ pātimokkhaṭṭhapana』』ntiādinā nayena vuttaṃ pātimokkhaṭṭhapanaṃ jānitabbanti attho.

Ekakavāravaṇṇanā niṭṭhitā.

Dukavāravaṇṇanā

以下是完整翻譯： 弟子們被稱為可能犯錯者，而佛陀和獨覺佛則被稱為不可能犯錯者。從被驅逐的行為中，被稱為被驅逐者；從其餘四種訓誡等行為中，被稱為未被驅逐者。這樣的人不會擾亂布薩、自恣、法的享用或物質的享用。"應該摧毀美蒂耶比丘尼，應該摧毀犯錯者，應該摧毀刺（破壞者）沙門弟子"，通過這種標記、懲罰行為、共住和驅逐而被摧毀的，稱為被摧毀者。其餘所有人都是未被摧毀者。與誰有布薩等共住，誰就是同住者，另一個則是異住者。他可以是因行為的異住者，也可以是因見解的異住者。應知停止，意指如"諸比丘，停止一個不正法的波羅提木叉"等方式所說的停止波羅提木叉應被了知。 單一情況描述結束。 雙重情況描述。

  1. Dukesu sacittakā āpatti saññāvimokkhā, acittakā nosaññāvimokkhā. Laddhasamāpattikassa āpatti nāma bhūtārocanāpatti, aladdhasamāpattikassa āpatti nāma abhūtārocanāpatti. Saddhammapaṭisaññuttā nāma padasodhammādikā, asaddhammapaṭisaññuttā nāma duṭṭhullavācāpatti. Saparikkhārapaṭisaññuttā nāma nissaggiyavatthuno anissajjitvā paribhoge, pattacīvarānaṃ nidahane, kiliṭṭhacīvarānaṃ adhovane, malaggahitapattassa apacaneti evaṃ ayuttaparibhoge āpatti. Paraparikkhārapaṭisaññuttā nāma saṅghikamañcapīṭhādīnaṃ ajjhokāse santharaṇaanāpucchāgamanādīsu āpajjitabbā āpatti. Sapuggalapaṭisaññuttā nāma 『『mudupiṭṭhikassa lambissa ūrunā aṅgajātaṃ pīḷentassā』』tiādinā nayena vuttāpatti. Parapuggalapaṭisaññuttā nāma methunadhammakāyasaṃsaggapahāradānādīsu vuttāpatti, 『『sikharaṇīsī』』ti saccaṃ bhaṇanto garukaṃ āpajjati, 『『sampajānamusāvāde pācittiya』』nti musā bhaṇanto lahukaṃ. Abhūtārocane musā bhaṇanto garukaṃ. Bhūtārocane saccaṃ bhaṇanto lahukaṃ.

『『Saṅghakammaṃ vaggaṃ karissāmī』』ti antosīmāya ekamante nisīdanto bhūmigato āpajjati nāma. Sace pana aṅgulimattampi ākāse tiṭṭheyya, na āpajjeyya, tena vuttaṃ 『『no vehāsagato』』ti. Vehāsakuṭiyā āhaccapādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdanto vehāsagatoāpajjati nāma. Sace pana taṃ bhūmiyaṃ paññāpetvā nipajjeyya na āpajjeyya, tena vuttaṃ – 『『no bhūmigato』』ti. Gamiyo gamiyavattaṃ apūretvā gacchanto nikkhamanto āpajjati nāma, no pavisanto. Āgantuko āgantukavattaṃ apūretvā sachattupāhano pavisanto pavisanto āpajjati nāma, no nikkhamanto.

Ādiyantoāpajjati nāma bhikkhunī atigambhīraṃ udakasuddhikaṃ ādiyamānā; dubbaṇṇakaraṇaṃ anādiyitvā cīvaraṃ paribhuñjanto pana anādiyanto āpajjati nāma. Mūgabbatādīni titthiyavattāni samādiyanto samādiyanto āpajjati nāma. Pārivāsikādayo pana tajjanīyādikammakatā vā attano vattaṃ asamādiyantā āpajjanti, te sandhāya vuttaṃ 『『atthāpatti na samādiyanto āpajjatī』』ti. Aññātikāya bhikkhuniyā cīvaraṃ sibbanto vejjakammabhaṇḍāgārikakammacittakammādīni vā karonto karonto āpajjati nāma. Upajjhāyavattādīni akaronto akaronto āpajjati nāma. Aññātikāya bhikkhuniyā cīvaraṃ dadamāno dento āpajjati nāma. Saddhivihārikaantevāsikānaṃ cīvarādīni adento adento āpajjati nāma. Aññātikāya bhikkhuniyā cīvaraṃ gaṇhanto paṭiggaṇhanto āpajjati nāma. 『『Na bhikkhave ovādo na gahetabbo』』ti vacanato ovādaṃ agaṇhanto na paṭiggaṇhanto āpajjati nāma.

Nissaggiyavatthuṃ anissajjitvā paribhuñjanto paribhogena āpajjati nāma. Pañcāhikaṃ saṅghāṭicāraṃ atikkāmayamānā aparibhogena āpajjati nāma. Sahagāraseyyaṃ rattiṃ āpajjati nāma, no divā, dvāraṃ asaṃvaritvā paṭisallīyanto divā āpajjati, no rattiṃ. Ekarattachārattasattāhadasāhamāsātikkamesu vuttaāpattiṃ āpajjanto aruṇugge āpajjati nāma, pavāretvā bhuñjanto na aruṇugge āpajjati nāma.

有意識的違犯是指有意識的違犯，無意識的違犯是指無意識的違犯。獲得定的違犯是指有真實的光明的違犯，未獲得定的違犯是指無真實的光明的違犯。正法相關的違犯是指與言語等相關的違犯，非正法相關的違犯是指惡劣的言語的違犯。與具備條件的相關的違犯是指未放棄無所依賴的物品而使用、對乞討衣物的處理、對骯髒衣物的放置、對污垢附著的物品的丟棄等不當使用的違犯。與他人條件的相關的違犯是指在僧團的坐墊等上面不詢問而坐下的違犯。與個人相關的違犯是指「如果用手壓住濕布的底部，壓迫身體的部位」等等的違犯。與他人相關的違犯是指在性行為中與他人接觸的違犯，「若說真理則犯重罪」，若說謊言則犯輕罪。在真實的光明中說真理則犯輕罪。 「我將進行僧團事務」時，坐在地面上，處於某個邊界內的，稱為在地面上犯下的違犯。如果手指有一點懸空，則不算犯下，因此說「不是在空中」。在懸空小屋中，若坐在支撐的墊子或座位上，則稱為在空中犯下的違犯。如果在地面上明確地躺下，則不算犯下，因此說「不是在地面上」。在行走時未填滿行走的責任，離開時犯下的，稱為犯下的，而不是進入時。來訪者在未填滿來訪的責任，真誠地進入時，稱為犯下的，而不是離開時。 若比丘在深水中洗凈衣物，且不洗凈衣物而使用衣物，則稱為未犯下的。若比丘在洗凈衣物時不洗凈衣物而使用，則稱為犯下的。若比丘在洗凈衣物時洗凈衣物，稱為犯下的。若比丘在洗凈衣物時不洗凈衣物而使用，則稱為犯下的。若比丘在洗凈衣物時不洗凈衣物而使用，則稱為犯下的。若比丘在洗凈衣物時不洗凈衣物而使用，則稱為犯下的。 若比丘未放棄物品而使用，則稱為犯下的。若在五天內未遵守僧團的行為，則稱為犯下的。若在夜間與他人共用床鋪，則稱為犯下的，而白天則不算。若在一個月內超過十七次，則稱為犯下的，而在不超過十七次時則不算。

Bhūtagāmañceva aṅgajātañca chindanto chindanto āpajjati nāma, kese vā nakhe vā na chindanto na chindanto āpajjati nāma. Āpattiṃ chādento chādento āpajjati nāma, 『『tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, natveva naggena āgantabbaṃ, yo āgaccheyya āpatti dukkaṭassā』』ti imaṃ pana āpattiṃ na chādento āpajjati nāma. Kusacīrādīni dhārento dhārento āpajjati nāma, 『『ayaṃ te bhikkhu patto yāva bhedanāya dhāretabbo』』ti imaṃ āpattiṃ na dhārento āpajjati nāma.

『『Attanā vā attānaṃ nānāsaṃvāsakaṃ karotī』』ti ekasīmāyaṃ dvīsu saṅghesu nisinnesu ekasmiṃ pakkhe nisīditvā parapakkhassa laddhiṃ gaṇhanto yasmiṃ pakkhe nisinno tesaṃ attanāva attānaṃ nānāsaṃvāsakaṃ karoti nāma. Yesaṃ santike nisinno tesaṃ gaṇapūrako hutvā kammaṃ kopeti, itaresaṃ hatthapāsaṃ anāgatattā. Samānasaṃvāsakepi eseva nayo. Yesañhi so laddhiṃ roceti, tesaṃ samānasaṃvāsako hoti, itaresaṃ nānāsaṃvāsako. Satta āpattiyo satta āpattikkhandhāti āpajjitabbato āpattiyo, rāsaṭṭhena khandhāti evaṃ dveyeva nāmāni hontīti nāmavasena dukaṃ dassitaṃ. Kammena vā salākaggāhena vāti ettha uddeso ceva kammañca ekaṃ, vohāro ceva anussāvanā ca salākaggāho ca ekaṃ, vohārānussāvanasalākaggāhā pubbabhāgā, kammañceva uddeso ca pamāṇaṃ.

Addhānahīno nāma ūnavīsativasso. Aṅgahīno nāma hatthacchinnādibhedo. Vatthuvipanno nāma paṇḍako tiracchānagato ubhatobyañjanako ca. Avasesā theyyasaṃvāsakādayo aṭṭha abhabbapuggalā karaṇadukkaṭakā nāma. Dukkaṭakiriyā dukkaṭakammā, imasmiṃyeva attabhāve katena attano kammena abhabbaṭṭhānaṃ pattāti attho. Aparipūro nāma aparipuṇṇapattacīvaro. No ca yācati nāma upasampadaṃ na yācati. Alajjissa ca bālassa cāti alajjī sacepi tepiṭako hoti, bālo ca sacepi saṭṭhivasso hoti, ubhopi nissāya na vatthabbaṃ. Bālassa ca lajjissa cāti ettha bālassa 『『tvaṃ nissayaṃ gaṇhā』』ti āṇāyapi nissayo dātabbo, lajjissa pana yācantasseva. Sātisāranti sadosaṃ; yaṃ ajjhācaranto āpattiṃ āpajjati.

Kāyena paṭikkosanā nāma hatthavikārādīhi paṭikkosanā. Kāyena paṭijānātīti hatthavikārādīhi paṭijānāti. Upaghātikā nāma upaghātā. Sikkhūpaghātikā nāma sikkhūpaghāto. Bhogūpaghātikā nāma paribhogūpaghāto, tattha tisso sikkhā asikkhato sikkhūpaghātikāti veditabbā. Saṅghikaṃ vā puggalikaṃ vā dupparibhogaṃ bhuñjato bhogūpaghātikāti veditabbā. Dve venayikāti dve atthā vinayasiddhā. Paññattaṃ nāma sakale vinayapiṭake kappiyākappiyavasena paññattaṃ. Paññattānulomaṃ nāma catūsu mahāpadesesu daṭṭhabbaṃ. Setughātoti paccayaghāto; yena cittena akappiyaṃ kareyya, tassa cittassāpi anuppādananti attho. Mattakāritāti mattāya pamāṇena karaṇaṃ; pamāṇe ṭhānanti attho. Kāyena āpajjatīti kāyadvārikaṃ kāyena āpajjati; vacīdvārikaṃ vācāya. Kāyena vuṭṭhātīti tiṇavatthārakasamathe vināpi desanāya kāyeneva vuṭṭhāti; desetvā vuṭṭhahanto pana vācāya vuṭṭhāti. Abbhantaraparibhogo nāma ajjhoharaṇaparibhogo. Bāhiraparibhogo nāma sīsamakkhanādi.

在破壞生命體和身體器官時，不斷地破壞，則稱為犯下的，但若不剪髮或指甲，則不稱為犯下的。隱藏違犯時，不斷地隱藏，則稱為犯下的；但若不按照"應該用草或葉子遮蓋而來，而不是赤身裸體而來，若有人這樣來，則犯輕罪"的規定隱藏，則不稱為犯下的。穿戴草編衣等時，不斷地穿戴，則稱為犯下的；但若不按照"比丘，你的缽應該被拿著直到破碎"的規定穿戴，則不稱為犯下的。 當"自己使自己成為異住者"時，在同一界限內，兩個僧團坐在一起，在一方坐下並接受另一方的見解，使自己成為那一方的異住者，稱為自己使自己成為異住者。在他們面前坐下時，成為人數的填充者，擾亂另一方的行為，因為他們未在對方的手勢範圍內。對於同住者也是如此。對於他認可其見解的人，他是同住者；對於其他人，他是異住者。 七種違犯是七種違犯類別，因為可能犯下，所以稱為違犯；因為是聚集的緣故，所以稱為類別。因此僅有兩個名稱。無論是通過行為還是通過抽籤，這裡的陳述和行為是一體的，言語和宣告以及抽籤是一體的，言語、宣告和抽籤是前提，行為和陳述是標準。 行程不足者是指不到二十歲的人。肢體不全者是指斷手等。對像有缺陷者是指被閹割者、墮入旁生道者和兩性者。其餘八種不適合的人，如盜竊共住等，稱為行為輕罪。輕罪行為是指在同一生中因自己的行為而達到不適合的境地。不完整者是指衣缽不完整的人。不請求者是指不請求具足戒。無恥者和愚者，即使是精通三藏，或者即使是六十歲，都不應依靠。對於愚者和有恥者，愚者即使被命令"接受依止"也應給予依止，但有恥者只有在請求時才給予。 身體拒絕是指通過手勢等拒絕。身體承認是指通過手勢等承認。加害者是指加害。破壞學處者是指破壞學處。破壞享用者是指破壞享用，在此有三種學處，不學習者稱為破壞學處。對於僧團或個人的不當享用，稱為破壞享用。兩種是根據戒律確立的意義。定義是指在整個戒律藏中按照可行與不可行而定義的。定義的順應是指應該在四大原則中觀察。障礙橋樑是指障礙因緣；意指不讓產生不可行的心念。適度行為是指按照適當的尺度行事；意指在尺度的位置上。身體犯下是指通過身體門戶犯下；通過語言門戶用語言。身體起身是指在草覆蓋的平息中，不通過教導也能僅憑身體起身；而教導後起身則通過語言起身。內部享用是指攝取。外部享用是指頭部塗抹等。

Anāgataṃ bhāraṃ vahatīti atherova samāno therehi vahitabbaṃ bījanagāhadhammajjhesanādibhāraṃ vahati; taṃ nittharituṃ vīriyaṃ ārabhati. Āgataṃ bhāraṃ na vahatīti thero therakiccaṃ na karoti, 『『anujānāmi bhikkhave therena bhikkhunā sāmaṃ vā dhammaṃ bhāsituṃ, paraṃ vā ajjhesituṃ, anujānāmi bhikkhave therādheyyaṃ pātimokkha』』nti evamādi sabbaṃ parihāpetīti attho. Na kukkuccāyitabbaṃ kukkuccāyatīti na kukkuccāyitabbaṃ kukkuccāyitvā karoti. Kukkuccāyitabbaṃ na kukkuccāyatīti kukkuccāyitabbaṃ na kukkuccāyitvā karoti. Etesaṃ dvinnaṃ divā ca ratto ca āsavā vaḍḍhantīti attho. Anantaradukepi vuttapaṭipakkhavasena attho veditabbo. Sesaṃ tattha tattha vuttanayattā uttānamevāti.

Dukavāravaṇṇanā niṭṭhitā.

Tikavāravaṇṇanā

未來的負擔是指，像長者一樣，若與長者們同在，則應承擔種子、抓取物、學習等負擔；為此，開始努力去解決。過去的負擔則不應承擔，長者不做長者的工作，「我允許比丘們與長者一起說法，或向他人學習，我允許比丘們遵循長者的波羅提木叉」，因此應放棄一切。不可憂慮的事情，不應憂慮后再去做。應憂慮的事情則不應憂慮後去做。這兩者在白天和夜晚都應增長。應當理解的是，連帶著不幸的事情也應如此。其餘的內容因各處所述，故可略去。 雙重情況描述結束。 三重情況描述。

  1. Tikesu atthāpatti tiṭṭhante bhagavati āpajjatīti atthi āpatti, yaṃ tiṭṭhante bhagavati āpajjatīti attho. Eseva nayo sabbattha. Tattha lohituppādāpattiṃ tiṭṭhante āpajjati. 『『Etarahi kho panānanda, bhikkhū aññamaññaṃ āvusovādena samudācaranti, na vo mamaccayena evaṃ samudācaritabbaṃ, navakena, ānanda, bhikkhunā thero bhikkhū 『bhante』ti vā 『āyasmā』ti vā samudācaritabbo』』ti vacanato theraṃ āvusovādena samudācaraṇapaccayā āpattiṃ parinibbute bhagavati āpajjati, no tiṭṭhante. Imā dve āpattiyo ṭhapetvā avasesā dharantepi bhagavati āpajjati, parinibbutepi.

Pavāretvā anatirittaṃ bhuñjanto āpattiṃ kāle āpajjati no vikāle. Vikālabhojanāpattiṃ pana vikāle āpajjati no kāle. Avasesā kāle ceva āpajjati vikāle ca. Sahagāraseyyaṃ rattiṃ āpajjati, dvāraṃ asaṃvaritvā paṭisallīyanaṃ divā. Sesā rattiñceva divā ca. 『『Dasavassomhi atirekadasavassomhī』』ti bālo abyatto parisaṃ upaṭṭhāpento dasavasso āpajjati no ūnadasavasso . 『『Ahaṃ paṇḍito byatto』』ti navo vā majjhimo vā parisaṃ upaṭṭhāpento ūnadasavasso āpajjati no dasavasso. Sesā dasavasso ceva āpajjati ūnadasavasso ca. 『『Pañcavassomhī』』ti bālo abyatto anissāya vasanto pañcavasso āpajjati. 『『Ahaṃ paṇḍito byatto』』ti navako anissāya vasanto ūnapañcavasso āpajjati. Sesaṃ pañcavasso ceva āpajjati ūnapañcavasso ca. Anupasampannaṃ padasodhammaṃ vācento, mātugāmassa dhammaṃ desento evarūpaṃ āpattiṃ kusalacitto āpajjati, pārājika-sukkavissaṭṭhi-kāyasaṃsagga-duṭṭhulla-attakāmapāricariya-duṭṭhadosa-saṅghabhedapahāradāna-talasattikādibhedaṃ akusalacitto āpajjati, asañcicca sahagāraseyyādiṃ abyākatacitto āpajjati, yaṃ arahāva āpajjati, sabbaṃ abyākatacittova āpajjati, methunadhammādibhedamāpattiṃ sukhavedanāsamaṅgī āpajjati, duṭṭhadosādibhedaṃ dukkhavedanāsamaṅgī, yaṃ sukhavedanāsamaṅgī āpajjati, taṃyeva majjhatto hutvā āpajjanto adukkhamasukhavedanāsamaṅgī āpajjati.

Tayo paṭikkhepāti buddhassa bhagavato tayo paṭikkhepā. Catūsu paccayesu mahicchatā asantuṭṭhitā kilesasallekhanapaṭipattiyā agopāyanā, ime hi tayo dhammā buddhena bhagavatā paṭikkhittā. Appicchatādayo pana tayo buddhena bhagavatā anuññātā, tena vuttaṃ 『『tayo anuññātā』』ti.

『『Dasavassomhī』』ti parisaṃ upaṭṭhāpento 『『pañcavassomhī』』ti nissayaṃ agaṇhanto bālo āpajjati no paṇḍito, ūnadasavasso 『『byattomhī』』ti bahussutattā parisaṃ upaṭṭhāpento ūnapañcavasso ca nissayaṃ agaṇhanto paṇḍito āpajjati no bālo; avasesaṃ paṇḍito ceva āpajjati bālo ca. Vassaṃ anupagacchanto kāḷe āpajjati no juṇhe; mahāpavāraṇāya appavārento juṇhe āpajjati no kāḷe; avasesaṃ kāḷe ceva āpajjati juṇhe ca. Vassūpagamanaṃ kāḷe kappati no juṇhe; mahāpavāraṇāya pavāraṇā juṇhe kappati no kāḷe; sesaṃ anuññātakaṃ kāḷe ceva kappati juṇhe ca.

在三重情況中，佛陀在世時犯下的違犯是存在的，意指佛陀在世時可以犯下。這一原則適用於所有情況。在這裡，在佛陀在世時犯下出血的違犯。因為有"現在，阿難，比丘們彼此用'阿夷'稱呼，在我去世后不應如此，阿難，新比丘應該用'尊者'或'大德'稱呼年長的比丘"的教導，所以在佛陀涅槃后，因用"阿夷"稱呼年長比丘而犯下違犯，而非在世時。除了這兩種違犯外，其餘的在佛陀在世和涅槃后都可以犯下。 在佈施后食用非剩餘食物，在適當時間犯下違犯，不在不適當時間。在不適當時間食用則在不適當時間犯下違犯，不在適當時間。其餘的在適當時間和不適當時間都可以犯下。在夜間與他人共用床鋪，不關閉門戶而獨處是在白天。其餘的在夜間和白天都可以。說"我已滿十歲或超過十歲"的愚昧無知者在招待大眾時，滿十歲則犯下違犯，不滿十歲則不犯。說"我聰明且有經驗"的新比丘或中年比丘在招待大眾時，不滿十歲則犯下違犯，滿十歲則不犯。其餘的在滿十歲和不滿十歲時都可以犯下。 說"我已滿五歲"的愚昧無知者獨自居住則犯下違犯。說"我聰明且有經驗"的新比丘獨自居住則不滿五歲而犯下違犯。其餘的在滿五歲和不滿五歲時都可以犯下。 宣說未具足戒者的言語，向女性說法，善心者犯下這種違犯。對於波羅夷、遺精、身體接觸、惡劣言語、自我滿足、惡意、破壞僧團、攻擊等型別的違犯，不善心者犯下。不經意的共床等，無記心者犯下。阿羅漢可以犯下的，都是無記心。對於性行為等型別的違犯，具有樂受者犯下。對於惡意等型別的，具有苦受者犯下。凡是具有樂受者犯下的，以中立心態犯下則是不苦不樂受。 佛陀有三種拒絕。在四種資具上，貪求、不滿足、不修行煩惱的去除、不保護，這三種法被佛陀拒絕。少欲等三種則被佛陀允許，因此說"三種被允許"。 說"我已滿十歲"在招待大眾時，說"我已滿五歲"而不接受依止的愚昧者則犯下違犯，不是智者。不滿十歲，說"我有經驗"因多聞而在招待大眾時，不滿五歲且不接受依止的智者則犯下違犯，不是愚者。其餘的智者和愚者都可以犯下。不進入雨安居的在旱季犯下違犯，不在雨季。在大布施中不佈施的在雨季犯下違犯，不在旱季。其餘的在旱季和雨季都可以犯下。進入雨安居在旱季有效，不在雨季；大布施的佈施在雨季有效，不在旱季；其餘的在旱季和雨季都被允許。

Kattikapuṇṇamāsiyā pacchime pāṭipadadivase vikappetvā ṭhapitaṃ vassikasāṭikaṃ nivāsento hemante āpajjati. Kurundiyaṃ pana 『『kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī』』ti vuttaṃ, tampi suvuttaṃ. 『『Cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetu』』nti hi vuttaṃ. Atirekamāse sese gimhāne pariyesanto atirekaḍḍhamāse sese katvā nivāsento ca gimhe āpajjati nāma. Satiyā vassikasāṭikāya naggo kāyaṃ ovassāpento vasse āpajjati nāma. Pārisuddhiuposathaṃ vā adhiṭṭhānuposathaṃ vā karonto saṅgho āpajjati. Suttuddesañca adhiṭṭhānuposathañca karonto gaṇo āpajjati. Ekako suttuddesaṃ pārisuddhiuposathañca karonto puggalo āpajjati. Pavāraṇāyapi eseva nayo.

Saṅghuposatho ca saṅghapavāraṇā ca saṅghasseva kappati. Gaṇuposatho ca gaṇapavāraṇā ca gaṇasseva kappati. Adhiṭṭhānuposatho ca adhiṭṭhānapavāraṇā ca puggalasseva kappati. 『『Pārājikaṃ āpannomhī』』tiādīni bhaṇanto vatthuṃ chādeti na āpattiṃ, 『『methunaṃ dhammaṃ paṭisevi』』ntiādīni bhaṇanto āpattiṃ chādeti no vatthuṃ, yo neva vatthuṃ na āpattiṃ āroceti, ayaṃ vatthuñceva chādeti āpattiñca.

Paṭicchādetīti paṭicchādi. Jantāgharameva paṭicchādi jantāgharapaṭicchādi. Itarāsupi eseva nayo. Dvāraṃ pidahitvā antojantāghare ṭhitena parikammaṃ kātuṃ vaṭṭati. Udake otiṇṇenāpi etadeva vaṭṭati. Ubhayattha khādituṃ bhuñjituṃ vā na vaṭṭati. Vatthapaṭicchādi sabbakappiyatāya paṭicchannena sabbaṃ kātuṃ vaṭṭati. Vahantīti yanti niyyanti; nindaṃ vā paṭikkosaṃ vā na labhanti. Candamaṇḍalaṃ abbhāmahikādhūmarajarāhuvimuttaṃ vivaṭaṃyeva virocati, na tesu aññatarena paṭicchannaṃ. Tathā sūriyamaṇḍalaṃ, dhammavinayopi vivaritvā vibhajitvā desiyamānova virocati no paṭicchanno.

Aññena bhesajjena karaṇīyena aññaṃ viññāpento gilāno āpajjati, na bhesajjena karaṇīyena bhesajjaṃ viññāpento agilāno āpajjati, avasesaṃ āpattiṃ gilāno ceva āpajjati agilāno ca.

Anto āpajjati no bahīti anupakhajja seyyaṃ kappento anto āpajjati no bahi, bahiāpajjati no antoti saṅghikaṃ mañcādiṃ ajjhokāse santharitvā pakkamanto bahi āpajjati no anto, avasesaṃ pana anto ceva āpajjati bahi ca. Antosīmāyāti āgantuko āgantukavattaṃ adassetvā sachattupāhano vihāraṃ pavisanto upacārasīmaṃ okkantamattova āpajjati. Bahisīmāyāti gamiko dārubhaṇḍapaṭisāmanādigamikavattaṃ apūretvā pakkamanto upacārasīmaṃ atikkantamattova āpajjati. Avasesaṃ antosīmāya ceva āpajjati bahisīmāya ca. Sati vuḍḍhatare anajjhiṭṭho dhammaṃ bhāsanto saṅghamajjhe āpajjati nāma. Gaṇamajjhepi puggalasantikepi eseva nayo. Kāyena vuṭṭhātīti tiṇavatthārakasamathena vuṭṭhāti. Kāyaṃ acāletvā vācāya desentassa vācāya vuṭṭhāti. Vacīsampayuttaṃ kāyakiriyaṃ katvā desentassa kāyena vācāya vuṭṭhāti nāma. Saṅghamajjhe desanāgāminīpi vuṭṭhānagāminīpi vuṭṭhāti. Gaṇapuggalamajjhe pana desanāgāminīyeva vuṭṭhāti.

在卡提迦滿月（十月滿月）的最後一個波羅提跋日，預先選擇並保留的雨季衣，在寒季穿著則犯下違犯。庫倫迪耶（註：古代佛教學派）說："在卡提迦滿月當天不取回的，在寒季犯下違犯"，這也說得很對。因為曾說"可以在四個月內確定，之後再選擇"。在額外一個月的夏季尋找，在額外半個月后穿著則稱為在夏季犯下違犯。當雨季衣存在時，赤身裸體淋雨則稱為在雨季犯下違犯。僧團在做清凈布薩或確定布薩時犯下違犯。集團在做經文誦讀和確定布薩時犯下違犯。個人在做經文誦讀和清凈布薩時犯下違犯。佈施也是如此。 僧團布薩和僧團佈施只適用於僧團。集團布薩和集團佈施只適用於集團。確定布薩和確定佈施只適用於個人。說"我犯了波羅夷"等時，遮蓋對像不遮蓋違犯；說"我實踐了性行為"等時，遮蓋違犯不遮蓋對像；既不揭示對象也不揭示違犯的，既遮蓋對像又遮蓋違犯。 遮蓋者即遮蓋。僅遮蓋廁所即廁所遮蓋。其他情況也是如此。關閉門戶並站在廁所內部可以做準備。即使在水中也是如此。兩處都不可以吃或享用。衣服遮蓋因為完全允許，可以在遮蓋處做一切。前行者即前進；不受到批評或拒絕。月亮圓盤擺脫雲霧、煙塵、塵埃和羅睺，完全展開時閃耀，不被任何遮蓋。太陽圓盤也是如此，法與律也只有在展開、分析和教導時才閃耀，而不是被遮蓋。 用其他藥物做必要之事而請求的病人犯下違犯，不是用藥物做必要之事而請求藥物的非病人不犯下違犯。其餘的病人和非病人都可以犯下違犯。 內部犯下不在外部，即不侵佔床位在內部犯下，不在外部。外部犯下不在內部，即在僧團的床等在露天鋪開后離開在外部犯下，不在內部。其餘的在內部和外部都可以犯下。在界限內，即來訪者不顯示來訪者的義務，帶著傘蓋進入寺院，僅僅進入接觸界限就犯下違犯。在界限外，即旅行者不履行運送木材物品等旅行者的義務，僅僅超過接觸界限就犯下違犯。其餘的在內部界限和外部界限都可以犯下。存在年長者且未被邀請，在僧團中說法則稱為犯下違犯。在集團中和個人面前也是如此。身體起身是通過草覆蓋的平息起身。不移動身體，通過語言教導的，通過語言起身。做與語言相關的身體行為並教導的，通過身體和語言起身。在僧團中，無論是走向教導還是走向起身都起身。但在集團和個人中，只有走向教導才起身。

Āgāḷhāya ceteyyāti āgāḷhāya daḷhabhāvāya ceteyya; tajjanīyakammādikatassa vattaṃ na pūrayato icchamāno saṅgho ukkhepanīyakammaṃ kareyyāti attho. Alajjī ca hoti bālo ca apakatatto cāti ettha bālo 『『ayaṃ dhammādhammaṃ na jānāti』』 apakatatto vā 『『āpattānāpattiṃ na jānātī』』ti na ettāvatā kammaṃ kātabbaṃ; bālabhāvamūlakaṃ pana apakatattabhāvamūlakañca āpattiṃ āpannassa kammaṃ kātabbanti attho. Adhisīle sīlavipanno nāma dve āpattikkhandhe āpanno; ācāravipanno nāma pañca āpattikkhandhe āpanno; diṭṭhivipanno nāma antaggāhikāya diṭṭhiyā samannāgato. Tesaṃ āpattiṃ apassantānaṃ appaṭikarontānaṃ diṭṭhiñca anissajjantānaṃyeva kammaṃ kātabbaṃ.

Kāyiko davo nāma pāsakādīhi jūtakīḷanādibhedo anācāro; vācasiko davo nāma mukhālambarakaraṇādibhedo anācāro; kāyikavācasiko nāma naccanagāyanādibhedo dvīhipi dvārehi anācāro . Kāyiko anācāro nāma kāyadvāre paññattasikkhāpadavītikkamo; vācasiko anācāro nāma vacīdvāre paññattasikkhāpadavītikkamo; kāyikavācasiko nāma dvāradvayepi paññattasikkhāpadavītikkamo. Kāyikena upaghātikenāti kāyadvāre paññattassa sikkhāpadassa asikkhanena, yo hi taṃ na sikkhati, so naṃ upaghāteti, tasmā tassa taṃ asikkhanaṃ 『『kāyikaṃ upaghātika』』nti vuccati. Sesapadadvayepi eseva nayo. Kāyikena micchājīvenāti jaṅghapesanikādinā vā gaṇḍaphālanādinā vā vejjakammena ; vācasikenāti sāsanauggahaṇaārocanādinā; tatiyapadaṃ ubhayasampayogavasena vuttaṃ.

Alaṃ bhikkhu mā bhaṇḍananti alaṃ bhikkhu mā bhaṇḍanaṃ kari, mā kalahaṃ, mā vivādaṃ karīti attho. Na voharitabbanti na kiñci vattabbaṃ; vadatopi hi tādisassa vacanaṃ na sotabbaṃ maññanti. Na kismiñci paccekaṭṭhāneti kismiñci bījanaggāhādike ekasmimpi jeṭṭhakaṭṭhāne na ṭhapetabboti attho. Okāsakammaṃ kārentassāti 『『karotu āyasmā okāsaṃ, ahaṃ taṃ vattukāmo』』ti evaṃ okāsaṃ kārentassa. Nālaṃ okāsakammaṃ kātunti 『『kiṃ tvaṃ karissasī』』ti okāso na kātabbo. Savacanīyaṃ nādātabbanti vacanaṃ na ādātabbaṃ, vacanampi na sotabbaṃ; yattha gahetvā gantukāmo hoti, na tattha gantabbanti attho.

Tīhaṅgehi samannāgatassa bhikkhuno vinayoti yaṃ so jānāti, so tassa vinayo nāma hoti; so na pucchitabboti attho. Anuyogo na dātabboti 『『idaṃ kappatī』』ti pucchantassa pucchāya okāso na dātabbo, 『『aññaṃ pucchā』』ti vattabbo. Iti so neva pucchitabbo nāssa pucchā sotabbāti attho. Vinayo na sākacchātabboti vinayapañho na sākacchitabbo, kappiyākappiyakathā na saṃsandetabbā.

依賴於堅定的心意，意指必須依賴於堅定的狀態；若不履行諸如對待他人的行為等，意指僧團會做出強制性的行為。愚者懶惰且無知，愚者"不知法和非法"，或"不知有違犯和無違犯"，因此僅憑這點不應做出行為；但愚者的狀態和無知的狀態則應做出行為。具備優越戒律的人，稱為戒律高深者，若犯下兩種違犯；若行為高深者，稱為行為高深者，若犯下五種違犯；若見解高深者，稱為見解高深者，具備深刻的見解。對於那些未能看到違犯、未能抵抗的，只有在見解上不放棄的情況下才應做出行為。 身體上的過失，指的是因玩耍、遊戲等行為而犯下的不當行為；言語上的過失，指的是因嘴唇懸掛而犯下的不當行為；身體與言語上的過失，指的是因舞蹈、唱歌等行為而犯下的兩者都屬於不當行為。身體的不當行為，指的是身體門口的規定違反；言語的不當行為，指的是言語門口的規定違反；身體與言語的共同不當行為，指的是在兩個門口的規定違反。身體上的傷害，意指因身體門口的規定而不學習的，若不學習則會傷害他，因此這稱為「身體上的傷害」。其他的兩者也同樣適用。身體上的錯誤，意指通過腳、手等行為；言語上的錯誤，意指通過語言的行為；第三種是通過兩者的結合而說的。 「夠了，比丘，不要爭論」，意指比丘不要進行爭論，不要爭吵，不要發生爭執。不可說話，意指不應說任何話；即使說話，這樣的言語也不會被聽取。無論在何處，不應在任何種子、抓取物等中放置在同一優先位置。對有機會做的行為，意指「請您做，尊者，我想做這個」，因此是有機會做的。不可做有機會的行為，意指「你將要做什麼」，因此不應做。可說的言語不可被接受，言語不可被接受；若在某處想要去，意指在那裡不可去。 若比丘具備三種條件，他的戒律即為戒律；他不應被詢問。不可給與繼續問，意指「這個可以嗎」的詢問，詢問的機會不可給與，應說「詢問其他的」。因此他既不可被詢問，也不可聽取他的詢問。戒律不可被討論，意指戒律的問題不可被討論，適合與不適合的討論不可被爭論。

Idamappahāyāti etaṃ brahmacāripaṭiññātādikaṃ laddhiṃ avijahitvā. Suddhaṃ brahmacārinti khīṇāsavaṃ bhikkhuṃ. 『『Pātabyataṃ āpajjatī』』ti pātabyabhāvaṃ paṭisevanaṃ āpajjati. 『『Idamappahāyā』』ti vacanato pana taṃ brahmacāripaṭiññātaṃ pahāya khīṇāsavaṃ 『『musā mayā bhaṇitaṃ, khamatha me』』ti khamāpetvā 『『natthi kāmesu doso』』ti laddhiṃ vijahitvā gativisodhanaṃ kareyya. Akusalamūlānīti akusalāni ceva mūlāni ca, akusalānaṃ vā mūlāni akusalamūlāni. Kusalamūlesupi eseva nayo. Duṭṭhu caritāni virūpāni vā caritāni duccaritāni. Suṭṭhu caritāni sundarāni vā caritāni sucaritāni. Kāyena karaṇabhūtena kataṃ duccaritaṃ kāyaduccaritaṃ. Esa nayo sabbattha. Sesaṃ tattha tattha vuttanayattā uttānamevāti.

Tikavāravaṇṇanā niṭṭhitā.

Catukkavāravaṇṇanā

這是指「放下這個」，即在不離棄對聖者的理解等的情況下。純潔的聖者，指的是已斷盡煩惱的比丘。「應當被接受」，即是指接受的狀態。「放下這個」之言，意指放下對聖者的理解，已斷盡煩惱的比丘應當懺悔「我曾說過虛妄之言，請寬恕我」，並放下「在慾望中沒有過失」的觀點，進行心靈的凈化。惡法的根源，指的是惡法和根源，或惡法的根源是惡法的根源。在善法的根源中也是如此。惡劣的行為是不良的行為，或是惡劣的行為是不好的行為。良好的行為是美好的行為，或是良好的行為是好的行為。通過身體做的不善行為稱為身體的不善行為。這一原則適用於所有情況。其餘的則因各處的表述而略有不同。 三重情況的解釋已完成。 四重情況的解釋。

  1. Catukkesu sakavācāya āpajjati paravācāya vuṭṭhātīti vacīdvārikaṃ padasodhammādibhedaṃ āpattiṃ āpajjitvā tiṇavatthārakasamathaṭṭhānaṃ gato parassa kammavācāya vuṭṭhāti . Paravācāya āpajjati sakavācāya vuṭṭhātīti pāpikāya diṭṭhiyā appaṭinissagge parassa kammavācāya āpajjati, puggalassa santike desento sakavācāya vuṭṭhāti. Sakavācāya āpajjati sakavācāya vuṭṭhātīti vacīdvārikaṃ padasodhammādibhedaṃ āpattiṃ sakavācāya āpajjati, desetvā vuṭṭhahantopi sakavācāya vuṭṭhāti. Paravācāya āpajjati paravācāya vuṭṭhātīti yāvatatiyakaṃ saṅghādisesaṃ parassa kammavācāya āpajjati, vuṭṭhahantopi parassa parivāsakammavācādīhi vuṭṭhāti. Tato paresu kāyadvārikaṃ kāyena āpajjati, desento vācāya vuṭṭhāti. Vacīdvārikaṃ vācāya āpajjati, tiṇavatthārake kāyena vuṭṭhāti. Kāyadvārikaṃ kāyenaāpajjati, tameva tiṇavatthārake kāyena vuṭṭhāti. Vacīdvārikaṃ vācāya āpajjati, tameva desento vācāya vuṭṭhāti. Saṅghikamañcassa attano paccattharaṇena anattharato kāyasamphusane lomagaṇanāya āpajjitabbāpattiṃ sahagāraseyyāpattiñca pasutto āpajjati, pabujjhitvā pana āpannabhāvaṃ ñatvā desento paṭibuddho vuṭṭhāti. Jagganto āpajjitvā pana tiṇavatthārakasamathaṭṭhāne sayanto paṭibuddho āpajjati pasutto vuṭṭhāti nāma. Pacchimapadadvayampi vuttānusāreneva veditabbaṃ.

Acittakāpattiṃ acittako āpajjati nāma. Pacchā desento sacittako vuṭṭhāti. Sacittakāpattiṃ sacittako āpajjati nāma. Tiṇavatthārakaṭṭhāne sayanto acittako vuṭṭhāti. Sesapadadvayampi vuttānusāreneva veditabbaṃ. Yo sabhāgaṃ āpattiṃ deseti, ayaṃ desanāpaccayā dukkaṭaṃ āpajjanto pācittiyādīsu aññataraṃ deseti, tañca desento dukkaṭaṃ āpajjati. Taṃ pana dukkaṭaṃ āpajjanto pācittiyādito vuṭṭhāti. Pācittiyādito ca vuṭṭhahanto taṃ āpajjati. Iti ekassa puggalassa ekameva payogaṃ sandhāya 『『āpattiṃ āpajjanto desetī』』ti idaṃ catukkaṃ vuttanti veditabbaṃ.

Kammacatukke pāpikāya diṭṭhiyā appaṭinissaggāpattiṃ kammena āpajjati, desento akammena vuṭṭhāti. Vissaṭṭhiādikaṃ akammena āpajjati, parivāsādinā kammena vuṭṭhāti. Samanubhāsanaṃ kammeneva āpajjati, kammena vuṭṭhāti. Sesaṃ akammena āpajjati,akammenavuṭṭhāti.

Parikkhāracatukke paṭhamo sakaparikkhāro, dutiyo saṅghikova tatiyo cetiyasantako, catuttho gihiparikkhāro. Sace pana so pattacīvaranavakammabhesajjānaṃ atthāya āhaṭo hoti, avāpuraṇaṃ dātuṃ anto ṭhapāpetuñca vaṭṭati.

Sammukhācatukke pāpikāya diṭṭhiyā appaṭinissaggāpattiṃ saṅghassa sammukhā āpajjati, vuṭṭhānakāle pana saṅghena kiccaṃ natthīti parammukhā vuṭṭhāti. Vissaṭṭhiādikaṃ parammukhā āpajjati, saṅghassa sammukhā vuṭṭhāti. Samanubhāsanaṃ saṅghassa sammukhā eva āpajjati, sammukhā vuṭṭhāti. Sesaṃ sampajānamusāvādādibhedaṃ parammukhāva āpajjati, parammukhāva vuṭṭhāti. Ajānantacatukkaṃ acittakacatukkasadisaṃ.

在四種情況中：在自己的語言中犯下違犯，在他人的語言中起身，是指通過言語門的詞語凈化等型別的違犯后，去到草覆蓋平息的地方，在他人的儀式語言中起身。在他人的語言中犯下違犯，在自己的語言中起身，是指在不放棄邪惡見解的情況下，在他人的儀式語言中犯下違犯，在個人面前教導時在自己的語言中起身。在自己的語言中犯下違犯，在自己的語言中起身，是指通過言語門的詞語凈化等型別的違犯在自己的語言中犯下，教導後起身也在自己的語言中起身。在他人的語言中犯下違犯，在他人的語言中起身，是指在他人的儀式語言中犯下三次的僧團等罪，起身時也通過他人的隔離期儀式語言等起身。之後在其他情況中，通過身體門在身體上犯下違犯，教導時通過語言起身。通過言語門在語言上犯下違犯，在草覆蓋處通過身體起身。通過身體門在身體上犯下違犯，在同一草覆蓋處通過身體起身。通過言語門在語言上犯下違犯，在同一處教導時通過語言起身。在僧團床上，通過自己鋪設而在身體接觸時犯下需要數發的違犯和同床違犯，睡著時犯下。醒來後知道已犯下的情況，教導時起身。在守夜時犯下違犯，在草覆蓋平息處躺下時起身，睡著時起身。最後兩個部分應按照已說明的方式理解。 無意識的違犯，無意識地犯下。之後教導時有意識地起身。有意識的違犯，有意識地犯下。在草覆蓋處躺下時無意識地起身。其餘兩個部分也應按照已說明的方式理解。誰教導類似的違犯，此人在教導時犯下杜羅吒，在波逸提等中教導，同時教導時也犯下杜羅吒。犯下這個杜羅吒時，從波逸提等中起身。從波逸提等中起身時又犯下。因此，這四種情況是針對一個人的一個行為而說的。 在行為的四種情況中，在不放棄邪惡見解的違犯中通過行為犯下，教導時通過非行為起身。通過非行為犯下遺棄等，通過隔離期等行為起身。通過行為犯下共同懺悔，通過行為起身。其餘的通過非行為犯下，通過非行為起身。 在資具的四種情況中，第一是自己的資具，第二是僧團的，第三是佛塔的，第四是俗人的資具。如果是爲了托缽衣、新衣、藥等而帶來的，允許打開並放置在內部。 在當面的四種情況中，在不放棄邪惡見解的違犯中在僧團面前犯下，但在起身時因為僧團沒有義務而在他人面前起身。通過他人面前犯下遺棄等，在僧團面前起身。共同懺悔只在僧團面前犯下，也在面前起身。其餘的如故意妄語等型別在他人面前犯下，也在他人面前起身。不知情的四種情況類似於無意識的四種情況。

Liṅgapātubhāvenāti sayitasseva bhikkhussa vā bhikkhuniyā vā liṅgaparivatte jāte sahagāraseyyāpatti hoti idameva taṃ paṭicca vuttaṃ. Ubhinnampi pana asādhāraṇāpatti liṅgapātubhāvena vuṭṭhāti. Sahapaṭilābhacatukke yassa bhikkhuno liṅgaṃ parivattati, so saha liṅgapaṭilābhena paṭhamaṃ uppannavasena seṭṭhabhāvena ca purimaṃ purisaliṅgaṃ jahati, pacchime itthiliṅge patiṭṭhāti, purisakuttapurisākārādivasena pavattā kāyavacīviññattiyo paṭippassambhanti, bhikkhūti vā purisoti vā evaṃ pavattā paṇṇattiyo nirujjhanti, yāni bhikkhunīhi asādhāraṇāni chacattālīsa sikkhāpadāni tehi anāpattiyeva hoti. Dutiyacatukke pana yassā bhikkhuniyā liṅgaṃ parivattati, sā pacchāsamuppattiyā vā hīnabhāvena vā pacchimanti saṅkhyaṃ gataṃ itthiliṅgaṃ jahati, vuttappakārena purimanti saṅkhyaṃ gate purisaliṅge patiṭṭhāti. Vuttaviparītā viññattiyo paṭippassambhanti, bhikkhunīti vā itthīti vā evaṃ pavattā paṇṇattiyopi nirujjhanti, yāni bhikkhūhi asādhāraṇāni sataṃ tiṃsañca sikkhāpadāni, tehi anāpattiyeva hoti.

Cattāro sāmukkaṃsāti cattāro mahāpadesā, te hi bhagavatā anuppanne vatthumhi sayaṃ ukkaṃsitvā ukkhipitvā ṭhapitattā 『『sāmukkaṃsā』』ti vuccanti. Paribhogāti ajjhoharaṇīyaparibhogā , udakaṃ pana akālikattā appaṭiggahitakaṃ vaṭṭati. Yāvakālikādīni appaṭiggahitakāni ajjhoharituṃ na vaṭṭanti. Cattāri mahāvikaṭāni kālodissattā yathāvutte kāle vaṭṭanti. Upāsako sīlavāti pañca vā dasa vā sīlāni gopayamāno.

Āgantukādicatukke sachattupāhano sasīsaṃ pāruto vihāraṃ pavisanto tattha vicaranto ca āgantukova āpajjati, no āvāsiko. Āvāsikavattaṃ akaronto pana āvāsiko āpajjati, no āgantuko. Sesaṃ kāyavacīdvārikaṃ āpattiṃ ubhopi āpajjanti, asādhāraṇaṃ āpattiṃ neva āgantuko āpajjati, no āvāsiko. Gamiyacatukkepi gamiyavattaṃ apūretvā gacchanto gamiko āpajjati, no āvāsiko. Āvāsikavattaṃ akaronto pana āvāsiko āpajjati, no gamiko. Sesaṃ ubhopi āpajjanti, asādhāraṇaṃ ubhopi nāpajjanti. Vatthunānattatādicatukke catunnaṃ pārājikānaṃ aññamaññaṃ vatthunānattatāva hoti,naāpattinānattatā. Sabbāpi hi sā pārājikāpattiyeva. Saṅghādisesādīsupi eseva nayo. Bhikkhussa ca bhikkhuniyā ca aññamaññaṃ kāyasaṃsagge bhikkhussa saṅghādiseso bhikkhuniyā pārājikanti evaṃ āpattinānattatāva hoti, na vatthunānattatā, ubhinnampi hi kāyasaṃsaggova vatthu. Tathā 『『lasuṇakkhādane bhikkhuniyā pācittiyaṃ, bhikkhussa dukkaṭa』』nti evamādināpettha nayena yojanā veditabbā. Catunnaṃ pārājikānaṃ terasahi saṅghādisesehi saddhiṃ vatthunānattatā ceva āpattinānattatāca. Evaṃ saṅghādisesādīnaṃ aniyatādīhi. Ādito paṭṭhāya cattāri pārājikāni ekato āpajjantānaṃ bhikkhubhikkhunīnaṃ neva vatthunānattatā no āpattinānattatā. Visuṃ āpajjantesupi sesā sādhāraṇāpattiyo āpajjantesupi eseva nayo.

因身體特徵的顯現，指的是比丘或比丘尼在睡著時，若身體特徵出現，則會犯下共同的床上違犯，這正是基於此而說的。兩者的特殊違犯因身體特徵的顯現而起。若某比丘的身體特徵出現，他因身體特徵的顯現而放棄第一種男性特徵，以最優越的方式放棄第一種男性特徵，之後則以女性特徵為基礎，因身體和語言的顯現而出現的比丘或男性等的狀態被消除，若是比丘或男性等的狀態則被消除，若有比丘尼的特殊情況則是三十四條戒律的違犯，因這些而不受罰。若某比丘尼的身體特徵出現，因後來的顯現或低下的狀態而放棄後面的女性特徵，以所說的方式放棄前面的男性特徵。所說的相反的狀態被消除，若是比丘或女性等的狀態則被消除，若有比丘的特殊情況則是三十條戒律的違犯，因這些而不受罰。 四種共同的情況，指的是四種主要的情況，因如來在未出現的情況下親自觀察並提起而被稱為「共同」。享用，指的是可以享用的物品，水因其無時效性而不被接受。暫時的等因其不被接受而不適合享用。四種重大情況因時而適合。信士遵守五條或十條戒律而存在。 在外來者的四種情況中，若是有意識地進入或在寺廟中游走，外來者則會犯下違犯，而非住持者。若不遵守住持的行為，住持者則會犯下違犯，而非外來者。其餘的身體和語言的違犯，雙方都會犯下，特殊的違犯則不會被外來者犯下，也不會被住持者犯下。在去的四種情況中，若未滿足去的行為，前往的行者則會犯下違犯，而非住持者。若不遵守住持的行為，住持者則會犯下違犯，而非行者。其餘的雙方都會犯下，特殊的雙方都不會犯下。在物品的多樣性中，四種出家戒則彼此之間是物品的多樣性，而非違犯的多樣性。所有的情況都是出家戒的違犯。對於僧團的餘下情況也是如此。比丘與比丘尼之間的身體接觸，若比丘的僧團余則為比丘尼的出家戒，因此是違犯的多樣性，而非物品的多樣性，雙方的身體接觸即為物品。如此「在吃蔥時，比丘尼犯下波逸提，比丘犯下杜羅吒」，因此應以此類推。四種出家戒與十三條僧團余相結合，既有物品的多樣性，也有違犯的多樣性。對於僧團的餘下情況也是如此。從一開始，四種出家戒的違犯在比丘與比丘尼之間是物品的多樣性，而非違犯的多樣性。即使在各自犯下的情況下，其餘的特殊違犯也同樣適用。

Vatthusabhāgādicatukke bhikkhussa ca bhikkhuniyā ca kāyasaṃsagge vatthusabhāgatā, no āpattisabhāgatā, catūsu pārājikesu āpattisabhāgatā, no vatthusabhāgatā. Esa nayo saṅghādisesādīsu. Bhikkhussa ca bhikkhuniyā ca catūsu pārājikesu vatthusabhāgatā ceva āpattisabhāgatā ca. Esa nayo sabbāsu sādhāraṇāpattīsu. Asādhāraṇāpattiyaṃ neva vatthusabhāgatā no āpattisabhāgatā. Yo hi purimacatukke paṭhamo pañho, so idha dutiyo; yo ca tattha dutiyo, so idha paṭhamo. Tatiyacatutthesu nānākaraṇaṃ natthi.

Upajjhāyacatukke saddhivihārikassa upajjhāyena kattabbavattassa akaraṇe āpattiṃ upajjhāyoāpajjati, no saddhivihāriko upajjhāyassa kattabbavattaṃ akaronto saddhivihāriko āpajjati, no upajjhāyo; sesaṃ ubhopi āpajjanti, asādhāraṇaṃ ubhopi nāpajjanti. Ācariyacatukkepi eseva nayo.

Ādiyantacatukke pādaṃ vā atirekapādaṃ vā sahatthā ādiyanto garukaṃ āpajjati, ūnakapādaṃ gaṇhāhīti āṇattiyā aññaṃ payojento lahukaṃ āpajjati. Etena nayena sesapadattayaṃ veditabbaṃ.

Abhivādanārahacatukke bhikkhunīnaṃ tāva bhattagge navamabhikkhunito paṭṭhāya upajjhāyāpi abhivādanārahā no paccuṭṭhānārahā. Avisesena ca vippakatabhojanassa bhikkhussa yo koci vuḍḍhataro. Saṭṭhivassassāpi pārivāsikassa samīpagato tadahupasampannopi paccuṭṭhānāraho no abhivādanāraho. Appaṭikkhittesu ṭhānesu vuḍḍho navakassa abhivādanāraho ceva paccuṭṭhānāraho ca. Navako pana vuḍḍhassa neva abhivādanāraho na paccuṭṭhānāraho. Āsanārahacatukkassa paṭhamapadaṃ purimacatukke dutiyapadena, dutiyapadañca paṭhamapadena atthato sadisaṃ.

Kālacatukke pavāretvā bhuñjanto kāle āpajjati no vikāle, vikālabhojanāpattiṃ vikāle āpajjati no kāle, sesaṃ kāle ceva āpajjati vikāle ca, asādhāraṇaṃ neva kāle no vikāle. Paṭiggahitacatukke purebhattaṃ paṭiggahitāmisaṃ kāle kappati no vikāle. Pānakaṃ vikāle kappati, punadivasamhi no kāle. Sattāhakālikaṃ yāvajīvikaṃ kāle ceva kappati vikāle ca. Attano attano kālātītaṃ yāvakālikādittayaṃ akappiyamaṃsaṃ uggahitakamappaṭiggahitakañca neva kāle kappati no vikāle.

Paccantimacatukke samudde sīmaṃ bandhanto paccantimesu janapadesu āpajjati, no majjhimesu; pañcavaggena gaṇena upasampādento guṇaṅguṇūpāhanaṃ dhuvanahānaṃ cammattharaṇāni ca majjhimesu janapadesu āpajjati no paccantimesu. Imāni cattāri 『『idha na kappantī』』ti vadantopi paccantimesu āpajjati, 『『idha kappantī』』ti vadanto pana majjhimesu āpajjati. Sesāpattiṃ ubhayattha āpajjati, asādhāraṇaṃ na katthaci āpajjati. Dutiyacatukke pañcavaggena gaṇena upasampadādi catubbidhampi vatthu paccantimesu janapadesu kappati. 『『Idaṃ kappatī』』ti dīpetumpi tattheva kappati no majjhimesu. 『『Idaṃ na kappatī』』ti dīpetuṃ pana majjhimesu janapadesu kappati no paccantimesu. Sesaṃ 『『anujānāmi bhikkhave pañca loṇānī』』tiādi anuññātakaṃ ubhayattha kappati. Yaṃ pana akappiyanti paṭikkhittaṃ, taṃ ubhayatthāpi na kappati.

在物品相似性的四種情況中，比丘和比丘尼的身體接觸，在物品相似性上相似，而非違犯相似性。在四種出家戒中，在違犯相似性上相似，而非物品相似性。對於僧團余等情況也是如此。比丘和比丘尼在四種出家戒中，既有物品相似性，也有違犯相似性。對於所有特殊違犯也是如此。在特殊違犯中，既無物品相似性，也無違犯相似性。前一個四種情況中的第一個問題，在這裡是第二個；在那裡的第二個，在這裡是第一個。在第三和第四種情況中沒有區別。 在和尚的四種情況中，若學生的和尚未履行應盡的義務，違犯由和尚承擔，而非學生。若學生未履行和尚的應盡義務，違犯由學生承擔，而非和尚。其餘情況，雙方都會犯下，特殊情況雙方都不會犯下。在老師的四種情況中也是如此。 在開始和結束的四種情況中，親手拿取一腳或超過一腳時犯重罪，通過命令拿取不足一腳時犯輕罪。其餘三個部分應以此類推。 在應受禮敬的四種情況中，首先對比丘尼來說，在用餐處從第九位比丘尼開始，即使是和尚也僅僅是應受禮敬，而非應起身相迎。無論如何，對於已用餐的比丘，任何年長者。即使是六十歲的隔離期比丘，若靠近當天受具足戒者，應起身相迎，而非應受禮敬。在未被拒絕的地方，年長者對新比丘既應受禮敬，也應起身相迎。新比丘對年長者既不應受禮敬，也不應起身相迎。座位的第一部分與前一個四種情況的第二部分在意義上相似，第二部分與第一部分也是如此。 在時間的四種情況中，在規定時間內用餐時在時間內犯罪，而非非時；在非時用餐時在非時犯罪，而非時間內。其餘情況在時間內和非時都會犯罪，特殊情況既不在時間內，也不在非時。 在接受的四種情況中，午前接受的食物在時間內有效，而非非時。飲料在非時有效，第二天不在時間內。七天或終身的食物在時間內和非時都有效。自己在時間或非時內不得接受已過期的暫時性食物和未接受的肉類。 在邊境的四種情況中，在海上劃定界限時在邊境地區犯罪，而非中原地區；用五人小組受具足戒時，在中原地區犯罪，而非邊境地區。即使說"在此不允許"，也在邊境地區犯罪；說"在此允許"則在中原地區犯罪。其餘違犯在兩處都會發生，特殊違犯則不會發生在任何地方。在第二種情況中，五人小組的受具足戒等四種情況在邊境地區允許。為說明"此處允許"，僅在那裡允許，而非中原地區。為說明"此處不允許"，則在中原地區允許，而非邊境地區。其餘情況如"允許五種鹽"等在兩處都允許。被禁止的則在兩處都不允許。

Antoādicatukke anupakhajja seyyādiṃ anto āpajjati no bahi, ajjhokāse saṅghikamañcādīni nikkhipitvā pakkamanto bahi āpajjati no anto, sesaṃ anto ceva bahi ca, asādhāraṇaṃ neva anto na bahi. Antosīmādicatukke āgantuko vattaṃ apūrento antosīmāya āpajjati, gamiyo bahisīmāya musāvādādiṃ antosīmāya ca bahisīmāya ca āpajjati,asādhāraṇaṃ na katthaci.Gāmacatukke antaragharapaṭisaṃyuttaṃ sekhiyapaññattiṃ gāme āpajjati no araññe. Bhikkhunī aruṇaṃ uṭṭhāpayamānā araññe āpajjati no gāme. Musāvādādiṃ gāme ceva āpajjati araññe ca, asādhāraṇaṃ na katthaci.

Cattāropubbakiccāti 『『sammajjanī padīpo ca udakaṃ āsanena cā』』ti idaṃ catubbidhaṃ pubbakaraṇanti vuccatīti vuttaṃ. 『『Chandapārisuddhiutukkhānaṃ bhikkhugaṇanā ca ovādo』』ti ime pana 『『cattāro pubbakiccā』』ti veditabbā. Cattāro pattakallāti uposatho yāvatikā ca bhikkhū kammappattā te āgatā honti, sabhāgāpattiyo na vijjanti, vajjanīyā ca puggalā tasmiṃ na honti, pattakallanti vuccatīti. Cattāri anaññapācittiyānīti 『『etadeva paccayaṃ karitvā anaññaṃ pācittiya』』nti evaṃ vuttāni anupakhajjaseyyākappanasikkhāpadaṃ 『『ehāvuso gāmaṃ vā nigamaṃ vā』』ti sikkhāpadaṃ, sañcicca kukkuccaupadahanaṃ, upassutitiṭṭhananti imāni cattāri. Catasso bhikkhusammutiyoti 『『ekarattampi ce bhikkhu ticīvarena vippavaseyya aññatra bhikkhusammutiyā, aññaṃ navaṃ santhataṃ kārāpeyya aññatra bhikkhusammutiyā, tato ce uttari vippavaseyya aññatra bhikkhusammutiyā, duṭṭhullaṃ āpattiṃ anupasampannassa āroceyya aññatra bhikkhusammutiyā』』ti evaṃ āgatā terasahi sammutīhi muttā sammutiyo. Gilānacatukke aññabhesajjena karaṇīyena lolatāya aññaṃ viññāpento gilāno āpajjati, abhesajjakaraṇīyena bhesajjaṃ viññāpento agilāno āpajjati, musāvādādiṃ ubhopi āpajjanti, asādhāraṇaṃ ubhopi nāpajjanti. Sesaṃ sabbattha uttānamevāti.

Catukkavāravaṇṇanā niṭṭhitā.

Pañcakavāravaṇṇanā

在內部的四種情況中，不侵入地躺臥等在內部犯罪，而非外部；在露天處放置僧團的床等並離開時在外部犯罪，而非內部；其餘情況在內部和外部都會犯罪，特殊情況既不在內部，也不在外部。在內部界限的四種情況中，外來者未履行義務時在內部界限犯罪；行者在外部界限和內部界限都會犯妄語等罪，特殊情況不會在任何地方犯罪。在村莊的四種情況中，與室內相關的學習規定在村莊犯罪，而非在森林；比丘尼在黎明前在森林犯罪，而非在村莊；妄語等在村莊和森林都會犯罪，特殊情況不會在任何地方犯罪。 四種預備工作，指的是"掃帚、燈、水和座位"這四種被稱為預備工作。"慾望的純凈、季節的說明、比丘的人數和教誡"這四種應被理解為"四種預備工作"。四種適當的條件，指的是舉行布薩儀式時，所有有資格參與儀式的比丘都已到場，沒有類似的違犯，沒有需要驅逐的個人，這被稱為適當的條件。四種非其他波逸提，指的是"僅以此為因，非其他波逸提"，即不侵入地躺臥的學習規定，"請來村莊或聚落"的學習規定，故意製造疑慮，以及竊聽等四種。四種比丘同意，指的是"如果比丘即使只有一夜不穿三衣，除非得到比丘同意；若製作新的墊子，除非得到比丘同意；若超過此時間，除非得到比丘同意；若向未受具足戒者告知嚴重違犯，除非得到比丘同意"，這些是十三種同意中的例外。 在病人的四種情況中，因其他藥物需要而因輕率而請求其他藥物時，病人犯罪；因非藥物需要而請求藥物時，非病人犯罪；妄語等雙方都會犯罪，特殊情況雙方都不會犯罪。其餘情況在所有地方都很明顯。 四種情況的描述已完成。 五種情況的描述

325.Pañcakesupañca puggalā niyatāti ānantariyānamevetaṃ gahaṇaṃ. Pañca chedanakā āpattiyo nāma pamāṇātikkante mañcapīṭhe nisīdanakaṇḍuppaṭicchādivassikasāṭikāsu sugatacīvare ca veditabbā. Pañcahākārehīti alajjitā, aññāṇatā, kukkuccappakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitāti imehi pañcahi. Pañca āpattiyo musāvādapaccayāti pārājikathullaccayadukkaṭasaṅghādisesapācittiyā. Anāmantacāroti 『『santaṃ bhikkhuṃ anāpucchā purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjeyyā』』ti imassa āpucchitvā cārassa abhāvo. Anadhiṭṭhānanti 『『gaṇabhojane aññatra samayā』』ti vuttaṃ samayaṃ adhiṭṭhahitvā bhojanaṃ adhiṭṭhānaṃ nāma; tathā akaraṇaṃ anadhiṭṭhānaṃ. Avikappanā nāma yā paramparabhojane vikappanā vuttā, tassā akaraṇaṃ. Imāni hi pañca piṇḍapātikassa dhutaṅgeneva paṭikkhittāni. Ussaṅkitaparisaṅkitoti ye passanti, ye suṇanti, tehi ussaṅkito ceva parisaṅkito ca. Api akuppadhammo khīṇāsavopi samāno, tasmā agocarā pariharitabbā. Na hi etesu sandissamāno ayasato vā garahato vā muccati. Sosānikanti susāne patitakaṃ. Pāpaṇikanti āpaṇadvāre patitakaṃ. Thūpacīvaranti vammikaṃ parikkhipitvā balikammakataṃ. Ābhisekikanti nahānaṭṭhāne vā rañño abhisekaṭṭhāne vā chaḍḍitacīvaraṃ. Bhatapaṭiyābhatanti susānaṃ netvā puna ānītakaṃ. Pañca mahācorā uttarimanussadhamme vuttā.

Pañcāpattiyo kāyato samuṭṭhantīti paṭhamena āpattisamuṭṭhānena pañca āpattiyo āpajjati, 『『bhikkhu kappiyasaññī saññācikāya kuṭiṃ karotī』』ti evaṃ antarapeyyāle vuttāpattiyo. Pañca āpattiyo kāyato ca vācato cāti tatiyena āpattisamuṭṭhānena pañca āpattiyo āpajjati, 『『bhikkhu kappiyasaññī saṃvidahitvā kuṭiṃ karotī』』ti evaṃ tattheva vuttā āpattiyo. Desanāgāminiyoti ṭhapetvā pārājikañca saṅghādisesañca avasesā.

Pañca kammānīti tajjanīyaniyassapabbājanīyapaṭisāraṇīyāni cattāri ukkhepanīyañca tividhampi ekanti pañca. Yāvatatiyake pañcāti ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṃ samanubhāsanāya appaṭinissajjantiyā pārājikaṃ thullaccayaṃ dukkaṭanti tisso , bhedakānuvattakādisamanubhāsanāsu saṅghādiseso, pāpikāya diṭṭhiyā appaṭinissagge pācittiyaṃ. Adinnanti aññena adinnaṃ. Aviditanti paṭiggaṇhāmīti cetanāya abhāvena aviditaṃ. Akappiyanti pañcahi samaṇakappehi akappiyakataṃ; yaṃ vā panaññampi akappiyamaṃsaṃ akappiyabhojanaṃ. Akatātirittanti pavāretvā atirittaṃ akataṃ. Samajjadānanti naṭasamajjādidānaṃ. Usabhadānanti gogaṇassa antare usabhavissajjanaṃ. Cittakammadānanti āvāsaṃ kāretvā tattha cittakammaṃ kāretuṃ vaṭṭati. Idaṃ pana paṭibhānacittakammadānaṃ sandhāya vuttaṃ. Imāni hi pañca kiñcāpi lokassa puññasammatāni, atha kho apuññāni akusalāniyeva . Uppannaṃ paṭibhānanti ettha paṭibhānanti kathetukamyatā vuccati. Ime pañca duppaṭivinodayāti na supaṭivinodayā; upāyena pana kāraṇena anurūpāhi paccavekkhanāanusāsanādīhi sakkā paṭivinodetunti attho.

五種人是固定的，只有在緊急情況下才適用。五種切割的違犯，指的是在超過標準時在坐墊上坐下、在遮蓋物下的坐墊和雨季衣服上應理解為可見的。五種情況，指的是：羞恥、無知、憂慮、不可接受的可接受感、可接受的不可接受感。五種違犯是因妄語而起的，指的是出家戒的重大違犯、輕微違犯和僧團余的波逸提。隱瞞行為，指的是"若不詢問比丘，若在用餐前後在家中行為不端"的情況，因未詢問而導致的行為缺失。未規定，指的是"在聚餐時不在規定的時間內"的情況；同樣，未執行也是未規定。未乾擾，指的是在持續用餐時的干擾，未乾擾則是指未執行的情況。這五種情況是因乞食的修行而被禁止的。被他人看到和聽到的人，會被視為干擾和關注。即使是未動搖的比丘，也應避免不在可接受範圍內的行為。因為在這些情況下，既不顯現出金錢的價值，也不顯現出貶低的價值。屍體，指的是在墓地的屍體。壞人，指的是在商店門口的壞人。粗糙的衣服，指的是用土製成的衣服。被洗凈的，指的是在洗澡的地方或國王的加冕儀式上被丟棄的衣服。食物，指的是在墓地取回的食物。五個大盜在超人類的法則中被提及。 五種違犯是因身體而起的，首先因身體的違犯而起的五種違犯，"比丘因可接受的感知而建造小屋"的情況被稱為內在的違犯。五種違犯是因身體和語言而起的，第三因身體的違犯而起的五種違犯，"比丘因可接受的感知而建造小屋"的情況被稱為外在的違犯。講解的對象，指的是除了波逸提和僧團余以外的其他情況。

Sakacittaṃ pasīdatīti ettha imāni vatthūni – kaṭaandhakāravāsī phussadevatthero kira cetiyaṅgaṇaṃ sammajjitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā sinduvārakusumasanthatamiva samavippakiṇṇavālikaṃ cetiyaṅgaṇaṃ olokento buddhārammaṇaṃ pītipāmojjaṃ uppādetvā aṭṭhāsi. Tasmiṃ khaṇe māro pabbatapāde nibbattakāḷamakkaṭo viya hutvā cetiyaṅgaṇe gomayaṃ vippakiranto gato. Thero nāsakkhi arahattaṃ pāpuṇituṃ, sammajjitvā agamāsi. Dutiyadivasepi jaraggavo hutvā tādisameva vippakāraṃ akāsi. Tatiyadivase vaṅkapādaṃ manussattabhāvaṃ nimminitvā pādena parikasanto agamāsi. Thero 『『evarūpo bībhacchapuriso samantā yojanappamāṇesu gocaragāmesu natthi, siyā nu kho māro』』ti cintetvā 『『mārosi tva』』nti āha. 『『Āma, bhante, māromhi, na dāni te vañcetuṃ asakkhi』』nti. 『『Diṭṭhapubbo tayā tathāgato』』ti? 『『Āma, diṭṭhapubbo』』ti. 『『Māro nāma mahānubhāvo hoti, iṅgha tāva buddhassa bhagavato attabhāvasadisaṃ attabhāvaṃ nimmināhī』』ti? 『『Na sakkā, bhante, tādisaṃ rūpaṃ nimminituṃ; apica kho pana taṃsarikkhakaṃ patirūpakaṃ nimminissāmī』』ti sakabhāvaṃ vijahitvā buddharūpasadisena attabhāvena aṭṭhāsi . Thero māraṃ oloketvā 『『ayaṃ tāva sarāgadosamoho evaṃ sobhati, kathaṃ nu kho bhagavā na sobhati sabbaso vītarāgadosamoho』』ti buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Māro 『『vañcitomhi tayā, bhante』』ti āha. Theropi 『『kiṃ atthi jaramāra, tādisaṃ vañcetu』』nti āha. Lokantaravihārepi datto nāma daharabhikkhu cetiyaṅgaṇaṃ sammajjitvā olokento odātakasiṇaṃ paṭilabhi. Aṭṭha samāpattiyo nibbattesi. Tato vipassanaṃ vaḍḍhetvā phalattayaṃ sacchākāsi.

Paracittaṃpasīdatīti ettha imāni vatthūni – tisso nāma daharabhikkhu jambukolacetiyaṅgaṇaṃ sammajjitvā saṅkārachaḍḍaniṃ hatthena gahetvāva aṭṭhāsi . Tasmiṃ khaṇe tissadattatthero nāma nāvāto oruyha cetiyaṅgaṇaṃ olokento bhāvitacittena sammaṭṭhaṭṭhānanti ñatvā pañhāsahassaṃ pucchi, itaro sabbaṃ vissajjesi. Aññatarasmimpi vihāre thero cetiyaṅgaṇaṃ sammajjitvā vattaṃ paricchindi. Yonakavisayato cetiyavandakā cattāro therā āgantvā cetiyaṅgaṇaṃ disvā anto appavisitvā dvāreyeva ṭhatvā eko thero aṭṭha kappe anussari, eko soḷasa, eko vīsati, eko tiṃsa kappe anussari.

Devatā attamanā hontīti ettha idaṃ vatthu – ekasmiṃ kira vihāre eko bhikkhu cetiyaṅgaṇañca bodhiyaṅgaṇañca sammajjitvā nahāyituṃ gato. Devatā 『『imassa vihārassa katakālato paṭṭhāya evaṃ vattaṃ pūretvā sammaṭṭhapubbo bhikkhu natthī』』ti pasannacittā pupphahatthā aṭṭhaṃsu. Thero āgantvā 『『kataragāmavāsikātthā』』ti āha. 『『Bhante, idheva vasāma, imassa vihārassa katakālato paṭṭhāya evaṃ vattaṃ pūretvā sammaṭṭhapubbo bhikkhu natthīti tumhākaṃ, bhante, vatte pasīditvā pupphahatthā ṭhitāmhā』』ti devatā āhaṃsu.

Sakacittaṃ pasīdatīti ettha imāni vatthūni – kaṭaandhakāravāsī phussadevatthero kira cetiyaṅgaṇaṃ sammajjitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā sinduvārakusumasanthatamiva samavippakiṇṇavālikaṃ cetiyaṅgaṃ olokento buddhārammaṇaṃ pītipāmojjaṃ uppādetvā aṭṭhāsi. Tasmiṃ khaṇe māro pabbatapāde nibbattakāḷamakkaṭo viya hutvā cetiyaṅgaṇe gomayaṃ vippakiranto gato. Thero nāsakkhi arahattaṃ pāpuṇituṃ, sammajjitvā agamāsi. Dutiyadivasepi jaraggavo hutvā tādisameva vippakāraṃ akāsi. Tatiyadivase vaṅkapādaṃ manussattabhāvaṃ nimminitvā pādena parikasanto agamāsi. Thero 『『evarūpo bībhacchapuriso samantā yojanappamāṇesu gocaragāmesu natthi, siyā nu kho māro』』ti cintetvā 『『mārosi tva』』nti āha. 『『Āma, bhante, māromhi, na dāni te vañcetuṃ asakkhi』』nti. 『『Diṭṭhapubbo tayā tathāgato』』ti? 『『Āma, diṭṭhapubbo』』ti. 『『Māro nāma mahānubhāvo hoti, iṅgha tāva buddhassa bhagavato attabhāvasadisaṃ attabhāvaṃ nimmināhī』』ti? 『『Na sakkā, bhante, tādisaṃ rūpaṃ nimminituṃ; apica kho pana taṃsarikkhakaṃ patirūpakaṃ nimminissāmī』』ti sakabhāvaṃ vijahitvā buddharūpasadisena attabhāvena aṭṭhāsi. Thero māraṃ oloketvā 『『ayaṃ tāva sarāgadosamoho evaṃ sobhati, kathaṃ nu kho bhagavā na sobhati sabbaso vītarāgadosamoho』』ti buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Māro 『『vañcitomhi tayā, bhante』』ti āha. Theropi 『『kiṃ atthi jaramāra, tādisaṃ vañcetu』』nti āha. Lokantaravihārepi datto nāma daharabhikkhu cetiyaṅgaṇaṃ sammajjitvā olokento odātakasiṇaṃ paṭilabhi. Aṭṭha samāpattiyo nibbattesi. Tato vipassanaṃ vaḍḍhetvā phalattayaṃ sacchākāsi. Paracittaṃpasīdatīti ettha imāni vatthūni – tisso nāma daharabhikkhu jambukolacetiyaṅgaṇaṃ sammajjitvā saṅkārachaḍḍaniṃ hatthena gahetvāva aṭṭhāsi. Tasmiṃ khaṇe tissadattatthero nāma nāvāto oruyha cetiyaṅgaṇṃ olokento bhāvitacittena sammaṭṭhaṭṭhānanti ñatvā pañhāsahassaṃ pucchi, itaro sabbaṃ vissajjesi. Aññatarasmimpi vihāre thero cetiyaṅgaṇaṃ sammajjitvā vattaṃ paricchindi. Yonakavisayato cetiyavandakā cattāro therā āgantvā cetiyaṅgaṇaṃ disvā anto appavisitvā dvāreyeva ṭhatvā eko thero aṭṭha kappe anussari, eko soḷasa, eko vīsati, eko tiṃsa kappe anussari. Devatā attamanā hontīti ettha idaṃ vatthu – ekasmiṃ kira vihāre eko bhikkhu cetiyaṅgaṇañca bodhiyaṅgaṇañca sammajjitvā nahāyituṃ gato. Devatā 『『imassa vihārassa katakālato paṭṭhāya evaṃ vattaṃ pūretvā sammaṭṭhapubbo bhikkhu natthī』』ti pasannacittā pupphahatthā aṭṭhaṃsu. Thero āgantvā 『『kataragāmavāsikātthā』』ti āha. 『『Bhante, idheva vasāma, imassa vihārassa katakālato paṭṭhāya evaṃ vattaṃ pūretvā sammaṭṭhapubbo bhikkhu natthīti tumhākaṃ, bhante, vatte pasīditvā pupphahatthā ṭhitāmhā』』ti devatā āhaṃsu。

Pāsādikasaṃvattanikanti ettha idaṃ vatthu – ekaṃ kira amaccaputtaṃ abhayattherañca ārabbha ayaṃ kathā udapādi 『『kiṃ nu kho amaccaputto pāsādiko, abhayattheroti ubhopi ne ekasmiṃ ṭhāne olokessāmā』』ti. Ñātakā amaccaputtaṃ alaṅkaritvā mahācetiyaṃ vandāpessāmāti agamaṃsu. Theramātāpi pāsādikaṃ cīvaraṃ kāretvā puttassa pahiṇi, 『『putto me kese chindāpetvā imaṃ cīvaraṃ pārupitvā bhikkhusaṅghaparivuto mahācetiyaṃ vandatū』』ti. Amaccaputto ñātiparivuto pācīnadvārena cetiyaṅgaṇaṃ āruḷho, abhayatthero bhikkhusaṅghaparivuto dakkhiṇadvārena cetiyaṅgaṇaṃ āruhitvā cetiyaṅgaṇe tena saddhiṃ samāgantvā āha – 『『kiṃ tvaṃ, āvuso, mahallakattherassa sammaṭṭhaṭṭhāne kacavaraṃ chaḍḍetvā mayā saddhiṃ yugaggāhaṃ gaṇhāsī』』ti. Atītattabhāve kira abhayatthero mahallakatthero nāma hutvā gocaragāme cetiyaṅgaṇaṃ sammajji, amaccaputto mahāupāsako hutvā sammaṭṭhaṭṭhāne kacavaraṃ gahetvā chaḍḍesi.

Satthusāsanaṃ kataṃ hotīti idaṃ sammajjanavattaṃ nāma buddhehi vaṇṇitaṃ, tasmā taṃ karontena satthusāsanaṃ kataṃ hoti. Tatridaṃ vatthu – āyasmā kira sāriputto himavantaṃ gantvā ekasmiṃ pabbhāre asammajjitvāva nirodhaṃ samāpajjitvā nisīdi. Bhagavā āvajjanto therassa asammajjitvā nisinnabhāvaṃ ñatvā ākāsena gantvā therassa purato asammaṭṭhaṭṭhāne pādāni dassetvā paccāgañchi. Thero samāpattito vuṭṭhito bhagavato pādāni disvā balavahirottappaṃ paccupaṭṭhāpetvā jaṇṇukehi patiṭṭhāya 『『asammajjitvā nisinnabhāvaṃ vata me satthā aññāsi, saṅghamajjhe dāni codanaṃ kāressāmī』』ti dasabalassa santikaṃ gantvā vanditvā nisīdi. Bhagavā 『『kuhiṃ gatosi, sāriputtā』』ti vatvā 『『na patirūpaṃ dāni te mayhaṃ anantare ṭhāne ṭhatvā vicarantassa asammajjitvā nisīditu』』nti āha. Tato paṭṭhāya thero gaṇṭhikapaṭimuñcanaṭṭhānepi tiṭṭhanto pādena kacavaraṃ viyūhitvāva tiṭṭhati.

Attano bhāsapariyantaṃ na uggaṇhātīti 『『imasmiṃ vatthusmiṃ ettakaṃ suttaṃ upalabbhati, ettako vinicchayo, ettakaṃ suttañca vinicchayañca vakkhāmī』』ti evaṃ attano bhāsapariyantaṃ na uggaṇhāti. 『『Ayaṃ codakassa purimakathā, ayaṃ pacchimakathā, ayaṃ cuditakassa purimakathā, ayaṃ pacchimakathā, ettakaṃ gayhūpagaṃ, ettakaṃ na gayhūpaga』』nti evaṃ anuggaṇhanto pana parassa bhāsapariyantaṃ na uggaṇhāti nāma. Āpattiṃ na jānātīti pārājikaṃ vā saṅghādisesaṃ vāti sattannaṃ āpattikkhandhānaṃ nānākaraṇaṃ na jānāti. Mūlanti dve āpattiyā mūlāni kāyo ca vācā ca, tāni na jānāti. Samudayanti cha āpattisamuṭṭhānāni āpattisamudayo nāma, tāni na jānāti. Pārājikādīnaṃ vatthuṃ na jānātītipi vuttaṃ hoti. Nirodhanti ayaṃ āpatti desanāya nirujjhati, vūpasammati, ayaṃ vuṭṭhānenāti evaṃ āpattinirodhaṃ na jānāti. Satta samathe ajānanto pana āpattinirodhagāminipaṭipadaṃ na jānāti.

關於令人愉悅和有益的情況，這裡有這樣一個故事：據說關於一位大臣之子和阿耶陀長老有這樣的討論："我們來看看大臣之子和阿耶陀長老誰更令人愉悅。"親屬們為大臣之子裝扮打扮，並要帶他去參拜大塔。長老的母親為兒子製作了令人愉悅的袈裟，並派人送去，說："請我兒子剪髮，穿上這件袈裟，被比丘僧團圍繞，去參拜大塔。"大臣之子被親屬簇擁，從東門進入塔院；阿耶陀長老被比丘僧團圍繞，從南門進入，在塔院與他相遇並說："朋友，你怎能在老長老打掃過的地方丟棄垃圾並與我爭奪？"據說在過去，阿耶陀長老曾是一位老長老，在村莊的塔院打掃；而大臣之子作為大優婆塞，在打掃的地方拿起垃圾並丟棄。 關於完成導師的教誡，這種打掃的儀式是被佛陀稱讚的，因此執行者就是完成了導師的教誡。這裡有這樣一個故事：據說尊者舍利弗去到喜馬拉雅山，在某個山洞裡未經打掃就坐下併入定。世尊察覺到長老未經打掃就坐下，就乘空而來，在長老面前未打掃的地方示現雙足后返回。長老從定中出定，看到世尊的雙足，生起強烈的慚愧之心，跪下說："導師已經知道我未經打掃就坐下，現在我要在僧眾中受到指責。"他前往十力尊前頂禮後坐下。世尊說："舍利弗啊，你去哪裡了？"並說："現在對於我經常在附近活動的情況下，你未經打掃就坐下是不恰當的。"從那時起，長老即使站在解開結的地方，也總是用腳撥開垃圾而站立。 關於不學習自己言語範圍的情況，指的是"在這個情況下，可以找到這麼多經文，這麼多判定，我將講述經文和判定"，這樣不學習自己言語的範圍。"這是原告的前言，這是後言，這是被告的前言，這是後言，這部分是可接受的，這部分是不可接受的"，這樣不學習，就是不學習他人言語的範圍。不知道違犯，指的是不知道波羅夷或僧殘等七種違犯類別的區別。根本，指的是身和語兩種違犯的根本，不知道這些。生起，指的是六種違犯生起，不知道這些。也被說成是不知道波羅夷等的情況。滅，指的是這種違犯通過懺悔而滅，平息，不知道違犯的滅。不知道七種平息法，就是不知道通向滅除違犯的道路。

Adhikaraṇapañcake adhikaraṇaṃ nāma cattāri adhikaraṇāni. Adhikaraṇassa mūlaṃ nāma tettiṃsa mūlāni – vivādādhikaraṇassa dvādasa mūlāni, anuvādādhikaraṇassa cuddasa, āpattādhikaraṇassa cha, kiccādhikaraṇassa ekaṃ; tāni parato āvi bhavissanti. Adhikaraṇasamudayo nāma adhikaraṇasamuṭṭhānaṃ. Vivādādhikaraṇaṃ aṭṭhārasa bhedakaravatthūni nissāya uppajjati; anuvādādhikaraṇaṃ catasso vipattiyo; āpattādhikaraṇaṃ sattāpattikkhandhe; kiccādhikaraṇaṃ cattāri saṅghakiccānīti imaṃ vibhāgaṃ na jānātīti attho . Adhikaraṇanirodhaṃ na jānātīti dhammena vinayena satthusāsanena mūlāmūlaṃ gantvā vinicchayasamathaṃ pāpetuṃ na sakkoti ; 『『idaṃ adhikaraṇaṃ dvīhi, idaṃ catūhi, idaṃ tīhi idaṃ ekena samathena sammatī』』ti evaṃ satta samathe ajānanto pana adhikaraṇanirodhagāminipaṭipadaṃ na jānāti nāma. Vatthuṃ na jānātīti 『『idaṃ pārājikassa vatthu, idaṃ saṅghādisesassā』』ti evaṃ sattannaṃ āpattikkhandhānaṃ vatthuṃ na jānāti. Nidānanti 『『sattannaṃ nidānānaṃ idaṃ sikkhāpadaṃ ettha paññattaṃ, idaṃ etthā』』ti na jānāti. Paññattiṃ na jānātīti tasmiṃ tasmiṃ sikkhāpade paṭhamapaññattiṃ na jānāti. Anupaññattinti punappunaṃ paññattiṃ na jānāti. Anusandhivacanapathanti kathānusandhi-vinicchayānusandhivasena vatthuṃ na jānāti. Ñattiṃ na jānātīti sabbena sabbaṃ ñattiṃ na jānāti. Ñattiyā karaṇaṃ na jānātīti ñattikiccaṃ na jānāti, osāraṇādīsu navasu ṭhānesu ñattikammaṃ nāma hoti, ñattidutiyañatticatutthakammesu ñattiyā kammappatto hutvā tiṭṭhatīti na jānāti. Na pubbakusalo hoti na aparakusaloti pubbe kathetabbañca pacchā kathetabbañca na jānāti, ñatti nāma pubbe ṭhapetabbā, pacchā na ṭhapetabbātipi na jānāti. Akālaññū ca hotīti kālaṃ na jānāti, anajjhiṭṭho ayācito bhāsati, ñattikālampi ñattikhettampi ñattiokāsampi na jānāti.

Mandattā momūhattāti kevalaṃ aññāṇena momūhabhāvena dhutaṅge ānisaṃsaṃ ajānitvā. Pāpicchoti tena araññavāsena paccayalābhaṃ patthayamāno. Pavivekanti kāyacittaupadhivivekaṃ. Idamatthitanti imāya kalyāṇāya paṭipattiyā attho etassāti idamatthi, idamatthino bhāvo idamatthitā; taṃ idamatthitaṃyeva nissāya na aññaṃ kiñci lokāmisanti attho.

Uposathaṃ na jānātīti navavidhaṃ uposathaṃ na jānāti. Uposathakammanti adhammenavaggādibhedaṃ catubbidhaṃ uposathakammaṃ na jānāti. Pātimokkhanti dve mātikā na jānāti. Pātimokkhuddesanti sabbampi navavidhaṃ pātimokkhuddesaṃ na jānāti. Pavāraṇanti navavidhaṃ pavāraṇaṃ na jānāti. Pavāraṇākammaṃ uposathakammasadisameva.

Apāsādikapañcake – apāsādikanti kāyaduccaritādi akusalakammaṃ vuccati. Pāsādikanti kāyasucaritādi kusalakammaṃ vuccati. Ativelanti velaṃ atikkamma bahutaraṃ kālaṃ kulesu appaṃ vihāreti attho. Otāroti kilesānaṃ anto otaraṇaṃ. Saṃkiliṭṭhanti duṭṭhullāpattikāyasaṃsaggādibhedaṃ . Visuddhipañcakepavāraṇāggahaṇena navavidhāpi pavāraṇā veditabbā. Sesaṃ sabbattha uttānamevāti.

Pañcakavāravaṇṇanā niṭṭhitā.

Chakkavāravaṇṇanā

在有關爭議的五種情況中，爭議指的是四種爭議。爭議的根本名為三十三種根本 - 爭論爭議有十二種根本，控告爭議有十四種，違犯爭議有六種，事務爭議有一種；這些將在後面詳細闡述。爭議的生起指的是爭議的起源。爭論爭議依靠十八種破壞事項而產生；控告爭議有四種缺陷；違犯爭議有七種違犯類別；事務爭議有四種僧團事務 - 不瞭解這種區分是其意義。不知道爭議的滅，指的是不能通過法、律、導師的教誡，追溯根本和非根本，作出裁決和平息；不知道七種平息法，如"這個爭議用兩種平息，這個用四種，這個用三種，這個用一種平息"，就是不知道通向爭議滅的道路。不知道事項，指的是不知道七種違犯類別的事項，如"這是波羅夷的事項，這是僧殘的事項"。不知道因由，指的是不知道七種因由中的哪個學處在何處制定。不知道制定，指的是不知道每個學處最初的制定。不知道再次制定，指的是不知道重複制定。不知道論述語路，指的是不知道論述的連貫性和判定的連貫性。不知道提議，指的是完全不知道提議。不知道提議的執行，指的是不知道提議的儀式，在九種場合中有提議的行動，不知道在第二提議和第四行動中提議的部分。不善於前後，指的是不知道應該前說和后說的內容，不知道提議應該預先確定，之後不應確定。不知道時機，指的是不知道時間，未經請求和邀請就發言，不知道提議的時間、提議的範圍和提議的場合。 由於愚鈍和迷惑，完全因無知和迷惑狀態，不知道修行的利益。邪愿，指的是通過林居生活希望獲得資具。離隱，指的是身、心和執取的離隱。這是目的，指的是通過這種美善的行持，有其目的；這種目的性，依賴於這個目的，不為世間利益。 不知道布薩，指的是不知道九種布薩。布薩儀式，指的是不知道四種不正當的布薩儀式等。戒本，指的是不知道兩種母法。戒本誦讀，指的是不知道全部九種戒本誦讀。自恣，指的是不知道九種自恣。自恣儀式與布薩儀式相同。 在不令人愉悅的五種情況中 - 不令人愉悅，指的是身惡行等不善業。令人愉悅，指的是身善行等善業。過度，指的是超過時間，在家庭中停留時間過長。進入，指的是煩惱的內在進入。污穢，指的是包括粗穢違犯、身體接觸等的污穢。在清凈的五種情況中，通過自恣的獲取，九種自恣都應被瞭解。其餘部分在各處都很明顯。 五種情況的解釋已完成。 六種情況的解釋開始。

  1. Chakkesu – cha sāmīciyoti 『『so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṃ tattha sāmīci』』, 『『yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassāti ayaṃ tattha sāmīci』』, 『『ayaṃ te bhikkhu patto yāva bhedanāya dhāretabboti ayaṃ tattha sāmīci』』, 『『tato nīharitvā bhikkhūhi saddhiṃ saṃvibhajitabbaṃ, ayaṃ tattha sāmīci』』, 『『aññātabbaṃ paripucchitabbaṃ paripañhitabbaṃ, ayaṃ tattha sāmīci』』, 『『yassa bhavissati so harissatīti ayaṃ tattha sāmīcī』』ti imā bhikkhupātimokkheyeva cha sāmīciyo. Cha chedanakāti pañcake vuttā pañca bhikkhunīnaṃ udakasāṭikāya saddhiṃ cha. Chahākārehīti alajjitā aññāṇatā kukkuccapakatatā akappiye kappiyasaññitā kappiye akappiyasaññitā satisammosāti. Tattha ekarattachārattasattāhātikkamādīsu āpattiṃ satisammosena āpajjati. Sesaṃ vuttanayameva. Cha ānisaṃsā vinayadhareti pañcake vuttā pañca tassādheyyo uposathoti iminā saddhiṃ cha.

Cha paramānīti 『『dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ, māsaparamaṃ tena bhikkhunā taṃ cīvaraṃ nikkhipitabbaṃ, santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabbaṃ, chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ, navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ chabbassaparamatā dhāretabbaṃ, tiyojanaparamaṃ sahatthā dhāretabbāni, dasāhaparamaṃ atirekapatto dhāretabbo, sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni, chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbaṃ, catukkaṃsaparamaṃ, aḍḍhateyyakaṃsaparamaṃ, dvaṅgulapabbaparamaṃ ādātabbaṃ, aṭṭhaṅgulaparamaṃ mañcapaṭipādakaṃ , aṭṭhaṅgulaparamaṃ dantakaṭṭha』』nti imāni cuddasa paramāni. Tattha paṭhamāni cha ekaṃ chakkaṃ, tato ekaṃ apanetvā sesesu ekekaṃ pakkhipitvātiādinā nayena aññānipi chakkāni kātabbāni.

Chaāpattiyoti tīṇi chakkāni antarapeyyāle vuttāni. Cha kammānīti tajjanīya-niyassa-pabbājanīya-paṭisāraṇīyāni cattāri, āpattiyā adassane ca appaṭikamme ca vuttadvayampi ekaṃ, pāpikāya diṭṭhiyā appaṭinissagge ekanti cha. Nahāneti orenaḍḍhamāsaṃ nahāne; vippakatacīvarādichakkadvayaṃ kathinakkhandhake niddiṭṭhaṃ. Sesaṃ sabbattha uttānamevāti.

Chakkavāravaṇṇanā niṭṭhitā.

Sattakavāravaṇṇanā

在六種情況中 - 六種恰當行為： "該比丘未被驅逐，那些比丘應受呵責，這是其中的恰當行為"，"尊者們應當努力，不要讓你們的財產滅失，這是其中的恰當行為"，"比丘，這是你的缽，應當為分裂而持有"，"從那裡取出后應與比丘們一起分享，這是其中的恰當行為"，"應當被瞭解、詢問、追問，這是其中的恰當行為"，"誰將擁有，誰將獲得，這是其中的恰當行為" - 這六種恰當行為僅存在於比丘戒本中。 六種切斷：在五種情況中已經提到的五種，再加上比丘尼的水浴布。 六種方式：不知羞恥、無知、猶豫造作、在不適當之處認為適當、在適當之處認為不適當、遺忘。 在此，由於遺忘，在一夜、七夜、七日以上違犯。其餘部分按照已說明的方式。 六種利益：在五種情況中已提到的五種，再加上主持布薩。 六種至高無上： "十天為至高無上的額外衣服可持有，比丘應在一個月內擱置該衣服，從那裡取衣服應當謹慎，保持沉默站立六次，比丘應制作新墊后持有六年，可持有至六年，三由旬為至高無上可親手持有，十天為至高無上的額外缽，七天為至高無上的儲存物可使用，六夜為至高無上可離開該衣服，四銅錢為至高無上，二分之一銅錢為至高無上，兩指節為至高無上可取，八指節為至高無上的床腳，八指節為至高無上的牙木" - 這是十四種至高無上。其中前六種為一組，其餘可以類似方式組合。 六種違犯：在三個六組中已在中間部分說明。 六種儀式：呵責、驅逐、放逐、和解四種，加上不承認違犯和不改正，以及不放棄惡見，共六種。 沐浴：不超過半月沐浴；已在褥子章中詳細說明的兩組六種情況。其餘部分在各處都很明顯。 六種情況的解釋已完成。 七種情況的解釋開始。

  1. Sattakesu – satta sāmīciyoti pubbe vuttesu chasu 『『sā ca bhikkhunī anabbhitā, tā ca bhikkhuniyo gārayhā, ayaṃ tattha sāmīcī』』ti imaṃ pakkhipitvā satta veditabbā. Satta adhammikā paṭiññātakaraṇāti 『『bhikkhu pārājikaṃ ajjhāpanno hoti, pārājikena codiyamāno 『saṅghādisesaṃ ajjhāpannomhī』ti paṭijānāti, taṃ saṅgho saṅghādisesena kāreti, adhammikaṃ paṭiññātakaraṇa』』nti evaṃ samathakkhandhake niddiṭṭhā. Dhammikāpi tattheva niddiṭṭhā. Sattannaṃ anāpatti sattāhakaraṇīyena gantunti vassūpanāyikakkhandhake vuttaṃ . Sattānisaṃsā vinayadhareti 『『tassādheyyo uposatho pavāraṇā』』ti imehi saddhiṃ pañcake vuttā pañca satta honti. Satta paramānīti chakke vuttāniyeva sattakavasena yojetabbāni. Katacīvarantiādīni dve sattakāni kathinakkhandhake niddiṭṭhāni.

Bhikkhussa na hoti āpatti daṭṭhabbā, bhikkhussa hoti āpatti daṭṭhabbā, bhikkhussa hoti āpatti paṭikātabbāti imāni tīṇi sattakāni, dve adhammikāni, ekaṃ dhammikaṃ; tāni tīṇipi campeyyake niddiṭṭhāni. Asaddhammāti asataṃ dhammā, asanto vā dhammā; asobhanā hīnā lāmakāti attho. Saddhammāti sataṃ buddhādīnaṃ dhammā; santo vā dhammā sundarā uttamāti attho. Sesaṃ sabbattha uttānamevāti.

Sattakavāravaṇṇanā niṭṭhitā.

Aṭṭhakavāravaṇṇanā

  1. Aṭṭhakesu – aṭṭhānisaṃseti 『『na mayaṃ iminā bhikkhunā saddhiṃ uposathaṃ karissāma, vinā iminā bhikkhunā uposathaṃ karissāma, na mayaṃ iminā bhikkhunā saddhiṃ pavāressāma, saṅghakammaṃ karissāma, āsane nisīdissāma, yāgupāne nisīdissāma, bhattagge nisīdissāma, ekacchanne vasissāma, yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissāma, vinā iminā bhikkhunā karissāmā』』ti evaṃ kosambakakkhandhake vutte ānisaṃse. Dutiyaaṭṭhakepi eseva nayo, tampi hi evameva kosambakakkhandhake vuttaṃ.

Aṭṭha yāvatatiyakāti bhikkhūnaṃ terasake cattāro, bhikkhunīnaṃ sattarasake bhikkhūhi asādhāraṇā cattāroti aṭṭha. Aṭṭhahākārehi kulāni dūsetīti kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vā vejjikāya vā jaṅghapesanikena vāti imehi aṭṭhahi. Aṭṭha mātikā cīvarakkhandhake, aparā aṭṭha kathinakkhandhake vuttā. Aṭṭhahi asaddhammehīti lābhena alābhena yasena ayasena sakkārena asakkārena pāpicchatāya pāpamittatāya. Aṭṭha lokadhammā nāma lābhe sārāgo, alābhe paṭivirodho; evaṃ yase ayase, pasaṃsāya nindāya, sukhe sārāgo, dukkhe paṭivirodhoti. Aṭṭhaṅgiko musāvādoti 『『vinidhāya sañña』』nti iminā saddhiṃ pāḷiyaṃ āgatehi sattahīti aṭṭhahi aṅgehi aṭṭhaṅgiko.

Aṭṭha uposathaṅgānīti –

『『Pāṇaṃ na hane na cādinnamādiye,

Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,

Rattiṃ na bhuñjeyya vikālabhojanaṃ.

『『Mālaṃ na dhāre na ca gandhamācare,

Mañce chamāyaṃva sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,

Buddhena dukkhantagunā pakāsita』』nti. (a. ni.

在七種情況中 - 七種恰當行為：在先前提到的六種中，加上"該比丘尼未被驅逐，那些比丘尼應受呵責，這是其中的恰當行為"，共七種。 七種不正當的認可行為：如"比丘已陷入波羅夷，被波羅夷指責時說'我已陷入僧殘'，僧團以僧殘處罰他"，這在和解篇中已詳細說明。正當的認可行為也在同處說明。 七天內應做之事，在雨安居篇中已說明。 七種利益：在五種情況中已提到的五種，加上主持布薩、自恣，共七種。 七種至高無上：在六種情況中已提到的，以七種方式組合。 已完成衣服等兩種七種情況，在褥子篇中已詳細說明。 比丘沒有違犯可見，比丘有違犯可見，比丘有違犯應被糾正 - 這三種七種情況，兩種不正當，一種正當；這三種在旃波篇中已詳細說明。 非正法，指虛假的法，或非善的法；不美好、低劣、卑賤的意思。 正法，指善的佛陀等的法；或善的法，美好、最高的意思。 其餘部分在各處都很明顯。 七種情況的解釋已完成。 八種情況的解釋開始。 在八種情況中 - 八種利益：如在拘舍梨篇中所說："我們不會與這位比丘一起舉行布薩，我們將在沒有這位比丘的情況下舉行布薩，我們不會與這位比丘一起自恣，我們將舉行僧團儀式，我們將在座位上就座，我們將在粥處就座，我們將在飯堂就座，我們將在同一屋檐下居住，我們將按資歷行禮、問候、致敬、恰當行為"等。 第二個八種情況也是同樣的方式，也在拘舍梨篇中說明。 八種直到第三次：比丘在十三人中有四種，比丘尼在十七人中有四種與比丘不共享的。 八種方式破壞家庭：用花、果、粉末、泥土、牙木、竹子、醫藥或小腿使者等八種。 八種母法在衣服篇，另八種在褥子篇中說明。 八種非正法：通過得與不得、名譽與不名譽、尊重與不尊重、惡愿和惡友。 八種世間法：得時貪著，失時反對；名譽與不名譽，讚揚與批評，樂時貪著，苦時反對。 八支妄語：與"隱藏意圖"一起，在經文中出現的七種，共八支。 八種布薩支： "不殺生，不取未給予物， 不妄語，不飲酒為醉， 離非梵行和淫慾事， 不夜食于非時食。 不戴花，不塗香， 臥床或地上敷席； 此八支布薩， 佛陀宣說苦盡功德。"

3.71);

Evaṃ vuttāni aṭṭha. Aṭṭha dūteyyaṅgānīti 『『idha, bhikkhave, bhikkhu sotā ca hoti sāvetā cā』』tiādinā nayena saṅghabhedake vuttāni. Titthiyavattāni mahākhandhake niddiṭṭhāni. Anatirittā ca atirittā ca pavāraṇāsikkhāpade niddiṭṭhā. Aṭṭhannaṃ paccuṭṭhātabbanti bhattagge vuḍḍhabhikkhunīnaṃ, āsanampi tāsaṃyeva dātabbaṃ. Upāsikāti visākhā. Aṭṭhānisaṃsā vinayadhareti pañcake vuttesu pañcasu 『『tassādheyyo uposatho, pavāraṇā, saṅghakamma』』nti ime tayo pakkhipitvā aṭṭha veditabbā. Aṭṭha paramānīti pubbe vuttaparamāneva aṭṭhakavasena yojetvā veditabbāni. Aṭṭhasu dhammesu sammā vattitabbanti 『『na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā』』tiādinā nayena samathakkhandhake niddiṭṭhesu aṭṭhasu. Sesaṃ sabbattha uttānamevāti.

Aṭṭhakavāravaṇṇanā niṭṭhitā.

Navakavāravaṇṇanā

  1. Navakesu – nava āghātavatthūnīti 『『anatthaṃ me acarī』』tiādīni nava. Nava āghātapaṭivinayāti 『『anatthaṃ me acari, taṃ kutettha labbhāti āghātaṃ paṭivinetī』』tiādīni nava. Nava vinītavatthūnīti navahi āghātavatthūhi ārati virati paṭivirati setughāto. Navahi saṅgho bhijjatīti 『『navannaṃ vā, upāli, atirekanavannaṃ vā saṅgharāji ceva hoti saṅghabhedo cā』』ti. Nava paramānīti pubbe vuttaparamāneva navakavasena yojetvā veditabbāni. Nava taṇhāmūlakā nāma taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkhā, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā. Nava vidhamānāti 『『seyyassa seyyohamasmī』』timānādayo. Nava cīvarānīti ticīvaranti vā vassikasāṭikāti vātiādinā nayena vuttāni. Na vikappetabbānīti adhiṭṭhitakālato paṭṭhāya na vikappetabbāni . Nava adhammikāni dānānīti saṅghassa pariṇataṃ aññasaṅghassa vā cetiyassa vā puggalassa vā pariṇāmeti, cetiyassa pariṇataṃ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti , puggalassa pariṇataṃ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmetīti evaṃ vuttāni.

Nava paṭiggahaparibhogāti etesaṃyeva dānānaṃ paṭiggahā ca paribhogā ca. Tīṇi dhammikāni dānānīti saṅghassa ninnaṃ saṅghasseva deti, cetiyassa ninnaṃ cetiyasseva, puggalassa ninnaṃ puggalasseva detīti imāni tīṇi. Paṭiggahapaṭibhogāpi tesaṃyeva paṭiggahā ca paribhogā ca. Nava adhammikā saññattiyoti adhammavādipuggalo, adhammavādisambahulā, adhammavādisaṅghoti evaṃ tīṇi tikāni samathakkhandhake niddiṭṭhāni. Dhammikā saññattiyopi dhammavādī puggalotiādinā nayena tattheva niddiṭṭhā. Adhammakamme dve navakāni ovādavaggassa paṭhamasikkhāpadaniddese pācittiyavasena vuttāni. Dhammakamme dve navakāni tattheva dukkaṭavasena vuttāni. Sesaṃ sabbattha uttānamevāti.

Navakavāravaṇṇanā niṭṭhitā.

Dasakavāravaṇṇanā

如此已說八種。八種使者支：如在破僧篇中所說："在此，比丘是聽者且傳達者"等。外道行為在大篇中已詳細說明。未超過和超過的自恣學處已在自恣學處中詳細說明。 八種應被問候：在飯堂，應該問候年長的比丘尼，座位也應該給予她們。優婆夷指的是毗舍佉。 八種利益：在五種情況中已提到的五種，加上主持布薩、自恣、僧團儀式三種，共八種。 八種至高無上：先前提到的至高無上，以八種方式組合。 在八種法中應正確行事：如在和解篇中所說："不應為未受具足戒的比丘停止布薩，不應停止自恣"等八種。 其餘部分在各處都很明顯。 八種情況的解釋已完成。 九種情況的解釋開始。 在九種情況中 - 九種怨恨事項：如"他對我做了不利的事"等九種。 九種怨恨消除：如"他對我做了不利的事，這從何而來"等九種。 九種調教事項：以九種怨恨事項為基礎，有避免、約束、阻止、切斷。 僧團可以通過九種或九人以上破裂。 九種至高無上：先前提到的至高無上，以九種方式組合。 九種根源於渴愛：因渴愛而追求，因追求而獲得，因獲得而判斷，因判斷而生起貪慾，因貪慾而執著，因執著而吝嗇，因吝嗇而保護，因保護而引發棍棒、武器、爭鬥、誹謗、妄語。 九種我慢：如"我比他更好"等。 九種衣服：如三衣或雨季衣等。 不應更換：從確定時起不應更換。 九種不正當的佈施：僧團的佈施轉給另一個僧團或佛塔或個人，佛塔的佈施轉給另一個佛塔或僧團或個人，個人的佈施轉給另一個個人或僧團或佛塔。 九種接受和使用：這些佈施的接受和使用。 三種正當佈施：僧團的捐贈給僧團，佛塔的捐贈給佛塔，個人的捐贈給個人。 接受和使用也是如此。 九種不正當的提議：非法言說的個人、非法言說的多人、非法言說的僧團，這三種在和解篇中已詳細說明。 正當的提議也在同處詳細說明。 在不正當儀式中有兩種九種情況，在戒本第一學處中以波逸提說明。 在正當儀式中有兩種九種情況，在同處以惡作說明。 其餘部分在各處都很明顯。 九種情況的解釋已完成。 十種情況的解釋開始。

  1. Dasakesu – dasa āghātavatthūnīti navakesu vuttāni nava 『『aṭṭhāne vā pana āghāto jāyatī』』ti iminā saddhiṃ dasa honti. Āghātapaṭivinayāpi tattha vuttā nava 『『aṭṭhāne vā pana āghāto jāyati, taṃ kutettha labbhāti āghātaṃ paṭivinetī』』ti iminā saddhiṃ dasa veditabbā. Dasa vinītavatthūnīti dasahi āghātavatthūhi viratisaṅkhātāni dasa. Dasavatthukā micchādiṭṭhīti 『『natthi dinna』』ntiādivasena veditabbā, 『『atthi dinna』』ntiādivasena sammādiṭṭhi, 『『sassato loko』』tiādinā vasena pana antaggāhikā diṭṭhi veditabbā. Dasa micchattāti micchādiṭṭhiādayo micchāvimuttipariyosānā, viparītā sammattā. Salākaggāhā samathakkhandhake niddiṭṭhā.

Dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabboti 『『sīlavā hotī』』tiādinā nayena samathakkhandhake vuttehi dasahi. Dasa ādīnavā rājantepurappavesane rājasikkhāpade niddiṭṭhā. Dasa dānavatthūnīti annaṃ pānaṃ vatthaṃ yānaṃ mālā gandhaṃ vilepanaṃ seyyāvasathaṃ padīpeyyaṃ. Dasa ratanānīti muttāmaṇiveḷuriyādīni. Dasa paṃsukūlānīti sosānikaṃ, pāpaṇikaṃ , undūrakkhāyitaṃ, upacikakkhāyitaṃ, aggidaḍḍhaṃ, gokhāyitaṃ, ajikakkhāyitaṃ, thūpacīvaraṃ, ābhisekiyaṃ, bhatapaṭiyābhatanti etesu upasampannena ussukkaṃ kātabbaṃ. Dasa cīvaradhāraṇāti 『『sabbanīlakāni cīvarāni dhārentī』』ti vuttavasena dasāti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『navasu kappiyacīvaresu udakasāṭikaṃ vā saṅkaccikaṃ vā pakkhipitvā dasā』』ti vuttaṃ.

Avandanīyapuggalā senāsanakkhandhake niddiṭṭhā. Dasa akkosavatthūni omasavāde niddiṭṭhāni. Dasa ākārā pesuññasikkhāpade niddiṭṭhā. Dasa senāsanānīti mañco, pīṭhaṃ, bhisi, bimbohanaṃ, cimilikā, uttarattharaṇaṃ, taṭṭikā, cammakhaṇḍo, nisīdanaṃ, tiṇasanthāro, paṇṇasanthāroti. Dasa varāni yāciṃsūti visākhā aṭṭha, suddhodanamahārājā ekaṃ, jīvako ekaṃ. Yāguānisaṃsā ca akappiyamaṃsāni ca bhesajjakkhandhake niddiṭṭhāni. Sesaṃ sabbattha uttānamevāti.

Dasakavāravaṇṇanā niṭṭhitā.

Ekādasakavāravaṇṇanā

在十種情況中 - 十種怨恨事項：在九種情況中已提到的九種，加上"在不適當的地方也會產生怨恨"，共十種。 怨恨消除也是如此：在九種情況中已提到的九種，加上"在不適當的地方也會產生怨恨，這從何而來"，共十種。 十種調服事項：以十種怨恨事項為基礎的十種約束。 十種邪見：如"沒有佈施"等，"有佈施"等為正見，"世界是常恒的"等為極端執著的見解。 十種邪法：從邪見等到邪解脫，與正法相反。 抽籤在和解篇中已詳細說明。 具備十種條件的比丘應被任命為仲裁：如在和解篇中所說"應為有戒"等十種。 十種不利：在王室入宮的王室學處中已詳細說明。 十種佈施事項：食物、飲料、衣服、交通工具、花環、香、塗抹物、臥具、住所、燈油。 十種寶：珍珠、寶石、綠寶石等。 十種糞衣：火化場遺物、市場遺物、老鼠啃咬、白蟻啃咬、火燒、牛咬、山羊咬、佛塔衣、灌頂衣、交換衣，在這些中具足戒者應當精進。 十種穿衣：如"穿全藍色衣服"等，在《古注》中說是十種。在大注中說："在九種適當衣服中加入水浴布或遮羞布，成為十種"。 不應被問候的人在住處篇中已詳細說明。 十種誹謗事項在侮辱語中已詳細說明。 十種方式在誹謗學處中已詳細說明。 十種住處：床、座椅、墊子、枕頭、小墊、上層鋪蓋、蓆子、皮革片、坐墊、草墊、樹葉墊。 十種請求：毗舍佉八種，凈飯王一種，耆婆一種。 粥的利益和不適當的肉類在藥品篇中已詳細說明。 其餘部分在各處都很明顯。 十種情況的解釋已完成。 十一種情況的解釋開始。

  1. Ekādasakesu – ekādasāti paṇḍakādayo ekādasa. Ekādasa pādukāti dasa ratanamayā, ekā kaṭṭhapādukā. Tiṇapādukamuñjapādukapabbajapādukādayo pana kaṭṭhapādukasaṅgahameva gacchanti. Ekādasa pattāti tambalohamayena vā dārumayena vā saddhiṃ dasa ratanamayā. Ekādasa cīvarānīti sabbanīlakādīni ekādasa. Yāvatatiyakāti ukkhittānuvattikā bhikkhunī, saṅghādisesā aṭṭha, ariṭṭho, caṇḍakāḷīti. Ekādasa antarāyikā nāma 『『nasi animittā』』ti ādayo. Ekādasacīvarāni adhiṭṭhātabbānīti ticīvaraṃ, vassikasāṭikā, nisīdanaṃ, paccattharaṇaṃ, kaṇḍuppaṭicchādi, mukhapuñchanacoḷaṃ, parikkhāracoḷaṃ, udakasāṭikā, saṅkaccikāti. Na vikappetabbānīti etāneva adhiṭṭhitakālato paṭṭhāya na vikappetabbāni. Gaṇṭhikā ca vidhā ca suttamayena saddhiṃ ekādasa honti, te sabbe khuddakakkhandhake niddiṭṭhā. Pathaviyo pathavisikkhāpade niddiṭṭhā. Nissayapaṭipassaddhiyo upajjhāyamhā pañca, ācariyamhā cha; evaṃ ekādasa. Avandiyapuggalā naggena saddhiṃ ekādasa, te sabbe senāsanakkhandhake niddiṭṭhā . Ekādasa paramāni pubbe vuttesu cuddasasu ekādasakavasena yojetvā veditabbāni. Ekādasa varānīti mahāpajāpatiyā yācitavarena saddhiṃ pubbe vuttāni dasa. Ekādasa sīmādosāti 『『atikhuddakaṃ sīmaṃ sammannantī』』tiādinā nayena kammavagge āgamissanti.

Akkosakaparibhāsake puggale ekādasādīnavā nāma 『『yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādī, sabrahmacārīnaṃ aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya. Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī』』ti (a. ni. 11.6). Ettha ca saddhammoti buddhavacanaṃ adhippetaṃ.

Āsevitāyāti ādito paṭṭhāya sevitāya. Bhāvitāyāti nipphāditāya vaḍḍhitāya

Vā. Bahulīkatāyāti punappunaṃ katāya. Yānīkatāyāti suyuttayānasadisāya katāya. Vatthukatāyāti yathā patiṭṭhā hoti; evaṃ katāya. Anuṭṭhitāyāti anu anu pavattitāya; niccādhiṭṭhitāyāti attho. Paricitāyāti samantato citāya; sabbadisāsu citāya ācitāya bhāvitāya abhivaḍḍhitāyāti attho. Susamāraddhāyāti suṭṭhu samāraddhāya; vasībhāvaṃ upanītāyāti attho. Na pāpakaṃ supinanti pāpakameva na passati, bhadrakaṃ pana vuḍḍhikāraṇabhūtaṃ passati. Devatā rakkhantīti ārakkhadevatā dhammikaṃ rakkhaṃ paccupaṭṭhāpenti. Tuvaṭaṃ cittaṃ samādhiyatīti khippaṃ cittaṃ samādhiyati. Uttari appaṭivijjhantoti mettājhānato uttariṃ arahattaṃ asacchikaronto sekho vā puthujjano vā hutvā kālaṃ karonto brahmalokūpago hoti. Sesaṃ sabbattha uttānamevāti.

Ekādasakavāravaṇṇanā pariyosānā

Ekuttarikavaṇṇanā niṭṭhitā.

Uposathādipucchāvissajjanā

在十一種情況中 - 十一種情況：如"愚人等"等提到的十一種。十一種鞋子：十種寶石製的，外加一種木製鞋。草鞋、蘆葦鞋、出家鞋等都歸為木製鞋的範疇。十一種葉子：以銅或木製的十種葉子。十一種衣服：包括所有藍色等的十一種。 直到第三次：指的是跟隨的比丘尼，剩餘的八種，阿利特和賈達卡利。 十一種障礙：如"不見無相"等。 應被穿著的十一種衣服：包括三衣、雨季衣、坐墊、鋪墊、圍裙、面巾、附屬衣、洗澡衣、遮羞衣等。 不應被更換：從確定的時間起不應被更換。 繩索和線條在經典中提到的十一種，所有這些在小篇中都有詳細說明。 大地在大地學處中有詳細說明。 依賴於上師的五種，依賴於老師的六種；如此共十一種。 應被尊敬的人在住處篇中有詳細說明。 十一種誹謗事項在誹謗語中有詳細說明。 十種方式在誹謗學處中有詳細說明。 十一種住處：床、座椅、墊子、枕頭、小墊、上層鋪蓋、蓆子、皮革片、坐墊、草墊、樹葉墊。 十一種請求：如毗舍佉八種，凈飯王一種，耆婆一種。 粥的利益和不適當的肉類在藥品篇中有詳細說明。 其餘部分在各處都很明顯。 十一種情況的解釋已完成。 十二種情況的解釋開始。

  1. 『『Uposathakammassa ko ādī』』tiādīnaṃ pucchānaṃ vissajjane sāmaggī ādīti 『『uposathaṃ karissāmā』』ti sīmaṃ sodhetvā chandapārisuddhiṃ āharitvā sannipatitānaṃ kāyasāmaggī ādi. Kiriyā majjheti pubbakiccaṃ katvā pātimokkhaosāraṇakiriyā majjhe. Niṭṭhānaṃ pariyosānanti 『『tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabba』』nti idaṃ pātimokkhaniṭṭhānaṃ pariyosānaṃ. Pavāraṇākammassa sāmaggī ādīti 『『pavāraṇaṃ karissāmā』』ti sīmaṃ sodhetvā chandapavāraṇaṃ āharitvā sannipatitānaṃ kāyasāmaggī ādi. Kiriyā majjheti pavāraṇāñatti ca pavāraṇākathā ca majjhe, saṅghanavakassa 『『passanto paṭikarissāmī』』ti vacanaṃ pariyosānaṃ. Tajjanīyakammādīsu vatthu nāma yena vatthunā kammāraho hoti, taṃ vatthu. Puggaloti yena taṃ vatthu kataṃ, so puggalo. Kammavācā pariyosānanti 『『kataṃ saṅghena itthannāmassa bhikkhuno tajjanīyakammaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī』』ti evaṃ tassā tassā kammavācāya avasānavacanaṃ pariyosānaṃ. Sesaṃ sabbattha uttānamevāti

Uposathādipucchāvissajjanāvaṇṇanā niṭṭhitā.

Atthavasapakaraṇāvaṇṇanā

  1. Atthavasapakaraṇe – dasa atthavasetiādīsu yaṃ vattabbaṃ taṃ paṭhamapārājikavaṇṇanāyameva vuttaṃ. Yaṃ saṅghasuṭṭhu taṃ saṅghaphāsūtiādīsu uparimaṃ uparimaṃ padaṃ heṭṭhimassa heṭṭhimassa padassa attho.

Atthasataṃdhammasatantiādimhi pana yadetaṃ dasasu padesu ekekaṃ mūlaṃ katvā dasakkhattuṃ yojanāya padasataṃ vuttaṃ. Tattha pacchimassa pacchimassa padassa vasena atthasataṃ purimassa purimassa vasena dhammasataṃ veditabbaṃ. Atha vā ye dasa atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, ye pubbe paṭhamapārājikavaṇṇanāyaṃ 『『tattha saṅghasuṭṭhutā nāma saṅghassa suṭṭhubhāvo 『suṭṭhu devā』ti āgataṭṭhāne viya 『suṭṭhu bhante』ti vacanasampaṭicchanabhāvo, yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya hoti, tasmā saṅghassa 『suṭṭhu bhante』ti mama vacanasampaṭicchanatthaṃ paññapessāmi asampaṭicchane ādīnavaṃ sampaṭicchane ca ānisaṃsaṃ dassetvā na balakkārena abhibhavitvāti etamatthaṃ āvikaronto āha – saṅghasuṭṭhutāyā』』ti evamādinā nayena vaṇṇitā, tesaṃ idha dasakkhattuṃ āgatattā atthasataṃ tadatthajotakānañca padānaṃ vasena dhammasataṃ veditabbaṃ. Idāni atthajotakānaṃ niruttīnaṃ vasena niruttisataṃ, dhammabhūtānaṃ niruttīnaṃ vasena niruttisatanti dve niruttisatāni, atthasate ñāṇasataṃ, dhammasate ñāṇasataṃ, dvīsu niruttisatesu dve ñāṇasatānīti cattāri ñāṇasatāni ca veditabbāni.

『『Atthasataṃ dhammasataṃ, dve niruttisatāni;

Cattāri ñāṇasatāni, atthavase pakaraṇe』』ti.

Iti hi yaṃ vuttaṃ, idametaṃ paṭicca vuttanti.

Iti samantapāsādikāya vinayasaṃvaṇṇanāya

Mahāvaggavaṇṇanā niṭṭhitā.

Paṭhamagāthāsaṅgaṇikaṃ

Sattanagaresu paññattasikkhāpadavaṇṇanā

「在自恣儀式中，什麼是主要的？」等問題的回答中，首先提到「我們將進行自恣」，在清理界限后，帶著對自恣的熱情，聚集在一起的身體的和諧等。行為在中間，首先完成的工作是對戒的清理。完成的最終目的在於「在那兒，所有人都應和諧共處，不爭論，應該學習」，這是對戒的最終目的。 在進行自恣的工作中，首先提到「我們將進行自恣」，在清理界限后，帶著對自恣的熱情，聚集在一起的身體的和諧等。行為在中間，包括自恣和自恣的討論，僧團的發言「我將觀察」是最終目的。 「應受罰的事項」是指那些因某種事項而應受罰的事物。 「個人」是指因某種事項而受到處罰的個人。 「行為的最終目的」是「通過僧團完成的某種行為，僧團應寬恕，因此我將保持沉默，這就是我所持有的行為的最終目的」。 其餘部分在各處都很明顯。 自恣相關問題的解釋已完成。 關於意義的解釋 在關於意義的解釋中 - 十種意義等，所應提到的在第一類戒律的解釋中已說明。 在「僧團的和諧」中，逐層逐層的解釋是有意義的。 在「意義的百」與「法的百」中，所提到的在十個方面各有根基，十次的結合被提到。 在此，最後的最後的意義的百應被理解為前面前面的法的百。 或者，基於十種意義而被釋迦牟尼為弟子所規定的十種戒律，前面提到的第一類戒律的解釋中，「在那兒，僧團的和諧是指僧團的良好狀態，如「非常好，天神」所提到的那樣，接受「非常好，尊者」的言辭的人，長久以來將獲得利益與快樂，因此，僧團的「非常好，尊者」的言辭的接受目的在於顯示不接受的劣勢，接受的利益」，以此為目的而說明的，基於「僧團的和諧」所提到的，因而在這裡十次的到來，基於意義的百和法的百應被理解。 現在，基於意義的解釋的語句應被理解為語句的百，基於法的解釋的語句應被理解為語句的百，基於意義的百的知識的百，法的百的知識的百，在這兩個語句的百中，有兩個知識的百，因此應理解四個知識的百。 「意義的百，法的百，兩個語句的百；四個知識的百，在意義的解釋中。」 因此所說的，基於此被提到。 因此，關於《廣大戒律》的解釋已完成。 關於第一篇的集結 在七個城市中，所規定的戒律的解釋已完成。

335.Ekaṃsaṃcīvaraṃ katvāti ekasmiṃ aṃsakūṭe cīvaraṃ katvā; sādhukaṃ uttarāsaṅgaṃ katvāti attho. Paggaṇhitvāna añjalinti dasanakhasamodhānasamujjalaṃ añjaliṃ ukkhipitvā. Āsīsamānarūpo vāti paccāsīsamānarūpo viya. Kissa tvaṃ idha māgatoti kena kāraṇena kimatthaṃ patthayamāno tvaṃ idha āgato. Ko evamāha? Sammāsambuddho. Kaṃ evamāha? Āyasmantaṃ upāliṃ. Iti āyasmā upāli bhagavantaṃ upasaṅkamitvā 『『dvīsu vinayesū』』ti imaṃ gāthaṃ pucchi. Athassa bhagavā 『『bhaddako te ummaṅgo』』tiādīni vatvā taṃ vissajjesi. Esa nayo sabbattha. Iti ime sabbapañhe buddhakāle upālitthero pucchi. Bhagavā byākāsi. Saṅgītikāle pana mahākassapatthero pucchi. Upālitthero byākāsi.

Tattha bhaddako te ummaṅgoti bhaddakā te pañhā; pañhā hi avijjandhakārato ummujjitvā ṭhitattā 『『ummaṅgo』』ti vuccati. Tagghāti kāraṇatthe nipāto. Yasmā maṃ pucchasi, tasmā te ahamakkhissanti attho. Sampaṭicchanatthe vā, 『『tagghā』』ti hi iminā vacanaṃ sampaṭicchitvā akkhissanti āha. 『『Samādahitvā visibbenti, sāmisena, sasitthaka』』nti imāni tīṇiyeva sikkhāpadāni bhaggesu paññattāni.

Catuvipattivaṇṇanā

336.Yaṃ taṃ pucchimhāti yaṃ tvaṃ apucchimhā. Akittayīti abhāsi. Noti amhākaṃ . Taṃ taṃ byākatanti yaṃ yaṃ puṭṭhaṃ, taṃ tadeva byākataṃ. Anaññathāti aññathā akatvā byākataṃ.

Ye duṭṭhullā sā sīlavipattīti ettha kiñcāpi sīlavipatti nāma pañhe natthi, atha kho duṭṭhullaṃ vissajjetukāmatāyetaṃ vuttaṃ. Catūsu hi vipattīsu duṭṭhullaṃ ekāya vipattiyā saṅgahitaṃ, aduṭṭhullaṃ tīhi vipattīhi saṅgahitaṃ. Tasmā 『『ye duṭṭhullā sā sīlavipattī』』ti vatvā tameva vitthārato dassetuṃ 『『pārājikaṃ saṅghādiseso sīlavipattīti vuccatī』』ti āha.

Idāni tissannaṃ vipattīnaṃ vasena aduṭṭhullaṃ dassetuṃ 『『thullaccaya』』ntiādimāha. Tattha yo cāyaṃ, akkosati hasādhippāyoti idaṃ dubbhāsitassa vatthudassanatthaṃ vuttaṃ.

Abbhācikkhantīti 『『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī』』ti vadantā abbhācikkhanti.

Ayaṃ sā ājīvavipattisammatāti ayaṃ chahi sikkhāpadehi saṅgahitā ājīvavipatti nāma catutthā vipatti sammatāti ettāvatā 『『aduṭṭhulla』』nti idaṃ vissajjitaṃ hoti.

Idāni 『『ye ca yāvatatiyakā』』ti pañhaṃ vissajjetuṃ 『『ekādasā』』tiādimāha.

Chedanakādivaṇṇanā

將衣服披在一側：在一側肩部披上衣服；意思是妥善地披上上衣。 舉起雙手合掌：舉起十指指尖相連、閃耀的合掌。 像是正在面對的樣子：彷彿正面對的樣子。 "你為何來此？"：出於什麼原因，懷著什麼目的你來到此處？ 誰這樣說？佛陀。 問誰？問優波離尊者。 優波離尊者拜見世尊后，詢問了"在兩種戒律中"這首偈。 世尊說"你的問題很美妙"等，並予以回答。 這一方式適用於所有情況。 這些所有問題都是在佛陀時代由優波離尊者詢問，佛陀予以解答。 在結集時期，大迦葉尊者詢問，優波離尊者予以解答。 在此，"你的問題很美妙"意指問題本身美妙；問題因從無知黑暗中浮現而被稱為"問題"。 "確實"是表示原因的語氣詞。 意思是：因為你問我，所以我將告訴你。 或者是表示接受的意思，即通過說"確實"來表示接受並回答。 "專注后散佈，有意圖，有教導"這三種戒律是在破壞者中制定的。 這是關於四種缺陷的解釋。 "我沒有問你"：你沒有問我。 "宣說"：陳述。 "不是"：不是我們的。 "已回答"：被問到什麼，就回答什麼。 "不另作他解"：未作其他解釋地回答。 關於"嚴重的戒律缺陷"：雖然戒律缺陷在問題中並不存在，但是爲了解釋嚴重的問題而說。 在四種缺陷中，嚴重的被一種缺陷包含，不嚴重的被三種缺陷包含。 因此說"嚴重的是戒律缺陷"，併爲詳細說明，進一步解釋"波羅夷、僧殘被稱為戒律缺陷"。 現在為展示三種缺陷中的不嚴重者，說"輕微違犯"等。 其中，"誰在誹謗，帶著嘲笑的意圖"是爲了說明不當言論的情況。 "誹謗"：說"我理解世尊所示的法"。 這被認為是生活方式的第四種缺陷，被六種戒律所包含。 現在為回答"直到第三次"的問題，說"十一"等。 關於切除等的解釋。

  1. Yasmā pana 『『ye ca yāvatatiyakā』』ti ayaṃ pañho 『『ekādasa yāvatatiyakā』』ti evaṃ saṅkhāvasena vissajjito, tasmā saṅkhānusandhivaseneva 『『kati chedanakānī』』tiādike aññe antarāpañhe pucchi. Tesaṃ vissajjanatthaṃ 『『cha chedanakānī』』tiādi vuttaṃ. Tattha 『『ekaṃ bhedanakaṃ, ekaṃ uddālanakaṃ, sodasa jānanti paññattā』』ti idameva apubbaṃ. Sesaṃ mahāvagge vibhattameva. Yaṃ panetaṃ apubbaṃ tattha ekaṃ bhedanakanti sūcigharaṃ. Ekaṃ uddālanakanti tūlonaddhamañcapīṭhaṃ. Sodasāti soḷasa. Jānanti paññattāti 『『jāna』』nti evaṃ vatvā paññattā, te evaṃ veditabbā – 『『jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmeyya, jānaṃ pubbupagataṃ bhikkhuṃ anupakhajja nisajjaṃ kappeyya, jānaṃ sappāṇakaṃ udakaṃ tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā, jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjeyya, jānaṃ āsādanāpekkho bhuttasmiṃ pācittiyaṃ, jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya, jānaṃ yathādhammaṃ nihatādhikaraṇaṃ, jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, jānaṃ theyyasatthena saddhiṃ, jānaṃ tathāvādinā bhikkhunā akatānudhammena, jānaṃ tathānāsitaṃ samaṇuddesaṃ, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ neva attanā paṭicodeyya, jānaṃ coriṃ vajjhaṃ viditaṃ anapaloketvā, jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā』』ti.

Asādhāraṇādivaṇṇanā

因為"直到第三次"這個問題是按照數量"十一直到第三次"的方式回答的，所以按照數量的連貫性，他又問了其他中間的問題，如"有多少切除"等。爲了回答這些問題，說"有六種切除"等。 在這裡，"一種破壞，一種拆除，十六種被認為被制定"，這是前所未有的。其餘部分在大品中已詳細闡述。 那個前所未有的是：一種破壞是針線房。一種拆除是被布覆蓋的床或座椅。十六是指十六。"被認為知道"是指說"知道"並被制定，這些應被理解如下： "知道僧團的利益已轉變，可以轉變給自己； 知道已經離開的比丘，可以侵佔他的座位； 知道有生命的水、草或泥土，可以澆或使人澆； 知道由比丘尼準備的食物，可以食用； 知道在用餐時有意圖接近，犯波逸提罪； 知道使用有生命的水； 知道按正法解決爭端； 知道隱藏嚴重的違犯； 知道可以剃度不滿二十歲的人； 知道與盜賊同行； 知道與不如法的比丘同行； 知道如此摧毀沙彌； 知道將僧團的利益轉給個人； 知道被波羅夷法所攝持的比丘尼，自己不加以指責； 知道被判處死刑的盜賊，未經同意； 知道在未經允許的情況下進入有比丘的寺院。" 關於非共通等的解釋。

  1. Idāni 『『sādhāraṇaṃ asādhāraṇa』』nti imaṃ purimapañhaṃ vissajjento 『『vīsaṃ dve satānī』』tiādimāha. Tattha bhikkhunīhi asādhāraṇesu cha saṅghādisesāti vissaṭṭhi, kāyasaṃsaggo, duṭṭhullaṃ, attakāma, kuṭi, vihāroti. Dve aniyatehi aṭṭhāti dvīhi aniyatehi saddhiṃ aṭṭha ime.

Nissaggiyāni dvādasāti –

Dhovanañca paṭiggaho, koseyyasuddhadvebhāgā;

Chabbassāni nisīdanaṃ, dve lomā paṭhamo patto;

Vassikā āraññakena cāti – ime dvādasa.

Dvevīsati khuddakāti –

Sakalo bhikkhunīvaggo, paramparañca bhojanaṃ;

Anatirittaṃ abhihaṭaṃ, paṇītañca acelakaṃ;

Ūnaṃ duṭṭhullachādanaṃ.

Mātugāmena saddhiñca, yā ca anikkhantarājake;

Santaṃ bhikkhuṃ anāpucchā, vikāle gāmappavesanā.

Nisīdane ca yā sikkhā, vassikā yā ca sāṭikā;

Dvāvīsati imā sikkhā, khuddakesu pakāsitāti.

Bhikkhūhi asādhāraṇesupi saṅghamhā dasa nissareti 『『saṅghamhā nissārīyatī』』ti evaṃ vibhaṅge vuttā, mātikāyaṃ pana 『『nissāraṇīyaṃ saṅghādisesa』』nti evaṃ āgatā dasa. Nissaggiyāni dvādasāti bhikkhunivibhaṅge vibhattāni nissaggiyāneva. Khuddakāpi tattha vibhattakhuddakā eva. Tathā cattāro pāṭidesanīyā, iti satañceva tiṃsañca sikkhā vibhaṅge bhikkhunīnaṃ bhikkhūhi asādhāraṇā. Sesaṃ imasmiṃ sādhāraṇāsādhāraṇavissajjane uttānameva.

Idāni vipattiyo ca 『『yehi samathehi sammantī』』ti idaṃ pañhaṃ vissajjento aṭṭheva pārājikātiādimāha. Tattha durāsadāti iminā tesaṃ sappaṭibhayataṃ dasseti. Kaṇhasappādayo viya hi ete durāsadā durūpagamanā durāsajjanā, āpajjiyamānā mūlacchedāya saṃvattanti. Tālavatthusamūpamāti sabbaṃ tālaṃ uddharitvā tālassa vatthumattakaraṇena samūpamā. Yathā vatthumattakato tālo na puna pākatiko hoti, evaṃ na puna pākatikā honti.

Evaṃ sādhāraṇaṃ upamaṃ dassetvā puna ekekassa vuttaṃ upamaṃ dassento paṇḍupalāsotiādimāha. Aviruḷhī bhavanti teti yathā ete paṇḍupalāsādayo punaharitādibhāvena aviruḷhidhammā honti; evaṃ pārājikāpi puna pakatisīlābhāvena aviruḷhidhammā hontīti attho. Ettāvatā 『『vipattiyo ca yehi samathehi sammantī』』ti ettha imā tāva aṭṭha pārājikavipattiyo kehici samathehi na sammantīti evaṃ dassitaṃ hoti. Yā pana vipattiyo sammanti, tā dassetuṃ tevīsati saṅghādisesātiādi vuttaṃ. Tattha tīhi samathehīti sabbasaṅgāhikavacanametaṃ. Saṅghādisesā hi dvīhi samathehi sammanti, na tiṇavatthārakena. Sesā tīhipi sammanti.

現在爲了回答"共通與非共通"的前一個問題，說"二十二百"等。 在此，比丘尼的非共通有六種僧殘：散佈、身體接觸、嚴重違犯、自我滿足、小屋、住處。與兩種不定有八種。 十二種應捨棄的： "洗滌與接受，綢緞純凈二部分； 六年坐墊，兩種毛髮第一衣； 雨季與林居者"——這十二種。 二十二種輕微的： "全部比丘尼群，連續飲食； 未超過、未帶來、精美與無衣； 不足、嚴重遮蓋； 與女人共同，未出王城； 未經同意見比丘，夜晚進村； 坐墊學處，雨季與衣服"。 這二十二種在輕微學處中宣說。 比丘的非共通中，從僧團中驅逐十種，如在解釋中說"從僧團驅逐"，在摘要中說"應驅逐的僧殘"。 十二種應捨棄的是比丘尼部分中詳細說明的應捨棄。輕微的也是在那裡詳細說明的輕微者。同樣，四種應悔過，因此一百三十種學處在解釋中是比丘尼與比丘非共通的。其餘在此共通與非共通的回答中很明顯。 現在為回答"以何種平息被平息"的問題，說"八種波羅夷"等。 在此，"難以對付"表明它們是可畏的。像黑蛇等一樣，這些是難以接近、難以靠近、難以征服的，一旦發生就會導致根本切斷。 "如同棕櫚樹的基礎"：完全拔起棕櫚樹，僅留基礎。就像基礎處的棕櫚樹不再恢復原狀，這些也不再恢復原狀。 如此展示共通的比喻后，爲了展示每個的比喻，說"枯黃葉"等。 "不再生長"：就像這些枯黃葉等不再變綠；波羅夷也同樣不再恢復正常戒行。 通過這一點，已經顯示了八種波羅夷不能被任何平息方法所平息。 關於可以平息的缺陷，說"二十三僧殘"等。在此，"以三種平息方法"是包括所有的說法。僧殘確實可以用兩種平息方法，而非用草覆蓋方法。其餘的可以用三種方法平息。

Dve uposathā dve pavāraṇāti idaṃ bhikkhūnañca bhikkhunīnañca vasena vuttaṃ. Vibhattimattadassaneneva cetaṃ vuttaṃ, na samathehi vūpasamanavasena. Bhikkhuuposatho, bhikkhuniuposatho, bhikkhupavāraṇā, bhikkhunipavāraṇāti imāpi hi catasso vibhattiyo ; vibhajanānīti attho. Cattāri kammānīti adhammenavaggādīni uposathakammāni. Pañceva uddesā caturo bhavanti anaññathāti bhikkhūnaṃ pañca uddesā bhikkhunīnaṃ caturo bhavanti, aññathā na bhavanti; imā aparāpi vibhattiyo. Āpattikkhandhā ca bhavanti satta, adhikaraṇāni cattārīti imā pana vibhattiyo samathehi sammanti, tasmā sattahi samathehītiādimāha. Atha vā 『『dve uposathā dve pavāraṇā cattāri kammāni pañceva uddesā caturo bhavanti, anaññathā』』ti imāpi catasso vibhattiyo nissāya 『『nassantete vinassantete』』tiādinā nayena yā āpattiyo āpajjanti, tā yasmā vuttappakāreheva samathehi sammanti, tasmā taṃmūlakānaṃ āpattīnaṃ samathadassanatthampi tā vibhattiyo vuttāti veditabbā. Kiccaṃ ekenāti kiccādhikaraṇaṃ ekena samathena sammati.

Pārājikādiāpattivaṇṇanā

兩個戒期、兩個告白：這是針對比丘和比丘尼所說的。通過僅僅展示分類而已，並非通過平息的方式。比丘戒期、比丘尼戒期、比丘告白、比丘尼告白，這四項也是分類；其意為分類。四種行為：如不正當的類別等的戒期行為。五個與之相關的，四個屬於比丘，五個屬於比丘尼，除此之外不再有；這些是其他分類。也有七種違犯的類別，四種相關事項；這些分類通過平息而相應，因此說"七種平息"等。或者說"兩個戒期、兩個告白、四種行為，五個相關的，四個屬於比丘，除此之外"；這些四項分類基於"不再存在、不再消失"等的方式，所述的違犯是因其所述的方式而平息，因此這些分類也應被視為爲了展示平息的目的而說的。通過一個行為的必要性：通過一個平息的行為而相應。 關於波羅夷等的違犯的解釋。

  1. Evaṃ pucchānukkamena sabbapañhe vissajjetvā idāni 『『āpattikkhandhā ca bhavanti sattā』』ti ettha saṅgahitaāpattikkhandhānaṃ paccekaṃ nibbacanamattaṃ dassento pārājikantiādimāha. Tattha pārājikanti gāthāya ayamattho – yadidaṃ puggalāpattisikkhāpadapārājikesu āpattipārājikaṃ nāma vuttaṃ, taṃ āpajjanto puggalo yasmā parājito parājayamāpanno saddhammā cuto paraddho bhaṭṭho niraṅkato ca hoti, anihate tasmiṃ puggale puna uposathappavāraṇādibhedo saṃvāso natthi. Tenetaṃ iti vuccatīti tena kāraṇena etaṃ āpattipārājikanti vuccati. Ayañhettha saṅkhepattho – yasmā parājito hoti tena, tasmā etaṃ pārājikanti vuccati.

Dutiyagāthāyapi byañjanaṃ anādiyitvā atthamattameva dassetuṃ saṅghova deti parivāsantiādi vuttaṃ. Ayaṃ panettha attho – imaṃ āpattiṃ āpajjitvā vuṭṭhātukāmassa yaṃ taṃ āpattivuṭṭhānaṃ tassa ādimhi ceva parivāsadānatthāya ādito sese majjhe mānattadānatthāya mūlāyapaṭikassanena vā saha mānattadānatthāya, avasāne abbhānatthāya ca saṅgho icchitabbo, na hettha ekampi kammaṃ vinā saṅghena sakkā kātunti saṅgho, ādimhi ceva sese ca icchitabbo assāti saṅghādiseso.

Tatiyagāthāya aniyato na niyatoti yasmā na niyato, tasmā aniyato ayamāpattikkhandhoti attho. Kiṃ kāraṇā na niyatoti? Anekaṃsikataṃpadaṃ, yasmā idaṃ sikkhāpadaṃ anekaṃsena katanti attho. Kathaṃ anekaṃsena? Tiṇṇamaññataraṃ ṭhānaṃ, tiṇṇaṃ dhammānaṃ aññatarena kāretabboti hi tattha vuttaṃ, tasmā 『『aniyato』』ti pavuccati, so āpattikkhandho aniyatoti vuccati. Yathā ca tiṇṇaṃ aññataraṃ ṭhānaṃ, evaṃ dvinnaṃ dhammānaṃ aññataraṃ ṭhānaṃ yattha vuttaṃ, sopi aniyato eva.

Catutthagāthāya accayo tena samo natthīti desanāgāminīsu accayesu tena samo thūlo accayo natthi, tenetaṃ iti vuccati; thūlattā accayassa etaṃ thullaccayanti vuccatīti attho.

Pañcamagāthāya nissajjitvāna deseti tenetanti nissajjitvā desetabbato nissaggiyanti vuccatīti attho.

Chaṭṭhagāthāya pāteti kusalaṃ dhammanti sañcicca āpajjantassa kusaladhammasaṅkhātaṃ kusalacittaṃ pāteti, tasmā pāteti cittanti pācittiyaṃ. Yaṃ pana cittaṃ pāteti, taṃ yasmā ariyamaggaṃ aparajjhati, cittasammohakāraṇañca hoti, tasmā 『『ariyamaggaṃ aparajjhati, cittasammohanaṭṭhāna』』nti ca vuttaṃ.

Pāṭidesanīyagāthāsu 『『gārayhaṃ āvuso dhammaṃ āpajji』』nti vuttagārayhabhāvakāraṇadassanatthameva bhikkhu aññātako santotiādi vuttaṃ. Paṭidesetabbato pana sā āpatti pāṭidesanīyāti vuccati.

Dukkaṭagāthāya aparaddhaṃ viraddhañca khalitanti sabbametaṃ 『『yañca dukkaṭa』』nti ettha vuttassa dukkaṭassa pariyāyavacanaṃ. Yañhi duṭṭhu kataṃ virūpaṃ vā kataṃ, taṃ dukkaṭaṃ. Taṃ panetaṃ yathā satthārā vuttaṃ; evaṃ akatattā aparaddhaṃ, kusalaṃ virajjhitvā pavattattā viraddhaṃ, ariyavattapaṭipadaṃ anāruḷhattā khalitaṃ. Yaṃ manusso kareti idaṃ panassa opammanidassanaṃ. Tassattho – yathā hi yaṃ loke manusso āvi vā yadi vā raho pāpaṃ karoti, taṃ dukkaṭanti pavedenti; evamidampi buddhappaṭikuṭṭhena lāmakabhāvena pāpaṃ, tasmā dukkaṭanti veditabbaṃ.

如此逐步回答所有問題，現在說「也有七種違犯的類別」時，旨在展示集合的違犯類別的個別解釋，提到波羅夷等。這裡波羅夷的意思是：這段詩的意思是——即在個人違犯的戒律中，稱為違犯波羅夷，若個人犯了此戒，則他將被視為被擊敗，失去正法，失去信仰，成為無依無靠者。在這種情況下，該個人不再有戒期、告白等的集會。因此，這被稱為「因此稱為違犯波羅夷」。這裡的總結意思是：由於被擊敗，因此稱為波羅夷。 在第二段詩中，去掉修飾，單純展示其意義，提到僧團給予的集會等。這裡的意思是：若犯了此違犯而想要離開，所需的違犯解除，旨在給予集會的起始，及其餘的在中間的給予，或者爲了給予在結束時的集會，僧團應被期望，沒有任何行為可在沒有僧團的情況下完成，因此在起始和其餘的情況下應被期望。 在第三段詩中，因不確定而非確定，因而稱為不確定的違犯類別。為何不確定？因其是多方面的，因這條戒律是以多方面的方式進行的。如何以多方面的方式？如同三種草的不同處所，任意一種法都應被執行，因此稱為「不確定」，所以這違犯類別被稱為不確定。就像三種法的不同處所一樣，二種法的不同處所也同樣不確定。 在第四段詩中，因沒有相同的損失，故此說在教法中沒有損失，因而稱之為；因其粗重，故此稱為粗重的損失。 在第五段詩中，因放棄而說，因此放棄后應被稱為放棄。 在第六段詩中，因思維善法而說，思維善法的稱謂，因而思維善法的意識被引導，因此說「思維善法的意識」。而思維的意識因不違背聖道而被稱為「未犯聖道，因思維的障礙」。 在關於應悔過的詩句中，提到「我犯了不應犯的法」，這是爲了展示犯錯的原因。由於應悔過，因此稱為應悔過的違犯。 在關於不善的詩句中，提到「犯了不善的」，所有這些都是「所說的不善」的同義詞。即使是惡行或醜惡的行為，這都是不善。正如老師所說；因此因未做而稱為未犯，因放棄善法而稱為不善，因未升起聖道而稱為被拋棄。人所做的，這裡指的是比喻的意義。其意是：如同在世間，若人隱秘地做惡，那麼這便是不善；同樣，這也因佛陀的教導和卑劣的性質而被稱為不善，因此應被理解為不善。

Dubbhāsitagāthāya dubbhāsitaṃ durābhaṭṭhanti duṭṭhu ābhaṭṭhaṃ bhāsitaṃ lapitanti durābhaṭṭhaṃ. Yaṃ durābhaṭṭhaṃ, taṃ dubbhāsitanti attho. Kiñca bhiyyo? Saṃkiliṭṭhañca yaṃ padaṃ, saṃkiliṭṭhaṃ yasmā taṃ padaṃ hotīti attho. Tathā yañca viññū garahanti, yasmā ca naṃ viññū garahantīti attho. Tenetaṃ iti vuccatīti tena saṃkiliṭṭhabhāvena ca viññugarahanenāpi ca etaṃ iti vuccati; 『『dubbhāsita』』nti evaṃ vuccatīti attho.

Sekhiyagāthāya 『『ādi cetaṃ caraṇañcā』』tiādinā nayena sekhassa santakabhāvaṃ dīpeti. Tasmā sekhassa idaṃ sekhiyanti ayamettha saṅkhepattho. Idaṃ 『『garukalahukañcāpī』』tiādipañhehi asaṅgahitassa 『『handa vākyaṃ suṇoma te』』ti iminā pana āyācanavacanena saṅgahitassa atthassa dīpanatthaṃ vuttanti veditabbaṃ.

Channamativassatītiādimhipi eseva nayo. Tattha channamativassatīti gehaṃ tāva tiṇādīhi acchannaṃ ativassati. Idaṃ pana āpattisaṅkhātaṃ gehaṃ channaṃ ativassati; mūlāpattiñhi chādento aññaṃ navaṃ āpattiṃ āpajjati. Vivaṭaṃ nātivassatīti gehaṃ tāva avivaṭaṃ succhannaṃ nātivassati. Idaṃ pana āpattisaṅkhātaṃ gehaṃ vivaṭaṃ nātivassati; mūlāpattiñhi vivaranto desanāgāminiṃ desetvā vuṭṭhānagāminito vuṭṭhahitvā suddhante patiṭṭhāti. Āyatiṃ saṃvaranto aññaṃ āpattiṃ nāpajjati. Tasmā channaṃ vivarethāti tena kāraṇena desanāgāminiṃ desento vuṭṭhānagāminito ca vuṭṭhahanto channaṃ vivaretha. Evaṃ taṃ nātivassatīti evañcetaṃ vivaṭaṃ nātivassatīti attho.

Gati migānaṃ pavananti ajjhokāse byagghādīhi paripātiyamānānaṃ migānaṃ pavanaṃ rukkhādigahanaṃ araññaṃ gati paṭisaraṇaṃ hoti, taṃ patvā te assāsanti. Eteneva nayena ākāso pakkhīnaṃ gati. Avassaṃ upagamanaṭṭhena pana vibhavo gati dhammānaṃ, sabbesampi saṅkhatadhammānaṃ vināsova tesaṃ gati. Na hi te vināsaṃ agacchantā ṭhātuṃ sakkonti. Sucirampi ṭhatvā pana nibbānaṃ arahato gati, khīṇāsavassa arahato anupādisesanibbānadhātu ekaṃsena gatīti attho.

Paṭhamagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.

Adhikaraṇabhedaṃ

Ukkoṭanabhedādivaṇṇanā

  1. Adhikaraṇabhede ime dasa ukkoṭāti adhikaraṇānaṃ ukkoṭetvā puna adhikaraṇaukkoṭena samathānaṃ ukkoṭaṃ dassetuṃ 『『vivādādhikaraṇaṃ ukkoṭento kati samathe ukkoṭetī』』tiādimāha. Tattha vivādādhikaraṇaṃ ukkoṭento dve samathe ukkoṭetīti sammukhāvinayañca yebhuyyasikañca ime dve ukkoṭeti, paṭisedheti; paṭikkosatīti attho. Anuvādādhikaraṇaṃ ukkoṭento cattāroti sammukhāvinayaṃ, sativinayaṃ, amūḷhavinayaṃ, tassapāpiyasikanti ime cattāro samathe ukkoṭeti. Āpattādhikaraṇaṃ ukkoṭento tayoti sammukhāvinayaṃ, paṭiññātakaraṇaṃ, tiṇavatthārakanti ime tayo samathe ukkoṭeti. Kiccādhikaraṇaṃ ukkoṭento ekanti sammukhāvinayaṃ imaṃ ekaṃ samathaṃ ukkoṭeti.

在關於惡語的詩句中，惡語意指說得不恰當、不正確。什麼是不正確？即說得不好，被錯誤地說出。其意是：凡是說得不恰當的，即為惡語。更進一步，什麼是更糟的？即被污染的語言，因為這個語言是被污染的。又如智者所責備的，因為智者責備它。因此被稱為如此，由於其被污染的性質和智者的責備，因此被稱為惡語。 在關於學習的詩句中，通過"這是修行的開始"等方式，顯示了學習者的本質。因此這是學習者的學習。這應被理解為爲了解釋未被包含在"輕重"等問題中的、通過"請聽我說"這一邀請語所包含的意義而說的。 在"遮蓋並下雨"等處也是同樣的道理。在這裡，"遮蓋並下雨"意指用茅草等遮蓋不嚴的房屋。但這裡指的是被稱為違犯的房屋被遮蓋；因為遮蓋最初的違犯時會犯下新的違犯。"未被揭開而不下雨"意指房屋未被揭開、被完全遮蓋。但這裡指的是被稱為違犯的房屋未被揭開；遮蓋最初的違犯時，宣示可導向教法的違犯，從可導向離開的狀態離開，最終安住。今後謹慎時不會犯新的違犯。因此說"應揭開遮蓋"，通過這個原因，宣示可導向教法的違犯，並從可導向離開的狀態離開，應揭開遮蓋。這就是"不會下雨"的意思，即"未揭開不會下雨"。 動物的路徑意指在開闊地帶被老虎等追逐的動物，樹林是它們的庇護所，到達那裡它們就得到安息。同樣的道理，天空是鳥類的路徑。但從必定到達的意義上說，消散是諸法的路徑，對於一切有為法，其路徑就是消散。它們確實無法在不消散的情況下存在。然而，對於阿羅漢，即使長期存在，涅槃也是其路徑，對於已斷盡煩惱的阿羅漢，無餘涅槃界是其確定的路徑。 第一首詩的集體解釋結束。 關於仲裁的分類 關於驅逐等的解釋 340. 在仲裁的分類中，這十種驅逐是爲了展示通過仲裁驅逐的方式，說"驅逐爭議仲裁時驅逐幾種平息方法"等。在此，驅逐爭議仲裁時驅逐兩種平息方法，即面前仲裁和多數決定這兩種，即否定、拒絕。驅逐誹謗仲裁時驅逐四種：面前仲裁、念頭仲裁、無惑仲裁、使其更壞。驅逐違犯仲裁時驅逐三種：面前仲裁、認可的行為、草覆蓋。驅逐必要仲裁時驅逐一種：面前仲裁。

341.Kati ukkoṭātiādipucchānaṃ vissajjane pana dvādasasu ukkoṭesu akataṃ kammantiādayo tāva tayo ukkoṭā visesato dutiye anuvādādhikaraṇe labbhanti. Anihataṃ kammantiādayo tayo paṭhame vivādādhikaraṇe labbhanti. Avinicchitantiādayo tayo tatiye āpattādhikaraṇe labbhanti. Avūpasantantiādayo tayo catutthe kiccādhikaraṇe labbhanti; apica dvādasāpi ca ekekasmiṃ adhikaraṇe labbhantiyeva.

Tatthajātakaṃ adhikaraṇaṃ ukkoṭetīti yasmiṃ vihāre 『『mayhaṃ iminā patto gahito, cīvaraṃ gahita』』ntiādinā nayena pattacīvarādīnaṃ atthāya adhikaraṇaṃ uppannaṃ hoti, tasmiṃyeva ca naṃ vihāre āvāsikā sannipatitvā 『『alaṃ āvuso』』ti attapaccatthike saññāpetvā pāḷimuttakavinicchayeneva vūpasamenti, idaṃ tatthajātakaṃ adhikaraṇaṃ nāma. Yenāpi vinicchayena samitaṃ, sopi eko samathoyeva. Imaṃ ukkoṭentassāpi pācittiyaṃ.

Tatthajātakaṃ vūpasantanti sace pana taṃ adhikaraṇaṃ nevāsikā vūpasametuṃ na sakkonti, athañño vinayadharo āgantvā 『『kiṃ āvuso imasmiṃ vihāre uposatho vā pavāraṇā vā ṭhitā』』ti pucchati, tehi ca tasmiṃ kāraṇe kathite taṃ adhikaraṇaṃ khandhakato ca parivārato ca suttena vinicchinitvā vūpasameti, idaṃ tatthajātakaṃ vūpasantaṃ nāma adhikaraṇaṃ. Etaṃ ukkoṭentassāpi pācittiyameva.

Antarāmaggeti te attapaccatthikā 『『na mayaṃ etassa vinicchaye tiṭṭhāma, nāyaṃ vinaye kusalo, asukasmiṃ nāma gāme vinayadharā therā vasanti, tattha gantvā vinicchinissāmā』』ti gacchantā antarāmaggeyeva kāraṇaṃ sallakkhetvā aññamaññaṃ vā saññāpenti, aññe vā te bhikkhū nijjhāpenti, idampi vūpasantameva hoti. Evaṃ vūpasantaṃ antarāmagge adhikaraṇaṃ ukkoṭeti yo, tassāpi pācittiyameva.

Antarāmagge vūpasantanti na heva kho pana aññamaññaṃ saññattiyā vā sabhāgabhikkhunijjhāpanena vā vūpasantaṃ hoti; apica kho paṭipathaṃ āgacchanto eko vinayadharo disvā 『『kattha āvuso gacchathā』』ti pucchitvā 『『asukaṃ nāma gāmaṃ, iminā nāma kāraṇenā』』ti vutte 『『alaṃ, āvuso, kiṃ tattha gatenā』』ti tattheva dhammena vinayena taṃ adhikaraṇaṃ vūpasameti, idaṃ antarāmagge vūpasantaṃ nāma. Etaṃ ukkoṭentassāpi pācittiyameva.

Tattha gatanti sace pana 『『alaṃ, āvuso, kiṃ tattha gatenā』』ti vuccamānāpi 『『mayaṃ tattheva gantvā vinicchayaṃ pāpessāmā』』ti vinayadharassa vacanaṃ anādiyitvā gacchantiyeva, gantvā sabhāgānaṃ bhikkhūnaṃ etamatthaṃ ārocenti. Sabhāgā bhikkhū 『『alaṃ, āvuso, saṅghasannipātaṃ nāma garuka』』nti tattheva nisīdāpetvā vinicchinitvā saññāpenti, idampi vūpasantameva hoti. Evaṃ vūpasantaṃ tattha gataṃ adhikaraṇaṃ ukkoṭeti yo, tassāpi pācittiyameva.

Tatthagataṃ vūpasantanti na heva kho pana sabhāgabhikkhūnaṃ saññattiyā vūpasantaṃ hoti; apica kho saṅghaṃ sannipātetvā ārocitaṃ saṅghamajjhe vinayadharā vūpasamenti, idaṃ tattha gataṃ vūpasantaṃ nāma. Etaṃ ukkoṭentassāpi pācittiyameva.

Sativinayanti khīṇāsavassa dinnaṃ sativinayaṃ ukkoṭeti, pācittiyameva. Ummattakassa dinne amūḷhavinaye pāpussannassa dinnāya tassapāpiyasikāyapi eseva nayo.

在回答"有多少種驅逐"的問題時，在十二種驅逐中，"未完成的行為"等三種驅逐特別出現在第二種誹謗仲裁中。"未被破壞的行為"等三種出現在第一種爭議仲裁中。"未裁決"等三種出現在第三種違犯仲裁中。"未平息"等三種出現在第四種必要仲裁中；此外，十二種驅逐都可以出現在每一種仲裁中。 在當地仲裁中，如果在某寺院因缽、衣等事項而產生仲裁，住在該寺的僧眾集會，勸說對方，並按照律藏的裁決予以平息，這就稱為當地仲裁。無論以何種方式平息，那都是一種平息方法。驅逐這種仲裁的人將犯波逸提罪。 當地仲裁被平息：如果住在寺院的僧眾無法平息該仲裁，而另一位通曉律藏者前來詢問："諸位，這個寺院是否進行過戒期或告白？"當他們陳述了事由后，他根據律藏的章節和部分予以裁決並平息，這就稱為當地仲裁被平息。驅逐這種仲裁的人也將犯波逸提罪。 在途中：對方說："我們不接受他的裁決，他不精通律法。在某某村有德高僧眾，我們將前往那裡裁決。"在途中他們權衡原因，相互勸說，或其他比丘加以調解，這也屬於被平息。驅逐在途中被平息的仲裁的人將犯波逸提罪。 在途中被平息：不僅僅是通過相互勸說或類似比丘的調解而被平息；而是在路上遇到一位通曉律藏者，詢問他們："諸位往何處？"當得知是為某事前往某村時，他說："夠了，諸位何必前往？"隨即以法和律予以平息，這就稱為在途中被平息。驅逐這種仲裁的人也將犯波逸提罪。 抵達當地：即使勸說"何必前往"，他們仍堅持前往，抵達后告知同類比丘。同類比丘說："諸位，僧團集會實屬嚴重。"遂在當地令其就座，裁決並勸說，這也屬於被平息。驅逐在當地被平息的仲裁的人將犯波逸提罪。 抵達當地被平息：不僅僅是通過同類比丘的調解而被平息；而是集會僧團並在僧團中由通曉律藏者予以平息，這就稱為抵達當地被平息。驅逐這種仲裁的人也將犯波逸提罪。 念頭仲裁：驅逐已授予無煩惱者的念頭仲裁，將犯波逸提罪。對於狂亂者授予的無惑仲裁，對於多疑者授予的使其更壞，亦是如此。

Tiṇavatthārakaṃukkoṭetīti saṅghena tiṇavatthārakasamathena vūpasamite adhikaraṇe 『『āpatti nāma ekaṃ bhikkhuṃ upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā desiyamānā vuṭṭhāti, yaṃ panetaṃ niddāyantassāpi āpattivuṭṭhānaṃ nāma, etaṃ mayhaṃ na khamatī』』ti evaṃ vadantopi tiṇavatthārakaṃ ukkoṭeti nāma, tassāpi pācittiyameva.

Chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭetīti vinayadharo hutvā attano upajjhāyādīnaṃ atthāya 『『adhammaṃ dhammo』』tiādīni dīpetvā pubbe vinicchitaṃ adhikaraṇaṃ dvādasasu ukkoṭesu yena kenaci ukkoṭento chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Dvīsu pana attapaccatthikesu ekasmiṃ 『『anatthaṃ me acarī』』tiādinā nayena samuppannāghāto, tassa parājayaṃ āropanatthaṃ 『『adhammaṃ dhammo』』tiādīni dīpetvā pubbe vinicchitaṃ adhikaraṇaṃ dvādasasu ukkoṭesu yena kenaci ukkoṭento dosāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Mando pana momūho momūhattā eva 『『adhammaṃ dhammo』』tiādīni dīpetvā vuttanayeneva ukkoṭento mohāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Sace pana dvīsu attapaccatthikesu eko visamāni kāyakammādīni gahanamicchādiṭṭhiṃ balavante ca pakkhantariye abhiññāte bhikkhū nissitattā visamanissito gahananissito balavanissito ca hoti, tassa bhayena 『『ayaṃ me jīvitantarāyaṃ vā brahmacariyantarāyaṃ vā kareyyā』』ti 『『adhammaṃ dhammo』』tiādīni dīpetvā vuttanayeneva ukkoṭento bhayāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma.

Tadahupasampannoti eko sāmaṇero byatto hoti bahussuto, so vinicchaye parājayaṃ patvā maṅkubhūte bhikkhū disvā pucchati 『『kasmā maṅkubhūtātthā』』ti? Te tassa taṃ adhikaraṇaṃ ārocenti. So te evaṃ vadeti 『『hotu, bhante, maṃ upasampādetha, ahaṃ taṃ adhikaraṇaṃ vūpasamessāmī』』ti . Te taṃ upasampādenti. So dutiyadivase bheriṃ paharitvā saṅghaṃ sannipāteti. Tato bhikkhūhi 『『kena saṅgho sannipātito』』ti vutte 『『mayā』』ti vadati. 『『Kasmā sannipātito』』ti? 『『Hiyyo adhikaraṇaṃ dubbinicchitaṃ, tamahaṃ vinicchinissāmī』』ti. 『『Tvaṃ pana hiyyo kuhiṃ gato』』ti? 『『Anupasampannomhi, bhante, ajja pana upasampannomhī』』ti. So vattabbo 『『idaṃ āvuso tumhādisānaṃ bhagavatā sikkhāpadaṃ paññattaṃ, 『tadahupasampanno ukkoṭeti, ukkoṭanakaṃ pācittiya』nti, gaccha āpattiṃ desehī』』ti. Āgantukepi eseva nayo.

Kārakoti ekaṃ saṅghena saddhiṃ adhikaraṇaṃ vinicchinitvā pariveṇagataṃ parājitā bhikkhū vadanti 『『kissa, bhante, tumhehi evaṃ vinicchitaṃ adhikaraṇaṃ, nanu evaṃ vinicchinitabba』』nti. So 『『kasmā paṭhamaṃyeva evaṃ na vaditthā』』ti taṃ adhikaraṇaṃ ukkoṭeti. Evaṃ yo kārako ukkoṭeti, tassāpi ukkoṭanakaṃ pācittiyaṃ. Chandadāyakoti eko adhikaraṇavinicchaye chandaṃ datvā sabhāge bhikkhū parājayaṃ patvā āgate maṅkubhūte disvā 『『sve dāni ahaṃ vinicchinissāmī』』ti saṅghaṃ sannipātetvā 『『kasmā sannipātesī』』ti vutte 『『hiyyo adhikaraṇaṃ dubbinicchitaṃ, tamahaṃ ajja vinicchinissāmī』』ti. 『『Hiyyo pana tvaṃ kattha gato』』ti. 『『Chandaṃ datvā nisinnomhī』』ti. So vattabbo 『『idaṃ āvuso tumhādisānaṃ bhagavatā sikkhāpadaṃ paññattaṃ, 『chandadāyako ukkoṭeti, ukkoṭanakaṃ pācittiya』nti, gaccha āpattiṃ desehī』』ti.

Adhikaraṇanidānādivaṇṇanā

Tiṇavatthārakaṃukkoṭetīti，若通過僧團的草墊平息仲裁，"若有一位比丘前來，坐下，雙手合十，聽到此時說『我無法忍受』"時，這就稱為草墊驅逐，儘管他們這樣說，草墊驅逐的人也將犯波逸提罪。 Chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭetīti，作為律法持守者，爲了自身的上師等利益，描述"不法即法"等，驅逐先前已裁決的仲裁，任何人以任何方式驅逐，若是爲了追求慾望而驅逐仲裁，這就稱為慾望驅逐。若在兩個自我相關的情況下，以"我沒有做任何事"等方式發起的攻擊，爲了指責其失敗，描述"不法即法"等，驅逐先前已裁決的仲裁，任何人以任何方式驅逐，若是爲了追求憤怒而驅逐仲裁，這就稱為憤怒驅逐。愚笨者因愚昧而驅逐，描述"不法即法"等，亦是如此，驅逐為無明而驅逐仲裁。若在兩個自我相關的情況下，有一位比丘因執著于不正的行為等而產生強烈的執念，因而害怕"他可能會對我的生命或出家生活造成威脅"，描述"不法即法"等，驅逐先前已裁決的仲裁，任何人以任何方式驅逐，若是爲了追求恐懼而驅逐仲裁，這就稱為恐懼驅逐。 Tadahupasampannoti，若一位小沙彌已被承認，且博學多聞，在裁決中遭到失敗，見到被輕視的比丘，便問道："為何被輕視？"他們便向他說明該仲裁。於是他回答："願意，尊者，請讓我被承認，我將平息這個仲裁。"他們便承認他。第二天，他敲響鼓聲，召集僧團。然後比丘們問道："是誰召集的僧團？"他回答："是我。"問道："為何召集？"他說："因為昨天的仲裁不明確，我將進行裁決。"問道："你昨天去了哪裡？"他說："我未被承認，尊者，但今天我已被承認。"他應當說："這是尊者們為你們設定的戒律，『若已被承認者則驅逐，驅逐者犯波逸提』。來吧，說明你的違犯。"外來者也遵循同樣的規則。 Kārakoti，若與僧團一同裁決，裁決后被驅逐的比丘們問道："尊者，你為何如此裁決？難道不應如此裁決嗎？"他便問道："為何之前不這樣說？"這就稱為驅逐仲裁。如此，驅逐者也將犯波逸提罪。Chandadāyakoti，若在仲裁裁決中給予慾望，見到被輕視的比丘，便說道："我明天將進行裁決。"在召集僧團后，問道："為何召集？"他說："因為昨天的仲裁不明確，我今天將進行裁決。"問道："你昨天去了哪裡？"他說："我因給予慾望而坐下。"他應當說："這是尊者們為你們設定的戒律，『給予慾望者則驅逐，驅逐者犯波逸提』。來吧，說明你的違犯。" 關於仲裁的起因等的解釋。

342.Vivādādhikaraṇaṃ kiṃnidānantiādīsu kiṃ nidānamassāti kiṃnidānaṃ. Ko samudayo assāti kiṃsamudayaṃ. Kā jāti assāti kiṃjātikaṃ. Ko pabhavo assāti kiṃpabhavaṃ. Ko sambhāro assāti kiṃsambhāraṃ. Kiṃ samuṭṭhānaṃ assāti kiṃsamuṭṭhānaṃ. Sabbānetāni kāraṇavevacanāniyeva.

Vivādanidānantiādīsupi aṭṭhārasabhedakaravatthusaṅkhāto vivādo nidānametassāti vivādanidānaṃ. Vivādaṃ nissāya uppajjanakavivādavasenetaṃ vuttaṃ. Anuvādo nidānaṃ assāti anuvādanidānaṃ. Idampi anuvādaṃ nissāya uppajjanakaanuvādavasena vuttaṃ. Āpatti nidānaṃ assāti āpattinidānaṃ. Āpattādhikaraṇapaccayā catasso āpattiyo āpajjatīti evaṃ āpattiṃ nissāya uppajjanakaāpattivasenetaṃ vuttaṃ. Kiccayaṃ nidānamassāti kiccayanidānaṃ; catubbidhaṃ saṅghakammaṃ kāraṇamassāti attho. Ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṃ samanubhāsanādīnaṃ kiccaṃ nissāya uppajjanakakiccānaṃ vasenetaṃ vuttaṃ. Ayaṃ catunnampi adhikaraṇānaṃ vissajjanapakkhe ekapadayojanā. Etenānusārena sabbapadāni yojetabbāni.

Dutiyapucchāya hetunidānantiādimhi vissajjane navannaṃ kusalākusalābyākatahetūnaṃ vasena hetunidānāditā veditabbā. Tatiyapucchāya vissajjane byañjanamattaṃ nānaṃ. Hetuyeva hi ettha paccayoti vutto.

  1. Mūlapucchāya vissajjane dvādasa mūlānīti kodhaupanāhayugaḷakādīni cha vivādāmūlāni, lobhadosamohā tayo, alobhādosāmohā tayoti imāni ajjhattasantānappavattāni dvādasa mūlāni. Cuddasa mūlānīti tāneva dvādasa kāyavācāhi saddhiṃ cuddasa honti. Cha mūlānīti kāyādīni cha samuṭṭhānāni.

Samuṭṭhānapucchāya vissajjane aṭṭhārasa bhedakaravatthūni samuṭṭhānāni, tañhi etesu aṭṭhārasasu bhedakaravatthūsu samuṭṭhāti, etehi vā kāraṇabhūtehi samuṭṭhāti. Tenassetāni samuṭṭhānāni vuccanti. Esa nayo sabbattha.

344.Vivādādhikaraṇaṃ āpattītiādibhede ekena adhikaraṇena kiccādhikaraṇenāti idaṃ yena adhikaraṇena sammanti, taṃ dassetuṃ vuttaṃ, na panetāni ekaṃsato kiccādhikaraṇeneva sammanti. Na hi puggalassa santike desentassa kiccādhikaraṇaṃ nāma atthi.

Na katamena samathenāti sāvasesāpatti viya na sammati. Na hi sakkā sā desetuṃ, na tato vuṭṭhāya suddhante patiṭṭhātuṃ.

348.Vivādādhikaraṇaṃ hoti anuvādādhikaraṇantiādi nayo uttānoyeva.

  1. Tato paraṃ yattha sativinayotiādikā sammukhāvinayaṃ amuñcitvā cha yamakapucchā vuttā, tāsaṃ vissajjaneneva attho pakāsito.

  2. Saṃsaṭṭhādipucchānaṃ vissajjane saṃsaṭṭhāti sativinayakammavācākkhaṇasmiṃyeva dvinnampi samathānaṃ siddhattā sammukhāvinayoti vā sativinayoti vā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Yasmā pana kadalikkhandhe pattavaṭṭīnaṃ viya na sakkā tesaṃ vinibbhujitvā nānākaraṇaṃ dassetuṃ, tena vuttaṃ 『『na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu』』nti. Esa nayo sabbattha.

Sattasamathanidānavaṇṇanā

關於"爭議仲裁的根源是什麼"等問題，其根源是什麼？什麼是根源。其起源是什麼？什麼是起源。其本質是什麼？什麼是本質。其源頭是什麼？什麼是源頭。其組成是什麼？什麼是組成。其產生是什麼？什麼是產生。這些都是因果的說法。 在"爭議根源"等處，十八種分歧事項所稱的爭議是其根源。這是根據與爭議相關而產生的爭議而說的。誹謗的根源是什麼？誹謗根源。這也是根據與誹謗相關而產生的誹謗而說的。違犯的根源是什麼？違犯根源。這是根據因違犯仲裁而犯四種違犯而說的。必要事項的根源是什麼？必要事項根源；意指四種僧團事務的原因。根據被驅逐比丘尼直到第三次勸告等必要事項而產生的必要事項而說。這是四種仲裁在解答方面的一個詞語解釋。按照這個順序，所有詞語都應該連線。 在第二個問題的回答中，根據九種善、不善、無記因，應理解根源等。在第三個問題的回答中，只是字面上的不同。因為在這裡，原因就是條件。 在根本問題的回答中，十二個根源：包括嗔恨、怨恨等六個爭議根源，貪、瞋、癡三個，無貪、無瞋、無癡三個，這些是發生在內心的十二個根源。十四個根源：這十二個再加上身語，就成為十四個。六個根源：身等六個產生。 在產生問題的回答中，十八種分歧事項是產生，因為它在這十八種分歧事項中產生，或者由這些作為原因而產生。因此稱之為產生。這一規則處處適用。 "爭議仲裁是違犯"等分類中，通過一種仲裁，即必要仲裁，這是爲了顯示通過哪種仲裁予以平息，但並非總是通過必要仲裁平息。因為在個人面前宣說時，並不存在必要仲裁。 不是通過哪種平息方法：與有殘留違犯不同，不能被平息。不能宣說，也不能從中脫離並最終安住。 "爭議仲裁是誹謗仲裁"等規則是顯而易見的。 此後，從"念頭仲裁"等，除了面前仲裁外，還有六個對偶問題，通過其解答來闡明意義。 在混合等問題的回答中，混合是因為在念頭仲裁和儀式詞的瞬間，兩種平息方法已經成立，所以面前仲裁或念頭仲裁這些法是混合的，而非分離的。因為就像香蕉樹幹中的竹筏一樣，不能將它們完全分開並顯示其不同，所以說"不能將這些法分開並顯示其不同"。這一規則處處適用。 七種平息方法根源的解釋。

352.Kiṃnidānoti pucchāvissajjane nidānaṃ nidānamassāti nidānanidāno. Tattha saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatāti idaṃ sammukhāvinayassa nidānaṃ. Sativepullapatto khīṇāsavo laddhupavādo sativinayassa nidānaṃ. Ummattako bhikkhu amūḷhavinayassa nidānaṃ. Yo ca deseti, yassa ca deseti, ubhinnaṃ sammukhībhāvo paṭiññātakaraṇassa nidānaṃ. Bhaṇḍanajātānaṃ adhikaraṇaṃ vūpasametuṃ asakkuṇeyyatā yebhuyyasikāya nidānaṃ. Pāpussanno puggalo tassapāpiyasikāya nidānaṃ. Bhaṇḍanajātānaṃ bahu assāmaṇakaajjhācāro tiṇavatthārakassa nidānaṃ. Hetupaccayavārā vuttanayā eva.

  1. Mūlapucchāya vissajjanaṃ uttānameva. Samuṭṭhānapucchāya kiñcāpi 『『sattannaṃ samathānaṃ katame chattiṃsa samuṭṭhānā』』ti vuttaṃ, sammukhāvinayassa pana kammasaṅgahābhāvena samuṭṭhānābhāvato channaṃyeva samathānaṃ cha samuṭṭhānāni vibhattāni. Tattha kammassa kiriyāti ñatti veditabbā. Karaṇanti tassāyeva ñattiyā ṭhapetabbakāle ṭhapanaṃ. Upagamananti sayaṃ upagamanaṃ; attanāyeva tassa kammassa karaṇanti attho. Ajjhupagamananti ajjhesanupagamanaṃ; aññaṃ saddhivihārikādikaṃ 『『idaṃ kammaṃ karohī』』ti ajjhesananti attho. Adhivāsanāti 『『ruccati me etaṃ, karotu saṅgho』』ti evaṃ adhivāsanā; chandadānanti attho. Appaṭikkosanāti 『『na metaṃ khamati, mā evaṃ karothā』』ti appaṭisedhanā. Iti channaṃ chakkānaṃ vasena chattiṃsa samuṭṭhānā veditabbā.

Sattasamathanānātthādivaṇṇanā

  1. Nānātthapucchāvissajjanaṃ uttānameva. Adhikaraṇapucchāvissajjane ayaṃ vivādo no adhikaraṇanti ayaṃ mātāputtādīnaṃ vivādo viruddhavādattā vivādo nāma hoti, samathehi pana adhikaraṇīyatāya abhāvato adhikaraṇaṃ na hoti. Anuvādādīsupi eseva nayo. Sesaṃ sabbattha uttānamevāti.

Adhikaraṇabhedavaṇṇanā niṭṭhitā.

Dutiyagāthāsaṅgaṇikaṃ

Codanādipucchāvissajjanāvaṇṇanā

"根源是什麼"的提問，在回答中，根源是根源的根源。在這裡，僧團的面前、法的面前、律的面前、個人的面前，這都是面前律的根源。持有心念的比丘，已證得無漏，獲得了良好的聲譽，這是心念律的根源。狂妄的比丘，是無惑律的根源。誰在宣說，誰在接受，二者的面前承認，是承認的根源。因貪慾而產生的事物，無法平息的原因，是以大多數為根源。作惡的個人，是其惡因的根源。因貪慾而產生的事物，具有很多不正行為，這是草墊驅逐的根源。因果條件的分類如是說。 在根本問題的回答中，直接說明。關於產生問題，雖然說"七種平息中有哪些六種產生"，但因面前律的行為相互關聯，產生的存在則只有六種。這裡的"行為的性質"應被理解為行為的性質。"作為"是指在制定時的性質。 "接近"是指自己接近；即是說通過自己來進行該行為的意思。"請求"是指請求他人進行的接近；例如向其他修道者等請求"請做這個行為"的意思。"承諾"是指"我喜歡這個，請讓僧團去做"的承諾；即是給予慾望的意思。"輕微的禁止"是指"這不可忍受，請不要這樣做"的輕微禁止。因此，六種平息的基礎上應理解為三十六種產生。 七種平息的多種意義等的解釋。 關於多種意義的問題，直接說明。在仲裁問題的回答中，這個爭議不是仲裁；因為這是母子等的爭議，因相互對立的說法而形成的爭議，但因無仲裁的存在而不形成仲裁。在誹謗等方面也是如此。其他的在所有地方都是直接說明的。 仲裁分類的解釋已完成。 第二首詩的總結。 關於勸導等問題的解釋。

  1. Dutiyagāthāsaṅgaṇiyaṃ codanāti vatthuñca āpattiñca dassetvā codanā. Sāraṇāti dosasāraṇā. Saṅgho kimatthāyāti saṅghasannipāto kimatthāya. Matikammaṃ pana kissa kāraṇāti matikammaṃ vuccati mantaggahaṇaṃ; taṃ kissa kāraṇāti attho.

Codanā sāraṇatthāyāti vuttappakārā codanā, tena cuditakapuggalena codakadosasāraṇatthāya. Niggahatthāya sāraṇāti dosasāraṇā pana tassa puggalassa niggahatthāya. Saṅgho pariggahatthāyāti tattha sannipatito saṅgho vinicchayapariggahaṇatthāya; dhammādhammaṃ tulanatthāya suvinicchitadubbinicchitaṃ jānanatthāyāti attho. Matikammaṃ pana pāṭiyekkanti suttantikattherānañca vinayadharattherānañca mantaggahaṇaṃ pāṭekkaṃ pāṭekkaṃ vinicchayasanniṭṭhāpanatthaṃ.

Mā kho paṭighanti cuditake vā codake vā kopaṃ mā janayi. Sace anuvijjako tuvanti sace tvaṃ saṅghamajjhe otiṇṇaṃ adhikaraṇaṃ vinicchituṃ nisinno vinayadharo.

Viggāhikanti 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsī』』tiādinayappavattaṃ. Anatthasaṃhitanti yā anatthaṃ janayati, parisaṃ khobhetvā uṭṭhāpeti, evarūpiṃ kathaṃ mā abhaṇi. Sutte vinaye vātiādīsu suttaṃ nāma ubhatovibhaṅgo. Vinayo nāma khandhako. Anulomo nāma parivāro. Paññattaṃ nāma sakalaṃ vinayapiṭakaṃ. Anulomikaṃ nāma cattāro mahāpadesā.

Anuyogavattaṃnisāmayāti anuyuñjanavattaṃ nisāmehi. Kusalena buddhimatā katanti chekena paṇḍitena ñāṇapāramippattena bhagavatā nīharitvā ṭhapitaṃ. Suvuttanti supaññāpitaṃ. Sikkhāpadānulomikanti sikkhāpadānaṃ anulomaṃ. Ayaṃ tāva padattho, ayaṃ panettha sādhippāyasaṅkhepavaṇṇanā – 『『sace tvaṃ anuvijjako, mā sahasā bhaṇi, mā anatthasaṃhitaṃ viggāhikakathaṃ bhaṇi. Yaṃ pana kusalena buddhimatā lokanāthena etesu suttādīsu anuyogavattaṃ kathaṃ supaññattaṃ sabbasikkhāpadānaṃ anulomaṃ, taṃ nisāmaya taṃ upadhārehī』』ti. Gatiṃ na nāsento samparāyikanti attano samparāye sugatinibbattiṃ anāsento anuyogavattaṃ nisāmaya. Yo hi taṃ anisāmetvā anuyuñjati, so samparāyikaṃ attano gatiṃ nāseti, tasmā tvaṃ anāsento nisāmayāti attho. Idāni taṃ anuyogavattaṃ dassetuṃ hitesītiādimāha. Tattha hitesīti hitaṃ esanto gavesanto; mettañca mettāpubbabhāgañca upaṭṭhapetvāti attho. Kālenāti yuttapattakālena; ajjhesitakāleyeva tava bhāre kate anuyuñjāti attho.

Sahasā vohāraṃ mā padhāresīti yo etesaṃ sahasā vohāro hoti, sahasā bhāsitaṃ, taṃ mā padhāresi, mā gaṇhittha.

Paṭiññānusandhitena kārayeti ettha anusandhitanti kathānusandhi vuccati, tasmā paṭiññānusandhinā kāraye; kathānusandhiṃ sallakkhetvā paṭiññāya kārayeti attho. Atha vā paṭiññāya ca anusandhitena ca kāraye, lajjiṃ paṭiññāya kāraye; alajjiṃ vattānusandhināti attho. Tasmā eva paṭiññā lajjīsūti gāthamāha. Tattha vattānusandhitena kārayeti vattānusandhinā kāraye, yā assa vattena saddhiṃ paṭiññā sandhiyati, tāya paṭiññāya kārayeti attho.

Sañciccāti jānanto āpajjati. Parigūhatīti nigūhati na deseti na vuṭṭhāti.

Sā ahampi jānāmīti yaṃ tumhehi vuttaṃ, taṃ saccaṃ, ahampi naṃ evameva jānāmi. Aññañca tāhanti aññañca taṃ ahaṃ pucchāmi.

在第二首詩的總結中，勸導是指通過展示內容和違犯來進行勸導。引導是指引導過失。僧團的目的是什麼？僧團的聚集是爲了什麼？而"意圖"則是指意圖的含義；這是什麼原因呢？ 勸導是爲了引導過失，因此對被勸導者進行過失的引導。爲了驅逐而引導則是指對該個人的驅逐。僧團的聚集是爲了明確判斷；爲了平衡法與非法，瞭解清楚已明確和未明確的事物的意義。意圖是指對經文和律法的逐條理解，逐條理解是指對每一條的逐一判斷。 不要因被勸導者或勸導者而引起憤怒。如果你是有智慧的，若你坐在僧團中，致力於判斷仲裁，保持冷靜。 "你不應說『你對此法與律沒有了解』"等言論是指不應說出這些話。那些產生不良後果的言論，擾亂了群體，令其起身，這種話不應說。關於經文與律法等，"經文"是指兩者的分開，"律法"是指條款，"順應"是指附屬的部分，"規定"是指整個律藏，"順應的"是指四個主要的教導。 關於順應的行為和安住，因善巧而獲得的智慧，由佛陀引導而建立。善說是指善於表達。關於修行的順應，是指與修行的原則相符合。這是詞義的解釋，而這裡是關於目的的概括——"如果你是有智慧的，不要急於發言，不要說出產生不良後果的勸導性言論。若是由善巧的智慧者所說的這些經文等，順應的行為是善於表達的，所有的修行原則都是順應的，這應當被理解並牢記。"不讓他失去未來的歸宿，意指不讓他失去良好的再生。若他不安住而隨意引導，則他不會失去未來的歸宿，因此你應當安住並理解。這是爲了顯示順應的行為而說的。 在這裡，"利益"是指尋求利益，持有慈悲心；同時保持慈悲的初始狀態。適時是指在合適的時間；在被請求時，你應當引導。 不要因突然的言辭而感到焦慮；若這些言辭是突然說出的，不要感到焦慮，不要去計較。 通過承諾的理解來進行行為，在這裡，理解是指言辭的理解，因此通過承諾的理解來進行行為；理解言辭后以承諾來進行行為。或者通過承諾和理解來進行行為，因承諾而感到羞愧；因不羞愧而進行言辭的理解。因此，正因如此，承諾應當是羞愧的。"在這裡，通過言辭的理解來進行行為，因言辭的理解而進行行為，依賴於與承諾相結合的理解，依賴於該承諾的理解來進行行為。 "知曉"是指了解而犯錯。被隱藏是指隱藏而不宣說、不離開。 "我也知道你們所說的，這是真的，我也正是如此瞭解。"我還會問你們其他的事情。

Pubbāparaṃna jānātīti purekathitañca pacchākathitañca na jānāti. Akovidoti tasmiṃ pubbāpare akusalo. Anusandhivacanapathaṃ na jānātīti kathānusandhivacanaṃ vinicchayānusandhivacanañca na jānāti.

Sīlavipattiyā codetīti dvīhi āpattikkhandhehi codeti. Ācāradiṭṭhiyāti ācāravipattiyā ceva diṭṭhivipattiyā ca. Ācāravipattiyā codento pañcahāpattikkhandhehi codeti, diṭṭhivipattiyā codento micchādiṭṭhiyā ceva antaggāhikadiṭṭhiyā ca codeti. Ājīvenapi codetīti ājīvahetupaññattehi chahi sikkhāpadehi codeti. Sesaṃ sabbattha uttānamevāti.

Dutiyagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.

Codanākaṇḍaṃ

Anuvijjakakiccavaṇṇanā

360-361. Idāni evaṃ uppannāya codanāya vinayadharena kattabbakiccaṃ dassetuṃ anuvijjakenātiādi āraddhaṃ. Tattha diṭṭhaṃ diṭṭhenāti gāthāya ayamattho – ekeneko mātugāmena saddhiṃ ekaṭṭhānato nikkhamanto vā pavisanto vā diṭṭho, so taṃ pārājikena codeti, itaro tassa dassanaṃ anujānāti. Taṃ pana dassanaṃ paṭicca pārājikaṃ na upeti, na paṭijānāti. Evamettha yaṃ tena diṭṭhaṃ, taṃ tassa 『『diṭṭho mayā』』ti iminā diṭṭhavacanena sameti. Yasmā pana itaro taṃ dassanaṃ paṭicca dosaṃ na paṭijānāti, tasmā asuddhaparisaṅkito hoti; amūlakaparisaṅkitoti attho. Tassa puggalassa 『『suddho aha』』nti paṭiññāya tena saddhiṃ uposatho kātabbo. Sesagāthādvayepi eseva nayo. Sesaṃ sabbattha uttānamevāti.

Anuvijjakakiccavaṇṇanā niṭṭhitā.

Codakapucchāvissajjanāvaṇṇanā

362-363.Codanāyako ādītiādipucchānaṃ vissajjane sacce ca akuppe cāti sacce patiṭṭhātabbaṃ akuppe ca. Yaṃ kataṃ vā na kataṃ vā, tadeva vattabbaṃ, na ca codake vā anuvijjake vā saṅghe vā kopo uppādetabbo. Otiṇṇānotiṇṇaṃ jānitabbanti otiṇṇañca anotiṇṇañca vacanaṃ jānitabbaṃ. Tatrāyaṃ jānanavidhi – ettakā codakassa pubbakathā, ettakā pacchimakathā, ettakā cuditakassa pubbakathā, ettakā pacchimakathāti jānitabbā . Codakassa pamāṇaṃ gaṇhitabbaṃ, cuditakassa pamāṇaṃ gaṇhitabbaṃ, anuvijjakassa pamāṇaṃ gaṇhitabbaṃ, anuvijjako appamattakampi ahāpento 『『āvuso samannāharitvā ujuṃ katvā āharā』』ti vattabbo, saṅghena evaṃ paṭipajjitabbaṃ. Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammatīti ettha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca. Etena hi dhammena ca vinayena ca satthusāsanena ca adhikaraṇaṃ vūpasamati, tasmā anuvijjakena bhūtena vatthunā codetvā āpattiṃ sāretvā ñattisampadāya ceva anussāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ, anuvijjakena evaṃ paṭipajjitabbaṃ. Sesamettha uttānameva.

Pubbāparaṃna jānātīti，過去所說和未來所說的他都不知道。Akovidoti，他在過去和未來的事情上是無能的。Anusandhivacanapathaṃ na jānātīti，他不知道談話的推論和判斷的推論。 Sīlavipattiyā codetīti，他因二種違犯而進行勸導。Ācāradiṭṭhiyāti，因行為的違犯和見解的違犯。因行為的違犯而進行勸導時，他通過五種違犯進行勸導；因見解的違犯而進行勸導時，他通過邪見和邊緣見進行勸導。Ājīvenapi codetīti，他通過因生計的緣故而進行六種戒律的勸導。其他的在所有地方都是直接說明的。 第二首詩的總結已完成。 勸導部分 Anuvijjakakiccavaṇṇanā 360-361. 現在，爲了展示因勸導而應由持戒者做的事情，開始了關於有智慧者的討論。在這裡，"見到的見到"的意思是——與某位女眾一起，離開或進入同一處所的人，他因此而被視為被勸導者，另一方則允許他看到。基於這種見解，不能接受被勸導者的過失，不能承認。這樣在這裡，他所見的，便是他所說的"我見到"。然而，另一方基於這個見解並不承認過失，因此成為不潔的懷疑；這意味著是無根的懷疑。對於這個人，若他承認"我潔凈"，則應與他共同進行戒律的實踐。其他的兩首詩也是如此。其他的在所有地方都是直接說明的。 Anuvijjakakiccavaṇṇanā已完成。 關於勸導者提問的回答 362-363. 在勸導者的提問中，"真實且不憤怒"的意思是，真實的應當建立且不憤怒。無論是做了什麼或沒做什麼，都應當如此，不應當在被勸導者、被理解者或僧團中引起憤怒。關於"被引導"和"不被引導"的說法應當被理解。這裡的理解方法是——關於這個被引導者的過去的說法，這個被引導者的未來的說法，這個被勸導者的過去的說法，這個被勸導者的未來的說法應當被理解。被勸導者的標準應當被計算，被勸導者的標準應當被計算，被理解者的標準應當被計算，理解者即使是微不足道的，也應當說"朋友，請集聚並直面"等話，僧團應如此行事。通過法、通過律、通過師長的教導，這個仲裁應當得到平息；在這裡，法是指實質的內容。律是指勸導和引導。師長的教導是指判斷的能力和記憶的能力。通過法、律和師長的教導，這個仲裁得以平息，因此應由有智慧者通過實質的內容進行勸導，消除過失，通過判斷的能力和記憶的能力使這個仲裁得到平息，只有有智慧者應如此行事。其他部分都是直接說明的。

364.Uposatho kimatthāyātiādipucchāvissajjanampi uttānameva. Avasānagāthāsu there ca paribhāsatīti avamaññaṃ karonto 『『kiṃ ime jānantī』』ti paribhāsati. Khato upahatindriyoti tāya chandādigāmitāya tena ca paribhāsanena attanā attano khatattā khato. Saddhādīnañca indriyānaṃ upahatattā upahatindriyo. Nirayaṃ gacchati dummedho, na ca sikkhāya gāravoti so khato upahatindriyo paññāya abhāvato dummedho tīsu sikkhāsu asikkhanato na ca sikkhāya gāravo kāyassa bhedā nirayameva upagacchati, tasmā na ca āmisaṃ nissāya…pe… yathā dhammo tathā kareti. Tassattho na ca āmisaṃ nissāya kare, cuditakacodakesu hi aññatarena dinnaṃ cīvarādiāmisaṃ gaṇhanto āmisaṃ nissāya karoti, evaṃ na kareyya. Na ca nissāya puggalanti 『『ayaṃ me upajjhāyo vā ācariyo vā』』tiādinā nayena chandādīhi gacchanto puggalaṃ nissāya karoti, evaṃ na kareyya. Atha kho ubhopete vivajjetvā yathā dhammo ṭhito, tatheva kareyyāti.

Upakaṇṇakaṃ jappatīti 『『evaṃ kathehi, mā evaṃ kathayitthā』』ti kaṇṇamūle manteti. Jimhaṃ pekkhatīti dosameva gavesati. Vītiharatīti vinicchayaṃ hāpeti. Kummaggaṃ paṭisevatīti āpattiṃ dīpeti.

Akālena ca codetīti anokāse anajjhiṭṭhova codeti. Pubbāparaṃ na jānātīti purimakathañca pacchimakathañca na jānāti.

Anusandhivacanapathaṃna jānātīti kathānusandhivinicchayānusandhivasena vacanaṃ na jānāti. Sesaṃ sabbattha uttānamevāti.

Codanākaṇḍavaṇṇanā niṭṭhitā.

Cūḷasaṅgāmo

Anuvijjakassa paṭipattivaṇṇanā

關於"齋戒的目的是什麼"的提問，回答也是直接的。在結束的詩句中，長老也在指責，輕視地說：「他們知道什麼？」因而他在輕視他人。因貪慾等的緣故，他因自身的過失而受傷。因信仰等的能力受損而受傷。愚者將墮入地獄，因無知而沒有尊重，因智慧的缺乏而愚鈍，在三種修行中未能修習，因此因身體的分離而僅僅墮入地獄，所以不應依賴物質……等……如法而行。其意是，不依賴物質而行，因為在被勸導者中，某一方接受了供養的衣物等物質，便依賴物質而行，因此不應如此行。也不應依賴個人，因而他應當說：「這是我的老師或教導者」等等，以貪慾等的方式依賴於個人，因此不應如此行。然後，拋開這兩者，正如法所立，亦應如此行。 關於「耳根」是指「如是講述，不應如是講述」進行耳根的思考。專注於過失。放棄判斷。引導錯誤的行為。 在不合時宜的情況下進行勸導，便是在不合適的時機進行勸導。過去和未來的事情他都不知道。 關於推論和判斷的推論，他不知道談話的推論和判斷的推論。其他的在所有地方都是直接說明的。 勸導部分的解釋已完成。 關於小型辯論的 Anuvijjakassa paṭipattivaṇṇanā

  1. Cūḷasaṅgāme saṅgāmāvacarena bhikkhunāti saṅgāmo vuccati adhikaraṇavinicchayatthāya saṅghasannipāto. Tatra hi attapaccatthikā ceva sāsanapaccatthikā ca uddhammaṃ ubbinayaṃ satthu sāsanaṃ dīpentā samosaranti vesālikā vajjiputtakā viya. Yo bhikkhu tesaṃ paccatthikānaṃ laddhiṃ madditvā sakavādadīpanatthāya tattha avacarati, ajjhogāhetvā vinicchayaṃ pavatteti, so saṅgāmāvacaro nāma yasatthero viya. Tena saṅgāmāvacarena bhikkhunā saṅghaṃ upasaṅkamantena nīcacittena saṅgho upasaṅkamitabbo. Nīcacittenāti mānaddhajaṃ nipātetvā nihatamānacittena. Rajoharaṇasamenāti pādapuñchanasamena; yathā rajoharaṇassa saṃkiliṭṭhe vā asaṃkiliṭṭhe vā pāde puñchiyamāne neva rāgo na doso; evaṃ iṭṭhāniṭṭhesu arajjantena adussantenāti attho. Yathāpatirūpe āsaneti yathāpatirūpaṃ āsanaṃ ñatvā attano pāpuṇanaṭṭhāne therānaṃ bhikkhūnaṃ piṭṭhiṃ adassetvā nisīditabbaṃ. Anānākathikenāti nānāvidhaṃ taṃ taṃ anatthakathaṃ akathentena. Atiracchānakathikenāti diṭṭhasutamutampi rājakathādikaṃ tiracchānakathaṃ akathentena. Sāmaṃ vā dhammo bhāsitabboti saṅghasannipātaṭṭhāne kappiyākappiyanissitā vā rūpārūpaparicchedasamathācāravipassanācāraṭṭhānanisajjavattādinissitā vā kathā dhammo nāma. Evarūpo dhammo sayaṃ vā bhāsitabbo, paro vā ajjhesitabbo. Yo bhikkhu tathārūpiṃ kathaṃ kathetuṃ pahoti, so vattabbo – 『『āvuso saṅghamajjhamhi pañhe uppanne tvaṃ katheyyāsī』』ti. Ariyo vā tuṇhībhāvo nātimaññitabboti ariyā tuṇhī nisīdantā na bālaputhujjanā viya nisīdanti. Aññataraṃ kammaṭṭhānaṃ gahetvāva nisīdanti. Iti kammaṭṭhānamanasikāravasena tuṇhībhāvo ariyo tuṇhībhāvo nāma, so nātimaññitabbo, kiṃ kammaṭṭhānānuyogenāti nāvajānitabbo; attano patirūpaṃ kammaṭṭhānaṃ gahetvāva nisīditabbanti attho.

Na upajjhāyo pucchitabboti 『『ko nāmo tuyhaṃ upajjhāyo』』ti na pucchitabbo. Esa nayo sabbattha. Na jātīti 『『khattiyajātiyo tvaṃ brāhmaṇajātiyo』』ti evaṃ jāti na pucchitabbā. Na āgamoti 『『dīghabhāṇakosi tvaṃ majjhimabhāṇako』』ti evaṃ āgamo na pucchitabbo. Kulapadesoti khattiyakulādivaseneva veditabbo. Atrassa pemaṃ vā doso vāti atra puggale etesaṃ kāraṇānaṃ aññataravasena pemaṃ vā bhaveyya doso vā.

No parisakappikenāti parisakappakena parisānuvidhāyakena na bhavitabbaṃ; yaṃ parisāya ruccati, tadeva cetetvā kappetvā na kathetabbanti attho. Na hatthamuddā dassetabbāti kathetabbe ca akathetabbe ca saññājananatthaṃ hatthavikāro na kātabbo.

在小型辯論中，與戰鬥場地的比丘，戰鬥是指爲了仲裁而召集的僧團集會。在那裡，自身的對手和教法的對手聚集起來，顯示不正確的法和不正確的律，猶如毗舍離（Vesālī）的跋耆子弟。那個比丘，擊敗這些對手的主張，爲了顯示自己的觀點，在那裡活動，深入並執行判斷，這就是戰鬥場地的比丘，如耶舍長老（Yasatthera）。由這個戰鬥場地的比丘接近僧團時，應該以低下的心態接近僧團。以低下的心態，意指放下自負的標誌，降伏了自負的心。如同擦拭塵土一般，就像擦拭腳一樣；正如擦拭塵土時，無論腳是否污穢，既無貪慾也無瞠怒。在適當的座位上，意指了解適當的座位，不在長老比丘的背後顯示自己的座位。不要有各種不同的談話，不要講述各種不同的無意義的話。不要講述世俗的話，不要講述所見、所聞、所想的王室故事等世俗之談。自己也可以講法，在僧團集會處，與允許與不允許有關的，或與色與非色的界限、平靜、行為、觀察等處有關的談話，稱為法。這種法可以自己講述，也可以請求他人講述。那個能夠講述這種話的比丘，應該被告知："朋友，當僧團中產生問題時，你可以講述。"不要輕視聖者的沉默，聖者沉默就座，不像無知的凡夫那樣就座。他們持取一種業處就座。因此，以業處的思維為原因的沉默，稱為聖者的沉默，不應被輕視，不應被忽視；意指持取適合自己的業處就座。 不要詢問老師，不應該問："你的老師是誰？"這一原則適用於所有情況。不要詢問種姓，不應該問："你是剎帝利種姓還是婆羅門種姓？"不要詢問傳統，不應該問："你是長行誦還是中行誦？"家族地區應該只從剎帝利家族等方面理解。在這個人身上，這些原因中的任何一個可能是喜愛或厭惡。 不要成為隨眾附和者，不應成為隨眾附和、追隨群體的人；只思考群體所喜悅的，不應如此講述。不要顯示手勢，在可講與不可講之間，爲了表示意義，不應做手勢。

Atthaṃ anuvidhiyantenāti vinicchayapaṭivedhameva sallakkhentena 『『idaṃ suttaṃ upalabbhati, imasmiṃ vinicchaye idaṃ vakkhāmī』』ti evaṃ paritulayantena nisīditabbanti attho. Na ca āsanā vuṭṭhātabbanti na āsanā vuṭṭhāya sannipātamaṇḍale vicaritabbaṃ, vinayadhare uṭṭhite sabbā parisā uṭṭhahati. Na vītihātabbanti na vinicchayo hāpetabbo. Na kummaggo sevitabboti na āpatti dīpetabbā. Asāhasikena bhavitabbanti na sahasākārinā bhavitabbaṃ; sahasā duruttavacanaṃ na kathetabbanti attho. Vacanakkhamenāti duruttavācaṃ khamanasīlena. Hitaparisakkināti hitesinā hitagavesinā karuṇā ca karuṇāpubbabhāgo ca upaṭṭhāpetabboti ayaṃ padadvayepi adhippāyo. Anasuruttenāti na asuruttena. Asuruttaṃ vuccati viggāhikakathāsaṅkhātaṃ asundaravacanaṃ; taṃ na kathetabbanti attho. Attā pariggahetabboti 『『vinicchinituṃ vūpasametuṃ sakkhissāmi nu kho no』』ti evaṃ attā pariggahetabbo; attano pamāṇaṃ jānitabbanti attho. Paro pariggahetabboti 『『lajjiyā nu kho ayaṃ parisā, sakkā saññāpetuṃ udāhu no』』ti evaṃ paro pariggahetabbo.

Codako pariggahetabboti 『『dhammacodako nu kho no』』ti evaṃ pariggahetabbo. Cuditako pariggahetabboti 『『dhammacuditako nu kho no』』ti evaṃ pariggahetabbo. Adhammacodako pariggahetabboti tassa pamāṇaṃ jānitabbaṃ. Sesesupi eseva nayo. Vuttaṃahāpentenāti codakacuditakehi vuttavacanaṃ ahāpentena. Avuttaṃ apakāsentenāti anosaṭaṃ vatthuṃ appakāsentena. Mando hāsetabboti mando momūho paggaṇhitabbo, 『『nanu tvaṃ kulaputto』』ti uttejetvā anuyogavattaṃ kathāpetvā tassa anuyogo gaṇhitabbo. Bhīrū assāsetabboti yassa saṅghamajjhaṃ vā gaṇamajjhaṃ vā anosaṭapubbattā sārajjaṃ uppajjati, tādiso 『『mā bhāyi, vissaṭṭho kathehi, mayaṃ te upatthambhā bhavissāmā』』ti vatvāpi anuyogavattaṃ kathāpetabbo. Caṇḍo nisedhetabboti apasādetabbo tajjetabbo. Asuci vibhāvetabboti alajjiṃ pakāsetvā āpattiṃ desāpetabbo. Ujumaddavenāti yo bhikkhu uju sīlavā kāyavaṅkādirahito, so maddaveneva upacaritabbo. Dhammesu ca puggalesu cāti ettha yo dhammagaruko hoti na puggalagaruko, ayameva dhammesu ca puggalesu ca majjhattoti veditabbo.

依照意義進行判斷的人，意指通過判斷和揭示來仔細考慮，說："這部經可以找到，在這個判斷中我將說這個"，這樣權衡后就座。不要從座位起立，意指不要離開座位在集會場所走動，當持戒者起立時，全部會眾都起立。不要放棄，意指不要放棄判斷。不要走錯路，意指不要顯示違犯。應該溫和，意指不應該是暴力行為者；不應該說出粗魯的言語。以言語的忍耐力，意指有忍受粗魯言語的習慣。以關懷追求者，意指尋求利益、追求利益，慈悲和慈悲的前兆應該被照料。不要說不恰當的話，意指不要說不美好的言語。不美好的言語被稱為爭論性的言語；意指不應該這樣說。自己應該被掌握，意指"我是否能夠判斷、平息"等，這樣自己應該被掌握；意指應該瞭解自己的程度。他人應該被掌握，意指"這個會眾是否害羞，是否可以勸服"等，這樣他人應該被掌握。 被勸導者應該被掌握，意指"是否為依法勸導"等，這樣應該被掌握。被指控者應該被掌握，意指"是否為依法指控"等，這樣應該被掌握。非法勸導者應該被掌握，意指應該瞭解他的程度。在其他情況下也是同樣的方法。不遺漏被說的話，意指不遺漏被勸導者和被指控者所說的話。不顯示未說的話，意指不顯示未被提及的事實。愚鈍者應該被振奮，意指愚鈍、迷惑的人應該被鼓勵，說："你不是一個好的家族子弟"等，激勵他並讓他陳述被質詢的事項。膽小者應該被安慰，意指對於在僧團中或團體中因從未被捲入而產生羞怯的人，應該說："不要害怕，放心說，我們將支援你"等，並讓他陳述被質詢的事項。暴躁者應該被制止，意指應該被抑制、威嚇。不潔者應該被闡明，意指應該通過顯示無恥來讓他承認違犯。以正直溫和，意指應該以溫和對待那個正直、有戒行、沒有身體偏斜等的比丘。在法和人上，意指在法和人中，誰尊重法而不尊重人，他在法和人中應該被視為中立。

366.Suttaṃ saṃsandanatthāyātiādīsu tena ca pana evaṃ sabrahmacārīnaṃ piyamanāpagarubhāvanīyena anuvijjakena samudāhaṭesu suttādīsu suttaṃ saṃsandanatthāya; āpattānāpattīnaṃ saṃsandanatthanti veditabbaṃ. Opammaṃ nidassanatthāyāti opammaṃ atthadassanatthāya. Attho viññāpanatthāyāti attho jānāpanatthāya. Paṭipucchā ṭhapanatthāyāti pucchā puggalassa ṭhapanatthāya. Okāsakammaṃ codanatthāyāti vatthunā vā āpattiyā vā codanatthāya. Codanā sāraṇatthāyāti dosādosaṃ sarāpanatthāya. Sāraṇā savacanīyatthāyāti dosādosasāraṇā savacanīyakaraṇatthāya. Savacanīyaṃ palibodhatthāyāti savacanīyaṃ 『『imamhā āvāsā paraṃ mā pakkamī』』ti evaṃ palibodhatthāya. Palibodho vinicchayatthāyāti vinicchayaṃ pāpanatthāya. Vinicchayo santīraṇatthāyāti dosādosaṃ santīraṇatthāya tulanatthāya. Santīraṇaṃ ṭhānāṭṭhānagamanatthāyāti āpattianāpattigarukalahukāpattijānanatthāya . Saṅgho sampariggahasampaṭicchanatthāyāti vinicchayasampaṭiggahaṇatthāya ca; suvinicchitadubbinicchitabhāvajānanatthāya cāti attho. Paccekaṭṭhāyino avisaṃvādakaṭṭhāyinoti issariyādhipaccajeṭṭhakaṭṭhāne ca avisaṃvādakaṭṭhāne ca ṭhitā; na te apasādetabbāti attho.

Idāni ye mandā mandabuddhino evaṃ vadeyyuṃ 『『vinayo nāma kimatthāyā』』ti tesaṃ vacanokāsapidahanatthamattaṃ dassetuṃ vinayo saṃvaratthāyātiādimāha. Tattha vinayo saṃvaratthāyāti sakalāpi vinayapaññatti kāyavacīdvārasaṃvaratthāya. Ājīvavisuddhipariyosānassa sīlassa upanissayo hoti; paccayo hotīti attho. Esa nayo sabbattha. Apicettha avippaṭisāroti pāpapuññānaṃ katākatavasena cittavippaṭisārābhāvo. Pāmujjanti dubbalā taruṇapīti. Pītīti balavā bahalapīti. Passaddhīti kāyacittadarathapaṭippassaddhi. Sukhanti kāyikacetasikasukhaṃ. Tañhi duvidhampi samādhissa upanissayapaccayo hoti. Samādhīti cittekaggatā. Yathābhūtañāṇadassananti taruṇavipassanā; udayabbayañāṇassetaṃ adhivacanaṃ. Cittekaggatā hi taruṇavipassanāya upanissayapaccayo hoti. Nibbidāti sikhāpattā vuṭṭhānagāminibalavavipassanā. Virāgoti ariyamaggo. Vimuttīti arahattaphalaṃ. Catubbidhopi hi ariyamaggo arahattaphalassa upanissayapaccayo hoti. Vimuttiñāṇadassananti paccavekkhaṇāñāṇaṃ. Vimuttiñāṇadassanaṃ anupādāparinibbānatthāyāti apaccayaparinibbānatthāya. Apaccayaparinibbānassa hi taṃ paccayo hoti, tasmiṃ anuppatte avassaṃ parinibbāyitabbatoti. Etadatthā kathāti ayaṃ vinayakathā nāma etadatthā. Mantanāti vinayamantanā eva. Upanisāti ayaṃ 『『vinayo saṃvaratthāyā』』tiādikā paramparapaccayatāpi etadatthāya. Sotāvadhānanti imissā paramparapaccayakathāya sotāvadhānaṃ. Imaṃ kathaṃ sutvā yaṃ uppajjati ñāṇaṃ, tampi etadatthāya. Yadidaṃ anupādā cittassa vimokkhoti yo ayaṃ catūhi upādānehi anupādiyitvā cittassa arahattaphalasaṅkhāto vimokkho, sopi etadatthāya; apaccayaparinibbānatthāya evāti attho.

關於"爲了對照經文"等，通過這樣與同修們親愛、尊敬、值得尊重的追隨者所引用的經文等，爲了對照經文；應該理解為對照違犯與非違犯。爲了舉例說明，意指爲了顯示意義的比喻。爲了闡明意義，意指爲了使人瞭解意義。爲了保留詢問，意指爲了保留個人的詢問。爲了勸導場合行為，意指爲了因事實或違犯而勸導。爲了引導勸導，意指爲了審查過錯。爲了可告知，意指爲了可告知過錯的審查。爲了障礙可告知，意指可告知"不要離開此住處"等的障礙。爲了判斷，意指爲了獲得判斷。爲了審查，意指爲了審查過錯，爲了權衡。爲了行走/前往，意指爲了瞭解違犯與非違犯、輕重違犯。僧團爲了全面掌握和接受，意指爲了接受判斷，並瞭解判斷是否正確或不正確。獨立的位置和不欺騙的位置，意指處於權威、主導和資深的位置，並處于不欺騙的位置；意指不應被輕視。 現在，那些愚鈍、愚鈍智力的人可能會說："律有什麼目的？"爲了顯示他們言論的機會，只是爲了駁斥，說明律是爲了約束的目的等。在這裡，律是爲了約束的目的，意指整個律的規定是爲了約束身語兩種門。是戒圓滿的資助，是緣起。這一原則適用於所有情況。在這裡，無悔是指因已做和未做的善惡而沒有心靈的悔恨。歡喜是指軟弱的喜悅。喜是強烈的喜悅。寧靜是身心煩躁的平靜。樂是身心的快樂。這兩種都是定的資助和緣起。定是心一境性。如實知見是初級觀，是生滅智的稱呼。心一境性確實是初級觀的資助和緣起。厭離是強有力的觀行，通向出離。無慾是聖道。解脫是阿羅漢果。四種聖道都是阿羅漢果的資助和緣起。解脫智見是回顧智。解脫智見是爲了無依無求的涅槃，意指爲了無緣無依的涅槃。這是無緣無依涅槃的緣起，未獲得時必定應該涅槃。這是這段話的意義，這是律的論述。商討是律的商討。這是"律是爲了約束"等的傳承和目的。聽聞是對這種傳承論述的聽聞。聽到這段話而生起的智慧，也是爲了這個目的。這是指從四種執取中解脫的心，即阿羅漢果的心解脫，也是爲了這個目的；意即爲了無緣無依的涅槃。

  1. Anuyogavattagāthāsu paṭhamagāthā vuttatthā eva.

Vatthuṃ vipattiṃ āpattiṃ, nidānaṃ ākāraakovido pubbāparaṃ na jānātīti 『『vatthu』』ntiādīni 『『na jānātī』』ti padena sambandho. 『『Akovido』』ti padassa 『『sa ve tādisako』』ti iminā sambandho. Tasmā ayamettha yojanā – yo bhikkhu pārājikādīnaṃ vatthuṃ na jānāti, catubbidhaṃ vipattiṃ na jānāti, sattavidhaṃ āpattiṃ na jānāti, 『『idaṃ sikkhāpadaṃ asukasmiṃ nāma nagare paññatta』』nti evaṃ nidānaṃ na jānāti, 『『idaṃ purimavacanaṃ idaṃ pacchimavacana』』nti pubbāparaṃ na jānāti, 『『idaṃ kataṃ idaṃ akata』』nti katākataṃ na jānāti. Samena cāti teneva pubbāparaṃ ajānanassa samena aññāṇena, 『『katākataṃ na jānātī』』ti vuttaṃ hoti; evaṃ tāva najānāti-padena saddhiṃ sambandho veditabbo. Yaṃ panetaṃ 『『ākāraakovido』』ti vuttaṃ, tattha ākāraakovidoti kāraṇākāraṇe akovido. Iti yvāyaṃ vatthuādīnipi na jānāti, ākārassa ca akovido, sa ve tādisako bhikkhu apaṭikkhoti vuccati.

Kammañca adhikaraṇañcāti imesampi padānaṃ 『『na jānātī』』ti padeneva sambandho. Ayaṃ panettha yojanā – tatheva iti yvāyaṃ kammañca na jānāti, adhikaraṇañca na jānāti, sattappakāre samathe cāpi akovido, rāgādīhi pana ratto duṭṭho ca mūḷho ca, bhayena bhayā gacchati, sammohena mohā gacchati, rattattā pana duṭṭhattā ca chandā dosā ca gacchati, paraṃ saññāpetuṃ asamatthatāya na ca saññattikusalo, kāraṇākāraṇadassane asamatthatāya nijjhattiyā ca akovido attano sadisāya parisāya laddhattā laddhapakkho, hiriyā paribāhirattā ahiriko, kāḷakehi kammehi samannāgatattā kaṇhakammo, dhammādariyapuggalādariyānaṃ abhāvato anādaro, sa ve tādisako bhikkhu apaṭikkhoti vuccati, na paṭikkhitabbo na oloketabbo, na sammannitvā issariyādhipaccajeṭṭhakaṭṭhāne ṭhapetabboti attho. Sukkapakkhagāthānampi yojanānayo vuttanayeneva veditabboti.

Cūḷasaṅgāmavaṇṇanā niṭṭhitā.

Mahāsaṅgāmo

Voharantena jānitabbādivaṇṇanā

368-374. Mahāsaṅgāme – vatthuto vā vatthuṃ saṅkamatīti 『『paṭhamapārājikavatthu mayā diṭṭhaṃ vā sutaṃ vā』』ti vatvā puna pucchiyamāno nighaṃsiyamāno 『『na mayā paṭhamapārājikassa vatthu diṭṭhaṃ, na sutaṃ; dutiyapārājikassa vatthu diṭṭhaṃ vā sutaṃ vā』』ti vadati. Eteneva nayena sesavatthusaṅkamanaṃ, vipattito vipattisaṅkamanaṃ āpattito āpattisaṅkamanañca veditabbaṃ. Yo pana 『『neva mayā diṭṭhaṃ, na suta』』nti vatvā pacchā 『『mayāpetaṃ diṭṭhaṃ vā sutaṃ vā』』ti vadati, 『『diṭṭhaṃ vā sutaṃ vā』』ti vatvā pacchā 『『na diṭṭhaṃ vā na sutaṃ vā』』ti vadati, ayaṃ avajānitvā paṭijānāti, paṭijānitvā avajānātīti veditabbo. Eseva aññenaññaṃ paṭicarati nāma.

375.Vaṇṇāvaṇṇoti nīlādivaṇṇāvaṇṇavasena sukkavissaṭṭhisikkhāpadaṃ vuttaṃ. Vacanamanuppadānanti sañcarittaṃ vuttaṃ. Kāyasaṃsaggādittayaṃ sarūpeneva vuttaṃ. Iti imāni pañca methunadhammassa pubbabhāgo pubbapayogoti veditabbāni.

376.Cattāri apalokanakammānīti adhammenavaggādīni. Sesesupi eseva nayo. Iti cattāri catukkāni soḷasa honti.

Agatiagantabbavaṇṇanā

在追隨行為的偈頌中，第一首偈頌已經解釋過其意義。 關於"事實、過失、違犯、緣起、方式不熟悉"等，與"不知道"一詞相連。"不熟悉"一詞與"他確實如此"相連。因此，這裡的組合是：那個比丘不知道波羅夷等的事實，不知道四種過失，不知道七種違犯，不知道"這條學處在某某城市被制定"等緣起，不知道"這是前面的話，這是後面的話"等前後關係，不知道"這已做，這未做"等已做未做。"以同樣的方式"意指以同樣不知道前後關係的方式，意即"不知道已做未做"。應該理解為與"不知道"一詞的連線。至於所說的"方式不熟悉"，意指在原因和非原因上不熟悉。因此，這個比丘不僅不知道事實等，而且在方式上不熟悉，被稱為不適合的比丘。 關於"業和爭端"，這些詞也與"不知道"一詞相連。這裡的組合是：同樣地，這個人不知道業，不知道爭端，也不熟悉七種平息，且被貪、瞠、癡所染，因恐懼而逃避，因迷惑而逃避，因貪愛、瞠恚而行，因無法勸服他人而不善於調解，在辨別原因和非原因上無能，不瞭解自己，因獲得與自己相似的集會的立場而偏袒，因羞恥心的缺失而無恥，因具有黑業而是黑業者，因缺乏對法和人的尊重而無尊重，這樣的比丘被稱為不適合的，不應被接受，不應被關注，不應被任命在權威、主導和資深的位置。對於白色部分的偈頌，應以相同的方式理解。 小型戰鬥的描述結束。 大型戰鬥 關於以交談方式瞭解等的描述 368-374. 在大型戰鬥中 - 從事實到事實轉移，如說"我見過或聽過第一波羅夷的事實"，當再次被詢問、壓迫時，說"我沒有見過或聽過第一波羅夷的事實，但見過或聽過第二波羅夷的事實"。以同樣的方式，應理解其他事實的轉移、從過失到過失的轉移、從違犯到違犯的轉移。如果有人說"我既未見過也未聽過"，後來又說"我見過或聽過"，或說"見過或聽過"后又說"未見過或未聽過"，這被稱為在否認后承認，或在承認后否認。這就是相互對抗。 關於顏色好壞，是指關於白色遺精學處，說明了色彩的好壞。關於未提供言語，是說明行為。身體接觸等三種，以其本質已被說明。因此，這五種應被理解為性行為的前兆和前奏。 四種請求行為，是指非法的不如法等。在其他情況下也是同樣的方法。因此，四個四組成十六個。 關於不應去的地方的描述

379.Bahujanaahitāyapaṭipanno hotīti vinayadharena hi evaṃ chandādigatiyā adhikaraṇe vinicchite tasmiṃ vihāre saṅgho dvidhā bhijjati. Ovādūpajīviniyo bhikkhuniyopi dve bhāgā honti. Upāsakāpi upāsikāyopi dārakāpi dārikāyopi tesaṃ ārakkhadevatāpi tatheva dvidhā bhijjanti. Tato bhummadevatā ādiṃ katvā yāva akaniṭṭhabrahmāno dvidhāva honti. Tena vuttaṃ – 『『bahujanaahitāya paṭipanno hoti…pe… dukkhāya devamanussāna』』nti.

382.Visamanissitoti visamāni kāyakammādīni nissito. Gahananissitoti micchādiṭṭhiantaggāhikadiṭṭhisaṅkhātaṃ gahanaṃ nissito. Balavanissitoti balavante abhiññāte bhikkhū nissito.

393.Tassa avajānantoti tassa vacanaṃ avajānanto. Upayogatthe vā sāmivacanaṃ, taṃ avajānantoti attho.

394.Yaṃ atthāyāti yadatthāya. Taṃ atthanti so attho. Sesaṃ sabbattha uttānamevāti.

Mahāsaṅgāmavaṇṇanā niṭṭhitā.

Kathinabhedaṃ

Kathinaatthatādivaṇṇanā

  1. Kathine – aṭṭha mātikāti khandhake vuttā pakkamanantikādikā aṭṭha. Palibodhānisaṃsāpi pubbe vuttā eva.

"行於多人的不利益"意指，當持戒者以貪等偏見在爭端中作出判斷時，在那個寺院中，僧團分裂為兩派。說教和依附的比丘尼也分為兩部分。優婆塞和優婆夷、男孩和女孩，以及他們的守護神也同樣分裂為兩派。從地方神開始，直到最高梵天，也都分為兩派。因此說："行於多人的不利益……直到對天人的痛苦"。 "依附不正"意指依附不正的身業等。"依附密林"意指依附被稱為邪見極端執取的密林。"依附強者"意指依附著名的有力比丘。 "不承認他"意指不承認他的言語。或者在使用的意義上，作為所有者的詞，意指不承認那個。 "爲了什麼"意指爲了什麼。"那是什麼"意指那個意義。其餘部分在所有情況下都很明顯。 大型戰鬥的描述結束。 佈施衣的分裂 關於佈施衣的意義等的描述 在佈施衣中 - 八個母法，是指在蘊中已說的離去等八個。關於障礙的利益，之前已經說過。

404.Payogassāti cīvaradhovanādino sattavidhassa pubbakaraṇassatthāya yo udakāharaṇādiko payogo kayirati, tassa payogassa. Katame dhammā anantarapaccayena paccayoti anāgatavasena anantarā hutvā katame dhammā paccayā hontīti attho. Samanantarapaccayenāti suṭṭhu anantarapaccayena, anantarapaccayameva āsannataraṃ katvā pucchati. Nissayapaccayenāti uppajjamānassa payogassa nissayaṃ ādhārabhāvaṃ upagatā viya hutvā katame dhammā paccayā hontīti attho. Upanissayapaccayenāti upetena nissayapaccayena; nissayapaccayameva upagatataraṃ katvā pucchati. Purejātapaccayenāti iminā paṭhamaṃ uppannassa paccayabhāvaṃ pucchati. Pacchājātapaccayenāti iminā pacchā uppajjanakassa paccayabhāvaṃ pucchati. Sahajātapaccayenāti iminā apubbaṃ acarimaṃ uppajjamānānaṃ paccayabhāvaṃ pucchati. Pubbakaraṇassāti dhovanādino pubbakaraṇassa. Paccuddhārassāti purāṇasaṅghāṭiādīnaṃ paccuddharaṇassa. Adhiṭṭhānassāti kathinacīvarādhiṭṭhānassa. Atthārassāti kathinatthārassa. Mātikānañca palibodhānañcāti aṭṭhannaṃ mātikānaṃ dvinnañca palibodhānaṃ. Vatthussāti saṅghāṭiādino kathinavatthussa; sesaṃ vuttanayameva.

Evaṃ yañca labbhati yañca na labbhati, sabbaṃ pucchitvā idāni yaṃ yassa labbhati, tadeva dassento pubbakaraṇaṃ payogassātiādinā nayena vissajjanamāha. Tassattho – yaṃ vuttaṃ 『『payogassa katame dhammā』』tiādi, tattha vuccate, pubbakaraṇaṃ payogassa anantarapaccayena paccayo, samanantaranissayaupanissayapaccayena paccayo. Payogassa hi sattavidhampi pubbakaraṇaṃ yasmā tena payogena nipphādetabbassa pubbakaraṇassatthāya so payogo kayirati, tasmā imehi catūhi paccayehi paccayo hoti. Purejātapaccaye panesa uddiṭṭhadhammesu ekadhammampi na labhati, aññadatthu pubbakaraṇassa sayaṃ purejātapaccayo hoti, payoge sati pubbakaraṇassa nipphajjanato . Tena vuttaṃ – 『『payogo pubbakaraṇassa purejātapaccayena paccayo』』ti. Pacchājātapaccayaṃ pana labhati, tena vuttaṃ – 『『pubbakaraṇaṃ payogassa pacchājātapaccayena paccayo』』ti. Pacchā uppajjanakassa hi pubbakaraṇassa atthāya so payogo kayirati. Sahajātapaccayaṃ pana mātikāpalibodhānisaṃsasaṅkhāte pannarasa dhamme ṭhapetvā añño payogādīsu ekopi dhammo na labhati, te eva hi pannarasa dhammā saha kathinatthārena ekato nipphajjantīti aññamaññaṃ sahajātapaccayā honti. Tena vuttaṃ – 『『pannarasa dhammā sahajātapaccayena paccayo』』ti. Etenupāyena sabbapadavissajjanāni veditabbāni.

Pubbakaraṇanidānādivibhāgavaṇṇanā

405.Pubbakaraṇaṃ kiṃnidānantiādipucchāvissajjanaṃ uttānameva.

406-7. 『『Payogo kiṃnidāno』』tiādīsu pucchādvayavissajjanesu hetunidāno paccayanidānoti ettha cha cīvarāni hetu ceva paccayo cāti veditabbāni. Pubbapayogādīnañhi sabbesaṃ tāniyeva hetu, tāni paccayo. Na hi chabbidhe cīvare asati payogo atthi, na pubbakaraṇādīni, tasmā 『『payogo hetunidāno』』tiādi vuttaṃ.

  1. Saṅgahavāre – vacībhedenāti 『『imāya saṅghāṭiyā, iminā uttarāsaṅgena, iminā antaravāsakena kathinaṃ attharāmī』』ti etena vacībhedena. Katimūlādipucchāvissajjane – kiriyā majjheti paccuddhāro ceva adhiṭṭhānañca.

"關於使用"意指爲了七種用途而進行的水洗等的行為，稱為使用。哪些法是因緊接著的因而存在的？意指哪些法是因未來而緊接著存在的？"因緊接著的因"意指非常緊接著的因，問的是緊接著的因。關於"因依賴的因"意指像是依賴於正在產生的行為的基礎。關於"因附屬的因"意指以附屬的因來問；問的是緊接著的因。關於"前因的因"意指詢問最初產生的因。關於"后因的因"意指詢問後來的產生的因。關於"共因的因"意指詢問那些最初未曾出現的後來的產生的因。關於"前因的用途"意指水洗等的前因。關於"引導的用途"意指關於古老的使用等的引導。關於"決定的用途"意指關於堅固的佈施的決定。關於"意義的用途"意指關於堅固的意義。關於八個母法和兩個障礙，意指八個母法和兩個障礙。關於"衣物"意指關於僧團的堅固衣物；其餘部分以相同的方式表達。 因此，獲得的和未獲得的，全部詢問后，現在所獲得的，正是通過前因的使用等方式來說明。其意義是，所說的"使用的法"等，其中提到，前因的使用是因緊接著的因而存在的，因緊接著的因、依賴因、附屬因而存在的因。使用的法有七種，因前因的使用而存在，因此通過這種使用所需的前因，這種使用是有效的，因此有這四種因。至於前因的因，在這些所列的法中，哪怕是一個法也無法獲得，因而在其他地方，前因的使用本身就是前因的因，因使用而產生的前因。故此說："使用是前因的因"。至於后因的因則可以獲得，因此說："前因的使用是后因的因"。後來的產生的因，正是爲了前因的使用。至於共因的因，除了在八種障礙的利益中所提到的十五種法之外，其他的使用等法中一個法也無法獲得，正是因為這十五種法因堅固的意義而相互產生。因此說："十五種法是因共因而存在的"。以此方式，所有的定義應被理解。 關於前因的定義等的描述 "前因是什麼"等的詢問和說明是顯而易見的。 406-7. 在"使用是什麼"等的詢問中，因和結果的定義應被理解為六種佈施的因和結果。在所有前因的使用中，這些都是因和結果。因為在六種佈施中沒有使用的情況，因此說"使用是因和結果的定義"。 在集合的情況下 - 通過言語的分類，意指"通過這個僧團、通過這個上衣、通過這個中衣來進行佈施"。在根本等的詢問中，意指行為的中間和引導以及決定。

411.Vatthuvipannaṃ hotīti akappiyadussaṃ hoti. Kālavipannaṃ nāma ajja dāyakehi dinnaṃ sve saṅgho kathinatthārakassa deti. Karaṇavipannaṃ nāma tadaheva chinditvā akataṃ.

Kathinādijānitabbavibhāgavaṇṇanā

  1. Kathinaṃ jānitabbantiādipucchāya vissajjane – tesaññeva dhammānanti yesu rūpādidhammesu sati kathinaṃ nāma hoti, tesaṃ samodhānaṃ missībhāvo. Nāmaṃ nāmakammantiādinā pana 『『kathina』』nti idaṃ bahūsu dhammesu nāmamattaṃ, na paramatthato eko dhammo atthīti dasseti.

Catuvīsatiyā ākārehīti 『『na ullikhitamattenā』』tiādīhi pubbe vuttakāraṇehi. Sattarasahi ākārehīti 『『ahatena atthataṃ hoti kathina』』ntiādīhi pubbe vuttakāraṇehi. Nimittakammādīsu yaṃ vattabbaṃ sabbaṃ kathinakkhandhakavaṇṇanāyaṃ vuttaṃ.

416.Ekuppādā ekanirodhāti uppajjamānāpi ekato uppajjanti, nirujjhamānāpi ekato nirujjhanti. Ekuppādā nānānirodhāti uppajjamānā ekato uppajjanti, nirujjhamānā nānā nirujjhanti. Kiṃ vuttaṃ hoti ? Sabbepi atthārena saddhiṃ ekato uppajjanti, atthāre hi sati uddhāro nāma. Nirujjhamānā panettha purimā dve atthārena saddhiṃ ekato nirujjhanti, uddhārabhāvaṃ pāpuṇanti. Atthārassa hi nirodho etesañca uddhārabhāvo ekakkhaṇe hoti, itare nānā nirujjhanti. Tesu uddhārabhāvaṃ pattesupi atthāro tiṭṭhatiyeva. Sesaṃ sabbattha uttānamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Kathinabhedavaṇṇanā niṭṭhitā.

Paññattivaggavaṇṇanā niṭṭhitā.

Upālipañcakaṃ

Anissitavaggavaṇṇanā

  1. Upālipañhesu katihi nu kho bhanteti pucchāya ayaṃ sambandho. Thero kira rahogato sabbāni imāni pañcakāni āvajjetvā 『『bhagavantaṃ dāni pucchitvā imesaṃ nissāya vasanakādīnaṃ atthāya tantiṃ ṭhapessāmī』』ti bhagavantaṃ upasaṅkamitvā 『『katihi nu kho bhante』』tiādinā nayena pañhe pucchi. Tesaṃ vissajjane uposathaṃ na jānātīti navavidhaṃ uposathaṃ na jānāti. Uposathakammaṃ na jānātīti adhammenavaggādibhedaṃ catubbidhaṃ uposathakammaṃ na jānāti. Pātimokkhaṃ na jānātīti dve mātikā na jānāti. Pātimokkhuddesaṃ na jānātīti bhikkhūnaṃ pañcavidhaṃ bhikkhunīnaṃ catubbidhanti navavidhaṃ pātimokkhuddesaṃ na jānāti.

Pavāraṇaṃ na jānātīti navavidhaṃ pavāraṇaṃ na jānāti. Pavāraṇākammaṃ na jānātīti adhammenavaggādibhedaṃ catubbidhaṃ pavāraṇākammaṃ na jānāti.

Āpattānāpattiṃ na jānātīti tasmiṃ tasmiṃ sikkhāpade niddiṭṭhaṃ āpattiñca anāpattiñca na jānāti.

Āpanno kammakatoti āpattiṃ āpanno tappaccayāva saṅghena kammaṃ kataṃ hoti.

Nappaṭippassambhanavaggavaṇṇanā

420.Kammaṃnappaṭippassambhetabbanti ayaṃ yasmā anulomavatte na vattati, tasmā nāssa kammaṃ paṭippassambhetabbaṃ; sarajjukova vissajjetabboti attho.

"事實毀壞"意指不合適和不好的。"時間毀壞"是指今天由施主給出的，明天僧團給予堅固的意義。"行為毀壞"是指在那一天就被切斷而未完成的。 關於堅固的定義的分類 "應知堅固"意指在詢問中，所說的法是指在色等法中存在時，稱為堅固的那些法，它們的結合是混合的。關於名稱和名稱的行為等，"堅固"在許多法中僅是名稱的存在，而不是從根本上只有一個法的意義。 關於二十四種因的特徵，"不只是抬起而已"等，之前已說明的原因。關於十七種因的特徵，"被打擊的法是堅固的"等，之前已說明的原因。關於標誌、行為等所應述說的，全部在堅固的律藏中已說明。 "單一的產生和單一的滅去"是指即使產生也是單一產生，即使滅去也是單一滅去。"單一的產生和多樣的滅去"是指產生時是單一的，滅去時是多樣的。這是什麼意思呢？所有的法都是因而一起產生，因而存在時稱為提升。滅去時，這裡前兩者因而一起滅去，達到提升的狀態。因而存在的滅去與這些提升的狀態是同時發生的，其他則是多樣的滅去。在這些情況下，提升的狀態即使在獲得時也保持存在。其餘部分在所有情況下都是顯而易見的。 關於《周遍清凈》中的戒律的描述 關於堅固的分類結束。 關於規定的分類結束。 關於優波離五事 關於不依賴的分類 "優波離五事中，究竟有多少呢，尊者？"在詢問中，這與此相關。大德似乎是從獨處中觀察到這五件事，便想"現在向佛陀詢問，以此為依靠，設立他們的意義"而走向佛陀，問道"究竟有多少呢，尊者"等的方式詢問這些問題。在對這些問題的解釋中，不知道九種齋戒。關於齋戒的行為，不知道非法的分類等的四種齋戒行為。不知道戒律，不知道兩種母法。不知道戒律的內容，不知道比丘的五種類別和比丘尼的四種類別，也不知道九種戒律的內容。 不知道供養，不知道九種供養的內容。不知道供養的行為，不知道非法的分類等的四種供養行為。 不知道過失和不失，指的是在各個學處中所提到的過失和不失都不知道。 "已犯的行為"是指因已經犯的過失而被僧團所作的行為。 關於不應停止的分類 "不應停止的行為"是指因為在順應的情況下不適用，因此不應停止該行為；應當如直線般清晰地處理。

421.Sace upāli saṅgho samaggakaraṇīyāni kammāni karotīti sace samaggehi karaṇīyāni uposathādīni kammāni karoti, uposathapavāraṇādīsu hi ṭhitāsu upatthambho na dātabbo. Sace hi saṅgho accayaṃ desāpetvā saṅghasāmaggiṃ karoti, tiṇavatthārakasamathaṃ vā katvā uposathapavāraṇaṃ karoti , evarūpaṃ samaggakaraṇīyaṃ nāma kammaṃ hoti. Tatra ceti sace tādise kamme bhikkhuno nakkhamati, diṭṭhāvikammampi katvā tathārūpā sāmaggī upetabbā, evaṃ vilomaggāho na gaṇhitabbo. Yatra pana uddhammaṃ ubbinayaṃ satthu sāsanaṃ dīpenti, tattha diṭṭhāvikammaṃ na vaṭṭati, paṭibāhitvā pakkamitabbaṃ.

Ussitamantī cāti lobhadosamohamānussannaṃ vācaṃ bhāsitā kaṇhavāco anatthakadīpano. Nissitajappīti attano dhammatāya ussadayuttaṃ bhāsituṃ na sakkoti; atha kho 『『mayā saddhiṃ rājā evaṃ kathesi, asukamahāmatto evaṃ kathesi, asuko nāma mayhaṃ ācariyo vā upajjhāyo vā tepiṭako mayā saddhiṃ evaṃ kathesī』』ti evaṃ aññaṃ nissāya jappati. Na ca bhāsānusandhikusaloti kathānusandhivacane ca vinicchayānusandhivacane ca akusalo hoti. Na yathādhamme yathāvinayeti na bhūtena vatthunā āpattiṃ sāretvā codetā hoti.

Ussādetā hotīti 『『amhākaṃ ācariyo mahātepiṭako paramadhammakathiko』』tiādinā nayena ekaccaṃ ussādeti. Dutiyapade 『『āpattiṃ kiṃ so na jānātī』』tiādinā ekaccaṃ apasādeti. Adhammaṃ gaṇhātīti aniyyānikapakkhaṃ gaṇhāti. Dhammaṃ paṭibāhatīti niyyānikapakkhaṃ paṭibāhati. Samphañca bahuṃ bhāsatīti bahuṃ niratthakakathaṃ katheti.

Pasayha pavattā hotīti anajjhiṭṭho bhāre anāropite kevalaṃ mānaṃ nissāya ajjhottharitvā anadhikāre kathetā hoti. Anokāsakammaṃ kāretvāti okāsakammaṃ akāretvā pavattā hoti. Na yathādiṭṭhiyā byākatā hotīti yassa attano diṭṭhi taṃ purakkhatvā na byākatā ; laddhiṃ nikkhipitvā ayathābhuccaṃ adhammādīsu dhammādiladdhiko hutvā kathetā hotīti attho.

Vohāravaggavaṇṇanā

如果優波離，僧團正在進行和合的行為，意指如果僧團正在進行齋戒等和合的行為，在齋戒和供養等情況下不應給予支援。如果僧團在承認過失後進行僧團和合，或者進行草地覆蓋的調解，或者舉行齋戒和供養，這種情況就稱為應該和合的行為。在這種情況下，如果比丘不接受這樣的行為，即使犯了可見的過失，也應該進行這種和合，不應該採取相反的態度。但是在他們闡明違背佛法、違背律法、違背導師教義的地方，不允許可見的過失，應該驅逐離開。 "高舉言語"是指被貪、瞋、癡所覆蓋的語言，說出黑暗的語言，顯示無意義。"依附絮語"是指無法按照自己的本性說出高漲的語言；而是說"我與國王這樣交談，某大臣這樣交談，某某是我的老師或和尚，他與我這樣交談"，這樣依附於他人而絮語。並且不善於語言連貫，在語言連貫和判斷連貫中都不熟練。不按照真實情況和律法追究過失。 "使人高漲"是指像"我們的老師是大藏經專家，是最高的法語者"等方式使某些人高漲。在第二部分，像"他難道不知道過失嗎？"等方式貶低某些人。"接受非法"是指接受非解脫的一方。"拒絕正法"是指拒絕解脫的一方。"廣泛交談"是指廣泛地說無意義的話。 "強制前進"是指未經請求，未承擔責任，僅僅依靠自己的傲慢，侵犯不屬於自己的領域而說話。"未經允許的行為"是指未進行允許的行為而前進。"不按照所見而解釋"是指不以自己的見解為中心解釋；放棄自己的主張，不實在地在非法等中作為法的主張而說話。 關於語言的分類

424.Āpattiyā payogaṃ na jānātīti 『『ayaṃ āpatti kāyappayogā, ayaṃ vacīpayogā』』ti na jānāti. Āpattiyā vūpasamaṃ na jānātīti 『『ayaṃ āpatti desanāya vūpasamati, ayaṃ vuṭṭhānena, ayaṃ neva desanāya na vuṭṭhānenā』』ti na jānāti. Āpattiyā na vinicchayakusalohotīti 『『imasmiṃ vatthusmiṃ ayaṃ āpattī』』ti na jānāti, dosānurūpaṃ āpattiṃ uddharitvā patiṭṭhāpetuṃ na sakkoti.

Adhikaraṇasamuṭṭhānaṃ na jānātīti 『『idaṃ adhikaraṇaṃ aṭṭhārasa bhedakaravatthūni nissāya samuṭṭhāti, idaṃ catasso vipattiyo, idaṃ pañca vā satta vā āpattikkhandhe, idaṃ cattāri saṅghakiccāni nissāya samuṭṭhātī』』ti na jānāti. Payogaṃ na jānātīti 『『idaṃ adhikaraṇaṃ dvādasamūlappayogaṃ, idaṃ cuddasamūlappayogaṃ, idaṃ chamūlapayogaṃ, idaṃ ekamūlapayoga』』nti na jānāti. Adhikaraṇānañhi yathāsakaṃmūlameva payogā nāma honti, taṃ sabbampi na jānātīti attho. Vūpasamaṃ na jānātīti 『『idaṃ adhikaraṇaṃ dvīhi samathehi vūpasamati, idaṃ tīhi, idaṃ catūhi, idaṃ ekena samathena vūpasamatī』』ti na jānāti. Na vinicchayakusalo hotīti adhikaraṇaṃ vinicchinitvā samathaṃ pāpetuṃ na jānāti.

Kammaṃ na jānātīti tajjanīyādi sattavidhaṃ kammaṃ na jānāti. Kammassa karaṇaṃ na jānātīti 『『idaṃ kammaṃ iminā nīhārena kātabba』』nti na jānāti. Kammassa vatthuṃ na jānātīti 『『idaṃ tajjanīyassa vatthu, idaṃ niyassādīna』』nti na jānāti. Vattanti sattasu kammesu heṭṭhā catunnaṃ kammānaṃ aṭṭhārasavidhaṃ tividhassa ca ukkhepanīyakammassa tecattālīsavidhaṃ vattaṃ na jānāti. Kammassa vūpasamaṃ na jānātīti 『『yo bhikkhu vatte vattitvā yācati, tassa kammaṃ paṭippassambhetabbaṃ, accayo desāpetabbo』』ti na jānāti.

Vatthuṃ na jānātīti sattannaṃ āpattikkhandhānaṃ vatthuṃ na jānāti. Nidānaṃ na jānātīti 『『idaṃ sikkhāpadaṃ imasmiṃ nagare paññattaṃ, idaṃ imasmi』』nti na jānāti. Paññattiṃ na jānātīti paññattianupaññattianuppannapaññattivasena tividhaṃ paññattiṃ na jānāti. Padapaccābhaṭṭhaṃ na jānātīti sammukhā kātabbaṃ padaṃ na jānāti. 『『Buddho bhagavā』』ti vattabbe 『『bhagavā buddho』』ti heṭṭhupariyaṃ katvā padaṃ yojeti.

Akusalo ca hoti vinayeti vinayapāḷiyañca aṭṭhakathāyañca akusalo hoti.

Ñattiṃ na jānātīti saṅkhepato hi duvidhā ñatti – 『『esā ñattī』』ti evaṃ niddiṭṭhā ca aniddiṭṭhā ca. Tattha yā evaṃ aniddiṭṭhā, sā 『『kammañatti』』 nāma hoti. Yā niddiṭṭhā, sā 『『kammapādañatti』』 nāma, taṃ sabbena sabbaṃ ñattiṃ na jānāti. Ñattiyākaraṇaṃ na jānātīti navasu ṭhānesu kammañattiyā karaṇaṃ na jānāti, dvīsu ṭhānesu kammapādañattiyā. Ñattiyā anussāvananti 『『imissā ñattiyā ekā anussāvanā, imissā tisso』』ti na jānāti. Ñattiyā samathaṃ na jānātīti yvāyaṃ sativinayo, amūḷhavinayo, tassapāpiyasikā, tiṇavatthārakoti catubbidho samatho ñattiyā vinā na hoti, taṃ ñattiyā samathoti na jānāti. Ñattiyā vūpasamaṃ na jānātīti yaṃ adhikaraṇaṃ iminā catubbidhena ñattisamathena vūpasamati, tassa taṃ vūpasamaṃ 『『ayaṃ ñattiyā vūpasamo kato』』ti na jānāti.

"不知道過失的行為"是指不知道"這是身體的行為，這是語言的行為"。"不知道過失的平息"是指不知道"這個過失通過懺悔而平息，這個通過還俗，這個既不通過懺悔也不通過還俗"。"不善於過失的判斷"是指不知道"在這個事實中有這個過失"，無法根據過失的程度提取並確立過失。 "不知道爭議的起源"是指不知道"這個爭議依賴於十八個破壞事實，這是四種缺陷，這是五個或七個過失的類別，這是依靠四個僧團職責而產生的"。"不知道行為"是指不知道"這個爭議是十二根本行為，這是十四根本行為，這是六根本行為，這是一根本行為"。爭議的行為只有按照其自身的根本，不知道所有這些。"不知道平息"是指不知道"這個爭議通過兩種調解而平息，這個通過三種，這個通過四種，這個通過一種調解而平息"。"不善於判斷"是指不知道如何通過判斷來達到調解。 "不知道行為"是指不知道譴責等七種行為。"不知道行為的方式"是指不知道"這個行為應該以這種方式進行"。"不知道行為的事實"是指不知道"這是譴責的事實，這是驅逐等的事實"。在七種行為中，不知道下面四種行為的十八種方式，三種驅逐行為的四十三種方式。"不知道行為的平息"是指不知道"哪個比丘在行為中行事並請求，應該停止其行為，應該承認過失"。 "不知道事實"是指不知道七種過失類別的事實。"不知道緣起"是指不知道"這個學處在這個城市被制定，這個在某處"。"不知道規定"是指不知道三種規定：原始規定、再次規定、未被規定的規定。"不知道詞語的顛倒"是指不知道應該在面前說的詞語。當應該說"佛陀世尊"時，說成"世尊佛陀"，顛倒上下順序。 "在律法中不善"是指在律法文字和註釋中都不善。 "不知道提案"是指從簡略來說，提案有兩種 - 已明確說明和未明確說明。其中，未明確說明的稱為"行為提案"。已明確說明的稱為"行為步驟提案"，完全不知道所有的提案。"不知道提案的方式"是指不知道在九個場合的行為提案的方式，在兩個場合的行為步驟提案的方式。"提案的宣告"是指不知道"這個提案有一個宣告，這個有三個"。"提案的調解"是指四種調解 - 正念調解、無迷惑調解、改善、草地覆蓋，沒有提案就不存在，不知道這是提案的調解。"提案的平息"是指不知道"這個爭議通過這四種提案調解而平息"是通過提案平息的。

Suttaṃ na jānātīti ubhatovibhaṅgaṃ na jānāti. Suttānulomaṃ na jānātīti cattāro mahāpadese na jānāti. Vinayaṃ na jānātīti khandhakaparivāraṃ na jānāti. Vinayānulomaṃ na jānātīti cattāro mahāpadeseyeva na jānāti. Na ca ṭhānāṭhānakusaloti kāraṇākāraṇakusalo na hoti.

Dhammaṃ na jānātīti ṭhapetvā vinayapiṭakaṃ avasesaṃ piṭakadvayaṃ na jānāti. Dhammānulomaṃ na jānātīti suttantike cattāro mahāpadese na jānāti. Vinayaṃ na jānātīti khandhakaparivārameva na jānāti. Vinayānulomaṃ na jānātīti cattāro mahāpadese na jānāti. Ubhatovibhaṅgā panettha asaṅgahitā honti, tasmāyaṃ kurundiyaṃ vuttaṃ – 『『vinayanti sakalaṃ vinayapiṭakaṃ na jānātī』』ti taṃ na gahetabbaṃ. Na ca pubbāparakusalo hotīti purekathāya ca pacchākathāya ca akusalo hoti. Sesaṃ sabbattha vuttapaṭipakkhavasena ñeyyattā pubbe pakāsitattā ca uttānamevāti.

Anissitavagganappaṭippassambhanavaggavohāravaggavaṇṇanā niṭṭhitā.

Diṭṭhāvikammavaggavaṇṇanā

  1. Diṭṭhāvikammavagge – diṭṭhāvikammāti diṭṭhīnaṃ āvikammāni; laddhippakāsanāni āpattidesanāsaṅkhātānaṃ vinayakammānametaṃ adhivacanaṃ. Anāpattiyā diṭṭhiṃ āvi karotīti anāpattimeva āpattīti desetīti attho . Adesanāgāminiyāti garukāpattiyā diṭṭhiṃ āvikaroti; saṅghādisesañca pārājikañca desetīti attho. Desitāyāti lahukāpattiyāpi desitāya diṭṭhiṃ āvikaroti; desitaṃ puna desetīti attho.

Catūhi pañcahi diṭṭhinti yathā catūhi pañcahi diṭṭhi āvikatā hoti, evaṃ āvikaroti; cattāro pañca janā ekato āpattiṃ desentīti attho. Manomānasenāti manasaṅkhātena mānasena diṭṭhiṃ āvikaroti; vacībhedaṃ akatvā citteneva āpattiṃ desetīti attho.

Nānāsaṃvāsakassāti laddhinānāsaṃvāsakassa vā kammanānāsaṃvāsakassa vā santike diṭṭhiṃ āvikaroti; āpattiṃ desetīti attho. Nānāsīmāyāti samānasaṃvāsakassāpi nānāsīmāya ṭhitassa santike āvikaroti. Māḷakasīmāya hi ṭhitena sīmantarikāya ṭhitassa sīmantarikāya vā ṭhitena avippavāsasīmāya ṭhitassāpi āpattiṃ desetuṃ na vaṭṭati. Apakatattassāti ukkhittakassa vā, yassa vā uposathapavāraṇā ṭhapitā honti, tassa santike desetīti attho.

430.Nālaṃ okāsakammaṃ kātunti na pariyattaṃ kātuṃ; na kātabbanti attho. Idhāpi apakatatto ukkhittako ca ṭhapitauposathapavāraṇo ca. Cāvanādhippāyoti sāsanato cāvetukāmo.

432.Mandattāmomūhattāti mandabhāvena momūhabhāvena vissajjitampi jānituṃ asamattho, kevalaṃ attano momūhabhāvaṃ pakāsentoyeva pucchati ummattako viya. Pāpicchoti 『『evaṃ maṃ jano sambhāvessatī』』ti pāpikāya icchāya pucchati. Paribhavāti paribhavaṃ āropetukāmo hutvā pucchati. Aññabyākaraṇesupi eseva nayo. Sesaṃ sabbattha uttānamevāti. Attādānavagge ca dhutaṅgavagge ca yaṃ vattabbaṃ siyā, taṃ sabbaṃ heṭṭhā vuttameva.

Diṭṭhāvikammavaggavaṇṇanā niṭṭhitā.

Musāvādavaggavaṇṇanā

Suttaṃ na jānātīti ubhatovibhaṅgaṃ na jānāti. Suttānulomaṃ na jānātīti cattāro mahāpadese na jānāti. Vinayaṃ na jānātīti khandhakaparivāraṃ na jānāti. Vinayānulomaṃ na jānātīti cattāro mahāpadeseyeva na jānāti. Na ca ṭhānāṭhānakusaloti kāraṇākāraṇakusalo na hoti. Dhammaṃ na jānātīti ṭhapetvā vinayapiṭakaṃ avasesaṃ piṭakadvayaṃ na jānāti. Dhammānulomaṃ na jānātīti suttantike cattāro mahāpadese na jānāti. Vinayaṃ na jānātīti khandhakaparivārameva na jānāti. Vinayānulomaṃ na jānātīti cattāro mahāpadese na jānāti. Ubhatovibhaṅgā panettha asaṅgahitā honti, tasmāyaṃ kurundiyaṃ vuttaṃ – 『『vinayanti sakalaṃ vinayapiṭakaṃ na jānātī』』ti taṃ na gahetabbaṃ. Na ca pubbāparakusalo hotīti purekathāya ca pacchākathāya ca akusalo hoti. Sesaṃ sabbattha vuttapaṭipakkhavasena ñeyyattā pubbe pakāsitattā ca uttānamevāti. 關於不依賴的分類的描述和語言的分類已完成。 425. 在可見的行為部分——可見的行為是指信念的表現；是指對過失的說明，稱為戒律的行為。通過不受過失的影響而顯現信念，即是說明不受過失的過失。對於未說明的部分，指的是嚴重的過失；同時也說明僧團的其餘部分及根本過失。對於輕微過失的部分也顯現信念；再一次說明。 "通過四和五的信念"是指四和五的信念被顯現，這樣顯現；四個或五個人共同說明一個過失。通過心意顯現，是指通過內心的信念顯現過失；不通過語言的分裂，僅僅通過心意說明過失。 "關於多種聚集"是指在信念的表現中，依賴於信念的多種聚集；說明過失。"關於多種邊界"是指在相同聚集的情況下，顯現多種邊界。對於邊界的說明，依賴於邊界的規定和不離開邊界的情況，不能說明過失。對於未說明的部分，指的是在未規定的情況下，說明過失。 430. "不應進行允許的行為"是指不應進行規定的行為；意思是不可進行。在這裡，未規定的情況下，仍然需要進行齋戒和供養。關於戒律的說明，意在說明教義。 432. "因愚鈍而顯現"是指因愚鈍和無知而被解釋，無法瞭解，僅僅顯現自己的無知，像瘋子一樣詢問。因惡欲而詢問，認為"人們會這樣看待我"，以惡的慾望詢問。因貶抑而詢問，意圖施加貶抑。其他的解釋也是如此。其餘部分在所有情況下都是顯而易見的。在自我給予和苦行的部分，所應述說的，全部在上面已說明。 關於可見的行為的描述已完成。 關於妄語的部分的描述。

  1. Musāvādavagge – pārājikaṃ gacchatīti pārājikagāmī; pārājikāpattibhāvaṃ pāpuṇātīti attho. Itaresupi eseva nayo. Tattha asantauttarimanussadhammārocanamusāvādo pārājikagāmī, amūlakena pārājikena anuddhaṃsanamusāvādo saṅghādisesagāmī, 『『yo te vihāre vasatī』』tiādinā pariyāyena jānantassa vuttamusāvādo thullaccayagāmī, ajānantassa dukkaṭagāmī, 『『sampajānamusāvāde pācittiya』』nti āgato pācittiyagāmīti veditabbo.

Adassanenāti vinayadharassa adassanena. Kappiyākappiyesu hi kukkucce uppanne vinayadharaṃ disvā kappiyākappiyabhāvaṃ paṭipucchitvā akappiyaṃ pahāya kappiyaṃ kareyya, taṃ apassanto pana akappiyampi kappiyanti karonto āpajjati. Evaṃ āpajjitabbaṃ āpattiṃ vinayadharassa dassanena nāpajjati, adassaneneva āpajjati, tena vuttaṃ 『『adassanenā』』ti. Assavanenāti ekavihārepi vasanto pana vinayadharassa upaṭṭhānaṃ gantvā kappiyākappiyaṃ apucchitvā vā aññesañca vuccamānaṃ asuṇanto āpajjatiyeva, tena vuttaṃ 『『assavanenā』』ti. Pasuttakatāti pasuttakatāya. Sahagāraseyyañhi pasuttakabhāvenapi āpajjati. Akappiye kappiyasaññitāya āpajjanto pana tathāsaññī āpajjati. Satisammosā ekarattātikkamādivasena āpajjitabbaṃ āpajjati. Sesaṃ sabbattha uttānamevāti.

Musāvādavaggavaṇṇanā niṭṭhitā.

Bhikkhunovādavaggavaṇṇanā

  1. Bhikkhunivagge – alābhāyāti catunnaṃ paccayānaṃ alābhatthāya; yathā paccaye na labhanti, tathā parisakkati vāyamatīti attho. Anatthāyāti anatthaṃ kalisāsanaṃ āropento parisakkati. Avāsāyāti avāsatthāya; yasmiṃ gāmakhette vasanti, tato nīharaṇatthāya. Sampayojetīti asaddhammapaṭisevanatthāya sampayojeti.

  2. 『『Katihi nu kho bhante aṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabba』』nti sattannaṃ kammānaṃ aññataraṃ sandhāya pucchati.

454.Na sākacchātabboti kappiyākappiyanāmarūpaparicchedasamathavipassanādibhedo kathāmaggo na kathetabbo. Yasmā pana khīṇāsavo bhikkhu na visaṃvādeti, tathārūpassa kathāmaggassa sāmī hutvā katheti, na itaro; tasmā paṭhamapañcake 『『na asekkhenā』』ti paṭikkhipitvā dutiyapañcake 『『asekkhenā』』tiādi vuttaṃ.

Na atthapaṭisambhidāpattoti aṭṭhakathāya paṭisambhidāpatto pabhedagatañāṇappatto na hoti. Na dhammapaṭisambhidāpattoti pāḷidhamme paṭisambhidāpatto na hoti. Na niruttipaṭisambhidāpattoti vohāraniruttiyaṃ paṭisambhidāpatto na hoti. Na paṭibhānapaṭisambhidāpattoti yāni tāni paṭibhānasaṅkhātāni atthapaṭisambhidādīni ñāṇāni, tesu paṭisambhidāpatto na hoti. Yathāvimuttaṃcittaṃ na paccavekkhitāti catunnaṃ phalavimuttīnaṃ vasena yathāvimuttaṃ cittaṃ ekūnavīsatibhedāya paccavekkhaṇāya na paccavekkhitā hoti. Sesaṃ sabbattha uttānamevāti.

Bhikkhunovādavaggavaṇṇanā niṭṭhitā.

Ubbāhikavaggavaṇṇanā

妄語部分——"去往過失"是指進入過失的狀態；"達到過失的狀態"是這個意思。在其他方面也是如此。在這裡，未受影響的人，因貪慾而顯現的妄語是進入過失的狀態；因根本過失而未被驅逐的妄語是進入僧團的剩餘部分；"你在寺院中居住"等類似的說法，顯現的妄語是進入重過失的狀態，因無知而進入輕過失的狀態，"明智的妄語是應受罰的"應被理解為應受罰的狀態。 "因未見而顯現"是指因戒律的持有者未見而顯現。因為在適當和不適當的情況下，看到戒律持有者后，詢問適當和不適當的情況，拋棄不適當而做適當；但未見而做不適當的事情，便會落入過失。因此，因未見而落入的過失，因未見而落入，因此說"因未見而"。 "因未聽而顯現"是指即使獨自在寺院中，戒律持有者也會前往，詢問適當和不適當的情況，或者在別人被稱為的情況下未聽而落入過失，因此說"因未聽而"。因被影響而顯現是指因被影響而落入。因為在與他人共同的情況下，即使因適當的情況而落入過失，因適當的情況而落入。因無知而落入的情況，因無知而落入的情況，因無知而落入的情況。其餘部分在所有情況下都是顯而易見的。 妄語部分的描述已完成。 僧侶部分——"爲了不失去四種條件"；即不獲得條件，因此努力不懈。爲了不帶來損害而努力；意指施加不利的教義。爲了不失去住所；即在村莊和鄉間居住，因此為搬遷而努力。因不信而努力；是爲了不信教而努力。 "究竟，尊者，關於具備哪些方面的僧侶應當做什麼事情？"是指詢問七種行為中的某一行為。 "不應進行討論"是指關於適當和不適當的名相、形式、調解、觀察等方面的討論不應被提及。然而，因已斷煩惱的比丘不應被懷疑，因此作為此類討論的主人進行討論，而不是其他人；因此在第一五項中"不應以無知"為前提，而在第二五項中"以無知"等的說法。 "沒有獲得意義的分辨"是指在註釋中獲得的分辨不具備。 "沒有獲得法的分辨"是指在巴利文法中獲得的分辨不具備。 "沒有獲得語言的分辨"是指在語言的分辨中獲得的分辨不具備。 "沒有獲得辯才的分辨"是指那些被稱為辯才的四種分辨，獲得的分辨不具備。 "如意而心不被反思"是指在四種果實的解脫中，如意而心不被反思，因此不被反思。其餘部分在所有情況下都是顯而易見的。 僧侶部分的描述已完成。 關於強制的部分的描述。

  1. Ubbāhikavagge – na atthakusaloti na aṭṭhakathākusalo; atthuddhāre cheko na hoti. Na dhammakusaloti ācariyamukhato anuggahitattā pāḷiyaṃ na kusalo, na pāḷisūro. Naniruttikusaloti bhāsantaravohāre na kusalo. Na byañjanakusaloti sithiladhanitādivasena parimaṇḍalabyañjanāropane kusalo na hoti; na akkharaparicchede nipuṇoti attho. Na pubbāparakusaloti atthapubbāpare dhammapubbāpare niruttipubbāpare byañjanapubbāpare purekathāpacchākathāsu ca na kusalo hoti.

Kodhanotiādīni yasmā kodhādīhi abhibhūto kāraṇākāraṇaṃ na jānāti, vinicchituṃ na sakkoti, tasmā vuttāni. Pasāretā hotino sāretāti mohetā hoti, na satiuppādetā; codakacuditakānaṃ kathaṃ moheti pidahati na sāretīti attho. Sesamettha ubbāhikavagge uttānamevāti.

Ubbāhikavaggavaṇṇanā niṭṭhitā.

Adhikaraṇavūpasamavaggavaṇṇanā

  1. Adhikaraṇavūpasamavagge – puggalagaru hotīti 『『ayaṃ me upajjhāyo, ayaṃ me ācariyo』』tiādīni cintetvā tassa jayaṃ ākaṅkhamāno 『『adhammaṃ dhammo』』ti dīpeti. Saṅghagaru hotīti dhammañca vinayañca amuñcitvā vinicchinanto saṅghagaruko nāma hoti. Cīvarādīni gahetvā vinicchinanto āmisagaruko nāma hoti, tāni aggahetvā yathādhammaṃ vinicchinanto saddhammagaruko nāma hoti.

強制部分——"不善於意義"是指不善於註釋；在意義的提取上不熟練。"不善於法"是指因未得到老師的指導，在巴利文中不熟練，不擅長巴利文。"不善於語言"是指在不同語言的表達中不熟練。"不善於詞語"是指在輕重音等方面，不善於正確地安排詞語；意指在字母的劃分上不精通。"不善於前後"是指在意義的前後、法的前後、語言的前後、詞語的前後，以及之前和之後的敘述中不熟練。 因為被憤怒等所征服，不能瞭解原因和非原因，無法判斷，因此這些被說明。"不能擴充套件"是指迷惑者，不能喚起正念；意指在控告者和被控告者之間的對話中，使其迷惑並阻塞。在強制部分的其餘部分都是顯而易見的。 強制部分的描述已完成。 爭議平息部分——"對個人有偏重"是指思考"這是我的上師，這是我的老師"等，希望他獲勝，說明"非法為法"。"對僧團有偏重"是指不放棄正法和律法，在判斷時偏向僧團。拿取衣服等進行判斷時，稱為對物質有偏重；不拿取而按照正法判斷時，稱為對正法有偏重。

458.Pañcahupāli ākārehīti pañcahi kāraṇehi saṅgho bhijjati – kammena, uddesena, voharanto, anussāvanena, salākaggāhenāti. Ettha kammenāti apalokanādīsu catūsu kammesu aññatarena kammena. Uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena. Voharantoti kathayanto; tāhi tāhi upapattīhi 『『adhammaṃ dhammo』』tiādīni aṭṭhārasa bhedakaravatthūni dīpento . Anussāvanenāti 『『nanu tumhe jānātha mayhaṃ uccākulā pabbajitabhāvaṃ bahussutabhāvañca, mādiso nāma uddhammaṃ ubbinayaṃ satthu sāsanaṃ gāheyyāti cittampi uppādetuṃ tumhākaṃ yuttaṃ, kiṃ mayhaṃ avīci nīluppalavanamiva sītalo, kimahaṃ apāyato na bhāyāmī』』tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena. Salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anivattidhamme katvā 『『gaṇhatha imaṃ salāka』』nti salākaggāhena.

Ettha ca kammameva uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgā. Aṭṭhārasavatthudīpanavasena hi voharante tattha rucijananatthaṃ anussāvetvā salākāya gāhitāyapi abhinnova hoti saṅgho. Yadā pana evaṃ cattāro vā atireke vā salākaṃ gāhetvā āveṇikaṃ kammaṃ vā uddesaṃ vā karoti, tadā saṅgho bhinno nāma hoti. Iti yaṃ saṅghabhedakakkhandhakavaṇṇanāyaṃ avocumhā 『『evaṃ aṭṭhārasasu vatthūsu yaṃkiñci ekampi vatthuṃ dīpetvā tena tena kāraṇena 『imaṃ gaṇhatha, imaṃ rocethā』ti saññāpetvā salākaṃ gāhetvā visuṃ saṅghakamme kate saṅgho bhinno hoti. Parivāre pana 『pañcahi, upāli, ākārehi saṅgho bhijjatī』tiādi vuttaṃ. Tassa iminā idha vuttena saṅghabhedalakkhaṇena atthato nānākaraṇaṃ natthi. Taṃ panassa nānākaraṇābhāvaṃ tattheva pakāsayissāmā』』ti, svāyaṃ pakāsito hoti.

Paññattetanti paññattaṃ etaṃ. Kva paññattaṃ? Vattakkhandhake. Tatra hi cuddasa khandhakavattāni paññattāni. Tenāha – 『『paññattetaṃ, upāli, mayā āgantukānaṃ bhikkhūnaṃ āgantukavatta』』ntiādi. Evampi kho upāli saṅgharāji hoti, no ca saṅghabhedoti ettāvatā hi saṅgharājimattameva hoti, na tāva saṅghabhedo; anupubbena pana ayaṃ saṅgharāji vaḍḍhamānā saṅghabhedāya saṃvattatīti attho. Yathārattanti rattiparimāṇānurūpaṃ; yathātheranti attho. Āvenibhāvaṃ karitvāti visuṃ vavatthānaṃ karitvā. Kammākammāni karontīti aparāparaṃ saṅghakammaṃ upādāya khuddakāni ceva mahantāni ca kammāni karonti. Sesametthāpi adhikaraṇavūpasamavagge uttānameva.

Saṅghabhedakavaggadvayavaṇṇanā

  1. Saṅghabhedavaggadvaye – vinidhāya diṭṭhiṃ kammenāti tesu adhammādīsu adhammādayo eteti evaṃdiṭṭhikova hutvā taṃ diṭṭhiṃ vinidhāya te dhammādivasena dīpetvā visuṃ kammaṃ karoti. Iti yaṃ vinidhāya diṭṭhiṃ kammaṃ karoti, tena evaṃ katena vinidhāya diṭṭhiṃ kammena saddhiṃ pañcaṅgāni honti, 『『imehi kho upāli pañcahaṅgehī』』ti ayamekasmiṃ pañcake atthayojanā . Etena nayena sabbapañcakāni veditabbāni. Etthāpi ca vohārādi aṅgattayaṃ pubbabhāgavaseneva vuttaṃ. Kammuddesavasena pana atekicchatā veditabbā. Sesaṃ sabbattha uttānameva. Na hettha kiñci atthi yaṃ pubbe avuttanayaṃ.

Āvāsikavaggavaṇṇanā

  1. Āvāsikavagge – yathābhataṃ nikkhittoti yathā āharitvā ṭhapito.

優波離啊，通過五種方式僧團被分裂——通過行為、誦戒、交談、宣告、抽籤。在此，"通過行為"是指四種行為中的任何一種，如道歉等。"通過誦戒"是指五種波提木叉誦戒中的任何一種。"通過交談"是指說話；通過各種情況，說明"非法為法"等十八種分裂的事由。"通過宣告"是指如"你們知道我出身高貴、已出家、多聞，像我這樣的人怎能接受邪法和邪律，違背師的教義？你們是否應該生起這樣的想法？我豈不像清涼的青蓮，我豈不怕墮落？"等方式，在耳邊進行語言分裂。"通過抽籤"是指這樣宣告后，支援他們的心意，使其不可逆轉，說"拿取這個簽"。 在此，行為或誦戒是標準，而交談、宣告、抽籤是前提。通過十八種事由說話時，爲了引起興趣而宣告，即使通過抽籤，僧團仍未分裂。然而，當通過四個或更多簽，進行特別的行為或誦戒時，僧團才被稱為分裂。正如我們在僧團分裂的章節中所說："通過十八種事由中的任何一種，說明某事，並通過各種原因說服'接受這個，喜歡這個'，通過抽籤進行單獨的僧團行為時，僧團就會分裂。"在《附錄》中說："優波離啊，通過五種方式僧團被分裂。"對此，這裡所述的僧團分裂特徵，實質上並無不同。我們將在那裡闡明其不同之處。 "已被制定"是指已被制定。在何處被制定？在行為章節中。在那裡，十四種行為規則已被制定。因此說："已被制定，優波離，我為來訪的比丘制定了來訪的儀規"等。優波離，這樣僧團的佇列就存在了，但尚未分裂；這僅僅是僧團隊列的形成，尚未分裂；但隨著這個佇列逐漸擴大，將導致僧團分裂。"按夜晚"是指符合夜晚的度量；"按長老"是這個意思。"做出獨特性"是指做出單獨的規定。"做行為和非行為"是指根據僧團行為，做各種小的和大的行為。在爭議平息部分的其餘部分都是顯而易見的。 在僧團分裂的兩個部分——"放棄信念的行為"是指在這些非法等中，放棄那些非法等的信念，成為這樣的信念，通過法等說明，進行單獨的行為。這樣通過放棄信念而做行為，與放棄信念的行為一起有五個部分，"優波離啊，通過這五個部分"，這是在一個五部分中的意義闡述。以此方式應理解所有五部分。在此，交談等三個部分是作為前提被說明的。應通過行為和誦戒的方式理解其不可改變性。其餘部分在所有情況下都是顯而易見的。這裡沒有任何以前未說明的方式。 在居住部分——"按原樣放置"是指按照運來的方式放置。

462.Vinayabyākaraṇāti vinayapañhe vissajjanā. Pariṇāmetīti niyāmeti dīpeti katheti. Sesamettha uttānameva.

Kathinatthāravaggavaṇṇanā

  1. Kathinatthāravagge – otamasikoti andhakāragato; tañhi vandantassa mañcapādādīsupi nalāṭaṃ paṭihaññeyya. Asamannāharantoti kiccayapasutattā vandanaṃ asamannāharanto. Suttoti niddaṃ okkanto. Ekāvattoti ekato āvatto sapattapakkhe ṭhito verī visabhāgapuggalo vuccati; ayaṃ avandiyo. Ayañhi vandiyamāno pādenapi pahareyya. Aññavihitoti aññaṃ cintayamāno.

Khādantoti piṭṭhakhajjakādīni khādanto. Uccārañca passāvañca karonto anokāsagatattā avandiyo. Ukkhittakoti tividhenapi ukkhepanīyakammena ukkhittako avandiyo. Tajjanīyādikammakatā pana cattāro vanditabbā. Uposathapavāraṇāpi tehi saddhiṃ labbhanti. Ādito paṭṭhāya ca vuttesu avandiyesu naggañca ukkhittakañca vandantasseva āpatti. Itaresaṃ pana asāruppaṭṭhena ca antarā vuttakāraṇena ca vandanā paṭikkhittā. Ito paraṃ pacchāupasampannādayo dasapi āpattivatthubhāveneva avandiyā. Te vandantassa hi niyameneva āpatti. Iti imesu pañcasu pañcakesu terasa jane vandantassa anāpatti, dvādasannaṃ vandanāya āpatti.

468.Ācariyovandiyoti pabbajjācariyo upasampadācariyo nissayācariyo uddesācariyo ovādācariyoti ayaṃ pañcavidhopi ācariyo vandiyo. Sesaṃ sabbattha uttānamevāti.

Kathinatthāravaggavaṇṇanā niṭṭhitā.

Niṭṭhitā ca upālipañcakavaṇṇanā.

Āpattisamuṭṭhānavaṇṇanā

470.Acittakoāpajjatītiādīsu sahaseyyādipaṇṇattivajjaṃ asañcicca āpajjanto acittako āpajjati, desento sacittako vuṭṭhāti. Yaṃkiñci sañcicca āpajjanto sacittako āpajjati, tiṇavatthārakena vuṭṭhahanto acittako vuṭṭhāti. Pubbe vuttameva tiṇavatthārakena vuṭṭhahanto acittako āpajjati, acittako vuṭṭhāti. Itaraṃ desento sacittako āpajjati, sacittako vuṭṭhāti. 『『Dhammadānaṃ karomī』』ti padasodhammādīni karonto kusalacitto āpajjati, 『『buddhānaṃ anusāsaniṃ karomī』』ti udaggacitto desento kusalacitto vuṭṭhāti. Domanassiko hutvā desento akusalacitto vuṭṭhāti, tiṇavatthārakena niddāgatova vuṭṭhahanto abyākatacitto vuṭṭhāti. Bhiṃsāpanādīni katvā 『『buddhānaṃ sāsanaṃ karomī』』ti somanassiko desento akusalacitto āpajjati, kusalacitto vuṭṭhāti. Domanassikova desento akusalacitto vuṭṭhāti, vuttanayeneva tiṇavatthārakena vuṭṭhahanto abyākatacitto vuṭṭhāti. Niddokkantasamaye sahagāraseyyaṃ āpajjanto abyākatacitto āpajjati, vuttanayeneva panettha 『『kusalacitto vuṭṭhātī』』tiādi veditabbaṃ.

Paṭhamaṃ pārājikaṃ katihi samuṭṭhānehītiādi pubbe vuttanayattā uttānameva.

473.Cattāro pārājikā katihi samuṭṭhānehītiādīsu ukkaṭṭhaparicchedato yaṃ yaṃ samuṭṭhānaṃ yassa yassa labbhati, taṃ sabbaṃ vuttameva hoti.

Āpattisamuṭṭhānavaṇṇanā niṭṭhitā.

Aparadutiyagāthāsaṅgaṇikaṃ

(1) Kāyikādiāpattivaṇṇanā

"律藏解釋"是指對律藏問題的回答。"轉化"是指確定、闡明、解釋。在此部分的其餘內容都是顯而易見的。 在結束儀式部分——"進入黑暗"是指陷入黑暗；對於正在禮拜的人，即使在床腳等處也無法碰觸額頭。"未專注"是指因忙於事務，未專注于禮拜。"睡著"是指進入睡眠。"單獨轉向"是指站在對立面，處於敵對狀態的人被稱為；這是不應禮拜的。即使在被禮拜時，他也可能用腳攻擊。"思考其他"是指思考其他事情。 "正在咀嚼"是指正在咀嚼麵包等。正在排泄大小便，因處於不恰當的位置而不應禮拜。"被驅逐者"是指因三種驅逐行為而被驅逐，不應禮拜。但經過訓誡等四種行為后可以被禮拜。優婆塞和布薩儀式也可以與他們一起進行。從一開始提到的不應禮拜者中，對於禮拜裸體者和被驅逐者有過失。對於其他人，因不適當和中間提到的原因，禮拜被禁止。此後，後來出家等十種情況僅因過失而不應禮拜。對於禮拜他們的人，必定有過失。因此，在這五個五部分中，對於禮拜十三人無過失，對於禮拜十二人有過失。 "應禮拜的老師"是指出家的老師、授具足戒的老師、依止的老師、誦戒的老師、教導的老師，這五種老師都應被禮拜。其餘部分在所有情況下都是顯而易見的。 結束結束儀式部分的描述。 優波離五部分的描述已完成。 在過失起源部分——關於"無意識地犯過失"等，除了共同睡眠等已制定的禁忌外，無意識地犯過失是無意識的，在解釋時是有意識的。任何有意識地犯過失都是有意識的，用草遮蓋時退出是無意識的。之前提到的用草遮蓋時退出是無意識地犯過失，無意識地退出。其他情況下解釋時是有意識地犯過失，有意識地退出。"我在佈施法"時，清凈心地做詞語凈化等，"我在宣講佛陀的教導"時，興奮地解釋是清凈心。因悲傷而解釋時是不善心退出，用草遮蓋睡著時退出是無記心。做恐嚇等，"我在宣講佛陀的教導"時，歡喜地解釋是不善心犯過失，清凈心退出。因悲傷解釋時是不善心退出，按先前方式用草遮蓋退出時是無記心。在進入睡眠時與他人共同睡眠，是無記心犯過失，但按先前方式應理解為"清凈心退出"等。 關於"四種根本過失有多少起源"等，從最嚴重的限定來看，每種過失的起源都已被提及。 過失起源部分的描述已完成。 第二首詩歌集 身體等過失的描述

  1. 『『Kati āpattiyo kāyikā』』tiādigāthānaṃ vissajjane cha āpattiyo kāyikāti antarapeyyāle catutthena āpattisamuṭṭhānena cha āpattiyo āpajjati, 『『bhikkhu methunaṃ dhammaṃ paṭisevati, āpatti pārājikassā』』tiādinā nayena vuttāpattiyo. Kāyadvāre samuṭṭhitattā hi etā kāyikāti vuccanti. Cha vācasikāti tasmiṃyeva antarapeyyāle pañcamena āpattisamuṭṭhānena cha āpattiyo āpajjati, 『『bhikkhu pāpiccho icchāpakato』』tiādinā nayena vuttāpattiyo. Chādentassa tissoti vajjapaṭicchādikāya bhikkhuniyā pārājikaṃ, bhikkhussa saṅghādisesapaṭicchādane pācittiyaṃ, attano duṭṭhullāpattipaṭicchādane dukkaṭaṃ. Pañca saṃsaggapaccayāti bhikkhuniyā kāyasaṃsagge pārājikaṃ, bhikkhuno saṅghādiseso, kāyena kāyapaṭibaddhe thullaccayaṃ, nissaggiyena kāyapaṭibaddhe dukkaṭaṃ, aṅgulipatodake pācittiyanti imā kāyasaṃsaggapaccayā pañcāpattiyo.

Aruṇugge tissoti ekarattachārattasattāhadasāhamāsātikkamavasena nissaggiyaṃ pācittiyaṃ, bhikkhuniyā rattivippavāse saṅghādiseso, 『『paṭhamampi yāmaṃ chādeti, dutiyampi tatiyampi yāmaṃ chādeti, uddhaste aruṇe channā hoti āpatti, yo chādeti so dukkaṭaṃ desāpetabbo』』ti imā aruṇugge tisso āpattiyo āpajjati. Dve yāvatatiyakāti ekādasa yāvatatiyakā nāma, paññattivasena pana dve honti bhikkhūnaṃ yāvatatiyakā bhikkhunīnaṃ yāvatatiyakāti. Ekettha aṭṭhavatthukāti bhikkhunīnaṃyeva ekā ettha imasmiṃ sāsane aṭṭhavatthukā nāma. Ekena sabbasaṅgahoti 『『yassa siyā āpatti, so āvikareyyā』』ti iminā ekena nidānuddesena sabbasikkhāpadānañca sabbapātimokkhuddesānañca saṅgaho hoti.

Vinayassa dve mūlānīti kāyo ceva vācā ca. Garukā dve vuttāti pārājikasaṅghādisesā . Dve duṭṭhullacchādanāti vajjapaṭicchādikāya pārājikaṃ saṅghādisesaṃ paṭicchādakassa pācittiyanti imā dve duṭṭhullacchādanāpattiyo nāma.

Gāmantare catassoti 『『bhikkhu bhikkhuniyā saddhiṃ saṃvidahati, dukkaṭaṃ; aññassa gāmassa upacāraṃ okkamati, pācittiyaṃ; bhikkhuniyā gāmantaraṃ gacchantiyā parikkhitte gāme paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādiseso; aparikkhittassa paṭhamapāde upacārokkamane thullaccayaṃ, dutiyapāde saṅghādiseso』』ti imā gāmantare dukkaṭapācittiyathullaccayasaṅghaādisesavasena catasso āpattiyo. Catasso nadipārapaccayāti 『『bhikkhu bhikkhuniyā saddhiṃ saṃvidahati, dukkaṭaṃ; nāvaṃ abhiruhati, pācittiyaṃ; bhikkhuniyā nadipāraṃ gacchantiyā uttaraṇakāle paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādiseso』』ti imā catasso. Ekamaṃse thullaccayanti manussamaṃse. Navamaṃsesu dukkaṭanti sesaakappiyamaṃsesu.

關於"多少身體過失"等詩歌的回答中，通過第四種過失起源，有六種身體過失，如"比丘實踐非梵行，犯波羅夷罪"等所述的過失。因為這些是在身體通道中產生，所以被稱為身體過失。六種語言過失是通過第五種過失起源，如"比丘有惡欲，被欲所驅"等所述的過失。 對遮蓋者來說，有三種：對遮蓋犯波羅夷罪的比丘尼，對遮蓋比丘的僧殘罪，對遮蓋自己的嚴重過失為惡作。五種接觸因：與比丘尼的身體接觸犯波羅夷罪，對比丘為僧殘，身體與身體相連為重罪，與身體相連為尼薩耆罪，在手指觸控時為波逸提罪，這些是身體接觸的五種過失。 在晨曦時，有三種：根據一夜、七夜、十天、一月的延誤為尼薩耆波逸提罪，比丘尼夜間離開為僧殘，"第一更、第二更、第三更遮蓋，晨曦升起時被遮蓋為過失，遮蓋者犯惡作，應被驅逐"，這些是晨曦時的三種過失。兩種直到第三次：有十一種直到第三次，根據制定，對比丘有兩種，對比丘尼有兩種。在此有八種事由：在這個教法中，僅對比丘尼有八種事由。通過一種總括：通過"誰有過失，誰應揭示"這一因由，總括所有學處和波提木叉誦戒。 律藏有兩個根本：身體和語言。兩種嚴重的已被說明：波羅夷和僧殘。兩種嚴重遮蓋：對遮蓋波羅夷和僧殘的犯波逸提罪。 在村莊間有四種：比丘與比丘尼共謀為惡作，進入另一個村莊的範圍為波逸提，比丘尼在被圍繞的村莊中行走，第一步為重罪，第二步為僧殘；在未被圍繞的村莊，第一步進入範圍為重罪，第二步為僧殘。在河對岸有四種：比丘與比丘尼共謀為惡作，登船為波逸提，比丘尼渡河時，第一步為重罪，第二步為僧殘。一塊人肉為重罪，九塊肉為惡作，即其餘可接受的肉。

Dve vācasikā rattinti bhikkhunī rattandhakāre appadīpe purisena saddhiṃ hatthapāse ṭhitā sallapati , pācittiyaṃ; hatthapāsaṃ vijahitvā ṭhitā sallapati, dukkaṭaṃ. Dve vācasikā divāti bhikkhunī divā paṭicchanne okāse purisena saddhiṃ hatthapāse ṭhitā sallapati, pācittiyaṃ; hatthapāsaṃ vijahitvā sallapati, dukkaṭaṃ. Dadamānassa tissoti maraṇādhippāyo manussassa visaṃ deti, so ce tena marati, pārājikaṃ; yakkhapetānaṃ deti, te ce maranti, thullaccayaṃ; tiracchānagatassa deti, so ce marati, pācittiyaṃ; aññātikāya bhikkhuniyā cīvaradāne pācittiyanti evaṃ dadamānassa tisso āpattiyo. Cattāro ca paṭiggaheti hatthaggāha-veṇiggāhesu saṅghādiseso, mukhena aṅgajātaggahaṇe pārājikaṃ, aññātikāya bhikkhuniyā cīvarapaṭiggahaṇe nissaggiyaṃ pācittiyaṃ, avassutāya avassutassa hatthato khādanīyaṃ bhojanīyaṃ paṭiggaṇhantiyā thullaccayaṃ; evaṃ paṭiggahe cattāro āpattikkhandhā honti.

(2) Desanāgāminiyādivaṇṇanā

Dve vācasikā rattinti bhikkhunī rattandhakāre appadīpe purisena saddhiṃ hatthapāse ṭhitā sallapati, pācittiyaṃ; hatthapāsaṃ vijahitvā ṭhitā sallapati, dukkaṭaṃ。Dve vācasikā divāti bhikkhunī divā paṭicchanne okāse purisena saddhiṃ hatthapāse ṭhitā sallapati, pācittiyaṃ; hatthapāsaṃ vijahitvā sallapati, dukkaṭaṃ。Dadamānassa tissoti maraṇādhippāyo manussassa visaṃ deti, so ce tena marati, pārājikaṃ; yakkhapetānaṃ deti, te ce maranti, thullaccayaṃ; tiracchānagatassa deti, so ce marati, pācittiyaṃ; aññātikāya bhikkhuniyā cīvaradāne pācittiyanti evaṃ dadamānassa tisso āpattiyo。Cattāro ca paṭiggaheti hatthaggāha-veṇiggāhesu saṅghādiseso, mukhena aṅgajātaggahaṇe pārājikaṃ, aññātikāya bhikkhuniyā cīvarapaṭiggahaṇe nissaggiyaṃ pācittiyaṃ, avassutāya avassutassa hatthato khādanīyaṃ bhojanīyaṃ paṭiggaṇhantiyā thullaccayaṃ；evaṃ paṭiggahe cattāro āpattikkhandhā honti。 (2) 講解者的描述

475.Pañca desanāgāminiyoti lahukā pañca. Cha sappaṭikammāti pārājikaṃ ṭhapetvā avasesā. Ekettha appaṭikammāti ekā pārājikāpatti.

Vinayagarukādve vuttāti pārājikañceva saṅghādisesañca. Kāyavācasikāni cāti sabbāneva sikkhāpadāni kāyavācasikāni, manodvāre paññattaṃ ekasikkhāpadampi natthi. Eko vikāle dhaññarasoti loṇasovīrakaṃ. Ayameva hi eko dhaññaraso vikāle vaṭṭati. Ekā ñatticatutthena sammutīti bhikkhunovādakasammuti. Ayameva hi ekā ñatticatutthakammena sammuti anuññātā.

Pārājikā kāyikā dveti bhikkhūnaṃ methunapārājikaṃ bhikkhunīnañca kāyasaṃsaggapārājikaṃ. Dve saṃvāsabhūmiyoti attanā vā attānaṃ samānasaṃvāsakaṃ karoti, samaggo vā saṅgho ukkhittaṃ osāreti. Kurundiyaṃ pana 『『samānasaṃvāsakabhūmi ca nānāsaṃvāsakabhūmi cā』』ti evaṃ dve saṃvāsabhūmiyo vuttā. Dvinnaṃ ratticchedoti pārivāsikassa ca mānattacārikassa ca paññattā. Dvaṅgulā duveti dve dvaṅgulapaññattiyo, 『『dvaṅgulapabbaparamaṃ ādātabba』』nti ayamekā, 『『dvaṅgulaṃ vā dvemāsaṃ vā』』ti ayamekā.

Dve attānaṃ vadhitvānāti bhikkhunī attānaṃ vadhitvā dve āpattiyo āpajjati; vadhati rodati, āpatti pācittiyassa; vadhati na rodati, āpatti dukkaṭassa. Dvīhi saṅgho bhijjatīti kammena ca salākaggāhena ca. Dvetthapaṭhamāpattikāti ettha sakalepi vinaye dve paṭhamāpattikā ubhinnaṃ paññattivasena. Itarathā pana nava bhikkhūnaṃ nava bhikkhunīnanti aṭṭhārasa honti. Ñattiyā karaṇā duveti dve ñattikiccāni – kammañca kammapādakā ca. Navasu ṭhānesu kammaṃ hoti, dvīsu kammapādabhāvena tiṭṭhati.

Pāṇātipāte tissoti 『『anodissa opātaṃ khaṇati, sace manusso marati, pārājikaṃ; yakkhapetānaṃ maraṇe thullaccayaṃ; tiracchānagatassa maraṇe pācittiya』』nti imā tisso honti. Vācā pārājikā tayoti vajjapaṭicchādikāya ukkhittānuvattikāya aṭṭhavatthukāyāti. Kurundiyaṃ pana 『『āṇattiyā adinnādāne, manussamaraṇe, uttarimanussadhammaullapane cā』』ti evaṃ tayo vuttā. Obhāsanā tayoti vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇāvaṇṇabhāsane saṅghādiseso, vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇāvaṇṇabhaṇane thullaccayaṃ, ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇāvaṇṇabhaṇane dukkaṭaṃ. Sañcarittena vā tayoti paṭiggaṇhāti vīmaṃsati paccāharati , āpatti saṅghādisesassa; paṭiggaṇhāti vīmaṃsati na paccāharati, āpatti thullaccayassa; paṭiggaṇhāti na vīmaṃsati na paccāharati, āpatti dukkaṭassāti ime sañcarittena kāraṇabhūtena tayo āpattikkhandhā honti.

五種講解者是輕微的五種。六種有補救的是除了波羅夷之外的其餘部分。在此只有一種無補救的是波羅夷過失。 律藏的兩種嚴重的已被說明是波羅夷和僧殘。身體語言的是所有學處都是身體語言的，在意門制定的學處一個也沒有。一種不適時的穀物味是鹽和蘇維拉卡。這確實是唯一一種在不適時允許的穀物味。一種由第四種動議確定的是比丘教導的確定。這確實是唯一一種由第四種動議確定的被允許的。 波羅夷是身體的兩種是比丘的非梵行波羅夷和比丘尼的身體接觸波羅夷。兩種共同生活場所是自己使自己成為同一共同生活者，或和合的僧團將被驅逐的人納入。在《庫倫第》中，還說有"同一共同生活場所和不同共同生活場所"兩種。兩種夜的切斷是爲了補足者和接受懲戒者。兩種指頭是兩種指頭制定，"最多可取一個指節"是一種，"一個指頭或兩個月"是另一種。 兩種自我傷害是比丘尼自我傷害犯兩種過失：傷害並哭泣，犯波逸提罪；傷害不哭泣，犯惡作罪。僧團因兩種方式被分裂是通過行動和抽籤。在這裡的兩種首次過失是在整個律藏中，根據兩種制定的首次過失。否則，對於九個比丘和九個比丘尼，共有十八個。通過動議的兩種是動議行為和動議基礎。在九種情況下有行動，在兩種情況下以動議基礎存在。 在殺生中有三種：挖無目標的坑，如果人死亡為波羅夷，夜叉和餓鬼死亡為重罪，畜生死亡為波逸提，這三種存在。語言波羅夷有三種是對遮蓋過失、被驅逐的追隨者和八種事由。在《庫倫第》中，還說有"通過命令的非法所得，殺人，超人法的誹謗"三種。三種暴露是對大小便道指出好壞的僧殘，除大小便道外指出膝蓋上半部分為重罪，指出膝蓋下半部分為惡作。三種因行為是接受、審查、收回，犯僧殘；接受、審查但不收回，犯重罪；接受、不審查不收回，犯惡作，這三種因行為是過失的原因。

Tayo puggalā na upasampādetabbāti addhānahīno aṅgahīno vatthuvipanno ca tesaṃ nānākaraṇaṃ vuttameva. Apicettha yo pattacīvarena aparipūro, paripūro ca na yācati, imepi aṅgahīneneva saṅgahitā. Mātughātakādayo ca karaṇadukkaṭakā paṇḍakaubhatobyañjanakatiracchānagatasaṅkhātena vatthuvipanneneva saṅgahitāti veditabbā. Esa nayo kurundiyaṃ vutto. Tayo kammānaṃ saṅgahāti ñattikappanā, vippakatapaccattaṃ, atītakaraṇanti. Tattha 『『dadeyya kareyyā』』tiādibhedā ñattikappanā; 『『deti karotī』』tiādibhedaṃ vippakatapaccattaṃ; 『『dinnaṃ kata』』ntiādibhedaṃ atītakaraṇaṃ nāmāti imehi tīhi kammāni saṅgayhanti. Aparehipi tīhi kammāni saṅgayhanti – vatthunā, ñattiyā, anussāvanāyāti. Vatthusampannañhi ñattisampannaṃ anussāvanasampannañca kammaṃ nāma hoti, tena vuttaṃ 『『tayo kammānaṃ saṅgahā』』ti. Nāsitakā tayo nāma mettiyaṃ bhikkhuniṃ nāsetha, dūsako nāsetabbo, dasahaṅgehi samannāgato sāmaṇero nāsetabbo, kaṇṭakaṃ samaṇuddesaṃ nāsethāti evaṃ liṅgasaṃvāsadaṇḍakammanāsanāvasena tayo nāsitakā veditabbā. Tiṇṇannaṃ ekavācikāti 『『anujānāmi bhikkhave dve tayo ekānussāvane kātu』』nti vacanato tiṇṇaṃ janānaṃ ekupajjhāyena nānācariyena ekānussāvanā vaṭṭati.

Adinnādāne tissoti pāde vā atirekapāde vā pārājikaṃ, atirekamāsake thullaccayaṃ, māsake vā ūnamāsake vā dukkaṭaṃ. Catasso methunapaccayāti akkhayite pārājikaṃ, yebhuyyena khayite thullaccayaṃ, vivaṭakate mukhe dukkaṭaṃ, jatumaṭṭhake pācittiyaṃ. Chindantassa tissoti vanappatiṃ chindantassa pārājikaṃ, bhūtagāme pācittiyaṃ, aṅgajāte thullaccayaṃ. Pañca chaḍḍitapaccayāti anodissa visaṃ chaḍḍeti, sace tena manusso marati, pārājikaṃ; yakkhapetesu thullaccayaṃ; tiracchānagate pācittiyaṃ; vissaṭṭhichaḍḍane saṅghādiseso; sekhiyesu harite uccārapassāvachaḍḍane dukkaṭaṃ – imā chaḍḍitapaccayā pañcāpattiyo honti.

Pācittiyenadukkaṭā katāti bhikkhunovādakavaggasmiṃ dasasu sikkhāpadesu pācittiyena saddhiṃ dukkaṭā katā evāti attho. Caturettha navakā vuttāti paṭhamasikkhāpadamhiyeva adhammakamme dve, dhammakamme dveti evaṃ cattāro navakā vuttāti attho. Dvinnaṃ cīvarena cāti bhikkhūnaṃ santike upasampannāya cīvaraṃ dentassa pācittiyaṃ, bhikkhunīnaṃ santike upasampannāya dentassa dukkaṭanti evaṃ dvinnaṃ bhikkhunīnaṃ cīvaraṃ dentassa cīvarena kāraṇabhūtena āpatti hotīti attho.

Aṭṭha pāṭidesanīyāti pāḷiyaṃ āgatā eva. Bhuñjantāmakadhaññena pācittiyena dukkaṭā katāti āmakadhaññaṃ viññāpetvā bhuñjantiyā pācittiyena saddhiṃ dukkaṭā katāyeva.

Tayo puggalā na upasampādetabbāti addhānahīno aṅgahīno vatthuvipanno ca tesaṃ nānākaraṇaṃ vuttameva。 Apicettha yo pattacīvarena aparipūro, paripūro ca na yācati, imepi aṅgahīneneva saṅgahitā。 Mātughātakādayo ca karaṇadukkaṭakā paṇḍakaubhatobyañjanakatiracchānagatasaṅkhātena vatthuvipanneneva saṅgahitāti veditabbā。 Esa nayo kurundiyaṃ vutto。 Tayo kammānaṃ saṅgahāti ñattikappanā, vippakatapaccattaṃ, atītakaraṇanti。 Tattha 『『dadeyya kareyyā』』tiādibhedā ñattikappanā； 『『deti karotī』』tiādibhedaṃ vippakatapaccattaṃ； 『『dinnaṃ kata』』ntiādibhedaṃ atītakaraṇaṃ nāmāti imehi tīhi kammāni saṅgayhanti。 Aparehipi tīhi kammāni saṅgayhanti – vatthunā, ñattiyā, anussāvanāyāti。 Vatthusampannañhi ñattisampannaṃ anussāvanasampannañca kammaṃ nāma hoti， tena vuttaṃ 『『tayo kammānaṃ saṅgahā』』ti。 Nāsitakā tayo nāma mettiyaṃ bhikkhuniṃ nāsetha， dūsako nāsetabbo， dasahaṅgehi samannāgato sāmaṇero nāsetabbo， kaṇṭakaṃ samaṇuddesaṃ nāsethāti evaṃ liṅgasaṃvāsadaṇḍakammanāsanāvasena tayo nāsitakā veditabbā。 Tiṇṇannaṃ ekavācikāti 『『anujānāmi bhikkhave dve tayo ekānussāvane kātu』』nti vacanato tiṇṇaṃ janānaṃ ekupajjhāyena nānācariyena ekānussāvanā vaṭṭati。 Adinnādāne tissoti pāde vā atirekapāde vā pārājikaṃ， atirekamāsake thullaccayaṃ， māsake vā ūnamāsake vā dukkaṭaṃ。 Catasso methunapaccayāti akkhayite pārājikaṃ， yebhuyyena khayite thullaccayaṃ， vivaṭakate mukhe dukkaṭaṃ， jatumaṭṭhake pācittiyaṃ。 Chindantassa tissoti vanappatiṃ chindantassa pārājikaṃ， bhūtagāme pācittiyaṃ， aṅgajāte thullaccayaṃ。 Pañca chaḍḍitapaccayāti anodissa visaṃ chaḍḍeti， sace tena manusso marati， pārājikaṃ； yakkhapetesu thullaccayaṃ； tiracchānagate pācittiyaṃ； vissaṭṭhichaḍḍane saṅghādiseso； sekhiyesu harite uccārapassāvachaḍḍane dukkaṭaṃ – imā chaḍḍitapaccayā pañcāpattiyo honti。 Pācittiyenadukkaṭā katāti bhikkhunovādakavaggasmiṃ dasasu sikkhāpadesu pācittiyena saddhiṃ dukkaṭā katā evāti attho。 Caturettha navakā vuttāti paṭhamasikkhāpadamhiyeva adhammakamme dve， dhammakamme dveti evaṃ cattāro navakā vuttāti attho。 Dvinnaṃ cīvarena cāti bhikkhūnaṃ santike upasampannāya cīvaraṃ dentassa pācittiyaṃ， bhikkhunīnaṃ santike upasampannāya dentassa dukkaṭanti evaṃ dvinnaṃ bhikkhunīnaṃ cīvaraṃ dentassa cīvarena kāraṇabhūtena āpatti hotīti attho。 Aṭṭha pāṭidesanīyāti pāḷiyaṃ āgatā eva。 Bhuñjantāmakadhaññena pācittiyena dukkaṭā katāti āmakadhaññaṃ viññāpetvā bhuñjantiyā pācittiyena saddhiṃ dukkaṭā katāyeva。

Gacchantassa catassoti bhikkhuniyā vā mātugāmena vā saddhiṃ saṃvidhāya gacchantassa dukkaṭaṃ, gāmūpacārokkamane pācittiyaṃ, yā bhikkhunī ekā gāmantaraṃ gacchati, tassā gāmūpacāraṃ okkamantiyā paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādisesoti gacchantassa imā catasso āpattiyo honti. Ṭhitassa cāpi tattakāti ṭhitassapi catasso evāti attho. Kathaṃ? Bhikkhunī andhakāre vā paṭicchanne vā okāse mittasanthavavasena purisassa hatthapāse tiṭṭhati, pācittiyaṃ; hatthapāsaṃ vijahitvā tiṭṭhati, dukkaṭaṃ; aruṇuggamanakāle dutiyikāya hatthapāsaṃ vijahantī tiṭṭhati, thullaccayaṃ; vijahitvā tiṭṭhati, saṅghādisesoti nisinnassa catasso āpattiyo. Nipannassāpi tattakāti sacepi hi sā nisīdati vā nipajjati vā, etāyeva catasso āpattiyo āpajjati.

(3) Pācittiyavaṇṇanā

Gacchantassa catassoti bhikkhuniyā vā mātugāmena vā saddhiṃ saṃvidhāya gacchantassa dukkaṭaṃ， gāmūpacārokkamane pācittiyaṃ， yā bhikkhunī ekā gāmantaraṃ gacchati， tassā gāmūpacāraṃ okkamantiyā paṭhamapāde thullaccayaṃ， dutiyapāde saṅghādisesoti gacchantassa imā catasso āpattiyo honti。 Ṭhitassa cāpi tattakāti ṭhitassapi catasso evāti attho。 Kathaṃ？ Bhikkhunī andhakāre vā paṭicchanne vā okāse mittasanthavavasena purisassa hatthapāse tiṭṭhati， pācittiyaṃ； hatthapāsaṃ vijahitvā tiṭṭhati， dukkaṭaṃ； aruṇuggamanakāle dutiyikāya hatthapāsaṃ vijahantī tiṭṭhati， thullaccayaṃ； vijahitvā tiṭṭhati， saṅghādisesoti nisinnassa catasso āpattiyo。 Nipannassāpi tattakāti sacepi hi sā nisīdati vā nipajjati vā， etāyeva catasso āpattiyo āpajjati。

476.Pañca pācittiyānīti pañca bhesajjāni paṭiggahetvā nānābhājanesu vā ekabhājane vā amissetvā ṭhapitāni honti, sattāhātikkame so bhikkhu pañca pācittiyāni sabbāni nānāvatthukāni ekakkhaṇe āpajjati, 『『imaṃ paṭhamaṃ āpanno, imaṃ pacchā』』ti na vattabbo.

Nava pācittiyānīti yo bhikkhu nava paṇītabhojanāni viññāpetvā tehi saddhiṃ ekato ekaṃ kabaḷaṃ omadditvā mukhe pakkhipitvā paragaḷaṃ atikkāmeti, ayaṃ nava pācittiyāni sabbāni nānāvatthukāni ekakkhaṇe āpajjati 『『imaṃ paṭhamaṃ āpanno, imaṃ pacchā』』ti na vattabbo. Ekavācāya deseyyāti 『『ahaṃ, bhante, pañca bhesajjāni paṭiggahetvā sattāhaṃ atikkāmetvā pañca āpattiyo āpanno, tā tumhamūle paṭidesemī』』ti evaṃ ekavācāya deseyya, desitāva honti, dvīhi tīhi vācāhi kiccaṃ nāma natthi. Dutiyavissajjanepi 『『ahaṃ, bhante, nava paṇītabhojanāni viññāpetvā bhuñjitvā nava āpattiyo āpanno, tā tumhamūle paṭidesemī』』ti vattabbaṃ.

Vatthuṃ kittetvā deseyyāti 『『ahaṃ, bhante, pañca bhesajjāni paṭiggahetvā sattāhaṃ atikkāmesiṃ, yathāvatthukaṃ taṃ tumhamūle paṭidesemī』』ti evaṃ vatthuṃ kittetvā deseyya, desitāva honti āpattiyo, āpattiyā nāmaggahaṇena kiccaṃ natthi. Dutiyavissajjanepi 『『ahaṃ, bhante, nava paṇītabhojanāni viññāpetvā bhutto, yathāvatthukaṃ taṃ tumhamūle paṭidesemī』』ti vattabbaṃ.

Yāvatatiyake tissoti ukkhittānuvattikāya pārājikaṃ bhedakānuvattakānaṃ kokālikādīnaṃ saṅghādisesaṃ, pāpikāya diṭṭhiyā appaṭinissagge caṇḍakāḷikāya ca bhikkhuniyā pācittiyanti imā yāvatatiyakā tisso āpattiyo. Cha vohārapaccayāti payuttavācāpaccayā cha āpattiyo āpajjatīti attho. Kathaṃ? Ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa. Ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa. Ājīvahetu ājīvakāraṇā yo te vihāre vasati so arahāti vadati, āpatti thullaccayassa. Ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassāti.

Khādantassa tissoti manussamaṃse thullaccayaṃ, avasesesu akappiyamaṃsesu dukkaṭaṃ, bhikkhuniyā lasuṇe pācittiyaṃ. Pañca bhojanapaccayāti avassutā avassutassa purisassa hatthato bhojanaṃ gahetvā tattheva manussamaṃsaṃ lasuṇaṃ attano atthāya viññāpetvā gahitapaṇītabhojanāni avasesañca akappiyamaṃsaṃ pakkhipitvā vomissakaṃ omadditvā ajjhoharamānā saṅghādisesaṃ, thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭanti imā pañca āpattiyo bhojanapaccayā āpajjati.

五種波逸提是五種藥品被接受后，或在不同器皿或同一器皿中未混合而儲存，超過七天後，那位比丘將同時犯下五種不同情況的波逸提，不應說"這是第一個犯的，那是後來犯的"。 九種波逸提是：某比丘請求九種精美食物，與它們一起混合成一口，放入口中，經過喉嚨，這位比丘將同時犯下九種不同情況的波逸提，不應說"這是第一個犯的，那是後來犯的"。 以一句話懺悔是說："尊者，我接受了五種藥品，超過七天，犯了五種過失，我在您面前懺悔"。如此以一句話懺悔，即為懺悔，用兩三句話是沒有必要的。第二種情況下也應說："尊者，我請求了九種精美食物，食用后犯了九種過失，我在您面前懺悔"。 述說事由后懺悔是說："尊者，我接受了五種藥品，超過七天，我將按照事由在您面前懺悔"。如此述說事由后懺悔，過失即被懺悔，不需要提及過失的名稱。第二種情況下也應說："尊者，我請求了九種精美食物並食用，我將按照事由在您面前懺悔"。 在第三次中有三種是被驅逐的追隨者的波羅夷，分裂僧團追隨者如可卡利卡等的僧殘，對於邪惡見不放棄的旃陀迦梨比丘尼的波逸提，這三種是第三次的。六種語言因由是由於聯繫語言而犯六種過失。如何？因生計動機，貪婪、出於慾望，說不存在的超人法，犯波羅夷罪。因生計動機，捲入行為，犯僧殘罪。因生計動機，說"那住在寺院的是阿羅漢"，犯重罪。因生計動機，比丘為自己利益請求並食用精美食物，犯波逸提罪。因生計動機，比丘尼為自己利益請求並食用精美食物，犯應悔罪。因生計動機，非病比丘為自己利益請求並食用湯或飯，犯惡作罪。 在食用中有三種：人肉犯重罪，其他不允許的肉犯惡作罪，比丘尼食用大蒜犯波逸提罪。五種食物因由是：被污染的比丘從被污染的男性手中接過食物，在那裡為自己利益請求人肉、大蒜，加入已請求的精美食物和其他不允許的肉，混合后吞嚥，犯僧殘、重罪、波逸提、應悔、惡作五種過失。

Pañca ṭhānānīti 『『ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṃ samanubhāsanāya appaṭinissajjantiyā ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayaṃ, kammavācāpariyosāne āpatti pārājikassa, saṅghabhedāya parakkamanādīsu saṅghādiseso, pāpikāya diṭṭhiyā appaṭinissagge pācittiya』』nti evaṃ sabbā yāvatatiyakā pañca ṭhānāni gacchanti. Pañcannañceva āpattīti āpatti nāma pañcannaṃ sahadhammikānaṃ hoti, tattha dvinnaṃ nippariyāyena āpattiyeva, sikkhāmānasāmaṇerisāmaṇerānaṃ pana akappiyattā na vaṭṭati. Iminā pariyāyena tesaṃ āpatti na desāpetabbā, daṇḍakammaṃ pana tesaṃ kātabbaṃ. Pañcannaṃ adhikaraṇena cāti adhikaraṇañca pañcannamevāti attho. Etesaṃyeva hi pañcannaṃ pattacīvarādīnaṃ atthāya vinicchayavohāro adhikaraṇanti vuccati, gihīnaṃ pana aḍḍakammaṃ nāma hoti.

Pañcannaṃ vinicchayo hotīti pañcannaṃ sahadhammikānaṃyeva vinicchayo nāma hoti. Pañcannaṃ vūpasamena cāti etesaṃyeva pañcannaṃ adhikaraṇaṃ vinicchitaṃ vūpasantaṃ nāma hotīti attho. Pañcannañceva anāpattīti etesaṃyeva pañcannaṃ anāpatti nāma hotīti attho. Tīhi ṭhānehi sobhatīti saṅghādīhi tīhi kāraṇehi sobhati. Katavītikkamo hi puggalo sappaṭikammaṃ āpattiṃ saṅghamajjhe gaṇamajjhe puggalasantike vā paṭikaritvā abbhuṇhasīlo pākatiko hoti, tasmā tīhi ṭhānehi sobhatīti vuccati.

Dve kāyikā rattinti bhikkhunī rattandhakāre purisassa hatthapāse ṭhānanisajjasayanāni kappayamānā pācittiyaṃ, hatthapāsaṃ vijahitvā ṭhānādīni kappayamānā dukkaṭanti dve kāyadvārasambhavā āpattiyo rattiṃ āpajjati. Dve kāyikā divāti eteneva upāyena divā paṭicchanne okāse dve āpattiyo āpajjati. Nijjhāyantassa ekā āpattīti 『『na ca, bhikkhave, sārattena mātugāmassa aṅgajātaṃ upanijjhāyitabbaṃ . Yo upanijjhāyeyya, āpatti dukkaṭassā』』ti (pārā. 266) nijjhāyantassa ayamekā āpatti. Ekā piṇḍapātapaccayāti 『『na ca, bhikkhave, bhikkhādāyikāya mukhaṃ oloketabba』』nti (cūḷava. 366) ettha dukkaṭāpatti, antamaso yāguṃ vā byañjanaṃ vā dentassa sāmaṇerassāpi hi mukhaṃ ullokayato dukkaṭameva. Kurundiyaṃ pana 『『ekā piṇḍapātapaccayāti bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjantassa pācittiya』』nti vuttaṃ.

Aṭṭhānisaṃse sampassanti kosambakakkhandhake vuttānisaṃse. Ukkhittakā tayo vuttāti āpattiyā adassane appaṭikamme pāpikāya ca diṭṭhiyā appaṭinissaggeti. Tecattālīsa sammāvattanāti tesaṃyeva ukkhittakānaṃ ettakesu vattesu vattanā.

Pañcaṭhāne musāvādoti pārājikasaṅghādisesathullaccayapācittiyadukkaṭasaṅkhāte pañcaṭṭhāne musāvādo gacchati. Cuddasa paramanti vuccatīti dasāhaparamādinayena heṭṭhā vuttaṃ. Dvādasa pāṭidesanīyāti bhikkhūnaṃ cattāri bhikkhunīnaṃ aṭṭha. Catunnaṃ desanāya cāti catunnaṃ accayadesanāyāti attho. Katamā pana sāti? Devadattena payojitānaṃ abhimārānaṃ accayadesanā, anuruddhattherassa upaṭṭhāyikāya accayadesanā, vaḍḍhassa licchavino accayadesanā, vāsabhagāmiyattherassa ukkhepanīyakammaṃ katvā āgatānaṃ bhikkhūnaṃ accayadesanāti ayaṃ catunnaṃ accayadesanā nāma.

五種情況是：對於被驅逐的追隨者比丘尼，在第三次勸告時不放棄，提出動議時犯惡作，用兩個羯磨詞時犯重罪，在羯磨詞結束時犯波羅夷罪，為分裂僧團而策劃等犯僧殘罪，對於邪惡見不放棄犯波逸提罪，如此所有第三次情況都屬於五種情況。五種過失是指對於五位同法者確實有過失，其中兩位不假借條件即為過失，但學處女、沙彌尼、沙彌因為不適格，所以不可以。按此方式，不應驅逐他們的過失，但應該對他們執行處罰。五種裁判是指裁判屬於這五種。確實只有這五種關於衣缽等事項的判決稱為裁判，在家人則稱為半處罰。 五種裁判是隻對這五位同法者有裁判。五種平息是指這些人的裁判被裁定並平息。五種無過失是指這些人確實沒有過失。以三種方式而得到榮耀是指以僧團等三種原因而得到榮耀。如果一個人已經糾正了過失，在僧團中、集會中或個人面前悔過，成為習慣於改正的正常人，所以說以三種方式而得到榮耀。 兩種身業在夜晚是：比丘尼在夜間黑暗中，在男子手臂範圍內安排站立、就座、臥躺等，犯波逸提；離開手臂範圍而安排站立等，犯惡作，這是兩種由身業產生的過失在夜晚犯。兩種身業在白天是用同樣方法在白天遮蔽處犯兩種過失。默唸時有一種過失是："諸比丘，不應以色慾之心注視女人的身體。誰若注視，犯惡作罪"，這是默唸時的一種過失。一種與乞食有關的是："諸比丘，不應注視施食者的臉"，在這裡犯惡作罪，即使是給沙彌施捨湯或菜餚時注視其臉也是惡作。然而，在《古魯恩迪》中說："一種與乞食有關的是比丘尼準備的乞食時犯波逸提"。 八種利益他們觀察到的是在《拘尸伯分別》中所說的利益。被驅逐的三種是指對於過失不承認、不悔過、不放棄邪見。四十三種正確轉向是指這些被驅逐者在這些轉向中的轉向。 在五種情況下妄語是指在波羅夷、僧殘、重罪、波逸提、惡作五種情況下妄語。十四種最高是指如前所述的十天等最高限度。十二種應悔是指比丘四種，比丘尼八種。對於四種懺悔是指四種過失的懺悔。哪些是這些？是提婆達多策劃的殺人者的過失懺悔，阿那律尊者侍女的過失懺悔，伐達長者的過失懺悔，婆娑伽摩尊者被舉行驅逐羯磨后歸來的比丘的過失懺悔，這就是四種過失懺悔。

Aṭṭhaṅgiko musāvādoti 『『pubbevassa hoti musā bhaṇissa』』nti ādiṃ katvā 『『vinidhāya sañña』』nti pariyosānehi (pāci. 4-5; pari. 459) aṭṭhahi aṅgehi aṭṭhaṅgiko. Uposathaṅgānipi pāṇaṃ na hanetiādinā nayena vuttāneva. Aṭṭha dūteyyaṅgānīti 『『idha, bhikkhave, bhikkhu sotā ca hoti sāvetā cā』』tiādinā (cūḷava. 347) nayena saṅghabhedake vuttāni. Aṭṭha titthiyavattāni mahākhandhake vuttāni.

Aṭṭhavācikā upasampadāti bhikkhunīnaṃ upasampadaṃ sandhāya vuttaṃ. Aṭṭhannaṃ paccuṭṭhātabbanti bhattagge aṭṭhannaṃ bhikkhunīnaṃ itarāhi paccuṭṭhāya āsanaṃ dātabbaṃ . Bhikkhunovādako aṭṭhahīti aṭṭhahaṅgehi samannāgato bhikkhu bhikkhunovādako sammannitabbo.

Ekassa chejjanti gāthāya navasu janesu yo salākaṃ gāhetvā saṅghaṃ bhindati, tasseva chejjaṃ hoti, devadatto viya pārājikaṃ āpajjati. Bhedakānuvattakānaṃ catunnaṃ thullaccayaṃ kokālikādīnaṃ viya, dhammavādīnaṃ catunnaṃ anāpatti. Imā pana āpattiyo ca anāpattiyo ca sabbesaṃ ekavatthukā saṅghabhedavatthukā eva.

Nava āghātavatthūnīti gāthāya navahīti navahi bhikkhūhi saṅgho bhijjati. Ñattiyā karaṇā navāti ñattiyā kātabbāni kammāni navāti attho. Sesaṃ uttānameva.

(4) Avandanīyapuggalādivaṇṇanā

八正道的妄語是指「過去他會說謊」的開始，最後以「設定意圖」結束（《巴利經》4-5；《巴利經》459），由八個部分組成即為八正道。以「安住的部分不殺生」等方式闡述。八種不應違背的部分是指「在這裡，諸比丘，聽者與告知者」之類（《小部經》347），是指在分裂僧團時所說的。八種外道的行為在《大聚經》中被提及。 八種言語的入戒是指比丘尼的入戒。八位比丘應當在飯食中席位由其他比丘的八位比丘所坐。具有比丘尼教導的比丘應當具備八種法則。 一人的斷絕是指在詩句中，九個人中誰持刀擊破僧團，便是他的斷絕，像提婆達多一樣犯下波羅夷罪。分裂僧團的四種重罪，像可卡利等，法師的四種無過失。這些過失和無過失都屬於同一類的分裂僧團的事項。 九種傷害的事項是指在詩句中，九個比丘使僧團破裂。以「應當做的事項是九個」來解釋。其餘的則是總結。 （4）應受尊敬的人等的說明

477.Dasa puggalā nābhivādetabbāti senāsanakkhandhake vuttā dasa janā. Añjali sāmīcena cāti sāmīcikammena saddhiṃ añjali ca tesaṃ na kātabbo, neva pānīyāpucchanatālavaṇṭaggahaṇādi khandhakavattaṃ tesaṃ dassetabbaṃ, na añjali paggaṇhitabboti attho. Dasannaṃ dukkaṭanti tesaṃyeva dasannaṃ evaṃ karontassa dukkaṭaṃ hoti. Dasa cīvaradhāraṇāti dasa divasāni atirekacīvarassa dhāraṇā anuññātāti attho.

Pañcannaṃ vassaṃvuṭṭhānaṃ, dātabbaṃ idha cīvaranti pañcannaṃ sahadhammikānaṃ sammukhāva dātabbaṃ. Sattannaṃ santeti disāpakkantaummattakakhittacittavedanāṭṭānaṃ tiṇṇañca ukkhittakānanti imesaṃ sattannaṃ sante patirūpe gāhake parammukhāpi dātabbaṃ. Soḷasannaṃ na dātabbanti sesānaṃ cīvarakkhandhake vuttānaṃ paṇḍakādīnaṃ soḷasannaṃ na dātabbaṃ.

Katisataṃ rattisataṃ, āpattiyo chādayitvānāti katisataṃ āpattiyo rattisataṃ chādayitvāna. Dasasataṃ rattisataṃ, āpattiyo chādayitvānāti dasasataṃ āpattiyo rattisataṃ chādayitvāna. Ayañhettha saṅkhepattho – yo divase sataṃ sataṃ saṅghādisesāpattiyo āpajjitvā dasa dasa divase paṭicchādeti, tena rattisataṃ āpattisahassaṃ paṭicchāditaṃ hoti, so sabbāva tā āpattiyo dasāhapaṭicchannāti parivāsaṃ yācitvā dasa rattiyo vasitvāna mucceyya pārivāsikoti.

Dvādasa kammadosā vuttāti apalokanakammaṃ adhammenavaggaṃ, adhammenasamaggaṃ, dhammenavaggaṃ, tathā ñattikammañattidutiyakammañatticatutthakammānipīti evaṃ ekekasmiṃ kamme tayo tayo katvā dvādasa kammadosā vuttā.

Catasso kammasampattiyoti apalokanakammaṃ dhammenasamaggaṃ, tathā sesānipīti evaṃ catasso kammasampattiyo vuttā.

Cha kammānīti adhammenavaggakammaṃ, adhammenasamaggakammaṃ, dhammapatirūpakenavaggakammaṃ, dhammapatirūpakenasamaggakammaṃ, dhammenavaggakammaṃ, dhammenasamaggakammanti evaṃ cha kammāni vuttāni. Ekettha dhammikā katāti ekaṃ dhammena samaggakammamevettha dhammikaṃ katanti attho. Dutiyagāthāvissajjanepi etadeva dhammikaṃ.

十種人不應受禮是在《住處篇》中提到的十種人。合掌禮應與恰當的行為一起，不應對這些人做合掌，不應向他們詢問飲水、拿扇子等《住處篇》的常規行為，意思是不應舉起合掌。對這十種人做此事即犯惡作罪。十種衣服持有是指允許持有超過十天的額外衣服。 五位同法者應在此處給予衣服，應當當面給予。七種情況下可給予是指在遠處也可給予：離開方向、顛狂、心亂、受苦、三種被驅逐者，在這七種情況下，如有適當的接受者，可以給予。十六種不應給予是指在《衣服篇》中提到的其餘遮障者等十六種不應給予。 "百計夜數掩蓋過失"是指百計過失掩蓋夜數。"千計夜數掩蓋過失"是指千計過失掩蓋夜數。此處要點是：如果一個人每天百計犯僧殘過失，在十天內掩蓋，則以夜百計過失被掩蓋，他將所有這些過失在十天內掩蓋，請求暫住，住十夜后可解脫為暫住者。 十二種羯磨過失是指：不同意的羯磨、非法分裂、非法和合、法分裂，以及提案羯磨、第二提案羯磨、第四提案羯磨，如此在每個羯磨中各有三種，共十二種羯磨過失。 四種羯磨圓滿是指：不同意的羯磨、法和合，以及其餘，如此四種羯磨圓滿被提及。 六種羯磨是：非法分裂羯磨、非法和合羯磨、類似法分裂羯磨、類似法和合羯磨、法分裂羯磨、法和合羯磨，如此六種羯磨被提及。在此處有一種法的是指在此處只有一種法和合羯磨是合法的。在第二首詩的解釋中也是如此。

Yaṃ desitāti yāni desitāni vuttāni pakāsitāni. Anantajinenātiādīsu pariyantaparicchedabhāvarahitattā anantaṃ vuccati nibbānaṃ, taṃ bhagavatā raññā sapattagaṇaṃ abhimadditvā rajjaṃ viya kilesagaṇaṃ abhimadditvā jitaṃ vijitaṃ adhigataṃ sampattaṃ, tasmā bhagavā 『『anantajino』』ti vuccati. Sveva iṭṭhāniṭṭhesu nibbikāratāya tādi, vikkhambhanatadaṅgasamucchedapaṭipassaddhinissaraṇavivekasaṅkhātaṃ vivekapañcakaṃ addasāti vivekadassī; tena anantajinena tādinā vivekadassinā yāni āpattikkhandhāni desitāni vuttāni. Ekettha sammati vinā samathehīti ayamettha padasambandho, yāni satthārā satta āpattikkhandhāni desitāni, tattha ekāpi āpatti vinā samathehi na sammati, atha kho cha samathā cattāri adhikaraṇānīti sabbepime dhammā sammukhāvinayena sammanti, samāyogaṃ gacchanti. Ettha pana eko sammukhāvinayova vinā samathehi sammati, samathabhāvaṃ gacchati. Na hi tassa aññena samathena vinā anipphatti nāma atthi. Tena vuttaṃ – 『『ekettha sammati vinā samathehī』』ti. Iminā tāva adhippāyena aṭṭhakathāsu attho vutto. Mayaṃ pana 『『vinā』』ti nipātassa paṭisedhanamattamatthaṃ gahetvā 『『ekettha sammati vinā samathehī』』ti etesu sattasu āpattikkhandhesu eko pārājikāpattikkhandho vinā samathehi sammatīti etamatthaṃ roceyyāma. Vuttampi cetaṃ 『『yā sā āpatti anavasesā, sā āpatti na katamena adhikaraṇena katamamhi ṭhāne na katamena samathena sammatī』』ti.

Chaūnadiyaḍḍhasatāti 『『idha, upāli, bhikkhu adhammaṃ dhammoti dīpeti, tasmiṃ adhammadiṭṭhi bhede adhammadiṭṭhi, tasmiṃ adhammadiṭṭhi bhede dhammadiṭṭhi, tasmiṃ adhammadiṭṭhi bhede vematiko, tasmiṃ dhammadiṭṭhi bhede adhammadiṭṭhi, tasmiṃ dhammadiṭṭhi bhede vematiko, tasmiṃ vematiko bhede adhammadiṭṭhi, tasmiṃ vematiko bhede dhammadiṭṭhi, tasmiṃ vematiko bhede vematiko』』ti evaṃ yāni aṭṭhārasannaṃ bhedakaravatthūnaṃ vasena aṭṭhārasa aṭṭhakāni saṅghabhedakakkhandhake vuttāni, tesaṃ vasena chaūnadiyaḍḍhasataṃ āpāyikā veditabbā.

Aṭṭhārasa anāpāyikāti 『『idha, upāli, bhikkhu adhammaṃ dhammoti dīpeti, tasmiṃ dhammadiṭṭhi bhede dhammadiṭṭhi avinidhāya diṭṭhiṃ avinidhāya khantiṃ avinidhāya ruciṃ avinidhāya bhāvaṃ anussāveti, salākaṃ gāheti 『ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā』ti, ayampi kho, upāli, saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho』』ti evaṃ ekekasmiṃ vatthusmiṃ ekekaṃ katvā saṅghabhedakakkhandhakāvasāne vuttā aṭṭhārasa janā. Aṭṭhārasa aṭṭhakā chaūnadiyaḍḍhasatavissajjane vuttāyeva.

(5) Soḷasakammādivaṇṇanā

478.Kati kammānītiādīnaṃ sabbagāthānaṃ vissajjanaṃ uttānamevāti.

Aparadutiyagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.

Sedamocanagāthā

(1) Avippavāsapañhāvaṇṇanā

所說者是指被說明、闡述、揭示的內容。關於"無限征服者"等，因為沒有邊界和限制，所以稱為無限，即涅槃。世尊如同國王擊敗敵軍一樣，擊敗煩惱群，獲得勝利和成就，因此稱為"無限征服者"。正因為在可意與不可意中無偏私，所以如此；他見到了包括排除、區域性滅除、根本滅除、平息、出離、離欲等五種離欲，所以稱為"離欲見者"。由這位無限征服者、離欲見者所說明的過失類別。 此處"僅此一處得以調解，不經調停"的語義聯繫是：大師所說的七種過失類別中，沒有任何一種過失能不經調停而得到調解，而是需要六種調停和四種裁判，所有這些法都通過現前毗尼耶得到調解並達成一致。但在此處，僅現前毗尼耶可以不經調停而得到調解並達成調停狀態。確實對於它不存在不經其他調停就無法成就的情況。因此說"僅此一處得以調解，不經調停"。最初按此意圖在註釋中闡述了意義。我們則認為"不"這個語氣詞僅僅是否定，意在說明在這七種過失類別中，波羅夷過失類別可以不經調停而得到調解。這也曾被說過："任何無遺漏的過失，不論以何種裁判、何種場所、何種調停都無法調解。" 六百一十五是指：在此，優波離，比丘將非法說為法，在非法見分裂時是非法見，在非法見分裂時是法見，在非法見分裂時是猶豫，在法見分裂時是非法見，在法見分裂時是猶豫，在猶豫分裂時是非法見，在猶豫分裂時是法見，在猶豫分裂時是猶豫。這樣，根據十八種分裂事由，在《分裂僧團篇》中提到了十八個八組，據此應了知六百一十五種可導致墮落的情況。 十八種非可導致墮落是指：在此，優波離，比丘將非法說為法，在法見分裂時是法見，不確定見解、不確定忍耐、不確定喜好、不確定狀態，宣告"這是法，這是律，這是導師的教誡，接受這個，喜歡這個"並持票，優波離，這樣的分裂僧團者既不墮落、不下地獄、不被剝奪權利、不無可救藥。在《分裂僧團篇》結尾處，每一事由各說了一人，共十八人。十八個八組在六百一十五種情況的解釋中已被提及。 （5）十六種羯磨等的說明 478. 關於"有多少羯磨"等所有詩句的解答都是顯而易見的。 第二組詩歌的集合說明已完成。 出汗偈 （1）不離開問題的說明

  1. Sedamocanagāthāsu asaṃvāsoti uposathapavāraṇādinā saṃvāsena asaṃvāso. Sambhogo ekacco tahiṃ na labbhatīti akappiyasambhogo na labbhati, nahāpanabhojanādipaṭijagganaṃ pana mātarāyeva kātuṃ labbhati. Avippavāsena anāpattīti sahagāraseyyāya anāpatti. Pañhā mesā kusalehi cintitāti esā pañhā kusalehi paṇḍitehi cintitā. Assā vissajjanaṃ dārakamātuyā bhikkhuniyā veditabbaṃ, tassā hi puttaṃ sandhāyetaṃ vuttanti.

Avissajjitagāthā garubhaṇḍaṃ sandhāya vuttā, attho panassā garubhaṇḍavinicchaye vuttoyeva.

Dasa puggale na vadāmīti senāsanakkhandhake vutte dasa puggale na vadāmi. Ekādasa vivajjiyāti ye mahākhandhake ekādasa vivajjanīyapuggalā vuttā, tepi na vadāmi. Ayaṃ pañhā naggaṃ bhikkhuṃ sandhāya vuttā.

Kathaṃ nu sikkhāya asādhāraṇoti pañhā nahāpitapubbakaṃ bhikkhuṃ sandhāya vuttā. Ayañhi khurabhaṇḍaṃ pariharituṃ na labhati, aññe labhanti; tasmā sikkhāya asādhāraṇo.

Taṃ puggalaṃ katamaṃ vadanti buddhāti ayaṃ pañhā nimmitabuddhaṃ sandhāya vuttā.

Adhonābhiṃvivajjiyāti adhonābhiṃ vivajjetvā. Ayaṃ pañhā yaṃ taṃ asīsakaṃ kabandhaṃ, yassa ure akkhīni ceva mukhañca hoti, taṃ sandhāya vuttā.

Bhikkhu saññācikāya kuṭinti ayaṃ pañhā tiṇacchādanaṃ kuṭiṃ sandhāya vuttā. Dutiyapañhā sabbamattikāmayaṃ kuṭiṃ sandhāya vuttā.

Āpajjeyya garukaṃ chejjavatthunti ayaṃ pañhā vajjapaṭicchādikaṃ bhikkhuniṃ sandhāya vuttā. Dutiyapañhā paṇḍakādayo abhabbapuggale sandhāya vuttā. Ekādasapi hi te gihibhāveyeva pārājikaṃ pattā.

Vācāti vācāya anālapanto. Giraṃ no ca pare bhaṇeyyāti 『『iti ime sossantī』』ti parapuggale sandhāya saddampi na nicchāreyya. Ayaṃ pañhā 『『santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassa hotī』』ti imaṃ musāvādaṃ sandhāya vuttā. Tassa hi bhikkhuno adhammikāya paṭiññāya tuṇhībhūtassa nisinnassa manodvāre āpatti nāma natthi. Yasmā pana āvikātabbaṃ na āvikaroti, tenassa vacīdvāre akiriyato ayaṃ āpatti samuṭṭhātīti veditabbā.

Saṅghādisesā caturoti ayaṃ pañhā aruṇugge gāmantarapariyāpannaṃ nadipāraṃ okkantabhikkhuniṃ sandhāya vuttā, sā hi sakagāmato paccūsasamaye nikkhamitvā aruṇuggamanakāle vuttappakāraṃ nadipāraṃ okkantamattāva rattivippavāsagāmantaranadipāragaṇamhāohīyanalakkhaṇena ekappahāreneva caturo saṅghādisese āpajjati.

Siyā āpattiyo nānāti ayaṃ pañhā ekatoupasampannā dve bhikkhuniyo sandhāya vuttā. Tāsu hi bhikkhūnaṃ santike ekatoupasampannāya hatthato gaṇhantassa pācittiyaṃ, bhikkhunīnaṃ santike ekatoupasampannāya hatthato gaṇhantassa dukkaṭaṃ.

Caturo janā saṃvidhāyāti ācariyo ca tayo ca antevāsikā chamāsakaṃ bhaṇḍaṃ avahariṃsu, ācariyassa sāhatthikā tayo māsakā, āṇattiyāpi tayova tasmā thullaccayaṃ āpajjati , itaresaṃ sāhatthiko ekeko, āṇattikā pañcāti tasmā pārājikaṃ āpajjiṃsu. Ayamettha saṅkhepo. Vitthāro pana adinnādānapārājike saṃvidāvahāravaṇṇanāyaṃ vutto.

(2) Pārājikādipañhāvaṇṇanā

出汗偈中「不受拘束」是指通過齋戒和皈依等不受拘束。關於「某些人不被接受」，是指不被接受的無禮接觸，不被接受，但母親可以為其提供飲水、食物等。通過不離開而不犯過失是指與同牀共寢者的不犯過失。這個問題是由有智慧的人所思考的。這是關於母親與兒子之間的關係，意在指代她的兒子。 不被拋棄的詩句是指重罪的負擔，意思是說在重罪的判斷中已被闡明。 「我不說十個人」是指在《住處篇》中提到的我不說十個人。「十一種應避免的」是指在《大聚經》中提到的十一種應避免的對象，我也不說。這一問題是指赤裸的比丘。 「如何能通過教導而不普通」是指在不洗澡的比丘中提到的。因為他無法避免重罪，其他人可以避免；因此，教導不普通。 「那個人被稱為佛」是指由覺悟的佛所指代的。 「從下方避免」是指避免從下方。這個問題是指那個沒有頭的可憐人，他的肩膀上有眼睛和嘴巴，這裡是指代他。 「比丘的心念小屋」是指草覆蓋的小屋。這第二個問題是指所有的泥土小屋。 「應當墮落的重罪」是指與遮蔽的比丘相關的。這第二個問題是指與無能者等無能的人相關的。因為他們在家庭生活中已經犯下波羅夷罪。 「言語」是指不說話。對他人不應說「他們正在傾聽」，是指與他人相關的言語也不應被說出。這個問題是指「存在的過失不應被忽略，若是有意識的妄語」。因為這樣的比丘在不合法的承諾中，若是沉默坐著，則沒有過失。因為他不應被揭示，因此在言語上沒有行為，所以這個過失被認為是產生的。 「四種未被分裂」是指在黎明時分進入村莊的比丘，指的是她在清晨離開村莊時，進入河流的邊界，她在黎明時分離開村莊進入河流邊界，因此被認為是四種未被分裂的。 「可能有不同的過失」是指與兩位已受戒的比丘相關的。在她們面前，若是由一位已受戒的比丘所持，則會犯下應受罰的罪，若在她們面前由一位已受戒的比丘所持，則會犯下惡作罪。 「四人分配」是指老師和三位隨侍的比丘，帶著三個月的供品，老師的隨侍三個月，因而犯下重罪，而其他人則是各自一位，因此因而犯下波羅夷罪。這裡是概述。詳細內容在《不盜波羅夷罪的說明》中已被闡述。 （2）波羅夷等問題的說明

480.Chiddaṃ tasmiṃ ghare natthīti ayaṃ pañhā dussakuṭiādīni santhatapeyyālañca sandhāya vuttā.

Telaṃ madhuṃ phāṇitanti gāthā liṅgaparivattaṃ sandhāya vuttā.

Nissaggiyenāti gāthā pariṇāmanaṃ sandhāya vuttā. Yo hi saṅghassa pariṇatalābhato ekaṃ cīvaraṃ attano, ekaṃ aññassāti dve cīvarāni 『『ekaṃ mayhaṃ, ekaṃ tassa dehī』』ti ekapayaogena pariṇāmeti, so nissaggiyapācittiyañceva suddhikapācittiyañca ekato āpajjati.

Kammañca taṃ kuppeyya vaggapaccayāti ayaṃ pañhā dvādasayojanapamāṇesu bārāṇasiādīsu nagaresu gāmasīmaṃ sandhāya vuttā.

Padavītihāramattenāti gāthā sañcarittaṃ sandhāya vuttā, atthopi cassā sañcarittavaṇṇanāyameva vutto.

Sabbāni tāni nissaggiyānīti ayaṃ pañhā aññātikāya bhikkhuniyā dhovāpanaṃ sandhāya vuttā. Sace hi tiṇṇampi cīvarānaṃ kākaūhadanaṃ vā kaddamamakkhitaṃ vā kaṇṇaṃ gahetvā bhikkhunī udakena dhovati, bhikkhussa kāyagatāneva nissaggiyāni honti.

Saraṇagamanampi na tassa atthīti saraṇagamanaupasampadāpi natthi. Ayaṃ pana pañhā mahāpajāpatiyā upasampadaṃ sandhāya vuttā.

Haneyyaanariyaṃ mandoti tañhi itthiṃ vā purisaṃ vā anariyaṃ haneyya. Ayaṃ pañhā liṅgaparivattena itthibhūtaṃ pitaraṃ purisabhūtañca mātaraṃ sandhāya vuttā.

Na tenānantaraṃ phuseti ayaṃ pañhā migasiṅgatāpasasīhakumārādīnaṃ viya tiracchānamātāpitaro sandhāya vuttā.

Acodayitvāti gāthā dūtenupasampadaṃ sandhāya vuttā. Codayitvāti gāthā paṇḍakādīnaṃ upasampadaṃ sandhāya vuttā. Kurundiyaṃ pana 『『paṭhamagāthā aṭṭha asammukhākammāni, dutiyā anāpattikassa kammaṃ sandhāya vuttā』』ti āgataṃ.

Chindantassa āpattīti vanappatiṃ chindantassa pārājikaṃ, tiṇalatādiṃ chindantassa pācittiyaṃ, aṅgajātaṃ chindantassa thullaccayaṃ. Chindantassa anāpattīti kese ca nakhe ca chindantassa anāpatti. Chādentassa āpattīti attano āpattiṃ chādentassa aññesaṃ vā āpattiṃ. Chādentassa anāpattīti gehādīni chādentassa anāpatti.

Saccaṃbhaṇantoti gāthāya 『『sikharaṇīsi ubhatobyañjanāsī』』ti saccaṃ bhaṇanto garukaṃ āpajjati, sampajānamusāvāde pana musā bhāsato lahukāpatti hoti, abhūtārocane musā bhaṇanto garukaṃ āpajjati, bhūtārocane saccaṃ bhāsato lahukāpatti hotīti.

(3) Pācittiyādipañhāvaṇṇanā

"在那個房子里沒有缺口"是指與帳篷小屋等和覆蓋物有關的問題。 油、蜜、糖的詩句是指與性別轉換有關的。 "應當放棄"的詩句是指轉讓有關的。如果從僧團獲得收益，一件衣服歸自己，一件歸他人，說"這件歸我，這件給他"，以一種方式轉讓，他同時犯下應放棄的波逸提罪和清凈的波逸提罪。 "羯磨可能會惱怒"是指與十二由旬大小的波羅奈斯（巴拉納西）等城市的村莊界限有關的問題。 "僅僅通過步行距離"的詩句是指與行為有關，其意義也在行為描述中被闡明。 "所有這些都是應放棄的"是指與非親屬比丘尼清洗有關的問題。如果三件衣服被鳥糞或泥土污染，比丘尼用水清洗，這些對比丘來說都是應放棄的。 "他甚至沒有皈依"是指沒有皈依和受具足戒。這個問題是指摩訶波阇波提的受具足戒。 "殺死卑劣的愚蠢者"是指殺死無論是女性還是男性的卑劣之人。這個問題是指通過性別轉換，女兒殺死父親，男兒殺死母親。 "不觸及其中間"是指如同鹿角隱士、獅子王子等動物的父母。 "不指責"的詩句是指通過使者受具足戒。"指責"的詩句是指與無能者等受具足戒有關。在《古注》中提到："第一首詩指八種非現前羯磨，第二首詩指無過失的羯磨"。 "切斷的過失"是指：切斷樹王者犯波羅夷罪，切斷草木等犯波逸提罪，切斷生殖器犯重罪。"切斷無過失"是指剪頭髮和指甲無過失。"遮蔽的過失"是指遮蔽自己的過失或他人的過失。"遮蔽無過失"是指遮蔽房屋等無過失。 "說真實"的詩句中，說"頂峰兩性具足"時，說真實者犯重罪，而說有意識妄語者犯輕罪，不實陳述時說妄語犯重罪，實際陳述時說真實犯輕罪。 （3）波逸提等問題的說明

481.Adhiṭṭhitanti gāthā nissaggiyacīvaraṃ anissajjitvā paribhuñjantaṃ sandhāya vuttā.

Atthaṅgate sūriyeti gāthā romanthakaṃ sandhāya vuttā.

Na rattacittoti gāthāya ayamattho – rattacitto methunadhammapārājikaṃ āpajjati. Theyyacitto adinnādānapārājikaṃ, paraṃ maraṇāya cetento manussaviggahapārājikaṃ, saṅghabhedako pana na rattacitto na ca pana theyyacitto na cāpi so paraṃ maraṇāya cetayi, salākaṃ panassa dentassa hoti chejjaṃ, pārājikaṃ hoti, salākaṃ paṭiggaṇhantassa bhedakānuvattakassa thullaccayaṃ.

Gaccheyya aḍḍhayojananti ayaṃ pañhā suppatiṭṭhitanigrodhasadisaṃ ekakulassa rukkhamūlaṃ sandhāya vuttā.

Kāyikānīti ayaṃ gāthā sambahulānaṃ itthīnaṃ kese vā aṅguliyo vā ekato gaṇhantaṃ sandhāya vuttā.

Vācasikānīti ayaṃ gāthā 『『sabbā tumhe sikharaṇiyo』』tiādinā nayena duṭṭhullabhāṇiṃ sandhāya vuttā.

Tissitthiyo methunaṃ taṃ na seveti tisso itthiyo vuttā, tāsupi yaṃ taṃ methunaṃ nāma, taṃ na sevati. Tayo puriseti tayo purisepi upagantvā methunaṃ na sevati. Tayo anariyapaṇḍaketi ubhatobyañjanasaṅkhāte tayo anariye tayo ca paṇḍaketi imepi cha jane upagantvā methunaṃ na sevati. Na cācare methunaṃ byañjanasminti anulomapārājikavasenapi methunaṃ nācarati. Chejjaṃ siyā methunadhammapaccayāti siyā methunadhammapaccayā pārājikanti. Ayaṃ pañhā aṭṭhavatthukaṃ sandhāya vuttā, tassā hi methunadhammassa pubbabhāgaṃ kāyasaṃsaggaṃ āpajjituṃ vāyamantiyā methunadhammapaccayā chejjaṃ hoti.

Mātaraṃ cīvaranti ayaṃ gāthā piṭṭhisamaye vassikasāṭikatthaṃ satuppādakaraṇaṃ sandhāya vuttā. Vinicchayo panassā vassikasāṭikasikkhāpadavaṇṇanāyameva vutto.

Kuddho ārādhako hotīti gāthā titthiyavattaṃ sandhāya vuttā. Titthiyo hi vattaṃ pūrayamāno titthiyānaṃ vaṇṇe bhaññamāne kuddho ārādhako hoti, vatthuttayassa vaṇṇe bhaññamāne kuddho gārayho hotīti tatthevassā vitthāro vutto. Dutiyagāthāpi tameva sandhāya vuttā.

Saṅghādisesantiādi gāthā yā bhikkhunī avassutāva avassutassa purisassa hatthato piṇḍapātaṃ gahetvā manussamaṃsalasuṇapaṇītabhojanasesaakappiyamaṃsehi saddhiṃ omadditvā ajjhoharati, taṃ sandhāya vuttā.

Eko upasampanno eko anupasampannoti gāthā ākāsagataṃ sandhāya vuttā. Sace hi dvīsu sāmaṇeresu eko iddhiyā kesaggamattampi pathaviṃ muñcitvā nisinno hoti, so anupasampanno nāma hoti. Saṅghenāpi ākāse nisīditvā bhūmigatassa kammaṃ na kātabbaṃ. Sace karoti, kuppati.

Akappakatanti gāthā acchinnacīvarakaṃ bhikkhuṃ sandhāya vuttā. Tasmiṃyeva cassā sikkhāpade vitthārena vinicchayopi vutto.

Na deti na paṭiggaṇhātīti nāpi uyyojikā deti, na uyyojitā tassā hatthato gaṇhāti. Paṭiggaho tena na vijjatīti teneva kāraṇena uyyojikāya hatthato uyyojitāya paṭiggaho na vijjati. Āpajjati garukanti evaṃ santepi avassutassa hatthato piṇḍapātaggahaṇe uyyojentī saṅghādisesāpattiṃ āpajjati. Tañca paribhogapaccayāti tañca pana āpattiṃ āpajjamānā tassā uyyojitāya paribhogapaccayā āpajjati . Tassā hi bhojanapariyosāne uyyojikāya saṅghādiseso hotīti. Dutiyagāthā tassāyeva udakadantaponaggahaṇe uyyojanaṃ sandhāya vuttā.

"已確定"的詩句是指未放棄應放棄的衣服而使用的情況。 "太陽已落"的詩句是指研磨有關的問題。 "不是夜間心念"的詩句意思是：夜間心念者犯下與淫慾有關的波羅夷罪。懷著盜竊之心者犯下不與取波羅夷罪，意圖他人死亡者犯下殺人波羅夷罪。但分裂僧團者既非夜間心念，也非盜竊之心，也非意圖他人死亡，然而給予票據時會被剝奪，犯波羅夷罪；接受票據的分裂僧團追隨者犯重罪。 "可能走半由旬"是指與一個家族中根深蒂固的菩提樹下的樹根有關的問題。 "身體的"這首詩是指多個女性同時抓頭髮或手指的情況。 "語言的"這首詩是指諸如"你們都是頂峰"等方式的粗魯言語。 "提斯女性不行淫慾"是指提斯女性。在這些女性中，凡是淫慾之事，她們都不實踐。"三個男性"是指三個男性也不與之行淫慾。"三個非聖非男根者"是指具有兩性特徵的三個非聖者和三個非男根者，這六個人也不與之行淫慾。"不以性器官行淫"是指即使順應也不行淫慾。"可能因淫慾而被剝奪"是指可能因淫慾而犯波羅夷罪。這個問題是指八種事由，因為在淫慾行為之前試圖身體接觸時，會因淫慾而被剝奪。 "母親的衣服"這首詩是指在背部時爲了雨季長袍而生產的情況。關於雨季長袍的判斷在相關戒律說明中已闡述。 "憤怒者將成為贊同者"的詩句是指外道儀軌。外道在履行儀軌時，當讚揚外道時憤怒，成為贊同者；當讚揚三衣時憤怒，將受到譴責。其詳細內容在該處已闡述。第二首詩也是指同樣的情況。 "僧殘"等詩句是指：任何比丘尼從已經墮落的男性手中接受食物，並與人肉、狗肉、美味食物的剩餘和不允許的肉一起壓碎吞嚥。 "一位已受具足戒，一位未受具足戒"的詩句是指虛空中的情況。如果兩個沙彌中，有一個以神通力甚至僅僅頭髮尖端離開地面而坐，他被稱為未受具足戒。即使僧團在虛空中坐，也不應對地上的人做羯磨。如果做了，將會惱怒。 "不合規"的詩句是指衣服未被切斷的比丘。在同一戒律中已詳細闡述其判斷。 "不給予，不接受"是指差遣者不給予，被差遣者不從她手中接受。因為這個原因，被差遣者不能從差遣者手中接受。即便如此，當從已墮落者手中接受食物並差遣時，仍犯僧殘罪。而且這是因為使用而犯罪，因為在用餐結束時，差遣者將犯僧殘罪。第二首詩是指差遣她接受水和牙籤。

Na bhikkhunī no ca phuseyya vajjanti sattarasakesu hi aññataraṃ āpattiṃ āpajjitvā anādariyena chādayamānāpi bhikkhunī chādanapaccayā vajjaṃ na phusati, aññaṃ navaṃ āpattiṃ nāpajjati, paṭicchannāya vā appaṭicchannāya vā āpattiyā pakkhamānattameva labhati. Ayaṃ pana bhikkhunīpi na hoti, sāvasesañca garukaṃ āpajjitvā chādetvā vajjaṃ na phusati. Pañhā mesā kusalehi cintitāti ayaṃ kira pañhā ukkhittakabhikkhuṃ sandhāya vuttā. Tena hi saddhiṃ vinayakammaṃ natthi, tasmā so saṅghādisesaṃ āpajjitvā chādento vajjaṃ na phusatīti.

Sedamocanagāthāvaṇṇanā niṭṭhitā.

Pañcavaggo

Kammavaggavaṇṇanā

  1. Kammavagge catunnaṃ kammānaṃ nānākaraṇaṃ samathakkhandhake vuttameva. Kiñcāpi vuttaṃ, atha kho ayaṃ kammavinicchayo nāma ādito paṭṭhāya vuccamāno pākaṭo hoti, tasmā ādito paṭṭhāyevettha vattabbaṃ vadissāma. Cattārīti kammānaṃ gaṇanaparicchedavacanametaṃ. Kammānīti paricchinnakammanidassanaṃ. Apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbaṃ kammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbaṃ kammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbaṃ kammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbaṃ kammaṃ.

Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kātabbampi atthi, akātabbampi atthi.

Tattha sīmāsammuti, sīmāsamūhananaṃ, kathinadānaṃ, kathinuddhāro, kuṭivatthudesanā, vihāravatthudesanāti imāni cha kammāni garukāni apaloketvā kātuṃ na vaṭṭanti, ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti etāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti, ñattikamma-ñatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammavasena kayiramānaṃ daḷhataraṃ hoti, tasmā kātabbanti ekacce vadanti. Evaṃ pana sati kammasaṅkaro hoti, tasmā na kātabbanti paṭikkhittameva. Sace pana akkharaparihīnaṃ vā padaparihīnaṃ vā duruttapadaṃ vā hoti , tassa sodhanatthaṃ punappunaṃ vattuṃ vaṭṭati. Idaṃ akuppakammassa daḷhīkammaṃ hoti, kuppakamme kammaṃ hutvā tiṭṭhati.

Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Pañcahākārehi vipajjantīti pañcahi kāraṇehi vipajjanti.

不應比丘尼觸及過失：即使在十七種過失中犯了某一種，並且不敬地遮蔽，比丘尼因遮蔽而不觸及過失，不會犯新的過失，只能獲得半月懺悔。但這位比丘尼不存在，她已犯下有餘的重罪並遮蔽，不觸及過失。這個問題是智者所思考的，據說是關於被驅逐的比丘。因此與他一起沒有儀軌，所以他犯僧殘罪后遮蔽，不觸及過失。 出汗偈說明已結束。 第五篇 羯磨篇說明 482. 在調解篇中已經闡述了四種羯磨的不同方式。雖然已經說過，但這種羯磨判斷從一開始就被闡明，因此我們將從一開始就闡述。"四"是羯磨數量的限定詞。"羯磨"是指特定羯磨的指示。 請求羯磨是指：清潔界限內的僧團，收集有資格者的同意，經三次宣告，得到和合僧團的同意而進行的羯磨。 提案羯磨是指：按照已說明的方式，得到和合僧團的同意，通過一個提案進行的羯磨。 第二提案羯磨是指：按照已說明的方式，得到和合僧團的同意，通過一個提案和一次宣告進行的羯磨。 第四提案羯磨是指：按照已說明的方式，得到和合僧團的同意，通過一個提案和三次宣告進行的羯磨。 其中，請求羯磨必須經過請求後進行，不可通過提案羯磨等方式進行。提案羯磨也必須只在提出一個提案後進行，不可通過請求羯磨等方式進行。第二提案羯磨可以在請求後進行，也可以不進行。 其中，界限確定、界限撤銷、授予卡提那、卡提那撤銷、小屋場地宣告、精舍場地宣告這六種羯磨是重大羯磨，必須經過請求後進行，必須通過第二提案羯磨的宣告進行。其餘十三種同意，如住所獲取、死者衣服分配等，可以在未經請求的情況下進行，但不可通過提案羯磨或第四提案羯磨進行。有些人說第四提案羯磨更為堅固，因此應該進行。但這樣做會導致羯磨混亂，因此被明確拒絕。如果存在字母缺失、詞語缺失或詞語不當的情況，可以反覆說明。這是不可動搖羯磨的加固，在可動搖的羯磨中仍然存在。 第四提案羯磨必須在宣告提案和三次羯磨宣告後進行，不可通過請求羯磨等方式進行。他們以五種方式失敗。

483.Sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakammanti ettha atthi kammaṃ sammukhākaraṇīyaṃ; atthi asammukhākaraṇīyaṃ; tattha asammukhākaraṇīyaṃ nāma dūtenupasampadā, pattanikkujjanaṃ, pattukkujjanaṃ, ummattakassa bhikkhuno ummattakasammuti, sekkhānaṃ kulānaṃ sekkhasammuti, channassa bhikkhuno brahmadaṇḍo, devadattassa pakāsanīyakammaṃ, appasādanīyaṃ dassentassa bhikkhuno bhikkhunisaṅghena kātabbaṃ avandanīyakammanti aṭṭhavidhaṃ hoti, taṃ sabbaṃ tattha tattha vuttanayeneva veditabbaṃ. Idaṃ aṭṭhavidhampi kammaṃ asammukhā kataṃ sukataṃ hoti akuppaṃ.

Sesāni sabbakammāni sammukhā eva kātabbāni – saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatāti imaṃ catubbidhaṃ sammukhāvinayaṃ upanetvāva kātabbāni. Evaṃ katāni hi sukatāni honti. Evaṃ akatāni panetāni imaṃ sammukhāvinayasaṅkhātaṃ vatthuṃ vinā katattā vatthuvipannāni nāma honti. Tena vuttaṃ – 『『sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakamma』』nti.

Paṭipucchākaraṇīyādīsupi paṭipucchādikaraṇameva vatthu, taṃ vatthuṃ vinā katattā tesampi vatthuvipannatā veditabbā. Idaṃ panettha vacanatthamattaṃ. Paṭipucchā karaṇīyaṃ appaṭipucchā karotīti pucchitvā codetvā sāretvā kātabbaṃ apucchitvā acodetvā asāretvā karoti. Paṭiññāya karaṇīyaṃappaṭiññāya karotīti paṭiññaṃ āropetvā yathādinnāya paṭiññāya kātabbaṃ appaṭiññāya karontassa vippalapantassa balakkārena karoti. Sativinayārahassāti dabbamallaputtattherasadisassa khīṇāsavassa. Amūḷhavinayārahassāti gaggabhikkhusadisassa ummattakassa. Tassapāpiyasikakammārahassāti upavāḷabhikkhusadisassa ussannapāpassa. Esa nayo sabbattha.

Anuposatheuposathaṃ karotīti anuposathadivase uposathaṃ karoti. Uposathadivaso nāma ṭhapetvā kattikamāsaṃ avasesesu ekādasasu māsesu bhinnassa saṅghassa sāmaggidivaso ca yathāvuttacātuddasapannarasā ca. Etaṃ tippakārampi uposathadivasaṃ ṭhapetvā aññasmiṃ divase uposathaṃ karonto anuposathe uposathaṃ karoti nāma. Yatra hi pattacīvarādīnaṃ atthāya appamattakena kāraṇena vivadantā uposathaṃ vā pavāraṇaṃ vā ṭhapenti, tattha tasmiṃ adhikaraṇe vinicchite 『『samaggā jātāmhā』』ti antarā sāmaggiuposathaṃ kātuṃ na labhanti, karontehi anuposathe uposatho kato nāma hoti.

Apavāraṇāya pavāretīti apavāraṇādivase pavāreti; pavāraṇādivaso nāma ekasmiṃ kattikamāse bhinnassa saṅghassa sāmaggidivaso ca paccukkaḍḍhitvā ṭhapitadivaso ca dve ca puṇṇamāsiyo. Evaṃ catubbidhampi pavāraṇādivasaṃ ṭhapetvā aññasmiṃ divase pavārento apavāraṇāya pavāreti nāma. Idhāpi appamattakassa vivādassa vūpasame sāmaggipavāraṇaṃ kātuṃ na labhanti, karontehi apavāraṇāya pavāraṇā katā hoti. Apica ūnavīsativassaṃ vā antimavatthuṃ ajjhāpannapubbaṃ vā ekādasasu vā abhabbapuggalesu aññataraṃ upasampādentassapi vatthuvipannaṃ adhammakammaṃ hoti. Evaṃ vatthuto kammāni vipajjanti.

應在現前進行的羯磨在非現前進行，事由失當，非法羯磨。在這裡，存在應在現前進行的羯磨；也存在應在非現前進行的羯磨。非現前應進行的羯磨包括：通過使者受具足戒、取消接受、恢復接受、瘋狂比丘的瘋狂同意、學習家庭的學習同意、對被遮蔽比丘的梵罰、對提婆達多的公開羯磨、對顯示不敬的比丘由比丘尼僧團進行的不可讚美羯磨，共八種。這一切應按照各自已說明的方式理解。這八種羯磨在非現前進行時，仍被視為正確進行，不可動搖。 其餘所有羯磨必須在現前進行——僧團現前、法現前、律現前、個人現前，這四種現前律應被帶入並進行。如此進行的羯磨被視為正確進行。如果不按此進行，因為缺少這種現前律的事由，將被視為事由失當。因此說："應在現前進行的羯磨在非現前進行，事由失當，非法羯磨。" 在應詢問進行等情況中，詢問等進行也是事由。沒有這個事由，這些也應被理解為事由失當。這裡只是語言表達的意義。應詢問進行而不詢問進行，是指詢問、指責、啓發後進行，而不詢問、不指責、不啓發就進行。應承認進行而不承認進行，是指提出承認並按照給定的承認進行，而不承認者則胡言亂語，強制進行。"律的秘密"是指像達婆·摩羅子長老這樣的阿羅漢。"無癡律的秘密"是指像葛伽比丘這樣的瘋狂者。"更惡劣羯磨的秘密"是指像優波阇比丘這樣罪惡深重者。這一原則適用於一切情況。 在非布薩日進行布薩，是指在非布薩日進行布薩。布薩日是指除卡提卡月外的其餘十一個月中分裂僧團的和合日，以及如前所述的十四或十五日。除了這三種布薩日外，在其他日子進行布薩，稱為在非布薩日進行布薩。即使為衣缽等事由發生微小爭執而擱置布薩或自恣，在該爭執解決后，他們說"我們已和合"，但不能進行中間和合布薩，進行者被視為在非布薩日進行布薩。 在非自恣日自恣，是指在非自恣日進行自恣。自恣日是指卡提卡月中分裂僧團的和合日，以及被驅逐后的日子和兩個滿月日。除了這四種自恣日外，在其他日子進行自恣，稱為在非自恣日自恣。在這種情況下，即使為微小爭執的平息，也不能進行和合自恣，進行者被視為在非自恣日自恣。此外，對於未滿二十歲、先前犯過最後過失、在十一種不適合的人中受具足戒，其羯磨也是事由失當的非法羯磨。如此，羯磨因事由而失敗。

  1. Ñattito vipattiyaṃ pana vatthuṃ na parāmasatīti yassa upasampadādikammaṃ karoti, taṃ na parāmasati, tassa nāmaṃ na gaṇhāti. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho』』ti vattabbe 『『suṇātu me bhante saṅgho, āyasmato buddharakkhitassa upasampadāpekkho』』ti vadati; evaṃ vatthuṃ na parāmasati.

Saṅghaṃ na parāmasatīti saṅghassa nāmaṃ na gaṇhāti. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito』』ti vattabbe 『『suṇātu me bhante, ayaṃ dhammarakkhito』』ti vadati; evaṃ saṅghaṃ na parāmasati.

Puggalaṃ na parāmasatīti yo upasampadāpekkhassa upajjhāyo, taṃ na parāmasati, tassa nāmaṃ na gaṇhāti. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho』』ti vattabbe 『『suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho』』ti vadati; evaṃ puggalaṃ na parāmasati.

Ñattiṃ na parāmasatīti sabbena sabbaṃ ñattiṃ na parāmasati. Ñattidutiyakamme ñattiṃ aṭṭhapetvā dvikkhattuṃ kammavācāya eva anussāvanakammaṃ karoti. Ñatticatutthakammepi ñattiṃ aṭṭhapetvā catukkhattuṃ kammavācāya eva anussāvanakammaṃ karoti; evaṃ ñattiṃ na parāmasati.

Pacchā vā ñattiṃ ṭhapetīti paṭhamaṃ kammavācāya anussāvanakammaṃ katvā 『『esā ñattī』』ti vatvā 『『khamati saṅghassa tasmā tuṇhī evametaṃ dhārayāmī』』ti vadati; evaṃ pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi ñattito kammāni vipajjanti.

關於提案中的缺陷不觸及：對於進行受具足戒等羯磨的對象，不觸及他，不提及他的名字。當應該說"請諸位尊者僧團聽，這位法護是尊者佛護的受具足戒候選人"時，卻說"請諸位尊者僧團聽，尊者佛護的受具足戒候選人"；如此不觸及事由。 不觸及僧團：不提及僧團的名字。當應該說"請諸位尊者僧團聽，這位法護"時，卻說"請諸位尊者，這位法護"；如此不觸及僧團。 不觸及個人：對於受具足戒候選人的依止師，不觸及他，不提及他的名字。當應該說"請諸位尊者僧團聽，這位法護是尊者佛護的受具足戒候選人"時，卻說"請諸位尊者僧團，這位法護受具足戒候選人"；如此不觸及個人。 不觸及提案：完全不觸及提案。在第二提案羯磨中，不提及提案，僅通過羯磨宣告進行兩次宣告。在第四提案羯磨中，不提及提案，僅通過羯磨宣告進行四次宣告；如此不觸及提案。 後置提案：首先進行羯磨宣告的宣告，然後說"這是提案"，接著說"僧團同意，因此默然，我如此持有"；如此後置提案。因此，通過這五種方式，提案中的羯磨會失敗。

  1. Anussāvanato vipattiyaṃ pana vatthuādīni vuttanayeneva veditabbāni. Evaṃ pana nesaṃ aparāmasanaṃ hoti – 『『suṇātu me bhante saṅgho』』ti paṭhamānussāvane 『『dutiyampi etamatthaṃ vadāmi, tatiyampi etamatthaṃ vadāmi, suṇātu me bhante saṅgho』』ti dutiyatatiyānussāvanāsu vā 『『ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho』』ti vattabbe 『『suṇātu me bhante saṅgho, āyasmato buddharakkhitassā』』ti vadanto vatthuṃ na parāmasati nāma. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito』』ti vattabbe 『『suṇātu me bhante, ayaṃ dhammarakkhito』』ti vadanto saṅghaṃ na parāmasati nāma. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassā』』ti vattabbe 『『suṇātu me bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho』』ti vadanto puggalaṃ na parāmasati nāma.

Sāvanaṃ hāpetīti sabbena sabbaṃ kammavācāya anussāvanaṃ na karoti, ñattidutiyakamme dvikkhattuṃ ñattimeva ṭhapeti, ñatticatutthakamme catukkhattuṃ ñattimeva ṭhapeti; evaṃ anussāvanaṃ hāpeti . Yopi ñattidutiyakamme ekaṃ ñattiṃ ṭhapetvā ekaṃ kammavācaṃ anussāvento akkharaṃ vā chaḍḍeti, padaṃ vā duruttaṃ karoti, ayampi anussāvanaṃ hāpetiyeva. Ñatticatutthakamme pana ekaṃ ñattiṃ ṭhapetvā sakimeva vā dvikkhattuṃ vā kammavācāya anussāvanaṃ karontopi akkharaṃ vā padaṃ vā chaḍḍentopi duruttaṃ karontopi anussāvanaṃ hāpetiyevāti veditabbo.

Duruttaṃ karotīti ettha pana ayaṃ vinicchayo – yo hi aññasmiṃ akkhare vattabbe aññaṃ vadati, ayaṃ duruttaṃ karoti nāma. Tasmā kammavācaṃ karontena bhikkhunā yvāyaṃ –

『『Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahitaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo』』ti.

Vutto, ayaṃ suṭṭhu upalakkhetabbo. Ettha hi 『『sithilaṃ』』 nāma pañcasu vaggesu paṭhamatatiyaṃ. 『『Dhanitaṃ』』 nāma tesveva dutiyacatutthaṃ. 『『Dīgha』』nti dīghena kālena vattabbaṃ ākārādi. 『『Rassa』』nti tato upaḍḍhakālena vattabbaṃ akārādi. 『『Garuka』』nti dīghameva. Yaṃ vā āyasmato buddharakkhitattherassa yassa nakkhamatīti evaṃ saṃyogaparaṃ katvā vuccati. 『『Lahuka』』nti rassameva. Yaṃ vā āyasmato buddharakkhitatherassa yassa na khamatīti evaṃ asaṃyogaparaṃ katvā vuccati. 『『Niggahita』』nti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena sānunāsikaṃ katvā vattabbaṃ. 『『Sambandha』』nti yaṃ parapadena sambandhitvā 『『tuṇhissā』』ti vā 『『tuṇhassā』』ti vā vuccati. 『『Vavatthita』』nti yaṃ parapadena asambandhaṃ katvā vicchinditvā 『『tuṇhī assā』』ti vā 『『tuṇha assā』』ti vā vuccati. 『『Vimutta』』nti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena anunāsikaṃ akatvā vuccati.

關於宣告中的缺陷，事由等應按照已說明的方式理解。他們不觸及的方式如下：在第一次宣告中說"請諸位尊者僧團聽"，在第二和第三次宣告中說"我再次說這件事，第三次說這件事，請諸位尊者僧團聽"；或者當應該說"這位法護是尊者佛護的受具足戒候選人"時，卻說"請諸位尊者僧團聽，尊者佛護的"，如此不觸及事由。當應該說"請諸位尊者僧團聽，這位法護"時，卻說"請諸位尊者，這位法護"，如此不觸及僧團。當應該說"請諸位尊者僧團聽，這位法護是尊者佛護的"時，卻說"請諸位尊者僧團聽，這位法護受具足戒候選人"，如此不觸及個人。 遺漏宣告：完全不進行羯磨宣告，在第二提案羯磨中僅保留兩次提案，在第四提案羯磨中僅保留四次提案；如此遺漏宣告。即使在第二提案羯磨中保留一個提案，僅宣告一個羯磨宣告，丟棄一個字母或不當地說一個詞，也是遺漏宣告。在第四提案羯磨中，保留一個提案，一次或兩次進行羯磨宣告，丟棄字母或詞語，或不當地說，也應理解為遺漏宣告。 不當地說：在這裡，判斷是：當應該說一個字母時說另一個字母，這就是不當地說。因此，進行羯磨宣告的比丘應當特別注意以下內容： "鬆弛與緊繃，長短音， 重輕音與鼻音變化； 連線、限定與分離， 字母智慧可分十種。" 這應該被很好地識別。在這裡，"鬆弛"是指在五個輔音組中的第一和第三個。"緊繃"是指在這些輔音中的第二和第四個。"長"是指以長時間發音的語氣等。"短"是指以一半時間發音的語氣等。"重"是指長音。可以這樣說，即"尊者佛護長老不接受"。"輕"是指短音。可以這樣說，即"尊者佛護長老不接受"。"鼻音"是指抑制發音器官，不張口，以鼻音發音。"連線"是指與後續詞語連線，說"保持沉默"。"限定"是指與後續詞語分開，說"保持沉默"。"分離"是指不抑制發音器官，張口，不用鼻音發音。

Tattha 『『suṇātu me』』ti vattabbe ta-kārassa tha-kāraṃ katvā 『『suṇāthu me』』ti vacanaṃ sithilassa dhanitakaraṇaṃ nāma. Tathā 『『pattakallaṃ, esā ñattī』』ti vattabbe 『『patthakallaṃ, esā ñatthī』』tiādivacanañca. 『『Bhante saṅgho』』ti vattabbe bha-kāra gha-kārānaṃ ba-kāra ga-kāre katvā 『『bante saṅgo』』ti vacanaṃ dhanitassa sithilakaraṇaṃ nāma. 『『Suṇātu me』』ti vivaṭena mukhena vattabbe pana 『『suṇaṃtu me』』ti vā 『『esā ñattī』』ti vattabbe 『『esaṃ ñattī』』ti vā avivaṭena mukhena anunāsikaṃ katvā vacanaṃ vimuttassa niggahitavacanaṃ nāma. 『『Pattakalla』』nti avivaṭena mukhena anunāsikaṃ katvā vattabbe 『『pattakallā』』ti vivaṭena mukhena anunāsikaṃ akatvā vacanaṃ niggahitassa vimuttavacanaṃ nāma.

Iti sithile kattabbe dhanitaṃ, dhanite kattabbe sithilaṃ, vimutte kattabbe niggahitaṃ, niggahite kattabbe vimuttanti imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Evaṃ vadanto hi aññasmiṃ akkhare vattabbe aññaṃ vadati, duruttaṃ karotīti vuccati. Itaresu pana dīgharassādīsu chasu byañjanesu dīghaṭṭhāne dīghameva, rassaṭṭhāne ca rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsentena kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vā vattabbe dīghaṃ vadati; tathā garuke vattabbe lahukaṃ, lahuke vā vattabbe garukaṃ vadati; sambandhe vā pana vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati; evaṃ vuttepi kammavācā na kuppati. Imāni hi cha byañjanāni kammaṃ na kopenti.

Yaṃ pana suttantikattherā 『『da-kāro ta-kāramāpajjati, ta-kāro da-kāramāpajjati, ca-kāro ja-kāramāpajjati, ja-kāro ca-kāramāpajjati, ya-kāro ka-kāramāpajjati, ka-kāro ya-kāramāpajjati; tasmā da-kārādīsu vattabbesu ta-kārādivacanaṃ na virujjhatī』』ti vadanti, taṃ kammavācaṃ patvā na vaṭṭati. Tasmā vinayadharena neva da-kāro ta-kāro kātabbo…pe… na ka-kāro ya-kāro. Yathāpāḷiyā niruttiṃ sodhetvā dasavidhāya byañjananiruttiyā vuttadose pariharantena kammavācā kātabbā. Itarathā hi sāvanaṃ hāpeti nāma.

Akāle vā sāvetīti sāvanāya akāle anokāse ñattiṃ aṭṭhapetvā paṭhamaṃyeva anussāvanakammaṃ katvā pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi anussāvanato kammāni vipajjanti.

在這裡，當應該說"請聽"時，將"ta"音變為"tha"音，說"請聽"，這是鬆弛變為緊繃。同樣，當應該說"已準備好，這是提案"時，說"已準備"等。當應該說"尊者僧團"時，將"bha"音和"gha"音變為"ba"音和"ga"音，說"尊者僧"，這是緊繃變為鬆弛。當以張開的嘴應該說"請聽"時，卻說"請聽"，或當應該說"這是提案"時，說"這是提案"，以未張開的嘴用鼻音發音，這是分離的鼻音。當應該以未張開的嘴用鼻音發音說"已準備"時，以張開的嘴不用鼻音發音說"已準備"，這是鼻音變為分離。 因此，在應該鬆弛時緊繃，在應該緊繃時鬆弛，在應該分離時用鼻音，在應該用鼻音時分離，這四種字母會在羯磨宣告內部破壞羯磨。如此說話時，當應該說一個字母卻說另一個字母，就被稱為不當地說。在其他六種字母中，長音處應該長音，短音處應該短音，這樣在適當的位置說適當的字母，不破壞傳統，應進行羯磨宣告。如果不這樣做，在應該長音時說短音，應該短音時說長音；應該重音時說輕音，應該輕音時說重音；應該連線時說限定，應該限定時說連線，即使這樣說，羯磨宣告也不會失效。這六種字母不會破壞羯磨。 經典誦習長老們說："'da'音可以變為'ta'音，'ta'音可以變為'da'音，'ca'音可以變為'ja'音，'ja'音可以變為'ca'音，'ya'音可以變為'ka'音，'ka'音可以變為'ya'音；因此在說'da'音等時，說'ta'音等並不相悖"，但這對羯磨宣告是不適當的。因此，律學者不應將'da'音變為'ta'音……不應將'ka'音變為'ya'音。應該凈化巴利語言，避免十種字母語言中提到的缺陷後進行羯磨宣告。否則，這就是遺漏宣告。 在不適當的時間宣告：在不適當的時間和地點，不保留提案，直接進行第一次宣告，然後後置提案。因此，通過這五種方式，羯磨會因宣告而失敗。

  1. Sīmato vipattiyaṃ pana atikhuddakasīmā nāma yā ekavīsati bhikkhū na gaṇhāti. Kurundiyaṃ pana 『『yattha ekavīsati bhikkhū nisīdituṃ na sakkontī』』ti vuttaṃ. Tasmā yā evarūpā sīmā, ayaṃ sammatāpi asammatā, gāmakhettasadisāva hoti, tattha kataṃ kammaṃ kuppati. Esa nayo sesasīmāsupi. Ettha pana atimahatī nāma yā kesaggamattenāpi tiyojanaṃ atikkāmetvā sammatā hoti. Khaṇḍanimittā nāma aghaṭitanimittā vuccati. Puratthimāya disāya nimittaṃ kittetvā anukkameneva dakkhiṇāya pacchimāya uttarāya disāya kittetvā puna puratthimāya disāya pubbakittitaṃ nimittaṃ paṭikittetvāva ṭhapetuṃ vaṭṭati; evaṃ akhaṇḍanimittā hoti. Sace pana anukkamena āharitvā uttarāya disāya nimittaṃ kittetvā tattheva ṭhapeti, khaṇḍanimittā hoti. Aparāpi khaṇḍanimittā nāma yā animittupagaṃ tacasārarukkhaṃ vā khāṇukaṃ vā paṃsupuñjavālikāpuñjānaṃ vā aññataraṃ antarā ekaṃ nimittaṃ katvā sammatā hoti. Chāyānimittā nāma yā pabbatacchāyādīnaṃ yaṃkiñci chāyaṃ nimittaṃ katvā sammatā hoti. Animittā nāma yā sabbena sabbaṃ nimittāni akittetvā sammatā hoti.

Bahisīme ṭhito sīmaṃ sammannati nāma nimittāni kittetvā nimittānaṃ bahi ṭhito sammannati. Nadiyā samudde jātassare sīmaṃ sammannatīti etesu nadiādīsu yaṃ sammannati, sā evaṃ sammatāpi 『『sabbā, bhikkhave, nadī asīmā, sabbo samuddo asīmo, sabbo jātassaro asīmo』』ti (mahāva. 147) vacanato asammatāva hoti. Sīmāya sīmaṃ sambhindatīti attano sīmāya paresaṃ sīmaṃ sambhindati. Ajjhottharatīti attano sīmāya paresaṃ sīmaṃ ajjhottharati. Tattha yathā sambhedo ca ajjhottharaṇañca hoti, taṃ sabbaṃ uposathakkhandhake vuttameva. Iti imā ekādasapi sīmā asīmā gāmakhettasadisā eva, tāsu nisīditvā kataṃ kammaṃ kuppati. Tena vuttaṃ 『『imehi ekādasahi ākārehi sīmato kammāni vipajjantī』』ti.

487-488. Parisato kammavipattiyaṃ pana kiñci anuttānaṃ nāma natthi. Yampi tattha kammappattachandārahalakkhaṇaṃ vattabbaṃ siyā, tampi parato 『『cattāro bhikkhū pakatattā kammappattā』』tiādinā nayena vuttameva. Tattha pakatattā kammappattāti catuvaggakaraṇe kamme cattāro pakatattā anukkhittā anissāritā parisuddhasīlā cattāro bhikkhū kammappattā kammassa arahā anucchavikā sāmino. Na tehi vinā taṃ kammaṃ kayirati, na tesaṃ chando vā pārisuddhi vā eti. Avasesā pana sacepi sahassamattā honti, sace samānasaṃvāsakā, sabbe chandārahāva honti. Chandapārisuddhiṃ datvā āgacchantu vā mā vā, kammaṃ pana tiṭṭhati. Yassa pana saṅgho parivāsādikammaṃ karoti, so neva kammappatto, nāpi chandāraho. Apica yasmā taṃ puggalaṃ vatthuṃ katvā saṅgho kammaṃ karoti, tasmā 『『kammāraho』』ti vuccati. Sesakammesupi eseva nayo.

  1. Puna cattāri kammānītiādiko nayo paṇḍakādīnaṃ avatthubhāvadassanatthaṃ vutto. Sesamettha uttānameva.

Apalokanakammakathā

495-

關於邊界的缺陷，所謂的「極小邊界」，是指不包含二十位比丘的邊界。在Kurundiya中說「在此處不可能有二十位比丘坐下」。因此，像這樣的邊界，無論是被認可的還是不被認可的，都類似於鄉村田地，那裡所做的行為會引起反應。這種情況在其他邊界中也是如此。在這裡，所謂的「極大邊界」，是指即使是邊界的邊緣也超過了三十個單位的認可。所謂的「斷片標誌」，是指不合適的標誌。東邊的標誌通過順序描述南邊、西邊、北邊的標誌，再次通過東邊的標誌來描述，必須保持；如此便成為不分割的標誌。如果順序地取出北邊的標誌並在同一地點放置，則成為分割的標誌。還有其他分割的標誌，指的是沒有標誌的樹木、灌木或土壤的某一部分，成為認可的標誌。所謂的「陰影標誌」，是指以山的陰影等作為標誌。所謂的「無標誌」，是指完全不描述任何標誌而被認可。 在外部存在的邊界，通過描述標誌而被認可，標誌在外部存在的情況下被認可。對於河流和海洋的邊界，所認可的標誌是「所有的，尊者們，河流是無邊界的，所有的海洋都是無邊界的，所有的出生的水流都是無邊界的」，因此在這些河流等中被認可的邊界是不被認可的。邊界會破壞邊界，這意味著在自己的邊界上破壞他人的邊界。推翻意味著在自己的邊界上推翻他人的邊界。在這裡，如同破壞和推翻的情況，在《優婆塞法》中的描述也是如此。因此，這十一種邊界與鄉村田地相似，坐在那裡所做的行為會引起反應。由此說「通過這十一種方式，邊界的行為會失敗」。 487-488. 關於集會的行為缺陷，實際上並沒有任何不當之處。即使在這裡有與行為相關的渴望和特徵，也是在「有四位比丘是熟練的行為者」等的情況下被提到的。在這裡，熟練的行為者是指在四個部分的行為中，四位熟練的比丘是無依賴的、純潔的，能夠進行行為的。沒有他們，行為不會成立，也不會有渴望或純潔性。其餘的，即使有一千位比丘，如果是同一處共同生活，所有人都將是渴望和純潔的。給予渴望和純潔性后前來或不來，行為仍然存在。對於進行居住行為的僧團，他們不是熟練的行為者，也不是渴望者。此外，由於該個人作為事由，僧團進行行為，因此被稱為「行為者」。在其他行為中也是同樣的道理。 關於四種行為等的說法，是爲了顯示對比丘等的狀態的描述。其餘的內容在這裡是簡要說明。 關於無視行為的討論。

  1. Idāni tesaṃ kammānaṃ pabhedadassanatthaṃ 『『apalokanakammaṃ kati ṭhānāni gacchatī』』tiādimāha. Tattha 『『apalokanakammaṃ pañca ṭhānāni gacchati – osāraṇaṃ, nissāraṇaṃ, bhaṇḍukammaṃ, brahmadaṇḍaṃ, kammalakkhaṇaññeva pañcama』』nti ettha 『『osāraṇaṃ nissāraṇa』』nti padasiliṭṭhatāyetaṃ vuttaṃ. Paṭhamaṃ pana nissāraṇā hoti, pacchā osāraṇā. Tattha yā kaṇṭakasāmaṇerassa daṇḍakammanāsanā, sā 『『nissāraṇā』』ti veditabbā. Tasmā etarahi sacepi sāmaṇero buddhassa vā dhammassa vā saṅghassa vā avaṇṇaṃ bhaṇati, 『『akappiyaṃ kappiya』』nti dīpeti, micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato, so yāvatatiyaṃ nivāretvā taṃ laddhiṃ nissajjāpetabbo. No ce vissajjeti, saṅghaṃ sannipātetvā 『『vissajjehī』』ti vattabbo. No ce vissajjeti, byattena bhikkhunā apalokanakammaṃ katvā nissāretabbo. Evañca pana kammaṃ kātabbaṃ –

『『Saṅghaṃ, bhante, pucchāmi – 『ayaṃ itthannāmo sāmaṇero buddhassa dhammassa saṅghassa avaṇṇavādī micchādiṭṭhiko, yaṃ aññe sāmaṇerā labhanti, dirattatirattaṃ bhikkhūhi saddhiṃ sahaseyyaṃ, tassa alābhāya nissāraṇā ruccati saṅghassā』ti. Dutiyampi… tatiyampi, bhante, saṅghaṃ pucchāmi – 『ayaṃ itthannāmo sāmaṇero buddhassa…pe… ruccati saṅghassā』ti cara pire vinassā』』ti.

So aparena samayena 『『ahaṃ, bhante, bālatāya aññāṇatāya alakkhikatāya evaṃ akāsiṃ, svāhaṃ saṅghaṃ khamāpemī』』ti khamāpento yāvatatiyaṃ yācāpetvā apalokanakammeneva osāretabbo . Evaṃ pana osāretabbo, saṅghamajjhe byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –

『『Saṅghaṃ, bhante, pucchāmi – ayaṃ itthannāmo sāmaṇero buddhassa dhammassa saṅghassa avaṇṇavādī micchādiṭṭhiko, yaṃ aññe sāmaṇerā labhanti, bhikkhūhi saddhiṃ dirattatirattaṃ sahaseyyaṃ, tassa alābhāya nissārito, svāyaṃ idāni sorato nivātavutti lajjidhammaṃ okkanto hirottappe patiṭṭhito katadaṇḍakammo accayaṃ deseti, imassa sāmaṇerassa yathā pure kāyasambhogasāmaggidānaṃ ruccati saṅghassā』』ti.

Evaṃ tikkhattuṃ vattabbaṃ. Evaṃ apalokanakammaṃ osāraṇañca nissāraṇañca gacchati. Bhaṇḍukammaṃ mahākhandhakavaṇṇanāyaṃ vuttameva. Brahmadaṇḍo pañcasatikakkhandhake vuttoyeva. Na kevalaṃ panesa channasseva paññatto, yo aññopi bhikkhu mukharo hoti, bhikkhū duruttavacanehi ghaṭṭento khuṃsento vambhento viharati, tassapi dātabbo. Evañca pana dātabbo, saṅghamajjhe byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –

『『Bhante, itthannāmo bhikkhu mukharo, bhikkhū duruttavacanehi ghaṭṭento viharati. So bhikkhu yaṃ iccheyya, taṃ vadeyya. Bhikkhūhi itthannāmo bhikkhu neva vattabbo, na ovaditabbo, na anusāsitabbo. Saṅghaṃ, bhante, pucchāmi – 『itthannāmassa bhikkhuno brahmadaṇḍassa dānaṃ, ruccati saṅghassā』ti. Dutiyampi pucchāmi, tatiyampi pucchāmi – 『itthannāmassa, bhante, bhikkhuno brahmadaṇḍassa dānaṃ, ruccati saṅghassā』』』ti.

現在爲了展示這些行為的型別，他說"無視行為走向多少地方"等。在這裡，"無視行為走向五個地方：收容、驅逐、物品處理、梵罰、行為特徵"。在這裡，"收容和驅逐"這個詞組是爲了文字的連貫性而說的。首先是驅逐，然後是收容。在這裡，關於刺頭沙彌的處罰和破壞，應該理解為"驅逐"。因此，即使現在一位沙彌對佛、法、僧說不敬的話，說"不合法的是合法的"，持有邪見，具有極端的見解，應該警告他三次並令其放棄這種觀點。如果不放棄，應召集僧團說"請放棄"。如果不放棄，應由精通的比丘通過無視行為將其驅逐。應該這樣進行行為： "尊者，我詢問僧團：'這位名叫某某的沙彌是佛、法、僧的譭謗者，持有邪見，其他沙彌得到的，與比丘同牀一兩夜，僧團同意驅逐他'。第二次、第三次，尊者，我詢問僧團：'這位名叫某某的沙彌……僧團同意驅逐他'。" 他在另一個時候說："尊者，我因愚昧、無知、輕率而如此行事，現在我請求僧團原諒"，請求原諒三次後，應通過無視行為收容。應該這樣收容，由精通的比丘在僧團中獲得同意后宣告： "尊者，我詢問僧團：這位名叫某某的沙彌是佛、法、僧的譭謗者，持有邪見，其他沙彌得到的，與比丘同牀一兩夜，已被驅逐，現在他已經變得溫順、謙遜，進入了羞愧之道，安住于慚愧，承認過錯，僧團同意恢復他與他人的身體接觸。" 應該說三次。這樣，無視行為包括收容和驅逐。物品處理在《大篇註釋》中已經說明。梵罰在五百篇章中已經提到。不僅僅是針對六人，任何說話粗魯、用不恰當的言語騷擾比丘的比丘，也應該給予這種處罰。應該這樣給予，由精通的比丘在僧團中獲得同意后宣告： "尊者，名叫某某的比丘說話粗魯，用不恰當的言語騷擾比丘。這位比丘可以說他想說的。不應該與這位比丘說話、訓誡或教導。尊者，我詢問僧團：'是否同意對這位名叫某某的比丘施加梵罰'。第二次、第三次詢問：'尊者，是否同意對這位比丘施加梵罰'。"

Tassa aparena samayena sammā vattitvā khamāpentassa brahmadaṇḍo paṭippassambhetabbo. Evañca pana paṭippassambhetabbo, byattena bhikkhunā saṅghamajjhe sāvetabbaṃ –

『『Bhante, bhikkhusaṅgho asukassa bhikkhuno brahmadaṇḍaṃ adāsi, so bhikkhu sorato nivātavutti lajjidhammaṃ okkanto hirottappe patiṭṭhito, paṭisaṅkhā āyatiṃ saṃvare tiṭṭhati, saṅghaṃ, bhante, pucchāmi, tassa bhikkhuno brahmadaṇḍassa paṭippassaddhi, ruccati saṅghassā』』ti.

Evaṃ yāvatatiyaṃ vatvā apalokanakammeneva brahmadaṇḍo paṭippassambhetabboti.

Kammalakkhaṇaññeva pañcamanti yaṃ taṃ bhagavatā bhikkhunikkhandhake 『『tena kho pana samayena chabbaggiyā bhikkhū bhikkhuniyo kaddamodakena osiñcanti, 『appeva nāma amhesu sārajjeyyu』nti, kāyaṃ vivaritvā bhikkhunīnaṃ dassenti , ūruṃ vivaritvā bhikkhunīnaṃ dassenti, aṅgajātaṃ vivaritvā bhikkhunīnaṃ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṃ sampayojenti, 『appeva nāma amhesu sārajjeyyu』nti. Imesu vatthūsu tesaṃ bhikkhūnaṃ dukkaṭaṃ paññapetvā 『anujānāmi bhikkhave tassa bhikkhuno daṇḍakammaṃ kātu』nti. Atha kho bhikkhunīnaṃ etadahosi – 『kiṃ nu kho daṇḍakammaṃ kātabba』nti. Bhagavato etamatthaṃ ārocesuṃ – 『avandiyo so bhikkhave bhikkhu bhikkhunisaṅghena kātabbo』』』ti evaṃ avandiyakammaṃ anuññātaṃ, taṃ kammalakkhaṇaññeva pañcamaṃ imassa apalokanakammassa ṭhānaṃ hoti. Tassa hi kammaññeva lakkhaṇaṃ, na osāraṇādīni; tasmā 『『kammalakkhaṇa』』nti vuccati. Tassa karaṇaṃ tattheva vuttaṃ. Apica naṃ paṭippassaddhiyā saddhiṃ vitthārato dassetuṃ idhāpi vadāma, bhikkhunupassaye sannipatitassa bhikkhunisaṅghassa anumatiyā byattāya bhikkhuniyā sāvetabbaṃ –

『『Ayye asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatīti bhikkhunisaṅghaṃ pucchāmi, dutiyampi… tatiyampi bhikkhunisaṅghaṃ pucchāmī』』ti.

Evaṃ tikkhattuṃ sāvetvā apalokanakammena avandiyakammaṃ kātabbaṃ.

Tato paṭṭhāya so bhikkhu bhikkhunīhi na vanditabbo. Sace avandiyamāno hirottappaṃ paccupaṭṭhapetvā sammā vattati, tena bhikkhuniyo khamāpetabbā. Khamāpentena bhikkhunupassayaṃ agantvā vihāreyeva saṅghaṃ vā gaṇaṃ vā ekaṃ bhikkhuṃ vā upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā 『『ahaṃ bhante paṭisaṅkhā āyatiṃ saṃvare tiṭṭhāmi, na puna apāsādikaṃ dassessāmi, bhikkhunisaṅgho mayhaṃ khamatū』』ti khamāpetabbaṃ. Tena saṅghena vā gaṇena vā ekaṃ bhikkhuṃ pesetvā ekabhikkhunā vā sayameva gantvā bhikkhuniyo vattabbā – 『『ayaṃ bhikkhu paṭisaṅkhā āyatiṃ saṃvare ṭhito, iminā accayaṃ desetvā bhikkhunisaṅgho khamāpito, bhikkhunisaṅgho imaṃ vandiyaṃ karotū』』ti. So vandiyo kātabbo. Evañca pana kātabbo, bhikkhunupassaye sannipatitassa bhikkhunisaṅghassa anumatiyā byattāya bhikkhuniyā sāvetabbaṃ –

『『Ayaṃ ayye asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dassetīti bhikkhunisaṅghena avandiyo kato, so lajjidhammaṃ okkamitvā paṭisaṅkhā āyatiṃ saṃvare ṭhito accayaṃ desetvā bhikkhunisaṅghaṃ khamāpesi, tassa ayyassa vandiyakaraṇaṃ ruccatīti bhikkhunisaṅghaṃ pucchāmī』』ti –

Tikkhattuṃ vattabbaṃ evaṃ apalokanakammeneva vandiyo kātabbo.

在稍後的時間內，經過適當的行為后，梵罰應被解除。並且應如此解除，由精通的比丘在僧團中獲得同意后宣告： "尊者，某位比丘給予了某位比丘梵罰，他已經溫順，安住于羞愧之道，承認過錯，保持自我約束，尊者，我詢問這位比丘的梵罰解除是否合適，僧團同意嗎？" 這樣說三次，經過無視行為后，梵罰應被解除。 關於行為特徵的第五種，正如佛陀在比丘法中所說：「當時，六群比丘用水灑在比丘身上，『我們會被責備』是他們的想法，打開身體向比丘展示，打開腿向比丘展示，打開手臂向比丘展示，令比丘們感到羞愧，與比丘們結合，『我們會被責備』是他們的想法。在這些情況下，給這些比丘施加了不當的行為，『我允許你們，尊者們，給這位比丘施加處罰』。然後比丘們想：『究竟應該施加什麼樣的處罰？』佛陀對此事告知他們：『這位比丘應被比丘群體施加處罰』。」因此，不當的行為被允許，這就是行為特徵的第五種，在無視行為的情況下形成。因為它的特徵是行為本身，而不是驅逐等；所以稱之為「行為特徵」。其執行方法在此已說明。此外，爲了詳細說明其解除，以下也應如此說，由精通的比丘在僧團中獲得同意后宣告： "尊者，某位比丘向比丘們展示了不當的行為，我詢問僧團，這位比丘的解除是否合適，僧團同意嗎？第二次、第三次，我詢問僧團。" 這樣說三次，經過無視行為后，不當的行為應被解除。 從此以後，這位比丘不應被尊敬。如果他在被不當行為影響的情況下，保持羞愧，正確行事，那麼比丘們應當原諒他。在原諒的過程中，不必前往比丘群體，而是直接在寺院中找到僧團或某位比丘，坐下併合掌說：「尊者，我保持自我約束，不再展示不當的行為，請僧團原諒我。」因此，應該派遣一位比丘或自己前往比丘群體，進行這樣的行為： 「這位比丘保持自我約束，展示了他的錯誤，僧團應原諒他。」他應被原諒。並且應如此進行，由精通的比丘在僧團中獲得同意后宣告： 「這位名叫某某的比丘展示了不當的行為，尊者們，我詢問僧團，是否同意給予原諒？」 這樣說三次，經過無視行為后，應給予原諒。

Ayaṃ panettha pāḷimuttakopi kammalakkhaṇavinicchayo. Idañhi kammalakkhaṇaṃ nāma bhikkhunisaṅghamūlakaṃ paññattaṃ, bhikkhusaṅghassāpi panetaṃ labbhatiyeva. Yañhi bhikkhusaṅgho salākaggayāgaggabhattaggauposathaggesu apalokanakammaṃ karoti, etampi kammalakkhaṇameva. Acchinnacīvarajiṇṇacīvaranaṭṭhacīvarānañhi saṅghaṃ sannipātetvā byattena bhikkhunā yāvatatiyaṃ sāvetvā apalokanakammaṃ katvā cīvaraṃ dātuṃ vaṭṭati. Appamattakavissajjakena pana cīvaraṃ karontassa senāsanakkhandhakavaṇṇanāyaṃ vuttappabhedāni sūciādīni anapaloketvāpi dātabbāni. Tesaṃ dāne soyeva issaro, tato atirekaṃ dentena apaloketvā dātabbaṃ. Tato hi atirekadāne saṅgho sāmī. Gilānabhesajjampi tattha vuttappakāraṃ sayameva dātabbaṃ. Atirekaṃ icchantassa apaloketvā dātabbaṃ. Yopi ca dubbalo vā chinniriyāpatho vā pacchinnabhikkhācārapatho vā mahāgilāno, tassa mahāvāsesu tatruppādato devasikaṃ nāḷi vā upaḍḍhanāḷi vā ekadivasaṃyeva vā pañca vā dasa vā taṇḍulanāḷiyo dentena apalokanakammaṃ katvāva dātabbā. Pesalassa bhikkhuno tatruppādato iṇapalibodhampi bahussutassa saṅghabhāranitthārakassa bhikkhuno anuṭṭhāpanīyasenāsanampi saṅghakiccaṃ karontānaṃ kappiyakārakādīnaṃ bhattavetanampi apalokanakammena dātuṃ vaṭṭati.

Catupaccayavasena dinnatatruppādato saṅghikaṃ āvāsaṃ jaggāpetuṃ vaṭṭati. 『『Ayaṃ bhikkhu issaravatāya vicāretī』』ti kathāpacchindanatthaṃ pana salākaggādīsu vā antarasannipāte vā saṅghaṃ pucchitvāva jaggāpetabbo. Cīvarapiṇḍapātatthāya odissadinnatatruppādatopi apaloketvā āvāso jaggāpetabbo. Anapaloketvāpi vaṭṭati. 『『Sūro vatāyaṃ bhikkhu cīvarapiṇḍapātatthāya dinnato āvāsaṃ jaggāpetī』』ti evaṃ uppannakathāpacchedanatthaṃ pana apalokanakammameva katvā jaggāpetabbo.

Cetiye chattaṃ vā vedikaṃ vā bodhigharaṃ vā āsanagharaṃ vā akataṃ vā karontena jiṇṇaṃ vā paṭisaṅkharontena sudhākammaṃ vā karontena manusse samādapetvā kātuṃ vaṭṭati. Sace kārako natthi, cetiyassa upanikkhepato kāretabbaṃ. Upanikkhepepi asati apalokanakammaṃ katvā tatruppādato kāretabbaṃ, saṅghikenapi. Saṅghikena hi apaloketvā cetiyakiccaṃ kātuṃ vaṭṭati. Cetiyassa santakena apaloketvāpi saṅghikakiccaṃ kātuṃ na vaṭṭati. Tāvakālikaṃ pana gahetvā pākatikaṃ kātuṃ vaṭṭati.

Cetiye sudhākammādīni karontehi pana bhikkhācārato vā saṅghato vā yāpanamattaṃ alabhantehi cetiyasantakato yāpanamattaṃ gahetvā paribhuñjantehi vattaṃ kātuṃ vaṭṭati, 『『vattaṃ karomā』』ti macchamaṃsādīhi saṅghabhattaṃ kātuṃ na vaṭṭati. Ye vihāre ropitā phalarukkhā saṅghena pariggahitā honti, jagganakammaṃ labhanti, yesaṃ phalāni ghaṇṭiṃ paharitvā bhājetvā paribhuñjanti, tesu apalokanakammaṃ na kātabbaṃ. Ye pana apariggahitā, tesu apalokanakammaṃ kātabbaṃ. Taṃ pana salākaggayāgaggabhattaggaantarasannipātesupi kātuṃ vaṭṭati, uposathagge pana vaṭṭatiyeva. Tattha hi anāgatānampi chandapārisuddhi āhariyati, tasmā taṃ suvisodhitaṃ hoti.

這裡的巴利文原文之外的行為特徵判斷是這樣的。這種行為特徵是以比丘尼僧團為基礎制定的，但比丘僧團也可以獲得。當比丘僧團在選票、祭祀、食物分配和布薩等儀式中進行無視行為時，這也是行為特徵。對於破損、破舊、遺失的僧衣，應召集僧團，由精通的比丘三次宣告后，通過無視行為來分發僧衣。對於數量較少的分發，根據《住處篇章註釋》中提到的型別，可以不經過無視行為直接分發針等物品。在分發時，分發者是主導，超出部分則需經過無視行為分發。因為超出部分時，僧團是主導。生病的藥品也應按照那裡提到的方式自行分發。想要額外分發時，需經過無視行為。對於虛弱、行動受限、乞食路線中斷或重病的比丘，在大眾居住處，每天可以分發一或半升，或一天五或十升大米，需經過無視行為。對於善良的比丘，從居住處分發，可以解決債務障礙；對於博學、分擔僧團負擔的比丘，可以提供住處；對於為僧團服務的護法等，可以通過無視行為支付食物和工資。 根據四種因緣，從分發處可以維護僧團的住所。爲了阻止"這位比丘以主導地位行事"的說法，在選票分配等或臨時集會中，應先詢問僧團。對於為僧衣和乞食而指定分發的處所，也應經過無視行為維護。不經過無視行為也可以。爲了阻止"這位比丘勇敢地為僧衣和乞食而分發住所"的說法，應通過無視行為維護。 在佛塔修建遮陽傘、欄桿、菩提樹屋、會堂，或修繕破舊處、粉飾時，可以動員人們修建。如果沒有建造者，應從佛塔的存放處開始建造。如果存放處也沒有，應通過無視行為從該處開始建造，包括僧團的。經過僧團同意可以進行佛塔事務。未經佛塔所有者同意不可進行僧團事務。但可以暫時取用並恢復原狀。 在佛塔粉飾等時，如果從乞食或僧團無法獲得維持生活的資源，可以從佛塔所有物中取用維持生活，可以履行職責，但不可以用魚肉等舉行僧團宴會。在寺院種植並被僧團接受的果樹，可以獲得維護，其果實可以敲鐘分發食用。對於未被接受的果樹，可以進行無視行為。可以在選票、祭祀、食物分配等臨時集會中進行，在布薩儀式中更是如此。因為在那裡可以獲得未來者的意願和純潔性，所以這是非常純凈的。

Evañca pana kātabbaṃ, byattena bhikkhunā bhikkhusaṅghassa anumatiyā sāvetabbaṃ –

『『Bhante, yaṃ imasmiṃ vihāre antosīmāya saṅghasantakaṃ mūlatacapattaaṅkurapupphaphalakhādanīyādi atthi, taṃ sabbaṃ āgatāgatānaṃ bhikkhūnaṃ yathāsukhaṃ paribhuñjituṃ ruccatīti saṅghaṃ pucchāmī』』ti tikkhattuṃ pucchitabbaṃ.

Catūhi pañcahi bhikkhūhi kataṃ sukatameva. Yasmiṃ vihāre dve tayo janā vasanti, tehi nisīditvā katampi saṅghena katasadisameva. Yasmiṃ pana vihāre eko bhikkhu hoti, tena bhikkhunā uposathadivase pubbakaraṇapubbakiccaṃ katvā nisinnena katampi katikavattaṃ saṅghena katasadisameva hoti.

Karontena pana phalavārena kātumpi cattāro māse cha māse ekasaṃvaccharanti evaṃ paricchinditvāpi aparicchinditvāpi kātuṃ vaṭṭati. Paricchinne yathāparicchedaṃ paribhuñjitvā puna kātabbaṃ. Aparicchinne yāva rukkhā dharanti tāva vaṭṭatiyeva. Yepi tesaṃ rukkhānaṃ bījehi aññe rukkhā ropitā honti, tesampi sā eva katikā.

Sace pana aññasmiṃ vihāre ropitā honti, tesaṃ yattha ropitā, tasmiṃyeva vihāre saṅgho sāmī. Yepi aññato bījāni āharitvā purimavihāre pacchā ropitā, tesu aññā katikā kātabbā. Katikāya katāya puggalikaṭṭhāne tiṭṭhanti, yathāsukhaṃ phalādīni paribhuñjituṃ vaṭṭati. Sace panettha taṃ taṃ okāsaṃ parikkhipitvā pariveṇāni katvā jagganti, tesaṃ bhikkhūnaṃ puggalikaṭṭhāne tiṭṭhanti. Aññe paribhuñjituṃ na labhanti, tehi pana saṅghassa dasabhāgaṃ datvā paribhuñjitabbāni. Yopi majjhevihāre rukkhaṃ sākhāhi parivāretvā rakkhati, tassāpi eseva nayo.

Porāṇavihāraṃ gatassa sambhāvanīyabhikkhuno 『『thero āgato』』ti phalāphalaṃ āharanti, sace tattha mūle sabbapariyattidharo bahussutabhikkhu vihāsi, 『『addhā ettha dīghā katikā katā bhavissatī』』ti nikkukkuccena paribhuñjitabbaṃ. Vihāre phalāphalaṃ piṇḍapātikānampi vaṭṭati, dhutaṅgaṃ na kopeti. Sāmaṇerā attano ācariyupajjhāyānaṃ bahūni phalāni denti, aññe bhikkhū alabhantā khiyyanti, khiyyanamattameva cetaṃ hoti.

Sace pana dubbhikkhaṃ hoti, ekaṃ panasarukkhaṃ nissāya saṭṭhipi janā jīvanti, tādise kāle sabbesaṃ saṅgahakaraṇatthāya bhājetvā khāditabbaṃ, ayaṃ sāmīci. Yāva pana katikavattaṃ na paṭippassambhati, tāva tehi khāyitaṃ sukhāyitameva. Kadā pana katikavattaṃ paṭippassambhati? Yadā samaggo saṅgho sannipatitvā 『『ito paṭṭhāya bhājetvā khādantū』』ti sāveti. Ekabhikkhuke pana vihāre ekena sāvitepi purimakatikā paṭippassambhatiyeva. Sace paṭippassaddhāya katikāya sāmaṇerā neva rukkhato pātenti, na bhūmito gahetvā bhikkhūnaṃ denti, patitaphalāni pādehi paharantā vicaranti, tesaṃ dasabhāgato paṭṭhāya yāva upaḍḍhaphalabhāgena phātikammaṃ kātabbaṃ. Addhā phātikammalobhena āharitvā dassanti. Puna subhikkhe jāte kappiyakārakesu āgantvā sākhāparivārādīni katvā rukkhe rakkhantesu sāmaṇerānaṃ phātikammaṃ na dātabbaṃ, bhājetvā paribhuñjitabbaṃ.

應該這樣進行，由精通的比丘在僧團中獲得同意后宣告： "尊者，在這座寺院內部界限範圍內，屬於僧團的根、葉、芽、花、果、可食用物等，是否同意讓前來的比丘們按照自己的意願使用？"應該詢問三次。 由四或五位比丘所做的，即為善巧所做。在一座寺院中有兩三人居住的，他們坐下後所做的，與僧團所做的無異。在某座寺院只有一位比丘的情況下，該比丘在布薩日完成預備工作後坐下所做的，也與僧團所做的無異。 進行果實分配時，可以定為四個月、六個月或一年，可以有限制或無限制地進行。在有限制的情況下，按照限制使用后需重新進行。在無限制的情況下，只要樹木存在就可以繼續。即使從這些樹木的種子種植出其他樹木，其規定也是相同的。 如果在另一座寺院種植，那麼種植地的寺院是主人。如果從其他地方帶來種子，在原寺院後來種植的，需要另外製定規定。制定規定后，處於個人所有的地方，可以自由享用果實等。如果在此地劃定區域，建造廂房並管理，那些比丘處於個人所有的地方。其他人無法使用，但需向僧團上繳十分之一後方可使用。在寺院中用樹枝圍繞保護樹木的，處理方式也是如此。 對於來到古老寺院的值得尊敬的比丘，人們會說"長老已到"並帶來果實。如果那裡有精通全部教法的博學比丘，應該毫無顧慮地使用，因為"這裡肯定製定了長期規定"。寺院中的果實對持缽比丘也是允許的，不會破壞頭陀支。沙彌們給自己的阿阇梨和和尚很多果實，其他比丘無法獲得而感到沮喪，這只是一種微不足道的情況。 如果遇到饑荒，依靠一棵樹，六十人都能維生，在這種時候，爲了照顧所有人，應該分配食用，這是正確的。在規定未被解除之前，他們食用是合法的。何時規定被解除？當和合的僧團集會並宣告"從現在開始分配食用"時。即使在只有一位比丘的寺院，由一人宣告，原有規定也會被解除。 如果規定被解除后，沙彌既不從樹上摘取，也不從地上撿取給比丘，而是用腳踢落在地的果實，從十分之一開始，直到一半果實的部分，都應進行分配。他們確實會因為分配的貪慾而帶來果實。當再次豐收，並且善巧者到來，用樹枝圍繞等方式保護樹木時，不應給沙彌分配，而應該分配后使用。

『『Vihāre phalāphalaṃ atthī』』ti sāmantagāmehi manussā gilānānaṃ vā gabbhinīnaṃ vā atthāya āgantvā 『『ekaṃ nāḷikeraṃ detha, ambaṃ detha, labujaṃ dethā』』ti yācanti, dātabbaṃ na dātabbanti? Dātabbaṃ. Adīyamāne hi te domanassikā honti, dentena pana saṅghaṃ sannipātetvā yāvatatiyaṃ sāvetvā apalokanakammaṃ katvāva dātabbaṃ, katikavattaṃ vā katvā ṭhapetabbaṃ, evañca pana kātabbaṃ, byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –

『『Sāmantagāmehi manussā āgantvā gilānādīnaṃ atthāya phalāphalaṃ yācanti, dve nāḷikerāni, dve tālaphalāni, dve panasāni, pañca ambāni, pañca kadaliphalāni gaṇhantānaṃ anivāraṇaṃ, asukarukkhato ca asukarukkhato ca phalaṃ gaṇhantānaṃ anivāraṇaṃ ruccati bhikkhusaṅghassā』』ti tikkhattuṃ vattabbaṃ.

Tato paṭṭhāya gilānādīnaṃ nāmaṃ gahetvā yācantā 『『gaṇhathā』』ti na vattabbā, vattaṃ pana ācikkhitabbaṃ – 『『nāḷikerādīni iminā nāma paricchedena gaṇhantānaṃ asukarukkhato ca asukarukkhato ca phalaṃ gaṇhantānaṃ anivāraṇaṃ kata』』nti. Anuvicaritvā pana 『『ayaṃ madhuraphalo ambo, ito gaṇhathā』』tipi na vattabbā. Phalabhājanakāle pana āgatānaṃ sammatena upaḍḍhabhāgo dātabbo, asammatena apaloketvā dātabbaṃ.

Khīṇaparibbayo vā maggagamiyasatthavāho vā añño vā issaro āgantvā yācati, apaloketvāva dātabbaṃ. Balakkārena gahetvā khādanto na vāretabbo. Kuddho hi so rukkhepi chindeyya, aññampi anatthaṃ kareyya. Puggalikapariveṇaṃ āgantvā gilānassa gāmena yācanto 『『amhehi chāyādīnaṃ atthāya ropitaṃ, sace atthi, tumhe jānāthā』』ti vattabbo. Yadi pana phalabharitāva rukkhā honti, kaṇṭake bandhitvā phalavārena khādanti, apaccāsīsantena hutvā dātabbaṃ. Balakkārena gaṇhanto na vāretabbo, pubbe vuttamevettha kāraṇaṃ.

Saṅghassa phalārāmo hoti, paṭijagganaṃ na labhati, sace taṃ koci vattasīsena jaggati, saṅghasseva hoti. Athāpi kassaci paṭibalassa bhikkhuno 『『imaṃ sappurisa jaggitvā dehī』』ti saṅgho bhāraṃ karoti, so ce vattasīsena jaggati, evampi saṅghasseva hoti. Phātikammaṃ paccāsīsantassa pana tatiyabhāgena vā upaḍḍhabhāgena vā phātikammaṃ kātabbaṃ. 『『Bhāriyaṃ kamma』』nti vatvā ettakena anicchanto pana sabbaṃ taveva santakaṃ katvā 『『mūlabhāgaṃ dasabhāgamattaṃ datvā jaggāhī』』tipi vattabbo. Garubhaṇḍattā pana mūlacchejjavasena na dātabbaṃ. So mūlabhāgaṃ datvā khādanto akatāvāsaṃ vā katvā katāvāsaṃ vā jaggitvā nissitakānaṃ ārāmaṃ niyyādeti, tehipi mūlabhāgo dātabbova. Yadā pana bhikkhū sayaṃ jaggituṃ pahonti, atha tesaṃ jaggituñca na dātabbaṃ, jaggitakāle ca na vāretabbā, jagganakāleyeva vāretabbā. 『『Bahuṃ tumhehi khāyitaṃ, idāni mā jaggittha, bhikkhusaṅghoyeva jaggissatī』』ti vattabbaṃ.

Sace pana neva vattasīsena jagganto atthi, na phātikammena, na saṅgho jaggituṃ pahoti, eko anāpucchitvāva jaggitvā phātikammaṃ vaḍḍhetvā paccāsīsati, apalokanakammena phātikammaṃ vaḍḍhetvā dātabbaṃ. Iti imaṃ sabbampi kammalakkhaṇameva hoti. Apalokanakammaṃ imāni pañca ṭhānāni gacchati.

「寺院中有果實」時，來自村莊的人們爲了生病者或懷孕者的利益而前來請求：「請給我們一個椰子，給我們一個芒果，給我們一些香蕉。」應該給予還是不應該給予？應該給予。因為如果不給予，他們會感到痛苦，而給予后，經過精通的比丘在僧團中獲得同意后，應該宣佈三次： 「來自村莊的人們前來請求生病者等的果實，兩個椰子，兩個棕櫚果，兩個香蕉，五個芒果，五個香蕉，給予他們無障礙的權利，允許他們從難以獲取的樹上採摘果實，僧團同意嗎？」應詢問三次。 從此開始，生病者的名字被提到請求時，不應說「請採摘」，但應說明：「通過這個界限，允許從椰子等樹上採摘果實，允許從難以獲取的樹上採摘果實。」在請求時不應說：「這是一種甜美的芒果，請採摘。」在果實分配時，前來的人應根據同意的部分進行分配，未同意的部分應經過無視行為進行分配。 如果有病人或其他有權利的人前來請求，應經過無視行為進行分配。用力採摘時不應被阻止。因為他憤怒時可能會砍樹，或造成其他損害。來自個人所有的地方請求生病者的果實時，應說：「我們種植的樹木是爲了陰涼等，如果有，請告知我們。」如果樹木上結滿果實，用刺紮住採摘的果實，應在未被砍伐的情況下進行分配。用力採摘時不應被阻止，之前所說的原因在此。 僧團應享受果實，若不被照顧，若有人以某種方式照顧，應歸於僧團。如果某位強壯的比丘請求：「請給我這個好人」，那麼僧團應承擔責任。如果他以某種方式照顧，仍然歸於僧團。若有未被照顧的部分，按三分之一或一半的比例進行分配。若說「這是沉重的工作」，則應說「請將所有的部分都交給我，根的部分應給十分之一。」由於重負的原因，不應給予根的部分。他在給予根的部分后，若未完成，或完成後應交給他，根的部分仍應給予。當比丘們願意自己照顧時，不應給予他們照顧，照顧時不應被阻止，照顧時應被阻止。「你們已經吃了很多，現在不應照顧，僧團應照顧。」應如此說。 如果沒有人以某種方式照顧，既沒有果實，僧團也不願意照顧，而某人未經詢問就照顧並增加果實，應通過無視行為增加分配。這樣所有的行為特徵都應如此。無視行為應適用於這五個地方。

Ñattikammaṭṭhānabhede pana 『『suṇātu me bhante saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, anusiṭṭho so mayā. Yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyyāti, āgacchāhīti vattabbo』』ti evaṃ upasampadāpekkhassa osāraṇā osāraṇā nāma.

『『Suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu dhammakathiko imassa neva suttaṃ āgacchati, no suttavibhaṅgo, so atthaṃ asallakkhetvā byañjanacchāyāya atthaṃ paṭibāhati. Yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā』』ti evaṃ ubbāhikāvinicchaye dhammakathikassa bhikkhuno nissāraṇā nissāraṇā nāma.

『『Suṇātu me bhante saṅgho, ajjuposatho pannaraso. Yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā』』ti evaṃ uposathakammavasena ṭhapitā ñatti uposatho nāma.

『『Suṇātu me bhante saṅgho, ajja pavāraṇā pannarasī. Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā』』ti evaṃ pavāraṇākammavasena ṭhapitā ñatti pavāraṇā nāma.

『『Suṇātu me bhante saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya』』nti. 『『Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā』』ti. 『『Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya』』nti. 『『Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ antarāyike dhamme puccheyyā』』ti. 『『Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya』』nti. 『『Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā』』ti. 『『Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya』』nti. 『『Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā』』ti evaṃ attānaṃ vā paraṃ vā sammannituṃ ṭhapitā ñatti sammuti nāma.

『『Suṇātu me bhante saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā』』ti. 『『Yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu』』nti evaṃ nissaṭṭhacīvarapattādīnaṃ dānaṃ dānaṃ nāma.

『『Suṇātu me bhante saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati, vivarati, uttāniṃ karoti, deseti. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyyanti. Yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya』』nti. Tena vattabbo 『『passasī』』ti. 『『Āma passāmī』』ti. Āyatiṃ saṃvareyyāsīti evaṃ āpattipaṭiggaho paṭiggaho nāma.

『『Suṇantu me, āyasmantā āvāsikā. Yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāḷe pavāreyyāmā』』ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṃ kāḷaṃ anuvaseyyuṃ, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā – 『『suṇantu me, āyasmantā āvāsikā. Yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā』』ti evaṃ katā pavāraṇāpaccukkaḍḍhanā paccukkaḍḍhanā nāma.

在不同的提案行動位置中，對於受具足戒者的引入，應這樣說："請諸位尊者聽，某某是某某尊者的具足戒候選人，已經得到我的指導。如果僧團認為合適，某某可以前來。"這被稱為引入。 "請諸位尊者聽，這位某某比丘是法師，他不理解經文，也不理解經文註釋，他歪曲了意義，只關注文字表面。如果諸位尊者認為合適，請驅逐這位某某比丘，剩餘的人可以平息這個爭端。"這被稱為法師比丘的驅逐。 "請諸位尊者聽，今天是十五日布薩日。如果僧團認為合適，僧團可以舉行布薩。"這是根據布薩儀式行動而設定的提案，稱為布薩。 "請諸位尊者聽，今天是十五日布薩日。如果僧團認為合適，僧團可以舉行布薩。"這是根據布薩儀式行動而設定的提案，稱為布薩。 "請諸位尊者聽，某某是某某尊者的具足戒候選人。如果僧團認為合適，我可以指導他。"或"如果僧團認為合適，某某可以指導他。""如果僧團認為合適，我可以詢問他關於障礙的法。"或"如果僧團認為合適，某某可以詢問他關於障礙的法。""如果僧團認為合適，我可以詢問他關於戒律。"或"如果僧團認為合適，某某可以詢問他關於戒律。""如果僧團認為合適，我可以回答被問到的戒律問題。"或"如果僧團認為合適，某某可以回答被問到的戒律問題。"這是爲了任命自己或他人而設定的提案，稱為任命。 "請諸位尊者聽，這件僧衣已被某某比丘放棄，歸還給僧團。如果僧團認為合適，可以將這件僧衣給予某某比丘。"這是關於放棄的僧衣、缽等的分配，稱為分配。 "請諸位尊者聽，某某比丘意識到自己的過失，闡明、揭示、公開、懺悔。如果僧團認為合適，我願意接受某某比丘的過失。"對他說："你看到了嗎？"他回答："是的，我看到了。"以後要謹慎。這被稱為接受過失。 "請諸位尊者聽，住在此處的比丘們。如果諸位尊者認為合適，現在我們可以舉行布薩，誦讀波提木叉，在適當的季節進行布薩。"如果這些比丘製造爭端、鬥爭、紛爭、謠言，破壞僧團，那麼有經驗的住處比丘應通知其他住處的比丘："請諸位尊者聽，住在此處的比丘們。如果諸位尊者認為合適，現在我們可以舉行布薩，誦讀波提木叉，在適當的季節進行布薩。"這被稱為撤銷布薩。

Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – 『『suṇātu me, bhante, saṅgho amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya ṭhapetvā thullavajjaṃ, ṭhapetvā gihipaṭisayutta』』nti evaṃ tiṇavatthārakasamathena katvā sabbapaṭhamā sabbasaṅgāhikañatti kammalakkhaṇaṃ nāma.

Tathā tato parā ekekasmiṃ pakkhe ekekaṃ katvā dve ñattiyo iti yathāvuttappabhedaṃ osāraṇaṃ nissāraṇaṃ…pe… kammalakkhaṇaññeva navamanti ñattikammaṃ imāni nava ṭhānāni gacchati.

Ñattidutiyakammaṭṭhānabhede pana vaḍḍhassa licchavino pattanikkujjanavasena khandhake vuttā nissāraṇā. Tasseva pattukkujjanavasena vuttā osāraṇā ca veditabbā.

Sīmāsammuti ticīvarena avippavāsasammuti, santhatasammuti, bhattuddesaka-senāsanaggāhāpaka-bhaṇḍāgārika-cīvarapaṭiggāhaka-cīvarabhājaka-yāgubhājakaphalabhājaka-khajjabhājaka-appamattakavissajjaka-sāṭiyaggāhāpaka-pattaggāhāpaka-ārāmikapesakasāmaṇerapesakasammutīti etāsaṃ sammutīnaṃ vasena sammuti veditabbā. Kathinacīvaradānamatakacīvaradānavasena dānaṃ veditabbaṃ.

Kathinuddhāravasena uddhāro veditabbo. Kuṭivatthuvihāravatthudesanāvasena desanā veditabbā. Yā pana tiṇavatthārakasamathe sabbasaṅgāhikañattiñca ekekasmiṃ pakkhe ekekaṃ ñattiñcāti tisso ñattiyo ṭhapetvā puna ekasmiṃ pakkhe ekā, ekasmiṃ pakkhe ekāti dve ñattidutiyakammavācā vuttā, tāsaṃ vasena kammalakkhaṇaṃ veditabbaṃ . Iti ñattidutiyakammaṃ imāni satta ṭhānāni gacchati.

Ñatticatutthakammaṭṭhānabhede pana tajjanīyakammādīnaṃ sattannaṃ kammānaṃ vasena nissāraṇā, tesaṃyeva ca kammānaṃ paṭippassambhanavasena osāraṇā veditabbā. Bhikkhunovādakasammutivasena sammuti veditabbā. Parivāsadānamānattadānavasena dānaṃ veditabbaṃ. Mūlāyapaṭikassanakammavasena niggaho veditabbo. 『『Ukkhittānuvattikā aṭṭha, yāvatatiyakā ariṭṭho caṇḍakāḷī ca ime te yāvatatiyakā』』ti imāsaṃ ekādasannaṃ samanubhāsanānaṃ vasena samanubhāsanā veditabbā. Upasampadākammaabbhānakammavasena pana kammalakkhaṇaṃ veditabbaṃ. Iti ñatticatutthakammaṃ imāni satta ṭhānāni gacchati.

  1. Iti kammāni ca kammavipattiñca vipattivirahitānaṃ kammānaṃ ṭhānapabhedagamanañca dassetvā idāni tesaṃ kammānaṃ kārakassa saṅghassa paricchedaṃ dassento puna 『『catuvaggakaraṇe kamme』』tiādimāha. Tassattho parisato kammavipattivaṇṇanāyaṃ vuttanayeneva veditabboti.

Kammavaggavaṇṇanā niṭṭhitā.

Atthavasavaggādivaṇṇanā

所有人應一起集會。集會後，由精通的、有能力的比丘通知僧團："請諸位尊者聽，我們中間存在爭吵、鬥爭、紛爭，已經長期不檢點，言語肆意妄為。如果我們因這些過失而互相懲罰，這個爭端可能會因為剛硬、兇猛而導致分裂。如果僧團認為合適，僧團應該用草覆蓋的方式平息這個爭端，除了嚴重的過失和與俗人相關的事項。"這樣通過草覆蓋的調解方式，首次提出的是全體包容性提案，稱為行為特徵。 按照之前所述，在每一方面逐一進行兩個提案，如引入、驅逐等，這九個位置都適用於提案行為。 在提案第二行動位置，關於瓦德薩·利車維人的缽被翻轉的情況，在律藏中已經提到了驅逐。同樣，關於其缽被翻正的情況，也應理解為引入。 界限確定、三衣不離身確定、坐墊確定、施主指定、住所管理員、倉庫管理員、衣服接受者、衣服分配者、粥分配者、果實分配者、食物分配者、少量分配者、布匹接受者、缽接受者、園丁、紡織工人、沙彌紡織工人的任命，應通過這些任命來理解。應通過迦提那衣佈施和死後衣佈施的方式來理解佈施。 應通過迦提那衣佈施的撤銷來理解撤銷。應通過小屋、寺院場地的說明來理解說明。對於草覆蓋調解中的全體包容性提案和每一方面的一個提案，再加上每一方面的一個提案，這三個提案，再加上一方的一個提案，另一方的一個提案，這兩個提案第二行動的用語已經被提到，應通過這些來理解行為特徵。因此，提案第二行動適用於這七個位置。 在提案第四行動位置，根據呵責等七種行為的驅逐，以及這些行為的解除，應理解驅逐和引入。應通過比丘諫告的任命來理解任命。應通過暫時停止、給予特定處罰的方式來理解佈施。應通過追究根本原因的行為來理解懲罰。根據"被中止者的八種跟隨，阿利吒和旃陀迦利是三次重複者"這十一種申誡，應理解申誡。應通過具足戒儀式和解脫儀式來理解行為特徵。因此，提案第四行動適用於這七個位置。 如此展示了行為及行為缺陷，無缺陷行為的位置變化，現在要展示執行這些行為的僧團範圍，又說："在四部分行為中"等。其意義應按照集會行為缺陷描述中已經說明的方式來理解。 行為分組描述到此結束。 意義分組等描述開始。

  1. Idāni yāni tāni tesaṃ kammānaṃ vatthubhūtāni sikkhāpadāni, tesaṃ paññattiyaṃ ānisaṃsaṃ dassetuṃ 『『dve atthavase paṭiccā』』tiādi āraddhaṃ. Tattha diṭṭhadhammikānaṃ verānaṃ saṃvarāyāti pāṇātipātādīnaṃ pañcannaṃ diṭṭhadhammikaverānaṃ saṃvaratthāya pidahanatthāya. Samparāyikānaṃ verānaṃ paṭighātāyāti vipākadukkhasaṅkhātānaṃ samparāyikaverānaṃ paṭighātatthāya, samucchedanatthāya anuppajjanatthāya. Diṭṭhadhammikānaṃ vajjānaṃ saṃvarāyāti tesaṃyeva pañcannaṃ verānaṃ saṃvaratthāya. Samparāyikānaṃ vajjānanti tesaṃyeva vipākadukkhānaṃ. Vipākadukkhāneva hi idha vajjanīyabhāvato vajjānīti vuttāni. Diṭṭhadhammikānaṃ bhayānanti garahā upavādo tajjanīyādīni kammāni uposathapavāraṇānaṃ ṭhapanaṃ akittipakāsanīyakammanti etāni diṭṭhadhammikabhayāni nāma, etesaṃ saṃvaratthāya. Samparāyikabhayāni pana vipākadukkhāniyeva , tesaṃ paṭighātatthāya. Diṭṭhadhammikānaṃ akusalānanti pañcaveradasaakusalakammapathappabhedānaṃ akusalānaṃ saṃvaratthāya. Vipākadukkhāneva pana akkhamaṭṭhena samparāyikaakusalānīti vuccanti, tesaṃ paṭighātatthāya. Gihīnaṃ anukampāyāti agārikānaṃ saddhārakkhaṇavasena anukampanatthāya. Pāpicchānaṃ pakkhupacchedāyāti pāpicchapuggalānaṃ gaṇabandhabhedanatthāya gaṇabhojanasikkhāpadaṃ paññattaṃ. Sesaṃ sabbattha uttānameva. Yañhettha vattabbaṃ siyā, taṃ sabbaṃ paṭhamapārājikavaṇṇanāyameva vuttanti.

Sikkhāpadesu atthavasena vaṇṇanā niṭṭhitā.

  1. Pātimokkhādīsu pātimokkhuddesoti bhikkhūnaṃ pañcavidho bhikkhunīnaṃ catubbidho. Parivāsadānādīsu osāraṇīyaṃ paññattanti aṭṭhārasasu vā tecattālīsāya vā vattesu vattamānassa osāraṇīyaṃ paññattaṃ. Yena kammena osārīyati, taṃ kammaṃ paññattanti attho. Nissāraṇīyaṃ paññattanti bhaṇḍanakārakādayo yena kammena nissārīyanti, taṃ kammaṃ paññattanti attho.

  2. Apaññattetiādīsu apaññatte paññattanti sattāpattikkhandhā kakusandhañca sammāsambuddhaṃ koṇāgamanañca kassapañca sammāsambuddhaṃ ṭhapetvā antarā kenaci apaññatte sikkhāpade paññattaṃ nāma. Makkaṭivatthuādivinītakathā sikkhāpade paññatte anupaññattaṃ nāma. Sesaṃ sabbattha uttānamevāti.

Ānisaṃsavaggavaṇṇanā niṭṭhitā.

現在爲了展示這些行為的根本戒條及其制定的利益，開始敘述"爲了兩種利益"等。在此，爲了約束現世的仇恨，即爲了約束和遮蔽殺生等五種現世仇恨。爲了抵制來世的仇恨，即爲了抵制和根除來世的苦報。爲了約束現世的過失，即爲了約束那五種仇恨。爲了約束來世的過失，即那些苦報。因為在此處，由於應被避免，所以稱為過失。現世的恐懼，如責備、誹謗、呵責等行為、阻止布薩和布薩告白、不宣佈名譽等，這些被稱為現世恐懼，爲了約束它們。來世的恐懼則是那些苦報，爲了抵制它們。現世的不善，是爲了約束五仇十不善業道等不善。來世的不善則被稱為苦報，爲了抵制它們。爲了憐憫在家人，即爲了以信仰保護在家者。爲了切斷惡欲者的黨羽，制定了關於團體用餐的戒條。其餘部分在各處都很明顯。在此應該說的，都已在第一波羅夷的描述中說明。 戒條中的意義描述到此結束。 在波提木叉等中，波提木叉誦讀對比丘是五種，對比丘尼是四種。在暫時停止等中，被引入的制定是在十八或四十三種行為中進行的。被引入的行為即為被制定的行為。被驅逐的制定，即制定那些製造爭端等被驅逐的行為。 在"未制定"等中，未制定而制定的，是指在釋迦牟尼佛、拘留孫佛、迦葉佛之間，由任何人未制定的戒條。關於猴子事件等未制定的戒條，稱為附加制定。其餘部分在各處都很明顯。 利益分組描述到此結束。

  1. Idāni sabbasikkhāpadānaṃ ekekena ākārena navadhā saṅgahaṃ dassetuṃ 『『nava saṅgahā』』tiādimāha. Tattha vatthusaṅgahoti vatthunā saṅgaho. Evaṃ sesesupi padattho veditabbo. Ayaṃ panettha atthayojanā – yasmā hi ekasikkhāpadampi avatthusmiṃ paññattaṃ natthi, tasmā sabbāni vatthunā saṅgahitānīti evaṃ tāva vatthusaṅgaho veditabbo.

Yasmā pana dve āpattikkhandhā sīlavipattiyā saṅgahitā, pañcāpattikkhandhā ācāravipattiyā, cha sikkhāpadāni ājīvavipattiyā saṅgahitāni, tasmā sabbānipi vipattiyā saṅgahitānīti evaṃ vipattisaṅgaho veditabbo.

Yasmā pana sattahāpattīhi muttaṃ ekasikkhāpadampi natthi, tasmā sabbāni āpattiyā saṅgahitānīti evaṃ āpattisaṅgaho veditabbo.

Sabbāni ca sattasu nagaresu paññattānīti nidānena saṅgahitānīti evaṃ nidānasaṅgaho veditabbo.

Yasmā pana ekasikkhāpadampi ajjhācārikapuggale asati paññattaṃ natthi, tasmā sabbāni puggalena saṅgahitānīti evaṃ puggalasaṅgaho veditabbo.

Sabbāni pana pañcahi ceva sattahi ca āpattikkhandhehi saṅgahitāni, sabbāni na vinā chahi samuṭṭhānehi samuṭṭhantīti samuṭṭhānena saṅgahitāni. Sabbāni ca catūsu adhikaraṇesu āpattādhikaraṇena saṅgahitāni. Sabbāni sattahi samathehi samathaṃ gacchantīti samathehi saṅgahitāni. Evamettha khandhasamuṭṭhānaadhikaraṇasamathasaṅgahāpi veditabbā. Sesaṃ pubbe vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Navasaṅgahitavaggavaṇṇanā niṭṭhitā.

Niṭṭhitā ca parivārassa anuttānatthapadavaṇṇanāti.

Nigamanakathā

Ettāvatā ca –

Ubhato vibhaṅgakhandhaka-parivāravibhattidesanaṃ nātho;

Vinayapiṭakaṃ vinento, veneyyaṃ yaṃ jino āha.

Samadhikasattavīsati-sahassamattena tassa ganthena;

Saṃvaṇṇanā samattā, samantapāsādikā nāma.

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

Mahāaṭṭhakathañceva , mahāpaccarimevaca;

Kurundiñcāti tissopi, sīhaḷaṭṭhakathā imā.

Buddhamittoti nāmena, vissutassa yasassino;

Vinayaññussa dhīrassa, sutvā therassa santike.

Mahāmeghavanuyyāne, bhūmibhāge patiṭṭhito;

Mahāvihāro yo satthu, mahābodhivibhūsito.

Yaṃ tassa dakkhiṇe bhāge, padhānagharamuttamaṃ;

Sucicārittasīlena, bhikkhusaṅghena sevitaṃ.

Uḷārakulasambhūto , saṅghupaṭṭhāyako sadā;

Anākulāya saddhāya, pasanno ratanattaye.

Mahānigamasāmīti , vissuto tattha kārayi;

Cārupākārasañcitaṃ, yaṃ pāsādaṃ manoramaṃ.

Sītacchāyatarūpetaṃ, sampannasalilāsayaṃ;

Vasatā tatra pāsāde, mahānigamasāmino.

Sucisīlasamācāraṃ, theraṃ buddhasirivhayaṃ;

Yā uddisitvā āraddhā, iddhā vinayavaṇṇanā.

Pālayantassa sakalaṃ, laṅkādīpaṃ nirabbudaṃ;

Rañño sirinivāsassa, siripālayasassino.

Samavīsatime kheme, jayasaṃvacchare ayaṃ;

Āraddhā ekavīsamhi, sampatte pariniṭṭhitā.

現在爲了展示所有戒條的九種彙集，開始敘述「九種彙集」等。在此，物質彙集是指通過物質的彙集。如此，其他的字義也應如此理解。這裡的意義是——因為在任何戒條中都沒有被制定的情況，因此所有的戒條都被物質彙集起來，這樣物質彙集的意義被理解。 因為有兩個過失集，因戒律的喪失而彙集，五個過失集因行為的喪失而彙集，六個戒條因生活的喪失而彙集，因此所有的過失都被彙集，這樣過失彙集的意義被理解。 因為在七個過失中沒有被解脫的單一戒條，因此所有的過失都被彙集，這樣過失彙集的意義被理解。 所有的過失在七個城市中都有被規定，這樣通過因果的彙集被理解。 因為在任何戒條中都沒有被規定的個體，因此所有的個體都被彙集，這樣個體彙集的意義被理解。 所有的過失在五個和七個過失集彙集，所有的過失在六個因素中彙集，所有的過失在四個事項中彙集。所有的過失在七個和解中彙集，所有的過失在調和中彙集。因此，這裡應理解為過失彙集的行為特徵。其餘部分在之前的描述中已經提到。 《周遍光明的戒律》中的描述到此結束。 九種彙集的部分描述結束。 並且關於附屬的無上意義的描述也結束了。 總結部分 至此—— 兩邊的分解章節，附屬的分解說明，都是佛陀的教導； 通過《戒律藏》來引導，教導眾生的都是佛陀所說。 在這部書中，共有三萬七千個字句； 戒律的說明已完成，稱為《周遍光明》。 在這裡，關於《周遍光明》的內容—— 從師承的傳承，到因果的物質分解； 避免他人的過失，保持自己的清凈。 對文字的清晰，字義的準確，語言的流暢； 戒條的決定，分解的不同。 對於觀察者來說，無法看到任何不光明的地方； 因為這是智慧之所，因此稱為《周遍光明》。 戒律的說明已經開始，因善巧而引導眾生； 佛陀所說的，都是爲了眾生的安樂。 關於《大論》和《大後記》； 以及《古蘭經》等等，都是斯里蘭卡的經典。 以「佛的朋友」之名，廣為流傳，聲名顯赫； 對於其他的戒律，明智的長老們，聽聞之後。 在大云的庇護下，安置於土地的部分； 在偉大的寺廟中，裝飾著偉大的菩提樹。 在他的南方，最好的精進之地； 以清凈的行為，受到比丘群的尊重。 在偉大的城市中，聲名顯赫； 美麗的房屋，裝飾華麗，令人嚮往。 陰涼的樹蔭下，水源充足； 在那裡居住的，是偉大的城市中的人。 清凈的品行，良好的行為，長老們，佛陀所尊重； 在這裡所闡述的，都是戒律的說明。 保護整個蘭卡島，寧靜而美好； 為國王施理，保護國王的安寧。 在這二十個地方，勝利的年份中； 在這一個地方開始，最終完成。

Upaddavā kule loke, nirupaddavato ayaṃ;

Ekasaṃvacchareneva, yathā niṭṭhaṃ upāgatā.

Evaṃ sabbassa lokassa, niṭṭhaṃ dhammūpasaṃhitā;

Sīghaṃ gacchantu ārambhā, sabbepi nirupaddavā.

Ciraṭṭhitatthaṃ dhammassa, karontena mayā imaṃ;

Saddhammabahumānena, yañca puññaṃ samācitaṃ.

Sabbassa ānubhāvena, tassa sabbepi pāṇino;

Bhavantu dhammarājassa, saddhammarasasevino.

Ciraṃ tiṭṭhatu saddhammo, kāle vassaṃ ciraṃ pajaṃ;

Tappetu devo dhammena, rājā rakkhatu medininti.

Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihataññāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādivarena mahākavinā pabhinnapaasambhidāparivāre chaḷabhiññādipabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ samantapāsādikā nāma vinayasaṃvaṇṇanā –

Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;

Dassentī kulaputtānaṃ, nayaṃ sīlavisuddhiyā.

Yāva buddhoti nāmampi, suddhacittassa tādino;

Lokamhi lokajeṭṭhassa, pavattati mahesinoti.

Samantapāsādikā nāma

Vinaya-aṭṭhakathā niṭṭhitā.

在世間的家族中，毫無煩惱的這一點； 僅憑一年，就如同達到了終點。 如是，所有世間的，已達到法的歸宿； 愿所有人都迅速行動，皆無煩惱。 爲了長久安住於法，所做的這一切； 以信仰的重視，和所積累的功德。 因所有的因緣，愿所有生靈； 都成為法王的，善於享受正法的。 愿正法長久存在，時常降福眾生； 愿天神以法護佑，國王保衛國土。 以極其清凈的信仰、智慧、精進所裝飾的，具備戒律、行為、正直、柔和等諸多美德，善於把握各自的時機，具備智慧的能力，通達三藏的不同內容，以精妙的言辭，具備深邃的智慧，所說的法，帶來快樂的結果，具有優雅的語言。 以此偉大的詩句，所描述的正法，正是由著名的長老佛陀所傳授的，名為《周遍光明》的戒律解釋。 愿它在世間長存，為拯救世人； 向家族的子弟們，展示這條清凈的道路。 只要稱為佛，便是清凈心的體現； 在世間中，成為世間的首領，展現偉大的身影。 《周遍光明》乃是 戒律的註釋已完成。

B020105Parivāra-aṭṭhakathā（《補充註釋》）

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Parivāra-aṭṭhakathā

Soḷasamahāvāro

Paññattivāravaṇṇanā

Visuddhaparivārassa , parivāroti sāsane;

Dhammakkhandhasarīrassa, khandhakānaṃ anantarā.

Saṅgahaṃ yo samāruḷho, tassa pubbāgataṃ nayaṃ;

Hitvā dāni karissāmi, anuttānatthavaṇṇanaṃ.

  1. Tattha yaṃ tena bhagavatā…pe… paññattanti ādinayappavattāya tāva pucchāya ayaṃ saṅkhepattho – yo so bhagavā sāsanassa ciraṭṭhitikatthaṃ dhammasenāpatinā saddhammagāravabahumānavegasamussitaṃ añjaliṃ sirasmiṃ patiṭṭhāpetvā yācito dasa atthavase paṭicca vinayapaññattiṃ paññapesi, tena bhagavatā tassa tassa sikkhāpadassa paññattikālaṃ jānatā, tassā tassā sikkhāpadapaññattiyā dasa atthavase passatā; apica pubbenivāsādīhi jānatā, dibbena cakkhunā passatā, tīhi vijjāhi chahi vā pana abhiññāhi jānatā, sabbattha appaṭihatena samantacakkhunā passatā, sabbadhammajānanasamatthāya paññāya jānatā, sabbasattānaṃ cakkhuvisayātītāni tirokuṭṭādigatāni cāpi rūpāni ativisuddhena maṃsacakkhunā ca passatā, attahitasādhikāya samādhipadaṭṭhānāya paṭivedhapaññāya jānatā, parahitasādhikāya karuṇāpadaṭṭhānāya desanāpaññāya passatā, arahatā sammāsambuddhena 『『yaṃ paṭhamaṃ pārājikaṃ paññattaṃ, taṃ kattha paññattaṃ, kaṃ ārabbha paññattaṃ, kismiṃ vatthusmiṃ paññattaṃ, atthi tattha paññatti…pe… kenābhata』』nti.

  2. Pucchāvissajjane pana 『『yaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ pārājika』』nti idaṃ kevalaṃ pucchāya āgatassa ādipadassa paccuddharaṇamattameva, 『『kattha paññattanti vesāliyā paññattaṃ; kaṃ ārabbhāti sudinnaṃ kalandaputtaṃ ārabbhā』』ti evamādinā pana nayena punapi ettha ekekaṃ padaṃ pucchitvāva vissajjitaṃ. Ekā paññattīti 『『yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya pārājiko hoti asaṃvāso』』ti ayaṃ ekā paññatti. Dve anupaññattiyoti 『『antamaso tiracchānagatāyapī』』ti ca, 『『sikkhaṃ apaccakkhāyā』』ti ca makkaṭivajjiputtakavatthūnaṃ vasena vuttā – imā dve anupaññattiyo. Ettāvatā 『『atthi tattha paññatti anupaññatti anuppannapaññattī』』ti imissā pucchāya dve koṭṭhāsā vissajjitā honti. Tatiyaṃ vissajjetuṃ pana 『『anuppannapaññatti tasmiṃ natthī』』ti vuttaṃ. Ayañhi anuppannapaññatti nāma anuppanne dose paññattā; sā aṭṭhagarudhammavasena bhikkhunīnaṃyeva āgatā, aññatra natthi. Tasmā vuttaṃ 『『anuppannapaññatti tasmiṃ natthī』』ti. Sabbatthapaññattīti majjhimadese ceva paccantimajanapadesu ca sabbatthapaññatti. Vinayadharapañcamena gaṇena 『『upasampadā, guṇaṅguṇūpāhanā, dhuvanahānaṃ, cammattharaṇa』』nti imāni hi cattāri sikkhāpadāni majjhimadeseyeva paññatti. Ettheva etehi āpatti hoti, na paccantimajanapadesu. Sesāni sabbāneva sabbatthapaññatti nāma.

Sādhāraṇapaññattīti bhikkhūnañceva bhikkhunīnañca sādhāraṇapaññatti; suddhabhikkhūnameva hi suddhabhikkhunīnaṃ vā paññattaṃ sikkhāpadaṃ asādhāraṇapaññatti nāma hoti. Idaṃ pana bhikkhuṃ ārabbha uppanne vatthusmiṃ 『『yā pana bhikkhunī chandaso methunaṃ dhammaṃ paṭiseveyya, antamaso tiracchānagatenapi pārājikā hoti asaṃvāsā』』ti bhikkhunīnampi paññattaṃ, vinītakathāmattameva hi tāsaṃ natthi, sikkhāpadaṃ pana atthi, tena vuttaṃ 『『sādhāraṇapaññattī』』ti. Ubhatopaññattiyampi eseva nayo. Byañjanamattameva hi ettha nānaṃ, bhikkhūnaṃ bhikkhunīnampi sādhāraṇattā sādhāraṇapaññatti, ubhinnampi paññattattā ubhatopaññattīti. Atthe pana bhedo natthi.

Nidānogadhanti 『『yassa siyā āpatti so āvikareyyā』』ti ettha sabbāpattīnaṃ anupaviṭṭhattā nidānogadhaṃ; nidāne anupaviṭṭhanti attho. Dutiyena uddesenāti nidānogadhaṃ nidānapariyāpannampi samānaṃ 『『tatrime cattāro pārājikā dhammā』』tiādinā dutiyeneva uddesena uddesaṃ āgacchati. Catunnaṃ vipattīnanti sīlavipattiādīnaṃ. Paṭhamā hi dve āpattikkhandhā sīlavipatti nāma, avasesā pañca ācāravipatti nāma. Micchādiṭṭhi ca antaggāhikadiṭṭhi ca diṭṭhivipatti nāma, ājīvahetu paññattāni cha sikkhāpadāni ājīvavipatti nāma. Iti imāsaṃ catunnaṃ vipattīnaṃ idaṃ pārājikaṃ sīlavipatti nāma hoti.

Ekena samuṭṭhānenāti dvaṅgikena ekena samuṭṭhānena. Ettha hi cittaṃ aṅgaṃ hoti, kāyena pana āpattiṃ āpajjati. Tena vuttaṃ 『『kāyato ca cittato ca samuṭṭhātī』』ti. Dvīhi samathehi sammatīti 『『āpannosī』』ti sammukhā pucchiyamāno 『『āma āpannomhī』』ti paṭijānāti, tāvadeva bhaṇḍanakalahaviggahā vūpasantā honti, sakkā ca hoti taṃ puggalaṃ apanetvā uposatho vā pavāraṇā vā kātuṃ. Iti sammukhāvinayena ca paṭiññātakaraṇena cāti dvīhi samathehi sammati, na ca tappaccayā koci upaddavo hoti. Yaṃ pana upari paññattivagge 『『na katamena samathena sammatī』』ti vuttaṃ, taṃ samathaṃ otāretvā anāpatti kātuṃ na sakkāti imamatthaṃ sandhāya vuttaṃ.

Paññatti vinayoti 『『yo pana bhikkhū』』tiādinā nayena vuttamātikā paññatti vinayoti attho. Vibhattīti padabhājanaṃ vuccati; vibhattīti hi vibhaṅgassevetaṃ nāmaṃ. Asaṃvaroti vītikkamo. Saṃvaroti avītikkamo. Yesaṃ vattatīti yesaṃ vinayapiṭakañca aṭṭhakathā ca sabbā paguṇāti attho. Te dhārentīti te etaṃ paṭhamapārājikaṃ pāḷito ca atthato ca dhārenti; na hi sakkā sabbaṃ vinayapiṭakaṃ ajānantena etassa attho jānitunti. Kenābhatanti idaṃ paṭhamapārājikaṃ pāḷivasena ca atthavasena ca yāva ajjatanakālaṃ kena ānītanti. Paramparābhatanti paramparāya ānītaṃ.

  1. Idāni yāya paramparāya ānītaṃ, taṃ dassetuṃ 『『upāli dāsako cevā』』tiādinā nayena porāṇakehi mahātherehi gāthāyo ṭhapitā . Tattha yaṃ vattabbaṃ, taṃ nidānavaṇṇanāyameva vuttaṃ. Iminā nayena dutiyapārājikādipucchāvissajjanesupi vinicchayo veditabboti.

Mahāvibhaṅge paññattivāravaṇṇanā niṭṭhitā.

Katāpattivārādivaṇṇanā

  1. Ito paraṃ 『『methunaṃ dhammaṃ paṭisevanto kati āpattiyo āpajjatī』』ti ādippabhedo katāpattivāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajantī』』ti ādippabhedo vipattivāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā』』ti ādippabhedo saṅgahavāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhahantī』』ti ādippabhedo samuṭṭhānavāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇa』』nti ādippabhedo adhikaraṇavāro, 『『methunaṃ dhammaṃ paṭisevantassa āpattiyo sattannaṃ samathānaṃ katihi samathehi sammantī』』ti ādippabhedo samathavāro, tadanantaro samuccayavāro cāti ime satta vārā uttānatthā eva.

  2. Tato paraṃ 『『methunaṃ dhammaṃ paṭisevanapaccayā pārājikaṃ kattha paññatta』』ntiādinā nayena puna paccayavasena eko paññattivāro, tassa vasena purimasadisā eva katāpattivārādayo satta vārāti evaṃ aparepi aṭṭha vārā vuttā, tepi uttānatthā eva. Iti ime aṭṭha, purimā aṭṭhāti mahāvibhaṅge soḷasa vārā dassitā. Tato paraṃ teneva nayena bhikkhunivibhaṅgepi soḷasa vārā āgatāti evamime ubhatovibhaṅge dvattiṃsa vārā pāḷinayeneva veditabbā. Na hettha kiñci pubbe avinicchitaṃ nāma atthi.

Mahāvibhaṅge ca bhikkhunivibhaṅge ca

Soḷasamahāvāravaṇṇanā niṭṭhitā.

Samuṭṭhānasīsavaṇṇanā

  1. Tadanantarāya pana samuṭṭhānakathāya anattā iti nicchayāti anattā iti nicchitā. Sabhāgadhammānanti aniccākārādīhi sabhāgānaṃ saṅkhatadhammānaṃ. Nāmamattaṃ na nāyatīti nāmamattampi na paññāyati. Dukkhahāninti dukkhaghātanaṃ. Khandhakā yā ca mātikāti khandhakā yā ca mātikāti attho. Ayameva vā pāṭho. Samuṭṭhānaṃ niyato katanti samuṭṭhānaṃ niyatokataṃ niyatakataṃ; niyatasamuṭṭhānanti attho. Etena bhūtārocanacorivuṭṭhāpanaananuññātasikkhāpadattayassa saṅgaho paccetabbo. Etāneva hi tīṇi sikkhāpadāni niyatasamuṭṭhānāni, aññehi saddhiṃ asambhinnasamuṭṭhānāni.

Sambhedaṃ nidānañcaññanti aññampi sambhedañca nidānañca. Tattha sambhedavacanena samuṭṭhānasambhedassa gahaṇaṃ paccetabbaṃ, tāni hi tīṇi sikkhāpadāni ṭhapetvā sesāni sambhinnasamuṭṭhānāni. Nidānavacanena sikkhāpadānaṃ paññattidesasaṅkhātaṃ nidānaṃ paccetabbaṃ. Sutte dissanti uparīti sikkhāpadānaṃ samuṭṭhānaniyamo sambhedo nidānanti imāni tīṇi suttamhi eva dissanti; paññāyantīti attho. Tattha 『『ekena samuṭṭhānena samuṭṭhāti, kāyato ca cittato cā』』tiādimhi tāva purimanaye samuṭṭhānaniyamo ca sambhedo ca dissanti. Itaraṃ pana nidānaṃ nāma –

『『Vesāliyā rājagahe, sāvatthiyā ca āḷavī;

Kosambiyā ca sakkesu, bhaggesu ceva paññattā』』ti.

Evaṃ upari dissati, parato āgate sutte dissatīti veditabbaṃ.

『『Vibhaṅgedvīsū』』ti gāthāya ayamattho – yaṃ sikkhāpadaṃ dvīsu vibhaṅgesu paññattaṃ uposathadivase bhikkhū ca bhikkhuniyo ca uddisanti, tassa yathāñāyaṃ samuṭṭhānaṃ pavakkhāmi, taṃ me suṇāthāti.

Sañcarittānubhāsanañcāti sañcarittañca samanubhāsanañca. Atirekañca cīvaranti atirekacīvaraṃ ; kathinanti attho. Lomāni padasodhammoti eḷakalomāni ca padasodhammo ca. Bhūtaṃ saṃvidhānena cāti bhūtārocanañca saṃvidahitvā addhānappaṭipajjanañca. Theyyadesanā coriṃ cāti theyyasattho ca chattapāṇissa agilānassa dhammadesanā ca corivuṭṭhāpanañca. Ananuññātāya terasāti mātāpitusāmikehi ananuññātāya saddhiṃ imāni terasa samuṭṭhānāni honti. Sadisā idha dissareti idha ubhatovibhaṅge etesu terasasu samuṭṭhānasīsesu ekekasmiṃ aññānipi sadisāni samuṭṭhānāni dissanti.

Paṭhamapārājikasamuṭṭhānavaṇṇanā

  1. Idāni tāni dassetuṃ 『『methunaṃ sukkasaṃsaggo』』tiādi vuttaṃ. Tattha methunanti idaṃ tāva paṭhamapārājikaṃ nāma ekaṃ samuṭṭhānasīsaṃ, sesāni tena sadisāni. Tattha sukkasaṃsaggoti sukkavissaṭṭhi ceva kāyasaṃsaggo ca. Aniyatā paṭhamikāti paṭhamaṃ aniyatasikkhāpadaṃ. Pubbūpaparipācitāti 『『jānaṃ pubbūpagataṃ bhikkhu』』nti sikkhāpadañca bhikkhuniparipācitapiṇḍapātasikkhāpadañca. Raho bhikkhuniyā sahāti bhikkhuniyā saddhiṃ raho nisajjasikkhāpadañca.

Sabhojane raho dve cāti sabhojane kule anupakhajjanisajjasikkhāpadañca dve rahonisajjasikkhāpadāni ca. Aṅguli udake hasanti aṅgulipatodakañca udake hasadhammasikkhāpadañca. Pahāre uggire cevāti pahāradānasikkhāpadañca talasattikauggiraṇasikkhāpadañca. Tepaññāsā ca sekhiyāti parimaṇḍalanivāsanādīni khuddakavaṇṇanāvasāne vuttāni tepaññāsa sekhiyasikkhāpadāni ca.

Adhakkhagāmāvassutāti bhikkhunīnaṃ adhakkhakasikkhāpadañca gāmantaragamanaṃ avassutā avassutassa hatthato khādanīyabhojanīyaggahaṇasikkhāpadañca. Talamaṭṭhañca suddhikāti talaghātakaṃ jatumaṭṭhaṃ udakasuddhikādiyanañca. Vassaṃvuṭṭhā ca ovādanti vassaṃvuṭṭhā chappañcayojanāni sikkhāpadañca ovādāya agamanasikkhāpadañca. Nānubandhe pavattininti yā pana bhikkhunī vuṭṭhāpitaṃ pavattiniṃ dve vassāni nānubandheyyāti vuttasikkhāpadaṃ.

Imesikkhāti imā sikkhāyo; liṅgavipariyāyo kato. Kāyamānasikā katāti kāyacittasamuṭṭhānā katā.

Dutiyapārājikasamuṭṭhānavaṇṇanā

259.Adinnanti idaṃ tāva adinnādānanti vā dutiyapārājikanti vā ekaṃ samuṭṭhānasīsaṃ, sesāni tena sadisāni. Tattha viggahuttarīti manussaviggahauttarimanussadhammasikkhāpadāni. Duṭṭhullā attakāminanti duṭṭhullavācāattakāmapāricariyasikkhāpadāni. Amūlā aññabhāgiyāti dve duṭṭhadosasikkhāpadāni. Aniyatā dutiyikāti dutiyaṃ aniyatasikkhāpadaṃ.

Acchinde pariṇāmaneti sāmaṃ cīvaraṃ datvā acchindanañca saṅghikalābhassa attano pariṇāmanañca. Musā omasapesuṇāti musāvādo ca omasavādo ca bhikkhupesuññañca. Duṭṭhullā pathavīkhaṇeti duṭṭhullāpattiārocanañca pathavīkhaṇañca. Bhūtaṃ aññāya ujjhāpeti bhūtagāmaaññavādakaujjhāpanakasikkhāpadāni.

Nikkaḍḍhanaṃ siñcanañcāti vihārato nikkaḍḍhanañca udakena tiṇādisiñcanañca. Āmisahetu bhuttāvīti 『『āmisahetu bhikkhuniyo ovadantī』』ti sikkhāpadañca, bhuttāviṃ anatirittena khādanīyādinā pavāraṇāsikkhāpadañca. Ehi anādari bhiṃsāti 『『ehāvuso gāmaṃ vā』』ti sikkhāpadañca, anādariyañca bhikkhubhiṃsāpanakañca. Apanidhe ca jīvitanti pattādīnaṃ apanidhānasikkhāpadañca, sañcicca pāṇaṃ jīvitāvoropanañca.

Jānaṃ sappāṇakaṃ kammanti jānaṃ sappāṇakaudakasikkhāpadañca punakammāya ukkoṭanañca. Ūnasaṃvāsanāsanāti ūnavīsativassasikkhāpadañca ukkhittakena saddhiṃ saṃvāsasikkhāpadañca nāsitakasāmaṇerasambhogasikkhāpadañca. Sahadhammikaṃ vilekhāti sahadhammikaṃ vuccamānasikkhāpadañca, vilekhāya saṃvattantīti āgatasikkhāpadañca. Moho amūlakena cāti mohanake pācittiyasikkhāpadañca, amūlakena saṅghādisesena anuddhaṃsanasikkhāpadañca.

Kukkuccaṃ dhammikaṃ cīvaraṃ datvāti kukkuccaupadahanañca, dhammikānaṃ kammānaṃ chandaṃ datvā khīyanañca, cīvaraṃ datvā khīyanañca. Pariṇāmeyya puggaleti saṅghikaṃ lābhaṃ puggalassa pariṇāmanasikkhāpadaṃ. Kiṃ te akālaṃ acchindeti 『『kiṃ te ayye eso purisapuggalo karissatī』』ti āgatasikkhāpadañca, 『『akālacīvaraṃ kālacīvara』』nti adhiṭṭhahitvā bhājanasikkhāpadañca, bhikkhuniyā saddhiṃ cīvaraṃ parivattetvā acchindanasikkhāpadañca. Duggahī nirayenacāti duggahitena duppadhāritena paraṃ ujjhāpanasikkhāpadañca, nirayena vā brahmacariyena vā abhisapanasikkhāpadañca.

Gaṇaṃ vibhaṅga dubbalanti 『『gaṇassa cīvaralābhaṃ antarāyaṃ kareyyā』』ti ca 『『dhammikaṃ cīvaravibhaṅgaṃ paṭibāheyyā』』ti ca 『『dubbalacīvarapaccāsāya cīvarakālasamayaṃ atikkāmeyyā』』ti ca vuttasikkhāpadāni. Kathinā phāsu passayanti 『『dhammikaṃ kathinuddhāraṃ paṭibāheyya, bhikkhuniyā sañcicca aphāsuṃ kareyya, bhikkhuniyā upassayaṃ datvā kupitā anattamanā nikkaḍḍheyya vā』』ti vuttasikkhāpadāni. Akkosacaṇḍī maccharīti 『『bhikkhuṃ akkoseyya vā paribhāseyya vā, caṇḍikatā gaṇaṃ paribhāseyya, kule maccharinī assā』』ti vuttasikkhāpadāni. Gabbhiniñca pāyantiyāti 『『gabbhiniṃ vuṭṭhāpeyya, pāyantiṃ vuṭṭhāpeyyā』』ti vuttasikkhāpadāni.

Dvevassaṃ sikkhā saṅghenāti 『『dve vassāni chasu dhammesu asikkhitasikkhaṃ sikkhamānaṃ vuṭṭhāpeyya, sikkhitasikkhaṃ sikkhamānaṃ saṅghena asammataṃ vuṭṭhāpeyyā』』ti vuttasikkhāpadāni. Tayo ceva gihīgatāti ūnadvādasavassaṃ gihigataṃ, paripuṇṇadvādasavassaṃ gihigataṃ 『『dve vassāni chasu dhammesu asikkhitasikkhaṃ dve vassāni sikkhitasikkhaṃ saṅghena asammata』』nti vuttasikkhāpadāni. Kumāribhūtā tissoti 『『ūnavīsativassaṃ kumāribhūta』』ntiādinā nayena vuttā tisso. Ūnadvādasasammatāti 『『ūnadvādasavassā vuṭṭhāpeyya, paripuṇṇadvādasavassā saṅghena asammatā vuṭṭhāpeyyā』』ti vuttasikkhāpadadvayaṃ.

Alaṃ tāva sokāvāsanti 『『alaṃ tāva te ayye vuṭṭhāpitenā』』ti ca, 『『caṇḍiṃ sokāvāsaṃ sikkhamānaṃ vuṭṭhāpeyyā』』ti ca vuttasikkhāpadadvayaṃ. Chandā anuvassā ca dveti 『『pārivāsikachandadānena sikkhamānaṃ vuṭṭhāpeyya, anuvassaṃ vuṭṭhāpeyya, ekaṃ vassaṃ dve vuṭṭhāpeyyā』』ti vuttasikkhāpadattayaṃ. Samuṭṭhānā tikā katāti tikasamuṭṭhānā katā.

Sañcarittasamuṭṭhānavaṇṇanā

260.Sañcarīkuṭi vihāroti sañcarittaṃ saññācikāya kuṭikaraṇaṃ mahallakavihārakaraṇañca. Dhovanañca paṭiggahoti aññātikāya bhikkhuniyā purāṇacīvaradhovāpanañca cīvarapaṭiggahaṇañca. Viññattuttari abhihaṭṭhunti aññātakaṃ gahapatiṃ cīvaraviññāpanaṃ tatuttarisādiyanasikkhāpadañca. Ubhinnaṃ dūtakena cāti 『『cīvaracetāpannaṃ upakkhaṭaṃ hotī』』ti āgatasikkhāpadadvayañca dūtena cīvaracetāpannapahitasikkhāpadañca.

Kosiyā suddhadvebhāgā, chabbassāni nisīdananti 『『kosiyamissakaṃ santhata』』ntiādīni pañca sikkhāpadāni. Riñcanti rūpikā cevāti vibhaṅge 『『riñcanti uddesa』』nti āgataṃ eḷakalomadhovāpanaṃ rūpiyappaṭiggahaṇasikkhāpadañca. Ubho nānappakārakāti rūpiyasaṃvohārakayavikkayasikkhāpadadvayaṃ.

Ūnabandhanavassikāti ūnapañcabandhanapattasikkhāpadañca vassikasāṭikasikkhāpadañca. Suttaṃ vikappanena cāti suttaṃ viññāpetvā cīvaravāyāpanañca tantavāye upasaṅkamitvā cīvare vikappāpajjanañca. Dvāradānasibbāni cāti yāva dvārakosā aggaḷaṭṭhapanāya, 『『aññātikāya bhikkhuniyā cīvaraṃ dadeyya, cīvaraṃ sibbeyyā』』ti vuttasikkhāpadattayaṃ. Pūvapaccayajoti cāti pūvehi vā manthehi vā abhihaṭṭhuṃ pavāraṇāsikkhāpadaṃ cātumāsapaccayappavāraṇājotisamādahanasikkhāpadāni ca.

Ratanaṃsūci mañco ca, tūlaṃ nisīdanakaṇḍu ca, vassikā ca sugatenāti ratanasikkhāpadañceva sūcigharasikkhāpadādīni ca satta sikkhāpadāni. Viññatti aññaṃ cetāpanā, dve saṅghikā mahājanikā, dve puggalalahukā garūti 『『yā pana bhikkhunī aññaṃ viññāpetvā aññaṃ viññāpeyyā』』tiādīni nava sikkhāpadāni. Dve vighāsā sāṭikā cāti 『『uccāraṃ vā passāvaṃ vā saṅkāraṃ vā vighāsaṃ vā tirokuṭṭe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā, harite chaḍḍeyya vā chaḍḍāpeyya vā』』ti evaṃ vuttāni dve vighāsasikkhāpadāni ca udakasāṭikāsikkhāpadañca. Samaṇacīvarena cāti 『『samaṇacīvaraṃ dadeyyā』』ti idametaṃ sandhāya vuttaṃ.

Samanubhāsanāsamuṭṭhānavaṇṇanā

261.Bhedānuvattadubbacadūsaduṭṭhulladiṭṭhicāti saṅghabhedānuvattakadubbacakuladūsakaduṭṭhullappaṭicchādanadiṭṭhiappaṭinissajjanasikkhāpadāni. Chandaṃ ujjagghikā dve cāti chandaṃ adatvā gamanasikkhāpadaṃ ujjagghikāya antaraghare gamananisīdanasikkhāpadadvayañca. Dve ca saddāti 『『appasaddo antaraghare gamissāmi, nisīdissāmī』』ti sikkhāpadadvayañca. Na byāhareti 『『na sakabaḷena mukhena byāharissāmī』』ti sikkhāpadaṃ.

Chamā nīcāsane ṭhānaṃ, pacchato uppathena cāti chamāyaṃ nisīditvā, nīce āsane nisīditvā; ṭhitena nisinnassa, pacchato gacchantena purato gacchantassa, uppathena gacchantena pathena gacchantassa dhammadesanāsikkhāpadāni. Vajjānuvattigahaṇāti vajjappaṭicchādana, ukkhittānuvattaka, hatthaggahaṇādisaṅkhātāni tīṇi pārājikāni. Osāre paccācikkhanāti 『『anapaloketvā kārakasaṅghaṃ anaññāya gaṇassa chandaṃ osāreyyā』』ti ca 『『buddhaṃ paccakkhāmī』』ti ca vuttasikkhāpadadvayaṃ.

Kismiṃ saṃsaṭṭhā dve vadhīti 『『kismiñcideva adhikaraṇe paccākatā』』ti ca 『『bhikkhuniyo paneva saṃsaṭṭhā viharantī』』ti ca 『『yā pana bhikkhunī evaṃ vadeyya saṃsaṭṭhāva ayye tumhe viharathā』』ti ca 『『attānaṃ vadhitvā vadhitvā rodeyyā』』ti ca vuttasikkhāpadāni. Visibbe dukkhitāya cāti 『『bhikkhuniyā cīvaraṃ visibbetvā vā visibbāpetvā vā』』ti ca 『『dukkhitaṃ sahajīvini』』nti ca vuttasikkhāpadadvayaṃ. Puna saṃsaṭṭhā na vūpasameti 『『saṃsaṭṭhā vihareyya gahapatinā vā gahapatiputtena vā』』ti evaṃ puna vuttasaṃsaṭṭhasikkhāpadañca 『『ehayye, imaṃ adhikaraṇaṃ vūpasamehī』』ti vuccamānā, 『『sādhū』』ti paṭissuṇitvā 『『sā pacchā anantarāyikinī neva vūpasammeyyā』』ti vuttasikkhāpadañca. Ārāmañca pavāraṇāti 『『jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā』』ti ca 『『ubhatosaṅghe tīhi ṭhānehi na pavāreyyā』』ti ca vuttasikkhāpadadvayaṃ.

Anvaddhaṃ sahajīviniṃ dveti 『『anvaddhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā』』ti vuttasikkhāpadañca, 『『sahajīviniṃ vuṭṭhāpetvā dve vassāni neva anuggaṇheyya, sahajīviniṃ vuṭṭhāpetvā neva vūpakāseyyā』』ti vuttasikkhāpadadvayañca. Cīvaraṃ anubandhanāti 『『sace me tvaṃ, ayye, cīvaraṃ dassasi, evāhaṃ taṃ vuṭṭhāpessāmī』』ti ca 『『sace maṃ tvaṃ, ayye, dve vassāni anubandhissasi, evāhaṃ taṃ vuṭṭhāpessāmī』』ti ca vuttasikkhāpadadvayaṃ.

Kathinasamuṭṭhānavaṇṇanā

262.Ubbhataṃkathinaṃ tīṇīti 『『niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine』』ti vuttāni āditova tīṇi sikkhāpadāni. Paṭhamaṃ pattabhesajjanti 『『dasāhaparamaṃ atirekapatto』』ti vuttaṃ paṭhamapattasikkhāpadañca 『『paṭisāyanīyāni bhesajjānī』』ti vuttasikkhāpadañca. Accekañcāpi sāsaṅkanti accekacīvarasikkhāpadañca tadanantarameva sāsaṅkasikkhāpadañca. Pakkamantena vā duveti 『『taṃ pakkamanto neva uddhareyyā』』ti bhūtagāmavagge vuttasikkhāpadadvayaṃ.

Upassayaṃ paramparāti 『『bhikkhunupassayaṃ gantvā bhikkhuniyo ovadeyyā』』ti ca 『『paramparabhojane pācittiya』』nti ca vuttasikkhāpadadvayaṃ. Anatirittaṃ nimantanāti 『『anatirittaṃ khādanīyaṃ vā bhojanīyaṃ vā』』ti ca 『『nimantito sabhatto samāno』』ti ca vuttasikkhāpadadvayaṃ. Vikappaṃ rañño vikāleti 『『sāmaṃ cīvaraṃ vikappetvā』』ti ca 『『rañño khattiyassā』』ti ca 『『vikāle gāmaṃ paviseyyā』』ti ca vuttasikkhāpadattayaṃ. Vosāsāraññakena cāti 『『vosāsamānarūpā ṭhitā』』ti ca 『『tathārūpesu āraññakesu senāsanesu pubbe appaṭisaṃvidita』』nti ca vuttasikkhāpadadvayaṃ.

Ussayā sannicayañcāti 『『ussayavādikā』』ti ca 『『pattasannicayaṃ kareyyā』』ti ca vuttasikkhāpadadvayaṃ. Pure pacchā vikāle cāti 『『yā pana bhikkhunī purebhattaṃ kulāni upasaṅkamitvā』』ti ca, 『『pacchābhattaṃ kulāni upasaṅkamitvā』』ti ca, 『『vikāle kulāni upasaṅkamitvā』』ti ca vuttasikkhāpadattayaṃ. Pañcāhikā saṅkamanīti 『『pañcāhikā saṅghāṭicāraṃ atikkameyyā』』ti ca 『『cīvarasaṅkamanīyaṃ dhāreyyā』』ti ca vuttasikkhāpadadvayaṃ. Dvepi āvasathena cāti 『『āvasathacīvaraṃ anissajjitvā paribhuñjeyya, āvasathaṃ anissajjitvā cārikaṃ pakkameyyā』』ti ca evaṃ āvasathena saddhiṃ vuttasikkhāpadāni ca dve.

Pasākhe āsane cevāti 『『pasākhe jātaṃ gaṇḍaṃ vā』』ti ca 『『bhikkhussa purato anāpucchā āsane nisīdeyyā』』ti ca vuttasikkhāpadadvayaṃ.

Eḷakalomasamuṭṭhānavaṇṇanā

263.Eḷakalomādve seyyāti eḷakalomasikkhāpadañceva dve ca sahaseyyasikkhāpadāni. Āhacca piṇḍabhojananti āhaccapādakasikkhāpadañca āvasathapiṇḍabhojanasikkhāpadañca. Gaṇavikālasannidhīti gaṇabhojanavikālabhojanasannidhikārakasikkhāpadattayaṃ . Dantaponena celakāti dantaponasikkhāpadañca acelakasikkhāpadañca. Uyyuttaṃ senaṃ uyyodhīti 『『uyyuttaṃ senaṃ dassanāya gaccheyya, senāya vaseyya, uyyodhikaṃ vā…pe… anīkadassanaṃ vā gaccheyyā』』ti vuttasikkhāpadattayaṃ. Surā orena nhāyanāti surāpānasikkhāpadañca orenaddhamāsanahānasikkhāpadañca. Dubbaṇṇe dve desanikāti 『『tiṇṇaṃ dubbaṇṇakaraṇāna』』nti vuttasikkhāpadañca vuttāvasesapāṭidesanīyadvayañca. Lasuṇupatiṭṭhe naccanāti lasuṇasikkhāpadaṃ, 『『bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyyā』』ti vuttasikkhāpadaṃ, 『『naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyyā』』ti vuttasikkhāpadañca. Ito paraṃ pāḷiṃ virajjhitvā likhanti. Yathā pana atthaṃ vaṇṇayissāma; evamettha anukkamo veditabbo.

Nhānamattharaṇaṃseyyāti 『『naggā nahāyeyya, ekattharaṇapāvuraṇā tuvaṭṭeyyuṃ, ekamañce tuvaṭṭeyyu』』nti vuttasikkhāpadattayaṃ. Antoraṭṭhe tathā bahīti 『『antoraṭṭhe sāsaṅkasammate, tiroraṭṭhe sāsaṅkasammate』』ti vuttasikkhāpadadvayaṃ. Antovassaṃ cittāgāranti 『『antovassaṃ cārikaṃ pakkameyya, rājāgāraṃ vā cittāgāraṃ vā…pe… pokkharaṇiṃ vā dassanāya gaccheyyā』』ti ca vuttasikkhāpadadvayaṃ. Āsandiṃ suttakantanāti 『『āsandiṃ vā pallaṅkaṃ vā paribhuñjeyya, suttaṃ kanteyyā』』ti vuttasikkhāpadadvayaṃ.

Veyyāvaccaṃ sahatthā cāti 『『gihiveyyāvaccaṃ kareyya, agārikassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyyā』』ti vuttasikkhāpadadvayaṃ. Abhikkhukāvāsena cāti 『『abhikkhuke āvāse vassaṃ vaseyyā』』ti idametaṃ sandhāya vuttaṃ. Chattaṃ yānañca saṅghāṇinti 『『chattupāhanaṃ dhāreyya, yānena yāyeyya, saṅghāṇiṃ dhāreyyā』』ti vuttasikkhāpadattayaṃ. Alaṅkāragandhavāsitanti 『『itthālaṅkāraṃ dhāreyya, gandhacuṇṇakena nahāyeyya, vāsitakena piññākena nahāyeyyā』』ti vuttasikkhāpadattayaṃ. Bhikkhunītiādinā 『『bhikkhuniyā ummaddāpeyyā』』tiādīni cattāri sikkhāpadāni vuttāni. Asaṅkaccikā āpattīti 『『asaṅkaccikā gāmaṃ paviseyya pācittiya』』nti evaṃ vuttaāpatti ca. Cattārīsā catuttarīti etāni sabbānipi catucattālīsa sikkhāpadāni vuttāni.

Kāyena na vācācittena, kāyacittena na vācatoti kāyena ceva kāyacittena ca samuṭṭhahanti; na vācācittena na vācatoti attho. Dvisamuṭṭhānikā sabbe, samā eḷakalomikāti idaṃ uttānatthameva.

Padasodhammasamuṭṭhānavaṇṇanā

264.Padaññatra asammatāti 『『padaso dhammaṃ, mātugāmassa uttarichappañcavācāhi dhammaṃ deseyya, aññatra viññunā purisaviggahena, asammato bhikkhuniyo ovadeyyā』』ti vuttasikkhāpadattayaṃ. Tathā atthaṅgatena cāti 『『atthaṅgate sūriye ovadeyyā』』ti idametaṃ sandhāya vuttaṃ. Tiracchānavijjā dveti 『『tiracchānavijjaṃ pariyāpuṇeyya, vāceyyā』』ti evaṃ vuttasikkhāpadadvayaṃ . Anokāso ca pucchanāti 『『anokāsakataṃ bhikkhuṃ pañhaṃ puccheyyā』』ti idametaṃ sandhāya vuttaṃ.

Addhānasamuṭṭhānavaṇṇanā

265.Addhānanāvaṃ paṇītanti 『『bhikkhuniyā saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya, ekaṃ nāvaṃ abhiruheyya, paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyyā』』ti vuttasikkhāpadattayaṃ. Mātugāmena saṃhareti mātugāmena saddhiṃ saṃvidhāya gamanañca 『『sambādhe lomaṃ saṃharāpeyyā』』ti vuttasikkhāpadañca. Dhaññaṃ nimantitā cevāti 『『dhaññaṃ viññāpetvā vā』』ti ca 『『nimantitā vā pavāritā vā khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā』』ti vuttasikkhāpadañca. Aṭṭha cāti bhikkhunīnaṃ vuttā aṭṭha pāṭidesanīyā vā.

Theyyasatthasamuṭṭhānavaṇṇanā

266.Theyyasatthaṃ upassutīti theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggagamanañca upassutitiṭṭhanañca. Sūpaviññāpanena cāti idaṃ sūpodanaviññattiṃ sandhāya vuttaṃ. Rattichannañca okāsanti 『『rattandhakāre appadīpe, paṭicchanne okāse, ajjhokāse purisena saddhi』』nti evaṃ vuttasikkhāpadattayaṃ. Byūhena sattamāti idaṃ tadanantarameva 『『rathikāya vā byūhe vā siṅghāṭake vā purisena saddhi』』nti āgatasikkhāpadaṃ sandhāya vuttaṃ.

Dhammadesanāsamuṭṭhānavaṇṇanā

  1. Dhammadesanāsamuṭṭhānāni ekādasa uttānāneva. Evaṃ tāva sambhinnasamuṭṭhānaṃ veditabbaṃ. Niyatasamuṭṭhānaṃ pana tividhaṃ, taṃ ekekasseva sikkhāpadassa hoti, taṃ visuṃyeva dassetuṃ 『『bhūtaṃ kāyena jāyatī』』tiādi vuttaṃ, taṃ uttānameva. Nettidhammānulomikanti vinayapāḷidhammassa anulomanti.

Samuṭṭhānasīsavaṇṇanā niṭṭhitā.

Antarapeyyālaṃ

Katipucchāvāravaṇṇanā

  1. Idāni āpattiādikoṭṭhāsesu kosallajananatthaṃ 『『kati āpattiyo』』tiādinā nayena mātikaṃ ṭhapetvā niddesappaṭiniddesavasena vibhaṅgo vutto.

Tattha kati āpattiyoti mātikāya ca vibhaṅge ca āgatāpattipucchā. Esa nayo dutiyapadepi. Kevalañhettha āpattiyo eva rāsivasena khandhāti vuttā. Vinītavatthūnīti tāsaṃ āpattīnaṃ vinayapucchā; 『『vinītaṃ vinayo vūpasamo』』ti idañhi atthato ekaṃ, vinītāniyeva vinītavatthūnīti ayamettha padattho. Idāni yesu sati āpattiyo honti, asati na honti, te dassetuṃ 『『kati agāravā』』ti pucchādvayaṃ. Vinītavatthūnīti ayaṃ pana tesaṃ agāravānaṃ vinayapucchā. Yasmā pana tā āpattiyo vipattiṃ āpattā nāma natthi, tasmā 『『kati vipattiyo』』ti ayaṃ āpattīnaṃ vipattibhāvapucchā. Kati āpattisamuṭṭhānānīti tāsaṃyeva āpattīnaṃ samuṭṭhānapucchā. Vivādamūlāni anuvādamūlānīti imā 『『vivādādhikaraṇaṃ anuvādādhikaraṇa』』nti āgatānaṃ vivādānuvādānaṃ mūlapucchā. Sāraṇīyā dhammāti vivādānuvādamūlānaṃ abhāvakaradhammapucchā. Bhedakaravatthūnīti ayaṃ 『『bhedanasaṃvattanikaṃ vā adhikaraṇa』』ntiādīsu vuttabhedakaraṇapucchā. Adhikaraṇānīti bhedakaravatthūsu sati uppajjanadhammapucchā. Samathāti tesaṃyeva vūpasamanadhammapucchā. Pañca āpattiyoti mātikāya āgatavasena vuttā. Sattāti vibhaṅge āgatavasena.

Ārakā etehi ramatīti ārati; bhusā vā rati ārati. Vinā etehi ramatīti virati. Paccekaṃ paccekaṃ viramatīti paṭivirati. Veraṃ maṇati vināsetīti veramaṇī. Na etāya ete āpattikkhandhā karīyantīti akiriyā. Yaṃ etāya asati āpattikkhandhakaraṇaṃ uppajjeyya, tassa paṭipakkhato akaraṇaṃ. Āpattikkhandhaajjhāpattiyā paṭipakkhato anajjhāpatti. Velanato velā; calayanato vināsanatoti attho . Niyyānaṃ sinoti bandhati nivāretīti setu. Āpattikkhandhānametaṃ adhivacanaṃ. So setu etāya paññattiyā haññatīti setughāto. Sesavinītavatthuniddesesupi eseva nayo.

Buddhe agāravādīsu yo buddhe dharamāne upaṭṭhānaṃ na gacchati, parinibbute cetiyaṭṭhānaṃ bodhiṭṭhānaṃ na gacchati, cetiyaṃ vā bodhiṃ vā na vandati, cetiyaṅgaṇe sachatto saupāhano carati, natthetassa buddhe gāravoti veditabbo. Yo pana sakkontoyeva dhammassavanaṃ na gacchati, sarabhaññaṃ na bhaṇati, dhammakathaṃ na katheti, dhammassavanaggaṃ bhinditvā gacchati, vikkhitto vā anādaro vā nisīdati, natthetassa dhamme gāravo. Yo theranavamajjhimesu cittīkāraṃ na paccupaṭṭhāpeti, uposathāgāravitakkamāḷakādīsu kāyappāgabbhiyaṃ dasseti, yathāvuḍḍhaṃ na vandati, natthetassa saṅghe gāravo. Tisso sikkhā samādāya asikkhamānoyeva pana sikkhāya agāravoti veditabbo. Pamāde ca sativippavāse tiṭṭhamānoyeva appamādalakkhaṇaṃ abrūhayamāno appamāde agāravoti veditabbo. Tathā āmisappaṭisanthāraṃ dhammappaṭisanthāranti imaṃ duvidhaṃ paṭisanthāraṃ akarontoyeva paṭisanthāre agāravoti veditabbo. Gāravaniddese vuttavipariyāyena attho veditabbo.

  1. Vivādamūlaniddese 『『sattharipi agāravo』』tiādīnaṃ buddhe agāravādīsu vuttanayeneva attho veditabbo. Appatissoti anīcavutti; na satthāraṃ jeṭṭhakaṃ katvā viharati. Ajjhattaṃ vāti attano santāne vā attano pakkhe vā; sakāya parisāyāti attho. Bahiddhā vāti parasantāne vā parapakkhe vā. Tatra tumheti tasmiṃ ajjhattabahiddhābhede saparasantāne vā saparaparisāya vā. Pahānāya vāyameyyāthāti mettābhāvanādīhi nayehi pahānatthaṃ vāyameyyātha; mettābhāvanādinayena hi taṃ ajjhattampi bahiddhāpi pahīyati. Anavassavāyāti appavattibhāvāya.

Sandiṭṭhiparāmāsīti sakameva diṭṭhiṃ parāmasati; yaṃ attanā diṭṭhigataṃ gahitaṃ, idameva saccanti gaṇhāti . Ādhānaggāhīti daḷhaggāhī.

  1. Anuvādamūlaniddeso kiñcāpi vivādamūlaniddeseneva samāno, atha kho aṭṭhārasa bhedakaravatthūni nissāya vivadantānaṃ kodhūpanāhādayo vivādamūlāni. Tathā vivadantā pana sīlavipattiādīsu aññataravipattiṃ āpajjitvā 『『asuko bhikkhu asukaṃ nāma vipattiṃ āpanno』』ti vā, 『『pārājikaṃ āpannosi, saṅghādisesaṃ āpannosī』』ti vā anuvadanti. Evaṃ anuvadantānaṃ kodhūpanāhādayo anuvādamūlānīti ayamettha viseso.

  2. Sāraṇīyadhammaniddese mettacittena kataṃ kāyakammaṃ mettaṃ kāyakammaṃ nāma. Āvi ceva raho cāti sammukhā ca parammukhā ca. Tattha navakānaṃ cīvarakammādīsu sahāyabhāvagamanaṃ sammukhā mettaṃ kāyakammaṃ nāma. Therānaṃ pana pādadhovanabījanavātadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā mettaṃ kāyakammaṃ nāma. Ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avamaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. Ayampi dhammo sāraṇīyoti ayaṃ mettākāyakammasaṅkhāto dhammo saritabbo satijanako; yo naṃ karoti, taṃ puggalaṃ; yesaṃ kato hoti, te pasannacittā 『『aho sappuriso』』ti anussarantīti adhippāyo. Piyakaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ piyaṃ karoti. Garukaraṇoti taṃ puggalaṃ sabrahmacārīnaṃ garuṃ karoti. Saṅgahāyātiādīsu sabrahmacārīhi saṅgahetabbabhāvāya. Tehi saddhiṃ avivādāya samaggabhāvāya ekībhāvāya ca saṃvattati.

Mettaṃ vacīkammantiādīsu devatthero tissattheroti evaṃ paggayha vacanaṃ sammukhā mettaṃ vacīkammaṃ nāma. Vihāre asante pana taṃ paṭipucchantassa 『『kuhiṃ amhākaṃ devatthero, kuhiṃ amhākaṃ tissatthero, kadā nu kho āgamissatī』』ti evaṃ mamāyanavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. Mettāsinehasiniddhāni pana nayanāni ummīletvā pasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma. 『『Devatthero tissatthero arogo hotu, appābādho』』ti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma.

Appaṭivibhattabhogīti neva āmisaṃ paṭivibhajitvā bhuñjati, na puggalaṃ. Yo hi 『『ettakaṃ paresaṃ dassāmi, ettakaṃ attanā bhuñjissāmi, ettakaṃ vā asukassa ca asukassa ca dassāmi, ettakaṃ attanā bhuñjissāmī』』ti vibhajitvā bhuñjati, ayaṃ paṭivibhattabhogī nāma. Ayaṃ pana evaṃ akatvā ābhataṃ piṇḍapātaṃ therāsanato paṭṭhāya datvā gahitāvasesaṃ bhuñjati. 『『Sīlavantehī』』ti vacanato dussīlassa adātumpi vaṭṭati, sāraṇīyadhammapūrakena pana sabbesaṃ dātabbamevāti vuttaṃ. Gilāna-gilānupaṭṭhāka-āgantuka-gamikacīvarakammādipasutānaṃ viceyya dātumpi vaṭṭati. Na hi ete vicinitvā dentena puggalavibhāgo kato hoti, īdisānañhi kicchalābhattā viseso kātabboyevāti ayaṃ karoti.

Akhaṇḍānītiādīsu yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma. Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyaṃ vā kucchiyaṃ vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti. Yassa pana sabbena sabbaṃ abhinnāni sīlāni, tassa tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni nāma honti. Tāni panetāni bhujissabhāvakaraṇato bhujissāni. Viññūhi pasatthattā viññuppasatthāni. Taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni. Upacārasamādhiṃ appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikānīti vuccanti. Sīlasāmaññagato viharatīti tesu tesu disābhāgesu viharantehi kalyāṇasīlehi bhikkhūhi saddhiṃ samānabhāvūpagatasīlo viharati.

Yāyaṃ diṭṭhīti maggasampayuttā sammādiṭṭhi. Ariyāti niddosā. Niyyātīti niyyānikā. Takkarassāti yo tathākārī hoti, tassa. Dukkhakkhayāyāti sabbadukkhassa khayatthaṃ. Sesaṃ yāva samathabhedapariyosānā uttānatthameva.

Katipucchāvāravaṇṇanā niṭṭhitā.

Khandhakapucchāvāro

Pucchāvissajjanāvaṇṇanā

320.Upasampadaṃpucchissanti upasampadakkhandhakaṃ pucchissaṃ. Sanidānaṃ saniddesanti nidānena ca niddesena ca saddhiṃ pucchissāmi. Samukkaṭṭhapadānaṃ kati āpattiyoti yāni tattha samukkaṭṭhāni uttamāni padāni vuttāni, tesaṃ samukkaṭṭhapadānaṃ uttamapadānaṃ saṅkhepato kati āpattiyo hontīti. Yena yena hi padena yā yā āpatti paññattā, sā sā tassa tassa padassa āpattīti vuccati. Tena vuttaṃ 『『samukkaṭṭhapadānaṃ kati āpattiyo』』ti. Dve āpattiyoti ūnavīsativassaṃ upasampādentassa pācittiyaṃ, sesesu sabbapadesu dukkaṭaṃ.

Tissoti 『『nassantete vinassantete, ko tehi attho』』ti bhedapurekkhārānaṃ uposathakaraṇe thullaccayaṃ, ukkhittakena saddhiṃ uposathakaraṇe pācittiyaṃ, sesesu dukkaṭanti evaṃ uposathakkhandhake tisso āpattiyo. Ekāti vassūpanāyikakkhandhake ekā dukkaṭāpattiyeva.

Tissoti bhedapurekkhārassa pavārayato thullaccayaṃ, ukkhittakena saddhiṃ pācittiyaṃ, sesesu dukkaṭanti evaṃ pavāraṇākkhandhakepi tisso āpattiyo.

Tissoti vacchatariṃ uggahetvā mārentānaṃ pācittiyaṃ, rattena cittena aṅgajātachupane thullaccayaṃ, sesesu dukkaṭanti evaṃ cammasaṃyuttepi tisso āpattiyo. Bhesajjakkhandhakepi samantā dvaṅgule thullaccayaṃ, bhojjayāguyā pācittiyaṃ, sesesu dukkaṭanti evaṃ tisso āpattiyo.

Kathinaṃ kevalaṃ paññattimeva, natthi tattha āpatti. Cīvarasaṃyutte kusacīravākacīresu thullaccayaṃ, atirekacīvare nissaggiyaṃ, sesesu dukkaṭanti imā tisso āpattiyo.

Campeyyake ekā dukkaṭāpattiyeva. Kosambaka-kammakkhandhaka-pārivāsikasamuccayakkhandhakesupi ekā dukkaṭāpattiyeva.

Samathakkhandhake chandadāyako khiyyati, khiyyanakaṃ pācittiyaṃ, sesesu dukkaṭanti imā dve āpattiyo. Khuddakavatthuke attano aṅgajātaṃ chindati, thullaccayaṃ, romaṭṭhe pācittiyaṃ, sesesu dukkaṭanti imā tisso āpattiyo. Senāsanakkhandhake garubhaṇḍavissajjane thullaccayaṃ, saṅghikā vihārā nikkaḍḍhane pācittiyaṃ, sesesu dukkaṭanti imā tisso āpattiyo.

Saṅghabhedebhedakānuvattakānaṃ thullaccayaṃ, gaṇabhojane pācittiyanti imā dve āpattiyo. Samācāraṃ pucchissanti vutte vattakkhandhake ekā dukkaṭāpattiyeva. Sā sabbavattesu anādariyena hoti. Tathā pātimokkhaṭṭhapane. Bhikkhunikkhandhake appavāraṇāya pācittiyaṃ, sesesu dukkaṭanti dve āpattiyo. Pañcasatikasattasatikesu kevalaṃ dhammo saṅgahaṃ āropito, natthi tattha āpattīti.

Khandhakapucchāvāravaṇṇanā niṭṭhitā.

Ekuttarikanayo

Ekakavāravaṇṇanā

321.Āpattikarādhammā jānitabbātiādimhi ekuttarikanaye āpattikarā dhammā nāma cha āpattisamuṭṭhānāni. Etesañhi vasena puggalo āpattiṃ āpajjati, tasmā 『『āpattikarā』』ti vuttā. Anāpattikarā nāma satta samathā. Āpatti jānitabbāti tasmiṃ tasmiṃ sikkhāpade ca vibhaṅge ca vuttā āpatti jānitabbā. Anāpattīti 『『anāpatti bhikkhu asādiyantassā』』tiādinā nayena anāpatti jānitabbā. Lahukāti lahukena vinayakammena visujjhanato pañcavidhā āpatti. Garukāti garukena vinayakammena visujjhanato saṅghādisesā āpatti. Kenaci ākārena anāpattibhāvaṃ upanetuṃ asakkuṇeyyato pārājikāpatti ca. Sāvasesāti ṭhapetvā pārājikaṃ sesā. Anavasesāti pārājikāpatti. Dve āpattikkhandhā duṭṭhullā; avasesā aduṭṭhullā. Sappaṭikammadukaṃ sāvasesadukasadisaṃ. Desanāgāminidukaṃ lahukadukasaṅgahitaṃ.

Antarāyikāti sattapi āpattiyo sañcicca vītikkantā saggantarāyañceva mokkhantarāyañca karontīti antarāyikā. Ajānantena vītikkantā pana paṇṇattivajjāpatti neva saggantarāyaṃ na mokkhantarāyaṃ karotīti anantarāyikā. Antarāyikaṃ āpannassāpi desanāgāminiṃ desetvā vuṭṭhānagāminito vuṭṭhāya suddhipattassa sāmaṇerabhūmiyaṃ ṭhitassa ca avārito saggamokkhamaggoti. Sāvajjapaññattīti lokavajjā. Anavajjapaññattīti paṇṇattivajjā. Kiriyato samuṭṭhitā nāma yaṃ karonto āpajjati pārājikāpatti viya. Akiriyatoti yaṃ akaronto āpajjati, cīvaraanadhiṭṭhānāpatti viya. Kiriyākiriyatoti yaṃ karonto ca akaronto ca āpajjati, kuṭikārāpatti viya.

Pubbāpattīti paṭhamaṃ āpannāpatti. Aparāpattīti pārivāsikādīhi pacchā āpannāpatti. Pubbāpattīnaṃ antarāpatti nāma mūlavisuddhiyā antarāpatti. Aparāpattīnaṃ antarāpatti nāma agghavisuddhiyā antarāpatti. Kurundiyaṃ pana 『『pubbāpatti nāma paṭhamaṃ āpannā. Aparāpatti nāma mānattārahakāle āpannā. Pubbāpattīnaṃ antarāpatti nāma parivāse āpannā. Aparāpattīnaṃ antarāpatti nāma mānattacāre āpannā』』ti vuttaṃ. Idampi ekena pariyāyena yujjati.

Desitā gaṇanūpagā nāma yā dhuranikkhepaṃ katvā puna na āpajjissāmīti desitā hoti. Agaṇanūpagā nāma yā dhuranikkhepaṃ akatvā saussāheneva cittena aparisuddhena desitā hoti. Ayañhi desitāpi desitagaṇanaṃ na upeti. Aṭṭhame vatthusmiṃ bhikkhuniyā pārājikameva hoti. Paññatti jānitabbātiādīsu navasu padesu paṭhamapārājikapucchāya vuttanayeneva vinicchayo veditabbo.

Thullavajjāti thulladose paññattā garukāpatti. Athullavajjāti lahukāpatti. Gihipaṭisaṃyuttāti sudhammattherassa āpatti, yā ca dhammikassa paṭissavassa asaccāpane āpatti, avasesā na gihipaṭisaṃyuttā. Pañcānantariyakammāpatti niyatā, sesā aniyatā. Ādikaroti sudinnattherādi ādikammiko. Anādikaroti makkaṭisamaṇādi anupaññattikārako. Adhiccāpattiko nāma yo kadāci karahaci āpattiṃ āpajjati. Abhiṇhāpattiko nāma yo niccaṃ āpajjati.

Codako nāma yo vatthunā vā āpattiyā vā paraṃ codeti. Yo pana evaṃ codito ayaṃ cuditako nāma. Pañcadasasu dhammesu appatiṭṭhahitvā abhūtena vatthunā codento adhammacodako nāma, tena tathā codito adhammacuditako nāma. Vipariyāyena dhammacodakacuditakā veditabbā. Micchattaniyatehi vā sammattaniyatehi vā dhammehi samannāgato niyato, viparīto aniyato.

Sāvakā bhabbāpattikā nāma, buddhā ca paccekabuddhā ca abhabbāpattikā nāma. Ukkhepanīyakammakato ukkhittako nāma, avasesacatubbidhatajjanīyādikammakato anukkhittako nāma. Ayañhi uposathaṃ vā pavāraṇaṃ vā dhammaparibhogaṃ vā āmisaparibhogaṃ vā na kopeti. 『『Mettiyaṃ bhikkhuniṃ nāsetha, dūsako nāsetabbo, kaṇṭako samaṇuddeso nāsetabbo』』ti evaṃ liṅgadaṇḍakamma-saṃvāsanāsanāhi nāsitabbo nāsitako nāma. Sesā sabbe anāsitakā. Yena saddhiṃ uposathādiko saṃvāso atthi, ayaṃ samānasaṃvāsako, itaro nānāsaṃvāsako. So kammanānāsaṃvāsako laddhinānāsaṃvāsakoti duvidho hoti. Ṭhapanaṃ jānitabbanti 『『ekaṃ bhikkhave adhammikaṃ pātimokkhaṭṭhapana』』ntiādinā nayena vuttaṃ pātimokkhaṭṭhapanaṃ jānitabbanti attho.

Ekakavāravaṇṇanā niṭṭhitā.

Dukavāravaṇṇanā

  1. Dukesu sacittakā āpatti saññāvimokkhā, acittakā nosaññāvimokkhā. Laddhasamāpattikassa āpatti nāma bhūtārocanāpatti, aladdhasamāpattikassa āpatti nāma abhūtārocanāpatti. Saddhammapaṭisaññuttā nāma padasodhammādikā, asaddhammapaṭisaññuttā nāma duṭṭhullavācāpatti. Saparikkhārapaṭisaññuttā nāma nissaggiyavatthuno anissajjitvā paribhoge, pattacīvarānaṃ nidahane, kiliṭṭhacīvarānaṃ adhovane, malaggahitapattassa apacaneti evaṃ ayuttaparibhoge āpatti. Paraparikkhārapaṭisaññuttā nāma saṅghikamañcapīṭhādīnaṃ ajjhokāse santharaṇaanāpucchāgamanādīsu āpajjitabbā āpatti. Sapuggalapaṭisaññuttā nāma 『『mudupiṭṭhikassa lambissa ūrunā aṅgajātaṃ pīḷentassā』』tiādinā nayena vuttāpatti. Parapuggalapaṭisaññuttā nāma methunadhammakāyasaṃsaggapahāradānādīsu vuttāpatti, 『『sikharaṇīsī』』ti saccaṃ bhaṇanto garukaṃ āpajjati, 『『sampajānamusāvāde pācittiya』』nti musā bhaṇanto lahukaṃ. Abhūtārocane musā bhaṇanto garukaṃ. Bhūtārocane saccaṃ bhaṇanto lahukaṃ.

『『Saṅghakammaṃ vaggaṃ karissāmī』』ti antosīmāya ekamante nisīdanto bhūmigato āpajjati nāma. Sace pana aṅgulimattampi ākāse tiṭṭheyya, na āpajjeyya, tena vuttaṃ 『『no vehāsagato』』ti. Vehāsakuṭiyā āhaccapādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdanto vehāsagatoāpajjati nāma. Sace pana taṃ bhūmiyaṃ paññāpetvā nipajjeyya na āpajjeyya, tena vuttaṃ – 『『no bhūmigato』』ti. Gamiyo gamiyavattaṃ apūretvā gacchanto nikkhamanto āpajjati nāma, no pavisanto. Āgantuko āgantukavattaṃ apūretvā sachattupāhano pavisanto pavisanto āpajjati nāma, no nikkhamanto.

Ādiyantoāpajjati nāma bhikkhunī atigambhīraṃ udakasuddhikaṃ ādiyamānā; dubbaṇṇakaraṇaṃ anādiyitvā cīvaraṃ paribhuñjanto pana anādiyanto āpajjati nāma. Mūgabbatādīni titthiyavattāni samādiyanto samādiyanto āpajjati nāma. Pārivāsikādayo pana tajjanīyādikammakatā vā attano vattaṃ asamādiyantā āpajjanti, te sandhāya vuttaṃ 『『atthāpatti na samādiyanto āpajjatī』』ti. Aññātikāya bhikkhuniyā cīvaraṃ sibbanto vejjakammabhaṇḍāgārikakammacittakammādīni vā karonto karonto āpajjati nāma. Upajjhāyavattādīni akaronto akaronto āpajjati nāma. Aññātikāya bhikkhuniyā cīvaraṃ dadamāno dento āpajjati nāma. Saddhivihārikaantevāsikānaṃ cīvarādīni adento adento āpajjati nāma. Aññātikāya bhikkhuniyā cīvaraṃ gaṇhanto paṭiggaṇhanto āpajjati nāma. 『『Na bhikkhave ovādo na gahetabbo』』ti vacanato ovādaṃ agaṇhanto na paṭiggaṇhanto āpajjati nāma.

Nissaggiyavatthuṃ anissajjitvā paribhuñjanto paribhogena āpajjati nāma. Pañcāhikaṃ saṅghāṭicāraṃ atikkāmayamānā aparibhogena āpajjati nāma. Sahagāraseyyaṃ rattiṃ āpajjati nāma, no divā, dvāraṃ asaṃvaritvā paṭisallīyanto divā āpajjati, no rattiṃ. Ekarattachārattasattāhadasāhamāsātikkamesu vuttaāpattiṃ āpajjanto aruṇugge āpajjati nāma, pavāretvā bhuñjanto na aruṇugge āpajjati nāma.

Bhūtagāmañceva aṅgajātañca chindanto chindanto āpajjati nāma, kese vā nakhe vā na chindanto na chindanto āpajjati nāma. Āpattiṃ chādento chādento āpajjati nāma, 『『tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, natveva naggena āgantabbaṃ, yo āgaccheyya āpatti dukkaṭassā』』ti imaṃ pana āpattiṃ na chādento āpajjati nāma. Kusacīrādīni dhārento dhārento āpajjati nāma, 『『ayaṃ te bhikkhu patto yāva bhedanāya dhāretabbo』』ti imaṃ āpattiṃ na dhārento āpajjati nāma.

『『Attanā vā attānaṃ nānāsaṃvāsakaṃ karotī』』ti ekasīmāyaṃ dvīsu saṅghesu nisinnesu ekasmiṃ pakkhe nisīditvā parapakkhassa laddhiṃ gaṇhanto yasmiṃ pakkhe nisinno tesaṃ attanāva attānaṃ nānāsaṃvāsakaṃ karoti nāma. Yesaṃ santike nisinno tesaṃ gaṇapūrako hutvā kammaṃ kopeti, itaresaṃ hatthapāsaṃ anāgatattā. Samānasaṃvāsakepi eseva nayo. Yesañhi so laddhiṃ roceti, tesaṃ samānasaṃvāsako hoti, itaresaṃ nānāsaṃvāsako. Satta āpattiyo satta āpattikkhandhāti āpajjitabbato āpattiyo, rāsaṭṭhena khandhāti evaṃ dveyeva nāmāni hontīti nāmavasena dukaṃ dassitaṃ. Kammena vā salākaggāhena vāti ettha uddeso ceva kammañca ekaṃ, vohāro ceva anussāvanā ca salākaggāho ca ekaṃ, vohārānussāvanasalākaggāhā pubbabhāgā, kammañceva uddeso ca pamāṇaṃ.

Addhānahīno nāma ūnavīsativasso. Aṅgahīno nāma hatthacchinnādibhedo. Vatthuvipanno nāma paṇḍako tiracchānagato ubhatobyañjanako ca. Avasesā theyyasaṃvāsakādayo aṭṭha abhabbapuggalā karaṇadukkaṭakā nāma. Dukkaṭakiriyā dukkaṭakammā, imasmiṃyeva attabhāve katena attano kammena abhabbaṭṭhānaṃ pattāti attho. Aparipūro nāma aparipuṇṇapattacīvaro. No ca yācati nāma upasampadaṃ na yācati. Alajjissa ca bālassa cāti alajjī sacepi tepiṭako hoti, bālo ca sacepi saṭṭhivasso hoti, ubhopi nissāya na vatthabbaṃ. Bālassa ca lajjissa cāti ettha bālassa 『『tvaṃ nissayaṃ gaṇhā』』ti āṇāyapi nissayo dātabbo, lajjissa pana yācantasseva. Sātisāranti sadosaṃ; yaṃ ajjhācaranto āpattiṃ āpajjati.

Kāyena paṭikkosanā nāma hatthavikārādīhi paṭikkosanā. Kāyena paṭijānātīti hatthavikārādīhi paṭijānāti. Upaghātikā nāma upaghātā. Sikkhūpaghātikā nāma sikkhūpaghāto. Bhogūpaghātikā nāma paribhogūpaghāto, tattha tisso sikkhā asikkhato sikkhūpaghātikāti veditabbā. Saṅghikaṃ vā puggalikaṃ vā dupparibhogaṃ bhuñjato bhogūpaghātikāti veditabbā. Dve venayikāti dve atthā vinayasiddhā. Paññattaṃ nāma sakale vinayapiṭake kappiyākappiyavasena paññattaṃ. Paññattānulomaṃ nāma catūsu mahāpadesesu daṭṭhabbaṃ. Setughātoti paccayaghāto; yena cittena akappiyaṃ kareyya, tassa cittassāpi anuppādananti attho. Mattakāritāti mattāya pamāṇena karaṇaṃ; pamāṇe ṭhānanti attho. Kāyena āpajjatīti kāyadvārikaṃ kāyena āpajjati; vacīdvārikaṃ vācāya. Kāyena vuṭṭhātīti tiṇavatthārakasamathe vināpi desanāya kāyeneva vuṭṭhāti; desetvā vuṭṭhahanto pana vācāya vuṭṭhāti. Abbhantaraparibhogo nāma ajjhoharaṇaparibhogo. Bāhiraparibhogo nāma sīsamakkhanādi.

Anāgataṃ bhāraṃ vahatīti atherova samāno therehi vahitabbaṃ bījanagāhadhammajjhesanādibhāraṃ vahati; taṃ nittharituṃ vīriyaṃ ārabhati. Āgataṃ bhāraṃ na vahatīti thero therakiccaṃ na karoti, 『『anujānāmi bhikkhave therena bhikkhunā sāmaṃ vā dhammaṃ bhāsituṃ, paraṃ vā ajjhesituṃ, anujānāmi bhikkhave therādheyyaṃ pātimokkha』』nti evamādi sabbaṃ parihāpetīti attho. Na kukkuccāyitabbaṃ kukkuccāyatīti na kukkuccāyitabbaṃ kukkuccāyitvā karoti. Kukkuccāyitabbaṃ na kukkuccāyatīti kukkuccāyitabbaṃ na kukkuccāyitvā karoti. Etesaṃ dvinnaṃ divā ca ratto ca āsavā vaḍḍhantīti attho. Anantaradukepi vuttapaṭipakkhavasena attho veditabbo. Sesaṃ tattha tattha vuttanayattā uttānamevāti.

Dukavāravaṇṇanā niṭṭhitā.

Tikavāravaṇṇanā

  1. Tikesu atthāpatti tiṭṭhante bhagavati āpajjatīti atthi āpatti, yaṃ tiṭṭhante bhagavati āpajjatīti attho. Eseva nayo sabbattha. Tattha lohituppādāpattiṃ tiṭṭhante āpajjati. 『『Etarahi kho panānanda, bhikkhū aññamaññaṃ āvusovādena samudācaranti, na vo mamaccayena evaṃ samudācaritabbaṃ, navakena, ānanda, bhikkhunā thero bhikkhū 『bhante』ti vā 『āyasmā』ti vā samudācaritabbo』』ti vacanato theraṃ āvusovādena samudācaraṇapaccayā āpattiṃ parinibbute bhagavati āpajjati, no tiṭṭhante. Imā dve āpattiyo ṭhapetvā avasesā dharantepi bhagavati āpajjati, parinibbutepi.

Pavāretvā anatirittaṃ bhuñjanto āpattiṃ kāle āpajjati no vikāle. Vikālabhojanāpattiṃ pana vikāle āpajjati no kāle. Avasesā kāle ceva āpajjati vikāle ca. Sahagāraseyyaṃ rattiṃ āpajjati, dvāraṃ asaṃvaritvā paṭisallīyanaṃ divā. Sesā rattiñceva divā ca. 『『Dasavassomhi atirekadasavassomhī』』ti bālo abyatto parisaṃ upaṭṭhāpento dasavasso āpajjati no ūnadasavasso . 『『Ahaṃ paṇḍito byatto』』ti navo vā majjhimo vā parisaṃ upaṭṭhāpento ūnadasavasso āpajjati no dasavasso. Sesā dasavasso ceva āpajjati ūnadasavasso ca. 『『Pañcavassomhī』』ti bālo abyatto anissāya vasanto pañcavasso āpajjati. 『『Ahaṃ paṇḍito byatto』』ti navako anissāya vasanto ūnapañcavasso āpajjati. Sesaṃ pañcavasso ceva āpajjati ūnapañcavasso ca. Anupasampannaṃ padasodhammaṃ vācento, mātugāmassa dhammaṃ desento evarūpaṃ āpattiṃ kusalacitto āpajjati, pārājika-sukkavissaṭṭhi-kāyasaṃsagga-duṭṭhulla-attakāmapāricariya-duṭṭhadosa-saṅghabhedapahāradāna-talasattikādibhedaṃ akusalacitto āpajjati, asañcicca sahagāraseyyādiṃ abyākatacitto āpajjati, yaṃ arahāva āpajjati, sabbaṃ abyākatacittova āpajjati, methunadhammādibhedamāpattiṃ sukhavedanāsamaṅgī āpajjati, duṭṭhadosādibhedaṃ dukkhavedanāsamaṅgī, yaṃ sukhavedanāsamaṅgī āpajjati, taṃyeva majjhatto hutvā āpajjanto adukkhamasukhavedanāsamaṅgī āpajjati.

Tayo paṭikkhepāti buddhassa bhagavato tayo paṭikkhepā. Catūsu paccayesu mahicchatā asantuṭṭhitā kilesasallekhanapaṭipattiyā agopāyanā, ime hi tayo dhammā buddhena bhagavatā paṭikkhittā. Appicchatādayo pana tayo buddhena bhagavatā anuññātā, tena vuttaṃ 『『tayo anuññātā』』ti.

『『Dasavassomhī』』ti parisaṃ upaṭṭhāpento 『『pañcavassomhī』』ti nissayaṃ agaṇhanto bālo āpajjati no paṇḍito, ūnadasavasso 『『byattomhī』』ti bahussutattā parisaṃ upaṭṭhāpento ūnapañcavasso ca nissayaṃ agaṇhanto paṇḍito āpajjati no bālo; avasesaṃ paṇḍito ceva āpajjati bālo ca. Vassaṃ anupagacchanto kāḷe āpajjati no juṇhe; mahāpavāraṇāya appavārento juṇhe āpajjati no kāḷe; avasesaṃ kāḷe ceva āpajjati juṇhe ca. Vassūpagamanaṃ kāḷe kappati no juṇhe; mahāpavāraṇāya pavāraṇā juṇhe kappati no kāḷe; sesaṃ anuññātakaṃ kāḷe ceva kappati juṇhe ca.

Kattikapuṇṇamāsiyā pacchime pāṭipadadivase vikappetvā ṭhapitaṃ vassikasāṭikaṃ nivāsento hemante āpajjati. Kurundiyaṃ pana 『『kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī』』ti vuttaṃ, tampi suvuttaṃ. 『『Cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetu』』nti hi vuttaṃ. Atirekamāse sese gimhāne pariyesanto atirekaḍḍhamāse sese katvā nivāsento ca gimhe āpajjati nāma. Satiyā vassikasāṭikāya naggo kāyaṃ ovassāpento vasse āpajjati nāma. Pārisuddhiuposathaṃ vā adhiṭṭhānuposathaṃ vā karonto saṅgho āpajjati. Suttuddesañca adhiṭṭhānuposathañca karonto gaṇo āpajjati. Ekako suttuddesaṃ pārisuddhiuposathañca karonto puggalo āpajjati. Pavāraṇāyapi eseva nayo.

Saṅghuposatho ca saṅghapavāraṇā ca saṅghasseva kappati. Gaṇuposatho ca gaṇapavāraṇā ca gaṇasseva kappati. Adhiṭṭhānuposatho ca adhiṭṭhānapavāraṇā ca puggalasseva kappati. 『『Pārājikaṃ āpannomhī』』tiādīni bhaṇanto vatthuṃ chādeti na āpattiṃ, 『『methunaṃ dhammaṃ paṭisevi』』ntiādīni bhaṇanto āpattiṃ chādeti no vatthuṃ, yo neva vatthuṃ na āpattiṃ āroceti, ayaṃ vatthuñceva chādeti āpattiñca.

Paṭicchādetīti paṭicchādi. Jantāgharameva paṭicchādi jantāgharapaṭicchādi. Itarāsupi eseva nayo. Dvāraṃ pidahitvā antojantāghare ṭhitena parikammaṃ kātuṃ vaṭṭati. Udake otiṇṇenāpi etadeva vaṭṭati. Ubhayattha khādituṃ bhuñjituṃ vā na vaṭṭati. Vatthapaṭicchādi sabbakappiyatāya paṭicchannena sabbaṃ kātuṃ vaṭṭati. Vahantīti yanti niyyanti; nindaṃ vā paṭikkosaṃ vā na labhanti. Candamaṇḍalaṃ abbhāmahikādhūmarajarāhuvimuttaṃ vivaṭaṃyeva virocati, na tesu aññatarena paṭicchannaṃ. Tathā sūriyamaṇḍalaṃ, dhammavinayopi vivaritvā vibhajitvā desiyamānova virocati no paṭicchanno.

Aññena bhesajjena karaṇīyena aññaṃ viññāpento gilāno āpajjati, na bhesajjena karaṇīyena bhesajjaṃ viññāpento agilāno āpajjati, avasesaṃ āpattiṃ gilāno ceva āpajjati agilāno ca.

Anto āpajjati no bahīti anupakhajja seyyaṃ kappento anto āpajjati no bahi, bahiāpajjati no antoti saṅghikaṃ mañcādiṃ ajjhokāse santharitvā pakkamanto bahi āpajjati no anto, avasesaṃ pana anto ceva āpajjati bahi ca. Antosīmāyāti āgantuko āgantukavattaṃ adassetvā sachattupāhano vihāraṃ pavisanto upacārasīmaṃ okkantamattova āpajjati. Bahisīmāyāti gamiko dārubhaṇḍapaṭisāmanādigamikavattaṃ apūretvā pakkamanto upacārasīmaṃ atikkantamattova āpajjati. Avasesaṃ antosīmāya ceva āpajjati bahisīmāya ca. Sati vuḍḍhatare anajjhiṭṭho dhammaṃ bhāsanto saṅghamajjhe āpajjati nāma. Gaṇamajjhepi puggalasantikepi eseva nayo. Kāyena vuṭṭhātīti tiṇavatthārakasamathena vuṭṭhāti. Kāyaṃ acāletvā vācāya desentassa vācāya vuṭṭhāti. Vacīsampayuttaṃ kāyakiriyaṃ katvā desentassa kāyena vācāya vuṭṭhāti nāma. Saṅghamajjhe desanāgāminīpi vuṭṭhānagāminīpi vuṭṭhāti. Gaṇapuggalamajjhe pana desanāgāminīyeva vuṭṭhāti.

Āgāḷhāya ceteyyāti āgāḷhāya daḷhabhāvāya ceteyya; tajjanīyakammādikatassa vattaṃ na pūrayato icchamāno saṅgho ukkhepanīyakammaṃ kareyyāti attho. Alajjī ca hoti bālo ca apakatatto cāti ettha bālo 『『ayaṃ dhammādhammaṃ na jānāti』』 apakatatto vā 『『āpattānāpattiṃ na jānātī』』ti na ettāvatā kammaṃ kātabbaṃ; bālabhāvamūlakaṃ pana apakatattabhāvamūlakañca āpattiṃ āpannassa kammaṃ kātabbanti attho. Adhisīle sīlavipanno nāma dve āpattikkhandhe āpanno; ācāravipanno nāma pañca āpattikkhandhe āpanno; diṭṭhivipanno nāma antaggāhikāya diṭṭhiyā samannāgato. Tesaṃ āpattiṃ apassantānaṃ appaṭikarontānaṃ diṭṭhiñca anissajjantānaṃyeva kammaṃ kātabbaṃ.

Kāyiko davo nāma pāsakādīhi jūtakīḷanādibhedo anācāro; vācasiko davo nāma mukhālambarakaraṇādibhedo anācāro; kāyikavācasiko nāma naccanagāyanādibhedo dvīhipi dvārehi anācāro . Kāyiko anācāro nāma kāyadvāre paññattasikkhāpadavītikkamo; vācasiko anācāro nāma vacīdvāre paññattasikkhāpadavītikkamo; kāyikavācasiko nāma dvāradvayepi paññattasikkhāpadavītikkamo. Kāyikena upaghātikenāti kāyadvāre paññattassa sikkhāpadassa asikkhanena, yo hi taṃ na sikkhati, so naṃ upaghāteti, tasmā tassa taṃ asikkhanaṃ 『『kāyikaṃ upaghātika』』nti vuccati. Sesapadadvayepi eseva nayo. Kāyikena micchājīvenāti jaṅghapesanikādinā vā gaṇḍaphālanādinā vā vejjakammena ; vācasikenāti sāsanauggahaṇaārocanādinā; tatiyapadaṃ ubhayasampayogavasena vuttaṃ.

Alaṃ bhikkhu mā bhaṇḍananti alaṃ bhikkhu mā bhaṇḍanaṃ kari, mā kalahaṃ, mā vivādaṃ karīti attho. Na voharitabbanti na kiñci vattabbaṃ; vadatopi hi tādisassa vacanaṃ na sotabbaṃ maññanti. Na kismiñci paccekaṭṭhāneti kismiñci bījanaggāhādike ekasmimpi jeṭṭhakaṭṭhāne na ṭhapetabboti attho. Okāsakammaṃ kārentassāti 『『karotu āyasmā okāsaṃ, ahaṃ taṃ vattukāmo』』ti evaṃ okāsaṃ kārentassa. Nālaṃ okāsakammaṃ kātunti 『『kiṃ tvaṃ karissasī』』ti okāso na kātabbo. Savacanīyaṃ nādātabbanti vacanaṃ na ādātabbaṃ, vacanampi na sotabbaṃ; yattha gahetvā gantukāmo hoti, na tattha gantabbanti attho.

Tīhaṅgehi samannāgatassa bhikkhuno vinayoti yaṃ so jānāti, so tassa vinayo nāma hoti; so na pucchitabboti attho. Anuyogo na dātabboti 『『idaṃ kappatī』』ti pucchantassa pucchāya okāso na dātabbo, 『『aññaṃ pucchā』』ti vattabbo. Iti so neva pucchitabbo nāssa pucchā sotabbāti attho. Vinayo na sākacchātabboti vinayapañho na sākacchitabbo, kappiyākappiyakathā na saṃsandetabbā.

Idamappahāyāti etaṃ brahmacāripaṭiññātādikaṃ laddhiṃ avijahitvā. Suddhaṃ brahmacārinti khīṇāsavaṃ bhikkhuṃ. 『『Pātabyataṃ āpajjatī』』ti pātabyabhāvaṃ paṭisevanaṃ āpajjati. 『『Idamappahāyā』』ti vacanato pana taṃ brahmacāripaṭiññātaṃ pahāya khīṇāsavaṃ 『『musā mayā bhaṇitaṃ, khamatha me』』ti khamāpetvā 『『natthi kāmesu doso』』ti laddhiṃ vijahitvā gativisodhanaṃ kareyya. Akusalamūlānīti akusalāni ceva mūlāni ca, akusalānaṃ vā mūlāni akusalamūlāni. Kusalamūlesupi eseva nayo. Duṭṭhu caritāni virūpāni vā caritāni duccaritāni. Suṭṭhu caritāni sundarāni vā caritāni sucaritāni. Kāyena karaṇabhūtena kataṃ duccaritaṃ kāyaduccaritaṃ. Esa nayo sabbattha. Sesaṃ tattha tattha vuttanayattā uttānamevāti.

Tikavāravaṇṇanā niṭṭhitā.

Catukkavāravaṇṇanā

  1. Catukkesu sakavācāya āpajjati paravācāya vuṭṭhātīti vacīdvārikaṃ padasodhammādibhedaṃ āpattiṃ āpajjitvā tiṇavatthārakasamathaṭṭhānaṃ gato parassa kammavācāya vuṭṭhāti . Paravācāya āpajjati sakavācāya vuṭṭhātīti pāpikāya diṭṭhiyā appaṭinissagge parassa kammavācāya āpajjati, puggalassa santike desento sakavācāya vuṭṭhāti. Sakavācāya āpajjati sakavācāya vuṭṭhātīti vacīdvārikaṃ padasodhammādibhedaṃ āpattiṃ sakavācāya āpajjati, desetvā vuṭṭhahantopi sakavācāya vuṭṭhāti. Paravācāya āpajjati paravācāya vuṭṭhātīti yāvatatiyakaṃ saṅghādisesaṃ parassa kammavācāya āpajjati, vuṭṭhahantopi parassa parivāsakammavācādīhi vuṭṭhāti. Tato paresu kāyadvārikaṃ kāyena āpajjati, desento vācāya vuṭṭhāti. Vacīdvārikaṃ vācāya āpajjati, tiṇavatthārake kāyena vuṭṭhāti. Kāyadvārikaṃ kāyenaāpajjati, tameva tiṇavatthārake kāyena vuṭṭhāti. Vacīdvārikaṃ vācāya āpajjati, tameva desento vācāya vuṭṭhāti. Saṅghikamañcassa attano paccattharaṇena anattharato kāyasamphusane lomagaṇanāya āpajjitabbāpattiṃ sahagāraseyyāpattiñca pasutto āpajjati, pabujjhitvā pana āpannabhāvaṃ ñatvā desento paṭibuddho vuṭṭhāti. Jagganto āpajjitvā pana tiṇavatthārakasamathaṭṭhāne sayanto paṭibuddho āpajjati pasutto vuṭṭhāti nāma. Pacchimapadadvayampi vuttānusāreneva veditabbaṃ.

Acittakāpattiṃ acittako āpajjati nāma. Pacchā desento sacittako vuṭṭhāti. Sacittakāpattiṃ sacittako āpajjati nāma. Tiṇavatthārakaṭṭhāne sayanto acittako vuṭṭhāti. Sesapadadvayampi vuttānusāreneva veditabbaṃ. Yo sabhāgaṃ āpattiṃ deseti, ayaṃ desanāpaccayā dukkaṭaṃ āpajjanto pācittiyādīsu aññataraṃ deseti, tañca desento dukkaṭaṃ āpajjati. Taṃ pana dukkaṭaṃ āpajjanto pācittiyādito vuṭṭhāti. Pācittiyādito ca vuṭṭhahanto taṃ āpajjati. Iti ekassa puggalassa ekameva payogaṃ sandhāya 『『āpattiṃ āpajjanto desetī』』ti idaṃ catukkaṃ vuttanti veditabbaṃ.

Kammacatukke pāpikāya diṭṭhiyā appaṭinissaggāpattiṃ kammena āpajjati, desento akammena vuṭṭhāti. Vissaṭṭhiādikaṃ akammena āpajjati, parivāsādinā kammena vuṭṭhāti. Samanubhāsanaṃ kammeneva āpajjati, kammena vuṭṭhāti. Sesaṃ akammena āpajjati,akammenavuṭṭhāti.

Parikkhāracatukke paṭhamo sakaparikkhāro, dutiyo saṅghikova tatiyo cetiyasantako, catuttho gihiparikkhāro. Sace pana so pattacīvaranavakammabhesajjānaṃ atthāya āhaṭo hoti, avāpuraṇaṃ dātuṃ anto ṭhapāpetuñca vaṭṭati.

Sammukhācatukke pāpikāya diṭṭhiyā appaṭinissaggāpattiṃ saṅghassa sammukhā āpajjati, vuṭṭhānakāle pana saṅghena kiccaṃ natthīti parammukhā vuṭṭhāti. Vissaṭṭhiādikaṃ parammukhā āpajjati, saṅghassa sammukhā vuṭṭhāti. Samanubhāsanaṃ saṅghassa sammukhā eva āpajjati, sammukhā vuṭṭhāti. Sesaṃ sampajānamusāvādādibhedaṃ parammukhāva āpajjati, parammukhāva vuṭṭhāti. Ajānantacatukkaṃ acittakacatukkasadisaṃ.

Liṅgapātubhāvenāti sayitasseva bhikkhussa vā bhikkhuniyā vā liṅgaparivatte jāte sahagāraseyyāpatti hoti idameva taṃ paṭicca vuttaṃ. Ubhinnampi pana asādhāraṇāpatti liṅgapātubhāvena vuṭṭhāti. Sahapaṭilābhacatukke yassa bhikkhuno liṅgaṃ parivattati, so saha liṅgapaṭilābhena paṭhamaṃ uppannavasena seṭṭhabhāvena ca purimaṃ purisaliṅgaṃ jahati, pacchime itthiliṅge patiṭṭhāti, purisakuttapurisākārādivasena pavattā kāyavacīviññattiyo paṭippassambhanti, bhikkhūti vā purisoti vā evaṃ pavattā paṇṇattiyo nirujjhanti, yāni bhikkhunīhi asādhāraṇāni chacattālīsa sikkhāpadāni tehi anāpattiyeva hoti. Dutiyacatukke pana yassā bhikkhuniyā liṅgaṃ parivattati, sā pacchāsamuppattiyā vā hīnabhāvena vā pacchimanti saṅkhyaṃ gataṃ itthiliṅgaṃ jahati, vuttappakārena purimanti saṅkhyaṃ gate purisaliṅge patiṭṭhāti. Vuttaviparītā viññattiyo paṭippassambhanti, bhikkhunīti vā itthīti vā evaṃ pavattā paṇṇattiyopi nirujjhanti, yāni bhikkhūhi asādhāraṇāni sataṃ tiṃsañca sikkhāpadāni, tehi anāpattiyeva hoti.

Cattāro sāmukkaṃsāti cattāro mahāpadesā, te hi bhagavatā anuppanne vatthumhi sayaṃ ukkaṃsitvā ukkhipitvā ṭhapitattā 『『sāmukkaṃsā』』ti vuccanti. Paribhogāti ajjhoharaṇīyaparibhogā , udakaṃ pana akālikattā appaṭiggahitakaṃ vaṭṭati. Yāvakālikādīni appaṭiggahitakāni ajjhoharituṃ na vaṭṭanti. Cattāri mahāvikaṭāni kālodissattā yathāvutte kāle vaṭṭanti. Upāsako sīlavāti pañca vā dasa vā sīlāni gopayamāno.

Āgantukādicatukke sachattupāhano sasīsaṃ pāruto vihāraṃ pavisanto tattha vicaranto ca āgantukova āpajjati, no āvāsiko. Āvāsikavattaṃ akaronto pana āvāsiko āpajjati, no āgantuko. Sesaṃ kāyavacīdvārikaṃ āpattiṃ ubhopi āpajjanti, asādhāraṇaṃ āpattiṃ neva āgantuko āpajjati, no āvāsiko. Gamiyacatukkepi gamiyavattaṃ apūretvā gacchanto gamiko āpajjati, no āvāsiko. Āvāsikavattaṃ akaronto pana āvāsiko āpajjati, no gamiko. Sesaṃ ubhopi āpajjanti, asādhāraṇaṃ ubhopi nāpajjanti. Vatthunānattatādicatukke catunnaṃ pārājikānaṃ aññamaññaṃ vatthunānattatāva hoti,naāpattinānattatā. Sabbāpi hi sā pārājikāpattiyeva. Saṅghādisesādīsupi eseva nayo. Bhikkhussa ca bhikkhuniyā ca aññamaññaṃ kāyasaṃsagge bhikkhussa saṅghādiseso bhikkhuniyā pārājikanti evaṃ āpattinānattatāva hoti, na vatthunānattatā, ubhinnampi hi kāyasaṃsaggova vatthu. Tathā 『『lasuṇakkhādane bhikkhuniyā pācittiyaṃ, bhikkhussa dukkaṭa』』nti evamādināpettha nayena yojanā veditabbā. Catunnaṃ pārājikānaṃ terasahi saṅghādisesehi saddhiṃ vatthunānattatā ceva āpattinānattatāca. Evaṃ saṅghādisesādīnaṃ aniyatādīhi. Ādito paṭṭhāya cattāri pārājikāni ekato āpajjantānaṃ bhikkhubhikkhunīnaṃ neva vatthunānattatā no āpattinānattatā. Visuṃ āpajjantesupi sesā sādhāraṇāpattiyo āpajjantesupi eseva nayo.

Vatthusabhāgādicatukke bhikkhussa ca bhikkhuniyā ca kāyasaṃsagge vatthusabhāgatā, no āpattisabhāgatā, catūsu pārājikesu āpattisabhāgatā, no vatthusabhāgatā. Esa nayo saṅghādisesādīsu. Bhikkhussa ca bhikkhuniyā ca catūsu pārājikesu vatthusabhāgatā ceva āpattisabhāgatā ca. Esa nayo sabbāsu sādhāraṇāpattīsu. Asādhāraṇāpattiyaṃ neva vatthusabhāgatā no āpattisabhāgatā. Yo hi purimacatukke paṭhamo pañho, so idha dutiyo; yo ca tattha dutiyo, so idha paṭhamo. Tatiyacatutthesu nānākaraṇaṃ natthi.

Upajjhāyacatukke saddhivihārikassa upajjhāyena kattabbavattassa akaraṇe āpattiṃ upajjhāyoāpajjati, no saddhivihāriko upajjhāyassa kattabbavattaṃ akaronto saddhivihāriko āpajjati, no upajjhāyo; sesaṃ ubhopi āpajjanti, asādhāraṇaṃ ubhopi nāpajjanti. Ācariyacatukkepi eseva nayo.

Ādiyantacatukke pādaṃ vā atirekapādaṃ vā sahatthā ādiyanto garukaṃ āpajjati, ūnakapādaṃ gaṇhāhīti āṇattiyā aññaṃ payojento lahukaṃ āpajjati. Etena nayena sesapadattayaṃ veditabbaṃ.

Abhivādanārahacatukke bhikkhunīnaṃ tāva bhattagge navamabhikkhunito paṭṭhāya upajjhāyāpi abhivādanārahā no paccuṭṭhānārahā. Avisesena ca vippakatabhojanassa bhikkhussa yo koci vuḍḍhataro. Saṭṭhivassassāpi pārivāsikassa samīpagato tadahupasampannopi paccuṭṭhānāraho no abhivādanāraho. Appaṭikkhittesu ṭhānesu vuḍḍho navakassa abhivādanāraho ceva paccuṭṭhānāraho ca. Navako pana vuḍḍhassa neva abhivādanāraho na paccuṭṭhānāraho. Āsanārahacatukkassa paṭhamapadaṃ purimacatukke dutiyapadena, dutiyapadañca paṭhamapadena atthato sadisaṃ.

Kālacatukke pavāretvā bhuñjanto kāle āpajjati no vikāle, vikālabhojanāpattiṃ vikāle āpajjati no kāle, sesaṃ kāle ceva āpajjati vikāle ca, asādhāraṇaṃ neva kāle no vikāle. Paṭiggahitacatukke purebhattaṃ paṭiggahitāmisaṃ kāle kappati no vikāle. Pānakaṃ vikāle kappati, punadivasamhi no kāle. Sattāhakālikaṃ yāvajīvikaṃ kāle ceva kappati vikāle ca. Attano attano kālātītaṃ yāvakālikādittayaṃ akappiyamaṃsaṃ uggahitakamappaṭiggahitakañca neva kāle kappati no vikāle.

Paccantimacatukke samudde sīmaṃ bandhanto paccantimesu janapadesu āpajjati, no majjhimesu; pañcavaggena gaṇena upasampādento guṇaṅguṇūpāhanaṃ dhuvanahānaṃ cammattharaṇāni ca majjhimesu janapadesu āpajjati no paccantimesu. Imāni cattāri 『『idha na kappantī』』ti vadantopi paccantimesu āpajjati, 『『idha kappantī』』ti vadanto pana majjhimesu āpajjati. Sesāpattiṃ ubhayattha āpajjati, asādhāraṇaṃ na katthaci āpajjati. Dutiyacatukke pañcavaggena gaṇena upasampadādi catubbidhampi vatthu paccantimesu janapadesu kappati. 『『Idaṃ kappatī』』ti dīpetumpi tattheva kappati no majjhimesu. 『『Idaṃ na kappatī』』ti dīpetuṃ pana majjhimesu janapadesu kappati no paccantimesu. Sesaṃ 『『anujānāmi bhikkhave pañca loṇānī』』tiādi anuññātakaṃ ubhayattha kappati. Yaṃ pana akappiyanti paṭikkhittaṃ, taṃ ubhayatthāpi na kappati.

Antoādicatukke anupakhajja seyyādiṃ anto āpajjati no bahi, ajjhokāse saṅghikamañcādīni nikkhipitvā pakkamanto bahi āpajjati no anto, sesaṃ anto ceva bahi ca, asādhāraṇaṃ neva anto na bahi. Antosīmādicatukke āgantuko vattaṃ apūrento antosīmāya āpajjati, gamiyo bahisīmāya musāvādādiṃ antosīmāya ca bahisīmāya ca āpajjati,asādhāraṇaṃ na katthaci.Gāmacatukke antaragharapaṭisaṃyuttaṃ sekhiyapaññattiṃ gāme āpajjati no araññe. Bhikkhunī aruṇaṃ uṭṭhāpayamānā araññe āpajjati no gāme. Musāvādādiṃ gāme ceva āpajjati araññe ca, asādhāraṇaṃ na katthaci.

Cattāropubbakiccāti 『『sammajjanī padīpo ca udakaṃ āsanena cā』』ti idaṃ catubbidhaṃ pubbakaraṇanti vuccatīti vuttaṃ. 『『Chandapārisuddhiutukkhānaṃ bhikkhugaṇanā ca ovādo』』ti ime pana 『『cattāro pubbakiccā』』ti veditabbā. Cattāro pattakallāti uposatho yāvatikā ca bhikkhū kammappattā te āgatā honti, sabhāgāpattiyo na vijjanti, vajjanīyā ca puggalā tasmiṃ na honti, pattakallanti vuccatīti. Cattāri anaññapācittiyānīti 『『etadeva paccayaṃ karitvā anaññaṃ pācittiya』』nti evaṃ vuttāni anupakhajjaseyyākappanasikkhāpadaṃ 『『ehāvuso gāmaṃ vā nigamaṃ vā』』ti sikkhāpadaṃ, sañcicca kukkuccaupadahanaṃ, upassutitiṭṭhananti imāni cattāri. Catasso bhikkhusammutiyoti 『『ekarattampi ce bhikkhu ticīvarena vippavaseyya aññatra bhikkhusammutiyā, aññaṃ navaṃ santhataṃ kārāpeyya aññatra bhikkhusammutiyā, tato ce uttari vippavaseyya aññatra bhikkhusammutiyā, duṭṭhullaṃ āpattiṃ anupasampannassa āroceyya aññatra bhikkhusammutiyā』』ti evaṃ āgatā terasahi sammutīhi muttā sammutiyo. Gilānacatukke aññabhesajjena karaṇīyena lolatāya aññaṃ viññāpento gilāno āpajjati, abhesajjakaraṇīyena bhesajjaṃ viññāpento agilāno āpajjati, musāvādādiṃ ubhopi āpajjanti, asādhāraṇaṃ ubhopi nāpajjanti. Sesaṃ sabbattha uttānamevāti.

Catukkavāravaṇṇanā niṭṭhitā.

Pañcakavāravaṇṇanā

325.Pañcakesupañca puggalā niyatāti ānantariyānamevetaṃ gahaṇaṃ. Pañca chedanakā āpattiyo nāma pamāṇātikkante mañcapīṭhe nisīdanakaṇḍuppaṭicchādivassikasāṭikāsu sugatacīvare ca veditabbā. Pañcahākārehīti alajjitā, aññāṇatā, kukkuccappakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitāti imehi pañcahi. Pañca āpattiyo musāvādapaccayāti pārājikathullaccayadukkaṭasaṅghādisesapācittiyā. Anāmantacāroti 『『santaṃ bhikkhuṃ anāpucchā purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjeyyā』』ti imassa āpucchitvā cārassa abhāvo. Anadhiṭṭhānanti 『『gaṇabhojane aññatra samayā』』ti vuttaṃ samayaṃ adhiṭṭhahitvā bhojanaṃ adhiṭṭhānaṃ nāma; tathā akaraṇaṃ anadhiṭṭhānaṃ. Avikappanā nāma yā paramparabhojane vikappanā vuttā, tassā akaraṇaṃ. Imāni hi pañca piṇḍapātikassa dhutaṅgeneva paṭikkhittāni. Ussaṅkitaparisaṅkitoti ye passanti, ye suṇanti, tehi ussaṅkito ceva parisaṅkito ca. Api akuppadhammo khīṇāsavopi samāno, tasmā agocarā pariharitabbā. Na hi etesu sandissamāno ayasato vā garahato vā muccati. Sosānikanti susāne patitakaṃ. Pāpaṇikanti āpaṇadvāre patitakaṃ. Thūpacīvaranti vammikaṃ parikkhipitvā balikammakataṃ. Ābhisekikanti nahānaṭṭhāne vā rañño abhisekaṭṭhāne vā chaḍḍitacīvaraṃ. Bhatapaṭiyābhatanti susānaṃ netvā puna ānītakaṃ. Pañca mahācorā uttarimanussadhamme vuttā.

Pañcāpattiyo kāyato samuṭṭhantīti paṭhamena āpattisamuṭṭhānena pañca āpattiyo āpajjati, 『『bhikkhu kappiyasaññī saññācikāya kuṭiṃ karotī』』ti evaṃ antarapeyyāle vuttāpattiyo. Pañca āpattiyo kāyato ca vācato cāti tatiyena āpattisamuṭṭhānena pañca āpattiyo āpajjati, 『『bhikkhu kappiyasaññī saṃvidahitvā kuṭiṃ karotī』』ti evaṃ tattheva vuttā āpattiyo. Desanāgāminiyoti ṭhapetvā pārājikañca saṅghādisesañca avasesā.

Pañca kammānīti tajjanīyaniyassapabbājanīyapaṭisāraṇīyāni cattāri ukkhepanīyañca tividhampi ekanti pañca. Yāvatatiyake pañcāti ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṃ samanubhāsanāya appaṭinissajjantiyā pārājikaṃ thullaccayaṃ dukkaṭanti tisso , bhedakānuvattakādisamanubhāsanāsu saṅghādiseso, pāpikāya diṭṭhiyā appaṭinissagge pācittiyaṃ. Adinnanti aññena adinnaṃ. Aviditanti paṭiggaṇhāmīti cetanāya abhāvena aviditaṃ. Akappiyanti pañcahi samaṇakappehi akappiyakataṃ; yaṃ vā panaññampi akappiyamaṃsaṃ akappiyabhojanaṃ. Akatātirittanti pavāretvā atirittaṃ akataṃ. Samajjadānanti naṭasamajjādidānaṃ. Usabhadānanti gogaṇassa antare usabhavissajjanaṃ. Cittakammadānanti āvāsaṃ kāretvā tattha cittakammaṃ kāretuṃ vaṭṭati. Idaṃ pana paṭibhānacittakammadānaṃ sandhāya vuttaṃ. Imāni hi pañca kiñcāpi lokassa puññasammatāni, atha kho apuññāni akusalāniyeva . Uppannaṃ paṭibhānanti ettha paṭibhānanti kathetukamyatā vuccati. Ime pañca duppaṭivinodayāti na supaṭivinodayā; upāyena pana kāraṇena anurūpāhi paccavekkhanāanusāsanādīhi sakkā paṭivinodetunti attho.

Sakacittaṃ pasīdatīti ettha imāni vatthūni – kaṭaandhakāravāsī phussadevatthero kira cetiyaṅgaṇaṃ sammajjitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā sinduvārakusumasanthatamiva samavippakiṇṇavālikaṃ cetiyaṅgaṇaṃ olokento buddhārammaṇaṃ pītipāmojjaṃ uppādetvā aṭṭhāsi. Tasmiṃ khaṇe māro pabbatapāde nibbattakāḷamakkaṭo viya hutvā cetiyaṅgaṇe gomayaṃ vippakiranto gato. Thero nāsakkhi arahattaṃ pāpuṇituṃ, sammajjitvā agamāsi. Dutiyadivasepi jaraggavo hutvā tādisameva vippakāraṃ akāsi. Tatiyadivase vaṅkapādaṃ manussattabhāvaṃ nimminitvā pādena parikasanto agamāsi. Thero 『『evarūpo bībhacchapuriso samantā yojanappamāṇesu gocaragāmesu natthi, siyā nu kho māro』』ti cintetvā 『『mārosi tva』』nti āha. 『『Āma, bhante, māromhi, na dāni te vañcetuṃ asakkhi』』nti. 『『Diṭṭhapubbo tayā tathāgato』』ti? 『『Āma, diṭṭhapubbo』』ti. 『『Māro nāma mahānubhāvo hoti, iṅgha tāva buddhassa bhagavato attabhāvasadisaṃ attabhāvaṃ nimmināhī』』ti? 『『Na sakkā, bhante, tādisaṃ rūpaṃ nimminituṃ; apica kho pana taṃsarikkhakaṃ patirūpakaṃ nimminissāmī』』ti sakabhāvaṃ vijahitvā buddharūpasadisena attabhāvena aṭṭhāsi . Thero māraṃ oloketvā 『『ayaṃ tāva sarāgadosamoho evaṃ sobhati, kathaṃ nu kho bhagavā na sobhati sabbaso vītarāgadosamoho』』ti buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Māro 『『vañcitomhi tayā, bhante』』ti āha. Theropi 『『kiṃ atthi jaramāra, tādisaṃ vañcetu』』nti āha. Lokantaravihārepi datto nāma daharabhikkhu cetiyaṅgaṇaṃ sammajjitvā olokento odātakasiṇaṃ paṭilabhi. Aṭṭha samāpattiyo nibbattesi. Tato vipassanaṃ vaḍḍhetvā phalattayaṃ sacchākāsi.

Paracittaṃpasīdatīti ettha imāni vatthūni – tisso nāma daharabhikkhu jambukolacetiyaṅgaṇaṃ sammajjitvā saṅkārachaḍḍaniṃ hatthena gahetvāva aṭṭhāsi . Tasmiṃ khaṇe tissadattatthero nāma nāvāto oruyha cetiyaṅgaṇaṃ olokento bhāvitacittena sammaṭṭhaṭṭhānanti ñatvā pañhāsahassaṃ pucchi, itaro sabbaṃ vissajjesi. Aññatarasmimpi vihāre thero cetiyaṅgaṇaṃ sammajjitvā vattaṃ paricchindi. Yonakavisayato cetiyavandakā cattāro therā āgantvā cetiyaṅgaṇaṃ disvā anto appavisitvā dvāreyeva ṭhatvā eko thero aṭṭha kappe anussari, eko soḷasa, eko vīsati, eko tiṃsa kappe anussari.

Devatā attamanā hontīti ettha idaṃ vatthu – ekasmiṃ kira vihāre eko bhikkhu cetiyaṅgaṇañca bodhiyaṅgaṇañca sammajjitvā nahāyituṃ gato. Devatā 『『imassa vihārassa katakālato paṭṭhāya evaṃ vattaṃ pūretvā sammaṭṭhapubbo bhikkhu natthī』』ti pasannacittā pupphahatthā aṭṭhaṃsu. Thero āgantvā 『『kataragāmavāsikātthā』』ti āha. 『『Bhante, idheva vasāma, imassa vihārassa katakālato paṭṭhāya evaṃ vattaṃ pūretvā sammaṭṭhapubbo bhikkhu natthīti tumhākaṃ, bhante, vatte pasīditvā pupphahatthā ṭhitāmhā』』ti devatā āhaṃsu.

Pāsādikasaṃvattanikanti ettha idaṃ vatthu – ekaṃ kira amaccaputtaṃ abhayattherañca ārabbha ayaṃ kathā udapādi 『『kiṃ nu kho amaccaputto pāsādiko, abhayattheroti ubhopi ne ekasmiṃ ṭhāne olokessāmā』』ti. Ñātakā amaccaputtaṃ alaṅkaritvā mahācetiyaṃ vandāpessāmāti agamaṃsu. Theramātāpi pāsādikaṃ cīvaraṃ kāretvā puttassa pahiṇi, 『『putto me kese chindāpetvā imaṃ cīvaraṃ pārupitvā bhikkhusaṅghaparivuto mahācetiyaṃ vandatū』』ti. Amaccaputto ñātiparivuto pācīnadvārena cetiyaṅgaṇaṃ āruḷho, abhayatthero bhikkhusaṅghaparivuto dakkhiṇadvārena cetiyaṅgaṇaṃ āruhitvā cetiyaṅgaṇe tena saddhiṃ samāgantvā āha – 『『kiṃ tvaṃ, āvuso, mahallakattherassa sammaṭṭhaṭṭhāne kacavaraṃ chaḍḍetvā mayā saddhiṃ yugaggāhaṃ gaṇhāsī』』ti. Atītattabhāve kira abhayatthero mahallakatthero nāma hutvā gocaragāme cetiyaṅgaṇaṃ sammajji, amaccaputto mahāupāsako hutvā sammaṭṭhaṭṭhāne kacavaraṃ gahetvā chaḍḍesi.

Satthusāsanaṃ kataṃ hotīti idaṃ sammajjanavattaṃ nāma buddhehi vaṇṇitaṃ, tasmā taṃ karontena satthusāsanaṃ kataṃ hoti. Tatridaṃ vatthu – āyasmā kira sāriputto himavantaṃ gantvā ekasmiṃ pabbhāre asammajjitvāva nirodhaṃ samāpajjitvā nisīdi. Bhagavā āvajjanto therassa asammajjitvā nisinnabhāvaṃ ñatvā ākāsena gantvā therassa purato asammaṭṭhaṭṭhāne pādāni dassetvā paccāgañchi. Thero samāpattito vuṭṭhito bhagavato pādāni disvā balavahirottappaṃ paccupaṭṭhāpetvā jaṇṇukehi patiṭṭhāya 『『asammajjitvā nisinnabhāvaṃ vata me satthā aññāsi, saṅghamajjhe dāni codanaṃ kāressāmī』』ti dasabalassa santikaṃ gantvā vanditvā nisīdi. Bhagavā 『『kuhiṃ gatosi, sāriputtā』』ti vatvā 『『na patirūpaṃ dāni te mayhaṃ anantare ṭhāne ṭhatvā vicarantassa asammajjitvā nisīditu』』nti āha. Tato paṭṭhāya thero gaṇṭhikapaṭimuñcanaṭṭhānepi tiṭṭhanto pādena kacavaraṃ viyūhitvāva tiṭṭhati.

Attano bhāsapariyantaṃ na uggaṇhātīti 『『imasmiṃ vatthusmiṃ ettakaṃ suttaṃ upalabbhati, ettako vinicchayo, ettakaṃ suttañca vinicchayañca vakkhāmī』』ti evaṃ attano bhāsapariyantaṃ na uggaṇhāti. 『『Ayaṃ codakassa purimakathā, ayaṃ pacchimakathā, ayaṃ cuditakassa purimakathā, ayaṃ pacchimakathā, ettakaṃ gayhūpagaṃ, ettakaṃ na gayhūpaga』』nti evaṃ anuggaṇhanto pana parassa bhāsapariyantaṃ na uggaṇhāti nāma. Āpattiṃ na jānātīti pārājikaṃ vā saṅghādisesaṃ vāti sattannaṃ āpattikkhandhānaṃ nānākaraṇaṃ na jānāti. Mūlanti dve āpattiyā mūlāni kāyo ca vācā ca, tāni na jānāti. Samudayanti cha āpattisamuṭṭhānāni āpattisamudayo nāma, tāni na jānāti. Pārājikādīnaṃ vatthuṃ na jānātītipi vuttaṃ hoti. Nirodhanti ayaṃ āpatti desanāya nirujjhati, vūpasammati, ayaṃ vuṭṭhānenāti evaṃ āpattinirodhaṃ na jānāti. Satta samathe ajānanto pana āpattinirodhagāminipaṭipadaṃ na jānāti.

Adhikaraṇapañcake adhikaraṇaṃ nāma cattāri adhikaraṇāni. Adhikaraṇassa mūlaṃ nāma tettiṃsa mūlāni – vivādādhikaraṇassa dvādasa mūlāni, anuvādādhikaraṇassa cuddasa, āpattādhikaraṇassa cha, kiccādhikaraṇassa ekaṃ; tāni parato āvi bhavissanti. Adhikaraṇasamudayo nāma adhikaraṇasamuṭṭhānaṃ. Vivādādhikaraṇaṃ aṭṭhārasa bhedakaravatthūni nissāya uppajjati; anuvādādhikaraṇaṃ catasso vipattiyo; āpattādhikaraṇaṃ sattāpattikkhandhe; kiccādhikaraṇaṃ cattāri saṅghakiccānīti imaṃ vibhāgaṃ na jānātīti attho . Adhikaraṇanirodhaṃ na jānātīti dhammena vinayena satthusāsanena mūlāmūlaṃ gantvā vinicchayasamathaṃ pāpetuṃ na sakkoti ; 『『idaṃ adhikaraṇaṃ dvīhi, idaṃ catūhi, idaṃ tīhi idaṃ ekena samathena sammatī』』ti evaṃ satta samathe ajānanto pana adhikaraṇanirodhagāminipaṭipadaṃ na jānāti nāma. Vatthuṃ na jānātīti 『『idaṃ pārājikassa vatthu, idaṃ saṅghādisesassā』』ti evaṃ sattannaṃ āpattikkhandhānaṃ vatthuṃ na jānāti. Nidānanti 『『sattannaṃ nidānānaṃ idaṃ sikkhāpadaṃ ettha paññattaṃ, idaṃ etthā』』ti na jānāti. Paññattiṃ na jānātīti tasmiṃ tasmiṃ sikkhāpade paṭhamapaññattiṃ na jānāti. Anupaññattinti punappunaṃ paññattiṃ na jānāti. Anusandhivacanapathanti kathānusandhi-vinicchayānusandhivasena vatthuṃ na jānāti. Ñattiṃ na jānātīti sabbena sabbaṃ ñattiṃ na jānāti. Ñattiyā karaṇaṃ na jānātīti ñattikiccaṃ na jānāti, osāraṇādīsu navasu ṭhānesu ñattikammaṃ nāma hoti, ñattidutiyañatticatutthakammesu ñattiyā kammappatto hutvā tiṭṭhatīti na jānāti. Na pubbakusalo hoti na aparakusaloti pubbe kathetabbañca pacchā kathetabbañca na jānāti, ñatti nāma pubbe ṭhapetabbā, pacchā na ṭhapetabbātipi na jānāti. Akālaññū ca hotīti kālaṃ na jānāti, anajjhiṭṭho ayācito bhāsati, ñattikālampi ñattikhettampi ñattiokāsampi na jānāti.

Mandattā momūhattāti kevalaṃ aññāṇena momūhabhāvena dhutaṅge ānisaṃsaṃ ajānitvā. Pāpicchoti tena araññavāsena paccayalābhaṃ patthayamāno. Pavivekanti kāyacittaupadhivivekaṃ. Idamatthitanti imāya kalyāṇāya paṭipattiyā attho etassāti idamatthi, idamatthino bhāvo idamatthitā; taṃ idamatthitaṃyeva nissāya na aññaṃ kiñci lokāmisanti attho.

Uposathaṃ na jānātīti navavidhaṃ uposathaṃ na jānāti. Uposathakammanti adhammenavaggādibhedaṃ catubbidhaṃ uposathakammaṃ na jānāti. Pātimokkhanti dve mātikā na jānāti. Pātimokkhuddesanti sabbampi navavidhaṃ pātimokkhuddesaṃ na jānāti. Pavāraṇanti navavidhaṃ pavāraṇaṃ na jānāti. Pavāraṇākammaṃ uposathakammasadisameva.

Apāsādikapañcake – apāsādikanti kāyaduccaritādi akusalakammaṃ vuccati. Pāsādikanti kāyasucaritādi kusalakammaṃ vuccati. Ativelanti velaṃ atikkamma bahutaraṃ kālaṃ kulesu appaṃ vihāreti attho. Otāroti kilesānaṃ anto otaraṇaṃ. Saṃkiliṭṭhanti duṭṭhullāpattikāyasaṃsaggādibhedaṃ . Visuddhipañcakepavāraṇāggahaṇena navavidhāpi pavāraṇā veditabbā. Sesaṃ sabbattha uttānamevāti.

Pañcakavāravaṇṇanā niṭṭhitā.

Chakkavāravaṇṇanā

  1. Chakkesu – cha sāmīciyoti 『『so ca bhikkhu anabbhito, te ca bhikkhū gārayhā, ayaṃ tattha sāmīci』』, 『『yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassāti ayaṃ tattha sāmīci』』, 『『ayaṃ te bhikkhu patto yāva bhedanāya dhāretabboti ayaṃ tattha sāmīci』』, 『『tato nīharitvā bhikkhūhi saddhiṃ saṃvibhajitabbaṃ, ayaṃ tattha sāmīci』』, 『『aññātabbaṃ paripucchitabbaṃ paripañhitabbaṃ, ayaṃ tattha sāmīci』』, 『『yassa bhavissati so harissatīti ayaṃ tattha sāmīcī』』ti imā bhikkhupātimokkheyeva cha sāmīciyo. Cha chedanakāti pañcake vuttā pañca bhikkhunīnaṃ udakasāṭikāya saddhiṃ cha. Chahākārehīti alajjitā aññāṇatā kukkuccapakatatā akappiye kappiyasaññitā kappiye akappiyasaññitā satisammosāti. Tattha ekarattachārattasattāhātikkamādīsu āpattiṃ satisammosena āpajjati. Sesaṃ vuttanayameva. Cha ānisaṃsā vinayadhareti pañcake vuttā pañca tassādheyyo uposathoti iminā saddhiṃ cha.

Cha paramānīti 『『dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ, māsaparamaṃ tena bhikkhunā taṃ cīvaraṃ nikkhipitabbaṃ, santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabbaṃ, chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ, navaṃ pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ chabbassaparamatā dhāretabbaṃ, tiyojanaparamaṃ sahatthā dhāretabbāni, dasāhaparamaṃ atirekapatto dhāretabbo, sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni, chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbaṃ, catukkaṃsaparamaṃ, aḍḍhateyyakaṃsaparamaṃ, dvaṅgulapabbaparamaṃ ādātabbaṃ, aṭṭhaṅgulaparamaṃ mañcapaṭipādakaṃ , aṭṭhaṅgulaparamaṃ dantakaṭṭha』』nti imāni cuddasa paramāni. Tattha paṭhamāni cha ekaṃ chakkaṃ, tato ekaṃ apanetvā sesesu ekekaṃ pakkhipitvātiādinā nayena aññānipi chakkāni kātabbāni.

Chaāpattiyoti tīṇi chakkāni antarapeyyāle vuttāni. Cha kammānīti tajjanīya-niyassa-pabbājanīya-paṭisāraṇīyāni cattāri, āpattiyā adassane ca appaṭikamme ca vuttadvayampi ekaṃ, pāpikāya diṭṭhiyā appaṭinissagge ekanti cha. Nahāneti orenaḍḍhamāsaṃ nahāne; vippakatacīvarādichakkadvayaṃ kathinakkhandhake niddiṭṭhaṃ. Sesaṃ sabbattha uttānamevāti.

Chakkavāravaṇṇanā niṭṭhitā.

Sattakavāravaṇṇanā

  1. Sattakesu – satta sāmīciyoti pubbe vuttesu chasu 『『sā ca bhikkhunī anabbhitā, tā ca bhikkhuniyo gārayhā, ayaṃ tattha sāmīcī』』ti imaṃ pakkhipitvā satta veditabbā. Satta adhammikā paṭiññātakaraṇāti 『『bhikkhu pārājikaṃ ajjhāpanno hoti, pārājikena codiyamāno 『saṅghādisesaṃ ajjhāpannomhī』ti paṭijānāti, taṃ saṅgho saṅghādisesena kāreti, adhammikaṃ paṭiññātakaraṇa』』nti evaṃ samathakkhandhake niddiṭṭhā. Dhammikāpi tattheva niddiṭṭhā. Sattannaṃ anāpatti sattāhakaraṇīyena gantunti vassūpanāyikakkhandhake vuttaṃ . Sattānisaṃsā vinayadhareti 『『tassādheyyo uposatho pavāraṇā』』ti imehi saddhiṃ pañcake vuttā pañca satta honti. Satta paramānīti chakke vuttāniyeva sattakavasena yojetabbāni. Katacīvarantiādīni dve sattakāni kathinakkhandhake niddiṭṭhāni.

Bhikkhussa na hoti āpatti daṭṭhabbā, bhikkhussa hoti āpatti daṭṭhabbā, bhikkhussa hoti āpatti paṭikātabbāti imāni tīṇi sattakāni, dve adhammikāni, ekaṃ dhammikaṃ; tāni tīṇipi campeyyake niddiṭṭhāni. Asaddhammāti asataṃ dhammā, asanto vā dhammā; asobhanā hīnā lāmakāti attho. Saddhammāti sataṃ buddhādīnaṃ dhammā; santo vā dhammā sundarā uttamāti attho. Sesaṃ sabbattha uttānamevāti.

Sattakavāravaṇṇanā niṭṭhitā.

Aṭṭhakavāravaṇṇanā

  1. Aṭṭhakesu – aṭṭhānisaṃseti 『『na mayaṃ iminā bhikkhunā saddhiṃ uposathaṃ karissāma, vinā iminā bhikkhunā uposathaṃ karissāma, na mayaṃ iminā bhikkhunā saddhiṃ pavāressāma, saṅghakammaṃ karissāma, āsane nisīdissāma, yāgupāne nisīdissāma, bhattagge nisīdissāma, ekacchanne vasissāma, yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ karissāma, vinā iminā bhikkhunā karissāmā』』ti evaṃ kosambakakkhandhake vutte ānisaṃse. Dutiyaaṭṭhakepi eseva nayo, tampi hi evameva kosambakakkhandhake vuttaṃ.

Aṭṭha yāvatatiyakāti bhikkhūnaṃ terasake cattāro, bhikkhunīnaṃ sattarasake bhikkhūhi asādhāraṇā cattāroti aṭṭha. Aṭṭhahākārehi kulāni dūsetīti kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vā vejjikāya vā jaṅghapesanikena vāti imehi aṭṭhahi. Aṭṭha mātikā cīvarakkhandhake, aparā aṭṭha kathinakkhandhake vuttā. Aṭṭhahi asaddhammehīti lābhena alābhena yasena ayasena sakkārena asakkārena pāpicchatāya pāpamittatāya. Aṭṭha lokadhammā nāma lābhe sārāgo, alābhe paṭivirodho; evaṃ yase ayase, pasaṃsāya nindāya, sukhe sārāgo, dukkhe paṭivirodhoti. Aṭṭhaṅgiko musāvādoti 『『vinidhāya sañña』』nti iminā saddhiṃ pāḷiyaṃ āgatehi sattahīti aṭṭhahi aṅgehi aṭṭhaṅgiko.

Aṭṭha uposathaṅgānīti –

『『Pāṇaṃ na hane na cādinnamādiye,

Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,

Rattiṃ na bhuñjeyya vikālabhojanaṃ.

『『Mālaṃ na dhāre na ca gandhamācare,

Mañce chamāyaṃva sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,

Buddhena dukkhantagunā pakāsita』』nti. (a. ni. 3.71);

Evaṃ vuttāni aṭṭha. Aṭṭha dūteyyaṅgānīti 『『idha, bhikkhave, bhikkhu sotā ca hoti sāvetā cā』』tiādinā nayena saṅghabhedake vuttāni. Titthiyavattāni mahākhandhake niddiṭṭhāni. Anatirittā ca atirittā ca pavāraṇāsikkhāpade niddiṭṭhā. Aṭṭhannaṃ paccuṭṭhātabbanti bhattagge vuḍḍhabhikkhunīnaṃ, āsanampi tāsaṃyeva dātabbaṃ. Upāsikāti visākhā. Aṭṭhānisaṃsā vinayadhareti pañcake vuttesu pañcasu 『『tassādheyyo uposatho, pavāraṇā, saṅghakamma』』nti ime tayo pakkhipitvā aṭṭha veditabbā. Aṭṭha paramānīti pubbe vuttaparamāneva aṭṭhakavasena yojetvā veditabbāni. Aṭṭhasu dhammesu sammā vattitabbanti 『『na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā』』tiādinā nayena samathakkhandhake niddiṭṭhesu aṭṭhasu. Sesaṃ sabbattha uttānamevāti.

Aṭṭhakavāravaṇṇanā niṭṭhitā.

Navakavāravaṇṇanā

  1. Navakesu – nava āghātavatthūnīti 『『anatthaṃ me acarī』』tiādīni nava. Nava āghātapaṭivinayāti 『『anatthaṃ me acari, taṃ kutettha labbhāti āghātaṃ paṭivinetī』』tiādīni nava. Nava vinītavatthūnīti navahi āghātavatthūhi ārati virati paṭivirati setughāto. Navahi saṅgho bhijjatīti 『『navannaṃ vā, upāli, atirekanavannaṃ vā saṅgharāji ceva hoti saṅghabhedo cā』』ti. Nava paramānīti pubbe vuttaparamāneva navakavasena yojetvā veditabbāni. Nava taṇhāmūlakā nāma taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkhā, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā. Nava vidhamānāti 『『seyyassa seyyohamasmī』』timānādayo. Nava cīvarānīti ticīvaranti vā vassikasāṭikāti vātiādinā nayena vuttāni. Na vikappetabbānīti adhiṭṭhitakālato paṭṭhāya na vikappetabbāni . Nava adhammikāni dānānīti saṅghassa pariṇataṃ aññasaṅghassa vā cetiyassa vā puggalassa vā pariṇāmeti, cetiyassa pariṇataṃ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti , puggalassa pariṇataṃ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmetīti evaṃ vuttāni.

Nava paṭiggahaparibhogāti etesaṃyeva dānānaṃ paṭiggahā ca paribhogā ca. Tīṇi dhammikāni dānānīti saṅghassa ninnaṃ saṅghasseva deti, cetiyassa ninnaṃ cetiyasseva, puggalassa ninnaṃ puggalasseva detīti imāni tīṇi. Paṭiggahapaṭibhogāpi tesaṃyeva paṭiggahā ca paribhogā ca. Nava adhammikā saññattiyoti adhammavādipuggalo, adhammavādisambahulā, adhammavādisaṅghoti evaṃ tīṇi tikāni samathakkhandhake niddiṭṭhāni. Dhammikā saññattiyopi dhammavādī puggalotiādinā nayena tattheva niddiṭṭhā. Adhammakamme dve navakāni ovādavaggassa paṭhamasikkhāpadaniddese pācittiyavasena vuttāni. Dhammakamme dve navakāni tattheva dukkaṭavasena vuttāni. Sesaṃ sabbattha uttānamevāti.

Navakavāravaṇṇanā niṭṭhitā.

Dasakavāravaṇṇanā

  1. Dasakesu – dasa āghātavatthūnīti navakesu vuttāni nava 『『aṭṭhāne vā pana āghāto jāyatī』』ti iminā saddhiṃ dasa honti. Āghātapaṭivinayāpi tattha vuttā nava 『『aṭṭhāne vā pana āghāto jāyati, taṃ kutettha labbhāti āghātaṃ paṭivinetī』』ti iminā saddhiṃ dasa veditabbā. Dasa vinītavatthūnīti dasahi āghātavatthūhi viratisaṅkhātāni dasa. Dasavatthukā micchādiṭṭhīti 『『natthi dinna』』ntiādivasena veditabbā, 『『atthi dinna』』ntiādivasena sammādiṭṭhi, 『『sassato loko』』tiādinā vasena pana antaggāhikā diṭṭhi veditabbā. Dasa micchattāti micchādiṭṭhiādayo micchāvimuttipariyosānā, viparītā sammattā. Salākaggāhā samathakkhandhake niddiṭṭhā.

Dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabboti 『『sīlavā hotī』』tiādinā nayena samathakkhandhake vuttehi dasahi. Dasa ādīnavā rājantepurappavesane rājasikkhāpade niddiṭṭhā. Dasa dānavatthūnīti annaṃ pānaṃ vatthaṃ yānaṃ mālā gandhaṃ vilepanaṃ seyyāvasathaṃ padīpeyyaṃ. Dasa ratanānīti muttāmaṇiveḷuriyādīni. Dasa paṃsukūlānīti sosānikaṃ, pāpaṇikaṃ , undūrakkhāyitaṃ, upacikakkhāyitaṃ, aggidaḍḍhaṃ, gokhāyitaṃ, ajikakkhāyitaṃ, thūpacīvaraṃ, ābhisekiyaṃ, bhatapaṭiyābhatanti etesu upasampannena ussukkaṃ kātabbaṃ. Dasa cīvaradhāraṇāti 『『sabbanīlakāni cīvarāni dhārentī』』ti vuttavasena dasāti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana 『『navasu kappiyacīvaresu udakasāṭikaṃ vā saṅkaccikaṃ vā pakkhipitvā dasā』』ti vuttaṃ.

Avandanīyapuggalā senāsanakkhandhake niddiṭṭhā. Dasa akkosavatthūni omasavāde niddiṭṭhāni. Dasa ākārā pesuññasikkhāpade niddiṭṭhā. Dasa senāsanānīti mañco, pīṭhaṃ, bhisi, bimbohanaṃ, cimilikā, uttarattharaṇaṃ, taṭṭikā, cammakhaṇḍo, nisīdanaṃ, tiṇasanthāro, paṇṇasanthāroti. Dasa varāni yāciṃsūti visākhā aṭṭha, suddhodanamahārājā ekaṃ, jīvako ekaṃ. Yāguānisaṃsā ca akappiyamaṃsāni ca bhesajjakkhandhake niddiṭṭhāni. Sesaṃ sabbattha uttānamevāti.

Dasakavāravaṇṇanā niṭṭhitā.

Ekādasakavāravaṇṇanā

  1. Ekādasakesu – ekādasāti paṇḍakādayo ekādasa. Ekādasa pādukāti dasa ratanamayā, ekā kaṭṭhapādukā. Tiṇapādukamuñjapādukapabbajapādukādayo pana kaṭṭhapādukasaṅgahameva gacchanti. Ekādasa pattāti tambalohamayena vā dārumayena vā saddhiṃ dasa ratanamayā. Ekādasa cīvarānīti sabbanīlakādīni ekādasa. Yāvatatiyakāti ukkhittānuvattikā bhikkhunī, saṅghādisesā aṭṭha, ariṭṭho, caṇḍakāḷīti. Ekādasa antarāyikā nāma 『『nasi animittā』』ti ādayo. Ekādasacīvarāni adhiṭṭhātabbānīti ticīvaraṃ, vassikasāṭikā, nisīdanaṃ, paccattharaṇaṃ, kaṇḍuppaṭicchādi, mukhapuñchanacoḷaṃ, parikkhāracoḷaṃ, udakasāṭikā, saṅkaccikāti. Na vikappetabbānīti etāneva adhiṭṭhitakālato paṭṭhāya na vikappetabbāni. Gaṇṭhikā ca vidhā ca suttamayena saddhiṃ ekādasa honti, te sabbe khuddakakkhandhake niddiṭṭhā. Pathaviyo pathavisikkhāpade niddiṭṭhā. Nissayapaṭipassaddhiyo upajjhāyamhā pañca, ācariyamhā cha; evaṃ ekādasa. Avandiyapuggalā naggena saddhiṃ ekādasa, te sabbe senāsanakkhandhake niddiṭṭhā . Ekādasa paramāni pubbe vuttesu cuddasasu ekādasakavasena yojetvā veditabbāni. Ekādasa varānīti mahāpajāpatiyā yācitavarena saddhiṃ pubbe vuttāni dasa. Ekādasa sīmādosāti 『『atikhuddakaṃ sīmaṃ sammannantī』』tiādinā nayena kammavagge āgamissanti.

Akkosakaparibhāsake puggale ekādasādīnavā nāma 『『yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādī, sabrahmacārīnaṃ aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya. Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī』』ti (a. ni. 11.6). Ettha ca saddhammoti buddhavacanaṃ adhippetaṃ.

Āsevitāyāti ādito paṭṭhāya sevitāya. Bhāvitāyāti nipphāditāya vaḍḍhitāya

Vā. Bahulīkatāyāti punappunaṃ katāya. Yānīkatāyāti suyuttayānasadisāya katāya. Vatthukatāyāti yathā patiṭṭhā hoti; evaṃ katāya. Anuṭṭhitāyāti anu anu pavattitāya; niccādhiṭṭhitāyāti attho. Paricitāyāti samantato citāya; sabbadisāsu citāya ācitāya bhāvitāya abhivaḍḍhitāyāti attho. Susamāraddhāyāti suṭṭhu samāraddhāya; vasībhāvaṃ upanītāyāti attho. Na pāpakaṃ supinanti pāpakameva na passati, bhadrakaṃ pana vuḍḍhikāraṇabhūtaṃ passati. Devatā rakkhantīti ārakkhadevatā dhammikaṃ rakkhaṃ paccupaṭṭhāpenti. Tuvaṭaṃ cittaṃ samādhiyatīti khippaṃ cittaṃ samādhiyati. Uttari appaṭivijjhantoti mettājhānato uttariṃ arahattaṃ asacchikaronto sekho vā puthujjano vā hutvā kālaṃ karonto brahmalokūpago hoti. Sesaṃ sabbattha uttānamevāti.

Ekādasakavāravaṇṇanā pariyosānā

Ekuttarikavaṇṇanā niṭṭhitā.

Uposathādipucchāvissajjanā

  1. 『『Uposathakammassa ko ādī』』tiādīnaṃ pucchānaṃ vissajjane sāmaggī ādīti 『『uposathaṃ karissāmā』』ti sīmaṃ sodhetvā chandapārisuddhiṃ āharitvā sannipatitānaṃ kāyasāmaggī ādi. Kiriyā majjheti pubbakiccaṃ katvā pātimokkhaosāraṇakiriyā majjhe. Niṭṭhānaṃ pariyosānanti 『『tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabba』』nti idaṃ pātimokkhaniṭṭhānaṃ pariyosānaṃ. Pavāraṇākammassa sāmaggī ādīti 『『pavāraṇaṃ karissāmā』』ti sīmaṃ sodhetvā chandapavāraṇaṃ āharitvā sannipatitānaṃ kāyasāmaggī ādi. Kiriyā majjheti pavāraṇāñatti ca pavāraṇākathā ca majjhe, saṅghanavakassa 『『passanto paṭikarissāmī』』ti vacanaṃ pariyosānaṃ. Tajjanīyakammādīsu vatthu nāma yena vatthunā kammāraho hoti, taṃ vatthu. Puggaloti yena taṃ vatthu kataṃ, so puggalo. Kammavācā pariyosānanti 『『kataṃ saṅghena itthannāmassa bhikkhuno tajjanīyakammaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī』』ti evaṃ tassā tassā kammavācāya avasānavacanaṃ pariyosānaṃ. Sesaṃ sabbattha uttānamevāti

Uposathādipucchāvissajjanāvaṇṇanā niṭṭhitā.

Atthavasapakaraṇāvaṇṇanā

  1. Atthavasapakaraṇe – dasa atthavasetiādīsu yaṃ vattabbaṃ taṃ paṭhamapārājikavaṇṇanāyameva vuttaṃ. Yaṃ saṅghasuṭṭhu taṃ saṅghaphāsūtiādīsu uparimaṃ uparimaṃ padaṃ heṭṭhimassa heṭṭhimassa padassa attho.

Atthasataṃdhammasatantiādimhi pana yadetaṃ dasasu padesu ekekaṃ mūlaṃ katvā dasakkhattuṃ yojanāya padasataṃ vuttaṃ. Tattha pacchimassa pacchimassa padassa vasena atthasataṃ purimassa purimassa vasena dhammasataṃ veditabbaṃ. Atha vā ye dasa atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, ye pubbe paṭhamapārājikavaṇṇanāyaṃ 『『tattha saṅghasuṭṭhutā nāma saṅghassa suṭṭhubhāvo 『suṭṭhu devā』ti āgataṭṭhāne viya 『suṭṭhu bhante』ti vacanasampaṭicchanabhāvo, yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya hoti, tasmā saṅghassa 『suṭṭhu bhante』ti mama vacanasampaṭicchanatthaṃ paññapessāmi asampaṭicchane ādīnavaṃ sampaṭicchane ca ānisaṃsaṃ dassetvā na balakkārena abhibhavitvāti etamatthaṃ āvikaronto āha – saṅghasuṭṭhutāyā』』ti evamādinā nayena vaṇṇitā, tesaṃ idha dasakkhattuṃ āgatattā atthasataṃ tadatthajotakānañca padānaṃ vasena dhammasataṃ veditabbaṃ. Idāni atthajotakānaṃ niruttīnaṃ vasena niruttisataṃ, dhammabhūtānaṃ niruttīnaṃ vasena niruttisatanti dve niruttisatāni, atthasate ñāṇasataṃ, dhammasate ñāṇasataṃ, dvīsu niruttisatesu dve ñāṇasatānīti cattāri ñāṇasatāni ca veditabbāni.

『『Atthasataṃ dhammasataṃ, dve niruttisatāni;

Cattāri ñāṇasatāni, atthavase pakaraṇe』』ti.

Iti hi yaṃ vuttaṃ, idametaṃ paṭicca vuttanti.

Iti samantapāsādikāya vinayasaṃvaṇṇanāya

Mahāvaggavaṇṇanā niṭṭhitā.

Paṭhamagāthāsaṅgaṇikaṃ

Sattanagaresu paññattasikkhāpadavaṇṇanā

335.Ekaṃsaṃcīvaraṃ katvāti ekasmiṃ aṃsakūṭe cīvaraṃ katvā; sādhukaṃ uttarāsaṅgaṃ katvāti attho. Paggaṇhitvāna añjalinti dasanakhasamodhānasamujjalaṃ añjaliṃ ukkhipitvā. Āsīsamānarūpo vāti paccāsīsamānarūpo viya. Kissa tvaṃ idha māgatoti kena kāraṇena kimatthaṃ patthayamāno tvaṃ idha āgato. Ko evamāha? Sammāsambuddho. Kaṃ evamāha? Āyasmantaṃ upāliṃ. Iti āyasmā upāli bhagavantaṃ upasaṅkamitvā 『『dvīsu vinayesū』』ti imaṃ gāthaṃ pucchi. Athassa bhagavā 『『bhaddako te ummaṅgo』』tiādīni vatvā taṃ vissajjesi. Esa nayo sabbattha. Iti ime sabbapañhe buddhakāle upālitthero pucchi. Bhagavā byākāsi. Saṅgītikāle pana mahākassapatthero pucchi. Upālitthero byākāsi.

Tattha bhaddako te ummaṅgoti bhaddakā te pañhā; pañhā hi avijjandhakārato ummujjitvā ṭhitattā 『『ummaṅgo』』ti vuccati. Tagghāti kāraṇatthe nipāto. Yasmā maṃ pucchasi, tasmā te ahamakkhissanti attho. Sampaṭicchanatthe vā, 『『tagghā』』ti hi iminā vacanaṃ sampaṭicchitvā akkhissanti āha. 『『Samādahitvā visibbenti, sāmisena, sasitthaka』』nti imāni tīṇiyeva sikkhāpadāni bhaggesu paññattāni.

Catuvipattivaṇṇanā

336.Yaṃ taṃ pucchimhāti yaṃ tvaṃ apucchimhā. Akittayīti abhāsi. Noti amhākaṃ . Taṃ taṃ byākatanti yaṃ yaṃ puṭṭhaṃ, taṃ tadeva byākataṃ. Anaññathāti aññathā akatvā byākataṃ.

Ye duṭṭhullā sā sīlavipattīti ettha kiñcāpi sīlavipatti nāma pañhe natthi, atha kho duṭṭhullaṃ vissajjetukāmatāyetaṃ vuttaṃ. Catūsu hi vipattīsu duṭṭhullaṃ ekāya vipattiyā saṅgahitaṃ, aduṭṭhullaṃ tīhi vipattīhi saṅgahitaṃ. Tasmā 『『ye duṭṭhullā sā sīlavipattī』』ti vatvā tameva vitthārato dassetuṃ 『『pārājikaṃ saṅghādiseso sīlavipattīti vuccatī』』ti āha.

Idāni tissannaṃ vipattīnaṃ vasena aduṭṭhullaṃ dassetuṃ 『『thullaccaya』』ntiādimāha. Tattha yo cāyaṃ, akkosati hasādhippāyoti idaṃ dubbhāsitassa vatthudassanatthaṃ vuttaṃ.

Abbhācikkhantīti 『『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī』』ti vadantā abbhācikkhanti.

Ayaṃ sā ājīvavipattisammatāti ayaṃ chahi sikkhāpadehi saṅgahitā ājīvavipatti nāma catutthā vipatti sammatāti ettāvatā 『『aduṭṭhulla』』nti idaṃ vissajjitaṃ hoti.

Idāni 『『ye ca yāvatatiyakā』』ti pañhaṃ vissajjetuṃ 『『ekādasā』』tiādimāha.

Chedanakādivaṇṇanā

  1. Yasmā pana 『『ye ca yāvatatiyakā』』ti ayaṃ pañho 『『ekādasa yāvatatiyakā』』ti evaṃ saṅkhāvasena vissajjito, tasmā saṅkhānusandhivaseneva 『『kati chedanakānī』』tiādike aññe antarāpañhe pucchi. Tesaṃ vissajjanatthaṃ 『『cha chedanakānī』』tiādi vuttaṃ. Tattha 『『ekaṃ bhedanakaṃ, ekaṃ uddālanakaṃ, sodasa jānanti paññattā』』ti idameva apubbaṃ. Sesaṃ mahāvagge vibhattameva. Yaṃ panetaṃ apubbaṃ tattha ekaṃ bhedanakanti sūcigharaṃ. Ekaṃ uddālanakanti tūlonaddhamañcapīṭhaṃ. Sodasāti soḷasa. Jānanti paññattāti 『『jāna』』nti evaṃ vatvā paññattā, te evaṃ veditabbā – 『『jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmeyya, jānaṃ pubbupagataṃ bhikkhuṃ anupakhajja nisajjaṃ kappeyya, jānaṃ sappāṇakaṃ udakaṃ tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā, jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjeyya, jānaṃ āsādanāpekkho bhuttasmiṃ pācittiyaṃ, jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya, jānaṃ yathādhammaṃ nihatādhikaraṇaṃ, jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, jānaṃ theyyasatthena saddhiṃ, jānaṃ tathāvādinā bhikkhunā akatānudhammena, jānaṃ tathānāsitaṃ samaṇuddesaṃ, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ neva attanā paṭicodeyya, jānaṃ coriṃ vajjhaṃ viditaṃ anapaloketvā, jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā』』ti.

Asādhāraṇādivaṇṇanā

  1. Idāni 『『sādhāraṇaṃ asādhāraṇa』』nti imaṃ purimapañhaṃ vissajjento 『『vīsaṃ dve satānī』』tiādimāha. Tattha bhikkhunīhi asādhāraṇesu cha saṅghādisesāti vissaṭṭhi, kāyasaṃsaggo, duṭṭhullaṃ, attakāma, kuṭi, vihāroti. Dve aniyatehi aṭṭhāti dvīhi aniyatehi saddhiṃ aṭṭha ime.

Nissaggiyāni dvādasāti –

Dhovanañca paṭiggaho, koseyyasuddhadvebhāgā;

Chabbassāni nisīdanaṃ, dve lomā paṭhamo patto;

Vassikā āraññakena cāti – ime dvādasa.

Dvevīsati khuddakāti –

Sakalo bhikkhunīvaggo, paramparañca bhojanaṃ;

Anatirittaṃ abhihaṭaṃ, paṇītañca acelakaṃ;

Ūnaṃ duṭṭhullachādanaṃ.

Mātugāmena saddhiñca, yā ca anikkhantarājake;

Santaṃ bhikkhuṃ anāpucchā, vikāle gāmappavesanā.

Nisīdane ca yā sikkhā, vassikā yā ca sāṭikā;

Dvāvīsati imā sikkhā, khuddakesu pakāsitāti.

Bhikkhūhi asādhāraṇesupi saṅghamhā dasa nissareti 『『saṅghamhā nissārīyatī』』ti evaṃ vibhaṅge vuttā, mātikāyaṃ pana 『『nissāraṇīyaṃ saṅghādisesa』』nti evaṃ āgatā dasa. Nissaggiyāni dvādasāti bhikkhunivibhaṅge vibhattāni nissaggiyāneva. Khuddakāpi tattha vibhattakhuddakā eva. Tathā cattāro pāṭidesanīyā, iti satañceva tiṃsañca sikkhā vibhaṅge bhikkhunīnaṃ bhikkhūhi asādhāraṇā. Sesaṃ imasmiṃ sādhāraṇāsādhāraṇavissajjane uttānameva.

Idāni vipattiyo ca 『『yehi samathehi sammantī』』ti idaṃ pañhaṃ vissajjento aṭṭheva pārājikātiādimāha. Tattha durāsadāti iminā tesaṃ sappaṭibhayataṃ dasseti. Kaṇhasappādayo viya hi ete durāsadā durūpagamanā durāsajjanā, āpajjiyamānā mūlacchedāya saṃvattanti. Tālavatthusamūpamāti sabbaṃ tālaṃ uddharitvā tālassa vatthumattakaraṇena samūpamā. Yathā vatthumattakato tālo na puna pākatiko hoti, evaṃ na puna pākatikā honti.

Evaṃ sādhāraṇaṃ upamaṃ dassetvā puna ekekassa vuttaṃ upamaṃ dassento paṇḍupalāsotiādimāha. Aviruḷhī bhavanti teti yathā ete paṇḍupalāsādayo punaharitādibhāvena aviruḷhidhammā honti; evaṃ pārājikāpi puna pakatisīlābhāvena aviruḷhidhammā hontīti attho. Ettāvatā 『『vipattiyo ca yehi samathehi sammantī』』ti ettha imā tāva aṭṭha pārājikavipattiyo kehici samathehi na sammantīti evaṃ dassitaṃ hoti. Yā pana vipattiyo sammanti, tā dassetuṃ tevīsati saṅghādisesātiādi vuttaṃ. Tattha tīhi samathehīti sabbasaṅgāhikavacanametaṃ. Saṅghādisesā hi dvīhi samathehi sammanti, na tiṇavatthārakena. Sesā tīhipi sammanti.

Dve uposathā dve pavāraṇāti idaṃ bhikkhūnañca bhikkhunīnañca vasena vuttaṃ. Vibhattimattadassaneneva cetaṃ vuttaṃ, na samathehi vūpasamanavasena. Bhikkhuuposatho, bhikkhuniuposatho, bhikkhupavāraṇā, bhikkhunipavāraṇāti imāpi hi catasso vibhattiyo ; vibhajanānīti attho. Cattāri kammānīti adhammenavaggādīni uposathakammāni. Pañceva uddesā caturo bhavanti anaññathāti bhikkhūnaṃ pañca uddesā bhikkhunīnaṃ caturo bhavanti, aññathā na bhavanti; imā aparāpi vibhattiyo. Āpattikkhandhā ca bhavanti satta, adhikaraṇāni cattārīti imā pana vibhattiyo samathehi sammanti, tasmā sattahi samathehītiādimāha. Atha vā 『『dve uposathā dve pavāraṇā cattāri kammāni pañceva uddesā caturo bhavanti, anaññathā』』ti imāpi catasso vibhattiyo nissāya 『『nassantete vinassantete』』tiādinā nayena yā āpattiyo āpajjanti, tā yasmā vuttappakāreheva samathehi sammanti, tasmā taṃmūlakānaṃ āpattīnaṃ samathadassanatthampi tā vibhattiyo vuttāti veditabbā. Kiccaṃ ekenāti kiccādhikaraṇaṃ ekena samathena sammati.

Pārājikādiāpattivaṇṇanā

  1. Evaṃ pucchānukkamena sabbapañhe vissajjetvā idāni 『『āpattikkhandhā ca bhavanti sattā』』ti ettha saṅgahitaāpattikkhandhānaṃ paccekaṃ nibbacanamattaṃ dassento pārājikantiādimāha. Tattha pārājikanti gāthāya ayamattho – yadidaṃ puggalāpattisikkhāpadapārājikesu āpattipārājikaṃ nāma vuttaṃ, taṃ āpajjanto puggalo yasmā parājito parājayamāpanno saddhammā cuto paraddho bhaṭṭho niraṅkato ca hoti, anihate tasmiṃ puggale puna uposathappavāraṇādibhedo saṃvāso natthi. Tenetaṃ iti vuccatīti tena kāraṇena etaṃ āpattipārājikanti vuccati. Ayañhettha saṅkhepattho – yasmā parājito hoti tena, tasmā etaṃ pārājikanti vuccati.

Dutiyagāthāyapi byañjanaṃ anādiyitvā atthamattameva dassetuṃ saṅghova deti parivāsantiādi vuttaṃ. Ayaṃ panettha attho – imaṃ āpattiṃ āpajjitvā vuṭṭhātukāmassa yaṃ taṃ āpattivuṭṭhānaṃ tassa ādimhi ceva parivāsadānatthāya ādito sese majjhe mānattadānatthāya mūlāyapaṭikassanena vā saha mānattadānatthāya, avasāne abbhānatthāya ca saṅgho icchitabbo, na hettha ekampi kammaṃ vinā saṅghena sakkā kātunti saṅgho, ādimhi ceva sese ca icchitabbo assāti saṅghādiseso.

Tatiyagāthāya aniyato na niyatoti yasmā na niyato, tasmā aniyato ayamāpattikkhandhoti attho. Kiṃ kāraṇā na niyatoti? Anekaṃsikataṃpadaṃ, yasmā idaṃ sikkhāpadaṃ anekaṃsena katanti attho. Kathaṃ anekaṃsena? Tiṇṇamaññataraṃ ṭhānaṃ, tiṇṇaṃ dhammānaṃ aññatarena kāretabboti hi tattha vuttaṃ, tasmā 『『aniyato』』ti pavuccati, so āpattikkhandho aniyatoti vuccati. Yathā ca tiṇṇaṃ aññataraṃ ṭhānaṃ, evaṃ dvinnaṃ dhammānaṃ aññataraṃ ṭhānaṃ yattha vuttaṃ, sopi aniyato eva.

Catutthagāthāya accayo tena samo natthīti desanāgāminīsu accayesu tena samo thūlo accayo natthi, tenetaṃ iti vuccati; thūlattā accayassa etaṃ thullaccayanti vuccatīti attho.

Pañcamagāthāya nissajjitvāna deseti tenetanti nissajjitvā desetabbato nissaggiyanti vuccatīti attho.

Chaṭṭhagāthāya pāteti kusalaṃ dhammanti sañcicca āpajjantassa kusaladhammasaṅkhātaṃ kusalacittaṃ pāteti, tasmā pāteti cittanti pācittiyaṃ. Yaṃ pana cittaṃ pāteti, taṃ yasmā ariyamaggaṃ aparajjhati, cittasammohakāraṇañca hoti, tasmā 『『ariyamaggaṃ aparajjhati, cittasammohanaṭṭhāna』』nti ca vuttaṃ.

Pāṭidesanīyagāthāsu 『『gārayhaṃ āvuso dhammaṃ āpajji』』nti vuttagārayhabhāvakāraṇadassanatthameva bhikkhu aññātako santotiādi vuttaṃ. Paṭidesetabbato pana sā āpatti pāṭidesanīyāti vuccati.

Dukkaṭagāthāya aparaddhaṃ viraddhañca khalitanti sabbametaṃ 『『yañca dukkaṭa』』nti ettha vuttassa dukkaṭassa pariyāyavacanaṃ. Yañhi duṭṭhu kataṃ virūpaṃ vā kataṃ, taṃ dukkaṭaṃ. Taṃ panetaṃ yathā satthārā vuttaṃ; evaṃ akatattā aparaddhaṃ, kusalaṃ virajjhitvā pavattattā viraddhaṃ, ariyavattapaṭipadaṃ anāruḷhattā khalitaṃ. Yaṃ manusso kareti idaṃ panassa opammanidassanaṃ. Tassattho – yathā hi yaṃ loke manusso āvi vā yadi vā raho pāpaṃ karoti, taṃ dukkaṭanti pavedenti; evamidampi buddhappaṭikuṭṭhena lāmakabhāvena pāpaṃ, tasmā dukkaṭanti veditabbaṃ.

Dubbhāsitagāthāya dubbhāsitaṃ durābhaṭṭhanti duṭṭhu ābhaṭṭhaṃ bhāsitaṃ lapitanti durābhaṭṭhaṃ. Yaṃ durābhaṭṭhaṃ, taṃ dubbhāsitanti attho. Kiñca bhiyyo? Saṃkiliṭṭhañca yaṃ padaṃ, saṃkiliṭṭhaṃ yasmā taṃ padaṃ hotīti attho. Tathā yañca viññū garahanti, yasmā ca naṃ viññū garahantīti attho. Tenetaṃ iti vuccatīti tena saṃkiliṭṭhabhāvena ca viññugarahanenāpi ca etaṃ iti vuccati; 『『dubbhāsita』』nti evaṃ vuccatīti attho.

Sekhiyagāthāya 『『ādi cetaṃ caraṇañcā』』tiādinā nayena sekhassa santakabhāvaṃ dīpeti. Tasmā sekhassa idaṃ sekhiyanti ayamettha saṅkhepattho. Idaṃ 『『garukalahukañcāpī』』tiādipañhehi asaṅgahitassa 『『handa vākyaṃ suṇoma te』』ti iminā pana āyācanavacanena saṅgahitassa atthassa dīpanatthaṃ vuttanti veditabbaṃ.

Channamativassatītiādimhipi eseva nayo. Tattha channamativassatīti gehaṃ tāva tiṇādīhi acchannaṃ ativassati. Idaṃ pana āpattisaṅkhātaṃ gehaṃ channaṃ ativassati; mūlāpattiñhi chādento aññaṃ navaṃ āpattiṃ āpajjati. Vivaṭaṃ nātivassatīti gehaṃ tāva avivaṭaṃ succhannaṃ nātivassati. Idaṃ pana āpattisaṅkhātaṃ gehaṃ vivaṭaṃ nātivassati; mūlāpattiñhi vivaranto desanāgāminiṃ desetvā vuṭṭhānagāminito vuṭṭhahitvā suddhante patiṭṭhāti. Āyatiṃ saṃvaranto aññaṃ āpattiṃ nāpajjati. Tasmā channaṃ vivarethāti tena kāraṇena desanāgāminiṃ desento vuṭṭhānagāminito ca vuṭṭhahanto channaṃ vivaretha. Evaṃ taṃ nātivassatīti evañcetaṃ vivaṭaṃ nātivassatīti attho.

Gati migānaṃ pavananti ajjhokāse byagghādīhi paripātiyamānānaṃ migānaṃ pavanaṃ rukkhādigahanaṃ araññaṃ gati paṭisaraṇaṃ hoti, taṃ patvā te assāsanti. Eteneva nayena ākāso pakkhīnaṃ gati. Avassaṃ upagamanaṭṭhena pana vibhavo gati dhammānaṃ, sabbesampi saṅkhatadhammānaṃ vināsova tesaṃ gati. Na hi te vināsaṃ agacchantā ṭhātuṃ sakkonti. Sucirampi ṭhatvā pana nibbānaṃ arahato gati, khīṇāsavassa arahato anupādisesanibbānadhātu ekaṃsena gatīti attho.

Paṭhamagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.

Adhikaraṇabhedaṃ

Ukkoṭanabhedādivaṇṇanā

  1. Adhikaraṇabhede ime dasa ukkoṭāti adhikaraṇānaṃ ukkoṭetvā puna adhikaraṇaukkoṭena samathānaṃ ukkoṭaṃ dassetuṃ 『『vivādādhikaraṇaṃ ukkoṭento kati samathe ukkoṭetī』』tiādimāha. Tattha vivādādhikaraṇaṃ ukkoṭento dve samathe ukkoṭetīti sammukhāvinayañca yebhuyyasikañca ime dve ukkoṭeti, paṭisedheti; paṭikkosatīti attho. Anuvādādhikaraṇaṃ ukkoṭento cattāroti sammukhāvinayaṃ, sativinayaṃ, amūḷhavinayaṃ, tassapāpiyasikanti ime cattāro samathe ukkoṭeti. Āpattādhikaraṇaṃ ukkoṭento tayoti sammukhāvinayaṃ, paṭiññātakaraṇaṃ, tiṇavatthārakanti ime tayo samathe ukkoṭeti. Kiccādhikaraṇaṃ ukkoṭento ekanti sammukhāvinayaṃ imaṃ ekaṃ samathaṃ ukkoṭeti.

341.Kati ukkoṭātiādipucchānaṃ vissajjane pana dvādasasu ukkoṭesu akataṃ kammantiādayo tāva tayo ukkoṭā visesato dutiye anuvādādhikaraṇe labbhanti. Anihataṃ kammantiādayo tayo paṭhame vivādādhikaraṇe labbhanti. Avinicchitantiādayo tayo tatiye āpattādhikaraṇe labbhanti. Avūpasantantiādayo tayo catutthe kiccādhikaraṇe labbhanti; apica dvādasāpi ca ekekasmiṃ adhikaraṇe labbhantiyeva.

Tatthajātakaṃ adhikaraṇaṃ ukkoṭetīti yasmiṃ vihāre 『『mayhaṃ iminā patto gahito, cīvaraṃ gahita』』ntiādinā nayena pattacīvarādīnaṃ atthāya adhikaraṇaṃ uppannaṃ hoti, tasmiṃyeva ca naṃ vihāre āvāsikā sannipatitvā 『『alaṃ āvuso』』ti attapaccatthike saññāpetvā pāḷimuttakavinicchayeneva vūpasamenti, idaṃ tatthajātakaṃ adhikaraṇaṃ nāma. Yenāpi vinicchayena samitaṃ, sopi eko samathoyeva. Imaṃ ukkoṭentassāpi pācittiyaṃ.

Tatthajātakaṃ vūpasantanti sace pana taṃ adhikaraṇaṃ nevāsikā vūpasametuṃ na sakkonti, athañño vinayadharo āgantvā 『『kiṃ āvuso imasmiṃ vihāre uposatho vā pavāraṇā vā ṭhitā』』ti pucchati, tehi ca tasmiṃ kāraṇe kathite taṃ adhikaraṇaṃ khandhakato ca parivārato ca suttena vinicchinitvā vūpasameti, idaṃ tatthajātakaṃ vūpasantaṃ nāma adhikaraṇaṃ. Etaṃ ukkoṭentassāpi pācittiyameva.

Antarāmaggeti te attapaccatthikā 『『na mayaṃ etassa vinicchaye tiṭṭhāma, nāyaṃ vinaye kusalo, asukasmiṃ nāma gāme vinayadharā therā vasanti, tattha gantvā vinicchinissāmā』』ti gacchantā antarāmaggeyeva kāraṇaṃ sallakkhetvā aññamaññaṃ vā saññāpenti, aññe vā te bhikkhū nijjhāpenti, idampi vūpasantameva hoti. Evaṃ vūpasantaṃ antarāmagge adhikaraṇaṃ ukkoṭeti yo, tassāpi pācittiyameva.

Antarāmagge vūpasantanti na heva kho pana aññamaññaṃ saññattiyā vā sabhāgabhikkhunijjhāpanena vā vūpasantaṃ hoti; apica kho paṭipathaṃ āgacchanto eko vinayadharo disvā 『『kattha āvuso gacchathā』』ti pucchitvā 『『asukaṃ nāma gāmaṃ, iminā nāma kāraṇenā』』ti vutte 『『alaṃ, āvuso, kiṃ tattha gatenā』』ti tattheva dhammena vinayena taṃ adhikaraṇaṃ vūpasameti, idaṃ antarāmagge vūpasantaṃ nāma. Etaṃ ukkoṭentassāpi pācittiyameva.

Tattha gatanti sace pana 『『alaṃ, āvuso, kiṃ tattha gatenā』』ti vuccamānāpi 『『mayaṃ tattheva gantvā vinicchayaṃ pāpessāmā』』ti vinayadharassa vacanaṃ anādiyitvā gacchantiyeva, gantvā sabhāgānaṃ bhikkhūnaṃ etamatthaṃ ārocenti. Sabhāgā bhikkhū 『『alaṃ, āvuso, saṅghasannipātaṃ nāma garuka』』nti tattheva nisīdāpetvā vinicchinitvā saññāpenti, idampi vūpasantameva hoti. Evaṃ vūpasantaṃ tattha gataṃ adhikaraṇaṃ ukkoṭeti yo, tassāpi pācittiyameva.

Tatthagataṃ vūpasantanti na heva kho pana sabhāgabhikkhūnaṃ saññattiyā vūpasantaṃ hoti; apica kho saṅghaṃ sannipātetvā ārocitaṃ saṅghamajjhe vinayadharā vūpasamenti, idaṃ tattha gataṃ vūpasantaṃ nāma. Etaṃ ukkoṭentassāpi pācittiyameva.

Sativinayanti khīṇāsavassa dinnaṃ sativinayaṃ ukkoṭeti, pācittiyameva. Ummattakassa dinne amūḷhavinaye pāpussannassa dinnāya tassapāpiyasikāyapi eseva nayo.

Tiṇavatthārakaṃukkoṭetīti saṅghena tiṇavatthārakasamathena vūpasamite adhikaraṇe 『『āpatti nāma ekaṃ bhikkhuṃ upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā desiyamānā vuṭṭhāti, yaṃ panetaṃ niddāyantassāpi āpattivuṭṭhānaṃ nāma, etaṃ mayhaṃ na khamatī』』ti evaṃ vadantopi tiṇavatthārakaṃ ukkoṭeti nāma, tassāpi pācittiyameva.

Chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭetīti vinayadharo hutvā attano upajjhāyādīnaṃ atthāya 『『adhammaṃ dhammo』』tiādīni dīpetvā pubbe vinicchitaṃ adhikaraṇaṃ dvādasasu ukkoṭesu yena kenaci ukkoṭento chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Dvīsu pana attapaccatthikesu ekasmiṃ 『『anatthaṃ me acarī』』tiādinā nayena samuppannāghāto, tassa parājayaṃ āropanatthaṃ 『『adhammaṃ dhammo』』tiādīni dīpetvā pubbe vinicchitaṃ adhikaraṇaṃ dvādasasu ukkoṭesu yena kenaci ukkoṭento dosāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Mando pana momūho momūhattā eva 『『adhammaṃ dhammo』』tiādīni dīpetvā vuttanayeneva ukkoṭento mohāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Sace pana dvīsu attapaccatthikesu eko visamāni kāyakammādīni gahanamicchādiṭṭhiṃ balavante ca pakkhantariye abhiññāte bhikkhū nissitattā visamanissito gahananissito balavanissito ca hoti, tassa bhayena 『『ayaṃ me jīvitantarāyaṃ vā brahmacariyantarāyaṃ vā kareyyā』』ti 『『adhammaṃ dhammo』』tiādīni dīpetvā vuttanayeneva ukkoṭento bhayāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma.

Tadahupasampannoti eko sāmaṇero byatto hoti bahussuto, so vinicchaye parājayaṃ patvā maṅkubhūte bhikkhū disvā pucchati 『『kasmā maṅkubhūtātthā』』ti? Te tassa taṃ adhikaraṇaṃ ārocenti. So te evaṃ vadeti 『『hotu, bhante, maṃ upasampādetha, ahaṃ taṃ adhikaraṇaṃ vūpasamessāmī』』ti . Te taṃ upasampādenti. So dutiyadivase bheriṃ paharitvā saṅghaṃ sannipāteti. Tato bhikkhūhi 『『kena saṅgho sannipātito』』ti vutte 『『mayā』』ti vadati. 『『Kasmā sannipātito』』ti? 『『Hiyyo adhikaraṇaṃ dubbinicchitaṃ, tamahaṃ vinicchinissāmī』』ti. 『『Tvaṃ pana hiyyo kuhiṃ gato』』ti? 『『Anupasampannomhi, bhante, ajja pana upasampannomhī』』ti. So vattabbo 『『idaṃ āvuso tumhādisānaṃ bhagavatā sikkhāpadaṃ paññattaṃ, 『tadahupasampanno ukkoṭeti, ukkoṭanakaṃ pācittiya』nti, gaccha āpattiṃ desehī』』ti. Āgantukepi eseva nayo.

Kārakoti ekaṃ saṅghena saddhiṃ adhikaraṇaṃ vinicchinitvā pariveṇagataṃ parājitā bhikkhū vadanti 『『kissa, bhante, tumhehi evaṃ vinicchitaṃ adhikaraṇaṃ, nanu evaṃ vinicchinitabba』』nti. So 『『kasmā paṭhamaṃyeva evaṃ na vaditthā』』ti taṃ adhikaraṇaṃ ukkoṭeti. Evaṃ yo kārako ukkoṭeti, tassāpi ukkoṭanakaṃ pācittiyaṃ. Chandadāyakoti eko adhikaraṇavinicchaye chandaṃ datvā sabhāge bhikkhū parājayaṃ patvā āgate maṅkubhūte disvā 『『sve dāni ahaṃ vinicchinissāmī』』ti saṅghaṃ sannipātetvā 『『kasmā sannipātesī』』ti vutte 『『hiyyo adhikaraṇaṃ dubbinicchitaṃ, tamahaṃ ajja vinicchinissāmī』』ti. 『『Hiyyo pana tvaṃ kattha gato』』ti. 『『Chandaṃ datvā nisinnomhī』』ti. So vattabbo 『『idaṃ āvuso tumhādisānaṃ bhagavatā sikkhāpadaṃ paññattaṃ, 『chandadāyako ukkoṭeti, ukkoṭanakaṃ pācittiya』nti, gaccha āpattiṃ desehī』』ti.

Adhikaraṇanidānādivaṇṇanā

342.Vivādādhikaraṇaṃ kiṃnidānantiādīsu kiṃ nidānamassāti kiṃnidānaṃ. Ko samudayo assāti kiṃsamudayaṃ. Kā jāti assāti kiṃjātikaṃ. Ko pabhavo assāti kiṃpabhavaṃ. Ko sambhāro assāti kiṃsambhāraṃ. Kiṃ samuṭṭhānaṃ assāti kiṃsamuṭṭhānaṃ. Sabbānetāni kāraṇavevacanāniyeva.

Vivādanidānantiādīsupi aṭṭhārasabhedakaravatthusaṅkhāto vivādo nidānametassāti vivādanidānaṃ. Vivādaṃ nissāya uppajjanakavivādavasenetaṃ vuttaṃ. Anuvādo nidānaṃ assāti anuvādanidānaṃ. Idampi anuvādaṃ nissāya uppajjanakaanuvādavasena vuttaṃ. Āpatti nidānaṃ assāti āpattinidānaṃ. Āpattādhikaraṇapaccayā catasso āpattiyo āpajjatīti evaṃ āpattiṃ nissāya uppajjanakaāpattivasenetaṃ vuttaṃ. Kiccayaṃ nidānamassāti kiccayanidānaṃ; catubbidhaṃ saṅghakammaṃ kāraṇamassāti attho. Ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṃ samanubhāsanādīnaṃ kiccaṃ nissāya uppajjanakakiccānaṃ vasenetaṃ vuttaṃ. Ayaṃ catunnampi adhikaraṇānaṃ vissajjanapakkhe ekapadayojanā. Etenānusārena sabbapadāni yojetabbāni.

Dutiyapucchāya hetunidānantiādimhi vissajjane navannaṃ kusalākusalābyākatahetūnaṃ vasena hetunidānāditā veditabbā. Tatiyapucchāya vissajjane byañjanamattaṃ nānaṃ. Hetuyeva hi ettha paccayoti vutto.

  1. Mūlapucchāya vissajjane dvādasa mūlānīti kodhaupanāhayugaḷakādīni cha vivādāmūlāni, lobhadosamohā tayo, alobhādosāmohā tayoti imāni ajjhattasantānappavattāni dvādasa mūlāni. Cuddasa mūlānīti tāneva dvādasa kāyavācāhi saddhiṃ cuddasa honti. Cha mūlānīti kāyādīni cha samuṭṭhānāni.

Samuṭṭhānapucchāya vissajjane aṭṭhārasa bhedakaravatthūni samuṭṭhānāni, tañhi etesu aṭṭhārasasu bhedakaravatthūsu samuṭṭhāti, etehi vā kāraṇabhūtehi samuṭṭhāti. Tenassetāni samuṭṭhānāni vuccanti. Esa nayo sabbattha.

344.Vivādādhikaraṇaṃ āpattītiādibhede ekena adhikaraṇena kiccādhikaraṇenāti idaṃ yena adhikaraṇena sammanti, taṃ dassetuṃ vuttaṃ, na panetāni ekaṃsato kiccādhikaraṇeneva sammanti. Na hi puggalassa santike desentassa kiccādhikaraṇaṃ nāma atthi.

Na katamena samathenāti sāvasesāpatti viya na sammati. Na hi sakkā sā desetuṃ, na tato vuṭṭhāya suddhante patiṭṭhātuṃ.

348.Vivādādhikaraṇaṃ hoti anuvādādhikaraṇantiādi nayo uttānoyeva.

  1. Tato paraṃ yattha sativinayotiādikā sammukhāvinayaṃ amuñcitvā cha yamakapucchā vuttā, tāsaṃ vissajjaneneva attho pakāsito.

  2. Saṃsaṭṭhādipucchānaṃ vissajjane saṃsaṭṭhāti sativinayakammavācākkhaṇasmiṃyeva dvinnampi samathānaṃ siddhattā sammukhāvinayoti vā sativinayoti vā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Yasmā pana kadalikkhandhe pattavaṭṭīnaṃ viya na sakkā tesaṃ vinibbhujitvā nānākaraṇaṃ dassetuṃ, tena vuttaṃ 『『na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu』』nti. Esa nayo sabbattha.

Sattasamathanidānavaṇṇanā

352.Kiṃnidānoti pucchāvissajjane nidānaṃ nidānamassāti nidānanidāno. Tattha saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatāti idaṃ sammukhāvinayassa nidānaṃ. Sativepullapatto khīṇāsavo laddhupavādo sativinayassa nidānaṃ. Ummattako bhikkhu amūḷhavinayassa nidānaṃ. Yo ca deseti, yassa ca deseti, ubhinnaṃ sammukhībhāvo paṭiññātakaraṇassa nidānaṃ. Bhaṇḍanajātānaṃ adhikaraṇaṃ vūpasametuṃ asakkuṇeyyatā yebhuyyasikāya nidānaṃ. Pāpussanno puggalo tassapāpiyasikāya nidānaṃ. Bhaṇḍanajātānaṃ bahu assāmaṇakaajjhācāro tiṇavatthārakassa nidānaṃ. Hetupaccayavārā vuttanayā eva.

  1. Mūlapucchāya vissajjanaṃ uttānameva. Samuṭṭhānapucchāya kiñcāpi 『『sattannaṃ samathānaṃ katame chattiṃsa samuṭṭhānā』』ti vuttaṃ, sammukhāvinayassa pana kammasaṅgahābhāvena samuṭṭhānābhāvato channaṃyeva samathānaṃ cha samuṭṭhānāni vibhattāni. Tattha kammassa kiriyāti ñatti veditabbā. Karaṇanti tassāyeva ñattiyā ṭhapetabbakāle ṭhapanaṃ. Upagamananti sayaṃ upagamanaṃ; attanāyeva tassa kammassa karaṇanti attho. Ajjhupagamananti ajjhesanupagamanaṃ; aññaṃ saddhivihārikādikaṃ 『『idaṃ kammaṃ karohī』』ti ajjhesananti attho. Adhivāsanāti 『『ruccati me etaṃ, karotu saṅgho』』ti evaṃ adhivāsanā; chandadānanti attho. Appaṭikkosanāti 『『na metaṃ khamati, mā evaṃ karothā』』ti appaṭisedhanā. Iti channaṃ chakkānaṃ vasena chattiṃsa samuṭṭhānā veditabbā.

Sattasamathanānātthādivaṇṇanā

  1. Nānātthapucchāvissajjanaṃ uttānameva. Adhikaraṇapucchāvissajjane ayaṃ vivādo no adhikaraṇanti ayaṃ mātāputtādīnaṃ vivādo viruddhavādattā vivādo nāma hoti, samathehi pana adhikaraṇīyatāya abhāvato adhikaraṇaṃ na hoti. Anuvādādīsupi eseva nayo. Sesaṃ sabbattha uttānamevāti.

Adhikaraṇabhedavaṇṇanā niṭṭhitā.

Dutiyagāthāsaṅgaṇikaṃ

Codanādipucchāvissajjanāvaṇṇanā

  1. Dutiyagāthāsaṅgaṇiyaṃ codanāti vatthuñca āpattiñca dassetvā codanā. Sāraṇāti dosasāraṇā. Saṅgho kimatthāyāti saṅghasannipāto kimatthāya. Matikammaṃ pana kissa kāraṇāti matikammaṃ vuccati mantaggahaṇaṃ; taṃ kissa kāraṇāti attho.

Codanā sāraṇatthāyāti vuttappakārā codanā, tena cuditakapuggalena codakadosasāraṇatthāya. Niggahatthāya sāraṇāti dosasāraṇā pana tassa puggalassa niggahatthāya. Saṅgho pariggahatthāyāti tattha sannipatito saṅgho vinicchayapariggahaṇatthāya; dhammādhammaṃ tulanatthāya suvinicchitadubbinicchitaṃ jānanatthāyāti attho. Matikammaṃ pana pāṭiyekkanti suttantikattherānañca vinayadharattherānañca mantaggahaṇaṃ pāṭekkaṃ pāṭekkaṃ vinicchayasanniṭṭhāpanatthaṃ.

Mā kho paṭighanti cuditake vā codake vā kopaṃ mā janayi. Sace anuvijjako tuvanti sace tvaṃ saṅghamajjhe otiṇṇaṃ adhikaraṇaṃ vinicchituṃ nisinno vinayadharo.

Viggāhikanti 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsī』』tiādinayappavattaṃ. Anatthasaṃhitanti yā anatthaṃ janayati, parisaṃ khobhetvā uṭṭhāpeti, evarūpiṃ kathaṃ mā abhaṇi. Sutte vinaye vātiādīsu suttaṃ nāma ubhatovibhaṅgo. Vinayo nāma khandhako. Anulomo nāma parivāro. Paññattaṃ nāma sakalaṃ vinayapiṭakaṃ. Anulomikaṃ nāma cattāro mahāpadesā.

Anuyogavattaṃnisāmayāti anuyuñjanavattaṃ nisāmehi. Kusalena buddhimatā katanti chekena paṇḍitena ñāṇapāramippattena bhagavatā nīharitvā ṭhapitaṃ. Suvuttanti supaññāpitaṃ. Sikkhāpadānulomikanti sikkhāpadānaṃ anulomaṃ. Ayaṃ tāva padattho, ayaṃ panettha sādhippāyasaṅkhepavaṇṇanā – 『『sace tvaṃ anuvijjako, mā sahasā bhaṇi, mā anatthasaṃhitaṃ viggāhikakathaṃ bhaṇi. Yaṃ pana kusalena buddhimatā lokanāthena etesu suttādīsu anuyogavattaṃ kathaṃ supaññattaṃ sabbasikkhāpadānaṃ anulomaṃ, taṃ nisāmaya taṃ upadhārehī』』ti. Gatiṃ na nāsento samparāyikanti attano samparāye sugatinibbattiṃ anāsento anuyogavattaṃ nisāmaya. Yo hi taṃ anisāmetvā anuyuñjati, so samparāyikaṃ attano gatiṃ nāseti, tasmā tvaṃ anāsento nisāmayāti attho. Idāni taṃ anuyogavattaṃ dassetuṃ hitesītiādimāha. Tattha hitesīti hitaṃ esanto gavesanto; mettañca mettāpubbabhāgañca upaṭṭhapetvāti attho. Kālenāti yuttapattakālena; ajjhesitakāleyeva tava bhāre kate anuyuñjāti attho.

Sahasā vohāraṃ mā padhāresīti yo etesaṃ sahasā vohāro hoti, sahasā bhāsitaṃ, taṃ mā padhāresi, mā gaṇhittha.

Paṭiññānusandhitena kārayeti ettha anusandhitanti kathānusandhi vuccati, tasmā paṭiññānusandhinā kāraye; kathānusandhiṃ sallakkhetvā paṭiññāya kārayeti attho. Atha vā paṭiññāya ca anusandhitena ca kāraye, lajjiṃ paṭiññāya kāraye; alajjiṃ vattānusandhināti attho. Tasmā eva paṭiññā lajjīsūti gāthamāha. Tattha vattānusandhitena kārayeti vattānusandhinā kāraye, yā assa vattena saddhiṃ paṭiññā sandhiyati, tāya paṭiññāya kārayeti attho.

Sañciccāti jānanto āpajjati. Parigūhatīti nigūhati na deseti na vuṭṭhāti.

Sā ahampi jānāmīti yaṃ tumhehi vuttaṃ, taṃ saccaṃ, ahampi naṃ evameva jānāmi. Aññañca tāhanti aññañca taṃ ahaṃ pucchāmi.

Pubbāparaṃna jānātīti purekathitañca pacchākathitañca na jānāti. Akovidoti tasmiṃ pubbāpare akusalo. Anusandhivacanapathaṃ na jānātīti kathānusandhivacanaṃ vinicchayānusandhivacanañca na jānāti.

Sīlavipattiyā codetīti dvīhi āpattikkhandhehi codeti. Ācāradiṭṭhiyāti ācāravipattiyā ceva diṭṭhivipattiyā ca. Ācāravipattiyā codento pañcahāpattikkhandhehi codeti, diṭṭhivipattiyā codento micchādiṭṭhiyā ceva antaggāhikadiṭṭhiyā ca codeti. Ājīvenapi codetīti ājīvahetupaññattehi chahi sikkhāpadehi codeti. Sesaṃ sabbattha uttānamevāti.

Dutiyagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.

Codanākaṇḍaṃ

Anuvijjakakiccavaṇṇanā

360-361. Idāni evaṃ uppannāya codanāya vinayadharena kattabbakiccaṃ dassetuṃ anuvijjakenātiādi āraddhaṃ. Tattha diṭṭhaṃ diṭṭhenāti gāthāya ayamattho – ekeneko mātugāmena saddhiṃ ekaṭṭhānato nikkhamanto vā pavisanto vā diṭṭho, so taṃ pārājikena codeti, itaro tassa dassanaṃ anujānāti. Taṃ pana dassanaṃ paṭicca pārājikaṃ na upeti, na paṭijānāti. Evamettha yaṃ tena diṭṭhaṃ, taṃ tassa 『『diṭṭho mayā』』ti iminā diṭṭhavacanena sameti. Yasmā pana itaro taṃ dassanaṃ paṭicca dosaṃ na paṭijānāti, tasmā asuddhaparisaṅkito hoti; amūlakaparisaṅkitoti attho. Tassa puggalassa 『『suddho aha』』nti paṭiññāya tena saddhiṃ uposatho kātabbo. Sesagāthādvayepi eseva nayo. Sesaṃ sabbattha uttānamevāti.

Anuvijjakakiccavaṇṇanā niṭṭhitā.

Codakapucchāvissajjanāvaṇṇanā

362-363.Codanāyako ādītiādipucchānaṃ vissajjane sacce ca akuppe cāti sacce patiṭṭhātabbaṃ akuppe ca. Yaṃ kataṃ vā na kataṃ vā, tadeva vattabbaṃ, na ca codake vā anuvijjake vā saṅghe vā kopo uppādetabbo. Otiṇṇānotiṇṇaṃ jānitabbanti otiṇṇañca anotiṇṇañca vacanaṃ jānitabbaṃ. Tatrāyaṃ jānanavidhi – ettakā codakassa pubbakathā, ettakā pacchimakathā, ettakā cuditakassa pubbakathā, ettakā pacchimakathāti jānitabbā . Codakassa pamāṇaṃ gaṇhitabbaṃ, cuditakassa pamāṇaṃ gaṇhitabbaṃ, anuvijjakassa pamāṇaṃ gaṇhitabbaṃ, anuvijjako appamattakampi ahāpento 『『āvuso samannāharitvā ujuṃ katvā āharā』』ti vattabbo, saṅghena evaṃ paṭipajjitabbaṃ. Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammatīti ettha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca. Etena hi dhammena ca vinayena ca satthusāsanena ca adhikaraṇaṃ vūpasamati, tasmā anuvijjakena bhūtena vatthunā codetvā āpattiṃ sāretvā ñattisampadāya ceva anussāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ, anuvijjakena evaṃ paṭipajjitabbaṃ. Sesamettha uttānameva.

364.Uposatho kimatthāyātiādipucchāvissajjanampi uttānameva. Avasānagāthāsu there ca paribhāsatīti avamaññaṃ karonto 『『kiṃ ime jānantī』』ti paribhāsati. Khato upahatindriyoti tāya chandādigāmitāya tena ca paribhāsanena attanā attano khatattā khato. Saddhādīnañca indriyānaṃ upahatattā upahatindriyo. Nirayaṃ gacchati dummedho, na ca sikkhāya gāravoti so khato upahatindriyo paññāya abhāvato dummedho tīsu sikkhāsu asikkhanato na ca sikkhāya gāravo kāyassa bhedā nirayameva upagacchati, tasmā na ca āmisaṃ nissāya…pe… yathā dhammo tathā kareti. Tassattho na ca āmisaṃ nissāya kare, cuditakacodakesu hi aññatarena dinnaṃ cīvarādiāmisaṃ gaṇhanto āmisaṃ nissāya karoti, evaṃ na kareyya. Na ca nissāya puggalanti 『『ayaṃ me upajjhāyo vā ācariyo vā』』tiādinā nayena chandādīhi gacchanto puggalaṃ nissāya karoti, evaṃ na kareyya. Atha kho ubhopete vivajjetvā yathā dhammo ṭhito, tatheva kareyyāti.

Upakaṇṇakaṃ jappatīti 『『evaṃ kathehi, mā evaṃ kathayitthā』』ti kaṇṇamūle manteti. Jimhaṃ pekkhatīti dosameva gavesati. Vītiharatīti vinicchayaṃ hāpeti. Kummaggaṃ paṭisevatīti āpattiṃ dīpeti.

Akālena ca codetīti anokāse anajjhiṭṭhova codeti. Pubbāparaṃ na jānātīti purimakathañca pacchimakathañca na jānāti.

Anusandhivacanapathaṃna jānātīti kathānusandhivinicchayānusandhivasena vacanaṃ na jānāti. Sesaṃ sabbattha uttānamevāti.

Codanākaṇḍavaṇṇanā niṭṭhitā.

Cūḷasaṅgāmo

Anuvijjakassa paṭipattivaṇṇanā

  1. Cūḷasaṅgāme saṅgāmāvacarena bhikkhunāti saṅgāmo vuccati adhikaraṇavinicchayatthāya saṅghasannipāto. Tatra hi attapaccatthikā ceva sāsanapaccatthikā ca uddhammaṃ ubbinayaṃ satthu sāsanaṃ dīpentā samosaranti vesālikā vajjiputtakā viya. Yo bhikkhu tesaṃ paccatthikānaṃ laddhiṃ madditvā sakavādadīpanatthāya tattha avacarati, ajjhogāhetvā vinicchayaṃ pavatteti, so saṅgāmāvacaro nāma yasatthero viya. Tena saṅgāmāvacarena bhikkhunā saṅghaṃ upasaṅkamantena nīcacittena saṅgho upasaṅkamitabbo. Nīcacittenāti mānaddhajaṃ nipātetvā nihatamānacittena. Rajoharaṇasamenāti pādapuñchanasamena; yathā rajoharaṇassa saṃkiliṭṭhe vā asaṃkiliṭṭhe vā pāde puñchiyamāne neva rāgo na doso; evaṃ iṭṭhāniṭṭhesu arajjantena adussantenāti attho. Yathāpatirūpe āsaneti yathāpatirūpaṃ āsanaṃ ñatvā attano pāpuṇanaṭṭhāne therānaṃ bhikkhūnaṃ piṭṭhiṃ adassetvā nisīditabbaṃ. Anānākathikenāti nānāvidhaṃ taṃ taṃ anatthakathaṃ akathentena. Atiracchānakathikenāti diṭṭhasutamutampi rājakathādikaṃ tiracchānakathaṃ akathentena. Sāmaṃ vā dhammo bhāsitabboti saṅghasannipātaṭṭhāne kappiyākappiyanissitā vā rūpārūpaparicchedasamathācāravipassanācāraṭṭhānanisajjavattādinissitā vā kathā dhammo nāma. Evarūpo dhammo sayaṃ vā bhāsitabbo, paro vā ajjhesitabbo. Yo bhikkhu tathārūpiṃ kathaṃ kathetuṃ pahoti, so vattabbo – 『『āvuso saṅghamajjhamhi pañhe uppanne tvaṃ katheyyāsī』』ti. Ariyo vā tuṇhībhāvo nātimaññitabboti ariyā tuṇhī nisīdantā na bālaputhujjanā viya nisīdanti. Aññataraṃ kammaṭṭhānaṃ gahetvāva nisīdanti. Iti kammaṭṭhānamanasikāravasena tuṇhībhāvo ariyo tuṇhībhāvo nāma, so nātimaññitabbo, kiṃ kammaṭṭhānānuyogenāti nāvajānitabbo; attano patirūpaṃ kammaṭṭhānaṃ gahetvāva nisīditabbanti attho.

Na upajjhāyo pucchitabboti 『『ko nāmo tuyhaṃ upajjhāyo』』ti na pucchitabbo. Esa nayo sabbattha. Na jātīti 『『khattiyajātiyo tvaṃ brāhmaṇajātiyo』』ti evaṃ jāti na pucchitabbā. Na āgamoti 『『dīghabhāṇakosi tvaṃ majjhimabhāṇako』』ti evaṃ āgamo na pucchitabbo. Kulapadesoti khattiyakulādivaseneva veditabbo. Atrassa pemaṃ vā doso vāti atra puggale etesaṃ kāraṇānaṃ aññataravasena pemaṃ vā bhaveyya doso vā.

No parisakappikenāti parisakappakena parisānuvidhāyakena na bhavitabbaṃ; yaṃ parisāya ruccati, tadeva cetetvā kappetvā na kathetabbanti attho. Na hatthamuddā dassetabbāti kathetabbe ca akathetabbe ca saññājananatthaṃ hatthavikāro na kātabbo.

Atthaṃ anuvidhiyantenāti vinicchayapaṭivedhameva sallakkhentena 『『idaṃ suttaṃ upalabbhati, imasmiṃ vinicchaye idaṃ vakkhāmī』』ti evaṃ paritulayantena nisīditabbanti attho. Na ca āsanā vuṭṭhātabbanti na āsanā vuṭṭhāya sannipātamaṇḍale vicaritabbaṃ, vinayadhare uṭṭhite sabbā parisā uṭṭhahati. Na vītihātabbanti na vinicchayo hāpetabbo. Na kummaggo sevitabboti na āpatti dīpetabbā. Asāhasikena bhavitabbanti na sahasākārinā bhavitabbaṃ; sahasā duruttavacanaṃ na kathetabbanti attho. Vacanakkhamenāti duruttavācaṃ khamanasīlena. Hitaparisakkināti hitesinā hitagavesinā karuṇā ca karuṇāpubbabhāgo ca upaṭṭhāpetabboti ayaṃ padadvayepi adhippāyo. Anasuruttenāti na asuruttena. Asuruttaṃ vuccati viggāhikakathāsaṅkhātaṃ asundaravacanaṃ; taṃ na kathetabbanti attho. Attā pariggahetabboti 『『vinicchinituṃ vūpasametuṃ sakkhissāmi nu kho no』』ti evaṃ attā pariggahetabbo; attano pamāṇaṃ jānitabbanti attho. Paro pariggahetabboti 『『lajjiyā nu kho ayaṃ parisā, sakkā saññāpetuṃ udāhu no』』ti evaṃ paro pariggahetabbo.

Codako pariggahetabboti 『『dhammacodako nu kho no』』ti evaṃ pariggahetabbo. Cuditako pariggahetabboti 『『dhammacuditako nu kho no』』ti evaṃ pariggahetabbo. Adhammacodako pariggahetabboti tassa pamāṇaṃ jānitabbaṃ. Sesesupi eseva nayo. Vuttaṃahāpentenāti codakacuditakehi vuttavacanaṃ ahāpentena. Avuttaṃ apakāsentenāti anosaṭaṃ vatthuṃ appakāsentena. Mando hāsetabboti mando momūho paggaṇhitabbo, 『『nanu tvaṃ kulaputto』』ti uttejetvā anuyogavattaṃ kathāpetvā tassa anuyogo gaṇhitabbo. Bhīrū assāsetabboti yassa saṅghamajjhaṃ vā gaṇamajjhaṃ vā anosaṭapubbattā sārajjaṃ uppajjati, tādiso 『『mā bhāyi, vissaṭṭho kathehi, mayaṃ te upatthambhā bhavissāmā』』ti vatvāpi anuyogavattaṃ kathāpetabbo. Caṇḍo nisedhetabboti apasādetabbo tajjetabbo. Asuci vibhāvetabboti alajjiṃ pakāsetvā āpattiṃ desāpetabbo. Ujumaddavenāti yo bhikkhu uju sīlavā kāyavaṅkādirahito, so maddaveneva upacaritabbo. Dhammesu ca puggalesu cāti ettha yo dhammagaruko hoti na puggalagaruko, ayameva dhammesu ca puggalesu ca majjhattoti veditabbo.

366.Suttaṃ saṃsandanatthāyātiādīsu tena ca pana evaṃ sabrahmacārīnaṃ piyamanāpagarubhāvanīyena anuvijjakena samudāhaṭesu suttādīsu suttaṃ saṃsandanatthāya; āpattānāpattīnaṃ saṃsandanatthanti veditabbaṃ. Opammaṃ nidassanatthāyāti opammaṃ atthadassanatthāya. Attho viññāpanatthāyāti attho jānāpanatthāya. Paṭipucchā ṭhapanatthāyāti pucchā puggalassa ṭhapanatthāya. Okāsakammaṃ codanatthāyāti vatthunā vā āpattiyā vā codanatthāya. Codanā sāraṇatthāyāti dosādosaṃ sarāpanatthāya. Sāraṇā savacanīyatthāyāti dosādosasāraṇā savacanīyakaraṇatthāya. Savacanīyaṃ palibodhatthāyāti savacanīyaṃ 『『imamhā āvāsā paraṃ mā pakkamī』』ti evaṃ palibodhatthāya. Palibodho vinicchayatthāyāti vinicchayaṃ pāpanatthāya. Vinicchayo santīraṇatthāyāti dosādosaṃ santīraṇatthāya tulanatthāya. Santīraṇaṃ ṭhānāṭṭhānagamanatthāyāti āpattianāpattigarukalahukāpattijānanatthāya . Saṅgho sampariggahasampaṭicchanatthāyāti vinicchayasampaṭiggahaṇatthāya ca; suvinicchitadubbinicchitabhāvajānanatthāya cāti attho. Paccekaṭṭhāyino avisaṃvādakaṭṭhāyinoti issariyādhipaccajeṭṭhakaṭṭhāne ca avisaṃvādakaṭṭhāne ca ṭhitā; na te apasādetabbāti attho.

Idāni ye mandā mandabuddhino evaṃ vadeyyuṃ 『『vinayo nāma kimatthāyā』』ti tesaṃ vacanokāsapidahanatthamattaṃ dassetuṃ vinayo saṃvaratthāyātiādimāha. Tattha vinayo saṃvaratthāyāti sakalāpi vinayapaññatti kāyavacīdvārasaṃvaratthāya. Ājīvavisuddhipariyosānassa sīlassa upanissayo hoti; paccayo hotīti attho. Esa nayo sabbattha. Apicettha avippaṭisāroti pāpapuññānaṃ katākatavasena cittavippaṭisārābhāvo. Pāmujjanti dubbalā taruṇapīti. Pītīti balavā bahalapīti. Passaddhīti kāyacittadarathapaṭippassaddhi. Sukhanti kāyikacetasikasukhaṃ. Tañhi duvidhampi samādhissa upanissayapaccayo hoti. Samādhīti cittekaggatā. Yathābhūtañāṇadassananti taruṇavipassanā; udayabbayañāṇassetaṃ adhivacanaṃ. Cittekaggatā hi taruṇavipassanāya upanissayapaccayo hoti. Nibbidāti sikhāpattā vuṭṭhānagāminibalavavipassanā. Virāgoti ariyamaggo. Vimuttīti arahattaphalaṃ. Catubbidhopi hi ariyamaggo arahattaphalassa upanissayapaccayo hoti. Vimuttiñāṇadassananti paccavekkhaṇāñāṇaṃ. Vimuttiñāṇadassanaṃ anupādāparinibbānatthāyāti apaccayaparinibbānatthāya. Apaccayaparinibbānassa hi taṃ paccayo hoti, tasmiṃ anuppatte avassaṃ parinibbāyitabbatoti. Etadatthā kathāti ayaṃ vinayakathā nāma etadatthā. Mantanāti vinayamantanā eva. Upanisāti ayaṃ 『『vinayo saṃvaratthāyā』』tiādikā paramparapaccayatāpi etadatthāya. Sotāvadhānanti imissā paramparapaccayakathāya sotāvadhānaṃ. Imaṃ kathaṃ sutvā yaṃ uppajjati ñāṇaṃ, tampi etadatthāya. Yadidaṃ anupādā cittassa vimokkhoti yo ayaṃ catūhi upādānehi anupādiyitvā cittassa arahattaphalasaṅkhāto vimokkho, sopi etadatthāya; apaccayaparinibbānatthāya evāti attho.

  1. Anuyogavattagāthāsu paṭhamagāthā vuttatthā eva.

Vatthuṃ vipattiṃ āpattiṃ, nidānaṃ ākāraakovido pubbāparaṃ na jānātīti 『『vatthu』』ntiādīni 『『na jānātī』』ti padena sambandho. 『『Akovido』』ti padassa 『『sa ve tādisako』』ti iminā sambandho. Tasmā ayamettha yojanā – yo bhikkhu pārājikādīnaṃ vatthuṃ na jānāti, catubbidhaṃ vipattiṃ na jānāti, sattavidhaṃ āpattiṃ na jānāti, 『『idaṃ sikkhāpadaṃ asukasmiṃ nāma nagare paññatta』』nti evaṃ nidānaṃ na jānāti, 『『idaṃ purimavacanaṃ idaṃ pacchimavacana』』nti pubbāparaṃ na jānāti, 『『idaṃ kataṃ idaṃ akata』』nti katākataṃ na jānāti. Samena cāti teneva pubbāparaṃ ajānanassa samena aññāṇena, 『『katākataṃ na jānātī』』ti vuttaṃ hoti; evaṃ tāva najānāti-padena saddhiṃ sambandho veditabbo. Yaṃ panetaṃ 『『ākāraakovido』』ti vuttaṃ, tattha ākāraakovidoti kāraṇākāraṇe akovido. Iti yvāyaṃ vatthuādīnipi na jānāti, ākārassa ca akovido, sa ve tādisako bhikkhu apaṭikkhoti vuccati.

Kammañca adhikaraṇañcāti imesampi padānaṃ 『『na jānātī』』ti padeneva sambandho. Ayaṃ panettha yojanā – tatheva iti yvāyaṃ kammañca na jānāti, adhikaraṇañca na jānāti, sattappakāre samathe cāpi akovido, rāgādīhi pana ratto duṭṭho ca mūḷho ca, bhayena bhayā gacchati, sammohena mohā gacchati, rattattā pana duṭṭhattā ca chandā dosā ca gacchati, paraṃ saññāpetuṃ asamatthatāya na ca saññattikusalo, kāraṇākāraṇadassane asamatthatāya nijjhattiyā ca akovido attano sadisāya parisāya laddhattā laddhapakkho, hiriyā paribāhirattā ahiriko, kāḷakehi kammehi samannāgatattā kaṇhakammo, dhammādariyapuggalādariyānaṃ abhāvato anādaro, sa ve tādisako bhikkhu apaṭikkhoti vuccati, na paṭikkhitabbo na oloketabbo, na sammannitvā issariyādhipaccajeṭṭhakaṭṭhāne ṭhapetabboti attho. Sukkapakkhagāthānampi yojanānayo vuttanayeneva veditabboti.

Cūḷasaṅgāmavaṇṇanā niṭṭhitā.

Mahāsaṅgāmo

Voharantena jānitabbādivaṇṇanā

368-374. Mahāsaṅgāme – vatthuto vā vatthuṃ saṅkamatīti 『『paṭhamapārājikavatthu mayā diṭṭhaṃ vā sutaṃ vā』』ti vatvā puna pucchiyamāno nighaṃsiyamāno 『『na mayā paṭhamapārājikassa vatthu diṭṭhaṃ, na sutaṃ; dutiyapārājikassa vatthu diṭṭhaṃ vā sutaṃ vā』』ti vadati. Eteneva nayena sesavatthusaṅkamanaṃ, vipattito vipattisaṅkamanaṃ āpattito āpattisaṅkamanañca veditabbaṃ. Yo pana 『『neva mayā diṭṭhaṃ, na suta』』nti vatvā pacchā 『『mayāpetaṃ diṭṭhaṃ vā sutaṃ vā』』ti vadati, 『『diṭṭhaṃ vā sutaṃ vā』』ti vatvā pacchā 『『na diṭṭhaṃ vā na sutaṃ vā』』ti vadati, ayaṃ avajānitvā paṭijānāti, paṭijānitvā avajānātīti veditabbo. Eseva aññenaññaṃ paṭicarati nāma.

375.Vaṇṇāvaṇṇoti nīlādivaṇṇāvaṇṇavasena sukkavissaṭṭhisikkhāpadaṃ vuttaṃ. Vacanamanuppadānanti sañcarittaṃ vuttaṃ. Kāyasaṃsaggādittayaṃ sarūpeneva vuttaṃ. Iti imāni pañca methunadhammassa pubbabhāgo pubbapayogoti veditabbāni.

376.Cattāri apalokanakammānīti adhammenavaggādīni. Sesesupi eseva nayo. Iti cattāri catukkāni soḷasa honti.

Agatiagantabbavaṇṇanā

379.Bahujanaahitāyapaṭipanno hotīti vinayadharena hi evaṃ chandādigatiyā adhikaraṇe vinicchite tasmiṃ vihāre saṅgho dvidhā bhijjati. Ovādūpajīviniyo bhikkhuniyopi dve bhāgā honti. Upāsakāpi upāsikāyopi dārakāpi dārikāyopi tesaṃ ārakkhadevatāpi tatheva dvidhā bhijjanti. Tato bhummadevatā ādiṃ katvā yāva akaniṭṭhabrahmāno dvidhāva honti. Tena vuttaṃ – 『『bahujanaahitāya paṭipanno hoti…pe… dukkhāya devamanussāna』』nti.

382.Visamanissitoti visamāni kāyakammādīni nissito. Gahananissitoti micchādiṭṭhiantaggāhikadiṭṭhisaṅkhātaṃ gahanaṃ nissito. Balavanissitoti balavante abhiññāte bhikkhū nissito.

393.Tassa avajānantoti tassa vacanaṃ avajānanto. Upayogatthe vā sāmivacanaṃ, taṃ avajānantoti attho.

394.Yaṃ atthāyāti yadatthāya. Taṃ atthanti so attho. Sesaṃ sabbattha uttānamevāti.

Mahāsaṅgāmavaṇṇanā niṭṭhitā.

Kathinabhedaṃ

Kathinaatthatādivaṇṇanā

  1. Kathine – aṭṭha mātikāti khandhake vuttā pakkamanantikādikā aṭṭha. Palibodhānisaṃsāpi pubbe vuttā eva.

404.Payogassāti cīvaradhovanādino sattavidhassa pubbakaraṇassatthāya yo udakāharaṇādiko payogo kayirati, tassa payogassa. Katame dhammā anantarapaccayena paccayoti anāgatavasena anantarā hutvā katame dhammā paccayā hontīti attho. Samanantarapaccayenāti suṭṭhu anantarapaccayena, anantarapaccayameva āsannataraṃ katvā pucchati. Nissayapaccayenāti uppajjamānassa payogassa nissayaṃ ādhārabhāvaṃ upagatā viya hutvā katame dhammā paccayā hontīti attho. Upanissayapaccayenāti upetena nissayapaccayena; nissayapaccayameva upagatataraṃ katvā pucchati. Purejātapaccayenāti iminā paṭhamaṃ uppannassa paccayabhāvaṃ pucchati. Pacchājātapaccayenāti iminā pacchā uppajjanakassa paccayabhāvaṃ pucchati. Sahajātapaccayenāti iminā apubbaṃ acarimaṃ uppajjamānānaṃ paccayabhāvaṃ pucchati. Pubbakaraṇassāti dhovanādino pubbakaraṇassa. Paccuddhārassāti purāṇasaṅghāṭiādīnaṃ paccuddharaṇassa. Adhiṭṭhānassāti kathinacīvarādhiṭṭhānassa. Atthārassāti kathinatthārassa. Mātikānañca palibodhānañcāti aṭṭhannaṃ mātikānaṃ dvinnañca palibodhānaṃ. Vatthussāti saṅghāṭiādino kathinavatthussa; sesaṃ vuttanayameva.

Evaṃ yañca labbhati yañca na labbhati, sabbaṃ pucchitvā idāni yaṃ yassa labbhati, tadeva dassento pubbakaraṇaṃ payogassātiādinā nayena vissajjanamāha. Tassattho – yaṃ vuttaṃ 『『payogassa katame dhammā』』tiādi, tattha vuccate, pubbakaraṇaṃ payogassa anantarapaccayena paccayo, samanantaranissayaupanissayapaccayena paccayo. Payogassa hi sattavidhampi pubbakaraṇaṃ yasmā tena payogena nipphādetabbassa pubbakaraṇassatthāya so payogo kayirati, tasmā imehi catūhi paccayehi paccayo hoti. Purejātapaccaye panesa uddiṭṭhadhammesu ekadhammampi na labhati, aññadatthu pubbakaraṇassa sayaṃ purejātapaccayo hoti, payoge sati pubbakaraṇassa nipphajjanato . Tena vuttaṃ – 『『payogo pubbakaraṇassa purejātapaccayena paccayo』』ti. Pacchājātapaccayaṃ pana labhati, tena vuttaṃ – 『『pubbakaraṇaṃ payogassa pacchājātapaccayena paccayo』』ti. Pacchā uppajjanakassa hi pubbakaraṇassa atthāya so payogo kayirati. Sahajātapaccayaṃ pana mātikāpalibodhānisaṃsasaṅkhāte pannarasa dhamme ṭhapetvā añño payogādīsu ekopi dhammo na labhati, te eva hi pannarasa dhammā saha kathinatthārena ekato nipphajjantīti aññamaññaṃ sahajātapaccayā honti. Tena vuttaṃ – 『『pannarasa dhammā sahajātapaccayena paccayo』』ti. Etenupāyena sabbapadavissajjanāni veditabbāni.

Pubbakaraṇanidānādivibhāgavaṇṇanā

405.Pubbakaraṇaṃ kiṃnidānantiādipucchāvissajjanaṃ uttānameva.

406-7. 『『Payogo kiṃnidāno』』tiādīsu pucchādvayavissajjanesu hetunidāno paccayanidānoti ettha cha cīvarāni hetu ceva paccayo cāti veditabbāni. Pubbapayogādīnañhi sabbesaṃ tāniyeva hetu, tāni paccayo. Na hi chabbidhe cīvare asati payogo atthi, na pubbakaraṇādīni, tasmā 『『payogo hetunidāno』』tiādi vuttaṃ.

  1. Saṅgahavāre – vacībhedenāti 『『imāya saṅghāṭiyā, iminā uttarāsaṅgena, iminā antaravāsakena kathinaṃ attharāmī』』ti etena vacībhedena. Katimūlādipucchāvissajjane – kiriyā majjheti paccuddhāro ceva adhiṭṭhānañca.

411.Vatthuvipannaṃ hotīti akappiyadussaṃ hoti. Kālavipannaṃ nāma ajja dāyakehi dinnaṃ sve saṅgho kathinatthārakassa deti. Karaṇavipannaṃ nāma tadaheva chinditvā akataṃ.

Kathinādijānitabbavibhāgavaṇṇanā

  1. Kathinaṃ jānitabbantiādipucchāya vissajjane – tesaññeva dhammānanti yesu rūpādidhammesu sati kathinaṃ nāma hoti, tesaṃ samodhānaṃ missībhāvo. Nāmaṃ nāmakammantiādinā pana 『『kathina』』nti idaṃ bahūsu dhammesu nāmamattaṃ, na paramatthato eko dhammo atthīti dasseti.

Catuvīsatiyā ākārehīti 『『na ullikhitamattenā』』tiādīhi pubbe vuttakāraṇehi. Sattarasahi ākārehīti 『『ahatena atthataṃ hoti kathina』』ntiādīhi pubbe vuttakāraṇehi. Nimittakammādīsu yaṃ vattabbaṃ sabbaṃ kathinakkhandhakavaṇṇanāyaṃ vuttaṃ.

416.Ekuppādā ekanirodhāti uppajjamānāpi ekato uppajjanti, nirujjhamānāpi ekato nirujjhanti. Ekuppādā nānānirodhāti uppajjamānā ekato uppajjanti, nirujjhamānā nānā nirujjhanti. Kiṃ vuttaṃ hoti ? Sabbepi atthārena saddhiṃ ekato uppajjanti, atthāre hi sati uddhāro nāma. Nirujjhamānā panettha purimā dve atthārena saddhiṃ ekato nirujjhanti, uddhārabhāvaṃ pāpuṇanti. Atthārassa hi nirodho etesañca uddhārabhāvo ekakkhaṇe hoti, itare nānā nirujjhanti. Tesu uddhārabhāvaṃ pattesupi atthāro tiṭṭhatiyeva. Sesaṃ sabbattha uttānamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Kathinabhedavaṇṇanā niṭṭhitā.

Paññattivaggavaṇṇanā niṭṭhitā.

Upālipañcakaṃ

Anissitavaggavaṇṇanā

  1. Upālipañhesu katihi nu kho bhanteti pucchāya ayaṃ sambandho. Thero kira rahogato sabbāni imāni pañcakāni āvajjetvā 『『bhagavantaṃ dāni pucchitvā imesaṃ nissāya vasanakādīnaṃ atthāya tantiṃ ṭhapessāmī』』ti bhagavantaṃ upasaṅkamitvā 『『katihi nu kho bhante』』tiādinā nayena pañhe pucchi. Tesaṃ vissajjane uposathaṃ na jānātīti navavidhaṃ uposathaṃ na jānāti. Uposathakammaṃ na jānātīti adhammenavaggādibhedaṃ catubbidhaṃ uposathakammaṃ na jānāti. Pātimokkhaṃ na jānātīti dve mātikā na jānāti. Pātimokkhuddesaṃ na jānātīti bhikkhūnaṃ pañcavidhaṃ bhikkhunīnaṃ catubbidhanti navavidhaṃ pātimokkhuddesaṃ na jānāti.

Pavāraṇaṃ na jānātīti navavidhaṃ pavāraṇaṃ na jānāti. Pavāraṇākammaṃ na jānātīti adhammenavaggādibhedaṃ catubbidhaṃ pavāraṇākammaṃ na jānāti.

Āpattānāpattiṃ na jānātīti tasmiṃ tasmiṃ sikkhāpade niddiṭṭhaṃ āpattiñca anāpattiñca na jānāti.

Āpanno kammakatoti āpattiṃ āpanno tappaccayāva saṅghena kammaṃ kataṃ hoti.

Nappaṭippassambhanavaggavaṇṇanā

420.Kammaṃnappaṭippassambhetabbanti ayaṃ yasmā anulomavatte na vattati, tasmā nāssa kammaṃ paṭippassambhetabbaṃ; sarajjukova vissajjetabboti attho.

421.Sace upāli saṅgho samaggakaraṇīyāni kammāni karotīti sace samaggehi karaṇīyāni uposathādīni kammāni karoti, uposathapavāraṇādīsu hi ṭhitāsu upatthambho na dātabbo. Sace hi saṅgho accayaṃ desāpetvā saṅghasāmaggiṃ karoti, tiṇavatthārakasamathaṃ vā katvā uposathapavāraṇaṃ karoti , evarūpaṃ samaggakaraṇīyaṃ nāma kammaṃ hoti. Tatra ceti sace tādise kamme bhikkhuno nakkhamati, diṭṭhāvikammampi katvā tathārūpā sāmaggī upetabbā, evaṃ vilomaggāho na gaṇhitabbo. Yatra pana uddhammaṃ ubbinayaṃ satthu sāsanaṃ dīpenti, tattha diṭṭhāvikammaṃ na vaṭṭati, paṭibāhitvā pakkamitabbaṃ.

Ussitamantī cāti lobhadosamohamānussannaṃ vācaṃ bhāsitā kaṇhavāco anatthakadīpano. Nissitajappīti attano dhammatāya ussadayuttaṃ bhāsituṃ na sakkoti; atha kho 『『mayā saddhiṃ rājā evaṃ kathesi, asukamahāmatto evaṃ kathesi, asuko nāma mayhaṃ ācariyo vā upajjhāyo vā tepiṭako mayā saddhiṃ evaṃ kathesī』』ti evaṃ aññaṃ nissāya jappati. Na ca bhāsānusandhikusaloti kathānusandhivacane ca vinicchayānusandhivacane ca akusalo hoti. Na yathādhamme yathāvinayeti na bhūtena vatthunā āpattiṃ sāretvā codetā hoti.

Ussādetā hotīti 『『amhākaṃ ācariyo mahātepiṭako paramadhammakathiko』』tiādinā nayena ekaccaṃ ussādeti. Dutiyapade 『『āpattiṃ kiṃ so na jānātī』』tiādinā ekaccaṃ apasādeti. Adhammaṃ gaṇhātīti aniyyānikapakkhaṃ gaṇhāti. Dhammaṃ paṭibāhatīti niyyānikapakkhaṃ paṭibāhati. Samphañca bahuṃ bhāsatīti bahuṃ niratthakakathaṃ katheti.

Pasayha pavattā hotīti anajjhiṭṭho bhāre anāropite kevalaṃ mānaṃ nissāya ajjhottharitvā anadhikāre kathetā hoti. Anokāsakammaṃ kāretvāti okāsakammaṃ akāretvā pavattā hoti. Na yathādiṭṭhiyā byākatā hotīti yassa attano diṭṭhi taṃ purakkhatvā na byākatā ; laddhiṃ nikkhipitvā ayathābhuccaṃ adhammādīsu dhammādiladdhiko hutvā kathetā hotīti attho.

Vohāravaggavaṇṇanā

424.Āpattiyā payogaṃ na jānātīti 『『ayaṃ āpatti kāyappayogā, ayaṃ vacīpayogā』』ti na jānāti. Āpattiyā vūpasamaṃ na jānātīti 『『ayaṃ āpatti desanāya vūpasamati, ayaṃ vuṭṭhānena, ayaṃ neva desanāya na vuṭṭhānenā』』ti na jānāti. Āpattiyā na vinicchayakusalohotīti 『『imasmiṃ vatthusmiṃ ayaṃ āpattī』』ti na jānāti, dosānurūpaṃ āpattiṃ uddharitvā patiṭṭhāpetuṃ na sakkoti.

Adhikaraṇasamuṭṭhānaṃ na jānātīti 『『idaṃ adhikaraṇaṃ aṭṭhārasa bhedakaravatthūni nissāya samuṭṭhāti, idaṃ catasso vipattiyo, idaṃ pañca vā satta vā āpattikkhandhe, idaṃ cattāri saṅghakiccāni nissāya samuṭṭhātī』』ti na jānāti. Payogaṃ na jānātīti 『『idaṃ adhikaraṇaṃ dvādasamūlappayogaṃ, idaṃ cuddasamūlappayogaṃ, idaṃ chamūlapayogaṃ, idaṃ ekamūlapayoga』』nti na jānāti. Adhikaraṇānañhi yathāsakaṃmūlameva payogā nāma honti, taṃ sabbampi na jānātīti attho. Vūpasamaṃ na jānātīti 『『idaṃ adhikaraṇaṃ dvīhi samathehi vūpasamati, idaṃ tīhi, idaṃ catūhi, idaṃ ekena samathena vūpasamatī』』ti na jānāti. Na vinicchayakusalo hotīti adhikaraṇaṃ vinicchinitvā samathaṃ pāpetuṃ na jānāti.

Kammaṃ na jānātīti tajjanīyādi sattavidhaṃ kammaṃ na jānāti. Kammassa karaṇaṃ na jānātīti 『『idaṃ kammaṃ iminā nīhārena kātabba』』nti na jānāti. Kammassa vatthuṃ na jānātīti 『『idaṃ tajjanīyassa vatthu, idaṃ niyassādīna』』nti na jānāti. Vattanti sattasu kammesu heṭṭhā catunnaṃ kammānaṃ aṭṭhārasavidhaṃ tividhassa ca ukkhepanīyakammassa tecattālīsavidhaṃ vattaṃ na jānāti. Kammassa vūpasamaṃ na jānātīti 『『yo bhikkhu vatte vattitvā yācati, tassa kammaṃ paṭippassambhetabbaṃ, accayo desāpetabbo』』ti na jānāti.

Vatthuṃ na jānātīti sattannaṃ āpattikkhandhānaṃ vatthuṃ na jānāti. Nidānaṃ na jānātīti 『『idaṃ sikkhāpadaṃ imasmiṃ nagare paññattaṃ, idaṃ imasmi』』nti na jānāti. Paññattiṃ na jānātīti paññattianupaññattianuppannapaññattivasena tividhaṃ paññattiṃ na jānāti. Padapaccābhaṭṭhaṃ na jānātīti sammukhā kātabbaṃ padaṃ na jānāti. 『『Buddho bhagavā』』ti vattabbe 『『bhagavā buddho』』ti heṭṭhupariyaṃ katvā padaṃ yojeti.

Akusalo ca hoti vinayeti vinayapāḷiyañca aṭṭhakathāyañca akusalo hoti.

Ñattiṃ na jānātīti saṅkhepato hi duvidhā ñatti – 『『esā ñattī』』ti evaṃ niddiṭṭhā ca aniddiṭṭhā ca. Tattha yā evaṃ aniddiṭṭhā, sā 『『kammañatti』』 nāma hoti. Yā niddiṭṭhā, sā 『『kammapādañatti』』 nāma, taṃ sabbena sabbaṃ ñattiṃ na jānāti. Ñattiyākaraṇaṃ na jānātīti navasu ṭhānesu kammañattiyā karaṇaṃ na jānāti, dvīsu ṭhānesu kammapādañattiyā. Ñattiyā anussāvananti 『『imissā ñattiyā ekā anussāvanā, imissā tisso』』ti na jānāti. Ñattiyā samathaṃ na jānātīti yvāyaṃ sativinayo, amūḷhavinayo, tassapāpiyasikā, tiṇavatthārakoti catubbidho samatho ñattiyā vinā na hoti, taṃ ñattiyā samathoti na jānāti. Ñattiyā vūpasamaṃ na jānātīti yaṃ adhikaraṇaṃ iminā catubbidhena ñattisamathena vūpasamati, tassa taṃ vūpasamaṃ 『『ayaṃ ñattiyā vūpasamo kato』』ti na jānāti.

Suttaṃ na jānātīti ubhatovibhaṅgaṃ na jānāti. Suttānulomaṃ na jānātīti cattāro mahāpadese na jānāti. Vinayaṃ na jānātīti khandhakaparivāraṃ na jānāti. Vinayānulomaṃ na jānātīti cattāro mahāpadeseyeva na jānāti. Na ca ṭhānāṭhānakusaloti kāraṇākāraṇakusalo na hoti.

Dhammaṃ na jānātīti ṭhapetvā vinayapiṭakaṃ avasesaṃ piṭakadvayaṃ na jānāti. Dhammānulomaṃ na jānātīti suttantike cattāro mahāpadese na jānāti. Vinayaṃ na jānātīti khandhakaparivārameva na jānāti. Vinayānulomaṃ na jānātīti cattāro mahāpadese na jānāti. Ubhatovibhaṅgā panettha asaṅgahitā honti, tasmāyaṃ kurundiyaṃ vuttaṃ – 『『vinayanti sakalaṃ vinayapiṭakaṃ na jānātī』』ti taṃ na gahetabbaṃ. Na ca pubbāparakusalo hotīti purekathāya ca pacchākathāya ca akusalo hoti. Sesaṃ sabbattha vuttapaṭipakkhavasena ñeyyattā pubbe pakāsitattā ca uttānamevāti.

Anissitavagganappaṭippassambhanavaggavohāravaggavaṇṇanā niṭṭhitā.

Diṭṭhāvikammavaggavaṇṇanā

  1. Diṭṭhāvikammavagge – diṭṭhāvikammāti diṭṭhīnaṃ āvikammāni; laddhippakāsanāni āpattidesanāsaṅkhātānaṃ vinayakammānametaṃ adhivacanaṃ. Anāpattiyā diṭṭhiṃ āvi karotīti anāpattimeva āpattīti desetīti attho . Adesanāgāminiyāti garukāpattiyā diṭṭhiṃ āvikaroti; saṅghādisesañca pārājikañca desetīti attho. Desitāyāti lahukāpattiyāpi desitāya diṭṭhiṃ āvikaroti; desitaṃ puna desetīti attho.

Catūhi pañcahi diṭṭhinti yathā catūhi pañcahi diṭṭhi āvikatā hoti, evaṃ āvikaroti; cattāro pañca janā ekato āpattiṃ desentīti attho. Manomānasenāti manasaṅkhātena mānasena diṭṭhiṃ āvikaroti; vacībhedaṃ akatvā citteneva āpattiṃ desetīti attho.

Nānāsaṃvāsakassāti laddhinānāsaṃvāsakassa vā kammanānāsaṃvāsakassa vā santike diṭṭhiṃ āvikaroti; āpattiṃ desetīti attho. Nānāsīmāyāti samānasaṃvāsakassāpi nānāsīmāya ṭhitassa santike āvikaroti. Māḷakasīmāya hi ṭhitena sīmantarikāya ṭhitassa sīmantarikāya vā ṭhitena avippavāsasīmāya ṭhitassāpi āpattiṃ desetuṃ na vaṭṭati. Apakatattassāti ukkhittakassa vā, yassa vā uposathapavāraṇā ṭhapitā honti, tassa santike desetīti attho.

430.Nālaṃ okāsakammaṃ kātunti na pariyattaṃ kātuṃ; na kātabbanti attho. Idhāpi apakatatto ukkhittako ca ṭhapitauposathapavāraṇo ca. Cāvanādhippāyoti sāsanato cāvetukāmo.

432.Mandattāmomūhattāti mandabhāvena momūhabhāvena vissajjitampi jānituṃ asamattho, kevalaṃ attano momūhabhāvaṃ pakāsentoyeva pucchati ummattako viya. Pāpicchoti 『『evaṃ maṃ jano sambhāvessatī』』ti pāpikāya icchāya pucchati. Paribhavāti paribhavaṃ āropetukāmo hutvā pucchati. Aññabyākaraṇesupi eseva nayo. Sesaṃ sabbattha uttānamevāti. Attādānavagge ca dhutaṅgavagge ca yaṃ vattabbaṃ siyā, taṃ sabbaṃ heṭṭhā vuttameva.

Diṭṭhāvikammavaggavaṇṇanā niṭṭhitā.

Musāvādavaggavaṇṇanā

  1. Musāvādavagge – pārājikaṃ gacchatīti pārājikagāmī; pārājikāpattibhāvaṃ pāpuṇātīti attho. Itaresupi eseva nayo. Tattha asantauttarimanussadhammārocanamusāvādo pārājikagāmī, amūlakena pārājikena anuddhaṃsanamusāvādo saṅghādisesagāmī, 『『yo te vihāre vasatī』』tiādinā pariyāyena jānantassa vuttamusāvādo thullaccayagāmī, ajānantassa dukkaṭagāmī, 『『sampajānamusāvāde pācittiya』』nti āgato pācittiyagāmīti veditabbo.

Adassanenāti vinayadharassa adassanena. Kappiyākappiyesu hi kukkucce uppanne vinayadharaṃ disvā kappiyākappiyabhāvaṃ paṭipucchitvā akappiyaṃ pahāya kappiyaṃ kareyya, taṃ apassanto pana akappiyampi kappiyanti karonto āpajjati. Evaṃ āpajjitabbaṃ āpattiṃ vinayadharassa dassanena nāpajjati, adassaneneva āpajjati, tena vuttaṃ 『『adassanenā』』ti. Assavanenāti ekavihārepi vasanto pana vinayadharassa upaṭṭhānaṃ gantvā kappiyākappiyaṃ apucchitvā vā aññesañca vuccamānaṃ asuṇanto āpajjatiyeva, tena vuttaṃ 『『assavanenā』』ti. Pasuttakatāti pasuttakatāya. Sahagāraseyyañhi pasuttakabhāvenapi āpajjati. Akappiye kappiyasaññitāya āpajjanto pana tathāsaññī āpajjati. Satisammosā ekarattātikkamādivasena āpajjitabbaṃ āpajjati. Sesaṃ sabbattha uttānamevāti.

Musāvādavaggavaṇṇanā niṭṭhitā.

Bhikkhunovādavaggavaṇṇanā

  1. Bhikkhunivagge – alābhāyāti catunnaṃ paccayānaṃ alābhatthāya; yathā paccaye na labhanti, tathā parisakkati vāyamatīti attho. Anatthāyāti anatthaṃ kalisāsanaṃ āropento parisakkati. Avāsāyāti avāsatthāya; yasmiṃ gāmakhette vasanti, tato nīharaṇatthāya. Sampayojetīti asaddhammapaṭisevanatthāya sampayojeti.

  2. 『『Katihi nu kho bhante aṅgehi samannāgatāya bhikkhuniyā kammaṃ kātabba』』nti sattannaṃ kammānaṃ aññataraṃ sandhāya pucchati.

454.Na sākacchātabboti kappiyākappiyanāmarūpaparicchedasamathavipassanādibhedo kathāmaggo na kathetabbo. Yasmā pana khīṇāsavo bhikkhu na visaṃvādeti, tathārūpassa kathāmaggassa sāmī hutvā katheti, na itaro; tasmā paṭhamapañcake 『『na asekkhenā』』ti paṭikkhipitvā dutiyapañcake 『『asekkhenā』』tiādi vuttaṃ.

Na atthapaṭisambhidāpattoti aṭṭhakathāya paṭisambhidāpatto pabhedagatañāṇappatto na hoti. Na dhammapaṭisambhidāpattoti pāḷidhamme paṭisambhidāpatto na hoti. Na niruttipaṭisambhidāpattoti vohāraniruttiyaṃ paṭisambhidāpatto na hoti. Na paṭibhānapaṭisambhidāpattoti yāni tāni paṭibhānasaṅkhātāni atthapaṭisambhidādīni ñāṇāni, tesu paṭisambhidāpatto na hoti. Yathāvimuttaṃcittaṃ na paccavekkhitāti catunnaṃ phalavimuttīnaṃ vasena yathāvimuttaṃ cittaṃ ekūnavīsatibhedāya paccavekkhaṇāya na paccavekkhitā hoti. Sesaṃ sabbattha uttānamevāti.

Bhikkhunovādavaggavaṇṇanā niṭṭhitā.

Ubbāhikavaggavaṇṇanā

  1. Ubbāhikavagge – na atthakusaloti na aṭṭhakathākusalo; atthuddhāre cheko na hoti. Na dhammakusaloti ācariyamukhato anuggahitattā pāḷiyaṃ na kusalo, na pāḷisūro. Naniruttikusaloti bhāsantaravohāre na kusalo. Na byañjanakusaloti sithiladhanitādivasena parimaṇḍalabyañjanāropane kusalo na hoti; na akkharaparicchede nipuṇoti attho. Na pubbāparakusaloti atthapubbāpare dhammapubbāpare niruttipubbāpare byañjanapubbāpare purekathāpacchākathāsu ca na kusalo hoti.

Kodhanotiādīni yasmā kodhādīhi abhibhūto kāraṇākāraṇaṃ na jānāti, vinicchituṃ na sakkoti, tasmā vuttāni. Pasāretā hotino sāretāti mohetā hoti, na satiuppādetā; codakacuditakānaṃ kathaṃ moheti pidahati na sāretīti attho. Sesamettha ubbāhikavagge uttānamevāti.

Ubbāhikavaggavaṇṇanā niṭṭhitā.

Adhikaraṇavūpasamavaggavaṇṇanā

  1. Adhikaraṇavūpasamavagge – puggalagaru hotīti 『『ayaṃ me upajjhāyo, ayaṃ me ācariyo』』tiādīni cintetvā tassa jayaṃ ākaṅkhamāno 『『adhammaṃ dhammo』』ti dīpeti. Saṅghagaru hotīti dhammañca vinayañca amuñcitvā vinicchinanto saṅghagaruko nāma hoti. Cīvarādīni gahetvā vinicchinanto āmisagaruko nāma hoti, tāni aggahetvā yathādhammaṃ vinicchinanto saddhammagaruko nāma hoti.

458.Pañcahupāli ākārehīti pañcahi kāraṇehi saṅgho bhijjati – kammena, uddesena, voharanto, anussāvanena, salākaggāhenāti. Ettha kammenāti apalokanādīsu catūsu kammesu aññatarena kammena. Uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena. Voharantoti kathayanto; tāhi tāhi upapattīhi 『『adhammaṃ dhammo』』tiādīni aṭṭhārasa bhedakaravatthūni dīpento . Anussāvanenāti 『『nanu tumhe jānātha mayhaṃ uccākulā pabbajitabhāvaṃ bahussutabhāvañca, mādiso nāma uddhammaṃ ubbinayaṃ satthu sāsanaṃ gāheyyāti cittampi uppādetuṃ tumhākaṃ yuttaṃ, kiṃ mayhaṃ avīci nīluppalavanamiva sītalo, kimahaṃ apāyato na bhāyāmī』』tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena. Salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anivattidhamme katvā 『『gaṇhatha imaṃ salāka』』nti salākaggāhena.

Ettha ca kammameva uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgā. Aṭṭhārasavatthudīpanavasena hi voharante tattha rucijananatthaṃ anussāvetvā salākāya gāhitāyapi abhinnova hoti saṅgho. Yadā pana evaṃ cattāro vā atireke vā salākaṃ gāhetvā āveṇikaṃ kammaṃ vā uddesaṃ vā karoti, tadā saṅgho bhinno nāma hoti. Iti yaṃ saṅghabhedakakkhandhakavaṇṇanāyaṃ avocumhā 『『evaṃ aṭṭhārasasu vatthūsu yaṃkiñci ekampi vatthuṃ dīpetvā tena tena kāraṇena 『imaṃ gaṇhatha, imaṃ rocethā』ti saññāpetvā salākaṃ gāhetvā visuṃ saṅghakamme kate saṅgho bhinno hoti. Parivāre pana 『pañcahi, upāli, ākārehi saṅgho bhijjatī』tiādi vuttaṃ. Tassa iminā idha vuttena saṅghabhedalakkhaṇena atthato nānākaraṇaṃ natthi. Taṃ panassa nānākaraṇābhāvaṃ tattheva pakāsayissāmā』』ti, svāyaṃ pakāsito hoti.

Paññattetanti paññattaṃ etaṃ. Kva paññattaṃ? Vattakkhandhake. Tatra hi cuddasa khandhakavattāni paññattāni. Tenāha – 『『paññattetaṃ, upāli, mayā āgantukānaṃ bhikkhūnaṃ āgantukavatta』』ntiādi. Evampi kho upāli saṅgharāji hoti, no ca saṅghabhedoti ettāvatā hi saṅgharājimattameva hoti, na tāva saṅghabhedo; anupubbena pana ayaṃ saṅgharāji vaḍḍhamānā saṅghabhedāya saṃvattatīti attho. Yathārattanti rattiparimāṇānurūpaṃ; yathātheranti attho. Āvenibhāvaṃ karitvāti visuṃ vavatthānaṃ karitvā. Kammākammāni karontīti aparāparaṃ saṅghakammaṃ upādāya khuddakāni ceva mahantāni ca kammāni karonti. Sesametthāpi adhikaraṇavūpasamavagge uttānameva.

Saṅghabhedakavaggadvayavaṇṇanā

  1. Saṅghabhedavaggadvaye – vinidhāya diṭṭhiṃ kammenāti tesu adhammādīsu adhammādayo eteti evaṃdiṭṭhikova hutvā taṃ diṭṭhiṃ vinidhāya te dhammādivasena dīpetvā visuṃ kammaṃ karoti. Iti yaṃ vinidhāya diṭṭhiṃ kammaṃ karoti, tena evaṃ katena vinidhāya diṭṭhiṃ kammena saddhiṃ pañcaṅgāni honti, 『『imehi kho upāli pañcahaṅgehī』』ti ayamekasmiṃ pañcake atthayojanā . Etena nayena sabbapañcakāni veditabbāni. Etthāpi ca vohārādi aṅgattayaṃ pubbabhāgavaseneva vuttaṃ. Kammuddesavasena pana atekicchatā veditabbā. Sesaṃ sabbattha uttānameva. Na hettha kiñci atthi yaṃ pubbe avuttanayaṃ.

Āvāsikavaggavaṇṇanā

  1. Āvāsikavagge – yathābhataṃ nikkhittoti yathā āharitvā ṭhapito.

462.Vinayabyākaraṇāti vinayapañhe vissajjanā. Pariṇāmetīti niyāmeti dīpeti katheti. Sesamettha uttānameva.

Kathinatthāravaggavaṇṇanā

  1. Kathinatthāravagge – otamasikoti andhakāragato; tañhi vandantassa mañcapādādīsupi nalāṭaṃ paṭihaññeyya. Asamannāharantoti kiccayapasutattā vandanaṃ asamannāharanto. Suttoti niddaṃ okkanto. Ekāvattoti ekato āvatto sapattapakkhe ṭhito verī visabhāgapuggalo vuccati; ayaṃ avandiyo. Ayañhi vandiyamāno pādenapi pahareyya. Aññavihitoti aññaṃ cintayamāno.

Khādantoti piṭṭhakhajjakādīni khādanto. Uccārañca passāvañca karonto anokāsagatattā avandiyo. Ukkhittakoti tividhenapi ukkhepanīyakammena ukkhittako avandiyo. Tajjanīyādikammakatā pana cattāro vanditabbā. Uposathapavāraṇāpi tehi saddhiṃ labbhanti. Ādito paṭṭhāya ca vuttesu avandiyesu naggañca ukkhittakañca vandantasseva āpatti. Itaresaṃ pana asāruppaṭṭhena ca antarā vuttakāraṇena ca vandanā paṭikkhittā. Ito paraṃ pacchāupasampannādayo dasapi āpattivatthubhāveneva avandiyā. Te vandantassa hi niyameneva āpatti. Iti imesu pañcasu pañcakesu terasa jane vandantassa anāpatti, dvādasannaṃ vandanāya āpatti.

468.Ācariyovandiyoti pabbajjācariyo upasampadācariyo nissayācariyo uddesācariyo ovādācariyoti ayaṃ pañcavidhopi ācariyo vandiyo. Sesaṃ sabbattha uttānamevāti.

Kathinatthāravaggavaṇṇanā niṭṭhitā.

Niṭṭhitā ca upālipañcakavaṇṇanā.

Āpattisamuṭṭhānavaṇṇanā

470.Acittakoāpajjatītiādīsu sahaseyyādipaṇṇattivajjaṃ asañcicca āpajjanto acittako āpajjati, desento sacittako vuṭṭhāti. Yaṃkiñci sañcicca āpajjanto sacittako āpajjati, tiṇavatthārakena vuṭṭhahanto acittako vuṭṭhāti. Pubbe vuttameva tiṇavatthārakena vuṭṭhahanto acittako āpajjati, acittako vuṭṭhāti. Itaraṃ desento sacittako āpajjati, sacittako vuṭṭhāti. 『『Dhammadānaṃ karomī』』ti padasodhammādīni karonto kusalacitto āpajjati, 『『buddhānaṃ anusāsaniṃ karomī』』ti udaggacitto desento kusalacitto vuṭṭhāti. Domanassiko hutvā desento akusalacitto vuṭṭhāti, tiṇavatthārakena niddāgatova vuṭṭhahanto abyākatacitto vuṭṭhāti. Bhiṃsāpanādīni katvā 『『buddhānaṃ sāsanaṃ karomī』』ti somanassiko desento akusalacitto āpajjati, kusalacitto vuṭṭhāti. Domanassikova desento akusalacitto vuṭṭhāti, vuttanayeneva tiṇavatthārakena vuṭṭhahanto abyākatacitto vuṭṭhāti. Niddokkantasamaye sahagāraseyyaṃ āpajjanto abyākatacitto āpajjati, vuttanayeneva panettha 『『kusalacitto vuṭṭhātī』』tiādi veditabbaṃ.

Paṭhamaṃ pārājikaṃ katihi samuṭṭhānehītiādi pubbe vuttanayattā uttānameva.

473.Cattāro pārājikā katihi samuṭṭhānehītiādīsu ukkaṭṭhaparicchedato yaṃ yaṃ samuṭṭhānaṃ yassa yassa labbhati, taṃ sabbaṃ vuttameva hoti.

Āpattisamuṭṭhānavaṇṇanā niṭṭhitā.

Aparadutiyagāthāsaṅgaṇikaṃ

(1) Kāyikādiāpattivaṇṇanā

  1. 『『Kati āpattiyo kāyikā』』tiādigāthānaṃ vissajjane cha āpattiyo kāyikāti antarapeyyāle catutthena āpattisamuṭṭhānena cha āpattiyo āpajjati, 『『bhikkhu methunaṃ dhammaṃ paṭisevati, āpatti pārājikassā』』tiādinā nayena vuttāpattiyo. Kāyadvāre samuṭṭhitattā hi etā kāyikāti vuccanti. Cha vācasikāti tasmiṃyeva antarapeyyāle pañcamena āpattisamuṭṭhānena cha āpattiyo āpajjati, 『『bhikkhu pāpiccho icchāpakato』』tiādinā nayena vuttāpattiyo. Chādentassa tissoti vajjapaṭicchādikāya bhikkhuniyā pārājikaṃ, bhikkhussa saṅghādisesapaṭicchādane pācittiyaṃ, attano duṭṭhullāpattipaṭicchādane dukkaṭaṃ. Pañca saṃsaggapaccayāti bhikkhuniyā kāyasaṃsagge pārājikaṃ, bhikkhuno saṅghādiseso, kāyena kāyapaṭibaddhe thullaccayaṃ, nissaggiyena kāyapaṭibaddhe dukkaṭaṃ, aṅgulipatodake pācittiyanti imā kāyasaṃsaggapaccayā pañcāpattiyo.

Aruṇugge tissoti ekarattachārattasattāhadasāhamāsātikkamavasena nissaggiyaṃ pācittiyaṃ, bhikkhuniyā rattivippavāse saṅghādiseso, 『『paṭhamampi yāmaṃ chādeti, dutiyampi tatiyampi yāmaṃ chādeti, uddhaste aruṇe channā hoti āpatti, yo chādeti so dukkaṭaṃ desāpetabbo』』ti imā aruṇugge tisso āpattiyo āpajjati. Dve yāvatatiyakāti ekādasa yāvatatiyakā nāma, paññattivasena pana dve honti bhikkhūnaṃ yāvatatiyakā bhikkhunīnaṃ yāvatatiyakāti. Ekettha aṭṭhavatthukāti bhikkhunīnaṃyeva ekā ettha imasmiṃ sāsane aṭṭhavatthukā nāma. Ekena sabbasaṅgahoti 『『yassa siyā āpatti, so āvikareyyā』』ti iminā ekena nidānuddesena sabbasikkhāpadānañca sabbapātimokkhuddesānañca saṅgaho hoti.

Vinayassa dve mūlānīti kāyo ceva vācā ca. Garukā dve vuttāti pārājikasaṅghādisesā . Dve duṭṭhullacchādanāti vajjapaṭicchādikāya pārājikaṃ saṅghādisesaṃ paṭicchādakassa pācittiyanti imā dve duṭṭhullacchādanāpattiyo nāma.

Gāmantare catassoti 『『bhikkhu bhikkhuniyā saddhiṃ saṃvidahati, dukkaṭaṃ; aññassa gāmassa upacāraṃ okkamati, pācittiyaṃ; bhikkhuniyā gāmantaraṃ gacchantiyā parikkhitte gāme paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādiseso; aparikkhittassa paṭhamapāde upacārokkamane thullaccayaṃ, dutiyapāde saṅghādiseso』』ti imā gāmantare dukkaṭapācittiyathullaccayasaṅghaādisesavasena catasso āpattiyo. Catasso nadipārapaccayāti 『『bhikkhu bhikkhuniyā saddhiṃ saṃvidahati, dukkaṭaṃ; nāvaṃ abhiruhati, pācittiyaṃ; bhikkhuniyā nadipāraṃ gacchantiyā uttaraṇakāle paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādiseso』』ti imā catasso. Ekamaṃse thullaccayanti manussamaṃse. Navamaṃsesu dukkaṭanti sesaakappiyamaṃsesu.

Dve vācasikā rattinti bhikkhunī rattandhakāre appadīpe purisena saddhiṃ hatthapāse ṭhitā sallapati , pācittiyaṃ; hatthapāsaṃ vijahitvā ṭhitā sallapati, dukkaṭaṃ. Dve vācasikā divāti bhikkhunī divā paṭicchanne okāse purisena saddhiṃ hatthapāse ṭhitā sallapati, pācittiyaṃ; hatthapāsaṃ vijahitvā sallapati, dukkaṭaṃ. Dadamānassa tissoti maraṇādhippāyo manussassa visaṃ deti, so ce tena marati, pārājikaṃ; yakkhapetānaṃ deti, te ce maranti, thullaccayaṃ; tiracchānagatassa deti, so ce marati, pācittiyaṃ; aññātikāya bhikkhuniyā cīvaradāne pācittiyanti evaṃ dadamānassa tisso āpattiyo. Cattāro ca paṭiggaheti hatthaggāha-veṇiggāhesu saṅghādiseso, mukhena aṅgajātaggahaṇe pārājikaṃ, aññātikāya bhikkhuniyā cīvarapaṭiggahaṇe nissaggiyaṃ pācittiyaṃ, avassutāya avassutassa hatthato khādanīyaṃ bhojanīyaṃ paṭiggaṇhantiyā thullaccayaṃ; evaṃ paṭiggahe cattāro āpattikkhandhā honti.

(2) Desanāgāminiyādivaṇṇanā

475.Pañca desanāgāminiyoti lahukā pañca. Cha sappaṭikammāti pārājikaṃ ṭhapetvā avasesā. Ekettha appaṭikammāti ekā pārājikāpatti.

Vinayagarukādve vuttāti pārājikañceva saṅghādisesañca. Kāyavācasikāni cāti sabbāneva sikkhāpadāni kāyavācasikāni, manodvāre paññattaṃ ekasikkhāpadampi natthi. Eko vikāle dhaññarasoti loṇasovīrakaṃ. Ayameva hi eko dhaññaraso vikāle vaṭṭati. Ekā ñatticatutthena sammutīti bhikkhunovādakasammuti. Ayameva hi ekā ñatticatutthakammena sammuti anuññātā.

Pārājikā kāyikā dveti bhikkhūnaṃ methunapārājikaṃ bhikkhunīnañca kāyasaṃsaggapārājikaṃ. Dve saṃvāsabhūmiyoti attanā vā attānaṃ samānasaṃvāsakaṃ karoti, samaggo vā saṅgho ukkhittaṃ osāreti. Kurundiyaṃ pana 『『samānasaṃvāsakabhūmi ca nānāsaṃvāsakabhūmi cā』』ti evaṃ dve saṃvāsabhūmiyo vuttā. Dvinnaṃ ratticchedoti pārivāsikassa ca mānattacārikassa ca paññattā. Dvaṅgulā duveti dve dvaṅgulapaññattiyo, 『『dvaṅgulapabbaparamaṃ ādātabba』』nti ayamekā, 『『dvaṅgulaṃ vā dvemāsaṃ vā』』ti ayamekā.

Dve attānaṃ vadhitvānāti bhikkhunī attānaṃ vadhitvā dve āpattiyo āpajjati; vadhati rodati, āpatti pācittiyassa; vadhati na rodati, āpatti dukkaṭassa. Dvīhi saṅgho bhijjatīti kammena ca salākaggāhena ca. Dvetthapaṭhamāpattikāti ettha sakalepi vinaye dve paṭhamāpattikā ubhinnaṃ paññattivasena. Itarathā pana nava bhikkhūnaṃ nava bhikkhunīnanti aṭṭhārasa honti. Ñattiyā karaṇā duveti dve ñattikiccāni – kammañca kammapādakā ca. Navasu ṭhānesu kammaṃ hoti, dvīsu kammapādabhāvena tiṭṭhati.

Pāṇātipāte tissoti 『『anodissa opātaṃ khaṇati, sace manusso marati, pārājikaṃ; yakkhapetānaṃ maraṇe thullaccayaṃ; tiracchānagatassa maraṇe pācittiya』』nti imā tisso honti. Vācā pārājikā tayoti vajjapaṭicchādikāya ukkhittānuvattikāya aṭṭhavatthukāyāti. Kurundiyaṃ pana 『『āṇattiyā adinnādāne, manussamaraṇe, uttarimanussadhammaullapane cā』』ti evaṃ tayo vuttā. Obhāsanā tayoti vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇāvaṇṇabhāsane saṅghādiseso, vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇāvaṇṇabhaṇane thullaccayaṃ, ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇāvaṇṇabhaṇane dukkaṭaṃ. Sañcarittena vā tayoti paṭiggaṇhāti vīmaṃsati paccāharati , āpatti saṅghādisesassa; paṭiggaṇhāti vīmaṃsati na paccāharati, āpatti thullaccayassa; paṭiggaṇhāti na vīmaṃsati na paccāharati, āpatti dukkaṭassāti ime sañcarittena kāraṇabhūtena tayo āpattikkhandhā honti.

Tayo puggalā na upasampādetabbāti addhānahīno aṅgahīno vatthuvipanno ca tesaṃ nānākaraṇaṃ vuttameva. Apicettha yo pattacīvarena aparipūro, paripūro ca na yācati, imepi aṅgahīneneva saṅgahitā. Mātughātakādayo ca karaṇadukkaṭakā paṇḍakaubhatobyañjanakatiracchānagatasaṅkhātena vatthuvipanneneva saṅgahitāti veditabbā. Esa nayo kurundiyaṃ vutto. Tayo kammānaṃ saṅgahāti ñattikappanā, vippakatapaccattaṃ, atītakaraṇanti. Tattha 『『dadeyya kareyyā』』tiādibhedā ñattikappanā; 『『deti karotī』』tiādibhedaṃ vippakatapaccattaṃ; 『『dinnaṃ kata』』ntiādibhedaṃ atītakaraṇaṃ nāmāti imehi tīhi kammāni saṅgayhanti. Aparehipi tīhi kammāni saṅgayhanti – vatthunā, ñattiyā, anussāvanāyāti. Vatthusampannañhi ñattisampannaṃ anussāvanasampannañca kammaṃ nāma hoti, tena vuttaṃ 『『tayo kammānaṃ saṅgahā』』ti. Nāsitakā tayo nāma mettiyaṃ bhikkhuniṃ nāsetha, dūsako nāsetabbo, dasahaṅgehi samannāgato sāmaṇero nāsetabbo, kaṇṭakaṃ samaṇuddesaṃ nāsethāti evaṃ liṅgasaṃvāsadaṇḍakammanāsanāvasena tayo nāsitakā veditabbā. Tiṇṇannaṃ ekavācikāti 『『anujānāmi bhikkhave dve tayo ekānussāvane kātu』』nti vacanato tiṇṇaṃ janānaṃ ekupajjhāyena nānācariyena ekānussāvanā vaṭṭati.

Adinnādāne tissoti pāde vā atirekapāde vā pārājikaṃ, atirekamāsake thullaccayaṃ, māsake vā ūnamāsake vā dukkaṭaṃ. Catasso methunapaccayāti akkhayite pārājikaṃ, yebhuyyena khayite thullaccayaṃ, vivaṭakate mukhe dukkaṭaṃ, jatumaṭṭhake pācittiyaṃ. Chindantassa tissoti vanappatiṃ chindantassa pārājikaṃ, bhūtagāme pācittiyaṃ, aṅgajāte thullaccayaṃ. Pañca chaḍḍitapaccayāti anodissa visaṃ chaḍḍeti, sace tena manusso marati, pārājikaṃ; yakkhapetesu thullaccayaṃ; tiracchānagate pācittiyaṃ; vissaṭṭhichaḍḍane saṅghādiseso; sekhiyesu harite uccārapassāvachaḍḍane dukkaṭaṃ – imā chaḍḍitapaccayā pañcāpattiyo honti.

Pācittiyenadukkaṭā katāti bhikkhunovādakavaggasmiṃ dasasu sikkhāpadesu pācittiyena saddhiṃ dukkaṭā katā evāti attho. Caturettha navakā vuttāti paṭhamasikkhāpadamhiyeva adhammakamme dve, dhammakamme dveti evaṃ cattāro navakā vuttāti attho. Dvinnaṃ cīvarena cāti bhikkhūnaṃ santike upasampannāya cīvaraṃ dentassa pācittiyaṃ, bhikkhunīnaṃ santike upasampannāya dentassa dukkaṭanti evaṃ dvinnaṃ bhikkhunīnaṃ cīvaraṃ dentassa cīvarena kāraṇabhūtena āpatti hotīti attho.

Aṭṭha pāṭidesanīyāti pāḷiyaṃ āgatā eva. Bhuñjantāmakadhaññena pācittiyena dukkaṭā katāti āmakadhaññaṃ viññāpetvā bhuñjantiyā pācittiyena saddhiṃ dukkaṭā katāyeva.

Gacchantassa catassoti bhikkhuniyā vā mātugāmena vā saddhiṃ saṃvidhāya gacchantassa dukkaṭaṃ, gāmūpacārokkamane pācittiyaṃ, yā bhikkhunī ekā gāmantaraṃ gacchati, tassā gāmūpacāraṃ okkamantiyā paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādisesoti gacchantassa imā catasso āpattiyo honti. Ṭhitassa cāpi tattakāti ṭhitassapi catasso evāti attho. Kathaṃ? Bhikkhunī andhakāre vā paṭicchanne vā okāse mittasanthavavasena purisassa hatthapāse tiṭṭhati, pācittiyaṃ; hatthapāsaṃ vijahitvā tiṭṭhati, dukkaṭaṃ; aruṇuggamanakāle dutiyikāya hatthapāsaṃ vijahantī tiṭṭhati, thullaccayaṃ; vijahitvā tiṭṭhati, saṅghādisesoti nisinnassa catasso āpattiyo. Nipannassāpi tattakāti sacepi hi sā nisīdati vā nipajjati vā, etāyeva catasso āpattiyo āpajjati.

(3) Pācittiyavaṇṇanā

476.Pañca pācittiyānīti pañca bhesajjāni paṭiggahetvā nānābhājanesu vā ekabhājane vā amissetvā ṭhapitāni honti, sattāhātikkame so bhikkhu pañca pācittiyāni sabbāni nānāvatthukāni ekakkhaṇe āpajjati, 『『imaṃ paṭhamaṃ āpanno, imaṃ pacchā』』ti na vattabbo.

Nava pācittiyānīti yo bhikkhu nava paṇītabhojanāni viññāpetvā tehi saddhiṃ ekato ekaṃ kabaḷaṃ omadditvā mukhe pakkhipitvā paragaḷaṃ atikkāmeti, ayaṃ nava pācittiyāni sabbāni nānāvatthukāni ekakkhaṇe āpajjati 『『imaṃ paṭhamaṃ āpanno, imaṃ pacchā』』ti na vattabbo. Ekavācāya deseyyāti 『『ahaṃ, bhante, pañca bhesajjāni paṭiggahetvā sattāhaṃ atikkāmetvā pañca āpattiyo āpanno, tā tumhamūle paṭidesemī』』ti evaṃ ekavācāya deseyya, desitāva honti, dvīhi tīhi vācāhi kiccaṃ nāma natthi. Dutiyavissajjanepi 『『ahaṃ, bhante, nava paṇītabhojanāni viññāpetvā bhuñjitvā nava āpattiyo āpanno, tā tumhamūle paṭidesemī』』ti vattabbaṃ.

Vatthuṃ kittetvā deseyyāti 『『ahaṃ, bhante, pañca bhesajjāni paṭiggahetvā sattāhaṃ atikkāmesiṃ, yathāvatthukaṃ taṃ tumhamūle paṭidesemī』』ti evaṃ vatthuṃ kittetvā deseyya, desitāva honti āpattiyo, āpattiyā nāmaggahaṇena kiccaṃ natthi. Dutiyavissajjanepi 『『ahaṃ, bhante, nava paṇītabhojanāni viññāpetvā bhutto, yathāvatthukaṃ taṃ tumhamūle paṭidesemī』』ti vattabbaṃ.

Yāvatatiyake tissoti ukkhittānuvattikāya pārājikaṃ bhedakānuvattakānaṃ kokālikādīnaṃ saṅghādisesaṃ, pāpikāya diṭṭhiyā appaṭinissagge caṇḍakāḷikāya ca bhikkhuniyā pācittiyanti imā yāvatatiyakā tisso āpattiyo. Cha vohārapaccayāti payuttavācāpaccayā cha āpattiyo āpajjatīti attho. Kathaṃ? Ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa. Ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa. Ājīvahetu ājīvakāraṇā yo te vihāre vasati so arahāti vadati, āpatti thullaccayassa. Ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassāti.

Khādantassa tissoti manussamaṃse thullaccayaṃ, avasesesu akappiyamaṃsesu dukkaṭaṃ, bhikkhuniyā lasuṇe pācittiyaṃ. Pañca bhojanapaccayāti avassutā avassutassa purisassa hatthato bhojanaṃ gahetvā tattheva manussamaṃsaṃ lasuṇaṃ attano atthāya viññāpetvā gahitapaṇītabhojanāni avasesañca akappiyamaṃsaṃ pakkhipitvā vomissakaṃ omadditvā ajjhoharamānā saṅghādisesaṃ, thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭanti imā pañca āpattiyo bhojanapaccayā āpajjati.

Pañca ṭhānānīti 『『ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṃ samanubhāsanāya appaṭinissajjantiyā ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayaṃ, kammavācāpariyosāne āpatti pārājikassa, saṅghabhedāya parakkamanādīsu saṅghādiseso, pāpikāya diṭṭhiyā appaṭinissagge pācittiya』』nti evaṃ sabbā yāvatatiyakā pañca ṭhānāni gacchanti. Pañcannañceva āpattīti āpatti nāma pañcannaṃ sahadhammikānaṃ hoti, tattha dvinnaṃ nippariyāyena āpattiyeva, sikkhāmānasāmaṇerisāmaṇerānaṃ pana akappiyattā na vaṭṭati. Iminā pariyāyena tesaṃ āpatti na desāpetabbā, daṇḍakammaṃ pana tesaṃ kātabbaṃ. Pañcannaṃ adhikaraṇena cāti adhikaraṇañca pañcannamevāti attho. Etesaṃyeva hi pañcannaṃ pattacīvarādīnaṃ atthāya vinicchayavohāro adhikaraṇanti vuccati, gihīnaṃ pana aḍḍakammaṃ nāma hoti.

Pañcannaṃ vinicchayo hotīti pañcannaṃ sahadhammikānaṃyeva vinicchayo nāma hoti. Pañcannaṃ vūpasamena cāti etesaṃyeva pañcannaṃ adhikaraṇaṃ vinicchitaṃ vūpasantaṃ nāma hotīti attho. Pañcannañceva anāpattīti etesaṃyeva pañcannaṃ anāpatti nāma hotīti attho. Tīhi ṭhānehi sobhatīti saṅghādīhi tīhi kāraṇehi sobhati. Katavītikkamo hi puggalo sappaṭikammaṃ āpattiṃ saṅghamajjhe gaṇamajjhe puggalasantike vā paṭikaritvā abbhuṇhasīlo pākatiko hoti, tasmā tīhi ṭhānehi sobhatīti vuccati.

Dve kāyikā rattinti bhikkhunī rattandhakāre purisassa hatthapāse ṭhānanisajjasayanāni kappayamānā pācittiyaṃ, hatthapāsaṃ vijahitvā ṭhānādīni kappayamānā dukkaṭanti dve kāyadvārasambhavā āpattiyo rattiṃ āpajjati. Dve kāyikā divāti eteneva upāyena divā paṭicchanne okāse dve āpattiyo āpajjati. Nijjhāyantassa ekā āpattīti 『『na ca, bhikkhave, sārattena mātugāmassa aṅgajātaṃ upanijjhāyitabbaṃ . Yo upanijjhāyeyya, āpatti dukkaṭassā』』ti (pārā. 266) nijjhāyantassa ayamekā āpatti. Ekā piṇḍapātapaccayāti 『『na ca, bhikkhave, bhikkhādāyikāya mukhaṃ oloketabba』』nti (cūḷava. 366) ettha dukkaṭāpatti, antamaso yāguṃ vā byañjanaṃ vā dentassa sāmaṇerassāpi hi mukhaṃ ullokayato dukkaṭameva. Kurundiyaṃ pana 『『ekā piṇḍapātapaccayāti bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjantassa pācittiya』』nti vuttaṃ.

Aṭṭhānisaṃse sampassanti kosambakakkhandhake vuttānisaṃse. Ukkhittakā tayo vuttāti āpattiyā adassane appaṭikamme pāpikāya ca diṭṭhiyā appaṭinissaggeti. Tecattālīsa sammāvattanāti tesaṃyeva ukkhittakānaṃ ettakesu vattesu vattanā.

Pañcaṭhāne musāvādoti pārājikasaṅghādisesathullaccayapācittiyadukkaṭasaṅkhāte pañcaṭṭhāne musāvādo gacchati. Cuddasa paramanti vuccatīti dasāhaparamādinayena heṭṭhā vuttaṃ. Dvādasa pāṭidesanīyāti bhikkhūnaṃ cattāri bhikkhunīnaṃ aṭṭha. Catunnaṃ desanāya cāti catunnaṃ accayadesanāyāti attho. Katamā pana sāti? Devadattena payojitānaṃ abhimārānaṃ accayadesanā, anuruddhattherassa upaṭṭhāyikāya accayadesanā, vaḍḍhassa licchavino accayadesanā, vāsabhagāmiyattherassa ukkhepanīyakammaṃ katvā āgatānaṃ bhikkhūnaṃ accayadesanāti ayaṃ catunnaṃ accayadesanā nāma.

Aṭṭhaṅgiko musāvādoti 『『pubbevassa hoti musā bhaṇissa』』nti ādiṃ katvā 『『vinidhāya sañña』』nti pariyosānehi (pāci. 4-5; pari. 459) aṭṭhahi aṅgehi aṭṭhaṅgiko. Uposathaṅgānipi pāṇaṃ na hanetiādinā nayena vuttāneva. Aṭṭha dūteyyaṅgānīti 『『idha, bhikkhave, bhikkhu sotā ca hoti sāvetā cā』』tiādinā (cūḷava. 347) nayena saṅghabhedake vuttāni. Aṭṭha titthiyavattāni mahākhandhake vuttāni.

Aṭṭhavācikā upasampadāti bhikkhunīnaṃ upasampadaṃ sandhāya vuttaṃ. Aṭṭhannaṃ paccuṭṭhātabbanti bhattagge aṭṭhannaṃ bhikkhunīnaṃ itarāhi paccuṭṭhāya āsanaṃ dātabbaṃ . Bhikkhunovādako aṭṭhahīti aṭṭhahaṅgehi samannāgato bhikkhu bhikkhunovādako sammannitabbo.

Ekassa chejjanti gāthāya navasu janesu yo salākaṃ gāhetvā saṅghaṃ bhindati, tasseva chejjaṃ hoti, devadatto viya pārājikaṃ āpajjati. Bhedakānuvattakānaṃ catunnaṃ thullaccayaṃ kokālikādīnaṃ viya, dhammavādīnaṃ catunnaṃ anāpatti. Imā pana āpattiyo ca anāpattiyo ca sabbesaṃ ekavatthukā saṅghabhedavatthukā eva.

Nava āghātavatthūnīti gāthāya navahīti navahi bhikkhūhi saṅgho bhijjati. Ñattiyā karaṇā navāti ñattiyā kātabbāni kammāni navāti attho. Sesaṃ uttānameva.

(4) Avandanīyapuggalādivaṇṇanā

477.Dasa puggalā nābhivādetabbāti senāsanakkhandhake vuttā dasa janā. Añjali sāmīcena cāti sāmīcikammena saddhiṃ añjali ca tesaṃ na kātabbo, neva pānīyāpucchanatālavaṇṭaggahaṇādi khandhakavattaṃ tesaṃ dassetabbaṃ, na añjali paggaṇhitabboti attho. Dasannaṃ dukkaṭanti tesaṃyeva dasannaṃ evaṃ karontassa dukkaṭaṃ hoti. Dasa cīvaradhāraṇāti dasa divasāni atirekacīvarassa dhāraṇā anuññātāti attho.

Pañcannaṃ vassaṃvuṭṭhānaṃ, dātabbaṃ idha cīvaranti pañcannaṃ sahadhammikānaṃ sammukhāva dātabbaṃ. Sattannaṃ santeti disāpakkantaummattakakhittacittavedanāṭṭānaṃ tiṇṇañca ukkhittakānanti imesaṃ sattannaṃ sante patirūpe gāhake parammukhāpi dātabbaṃ. Soḷasannaṃ na dātabbanti sesānaṃ cīvarakkhandhake vuttānaṃ paṇḍakādīnaṃ soḷasannaṃ na dātabbaṃ.

Katisataṃ rattisataṃ, āpattiyo chādayitvānāti katisataṃ āpattiyo rattisataṃ chādayitvāna. Dasasataṃ rattisataṃ, āpattiyo chādayitvānāti dasasataṃ āpattiyo rattisataṃ chādayitvāna. Ayañhettha saṅkhepattho – yo divase sataṃ sataṃ saṅghādisesāpattiyo āpajjitvā dasa dasa divase paṭicchādeti, tena rattisataṃ āpattisahassaṃ paṭicchāditaṃ hoti, so sabbāva tā āpattiyo dasāhapaṭicchannāti parivāsaṃ yācitvā dasa rattiyo vasitvāna mucceyya pārivāsikoti.

Dvādasa kammadosā vuttāti apalokanakammaṃ adhammenavaggaṃ, adhammenasamaggaṃ, dhammenavaggaṃ, tathā ñattikammañattidutiyakammañatticatutthakammānipīti evaṃ ekekasmiṃ kamme tayo tayo katvā dvādasa kammadosā vuttā.

Catasso kammasampattiyoti apalokanakammaṃ dhammenasamaggaṃ, tathā sesānipīti evaṃ catasso kammasampattiyo vuttā.

Cha kammānīti adhammenavaggakammaṃ, adhammenasamaggakammaṃ, dhammapatirūpakenavaggakammaṃ, dhammapatirūpakenasamaggakammaṃ, dhammenavaggakammaṃ, dhammenasamaggakammanti evaṃ cha kammāni vuttāni. Ekettha dhammikā katāti ekaṃ dhammena samaggakammamevettha dhammikaṃ katanti attho. Dutiyagāthāvissajjanepi etadeva dhammikaṃ.

Yaṃ desitāti yāni desitāni vuttāni pakāsitāni. Anantajinenātiādīsu pariyantaparicchedabhāvarahitattā anantaṃ vuccati nibbānaṃ, taṃ bhagavatā raññā sapattagaṇaṃ abhimadditvā rajjaṃ viya kilesagaṇaṃ abhimadditvā jitaṃ vijitaṃ adhigataṃ sampattaṃ, tasmā bhagavā 『『anantajino』』ti vuccati. Sveva iṭṭhāniṭṭhesu nibbikāratāya tādi, vikkhambhanatadaṅgasamucchedapaṭipassaddhinissaraṇavivekasaṅkhātaṃ vivekapañcakaṃ addasāti vivekadassī; tena anantajinena tādinā vivekadassinā yāni āpattikkhandhāni desitāni vuttāni. Ekettha sammati vinā samathehīti ayamettha padasambandho, yāni satthārā satta āpattikkhandhāni desitāni, tattha ekāpi āpatti vinā samathehi na sammati, atha kho cha samathā cattāri adhikaraṇānīti sabbepime dhammā sammukhāvinayena sammanti, samāyogaṃ gacchanti. Ettha pana eko sammukhāvinayova vinā samathehi sammati, samathabhāvaṃ gacchati. Na hi tassa aññena samathena vinā anipphatti nāma atthi. Tena vuttaṃ – 『『ekettha sammati vinā samathehī』』ti. Iminā tāva adhippāyena aṭṭhakathāsu attho vutto. Mayaṃ pana 『『vinā』』ti nipātassa paṭisedhanamattamatthaṃ gahetvā 『『ekettha sammati vinā samathehī』』ti etesu sattasu āpattikkhandhesu eko pārājikāpattikkhandho vinā samathehi sammatīti etamatthaṃ roceyyāma. Vuttampi cetaṃ 『『yā sā āpatti anavasesā, sā āpatti na katamena adhikaraṇena katamamhi ṭhāne na katamena samathena sammatī』』ti.

Chaūnadiyaḍḍhasatāti 『『idha, upāli, bhikkhu adhammaṃ dhammoti dīpeti, tasmiṃ adhammadiṭṭhi bhede adhammadiṭṭhi, tasmiṃ adhammadiṭṭhi bhede dhammadiṭṭhi, tasmiṃ adhammadiṭṭhi bhede vematiko, tasmiṃ dhammadiṭṭhi bhede adhammadiṭṭhi, tasmiṃ dhammadiṭṭhi bhede vematiko, tasmiṃ vematiko bhede adhammadiṭṭhi, tasmiṃ vematiko bhede dhammadiṭṭhi, tasmiṃ vematiko bhede vematiko』』ti evaṃ yāni aṭṭhārasannaṃ bhedakaravatthūnaṃ vasena aṭṭhārasa aṭṭhakāni saṅghabhedakakkhandhake vuttāni, tesaṃ vasena chaūnadiyaḍḍhasataṃ āpāyikā veditabbā.

Aṭṭhārasa anāpāyikāti 『『idha, upāli, bhikkhu adhammaṃ dhammoti dīpeti, tasmiṃ dhammadiṭṭhi bhede dhammadiṭṭhi avinidhāya diṭṭhiṃ avinidhāya khantiṃ avinidhāya ruciṃ avinidhāya bhāvaṃ anussāveti, salākaṃ gāheti 『ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā』ti, ayampi kho, upāli, saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho』』ti evaṃ ekekasmiṃ vatthusmiṃ ekekaṃ katvā saṅghabhedakakkhandhakāvasāne vuttā aṭṭhārasa janā. Aṭṭhārasa aṭṭhakā chaūnadiyaḍḍhasatavissajjane vuttāyeva.

(5) Soḷasakammādivaṇṇanā

478.Kati kammānītiādīnaṃ sabbagāthānaṃ vissajjanaṃ uttānamevāti.

Aparadutiyagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.

Sedamocanagāthā

(1) Avippavāsapañhāvaṇṇanā

  1. Sedamocanagāthāsu asaṃvāsoti uposathapavāraṇādinā saṃvāsena asaṃvāso. Sambhogo ekacco tahiṃ na labbhatīti akappiyasambhogo na labbhati, nahāpanabhojanādipaṭijagganaṃ pana mātarāyeva kātuṃ labbhati. Avippavāsena anāpattīti sahagāraseyyāya anāpatti. Pañhā mesā kusalehi cintitāti esā pañhā kusalehi paṇḍitehi cintitā. Assā vissajjanaṃ dārakamātuyā bhikkhuniyā veditabbaṃ, tassā hi puttaṃ sandhāyetaṃ vuttanti.

Avissajjitagāthā garubhaṇḍaṃ sandhāya vuttā, attho panassā garubhaṇḍavinicchaye vuttoyeva.

Dasa puggale na vadāmīti senāsanakkhandhake vutte dasa puggale na vadāmi. Ekādasa vivajjiyāti ye mahākhandhake ekādasa vivajjanīyapuggalā vuttā, tepi na vadāmi. Ayaṃ pañhā naggaṃ bhikkhuṃ sandhāya vuttā.

Kathaṃ nu sikkhāya asādhāraṇoti pañhā nahāpitapubbakaṃ bhikkhuṃ sandhāya vuttā. Ayañhi khurabhaṇḍaṃ pariharituṃ na labhati, aññe labhanti; tasmā sikkhāya asādhāraṇo.

Taṃ puggalaṃ katamaṃ vadanti buddhāti ayaṃ pañhā nimmitabuddhaṃ sandhāya vuttā.

Adhonābhiṃvivajjiyāti adhonābhiṃ vivajjetvā. Ayaṃ pañhā yaṃ taṃ asīsakaṃ kabandhaṃ, yassa ure akkhīni ceva mukhañca hoti, taṃ sandhāya vuttā.

Bhikkhu saññācikāya kuṭinti ayaṃ pañhā tiṇacchādanaṃ kuṭiṃ sandhāya vuttā. Dutiyapañhā sabbamattikāmayaṃ kuṭiṃ sandhāya vuttā.

Āpajjeyya garukaṃ chejjavatthunti ayaṃ pañhā vajjapaṭicchādikaṃ bhikkhuniṃ sandhāya vuttā. Dutiyapañhā paṇḍakādayo abhabbapuggale sandhāya vuttā. Ekādasapi hi te gihibhāveyeva pārājikaṃ pattā.

Vācāti vācāya anālapanto. Giraṃ no ca pare bhaṇeyyāti 『『iti ime sossantī』』ti parapuggale sandhāya saddampi na nicchāreyya. Ayaṃ pañhā 『『santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassa hotī』』ti imaṃ musāvādaṃ sandhāya vuttā. Tassa hi bhikkhuno adhammikāya paṭiññāya tuṇhībhūtassa nisinnassa manodvāre āpatti nāma natthi. Yasmā pana āvikātabbaṃ na āvikaroti, tenassa vacīdvāre akiriyato ayaṃ āpatti samuṭṭhātīti veditabbā.

Saṅghādisesā caturoti ayaṃ pañhā aruṇugge gāmantarapariyāpannaṃ nadipāraṃ okkantabhikkhuniṃ sandhāya vuttā, sā hi sakagāmato paccūsasamaye nikkhamitvā aruṇuggamanakāle vuttappakāraṃ nadipāraṃ okkantamattāva rattivippavāsagāmantaranadipāragaṇamhāohīyanalakkhaṇena ekappahāreneva caturo saṅghādisese āpajjati.

Siyā āpattiyo nānāti ayaṃ pañhā ekatoupasampannā dve bhikkhuniyo sandhāya vuttā. Tāsu hi bhikkhūnaṃ santike ekatoupasampannāya hatthato gaṇhantassa pācittiyaṃ, bhikkhunīnaṃ santike ekatoupasampannāya hatthato gaṇhantassa dukkaṭaṃ.

Caturo janā saṃvidhāyāti ācariyo ca tayo ca antevāsikā chamāsakaṃ bhaṇḍaṃ avahariṃsu, ācariyassa sāhatthikā tayo māsakā, āṇattiyāpi tayova tasmā thullaccayaṃ āpajjati , itaresaṃ sāhatthiko ekeko, āṇattikā pañcāti tasmā pārājikaṃ āpajjiṃsu. Ayamettha saṅkhepo. Vitthāro pana adinnādānapārājike saṃvidāvahāravaṇṇanāyaṃ vutto.

(2) Pārājikādipañhāvaṇṇanā

480.Chiddaṃ tasmiṃ ghare natthīti ayaṃ pañhā dussakuṭiādīni santhatapeyyālañca sandhāya vuttā.

Telaṃ madhuṃ phāṇitanti gāthā liṅgaparivattaṃ sandhāya vuttā.

Nissaggiyenāti gāthā pariṇāmanaṃ sandhāya vuttā. Yo hi saṅghassa pariṇatalābhato ekaṃ cīvaraṃ attano, ekaṃ aññassāti dve cīvarāni 『『ekaṃ mayhaṃ, ekaṃ tassa dehī』』ti ekapayaogena pariṇāmeti, so nissaggiyapācittiyañceva suddhikapācittiyañca ekato āpajjati.

Kammañca taṃ kuppeyya vaggapaccayāti ayaṃ pañhā dvādasayojanapamāṇesu bārāṇasiādīsu nagaresu gāmasīmaṃ sandhāya vuttā.

Padavītihāramattenāti gāthā sañcarittaṃ sandhāya vuttā, atthopi cassā sañcarittavaṇṇanāyameva vutto.

Sabbāni tāni nissaggiyānīti ayaṃ pañhā aññātikāya bhikkhuniyā dhovāpanaṃ sandhāya vuttā. Sace hi tiṇṇampi cīvarānaṃ kākaūhadanaṃ vā kaddamamakkhitaṃ vā kaṇṇaṃ gahetvā bhikkhunī udakena dhovati, bhikkhussa kāyagatāneva nissaggiyāni honti.

Saraṇagamanampi na tassa atthīti saraṇagamanaupasampadāpi natthi. Ayaṃ pana pañhā mahāpajāpatiyā upasampadaṃ sandhāya vuttā.

Haneyyaanariyaṃ mandoti tañhi itthiṃ vā purisaṃ vā anariyaṃ haneyya. Ayaṃ pañhā liṅgaparivattena itthibhūtaṃ pitaraṃ purisabhūtañca mātaraṃ sandhāya vuttā.

Na tenānantaraṃ phuseti ayaṃ pañhā migasiṅgatāpasasīhakumārādīnaṃ viya tiracchānamātāpitaro sandhāya vuttā.

Acodayitvāti gāthā dūtenupasampadaṃ sandhāya vuttā. Codayitvāti gāthā paṇḍakādīnaṃ upasampadaṃ sandhāya vuttā. Kurundiyaṃ pana 『『paṭhamagāthā aṭṭha asammukhākammāni, dutiyā anāpattikassa kammaṃ sandhāya vuttā』』ti āgataṃ.

Chindantassa āpattīti vanappatiṃ chindantassa pārājikaṃ, tiṇalatādiṃ chindantassa pācittiyaṃ, aṅgajātaṃ chindantassa thullaccayaṃ. Chindantassa anāpattīti kese ca nakhe ca chindantassa anāpatti. Chādentassa āpattīti attano āpattiṃ chādentassa aññesaṃ vā āpattiṃ. Chādentassa anāpattīti gehādīni chādentassa anāpatti.

Saccaṃbhaṇantoti gāthāya 『『sikharaṇīsi ubhatobyañjanāsī』』ti saccaṃ bhaṇanto garukaṃ āpajjati, sampajānamusāvāde pana musā bhāsato lahukāpatti hoti, abhūtārocane musā bhaṇanto garukaṃ āpajjati, bhūtārocane saccaṃ bhāsato lahukāpatti hotīti.

(3) Pācittiyādipañhāvaṇṇanā

481.Adhiṭṭhitanti gāthā nissaggiyacīvaraṃ anissajjitvā paribhuñjantaṃ sandhāya vuttā.

Atthaṅgate sūriyeti gāthā romanthakaṃ sandhāya vuttā.

Na rattacittoti gāthāya ayamattho – rattacitto methunadhammapārājikaṃ āpajjati. Theyyacitto adinnādānapārājikaṃ, paraṃ maraṇāya cetento manussaviggahapārājikaṃ, saṅghabhedako pana na rattacitto na ca pana theyyacitto na cāpi so paraṃ maraṇāya cetayi, salākaṃ panassa dentassa hoti chejjaṃ, pārājikaṃ hoti, salākaṃ paṭiggaṇhantassa bhedakānuvattakassa thullaccayaṃ.

Gaccheyya aḍḍhayojananti ayaṃ pañhā suppatiṭṭhitanigrodhasadisaṃ ekakulassa rukkhamūlaṃ sandhāya vuttā.

Kāyikānīti ayaṃ gāthā sambahulānaṃ itthīnaṃ kese vā aṅguliyo vā ekato gaṇhantaṃ sandhāya vuttā.

Vācasikānīti ayaṃ gāthā 『『sabbā tumhe sikharaṇiyo』』tiādinā nayena duṭṭhullabhāṇiṃ sandhāya vuttā.

Tissitthiyo methunaṃ taṃ na seveti tisso itthiyo vuttā, tāsupi yaṃ taṃ methunaṃ nāma, taṃ na sevati. Tayo puriseti tayo purisepi upagantvā methunaṃ na sevati. Tayo anariyapaṇḍaketi ubhatobyañjanasaṅkhāte tayo anariye tayo ca paṇḍaketi imepi cha jane upagantvā methunaṃ na sevati. Na cācare methunaṃ byañjanasminti anulomapārājikavasenapi methunaṃ nācarati. Chejjaṃ siyā methunadhammapaccayāti siyā methunadhammapaccayā pārājikanti. Ayaṃ pañhā aṭṭhavatthukaṃ sandhāya vuttā, tassā hi methunadhammassa pubbabhāgaṃ kāyasaṃsaggaṃ āpajjituṃ vāyamantiyā methunadhammapaccayā chejjaṃ hoti.

Mātaraṃ cīvaranti ayaṃ gāthā piṭṭhisamaye vassikasāṭikatthaṃ satuppādakaraṇaṃ sandhāya vuttā. Vinicchayo panassā vassikasāṭikasikkhāpadavaṇṇanāyameva vutto.

Kuddho ārādhako hotīti gāthā titthiyavattaṃ sandhāya vuttā. Titthiyo hi vattaṃ pūrayamāno titthiyānaṃ vaṇṇe bhaññamāne kuddho ārādhako hoti, vatthuttayassa vaṇṇe bhaññamāne kuddho gārayho hotīti tatthevassā vitthāro vutto. Dutiyagāthāpi tameva sandhāya vuttā.

Saṅghādisesantiādi gāthā yā bhikkhunī avassutāva avassutassa purisassa hatthato piṇḍapātaṃ gahetvā manussamaṃsalasuṇapaṇītabhojanasesaakappiyamaṃsehi saddhiṃ omadditvā ajjhoharati, taṃ sandhāya vuttā.

Eko upasampanno eko anupasampannoti gāthā ākāsagataṃ sandhāya vuttā. Sace hi dvīsu sāmaṇeresu eko iddhiyā kesaggamattampi pathaviṃ muñcitvā nisinno hoti, so anupasampanno nāma hoti. Saṅghenāpi ākāse nisīditvā bhūmigatassa kammaṃ na kātabbaṃ. Sace karoti, kuppati.

Akappakatanti gāthā acchinnacīvarakaṃ bhikkhuṃ sandhāya vuttā. Tasmiṃyeva cassā sikkhāpade vitthārena vinicchayopi vutto.

Na deti na paṭiggaṇhātīti nāpi uyyojikā deti, na uyyojitā tassā hatthato gaṇhāti. Paṭiggaho tena na vijjatīti teneva kāraṇena uyyojikāya hatthato uyyojitāya paṭiggaho na vijjati. Āpajjati garukanti evaṃ santepi avassutassa hatthato piṇḍapātaggahaṇe uyyojentī saṅghādisesāpattiṃ āpajjati. Tañca paribhogapaccayāti tañca pana āpattiṃ āpajjamānā tassā uyyojitāya paribhogapaccayā āpajjati . Tassā hi bhojanapariyosāne uyyojikāya saṅghādiseso hotīti. Dutiyagāthā tassāyeva udakadantaponaggahaṇe uyyojanaṃ sandhāya vuttā.

Na bhikkhunī no ca phuseyya vajjanti sattarasakesu hi aññataraṃ āpattiṃ āpajjitvā anādariyena chādayamānāpi bhikkhunī chādanapaccayā vajjaṃ na phusati, aññaṃ navaṃ āpattiṃ nāpajjati, paṭicchannāya vā appaṭicchannāya vā āpattiyā pakkhamānattameva labhati. Ayaṃ pana bhikkhunīpi na hoti, sāvasesañca garukaṃ āpajjitvā chādetvā vajjaṃ na phusati. Pañhā mesā kusalehi cintitāti ayaṃ kira pañhā ukkhittakabhikkhuṃ sandhāya vuttā. Tena hi saddhiṃ vinayakammaṃ natthi, tasmā so saṅghādisesaṃ āpajjitvā chādento vajjaṃ na phusatīti.

Sedamocanagāthāvaṇṇanā niṭṭhitā.

Pañcavaggo

Kammavaggavaṇṇanā

  1. Kammavagge catunnaṃ kammānaṃ nānākaraṇaṃ samathakkhandhake vuttameva. Kiñcāpi vuttaṃ, atha kho ayaṃ kammavinicchayo nāma ādito paṭṭhāya vuccamāno pākaṭo hoti, tasmā ādito paṭṭhāyevettha vattabbaṃ vadissāma. Cattārīti kammānaṃ gaṇanaparicchedavacanametaṃ. Kammānīti paricchinnakammanidassanaṃ. Apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbaṃ kammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbaṃ kammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbaṃ kammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbaṃ kammaṃ.

Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kātabbampi atthi, akātabbampi atthi.

Tattha sīmāsammuti, sīmāsamūhananaṃ, kathinadānaṃ, kathinuddhāro, kuṭivatthudesanā, vihāravatthudesanāti imāni cha kammāni garukāni apaloketvā kātuṃ na vaṭṭanti, ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti etāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti, ñattikamma-ñatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammavasena kayiramānaṃ daḷhataraṃ hoti, tasmā kātabbanti ekacce vadanti. Evaṃ pana sati kammasaṅkaro hoti, tasmā na kātabbanti paṭikkhittameva. Sace pana akkharaparihīnaṃ vā padaparihīnaṃ vā duruttapadaṃ vā hoti , tassa sodhanatthaṃ punappunaṃ vattuṃ vaṭṭati. Idaṃ akuppakammassa daḷhīkammaṃ hoti, kuppakamme kammaṃ hutvā tiṭṭhati.

Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Pañcahākārehi vipajjantīti pañcahi kāraṇehi vipajjanti.

483.Sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakammanti ettha atthi kammaṃ sammukhākaraṇīyaṃ; atthi asammukhākaraṇīyaṃ; tattha asammukhākaraṇīyaṃ nāma dūtenupasampadā, pattanikkujjanaṃ, pattukkujjanaṃ, ummattakassa bhikkhuno ummattakasammuti, sekkhānaṃ kulānaṃ sekkhasammuti, channassa bhikkhuno brahmadaṇḍo, devadattassa pakāsanīyakammaṃ, appasādanīyaṃ dassentassa bhikkhuno bhikkhunisaṅghena kātabbaṃ avandanīyakammanti aṭṭhavidhaṃ hoti, taṃ sabbaṃ tattha tattha vuttanayeneva veditabbaṃ. Idaṃ aṭṭhavidhampi kammaṃ asammukhā kataṃ sukataṃ hoti akuppaṃ.

Sesāni sabbakammāni sammukhā eva kātabbāni – saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatāti imaṃ catubbidhaṃ sammukhāvinayaṃ upanetvāva kātabbāni. Evaṃ katāni hi sukatāni honti. Evaṃ akatāni panetāni imaṃ sammukhāvinayasaṅkhātaṃ vatthuṃ vinā katattā vatthuvipannāni nāma honti. Tena vuttaṃ – 『『sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakamma』』nti.

Paṭipucchākaraṇīyādīsupi paṭipucchādikaraṇameva vatthu, taṃ vatthuṃ vinā katattā tesampi vatthuvipannatā veditabbā. Idaṃ panettha vacanatthamattaṃ. Paṭipucchā karaṇīyaṃ appaṭipucchā karotīti pucchitvā codetvā sāretvā kātabbaṃ apucchitvā acodetvā asāretvā karoti. Paṭiññāya karaṇīyaṃappaṭiññāya karotīti paṭiññaṃ āropetvā yathādinnāya paṭiññāya kātabbaṃ appaṭiññāya karontassa vippalapantassa balakkārena karoti. Sativinayārahassāti dabbamallaputtattherasadisassa khīṇāsavassa. Amūḷhavinayārahassāti gaggabhikkhusadisassa ummattakassa. Tassapāpiyasikakammārahassāti upavāḷabhikkhusadisassa ussannapāpassa. Esa nayo sabbattha.

Anuposatheuposathaṃ karotīti anuposathadivase uposathaṃ karoti. Uposathadivaso nāma ṭhapetvā kattikamāsaṃ avasesesu ekādasasu māsesu bhinnassa saṅghassa sāmaggidivaso ca yathāvuttacātuddasapannarasā ca. Etaṃ tippakārampi uposathadivasaṃ ṭhapetvā aññasmiṃ divase uposathaṃ karonto anuposathe uposathaṃ karoti nāma. Yatra hi pattacīvarādīnaṃ atthāya appamattakena kāraṇena vivadantā uposathaṃ vā pavāraṇaṃ vā ṭhapenti, tattha tasmiṃ adhikaraṇe vinicchite 『『samaggā jātāmhā』』ti antarā sāmaggiuposathaṃ kātuṃ na labhanti, karontehi anuposathe uposatho kato nāma hoti.

Apavāraṇāya pavāretīti apavāraṇādivase pavāreti; pavāraṇādivaso nāma ekasmiṃ kattikamāse bhinnassa saṅghassa sāmaggidivaso ca paccukkaḍḍhitvā ṭhapitadivaso ca dve ca puṇṇamāsiyo. Evaṃ catubbidhampi pavāraṇādivasaṃ ṭhapetvā aññasmiṃ divase pavārento apavāraṇāya pavāreti nāma. Idhāpi appamattakassa vivādassa vūpasame sāmaggipavāraṇaṃ kātuṃ na labhanti, karontehi apavāraṇāya pavāraṇā katā hoti. Apica ūnavīsativassaṃ vā antimavatthuṃ ajjhāpannapubbaṃ vā ekādasasu vā abhabbapuggalesu aññataraṃ upasampādentassapi vatthuvipannaṃ adhammakammaṃ hoti. Evaṃ vatthuto kammāni vipajjanti.

  1. Ñattito vipattiyaṃ pana vatthuṃ na parāmasatīti yassa upasampadādikammaṃ karoti, taṃ na parāmasati, tassa nāmaṃ na gaṇhāti. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho』』ti vattabbe 『『suṇātu me bhante saṅgho, āyasmato buddharakkhitassa upasampadāpekkho』』ti vadati; evaṃ vatthuṃ na parāmasati.

Saṅghaṃ na parāmasatīti saṅghassa nāmaṃ na gaṇhāti. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito』』ti vattabbe 『『suṇātu me bhante, ayaṃ dhammarakkhito』』ti vadati; evaṃ saṅghaṃ na parāmasati.

Puggalaṃ na parāmasatīti yo upasampadāpekkhassa upajjhāyo, taṃ na parāmasati, tassa nāmaṃ na gaṇhāti. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho』』ti vattabbe 『『suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho』』ti vadati; evaṃ puggalaṃ na parāmasati.

Ñattiṃ na parāmasatīti sabbena sabbaṃ ñattiṃ na parāmasati. Ñattidutiyakamme ñattiṃ aṭṭhapetvā dvikkhattuṃ kammavācāya eva anussāvanakammaṃ karoti. Ñatticatutthakammepi ñattiṃ aṭṭhapetvā catukkhattuṃ kammavācāya eva anussāvanakammaṃ karoti; evaṃ ñattiṃ na parāmasati.

Pacchā vā ñattiṃ ṭhapetīti paṭhamaṃ kammavācāya anussāvanakammaṃ katvā 『『esā ñattī』』ti vatvā 『『khamati saṅghassa tasmā tuṇhī evametaṃ dhārayāmī』』ti vadati; evaṃ pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi ñattito kammāni vipajjanti.

  1. Anussāvanato vipattiyaṃ pana vatthuādīni vuttanayeneva veditabbāni. Evaṃ pana nesaṃ aparāmasanaṃ hoti – 『『suṇātu me bhante saṅgho』』ti paṭhamānussāvane 『『dutiyampi etamatthaṃ vadāmi, tatiyampi etamatthaṃ vadāmi, suṇātu me bhante saṅgho』』ti dutiyatatiyānussāvanāsu vā 『『ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho』』ti vattabbe 『『suṇātu me bhante saṅgho, āyasmato buddharakkhitassā』』ti vadanto vatthuṃ na parāmasati nāma. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito』』ti vattabbe 『『suṇātu me bhante, ayaṃ dhammarakkhito』』ti vadanto saṅghaṃ na parāmasati nāma. 『『Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassā』』ti vattabbe 『『suṇātu me bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho』』ti vadanto puggalaṃ na parāmasati nāma.

Sāvanaṃ hāpetīti sabbena sabbaṃ kammavācāya anussāvanaṃ na karoti, ñattidutiyakamme dvikkhattuṃ ñattimeva ṭhapeti, ñatticatutthakamme catukkhattuṃ ñattimeva ṭhapeti; evaṃ anussāvanaṃ hāpeti . Yopi ñattidutiyakamme ekaṃ ñattiṃ ṭhapetvā ekaṃ kammavācaṃ anussāvento akkharaṃ vā chaḍḍeti, padaṃ vā duruttaṃ karoti, ayampi anussāvanaṃ hāpetiyeva. Ñatticatutthakamme pana ekaṃ ñattiṃ ṭhapetvā sakimeva vā dvikkhattuṃ vā kammavācāya anussāvanaṃ karontopi akkharaṃ vā padaṃ vā chaḍḍentopi duruttaṃ karontopi anussāvanaṃ hāpetiyevāti veditabbo.

Duruttaṃ karotīti ettha pana ayaṃ vinicchayo – yo hi aññasmiṃ akkhare vattabbe aññaṃ vadati, ayaṃ duruttaṃ karoti nāma. Tasmā kammavācaṃ karontena bhikkhunā yvāyaṃ –

『『Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahitaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo』』ti.

Vutto, ayaṃ suṭṭhu upalakkhetabbo. Ettha hi 『『sithilaṃ』』 nāma pañcasu vaggesu paṭhamatatiyaṃ. 『『Dhanitaṃ』』 nāma tesveva dutiyacatutthaṃ. 『『Dīgha』』nti dīghena kālena vattabbaṃ ākārādi. 『『Rassa』』nti tato upaḍḍhakālena vattabbaṃ akārādi. 『『Garuka』』nti dīghameva. Yaṃ vā āyasmato buddharakkhitattherassa yassa nakkhamatīti evaṃ saṃyogaparaṃ katvā vuccati. 『『Lahuka』』nti rassameva. Yaṃ vā āyasmato buddharakkhitatherassa yassa na khamatīti evaṃ asaṃyogaparaṃ katvā vuccati. 『『Niggahita』』nti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena sānunāsikaṃ katvā vattabbaṃ. 『『Sambandha』』nti yaṃ parapadena sambandhitvā 『『tuṇhissā』』ti vā 『『tuṇhassā』』ti vā vuccati. 『『Vavatthita』』nti yaṃ parapadena asambandhaṃ katvā vicchinditvā 『『tuṇhī assā』』ti vā 『『tuṇha assā』』ti vā vuccati. 『『Vimutta』』nti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena anunāsikaṃ akatvā vuccati.

Tattha 『『suṇātu me』』ti vattabbe ta-kārassa tha-kāraṃ katvā 『『suṇāthu me』』ti vacanaṃ sithilassa dhanitakaraṇaṃ nāma. Tathā 『『pattakallaṃ, esā ñattī』』ti vattabbe 『『patthakallaṃ, esā ñatthī』』tiādivacanañca. 『『Bhante saṅgho』』ti vattabbe bha-kāra gha-kārānaṃ ba-kāra ga-kāre katvā 『『bante saṅgo』』ti vacanaṃ dhanitassa sithilakaraṇaṃ nāma. 『『Suṇātu me』』ti vivaṭena mukhena vattabbe pana 『『suṇaṃtu me』』ti vā 『『esā ñattī』』ti vattabbe 『『esaṃ ñattī』』ti vā avivaṭena mukhena anunāsikaṃ katvā vacanaṃ vimuttassa niggahitavacanaṃ nāma. 『『Pattakalla』』nti avivaṭena mukhena anunāsikaṃ katvā vattabbe 『『pattakallā』』ti vivaṭena mukhena anunāsikaṃ akatvā vacanaṃ niggahitassa vimuttavacanaṃ nāma.

Iti sithile kattabbe dhanitaṃ, dhanite kattabbe sithilaṃ, vimutte kattabbe niggahitaṃ, niggahite kattabbe vimuttanti imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Evaṃ vadanto hi aññasmiṃ akkhare vattabbe aññaṃ vadati, duruttaṃ karotīti vuccati. Itaresu pana dīgharassādīsu chasu byañjanesu dīghaṭṭhāne dīghameva, rassaṭṭhāne ca rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsentena kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vā vattabbe dīghaṃ vadati; tathā garuke vattabbe lahukaṃ, lahuke vā vattabbe garukaṃ vadati; sambandhe vā pana vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati; evaṃ vuttepi kammavācā na kuppati. Imāni hi cha byañjanāni kammaṃ na kopenti.

Yaṃ pana suttantikattherā 『『da-kāro ta-kāramāpajjati, ta-kāro da-kāramāpajjati, ca-kāro ja-kāramāpajjati, ja-kāro ca-kāramāpajjati, ya-kāro ka-kāramāpajjati, ka-kāro ya-kāramāpajjati; tasmā da-kārādīsu vattabbesu ta-kārādivacanaṃ na virujjhatī』』ti vadanti, taṃ kammavācaṃ patvā na vaṭṭati. Tasmā vinayadharena neva da-kāro ta-kāro kātabbo…pe… na ka-kāro ya-kāro. Yathāpāḷiyā niruttiṃ sodhetvā dasavidhāya byañjananiruttiyā vuttadose pariharantena kammavācā kātabbā. Itarathā hi sāvanaṃ hāpeti nāma.

Akāle vā sāvetīti sāvanāya akāle anokāse ñattiṃ aṭṭhapetvā paṭhamaṃyeva anussāvanakammaṃ katvā pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi anussāvanato kammāni vipajjanti.

  1. Sīmato vipattiyaṃ pana atikhuddakasīmā nāma yā ekavīsati bhikkhū na gaṇhāti. Kurundiyaṃ pana 『『yattha ekavīsati bhikkhū nisīdituṃ na sakkontī』』ti vuttaṃ. Tasmā yā evarūpā sīmā, ayaṃ sammatāpi asammatā, gāmakhettasadisāva hoti, tattha kataṃ kammaṃ kuppati. Esa nayo sesasīmāsupi. Ettha pana atimahatī nāma yā kesaggamattenāpi tiyojanaṃ atikkāmetvā sammatā hoti. Khaṇḍanimittā nāma aghaṭitanimittā vuccati. Puratthimāya disāya nimittaṃ kittetvā anukkameneva dakkhiṇāya pacchimāya uttarāya disāya kittetvā puna puratthimāya disāya pubbakittitaṃ nimittaṃ paṭikittetvāva ṭhapetuṃ vaṭṭati; evaṃ akhaṇḍanimittā hoti. Sace pana anukkamena āharitvā uttarāya disāya nimittaṃ kittetvā tattheva ṭhapeti, khaṇḍanimittā hoti. Aparāpi khaṇḍanimittā nāma yā animittupagaṃ tacasārarukkhaṃ vā khāṇukaṃ vā paṃsupuñjavālikāpuñjānaṃ vā aññataraṃ antarā ekaṃ nimittaṃ katvā sammatā hoti. Chāyānimittā nāma yā pabbatacchāyādīnaṃ yaṃkiñci chāyaṃ nimittaṃ katvā sammatā hoti. Animittā nāma yā sabbena sabbaṃ nimittāni akittetvā sammatā hoti.

Bahisīme ṭhito sīmaṃ sammannati nāma nimittāni kittetvā nimittānaṃ bahi ṭhito sammannati. Nadiyā samudde jātassare sīmaṃ sammannatīti etesu nadiādīsu yaṃ sammannati, sā evaṃ sammatāpi 『『sabbā, bhikkhave, nadī asīmā, sabbo samuddo asīmo, sabbo jātassaro asīmo』』ti (mahāva. 147) vacanato asammatāva hoti. Sīmāya sīmaṃ sambhindatīti attano sīmāya paresaṃ sīmaṃ sambhindati. Ajjhottharatīti attano sīmāya paresaṃ sīmaṃ ajjhottharati. Tattha yathā sambhedo ca ajjhottharaṇañca hoti, taṃ sabbaṃ uposathakkhandhake vuttameva. Iti imā ekādasapi sīmā asīmā gāmakhettasadisā eva, tāsu nisīditvā kataṃ kammaṃ kuppati. Tena vuttaṃ 『『imehi ekādasahi ākārehi sīmato kammāni vipajjantī』』ti.

487-488. Parisato kammavipattiyaṃ pana kiñci anuttānaṃ nāma natthi. Yampi tattha kammappattachandārahalakkhaṇaṃ vattabbaṃ siyā, tampi parato 『『cattāro bhikkhū pakatattā kammappattā』』tiādinā nayena vuttameva. Tattha pakatattā kammappattāti catuvaggakaraṇe kamme cattāro pakatattā anukkhittā anissāritā parisuddhasīlā cattāro bhikkhū kammappattā kammassa arahā anucchavikā sāmino. Na tehi vinā taṃ kammaṃ kayirati, na tesaṃ chando vā pārisuddhi vā eti. Avasesā pana sacepi sahassamattā honti, sace samānasaṃvāsakā, sabbe chandārahāva honti. Chandapārisuddhiṃ datvā āgacchantu vā mā vā, kammaṃ pana tiṭṭhati. Yassa pana saṅgho parivāsādikammaṃ karoti, so neva kammappatto, nāpi chandāraho. Apica yasmā taṃ puggalaṃ vatthuṃ katvā saṅgho kammaṃ karoti, tasmā 『『kammāraho』』ti vuccati. Sesakammesupi eseva nayo.

  1. Puna cattāri kammānītiādiko nayo paṇḍakādīnaṃ avatthubhāvadassanatthaṃ vutto. Sesamettha uttānameva.

Apalokanakammakathā

495-496. Idāni tesaṃ kammānaṃ pabhedadassanatthaṃ 『『apalokanakammaṃ kati ṭhānāni gacchatī』』tiādimāha. Tattha 『『apalokanakammaṃ pañca ṭhānāni gacchati – osāraṇaṃ, nissāraṇaṃ, bhaṇḍukammaṃ, brahmadaṇḍaṃ, kammalakkhaṇaññeva pañcama』』nti ettha 『『osāraṇaṃ nissāraṇa』』nti padasiliṭṭhatāyetaṃ vuttaṃ. Paṭhamaṃ pana nissāraṇā hoti, pacchā osāraṇā. Tattha yā kaṇṭakasāmaṇerassa daṇḍakammanāsanā, sā 『『nissāraṇā』』ti veditabbā. Tasmā etarahi sacepi sāmaṇero buddhassa vā dhammassa vā saṅghassa vā avaṇṇaṃ bhaṇati, 『『akappiyaṃ kappiya』』nti dīpeti, micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato, so yāvatatiyaṃ nivāretvā taṃ laddhiṃ nissajjāpetabbo. No ce vissajjeti, saṅghaṃ sannipātetvā 『『vissajjehī』』ti vattabbo. No ce vissajjeti, byattena bhikkhunā apalokanakammaṃ katvā nissāretabbo. Evañca pana kammaṃ kātabbaṃ –

『『Saṅghaṃ, bhante, pucchāmi – 『ayaṃ itthannāmo sāmaṇero buddhassa dhammassa saṅghassa avaṇṇavādī micchādiṭṭhiko, yaṃ aññe sāmaṇerā labhanti, dirattatirattaṃ bhikkhūhi saddhiṃ sahaseyyaṃ, tassa alābhāya nissāraṇā ruccati saṅghassā』ti. Dutiyampi… tatiyampi, bhante, saṅghaṃ pucchāmi – 『ayaṃ itthannāmo sāmaṇero buddhassa…pe… ruccati saṅghassā』ti cara pire vinassā』』ti.

So aparena samayena 『『ahaṃ, bhante, bālatāya aññāṇatāya alakkhikatāya evaṃ akāsiṃ, svāhaṃ saṅghaṃ khamāpemī』』ti khamāpento yāvatatiyaṃ yācāpetvā apalokanakammeneva osāretabbo . Evaṃ pana osāretabbo, saṅghamajjhe byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –

『『Saṅghaṃ, bhante, pucchāmi – ayaṃ itthannāmo sāmaṇero buddhassa dhammassa saṅghassa avaṇṇavādī micchādiṭṭhiko, yaṃ aññe sāmaṇerā labhanti, bhikkhūhi saddhiṃ dirattatirattaṃ sahaseyyaṃ, tassa alābhāya nissārito, svāyaṃ idāni sorato nivātavutti lajjidhammaṃ okkanto hirottappe patiṭṭhito katadaṇḍakammo accayaṃ deseti, imassa sāmaṇerassa yathā pure kāyasambhogasāmaggidānaṃ ruccati saṅghassā』』ti.

Evaṃ tikkhattuṃ vattabbaṃ. Evaṃ apalokanakammaṃ osāraṇañca nissāraṇañca gacchati. Bhaṇḍukammaṃ mahākhandhakavaṇṇanāyaṃ vuttameva. Brahmadaṇḍo pañcasatikakkhandhake vuttoyeva. Na kevalaṃ panesa channasseva paññatto, yo aññopi bhikkhu mukharo hoti, bhikkhū duruttavacanehi ghaṭṭento khuṃsento vambhento viharati, tassapi dātabbo. Evañca pana dātabbo, saṅghamajjhe byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –

『『Bhante, itthannāmo bhikkhu mukharo, bhikkhū duruttavacanehi ghaṭṭento viharati. So bhikkhu yaṃ iccheyya, taṃ vadeyya. Bhikkhūhi itthannāmo bhikkhu neva vattabbo, na ovaditabbo, na anusāsitabbo. Saṅghaṃ, bhante, pucchāmi – 『itthannāmassa bhikkhuno brahmadaṇḍassa dānaṃ, ruccati saṅghassā』ti. Dutiyampi pucchāmi, tatiyampi pucchāmi – 『itthannāmassa, bhante, bhikkhuno brahmadaṇḍassa dānaṃ, ruccati saṅghassā』』』ti.

Tassa aparena samayena sammā vattitvā khamāpentassa brahmadaṇḍo paṭippassambhetabbo. Evañca pana paṭippassambhetabbo, byattena bhikkhunā saṅghamajjhe sāvetabbaṃ –

『『Bhante, bhikkhusaṅgho asukassa bhikkhuno brahmadaṇḍaṃ adāsi, so bhikkhu sorato nivātavutti lajjidhammaṃ okkanto hirottappe patiṭṭhito, paṭisaṅkhā āyatiṃ saṃvare tiṭṭhati, saṅghaṃ, bhante, pucchāmi, tassa bhikkhuno brahmadaṇḍassa paṭippassaddhi, ruccati saṅghassā』』ti.

Evaṃ yāvatatiyaṃ vatvā apalokanakammeneva brahmadaṇḍo paṭippassambhetabboti.

Kammalakkhaṇaññeva pañcamanti yaṃ taṃ bhagavatā bhikkhunikkhandhake 『『tena kho pana samayena chabbaggiyā bhikkhū bhikkhuniyo kaddamodakena osiñcanti, 『appeva nāma amhesu sārajjeyyu』nti, kāyaṃ vivaritvā bhikkhunīnaṃ dassenti , ūruṃ vivaritvā bhikkhunīnaṃ dassenti, aṅgajātaṃ vivaritvā bhikkhunīnaṃ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṃ sampayojenti, 『appeva nāma amhesu sārajjeyyu』nti. Imesu vatthūsu tesaṃ bhikkhūnaṃ dukkaṭaṃ paññapetvā 『anujānāmi bhikkhave tassa bhikkhuno daṇḍakammaṃ kātu』nti. Atha kho bhikkhunīnaṃ etadahosi – 『kiṃ nu kho daṇḍakammaṃ kātabba』nti. Bhagavato etamatthaṃ ārocesuṃ – 『avandiyo so bhikkhave bhikkhu bhikkhunisaṅghena kātabbo』』』ti evaṃ avandiyakammaṃ anuññātaṃ, taṃ kammalakkhaṇaññeva pañcamaṃ imassa apalokanakammassa ṭhānaṃ hoti. Tassa hi kammaññeva lakkhaṇaṃ, na osāraṇādīni; tasmā 『『kammalakkhaṇa』』nti vuccati. Tassa karaṇaṃ tattheva vuttaṃ. Apica naṃ paṭippassaddhiyā saddhiṃ vitthārato dassetuṃ idhāpi vadāma, bhikkhunupassaye sannipatitassa bhikkhunisaṅghassa anumatiyā byattāya bhikkhuniyā sāvetabbaṃ –

『『Ayye asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatīti bhikkhunisaṅghaṃ pucchāmi, dutiyampi… tatiyampi bhikkhunisaṅghaṃ pucchāmī』』ti.

Evaṃ tikkhattuṃ sāvetvā apalokanakammena avandiyakammaṃ kātabbaṃ.

Tato paṭṭhāya so bhikkhu bhikkhunīhi na vanditabbo. Sace avandiyamāno hirottappaṃ paccupaṭṭhapetvā sammā vattati, tena bhikkhuniyo khamāpetabbā. Khamāpentena bhikkhunupassayaṃ agantvā vihāreyeva saṅghaṃ vā gaṇaṃ vā ekaṃ bhikkhuṃ vā upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā 『『ahaṃ bhante paṭisaṅkhā āyatiṃ saṃvare tiṭṭhāmi, na puna apāsādikaṃ dassessāmi, bhikkhunisaṅgho mayhaṃ khamatū』』ti khamāpetabbaṃ. Tena saṅghena vā gaṇena vā ekaṃ bhikkhuṃ pesetvā ekabhikkhunā vā sayameva gantvā bhikkhuniyo vattabbā – 『『ayaṃ bhikkhu paṭisaṅkhā āyatiṃ saṃvare ṭhito, iminā accayaṃ desetvā bhikkhunisaṅgho khamāpito, bhikkhunisaṅgho imaṃ vandiyaṃ karotū』』ti. So vandiyo kātabbo. Evañca pana kātabbo, bhikkhunupassaye sannipatitassa bhikkhunisaṅghassa anumatiyā byattāya bhikkhuniyā sāvetabbaṃ –

『『Ayaṃ ayye asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dassetīti bhikkhunisaṅghena avandiyo kato, so lajjidhammaṃ okkamitvā paṭisaṅkhā āyatiṃ saṃvare ṭhito accayaṃ desetvā bhikkhunisaṅghaṃ khamāpesi, tassa ayyassa vandiyakaraṇaṃ ruccatīti bhikkhunisaṅghaṃ pucchāmī』』ti –

Tikkhattuṃ vattabbaṃ evaṃ apalokanakammeneva vandiyo kātabbo.

Ayaṃ panettha pāḷimuttakopi kammalakkhaṇavinicchayo. Idañhi kammalakkhaṇaṃ nāma bhikkhunisaṅghamūlakaṃ paññattaṃ, bhikkhusaṅghassāpi panetaṃ labbhatiyeva. Yañhi bhikkhusaṅgho salākaggayāgaggabhattaggauposathaggesu apalokanakammaṃ karoti, etampi kammalakkhaṇameva. Acchinnacīvarajiṇṇacīvaranaṭṭhacīvarānañhi saṅghaṃ sannipātetvā byattena bhikkhunā yāvatatiyaṃ sāvetvā apalokanakammaṃ katvā cīvaraṃ dātuṃ vaṭṭati. Appamattakavissajjakena pana cīvaraṃ karontassa senāsanakkhandhakavaṇṇanāyaṃ vuttappabhedāni sūciādīni anapaloketvāpi dātabbāni. Tesaṃ dāne soyeva issaro, tato atirekaṃ dentena apaloketvā dātabbaṃ. Tato hi atirekadāne saṅgho sāmī. Gilānabhesajjampi tattha vuttappakāraṃ sayameva dātabbaṃ. Atirekaṃ icchantassa apaloketvā dātabbaṃ. Yopi ca dubbalo vā chinniriyāpatho vā pacchinnabhikkhācārapatho vā mahāgilāno, tassa mahāvāsesu tatruppādato devasikaṃ nāḷi vā upaḍḍhanāḷi vā ekadivasaṃyeva vā pañca vā dasa vā taṇḍulanāḷiyo dentena apalokanakammaṃ katvāva dātabbā. Pesalassa bhikkhuno tatruppādato iṇapalibodhampi bahussutassa saṅghabhāranitthārakassa bhikkhuno anuṭṭhāpanīyasenāsanampi saṅghakiccaṃ karontānaṃ kappiyakārakādīnaṃ bhattavetanampi apalokanakammena dātuṃ vaṭṭati.

Catupaccayavasena dinnatatruppādato saṅghikaṃ āvāsaṃ jaggāpetuṃ vaṭṭati. 『『Ayaṃ bhikkhu issaravatāya vicāretī』』ti kathāpacchindanatthaṃ pana salākaggādīsu vā antarasannipāte vā saṅghaṃ pucchitvāva jaggāpetabbo. Cīvarapiṇḍapātatthāya odissadinnatatruppādatopi apaloketvā āvāso jaggāpetabbo. Anapaloketvāpi vaṭṭati. 『『Sūro vatāyaṃ bhikkhu cīvarapiṇḍapātatthāya dinnato āvāsaṃ jaggāpetī』』ti evaṃ uppannakathāpacchedanatthaṃ pana apalokanakammameva katvā jaggāpetabbo.

Cetiye chattaṃ vā vedikaṃ vā bodhigharaṃ vā āsanagharaṃ vā akataṃ vā karontena jiṇṇaṃ vā paṭisaṅkharontena sudhākammaṃ vā karontena manusse samādapetvā kātuṃ vaṭṭati. Sace kārako natthi, cetiyassa upanikkhepato kāretabbaṃ. Upanikkhepepi asati apalokanakammaṃ katvā tatruppādato kāretabbaṃ, saṅghikenapi. Saṅghikena hi apaloketvā cetiyakiccaṃ kātuṃ vaṭṭati. Cetiyassa santakena apaloketvāpi saṅghikakiccaṃ kātuṃ na vaṭṭati. Tāvakālikaṃ pana gahetvā pākatikaṃ kātuṃ vaṭṭati.

Cetiye sudhākammādīni karontehi pana bhikkhācārato vā saṅghato vā yāpanamattaṃ alabhantehi cetiyasantakato yāpanamattaṃ gahetvā paribhuñjantehi vattaṃ kātuṃ vaṭṭati, 『『vattaṃ karomā』』ti macchamaṃsādīhi saṅghabhattaṃ kātuṃ na vaṭṭati. Ye vihāre ropitā phalarukkhā saṅghena pariggahitā honti, jagganakammaṃ labhanti, yesaṃ phalāni ghaṇṭiṃ paharitvā bhājetvā paribhuñjanti, tesu apalokanakammaṃ na kātabbaṃ. Ye pana apariggahitā, tesu apalokanakammaṃ kātabbaṃ. Taṃ pana salākaggayāgaggabhattaggaantarasannipātesupi kātuṃ vaṭṭati, uposathagge pana vaṭṭatiyeva. Tattha hi anāgatānampi chandapārisuddhi āhariyati, tasmā taṃ suvisodhitaṃ hoti.

Evañca pana kātabbaṃ, byattena bhikkhunā bhikkhusaṅghassa anumatiyā sāvetabbaṃ –

『『Bhante, yaṃ imasmiṃ vihāre antosīmāya saṅghasantakaṃ mūlatacapattaaṅkurapupphaphalakhādanīyādi atthi, taṃ sabbaṃ āgatāgatānaṃ bhikkhūnaṃ yathāsukhaṃ paribhuñjituṃ ruccatīti saṅghaṃ pucchāmī』』ti tikkhattuṃ pucchitabbaṃ.

Catūhi pañcahi bhikkhūhi kataṃ sukatameva. Yasmiṃ vihāre dve tayo janā vasanti, tehi nisīditvā katampi saṅghena katasadisameva. Yasmiṃ pana vihāre eko bhikkhu hoti, tena bhikkhunā uposathadivase pubbakaraṇapubbakiccaṃ katvā nisinnena katampi katikavattaṃ saṅghena katasadisameva hoti.

Karontena pana phalavārena kātumpi cattāro māse cha māse ekasaṃvaccharanti evaṃ paricchinditvāpi aparicchinditvāpi kātuṃ vaṭṭati. Paricchinne yathāparicchedaṃ paribhuñjitvā puna kātabbaṃ. Aparicchinne yāva rukkhā dharanti tāva vaṭṭatiyeva. Yepi tesaṃ rukkhānaṃ bījehi aññe rukkhā ropitā honti, tesampi sā eva katikā.

Sace pana aññasmiṃ vihāre ropitā honti, tesaṃ yattha ropitā, tasmiṃyeva vihāre saṅgho sāmī. Yepi aññato bījāni āharitvā purimavihāre pacchā ropitā, tesu aññā katikā kātabbā. Katikāya katāya puggalikaṭṭhāne tiṭṭhanti, yathāsukhaṃ phalādīni paribhuñjituṃ vaṭṭati. Sace panettha taṃ taṃ okāsaṃ parikkhipitvā pariveṇāni katvā jagganti, tesaṃ bhikkhūnaṃ puggalikaṭṭhāne tiṭṭhanti. Aññe paribhuñjituṃ na labhanti, tehi pana saṅghassa dasabhāgaṃ datvā paribhuñjitabbāni. Yopi majjhevihāre rukkhaṃ sākhāhi parivāretvā rakkhati, tassāpi eseva nayo.

Porāṇavihāraṃ gatassa sambhāvanīyabhikkhuno 『『thero āgato』』ti phalāphalaṃ āharanti, sace tattha mūle sabbapariyattidharo bahussutabhikkhu vihāsi, 『『addhā ettha dīghā katikā katā bhavissatī』』ti nikkukkuccena paribhuñjitabbaṃ. Vihāre phalāphalaṃ piṇḍapātikānampi vaṭṭati, dhutaṅgaṃ na kopeti. Sāmaṇerā attano ācariyupajjhāyānaṃ bahūni phalāni denti, aññe bhikkhū alabhantā khiyyanti, khiyyanamattameva cetaṃ hoti.

Sace pana dubbhikkhaṃ hoti, ekaṃ panasarukkhaṃ nissāya saṭṭhipi janā jīvanti, tādise kāle sabbesaṃ saṅgahakaraṇatthāya bhājetvā khāditabbaṃ, ayaṃ sāmīci. Yāva pana katikavattaṃ na paṭippassambhati, tāva tehi khāyitaṃ sukhāyitameva. Kadā pana katikavattaṃ paṭippassambhati? Yadā samaggo saṅgho sannipatitvā 『『ito paṭṭhāya bhājetvā khādantū』』ti sāveti. Ekabhikkhuke pana vihāre ekena sāvitepi purimakatikā paṭippassambhatiyeva. Sace paṭippassaddhāya katikāya sāmaṇerā neva rukkhato pātenti, na bhūmito gahetvā bhikkhūnaṃ denti, patitaphalāni pādehi paharantā vicaranti, tesaṃ dasabhāgato paṭṭhāya yāva upaḍḍhaphalabhāgena phātikammaṃ kātabbaṃ. Addhā phātikammalobhena āharitvā dassanti. Puna subhikkhe jāte kappiyakārakesu āgantvā sākhāparivārādīni katvā rukkhe rakkhantesu sāmaṇerānaṃ phātikammaṃ na dātabbaṃ, bhājetvā paribhuñjitabbaṃ.

『『Vihāre phalāphalaṃ atthī』』ti sāmantagāmehi manussā gilānānaṃ vā gabbhinīnaṃ vā atthāya āgantvā 『『ekaṃ nāḷikeraṃ detha, ambaṃ detha, labujaṃ dethā』』ti yācanti, dātabbaṃ na dātabbanti? Dātabbaṃ. Adīyamāne hi te domanassikā honti, dentena pana saṅghaṃ sannipātetvā yāvatatiyaṃ sāvetvā apalokanakammaṃ katvāva dātabbaṃ, katikavattaṃ vā katvā ṭhapetabbaṃ, evañca pana kātabbaṃ, byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –

『『Sāmantagāmehi manussā āgantvā gilānādīnaṃ atthāya phalāphalaṃ yācanti, dve nāḷikerāni, dve tālaphalāni, dve panasāni, pañca ambāni, pañca kadaliphalāni gaṇhantānaṃ anivāraṇaṃ, asukarukkhato ca asukarukkhato ca phalaṃ gaṇhantānaṃ anivāraṇaṃ ruccati bhikkhusaṅghassā』』ti tikkhattuṃ vattabbaṃ.

Tato paṭṭhāya gilānādīnaṃ nāmaṃ gahetvā yācantā 『『gaṇhathā』』ti na vattabbā, vattaṃ pana ācikkhitabbaṃ – 『『nāḷikerādīni iminā nāma paricchedena gaṇhantānaṃ asukarukkhato ca asukarukkhato ca phalaṃ gaṇhantānaṃ anivāraṇaṃ kata』』nti. Anuvicaritvā pana 『『ayaṃ madhuraphalo ambo, ito gaṇhathā』』tipi na vattabbā. Phalabhājanakāle pana āgatānaṃ sammatena upaḍḍhabhāgo dātabbo, asammatena apaloketvā dātabbaṃ.

Khīṇaparibbayo vā maggagamiyasatthavāho vā añño vā issaro āgantvā yācati, apaloketvāva dātabbaṃ. Balakkārena gahetvā khādanto na vāretabbo. Kuddho hi so rukkhepi chindeyya, aññampi anatthaṃ kareyya. Puggalikapariveṇaṃ āgantvā gilānassa gāmena yācanto 『『amhehi chāyādīnaṃ atthāya ropitaṃ, sace atthi, tumhe jānāthā』』ti vattabbo. Yadi pana phalabharitāva rukkhā honti, kaṇṭake bandhitvā phalavārena khādanti, apaccāsīsantena hutvā dātabbaṃ. Balakkārena gaṇhanto na vāretabbo, pubbe vuttamevettha kāraṇaṃ.

Saṅghassa phalārāmo hoti, paṭijagganaṃ na labhati, sace taṃ koci vattasīsena jaggati, saṅghasseva hoti. Athāpi kassaci paṭibalassa bhikkhuno 『『imaṃ sappurisa jaggitvā dehī』』ti saṅgho bhāraṃ karoti, so ce vattasīsena jaggati, evampi saṅghasseva hoti. Phātikammaṃ paccāsīsantassa pana tatiyabhāgena vā upaḍḍhabhāgena vā phātikammaṃ kātabbaṃ. 『『Bhāriyaṃ kamma』』nti vatvā ettakena anicchanto pana sabbaṃ taveva santakaṃ katvā 『『mūlabhāgaṃ dasabhāgamattaṃ datvā jaggāhī』』tipi vattabbo. Garubhaṇḍattā pana mūlacchejjavasena na dātabbaṃ. So mūlabhāgaṃ datvā khādanto akatāvāsaṃ vā katvā katāvāsaṃ vā jaggitvā nissitakānaṃ ārāmaṃ niyyādeti, tehipi mūlabhāgo dātabbova. Yadā pana bhikkhū sayaṃ jaggituṃ pahonti, atha tesaṃ jaggituñca na dātabbaṃ, jaggitakāle ca na vāretabbā, jagganakāleyeva vāretabbā. 『『Bahuṃ tumhehi khāyitaṃ, idāni mā jaggittha, bhikkhusaṅghoyeva jaggissatī』』ti vattabbaṃ.

Sace pana neva vattasīsena jagganto atthi, na phātikammena, na saṅgho jaggituṃ pahoti, eko anāpucchitvāva jaggitvā phātikammaṃ vaḍḍhetvā paccāsīsati, apalokanakammena phātikammaṃ vaḍḍhetvā dātabbaṃ. Iti imaṃ sabbampi kammalakkhaṇameva hoti. Apalokanakammaṃ imāni pañca ṭhānāni gacchati.

Ñattikammaṭṭhānabhede pana 『『suṇātu me bhante saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, anusiṭṭho so mayā. Yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyyāti, āgacchāhīti vattabbo』』ti evaṃ upasampadāpekkhassa osāraṇā osāraṇā nāma.

『『Suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu dhammakathiko imassa neva suttaṃ āgacchati, no suttavibhaṅgo, so atthaṃ asallakkhetvā byañjanacchāyāya atthaṃ paṭibāhati. Yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā』』ti evaṃ ubbāhikāvinicchaye dhammakathikassa bhikkhuno nissāraṇā nissāraṇā nāma.

『『Suṇātu me bhante saṅgho, ajjuposatho pannaraso. Yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā』』ti evaṃ uposathakammavasena ṭhapitā ñatti uposatho nāma.

『『Suṇātu me bhante saṅgho, ajja pavāraṇā pannarasī. Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā』』ti evaṃ pavāraṇākammavasena ṭhapitā ñatti pavāraṇā nāma.

『『Suṇātu me bhante saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya』』nti. 『『Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā』』ti. 『『Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya』』nti. 『『Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ antarāyike dhamme puccheyyā』』ti. 『『Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya』』nti. 『『Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā』』ti. 『『Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya』』nti. 『『Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā』』ti evaṃ attānaṃ vā paraṃ vā sammannituṃ ṭhapitā ñatti sammuti nāma.

『『Suṇātu me bhante saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā』』ti. 『『Yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu』』nti evaṃ nissaṭṭhacīvarapattādīnaṃ dānaṃ dānaṃ nāma.

『『Suṇātu me bhante saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati, vivarati, uttāniṃ karoti, deseti. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyyanti. Yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya』』nti. Tena vattabbo 『『passasī』』ti. 『『Āma passāmī』』ti. Āyatiṃ saṃvareyyāsīti evaṃ āpattipaṭiggaho paṭiggaho nāma.

『『Suṇantu me, āyasmantā āvāsikā. Yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāḷe pavāreyyāmā』』ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṃ kāḷaṃ anuvaseyyuṃ, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā – 『『suṇantu me, āyasmantā āvāsikā. Yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā』』ti evaṃ katā pavāraṇāpaccukkaḍḍhanā paccukkaḍḍhanā nāma.

Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – 『『suṇātu me, bhante, saṅgho amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya ṭhapetvā thullavajjaṃ, ṭhapetvā gihipaṭisayutta』』nti evaṃ tiṇavatthārakasamathena katvā sabbapaṭhamā sabbasaṅgāhikañatti kammalakkhaṇaṃ nāma.

Tathā tato parā ekekasmiṃ pakkhe ekekaṃ katvā dve ñattiyo iti yathāvuttappabhedaṃ osāraṇaṃ nissāraṇaṃ…pe… kammalakkhaṇaññeva navamanti ñattikammaṃ imāni nava ṭhānāni gacchati.

Ñattidutiyakammaṭṭhānabhede pana vaḍḍhassa licchavino pattanikkujjanavasena khandhake vuttā nissāraṇā. Tasseva pattukkujjanavasena vuttā osāraṇā ca veditabbā.

Sīmāsammuti ticīvarena avippavāsasammuti, santhatasammuti, bhattuddesaka-senāsanaggāhāpaka-bhaṇḍāgārika-cīvarapaṭiggāhaka-cīvarabhājaka-yāgubhājakaphalabhājaka-khajjabhājaka-appamattakavissajjaka-sāṭiyaggāhāpaka-pattaggāhāpaka-ārāmikapesakasāmaṇerapesakasammutīti etāsaṃ sammutīnaṃ vasena sammuti veditabbā. Kathinacīvaradānamatakacīvaradānavasena dānaṃ veditabbaṃ.

Kathinuddhāravasena uddhāro veditabbo. Kuṭivatthuvihāravatthudesanāvasena desanā veditabbā. Yā pana tiṇavatthārakasamathe sabbasaṅgāhikañattiñca ekekasmiṃ pakkhe ekekaṃ ñattiñcāti tisso ñattiyo ṭhapetvā puna ekasmiṃ pakkhe ekā, ekasmiṃ pakkhe ekāti dve ñattidutiyakammavācā vuttā, tāsaṃ vasena kammalakkhaṇaṃ veditabbaṃ . Iti ñattidutiyakammaṃ imāni satta ṭhānāni gacchati.

Ñatticatutthakammaṭṭhānabhede pana tajjanīyakammādīnaṃ sattannaṃ kammānaṃ vasena nissāraṇā, tesaṃyeva ca kammānaṃ paṭippassambhanavasena osāraṇā veditabbā. Bhikkhunovādakasammutivasena sammuti veditabbā. Parivāsadānamānattadānavasena dānaṃ veditabbaṃ. Mūlāyapaṭikassanakammavasena niggaho veditabbo. 『『Ukkhittānuvattikā aṭṭha, yāvatatiyakā ariṭṭho caṇḍakāḷī ca ime te yāvatatiyakā』』ti imāsaṃ ekādasannaṃ samanubhāsanānaṃ vasena samanubhāsanā veditabbā. Upasampadākammaabbhānakammavasena pana kammalakkhaṇaṃ veditabbaṃ. Iti ñatticatutthakammaṃ imāni satta ṭhānāni gacchati.

  1. Iti kammāni ca kammavipattiñca vipattivirahitānaṃ kammānaṃ ṭhānapabhedagamanañca dassetvā idāni tesaṃ kammānaṃ kārakassa saṅghassa paricchedaṃ dassento puna 『『catuvaggakaraṇe kamme』』tiādimāha. Tassattho parisato kammavipattivaṇṇanāyaṃ vuttanayeneva veditabboti.

Kammavaggavaṇṇanā niṭṭhitā.

Atthavasavaggādivaṇṇanā

  1. Idāni yāni tāni tesaṃ kammānaṃ vatthubhūtāni sikkhāpadāni, tesaṃ paññattiyaṃ ānisaṃsaṃ dassetuṃ 『『dve atthavase paṭiccā』』tiādi āraddhaṃ. Tattha diṭṭhadhammikānaṃ verānaṃ saṃvarāyāti pāṇātipātādīnaṃ pañcannaṃ diṭṭhadhammikaverānaṃ saṃvaratthāya pidahanatthāya. Samparāyikānaṃ verānaṃ paṭighātāyāti vipākadukkhasaṅkhātānaṃ samparāyikaverānaṃ paṭighātatthāya, samucchedanatthāya anuppajjanatthāya. Diṭṭhadhammikānaṃ vajjānaṃ saṃvarāyāti tesaṃyeva pañcannaṃ verānaṃ saṃvaratthāya. Samparāyikānaṃ vajjānanti tesaṃyeva vipākadukkhānaṃ. Vipākadukkhāneva hi idha vajjanīyabhāvato vajjānīti vuttāni. Diṭṭhadhammikānaṃ bhayānanti garahā upavādo tajjanīyādīni kammāni uposathapavāraṇānaṃ ṭhapanaṃ akittipakāsanīyakammanti etāni diṭṭhadhammikabhayāni nāma, etesaṃ saṃvaratthāya. Samparāyikabhayāni pana vipākadukkhāniyeva , tesaṃ paṭighātatthāya. Diṭṭhadhammikānaṃ akusalānanti pañcaveradasaakusalakammapathappabhedānaṃ akusalānaṃ saṃvaratthāya. Vipākadukkhāneva pana akkhamaṭṭhena samparāyikaakusalānīti vuccanti, tesaṃ paṭighātatthāya. Gihīnaṃ anukampāyāti agārikānaṃ saddhārakkhaṇavasena anukampanatthāya. Pāpicchānaṃ pakkhupacchedāyāti pāpicchapuggalānaṃ gaṇabandhabhedanatthāya gaṇabhojanasikkhāpadaṃ paññattaṃ. Sesaṃ sabbattha uttānameva. Yañhettha vattabbaṃ siyā, taṃ sabbaṃ paṭhamapārājikavaṇṇanāyameva vuttanti.

Sikkhāpadesu atthavasena vaṇṇanā niṭṭhitā.

  1. Pātimokkhādīsu pātimokkhuddesoti bhikkhūnaṃ pañcavidho bhikkhunīnaṃ catubbidho. Parivāsadānādīsu osāraṇīyaṃ paññattanti aṭṭhārasasu vā tecattālīsāya vā vattesu vattamānassa osāraṇīyaṃ paññattaṃ. Yena kammena osārīyati, taṃ kammaṃ paññattanti attho. Nissāraṇīyaṃ paññattanti bhaṇḍanakārakādayo yena kammena nissārīyanti, taṃ kammaṃ paññattanti attho.

  2. Apaññattetiādīsu apaññatte paññattanti sattāpattikkhandhā kakusandhañca sammāsambuddhaṃ koṇāgamanañca kassapañca sammāsambuddhaṃ ṭhapetvā antarā kenaci apaññatte sikkhāpade paññattaṃ nāma. Makkaṭivatthuādivinītakathā sikkhāpade paññatte anupaññattaṃ nāma. Sesaṃ sabbattha uttānamevāti.

Ānisaṃsavaggavaṇṇanā niṭṭhitā.

  1. Idāni sabbasikkhāpadānaṃ ekekena ākārena navadhā saṅgahaṃ dassetuṃ 『『nava saṅgahā』』tiādimāha. Tattha vatthusaṅgahoti vatthunā saṅgaho. Evaṃ sesesupi padattho veditabbo. Ayaṃ panettha atthayojanā – yasmā hi ekasikkhāpadampi avatthusmiṃ paññattaṃ natthi, tasmā sabbāni vatthunā saṅgahitānīti evaṃ tāva vatthusaṅgaho veditabbo.

Yasmā pana dve āpattikkhandhā sīlavipattiyā saṅgahitā, pañcāpattikkhandhā ācāravipattiyā, cha sikkhāpadāni ājīvavipattiyā saṅgahitāni, tasmā sabbānipi vipattiyā saṅgahitānīti evaṃ vipattisaṅgaho veditabbo.

Yasmā pana sattahāpattīhi muttaṃ ekasikkhāpadampi natthi, tasmā sabbāni āpattiyā saṅgahitānīti evaṃ āpattisaṅgaho veditabbo.

Sabbāni ca sattasu nagaresu paññattānīti nidānena saṅgahitānīti evaṃ nidānasaṅgaho veditabbo.

Yasmā pana ekasikkhāpadampi ajjhācārikapuggale asati paññattaṃ natthi, tasmā sabbāni puggalena saṅgahitānīti evaṃ puggalasaṅgaho veditabbo.

Sabbāni pana pañcahi ceva sattahi ca āpattikkhandhehi saṅgahitāni, sabbāni na vinā chahi samuṭṭhānehi samuṭṭhantīti samuṭṭhānena saṅgahitāni. Sabbāni ca catūsu adhikaraṇesu āpattādhikaraṇena saṅgahitāni. Sabbāni sattahi samathehi samathaṃ gacchantīti samathehi saṅgahitāni. Evamettha khandhasamuṭṭhānaadhikaraṇasamathasaṅgahāpi veditabbā. Sesaṃ pubbe vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Navasaṅgahitavaggavaṇṇanā niṭṭhitā.

Niṭṭhitā ca parivārassa anuttānatthapadavaṇṇanāti.

Nigamanakathā

Ettāvatā ca –

Ubhato vibhaṅgakhandhaka-parivāravibhattidesanaṃ nātho;

Vinayapiṭakaṃ vinento, veneyyaṃ yaṃ jino āha.

Samadhikasattavīsati-sahassamattena tassa ganthena;

Saṃvaṇṇanā samattā, samantapāsādikā nāma.

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

Mahāaṭṭhakathañceva , mahāpaccarimevaca;

Kurundiñcāti tissopi, sīhaḷaṭṭhakathā imā.

Buddhamittoti nāmena, vissutassa yasassino;

Vinayaññussa dhīrassa, sutvā therassa santike.

Mahāmeghavanuyyāne, bhūmibhāge patiṭṭhito;

Mahāvihāro yo satthu, mahābodhivibhūsito.

Yaṃ tassa dakkhiṇe bhāge, padhānagharamuttamaṃ;

Sucicārittasīlena, bhikkhusaṅghena sevitaṃ.

Uḷārakulasambhūto , saṅghupaṭṭhāyako sadā;

Anākulāya saddhāya, pasanno ratanattaye.

Mahānigamasāmīti , vissuto tattha kārayi;

Cārupākārasañcitaṃ, yaṃ pāsādaṃ manoramaṃ.

Sītacchāyatarūpetaṃ, sampannasalilāsayaṃ;

Vasatā tatra pāsāde, mahānigamasāmino.

Sucisīlasamācāraṃ, theraṃ buddhasirivhayaṃ;

Yā uddisitvā āraddhā, iddhā vinayavaṇṇanā.

Pālayantassa sakalaṃ, laṅkādīpaṃ nirabbudaṃ;

Rañño sirinivāsassa, siripālayasassino.

Samavīsatime kheme, jayasaṃvacchare ayaṃ;

Āraddhā ekavīsamhi, sampatte pariniṭṭhitā.

Upaddavā kule loke, nirupaddavato ayaṃ;

Ekasaṃvacchareneva, yathā niṭṭhaṃ upāgatā.

Evaṃ sabbassa lokassa, niṭṭhaṃ dhammūpasaṃhitā;

Sīghaṃ gacchantu ārambhā, sabbepi nirupaddavā.

Ciraṭṭhitatthaṃ dhammassa, karontena mayā imaṃ;

Saddhammabahumānena, yañca puññaṃ samācitaṃ.

Sabbassa ānubhāvena, tassa sabbepi pāṇino;

Bhavantu dhammarājassa, saddhammarasasevino.

Ciraṃ tiṭṭhatu saddhammo, kāle vassaṃ ciraṃ pajaṃ;

Tappetu devo dhammena, rājā rakkhatu medininti.

Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihataññāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādivarena mahākavinā pabhinnapaasambhidāparivāre chaḷabhiññādipabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ samantapāsādikā nāma vinayasaṃvaṇṇanā –

Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;

Dassentī kulaputtānaṃ, nayaṃ sīlavisuddhiyā.

Yāva buddhoti nāmampi, suddhacittassa tādino;

Lokamhi lokajeṭṭhassa, pavattati mahesinoti.

Samantapāsādikā nāma

Vinaya-aṭṭhakathā niṭṭhitā.